修辞的 - 网络例句 - 英语人，englisher

However,"JueLanCaiWei" still conveys a multiple meaning more extensive than "Absorption" in terms of learning or studying. Zubin's paintings tell what is regarded by him as an empirical or traditional existence has formed a kind of rhetoric to his paintings, for example, a restrained cynicism of the Ming and Qing Dynasty and even the times of the Republic of China or some conceits conjured upon a primitive thinking mode. No matter which it may be, the understanding of "symbolism" and "allegory" frankly shown by Zubin himself is more his interest in some particular drawing method than the outcome of "plucking" the fruitful tradition. Although he delightfully demonstrates an impressive charm of the traditional language indeed, the symbolic or allegoric meaning of his paintings depends not on the language itself but on some inexpressible secrets in his view of life by means of images.

不过，作为学习立场的表述，"嚼兰采薇"依旧隐约传达出比"吸收"更大的多义性，祖斌的画作证实：那些被他视作经验或传统的存在，已然构成自己作品图式的某些修辞，譬如一种婉约的明清甚至民国时代的玩世情调，或者部分以原始思维模式臆造的奇思妙想，但无论前者或后者，祖斌所坦言的关于"象征"和"寓意"的理解与其说是他咀嚼或采摘的结果，不如说是他感兴趣的图绘手法，尽管他的确津津有味地在作品中展示了那些令人回味的有关传统语汇的魅力，但其作品的象征性和寓意并不取决于语汇自身所指，而是用图像看待生活时许多令他自己也欲辩难言的隐秘所在。

In the third chapter, the paper juxtaposes Dong Han's poesy and novel on the basis of the first chapter and the second chapter, analyses the split, combine, and conformity of the two styles, the function of the poesy in the novel, the meaning increment of the poesy and novel autotype, to sew Dong Han's literature character and literature space by the "dispatch" and "combination".

以此得出韩东小说的力量和意义：剥去生活的包装纸、社会的遮羞布、文明的外壳，揭示人们处心积虑建立起来的知识与道德，并暴露这些所赖以生存的伦理和价值是多么的不可靠；以此来揭示生命的虚无真相与非自在存在状态。第三章是在第一、二章的基础上把韩东诗歌与小说并置一起，分析两种文体的分裂、互文与整合，即相反的用力方向，小说中诗歌的文体修辞功能，诗与小说复写的意义增值，最后通过二者"差"与"合"的运算缝合韩东的文学品格与文学"空间"。

In the Meccan Suras Mohammed's one and steady purpose is to bring his hearers to a belief in the one only God; this he does by powerful rhetorical displays rather than logical arguments, by appealing to their feelings rather than their reason; by setting forth the manifestation of God in His works; by calling nature to witness to His presence; and by proclaiming His vengeance against those who associate other gods with Him, or attribute offsprings to Him.

在Meccan Suras穆罕默德的一个稳定的目的是为了使他的听众的信念只有一个上帝，这他并不强大的修辞显示，而不是合乎逻辑的论据，呼吁他们的感受，而不是其原因；所列明的表现形式上帝在他的作品；呼吁性质的证人，他的存在，并宣布他的报复打击那些谁联系其他神与他或属性子女给他。

I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who, at the same time, pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honour, which they seemed to desire, without putting them off with hope of my doing it some time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and through not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured; and, though I was often out of humour with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother's fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against bloodspitting and giddiness...; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers of histories, or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.

我感谢神明给了我这样一个兄弟，他能以他的道德品格使我警醒，同时又以他的尊重和柔情使我愉悦；感谢神明使我的孩子既不愚笨又不残废，使我并不熟谙修辞、诗歌和别的学问，假如我看到自己在这些方面取得进展的话，本来有可能完全沉醉于其中的；我感谢神明使我迅速地给予了那些培养我的人以他们看来愿意有的荣誉，而没有延宕他们曾对我寄予的愿我以后这样做的期望（因为他们那时还是年轻的）；我感谢神明使我认识了阿珀洛尼厄斯、拉斯蒂克斯、马克西默斯，这使我对按照自然生活，对那种依赖神灵及他们的恩赐、帮助和灵感而过的生活得到了清晰而巩固的印象，没有什么东西阻止我立即按照自然生活，然而我还是因为自己的过错，因为没有注意到神灵的劝告（我几乎还可以说是他们的直接指示）而没有达到它；我的身体置于这样一种生活之外如此之久，我从未达到本尼迪克特或西奥多图斯的高度，但在陷入情欲之后，我还是被治愈了；虽然我常常达不到拉斯蒂克斯的那种气质，但还是没有做过使我悔恨的事情；虽然我母亲不能尽其天年而终，但她最后的年月是与我在一起的；在我希望帮助任何需要帮助的人的时候，或在任何别的场合，我都不感到我缺乏这样做的手段；而对我自己来说却不会有同样的需要：即需要从别人那里得到的东西；我有一个十分温顺、深情和朴实的妻子；我有许多优秀的教师来教育我的孩子；通过梦和其他办法，我发现各种药物来治疗咯血和头昏……当我有一种对哲学的爱好时，我没有落入任何诡辩家之手，没有在历史作品上，或者在三段论法的解决上浪费时间，也没有专注于探究天国的现象；而上面所有这些事情都要求有神灵和命运的帮助。

I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who, at the same time, pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honour, which they seemed to desire, without putting them off with hope of my doing it some time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and through not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured; and, though I was often out of humour with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother's fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against bloodspitting and giddiness...; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers of histories, or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.

感谢诸神，赐我如此优秀的一位兄弟，他能够用自己的德行唤起我的自律，同时又用他的尊重和友情感动我；感谢诸神，我的孩子聪明伶俐，健康活泼；我没有沉迷于修辞、诗歌和其它这类学习，如果我以前发现自己学习这些东西时有所进步，那我可能会全身心投入其中；我毫不迟疑地把荣誉颁给那些抚育我成长的人，他们希望得到这一荣誉，但有人希望我过些时候再这么做，因为他们还年轻，我拒绝了；我还认识了阿波罗尼乌斯、汝斯堤古和马克西米鲁斯。清晰的印象经常出现在我心中，告诉我顺生自然，告诉我那是一种什么样的人生，因此，只要依靠诸神及其赐福，其保佑，其启示，就没有什么能阻止我顺生自然，尽管由于我自身的不足和没有注意诸神的警告（或者差不多可以说是诸神的直接指令），我还不能完全做到；我的身体已经维持了很长一段时间这种生活；我永远不会接触本尼迪克特或狄奥多士，我曾经陷入恋爱的激情，但现在已经摆脱；当我和汝斯堤古在一起时常常发脾气，但我从来没有做过一件让人后悔的事；尽管命中注定我母亲要夭亡，但她生命中的最后一年是和我一起度过的；每当我希望为人排忧解难或做其它事的时候，我从未告诉别人我爱莫能助；对我自己而言我从未陷于一筹莫展之地，需要别人的帮助；我有一位如此贤惠的妻子，温顺、挚爱、单纯；我的孩子有足够的好老师；神通过梦和其他方式向我指明了药物，用来治疗咳血、眼花等等疾病；当我迷上哲学时，没有被任何一个智者所迷惑，我没有浪费时间去撰写历史，思考三段论，或研究天象；因为所有这些需要得到神和命运的帮助。

From the cognitive perspective, this part also examines the logic evidence for discriminating metalanguage and object language. Additionally, tracing back to its origin, the metalinguistic theory can be divided into the formalized and the one of natural language As a conclusion, this chapter will point out three orientations to the study of linguistic metalanguage The second chapter tries to retrospect to the origin of the theory and find the prototype for the pairs of metalanguage and object language, on which according to this chapter, modern mathematics and modern logic have key effects. In fact, mathematician, philosopher and logician B Russell and G. Frege discriminated metalanguage from object language.

作为方法论原则的元语言理论》是一篇着重从方法论原则的角度探讨元语言理论的博士学位论文，本文在现代语言学和语言学史的理论和方法指导下，通过对元语言这一现代哲学、现代语言学共同关注的重大课题的梳理，旨在系统阐释哲学和语言学领域的元语言的概念、特性和内容，明确哲学和语言学的元语言理论之间的关联与分野，真正把元语言和对象语言这一对范畴纳入语言学研究视野，从形式研究、功能研究和语用的角度阐述其方法论的意义和内容，并将这一方法论原则运用到汉语修辞现象分析中，提出&元语辞格&说。

By Hadrian he was given in adoption to Aurelius,13 when Hadrian, making abundant provision for the succession, wished to make Pius his son and Marcus his grandson; and he was given on the condition that he should espouse the daughter of Pius.14 She was later given to Marcus, however, as we have related in his life,15 because Verus seemed too much her junior in years, while Verus took to wife Marcus' daughter Lucilla.16 He was reared in the House of Tiberius,17 and received instruction from the Latin grammarian Scaurinus (the son of the Scaurus18 who had been Hadrian's teacher in grammar), the Greeks Telephus, Hephaestio, Harpocratio, the rhetoricians Apollonius, Caninius Celer,19 Herodes Atticus, and the Latin Cornelius Fronto, his teachers in philosophy being Apollonius20 and Sextus.21 For all of these he cherished a deep affection, and in return he was beloved by them, and this despite his lack of natural gifts in literary studies.

他被哈德良交给奥利留斯收养（13），当时哈德良正忙于为王位的继承作准备，打算让皮乌斯成为他的儿子，而马尔库斯成为他的孙子；他本来预备要娶皮乌斯的女儿（14）。但她后来嫁给了马尔库斯，如我们在他的传记里说的（15），因为维鲁斯的年龄太小了，后来他娶了马尔库斯的女儿露西娜（16）。他在台伯河上的家里长大（17），由拉丁文法家萨卡林努斯（哈德良的文法教师萨卡路斯（18）的儿子），希腊人特里福斯，赫菲斯提奥，哈波卡提奥，修辞学者阿波罗纽斯，卡林留斯。克涅尔（19），赫路德斯。阿提库斯，和拉丁人克列留斯。弗隆托教导。他的哲学教师是阿波罗纽斯（20）和塞图斯（21）。他对他们都怀着深深的珍爱，反过来，他也被他们所爱，尽管他在文学方面没什么天赋。

Their differences in form make this effect a complicated process of intersecting and dissociating, attracting and resisting.

日常叙事的风行是对曾经一统天下的宏伟叙事的偏执性反拔，是启蒙神话破裂之后的幻灭叙事，写物主义倾向和日常生活本身的封闭性与重复性使小说的主体性呈现为碎片状态；模糊审美作为叙事风格主要表现为内心光照逐渐黯淡的黑夜主题夺走了叙事者的存在基础，欲望化叙事和表象化叙事闪现着一种遗忘意志，作家相对主义式的犹豫表达模糊了必要的价值分野；小说的新闻化倾向作为一种文体现象，是对快速推进的信息时代和全球性的非虚构化潮流的文化回应，但它所标榜的真实性因为只能停留在表浅层次而显得暖昧和可疑；自我重复是反修辞和反诗学的命题，是指相同的叙事成分在同一作家的不同作品中的机械重复，自我重复有细节重复、情节与结构重复、扩写与改写等表现形式，媒体时代的强制性文化法则、作家的内在缺陷和叙事模式的局限性是其文化根源；反讽与讽刺相比，是一种相对温和却又更具普遍性的文化反抗形式，但九十年代小说的言语反讽、情境反讽和总体反讽都因为主体缺乏内在的价值支撑而陷入虚无，虚伪的反抗成为一种遮蔽现实的屏障；九十年代小说的叙事视角从传统的全知视角转向限知视角，具体表现为旁观视角和窥视视角，这种强调局部性和差异性的视角本来可以成为扩展个人话语空间的正当途径，但由于它们被过分地利用于渲染感官刺激和心理刺激，与大众趣味不谋而合。

Folk song has special charm of using "lay-folk poem" language. This paper discusses the characteristics of folk song's language from stylistic perspective in three parts. The first part discusses the concept of folk songs, the context type and its style belonging, confining the researching, analyzing the producing context of folk songs and introducing its style belonging simply. The second part analyzes the characteristics of 'lay-folk poem' language by using a number of examples, which includes the aspects of orallisition of its vocabulary application, the concision and deviation of its grammar, its regular rhetoric technique, the foil word and rhyme. The third part emphasizes the folk songs' function that different from other styles in emotion expressing, aesthetic views and practical aspects.

本文从语体角度分三个部分来探讨民歌语言的特色：第一部分阐述了民歌的定义、民歌语体的语境类型及语体归属，对本文的研究范围做出了界定，对民歌语体语言的生成语境做了分析，对民歌的语体归属做了简单的说明；第二部分从词汇运用的口语化、生活化，语法的简洁性与偏离性，常用的修辞手法，衬词及押韵五个方面来分析民歌语体的&平民诗歌&的特征，通过大量例证突出了民歌语言的特点；第三部分从表情、审美、实用三个方面对民歌的功能作了阐述，突出民歌语体有别于其它语体的特征。