反抗的人

The six authors have displayed, in their own ways, a panorama of modem Chinese social life. Zhan Xin-xin expresses the anxiety and lost self of Chinese people at the beginning of main current political culture breakdown and materialistic flooding immediately after the Great Cultural Revolution. Liu Suo-la exposes the anti-classic and pro-individualistic radicalism of young college students facing an opening-up and multi-cultural age. Chen-Rong, in transcendence of historical rationalism, proposes human spiritual emancipation and subjective revelation in order to oppose traditional feudalistic stereotypes. Liu Zhen-yun in his typical cool-minded description, discloses the routine spiritual enslavement, oppression and murder, as well as men\'s helplessness, hopelessness and distortedness in familiar daily life affairs. Zhang Wei attaches importance to a heart-felt emotional and conscientious expression, thinking that the only things that may combine one\'s individual subjective options with his personal moral responsibility towards world and others are his inner authentic feelings and conscience.

这六位作家是张辛欣、刘索拉、谌容、刘震云、张炜和潘军，他们从不同的角度，以各自不同的方式，展示了中国现代社会中的一幅幅人生图景：张辛欣的作品呈现了"文化大革命"以后主流政治文化分化瓦解和物质主义泛滥初始人的自我迷失与彷徨焦虑的状态；刘索拉表达了改革开放和文化多元时代青年大学生反叛经典和张扬个性的激进姿态；谌容从超越历史理性的高度致力于反抗传统意识和封建世俗观念对人格个性的压抑，提倡人的精神解放和主体意志的彰显；刘震云以近乎残忍的描写，揭露了熟视无睹的日常生活对人的精神上的奴役、蹂躏和扼杀以及人在这一过程中的无奈、绝望和扭曲；张炜强调一种内在真情与良知的表达，认为唯一能够把个人的主观选择与对世界、对他人的道德责任联系起来的，就是人在心灵深处为自己和他人保存的那一份真情与良知；潘军从复归自我和维护个性尊严的角度，把人的爱欲和物欲升华为一种超越世俗伦理道德的纯个人化、精神化的心理体验和情感交流。

The six authors have displayed, in their own ways, a panorama of modem Chinese social life. Zhan Xin-xin expresses the anxiety and lost self of Chinese people at the beginning of main current political culture breakdown and materialistic flooding immediately after the Great Cultural Revolution. Liu Suo-la exposes the anti-classic and pro-individualistic radicalism of young college students facing an opening-up and multi-cultural age. Chen-Rong, in transcendence of historical rationalism, proposes human spiritual emancipation and subjective revelation in order to oppose traditional feudalistic stereotypes. Liu Zhen-yun in his typical cool-minded description, discloses the routine spiritual enslavement, oppression and murder, as well as men"s helplessness, hopelessness and distortedness "in familiar daily life affairs. Zhang Wei attaches importance to a heart-felt emotional and conscientious expression, thinking that the only things that may combine ones individual subjective options with his personal moral responsibility towards world and others are his inner authentic feelings and conscience.

这六位作家是张辛欣、刘索拉、谌容、刘震云、张炜和潘军，他们从不同的角度，以各自不同的方式，展示了中国现代社会中的一幅幅人生图景：张辛欣的作品呈现了"文化大革命"以后主流政治文化分化瓦解和物质主义泛滥初始人的自我迷失与彷徨焦虑的状态；刘索拉表达了改革开放和文化多元时代青年大学生反叛经典和张扬个性的激进姿态；谌容从超越历史理性的高度致力于反抗传统意识和封建世俗观念对人格个性的压抑，提倡人的精神解放和主体意志的彰显；刘震云以近乎残忍的描写，揭露了熟视无睹的日常生活对人的精神上的奴役、蹂躏和扼杀以及人在这一过程中的无奈、绝望和扭曲；张炜强调一种内在真情与良知的表达，认为唯一能够把个人的主观选择与对世界、对他人的道德责任联系起来的，就是人在心灵深处为自己和他人保存的那一份真情与良知；潘军从复归自我和维护个性尊严的角度，把人的爱欲和物欲升华为一种超越世俗伦理道德的纯个人化、精神化的心理体验和情感交流。

Are increasing; Korean schools under Japanese follows Korean education system, aiming for national assimilation and obscurantism; educational invasion from Japan caused resistance from Chinese government and Korean communities.

当然，日本方面的教育侵略和扩张也遭到来自中国地方当局和朝鲜人社会的抵制与反抗。第三章主要阐述"九一八"事变以后日帝对朝鲜人教育权的统揽与殖民主义教育的进一步强化、朝鲜人民族教育的艰辛维持。"满洲国"成立之后，日本对朝鲜人的教育政策有了一些变化。

Finally, the key points of this article is that modernization made by people uses the designs of life space to format people themselves, but people themselves could perceive, renew and reconstruct the life space. That is the compulsory repetition of eternal return. In this way, this paper concerns with that how the state, the market and the civil society play their roles as responses to this question.Key Words : modernization, life space, urbanization, ruralization, theory of space

最后，本文所要表达的重点在於：从人创造了「现代化」其自身的存有，进而利用生活空间的设计发展出对「人」自身产生形塑，而到人对於生活空间的感知、改造与反抗等等一连串的无限回转的强制性重覆，在这其中，国家、市场以及公民社会将扮演如何的角色以作为因应。

The paper further discusses the reasons of "Marginal Man" coming into being as the following: firstly, the individual factor of Stendhal\'s growth and feeling; secondly, the background of the unrest social environment; lastly, the changed culture caused by society.

文章围绕司汤达小说中边缘人所具有的形象魅力和精神价值，借助对"边缘人"的命运和反抗精神的关注，(来源：d095A09BC论文网www.abclunwen.com)思考边缘人的社会和审美意义。

Thy Godlike crime was to be kind, 36 To render with thy precepts less 37 The sum of human wretchedness, 38 And strengthen Man with his own mind; 39 But baffled as thou wert from high, 40 Still in thy patient energy, 41 In the endurance, and repulse 42 Of thine impenetrable Spirit, 43 Which Earth and Heaven could not convulse, 44 A mighty lesson we inherit: 45 Thou art a symbol and a sign 46 To Mortals of their fate and force; 47 Like thee, Man is in part divine, 48 A troubled stream from a pure source; 49 And Man in portions can foresee 50 His own funereal destiny; 51 His wretchedness, and his resistance, 52 And his sad unallied existence: 53 To which his Spirit may oppose 54 Itself--and equal to all woes, 55 And a firm will, and a deep sense, 56 Which even in torture can descry 57 Its own concenter'd recompense, 58 Triumphant where it dares defy, 59 And making Death a Victory.

三 你神圣的罪恶是怀有仁心，你要以你的教训减轻人间的不幸，并且振奋起人自立的精神；尽管上天和你蓄意为敌，但你那抗拒强暴的毅力，你那百折不挠的灵魂——天上和人间的暴风雨怎能摧毁你的果敢和坚忍！你给了我们有力的教训：你是一个标记，一个征象，标志着人的命运和力量；和你相同，人也有神的一半，是浊流来自圣洁的源泉；人也能够一半儿预见他自己的阴惨的归宿；他那不幸，他的不肯屈服，和他那生存的孤立无援：但这一切反而使他振奋，逆境会唤起顽抗的精神使他与灾难力敌相持，坚定的意志，深刻的认识；即使在痛苦中，他能看到其中也有它凝聚的酬报；他骄傲他敢于反抗到底，呵，他会把死亡变为胜利。

This kinds of humanism wrack and ruin make Yinghong people unable to resist.

这种反人道的毁灭方式遭到英红农民的反抗，已造成农民5人死伤，300重伤，1000人轻伤。

The githzerai forerunners united under the command of the rebel Gith, and threw down the planespanning empire of the mind flayers.

吉斯瑟雷人的先驱者们曾团结在反抗者吉斯(参见上文，吉斯洋基人条目)的命令之下，并逃出了夺心魔的跨位面帝国。

The cross memorializes the Spanish victims of the 1680 revolt, when the region's Pueblo Indians rose up in violent protest against their mistreatment and burned the city.

随后，西班牙人强占土地，修教堂，并强迫普韦布洛人信奉天主教。1680年，普韦布洛族所有部落参加了反抗殖民者野蛮征服的大起义。

In the early 1950s, the U.S. government pursues and the Truman Doctrine to contain communism and McCarthyism, the Cold War intensified international and domestic repression of the progressive forces, the terror of nuclear war hung over everyone's heart with some people a false picture of peace, living a life Hunhunee; some other people Could not vulgar, hypocritical Shidao, want to resist, but the lack of bright ideals, can not find a way out bright.

五十年代初美国政府奉行杜鲁门主义和麦卡锡主义遏制共产主义，国际上加剧冷战，国内镇压进步力量，核战争的恐怖笼罩着每个人的心灵有些人粉饰太平，过着浑浑噩噩的日子；另有些人看不惯庸俗，虚伪的世道，想要反抗，却又缺乏光辉的理想，找不到一条光明的出路。

So that more consumers can enjoy more delicious quality, technology is even better than wine.

让更多的消费者可以品尝到品质更为鲜美，工艺更为精湛的葡萄酒。

Open it in your favorite text editor .

在你最喜爱的文本编辑器中将它打开。