是

Except Yuanqi , all things had form, boundary, sideand beginning and end.

他认为天地万物都是有形有象的，而作为宇宙本原的元气，则是无形无象的；宇宙间的具体事物都是有固定的属性，也要受到其他物的限制，而元气则是"混全之称"；一切具体事物都是有生有灭的，而元气则是无始无终、无生无灭的；元气的运动变化，聚散化生并不影响元气的总量，正如能量守恒定律一样；性也为元气所固有。

Many of the FOBs who came illustrated the extent to which I was indebted to my personal friends: Marsha Scott and Martha Whetstone, who organized my campaigns in northern California, were old friends from Arkansas; Sheila Bronfman, leader of the Arkansas Travelers, had lived around the corner from Hillary and me when I was attorney general; Dave Matter, my leader in western Pennsylvania, had succeeded me as class president at Georgetown; Bob Raymar and Tom Schneider, two of my most important fund-raisers, were friends from law school and Renaissance Weekend.

很多"比尔之友"也来了。他们的到场表明，我亏欠这些生活中的朋友太多太多。这些朋友包括玛莎。司科特、玛撒。韦特斯通、希拉。布朗夫曼、戴夫。马特、鲍勃。雷默、汤姆。施奈德。玛莎。司科特和玛撒。韦特斯通是我们在阿肯色州的老朋友，她俩组织了我在加利福尼亚州北部的竞选活动；希拉。布朗夫曼是"阿肯色旅行者"棒球队的领袖，我担任州检察长时，住在我们家那条街的街角；戴夫。马特是我在宾夕法尼亚州西部的竞选组织者，在乔治敦大学时，他曾接替我担任班长；鲍勃。雷默和汤姆。施奈德是我最重要的两名筹款人。这两个朋友，一个是我上法学院时认识的，一个是我参加"复兴周末"时认识的。

State regime construction means that state power collapses traditional local power structure, and sets up new political system and political culture, in order to realize regime's bureaucratization and rationalization. So the state regimes construction includes three respects: The first is state bureaucracy system construction, modern state regime depends on this system to promote state power.

国家政权建设是指国家权力不断瓦解传统地方权力结构，确立新的政治体制和政治文化，实现政权的官僚化和合理化的过程，它包含三方面的问题：一是国家官僚体制建设，现代国家政权是以官僚体制为工具来推行国家权力的，国家政权在官僚体制建设中形成新的规则和运行秩序，体现了新的国家与社会关系；二是国家能力建设，国家能力是指推行国家权力应具备的社会经济基础；三是合法性建设，将政治权力的行使变成"合法"权威，使国家权力的推行不至遭到民众的抵抗。

State regime construction means that state power collapses traditional local power structure, and sets up new political system and political culture, in order to realize regimes bureaucratization and rationalization. So the state regimes construction includes three respects: The first is state bureaucracy system construction, modern state regime depends on this system to promote state power.

国家政权建设是指国家权力不断瓦解传统地方权力结构，确立新的政治体制和政治文化，实现政权的官僚化和合理化的过程，它包含三方面的问题：一是国家官僚体制建设，现代国家政权是以官僚体制为工具来推行国家权力的，国家政权在官僚体制建设中形成新的规则和运行秩序，体现了新的国家与社会关系；二是国家能力建设，国家能力是指推行国家权力应具备的社会经济基础；三是合法性建设，将政治权力的行使变成"合法"权威，使国家权力的推行不至遭到民众的抵抗。

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 primary chaos, namely ultimately the Chinese thought.

天和道既是世界的可变易本质，也是对普世和谐的追求；仁是通过人性的修养追求社会冲突中的和谐，因此它意味着人应当保持思想自觉和行为克制，而社会应当对人关爱，这就是中庸；合和易是演化中的和谐，它是世界和思想的本质，作为思想，它也是人、自然和社会之间的交流；一是终极的完美，但也意味着死亡，只有在它自身的超越中它才成为浑沌之初，这就是终极意义的中国思想。

Knowledge kills action, for in order to act we require the veil of illusion; such is Hamlet's doctrine, not to be confounded with the cheap wisdom of Jack the Dreamer, who through too much reflection, as it were a surplus of possibilities, never arrives at action.

这绝不是患得患失，不，这是真知灼见，是洞观惨淡的真实，是熟思一切引起行为的动机，在哈姆雷特是如此，在醉境中的人也是如此。此时此际，一切慰藉都无补于事。

They expected blood, bones, gristle, sinews. They chew and chew, but the words are chide and chicle is indigestible.

它们期待的是血，是骨头，是软骨，是筋，它们嚼了又嚼，然而词汇是无味的树胶，树胶是无法消化的。

They expected blood, bones, gristle, sinews. They chew and chew, but the phrases are not chide and chicle is indigestible.

它们期待的是血，是骨头，是软骨，是筋，它们嚼了又嚼，然而Vocabulary是无味的树胶，树胶是无法消化的。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点："一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的" [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括："一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。"

Bi Ru gains the winning area preelection queen , the husband laughs at the handwriting that he writes on the gauze wrapping up the eye wound's learning to take the crown (if being that increasingly, front has given off crossroads for a long time) but he has explained that only lightly now in the ordinary time is green for the souvenir, angulus oris even be with faintly discernible circular measure; But have not come to give lessons after supposing that ding-dang MOMO loses being choosing qualification, face other people's inquiry he shut consider in a certain aspect leave a pet phrase behind leaving, stage leaves to be sleeping to see MOMO time the midday nap roar with laugh since complete water bleaches , he smiles spontaneously, as if being to have laid down one piece at heart large stone finally on the day; Suppose that northeast China is big when competing in third singles again, Qian falls for following the ball to have spoiled a glasses , see that green grass learns while he puts on the alternate mirror again entire the meeting being smiling at him holding up one's thumb in approval if you are up to meticulous words finds that: The unwilling increasingly front expression in one's eyes "V" hand signal is that ball is played with out by the chrysanthemum, but the thumb that another pricks up on hand does not have be pinned down by accepting others absolutely, in other words, that be to volunteer increasingly in the front , sincere oiling,...

比如获得地区预选优胜后，老头子笑话他包扎眼伤的纱布上写的字迹（如果是平时越前早就冒十字路口了）但此时他只是淡淡解释那是为了纪念青学夺冠，嘴角甚至是带着若有若无的弧度；又比如当MOMO失去正选资格后没来上课，面对其他人的询问他闭着眼丢下口头禅走人，但在天台上睡午觉时看到MOMO打完水漂大笑着离开，他又不禁莞尔，似乎是终于放下了心中的一块大石；再比如关东大赛第三单打时，乾为了救球摔坏了眼镜，当他重新戴上备用镜时看见青学全体对他微笑着竖起大拇指——如果你够细致的话会发现：眼神无奈的越前的"V"手势是被菊丸弄出来的，但另一只手上竖起的大拇指绝对没有受到他人的牵制，换言之，那是越前自愿的、真心的加油……诸如此类，不胜枚举。

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。