人类

Therefore, the human world-creating movement is creating a brand-new human space-time, from a philosophical space-time to a Daoist one. This is the deep-level significance of human world-creation.

因此，人类的创世运动是在创造一个崭新的人类时空，由哲学时空创造成为道学时空，这才是人类创世的深层意义。

Therefore, the human world-creating movement is creating a brand-new human space-time, from a philosophical space-time into a Daoist one. This is the deep-level significance of the human world-creation.

因此，人类的创世运动是在创造一个崭新的人类时空，由哲学时空创造成为道学时空，这才是人类创世的深层意义。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从&五四&到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族&血性&的传承方面。

Whale is not human and human is not whale and it may be those who feel a deep kinship unto us have lost your ancestral consciousness through shape shifting over time.

鲸鱼并不是人类，而人类也并不是鲸鱼。也许是那些深深感受到和我们有血缘关系的人类，随时间在变身中遗失了你们的祖先意识。

Self-selection is unavoidable either in the sense of mankind's survival, or in the sense of mankind's communication, or in the sense of mankind's cognition and practice.

无论是从人类的生存意义上说，还是从人类交往意义上说，或者是从人类认识和实践的意义上说，都无法摆脱自我选择。

The so-called purely objective scientific evidences, which cannot make truth self-revealed, can only be used as means and tools for human's cognition practice. Only transcending ideas can lead human to acquire the whole truth gradually. In fact, all human progresses are achieved in this way. Experimental science can only be a subsequent proof other than a leading one.

所谓纯客观的科学证据并不能够使真理自动显现，它们只能作为人类认识实践的手段和工具，只有超越性的思想才能统领人类逐步获得全部真理，其实人类所有的进步都是这样取得的，实验科学只能是一种后继证明而绝非前导。

Cosmos and human Dasein can be integrated by the media of practice. In fact, Hegel's dialectics is not only the self-movement of logical system of the absolute idea, but also the process of human Dasein's arising from definite existence to infinite existence.

黑格尔所理解的宇宙和人类此在是密切相关的，人类此在隶属于作为存在总体的宇宙生命，人类此在和宇宙生命的相关性体现在人的实践过程之中。

Human beings, since ancient times, have been keen on creating flying images, which not only reflects the human appetency of self-entertainment and the subconscious catharsis of collective unconsciousness of sex, but also reflects the ancient women's desire for freedom as a vulnerable group.

人类很久以来热衷于挖掘飞天的意象，体现了人类娱乐自我的欲望，是人类性爱集体无意识中某些潜意识宣泄，同时也体现出妇女作为古代社会的弱势群体对自由的渴望。

The human "self-sovereignty, will" feature is not an abstract thing, he was by the "self-desire for power function","self-balancing intelligence" and "self-power stamina" and "three-dimensional elements" pose.

人类是意志动物，人类的&自主意志&是以&自我主权&为基石的，简称之&自主&。人类的&自我主权&与&自我意志&相辅相成，合之则为活人，分之则是行尸走肉。

In order to let more people understand Qinghai, know Qinghai, give culture of Tibet of Qinghai, mysterious show of characterized Tibetan medicine in Qinghai-Tibet Plateau to common people at the same time, the mauve salt people in Qinghai advocate natural aspiration to the mankind very much, have used the struggle for several years too and has been " woken with striving up" and " mysterious treasure " for 380 million years under the ice sheet of Qinghai-Tibet Plateau is buried deeply, it peak favor in mankind of " the roof of the world ", Qinghai mauve salt people aim of own duty in line with " reciprocate society, reciprocate naturally, reciprocate every consumer ", make unceasing progress, enable peak real benefit and the mankind of " mysterious material " of 380 million years of " the roof of the world ".

为了让更多人了解青海、认识青海，同时把青海的藏文化、青藏高原的特有藏药之神秘展示给世人，青海紫红盐人极至了人类崇尚自然的渴望，也用数年的奋斗与拼搏&唤醒&了深埋在青藏高原冰层下三亿八千万年的&神秘宝藏&，它是&世界屋脊&之巅对人类的恩惠，青海紫红盐人将本着&回报社会、回报自然、回报每一位消费者&为己任的宗旨，不断进取，使&世界屋脊&之巅三亿八千万年的&神秘物质&真正的造福与人类。

On the other hand, the more important thing is because the urban housing is a kind of heterogeneity products.

另一方面，更重要的是由于城市住房是一种异质性产品。

Climate histogram is the fall that collects place measure calm value, cent serves as cross axle for a few equal interval, the area that the frequency that the value appears according to place is accumulated and becomes will be determined inside each interval, discharge the graph that rise with post, also be called histogram.

气候直方图是将所收集的降水量测定值，分为几个相等的区间作为横轴，并将各区间内所测定值依所出现的次数累积而成的面积，用柱子排起来的图形，也叫做柱状图。