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Although Arendt did not articulate a dear solution to these problems, she still offer us a specific access to them by analyzing the phenomena which have already existed in the political sphere such as ideological tenor, the end of the Rights of Man, lies, violence, hypocrisy, guilt, evil, and by examining the conceptions such as the natality and the plurality of human-beings, the capacity of actions and thinking, and the sensus communis. She not only argued for the unique of Man but also emphasized the human-beings in the plural sense; Her formulation of her anti- totalitarianism thought not only demonstrated her guard against the possible invasion of the private space made by the public space, but also shows u s her yearning for the re-birth of the public realm; Her inclination to classical republicanism not only echoes the ancient Greek spirit, but also can be interfused into the contemporary philosophical context.

她虽然没有给出一个针对上述问题的清晰答案，但是，她仍然通过对于政治领域中业已存在着的诸种现象--如意识形态恐怖、人权的丧失以及谎言、暴力、伪善、罪恶等一的分析，并通过对于人的&必然诞生&、人的复数性、人的行动能力、思考能力以及判断力、人的共同感等概念的梳理，提供了一个针对上述问题的独到的思考视角；她既论证了人的存在的独特性和不可替代性，但同时也复数意义上的人作了强调；她对于反极权、反强权思想的理论阐述，既表明了她对于私人领域之遭受公共领域与大众社会侵蚀的警惕，同时更表明了她对于公共领域之再生的关心；她的古典共和主义的倾向，既与古希腊精神遥遥相应，又切中了由当代现实问题所引发的诸多理论关切。

Culture, which is the content and order of history, is created by human beings during the process of their own social practice. As a time-space carrier of culture, history retrospects, summaries and reappraises the mode, process, achievement, development and change of human beings creative practice of culture.

文化是人们在自身的社会实践活动过程中创造出来的，它是历史的内容和序列，而历史是对人类文化创造活动的方式、过程、成果、类型及其发展变化的回顾、总结和反思，是文化的时空载体。

She demonstrates a woman's desire, thought, loneliness and morbidity, and further sublimes the female and personal characters to the human beings, which makes her whole work possesses the rational profundity and indicates her worry about the plight of human beings.

在陈染的艺术世界里，不难看出她的写作既是一种女性意识的书写，同时也是对生存问题的深切关怀。

Kant further argues that for the moral law to be unconditional in this way it must be able to be consistently universalized, or in other words recognizable as binding by all rational beings, and must constrain us to respect the intrinsic value of all rational beings.

康德进一步说明要使道德法则无条件地这样运作，必须要不断地把它普及。换句话说，就是让它在约束有理性的存在的同时被认知，并且强制我们去尊敬有理性的存在的内在价值。

Kant further argues that for the moral law to be unconditional in this way it must be able to be consistently universalized, or in other words recognizable as binding by all rational beings, and must constrain us to respect the intrinsic value of all rational beings.

康德进而说道道德律是绝对的，它必须被无条件地接受，用别的话说，须被理性的人所认知并接受其本质的价值。

So it stands to reason that God exists in all beings as the All-pervasive Power; but the manifestations of His Power are different in different beings.

因此，神顺理成章地作为无处不在的力量而存在于众生里面；但在不同的众生里面，他的力量就会有不同的表现。

If we conceive that there are sentient beings achieving rebirth in the Pure Land and that there are realms to go back to, we are still attached to beings and dharmas and are still making a distinction between here and there.

如果我们设想，有众生实现重生的净土和有境界回去，我们仍然重视，并dharmas并仍在之间作出区别，在这里和那里。

Human beings have acquired illustrious accomplishments in many fields of natural science through millennia evolution of human civilization, but there has been many ill-defined enigmas in biology, a vital subject involved the secrets of human beings selves, in which one of the most interesting questions is that how the polymer as DNA and RNA moves in confined environments.

人类文明经过几千年的演化发展，在自然科学的诸多领域都取得了辉煌的成就，但是涉及到人类自身奥秘的学科——生物学，却有许多未解之谜，因此它也成为当今最有活力的学科之一，其中最引人注目的一个问题就是DNA，RNA等分子在细胞中的动力学行为。

One basic philosophicconcept of Confucianism is the connection between the Providence and human beings, which is contrary to the concept of Westerners who regard the Providence and human beings as two different wolds.

笔者认为，孔子的法思想中最深刻、最具永恒价值的地方就在于它所体现出的一种浓厚的人文、人道关怀，对人的价值、人生意义的探索。

The relationship between mankind and the emironment is a both old and new subject. After fighting against nature for hundreds of years, human beings have developed themselves, remoulded the nature and imprinted with their activities all the areas where they have been. However, as a result, today's emivonment is no longer the one of the ancient times. Human beings have changed it and it has paid them back. Ecological deterioration, depletion of natural resources and emiromental pollution have become the new issues people encounter in the process of development.

人类与环境的关系是一个古老而崭新的课题，当人类在和自然界进行了几百年的抗争和苦斗之后，极大地发展了自己，增强了改造自然的能力和水平，在其所涉及的各个领域又给自然留下了人类活动的深刻印迹，今天的环境已不在是远古面貌的自然界，人类异化了环境，大自然也无情地报复了人类，生态恶化，资源耗竭，环境污染，这就是人类在寻求发展中遇到的一个来自生存空间的新问题。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。