哲学上的

The first chapter reveals the essence of education at the level of philosophy.

第一章重点在于从哲学的层面上揭示教育的本质。

In some sense, this problem is attributable to the understanding of philosophy on the parts of students and teachers.

在某种意义上，这类问题的原因可归结到学生和教师对哲学的理解。

Another legend related that, while he was sleeping as an infant, bees had settled on the lips of Plato; an augury of the sweetness of style in which he would discourse philosophy.

还有个传说叙述的是，当柏拉图还是一个婴儿时，睡觉时有蜜蜂落在他的嘴唇上；这种甜蜜预示着他将从事哲学。

In order to break this deadlock,Karen Barad has proposed agential realism,based on Bohr's philosophy of quantum mechanics.

为了打破僵局，芭拉德在玻尔的量子力学哲学的基础上提出了作用实在论。

In each of these passages, as well as others, Galileo reveals insights not only into the subtle workings of nature, but also into the mind and heart of the man behind the science: the careful craftsman (the builder of the finest telescopes in the world), the meticulous theorist (cautious about over-generalizing or speculating on more fundamental causes), the formidable observer and experimentalist (with a brilliant nose for the most urgent problems that can be solved with the new instruments and with impeccable interpretations of the importance of his major findings), the wonderful storyteller (with one voice tuned to persuade the reader of his point of view and with another voice trying to anticipate possible philosophical or religious objections), as well as the political opportunist (all too willing, as was the practice then, to bow and scrape before powerful personages who might advance his personal fortunes).

在这样的每一章节，以及书中其他部分，伽利略显示出的洞见，不仅是自然世界的微妙运作，也透露了科学背后的人类心灵：细心的工匠（世界上最精细的望远镜的制造者）、一丝不茍的理论家（对综合概括或思索更基本的原因，非常小心）、令人敬畏的观测者与实验家（对於可以采用新仪器来解决的急切问题具有灵敏的嗅觉，并对重大发现的重要性提出周到的诠释）、非常会说故事的人（以一种声调来说服读者相信他的观点，并且以另一说法试图预先回答哲学与宗教上可能遭遇的反对见解），以及政治投机份子（如那时的常例，所有人都十分愿意向可能促进自身利益的权贵卑躬屈膝）。

I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who, at the same time, pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honour, which they seemed to desire, without putting them off with hope of my doing it some time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and through not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured; and, though I was often out of humour with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother's fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against bloodspitting and giddiness...; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers of histories, or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.

我感谢神明给了我这样一个兄弟，他能以他的道德品格使我警醒，同时又以他的尊重和柔情使我愉悦；感谢神明使我的孩子既不愚笨又不残废，使我并不熟谙修辞、诗歌和别的学问，假如我看到自己在这些方面取得进展的话，本来有可能完全沉醉于其中的；我感谢神明使我迅速地给予了那些培养我的人以他们看来愿意有的荣誉，而没有延宕他们曾对我寄予的愿我以后这样做的期望（因为他们那时还是年轻的）；我感谢神明使我认识了阿珀洛尼厄斯、拉斯蒂克斯、马克西默斯，这使我对按照自然生活，对那种依赖神灵及他们的恩赐、帮助和灵感而过的生活得到了清晰而巩固的印象，没有什么东西阻止我立即按照自然生活，然而我还是因为自己的过错，因为没有注意到神灵的劝告（我几乎还可以说是他们的直接指示）而没有达到它；我的身体置于这样一种生活之外如此之久，我从未达到本尼迪克特或西奥多图斯的高度，但在陷入情欲之后，我还是被治愈了；虽然我常常达不到拉斯蒂克斯的那种气质，但还是没有做过使我悔恨的事情；虽然我母亲不能尽其天年而终，但她最后的年月是与我在一起的；在我希望帮助任何需要帮助的人的时候，或在任何别的场合，我都不感到我缺乏这样做的手段；而对我自己来说却不会有同样的需要：即需要从别人那里得到的东西；我有一个十分温顺、深情和朴实的妻子；我有许多优秀的教师来教育我的孩子；通过梦和其他办法，我发现各种药物来治疗咯血和头昏……当我有一种对哲学的爱好时，我没有落入任何诡辩家之手，没有在历史作品上，或者在三段论法的解决上浪费时间，也没有专注于探究天国的现象；而上面所有这些事情都要求有神灵和命运的帮助。

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。

Each morning at nine o'clock all the students gathered in the Great Room for a metaphysical warm-up in preparation for the day. Fifty-three children, ranging in age from three to seven years, sat on child-sized colorful chairs or in sun-flooded patterns on the thick carpet. Each bright face was illuminated by positive thoughts and feelings as he or she eagerly anticipated the morning's songs, meditations and exploration into yet another metaphysical cranny of the mind.

每天早晨九点钟，全体学生都在大教室里集合，开始冥想练习，为当天的课程做准备。53个三到七岁不等的学生坐在五彩的儿童椅上，或坐在布满灿烂阳光图案的厚地毯上，急切地期待着早晨的颂歌、冥想和对心灵角落的哲学探索，积极向上的思想和情绪照亮了每一张欢愉的脸庞。

From the perspective of theoretical research, the extreme orientation of both philosophy and psychology will lead to the contradiction and breaking of knowledge teaching and students' development. Consequently, the development of all the students to be human being would be lost. From the perspective of teaching practice, both the spoon-fed teaching and experience-constructive teaching, either controlling or indulging students, as a matter of fact, lead to the lost of cultivating students to be human being. Analyzing from the perspective of ideology, Herbart's "educational teaching", Dewey's "experience" curriculum and teaching ideology and constructivism make contributions to knowledge teaching. However, they have, constraints. If we cannot understand both their advantages and disadvantages but simply support or deny them, teaching research and practice will go to an extreme.

从理论研究上看，无论是哲学的极端趋向还是心理学的极端趋向，都会导致知识教学与学生发展的对立与断裂，最终是学生发展成人的总体失落；就教学实践看，无论是&独断一灌输式&教学还是&体验一建构式&教学，要么控制学生要么放纵学生，都在事实上引发了学生发展成人的总体失落；从思想认识上分析，赫尔巴特的&教育性教学&思想、杜威的&经验&课程与教学思想、建构主义理论都有其积极贡献，但也各有范围和条件，不能正确看待它们的理论长处和局限，单纯的推崇或简单的否定，都会致使教学研究与实践走向非此即彼的极端化立场。

Lugalbanda was a god and shepherd king of Uruk where he was worshipped for over a thousand years.

Lugalbanda 是神和被崇拜了一千年多 Uruk古埃及喜克索王朝国王。

I am coming just now,' and went on perfuming himself with Hunut, then he came and sat.

我来只是现在，'歼灭战perfuming自己与胡努特，那麼，他来到和SAT 。