年代学者

基本解释 (translations)

chronologer  ·  chronologist

与年代学者相关的网络例句 [注：此内容来源于网络，仅供参考]

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点："一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的" [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括："一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。"

An endorsement on the back of the jacket, by Sacvan Bercovitch, the author of "The Puritan Origins of the American Self," salutes Buell's book as "the harvest of the past half-century of Emersonian revaluations and the harbinger, guide, and provocation for the next generations of Emerson scholars and critics"—as if Emerson scholars and critics, in their generations, are world enough.

美利坚本质的清教起源》的作者萨克万·伯克维奇在书的封页的评语中将贝尔的书敬为"过去半个世纪对爱默生再评价的成果和下一代爱默生学者和评论者的先驱、导向和动力"——好像爱默生学者和评论者在他们的年代中都会非常的实际。

There were a number of exch a nges between Birmingh a m a nd It a ly, resulting in work on It a li a n leftism , a nd theories of postmodernism.

1970年代文化研究领域开启了之后，英国学者与美国学者之间发展出不太一样的文化研究路线。

The studies of McCarthyism in America have gone through three stages. From 1950s to the middle of 1970s is the starting stage. The prosperous stage which I called is from the middle of 1970s to 1990s. In this period, great achievements have been made and some relevant problems have been studied. After 1990s, though the passionate of the studies of McCarthyism has relatively passed, it is still a focus the scholars paid attention to.

美国史学界对麦卡锡主义的研究可分为三个阶段。20世纪50～70年代中期是起步阶段。20世纪70年代中期～90年代初期取得重大成果，相关问题的研究在这一时期展开，可以说是对麦卡锡主义研究的繁荣阶段；20世纪90年代以后对麦卡锡主义研究的热情相对减弱，但仍是学者们关注的焦点。

Futures Studies conceptualized in 1940, from 1960 to 1970 went through the peak of development in Philosophy of Science. The main proponents of Philosophy of Science, such as Positivism, Postpositivism and Critical Realism deeply influenced the futurists' ideas of the time concept in Future Studies. The understanding of time in Philosophy of Science continues the linear time frame of modern physics. Future is happening after the present event. In the field of Futures Studies, people expect futurists to predict futures accurately. When futurists are predicting futures, and mapping possible futures, they employ Holism and Utopian thinking. Karl Propper opposed Historicism of trying to plan a blueprint for society.

中文摘要未来学萌芽於一九四○年代，从一九六○年到一九七○年未来学历经了科学哲学发展的巅峰时期，科学哲学的思想滋养了未来学家的思考，其中实证论、后实证论与批判实在论这三种论点影响了未来学家在时间概念上思考方向，科学哲学对时间概念的理解延续了现代物理时间观上线性式看待时间的方式，未来是当前事件必然发生的结果；在未来学的领域里，成功预测未来是大众对未来学者的期待，当未来学者在预测未来，进行未来规划时，思想中预含了整体主义与乌托邦式的思考，Propper从反对历史定论主义的思想来驳斥建立社会蓝图的可能。

The studies exploring the relationship between HPV infection and laryngealcarcinoma began in 1980s,since then,almost all the research was aimed at theinvestigation of the HPV prevalence in the biopsies,due to differences in thechoice of DNA detection method,cell sampling and the geogen,the prevalenceestimates of HPV have varied accordingly,and led to two different points about therelationship between HPV infection and laryngeal carcinoma:some researchersdemonstrated that a higher HPV prevalence could be found in laryngeal carcinomas(from 50% to 90%)than in benign laryngeal lesions,suggesting a relationshipbetween HPV infection and laryngeal carcinoma;but the other researchers foundthat the isolation of HPV is no greater in the laryngeal cancers(from 5% to 43.3%)than in the normal larynx or benign laryngeal lesions,thereby questioning itsctiological significance,so,the role of HPV in the development of laryngealcarcinomas still remains unclear.

有关HPV与喉癌的研究始于80年代，但20多年来研究模式始终停留在对临床标本进行检测的水平上，由于各家采用的检测手段敏感性不同、标本数量以及来源地域也存在差异，使各家学者对喉癌中HPV阳性率的报道极不一致，并由此导致了两种截然不同的观点：一部分学者报告的喉癌标本中HPV阳性率高达50%~90%，并显著高于喉良性肿瘤，认为HPV与喉癌有关；而另有不少学者检测的样本中，阳性率（5%~43.3%）并不比正常喉粘膜及良性肿瘤高，认为HPV与喉癌无关，因此，HPV到底是不是喉癌的致癌因素目前仍无定论。

Its formulation course started in the fifties of the 20th century,and as a concept the former Soviet Union scholar put forward while reviewing dogmatism and vulgarizing's harm to literature theory.

这一理论生成于20世纪50年代，是前苏联学者对教条主义和庸俗化倾向给文学理论产生的危害进行反思时提出的一个理论。20世纪80年代初、中期，我国学者在反思&文学为政治服务&这个口号的失误时也提出了文学是一种&审美意识形态&或&审美反映&的理论观点。

Its formulation course started in the fifties of the 20th century, and as a concept the former Soviet Union scholar put forward while reviewing dogmatism and vulgarizing's harm to literature theory. The beginning and middle period of the eighties of the 20th century Chinese scholar had proposed too while reviewing the fault of the slogan that "literature is for politics" that literature is a kind of "aesthetic ideology" or the conclusion that "reflects aesthetically".

这一理论生成于20世纪50年代，是前苏联学者对教条主义和庸俗化倾向给文学理论产生的危害进行反思时提出的一个理论。20世纪80年代初、中期，我国学者在反思&文学为政治服务&这个口号的失误时也提出了文学是一种&审美意识形态&或&审美反映&的理论观点。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点：&一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的& [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括：&一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。&

The different debates about dialectical logic in the 21〓 century reflect the different attitude to dialectical logic. The monist conception of logic takes the so-called dialectical logic as a sub-discipline of philosophy and denies its legitimacy, and the pluralists differentiate dialectical logic from dialectic and regard the former as a kind of logic.

从20世纪30年代到世纪末，中国学者对辩证逻辑的看法走过了这样一个历程：30-40年代，有&辩证法可否成为逻辑&的争论；50-60年代，几乎没有学者公开对辩证逻辑作为逻辑的合法地位提出质疑；80年代之后，又起辩证逻辑是不是逻辑之争，但反对者的观点已变为&辩证逻辑不是逻辑&。80年代以后，中国学者对辩证法与辩证逻辑的区分已非常自觉。

与年代学者相关的网络解释 [注：此内容来源于网络，仅供参考]

chronologer：年代学者, 历史家

agricultural productive society 农业生产合作社 | chronologer 年代学者, 历史家 | bacterial capsule 细菌荚膜

chronologer：年代学者

ronograph 记时计 | chronologer 年代学者 | chronological age 实足年龄

chronologer：年代学者,历史学家

82.chronologer年代学者,历史学家 | horologer 钟表研究者,钟表商 | astrologer占星学家

chronological：年代顺序的

chronological age 实足年龄 | chronological 年代顺序的 | chronologist 年代学者

chronologically：按年代地

chronologerchronologist 年代学者 | chronologically 按年代地 | chronologicchronological 按年代序的

chronologist：年代学者

chronological 年代顺序的 | chronologist 年代学者 | chronologize 按年排列

chronologist：年代学者,年表编辑者

hormonologist 内分泌学家 | chronologist 年代学者,年表编辑者 | geochronologist 地质年代学家

family life education：家庭生活教育

外展服务与家庭生活教育(Family Life Education)像是两种南辕北辙的服务,但其实他们本是同一种类的社会服务. 始於70-80年代,学者以系统概念(System Approach)去分析青少年,并指出朋辈、学校、家庭这三个系统对青少年成长尤其重要;

speleologist：洞窟学者

speleochronology /洞穴年代测定/ | speleologist /洞窟学者/ | speleology /洞窟学/

The Scholars：学者

上高中的时候,就在一支叫做 "学者"(The Scholars)的山地乡村摇滚乐队里演奏. 高中毕业后,他录制了两首单曲:<<我们永远再次堕入情网>>(We'll Always Fall in Love Again)和<<对于你的孤独>>(For You Alone). 在60年代初期,