宗教的

Barth, The religions of India (London, 1882); Monier-Williams, Brahminism and Hinduism, or Religious Thought and Life in India (London, 1891); Idem, Hinduism (London, 1897); Idem, Indian Wisdom (London, 1876); Hopkins, The Religions of India (Boston, 1895); Dubois, Hindu Manners, Customs, and Ceremonies (Oxford, 1897); Gough, The Philosophy of the Upanishads and Ancient Indian Metaphysics (London, 1882); Deussen, Das System des Vedanta (Leipzig, 1883); Idem, Der Philosophie der Upanishads (Leipzig, 1899); Kaegi, The Rig-Veda (Boston, 1886); Oldenberg, Die religion des Veda (Berlin, 1894); Colebrooke, Miscellaneous Essays, 2 vols.

巴特，宗教的印度（伦敦， 1882年）；莫尼尔威廉姆斯， Brahminism和印度教，或宗教思想和生活在印度（伦敦， 1891年）；同上，印度教（伦敦， 1897年）；同上，印度智慧（伦敦， 1876年）；霍普金斯的宗教印度（波士顿， 1895年）；杜波依斯，印度教礼仪，海关和仪式（牛津， 1897年）；高夫，哲学的Upanishads和印度古代的形而上学（伦敦， 1882年）；朋友杜森，达斯系统公司韦丹塔（莱比锡， 1883年）；同上，明镜哲学Upanishads （莱比锡， 1899年）； Kaegi ，该钻机，吠陀（波士顿， 1886年）；奥尔登贝格，模具宗教之吠陀（柏林， 1894年）； Colebrooke ，杂文集，第2卷。

These, therefore, and the like, who attribute unto the faithful, religious, and orthodox, that is, in plain terms, unto themselves, any peculiar privilege or power above other mortals, in civil concernments; or who upon pretence of religion do challenge any manner of authority over such as are not associated with them in their ecclesiastical communion, I say these have no right to be tolerated by the magistrate; as neither those that will not own and teach the duty of tolerating all men in matters of mere religion.

所以，这些人及诸如此类，将自己归于有信仰，有宗教虔诚和正统一类，用通俗的话来说，对于他们自己，在与世俗相关的事情上，认为自己对他人拥有任何特有的权利或权力；或者以宗教为借口对那些宗教团体中与他们有异见的人要求任何方式的权柄，我认为：他们没有权利要求法官给与宽容；就像那种人没有权利要求宽容一样：他们在仅关宗教的事务上不承认和教导宽容所有人的职责。

After morals norm becomes independent social consciousness appearance, on the other hand together political norm, law norm, religious norm keep both and on the other hand again permeate politics, law, religion of composition, with this correspond, west of morals education, on the other hand independently come out from the social consciousness education, educate with political, legal system education, religion education mutually proceed together, permeate on the other hand and inevitably politics, law, religious educational composition.

道德规范成为独立的社会意识形态后，一方面同政治规范、法律规范、宗教规范并存，另一方面又渗透着政治、法律、宗教的成分，与此相应，西方的道德教育，一方面从社会意识教育中独立出来，与政治教育、法制教育、宗教教育相互并行，另一方面又不可避免地渗透着政治、法律、宗教教育的成分。

Deriving from its intimacy with the religion, the carnival human bodies unbridle their asceticism and break through the dualist acquisition in the western philosophy tradition; thus it embraces some essence of religious culture, a portion of"religious value"and sort of religious esthetics.

在巴赫金的狂欢理论中，由于同宗教的亲和关系，狂欢的身体是走出了禁欲的樊篱，突破了西方传统哲学的二元论认知，拥有了一种宗教文化内涵，一种"宗教价值"和一种宗教美学蕴涵。

Whosever honours his own religion and condemns other religions, does not indeed through devotion to his own religion, thinking "I will glorify my own religion".

那些只尊重自己的宗教而去诋毁其他宗教的人，的确出于对他自己宗教的虔诚，以为这样就是在颂扬他自己的宗教。

The Lynn White debate, which begun when White called for a rethinking of Christianity or its replacement by a nonWestern religion, has proved an obstacle to dealing with the environmental crisis The defense of Christianity that followed inhibited Asian and comparative environmental ethics in the West and did not produce environmentally useful results Whenever the relationship of religion and the environment was raised, the discussion quickly shifted to the issue of Christian responsibility for the environmental crisis The problem with the debate is that in many important ways, the White thesis is correct: Christianity is indeed responsible to a significant degree in that Christianity desacralized nature and it supported policies politically in the Middle Ages that encouraged now harmful human population growth and promoted science and technology, much of which has proved to be environmentally problematic There was nevertheless a second tradition of which Saint Francis of Assisi was a part that was environmentally friendly and that could be useful in rethinking Christianity environmentally It is however unlikely that Christianity will prove useful in the development of an environmental ethic in nonWestern countries or that nonWestern religions will succeed in producing an environmental ethic in the West It is therefore important that religious scholars move beyond assigning blame for the environmental crisis and find ways for the major world religions to help develop environmental ethics as best they can within their own cultural spheres

林恩怀特争论始于怀特关于对基督教进行重新思考或者由非西方宗教取而代之的呼吁。林恩怀特争论已经被证明成为处理环境危机的一个障碍。由此而起的对基督教的辩护制约了亚洲和其他比较环境伦理学在西方的发展，没有产生对环境有益的结果。无论何时，当人们谈及宗教和环境的关系的时候，讨论都会迅速转向有关基督教对环境危机责任的讨论。这一争论的关键在于，怀特的论文在很多方面是对的：基督教的确在相当大的程度上造成了自然的世俗化，并且在中世纪，基督教在政治上对现在看来有害的人口增长的政策提供了支持，促进了科学和技术的发展，很多诸如此类的政策已经被证明对环境是有害的。但是，基督教还存在另一种对环境友好的传统，Assisi城的&圣芳济&运动就是其中一例，这种传统也许对于从环境角度重新认识基督教是有益的。但是，对于非西方国家环境伦理的发展，基督教将很难能够有所作为，非西方宗教也不大可能成功地在西方产生出某种环境伦理。因此，对于研究宗教的学者们而言，重要的是要走出谁应该为环境危机受到指责的争论，找到世界各主要宗教如何在其各自的文化范围内对发展环境伦理提供最佳帮助的方法。

It demonstrates that religious belief of junior two student belong to the typical adhesion religion and that some characteristic of the interiorized religion appears on student in Senior two.

中学阶段是回族学生从遵从型宗教向内在型宗教过渡的时期，在初二学生身上表现出典型的遵从型宗教的特点，在高二学生身上出现内在型宗教的特点。

The religion of socialist society possesses five kinds of characteristic. The basic principles in dealing with the relationship between Chinese Party and personnel in religious circle are cooperation and coexist in politics and mutual respect in belief. Religious issues have been brought into the basic frame of two kinds of contradiction theory. After 1957, because of the increasing 'left' error, the course of exploring relation between socialist society and religion experienced a zigzag.

十一届三中全会以后，党和国家重新确立了解放思想、实事求是的思想路线，进行了宗教工作指导思想的拨乱反正，邓小平对社会主义社会与宗教的相互关系问题原则立场的阐述，以及根据邓小平的思想形成的《关于我国社会主义时期宗教问题的基本观点和基本政策》（即19号文件），进一步深化了全党对社会主义社会与宗教相互关系的认识，为从根本上解决宗教和社会主义社会的相互关系问题奠定了政策理论基础。

Catholicism theologists think all the things coming from Bible are holy, relative and absolute. There is fundamental difference between the religion life and religion doctrine. The real belief is reflected the love of God and neighbor. The description of God by human is limited and not completed.

天主教神学家认为，圣经的一切表述，无论宗教的、世俗的、还是伦理的，都既是神圣的又是人类社会的，既是绝对的，又是相对的；具体的宗教生活与抽象的宗教教义有着根本的差别，福音为教会在形成过程中的产物，圣经曾有过删改、补充与变动，真正的信仰应表现在爱上帝和爱邻人的耶稣伦理；世人对神性的表述是有局限而又不可能完善的；神学应否定存在与生命科学技术相截然对立的终极启示与永无谬误的权威；应建立一种人道宗教伦理或爱之宗教伦理，作为神学化的生命伦理。

Catholicism theologists think all the things coming from Bible are holy, relative and absolute. There is fundamental difference between the religion life and religion doctrine. The real belief is reflected the love of God and neighbor. The description of God by human is limited and not completed. The bioethical theory of theology should be built based on ethics of love or humanism.

天主教神学家认为，圣经的一切表述，无论宗教的、世俗的、还是伦理的，都既是神圣的又是人类社会的，既是绝对的，又是相对的；具体的宗教生活与抽象的宗教教义有着根本的差异，福音为教会在形成过程中的产物，圣经曾有过删改、补充与变动，真正的信仰应表现在爱上帝和爱邻人的耶稣伦理；世人对神性的表述是有局限而又不可能完善的；神学应否定存在与生命科学技术相截然对立的终极启示与永无谬误的权威；应建立一种人道宗教伦理或爱之宗教伦理，作为神学化的生命伦理。

On the other hand, the more important thing is because the urban housing is a kind of heterogeneity products.

另一方面，更重要的是由于城市住房是一种异质性产品。

Climate histogram is the fall that collects place measure calm value, cent serves as cross axle for a few equal interval, the area that the frequency that the value appears according to place is accumulated and becomes will be determined inside each interval, discharge the graph that rise with post, also be called histogram.

气候直方图是将所收集的降水量测定值，分为几个相等的区间作为横轴，并将各区间内所测定值依所出现的次数累积而成的面积，用柱子排起来的图形，也叫做柱状图。