境界

The boundary, the boundary, the ideal condition were China ancient times in Wen Lun important category, always discusses very many.

境、境界、意境是中国古代文论中的重要范畴，历来探讨甚多。

So long as in any situation insisted that to the us personality us's pursue, surmounts the reality formidable manner treatment life particularly, even if places the adverse circumstance, also will conquer the adverse circumstance from the ideal boundary gain the strength, will realize the life value.

只要在任何处境中都坚持对美尤其是人格美的追求，以超越现实利害的态度对待人生，即使身处逆境，也会从理想境界获取征服逆境的力量，实现人生的价值。

The academy constructs took the academy culture the transformation carrier, in the long-term development, forms by the teaching, the sacrificial offering, the book collection "three big enterprises" primarily, has "the rituals of state" intensely the characteristic planar configuration, and in selected location and in scenery environment management, prominent person and building, environment coordinated unification, pursue " Human and natural fusion" the ideal boundary, is one kind in the cultural connotation, the artistic feature and the esthetic style has the originality the construction type, also is in the Chinese tradition construction system an important constituent.

书院建筑作为书院文化的物化载体，在长期的发展中，形成以教学、祭祀、藏书"三大事业"为主，有强烈的"礼制"特征的平面布局，并在选址和风景环境的经营中，突出人与建筑、环境的协调统一，追求"天人合一"的理想境界，是一种在文化内涵、艺术特色和审美风格上有独到之处的建筑类型，也是中国传统建筑体系中一个重要的组成部分。

It does not have to western emphasisvivid, the vivid esthetic interest, many is not heavy "practicalizes"heavily "expressive","greatly skillfully pursues is clumsy" theromantic elegant boundary in the ideal condition.

它有别于西方强调形象性、生动性的审美趣味，多不重"写实"重"传神"，在意境上追求"大巧著拙"的浪漫飘逸境界。

Rooted in Chinese modernization practice, deriving from Chinese traditional values, drawing the reasonable thoughts of pragmatism, developing the usefulness and discarding the uselessness of the value concept of the western market economy, Collectivism values under socialist market system is the perfect integration and high unity of individual and group、the interest of individual and collective, can be interpreted as follows: relation between individual and collective interest is the nucleus, mutual interests is the premise, impartiality and justice is the lever, utilitarian principle is the motive power, dedicatative spirit is the direction, competition and practice is the means, common prosperity is the realistic pursuit, Communism is the goal. It is no doubt that collectivism will play an important role in Socialist modernization construction, stimulate Chinese creative enthusiasm, enrich social material and spiritual wealth, stride to the boundary ideal society of"The United Body of Free Man".

植根于社会主义现代化实践，渊源于中国的传统文化、汲取了实用主义的合理思想，扬弃了西方市场经济的价值观念，以个人与集体利益关系为轴心，以互利互惠为前提，以公平和公正为杠杆，以功利原则为动力，以奉献精神为导向，以竞争务实为实现手段，以共同富裕为现实追求，以共产主义为价值指归，实现了个体与群体、个人利益与集体利益的完满结合和高度统一的社会主义市场经济条件下的集体主义价值观，必将对我国社会主义现代化建设发挥重要的价值导向作用，必将以其特有的功能激发起人们的创造热情，丰富社会的物质和精神财富，以最终向着"自由人联合体"的理想社会境界迈进。

Because it serves as an example for our lives, and whether we ever really reach that ideal is not the point.

因为这已经成为我们生活的典范，是否达到那种境界已经不是问题的关键。

In the face of the ultimate truth, one is expected to know goodness, aspire for goodness as the ultimate goal, have moral reflection and identify oneself with goodness inwardly and finally fulfill the ultimate promise, which is in turn externalized as truthful good deeds and expressed as good character.

本文选取《华严经入法界品》善财童子南五十三善知为题材，以其高尚的品格为学习典范，经由人文关怀与哲学向，阐释佛教的品格教育，期能有助经营自我生命，提升身心以及实现真善美的人生境界。

Enjoying the tranquility of mind does not mean hiding oneself in a haven. What is meant is the maintenance of such a mental state in the midst of chaos, i.e. moral immovability amidst kaleidoscopic changes.

自我安定可不是找一个安宁的所在，而恰恰是在紊乱的环境中保持安定的心境，"定"是一种境界，是居于多变之中的不动摇。

They should be an organic whole in which knowledge impartment is its foundation, the cultivation of theoretical thinking is its core, and the formation of the scientific world outlook is its ultimate goal.

三者之间是互为依存、互为促进的一个有机整体，其中知识教育是基础，培养理论思维能力是核心，树立科学世界观是最终目的和最高境界。

And the poet cannot reach this impersonality without surrounding himself wholly to the work to be done.

诗人不完全沉浸于诗作是不能达到这种无我境界的。

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。