查询词典 human nature

In his opinion: freedom in modern society is a kind of inter-control relationship between human and objects, that is an illusion of freedom; personality is the outcome of the batch production of consumer system; it is a kind of self-shoot, a shadowy self-comfort and satisfaction; the aesthetic distance formed the lonely state of modern human, this makes favor and identity be important motivity of consumption; nature here has been changed to naturety, it is a consumable symbol opposes to real nature; art and artworks gradually turns into sign; as the container and carrier of spirit, body has been changed to a separate object, a kind of capital that needs to be managed and operated; the inimitably expansion of image in mass media make human immerse in the aspiration of itself, which makes human fowardly go into the matrix of consumption.Abundant objects and information are accumulated in supermarkets and mass media, which give people an image of rich. At the same time, commodity appears in series to rise people's desire. The difference between kinds of commodity has gradually been erased, replacing the utility as object.

他认为：当代的自由实际上是人与物的相互操控关系，是人的自由幻觉；个性是消费系统中批量生产的产物，是一种自恋性的投射，一种虚幻的自我安慰和满足；审美距离则造成了当代人的孤独，这使得关切和身份认同成为消费的重要动力；自然已经变成自然性，成为对立于真正自然的可消费的文化符号；文艺复兴以来的艺术和艺术品逐渐由模仿转为表现再转为符号。

It has expounded the factuality of human history on the basis of the similarities and differences between the history of nature and that of humans, and has elaborated the nature of human history considering the nature of production mode so that it has transcended the historical teleology of Kant and Hegel.

它从自然史与人类历史的不同性与相似性上阐明了人类历史的事实性，从生产方式的性质阐述了人类历史的自然状态性质，从而超越了康德、黑格尔历史目的论。

Human being produce the relation between the people and relation between human and society in the course of engaging the nature. Human also build up the humans history in the development of relation between human being and nature.

人在与自然发生关系的过程中生成人与人的关系，人与社会的关系；在人与自然关系的历史中构建人类的历史。

Facing the inartificial nature and rich and colorful artificial nature and variety of social form which were constructed by human but they were not in accordance with human's nature and did not meet their needs either.

面对茫茫的天然自然和丰富多彩的人工自然，面对种种由人类自己建造的但又不符合人类自己本性和需要的社会形式，人类在反思：应当怎样改造自然才能符合自己的本性和需要？

In Marx philosophy, on the one hand, from the viewpoint of difference between man and nature, category of labor is the essence of human being or free conscious activities, consequently ,labor of people are inherency ;On the other hand ,from the viewpoint of the relation between human and nature, labor has the characteristic of externalism, namely individual takes labor as the method which makes a living, and does not regards the labor itself as the goal or the essence of him, thus labor is also external in individual ,this is the meaning of labor externalism .It has manifested human's natural attribute .

马克思哲学的劳动范畴，一方面从人与自然的区别中，认为劳动是人的类本质或自由的有意识的活动，因而，劳动对人来说具有内在性；另一方面从人与自然的联系中，揭示了劳动的外在性，即个人以劳动为谋生的手段，并不把劳动活动本身视为自己的目的或本质，因而劳动又外在于个人，这就是外化劳动的含义，体现了人的自然属性。

In Theology,human world is continuity of the nature,but Vico believed that human is embedded into nature and human affair is created by human himself,that what important is not what man is,but what he does,and what he does defines what he is.

维柯认为，人类世界是嵌入在自然世界之中的，在上帝眼中人类世界是自然世界的延续；可是在维柯的心目中，人类事务则是人类自己创造的。这就是说，重要的问题不是人是什么，而是人做什么。人怎样做，就生成为什么样的人。

The pig-slaughtering culture of Bunun Tribe is a communication between human and the human, human and the nature and human and the super nature, which has functions such as conciliating the spiriting, reinforcing personal and group force, maintaining social order and integrating the society, etc.

布农族的杀猪文化是人与人、人与自然、人与超自然的沟通媒介，具有抚慰心灵、强化个人与族群力量、社会秩序维系与社会整合等功能。

This article proposes that the dispute surrounding human centricism and non human centricism involves whether nature and non human beings have their inherent value and rights, which further involves whether nature and non human beings have subjectship.

一、自然的价值和权利人类中心主义与非人类中心主义较深层次的争论涉及自然的价值和权利。

As a part of enlightening culture, the enlightening literature is definitely a window that publicizes the logos spirit, however, literature is different from philosophy, literature is the artistic transexpression of the Zeitgeist, but not the direct expression of the rational principles, in the eighteenth century the thought of natural logos brought the production of the free humanity of literature, Faust pursues and explores forward constantly, which stands for the permanent"human"spirit, it means the human's release and rein on the atman, it is the natural situation after breaking the fetters, and it is the revertion of the human natural inbeing; Naive man is the unit that has not been touched by"civilization", it is the origianl nature of human beings, during the conflict and collision of these two different cultures--"nature"and"civilization", it holds the independent free spirit homestead; emotion is natural, when the society made it institutionalized, it is catabolized, Lockersha Na heard the voice of heart under the system of plural marriage, she released the human natural emotion, reverted the natural humanity; under the"civilization", individuality is deprived,"civilization"becomes the contrary of civilization, Rameau's nephew championed the individual existence and freedom in the period of losing"self", it stands for the"self"shaping in the independent pose.

启蒙文学作为启蒙文化的一部分，它自然是张扬自然理性精神的一个窗口，然而，文学又不同于哲学，文学是对时代精神作艺术化的转达，而不是理性原则的直接的传声筒，十八世纪自然理性的思想养料孕育的是文学中自由人性的灿烂之花，浮士德不断地向上求索，代表着永不息止的&人&的精神，&人&的精神是人对于自我本体的一种释放与驾驭，是挣脱枷锁之后的自由状态，是对人之自然本性的还原；天真汉是未曾受过&文明&浸染的个体，代表人类之原本的自然天性，在&自然&与&文明&两种异质文化的冲突与碰撞中，维系着个体独立自由的精神家园；情感本属自然的，在社会将其制度化的同时，也将其异化了，洛克莎娜在一夫多妻制下，聆听的是个体心底之声，释放人之自然感情，复原自然之人性；&文明&下，个体性被剥夺，&文明&已堕入文明的对立面，拉摩的侄儿在&我&丧失的时代，捍卫了个体自我的在场性与自由性，代表了以独立个体之姿存在的&我&。

Through the thousand plus exhibits, visitors will have no difficulties in visualising our message and perspective - the intriguing relationship between human and nature. We will see how we human beings, with our wisdom and experiences accumulated over generations, can adapt to the harsh and unforgiving environment imposed by nature. Interestingly, this behavioural adaptation is nevertheless brought about by making use of what nature can offer us.

大自然有时并不容易亲近-冰天雪地的严寒，又或者是乾燥曝晒的酷热-这些都是人类要克服的困境；但大自然往往又是一个丰富多彩的宝库，人类只要肯动脑筋，就可以从这些珍贵的资源中取得生活所需，毕竟，我们的祖先靠著这些资源，已渡过了艰困的数百万年。

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。