孔子

Tai ! The Mt.Tai jade Confucius statue is exploited advantages of both Confucius culture and Mt.Tai culture that have been developing in world civilization sufficiently.,and become the top world-class brand for the Confucius and Mt.Tai cultural industry.In international cultural exchange, it makes Confucius culture products to be commensurate to Confucian's position, and double contribution for Chinese social economic development and cultural advancement.

泰山玉石孔子像融合了孔子文化和泰山文化在世界文明中的历炼沉积，一跃成为孔子和泰山文化产业的世界顶级名牌，在国际文化交流中，使孔子文化产品与孔子的地位相称，为中国的社会经济建设和文化建设做出双重贡献。

Confucius Institutes have got off to a roaring start. The first was established in Tashkent in Uzbekistan in June 2004, the 75th in Cracow in Poland exactly two years later.

从2004年7月第一个孔子研究会在乌兹别克的塔什干成立，到两年后第75个孔子研究会在波兰的克拉科成立，孔子研究会迎来了开门红。

Sanctus. Mandibular fenestra expanded anteriorly. Maxilla protruding more anteriorly than in C. sanctus. Wing claw less developed. Sternum relatively elongate with a "V"-shaped anterior notch. Sternum with a pair of short posterior proceses. Tarsometatarsus relatively short. Pygostyle expanded distally.

上颌骨较圣贤孔子鸟向前突出，指骨爪没有圣贤孔子鸟那样伸长、强壮，胸骨比较拉长，前喙中央有一凹刻构造成"V"字形，同时胸骨两侧有一对短的后侧突，跗蹠骨较圣贤孔子鸟短，以及尾综合、骨末端膨大。

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。

The last chapter of the dissertation deals specifically with linguistic ideas of Confucius, to be detailed, his ideas about teaching, the world, customs, literature, and language, and his own speech. Confucius' ideas of benevolence, reticence, rightfulness,"gaudiness of language should be avoided","poems are necessary for speech","ideas should be expressed in words, and words should be rhetorical"are theoretically discussed. It is revealed that linguistic ideas of Confucius and Zhou culture are related.

通过对孔子的诲人、论世、正乐、说诗及自身语言行为和语言思想的剖析归纳，阐述了他崇仁恶佞、慎言不苟、正名主义、"辞达而已"与"不学诗，无以言"、"言以足志，文以足言"等重要命题的理论内涵，揭示了孔子儒家语言观与宗周礼乐文化的精神渊源，与他"复礼归仁"的社会理念、"文质彬彬"的人格理想、"郁郁乎文"的尚文倾向的内在关联，进而分析了孔子的语言观念对战国名辩思潮的启迪、范导作用，及对中国文学和文学思想的深刻影响。

But the Heaven and Kismet Theory said by Confucius and Mo-zi have different connotation.

然而，孔子与墨子所讲的天及天命论具有不同的内涵，这具体表现在上天不同的命定方式：孔子之天是先天的，墨子则是后天的；孔子之天是一次注定的，墨子则是数次注定的；孔子强调上天的随机，墨子注重上天的因果。

When he died, Confucius became the historical Confucius utilized and made up by the dominators in all the following dynasties. They emphasized on the theory that monarchy should be stick up for in Confucius, and made Confucius the soul of Caesarism.

孔子死后，成为&历史的孔子&，历代统治者都利用他、包装他、强化孔子学说中维护君主政治&护符&的一面，使孔子及其学说愈变愈成为&专制政治之灵魂&。

Confucian female viewpoint had dominated Chinese female destiny for thousands years. Beginning with Lun Yu and the Zhuan of Yi King, this article discusses Confucian idea on women who had female gender. Beginning with Filiality and Confucius Poetics, the article discusses Confucian idea on women who had no female gender.

孔子的女性观左右了千百年来中国女性的命运，本文试从《论语》和《易经》的&传&部分入手，论述孔子关于&作为女性的女人&的思想；从《孝经》和《孔子诗论》入手，论述孔子关于&无性别差异的女人&的思想。

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。

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 。