查询词典 thought-free

The author briefly induct Ye Shengtao's edition thought for the patriotism thought, edits and educates thought. Serves for the reader ,trains the new person to edit, the attitude and so on, and analyze these aspects carefully.

笔者把叶圣陶编辑思想简要归纳为爱国主义思想、编辑与教育两轮一辙，为读者服务，培养新人，编辑作风等，并从这几个方面进行粗浅研析。

The author discovered in the exploration, firstly, in Zhu Xi"s reading view both pays great attention the reader to text"s assurance, causes the reader as not to be separated from the text so as to do surpasses the text threshold the understanding, and pays great attention the reader individual experiences seepage to the influence of the reading result which causes the reader not only book not on only, displays the reader individuality fully; Next, Zhu Xi's opinions pays attention to the familiarity with fine thinking, thought that is familiar with fine thinking is the understanding foundation, thinking in reading, reading in thinking, can have a feeling to become aware, also pays great attention to fulfilling experience, thought that the reader wants to experience attentively at the same time, pursues internal conjunction of the reader's and the author's mind, pursues a kind of communication of mind, on the other hand we must use the practice to experience, and to pursue the reader's reading result and the life exchange, only then such reading result can penetrate thoroughly; Finally, Zhu Xi's view also pays great attention the knowledge that soaks thoroughly the penetration. It is thought that the reader must proceed in an orderly way, neither anxiously nor slow, work carefully and make steady progress from the easy to the difficult, and using analogy to make the knowledge interpenetration, learn with a lively mind, and increase reader's ability for the next reading .

在探索中笔者发现，首先，朱熹的阅读观中既注重读者对文本本身的把握，使读者不至于脱离文本做超出文本阈限的理解，又注重读者个性经验的渗透对阅读结果的影响，使读者不唯书不唯上，充分发挥读者个性；其次，朱熹阅读观还注重熟读精思的重要性，认为熟读精思是理解的基础，在读中思，于思中读，才能有所感悟，又注重体验践行，认为读者一方面要用心体验，追求读者与作者心灵内部的契合，追求一种心灵的对话，另一方面要用实践去体验，追求读者阅读结果与生活之间的交流融通，只有这样的阅读结果才能深入透彻；最后，朱熹阅读观还注重知识的浃洽贯通，认为读者读书要循序渐进，不急不缓，由易到难一步一个脚印去做，并运用类推的方法使知识相互贯通，活学活用，使读者的下次阅读受益。

Sometimes some people will be you forever will not forget that regardless of 100 years also good, 1000 years also good, you thought that you forgot him, but when didn't know, or which, his silent appearance in your mind, you thought may close with a smile, but the tear already flowed down, since I have thought the butterfly flew the sea is should to not have the courage, after leaving you I only then understood that the butterfly flew the sea is because threw over the shore already not to have the waiting.

有时候有些人是你永远也不会忘记的，无论一百年也好，一千年也好，你以为自己忘记他了，但不知在什么时候，或在哪，他无声无息的出现在你脑海里，你以为可一笑置之，但眼泪已经流下来了，一直以来我以为蝴蝶飞不过沧海是应为没有勇气，直到离开你之后我才明白蝴蝶飞不过沧海是因为披岸早就没有了等待。

In those wise institutions,mixed as they aye with many follies,whichwill last as long as the human lace lasts,because they aye adapted to thewants of the human race;those institutions which we call monasteries,andwhich.embracing much that is contrary to the laws of nature,aye yet betteradapted to the union of the life of action and that of thought than any othermode of life with which we are acquainted;in many such, and a halfhours,at least,aye daily set aside for thought,rules are Ven for thought,training and opportunity afforded.

其实，在那些智慧的团体也存在很多荒谬，而且这些荒谬将与人类共存下去，因为它们适应了人类的需要。那些我们称为修道院的团体，就包含了许多有悖于自然规律的内容，然而却比我们所熟悉的其他任何生活方式更适应于行动生活与思想生活的结合；在很多这类地方，每天至少留出四个半小时的思考时间；思考和训练都有规则，还给了机会。

Moreover going in for the teaching study of the mathematical thought and method in high school can make ours absorb well the international and national mathematical thought and methodology knowledge,and improve the cognition to the importance of the teaching about mathematical thought and method,so that they are able to practise consciously and selfconsciously the teaching.

而进行中学数学思想方法的教学研究更能使我们中学数学教师充分吸收国内外数学思想方法论知识，提高对数学思想方法教学重要性的认识，从而能够有意识、自觉地实践数学思想方法教学。

Language acts as not only a tool of thinking for human beings but also influences and restricts human beings" thought. The Sapir-Whorf Hypothesis originated in German linguistics tradition. In the eighteenth century, German scholar Herder once put forth that language was the tool, the content and the style of man"s thought. German linguist Humboldt further asserted that language was the formation organ of "thought", every language consisted of a peculiar view on the world. Boas created American descriptive linguistics by emphasizing on the description of language structure.

假说发端于德国语言学传统，德国学者赫尔得在18世纪就曾提出过&语言是人类思想的工具、内容和形式&，语言学家洪堡特发展其观点，指出语言是&思想形成的器官&、&每一种语言都包含着一个独特的世界观&。20世纪初，德裔美国语言学家鲍阿斯创立以语言的外部形式特征为重点的客观描写主义，并且首次阐述了不同语言是以不同方式对经验进行分类和划分的观点，为假说形成提供了的重要论据和研究的方法论基础。

The thesis consists of five chapters. The first chapter is this thesis"s introduction presenting the purpose, significance and method of the study; The second chapter analyses the architectural design"s characteristic and its differences between Gropius and wright through the respective typical achievement of the two; The third chapter is the core of the thesis. This chapter comprehensively compares the architectural thought between Gropius and Wright which is reflected in several aspects, such as the basic thought of architectural design, space conception, architectural aesthetic inclination and the methodology of architectural design and so on; the fourth chapter is the comparison of the cause resulting in different architectural thought of the two; The fifth chapter is the concluding remarks of the thesis. This chapter mainly elaborates respective different ideological enlightenment which the two architects have respectively left us.

论文共分五章：第一章是绪论，介绍本文的研究目的和意义，以及研究方法；第二章是由典型作品入手来剖析格罗皮乌斯与赖特的建筑创作特点与差异；第三章是本文的重心部分，通过在建筑创作的基本思想、空间观、建筑美学观、创作方法论等几个方面，对格罗皮乌斯与赖特的建筑观作较系统的比较；第四章是两建筑大师建筑观形成的原因之比较；第五章是本文的结束语，主要阐述两大师各自给我们的不同的思想启示。

He integrated the ideological essence of Confucianism, Buddhism and Taoism, and used the " Natural kindniss " to express the Innateknowledge ontology, which composed his ontology theory ; He took this "Natural kindniss" as the basic of his theory, to pursue the Humanity realm which claim "One Unity of All Things" and the Easefulness realm which claim "free and easy", he thought both the two realms have the same mean, and finally proposed the theory of realm. On the Effort theoretically, Luo Jinxi emphasized "all lays down and breaks the unreal ontology theory", to fit the Natural kindniss in the just moment .He fused the Effort and the Ontology , which made the two together. As to the theory of "Awakening Oneself by discreet on One"s Own","The investigation of things" and "Filial piety and fraternalduty, Luo Jinxi also put forward an especial theory which made his thought into a perfect system and reached an extensive and proficient realm.

他融合儒释道的思想精华，用"赤子之心"来表述良知本体，构成其思想的本体论学说；并以此赤子良知为理论基点，追求"万物一体"之仁的境界与"生意活泼，了无滞碍"的洒脱之乐的境界，认为仁之境即是乐之境，乐之境即是仁之境，最终提出追求仁乐合一境界的境界论思想；在工夫理论上，罗近溪强调"放下一切、打破光景"，顺适赤子良知之当下状态，将工夫融释在良知本体中，即工夫即本体，即本体即工夫，表现出一种无工夫之工夫论；在关于慎独、格物、孝悌慈等论题上，近溪也提出了极具理论特色的观点，使其思想形成了一卓然圆熟的体系，达到了一"博通圆融"的境地。

Human civilization is the product of thought, and thought can be inspired under the free state.

人类的文明是思想的产物，而思想只有在自由的状态下才可能灵感突发、顿悟突现。

The language is the thought the outer covering, does not have the free expression, is difficult to have the active thought.

语言是思想的"外壳"，没有自由的表达，难有活跃的思想。

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。