中国文化的

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。"

Offering a selective course of Chinese Music will be a good decision, which can well transmit Chinese culture by means of music.

在对外教学体系中开设中国音乐选修课，通过中国音乐传播中国文化是让留学生了解中国文化的一个很好选择。

In addition, some scholars compare the Olmec culture, America's first great civilization which influenced later cultures throughout the Mesoamerican region, with the ancient Chinese culture and reach a conclusion that Olmec culture was influenced by Chinese culture.

此外，一些学者把奥尔麦克文化，也就是美洲最早出现的伟大文化——它影响到以后的整个中美洲地区的各种文化——同中国古代文化加以比较，结论是，奥尔麦克文化是受中国文化的影响的。

Standing on the side of pure Chinese traditional culture and valuing works by Chinese rules is partial and could be regarded as "Chinese traditional culture fundamentalism".

在阅读过程中，站在纯粹的中国传统文化的立场上，以中国文化的正统自居，拿中国文化中的条条框框来衡量作品是否背叛了这一文化是有失偏颇的。

Since the Tang Dynasty the cultures of China had already close dialogue with the cultures of other nations, especially with the neighboring nations and with the countries of Europe. This kind of dialogue was not only material, but it was also a cultural dialogue. At the time of Late Ming and Early Qing sinology was established, and in this history of several hundred years it has shown the strong attractivity of the cultures of China.

从久远的汉唐时期说起，中国文化就与异国文化--尤其与中国周边国家和欧洲国家--有了亲密交流；这种交流不仅是物质的，且有文化的；即使在明末清初汉学的真正建立时期，至今这数百年的历史也凸现了中国文化的强大魅力。

Chinese elements are employed instrumentally as empowering ethnic markers to fortify the American cultural values that are at the core of this new culture.

本章通过分析华美作品中的中国文化成分，指出华美作家对中国文化的利用以美国价值尺度为标准，改编甚至篡改其祖先文化传统，目的是为了在多元文化的美国建构出与主流社会既不同又平等的华裔族性，如此创造出来的新文化有如&杂碎&，纯粹是一种美国产品，应该叫美国文化。

In the 5000 years' history of the Chinese culture there have been only two real cultural revolutions. One is the "proscribing all non Confucian schools of thought and espousing Confucianism as the orthodox state ideology" in the Han dynasty, hoisting the only banner of Confucianism through eliminating the other hundred schools.

纵观五千年的中国文化发展史，真正意义上的文化革命只有两次：一次是汉代的&罢黜百家，独尊儒术&，通过革文化百家之命，树儒学一家之帜，儒家文化从此成为中国文化的主流；另一次就是彻底地把儒学掀翻下马的&五四&运动。

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。&

Hayes·James "Government and Village: Reactions to Modern Development by Long-Settled Communities in the New Territories of Hong Kong" In An Old State in New Settings, edited by Hugh D.

张海洋：《浅论中国文化的多样性、族群认同与跨文化传通》，马启成、白振声主编：《民族学与民族文化发展研究》，中国社会科学出版社1995年版，第101。

The way of Lo Kuang's transcendence, showing the Neo-scholastic effort to integrate Confucianism and Scholasticism, is one typical view of transcendence in modern Chinese philosophy. This way of thinking, together with Neo-Confucianism and sinologist abroad, forms the whole sight of modern Chinese philosophy on traditional Confucian transcendence problem.

应当说，罗光所展现出的新士林哲学结合中国文化与基督信仰求索超越之路的倾向，确实是一种典型的、值得关注的主张，这一路向与倡导中国文化「内在超越」论的现代新儒家、反对以西方哲学的超越精神诠释中国文化的安乐哲等海外汉学家，以及大陆一些关注相关问题的学者一起，共同形成了现代中国哲学对於儒家超越问题的整体观照。

However, as the name（read－only memory）implies, CD disks cannot be written onorchanged in any way.

然而，正如其名字所指出的那样，CD盘不能写，也不能用任何方式改变其内容。

Galvanizes steel pallet is mainly export which suits standard packing of European Union, the North America. galvanizes steel pallet is suitable to heavy rack. Pallet surface can design plate type, corrugated and the gap form, satisfies the different requirements.

镀锌钢托盘多用于出口，替代木托盘，免薰蒸，符合欧盟、北美各国对出口货物包装材料的法令要求；喷涂钢托盘适用于重载上货架之用，托盘表面根据需要制作成平板状、波纹状及间隔形式，满足不同的使用要求。