儒家的

The general points are as follows:first, investigating literature from the angle of humanity and making use of Marxist humanitarianism spirit to explain the modern value in ancient literature;second,using psychoanalysis to inquire into Mankind's spirit world and analyze writers' cultural character;third, strengthening the culture consciousness, seeking from the perspective of culture about the cultural influence on the literature ontic characteristic and aesthetic form,also paying attention to the interaction between literature and culture,and so on;fourth, returning to thing-in-itself of literature and groping for the interior law of literary development,thus building up the inner research of literature.

第三，文化意识增强，强调从文化的视角考察文化对文学本体特征、美感形式的影响；也注重文学与文化的互动，文化在文学中的表现和文学对文化的作用。主要考察了政治文化视角、民俗学和文化人类学方法的运用，以及儒家思想、道家思想、佛教、道教等文化现象与文学的关系。第四，文学研究回归文学本体，探索文学演进内在规律，文学的内部研究得到加强。

Therefore, parergon decides the characteristics of local society to some extent. To Hacka area, parergon can also maintain the cohesion of village.

不过，致富逻辑下的兼业与历史以来的生存逻辑下的农业兼业状况具有传承性，兼业对于客家地域社会而言，在很长时间内起到的作用是维持村庄的内聚力，维持传统的儒家社会的理想，在这种情况下，商业的逻辑实际上是融入了农耕社会的逻辑之中的。

Other various scenery are also many by the topic volume, the antithetical couplet, the prefatory remarks and so on each kind of form cast the Confucianist thought to among; But the nearly 30 scenic spots have directly manifested Taoism"s natural boundary or the deity boundary pursue; Chinese tradition esthetics manifested and the imperial authority unification and the formula development in Old Summer Palace; Old Summer Palace makes the scenery mostly is the famous poem celebrated work description ideal condition and the famous painter"s landscape painting reappearance; In Old Summer Palace enables the north and south culture to south botanical garden imitation and the anomalous form design to achieve the fusion and so on manifests the Old Summer Palace landscape all the profound cultural connotation, unfolds the Old Summer Palace landscape is the Qing Dynasty culture carrier characteristic.

其他各景也多以题额、对联、题记等各种形式熔铸儒家思想于其中；而近30处景点直接体现了道家的自然境界或神仙境界的追求；中国传统美学在圆明园中体现出了与皇权的统一和程式化的发展；圆明园造景大多是名诗名作描写的意境和著名画家的山水画的再现；圆明园中对南方园林的模仿和变体设计则使南北文化达到融合等等无不体现出圆明园景观的深刻文化内涵，展现圆明园景观是清代文化载体的特色。

The early writings of Jia Pingwa, which created along the road of realistic and have evident trace of imitation, are considered to be conventional and realistic. Afterward, as the writer penetrated with folk, and with the change of times and the format of language, the author dug out the mysterious connotation in Taoist, Fucianism, Buddhism and even civilian culture more far. And create a series of writings with deep mystery. After this, Jia create a series of saga novel again such as "The Ruined Capital" on the basic of combination of mysticism and realism. But in his near writings, such as saga novel "QinQiang Opera", the character of realism was aggravated while the character of mysticism was faded.

贾平凹沿着前辈作家的现实主义创作道路前进，前期的作品具有明显的模仿痕迹，属于传统现实主义作品；后来更加深入民间，随着时代的变迁和话语形式的改变，挖掘出道家、佛家、儒家以至更为久远的民间文化的神秘内蕴，创作出一批具有浓烈神秘色彩的作品；其后，把神秘主义与现实主义相糅合，创作出《废都》等一批长篇小说；而到了近作——长篇小说《秦腔》，又淡出神秘主义，现实主义的色彩得到了加重。

It is the spirit of mission of creating an earthly"new man and newworld"through the passion of ultimate moral goodness expressed in Confucianmatrix of"interior saintliness and resultant exterior kingship"that constitutesthe most important content of Chinese utopianist spirit.

正是儒家"内圣外王"的思想母题所显示的以道德至善论的激情创造世俗的"新人与新世界"的使命精神，构成了中国乌托邦主义精神的最主要的内容。

Having failed in imperial examinations in 13 years, he achieved an ultimate knowledge that happiness comes after long suffering; His aesthetic personality underwent 2 stages at Yi-Yun-Ge—he pursued "spring" in earlier stage, and "autumn" in later stage, and in later period of his life at Yi-Yun-Ge, he pursued the Legalism with no impairment; Also demarcarated by his life at Yi-Yun-Ge, he self-assumed with arrogance in earlier stage and self-respected with Taoism in later stage in terms of his moral personality.

本文的人格研究着重探讨了其思想与人格形成的背景、审美人格、道德人格：倪元璐自幼受到父亲的儒家圣贤思想的教育，在亲身经历的十三年的举业挫折中深刻体会到苦尽甘来的人生道理及无穷的艺术境界；审美人格以衣云阁生活为分界线，前期追求春天，后期追求秋天，而且园客生活后期追求无害之"法"；道德人格以衣云阁生活为分界线，前期自任以狂，后期以道自重。

However, as far as the concrete contents of the tradition (Confucian high-culture, Taoism or traditional popular culture) and the relation of Chinese culture to world civilization (particularistic concepts of a specific Chinese culture or universalistic concepts of a world-wide humanistic civilization) are concerned, these independent currents are far from homogenous and can be traced back in each case to the Republican discourse on cultural and historical identity.

然而，就中国传统文化的具体内容（儒家主流文化、道家文化或其他盛行的文化）和中国文化与世界文明的关系（特定中国文化的独特理念或世界范围内人类文明的普遍理念）而言，这些独立的思潮又绝非同质的，在每一股思潮中我们都可回溯到共和主义关于文化的和历史认同的叙述。

Lu Sidao was from blue blood, who was influenced by Confucian, so he had a strong sense of success and glorifying his forefathers.Studying well means high official. Therefore at the age of 15 he studied at Ye Town, who made friends with Xing Shao, Wei Shou and Yang Yin and the like, whose reputation was popular among the literature fields. His conceit and crankiness stopped his way to the official, though he had a strong will to control the country and manage the nation, finally he got sufferings and vainness; although his attitudes towards the society was detached, he still felt that his loft will was in vain.

卢思道出身地胄高华，又兼有儒学家传，儒家学优致仕的观念较为强烈，有较浓的功名意识和进取精神，故而其十五岁游学于邺都，结交邢邵、魏收、杨愔等诸贤与时望，得众人赞誉，但其自视过高而又不持操行的狂放品格，使得他在官场行走不畅，犹如经行丛林之中，不辨方向，尽管他始终都有济家邦，觅功名的入世情志，但最终换来的却是辛苦、徒劳的感慨；尽管他始终都有凌太清、齐荣辱的豁达的人生态度，但最终感觉到的却是"大块劳我以生"的无奈。

When the West with its higher culture broke down the economic patterns of Chinese society, the old folkways, the traditions and the Confucian way of life lost their sovereignty because the codes of conduct which had been made for a patriarchal and an autarchic peasant society no longer applied to the precapitalist mode of life that was introduced into the country.

西方用较优越的文化破坏了中国社会经济结构以后，传统的风俗习惯和儒家生活方式丧失了它们至高无上的地位，因为自给自足的农民宗法社会的行为准则不再适用于进入中国的早期资本主义的生活方式。

After all, the conclusion are as follows: the concept of one unified society is accepted by all nationalities in China as political concept; the concept of being loyal to the sovereign while honoring one\'s parents in confucianist culture is the political and social ethics of all nationalities in China; the nationalities in the area of Gansu, Ningxia and Qinghai are all up to the concept of being loyal to the sovereign while honoring one\'s parents though they are in religion belief for all, Tibet Buddhism or Islam; the nationalities in the area of Gansu, Ningxia and Qinghai are caesaropapism by degree but they all subordinate to the unified political system in China.

甘宁青地区诸民族在全民信仰藏传佛教或伊斯兰教的同时，也都接受儒家学说的&忠君孝亲&之义；该地区诸民族在形成各种政教合一制度的同时，也都从属于中国大一统的政治体系。中国各宗教文化的认同性和别异性，具体表现为各宗教文化的多元性和它们之间的统一性。

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。