人性的

O Lord, Heavenly King, Comforter, Spirit of Truth, have compassion and mercy on Thy sinful servant and pardon my unworthiness, and forgive me all the sins that I humanly committed today, and not only humanly but even worse than a beast - my voluntary sins, known and unknown, from my youth and from evil suggestions, and from my brazenness, and from boredom.

主，天上的君王，护慰者，真理之灵，求你同情并怜悯你有罪的仆役，原谅我的不配，并宽恕我今天所犯的一切人性的过犯，甚至不止出于人性的恶习，而是比禽兽更卑劣的罪孽──或有意或无意，自知或不自知，出于我的幼稚或来自魔鬼的教唆，出自卤莽及出自懈惰。

Lord, Heavenly King, Comforter, Spirit of Truth, have compassion and mercy on Thy sinful servant and pardon my unworthine ss , and forgive me all the sins that I humanly committed today, and not only humanly but even worse than a beast - my voluntary sins, known and unknown, from my youth and from evil suggestions, and from my brazenness , and from boredom.

主，天上的君王，护慰者，真理之灵，求你同情并怜悯你有罪的仆役，原谅我的不配，并宽恕我今天所犯的一切人性的过犯，甚至不止出于人性的恶习，而是比禽兽更卑劣的罪孽──或有意或无意，自知或不自知，出于我的幼稚或来自魔鬼的教唆，出自卤莽及出自懈惰。

Hua's eighties gives first place to indifferent rebel the novel, is to have taken off the Cimmerian veil mainly, have exposed the human nature darkness and callous, display the world being to the scars of wounds strung together like beads bloody and dying be filling the air, but being eager about having also shown to fine human nature while bringing to light to reader.

余华80年代以冷漠反叛为主的小说，主要是揭去了黑暗的面纱，袒露了人性的阴暗和冷酷，展现给读者的是弥漫着血腥和死亡的伤痕累累的世界，但在揭露的同时也表现了对美好人性的渴求。

The main characters is the contrast : positive and negative character contrast -- and love Smeshko Hamida Jiaximo mostly good-hearted, sincere and beautiful human representatives, Crowder, and France is selfish, cold and ugly human representatives, very good and evil were clearly reflected in these two groups of people - who produced a strong contrast.

最主要的是人物形象的对比：正面与反面人物的对比--爱斯梅哈尔达和加西莫多是善良，真诚和美好的人性的代表，克罗德、法比则是自私、冷酷和丑恶的人性的代表、善与恶十分鲜明地分别体现在这两组人物身上，产生强烈的对照。

From ancient humanism alienation to modern humanism a-waken and modern humanization practice , from excruciation harmfulness to life to stipulation of training' s severe control with body and modern people' s pursue on right and freedom .

从古代人性的异化到近代人性的觉醒和现代人性化的实践，从酷刑对生命的残害到规训对身体的严格控制和现代人们对权利和自由的追求，人类社会走过了漫长的路程。

From ancient humanism alienation to modern humanism a-waken and modern humanization practice , from excruciation harmfulness to life to stipulation of training' s severe control with body and modern people' s pursue on right and freedom . Human society experiences a long rout.

从古代人性的异化到近代人性的觉醒和现代人性化的实践，从酷刑对生命的残害到规训对身体的严格控制和现代人们对权利和自由的追求，人类社会走过了漫长的路程。

The thesis is based on interlocutory education theory to have a research on spiritual interlocutory education on Chinese reading. It uses some interrelated theories to guide Chinese reading education, which is not only to prose an educational method or pattern, but also to strengthen a principle orientation - to cultivate school students" spirits. It is going to use spiritual interlocutory education to moisten, upgrade and influence the students" integrity so as to reality the value of Chinese education in developing and promoting human beings.The thesis is composed of four chapters: Current Situation, Theory, Practice and Result.

本文基于对话教学理念研究语文阅读中的心灵对话教学，用相关理论指导中学语文阅读教学实践，不仅是要提出一种教育方法与模式，更是要强化"对人的精神的培养与熏陶"这一育人价值取向，在心灵对话的教学实践中对学生进行人性的滋润、人格的提升、心灵的影响，力图实现语文教育在发展人自身、造就人的精神、提升人性方面的价值。

As a modernist writer, Conrad greatly concerns about the instinct and existence of human beings and criticizes the absurdity of the industrialized society, in which the instinct of human beings is distorted and dehumanized.

作为现代主义作家，康拉德非常关注人性及人的生存状况，尖锐地批判了西方现代社会的荒谬性及其对人性的扭曲和异化。在《黑暗的心》中，康拉德通过描写小说中人物的内心世界来反映当时人们的心理状态。

Only realism , an acceptance that 'progress' is a myth and that civilization necessarily entails a constant struggle against despots, liars, murderers, thieves, megalomaniacs, genocides, oppressors, hoarders, extremists, psychopaths, mobs and other manifestations of human frailty.

为人们所接受的，只有现实主义：&进步&是虚构的，文明必然地是和人性的弱点相抗争的，而人性的弱点表现在：暴君，说谎者，谋杀犯，小偷，妄自尊大的人，种族屠杀，压迫着，贮藏者，极端主义者，精神病患者，暴民等等。

Meanwhile, the line divides into two cores----"symbol"and"culture", namely human is the living thing employing symbol to create culture; Through the function of symbol to interpret human nature, he gests his original view of humanity---"human is animal of symbol"; Through cultural pattern to interpret human, he gets"culture----cycle of humanity".

而这条主线又围绕着两个核心概念展开：一个是&符号&，另一个是&文化&。即人是运用符号去创造文化的生命物。从符号功能去诠释人的本质，得出了他独特的人性观：&人是符号的动物&。从文化形式去诠释人，他得出了&文化——人性的圆周&。

Lugalbanda was a god and shepherd king of Uruk where he was worshipped for over a thousand years.

Lugalbanda 是神和被崇拜了一千年多 Uruk古埃及喜克索王朝国王。

I am coming just now,' and went on perfuming himself with Hunut, then he came and sat.

我来只是现在，'歼灭战perfuming自己与胡努特，那麼，他来到和SAT 。