道德與文明 的英文怎麼說

中文拼音 [dàodéyǔwénmíng]
道德與文明 英文
morality and civilization
  • 道 : Ⅰ名詞（道路） road; way; route; path 2 （水流通過的途徑） channel; course 3 （方向; 方法; 道理） ...
  • 德 : 名詞1 （道德; 品行; 政治品質） virtue; morals; moral character 2 （心意） heart; mind 3 （恩惠）k...
  • 文 : Ⅰ名詞1 （字） character; script; writing 2 （文字） language 3 （文章） literary composition; wri...
  • 明 : Ⅰ形容詞1 （明亮） bright; brilliant; light 2 （明白;清楚） clear; distinct 3 （公開;顯露在外;不隱...
  • 道德 : （人們共同生活及其行為的準則和規范） morals; morality; ethics
  • 文明 : 1. （文化） civilization; culture 2. （社會發展到較高階段和具有較高文化的） civilized
  1. The important function and significance of the socialist rule of virtue consists in : ( 1 ) it is an important aspect of new mode of ruling country with both law and virtue as coadjutant means, reflecting that the party ' s general plan for administering the country has been improved ; ( 2 ) it will bring morality into play to adjust interest relationships, appease social mood, and stick up for social justice and stabilization ; ( 3 ) it will improve cadres " and crowd ' s political morality level, promote the development of socialist political civilization

    社會主義「德治」的重要作用和意義在於： 「德治」是「德法兼濟」新型治國模式的重要方面，反映了黨的治國方略的完善； 「德治」能夠發揮道德調節利益關系的重要功能，疏導社會情緒，維護社會公正與穩定； 「德治」能夠提高幹部和群眾的政治道德水平，推動社會主義政治文明的發展。
  2. In this essay i argue that the writing of american jazz age novelist f. scott fitzgerald responds to the developing national culture of his time, here described as an evolving relation between the marginality of the region and the hegemony of the center. like many of the characters in his novels, fitzgerald ' s perceived liminality from nation and canon - his work did not achieve repute until after his death - produced, paradoxically, dependence on those values the writer felt most distant from. to a far greater extent than hemingway, fitzgerald fictionalized the commodity culture of the american center which he, in time, came to reject in favor of a moral posture. fitzgerald ' s migration from the perceived margins of american literary discourse to status as a posthumous, centered canonical figure has three specific dimensions - the geographical, the canonical, and the moral - all of which combine to produce a significant ambivalence, beyond " modernist " credentials, in his life and legacy

    本文認為，美國爵士時代的小說家菲茨傑拉德的作品對于作者所處時代和處于發展之中的民族文化（即區域邊緣與國家霸權之間的演進關系）作出了回應.正如其小說中的許多人物一樣，菲茨傑拉德從國家和典律中感知到閾限性（他自己的作品直到死後才獲得盛譽） ，這使得他依賴于自己認為是最為邊遠的價值觀念.與海明威相比較，菲茨傑拉德在更大程度上將位於美國中心的商品文化小說化，而最終他又出於道德考量將它予以拒絕.菲茨傑拉德從明顯的美國文學話語邊緣向去世之後被經典化的中心地位的漂移表現在地理、典律、道德三個方面.三者交織，使得學界關於他的紛爭超越了現代主義者身份問題，在關於他的人生和文學遺產問題上也是褒貶不一，眾說紛紜
  3. The moral predicament during the transformational period of the society is prominently manifested in the loss of the standard for moral evaluation, the confusion of value - orientation, the overflow of immoralism, the weakening of morality - regulating mechanism of the society, and the distortion of moral education, etc. these predicaments seriously hinder the development of socialist material and spiritual civilizations, and its appearance is inseperable from the specific social and historical circumstances of the transformational period ; meanwhile, the negative effect resulting from the initially established market economy, cultural changes, cultural mingling and conflict, and the choice of moral subject all contribute to the moral crisis of china presently

    社會轉型期道德困境突出表現為道德評價失范、價值取向紊亂、非道德主義泛濫、社會道德控制機制弱化和道德教育扭曲變形等幾個方面。這些困境，嚴重妨礙著社會主義物質文明和精神文明的發展，它的產生，和轉型期這個特定的社會歷史條件是分不開的；同時，我國初步建立市場經濟所帶來的負效應，文化的變遷、文化的交融與沖突及道德主體自身的選擇也是導致當前中國社會道德危機的重要原因。
  4. Starting from the discussion of belief connotation, characteristic, function and its relations with moral education and all - round development of man, the article illustrates the significance, the necessity and the imperativeness of belief education in the following four aspects : it is the fine tradition of our party ; the essential and objective requirement of the market economy and spiritual construction ; the path of achieving effectiveness : and the needing for qualified primary school teachers

    本文從信仰概念的內涵、特點、功用以及信仰教育與道德教育、與人的全面發展等方面的討論入手，針對中師生信仰教育和德育方面存在的問題，從重視和加強信仰教育是黨的優良傳統，是社會主義市場經濟的本質要求和精神文明建設的客觀需要，是提高中師德育實效的重要途徑，是培養新世紀合格小教師資的需要等四個方面闡述了加強中師生信仰教育的重要性、必要性和迫切性。
  5. Taizu promulgated a statutes placard text for many times, drew up a series to influence a very big policy, restriction order laws, these drama policies were related with morals culture the policies that ming taizu promoted, and the ethics inclined obviously

    太祖多次頒布律令榜文，制定了一系列對戲曲影響很大的政策、禁令法規，這些政策與明太祖推行的道德教化政策相關，倫理傾向顯然。
  6. While building school educating moral system, we should deeply learn the prime of chinese traditional morality, and further excavate the greatest education resources which has been hidden in it, such as keeping behavior, goading oneself, filial piety, understanding morality, sincerity and credit, etiquette and compromise, pursuing public affairs, charity etc. they are all the quintessence of traditional morality. so up till now all these things are worth emphasizing and carrying forward. we should take the good opportunity of the ex - actuating between succeeding and creating, combine the times spirit, properly adjust and extend chinese traditional morality, increasingly arouse the teenagers " nationality confidence and sense of pride, and strengthen their love of country and the aspiration to reward their own country

    文章認為今天的中國是歷史的中國的一個發展，建設學校教育的道德體系，應深刻認識中華傳統道德精華，深入挖掘中華傳統美德所蘊藏的巨大教育資源，如傳統道德中的持節、自強、孝悌、明禮、誠信、禮讓、奉公、仁愛等都是傳統道德中的精華，其在今日，仍然值得我們去重視、去弘揚，主張以「傳承」與「創新」互動為契機，融入時代精神，對傳統美德加以適當的調整和拓展，進一步激發青少年的民族自信心和自豪感，強化青少年的愛國之心和報國之志，使傳統美德真正體現其作為學生道德思維活動的理想價值和實踐意義。
  7. The discussion of cultural construction mode in baibuting community is developed as following : the first part presents author ' s motivation in carrying out the research, defining some concepts and introducing a few common modes of cultural construction in urban communities. the second part is a detailed description of fundamental ideas and content, advocating the notion of " human oriented, moral centered, law abiding, trying to creating a modern community with the capacity of sustainable development ", introducing its unique homestead culture. the third part sets forth the innovation of community culture construction modes in baibuting community : in order to create a, human - oriented community culture, establish a peaceful and content environment for the socialism ideology, the baibuting community made innovation on community management system ; by the analysis of the occupational statistics and object groups, the author found out that most of residents come from the middle class ; then, the author gives the definition of middle class and its general features in a sociological perspective ; finally, the thesis analyses the characteristics of the community residents " pursuit of culture and the harmonious development of community culture in aspects like value system, consumption habits, cultural needs

    本文通過理論學習，對百步亭花園社區文化建設的模式進行了探索研究，在現狀調查過程中，筆者發現百步亭的社區文化建設之所以成功，除了開發商和物業管理中心的組織建設外，還有小區居民的積極參與合作，三者密不可分，而這又與居民所屬的階層文化訴求密切相關，於是，本文就百步亭社區文化建設模式作了論述，思路如下：文章的第一部分：提出本文研究的緣起，並對一些與本文有關的概念作了界定，還介紹了幾種城市社區文化建設的一般模式；文章的第二部分：介紹百步亭花園社區文化建設模式的基本思想和內容，提出了「以人為本、以德為魂、以法為行，努力創造可持續發展的現代文明社區」的口號，並介紹了其獨具特色的家園文化；文章的第三部分：對百步亭社區文化建設模式的創新作了論述：百步亭社區為了營造以人為本的社區文化，構建社區安居樂業工程，為社會主義思想道德體系提供良好的社會文化環境，在社區管理體制上作了創新；還通過對百步亭社區居民的職業統計，來源群體，分析出其從屬的社會階層主要是社會的中間階層；再次，從社會學角度，定義了中間階層及一般特徵；最後從價值觀、認同感，消費觀念、文化需求等方面，分析了其文化訴求的特徵和與社區文化的協調發展；文章的第四部分：從整合功能和導向功能兩方面總結了百步亭社區文化建設的社會效應；並對百步亭社區文化建設模式的不足提出了意見和建議。
  8. Results of this study showed that the means of overall self - worth, general individual preference of self - worth and specific psychological preference of self - worth in male students are significantly higher than those in female students, on the other hand, the means of specific moral preference of self - worth and specific family preference of self - worth in female students are significantly higher than those in male students. there is a decreasing trend of self - worth level in form one students among middle schools in macao while the trend of the change in self - worth remains constant relatively from form two to form six. the overall developing level of self - worth of the students from renowned schools is much higher than that of the students from non - renowned schools, renowned school students showing higher self - worth level indicates there is a relationship between the level of self - worth and good school environment, better teaching quality and teaching resource

    研究結果表明：澳門中學生男生在總體自我價值感、一般自我價值感個人取向和特殊自我價值感心理取向的平均數明顯高於女生，女生的特殊自我價值感道德取向和特殊自我價值感家庭取向的平均數明顯高於男生；澳門中學生在年級方面的自我價值感發展呈現初中一年級開始呈明顯下降的趨勢，在初中二年級至高中六年級的階段保時相對平穩的發展；澳門名校學生的自我價值感的發展水平在各個取向方面都顯著地高於普通學校學生，名校中學生的自我價值感相對較高，與其身處的學校具有傳統的優良校風，師資素質和教學資源有一定的關系；人生目標、學習成績、家人關系、參加文藝活動和參加體育運動等五項因素是影響澳門中學生自我價值感發展水平的主要因素；人生目標及理想明確，學習成績良好，經常參加體育活動和文娛活動，家庭中的人際關系良好的中學生的自我價值感水平明顯高於人生目標及理想不明確，學習成績不良，不經常參加體育活動和文娛活動，家庭中的人際關系不良的中學生。
  9. How to reason the justice in the international relations has been affected by the globalization : traditionally, justice is the focus of domestic area, but the intension of cooperation and relation between the nations has stressed the importance of justice in the international relations ; the agencies of justice turn out to be the nations and individuals ; the realization of justice mainly relies on the global governance, but not the sovereignty of nations ; the value goal becomes the priority of economic justice in the international society, but not the priority of political justice in the domestic society

    固然不能說，如果形成一套最大程度上符合世界各文明共同的根本倫理傳統和世界人民共同尊嚴與幸福需要的國際或者全球正義觀，並且使之成為盡可能廣泛的國際共識，便足以消除世界現存的不正義。但可以毫無疑問地說，這會大大加強世界上追求正義的力量，同時使現存的不正義愈益喪失道德意義上的合法性，從而根本地削弱世界不正義力量。
  10. There are five parts in this paper, we have mainly clarified the significance, research methods and key concepts of the research topic in the foreword part. the first chapter has narrated and opened up the burgeon process and characteristics of the research object ' s moral belief. the second chapter has narrated and opened up the further fortified process and characteristics of the research object ' s moral belief

    論文共有五個部分：引言部分主要闡明了選題的意義、研究方法和關鍵概念；第一章，敘述並揭示了案主道德信念萌發的過程和特點；第二章，敘述並揭示了案主道德信念進一步加強的過程和特點；第三章，敘述並揭示了案主的道德信念在理想的追求與創新實踐中升華。
  11. On the relationship between social moral civilized behavior and social material condition

    略談社會道德文明行為與社會物質條件的關系
  12. Culture is nothing more than a superstructure built on the material bases, so the two feature of chinese strategic culture are both the products of some particular material structure. " to defeat the enemy without combat " is a strategic culture of agriculture civilization

    文化是建立在物質條件下層結構之上的上層結構，本文據此主張，中國不戰而屈人之兵與文化道德主義這兩項戰略文化的背後，都有其物質條件為基礎，分別是農業文明與單極的權力結構。
  13. Secondly, moral hazard in teamwork is expounded, which is then proved to be existed by different quantificational methods, thus exploring its effect factors

    其次，文章對團隊生產中道德風險問題進行了徹底的闡述，用不同的定量方法證明了它的存在性，並探索了與其相關的可能因素。
  14. Women have played an irreplaceable role in enhancing social morality, improving social environment and maintaining social stability

    中國婦女在促進社會文明與道德進步、維護社會穩定方面發揮了不可替代的作用。
  15. Three mistakes people could make in the construction on credibility : 1 ) some may mistakenly argue that morality could be improved in line with economic growth, but economic logic do not work for morality ; 2 ) some may advocate to re - implement traditional moral standards, including the altruism, to regulate corporate and / or personal actions in market economy ; 3 ) some may think that china ' s socialist market economy is nothing different from market economy adopted by western countries except for the name. suggestions on the construction of credibility in socialist market economy : 1 ) establish a new culture that is helpful for the development of socialist market economy. 2 ) update moral standards, transferring from altruism to egoism on condition that the behavior does not hurt others " interest

    建議從以下途徑出發建設社會主義市場經濟下的誠信體系: 1 、文化轉型，從傳統的、保守的農業文明轉向體現理性精神、契約精神、人本精神的現代工業文明，建設有中國特色的市場經濟文化; 2 、道德重建，應從傳統的無私利他、利己主義轉向已他兩利主義，使道德走向現實; 3 、制度的創新與完善，抓緊立法，嚴格執法，加強政府監管，樹立法律權威和政府權威，同時要建立和完善中介機構的管理制度、行業管理制度和企業自身的誠信管理制度; 4 、培育公民的誠信意識，政府應帶頭誠實守信; 5 、要注意培養企業家品格，塑造傳統與現代相結合的儒商精神。
  16. Morality and civilization

    道德與文明
  17. There is a noticeable difference between cyberculture and the traditional culture, which broke through the judgment of value - culture is human. it ' s not only human, but also the visual

    從典型化的意義講，丈化尤其是文學也是一種虛擬現實，或者虛擬的非現實，是呈現社會道德與文明之外的禁忌形式。
  18. New viewpoint on benefit and righteous should resist egoism, hold the unity of opposites of benefit and righteous, and structuring a system of viewpoint of benefit and righteous, including belief, morality and code of conduct. this new system ought to originate from history and realities. and it should cause the change of moral education context, methods and object

    在義與利的關繫上，要始終堅持義利的對立統一；要構建一個義利的層級體系，大致包括信仰、道德與文明和行為規范三個層次，對應于當前道德教育內容的三個級態：信仰價值追求、倫理道德原則、日常行為規范。
  19. 6 ) school moral education reform under the new system of viewpoint on benefit and righteous. as a theoretical research, it pays much attention to macro perspective not the specific and detailed problems, and may be useful to moral education reform. there are four parts which are moral education and belief, moral conduct and moral experience, ration and value construction, and personality ' s self integration

    信仰是核心層次，是個人的最高追求，在此層次上，義是國家民族的公利；道德與文明則是作為高素質的人的基本要求，在這個層面上，義是指某一集體內的公利，即作為適應現代社會的人，應具備在團體內合作與奉獻的精神；行為規范是指以不損害他利為前提來獲得己利，正所謂「己所不欲，勿施於人」 。
  20. At the same time, we are building a socialist society with high cultural and ethical standards, which essentially means that our people should have communist ideals, moral integrity, a good education and a strong sense of discipline

    與此同時，還要建設社會主義的精神文明，最根本的是要使廣大人民有共產主義的理想，有道德，有文化，守紀律。
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