创造世界的

Starting with the developments of the author\'s creation, the dissertation follows up the scent of the occurring of his novels and the\'track of his psychology of creation, holding the opinion that there exists an intuitive psychological tendency in Faulkner\'s creation which the author is not aware of. It is the autonomous complex that leads the author to go beyond his limitations and to reflect a deeper collective unconsciousness.Faulkner\'s novels and their respective themes are closely connected with the inferiority complex caused by American culture, the author\'s physique and his living conditions. They are the results of his inferiority complex that accumulates into some kind of superiority complex.Because of the southern American\'s special history and politics and his sufferings Faulkner is deeply absorbed in the southern wasteland and invented Yoknapatawpha County, making it a place where he can do whatever he wants to do to counteract the lack in his real life. He concerns himself not only in the description of the Southern spiritual wasteland, but also in mining the aesthetic meaning of the wasteland, both to him and to the human beings.

本文首先从作者创作的心理动势出发，对作者的创作发生及其创作的心理轨迹进行跟踪，认为，福克纳的创作中有一种不为创作者的自觉意识所完全控制的直觉领悟的心理倾向，正是这种自主情结引导作者超越个人的局限，遨游于个人利害的范围之外，反映了超个人的、更为深邃的集体无意识，从而创作出了具有永恒艺术生命的作品和崇高的美学景象；福克纳的小说创作及其相关主题的发生，在一定程度上与作者由于在文化、形体以及生活环境等方面的劣势而产生的难以排遣的自卑情结密不可分，是自卑情结积聚成优越情结，进而过分补偿的结果；同时，由于美国南方(来源：A6c8cBC论文网www.abclunwen.com)特殊的历史、政治及福克纳的生活遭际等原因，福克纳在几十年的创作生涯中，情系荒原，创造了约克纳帕塔法县这个精神王国，使之成为自己的精神浪游之地、欲望宣泄之乡和心灵托付之所，其创作动因在于既关注对南方人们精神荒原的描绘，也着眼于挖掘这个荒原世界对自己、对人生的美学意义所在。

Starting with the developments of the author"s creation, the dissertation follows up the scent of the occurring of his novels and the"track of his psychology of creation, holding the opinion that there exists an intuitive psychological tendency in Faulkner"s creation which the author is not aware of. It is the autonomous complex that leads the author to go beyond his limitations and to reflect a deeper collective unconsciousness.Faulkner"s novels and their respective themes are closely connected with the inferiority complex caused by American culture, the author"s physique and his living conditions. They are the results of his inferiority complex that accumulates into some kind of superiority complex.Because of the southern American"s special history and politics and his sufferings Faulkner is deeply absorbed in the southern wasteland and invented Yoknapatawpha County, making it a place where he can do whatever he wants to do to counteract the lack in his real life. He concerns himself not only in the description of the Southern spiritual wasteland, but also in mining the aesthetic meaning of the wasteland, both to him and to the human beings.

本文首先从作者创作的心理动势出发，对作者的创作发生及其创作的心理轨迹进行跟踪，认为，福克纳的创作中有一种不为创作者的自觉意识所完全控制的直觉领悟的心理倾向，正是这种自主情结引导作者超越个人的局限，遨游于个人利害的范围之外，反映了超个人的、更为深邃的集体无意识，从而创作出了具有永恒艺术生命的作品和崇高的美学景象；福克纳的小说创作及其相关主题的发生，在一定程度上与作者由于在文化、形体以及生活环境等方面的劣势而产生的难以排遣的自卑情结密不可分，是自卑情结积聚成优越情结，进而过分补偿的结果；同时，由于美国南方特殊的历史、政治及福克纳的生活遭际等原因，福克纳在几十年的创作生涯中，情系荒原，创造了约克纳帕塔法县这个精神王国，使之成为自己的精神浪游之地、欲望宣泄之乡和心灵托付之所，其创作动因在于既关注对南方人们精神荒原的描绘，也着眼于挖掘这个荒原世界对自己、对人生的美学意义所在。

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，"国家"代替"帝国"，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

Well, after his Astonishment was a little over at this, I pointed to him to run and fetch the Bird I had shot, which he did, but stay'd some Time; for the Parrot not being quite dead, was flutter'd away a good way off from the Place where she fell; however, he found her, took her up, and brought her to me; and as I had perceivd his Ignorance about the Gun before, I took this Advantage to charge the Gun again, and not let him see me do it, that 1 might be ready for any other Mark that might present; but nothing more offer'd at that Time; so I brought home the Kid, and the same Evening I took the Skin off, and cut it out as well as I could; and having a Pot for that purpose, I boil'd, or stew'd some of the Flesh, and made some very good Broth; and after I had begun to eat some, I gave some to my Man, who seem'd very glad of it, and lik'd it very well; but that which was strangest to him, was, to see me eat Salt with it; he made a Sign to me, that the Salt was not good to eat, and putting a little into his own Mouth, he seem'd to nauseate it, and would spit and sputter at it, washing his Mouth with fresh Water after it; on the other hand, I took some Meat in my Mouth without Salt, and I pretended to spit and sputter for want of Salt, as fast as he had done at the Salt; but it would not do, he would never care for Salt with his Meat, or in his Broth; at least not a great while, and then but a very little.

这不由得使我经常想到，上帝对世事的安排，自有其天意，在其对自己所创造的万物的治理中，一方面他剥夺了世界上许多生物的才干和良知，另一方面，他照样赋予他们与我们文明人同样的能力，同样的理性，同样的感情，同样的善心和责任感，也赋予他们同样的嫉恶如仇的心理；他们与我们一样知道感恩图报，诚恳待人，忠贞不渝，相互为善。而且，当上帝给他们机会表现这些才干和良知时，他们和我们一样，立即把上帝赋予他们的才干和良知发挥出来做各种好事，甚至可以说比我们自己发挥得更充分。对此，我不能不感到惊讶。同时，想到这些，我又感到有些悲哀，因为许多事实证明，我们文明人在发挥这些才干和良知方面，反而显得非常卑劣。尽管我们不仅有能力，而且，我们受到上帝的教诲，上帝的圣灵和上帝的语言的启示，这使我们能有更深刻的认识。同时，我也感到奇怪，为什么上帝不给这成千上百万的生灵以同样的教诲和启示，使他们懂得赎罪的道理。我觉得，如果我以这可怜的野人作为判断的依据，那么，他们实在能比我们文明人做得更好。

And they say there is no fate, but there is, it's what you create. And even though the world goes on for eons and eons you are only here for a fraction of a fraction of a second. Most of your time is spent being dead or not yet born. But while alive, you wait in vain wasting years for a phone call or a letter or a look from someone or something to make it all right. And it never comes, or it seems to, but it doesn't really. So you spend your time in vague regret or vaguer hope that something good will come along. Something to make you feel connected. Something to make you feel whole. Something to make you feel loved. And the truth is I feel so angry. And the truth is I feel so fucking sad. And the truth is, I've felt so fucking hurt for so fucking long. And for just as long, I've been pretending I'm okay, just to get along, just for…I don't know why.

大家都说没有所谓的命运，有的只是你所创造的东西，即使世界年复一年的转动，你也只是这一秒钟里极小的一块碎片，你们大部分的时间都留在生后或者生前，但当你们活着的时候，你只是徒劳的等着，浪费几十年去等来自某个人或某件事的一个电话、一封信或一次见面来使自己心安，但那从来都不会或者似乎要发生，但那真的不会发生，所以你再次花时间去茫然的后悔或茫然的希望接下来会遇上好事情，让你感到自己不是与世隔绝的，让你感到自己的存在，让你感到自己是被爱的，而事实是我很生气，而事实是我很伤心，而事实是我觉得我被伤害了很多年了，而同时我还一直假装我自己没事，去适应，去。。。

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，&国家&代替&帝国&，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

Men, at first, for the most part, contented themselves with what unassisted nature offered to their necessities: and though afterwards, in some parts of the world,(where the increase of people and stock, with the use of money, had made land scarce, and so of some value) the several communities settled the bounds of their distinct territories, and by laws within themselves regulated the properties of the private men of their society, and so, by compact and agreement, settled the property which labour and industry began; and the leagues that have been made between several states and kingdoms, either expressly or tacitly disowning all claim and right to the land in the others possession, have, by common consent, given up their pretences to their natural common right, which originally they had to those countries, and so have, by positive agreement, settled a property amongst themselves, in distinct parts and parcels of the earth; yet there are still great tracts of ground to be found, which (the inhabitants thereof not having joined with the rest of mankind, in the consent of the use of their common money) lie waste, and are more than the people who dwell on it do, or can make use of, and so still lie in common; tho' this can scarce happen amongst that part of mankind that have consented to the use of money.

最初，就绝大部分人而言，满足于自然直接提供给他们的生活必需品；然而后来，世界某些部分的种群，（在那里，人口和储蓄的增长，并随着货币的使用，使土地变得不足，因而有了一些价值）多个社群之间确定了他们各自的领土边界，并在社群内部通过法律管理他们社会的私人财产权，于是通过契约和协议，确定由劳动创造的财产权；多个国家和王国之间则订立盟约，以明确表达或默认的形式否认了彼此之间的土地要求和权利，从而，基于共同的同意，放弃了他们原初对于别的国家所拥有的自然的共有权利的要求，于是，通过肯定性的协议，确定他们之间的财产权，在地球上形成各个不同的国家；然而还有大片土地被发现，（那里的居民并未与其余的人类通过使用共同的货币而融合在一起）这些土地处于荒芜状态，多于那里的居民所能够使用，因而仍处于共有状态；不过这种情形很少发生在那些同意使用货币的人群之中。

We have to study continuously, so then can enter with the hour 2 The Italian football team emphasizes team spirit very much, this is the key that they win world cup 3 She doesn't make a sound to run away, making his parents' confused and worried 4 That automobile of the little boy brigade exposition infatuates very much 5 Make Liu feel excited BE, he created in the mulberry of Switzerland 12 second 88 of man the world record of 110 meters column 6 I saw time of right bower the last time, he a person walked on the street 7 Almost each person plead guilty is impossibly exterminated thoroughly 8 If the public lost to the trust of this company, so their sale meeting will descend of very quick 9 The speed that gives my impression is most deep to suspend railroad train is how quick 10 My father would not like to substitute him that to wear away an unbearable old cellular phone with the new hand machine

我们必须不断学习，这样才能与时共进 2 意大利足球队非常强调团队精神，这是他们赢得世界杯的关键 3 她不声不响离家出走，使他的父母心烦意乱 4 小男孩队展览会上的那辆汽车很着迷 5 使刘翔感到兴奋的是，他在瑞士洛桑创造了12秒88的男子110米栏的世界记录 6 我最后一次见到杰克的时候，他一个人在街上走 7 几乎每一个人都承认犯罪不可能被彻底消灭 8 如果公众失去了对这家公司的信任，那么他们的销售会会下降的很快 9 给我的印象最深的是磁悬浮列车的速度是多么快啊 10 我爸爸不愿意用新手机来替换他那只磨损不堪的老手机

The reason included five aspects:①the effect of physical environment: the open geographical environment and barren soil urge the Greeks to look for development outward while the close geographical environment and advantaged condition for agriculture shaped the Chinese conservative thought and obstructed their steps of going out.②the advancing and blocking of the economic: the frequent trade offered an abundant living supply and open view while the self-sufficient agriculture with restraining trade rigidified the thought.③ the difference in politic institute and situation: the democracy polis of ancient Greece is exclusive in the ancient world. It shaped the atmosphere of freedom, democracy and adversary. While the monarchy in ancient China pursued the "united country" and shaped the atmosphere serving for politic and consolidating thoughts.④the guiding of traditional culture: the Greeks pursued freedom and wisdom and were curious about nature while the Chinese adored ancestor and obeyed the authority and prefer to pragmatism.

出现这种关系的原因本文从以下五点进行分析：①自然环境的影响：古希腊开放的地理环境和贫瘠的土壤种植条件促使古希腊人向外寻求发展，而古代中国封闭的地理环境和优越的农业环境阻碍了中华民族外出的脚步和开放的思维；②经济条件的推动与束缚：工商业发展的农业经济和自给自足的小农经济所创造的物质条件和对思维影响的差别是很大的；③政治制度和政治形势的差异：古希腊民主城邦制在古代世界是独树一帜的，它所营造的自由、民主的氛围和古代中国追求&大一统&的君主专制下为政治服务、思想趋向统一的氛围截然不同；④传统文化的引导：古希腊人在长期的城邦生活和参与海外贸易的生活中形成的开放、自由、对自然充满好奇、追求智慧等民族文化传统与中国保守崇古、讲究实用的文化传统形成了鲜明的对比；⑤思想家本身(来源：A58BC论文网www.abclunwen.com)目的不同：古希腊思想家为了变得智慧而获取知识，享受知识带来的乐趣，而古代中国思想家的一切动机都是为了&成化天下&、&以政裕民&服务。

Health Minister Chen Zhu on November 7 in the World Health Organization, traditional medicine of the General Assembly at the opening ceremony that the Chinese characteristics in the medical and health development, always adhere to the principle of attaching equal importance to Chinese and Western medicine; traditional Chinese medicine has always been in accordance with the characteristics and laws of development Chinese medicine, Chinese medicine and Western medicine on the equally important position, adhere to traditional Chinese medicine and Western medicine in the legal, academic, service on an equal footing; incorporate Chinese medicine into the health development of the overall planning, co-ordination, Utilization and system, a system of material and create the conditions for efforts to promote and facilitate the development of Chinese medicine.

卫生部部长陈竺在11月7日世界卫生组织传统医学大会的开幕式上讲话表示，在中国特色的医疗卫生事业发展中，始终坚持中西医并重的方针；始终按照中医药的特点和规律发展中医药，把中医药与西医药摆在同等重要的位置，坚持中医药与西医药在法律上、学术上、服务上的平等地位；把中医药纳入卫生事业发展的总体规划中，统筹考虑，综合利用，并在体制、制度及物质上创造条件，着力推动和促进中医药的发展。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。