查询词典 the Chinese people

As everyone knows, since the Chinese Government to lift the ban, brought about a turning point to the Chinese, have the Chinese language schools throughout the country in l966, despite being banned, but the friendship between the alumni are still not absolutely continuous with the Chinese culture is still Needless relationship doubt, as a link in the activities of various alumni lifting of the ban after the Chinese, have sprung up, the Chinese Government attaches importance is reflected not only in the highest levels of policy making, but also for the Chinese to take quite open attitude, in such historical conditions , Alumni play a vital role in the major cities and towns are active in the Chinese one by one from the Chinese community organizations to set up non-professional Chorus and Choir, alumni, such as silver will be the enthusiasm of the growing number of aspects, As people on the amateur requirements of the diverse cultural life, especially Chinese singing is still the largest of the fun of life, the choral music as a form of life as an option, the activities carried out by the chorus, not the pursuit of music career the highest ideals, only enriched the cultural life of Chinese amateur in the chorus of collective experience in the art of choral charm problems, temperament, for the building of a harmonious society.

而他们选择了前者， They chose the former，众所周知，自政府解除对华文的禁令，给华人带来了转机，曾经遍布全国的华文学校虽然在l966年被查禁，但校友之间的情谊仍然绵绵不绝、与中华文化的亲缘关系仍是毋庸置疑，以此为纽带，各类校友的活动在华文解禁之后，如雨后春笋般涌现出来，目前政府对于华文的重视不仅体现在最高决策层，还对于华文采取相当开放的态度，在这样的历史条件下，使校友会发挥巨大的作用，当前各大中城市和乡镇中活跃着一个又一个由华人华社组织兴办非专业合唱团和歌咏团、校友会、银会的热情等方面数量日益增长，也随着人们对业余文化生活要求的多样化，尤其唱歌仍然是华人生活中最大的乐趣，把合唱作为音乐艺术的一种形式，生活的一种选择，通过合唱活动的开展，不追求音乐艺术生涯的最高理想，仅仅丰富了华人的业余文化生活，在合唱的集体中感受合唱艺术的魅力，陶冶性情，为构建和谐社会作出贡献。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点："一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的" [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括："一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。"

Also, his frustrated preaching experience in his interaction with the Chinese people directed him to the negative aspect of the Chinese people. Last but not least, his personal impression and his adoption of the Western culture as the criterion to appraise what he had experienced in China led to his failure to comprehend the China's culture and consequently his denigration of the Chinese people

由于中国人带来的各种障碍使他在华教务发展不顺，导致他更多关注中国人的负面信息；他也无法真正把握中国文化，对于看到的各种现象只能凭借西方文化的标准进行衡量，由自身的感受出发对中国人进行丑化。

Fourth, that the issue of a common-sense, in fact, the People's Liberation Army and armed police officers are active duty,"Military Service" in Article IV, People's Republic of China Armed Forces, by the Chinese People's Liberation Army, Chinese People's Armed Police Force and the militia.

第四，说个常识性的问题，事实上解放军和武警官兵都是现役军人，《兵役法》第四条规定，中华人民共和国的武装力量，由中国人民解放军、中国人民武装警察部队和民兵组成。

The report of the Fifteenth Central Committee of the Chinese Party has pointed out: the socialistic culture distinctive of Chinese Co lour is the important strength to congregate and urge the whole nations of Chinese People, is an important symbol of t the comprehensive capability of a country, cultural construction has much to do with the prosperity and development of socialistic cause and the revival of the Chinese people.

党的十五大报告指出：有中国特色社会主义的文化，是凝聚和激励全国各族人民的重要力量，是综合国力的重要标志，文化建设事关社会主义事业旺发达和民族振兴，特别是在社会主义市场经济和改革开放的条件下，既是一个重大的理论问题，更是一个紧迫的现实课题，需要我们进一步探索和研究。

[人气:284] 发信人: marco,信区: Overseas 标题: China's 60th Birthday: The Road to Prosp 发信站:瀚海星云(2009年10月01日11:11:15 星期四),站内信件 WWWPOST Sixty years ago Mao Zedong stood before a sea of people atop Tiananmen Gate proclaiming, in his high-pitched Hunan dialect, the founding of the People's Republic of China and that the "Chinese people have stood up!"

[人气：88] 发信人： jep (包子·阿包·包包＠9708)，信区： Overseas 标题： Re： China's 60th Birthday： The Road to Prosp 发信站：瀚海星云(2009年10月01日12：38：15 星期四)，站内信件 WWWPOST 全是乱码，我借google来帮助转一下： 60年前，毛泽东站在了天安门城楼之上的人海宣布，在他高调湖南方言，而在创始人民 Republic中国和说，"人民已经站起来了！"

In the past sixty years, with the three generations of Party leadership with Comrade Mao Zedong, Comrade Deng Xiaoping and Comrade Jiang Zemin as a core, and with the leadership of the Central Committee formed after the 16th National Congress of the CPC, with hard work and wisdom of all ethnic groups of the country, the Chinese people have joined hands to overcome the great hardship and made great contributions that have been recognized by the world, and proved our possibilities and endurers.

艰难曲折、风险考验：这八个字的意思有重复，因此可以合二为一翻译为 the great hardship

Since then, the Chinese Communists and the Chinese people have, in an indomitable enterprising spirit and with their spectacular practice of innovation, composed a new epic recounting the Chinese nation's ceaseless efforts to make progress and become stronger, and historic changes have taken place in the visages of the Chinese people, socialist China and the CPC.

从那时以来，中国 gongchandang 人和中国人民以一往无前的进取精神和波澜壮阔的创新实践，谱写了中华民族自强不息、顽强奋进新的壮丽史诗，中国人民的面貌、社会主义中国的面貌、中国 gongchandang 的面貌发生了历史性变化。

The congress affirms that since the introduction of the reform and opening up policy in the late 1970s, the Chinese Communists and the Chinese people have, in an indomitable enterprising spirit and with their spectacular practice of innovation, composed a new epic recounting the Chinese nation's ceaseless efforts to make progress and become stronger, and historic changes have taken place in the visages of the Chinese people, socialist China and the CPC.

大会认为，改革开放以来，中国共产党人和中国人民以一往无前的进取精神和波澜壮阔的创新实践，谱写了中华民族自强不息，顽强奋进新的壮丽史诗，中国人民的面貌，社会主义中国的面貌，中国共产党的面貌发生了历史性变化。

Since then, the Chinese Communists and the Chinese people have, in an indomitable enterprising spirit and with their spectacular practice of innovation, composed a new epic recounting the Chinese nation's ceaseless efforts to make progress and become stronger, and historic changes have taken place in the visages of the Chinese people, socialist China and the CPC.

改革开放是党在新的时代条件下带领人民进行的新的伟大革命，目的就是要解放和发展社会生产力，实现国家现代化，让中国人民富裕起来，振兴伟大的中华民族；就是要推动我国社会主义制度自我完善和发展，赋予社会主义新的升级活力，建设和发展中国特色社会主义；就是要在引领当代中国发展进步中加强和改进党的建设，保持和发展党的先进性，确保党始终走在时代前列。

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。