人的尊严

"Dignity" is a concept frequently presented in bioethics. American bioethicist Ruth Macklin thought that dignity is not only unimportant in bioethics, but also can be replaced by other concept, such as respect autonomy, without any loss.

"尊严"是频繁出现在生命伦理学中的一个概念，但美国学者麦克琳却在最近认为，尊严在生命伦理学中是个无用的概念，可以毫无损失地用其它概念，比如尊重人的自主性概念所代替。

The third part "Wu"s selfhood ideal" tries to reveal the humanism connotation of "using Tao to fight against Shi", through the analysis of Wu"s two kinds of ideal personality-man of honour and queer bachelor. In Wu"s opinion, at the end of the feudal times, the clerisy can vindicate the dignity of culture and the selfhood of literator, only by disputing the infraction of common customs thoughts and retaining the logos spirits of clerisy. This is Wu"s rational thinking to the dilemma lot when Chinese literators couldn"t unify "Tao" and "Shi.

第三部分"吴敬梓的人格理想"旨在通过对吴敬梓君子、奇人两种理想人格的分析，揭示其中蕴涵的"以道抗势"的人文内涵，在吴敬梓看来，在那个风雨如晦的封建末世里，作为"社会的良心"的知识分子，只有抗拒世俗思想的侵害，保持住文人的理性精神，才能维护文化的尊严和文人人格的尊严，这是吴敬梓对中国文人在"道"与"势"无法统一的情境下两难命运的理性思考。

Such monasteries may be given in commendam, when the original commendam no longer exists on account of the resignation or death of the commendatory, only to cardinals and to qualified and well-deserving persons; and in such a way that the commendatories of the monasteries, whatever their dignity, honour and high rank may be, even if they enjoy the status and dignity of a cardinal, are obliged, if they have meals in private, apart from the common table, to assign a quarter of their board for the renewal of the fabric, or for the purchase or repair of furnishings, clothings and adornment, or for the maintenance or sustenance of the poor, as the greater need demands or suggests .

这种寺院可考虑在commendam ，当原来的commendam不再存在相应的辞职或去世的称赞，只红雀和合格和福祉值得人；并以这样一种方式，该commendatories的寺院，无论他们的尊严，荣誉和高级别可能是，即使他们享有的地位和尊严的一个基本，有责任，如果他们在私人用餐，除了常见的表，指定四分之一的局延长面料，或用於购买或修理家具，服装和装饰品，或为维护或生计的穷人，让更多需要的要求或建议。

It does not dignify the human condition. It does not elevate the human spirit.

它不能使人活得更有尊严，不能提升人的精神生活。

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。

Midnight gettin' uptight where are you You said you'd meet me now it's quarter to two I know i'm hangin' but i'm still wantin' you Hey jack it's a fact they're talkin' in town I turn my back and you're messin' around I'm not really jealous don't like lookin' like a clown I think of you ev'ry night and day You took my heart then you took my pride away I hate myself for loving you Can't break free from the the things that you do I wanna walk but i run back to you that's why I hate myself for loving you Daylight spent the night without you But i've been dreamin''bout the lovin' you do I won't be as angry 'bout the hell you put me through Hey man bet you can treat me right You just don't know what you was missin' last night I wanna see your face and say forget it just from spite I hate myself for loving you Can't break free from the the things that you do I wanna walk but i run back to you, that's why I hate myself for loving you I hate myself for loving you Can't break free from the things that you do I wanna walk but i run back to you that's why I hate myself for loving you I think of you ev'ry night and day You took my heart then you took my pride away I hate myself for loving you Can't break free from the the things that you do I wanna walk but i run back to you that's why I hate myself for loving you I hate myself for loving you I hate myself for loving you

午夜时分，气氛正好你在哪里？你说会来找我但现在已经一点四十五分我明白自己犹豫不决，但我依然需要你嘿，杰克，人们真的议论纷纷我置若罔闻，你却越闹越大我不是真的吃醋只是不想被人当小丑看待我日日夜夜都想着你你带走了我的心，然后又夺走了我的尊严我恨自己爱上了你无法从你的所作所为中泰然自若我曾经离开，却又回到你身边那就是我恨自己爱上了你的原因白天了，我没有你而过了一晚但我一直梦想着你的爱你对我那麽糟，但我已经没那麽生气了嗨，老兄，我打赌你会对我好你只是不清楚昨晚错过了什麽我想看看你，告诉你忘掉这些不愉快我日日夜夜都想着你你带走了我的心，然后又夺走了我的尊严 [media=300，50，false，false]http：//file2.engok.com/download/ZipMp3100415/20047-1.mp3 [url=http：//file2.engok.com/download/ZipMp3100415/20047-1.mp3]http：//file2.engok.com/download/ZipMp3100415/20047-1.mp3

It was so in this case; the transient dignity of the unhappy man decreased, in exact proportion as the 'reviver' wore off.

我们看见的跟这种情况太符合了。这个不愉快的人只获得了短暂的尊严，而随着&复活液&渐渐失效，这种尊严也成比例地迅速消退下去。

There is no dignity in starving to death! When a homeless person is left to rot on a slab, the sanctity of life somehow gets trivialized.

快饿死的人没有尊严可言，当一个无家可归的人躺在地板上腐烂，生命的尊严就变得无足轻重。

The selfs awareness of human nature drives him to realize his human dignity by extending his free wills to material objects and dominating them.

人基于自身人性的认识而要成为一个人，从而要将其自由意志延伸到物以实现其人性的尊严，从而产生权利意识；人基于对他人人性的认同而要尊敬他人为人、尊敬他人的人性尊严，从而产生了意志的冲突与妥协，产生了延伸和支配的当与不当的问题，并最终产生了以正当为其本质要素的权利，形成客观的人伦秩序，或伦理权利秩序。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。