人格主义的

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。

In correspondence with the understanding of the meaning of woman's emancipation, concerning the problem of the way of woman's emancipation, feminism in the early stage of Neo-Cultural Movement emphasizes particularly that woman should get equal rights and opportunities respectively in education, profession, politics and heirdom etc. Feminism in the later stage of Neo-Cultural Movement leads woman's emancipation to the way of class warfare and social revolution.

与对女性解放涵义的理解相应，在女性解放的道路问题上，新文化运动前期的女性主义侧重于探讨女性在教育、职业、参政、继承权等方面获得与男性同等的权利和机会，提升女性人格，唤起女性的觉醒意识；新文化运动后期的女性主义则将女性解放引导到阶级斗争、社会革命的道路上来。

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。

The inclination of self-preoccupation appears strong; in creation, the authors are inclined to pursue the unconventional and fanciful poetic style; the fantasies tend to manifest the psychology of overcompensation and perfectionism; and the description of the images of lyric heroes possess the characteristics of self-adornment.

贯穿屈原人格的是自我中心，主要表现在自我意识突出，有强烈的自我关注倾向；创作上追求标新立异的奇幻诗风；幻想倾向表现出过度补偿和完美主义的心理；对抒情主人公形象的描绘带有文饰自我的特点。

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。

Transcendentalist thoughts endow the sisters with personal charm which help the novel win the love of the readers.

超验主义赋予了马奇姐妹人格魅力，使小说赢得了读者的喜爱。

In the course system of secondary vocational school, the ideological and political lesson has very important function for the forming of student"s ideological standards and political awarenessAt present there are some questions that can"t be ignored in the teaching ideological and political lesson of secondary vocational school in our country, including: The demand for ideological and political education lacks the level, breaks away from students" inherent demand and social work and becomes a kind of the standard of mechanical dogma; the education content of the ideology and politics lesson pays attention to the political theory knowledge of the thought, is inclined to the thinking with doctrine of knowledge center, the educational course of the ideological and political lesson ignores the forming student"s intact personality, the teaching method of the ideology and politics lesson gets used to rigid inculcates and force to submitting , lacks the effective dredging education and the guiding self-education ,the apparition of the teaching of the ideological and political lesson is unreasonable ,etc Author thinks that the teachers teaching art of the ideological and political lesson is the key to improve the teaching quality of the ideological and political lesson, to accomplish the task of teaching effectively, and to make the good teaching result.

中等专业学校课程体系中，思想政治课对学生思想政治素质的养成，具有举足轻重的作用。目前我国中等专业学校思想政治课教学存在着一些不容忽视的问题，它们包括：思想政治课教育教学的要求缺乏层次，脱离学生的内在需要和社会实际，成为一种刻板的圣贤式的标准；思想政治课的教育内容，关注思想政治理论知识，具有知识中心主义的思维倾向；思想政治课教育教学过程忽视学生完整人格的养成；思想政治课的教育教学方法，习惯于硬性的灌输和压服，缺乏有效的疏导教育和有指导的自我教育；思想政治课的教学评价不合理等。笔者认为要提高中等专业学校思想政治课的教学质量，有效完成教学任务，取得良好教学效果，关键在于思想政治课教师的教学艺术。

Modern universities are being deeply controlled by technologism, which largely ties the personality of university and the space of university spirit. As a result, universities are factorized and then become a place of batch processing, which ,to a great extent ,cause directly the deviation from the double missions of university including the pursuit of knowledge and truth and the forging of personality.

摘要］当代大学正在遭遇技术主义的深度控制，这大大束缚了大学人的个性和大学精神伸展的空间，其结果就是大学的工厂化，即大学成为人才批量生产的地方，这在很大程度上直接导致大学对追求知识与真理和锻造人格双重大学使命的背离。

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。