转变角度

基本解释 (translations)

angle  ·  angles

与转变角度相关的网络例句 [注：此内容来源于网络，仅供参考]

Movement trajectories of electrons under complex field and state parameters when electrons return to the dielectric surface are obtained by simulation,such as impact energy and return time. Variation laws of electron movement with emergence angle and microwave electromagnetic parameters are also derived. The emergence angle of electron has significant effect on the movement of electron,and there is an emergence angle in which the electron has the maximum trajectory length and impact energy.

研究发现：电子出射角度对其运动状态有显著影响，电子存在运动轨迹最大的某一出射角度，该角度下电子拥有最大的撞击能量；微波电场幅值的增加将使电子撞击能量增加，返回时间减小，微波电场相位的变化使电子的撞击能量和返回时间呈周期振荡，这从本质上解释了电子数量在二次电子倍增过程中以微波频率两倍周期振荡的原因；随着微波频率的增加电子将由简单的类抛物线运动转变为复杂的振荡运动。

Variation laws of electron movement with emergence angle and microwave electromagnetic parameters are also derived. The emergence angle of electron has significant effect on the movement of electron, and there is an emergence angle in which the electron has the maximum trajectory length and impact energy, Impact energy will increase and return time will reduce as increasing the amplitude of electric field, and both parameter would oscillate with the phase of electric field, which can essentially explain that multipactoring electron number oscillates in twice the frequency with the increase of microwave frequency, electron trajectory will change from parabolic-like movement to complex oscillation.

研究发现：电子出射角度对其运动状态有显著影响，电子存在运动轨迹最大的某一出射角度，该角度下电子拥有最大的撞击能量；微波电场幅值的增加将使电子撞击能量增加，返回时间减小，微波电场相位的变化使电子的撞击能量和返回时间呈周期振荡，这从本质上解释了电子数量在二次电子倍增过程中以微波频率两倍周期振荡的原因；随着微波频率的增加电子将由简单的类抛物线运动转变为复杂的振荡运动。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

When it's not logistically possible to take a personal break, a shift in perspective can be valuable.

当它的后勤上不采取可能打破个人、转变角度可以宝贵。

This thesis presents a review of Schopenhauerism from the subjectivity point of view. By assigning the irrational will as the subject, Schopenhauerism changes the nature of subjectivity, and transfers the rational subjectivity guided by rational factors to the will subjectivity guided by the irrational factors. That makes for the harmonious development of subjectivity under both rational and irrational effect, therefore effectively keeps the subjectivity from swelling as might result from the mounting of the power of reason, thus illuminates a new way for the development of the thought of subjectivity.

本文从主体性思想的角度，考察了叔本华哲学，认为叔本华通过把非理性的意志确立为主体，转变了主体性的性质，把原本以理性为主导因素的理性主体性转变成了以非理性因素为主导的意志主体性，使主体性在理性和非理性的共同作用下协调发展，有效地避免了因理性力量的增长而导致的主体性膨胀，从而为已濒临绝境的主体性思想指出了新的发展方向。

The so-called core-family transformation means the transformation of family relationship from father-son oriented to husband-wife oriented. In the clan era of old China, marriage means supports and assistants to parents and continuity of a clan, while it is the conjugal relation that would be paid more attention to as well as the demand for higher quality of marriage and family life when the transformation has been done. From this point of view, the increasing devoice rate may be not that bad thing.

所谓核心家庭化转变，就是从以亲子关系为轴心的家庭向以夫妻关系为轴心的家庭的转变，在过去中国家族主义浓厚的空气里，婚姻起着父母侍奉、宗族承继的功效，而核心家庭化转变实现后，婚姻中夫妻双方的感情越来越为个人所看重，人们对婚姻家庭的要求越来越高，从这个角度而言，离婚率攀升不一定就是坏事。

The author believe that our Party must has hers theory and reality basement to bing forward the geal of Constructing Socialist harmonious society.

笔者认为党提出&构建社会主义和谐社会&的目标是有其理论和现实基础的，这个目标的提出，对建设有中国特色的社会主义具有重大的政治、经济和理论意义；笔者以为，构建社会主义和谐社会是一个长期的历史过程，提出了全面提高党的执政能力，以科学发展观为指导，构建社会主义和谐社会的措施；坚持以人为本，提高党激发社会创造活力的本领；坚持从有利于全面发展的角度加强社会建设，提高党管理社会事务的本领；坚持从有利于协调发展的角度，提高党协调利益关系、促进社会公平和正义，实现社会安定团结的本领；加快推进经济结构调整和增长方式转变，不断提高驾驭社会主义市场经济的能力；坚持从有利于可持续发展的角度来加强党的执政能力建设，实现人与自然的和谐发展。

E literatures mostly focused on developing or designing the facilitation strategies from the direction of role-transformation of the instructor and learner, but seldomly considered learning interventions from the perspective of system and environment.

然而这些研究大多是从教学者和学习者角色与作用的转变角度来进行研究和探索，较少从系统的角度来思考整个远程学习过程。

From the perspective view of character's description and by the purpose of perspectiving the transition of YuHua writing, this passage tries to disscuss the change of the character's description in the novel from accepting fates to looking for redemption,the display of human behavior from lacking the humanity to revivifying the humanity,and the process of building image fuction from prop to real individual.

本文试图从人物书写这一角度出发，对余华前期与后期的作品进行比较，展现小说人物在精神命运层面上从接受宿命向寻找救赎的转变、在行为状态上人性缺失到人性复活的呈现、在形象功能上由&道具&转变为&真实个体&的过程，以透视余华创作的转型。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

与转变角度相关的网络解释 [注：此内容来源于网络，仅供参考]

competitor：对手

西方的市场营销学学者在九十年代初即提出,企业要从顾客导向转变为市场导向,必须平衡地从顾客(Cus tomer)、竞争对手(Competitor)及企业(Company)的角度考虑和分析市场营销活动及相关的决策与管理问题,此即3C's模式.

Courbet,Gustave：库尔贝

从艺术史角度看,它特指19世纪后期以库尔贝(Courbet Gustave)为代表的一种艺术运动. 这一艺术运动为欧洲近代文化观念转变所催生,针对被当时艺术家(古典主义与浪漫主义者)普遍尊崇的"理想主义"而提出,主张艺术以 "准确而详尽"的形式关注当代社会生活,

Herbert Read：赫伯.里德

"[29]在此期间,蒙特梭利(Montessori Methods)、赫伯.里德(Herbert Read)等一批教育家也不约而同地先后从推进儿童整体智能的角度出发,拓展和探索具有促进儿童身心康复和发展的治疗性艺术教育,使"艺术"在学校教育中的角色发生了转变.

realism：现实主义

" 现实主义 "(realism)是一个外来词语. 从艺术史角度看,它特指19世纪后期以库尔贝(Courbet Gustave)为代表的一种艺术运动. 这一艺术运动为欧洲近代文化观念转变所催生,针对被当时艺术家(古典主义与浪漫主义者)普遍尊崇的"理想主义"而提出,

Lorenzo Valla：瓦拉

他把这一转变比作西方人文主义的发展,就像劳伦佐.瓦拉(Lorenzo Valla)和埃拉斯姆斯(Erasmus)认为的那样,博学是信念的可靠基础,从语言学角度进行的深入研究将阐明圣经的真谛.

Lepidium sativum：水堇

结果发现,在初始C/N比为15的条件下进行猪粪与木屑混合堆肥,从物质转变的角度来看是可行的,但由于猪粪的比例较大,造成堆肥产品的盐分含量过高(4.10 dS/m),使水堇(Lepidium sativum)种子的发芽及幼苗的生长受到抑制.