无生的

The reason the entrepreneur is an entrepreneur is that he has a strong desire of initiate enterprise .such desire is as same as the the one of drawer and author for inditement .the desire of an entrepreneur is to make things happen-to make things that never exist happen .the approach he chooses is action ,or operation .his pleasure lie in things done effectively and conclusion made correctly .it is money that turns his pleasure into substance .money is the sign of success ,but not motivity necessarily .to tes ...

企业家之所以成为企业家，靠的是开创事业的强烈的欲望，这种欲望同画家和作家的创作欲望并无二致。企业家的欲望是让事情以生，让从前未曾有的事情发生，他所选择的途径是行动，或者说是以营。他的乐趣在于看到事情办得有成效，决定做得正确。使他的乐趣变得实实在在的是金钱。金钱是成功的标志但未必是动力。检验这一点很简单：如果一个企业家突然得到他想要的那么多金钱，他会停止营业呢，还是会用这笔钱去发展经营？历史表明，企业家多半会去开拓新的经营活动。

That life comes with death is a fate common to all human beings One could observe the phenomenon of death but never understand its reality which explains why humans have had such a great fear of death Yet death remains a brutal fact after all and only with an adequate interpretation of it can human being face up to death The present dissertation is intended to explore ancient views on death in terms of three kinds of "life-seeking" attitudes: metaplasia resurrection and longetivity The primitives employed the collective myth-making to explain the riddle of death and create the belief in the "solidarity of life " Chuang-tzu accepted such a belief and developed in addition the idea of "qi" through his concept of "metamorphosis " In the period of Eastern Zhou it became popular to imagine dead people turning into ghosts and this brought out the idea of "soul " Yet is there another world after one dies?

有生必有死，是人类共同的命运。死亡的现象可以观察，但死亡的真相却是永远无解，因此人类害怕死亡。可是，死亡毕竟是一项事实，对它有所诠释，才能让人明白如何面对死亡。这篇论文希望探讨古人的死亡观，是以三种「求生」的态度：化生、复生，与长生，来进行讨论。原始人类集体创作神话来解释死亡谜团，透过「变形」此一律则，产生「生命一体化」的信念。庄子继承「生命一体化」的信念，他从「变形」的观念发展出「气」的观念，藉此说明他对於死亡的态度。东周时期，人死之后变成鬼的想法普遍流行，产生「魂魄」的说法。人死后是否会有另一个世界？

Panicle open, 10–30 cm; branches in distant whorls, capillary, flexuous, 5–15 cm, mostly unbranched, tipped by a raceme; racemes 2–5-noded with 7–13 spikelets, sometimes branched with up to 40 spikelets, disarticulating at maturity, one spikelet of a pair sessile, the other pedicellate; rachis internodes and pedicels slenderly clavate, margins ciliate, hairs 0.7–1 mm. Spikelets 4.5–5 mm; callus hairs ca. 1 mm; lower glume lanceolate, thinly pilose, veins smooth below middle, scaberulous above, apex acuminate; upper glume ciliate on margins, acuminate or emarginate and mucronate; lower floret sterile, palea reduced; upper lemma 2-lobed to middle; awn 5.5–8 mm.

圆锥花序打开，10-30厘米；在远轮生方面的分枝，发状，，5-15厘米，多数不分枝，被总状花序端部； 7-13小穗2-5有节具的总状花序，40小穗的有时分枝具可达，成熟时脱节，一对无梗，另一个的一小穗；棍棒状的轴节间和花梗slenderly，边缘具缘毛，头发0.7-1毫米小穗4.5-5毫米；胼胝体毛约1毫米；披针形，稀疏具柔毛的下部的颖片，脉平滑的中间以下，在上面微糙，先端渐尖；在边缘上具缘毛的上面颖片，渐尖的或微缺和短尖；不育的下部小花，退化的内稃；上面外稃2裂的至中部；芒5.5-8毫米花粉囊2-3毫米。

To daffodilsrobert herrick 咏黄水仙花罗伯特·哈里克 fair daffodils,we weep to seeyou haste away so soon;as yet the early-rising sunhas not attain'd his noon.stay,stay,until the hasting dayhas runbut to the even-song;and,having pray'd together, wewill go with you along.we have short time to stay, as you;we have as short a spring;as quick a growth to meet decay,as you,or anything.we die,as your hours do,and dryawaylike to the summer's rain,or as the pearls of morning's dew,ne'er to be found again.

美的黄水仙，凋谢的太快，我们感觉着悲哀；连早晨出来的太阳都还没有上升到天盖。停下来，停下来，等匆忙的日脚跑进黄昏的木暮霭；在那时共同祈祷着，在回家的路上徘徊。我们也只有短暂的停留，青春的易逝堪忧；我们方生也就方死，和你们一样，一切都要罢休。你们谢了，我们也要去了，如同夏雨之骤，或如早上的露珠，永无痕迹可求。

It is argued that the interplay of lack and excess in Pai Hsien-yung results in a metonymical narrative of desire in which relations of the subject and the object can never be reciprocal and thus are destined to be reenacted in an endlessly renewable cycle of appetite and anxiety in the storytelling process.

二者之间的吊诡关系正说明了白先勇的欲望叙事建基於主体与客体的永远无法交融，只能是一波推向一波的欲望徵逐，一个永无止尽及无偿的循环。这欲望的徵逐循环在白先勇不但是个主题，更是促生整个叙事活动的原动力。它不但决定了叙事发展的模式，也启动了每次书写的开端。

Basal leaves 5--10; petiole 2--6 cm; blade ternate, or sometimes simple, pentagonal or broadly ovate in outline, 0.6--1.5 × 1--2.4 cm, thinly papery, subglabrous or abaxially puberulent; leaflets petiolulate, rhombic, 2- or 3-lobed or 2- or 3-partite, sometimes 1--2 × 3-sect and with ultimate segments lanceolate-linear; central lobe rhombic-obovate, 3-lobed or 3-partite.

基生叶5-10；叶柄2-6厘米；叶片三出，或者有时单，五边形的或宽卵形轮廓的， 0.6-1.5 * 1-2.4 厘米，薄纸质，近无毛或背面被微柔毛；小叶具小叶柄，菱形的，2或3裂或2或3 分裂的，有时1-2×3全裂并且具末回裂片的有时披针形线形的；中央裂片菱形倒卵形，3浅裂或分裂。

Leaves toward base of stem: petiole ca. 0.8-1.3 cm, tomentose, prophyll up to 1/2 as long as petiole; leaf blade ovate or narrowly ovate, 10-18 × 5-10 cm, papery, glabrous to abaxially tomentose, adaxially pilose along veins, base cordate, oblique, apex acute or acute-acuminate; veins 9, apical pair arising 1-3 cm above base, others basal; reticulate veins conspicuous.

约的对于scircapetiole的基部的叶0.8-1.3厘米，被绒毛，先出叶可达1/2的倍于叶柄；叶片卵形或狭卵形， 10-18 * 5-10 厘米，纸质，无毛到背面的被绒毛，正面具柔毛的沿脉，基部心形，偏斜，先端锐尖的或锐尖尖；脉9，出现的顶端的对超过基部1-3厘米，其它人基部；网脉明显穗状花序对生。

The author concludes that, Taoism analyses the relationship between man and nature at the angle of ontology, or "Tao creates everything", proves the value and power of everything existing, which can be concretized as "advocate nature, respect the law of nature","everything is equal without noble or mean"","treat everything well, respect life","protect natural resources, keep ecological balanceand such other regulations of ecological ethics, and whose exploring scope nearly involves all basic theoretical issues of ecological ethics.

道教生态自然观、道德观从&道生万物&的本体论角度，分析了人与自然的关系，论证了自然万物存在的价值和权力，具体化为&崇尚自然，尊重自然规律&、&物无贵贱，万物平等&、&善待万物，尊重生命&、&保护自然资源，维持生态平衡&等一系列生态伦理规则，其探讨的范围几乎涉及到生态伦理学的所有基本理论问题，故道教的生态伦理观有着内在的独特理论体系，并且具有较强的道德实践意义。

The sentimentalities were that all men in political right were created equal; that governments derive their just powers from the consent of the governed, and are instituted to secure that equality; that every people － not every scattering neighborhood or settlement without organic life, not every portion of a people who may be temporarily discontented, but the political being that we call a people － has the right to institute a government for itself and to lay its foundation on such principles and organize its powders in such form as to it and not to any other people shall seem most likely to effect its safety and happiness.

这些原则是：人类生而平等；政府的正当权力是经被统治者同意而产生的，正是为了保障这种权力，人们才建立政府；每个民族──这里指的不是无组织分散的街坊或村落，也不指人民中一部分暂时感到不满的人，而是指作为一个政治实体的民族──都有权利建立自己的政府，而政府所依据的原则和用以组织其权力的方式，必须使人民认为这样才最可能保障他们的安全和幸福。

And see no end to the landscape,new objects presenting themselves as we advan ce;so,in the commencement of life,we set no bounds to our inclinations.nor to the unrestricted opportunities of grastifying them.we have as yet found no obs tacle,no disposition to flag;and it seems that we can go on so forever.we look round in a new world,full of life,and motion,and ceaseless progress;and feel in ourselves all the vigour and spirit to keep pace with it,and do not foresee from any present symptoms how we shall be left behind in the natural course o f things,decline into old age,and drop into the grave.it is the simplicity,and as it were abstractedness of our feelings in youth,thatidentifie s us with nature ,and(our experience being slight and our passions strong)delu des us into a belief of being immortal like it.our short-lives connexion with existence we fondly flatter ourselves,is an indissoluble and lasting union-a h oneymoon that knows neither coldness,jar,nor separation.as infants smile and s leep,we are rocked in the cradle of our wayward fancies,and lulled into securi ty by the roar of the universe around us0we quaff the cup of life with eager h aste without draining it,instead of which it only overflows the more-objects p ress around us,filling the mind with their magnitude and with the strong of de sires that wait upon them,so that we have no room for the thoughts of death.

此时，但觉好风光应接不暇，而且，前程更有美不胜收的新鲜景致。在这生活的开端，我们听任自己的志趣驰骋，放手给它们一切满足的机会。到此为止，我们还没有碰上过什么障碍，也没有感觉到什么疲惫，因此觉得还可以一直这样向前走去，直到永远。我们看到四周一派新天地——生机盎然，变动不居，日新月异；我们觉得自己活力充盈，精神饱满，可与宇宙并驾齐驱。而且，眼前也无任何迹象可以证明，在大自然的发展过程中，我们自己也会落伍，衰老，进入坟墓。由于年轻人天真单纯，可以说是茫然无知，因而将自己跟大自然划上等号；并且，由于经验少而感情盛，误以为自己也能和大自然一样永世长存。我们一厢情愿，痴心妄想，竟把自己在世上的暂时栖身，当作千古不变、万事长存的结合，好像没有冷淡、争执、离别的密月。像婴儿带着微笑入睡，我们躺在用自己编织成的摇篮里，让大千世界的万籁之声催哄我们安然入梦；我们急切切，兴冲冲地畅饮生命之杯，怎么也不会饮干，反而好像永远是满满欲溢；森罗万象纷至沓来，各种欲望随之而生，使我们腾不出工夫想死亡。

This one mode pays close attention to network credence foundation of the businessman very much.

这一模式非常关注商人的网络信用基础。

Cell morphology of bacterial ghost of Pasteurella multocida was observed by scanning electron microscopy and inactivation ratio was estimated by CFU analysi.

扫描电镜观察多杀性巴氏杆菌细菌幽灵和菌落形成单位评价遗传灭活率。