查询词典 freedom-loving

In view of this point, Lu Ling's novels are of value, because strong intellectual complex is embedded in his novels describing either workers or peasants, in which the character's spiritual dynamics receives utmost concernViewing from the perspective of the intellectual quality-freedom, enlightenment and reflection, this dissertation seizes up the traits of intellectual character of Lu Ling's novels in 1940's, in an attempt to reproduce the sheen of his novels, and also to take a glimpse at the psychological journeys of the youth generation at that ageThose characters in Lu Ling's novels behave unbridledly all the way through their life journeyo They rebel against all the absurd things, declare war on tradition, family and newly rising authority, also anatomize themselves They resort nowhere Their life is closely linked to tramp It is right during the course of tramp and rebellion that they realize themselves, look for freedom and luminosity, and achieve real contact with people; they have enjoyed the unrestraint to their heart's content as well as experience torture from various forces in heartLu Ling's novels are affluent in connotation This dissertation only studies from the perspective of intellectual, the topics among which like: freedom, tradition, individual and collective are still worthwhile studying up to now.

从这一点出发，路翎的小说很有价值。他的小说不管是描写工人还是农民，都带有浓重的知识分子情结。他的关于知识分子的小说，更是极力关注人物的精神动态。本文从现代知识分子品质的角度——自由、启蒙与反思，打量路翎四十年代小说中的知识分子人物的特质，企图在这种论说中使路翎小说的光彩重现，也从中窥视那一代青年在那个时代的心路历程。他小说中的那些人物，在人生的道路上一路狂飙过去。他们反叛一切不合理的东西，对传统、家庭、新生的权威开战，也对自己身上旧的、暧昧的因子毫不留情。他们在哪里也停留不下，他们的人生和流浪紧密地联系在一起。在这个不断的流浪和叛离中，他们认识自己，追寻自由、光明，力求与人民的真正接触。也正是在这个背叛—寻找的过程中，他们享受了狂飙的酣畅淋漓，也体会到了内心各种力量撕裂的痛苦。路翎小说的内涵很丰富，本文只是抽取了知识分子这个角度进行研究。当中的一些命题：自由、传统、个人与集体在今天还是很有研究价值的。

I will compress them within the narrowest compass they will bear, staling the general principle, but not all its limitations. Equal and exact justice to all men, of whatever state or persuasion, religious or political; peace, commerce, and honest friendship with all nations, entangling alliances with none; the support of the State governments in all their rights, as the most competent administrations for our domestic concerns and the surest bulwarks against antirepublican tendencies; the preservation of the General Government in its whole constitutional vigor, as the sheet anchor of our peace at home and safety abroad; a jealous care of the right of election by the people--a mild and safe corrective of abuses which are lopped by the sword of revolution where peaceable remedies are unprovided; absolute acquiescence in the decisions of the majority, the vital principle of republics, from which is no appeal but to force, the vital principle and immediate parent of despotism; a well-disciplined militia, our best reliance in peace and for the first moments of war, till regulars may relieve them; the supremacy of the civil over the military authority; economy in the public expense, that labor may be lightly burthened; the honest payment of our debts and sacred preservation of the public faith; encouragement of agriculture, and of commerce as its handmaid; the diffusion of information and arraignment of all abuses at the bar of the public reason; freedom of religion; freedom of the press, and freedom of person under the protection of the habeas corpus, and trial by juries impartially selected.

我打算尽量简略地加以陈述，只讲一般原则，而不讲其全部范畴：不管人们的地位、宗教信仰或政治主张有何不同，人人都应得到平等和绝对公正的待遇；与所有国家和平相处，互相通商，并保持诚挚的友谊，但不与任何国家结盟，以免纠缠不清；维护各州政府的一切权利，使它们成爲处理我们内政最合适的机构，以及抵制反共和趋势的最有力的屏障；维护全国的政府，使之能充分行使宪法赋予的权力，从而成爲对内和平和对外安全的最后堡垒；要十分注意维护人民的选举权，因爲革命留下的弊端，一时没有和平的补救办法，而人民选举权乃是对那些弊端的一种温和而安全的矫正手段；要绝对服从多数的决定，这是共和政体的主要原则，离开这个原则，便只好诉诸武力，而这就是专制的主要原则和直接起源；要维持一支纪律严明的民团，以作爲和平时期和战争初期的最好依仗，直至正规军来接替；实行文权高于军校的政制；节省政府开支，减轻劳动人民的负担；如实偿还我们的债务，把维护政府的信用看作神圣的义务；促进农业发展，并鼓励以商辅农；传播知识并以公衆理智爲依据谴责一切弊端；保障宗教自由及出版自由，并以人身保护令以及由公平选出的陪审团进行审判来保障人身自由。

The second expounds the transformation of freedom theory from epistemology to practicalism in modern western philosophy results in the basis founding of freedom theory . The rationalist is actually abstractly talking about freedom and breaks away human experience .

第二部分阐述了近代理性主义自由观由认识论向实践论之转向在于为自由观奠定理性基础，实际上仍是抽象地谈论人的自由，疏远了人的感性。

God's freedom grounds human freedom. Therefore, correct understanding of the will and freedom within Scotistic thought requires the consideration of divine perfection and acts of choice.

天主是绝对地自由的，然而创造是自由地通过天主选择的一个偶然的现实，因为如果第一形成因必然地动的话，就没有任何人能自由的选择。

On this base Leibniz constitues the theory ofabsolute freedom,unites freedom and determination,reveals the unconditionality ofhuman' freedom,puts the choose ablity of human in a high position.

在此基础上他建立起绝对自由论，将自由与受决定统一起来，揭示了人的自由的无条件性，将主体的选择能力提到了崇高的地位。

Should be contented to live under a system which leaves to their governors the power of taking from them the trial by jury in civil cases, freedom of religion, freedom of the press, freedom of commerce, the habeas corpus laws, and of yoking them with a standing army.

让我震惊的是，这么多的同胞还满足于生活在这样的法律系统之下：他们的政府有权取缔他们在诉讼中受陪审团审判的权利，剥夺他们的宗教自由，出版自由，商业自由和免受非法迫害的自由，这个政府可以要他们负担常设军队的开支。

A:Freedom of speech,freedom of religion,freedom of press,security of home,peaceable assembly,and fair trial

言论自由、宗教自由、出版自由、居住的安全、和平的集会、公平的审判。

The thesis consists of four sections from the history of western philosophy . The first section from the analysis of modern western freedom theory of rationalists by Descartes deputing reveals that rationalists break completely away from human sensibility and define freedom . so they couldnt base freedom theory on reason .

文章从西方哲学史的角度分四个部分展开论述：第一部分从对西方近代以笛卡尔为代表的理性主义自由观的分析中，揭示出唯理论完全脱离人的感性经验抽象地定义人的自由，无法为自由观建立起牢固的理性基础。

They maintained an absolute interpretation of freedom, that freedom is a state of absence of any restriction. For instance, Hobbes believes that "freedom is simply a state in which there is no obstacle to action."

他们对于自由持一种绝对的理解，即自由就是不存在任何约束的状态，比如霍布斯就认为&自由简单地说就是不存在行为的障碍的一种状态。&

If freedom is defined in its most general sense as a state of absence of any obstacle to human thoughts and actions, then no nation in the world would reject this kind of freedom at any time, thought they may understand and pursue freedom in different ways.

如果把自由在最一般的意义上定义为一种不存在对于思想和行为的障碍的状态，那么世界上没有任何一个民族在任何时候拒绝这种自由，但它们对于自由的理解与追求的方式各不相同。

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。