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The Lynn White debate, which begun when White called for a rethinking of Christianity or its replacement by a nonWestern religion, has proved an obstacle to dealing with the environmental crisis The defense of Christianity that followed inhibited Asian and comparative environmental ethics in the West and did not produce environmentally useful results Whenever the relationship of religion and the environment was raised, the discussion quickly shifted to the issue of Christian responsibility for the environmental crisis The problem with the debate is that in many important ways, the White thesis is correct: Christianity is indeed responsible to a significant degree in that Christianity desacralized nature and it supported policies politically in the Middle Ages that encouraged now harmful human population growth and promoted science and technology, much of which has proved to be environmentally problematic There was nevertheless a second tradition of which Saint Francis of Assisi was a part that was environmentally friendly and that could be useful in rethinking Christianity environmentally It is however unlikely that Christianity will prove useful in the development of an environmental ethic in nonWestern countries or that nonWestern religions will succeed in producing an environmental ethic in the West It is therefore important that religious scholars move beyond assigning blame for the environmental crisis and find ways for the major world religions to help develop environmental ethics as best they can within their own cultural spheres

林恩怀特争论始于怀特关于对基督教进行重新思考或者由非西方宗教取而代之的呼吁。林恩怀特争论已经被证明成为处理环境危机的一个障碍。由此而起的对基督教的辩护制约了亚洲和其他比较环境伦理学在西方的发展，没有产生对环境有益的结果。无论何时，当人们谈及宗教和环境的关系的时候，讨论都会迅速转向有关基督教对环境危机责任的讨论。这一争论的关键在于，怀特的论文在很多方面是对的：基督教的确在相当大的程度上造成了自然的世俗化，并且在中世纪，基督教在政治上对现在看来有害的人口增长的政策提供了支持，促进了科学和技术的发展，很多诸如此类的政策已经被证明对环境是有害的。但是，基督教还存在另一种对环境友好的传统，Assisi城的&圣芳济&运动就是其中一例，这种传统也许对于从环境角度重新认识基督教是有益的。但是，对于非西方国家环境伦理的发展，基督教将很难能够有所作为，非西方宗教也不大可能成功地在西方产生出某种环境伦理。因此，对于研究宗教的学者们而言，重要的是要走出谁应该为环境危机受到指责的争论，找到世界各主要宗教如何在其各自的文化范围内对发展环境伦理提供最佳帮助的方法。

By using a fictitious presence, some work plays the role of a person visiting a place for the memories of the past. Standing alone in a Chinese scene which experiences rapid social change, this person numbly stares at the ebbing of tradition. Again, this type of work would be interpreted differently in a different cultural context.

有的以虚拟的在场，来扮演一个凭吊者的角色，伫立于急剧变化中的中国现场，木然地凝视正在远逝的传统（同样的，角色置身于不同的环境，以及这类作品被放在不同的语境，我们会有着不同的解读方式）。

The forth chapter arguments the central situation of the sense of value of hu-manism during the New Culture Movement.It points out that the historical ratureof auti-tradition and occidentalization lies in criticizing and negating the feudalismand its ethics by accepting the western sense of value of humanism.

第四章分析了新文化运动中人道主义价值观的核心地位，指出反传统和西化的历史本质在于接受西方的人道主义价值观来批判否定封建专制主义及其伦理道德。

Empedocles continued the democratic tradition of his house by helping to overthrow the succeeding oligarchic government.

恩培多柯勒继承了他家的民主传统，斑竹推翻了后来的寡头政府。

Be it poetic experience of certain events or fervent expression of mysterious existence, his works are filled with mysteriousness and passionateness of living creatures, and with in-depth thoughts behind the romantic and magnificent physical appearance, which not only represents contemporary art trends and aesthetic experience, but also well accords with the tradition of Chinese culture, in particular, the romantic Chu-sao culture in the pre-Qin period---- an ancient regional culture which he is related to by birth.

无论是对情境的的诗性体验还是对神秘存在的激情表达，他的作品总是充满着生命和精灵交织的神秘与热烈，在浪漫璀璨的外表下潜藏着厚重的思虑，这不仅与当代艺术主题和审美经验相映照，而且与中国文化传统，尤其是具有浪漫抒情气质的先秦&楚骚&文化的脉络相契合，后者显示了他的出生地的水土渊源。

The research is it introduce Taiwan to teach from elder, by south and north, Fujian Province, flat Pu; Six piles of elders' church has set up, has organized a lot of characteristic Hakkases in the church, they are stating Christ with the language of Sixian Dialect of Hakka,, are praising God with the song of four counties; Then met the tradition, has run into culture, merge and compose the cultural spirit in the ground together in locality and community, set out together, recall Hugh Ritchie pastor, far to is it come pile of lands say six words of people to go abroad from Britain, spread and say God's country, went through Taiwanese's pyreticosis and passed away, was burying and catching dogs, he has reflected God's decree, prefers burnouting to decaying, has witnessed long and taught and taught burning instead of the grain spirit that is destroyed too.

此篇研究从长老教会传入台湾，由南部而北部，由闽南、平埔而客家，於是六堆的长老教会建立了起来，组织了很有特色的客家教会；以四县话述说著基督，用四县的歌声颂扬著上帝；然后碰到了传统，碰上了文化，再融合於当地与社区共谱在地的文化精神，一起出发。回想李庥牧师，远从英国漂洋过海来到六堆的土地上说六堆人的话语，传讲上帝的国度，经历台湾人的热病而去世，葬在打狗，他回应了上帝的旨意，宁愿烧尽而不愿朽坏；见证了长老教会焚而不毁的精神。

He was religiose and deeply effected by the Russia culture tradition , but he was also deeply suspicious of the idea of the religion redemption since Russia society conflicts at that time was so poignant.

他一方面深受俄国传统文化的影响，笃信宗教，另一方面由于处于俄国社会矛盾尤为尖锐的转型时期，他又对自己的宗教救世理想产生了深深的怀疑。

Modern linguists consider the metrical hymns of the Rigveda Samhita to be the earliest, composed by many authors over centuries of oral tradition.

现代语言学家认为梨俱吠陀的《吠陀本集》韵律般的诗是更早期的，是由很多作者经过上百年来的口头传统集结而成。

A strictly logical conclusion from the words of promise:"he that eateth me the same also shall live by me", this Totality of Presence was also the constant property of tradition, which characterized the partaking of separated parts of the Savior as a sarcophagy (flesh-eating) altogether derogatory to God.

严格的合乎逻辑的结论，从字的诺言：&他说， eateth我一样，也将生活由我&，这是整体的存在，也不断财产的传统，特点partaking失散零件的救世主，作为一个sarcophagy总共贬至神。

Chinese Theory of Justice was a tradition with a distant source and a long stream which has been forgot by modern scholarism for a long time.

最后，总结全文如下：中国正义论是一个源远流长、而被现代学术长久遗忘的传统。

I will endeavour to find you some assistance.

我尽力帮你找人帮忙。

At first I only know bruck is the idol of American younglings, afterwards I returned back to Taiwan ,even in Beijing last year ,I saw her poster everywhere, I was so surprised at her charm.

起初我只晓得布鲁克雷德丝是美国少男少女崇拜的偶像，后来回台湾，甚至去年在北京，居然也四处看见她的海报，才惊讶她的魅力之大。