民族内的

基本解释 (translations)

intranational

与民族内的相关的网络例句 [注：此内容来源于网络，仅供参考]

Culture of traditional meaning is formed within a closed region, and symbolizes a strong national ethos. It is inherited and developed from generation to generation, and reflects the typical thinking, feeling and living style of a specific nation.

传统文化是在封闭的地域内民族精神的体现，并世代相传，它是民族特有的思维方式、情感方式和生活方式。

On the basis of analysing and summarizing the situationchanges of the growth and decline of national and ethnic issues on international level, caused by thegeopolitical contention among imperial hegemonist powers, andon the domestic level withnin multi—ethnic states all overthe world during the 20th century,this article demostrates inan all—round waythe characteristics of national and ethnicissues through the discussion on the enlightment that weshould gain from the situation changes of the growth anddecline of national and ethnic issues; puts forward the newviewpoint that national and ethnic issues also possesscharacteristics ofuniversality and internationality besidesthose of their protracted nature, complex nature andimportance,and emphaticlly analyses the essential distinctionbetween the internationality nature and the"internationalization" of ethnic issues.

知识词典世界民族京1～12A849民族研究郝时远20002000本文对20世纪世界范围内国际层面的民族问题、帝国霸权的地缘政治争夺所引发的民族问题以及国内层面的民族问题的消长态势进行了分析和归纳，并通过世纪之交世界民族问题的消长态势留给人们的启示，就全面认识民族问题的特点进行了论证，在传统的民族问题的长期性、复杂性和重要性特点基础上，提出了民族问题还具有普遍性和国际性特点的新观点，分析了民族问题的国际性与民族问题"国际化"的本质区别。

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，"国家"代替"帝国"，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

The paper puts forward some motivation measure based on the motivation theory, and want...

在民族社区的管理中，综合借鉴相关学科的成熟理论，讨论有效的激励的形成，对于激发民族社区内源动力，体现以人为本，实现民族社区的全面、协调和可持续发展有着重要的理论和实践意义。

In the writings of prose poems, the poet adhered to the national tradition and made innovation of creative skills, which makes his prose creation rich in ethinic and individual tastes.

在诗艺表达方面，诗人也同当时甚为流行的西化创作方法迥然有异，体现出对民族传统的坚定承继和现代创新，从而使他的散文诗创作富有民族特色和个性内质。

The arrival of the world society indicates the fact that human interaction advances from internal communication in a nation or country to the global contacts which go beyond the limits of the nation, the state, individuals and non-governmental organizations, community-based organizations. This global contacts embody the universal and global idea and stand of human interaction.

世界社会的到来，表明人类的交往由民族、国家内的交往发展为跨越民族、国家、个人及民间团体、城市社区组织界限的普遍交往的事实状态，是人类交往的普遍性、世界性理念和立场的体现。

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，&国家&代替&帝国&，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

Instead, they were able to find a certain region which was most suitable for living in the natural ecological system in the process of cultural building, and then to build and protect the national habitat which belonged to their own nationality according to their understanding of their nationality's culture.the protection of ecologic was mainly realized by cultural restraint and balance, it had the features of unconsciousness, remoteness ,passivism and regionalism.exploring the features and functions of this kind of protection is good for deepening the awareness of national habitat and offering predecessor's experience and lessons to nowaday ecological protection

古代民族由于所处时空域的限制，不可能全面认识自然生态系统并自觉直接维护生态环境，而是在文化建构的过程中从所处的自然生态系统内人为地分割出一个最适合于本民族生息的区域，按照本民族文化的理解去建构并直接维护本民族特有的民族生境。对生态环境的维护，主要是通过文化制衡来实现的，它具有无意识性、间接性、被动性和区域性。探讨这种生态维护的特点及功效，有助于深化对民族生境的认识并为今天的生态维护提供前人的经验教训。

Since as a result of situation the and so on world politics, economy, nationality, religion change, the 1990s the international terrorism unceasingly has multiplied in the global scope the spread The international interaction influence, the terrorism is also had the reflection in our country, but its influence is partial, unobstructive our country politics is stable, the economical development, the national unity overall general situation.

由于世界政治、经济、民族、宗教等形势的变化，20世纪90年代以来国际恐怖主义不断在全球范围内滋生蔓延。受国际性互动影响，恐怖主义在我国也有所反映，但其影响是局部性的，无碍我国政治稳定、经济发展、民族团结的总体大局。

The historical meanings of earlier Arab national movement are that: First, the rising of nationalism in Arab world pioneers a new routine different from traditional one; Second, the new conception of constructing country causes Arab people to be separated from formulation of religion / empire, and be immersed in construction onrush in neoteric world; Third, the grown-up of nationalism awakens and changes Arabs traditional idea, and adapts them to the new one of national development; Fourth, the thoughts of nationalism rebuilds Arab nation in the background of new era; Fifth, the babyish Pan-Arabism especially in King Era establishes development contrail of Arab world.

早期阿拉伯民族主义运动的历史意义：第一，民族主义在阿拉伯世界的兴起开辟了一条有别于传统的民族发展新路；第二，新型国家构建理念使阿拉伯人逐渐走出宗教／帝国范式，融入近代以来世界范围内的民族国家构建洪流；第三，民族主义的崛起唤醒和改造了阿拉伯人尘封已久的民族自我意识，使其适应新时期民族发展的需求；第四，民族主义思想在新的时代背景下重塑了阿拉伯民族；第五，早期特别是&王政时期&的泛阿拉伯主义运动虽然看起来显得那么稚嫩，但却奠定了阿拉伯世界的发展轨迹：在民族目标上，谋求民族独立或自由成为全民族各阶层的首要共识；在民族统一的问题上，独立的民族国家间的全面合作逐渐取代政治上的统一；在泛阿拉伯主义的另一面旗帜——巴勒斯坦问题上，巴勒斯坦战争预示着武力解决方案的失败，承认以色列、通过和平谈判的方式解决这一问题成为唯一的选择。

与民族内的相关的网络解释 [注：此内容来源于网络，仅供参考]

Bagpipe：风笛

起源 风笛(Bagpipe)起源于古罗马,是广泛流行在欧洲的民族乐器,它是一种带有空气袋的吹奏管,由演奏都向风袋吹气,再反风袋内的气流压送到装在风袋上的簧管而发音.

national consciousness：民族意识

Miller 深知自由主义传统对民族主义素来怀有疑惧,因此即使一个知识分子内心里已承认民族主义的正当作用,也往往必须将"民族主义"一词改头换面,或者称之为"爱国主义"(patriotism)、"民族意识"(national consciousness),或者区分民族主义为两种,

eminent domain：国家征用权

正是在现代民族国家制度框架内,才产生了"国家征用权"(eminent domain)问题. 雨果.格老秀斯的奠定了近代法律与国家理论的基础,正是他第一个使用了这个概念,他说,"臣民的财产权低于国家的东莞技校门下载u男同志g片视频u广西彩铃网站u健身照片征用权,

equal：平等的

从上下文来看,他这句话的意思应该是:不要搞什么民族不民族了,大家都变平等的 (equal)公民就好了,不要搞什么公平(equity)了). 的确我觉得咱们民族政策是应该增加个向度,但我觉得角力计较实际的是在现行话语内去增加,

ethnocentrism：民族优越感

另外一种认知的扭曲与民族优越感(ethnocentrism)有关. 内集团的成员经过他们自身的文化过滤而去观察外集团,认为内集团比外集团更优越和更善良. 在文化和民族情境中,民族优越感通常被视为"一种普遍的社会心理综合症状". [26]

Comparative musicology：比较音乐学

在世界范围内,民族音乐学最早是以"比较音乐学"(Comparative Musicology)为名而出现于音乐论坛的. 19世纪后半叶,英国人埃利斯(A. J. Ellis)于1885年发表>,对不同民族的音阶进行比较研究,是以称之为比较音乐学. 到了1924年,

nationalism：民族主义

近代的群体意识体系的发展与传播:"民族"(Nation)的产生与 "民族主义"(Nationalism) 在17-18世纪的欧洲,在原封建帝国体系中出现了以公民权和公民联合体为理论基础的"民族主义"和"民族自决"运动,在原帝国的版图内产生了一批"民族-国家".

postulate：假定

他距离施米特并没有像他本人所想象得那样遥远;而他所"假定在一个包括所有实定法律秩序的法律系统内的国内法与国际法的统一"则永远只会是一个不可能成功的"假定"(postulate):既然实定法是在民族国家范围内具有其实际有效性,

restriction：限定

一是服从限制或限定(restriction)的权利,二是在战争时期或威胁到民族存亡的公共紧急状态(publicemergency)下可以克减的权利,但此种克减只有在为紧急关头(exigencies)所严格要求的范围内才具有合法性.

shareware：共用软体

第七条 敝社不对任何出自华夏民族的外文商业软体和共用软体(Shareware)进行中文化,以保护我华夏民族之自主知识产权不受族内不法盗版分子的侵害.