二元文化的

The national policy of Canada experienced the evolvement from assimilation and biculturalism to multiculturalism, the multicultural policy not only mollified the ethnical conflict, but also availed to resist the permeation of American culture, the tolerance it manifests becomes the substance of national identity of Canada.

加拿大的民族政策经历了从民族同化到二元文化再到多元文化政策的演变，多元文化政策不仅缓和了国内的民族矛盾，更有利于抵御美国文化的渗透，它所体现的包容性成为加拿大民族认同的实质。

There has always been, however, a critical tension between Sontag's aesthetic ideas and popular culture as she never allows herself to follow the trend in a blind way. For example, she defined the "camp" style as a marginalized cultural phenomenon between high culture and avant-garde culture, which aimed at maintaining the "dandified" and "defamiliarized" aesthetic taste in avant-garde and popular arts, in order to counter "automation" and long-standing binary opposites of elite and popular cultures.

桑塔格的美学思想并非是随波逐流，而是与流行文化始终保持着一种批判性的张力，如她把"矫饰"风格定义为高雅艺术与前卫艺术之间的"边缘"文化现象，其作用是在前卫艺术中保持"花花公子"的审美趣味，在大众文化中凸显反常化的姿态以抗拒"自动化"，从而消弭精英文化与大众文化的长期二元对立的格局。

Contemporary art in the eighties was mostly clashing with the system. The nation was in a period of economic and political transformation, and the issue focused on a diametric clash. The problems we face against the backdrop of globalization cannot be covered by just political issues. Today, the system itself is changing. It may be both a restoration of culture and a restoration of the spirit. Maybe in the cultural genes there are some rearrangements, and genes are stronger than we imagined.

八十年代当代艺术主要是和体制对抗，那个时候国家主要处在经济和政治的转型开放时期，问题集中在一个简单的二元对抗，今天在全球化背景下面对的问题远远不止是简单的政治问题所能涵盖的，今天制度本身也在变化，可能既是文化的修复，也是心灵的修复，可能在文化的基因里面有一些基因的重组，基因超乎我们想象的强大。

For example, in the Christian-Chinese cultural dialogue, how can the partners get rid of the old way of dualist conflicting thinking, so as to overcome the distrust of considering the other as enemy?

比如在基督教与中国文化的对话中，不再动辄以狭隘二元的思维方式来提防"非我族类、其心必异"的老套路。

Guided by the principle of value neutralization , by using constitutional culture rooted in confucianism as the tool of analysis , this paper attempts to reveal the difference of centralization versus dualization , the belief in the essential goodness versus the belief in the evilness of human nature , and omnipotent reason versus limited reason existing in the chinese and american constitutional cultures in terms of ways of thinking

摘要在价值中立原则指导下，以植根于我国儒家文化背景的宪法文化为分析工具，可以看到中美宪法文化之思维方式存在着"一元化"与"二元化"的对杭、"人性善"与"人性恶"的对比以及"全能理性"与"有限理性"的对立。

Furthermore, the urbanize problem impact decisively on the Chinese reforms succeed or not.

本文在对中国传统农民文化的研究基础上，提出观点：农民对城乡二元结构的弥合。

This issue in order to focus on "post-colonial criticism"(Yi Xiao-bin ,2004:64-68) for perspective, from a historical and cultural background to be, as well as the characterization of discourse analysis,"Robinson Crusoe" set up by the The sovereign state / colony, his master / slave, white / color, cultural center / edge of culture, civilization / barbarity, Christian / tribal people, such as food dualistic system of colonial discourse deconstruction, revealing the implication of colonialism in the works Awareness and to explain how the guns Robinson backed in a planned way from the language of religious belief and two of the "Friday" naked colonial culture, it lost its original cultural identity, resulting in self-identity Loss of the dilemma.

本课题着重以"后殖民主义批评"（易小斌，2004：64-68）为视角，拟从历史文化背景、人物刻画以及话语分析入手，对《鲁滨逊漂流记》中所建立起的宗主国/殖民地，奴隶主/奴隶，白种人/有色人，中心文化/边缘文化，文明/野蛮，基督教/食人部族等二元对立的殖民话语体系进行解构，揭示蕴涵在作品中的殖民主义意识，并阐释鲁滨逊如何以枪炮为后盾，有计划地从语言和宗教信仰两方面对"星期五"进行赤裸裸的文化殖民，使其丧失了原有的民族文化身份，从而造成自我身份丧失的窘境。

Through the transfer of the western ideal of citizen to China, the Enlightenment project of the New Culture Movement, as well as its particularly dichotomic Enlightenment discourse of \"citizen\"and \"national character\", inevitablly led to the culturalism and elitism.

新文化运动移植西方公民精神的启蒙方案，以及其\&公民\&与\&国民性\&二元对立的启蒙语式，难免其文化主义和精英主义的理论困境。

In the first part, the thesis mainly checks the concept of urban and rural dual structure, manages to give it a philosophic, definition and then lists various conducts of the contradiction. It also analyzes the subjective and objective reasons that cause the Chinese urban and rural contradiction, and dissect the contradiction抯 feature, history, current situation and influence. This part means to explain that China is a prototypic developing country with Chinese characteristic urban and rural dual structure co!~tradiction. The incisive contradiction exists mainly in seriously backward countryside. In the fields of economy, politics, culture etc, it badly affects and restrains our economy and society抯 sustained, rapid and coordinated development manifoldly and omnibearingly.

第一部分从考察城乡二元结构的概念开始，给予城乡二元结构以哲学定义，然后列举了我国城乡矛盾的种种表现，分析了我国城乡矛盾形成的主客观原因，进而剖析了我国城乡矛盾的特征、历史与现状及影响，旨在说明我国是典型的具有中国特色的城乡二元结构矛盾的发展中国家，城乡矛盾极其尖锐，主要表现为农村元严重落后，在经济、政治、文化等方面，多层次全方位地严重影响和制约着我国经济与社会的持续、快速、协调发展。

Finally, on the basis of the analysis of its inherit function of maternal culture and the reason for lasting for a long time, the study reflects the influence on the deconstruction of value judgment of esteeming men above women and the educational value for the harmonious society construction.Through the research, the author draws the conclusions as following:First, the maternal culture is a kind of "esteeming mother" custom, which coexists with traditional fatherhood culture. The custom represents in the daily life as esteeming mother in piety activities, living in the wife\'s family, vulvae worship and so on in the Bai region.Second, the maternal culture implements and regulates the fatherhood culture and forms a dualistic ethic structure.

笔者首先调查了本主圣诞、观音会、绕三灵和朝山歌会等莲池会的重要活动，梳理其祭祀的神祗和经文的类型，考察了各类人群对莲池会活动的态度和看法；然后，借鉴人类学的结构功能主义和女性主义的社会性别建构理论分析莲池会在白族农村地区所发挥的道德教育功能，探讨了白族文化中&父性—母性&二元伦理结构及其作用方式；继而，分析莲池会对白族母性文化的传承功能及其在白族地区长期存在的历史原因；最后，思考白族母性文化的道德教育功能对消解汉族农村&重男轻女&价值观与构建和谐社会的教育价值。

Do you know, i need you to come back

你知道吗，我需要你回来

Yang yinshu、Wang xiangsheng、Li decang,The first discovery of haemaphysalis conicinna.

1〕 杨银书，王祥生，李德昌。安徽省首次发现嗜群血蜱。