查询词典 people power

And in the revealing light I saw ten thousand people,probably more,including people who talked meaninglessly without speaking their minds, people who heard without listening,and people who wrote songs that no one ever sang.

在无遮地灯光下，我看到人海茫茫：有的在说着无聊的话语，有的漫不经心的听着别人说话，有的在写着一些从来不会被人唱的歌谣。

The formula of the totalitarian misrecognition of the performative dimension would then be the following: the Party thinks that it is the Party because it represents the People's real interests, because it is rooted in the People, expressing their will, but in reality, the People are the People because - or, more precisely, insofar as - they are embodied in the Party.

集权主义对于这个述行维度的误认的公式于是如下：党认为它之所以是党是因为它代表着人民的真实利益，因为它根植于人民中，表达着他们的意志，但是在现实中，人民之所是人民是因为--或者更准确地说--他们在党中受到了具体化。

Some of the neuroeconomics topics we are studying at Caltech include: Why people find it difficult to attach dollar prices to goods that are not traded (like environmental harm, health, and safety); whether having too many choices actually makes people less happy with what they own; thinking strategically about what other people will do, when you are trying to outguess them or cooperate with them; how people behave when they fear economic unknowns (like starting small business or investing in countries with unstable political systems); deception in bargaining; the neural foundations of intrinsic motivation for working hard, like intellectual curiosity; and moods and investor sentiment in stock markets.

目前我们在加州理工学院从事神经经济学研究的课题项目包括：为什麽人们认为给不能用以交换的商品(如环境损害、健康、安全)定价格是困难的；面对太多的选择是否使人们竟然对自己拥有的现状感觉不甚愉快；当你试图智算他人或与他人合作时，从策略上考虑他们将做什麽；当人们担忧经济不可预测时（如：开创小企业，或投资于政治体系不稳定的国家），他们将采取什麽样的行为；讨价还价的骗术；努力工作的内在动机的神经基础；心态和投资者对股票市场的情绪，等等。

The most essential meaning of Mao Zedong' s spiritual demeanour is the patriotical thought of loving nation and people most; Feeling bearing for the people, powers executing for the people,profits gaining for the people is the core of Mao Zedong's emotional and spiritual reality.

民族精神乃是民族文化、民族智慧、民族心理、民族情感的集中体现，是一个民族的价值目标、共同理想、文化规范的最高体现。

This paper therefore examines the development of "the folklore Pai-Chang of Peking opera aria in Tainan city" through literature review depth-interview oral history and participant observation The concept frame is culture organism as the vertical axle and elements of a folklore activity as the transverse axle There are several significant findings about the general picture of this subject: During the late period of Japanese colonial era Tainan local people who played Peguan music learned Peking opera aria and tried to bring Peking opera aria into the folklore Pai-Chang which was one kind performance and traditional custom of Peguan music Some people who came from other places and played Peking opera aria had also known or learned "Pai-Chang" with touching Tainan local amateurs "Pai-Chang" used to be performed by amateurs for worship of god or goddess or for seasoning and wedding celebration without rewards Amateurs volunteered to perform "Pai-Chang" only for their duty temples and fraternity of Peking opera aria The majority of the audience is people who perform or like "Pai-Chang" or who live nearby There is a fixed pattern of the performance including the repertoire and the arrangement of the band The main meaning of this performace is to pray God's blessings therefore the procedure of "Ban-Hsian" is the most essential and ahead of Peking opera aria singing With time goes by the number of the amateurs has dropped; yet the demand for the worship ceremony remains; hence some of the amateurs have been trained to become professional performers Besides although the idea and the meaning of "Pai-Chang" remains the pattern of the performance has become simplified and rigid which is because of the performers' number decreasing and market adapting Nowadays the whole ecosystem of the folklore Pai-Chang of Peking opera aria in Tainan city keep changing which is mainly influenced by the transition of the society(such as the time and space of the industrial and commercial society being compressed and most people's pursuing of specialization and utilitarianism etc ) According to the findings in this paper the phenomenon can be regarded as the subject matter both of Peking opera and folklore studies For the studies of the Taiwanese culture however the subject not only enriches the subject matters of the Taiwanese culture(signifies the localization of Peking opera and a new pattern of Taiwanese folklore) but also reflects the characters of diversification integration adaptation and compromise of Taiwanese culture which used to be influenced by different regimes and the historical contexts Facing such a multicultural context this paper thus suggests researchers should show an open-minded attitude toward the complex of the Taiwanese culture studies and then important phenomenon would not be ignored or misunderstood

代表了什麼意义？对於上述疑惑，查既有研究成果，不消没有论述者，具体提即「京调排场」现象的可说没有，基於此，有必要对台南市及其周边之民俗性京调排场，不管是语汇来由或者其现象本身，做一番研究。本研究透过文献、访谈、口述史、参与观察等方法，以文化有机体之纵的发展概念为经，以民俗表演之横切面各主客要素为纬，试图先对此文化现象调查并推论出一概貌：台南市民俗性京调排场的形成，是在京调传入台南，台南本地北管子弟改习或兼习京调后，结合北管音乐文化所固有的排场表演型态及民俗演出传统，融合而成，形成时间至迟在日治晚期。而一些不同时期的外来京调人士(如原本生长於其他地区、后移住台湾的票友，和中国大陆琴师等等)，也曾透过与当地子弟的接触，而习得或知晓「排场」语汇以及本地京调排场习俗者。此项音乐民俗表演在过往多由业余子弟於神诞或民众婚俗做寿时，对其有义务或交陪的庙宇及子弟间做酬酢性的演出，不收报酬；聆赏者多是京调同好与邻近民众，也有少数路过者；演出模式包括节目安排、乐队编制皆有一定；表演意涵上以「扮仙」祈求神明赐福人间最为重要，因此排仙必不可少，且一定先於京调演唱。随著时间推移，京调排场表演活动的各要素都有变动，惟变迁速度不一，大体而言，业余表演者锐减，人们对酬神娱神节目的需求仍在，因此一些过往的业余表演者遂逐渐转型为职业表演者。此外，虽然表演意涵不变，但在职业表演人员少、又要适应市场的情况下，表演模式亦逐渐流於简化、僵化。目前京调排场整体生态仍在转变的过程中，而这种变化应与工商社会时间空间的被压缩、事事追求专业化与尼Q化等因素有关。再者，据此概貌，在结论部分厘清其意义、定位以及其对台湾文化研究之启示。台南市及其周边之民俗性京调排场现象，可视为京剧研究与民俗研究的一环，然而对於台湾文化研究，除了其题材本身标志了京剧的本土化与台湾民俗活动之新类型，进一步扩充整体台湾文化研究的内容外，更重要的是现象背后所反映的台湾文化的多元融合与妥协适应取向。台湾的海岛地理位置与长期被不同文化背景政权所殖民的历史，其文化自然容易随社会环境改变而弹性适应变迁，呈现多元纷呈、多重覆叠的特色，因此展望未来，从事台湾文化研究应秉除单一观点，保持一定程度之开放与客观胸襟，方不忽视或误识更多重要的文化现象。

There is first to note that, whereas in other principalities the ambition of the nobles and the insolence of the people only have to be contended with, the Roman emperors had a third difficulty in having to put up with the cruelty and avarice of their soldiers, a matter so beset with difficulties that it was the ruin of many; for it was a hard thing to give satisfaction both to soldiers and people; because the people loved peace, and for this reason they loved the unaspiring prince, whilst the soldiers loved the warlike prince who was bold, cruel, and rapacious, which qualities they were quite willing he should exercise upon the people, so that they could get double pay and give vent to their own greed and cruelty.

首先应该注意的是：在别的国家里，君主只需要同贵族的野心、同人民的傲慢不逊进行斗争就行了，可是罗马的皇帝们却有第三种困难：必须容忍他们的军队的残暴与贪婪，而这是一件很困难的事情。它曾经是很多皇帝灭亡的原因，因为要同时满足军队和人民这两方面是困难的。这是因为人民酷爱和平，所以总是喜爱温和谦逊的君主；而另一方面，军队却喜欢具有尚武精神的、残暴贪婪的君主。军队希望君主用后一种品性对待人民，使自己能够获得加倍的军饷，让自己的贪心和残酷性得逞。

Indifference; who left their homes and their families for jobs that offered little pay and less sleep; from the not-so-young people who braved the bitter cold and scorching heat(灼热,酷暑bloody hot) to knock on the doors of perfect strangers(友好,原意帮助的陌生人); from the millions of Americans who volunteered(自愿,voluntary), and organized(组织,reorganize,restructure,重组), and proved that more than two centuries later, a government of the people, by the people and for the people(来自伟大的Abraham lincoln, Gettysburg address ) has not perished(vanish, vaporate, disappear消失) from this Earth .

而竞选活动的声势越来越大则是源自那些年轻人，他们拒绝接受认为他们这代人冷漠的荒诞说法；他们离开家、离开亲人，从事报酬微薄、极其辛苦的工作；同时也源自那些已经不算年轻的人们，他们冒着严寒酷暑，敲开陌生人的家门进行竞选宣传；更源自数百万的美国民众，他们自动自发地组织起来，证明了在两百多年以后，民有、民治、民享的政府并未从地球上消失。

Good philosophy is defined: It is the components of the concrete things to be good, it is sports, behavior and special performance, positive meaning and straight value that have to the survival and development of the society and most people exists of the concrete things, in until concrete thing keep in close touch, his function and course influenced people, go on, compare reality concrete thing with concrete thing that experience pass, distinguish concrete sport, behavior of thing and have, accord with oneself and social most will of people, can satisfy after oneself and social most physiology and psychology of people need, decompose and collect out from the sport, behavior and existing of the concrete things, different from a fierce one relatively abstract thing or yuans of entity.

善的哲学定义：善是具体事物的组成部分，是具体事物的运动、行为和存在对社会和绝大多数人的生存发展具有的特殊性能、正面意义和正价值，是人们在与具体事物密切接触、受其作用和影响的过程中，把现实具体事物同经验过的具体事物进行比较，判明具体事物的运动、行为和存在符合自己和社会绝大多数人的意愿，能够满足自己和社会绝大多数人的生理和心理需要后，从具体事物的运动、行为和存在中分解和抽取出来的，有别于恶的相对抽象事物或元实体。

While people all around the world decry the "Ugly Americans", remember for a moment that these seven were also Americans in the truest sense – a people who adventured into a darkness beyond which the world had not known, a people who pursued a dream that had not been dreamed before, a people who risked all to bring light to themselves and to the world entire.

当世人大骂&丑陋的美国人&的时候，请记得这七个真正的美国人–他们向着世界未知的黑暗挑战，敢于梦想未曾被梦想过的，原意献出所有，把光辉引到自身，照亮了整个世界。

What people annotate history means people create and understand history; and what history annotates people means the history memorizes and evaluates people.

人们注释历史是对历史的雕刻和理解，历史注释人们是对人们的铭记和评价。

Nowadays, most of research are to build a transmutative Petri Nets through adding controlling place sets, controlling arc sets and controlling policy to the basic Petri Nets, while the Controlled Petri Nets could be used to argue many controlling theory problems conveniently and to induce many logically and physically supervisory and solve the Event Feedback Controlling Problems and State Feedback Controlling Problem in DEDS supervisory theory.

目前大多数的研究表现为在变形后的受控Petri网基础上，利用各种方法求得各种逻辑型、结构型控制器，解决DEDS监控理论中的事件反馈控制问题与状态反馈控制问题。

On one hand, there are discussions with the works council and union about extension of short time working up to the end of September.

一方面，有讨论，工程理事会和联盟关于延长工作时间短至9月底。