神學政治論 的英文怎麼說

中文拼音 [shénxuézhèngzhìlún]
神學政治論 英文
tractatus theologico-politicus
  • 神 : Ⅰ名詞1 （神靈） god; deity; divinity 2 （精神; 精力） spirit; mind 3 （神氣; 神情） expression; l...
  • 學 : Ⅰ動詞1 （學習） study; learn 2 （模仿） imitate; mimic Ⅱ名詞1 （學問） learning; knowledge 2 （學...
  • 政 : 名詞1 （政治） politics; political affairs 2 （國家某一部門主管的業務） certain administrative as...
  • 治 : Ⅰ動詞1 （治理） rule; administer; govern; manage 2 （醫治） treat （a disease）; cure; heal 3 （...
  • 論 : 論名詞（記錄孔子及其門徒的言行的「論語」） the analects of confucius
  • 神學 : theology神學家 theologian; 神學派 theology; 神學學者 doctor; 神學院 seminary; yeshival
  • 政治 : politicspolitical affairs
  1. Remark or should it be called an interruption ? that an omnivorous being which can masticate, deglute, digest and apparently pass through the ordinary channel with pluterperfect imperturbability such multifarious aliments as cancrenous females emaciated by parturition, corpulent professional gentlemen, not to speak of jaundiced politicians and chlorotic nuns, might possibly find gastric relief in an innocent collation of staggering bob, reveals as nought else could and in a very unsavoury light the tendency above alluded to

    斯迪達勒斯先生神學懷疑論者發表意見或者應該說是插話道，患黃疽癥的政治家和害萎黃病的尼姑自不用說，由於分娩而衰弱的女癌癥患者和從事專門職業的胖紳士總是咀嚼形形色色的食品，下咽，消化，並以絕對的沉著使其經過通常的導管。
  2. In the wider and longer view, i have come to believe, there is something deeply apolitical ? something above politics ? in literature, despite what feminist, marxist, and other politicized literary critics may think

    盡管廣讀博覽能讓人領略到生活的豐富、復雜與神秘，盡管女權主義者、馬克思主義者、政治化文學評論家認為文學必與政治相干，但我堅信，從更為深廣的眼光來看，文學必有與政治毫無相干並且高於政治的東西。
  3. This reasonable attitude creates such a forgiving kind of philosophy that, at least to a cultured, broadminded scholar who lives according to the spirit of reasonableness, any human error or misbehavior whatsoever, legal or moral or political, which can be labeled as " common human nature " ( more literally, " man ' s normal passions " ), is excusable

    這種合理近情的態度造成了一種寬恕的哲學，覺得人類的任何錯誤和謬行，無論是法律的，道德的，或政治的，都可以認為是「一般的人類天性」 （或「人之常情」 ） ，而獲得寬恕，至少有教養的，心胸曠達的，依合理近情的精神而生活的學者是抱這種態度的。
  4. The last part concerns with the enlightenment brought on by the spiritual force thoughts of cpc ' s three generations " leading nucleus. that is, we should adhere to the guiding role of marxist theory ; develop and foster the spirit of the times as well as national spirit ; dialectically deal with the relation between material force and spiritual force in our practice ; strengthen and improve cpc ' s ideological and political work

    第三部分，論述分析了學習黨的三代領導核心精神動力思想的啟示，即要堅持馬克思主義的指導思想；要大力發揚時代精神，弘揚和培育民族精神；要在實踐中辯證地處理物質動力與精神動力的關系；要進一步加強和改進黨的思想政治工作等。
  5. A perspective on dongzhongshu ' s political theology

    論董仲舒的政治神學
  6. Therefore the cultivation of human creativity is of practical necessity which conforms to socialist market oriented economy development ; and is the basis demand which is required by knowledge - based economy times for the talents ; and is also the essential requirement which can make both the society and human highly develop. the ideological and political education, an approach to teach creativity people how to behave themselves properly, can provide valuable guides for the cultivation of human creativity by helping people establish scientific outlook, life and value ; can provide spiritual power for the cultivation of human creativity by helping people form good moral quality ; can provide endless source of aspiration for the exploration of human creativity by stimulating human " innovatory consciousness ; can provide scientific ways of thinking and more extensive space for the cultivation of human creativity ; can stimulate people " desire for learning science and knowledge

    第三部分，論證思想政治教育在人的創造力培養中的作用：思想政治教育有助於人們樹立科學的世界觀、人生觀和價值觀，為人的創造力的發揮提供價值導向；有助於人們形成良好的道德素質，為人的創造力的開掘提供精神動力；有助於激發人的開拓創新意識，為人的創造力的開發提供不竭的靈感源泉；有助於人們更好地掌握唯物辯證法，從而為人的創造力的發展提供科學的思維方式；有助於激發人們努力學習科學文化知識的熱情，為人的創造力的培養提供扎實的知識基礎和廣博的知識背景。
  7. The original confucianism had set up a kind of ethic politics theory in which its historical and real bases were the historical universal experiences, the social real conditions, the academic thought tradition, the individual spiritual character and so on, it stood on containing and commanding of both ethics and politics, created ethic politics using humanity its ethics needed politics and politics needed ethics, ethics could drove politics

    摘要原始儒家以歷史的普遍性經驗、社會的現實性條件、學術思想的傳統、個人的精神品質等為倫理政治理論創設的歷史現實基礎，立足於倫理與政治的相互涵攝，用人性設定倫理政治，建構起倫理需要政治化、政治應當倫理化的以倫理統攝政治的倫理政治理論。
  8. It has four faces : recognition of love in early theological writings is non - historical ; jenaer manuscript described the recognitions based on affection of family, form of law and essence of nation which bear many similarities to the corresponding discuss in elements of the philosophy of right, but they are different on the questions of function of family and the coming into being of civil society ; phenomenology of spirit builds the mutual recognition between human beings on the politics of battle of life and death and implies a radical revolutionary standpoint

    它有四副面孔：早期神學著作中的愛的承認關系是非歷史的；耶拿手稿描述了社會倫理發展中的家庭的情感承認關系、法律的形式承認關系和國家的實質承認關系； 《法哲學原理》中的相應論述與此有著很多一致之處，但在家庭的職能和市民社會的產生等問題上存在著重大差異； 《精神現象學》則把人與人之間的相互承認奠基於生死斗爭的政治，從而暗示了一種激進的革命立場。
  9. There is enormous confusion among experts on many subjects such as medical help, theology, politics or how to deal with social injustices. we have a massive epidemic in our culture today

    很多科目的專家都沒有共識，無論是醫學神學政治學，以至處理社會不公平的方法亦一樣，充滿疑惑。
  10. By the terms of material culture, politics culture and spirit culture, the paper discusses that higher colleges should explore actively effective methods of enhancing education of thoughts and politics for college students, and widen working ideas, and innovate working methods, and focus on overall development of college students, and conduct quality education deeply, and guide college students to learn excerpts of mankind civilization, in order to develop them into reliable socialist constructers and successors with national ideal, traditional chinese merits, social sense of responsibility, team working spirit, honesty, perseverance, compressive quality, virtue, wisdom, health and arts

    文章從物質文明、政治文明和精神文明方面，論述了高校要積極探索加強大學生思想政治教育的有效途徑，拓寬工作思路，創新工作方法，以大學生全面發展為目標，深入進行素質教育，努力學習人類優秀的文明成果，使學生成為一個有民族理想、中華傳統美德、社會責任感、團隊合作精神、誠信、意志力、有綜合素質和能力的德智體美全面發展的社會主義事業的合格建設者和可靠接班人。
  11. The second section about the necessities of using modem history viewpoint in senior middle school teaching introduces its poor conditions at present and analyzes reasons : confusion in theory, outdated topics, content of teaching to politics, dogmatism in thought, single revolutionary emotion education, and so on, and expounds the necessities : time ' s call ; its own scientific nature, demand of topic ' s study and of teaching reform in modern history in senior middle school the third section mainly focus on the teaching strategies : sense transformations as the presupposition content construction with the topic modernization, aim perfection in history teaching, construction of evaluation, system about modern history of senior middle school by using history standpoint of modernization, improvement of teaching and learning methods, students " active participation as the basic way

    該部分介紹了高中近現代史教學的窘困現狀，並從傳統史觀上對現狀歸因分析：傳統史觀存在理論上的誤區、主題的陳舊、偏重政治的教學內容、思維上的教條主義、單一的革命精神的情感教育等弊端。論證了現代化史觀運用於高中近現代史教學的必要性：時代的呼喚、現代化史觀自身的科學性、高中近現代史主題的研究需求及高中近現代史教學改革的需求。三、高中近現代史教學運用現代化史觀的教學策略：觀念的轉變是高中近現代史教學運用現代化史觀的前提；以「現代化」為主題構建高中近現代史的教學內容；運用現代化史觀完善高中歷史教學目標；運用現代化史觀構建近現代史評價體系；運用現代化史觀改進高中近現代史教與學的方法；學生的主動參與是運用現代化史觀教學的基本途徑。
  12. But in the context of the post - modem philosophy, the body has lost its individual nature, mysterious nature, poetry nature and its value dimensional degree and meaning function linked with the ultimate meaning and is theorized, structuralized and politicalized

    但在後現代哲學的語境中，身體也失去了個體性、神秘性、詩性以及與終極意義相互接通的價值維度與意義功能，被理論化、結構化和政治化。
  13. Philosophic foundation is critical to reveal the essence of confucianism more deeply. as i state in the second part, confucius was more stressful to moral education. our query is here : what factor led to this

    第三部分，筆者對孔子法思想進行了更深入的討論，通過分析孔子的政治法律主張的哲學根據，希望能在更深刻的層面上揭示孔子法思想的精神。
  14. Based on chapter two, chapter three summarizes three characteristics of wight ’ s international political theories : the power politics of christian theology, a profound sense of history, and a strong moral sense

    在此章的基礎上，第3章總結了懷特國際政治理論的三個特點:神學的權力政治觀、深厚的歷史感和濃厚的道德倫理色彩。
  15. Chapter two makes a detailed analysis of the system of wight ’ s international political theories including his thoughts on christian theology and power politics, historical research of the system of states, the restructuring of the traditions of the international theory, his ethical thinking on the international theories, and his historical and philosophical methodology

    第2章則詳細介紹了懷特國際政治理論的內容體系，即懷特的基督教神學思想和權力政治觀、國家體系的歷史研究、對國際關系理論傳統的劃分、對國際關系的倫理思考以及懷特研究國際政治所採用的歷史?哲學研究方法。
  16. Our theorists have contributed a great deal by studying, expounding and publicizing the theory that practice is the sole criterion for testing truth, the scientific analysis of the party ' s history, especially in the period since the founding of the people ' s republic, and the need to build socialism with chinese characteristics, to reform the economic and political structures, build a socialist society advanced in ethics and culture and to educate people in communism and patriotism

    關于實踐是檢驗真理唯一標準的討論，關于黨的歷史特別是建國以來歷史的科學總結，關于建設有中國特色的社會主義，關于經濟和政治體制的改革，關于建設社會主義精神文明和加強共產主義、愛國主義思想教育，圍繞這些，理論界做了許多研究、論證和宣傳工作，發揮了積極的作用。
  17. The paper has not only deeply analyzed marx ' s thinking contents and its main contribution, but also, on the basis of insisting and carrying on marx ' s thinking essence, constrictively put forward : the research emphasis on politico - economic value theory should be transferred from the department of material product to that of spiritual product, there has a very important theoretical and practical significance in researching the questions of the value creation and realization of spiritual product

    本文不僅深入分析了馬克思勞動和勞動價值論的基本的思想內容及其主要貢獻，而且在堅持和繼承其思想精髓的基礎上，建設性的提出：政治經濟學的價值理論研究的側重點應該從物質產品生產部門轉向精神產品生產部門，研究精神產品的價值創造和實現問題有著非常重要的理論意義和現實意義。
  18. Not only do we study the theories, but also study the party ' s line, general and specific policy, study the spirit of provincial 11th party representative conference and the important decisions of the municipal party committee and the city government, also enrich and raise ourselves with the all knowledge created by human beings and society, try the best to find time to study philosophy, politics, economics, law, history, literature, science and technology, study the new development of the world politics, economics and literature that show the modern world, do our best make our level of thought and knowledge suit the needs of the advancing time

    不但要學習理論，學習黨的路線方針政策，學習省第十一次黨代會精神和市委、市政府的重大決策，同時，也要用人類社會創造的一切知識來豐富和提高自己，盡可能地抽出一些時間學習哲學、政治學、經濟學、法學、歷史學、文學和科學技術，學習反映當代世界政治、經濟、文化新發展的各種新知識，努力使自己的思想水平和知識水平適應時代前進的需要。
  19. I ' m a single atheist white man, 52, reputedly intelligent, with unusual interests in politics, science, music and dance

    我，單身，無神論者，白人， 52歲，據說比較聰明，對于政治、科學、音樂和舞蹈有著不同尋常的興趣。
  20. It concludes four parts. in the first part, i expound and analyze marx and engels " theory of needs and the application and development of it, and clarify that marx and engels " theory of needs is the scientific methodology and the theory guide for us to study the issue of people ' s spiritual and cultural needs ; in the second part, i expound the relationship between people ' s spiritual and cultural needs and cultural and ideological progress, introduce the definition and intention of spiritual and cultural needs and the significance for cultural and ideological progress, and clarify that spiritual and cultural needs is the starting point and foothold of cultural and ideological progress ; in the third part, i mainly introduce the new change, characteristics and tendency of people ' s spiritual and cultural needs in contemporary china since practicing reform and opening up policies and analyze the economic, political and cultural reason ; in the forth part, i put forward some countermeasures and proposals on the problem of how to more efficiently satisfy and guide people ' s spiritual and cultural needs such as upholding and developing marxist theory, strengthening lofty ideal and faith and socialism morality construction, developing education and science undertakings, quickening development of culture industry, flourishing socialism culture and art to satisfy people ' s spiritual and cultural needs, and raising people ' s quality and accomplishment of ideology, culture and art, guiding culture consumption, standardizing the culture market and purifying cyber culture, etc to guide people ' s spiritual and cultural needs

    全文分為四個部分，第一部分闡述和分析了馬克思恩格斯的需要理論，以及後人對馬克思恩格斯需要理論的運用和發展，闡明了馬克思恩格斯的需要理論是我們研究人的精神文化需要問題的科學的方法論和理論指南；第二部分論述了精神文化需要與文化建設的關系，介紹了精神文化需要的定義、內涵，精神文化需要問題對文化建設的重要意義和作用，闡明了精神文化需要是文化建設的著眼點和立足點；第三部分重點介紹了改革開放以來，當代中國人的精神文化需要呈現出來的新變化、新特點、新動向，分析了其中的經濟、政治和文化原因；第四部分對于如何正確滿足和引導當代中國人的精神文化需要提出了對策，指出滿足人的精神文化需要，要堅持和發展馬克思主義理論，加強理想信念和社會主義道德建設，要發展教育科學事業，要加快發展文化產業，要繁榮社會主義文化藝術；引導人的精神文化需要，要從提高人的思想文化素質和文化藝術修養，引導文化消費，規範文化市場和凈化網路文化等幾個方面做出努力。
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