存在论的

The ideas about art and artistic practice in the Renaissance are the historical revival of this explanatory tradition, Heidegger announced that there was natural relationship between the existence of humanity and beautifulness.

海德格尔在美学上的重要性，归根到底在于他实现了美学的"存在论转向"，从而颠覆了"美"的知识论诠释传统，揭示了"美"与人的存在本身的本然联系，从而奠定了人的审美活动同人的存在的去蔽之间联系的原初基础。

Whose oldage thought shows solicitude for modernist"s living environment especially, correct thedanger having expounded this technology frame in the modern science and technologycriticizing and their possibility saving, the existence more, and being going again tocome to elucidate magical going the history boundary that the poem boundary andmodern technology by the fact that Headline waits for a poet to establish structure bringabout comments on import, how the great effect, and person having expounded poetand their poetry and song should "wait for this magical or pure existence survival powerstate.

其晚年的思想更加关注现代人的生存环境，对现代科学技术的批判中阐释了这种技术框架的危险及其拯救的可能性，更通过荷尔德林等诗人创构的诗境和现代技术造成的史境来阐发神的离去和再临的存在论含义，阐释了诗人及其诗歌的伟大作用，以及人应如何"等待"这个神或纯存在的生存势态。

Come 28 years old in 26 years old, young Marx open up gives a new perspective, this is aimed at the mankind namely beyond outside content comes elucidate is with the person this, the object that is aimed at practice with the main body; of practice namely comes elucidate is with the person this, among them clew of a thought is with the person's practice namely foundation and it is in order to carry out medium person this, on the base that he considers in practice, it is with historical view inchoative, elucidate of one by one the multiple thought of ontological, epistemological and axiology, the centre of gravity that is this thought with the person right now change to with the person's value this.

在26岁至28岁，青年马克思开辟出一个新视角，这就是针对人类以外的外物来阐发以人为本，也就是以实践的主体；针对实践的客体来阐发以人为本，其中一条思想线索就是以人的实践为基础和以实践中的人为本，他在实践论的基础上，以历史观为发端，逐一阐发了存在论、熟悉论和价值论的多重思想，此时以人为本思想的重心已经转向以人的价值为本。

However, as a person or a group whether marginalized or not, they can not live a absolute lone life. Because communication is necessary for our existence and existence comes true in communication, intersubjective recognition is necessary in ontological meaning.

然而，无论是作为强势的个人或者群体，还是作为弱势个人或者群体，他们都不可能在绝对孤独中生存，交往作为人与人之间的联系乃是生存所必须的，生存正是在交往中实现的，所以，存在论意义上的主体间的承认是必须的。

Nevertheless, if I wished to give some sort of indication by choosing one or two "names," and by recalling those authors in whose discourses this occurrence has most nearly maintained its most radical formulation, I would probably cite the Nietzschean critique of metaphysics, the critique of the concepts of being and truth, for which were substituted the concepts of play, interpretation, and sign; the Freudian critique of self-presence, that is, the critique of consciousness, of the subject, of self-identity and of self-proximity or self-possession; and, more radically, the Heideggerean destruction of metaphysics, of onto-theology, of the determination of being as presence.

假如，我们无论如何要以直陈的名义选择一些"特殊的名字"，提及一些最能表征这种发生过程之极端形式的作者的话，那无疑地就得引用尼采对形而上学和存在及真理概念的批判，因为这些概念被游戏、解释、和符号的概念(即无在场真理的符号概念)所代替；就得引用弗洛伊德对自我呈现的批判，也就是说对意识、主体、自我一致性、自我临近、自我同性的批判：更激进一点，就得引用海德格尔对形而上学、存在论神学、作为在场的存在的规定性的解构。

Under the influence of those conception , modern art appears a tendentiousness of pursuing"newest art"and self-expression.

在这种观念的影响下的现代艺术明显地产生出一种对"新"的追求和强烈的自我表达欲，呈现出了一个从作品到人的行为到概念的逻辑进程，而二元论世界观导致的存在论层面上的"大写的艺术"的消逝，是现代艺术产生这样的变化的最主要原因。

Explores what is challenged now concerning the empirical turn of the philosophy of technology in view of the cause and effect of the development of cultural criticism on technology The classical cultural criticism on technology is discussed through an analysis made for the contradiction between Heidegger's phenomenological standpoint based on existentialism and his hermeneutic methodology taken for studying the philosophy of technology Then, the inexhaustiveness of empiristic methodology that is currently prevailing in cultural study on technology is discussed further to expound the necessity for "embodying" as an empiristic methodology to study the technological culture The way to spread over the embodying in technological study is therefore taken into account to deepen the empirical turn of philosophy of technology

从技术文化批判理论发展脉络的视角探讨技术哲学经验转向所面临的问题，即通过对海德格尔存在论现象学立场与他在技术哲学研究方面采用的解释学方法论的矛盾的解析，讨论了技术文化批判经典理论存在的问题；以此为出发点，讨论了当下技术的文化研究在经验方法上的不彻底性，从而阐明了技术文化研究走向&切身化&经验方法的必要性；讨论了对技术展开&切身化&研究的基本思路，以此作为深化技术哲学经验转向的途径。

The Hellenistic has always been considered as the decline phase of speculative philosophy. Most literates think that the interest on epistemology and ontology in the classical tradition of Greek has been changed to the pursuit of serene soul during this period. Among them, the theory of Stoicism, especially the Mediation of Marcus Aurelius which is the representative of the late stoicism, in such trend of research, has also been identified as an ethic work.

晚期希腊一直被视为思辨哲学衰落时段，大部分学者认为在这个时期，希腊古典传统中对知识论、存在论问题的兴趣转向了对如何获得内心安宁的追求，其中斯多亚学派的学说，尤其是晚期斯多亚学派的代表马可·奥勒留的《沉思录》也在这样的研究倾向中被定位为伦理学的著作。

The paper further analyzes and explores the ontological origins of "The world becomes an image" and "Man turns intoasubject", which is of determining meaning to the basic process of modern history, and points out, it is the western two-value logical nature and the abstract subjective principle of "objective thinking", while grasping "the being" as an entitative "object", that cancels the actual historical nature, excludes and overshadows the whole sensible richness of man and man"s sensible existent area which can not be objectified so that the freedom to use reason turns into rigidified rational external coercive power, resulting in the loss of meaning world as "the root of human life.

论文进而分析探讨了对于现代历史的基本进程具有决定性意义的&世界成为图像&和&人成为主体&的存在论根源，从而试图指出：正是西方&对象性思维&的二值逻辑本性和抽象主体性原则，在其将&存在&把握成实体性的&对象&时，也就取消了本真的历史性，排除和遮蔽了不能被对象化的人类感性的全部丰富性和人的感性存在领域；致使运用理性的自由转变成僵化之理性的外部强权统治，进而导致作为人类生命之&根&的意义世界的失落。

In summary, the dissertation makes a profound study of traditional festivals with a new angle, visual field of philosophy and aesthetics, and mainly completes some work as follows: have a deep study of traditional festivals'phenomenon, discover the connotation of traditional festivals; explain the philosophical naissance of traditional festivals, analyze the dual-movement of time and its essential function to the logic process of traditional festivals'naissance; unfold the ontological foundation of traditional festivals, search out headstream of festival feeling which is rhythmized existence and experience of actual life, discuss the mode, character and significance of festival feeling; narrate the changes of traditional festivals in the process of modernization, explore the possible way of traditional festivals'transformation in modern society.

总之，本文从哲学美学这一崭新的视角对中国传统节日进行了深入的理论研究，主要完成了以下几个方面的工作：对传统节日进行了深入的现象描述，挖掘出了传统节日的文化内涵；阐释了传统节日的哲学发生，分析了时间的双重运动对于节日的逻辑生成的本质作用；发掘出了传统节日的存在论根基，寻找到了节日感的源头——节律化存在和实际生活经验，论述了节日感的表现形式、特质及其对于人生的重要意义；阐析了传统节日在现代化进程中发生的变化，探讨了传统节日在现代转型的过程中可能有的出路。

Do you know, i need you to come back

你知道吗，我需要你回来

Yang yinshu、Wang xiangsheng、Li decang,The first discovery of haemaphysalis conicinna.

1〕 杨银书，王祥生，李德昌。安徽省首次发现嗜群血蜱。