世俗的權力 的英文怎麼說

中文拼音 [shìsúdequánlì]
世俗的權力 英文
secular arm
  • 俗 : Ⅰ名詞1 （風俗） custom; convention 2 （沒出家的人） secular; lay Ⅱ形容詞1 （大眾的; 普遍流行的） ...
  • 的 : 4次方是 The fourth power of 2 is direction
  • 權 : Ⅰ名詞1 [書面語] （秤錘） counterpoise; weight （of a steelyard）2 （權力） power; authority 3 （...
  • 力 : Ⅰ名1 （力量; 能力） power; strength; ability; capacity 2 [物理學] （改變物體運動狀態的作用） forc...
  • 世俗 : 1. （流俗） common customs 2. （非宗教的） secular; worldly
  • 權力 : powerauthority
  1. At that time, no one is around you and no one can accompany you. no money can buy you power. no position can protect you from hell fire

    那時候，你獨自一個人，沒人能陪伴在你身旁，金錢無法替你買到權力，世俗的地位也不能保護你免於地獄之火那時候只有明師來到你身邊，當下你就會明白了。
  2. Your wealth, fame and temporal power will shrivel to irrelevance. it will not matter what you owned or what you were owed

    你的財富、名望和世俗的權力都將變成細枝末節的事情，不管是你擁有的還是虧欠的，都不再重要。
  3. Your wealth, fame and temporal power will shrivel to irrelevance. it will not matter what you owned or what you were owned

    你的財富、名望和世俗的權力，都將成為無關緊要的細枝末節。你過去擁有的、虧欠的，都不再重要。
  4. To realize this great selfish ambition, cultural and educational elite drastically criticized xikun scholars who held important political and educational positions but advocated poetic pursuit to escape from political dangers, and posed many models of educational discursive practice to control, better, and cultivate the full - of - desire societal life being neglected and thrown out of the academic sight by xikun school : firstly, in the early period, fan zhongyan and his followers, sun fu, and shi jie, et al., believed that confucian principles could be used to reform political, and educational institutions and improve society ; secondly, after fan, wanganshi, being treated as cultural rebel by other traditional moralists and politic competitors, did a failure of national wide educational and political reforms to cultivate financial talents, based on his coarse economics knowledge about how to enrich the central government ; thirdly, ou yangxiu and su shi focused attention on reform the highly rigidified literature and art education system at that time according to their cultural ideal that everybody has the right to express what his daily life, emotions and dreams, which could be seen as an irony by the fact that only themselves " life and feeling could enter into their literature and art education kingdom, while those who described lowly people " s experience, such as liu yong " s sentimental assays written specially for female performers and even the prostitutes, had to suffer from exclusion

    但是，在十一世紀的文教空間中，真正值得考古學注意的知識是由理學家發明的，這不光因為，正是理學（而不是范學、王學、蘇學等這些在當時權力更大的知識）日後成了支配中國文教社會生活的權力，更是由於在十一世紀的文教界，只有理學家從一種最抽象的視角，認為十一世紀喧囂混亂的世俗生活及其基本的教化問題，無論多麼復雜，都可以歸結為人身上的理性與慾望之間的斗爭。就「哲學」能力而言，在渴望成聖、平天下的文教精英當中，理學家無疑是最出色的，他們能夠想到從「人」的結構出發，來認識世間紛繁復雜的現象，因而只需靜坐一處沉思人本身的秘密，而不必象王安石等人那樣認為到各地去調查，才可以摸清世間的狀況與問題。尤其不可思儀的是，他們的知識竟來源於看上去對教化世俗並不感興趣、只想追求長生不老的道士。
  5. The church has no part in what secular arm may see fit to do.

    至於世俗的權力採取什麼適當措施，這與教會毫不相干。
  6. Some scholars think the termination as a religious event while other people take it as an ancient myth. in the article it is regarded as an important event both in the history of legal thoughts and the history of legal system. after that the secular power and the jurisdiction were established above religious power and there was not theocracy but ordeal in china. mr. qu tong - zhu once pointed out that unlike ancient greeks our ancestors had no concept that

    有人發現它純粹是一個歷史事件，也有學者僅研究它在思想史上的意義.本文作者認為:神話是它漂亮的外衣，宗教是它誘人表象。 「絕地天通」不僅具有思想史上的意義，而且是法制史上一個重要的歷史事件，它的意義在於第一次建立了高於神權的世俗的權力。
  7. The differences are : ( i ) they holds that it is different for people to transfer the possession of rights more or less, so they entrust the state with different functions : locke thinks that men only transfer the possession of partial rights to the state, and the state must not infringe upon individual elementary rights, the state, as a certain of necessary " evil ", only bears worldly affairs ; but rousseau thinks that men transfer all rights to the state, and the state embodies men " s general wills and represents men " s common interests, so its power is limitless

    不同點在於： （ 1 ）兩者認為人們在簽訂契約時所轉讓的權利的多少不同，從而賦予國家的職能不同。洛克認為人們轉讓的只是部分權利，國家不得侵犯個人的基本權利，國家權力從外部受權利的制約，國家作為一種必要的惡，只承擔世俗事務；而盧梭認為人們轉讓全部權利給國家，國家體現人們的公共意志和代表人們的共同利益，其權力是不受任何限制，國家除承擔世俗事務外，還負有道德教化的任務。
  8. The pattern of clan represented by lroquois in the ancient society, while the pattern of chiefdoms represented by wu - di of ancient china in history and anthropology. the different patterns of power origination brought about different structures of power and tradition of law. the most difference between the two patterns on power origination is that the power under the background of chiefdpms had the nature of personal autocracy

    通過考古資料揭示的中國前國家社會形態及其權力的特點是:社會的側勒遨了氏族、 .部落社會;社會分化的程度也甚於一般氏族、部落社會，其中出現了掌握社會最高權力的個人;在權力擁有者之間存在著金字塔式的等級結構;出現了宗教與世俗權力相結合的現象;戰爭十分普遍，表明最早的權力來自戰爭的成功。
  9. These stories not only analyse their life dilemma when they suffered from lust, but also reveal that they are hurted and saturated by the power sense, peer into the living status quo of female from the reality and life nature aspects, express author ' s care for worldly life and common destiny of the female

    小說既剖析她們在慾望煎熬下的生命兩難對立，同時也揭示了權力意識對她們的浸淫與傷害，從現實及生命本體層面來體察女性的當下生存狀態，表達了作者對女性的世俗生活和普遍命運的關懷。
  10. Owing to centralization of state power in russian political system, the russian political traditions feature in the following aspects : russian people share a tradition of showing obedience to autocracy and admiration for leaders ; a power sharing system is lacking in its political institutions with no mundane rights possessed by the church ; the diplomatic policy making system is highly centralized

    俄羅斯政治體制上的集權特性，使其政治傳統具有集權特性。具體表現在：俄羅斯人有順從專制、崇拜領袖的傳統；在政治體制上，缺乏分享權力的機制，教會不擁有世俗權力，政府體制缺乏權力分享機制，外交決策機制高度集權等。
  11. Meanwhile, national splittist forces, religious extremists and international terrorist forces ( or " three forces " in short ) expand quickly, aiming at overthrowing the regime of five countries in this region in the name of nationality and religion. the terrorist activities they made have very bad influences to the security of central - asia and northwestern china

    與此同時，中亞五國的民族分裂勢力、宗教極端勢力和國際恐怖勢力（即「三股勢力」 ）迅速膨脹並頻頻滋事，其以推翻中亞各國世俗政權為目的，以民族、宗教為旗幟，大搞恐怖活動，對中亞地區安全造成強烈沖擊，並進而影響我國西北地區的安全與穩定。
  12. This confusion has exasperated both the utopians who saw the street dramas as a contest between western light and soviet dark, and also cynics who insisted that wherever abuse of power is an ingrained habit, nothing can ever change

    這種困惑既令那些視街道戲劇為西方光明與蘇維埃黑暗的爭奪戰的空想主義者惱火，也讓那些堅持認為無論怎樣濫用權力是一種根深蒂固的習慣，因此沒有什麼事情能有改變的憤世嫉俗者惱火。
  13. Characteristics of the historical trait of traditional china, the relationship between the power of social conventions and the spiritual rights is ambiguous and intensive, embodying the infiltration into each other of public worship and personal faith

    傳統中國的一個重要歷史特徵為世俗權力與精神權利的模糊界限與緊張關系，具體表現為中國古代的公共崇拜與私人信仰的彼此滲透。
  14. The church has no temporal power in the modern state

    教會在現代國家中沒有世俗的權力。
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