儒家的

The last chapter of the dissertation deals specifically with linguistic ideas of Confucius, to be detailed, his ideas about teaching, the world, customs, literature, and language, and his own speech. Confucius' ideas of benevolence, reticence, rightfulness,"gaudiness of language should be avoided","poems are necessary for speech","ideas should be expressed in words, and words should be rhetorical"are theoretically discussed. It is revealed that linguistic ideas of Confucius and Zhou culture are related.

通过对孔子的诲人、论世、正乐、说诗及自身语言行为和语言思想的剖析归纳，阐述了他崇仁恶佞、慎言不苟、正名主义、"辞达而已"与"不学诗，无以言"、"言以足志，文以足言"等重要命题的理论内涵，揭示了孔子儒家语言观与宗周礼乐文化的精神渊源，与他"复礼归仁"的社会理念、"文质彬彬"的人格理想、"郁郁乎文"的尚文倾向的内在关联，进而分析了孔子的语言观念对战国名辩思潮的启迪、范导作用，及对中国文学和文学思想的深刻影响。

In the preparation of this book, a few of my friends have been especially helpful with their contributions and advice: Po Chuyi of the eighth century, Su Tungp's of the eleventh, and that great company of original, spirits of the sixteenth and seventeenth centuries- the romantic and voluble T'u Ch'ihshui, the playful, original Yuan Chunglang, the deep, magnificent Li Chown, gay old hedonist Yuan Tsets'ai, and the bubbking, joking, effervescent, Chin Shengt'an-unconventional souls all, men with too much independent judgment and too much feeling for things to be liked by the orthodox critics, men too good to be "moral" and has too moral to be "good" for the Confucianists.

我写这书的时候，他们藉着贡献和忠告，给我以特殊的帮助，第八世纪的白居易，第十一世纪的苏东坡，以及十六、十七两世纪那许多独出心裁的人物——浪漫潇洒，富于口才的屠赤水；嬉笑诙谐，独具心得的袁中郎；多口好奇，独特伟大的李卓吾；感觉敏锐，通晓世故的张潮；耽于逸乐的李笠翁；乐观风趣的老快乐主义者袁子才；谈笑风生，热情充溢的金圣叹——这些都是脱略形骸不拘小节的人，这些人因为胸蕴太多的独特见解，对事物具有太深的情感，因此不能得到正统派批评家的称许；这些人太好了，所以不能循规蹈矩，因为太有道德了，所以在儒家看来便是不"好"的。

The poetics under the influences of Zhuang Zi's ideas formed one kind of transcendental system, and had made contributions in the problems of language and meanings; the Confucian school was on the contrary, they concerned the real time people lived in, so people's activities and the active history were the subject of poetics, and"poetry expresses the mind"was the most typical reflection of this kind of system of poetics; Plato thought that time derived from the eternal idea, he constructed his system of poetics about the "mnemonics"of the idea on the base of this concept of time; Aristotle said that poetry was the imitation of human activities, his famous theory of"mimesis"was built on the"real"activities of human beings.

庄子观念影响下的诗学，形成了一套超验的隐喻体系，在言和意问题上作出了独到的贡献；以孔子为代表的儒家学派则与此相反，关注的是人生存的现实时间，人的行动及行动的历史成为诗学的主体，"诗言志"是这一诗学体系的最典型体现；柏拉图认为时间来源于永恒的理念，他以此为基础建立了对理念的"回忆"的诗学体系；亚理斯多德认为诗应该是对人的行动的模仿，他的著名的"模仿"理论便建立在人在"实在"中的行动上。

The four articles show the preliminarily philosophical transmutation on the view of moral between heaven and human made by Confucius on the basis of the ideas of heaven and human formed from the Xia, Shang,Western Zhou dynasties to the Spring and Autumn period; they reveal Confucius' orientation to think which transformed the traditional heaven as dominator into the moral heaven, and transformed the relationship between the subject and the metaphysical existence from external transcendence to innerness; thus they relieve Confucius as a keen and profound thinker at that time.

本文通过对帛书易传《二三子问》、《易之义》、《要》、《缪和、昭力》四篇的分析，认为帛传四篇为孔子《易》论，其中包涵着《论语》、《孔子集语》、传世本《易传》等反映孔子思想的传世文献所隐微罕见的天人道德观念；帛传四篇表现了孔子在涵括三代以至春秋新旧天人观念的基础上对于天人内涵的初步的哲学改造，反映了孔子将传统的主宰之天转化为道德之天、并将传统的主体对于形上存在的外在超越关系转化为内在超越关系的致思取向，从而凸显了孔子作为当时敏锐而深邃的思想家的形象；帛传四篇所涵具的孔子天人道德思想补足了三代天命德政观与思孟天道性命思想之间的逻辑缺环，是经由曾子而达致《中庸》、郭店儒家简、《孟子》乃至传世本《易传》所体现的天道性命思想高峰的理论根据。

The four articles show the preliminarily philosophical transmutation on the view of moral between heaven and human made by Confucius on the basis of the ideas of heaven and human formed from the Xia, Shang, Western Zhou dynasties to the Spring and Autumn period; they reveal Confucius' orientation to think which transformed the traditional heaven as dominator into the moral heaven, and transformed the relation- ship between the subject and the metaphysical existence from external transcendence to innerness; thus they relieve Confucius as a keen and profound thinker at that time.

本文通过对帛书易传《二三子问》、《易之义》、《要》、《缪和、昭力》四篇的分析，认为帛传四篇为孔子《易》论，其中包涵着《论语》、《孔子集语》、传世本《易传》等反映孔子思想的传世文献所隐微罕见的天人道德观念；帛传四篇表现了孔子在涵括三代以至春秋新旧天人观念的基础上对于天人内涵的初步的哲学改造，反映了孔子将传统的主宰之天转化为道德之天、并将传统的主体对于形上存在的外在超越关系转化为内在超越关系的致思取向，从而凸显了孔子作为当时敏锐而深邃的思想家的形象；帛传四篇所涵具的孔子天人道德思想补足了三代天命德政观与思孟天道性命思想之间的逻辑缺环，是经由曾子而达致《中庸》、郭店儒家简、《孟子》乃至传世本《易传》所体现的天道性命思想高峰的理论根据。

In the background dependence of political civilization,from the mercy and bounty of governor to the enjoyment and request of own rights embodies the efforts and struggles of the proletariat in order to constitute the socail assistance legal institutions,which offers the room of political system where the social assistance legal institutions are able to exist and develop and strengthen;In the background dependence of economic system,the simple truth which the economic foundation determines the superstructure exerts its advancing logic concretely and really,where the gap between the poor and the rich will be widened continuely in the condition of market economy,and the dependence on the social assistance legal institutions for the poor will be more rainforced,and the request of rights for social assistance will become intense increasingly;In the background dependence of cultural tradition,the relief ideology such as Great Harmony Society,the ideality of equal wealth and the pursuit of the idea that those who have no kin and cann't support themselves can all be cultivated and so on which goes back to ancient times has been depositted into a luscious cultural tradition and Confucianism allegates implementing the humanity politics and sparkplugs cultivating and compensating people,which results in the thoughts of taking civilian as the foundation that occupy the inrooted station in Chinese culture,and the arrangements of social assistance legal institutions response the continue of renation in Chinese traditional culture;In the background dependence of internationalization,the ideaistic assimilation and the spread of arterial values quicken the speed of civilized fusion,and the social assistance legal institutions should response positively the relative legislative concept and methods which the world has achieved the common understanding on the base of using initialively the legislative experiences in the developed country and the ones where the relative institutions reach a better performance for reference.

政治文明背景依赖方面，由统治者怜悯、恩赐到自己权利的享有和诉求，本身就体现出无产阶级为建立社会救助法律制度所付出的努力和奋斗，因此社会救助法律制度完全具有自己存在、发展和壮大的政治体制空间；经济体制背景依赖方面，经济基础决定上层建筑的朴实真理具体而实在地发挥着自己的演进逻辑，市场经济条件下贫富差距会继续扩大，贫困居民对社会救助法律制度的依赖会进一步加强，其社会救助权诉求也将会变得日益强烈；文化传统背景依赖方面，大同社会、均贫富理想、鳏寡孤独废疾者皆有所养的追求等中国源源流长的救济思想都已经沉淀为一种浓厚的文化传统，儒家思想主张实施仁政，倡导养民、恤民，民本思想在中国文化中占据着根深蒂固的地位，社会救助法律制度安排回应了中国传统文化脉络的延续；国际化背景依赖方面，观念的同化和主流价值观的流播，使文明的互融速度加快，社会救助法律制度需要主动借鉴发达国家以及相关制度具有较好绩效国家的立法经验，积极回应全球已达成共识的社会救助立法理念和方法。

This thesis has carried on some new explorations and researches in following three aspects: A. researching the combination course between rites and penalty law, we focus on the juristic basis, the legislation and the judicative practice in Chinese ancient times, and then gave three-dimensional demonstrations; B. we draw our conclusion about the nature of the syncretism of rites and penalty through paying attention on the interactivity of rites and penalty, not only on the unilateralism of them; C. we discuss on the value orientation of the syncretism of rites and penalty by comparing rites with penalty, which was determined by rank, patriarchal clan system, ethicality and sociality.

本论文在以下三个方面进行了一些新的探索和认识：在探索礼刑结合的过程中力图从思想层面的法理认识、立法层面的法律规范和实践层面的司法活动三个方面的结合分析中，形成立体化的论述；在认识礼刑结合的本质上，强调&礼&与&刑&的互动性，而不拘泥于传统的儒家思想改造刑律的单向化描述；在认识礼刑结合的价值取向上，从&礼&与&刑&的异同出发，点破了礼刑结合的价值取向在于等级性、宗法性、伦理性和社会性。

Only when tribes conflict and cloister conflict, it emerges the scene, finally people have identity criers to the sate. So we know that there is a special power operational mechanism; the religion power promotes to the charismatic authority; it becomes the basal force that the government has to depend on. Otherwise, the political power of local government is hard to exert the realgovernment effect, and produces disabled government——he value identificationbetween Confucian culture and local of XunHua Tibetan area will be transplacement.

由此造成了循化藏区独特的权力运作机制：部落权力构成了整个权力运作机制的基垫，其他两种权力只有通过它才能发挥作用；宗教权力上升为魅力型的权威，虽然在总体上须仰仗清中央政府而取得相应的合法性，甚至还要屈从于地方政府的强制力，然而在面对地方政府时却具有相对的优越性，成为地方政府不得不依赖的基本力量；否则，地方政府所具有的政治权力，很难真正发挥相应的效力，就会产生了另外一种政府失效——儒家文化范畴与循化藏区地方性知识间的文化张力导致的价值认同错位。

In the Xizhou dynasty to Xihan dynasty ,the physician's position was inferior than that of witch physician though they already had high social position. From the mid of Xihan dynasty to Tang dynasty, the physician's position is markedly went down and caused the negative influence to the development of medicine as Confucianism became the orthodox ideology of the feudal society. From Song dynasty to Yuan dynasty ,the dynasts paid high attention to medicine ,so the physician's social position was greatly upgraded ,which promoted the development of medicine . The position of physician in the Ming dynasty and Qing dynasty were unprecedentedly debased. It became a very negative factor to the development of medicine.

经过本课题研究认为：医生的职责在夏至西周时期是由巫医兼任的，巫医在当时有着极其显要的社会地位，并在一定程度上对医学的发展作出了相应的贡献；东周至西汉前期，随着医巫的分离，医生的社会地位较巫医有所下降，但仍有相当的地位，并且活动相对自由；西汉中期以后至唐五代，随着儒家思想成为封建社会的正统思想，这一时期医生地位明显下降，对医学的发展产生了消极的影响；宋金元统治者重视医学，医生社会地位大为提高，推动了此期医学的发展；明清时期医生社会地位空前下降，是这一时期医学发展的一个消极因素。

In the Xizhou dynasty to Xihan dynasty ,the physician"s position was inferior than that of witch physician though they already had high social position. From the mid of Xihan dynasty to Tang dynasty, the physician"s position is markedly went down and caused the negative influence to the development of medicine as Confucianism became the orthodox ideology of the feudal society. From Song dynasty to Yuan dynasty ,the dynasts paid high attention to medicine ,so the physicians social position was greatly upgraded ,which promoted the development of medicine . The position of physician in the Ming dynasty and Qing dynasty were unprecedentedly debased.

经过本课题研究认为：医生的职责在夏至西周时期是由巫医兼任的，巫医在当时有着极其显要的社会地位，并在一定程度上对医学的发展作出了相应的贡献；东周至西汉前期，随着医巫的分离，医生的社会地位较巫医有所下降，但仍有相当的地位，并且活动相对自由；西汉中期以后至唐五代，随着儒家思想成为封建社会的正统思想，这一时期医生地位明显下降，对医学的发展产生了消极的影响：宋金元统治者重视医学，医生社会地位大为提高，推动了此期医学的发展；明清时期医生社会地位空前下降，是这一时期医学发展的一个消极因素。

I didn't watch TV last night, because it .

昨晚我没有看电视，因为电视机坏了。

Since this year, in a lot of villages of Beijing, TV of elevator liquid crystal was removed.

今年以来，在北京的很多小区里，电梯液晶电视被撤了下来。