圣人政治

This chapter is divided into four sections, First Section present the Qing Dynasty "Lao Zi" annotator's expectations "saints" is "Save by Tao" image of the ideal; Section II of the Qing Dynasty "Lao Zi" annotator's analysis of the concept of "Doing Nothing". The third quarter discusses the "Lao Zi" annotator in Qing Dynasty especially for the Thrust-Weight "Forgotten" in the political meaning.

本章共分为四节，第一节为「理想人格」，呈现清代《老子》注家对「圣人」的期许，他们认为圣人是大道的体用，是「以道救人」的理想形象；第二节为「无心顺物」，讨论清代《老子》注家对於「无为」概念的具体分析，他们以「循理而动」、「听其自取」、「各安其分」、「因时制宜」、「因情顺性」等观点，使「无为」的理念得以开展；第三节为「智识与相忘」，论述清代老子注家特别推重「忘」在政治意涵上的发挥，在忘境之中君民各尽其生，熙熙乐乐而浑然不觉。

Dassler could inspire great devotion and Boulter, a hard veteran of 30 years of sports politics, elections and kit contracts, told me that he wasn't up to writing a biography of Dassler 'because it would be a hagiography'.

鲍尔特，这位对体育政治、选举以及服装生意有着30年经验的老手，告诉我说他并不适合为达斯勒树碑立传，因为他会把达斯勒当作一位圣人来写。

After such a fashion the Church was divorced from the political order -- the living Christian ceased to have any distinct relation with his departed friends; the saints became mere memories, or were suspected of Popery; the churches served as houses of preaching, where the pulpit had abolished the altar; and Christian art was a thing of the past.

经过这样的方式，教会脱离了政治秩序-生活基督教不再有任何明显的关系，与他的朋友离开；圣人变成了记忆，或者被怀疑的p opery；教会担任房子的说教，而讲坛已经废除的祭坛；和基督教艺术是过去的事。

Ramanujacharya who had started out as a "saint" and regarded himself a servitor of lord narayana in the line of illustrious alwar saints before him, is more remembered for his political activities, quite a few of which were very unbecoming of a noble man.

Ramanujacharya谁已经开始了一个所谓"圣人"，并认为自己是仆人勋爵拉亚在行杰出阿尔瓦尔圣人在他面前，更怀念他的政治活动，也有不少，其中很不得体的一项崇高的人。

Plunder melds and run with this jewel!

掠夺melds和运行与此宝石！

My dream is to be a crazy growing tree and extend at the edge between the city and the forest.

此刻，也许正是在通往天国的路上，我体验着这白色的晕旋。