有理性的

Free will is content: Necessity is form. It is only by the analysis of the two sources of knowledge, standing to one another in the relation of form and content, that the mutually exclusive, and separately inconceivable ideas of free will and necessity are formed.

三、第三类根据是，我们对理性所必然要求的无穷无尽的因果关系的了解，而且为我们所理解的每一现象（因而也是人的每一次行动），作为以往的现象的结果和以后的现象的原因，应当有它的确定的地位。

Observe oneself primitive sincerity most in the abyss of the mind, from to listen to the sprouting of the life in being simple and elegant poem, experience the growth of the life from the happy symphony, realize the true essence of the life from deformation and perspectivity that are drawn, pay close attention to the existence of the life , savour course and meaning of the life from the wise thought of reason, everything is to appear through heart.

艺术作品不夸张就没有表现力，而夸张就必须有丰富的联想，章东新老师守住自己心灵深处最原始的情愫，从诗的淡雅中聆听生命的萌动，从乐的交响中体验生命的成长，从画的变形与透视中感悟生命的真谛，又从理性的哲思中关注生命的存在、体味生命的过程与意义，一切都是由心而出。

The first part states in a comprehensive way the research on Zhou Zuoren so as to define the purpose, methodology and significance of the dissertation. The second part analyzes the experience of Zhou's self-culture creation from a personal angle-Yue culture in Zhejiang gave Zhou a perceptual knowledge of folklore, while the idea of world folklore gave him a rational cognition of folk' culture. The combination forms a dual folklore. The third part observes Zhou Zuoren's examination of literarure from folklore's perspective as well as its pioneering significance. The fourth part explores in a further way Zhou's perspective of folk culture, and analyzes the method he has established to conduct literary criticism from the angle of folklore as well as his research on Chinese Culture. The fifth part analyzes the impacts folklore theory and folk culture have on the formation of Zhou' literary ideas, focusing more his folklore interpretation and humanism perspective about the origin and hist ory of literature, also his literary aesthetic standards about "ordinary humanism" and "loving amusement" from the position of folklore. The sixth part expounds Zhou's achievement in combining literature and folklore and explores the consistency of their focus on human, thereby presenting a complete picture of Zhou's literature. The last part generalizes the revelation drawing from the research done in this dissertation.

本文分为六章：第一章综述周作人研究的历史与现状，从而确定本文的研究目的、方法及意义；第二章从社会、时代背景、区域文化传统和个人文化选择的角度，阐释周作人选取民俗学视角观照文学的原因，侧重分析周作人自我文化建构的心路历程——浙江越文化传统的浸润给周作人以民俗学的感性认识，而世界民俗学的理念赋予他注重民间文化的理性精神；第三章考察周作人的民俗学研究及先锋意义；第四章进一步探讨周作人的民俗文化观，分析他确立的从民俗文化角度进行文学批评的方法，兼及他从民俗学视角进行的中国文化研究；第五章分析民俗学理论及民俗文化观在周作人文学思想生成中的影响，着重论述周作人关于文学起源和文学发展史的民俗学阐释、文学的民俗人性观，以及从民间立场出发所具有的"平凡的人道"、"有情的滑稽"等文学审美原则；第六章从创作实践方面，探讨周作人文学作品的民俗文化意蕴，进一步论述周作人将文学与民俗结合在一起的实绩，并揭示二者以"人"为核心的内在精神的一致性，从而呈现出周作人较为完整的文学风貌；最后是余论，指出这一研究的启示。

And to let us see, that even absolute power, where it is necessary, is not arbitrary by being absolute, but is still limited by that reason, and confined to those ends, which required it in some cases to be absolute, we need look no farther than the common practice of martial discipline: for the preservation of the army, and in it of the whole common-wealth, requires an absolute obedience to the command of every superior officer, and it is justly death to disobey or dispute the most dangerous or unreasonable of them; but yet we see, that neither the serjeant, that could command a soldier to march up to the mouth of a cannon, or stand in a breach, where he is almost sure to perish, can command that soldier to give him one penny of his money; nor the general, that can condemn him to death for deserting his post, or for not obeying the most desperate orders, can yet, with all his absolute power of life and death, dispose of one farthing of that soldier's estate, or seize one jot of his goods; whom yet he can command any thing, and hang for the least disobedience; because such a blind obedience is necessary to that end, for which the commander has his power, viz.

让我们看看，即使在绝对权力有必要的地方，也不会因为权力的绝对而变得肆意，而仍然受那个原因和目的的限制，在某些情况下要求权力是绝对的，我们只要看看军事纪律的普遍应用：为保护军队——这是与整个共同体一致的——要求对上级军官绝对的服从，这些命令即使非常危险或没有理由，不服从或表示异议也可以处死；然而我们知道，一个士官，他可以命令一个士兵冲向炮口，或坚守阵地，在这种情况下几乎必死，但是他也不能命令士兵交给他一个便士；一个将军，可以因士兵擅离岗位或没有遵守不顾一切的命令而处死，然而他也不能用他对生死的绝对权力而处置或夺走那个士兵一丁点儿的财产；虽然他能够对士兵下任何命令，稍不服从即可处死；因为对那个目的而言，这样的盲目服从是必要的，为着那个目的，即保护其余的人，指挥者拥有这种权力；但是处置士兵的财产与此无关。良好的人性，恰当的理性，和对上帝的信仰。

Customer segmentation is a critical step to the success of target or segment marketing. The effectiveness of customer segmentation depends on a good number of variables such as customers' demographic, behavioral, geographic, and psychographic characteristics. However, the huge combinations and correlations among variables make customer segmentation a challenging task, even with the aids of information technologies. The industry is desperate for effectual and powerful tool for excavating customer knowledge from the large accumulated data in the corporate database management system.

摘要顾客分群对於目标行销或市场切割的成功与否都是一个重要的关键步骤，顾客分群结果的优劣取决於其所采用的分群因子，顾客分群中常使用的分群因子有顾客的人口统计资讯、行为特徵、地理性资讯与心理方面的特徵等，然而，这大量与因子复合交错的资讯使得顾客分群成为企业的一个挑战，并且渴望寻求一个能够从大量累积的资料库系统中挖掘知识的工具。

So that this article will focus on the discussion about the goal of moral idealizing personality, the model of projective cognition and self- o bjective interpersonal relationship, an very strong sense of shame and obeying authority in Confucianism.

儒家思想中过份强调理性，贬低情感的&君子&&圣人&的理想人格的社会期待；&人人关系&将&己&作为人际关系中的一点，缺乏对个人承诺所致的&自我客体&式家庭人际关系；&己所不欲，勿施予人&&已欲立而立人&&己欲达而达人&的以&己&为出发点的认知方式；以及儒家&修齐治平&的奋斗目标、过份的耻感和权威崇拜均蕴含有明显的自恋趋向。

So that this article will focus on the discussion about the goal of moral idealizing personality, the model of projective cognition and self-objective interpersonal relationship, an very strong sense of shame and obeying authority in Confucianism.

儒家思想中过份强调理性，贬低情感的&君子&&圣人&的理想人格的社会期待；&人人关系&将&己&作为人际关系中的一点，缺乏对个人承诺所致的&自我客体&式家庭人际关系；&己所不欲，勿施予人&&已欲立而立人&&己欲达而达人&的以&己&为出发点的认知方式；以及儒家&修齐治平&的奋斗目标，过份的耻感和权威崇拜均蕴含有明显的自恋趋向。

No inference is here intended, that the laws, provided by the State against false and defamatory publications, should not be enforced; he who has time, renders a service to public morals and public tranquillity, in reforming these abuses by the salutary coercions of the law; but the experiment is noted, to prove that, since truth and reason have maintained their ground against false opinions in league with false facts, the press, confined to truth, needs no other legal restraint; the public judgment will correct false reasonings and opinions, on a full hearing of all parties; and no other definite line can be drawn between the inestimable liberty of the press and its demoralizing licentiousness.

我在这里丝毫无意于推论说，各州所制定的打击造谣中伤的出版物的法律不应付诸实施，凡有时间的人都可以借助法律的有益的强制手段来革除这些流弊，从而对公众道德和社会安宁作出贡献；但人们注意到这些实验旨在证明，既然真理和理性向来都能维护自己的阵地以反击与捏造的事实联袂而行的妄断臆说，因而只要新闻界服庸真理，就不需要另外的法律约束；公众在全面听取有关各方的意见后，自会做出判断，对虚假的推理和观点加以匡正；而且，在新闻界难以估量的自由和卑鄙悖德的肆无忌惮之间，实际也无法划出一条确切的界限。

There indeed are an abundant amount of anonymous ad hominem attacks from kobe lovers who don't corroborate their opinions, but if you ignore those and look at the rational posts, you'd understand too why the author's piece is also an unsubstantiated, undeveloped, and dishonest analysis- the only difference between the author's article and these anonymous posts you refer to is that the author's is 10 times longer and without the invectives.

这确实有很多匿名的带个人偏好色彩的攻击，这些言论来自科比的拥护者们，他们并不能说清自己的观点，但是如果你跳过这些去看那些理性的发言，你会明白为什么那个作者的文章是如此的五根据，未开化和分析多么不诚实——也许在作者和那些你所说匿名发言的的区别就在于，作者的言论是10倍的长，并且没有恶言。

But a Broom stick, perhaps you'll say, is an Emblem of a Tree standing on i ts Head; and pray what is Man, but a Topsyturvy Creature, his Animal Faculties p erpetually a Cock Horse and Rational; His Head where his Heels should be; grov eling on the Earth, and yet with all his Faults, he sets up to be an universal R eformer and Corrector of Abuses, a Remover of Grievances, rakes into every Slut' s Comer of Nature, bringing hidden Corruptions to the Light, and raises a mighty Dust where there was none before, sharing deeply all the while, in the very sam e Pollutions he pretends to sweep away: His last Days are spent in Slavery to Wo men, and generally the least deserving;'till worn to the Stumps, like his Broth er Bezom, he's either kickt out of Doors, or made use of to kindle Flames, for o thers to warm Themselves by.

或许你会说，一根扫帚把不过象征着一棵头冲下的树而已，那么请问：人又是什么？不也是一个颠倒的动物吗？他的兽性总是骑在理性的背上，他的头去了该脚应去的地方，总是在土里趴着。可是尽管有这么多毛病，他还自命为天下的改革家、除弊者、伸冤者，把手伸进人世间每个藏污纳垢的角落，扫出来一大堆从未暴露过的脏物，把原来干净的地方弄得尘土满天，非但没扫走脏物，还把自己弄得满身污垢。到了晚年，他又变成女人的奴隶，通常是一些最不堪的女人，直到他被折磨得只剩下一根枯枝，于是他也像他的扫帚老弟一样，或者是被扔出门外，或者是被拿来生火，用于温暖别人了。

On the other hand, the more important thing is because the urban housing is a kind of heterogeneity products.

另一方面，更重要的是由于城市住房是一种异质性产品。

Climate histogram is the fall that collects place measure calm value, cent serves as cross axle for a few equal interval, the area that the frequency that the value appears according to place is accumulated and becomes will be determined inside each interval, discharge the graph that rise with post, also be called histogram.

气候直方图是将所收集的降水量测定值，分为几个相等的区间作为横轴，并将各区间内所测定值依所出现的次数累积而成的面积，用柱子排起来的图形，也叫做柱状图。