同时期的 - 网络例句 - 英语人，englisher

A noble place; inside as well as out, a noble place--a house in which you incontinently lost yourself if ever you were so rash as to go about it alone; a house in which no one room had any sympathy with another, every chamber running off at a tangent into an inner chamber, and through that down some narrow staircase leading to a door which, in its turn, led back into that very part of the house from which you thought yourself the furthest; a house that could never have been planned by any mortal architect, but must have been the handiwork of that good old builder--Time, who, adding a room one year, and knocking down a room another year, toppling down a chimney coeval with the Plantagenets, and setting up one in the style of the Tudors; shaking down a bit of Saxon wall there,and allowing a Norman arch to stand here; throwing in a row of high narrow windows in the reign of Queen Anne, and joining on a dining-room after the fashion of the time of Hanoverian George I.

一个高贵的地方，里里外外，全然是个高贵的地方——好一个府邸，如果你竟鲁莽得独自东闯西跑，你立刻就会茫然迷失；好一个府邸，其中没有一个房间同另一个房间有什么和谐一致之处，每个房间都逸出常轨，突入一个内室，再经由内室下到某一个楼梯上，楼梯通向一个门，门又导引你回到了老地方，你还自以为这是府邸中离此最远的部分哩；好一个府邸，任何人间的建筑师都设计不出来的，必定是善良古老的建设者——时间——亲手营造的。时间在这一年增加了一个房间，在另一年又弄塌了一个房间；一会儿推倒一个与金雀花王朝同时代的烟囱，另外垒起一个都锋王朝风格的烟囱；那儿推倒一点儿撒克逊时代的墙垣，这儿又容许建立一道诺曼拱门；既把安女王统治时期流行的一排又高又狭的窗子硬装了上去，又按照乔治一世时代的时髦样式修建了餐室，同一个自从威廉征服英国以来兀立至今的斋堂相毗连。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

When the ground was partially bare of snow, and a few warm days had dried its surface somewhat, it was pleasant to compare the first tender signs of the infant year just peeping forth with the stately beauty of the withered vegetation which had withstood the winter —— life-everlasting, goldenrods, pinweeds, and graceful wild grasses, more obvious and interesting frequently than in summer even, as if their beauty was not ripe till then; even cotton-grass,cat-tails, mulleins, johnswort, hard-hack, meadow-sweet, and other strong-stemmed plants, those unexhausted granaries which entertain the earliest birds —— decent weeds, at least, which widowed Nature wears.

土地上有一部分已没有了积雪，一连几个温暖的日子把它的表面晒得相当的干燥了，这时的赏心悦目之事是用这新生之年的婴孩期中各种初生的柔和的现象，来同那些熬过了冬天的一些苍老的植物的高尚的美比较，——长生草，黄色紫苑，针刺草和别种高雅的野草，往往在这时比它们在夏季里更加鲜明，更加有味，好像它们的美非得熬过了冬才到达成熟时期似的：甚至棉花草，猫尾草，毛蕊花，狗尾草，绣线草，草原细草，以及其他有强壮草茎的植物，这些都是早春的飞鸟之无穷的谷仓，——至少是像像样样的杂草，它们是大自然过冬的点缀。

Adolencence is the transmit peried for individuals from maturity to maturity .whether on psycolog , phys or mind, adolencence has different characteristics,the youngsters consumption depends upon the inherited phycological factor.compared to other group consumers,theypwns their owen clear psychological characterictics.the youth is active in mind,enthusiastic and open ,imaginative , easy to accept new things , apt to seek cuiosityes.

青年期是个体从不成熟走向成熟的过渡时期。无论在心理还是在生理及思想上都有其不同的特点。青年人的消费，受其内在的心理因素支配，同其他消费群体相比，具有鲜明的心理特征。青年人思维活跃，热情奔放，富于幻想，容易接受新事物，喜欢猎奇，反映在消费心理和消费行为方面，表现为追求新颖与时尚，追求美的享受，喜欢代表潮流和富于时代精神的商品。

However, the same symbol of school architecture is used for a different purpose in Taiwan: Torii is the image regarded as the entrance to the sacred space. Placing Torii around schools became a metaphor showing that "schools" are as sacred as "temples." In fact, during the occupation of Chin Dynasty, schools in Taiwan are derived from "temples." Going to school in temples had been a stereotype deep in people's mind. Although this symbol was similar to the way how European school buildings symbolized campanili of churches, the symbol of "colonizing" was emphasized.

但是，类似的学校建筑元素被放在台湾却有著不同意义：把代表神圣空间入口意象的「鸟居」，放在校园的外围旁，这同时也隐喻著「学校」也等同於「寺院」的神圣地位；事实上，在清朝据台时期，学校英文音译的发展就是从「寺庙」里产出：去寺庙就学的既定印象已深植民心，这种作法虽然略同於欧洲学校原型的教堂的钟塔宗教性象徵，但背后的「殖民」象徵却很清楚的被突显出来。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从&五四&到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族&血性&的传承方面。

Through difference significance tests and analyses, it finds that (1) man students more possibly form identity achievement, and woman students more possibly form identity foreclosure and identity diffusion; and (2) the difference of self-identity status between man and woman students is associated with various domains; and (3) self-identity status between man and woman students have some similarities that identity exploration has the same importance to both; and (4) grade-one is a period when students face up to more identity crises, and grade-two is key period of identity formation, and grade-three is a developmental period of identity that provides the basis for re-solution of the emergence of new identity crises in grade-four;(5) there is a gradually enhanced direction from lower self-identity statuses to advanced ones from grade-one to grade-three, but there is also a direction that reentry into the identity crisis by grade-four. It indicates that the identity achievement formation does not mean the end of development of self-identity and proves that there is a continuous MAMA cycle in self-identity development; and (6) that students self-identity status mainly is identity moratorium provides some evidence for which there is a Moratorium in student development, and which self-identity formation is not easy; and (7) the development of student self-identity is associated with various domains, what students pay most attention to firstly is vocation, secondly life philosophy, and lower interesting in political and religious domains in ideology; for relational domains, students pay more attention to dating and friendship compared to sex role and recreation domain.

通过差异显著性检验和分析发现：(1)男生更可能形成成就型同一性，女生则更可能形成排他型和弥散型同一性；(2)男女大学生自我同一性的差异与不同的领域相关；(3)男女大学生自我同一性也存在相似性，同一性探索对于男女大学生同样重要；(4)大学一年级是同一性危机面对较多的时期，二年级为同一性形成的关键期，三年级为同一性的发展期，所形成的同一性为四年级所出现新的同一性危机的解决提供了基础；(5)从一年级到三年级存在从低级的自我同一性向高级的自我同一型转变的渐进增强，但到四年级又有重新进入同一性危机的趋势，说明大学生成就型自我同一性的形成并不意味着自我同一性发展的结束，证明了自我同一性发展的MAMA周期持续存在的特点；(6)学生自我同一性状态主要还处于延缓型同一性状态，进一步证明大学生发展心理合法延缓期的存在，以及自我同一性形成不是一件很容易的事情；(7)大学生自我同一性的发展与领域相关，大学生较为关注职业领域，其次为人生观领域，而对政治和信仰领域兴趣较低；另外，大学生对友谊、交往领域较为关注，对性别角色和活动领域关注程度相对较低。

Chinese communist party enlightened farmers to abandon Bodhisattva. It implemented free policy of religious belief in which required everyone must conform to the law of people's law, and people believing in or infidel religion had their freedom. It also put forward the principle on which communist party could establish unite line of reversing imperialism and feudalism in political activity, unite line could also include some spiritualists and followers of religion.

在新民主主义革命时期，以毛泽东为代表的中国共产党人，把马克思主义宗教观的基本理论同中国宗教的具体国情相结合，启发农民自己&丢菩萨&；实行了&只要遵守人民政府的法律，信教的和不信教的各有他们的自由&的宗教信仰自由政策；提出了共产党人&可以和某些唯心论者甚至宗教徒建立在政治行动上的反帝反封建的统一战线&的原则，成功地解决了革命根据地的宗教问题。