人性的

基本解释 (translations)

human

与人性的相关的网络例句 [注：此内容来源于网络，仅供参考]

Humanity is the source and basis of commerciality; while commerciality is the extension and development of humanity.

最后阐明人性与商性的关系，即人性是商性的本源与基础；商性是人性的延伸与发展。

So to define the conation of selfishness scientifically is not only the premise of unifying the thoughts of the academic field and understanding the human nature scientifically, it is also the insurances to lead the society form the correct idea of value and to check the erosion of the theory of human nature selfishness.

因此，撩起"人性自私论"的面纱，科学界定并明晰"自私"内涵，不仅是理论界统一思想，科学认识"人性"的前提，而且也是引导社会形成正确的价值理念，自觉抵制"人性自私论"侵蚀的重要保证。

Condemned those who say Christ offered His sacrifice to the Father alone, and not to himself and to the Holy Spirit; those who say the sacrifice of the Divine Liturgy is only figuratively the sacrifice of Christ's body and blood; those who deny that the sacrifice in the Liturgy is one and the same as that of Christ on the cross; those who say men were reconciled to the Son through the incarnation and to the Father through the passion; those who think the deification of Christ's humanity destroyed his human nature; those who deny that his deified human nature is worthy of worship; those who say that, since the human nature of Christ was swallowed up into Divinity, his passion was an illusion; those who say that characteristics of Christ's human nature (creaturehood, circumscription, mortality, and blameless passions) exist only hypothetically, when one considers Christ's human nature in abstraction, and not really and truly.

谴责那些说基督所提供的，他的牺牲给父亲独自，而不是他本人及圣灵；那些说要牺牲神圣的礼拜仪式，只是形象地牺牲了基督的身体和血液；那些否认说，在牺牲礼仪是同一个，因为基督在十字架上；那些说男人得子，透过化身，并给父亲通过激情；那些认为神化基督的人类摧毁了他的人性；那些否认他神化人性的，是值得的崇拜；人士说，由于人性的基督被吞噬成神，他的激情是一种错觉；那些说特色基督的人性（ creaturehood ， circumscription ，死亡率，和无可指责的激情），只存在理论上，当一个人认为基督的人性抽象，而不是实实在在地。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

The Zheng Yuanjie writing zoomorphism has the human nature glory spot, the author carries on the human and the animal the contrast, with the aid of animal's field of vision looked the human nature ugliness, and through the animal story insinuated the human nature ugliness, by its promulgates and the critique human nature ugliness.

郑渊洁笔下的动物形象具有人性的光辉，作者把人和动物进行对比，借助动物的视野来看人性的丑陋，并通过动物故事来影射人性的丑陋，揭示和批判人性的丑陋。

However, because nature as a category slips into different cultural forms, once when it involves what is the character of the human being and all things on earth, different culture has different answers only because the different suppose to the value of the culture and the ideal, the humanity in this side is exaggerated in the culture form, even being considered the only arche existence, so once a man living in reality manifests the humanity according with a certain value of culture and the ideal designed by man, he would be considered natural and authentic by the public who believe in it, otherwise, artificial and affected.

如上所述，每一种文化都是基于人性的某一方面而人为设定自己的文化价值和理想的，作为文化价值和理想，人性的这一方面在这一文化形态中当然被夸大了，甚至被认为是人性中的唯一的本真存在。这样一来，现实中的人一旦表现出与某一文化人为设定的文化价值和理想相符合的人性维面，就会被这一文化及其信奉这一文化的公众认为是自然的、真实的，反之则是做作的、不自然的。

If it be added by reason of the suppositum, since the suppositum of the human nature in Christ is eternal and uncreated, this will be false:"Christ as Man is a creature."

因此一个看得见的人性，也可能本质是那位看不见的神。答：由於人性的理由，或在人性实存的本质里，基於此，说出基督是个受造物。

The selfs awareness of human nature drives him to realize his human dignity by extending his free wills to material objects and dominating them.

人基于自身人性的认识而要成为一个人，从而要将其自由意志延伸到物以实现其人性的尊严，从而产生权利意识；人基于对他人人性的认同而要尊敬他人为人、尊敬他人的人性尊严，从而产生了意志的冲突与妥协，产生了延伸和支配的当与不当的问题，并最终产生了以正当为其本质要素的权利，形成客观的人伦秩序，或伦理权利秩序。

The novel Lei Pinger demonstrates a kind of ethics power by all sorts of human weakness signs the collapse of the traditional ethical system and calls for the revival of remote past human nature. It indicates a kind of regret beauty, which has been taken as a dynamic element for shaping characters.

《雷瓶儿》以人性的种种弱点凸显一种现代社会的伦理强力观念：叹惜传统人性伦理体系的崩盘和呼唤久违的人性复归，表现出一种人性的缺憾之美，将人性的弱点视为一种塑造人物的活力元素。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从&五四&到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族&血性&的传承方面。

与人性的相关的网络解释 [注：此内容来源于网络，仅供参考]

to leave the confinements of his humanness：想要远离其内心人性的束缚

As if there was a desire in him|好像他心中有一个欲望 | to leave the confinements of his humanness|想要远离其内心人性的束缚 | and bond with the bears,|而去与熊结合在一起

inhuman：非人性的

inhibitrope 抑制倾向者 | inhuman 非人性的 | inhumanity 无人性

inhumane：不人性的

ingrain 根深蒂固的 | inhumane 不人性的 | initially 首先

noble manhood：真诚--深刻真挚发自内心的真诚,是真正高尚的人性的一种品质

Silks and satins put out the fire in the kitchen. 绸缎要熄灭厨房的... | noble manhood. 真诚--深刻真挚发自内心的真诚,是真正高尚的人性的一种品质. | Six feet of earth makes all men equal. 在墓穴中人人都平...

SELF-DISCOVERY：自我发现(对自己人性的解刨)

come to逐步的 | self-discovery自我发现(对自己人性的解刨) | reflection思索

anthropopathic：拟人的, 认为神具有人性的说法的

anthroponym | 姓氏, 姓 | anthropopathic | 拟人的, 认为神具有人性的说法的 | anthropopathy | 神(或动物、 无生命物)与人同感论

butcherly：如屠夫地, 残忍地,无人性的地

butchered fish | 剖割好的鱼 | butcherly | 如屠夫地, 残忍地,无人性的地 | butchery tax | 屠宰税

I've always felt the colony club|exemplified the highest ideals of charac：我一直觉得Colony俱乐部|阐述了人性的最高理想

****|Serena会是最后一个知道的吗 | I've always felt the colony club|exemplified the highest ideals of charac|我一直觉得Colony俱乐部|阐述了人性的最高理想 | publicservice--|公益事业

the human comedy of political campaigns：政治运动中人性的喜剧

a comedy writer喜剧作家 a comedy show喜剧表演 | the human comedy of political campaigns政治运动中人性的喜剧 | 6.exciting adj.令人激动的;令人兴奋的

Of Human Bondage：人性的枷锁

像<<人性的枷锁>>(Of Human Bondage)里菲力普犯糊涂追求米尔德丽德,一个是精神男,一个是物质女,牛头不对马嘴,然而意志的千钧力扯不回情欲的万古愁,他简直是边鄙视自己边作践自己,越作践自己越鄙视自己......"他做起事来就像是部机器,