人道的

The rights of an arrestee mainly includethe right to be told accusation,the right not to incriminate himself,the right to keep silence,the right to consult and to obtain judicialassistance,the right to be treated promptly when he is sick,theright to be treated humanly and not to be tortured,the right to ac-cuse of related judicial officers' violation of law,the right of ob-taining speedy trial,and the right to apply for a bail.

被逮捕者的权利主要包括：不受非法逮捕的权利；要求告知罪名的权利；不证明自己有罪、保持沉默的权利；即刻会见律师或得到司法援助的权利；疾病得到及时救治的权利；得到人道待遇和肉体、精神免遭摧残的权利；控告有关司法人员违法的权利；及时得到审讯的权利；申请保释的权利。

Because lecturer Wang always saying it recently, should sublease the apartment with us, and I call him uncle Wang according to the courtesy , focal point even if I want classics of watching, I extraordinary fearness household noisy, household noisy I nothing hear right away, so I must depend on Triratna, because the uncle Wang he become a Buddhist at all, what he believes is the Triratna that is always said, explain Buddha dharma to him, he will talk about the similar law that they always said, so really make me too bitter to say, certainly I know this it is hindered that is my family property, if miss obstacle, must learn to give up, that is to say that gives up one's own moral integrity , certainly perhaps a lot of people can not understand , in fact very simple , a reason for my meaning, what the string is fastenned is too tight, very apt to lose brokenly, the ones that fastenned are too too loose to spring the sound, so adjust just now very all right, what I say certainly it gives up to be Buddha Bodhisattva in the degrees of all living creature, can give up heads with the brain , certainly if you meet the greedy person , or ignorant person, the left eye of your charity, he wants the right eye, you are two holes of charity, even if he throws your eyes to the ground to step on rottenly , it is so discredited that will blurt out and scold and say, so say that you know , cross all living creature's thing , it is not really what common people can do in this, so I must have pieces of view think meet as me wholehearted to ask people of law , I willing charity everything certainly, but if the other side does not ask the law wholeheartedly , certainly the charity that I can not be silly and silly, I must do the view with reason , it is all right that I act dumb with him, that is to say that he acts dumb with me in meaning, I certainly can regard oneself as noble-minded and unwilling to swim with the tide too, Buddha Bodhisattva is it cross some three evil all living creature of dish to want sometimes, must put down the figure , go to put into animal's body , then go to follow the statement of one of three evil , the focal point is that I am not so great, I do the part of Theravada well first , or finish humanity first, ten is it do five exhortation well to good at first, three Ban 5 exhortation make and discuss well that Bodhisattva has feet to give up to give up, three Ban five exhortation finish anyway, you is it defend the doctrine god defend , so I it hopes to be too urgent what oneself force to have, I am only relaxed studies Buddha.

最近因为一贯道的王讲师，要跟我们分租公寓，而我也是依照礼数称他王叔叔，重点就是我要看经典，我非常的怕人家吵，人家一吵我就什麼也听不到，因此我必须要依靠三宝，因为这位王叔叔他根本没有皈依三宝，他所信的是一贯道的三宝，跟他讲佛法，他都会讲到他们一贯道的相似法，因此真的让我有苦说不出，当然我也知道这都是我的业障，如果不想被障碍，就必须要学会舍，也就是说舍掉自己的德行，当然我的意思可能很多人会听不懂，其实很简单，就是一个道理，弦旋的太紧，很容易断掉，旋的太松会弹不出声音，因此就是调的刚刚好就好，当然我所说的舍就是佛菩萨度众生的时候，可以舍掉头目随脑，当然如果你遇到贪心的人，或者愚昧无知的人，你布施左眼，他要右眼，你两眼都布施，他就是把你的眼睛丢到地上踩烂，还会随口骂说这麼臭，所以说这你才知道，渡众生这一件事情，真的不是一般人可以办到的，因此我必须要有个观想，当我遇到真心求法的人，我当然愿意布施一切，但是如果对方不是真心求法，当然我不可能傻傻的布施，我必须要随缘做观，我跟他装傻就好，意思就是说他跟我装傻，当然我就是不能太自命清高，有时候佛菩萨要渡一些三恶道的众生，都必须要放下身段，去投入畜生身，然后去跟三恶道的说法，重点就是我没有那麼伟大，我先把小乘的部分给做好，或者先把人道做好，先把五戒十善做好，三皈五戒做好再谈菩萨戒具足戒，反正三皈五戒做好，你就会有护法神守护，因此我不希望把自己逼的太紧，我只要轻松的学佛。

Treating the humanism spirit as the thread, this paper concludes the intension and extension of the humanism spirit by comparing the soul of humanism spirit in the China and foreign countries, and then explains them from three parts: the true, the selflessness and the beauty. First, the content of writings expounds the essence of human nature, human rights and humanism that are the intensions of humanism spirit. Second, the purpose of writings reflects intensively the special and active method of constructing the author's morality by analyzing the connection of humanism and religion in thewritings of Bajin, and obvious religious sensibilities of Bajin. Third, from the viewpoint of artistic style, we can get the conclusion that the buskin style of Bajin's writings has close relations with humanism spirit by the method of inducing the buskin style of his writings.

全文以"人文精神"为根基和线索，首先通过梳理和比较中西人文精神传统及精髓，确定了巴金作品人文精神的内涵和外延，然后以此为统领，从真、善、美三个方面展开论述：从巴金作品的内容上看，它对人性、人权、人道作出的真理性阐释，恰恰就构成其"人文精神"的具体内涵；从创作意图看，通过分析巴金作品人文与宗教的相互关系及其流露的鲜明的宗教情感，从而突显出其特别的、积极的理想道德建构方式；最后从艺术风格看，通过归纳其作品的悲剧范式，亦得出了巴金的悲剧风格与人文精神旨向密切统一的关系。

Nationalism is our form of incest, is our idolatry, is our insanity·"Patriotism" is its cult·It should hardly be necessary to say, that by "patriotism" I mean that attitude which puts the own nation above humanity, above the principles of truth and justice; not the loving interest in one's own nation, which is the concern with the nation's spiritual as much as with its material welfare -- never with its power over other nations·Just as love for one individual which excludes the love for others is not love, love for one's country which is not part of one's love for humanity is not love, but idolatrous worship.

民族主义是我们的乱伦模式，是我们的偶像崇拜，是我们的疯狂。"爱国主义"是它的迷信崇拜。不必说，我所谓的"爱国主义"态度将自己的国家置于人道之上，置于正义与真理的原则之上；不是对某人自己国家的利益的热爱，这种热爱既关注国家的精神财富也关注它的物质财富——从不以强力欺凌别国。仅仅爱一个个体而排斥对他人的爱就不是爱，不把爱某人的国家作为对人道主义的热爱的组成部分就不是爱，而是偶像崇拜。

The first part states in a comprehensive way the research on Zhou Zuoren so as to define the purpose, methodology and significance of the dissertation. The second part analyzes the experience of Zhou's self-culture creation from a personal angle-Yue culture in Zhejiang gave Zhou a perceptual knowledge of folklore, while the idea of world folklore gave him a rational cognition of folk' culture. The combination forms a dual folklore. The third part observes Zhou Zuoren's examination of literarure from folklore's perspective as well as its pioneering significance. The fourth part explores in a further way Zhou's perspective of folk culture, and analyzes the method he has established to conduct literary criticism from the angle of folklore as well as his research on Chinese Culture. The fifth part analyzes the impacts folklore theory and folk culture have on the formation of Zhou' literary ideas, focusing more his folklore interpretation and humanism perspective about the origin and hist ory of literature, also his literary aesthetic standards about "ordinary humanism" and "loving amusement" from the position of folklore. The sixth part expounds Zhou's achievement in combining literature and folklore and explores the consistency of their focus on human, thereby presenting a complete picture of Zhou's literature. The last part generalizes the revelation drawing from the research done in this dissertation.

本文分为六章：第一章综述周作人研究的历史与现状，从而确定本文的研究目的、方法及意义；第二章从社会、时代背景、区域文化传统和个人文化选择的角度，阐释周作人选取民俗学视角观照文学的原因，侧重分析周作人自我文化建构的心路历程——浙江越文化传统的浸润给周作人以民俗学的感性认识，而世界民俗学的理念赋予他注重民间文化的理性精神；第三章考察周作人的民俗学研究及先锋意义；第四章进一步探讨周作人的民俗文化观，分析他确立的从民俗文化角度进行文学批评的方法，兼及他从民俗学视角进行的中国文化研究；第五章分析民俗学理论及民俗文化观在周作人文学思想生成中的影响，着重论述周作人关于文学起源和文学发展史的民俗学阐释、文学的民俗人性观，以及从民间立场出发所具有的"平凡的人道"、"有情的滑稽"等文学审美原则；第六章从创作实践方面，探讨周作人文学作品的民俗文化意蕴，进一步论述周作人将文学与民俗结合在一起的实绩，并揭示二者以"人"为核心的内在精神的一致性，从而呈现出周作人较为完整的文学风貌；最后是余论，指出这一研究的启示。

The author considers their value mainly embodies the fairness value and the safety value.The conflict between equality and efficiency is avoidless,and it might be a better choice for the relation between them that put a little rationality into equality and put a little humanism into efficiency,and so might be a desirable fairness values to some degree.The social assistance legal institutions responsing the survival rights' request is to response the call of the fairness values;meanwhile they conform the force of the poor and dispel their sufferings and resistances,exerting their function for the sake of safety value.

平等和效率之间的冲突是无法避免的，在平等中注入一些合理性，在效率中注入一些人道，这也许是对平等和效率关系的较优选择，也是一种较为可欲的公平价值观，社会救助法律制度对生存权利诉求的回应，也正回应了对公平价值的呼唤；同时社会救助法律制度有效整合着贫困者的力量，化解着他们的无奈和反抗，为安全价值的维护发挥着自己的作用。

The principles of the construction of Sports Ethics include the principle of just competition under the precondition of fair competition principle, with the requirement of "equality"; the principle of respecting human dignity, the results of their labor, with the requirement of treating a person as a person and making a man a man which is the essence of ethics; stressing the principle of people"s self-development and religion of the social and humanitarianisms; The principle of devotion which is based on patriotism and collectiveness under conditions of the socialist market economy. This requires the athletes must assume their responsibilities and obligations, and have the courage to abandon their own interests when the conflict of interest occurred among individual, collective and national interests; the environmental principle of focusing on the "unity of man and nature", and man"s responsibility for natural evolution in the course of the development of the sports industry.

体育伦理建构的原则主要有，在保证社会公益和公正尺度前提下的竞赛公平公正原则，要求&一视同仁&；尊重他人的人格、尊严、劳动成果的原则，要求以人的视角看人，并且使人成为人，这是伦理学的本质要求；强调人本身自我发展、实现的社会人道原则；在社会主义市场经济条件下一爱国主义和集体主义为基础的奉献原则，要求竞技体育主体一定要承担起自己的责任和义务，并在个人利益与集体、国家利益有冲突的时候勇于放弃自己的利益；注重&天人合一&，人对自然进化负责的环保原则，要求在体育事业的发展过程中，走绿色体育的道路，正确的处理好人与自然的关系。

while the drama Che Guevara, which arosed furor about revolution words,has little influence in tidal wave of market and consumption, After four years, the drama, the 93' year, performed by the state showplace, whice blazoned forth "the absolute humanitarianism above the absolute revolution", encountered cold shoulder at the very start. The paper's goal is to inquire the uncommensuration states between revolution and humanitarianism under intervention of power volition of country by their acception.

话剧《切·格瓦拉》在2000年的春夏之交所刮起革命话语的旋风已淹没在市场与消费的浪潮中，时隔四年后由国家话剧院推出的《九三年》所宣扬的&绝对的革命之上还有一个绝对的人道主义&主题一开始就遭冷遇，而本文就是围绕着《切·格瓦拉》到《九三年》的接受情况，论证了革命与人道在国家意志的介入下难以通约的情形。

while the drama Che Guevara, which arosed furor about revolution words,has little influence in tidal wave of market and consumption, After four years, the drama, the 93' year, performed by the state showplace, whice blazoned forth "the absolute humanitarianism above the absolute revolution", encountered cold shoulder at the very start. The paper's goal is to inquire the uncommensuration states between revolution and humanitarianism under intervention of power volition of country by their acception.

中国诺宇综合网http：//www.siaaa.com摘要：话剧《切·格瓦拉》在2000年的春夏之交所刮起革命话语的旋风已淹没在市场与消费的浪潮中，时隔四年后由国家话剧院推出的《九三年》所宣扬的&绝对的革命之上还有一个绝对的人道主义&主题一开始就遭冷遇，而本文就是围绕着《切·格瓦拉》到《九三年》的接受情况，论证了革命与人道在国家意志的介入下难以通约的情形。

When I had consider'd this a little, it follow'd necessarily, that I was certainly in the Wrong in it, that these People were not Murtherers in the Sense that I had before condemn'd them, in my Thoughts; any more than those Christians were Murtherers, who often put to Death the Prisoners taken in Battle; or more frequently, upon many Occasions, put whole Troops of Men to the Sword, without giving Quarter, though they threw down their Arms and submitted.

于是，我对自己的计划也改变了看法，并开始冷静地考虑我自己的行动。我想：这么多世纪以来，上天都容许这些人不断互相残杀而不惩罚他们，那我有什么权力和责任擅自将他们判罪处死，代替上天执行对他们的判决呢？这些人对我又究竟犯了什么滔天大罪呢？我又有什么权力参与他们的自相残杀呢？我经常同自己进行辩论：&我怎么知道上帝对于这件公案是怎样判断的呢？毫无疑问，这些人并不知道他们互相吞食是犯罪行为；他们那样做并不违反他们的良心，因而他们也不会受到良心的谴责。他们并不知道食人是违背天理的罪行而故意去犯罪，就像我们大多数人犯罪时一样。他们并不认为杀死战俘是犯罪行为，正如我们并不认为杀牛是犯罪行为；他们也不认为吃人肉是犯罪行为，正如我们并不认为吃羊肉是犯罪行为。&我稍稍从这方面考虑了一下，就觉得自己不对了。我感到他们并不是我过去心目中所谴责的杀人犯。有些基督徒在战斗中常常把战俘处死，甚至在敌人已经丢下武器投降后，还把成队成队的敌人毫无人道地杀个精光。从这方面来看，那些土人与战斗中残杀俘虏的基督徒岂不一样！

Neither the killing of Mr Zarqawi nor any breakthrough on the political front will stop the insurgency and the fratricidal murders in their tracks.

在对危险的南部地区访问时，他斥责什叶派民兵领导人对中央集权的挑衅行为。

In fact,I've got him on the satellite mobile right now.

实际上 我们已接通卫星可视电话了