信仰地

This issue in order to focus on "post-colonial criticism"(Yi Xiao-bin ,2004:64-68) for perspective, from a historical and cultural background to be, as well as the characterization of discourse analysis,"Robinson Crusoe" set up by the The sovereign state / colony, his master / slave, white / color, cultural center / edge of culture, civilization / barbarity, Christian / tribal people, such as food dualistic system of colonial discourse deconstruction, revealing the implication of colonialism in the works Awareness and to explain how the guns Robinson backed in a planned way from the language of religious belief and two of the "Friday" naked colonial culture, it lost its original cultural identity, resulting in self-identity Loss of the dilemma.

本课题着重以"后殖民主义批评"（易小斌，2004：64-68）为视角，拟从历史文化背景、人物刻画以及话语分析入手，对《鲁滨逊漂流记》中所建立起的宗主国/殖民地，奴隶主/奴隶，白种人/有色人，中心文化/边缘文化，文明/野蛮，基督教/食人部族等二元对立的殖民话语体系进行解构，揭示蕴涵在作品中的殖民主义意识，并阐释鲁滨逊如何以枪炮为后盾，有计划地从语言和宗教信仰两方面对"星期五"进行赤裸裸的文化殖民，使其丧失了原有的民族文化身份，从而造成自我身份丧失的窘境。

A film, then a feather Homelessness with the wind, struggling to shake Homelessness, the American public has faith in God Nietzsche is dead?

影片一开始，一片羽毛便随着风飘零，摇摇摆摆地飘零，美国民众一直信仰的上帝尼采说是已经死了？

Coming to maturity at a stage of human history when even the most devout adherents of any universal religion were inescapably confronted with the living pluralism of such religions, and the allomorphism between each faith\'s ontological claims and territorial stretch, nations dream of being free, and, if under God, directly so.

民族发展臻于成熟之时，人类史刚好步入一个阶段，在这个阶段里，即使是普遍宗教最虔诚的追随者，也不可避免地被迫要面对生机勃郁的宗教多元主义，并且每一个信仰的本体论主张与它所支配的领土范围之间也有不一致的现实。民族于是梦想着成为自由的，并且，如果是在上帝管辖下，直接的自由。

Like religion, philosophy solves the problems of the past and the future, never the present. In '79, the Angouleme students rioted over the agony they saw around them and killed the cook by accident.

就像信仰一样，哲学只解决过去和未来的问题，与现在的无关。79年，Angouleme的学生在极度痛苦中发生了暴乱，他们四处环顾意外地杀死了厨师。

I will compress them within the narrowest compass they will bear, staling the general principle, but not all its limitations. Equal and exact justice to all men, of whatever state or persuasion, religious or political; peace, commerce, and honest friendship with all nations, entangling alliances with none; the support of the State governments in all their rights, as the most competent administrations for our domestic concerns and the surest bulwarks against antirepublican tendencies; the preservation of the General Government in its whole constitutional vigor, as the sheet anchor of our peace at home and safety abroad; a jealous care of the right of election by the people--a mild and safe corrective of abuses which are lopped by the sword of revolution where peaceable remedies are unprovided; absolute acquiescence in the decisions of the majority, the vital principle of republics, from which is no appeal but to force, the vital principle and immediate parent of despotism; a well-disciplined militia, our best reliance in peace and for the first moments of war, till regulars may relieve them; the supremacy of the civil over the military authority; economy in the public expense, that labor may be lightly burthened; the honest payment of our debts and sacred preservation of the public faith; encouragement of agriculture, and of commerce as its handmaid; the diffusion of information and arraignment of all abuses at the bar of the public reason; freedom of religion; freedom of the press, and freedom of person under the protection of the habeas corpus, and trial by juries impartially selected.

我打算尽量简略地加以陈述，只讲一般原则，而不讲其全部范畴：不管人们的地位、宗教信仰或政治主张有何不同，人人都应得到平等和绝对公正的待遇；与所有国家和平相处，互相通商，并保持诚挚的友谊，但不与任何国家结盟，以免纠缠不清；维护各州政府的一切权利，使它们成爲处理我们内政最合适的机构，以及抵制反共和趋势的最有力的屏障；维护全国的政府，使之能充分行使宪法赋予的权力，从而成爲对内和平和对外安全的最后堡垒；要十分注意维护人民的选举权，因爲革命留下的弊端，一时没有和平的补救办法，而人民选举权乃是对那些弊端的一种温和而安全的矫正手段；要绝对服从多数的决定，这是共和政体的主要原则，离开这个原则，便只好诉诸武力，而这就是专制的主要原则和直接起源；要维持一支纪律严明的民团，以作爲和平时期和战争初期的最好依仗，直至正规军来接替；实行文权高于军校的政制；节省政府开支，减轻劳动人民的负担；如实偿还我们的债务，把维护政府的信用看作神圣的义务；促进农业发展，并鼓励以商辅农；传播知识并以公衆理智爲依据谴责一切弊端；保障宗教自由及出版自由，并以人身保护令以及由公平选出的陪审团进行审判来保障人身自由。

Eric Blair (who took the pen name George Orwell) was an austere socialist—albeit Old Etonian—whose egalitarian convictions were etched into his soul by a miserable childhood and who despised churchy cant.

是一名朴素的社会主义者——虽然师出老伊顿公学（注：伊顿公学是英国最好的贵族中校，后来&老伊顿人&成为无能败家子的代称）——他的平等主义信仰因一段悲惨的童年而深深地烙印在他的灵魂之中，他鄙视教条陈规。

Thespiritual contract between the university and the intellectuals implies that the universityspirit is commeasurable with the intellectuals spirit, and they are usually illustrated asfreedom, independence and criticism.

在宗教成为社会主导力量之后，神学信仰与自治是大学与宗教发生作用的集中表现；当政治成为社会的主要干预力量时，大学面临着如何统一国家本位与学术本位的矛盾；当经济是社会发展的重要筹码时，大学极端地膨胀了服务功能，充当着服务站的社会角色。大学的本性——学术性与教育性决定了自由、独立和批判精神是大学应&执守&的精神。

He could not refrain from confessing his faith.

他不禁公开地承认了自己的信仰。

Its manifesting formality was in proximity to non-rationality, but the ideological arms they made use of to oppose the repudiation and re-evaluation of all traditional values was undoubtedly modern rationality that the modern enlighteners admitted. This phenomenon is just the tactics of"the derationalization of rationality"in the enlightening process.

近现代思想家阐发自己的启蒙思想时，往往以情感——信仰——意志这一思想框架为特点，并顺理成章地将文学创作提到实现启蒙目的的至关重要的地位，其表现形式接近非理性，但藉以反对批判与重估一切传统价值的思想武器却无疑是启蒙者所体认的现代理性，此现象即为启蒙过程中的&理性的非理性化&策略。

We must know ourselves, not just intellectually in the realm of ideas and theories, and not just emotionally or devotionally, simply accepting blindly what we have heard or read.

认识自己不能单纯只在知识、概念和理论的层面。亦不是只在情感或信仰的层次，仅仅盲目地接受所听闻或阅读过的。

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。