授时

The backsight E1 indicated the south-end of the moonrise, giving a time symbol of 18-19 years.

这是一个集礼仪祭祀和观象授时为一体的建筑。

From the calendar reform of view, Xing Yunlu's work on the underlying mathematical principles of Shoushi Computus didn't go beyond the pattern of Chinese traditional calendrical astronomy, and he couldn't improve the precision of the Shoushi Computus.

从历法改革的角度来看，邢云路在立法原理方面的尝试并没有突破《授时历》的范式，对于历法推算精度的提高也没有产生实质性的影响，这为我们分析明末传统历法改革失败的原因提供了一个新的视角。

Most importantly, he also contrived a new procedure to generate the three-powered interpolation more straightaway than the original method used by the compilers of the Shoushi Computus.

与清代学者梅文鼎(1633-1721)和黄宗羲的工作进行比较发现，他们在《授时历》立法原理的研究方面，基本没有超出邢云路所做工作的水平，只是更加完善而已。

Xing Yunlu's GJLLK turns out to be the earliest work available now that incorporates in all mathematical rules underlying the computational algorithms of the shoushi Computus, which were thought to be the esoteric elements of the Shoushi Computus long lost in the Ming Dynasty.

对邢云路在《授时历》立法原理问题方面的工作进行讨论，指出：在明代传统历法发展长期停滞和《授时历》立法原理传承几乎完全中断的情况下，邢云路对这方面的知识进行了恢复。

Although Xing Yunlu pointed out the disadvantage in the Shoushi Computus and the Datong Computus at the same time, he deemed that the Shoushi Computus is the most exact calendar in the Chinese traditional ones. Therefore, Xing Yunlu believed on some degree that he would realize the revival of the traditional calendrical astronomy through resuming some astronomical algorithms of the Shoushi Computus.

指出，邢云路虽然同时指出了《授时历》和《大统历》中存在的一些问题，但是他还是认为《授时历》是中国古代历法中精度最高的一部历法，所以邢云路在很大的程度上将历法复兴的希望寄托在对《授时历》的恢复上面。

Before discussing Xing Yunlu's calendrical work, we reviewed the calendrical system of the Ming Dynasty and the status of the calendar crisis and the endeavor of reviving the traditional calendar made by the scholars Gu Yingxiang (1483-1565), Tang Shunzhi (1507-1560) and Zhou Shuxue (?1500-?1572) during the Emperor Jia Jing (1522-1566) in the Ming Dynasty. These scholars had paid attention to the underlying mathematical principles of Shoushi Computus, especially the method on arc and arrow in the geometry.

在讨论邢云路的改历活动之前，首先对明代的历法系统以及传统历法出现危机的状况以及明代嘉靖年间顾应祥(1483-1565)、唐顺之(1507-1560)、周述学(约1500-约1572)等复兴传统历法的努力进行讨论，指出：明代嘉靖年间学者的改历理念主要是注重讨论被钦天监历官忽视的《授时历》的立法原理问题，并对《授时历》弧矢术做了一些有益的探求工作。

Time-keeping is the foundation and core work of standard time service.

守时工作是授时服务的基础和核心内容。

As time-keeping is the core content of time service, therefore, the study on the important technique issues in time-keeping is of great importance.

标准时间的产生和保持是授时服务的核心内容，因此开展守时中重要技术问题的研究就具有重要的现实意义。

During the period of the activity of reforming the traditional calendar, Xing Yunlu only reformed the calendar according to the calendar idea established in his book Gujin Lüli Kao (GJLLK, Investigation into Harmonics and Calendrical Astronomy from Antiquity to the Present, c.1600). Combined with the analysis of Xing Yunlu's eclipse records collected from the Mingshilu (True Records of the Ming Dynasty) and Mingshi, we pointed out that Xing Yunlu's had not made ultimate improvement to the traditional calendar in his activity of calendar reform.

结合对邢云路在钦天监参预改历活动中预报日月食记录精度的分析，指出：以邢云路为代表的传统历法家在钦天监进行的历法改革总体来说起色不大，除在个别月食预报以及日食食分的预报结果上好于《授时历》的预报结果外，其他预报结果的精度均不如《授时历》，而且从总体上看邢云路新法的水平还不如当时行用的《大统历》，尤其是邢云路预报天启元年四月朔(1621年5月21日)日食出现差错而宣告了他依据传统历法进行改历努力的失败。

As to the detecting parts and hardware of zeitgeber, we adopt modelized designation, using different detecting models and collocating relative models of zeitgeber according to actual objects of study and requirements of experiments.

系统中检测部分和授时因子的硬件实现采用模块化设计，根据具体的实验动物和实验要求采用不同的检测模块并且配置相应的授时因子发生模块。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。