思想上

1The thought of Anti-Manchu is the main thread of his nationalism.(2)The thought of Anti-imperialism is a very important part of his nationalism.(3) State system of nationalist thinking is the thinking of the reaction of the system(4) keeping "national essence" is its national ideology in a concentrated expression of academic.

第四部分着重分析章太炎民族主义思想的主要内容、"反满反帝"是章太炎民族主义思想的主线，国家政体思想是其民族主义思想在制度上的体现，保存"国粹"是其民族主义思想在学术上的集中体现。

The Heaven and the Way is the both the changeableness of the universe and the thought to pursue harmony in the world; The Humanity is the thought to pursue harmony in the conflict society by culturing mind, which means a real person must be of disenchantment in thought and self restraint in behavior, and the society is of solicitude for human, all that is the ZhongYong; The Unifying and the Changing is the harmony in evolvement, the essence of the universe and thought;as a thought, it is the Way of communication between human and nature or society; The one is ultimate perfection but that means death, only in its own transcending it becomes the the primary chaos,namely ultimately the Chinese thought.

本文中使用的中国思想区别于一般使用的"中国传统思想"，中国思想具有的自身的本体性意义，它不同于对一般的思想观念的研究，不是研究它所表达的内容的特点和性质，也不是指某种具体思想观念的产生和发展的演变，而是指思想自身作为动力性本质的本体性存在过程；"中国传统思想"则具有它所指称的历史内容，是指中国文化历史进程中具体的思想脉络，当然"中国传统思想"也有概念自身特定的研究意义，但那是建立在全部历史内容的基础上，用来表达中国历史自身的精神特质。

He integrated the ideological essence of Confucianism, Buddhism and Taoism, and used the " Natural kindniss " to express the Innateknowledge ontology, which composed his ontology theory ; He took this "Natural kindniss" as the basic of his theory, to pursue the Humanity realm which claim "One Unity of All Things" and the Easefulness realm which claim "free and easy", he thought both the two realms have the same mean, and finally proposed the theory of realm. On the Effort theoretically, Luo Jinxi emphasized "all lays down and breaks the unreal ontology theory", to fit the Natural kindniss in the just moment .He fused the Effort and the Ontology , which made the two together. As to the theory of "Awakening Oneself by discreet on One"s Own","The investigation of things" and "Filial piety and fraternalduty, Luo Jinxi also put forward an especial theory which made his thought into a perfect system and reached an extensive and proficient realm.

他融合儒释道的思想精华，用"赤子之心"来表述良知本体，构成其思想的本体论学说；并以此赤子良知为理论基点，追求"万物一体"之仁的境界与"生意活泼，了无滞碍"的洒脱之乐的境界，认为仁之境即是乐之境，乐之境即是仁之境，最终提出追求仁乐合一境界的境界论思想；在工夫理论上，罗近溪强调"放下一切、打破光景"，顺适赤子良知之当下状态，将工夫融释在良知本体中，即工夫即本体，即本体即工夫，表现出一种无工夫之工夫论；在关于慎独、格物、孝悌慈等论题上，近溪也提出了极具理论特色的观点，使其思想形成了一卓然圆熟的体系，达到了一"博通圆融"的境地。

Chapter one is "Introduction". On the basis of summarizing the history of the study of the pictophonetic characters, we suppose some theoretical principle, such as the principle of the correspondence between the form and the meaning of the individual graph of Chinese characters, the principle of the total graphs of Chinese characters being a character-formation system, and the principle of the optimum development of the character -formation system in the history, and som analytic methods, such as the methods of structrue-function analysis, form-position analysis and meaning factor analysis, in the study of the pictophonetic characters. Chapter two is titled"General knwledge of the pictophonetic character." We discuss their origins, nature and some standards of distingnishing them, introduce the knowledge about the editions of SHUO WEN JIE ZI, analyse the functions of the modules of pictophonetic characters in detail, discuss concretely the function of phonetic graphs showing origins and pronunciations, the function of meaning graphs showing meanings and analogies, and the function of distinguishment when the two kinds of graphs are conbined. Chapter three is"The system of meaning graphs of Xiao Zhuan system."After we describe the structure of the meaning graph system, the relations between meaning graphs, the distributions of the function of meaning graphs showing meanings, and the frequency of all this kind of graphs, we get a table of all meaning graphs, a table of the frequency. Chapter four is"The system of phonetic graphs of Xiao Zhuan system."We describe the structure of the phonetic graph system, the relations between phonetic graphs, and between their function showing origins and their function showing pronunciations, and their frequency, then we get ageneral table of phonetic graphs and table of their frequency. Chapter five is "conclusion". We think that systematical methodology is useful in describing and analysing the formation system of Chinese characters. The methodology is adaptable in describing the formation system of modern Chinese characters as well as the historical character systems, adaptable in describing horizontally as well as comparing vertically. Only when we finish the systematical vertical compare on the base of systematical horizontal decription, could we know the true history of the system of Chinese characters, recover the rule of the system's development, and supply the theoretical supports for the scientifical arrangement of modern Chinese characters.

第一部分—绪论，在总结形声字研究历史状况的基础上，提出了研究形声系统的理论原则和分析方法，即汉字个体字符形义统一的思想，汉字字符集合构形系统的思想，汉字构形系统历史演变系统优化的思想等三项理论原则和结构功能分析法，形位分析法，义素分析法等三种分析方法，还扼要地介绍了具体的工作程序和论文的主要内容；第二部分—形声字概述，论述了形声字的来源、性质和鉴别标准，介绍了对《说文解字》正篆形声字说解中的传抄讹误，版本异文，说解错误校勘和考证的经过，详细分析了形声字构件的功能，具体讨论了声符的示源功能与示音功能，义符的示意功能与类化功能以及声符与义符组合中的相互区别功能；第三部分—小篆字系的义符系统，从义符系统的构成、义符间的相互关系，义符示意功能的分布及义符的构字频度等不同侧面，对义符系统进行了全面的描写，产生了义符总表、义符间意义关系总表和义符构字频度总表；第四部分—小篆字系形声字的声符系统，从声符系统的构成、声符间的相互关系，声符的示源功能与示音功能的关系以及声符的构字频度等不同侧面，对声符系统进行了全面描写，产生了声符总表和声符构字频度总表；第五部分—结束语，在全面测查小篆字系形声字的基础上，对研究汉字的方法和现代汉字发展方向的问题提出了一些看法，认为系统论的方法是描写和分析汉字构形系统行之有效的方法，系统论方法，不仅适用于历史上文字系统的描写，也适用于现代汉字构形系统的描写，不仅适用了断代描写，也适用于历史比较，只有在对汉字断代系统描写的基础上进行系统的历史比较，才能认清汉字系统历史演变的真相，揭示汉字系统发展的客观规律，为科学地整理现代汉字提供理论上的依据。

Jiang Zemin"s theory of ideological political work has affluent contents and abundant opinions. On the basis of extensive reading, analyzing, inducting, researching on Jiang Zemin"s report about ideology political work and important document of the third central leadership, using system analyzing method, com out the main ideas. That is with regard to rank and function of ideological political work, objective and tack of ideological political work, object of ideological political work, principle of ideological political work, basic content of ideological political work, method of ideological political work, leading of ideological political work.

江泽民思想政治工作学说内容丰富，观点众多，在大量阅读、分析、归纳、研究江泽民关于思想政治工作的重要文献的基础上，经过了系统分析与梳理，主要阐述了关于思想政治工作的地位与作用，关于思想政治工作的目标与任务，关于思想政治工作的对象，关于思想政治工作的原则，关于思想政治工作的内容，关于思想政治工作的方式方法，以及关于思想政治工作的领导几个方面的具体内容。

Whatever they borrowed, this pessimism they did not borrow -- not from Greek thought, which was a joyous acknowledgment of and homage to the beautiful and noble in this world, with a studied disregard of the element of sorrow; not from Egyptian thought, which did not allow its elaborate speculations on retribution and judgment in the netherworld to cast a gloom on this present existence, but considered the universe created or evolved under the presiding wisdom of Thoth; not from Iranian thought, which held to the absolute supremacy of Ahura Mazda and only allowed Ahriman a subordinate share in the creation, or rather counter-creation, of the world; not from Indian Brahminic thought, which was Pantheism pure and simple, or God dwelling in, nay identified with, the universe, rather than the Universe existing as the contradictory of God; not, lastly, from Semitic thought, for Semitic religions were strangely reticent as to the fate of the soul after death, and saw all practical wisdom in the worship of Baal, or Marduk, or Assur, or Hadad, that they might live long on this earth.

无论他们借来的，这悲观，他们并没有借用-而不是从希腊思想，这是一个欢乐的承认和致敬，向美丽的和高尚的在这个世界上，一个研究无视元素的悲哀；并非来自埃及的思想，不容许其拟订的揣测对报应和判断，在地狱投忧愁就这本存在，但认为宇宙的创造或演变下，主持会议的智慧，透特；不是来自伊朗的思想，举行以绝对优势的阿胡拉马自达和只允许ahriman下属分享在创造，或者更确切地说，反创造，整个世界的；不是从印度brahminic思想，这是泛神论单纯和简单，或上帝在住家，在NaY查明，宇宙，而不是宇宙现有的作为矛盾的上帝；没有，最后，从反犹思想，为犹太人的宗教是奇怪的沉默，以命运的灵魂，死亡后，看到所有实际可行的智慧，崇拜巴力，或马尔杜克，或杆，或哈达，他们可能活，只要这个地球上。

University ideology and politics educational practice idea on " people first ", must pay close attention to thought characteristic of university student, lead and meet psychology of university students' needs as the starting point; Pay attention to individual character develop, train initiative spirit, mould subject personality, promote personality perfect as goal of ideological and political education; Hold the entity, level and ideological and political education principle respected; Press close to reality on the educational content, reflect the characteristic of the time; Inculcates and dredges to unify on the method, the emotion is unified with arguing, teach by precept and teach others by his own example to unify ; Establish the teacher-student relationship with equal democracy on the subject ; Improve educator's quality through strengthening subject consciousness , strengthening subject quality at the same time , set up the ideological and political education team of the expert type.

高校思想政治教育实践&以人为本&的理念，必须把关注大学生的思想特征，引导和满足大学生的心理需要作为出发点；把注重个性发展、培养创新精神，塑造主体人格、促进人格完善作为思想政治教育的目标；把握主体性、层次性和尊重的思想政治教育原则；在教育内容上贴近实际，体现时代特征；在方法上实行灌输与疏导相统一，感情与说理相统一，言教与身教相统一；在主体上建立民主平等的师生关系；同时要通过强化主体意识、强化主体素质来提高教育者自身素质，建立专家型的思想政治教育队伍。

This paper is divided into five parts: the first part focuses on the currentsituation of research, process of his thoughts and his determination to put it to practice.Thought this part, we can understand the background of his constitutional philosophy;In the second part, We recognize his ideological foundation, describe the awarenessand understanding of his culture about East and West, research his background of thecultures about East and West; In the third part, the writer discuss the history ofevolution about Zhang Junmai constitutional philosophy, describe the process, that isfrom Eucken's philosophy to kant's philosophy. In this process, we understand therole and significance of Zhang Junmai constitutional philosophy in building ademocratic constitutional government; Part IV , in which the writer describes thecharacteristics of Zhang Junmai constitutional philosophy, is important; In the end, thewriter thinks that Zhang Junmai political appeal hadn't achieved at the ideal result thathe expected, but, there were some reasonable factors contained in his thoughts, thatwhat we shouldn't be abandoned but be utilized and developed when constructing themodern nation.

本文主要分为五个部分，在绪论中主要叙述了张君劢宪政哲学思想之研究现状以及张君劢宪政思想历程，把张君劢的宪政活动和思想认识做出了初步的概括，使我们能更加清楚的理解他的宪政哲学思想背景；第二部分主要是对其宪政哲学思想形成之基础进行归纳与总结，叙述张君劢对中西文化的认识和理解，研究其宪政哲学思想之中西文化的理论背景；第三部分则是对张君劢宪政思想之哲学演变的探讨，叙述了其宪政哲学思想从倭伊铿哲学转向康德哲学的演变过程，从其思想演变过程来理解张君劢宪政哲学在中国民主宪政建设中的作用和意义；第四部分主要是从张君劢各种宪法草案以及宪政活动中概括其宪政哲学思想之特征，从而得出其民族意识、德法合一与精神自由的宪政哲学核心内涵，并且在时代的背景下对其社会主义思想与马克思主义社会主义观进行了比较研究；第五部分则是对张君劢宪政哲学思想的一种再认识，指出了其宪政哲学思想在当代仍饱含着建设性的意义，并且赞同其复兴儒家文化的主张，认为这一主张在当代社会发展中仍有十分巨大的现实意义，在这些认识基础上，笔者认识到我们仍要保持一种批判与继承的态度去看待张君劢宪政哲学思想。

The differences between the thinking in Byzantium and the west were most profoundly highlighted with the Great Schism, the division of Christendom.

拜占庭和西方各国思想上最显著的区别莫过于教會大分裂——基督教世界的大分裂。

Since the Kamakura era, were ideologically "have some tea health in mind" the impact will be enshrined as a panacea of tea is increasingly common.

自镰仓时代开始，在思想上受到《吃茶养生记》的影响，将茶尊奉为灵丹妙药的情况越来越普遍。

For a big chunk of credit-card losses; the number of filings (and thus charge-off rates) would be rising again, whether

年美国个人破产法的一个改动使得破产登记急速下降，而后引起了信用卡大规模的亏损。

Eph. 4:23 And that you be renewed in the spirit of your mind

弗四23 而在你们心思的灵里得以更新