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Mu Si was a disciple of Monk Wu Jhun in Song Dynasty. Heavily influenced by Zen thoughts, Mu Si's paintings revealed profound Zen allegoric words.

宋代牧溪为当时禅僧无准和尚之弟子,其所绘作品深受禅学思想的影响,而画中透露出无限的禅机。

This is not in the form of conceptual thought but of pure and undifferentiated love.

这并不是概念化思想的形式,而是纯粹的与无分别的爱。

By focusing on the narrator Ishmael's analogy of human mind as "light" and "color", the main ways of interaction with Nature presented in the novel are incorporated into a whole to reveal the essential truth about Melville's vision of man-nature relationship that Nature is but a meaningless, amoral existence like the Spanish coin the Doubloon on the mast of Pequod, reflecting what the human mind inscribes on it; while human is a spiritual isolato in this colorless, atheistic world.

通过作为麦尔维尔代言人的叙述者伊什梅尔关于人的思想与"光"和"色"之间的类比,文本中隐含的对于自然的几种认识可以合成一个意义整体来揭示麦尔维尔关于人与自然的关系之观念的核心内容,即自然是无意义的,超道德的,就像钉在裴廓德号桅杆上的西班牙金币都布隆一样只会反射出人的思想对它的书写;而人类在这一无意义的无神的世界中只不过是一个精神上的孤独者,只能在人类自身的友谊与亲情之爱中寻找出路。

All the thoughts of our feebleness and unworthiness will be swallowed up in the wonderful assurance that He has said of human hearts:"This is my rest for ever; here will I dwell; for I have desired it."

我们所有软弱无价值的思想,都要被神奇妙的话所吞没。神提到人心时曾说:"这是我永久安息之处;我要住在这里;因为是我所乐意的"。

Cosette was, moreover, passing through that dangerous period, the fatal phase of feminine revery abandoned to itself, in which the isolated heart of a young girl resembles the tendrils of the vine which cling, as chance directs, to the capital of a marble column or to the post of a wine-shop: A rapid and decisive moment, critical for every orphan, be she rich or poor, for wealth does not prevent a bad choice; misalliances are made in very high circles, real misalliance is that of souls; and as many an unknown young man, without name, without birth, without fortune, is a marble column which bears up a temple of grand sentiments and grand ideas, so such and such a man of the world satisfied and opulent, who has polished boots and varnished words, if looked at not outside, but inside, a thing which is reserved for his wife, is nothing more than a block obscurely haunted by violent, unclean, and vinous passions; the post of a drinking-shop.

珂赛特并且正在经历那个危险时期,也就是女性没人指点、全凭自己面壁虚构的那个一失足成千古恨的阶段,在这种时候,孤独的年轻姑娘便好象葡萄藤上的卷须,不管遇到的是云石柱子上的柱头还是酒楼里的木头柱子,都会一样随缘攀附。这对于每一个无父无母的孤女,无论贫富,都是一个危机,一种稍纵即逝、并且起决定作用的时机,因为家财并不能防止错误的择配,错误的结合往往发生在极上层;真正的错误结合是灵魂上的错误结合,并且,多少无声无臭的年轻男子,没有声名,没有身世,没有财富,却是个云石柱子的柱头,能撑持一座伟大感情和伟大思想的庙宇。同样,一个上层社会的男人,万事如意,万贯家财,穿着擦得光亮的长靴,说着象上过漆的动人的语言,如果不从他的外表去看他,而是从他的内心,就是说,从他留给一个妇女的那部分东西去看他,便只是一个至愚极蠢、心里暗藏着多种卑污狂妄的强烈欲念的蠢物,一根酒楼里的木头柱子。

Yet he wasn't a scab or odd in his views

然而他却不是工贼,也无偏离的思想

It does not mean that entirely eliminating all actions and words is the unconditioned, the No-Thought!

这并不意味着完全消除所有的行动和言辞是无条件,无思想!

Chapter 4 'A Summary of Zhuang Zi's Poetic Thought', based on a'close reading'of thirty-three sections of Zhang Zi and the three parts'primordial thought'T's discourse'and'poetic living', systematically combs and interprets the basic framework of Zhuang Zi's poetic thought.lt starts from a'primordial thought' about a 'carefree life' that overcomes 'grief and 'heavy burdens'and obtains Toe's wisdom', and experiences a judgment of various discourses of man, a listening to the discourse of heaven and earth and a preception of 'Tao's discourse'. With this as a basis, a realm of 'poetic living' is attained: such a realm is rooted in a confirmation of 'useless use', a method of 'inaction',and an ideal state of 'floating by means of Tao-Te'.

第四章&庄子诗学思想述略&,主要通过对现存三十三篇的《庄子》的&文本细读&,围绕&本然之思&、&大道之言&、&诗化人生&三大板块,系统清理和阐释庄子诗学思想的基本框架:它从对于充满太多&悲恸&、&无奈&、&生存重负&的&荒诞人生&和与&体道智慧&相联系的可能的&自在人生&的&本然之思&出发,经由对各种&人言&的分辨、对&天地之言&的聆听、对&大道之言&的感领,最后通达逍遥无待的&诗化人生&之境——种植根于&无用之用&的确认,借助于&无为而观&的手段,通过&乘道德而浮游&的体验而通达的理想人生境界。

At the same time he had grown intellectually more sluggish and showed little inclination to develop new ideas.

同时,他在思想上故步自封,几乎无新的发展。

A t the same time he had grown intellectually more sluggish a nd showed little inclination to develop new ideas.

同时,他在思想上故步自封,几乎无新的发展。

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