查询词典 political system

Thus the French bourgeoisie, for example, like all contemporary bourgeoisies of capitalist countries, has generally recognized itself in the political system of parliamentary representation, which has realized bourgeois ideology in a political ideological state apparatus -- even if it has produced other regimes in difficult situations of class struggle Bonapartism I and II, constitutional monarchy, Pétain's fascism.

举例来说，和所有同时代资本主义国家的资产阶级一样，法国资产阶级即使在阶级斗争处于危难之时产生了其它的政体（如波拿巴主义一世和二世，君主立宪政体以及贝当的法西斯主义），但它通常也是在议会代表型的政治制度中确认自身的，从而在政治的意识形态国家机器中实现资产阶级的意识形态。

To realize and maintain civil political liberty, so far as its relatinoship with political system is concerned, power division should be put into practice.

要实现和保证公民的政治自由，从它同政治体制的关系上说，就是要实行分权；从它同公民的关系上说，就是要有良好的刑法，依照犯罪的性质量刑。

This thesis uses political sociology method, from the relationship between the society structure and state regime construction, analyses how to construct the China state regime construction, Why it was that, and the formed political system how to operate.

本文采用政治社会学方法，在社会结构和国家政权建设的关系中，分析1949-1960中国国家政权建设是如何进行的，为什么那样进行，以及确立的政治体制是如何运作的。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

The degree of political socialization of Minority People practically bears on the correct impartment of dominant political culture in China and further affects the smooth operation of political system in China.

少数民族公民政治社会化的程度如何，实际上是关系到我国主导政治文化能否正确传递，并进而影响我国政治体系能否顺利运行的大问题。

After all, the conclusion are as follows: the concept of one unified society is accepted by all nationalities in China as political concept; the concept of being loyal to the sovereign while honoring one\'s parents in confucianist culture is the political and social ethics of all nationalities in China; the nationalities in the area of Gansu, Ningxia and Qinghai are all up to the concept of being loyal to the sovereign while honoring one\'s parents though they are in religion belief for all, Tibet Buddhism or Islam; the nationalities in the area of Gansu, Ningxia and Qinghai are caesaropapism by degree but they all subordinate to the unified political system in China.

甘宁青地区诸民族在全民信仰藏传佛教或伊斯兰教的同时，也都接受儒家学说的&忠君孝亲&之义；该地区诸民族在形成各种政教合一制度的同时，也都从属于中国大一统的政治体系。中国各宗教文化的认同性和别异性，具体表现为各宗教文化的多元性和它们之间的统一性。

The social and political attitude of Taiwan youth reflects their basic appraisal on the political system and political life of the Taiwan society under fission,with obvious contradictiveness.

当代台湾青年的社会政治心态反映了台湾青年对处于裂变中的台湾社会的政治制度和政治生活的基本评价，其特征有明显的矛盾性。

Lately China walks through for several decades of the road is more a turns and twist, the housing system is one of economic system for miniatured, housing system of reformed a full body now the reform of the economic system, but the econ- omic system with the political system again very airtight .

新中国几十年来走过的路是比较曲折的，住房制度是经济制度的一个缩影，住房制度的改革充分体现了经济制度的改革，而经济制度又与当时的政治制度有着非常密切的关系。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

To a great extent, political communication influents the forming of policy operation of political system, merger of political culture and steady politics.

政治沟通在很大程度上影响着政治决策的形成、政治系统的运行、政治文化的整合和政治稳定。

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。