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Futures Studies conceptualized in 1940, from 1960 to 1970 went through the peak of development in Philosophy of Science. The main proponents of Philosophy of Science, such as Positivism, Postpositivism and Critical Realism deeply influenced the futurists' ideas of the time concept in Future Studies. The understanding of time in Philosophy of Science continues the linear time frame of modern physics. Future is happening after the present event. In the field of Futures Studies, people expect futurists to predict futures accurately. When futurists are predicting futures, and mapping possible futures, they employ Holism and Utopian thinking. Karl Propper opposed Historicism of trying to plan a blueprint for society.

中文摘要未来学萌芽於一九四○年代，从一九六○年到一九七○年未来学历经了科学哲学发展的巅峰时期，科学哲学的思想滋养了未来学家的思考，其中实证论、后实证论与批判实在论这三种论点影响了未来学家在时间概念上思考方向，科学哲学对时间概念的理解延续了现代物理时间观上线性式看待时间的方式，未来是当前事件必然发生的结果；在未来学的领域里，成功预测未来是大众对未来学者的期待，当未来学者在预测未来，进行未来规划时，思想中预含了整体主义与乌托邦式的思考，Propper从反对历史定论主义的思想来驳斥建立社会蓝图的可能。

Christianity has always wanted to make inroads into Tibet. The earliest attempt was in 1624, when several Portuguese missionaries set out from Goa, and they went first to what is now Zhada County in the Ngari region. They obtained support from the Guge King, established a church, baptized members of the royal court and took some followers, but because the lamas strongly opposed it, and even sent the Ladwags army to capture the royal court, the missionaries had to give up on their plans of developing Christianity as a major religion there. Afterwards, there were many missionaries who entered Tibet to proselytize, but virtually none of them were successful.

基督教一直想进入西藏进行传教布道，最早的是1624年，从印度的果阿教区出发的几个葡萄牙籍传教士，他们最先进入的就是现在阿里地区的札达县，他们刚开始取得过古格国王的支持，建立教堂，也给王室的一些成员进行洗礼，也接收过一些信徒，但后来因为喇嘛集团强烈的反对，甚至请来了拉达克的军队，把王室成员全部给俘虏了，彻底改变了他们把基督教作为重要宗教来发展的企图，再往后不断有传教士进入西藏传教，基本上是没有成功的。

In his literary and dramatic works, Lessing expressed the thoughts to Enlighten and foster the national sprit and even to set up an integral national civilization; what"s more, he opposed the feudal separationist rule with his ideal of Kosmopolitismus. At that time, after succeeding and developing European humanist tradition, Lessing formed his religious philosophy and religious tolerance, with his rational opinion, he deepened the profundity of German Enlightenment. Furthermore, he created townspeople"s drama and advocated the realistic aesthetics. On the one hand, he praised their disposition and expressed their political desire and class interest, which made the townspeople as a new motive force to the German Enlightenment. In addition, Lessing"s Enlighten. thoughts greatly influenced the following movement—Sturm Und Drang. The essence of Lessing"s thoughts is our common valuable prosperity.In a word. Germany then greatly needed a person like Lessing, and Lessing was the child of German Enlightenment.

面对法国文化长期统治德国文化界的现状，莱辛勇敢地站出来反对"法国化"倾向，对德意志全社会进行民族启蒙，通过戏剧理论及作品，表达了建立统一的民族文化、培植德意志民族精神的思想，同时他提倡世界主义，并用它来为民族主义服务，以反对当时德国的分裂割据；他的宗教哲学思想及宗教宽容精神继承和发扬了西欧的人文主义传统，反映了莱辛的理性观，也针砭了当时德国的时弊，是他对德国启蒙运动进行的有益的探索，拓宽了德国启蒙运动的深度；莱辛在实践中创作了市民剧，他的市民主义和现实主义美学思想弘扬了市民阶级的性格，表达了他们的政治愿望和阶级利益，为德国启蒙运动增加了新的动力，是莱辛所作的杰出贡献之一；莱辛的启蒙思想对后世特别是狂飙突进运动有着重大的影响，他的思想中的精华部分是人类的共同财富。

And the whole detail of the administration conducted, by men whowere educated in the middle and inferior ranks of life, who havebeen carried forward by their own industry and abilities, thoughloaded with the jealousy, and opposed by the resentment, of allthose who were born their superiors, and to whom the great, afterhaving regarded them first with contempt, and afterwards withenvy, are at last contented to truckle with the same abjectbehave to themselves.

因此，在所有政府，乃至君主国中，最高权位的掌控者，整个行政机构各个细部的运作者，都是那些只具备中下等教育的人，他们凭借自己的勤奋和能力不断进取，大人物对他们先是鄙视，后是嫉妒，可最终却以卑鄙的心态对他们心悦诚服，而所有这些，都是他们希望别人对他们所采取的态度。

In this war, Japan's ambition to aggress China uncovered. Opposed and intervened by Russia and other great power, squab Japan had to put down its aggressing plan, and took an more ulterior mode, which could infiltrate its force to China.

日本在甲午战争中暴露了侵略中国的野心，受到俄国等强国的反对和干涉，羽翼未丰的日本不得不暂时放下&征亚&的计划，采取一种更隐晦的方式，以既可以避开其它国家的反对，又可以将自己的势力慢慢渗透到中国，等日后强大了，实现独霸中国的目标。

In his literary and dramatic works, Lessing expressed the thoughts to Enlighten and foster the national sprit and even to set up an integral national civilization; what"s more, he opposed the feudal separationist rule with his ideal of Kosmopolitismus. At that time, after succeeding and developing European humanist tradition, Lessing formed his religious philosophy and religious tolerance, with his rational opinion, he deepened the profundity of German Enlightenment. Furthermore, he created townspeople"s drama and advocated the realistic aesthetics. On the one hand, he praised their disposition and expressed their political desire and class interest, which made the townspeople as a new motive force to the German Enlightenment. In addition, Lessing"s Enlighten. thoughts greatly influenced the following movement—Sturm Und Drang. The essence of Lessing"s thoughts is our common valuable prosperity.In a word. Germany then greatly needed a person like Lessing, and Lessing was the child of German Enlightenment.

面对法国文化长期统治德国文化界的现状，莱辛勇敢地站出来反对&法国化&倾向，对德意志全社会进行民族启蒙，通过戏剧理论及作品，表达了建立统一的民族文化、培植德意志民族精神的思想，同时他提倡世界主义，并用它来为民族主义服务，以反对当时德国的分裂割据；他的宗教哲学思想及宗教宽容精神继承和发扬了西欧的人文主义传统，反映了莱辛的理性观，也针砭了当时德国的时弊，是他对德国启蒙运动进行的有益的探索，拓宽了德国启蒙运动的深度；莱辛在实践中创作了市民剧，他的市民主义和现实主义美学思想弘扬了市民阶级的性格，表达了他们的政治愿望和阶级利益，为德国启蒙运动增加了新的动力，是莱辛所作的杰出贡献之一；莱辛的启蒙思想对后世特别是狂飙突进运动有着重大的影响，他的思想中的精华部分是人类的共同财富。

The ongoing theoretical work and real breakthroughs in communist theory that the Chairman of the Party, Bob Avakian, was carrying forward were not so much frontally opposed as largely ignored by most of the Party—or in some cases greeted with an equally uninterested "wow, heavy" and then put on the shelf to gather dust—because such theoretical work and the breakthroughs it produced, while crucial in relation to the goals of revolution and communism, were not of value and not "useful" to those mired in an economist and revisionist orientation.

对于目前的共产主义理论以及本党主席鲍勃。艾沃肯所带来的真正理论突破，大部分党员所持的态度是忽视而不是反对，或者同样毫无兴趣的说&哇，真不赖&，然后束之高阁，独染灰尘。这是因为这些共产主义理论以及它的理论突破，虽然对革命和共产主义目标来说是非常重要的，但对于那些深陷经济主义和修正主义的人来说，却是毫无价值没有用的东西。

Opposed and intervened by Russia and other great power, squab Japan had to put down its aggressing plan, and took an more ulterior mode, which could infiltrate its force to China. So Japan camouflaged to help rebuilding and save China, and this is why the theories of Rebuilding China and saving China were so popular.

日本在甲午战争中暴露了侵略中国的野心，受到俄国等强国的反对和干涉，羽翼未丰的日本不得不暂时放下&征亚&的计划，采取一种更隐晦的方式，以既可以避开其它国家的反对，又可以将自己的势力慢慢渗透到中国，等日后强大了，实现独霸中国的目标。

He from the natural state which fictionalizes embarks, the proof life, the freedom and the private property are person's sacred inviolable inherent rights, this right already conforms with the natural law, also conforms with the human nature; In order to protect the people to rest on the inherent right which the natural law enjoys, people through social contract establishment government; he thought that the people should protect the private property according to the contract tenable country's goal, opposed that the state power interferes the subject property.

洛克提出的人所拥有的&自然权利&就包括le生存的权利，享有自由的权利以及财产权。他从虚构的自然状态出发，论证生命、自由和私有财产是人的神圣不可侵犯的自然权利，这种权利既合乎自然法，也合乎人性；为了保护人们依据自然法享有的自然权利，人们通过社会契约建立ZF；他认为人们按契约成立的国家的目的应当保护私有财产，反对国家政权干涉臣民财产。

Lévi-Strauss felt that UNESCO was going astray by wanting to reconcile two opposed tendencies: civilising progress leads to growth in populations, which encourages cultural exchanges, but the latter lead to the obliteration of cultural diversity, while at the same time demographic saturation causes its inevitable share of intolerance and hostility towards peoples that have become rivals.

列维－斯特劳斯觉得联合国教科文组织意图调和两个截然相左的趋势是在步入歧途：促进文明的进步导致人口成长，从而鼓励文化交流，不过这又会导致文化多样性的消亡；而同时人口饱和不可避免造成一定的不容忍和对已成竞争对手之民族的敌意。

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。