天命

China -Confucious in the period before Qin Dynasty was a philosophy how to be a human.

先秦儒家与西周的天命观有着深厚的历史渊源关系。

But when they realized that all the endeavors were useless,they felt disappointed.at the same time,the decadency of the fatalism weakened the conception of the loyalty.

但是当一切的努力都于事无补时，失望的情绪便弥散开来，再加上此时支持东汉皇朝存在的天命论的衰微，大大地削弱了人们的忠君观念。

They legitimized their rule by invoking the Mandate of Heaven, the notion that the ruler (the "Son of Heaven") governed by divine right but that his dethronement would prove that he had lost the mandate.

他们的统治合法化援引天命，这一概念的统治者所管辖的神圣权利，而且，他的废立将证明，他已经失去了任务。

Throughout Chinese history there have been many subjects who have been lauded as loyal heroes for voicing dissent and trying to dissuade the rulers, but these heroes obey the government and the law even when engaging in dissent and dissuasion, which are conducted through legal channels.

中华传统里，只有当政府的无道和无能，达到了没有希望的地步、国家被严重地错误统治、治安和法纪破坏时，只有这时才可以说政府"失去了天命"，而只有这时人民才有权违反法律，起来进行革命，推翻政府。

Buddha, though, will go into the Suishun the good and evil aspects of religion, but in the Tang Dynasty, more performance as a Kuangda the aloof and unable to resolve Gaiyi reality, such a self-comfort and often only Ben Competing dissuasive form of expression.

佛、道虽将对天命的随顺纳入宗教的善恶范畴，但在唐传奇中，更多地表现为一种旷达的超然和对无法改易现实的排解，这样的自我抒解又常以止奔竞的劝诫形式来表达。

In the text of fatality, the process in which the human made the text meaningful was very clear.

在天命之文中，这一人赋予文以意义的过程已经很明显。

However, the morality of Confucius developed from morality thought in the xizhou dynasty when rulers relied on Heaven to strengthen their reign. At the beginning of the xizhou dynasty, the thought"morality matches heaven"was brought forth, and accordingly Confucius also had dense consciousness to foreordination.

这一部分严格地讲不属于孔子德的思想研究范畴，但毕竟孔子关于德的思想是对周关于德的思想的继承和发展，毕竟那时的统治者是以天为依托来巩固自己的统治的，"以德配天"的思想在周初就已提出，孔子也有相当浓的天命意识。

In relation between heaven and man,people paid more attention to interests of the world,from man to heaven,did not follow god's will blindly;In relations among people,people was not confined in a small circle that they lived,and family confinements was weakened;thoughts and speeches were inclined to be free and variable;People's independent consciousness increased.

在天人关系方面，人们更关注人间的利害，由人而天，不再盲从于天命鬼神；在人与人的关系方面，人们不再受制于自己生活于其间的小圈子，家族束缚减弱，思想言论趋于自由和多样化，个人独立意识增强，人们开始更多地依靠自己的力量；在人性问题上，人们对自身的本质也进行了反省，开始关注人的价值。

Sunzi expresses his attitudes of godlessness and counter fatalism while commanding a war.

孙子在观察和指导战争时，表现了无神论和反天命的态度。

The last chapter illustrates the ultimate end and the persistence of Rousseau\'s political principle, which is the issue of self-cognition. The author thinks that Rousseau\' last work "The Solitary Walker\'s Reveries" provides us with the picture of philosopher\'s existence. The core of philosopher\'s existence is the life of contemplation, and Rousseau can realize his nature and be enclosed with the most heavenliness in contemplation, which is based on the separation between body and spirit and rooted in spirit.

第五章论述卢梭政治哲学原则的彻底化也是其根本目标，即自我认识的问题，作者认为卢梭最后的著作《孤独漫步者的遐思》为人们提供了哲人生活的写照，这种哲人生活的核心是自我认识即沉思生活，在这种沉思中卢梭能够实现自己的天命所归，并在其中度过最幸福的生活，这种生活以肉体—灵魂的分离作为基础，并在灵魂中扎根。

This paper discusses design and realizable methods of remote test output interface from logical design angle.

本文从逻辑设计的角度讨论遥测输出接口的设计及实现方法。

This also 星体投射plies to buildings, structures and geological features.

这也适用于建筑物和地质特征。