人格主义

In the chapter, the author discusses features of personality and ascendance reflected in the image of God; the author also notes in this part the traditional viewpoints of God is facing up to the challenges from all viewpoints from science and technology in the modern time; in the third chapter, the author focuses the relationship between God and human beings, which constitutes the theme of his thought on God.

第二部分是本论文的重点。上帝是基督教神学的核心范畴，基督教的上帝观特别强调上帝的人格性和超越性，但是位格主义的上帝观在当今技术时代遭到了否定，然而本文所要指出的是，上帝作为一个位格出现是奥特上帝观的主题和出发点，也是他的理论体系的重要支点。第三部分是本论文的进一步展开。在奥特的上帝观中，有一个贯穿始终的主题：上帝和人。具体说，只有把人作为言说的重点才能准确地理解上帝和人之间的关系。

The six authors have displayed, in their own ways, a panorama of modem Chinese social life. Zhan Xin-xin expresses the anxiety and lost self of Chinese people at the beginning of main current political culture breakdown and materialistic flooding immediately after the Great Cultural Revolution. Liu Suo-la exposes the anti-classic and pro-individualistic radicalism of young college students facing an opening-up and multi-cultural age. Chen-Rong, in transcendence of historical rationalism, proposes human spiritual emancipation and subjective revelation in order to oppose traditional feudalistic stereotypes. Liu Zhen-yun in his typical cool-minded description, discloses the routine spiritual enslavement, oppression and murder, as well as men\'s helplessness, hopelessness and distortedness in familiar daily life affairs. Zhang Wei attaches importance to a heart-felt emotional and conscientious expression, thinking that the only things that may combine one\'s individual subjective options with his personal moral responsibility towards world and others are his inner authentic feelings and conscience.

这六位作家是张辛欣、刘索拉、谌容、刘震云、张炜和潘军，他们从不同的角度，以各自不同的方式，展示了中国现代社会中的一幅幅人生图景：张辛欣的作品呈现了"文化大革命"以后主流政治文化分化瓦解和物质主义泛滥初始人的自我迷失与彷徨焦虑的状态；刘索拉表达了改革开放和文化多元时代青年大学生反叛经典和张扬个性的激进姿态；谌容从超越历史理性的高度致力于反抗传统意识和封建世俗观念对人格个性的压抑，提倡人的精神解放和主体意志的彰显；刘震云以近乎残忍的描写，揭露了熟视无睹的日常生活对人的精神上的奴役、蹂躏和扼杀以及人在这一过程中的无奈、绝望和扭曲；张炜强调一种内在真情与良知的表达，认为唯一能够把个人的主观选择与对世界、对他人的道德责任联系起来的，就是人在心灵深处为自己和他人保存的那一份真情与良知；潘军从复归自我和维护个性尊严的角度，把人的爱欲和物欲升华为一种超越世俗伦理道德的纯个人化、精神化的心理体验和情感交流。

The six authors have displayed, in their own ways, a panorama of modem Chinese social life. Zhan Xin-xin expresses the anxiety and lost self of Chinese people at the beginning of main current political culture breakdown and materialistic flooding immediately after the Great Cultural Revolution. Liu Suo-la exposes the anti-classic and pro-individualistic radicalism of young college students facing an opening-up and multi-cultural age. Chen-Rong, in transcendence of historical rationalism, proposes human spiritual emancipation and subjective revelation in order to oppose traditional feudalistic stereotypes. Liu Zhen-yun in his typical cool-minded description, discloses the routine spiritual enslavement, oppression and murder, as well as men"s helplessness, hopelessness and distortedness "in familiar daily life affairs. Zhang Wei attaches importance to a heart-felt emotional and conscientious expression, thinking that the only things that may combine ones individual subjective options with his personal moral responsibility towards world and others are his inner authentic feelings and conscience.

这六位作家是张辛欣、刘索拉、谌容、刘震云、张炜和潘军，他们从不同的角度，以各自不同的方式，展示了中国现代社会中的一幅幅人生图景：张辛欣的作品呈现了"文化大革命"以后主流政治文化分化瓦解和物质主义泛滥初始人的自我迷失与彷徨焦虑的状态；刘索拉表达了改革开放和文化多元时代青年大学生反叛经典和张扬个性的激进姿态；谌容从超越历史理性的高度致力于反抗传统意识和封建世俗观念对人格个性的压抑，提倡人的精神解放和主体意志的彰显；刘震云以近乎残忍的描写，揭露了熟视无睹的日常生活对人的精神上的奴役、蹂躏和扼杀以及人在这一过程中的无奈、绝望和扭曲；张炜强调一种内在真情与良知的表达，认为唯一能够把个人的主观选择与对世界、对他人的道德责任联系起来的，就是人在心灵深处为自己和他人保存的那一份真情与良知；潘军从复归自我和维护个性尊严的角度，把人的爱欲和物欲升华为一种超越世俗伦理道德的纯个人化、精神化的心理体验和情感交流。

2The reliability and validity of Questionnaire of Chinese personality vulnerability fit the requirement of psychometrics,with five dimensions which are and 51 formal items.These five dimensions are emulousness, defensiveness, self-absorption, perfectionism and compliance.

2自编的中国人抑郁易感人格问卷包含敏感好胜、封闭防御、自我专注、完美主义和退让顺从五个维度，共51个正式题项；它具有较好的信度和效度，达到了心理测量学的要求。

Emulousness, defensiveness, self-absorption,and compliance are correlated negatively with self-esteem;emulousness,defensiveness,perfectionism and compliance influenced instability of self-esteem positively.

4中国人抑郁易感人格中的敏感好胜、封闭防御、自我专注和退让顺从因素与低自尊相关；敏感好胜、封闭防御、完美主义和退让顺从对个体自尊不稳定性有正向显著的影响作用。

The last chapter of the dissertation deals specifically with linguistic ideas of Confucius, to be detailed, his ideas about teaching, the world, customs, literature, and language, and his own speech. Confucius' ideas of benevolence, reticence, rightfulness,"gaudiness of language should be avoided","poems are necessary for speech","ideas should be expressed in words, and words should be rhetorical"are theoretically discussed. It is revealed that linguistic ideas of Confucius and Zhou culture are related.

通过对孔子的诲人、论世、正乐、说诗及自身语言行为和语言思想的剖析归纳，阐述了他崇仁恶佞、慎言不苟、正名主义、"辞达而已"与"不学诗，无以言"、"言以足志，文以足言"等重要命题的理论内涵，揭示了孔子儒家语言观与宗周礼乐文化的精神渊源，与他"复礼归仁"的社会理念、"文质彬彬"的人格理想、"郁郁乎文"的尚文倾向的内在关联，进而分析了孔子的语言观念对战国名辩思潮的启迪、范导作用，及对中国文学和文学思想的深刻影响。

The gestalt therapy created by him, together with Rogers" and Rollo May"s psychotherapies are ranked to be the three most important psychotherapies of humanism.

以其人格理论为基础所创建的格式塔疗法与罗杰斯的以人为中心疗法和罗洛·梅的存在主义疗法一起被并称为人本主义三大疗法。

Chapter two, theoretic foundation of individuation reading: dialog theory, constructism, multi-intellect, introduce the function of the individuation reading: form the students' individual personality,nurturance the good reading method,hobnob with the word,high level taste.

第二章从对话理论、建构主义、接受美学和多元智能等理论角度阐述个性化阅读教学的理论依据，并阐述了个性化阅读教学的意义：有助于构建学生的独立人格；有利于养成学生良好的阅读习惯；有利于引导学生亲近文本，培养良好的审美情趣。

In which, the golden median of escapism is pushed on the historic stage for meeting ruler's obscurantist taste, and gradually tends to be completed, becoming perfect feudal ethics of shackling Chinese society, making Chinese has no personality ,dignity or freedom of thought, only leaving a instinct ability when watching feudal aristocracy enjoying flowers and in people's brain's.

思想。其中，空想主义的中庸之道，由于符合统治者的愚民口味，被推上了历史的舞台，并逐步趋向完善，成为坚实桎梏中国社会几千年的完美封建礼教，使中国人不仅没有人格尊严，而且也没有思想，只剩下一点直觉能力保留在封建贵族的游春赏花之中，保存在可怜的人民的大脑深处。

His cultural personality goes far from modem Christianity-humanistic cultural system of value, but approaches contem-porary irrationalistic cultural system of value.

他的文化人格远离了近代基督教一人本主义文化价值体系而近于现代非理性主义文化价值体系。

Plunder melds and run with this jewel!

掠夺melds和运行与此宝石！

My dream is to be a crazy growing tree and extend at the edge between the city and the forest.

此刻，也许正是在通往天国的路上，我体验着这白色的晕旋。