查询词典 human nature

That, an appearance in a stage version of Grease, and an all-star concert tour of Beatles songs conducted by George Martin threatened to take Human Nature away from their teen pop group beginnings and turn them into an adult-oriented act.

一场《油脂》的戏剧版演出，以及George Martin编导的Beatles作品全明星演唱会，使得Human Nature青春流行组合的形象转变为成人导向的表演类型。

Take the demonstration of Marx on human nature for example, three kinds of demonstrations appeared in short three years:"the nature of human is the summation of the social relationships","the human nature is free and self-conscious activity" and " the need of human is the nature of man"; still for instance, to the same Hegel philosophy, Marx sometimes called it " an carline who does makeup, dresses up her disgusting and nonrepresentational shriveled body, and looks out for suitors at every corner of Germany.① Sometimes, he call him "a great ideologist" and publicly admitted that he's a "student" of Hegel②; Marx also said in his late years some words which excited many western mediocre people " I am not a real Marxist.

比如马克思对人性的论述，在短短的三年间竟有三种论述："人的本质是社会关系的总和"，"人的本性即自由自觉的活动"，"人的需要即他们的本性"；还比如，马克思对同一个黑格尔哲学，有时称它是"搽脂抹粉，把她那干瘪得令人厌恶的抽象的身体打扮起来，在德国的各个角落如饥似渴地物色求婚者"的"老太婆"①；有时称他为"伟大思想家"，并"公开承认"自己是黑格尔的"学生"②；马克思在晚年还说过令许多西方庸人兴奋不已的话："我不是一个真正的马克思主义者。"

Condemned those who say Christ offered His sacrifice to the Father alone, and not to himself and to the Holy Spirit; those who say the sacrifice of the Divine Liturgy is only figuratively the sacrifice of Christ's body and blood; those who deny that the sacrifice in the Liturgy is one and the same as that of Christ on the cross; those who say men were reconciled to the Son through the incarnation and to the Father through the passion; those who think the deification of Christ's humanity destroyed his human nature; those who deny that his deified human nature is worthy of worship; those who say that, since the human nature of Christ was swallowed up into Divinity, his passion was an illusion; those who say that characteristics of Christ's human nature (creaturehood, circumscription, mortality, and blameless passions) exist only hypothetically, when one considers Christ's human nature in abstraction, and not really and truly.

谴责那些说基督所提供的，他的牺牲给父亲独自，而不是他本人及圣灵；那些说要牺牲神圣的礼拜仪式，只是形象地牺牲了基督的身体和血液；那些否认说，在牺牲礼仪是同一个，因为基督在十字架上；那些说男人得子，透过化身，并给父亲通过激情；那些认为神化基督的人类摧毁了他的人性；那些否认他神化人性的，是值得的崇拜；人士说，由于人性的基督被吞噬成神，他的激情是一种错觉；那些说特色基督的人性（ creaturehood ， circumscription ，死亡率，和无可指责的激情），只存在理论上，当一个人认为基督的人性抽象，而不是实实在在地。

The second half inspects SciTech from the four angles of the wholeness of the system of human nature: from the angle of self, as the production of making use of objects by self, SciTech can be in favor of self or dissever self, which, the author thinks, is little helpful to the consolidation and transcendence of self; from the angle of individuality, for its aim is to eliminate individuality and to pursue commonness, there is distinct conflict between SciTech and individuality; from the angle of valueness, only have been the means of affirming and realizing the value of human nature and the purpose of personality, can SciTech have internal legitimacy; from the angle of sublimatity, human's right and rational needs make SciTech impel development of human nature healthfully, lust which is the distortion of needs make the trap, and technologizing the human nature will never be the way and aim of sublimating human nature.

下部分从人性系统整体性的四个角度考察；从自我看，科技作为自我"假于外物"的产物而推动或肢解自我，对自我的整合和提升少有实质性作用；从个性看，它是销匿个性而寻求共性的结果，与个性之间矛盾突出；从价值性看，它只有成为确证和实现人性价值和人格目标的手段，才具有内在合法性；从提升性看，人的正当合理的需要使科技推动人性健康发展，欲望对需要的扭曲造成陷阱，使人性技术化不是人性提升的途径和目标。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

Anthropos {anth'-ro-pos} from 435 and ops (the countenance, from 3700); man-faced, i.e. a human being; TDNT - 1:364,59; n m AV - man 552, not tr 4, misc 3; 559 1 a human being, whether male or female 1a generically, to include all human individuals 1b to distinguish man from beings of a different order 1b1 of animals and plants 1b2 of from God and Christ 1b3 of the angels 1c with the added notion of weakness, by which man is led into a mistake or prompted to sin 1d with the adjunct notion of contempt or disdainful pity 1e with reference to two fold nature of man, body and soul 1f with reference to the two fold nature of man, the corrupt and the truly Christian man, conformed to the nature of God 1g with reference to sex, a male 2 indefinitely, someone, a man, one 3 in the plural, people 4 joined with other words, merchantman

相关经文回前一页 444 anthropos {anth'-ro-pos}源自435 and ops (the countenance， from 3700)； man-faced，亦即 a human being； TDNT - 1：364，59；阳性命词钦定本- man 552， not tr 4， misc 3； 559 1 一个人类，无论男女 1a 类别上﹐包括所有人类个体 1b 将人类与不相同等级的生命本质区分出来 1b1 人不同於动物和植物 1b2 人不同於上帝和基督 1b3 人不同於天使 1c 附带著一种软弱的意思，故此人会被引入犯错或被驱使犯罪 1d 带有一种轻视性或藐视性的怜悯的意思 1e 与人两方面的本质有关，身体和魂 1f 与人两方面的本质有关，败坏的和真正的﹐与上帝的本质一致的基督徒 1g 与性别有关，男人 2 不限定的，某人，一个人，任何一人 3 复数型﹐民族 4 与其他字组合，商人

The Zheng Yuanjie writing zoomorphism has the human nature glory spot, the author carries on the human and the animal the contrast, with the aid of animal's field of vision looked the human nature ugliness, and through the animal story insinuated the human nature ugliness, by its promulgates and the critique human nature ugliness.

郑渊洁笔下的动物形象具有人性的光辉，作者把人和动物进行对比，借助动物的视野来看人性的丑陋，并通过动物故事来影射人性的丑陋，揭示和批判人性的丑陋。

The theory on human nature in modern times can be categorized into three kinds , and one of them is to explain human nature starting from biology and whereby appeared Humanity of Lorentz "intrinsic attack theory", Skinner "acts of conditions and so on; another one aims to explain human nature from the spirit and psychology , and whereupon Humanity of Freud's " psychoanalysis theory", Sartre's "humanity on antitheism" appears; the last one aims to explain human nature from both society and culture, and whereupon bring about Lucy.Benedict's "cultural determinism" Erich Fromm's "social determinism, and so on.

综观现代人性理论，可以分为三类，一类是从生物学出发来解释人类的本性，由此出现了比如洛伦兹的&内在攻击论&的人性论、斯金纳&行为条件论&的人性论，等等；另一类是从精神和心理学出发来解释人类的本性，由此出现了比如弗洛伊德的&精神分析论&的人性论、萨特的&无神存在论&的人性论，等等；再一类是从社会和文化出发来解释人类的本性，由此出现了比如露丝·本尼迪克特的&文化决定论&的人性论、埃利希·弗洛姆的&社会决定论&的人性论，等等。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从&五四&到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族&血性&的传承方面。

From human angles people can understand the human nature and analyze the various basis and characteristic of creating individualized aesthetic perception. The new-type aesthetic perception can make people appreciate beautiful things in the way of human. It helps create the ideal relationship between nature, human, self-essence and human, and improve the enrichment and perfection of human nature. Thus realize the really beautiful human nature.

接下来就分析建构&个性化&审美观的多元基础及其特征，并对全文做出总结，所建构的新型的审美观将使人真正能够按照&人&的方式去进行审美，有利于建立人与自然、人与人、人与自身本质之间的理想关系，并推动人性的丰富与完善，实现真正&美&的人性。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。