查询词典 thought transference

I thought a thought. But the thought I thought wasnt the thought I thought I thought.

我有一种想法，但是我的这种想法不是我曾经想到的那种想法。

The Heaven and the Way is the both the changeableness of the universe and the thought to pursue harmony in the world; The Humanity is the thought to pursue harmony in the conflict society by culturing mind, which means a real person must be of disenchantment in thought and self restraint in behavior, and the society is of solicitude for human, all that is the ZhongYong; The Unifying and the Changing is the harmony in evolvement, the essence of the universe and thought;as a thought, it is the Way of communication between human and nature or society; The one is ultimate perfection but that means death, only in its own transcending it becomes the the primary chaos,namely ultimately the Chinese thought.

本文中使用的中国思想区别于一般使用的"中国传统思想"，中国思想具有的自身的本体性意义，它不同于对一般的思想观念的研究，不是研究它所表达的内容的特点和性质，也不是指某种具体思想观念的产生和发展的演变，而是指思想自身作为动力性本质的本体性存在过程；"中国传统思想"则具有它所指称的历史内容，是指中国文化历史进程中具体的思想脉络，当然"中国传统思想"也有概念自身特定的研究意义，但那是建立在全部历史内容的基础上，用来表达中国历史自身的精神特质。

The Heaven and the Way is the both the changeableness of the universe and the thought to pursue harmony in the world; The Humanity is the thought to pursue harmony in the conflict society by culturing mind, which means a real person must be of disenchantment in thought and self restraint in behavior, and the society is of solicitude for human, all that is the ZhongYong; The Unifying and the Changing is the harmony in evolvement, the essence of the universe and thought;as a thought, it is the Way of communication between human and nature or society; The one is ultimate perfection but that means death, only in its own transcending it becomes the primary chaos, namely ultimately the Chinese thought.

天和道既是世界的可变易本质，也是对普世和谐的追求；仁是通过人性的修养追求社会冲突中的和谐，因此它意味着人应当保持思想自觉和行为克制，而社会应当对人关爱，这就是中庸；合和易是演化中的和谐，它是世界和思想的本质，作为思想，它也是人、自然和社会之间的交流；一是终极的完美，但也意味着死亡，只有在它自身的超越中它才成为浑沌之初，这就是终极意义的中国思想。

That is to say, we could draw a conclusion through the comparison of different editions of drum words of Two Degrees Plum in Qing Dynasty Republic of China with the form, content and thought of novel, and the comparison of the form, content and thought with different editions of drum words. Our conclusion is that different type of edition of the drum words in latter Qing Dynasty times, which basically followed the traditional modes of past drum words from the formality, but the ideological content could directly reflect the vicissitudes of society and idea at that time with the times changed. The different types of texts of drum words had directly reflected the traditional entertainment involving talking and singing entertainer's thoughts (they represented the first floor people's thoughts at that time), and also had directly reflected the common and popular writers'thoughts from their adaptions(they represented at that time one kind of residential social stratum thought which increased sharply along with city expanded and resident social stratum population produced, and this thought also referred to one kind of thought after the chromolithography had entered into China in latter Qing dynasty, cultural printing propagation velocity sped up and drum words gradually became the ordinary resident's table-top reading material).This kind of thought produced along with the social vicissitudes, also impelled the entire society's forward development and the progress from the science and technology and the cultural domain.

本文即是对《二度梅》小说故事被改编为鼓词的文本进行研究的一篇论文，即通过对现存的清代民国《二度梅》鼓词的不同类型的版本与小说形式、内容、思想之间的比较，鼓词与鼓词不同类型版本之间的形式、内容、思想之间的比较，来阐述出一个结论，就是晚清时期的不同类型的鼓词版本，从形式上基本仍然沿袭了过去鼓词的传统模式，但内容思想上则随着时代变化而能够更直接地反映着当时的社会思想变迁，鼓词不同类型的版本文本直接反映了说唱艺人的思想(他们代表的是当时底层民众的思想)，也直接反映了文人改编鼓词的普通俗文人思想(他们代表了当时随着城市的扩大市民阶层人数的激增而产生的一种市民阶层的思想，当然这种思想也是指晚清石印术进入中国后文化印刷传播速度加快，鼓词逐渐成为普通市民的案头读物后而产生的一种思想来说的)，正是这种随着社会变迁产生的思想，又从科技和文化领域推动了整个社会的向前发展和进步。

The article, focusing on the thought orbit especially in the field of literature, emphasizing the inter-link between the changes of their thought, explaining the life choice of thought subject and taking the learning and thought idea of World Consciousness and World View as breakthrough points, depicts their social and moral bear and transcendality of their thought version. Contrasting their literary thoughts of organon and ontology with each other, the article explains the central role played by "tragedy" in their thought structure and homorganic and interdynamic relations between their best but last aesthetic "tragedy" and life "tragedy".

本文以描述王国维、鲁迅二人的思想轨迹为中心，其中又以揭示二人思想、诗学迁变的内在链接为描述重点，兼及思想主体的生命选择，以学术、思想的&天下意识&与&天下观&为切入点，凸显二者的社会、道德承担和思想眼界的超越性，对比二人文学思想之工具论与本体论暨&无用之用&与&善撄人心&、&境界&与&摩罗诗力&，解说&悲剧&在二者思想构造中的中心意义，阐发这种臻于至境的美学&悲剧&与二人臻于绝境的生命&悲剧&的同构与互动关系。

The essay explores the contribution of Chinese thought on European enlightened thought in 18 century from following aspects: first, democratic politics. Chinese thought helped appropriately enlightened value. Second, Chinese thought took part in the course of practical reason instead of theology. Third, the independent thought of Confucianism and the naturism of Dao effected deeply the enlightened value of independence.

本文从以下几个方面表明了中国思想对18世纪欧洲启蒙思想的贡献：一、民主政治、平等观念等启蒙价值有中国思想的适当援助；二、中国思想参与了欧洲启蒙运动以实践理性取代宗教神学的世俗化进程；三、自主性的启蒙价值受到儒家的自主性思想、道家的自然主义的深刻影响。

Whatever they borrowed, this pessimism they did not borrow -- not from Greek thought, which was a joyous acknowledgment of and homage to the beautiful and noble in this world, with a studied disregard of the element of sorrow; not from Egyptian thought, which did not allow its elaborate speculations on retribution and judgment in the netherworld to cast a gloom on this present existence, but considered the universe created or evolved under the presiding wisdom of Thoth; not from Iranian thought, which held to the absolute supremacy of Ahura Mazda and only allowed Ahriman a subordinate share in the creation, or rather counter-creation, of the world; not from Indian Brahminic thought, which was Pantheism pure and simple, or God dwelling in, nay identified with, the universe, rather than the Universe existing as the contradictory of God; not, lastly, from Semitic thought, for Semitic religions were strangely reticent as to the fate of the soul after death, and saw all practical wisdom in the worship of Baal, or Marduk, or Assur, or Hadad, that they might live long on this earth.

无论他们借来的，这悲观，他们并没有借用-而不是从希腊思想，这是一个欢乐的承认和致敬，向美丽的和高尚的在这个世界上，一个研究无视元素的悲哀；并非来自埃及的思想，不容许其拟订的揣测对报应和判断，在地狱投忧愁就这本存在，但认为宇宙的创造或演变下，主持会议的智慧，透特；不是来自伊朗的思想，举行以绝对优势的阿胡拉马自达和只允许ahriman下属分享在创造，或者更确切地说，反创造，整个世界的；不是从印度brahminic思想，这是泛神论单纯和简单，或上帝在住家，在NaY查明，宇宙，而不是宇宙现有的作为矛盾的上帝；没有，最后，从反犹思想，为犹太人的宗教是奇怪的沉默，以命运的灵魂，死亡后，看到所有实际可行的智慧，崇拜巴力，或马尔杜克，或杆，或哈达，他们可能活，只要这个地球上。

Whatever they borrowed, this pessimism they did not borrow -- not from Greek thought, which was a joyous acknowledgment of and homage to the beautiful and noble in this world, with a studied disregard of the element of sorrow; not from Egyptian thought, which did not allow its elaborate speculations on retribution and judgment in the netherworld to cast a gloom on this present existence, but considered the universe created or evolved under the presiding wisdom of Thoth; not from Iranian thought, which held to the absolute supremacy of Ahura Mazda and only allowed Ahriman a subordinate share in the creation, or rather counter-creation, of the world; not from Indian Brahminic thought, which was Pantheism pure and simple, or God dwelling in, nay identified with, the universe, rather than the Universe existing as the contradictory of God; not, lastly, from Semitic thought, for Semitic religions were strangely reticent as to the fate of the soul after death, and saw all practical wisdom in the worship of Baal, or Marduk, or Assur, or Hadad, that they might live long on this earth.

不管他们借来的，这悲观他们不借钱-而不是从希腊认为，这是一个愉快的承认，并表示敬意的美丽和崇高在这个世界上，一个研究无视元素的悲哀；不是来自埃及认为，这不允许其拟定的报复猜测和判断中的地狱，以投下了阴影对本存在，但认为宇宙的创造或进化的主持下智慧的托提；不是来自伊朗的思想，举行了向绝对优势的胡马自达并只允许Ahriman下属份额的创造，而不是对抗或创造，对世界，而不是从印度Brahminic认为，这是泛神论纯粹和简单，或住在上帝，不查明，宇宙，而不是宇宙现有的矛盾上帝；没有，最后，来自犹太人的思想，为犹太人的宗教有奇怪的沉默，以命运的死亡后的灵魂，看到一切实际智慧的崇拜巴力，或马尔杜克，或亚述，或哈达，他们可能长期生活在地球上。

The thesis hold the viewpoints as follows: Dong zhong-shu inherited the ideology of Confucianist School in pre-Qin days by adopting the thought of "Grand Unification","Policy of Benevolence" and "Neutral Political Point", absorbed the ideology of Taoist School by accepting the thought of "Rule by Nonaction" in the relationship of monarch-ministers and monarch-people, incorporated the ideology of Mohist School by embracing the thought of "Heaven"s Will" and "Unify to One", assimilated the ideology of Legalist School by drawing the thought of "Being Dominated by Morals with the Assistance of Penalty" and "Unify to Laws, merged the ideology of Yin-Yang School by assuming the thought of Yin-Yang and the Five Elements.

本文认为：在&大一统&论、德治论、&中和&论等方面，董仲舒继承了先秦儒家的&定于一&、&施仁政&、&致中和&等思想；在君臣关系、君民关系等方面，董仲舒吸收了道家的&无为而治&思想；在&天志&论、&大一统&论等方面，董仲舒兼容了墨家的&天志&、&上同于一&等思想；在&德主刑辅&论、&大一统&论等方面，董仲舒汲取了法家的&德刑并用&、&天下统一于法&等思想；在&天&的范畴、君主独尊地位的合理性、&尊德卑刑&论、&三统说&等方面，董仲舒融合了阴阳家的阴阳五行学说。

First, reflects panoramically on sustainable development thought from aspects of its background, development and evolution, etc.; and holds that the formation of sustainable development thought undergoes several stages, that is, unification of human and nature in primitive time, the simple sustainable development thought in agricultural civilization time, the puzzlement of industry civilization time, the appearance of sustainable development thought, and the formation of sustainable development thought in ecology civilization time, etc.

首先从可持续发展思想产生的背景、发展和演变等方面对可持续发展思想进行全方位的思考，认为可持续发展思想的产生经历了原始时代人和自然的统一，农业文明时代朴素的可持续发展思想，工业文明时代发展的困惑和可持续发展思想的萌芽和生态文明时代可持续发展思想的形成等几个阶段。

But this is impossible, as long as it is engaging in a market economy, there are risks in any operation.

但是，这是不可能的，只要是搞市场经济，是有风险的任何行动。

We're on the same wavelength.

我们是同道中人。