discursive 中文意思是什麼

His own toast was discursive and overlong, though rather touching.

他自己的祝酒詞雖然也頗為動人，但是比較鬆散而冗長。

They complained that my writing was becoming too discursive

他們抱怨我的文章變得太散漫的。

Rewriting in lin shu ' s translation from the perspective of discursive power

從權力話語看林紓翻譯中的改寫

Discursive consensus : postmetaphysical criterion of substantive justice liujingdong

后形而上學社會的實質正義標準

Communicative behaviour, discursive ethics and the ending of national sovereignty - reflections on habermas ' theory of sovereignty ending

哈貝馬斯主權終結論的反思

Finally, lewis mumford ' s critical and historical text is revaluated as the discursive form for the public constitution of american civil society in the progressive era

最後，劉易士?孟福之批判與歷史寫作被重新評價為進步年代美國市民社會公共性建構的論述形式。

Examine how random events and novel occurrences are formatted into familiar, predictable, and recurring categories, each with its own pre - existing discursive model

檢驗任一事件以及新鮮事，雖然具有雜亂的形式，最後如何被格式化成通俗、可預知以及循環發生的范疇。

The first speaks to the mere discursive understanding ; the second speaks to the higher understanding or reason, but always through the affections of pleasure and sympathy

前者所訴者，人之單純邏輯悟性也；後者所訴者，終為更高一籌之悟性，或曰理性，然固由愉悅與同感而使然。

Cultural poetics of new historicism rise in the postmodern context of western culture, and develop rather complex discursive formation with other post - ism theories

摘要新歷史主義批評在西方學界崛起的背景是后現代主義，它對后現代理論既有批評方法論的沿襲也有理論論本體的反版。

In the public discursive space in china the attention is unprecedentedly paid to film - stars with the same unprecedentedly negative evaluation of them, thus forming a paradoxical cultural phenomenon

摘要電影明星在當代中國的公共話語空間里受到空前關注，同時也伴隨著空前強烈的消極評價，從而形成了一種悖謬的文化現象。

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。

" ( michel foucault, 1970 : 216 ) to answer this question, the archeology ( genealogy ) of knowledge was developed out, by which foucault took granted the tragic experience conflicts in western societal space since 18th century as the aftermath of ( institutionalized ) knowledge discursive practice : driven by " the will to truth ", a speaker or social action endeavors to analysis, define and cultivate human being " s life, however the result in what he has done is but rather to impose human beings of " a system of exclusion ", which was most famously illustrated in the work of madness and civilization, that all kinds of crazy ideal and performance, which had been existing and being cherished as the very authentic nature and feelings of human beings in societal space or art composing before 18th century, were categorized into irrational items ( insanity ), then, pu t into an alienated space gate - headed with so called " civilization ", which was founded on psychology, psychoanalysis and other modern knowledge ( michel foucault, 1973 )

他首先將西方十八世紀以來的經驗及其沖突理解為「知識話語」實踐的後果，言外之意，可以透過「知識化的話語」 ，來觀察西方教化/社會空間中的經驗沖突：在「求知意志」 （ thewilltoknowledge ）或「求真意志」 （ thewilltotruth ）的驅動下，話語者試圖認識、界定和改造人類的經驗，但實際上，這樣做的後果卻是將「排斥機制」 （ asystemofexclusion ）施與人類，即否定所有不符合「求真意志」及其話語構成規則的各種異類想象、感受、慾望與活動，使之統統以知識話語所描繪的狀態存在。在這一點上，最明顯的例證莫過于將各種「瘋狂」言行與體驗一併界定為「非理性」 ，然後對其實施「理性的控制與改造」 （ michelfoucault ， 1973 ） 。

Such, because do not attend a meeting on time, can avoid, introductory irrelevant, material is discursive, courteous not the obstacle of to apply for a job that reason of not congruent technology creates verbal and week, undeserved, sloppily dressed, procedures

這樣，可以避免由於不按時到會、介紹不著邊際、材料不得要領、禮貌不周、言語不當、衣冠不整、手續不全等技術原因造成的求職障礙。

Hence the fact that classical painting spoke ? and spoke constantly ? while constituting itself entirely outside language ; hence the fact that it rested silently in a discursive space ; hence the fact that it provided, beneath itself, a kind of common ground where it could restore the bonds of signs and the image

因此事實上古典繪畫也在言說? ?直接地言說? ?而它自身的構成卻完全外在於語言；因此事實上它就安靜地佇息於一個敘述性的空間內；因此事實上它俯身勞作，獨自準備著一種能重建符號與形象之邊界的公共空間。

Many late qing intellectuals appropriated this symbolic figure and, through a set of discursive strategies of " framing, voice and narrative structure, " transformed him into a privileged symbol for modern chinese national identity

黃帝，在晚清中國，便是在此需求下，經由一套特定的框架、聲音與敘事結構所構成的論述策略，被奪? 、轉化成為中華民族的始祖，為二十世紀中國的國族認同提供了一個明確的文化符號。

What is the picture of desirable folk life, then during the course of knowledge elite designed their education plans ? inserting this question into the dissertation is to draw the outline of societal practical and conflict relation of the above educational discourses. and moreover, to show in a vivid way the " power ", and the " danger " ( michel foucault, 1970 ) of educational discursive practice : including, the internal quarrel, argument and struggles among cultural elite for different kinds of interests, the cruel exclusion put by educational discourses to non - educational discourses, such as, liu yong " s discourse, economical activities, and the silence of woman

事實正是，理學家參照道士修煉氣功時身體內部的氣流圖，描繪了人與世界的「真相」 ，將這幅一陰一陽、此消彼長的氣流圖，改造成道德與非道德之間的斗爭，認為可以用人體內太極圖式的氣流運動，來解釋世界的一切表象，從而在人的身體內部開辟了理學教化的基審美家和業余的文藝愛好者， 」而不是將儒學的知識用於政泊實踐與日常生活（謝和耐， ！