查询词典 individuality

In the time of elite higher education, the merit of individuality was sheltered by the value of pure knowledge, state paramount benefit and benthamism. Only when the affluent society has come, will the masses have more opportunities to receive higher education so as to embody the value of individuality.

在精英高等教育时代，个性的价值一直处于受掩蔽的状态，它受到纯知识的价值，国家利益至上的价值，以及物质实效的价值等掩蔽，只有在物质基础高度发达的今天，才可能为大众提供充分的接受高等教育机会，也才能使个性的价值得到张扬，唯此时，人们才会把个性价值的充分展现看成是一切创造力的源泉。

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。

ABSTRACT After the ebb-tide of the May 4th Movement, the Chinese modern thoughts and literary circles went from relative unity towards diversity Up to the 1930's, behind the spirit transformation at the end of the twenties, Chinese modern intellectuals began to relocate and redesign their own outlooks on life and literary ideal The Lunyu School, which was led by Zhou Zuoren and Lin Yutang, mostly appeared as leisure humorous essays in some journals, such as Lun Yu, Ren Jian Shi and Yu Zhou Feng which was edited by Lin Yutang It formed an unique landscape at that time This thesis focused on the Lunyu School as the main object of my study I investigate the Lunyu School by putting it into the vertical orbit of changes of the thoughts and literary circles after the May 4th Movement, and by comparing it with the mainstream of Left-wing and other literary schools in the thirties Through the exploration of Lunyu School's political and social thoughts, literary ideas and aspects of prose creation, I pursue the life choice of some free intellectuals in the thirties, and draw psychological outline of an age of intellectuals, which was very complicated and attractive during that specified time and space When we reconsider the rights and wrongs, the merits and demerits, and the gains and losses in theory and creations of Lunyu School intellectuals, any oversimplified study method would be of"no avail but the waste of mind"Unless ample estimation of their own complexity and contradiction is made, furthermore subtly delineates quite a lot of originates which caused these complexity and contradiction, the research will not be valuable In face of the whizzed coming Left-wing movement in literature, Lunyu School acted as a reconsideration in literary modernity such reconsideration is a layer of thinking They introspected intellectuals'essential mind and enlightened reason, querying the impulsive, swift and fierce ideological trend, judging by value in the relations between individuality and society, individuality and era, literature and politics.

五四落潮后，中国现代思想界、文学界由相对统一走向分化，至二十世纪三十年代，现代知识分子经由二十年代末期的精神蜕变，开始重新定位和设计自己的人生观和文学理想。以"京兆布衣"周作人为精神领袖、以林语堂为主帅的论语派，以幽默闲适小品文相号召，在林语堂主编的一系列刊物《论语》、《人间世》、《宇宙风》上聚集，南北呼应，造成了当时文坛的一种独特景观。本论文以论语派为研究对象，将其放在五四以后文学界与思想界变动的纵向轨迹上，放在与三十年代左翼主流话语的颉颃及与其它文学流派的比照中加以考察，通过对论语派政治社会思想、文学观念及散文创作诸方面的探讨，追索三十年代一部分自由知识分子的人生选择，勾划出他们在一个特定时空里复杂又极具魅力的心理轮廓。学术界对论语派中一些主要作家已有较深入的研究，但迄今为止，尚无从整体上对这一文学流派作宏观研究的专著，而陈旧的理论视界又往往阻碍了对论语派的重新评价。

All those genii who have forsaken their own type, and become joined in individuality to an individuality of the divine type, are regarded as neighbors and associates of the Gods.

所有的那些放弃他们的自己类型的魔鬼，和变得适合加入神的类型个性的个性，被视为上帝的邻居和同伴。

And then the author gains his conclusion through the functions of the money: the functions of measure of values and The Medium of Circulation make money become"comprehensive medium"and"social authority".The function of hoarding makes the elimination of individuality. And the function of universal Money makes the elimination of individuality become global.

其次，通过对货币职能的分析得出结论：货币之所以能够成为全面的媒介并具有了社会权力，是因为其价值尺度和流通手段职能；货币能够对人个性消弭产生影响则是因为货币的贮藏职能，而货币成为世界货币则导致货币权力和对人的个性的消弭成为全球性的。

In the fourth part the penman research the relation among individuality, universality and objectivity of prior value, and-conclude that the value's objectivity has no relation with it's individuality and universality, and the difference between individual value and universal value is ontic that they are coexistence.

在第四部分中，笔者则探讨了先天价值的客观性、个体性与普遍性之间的关系，认为价值的客观性与个体性、普遍性无关，普遍之善与个体之善的区分是在体性的，它们是并存的，并指出价值的个体性是随着精神的纯粹性而加剧的。

In the third part, the penman analysis the individuality of Person based on phenomenological intentional relation, and then indicate the essential tension between the individuality and the intention to community of Person.

在第三部分中，笔者首先从现象学的意向相关的角度来揭示人格的个体性，然后指出人格的个体性与集体意向之间必要的张力。

Also just because of this, only when the united proletarian hold the real property and the highly generally developed productive forces, thus formed the real collective, eliminated the social class, eliminate the national: the kind of false collective pseudomorph, thus eliminated the private ownership, re-established"worker's individual system of ownership";Thus eliminated the force spontaneous division of labor, established the conscious division of labor; thus eliminated the nature of employment work , caused the physical production work to be consistent with the self-activity, caused the work to become people's first need; thus eliminated individual regional existence, made individuals become"world history individual"did we say only then by that time it can realize"the free individuality"truly; only then by that time, it can realize the independent individuality, free and comprehensive development of"every individual"; only then by that time the human society can achieve the ancient society's higher regression.

也正因为如此，只有联合起来的无产者通过真实的财产占有和高度而普遍发展起来的生产力；从而形成真实的集体，消除阶级、国家这种虚假的集体的假象；从而消除私有制，重新建立"劳动者的个人的所有制"；从而消除强迫的自发的分工，建立起自觉地分工；从而消除劳动的雇佣性质，使物质生产劳动同自主活动相一致起来，使劳动成为人们的第一需要；从而消除了个人的地域性存在，成为"世界历史的个人"；只有到那时，才可以说真正实现了"自由个性"，也只有到那时，才可以实现了"每一个个人"的个性独立、自由而全面的发展；也只有到那时，人类社会才真正达到了古代社会的更高意义上的复归！

Colorful. People walked through the beginning period of radical modernism last century, entering into the classic、 romantic、rebelling、 self-contradicting late_industry period. From the icy cold mold、 concept、 regulation, starting the humanization、 characterization、 aiming at the individual work. From shock of the new art, rapidly arrived to the period of making people the center thoroughly , the realm of a little crazy modernism style, developped the person's individuality to extreme achievement, in the aspect of culture or art or architecture neither do not display the notional value in individuality.

人们走过了上世纪初现代主义的激进，进入了带有古典、浪漫、反叛、矛盾的后工业时期；从冰冷的模数，概念、规律，开始了人性化、个性化，针对个体的创作；从新艺术给人们心灵带来的震撼，急进到了彻底的以人为本的，带有点疯狂的后现代主义风格领域，将人的个体性质发挥到了极致，在文化、艺术、建筑的创作上无一不显示出个体观念的价值。

Mao Dun absorbs Taine"s views of character and individuality to develop the theory of figuring typical character, and presents the view of " literature of Man is literature of the real to explain the relation between literature and man, that is he maintains describing typical character in the unity of individuality and commonness.

茅盾吸取了丹纳的特征说和个性论，发展了塑造典型人物的理论，提出了"人的文学即真的文学"的论点来阐释文学和人的关系，主张在个性和共性统一中描写典型性格。

In the negative and interrogative forms, of course, this is identical to the non-emphatic forms.

。但是，在否定句或疑问句里，这种带有"do"的方法表达的效果却没有什么强调的意思。

Go down on one's knees;kneel down

屈膝跪下。。。下跪祈祷