李普曼

Lippmann's elitist theory of democracy as well as doubts about the ability of rational people, rational use of his attempt to solve the real needs, problems or crisis, I believe that human beings can use reason to control, design, monitoring social and political life in all its aspects, to build a good political order.

李普曼的精英主义民主论以及对民众理性能力的怀疑，使得他试图运用理性解决现实的需要、问题或危机，相信人类可以用理性来控制、设计、监视社会和政治生活的一切方面，建构良好的政治秩序。

Public Journalism had its long-time thinking, while it can be traced back to the debates of relations between press and democracy, which was a important topic in the early times of last century especially in the debates between Lippmann and Dewey.

公共新闻运动的理念有着深厚的思想渊源：它可以追溯到20世纪初期美国现代化进程中杜威和李普曼对于新闻与民主的关系的争论，也吸收了1940年代哈钦斯委员会关于新闻自由和新闻界社会责任的思想遗产，此外它也呼应了1980年代兴起的两种重要政治哲学思潮社群主义和商议民主理论。

Part of our weakness has been due to the philosophy of free speech we picked up, part to our slow emergence from, in Walter Lippmann's phrase, a minor craft to an underdeveloped profession

导致我们的弱点的部分原因是我们所遵循的言论自由哲学，另一部分原因--借用沃尔特·李普曼的话--是我们将新闻业这一雕虫小技发展成为一种发达的专业这一过程太慢。

Lippmann was the first writer to introduce the phrase "stereotype" into psychological realm, and which lately had become a key word of social psychology.

李普曼是最早将"刻板印象"这一词语借用到社会科学研究领域的人，是他最先将该词引入心理学研究，使之后来成为社会心理学的关键词汇之一。

Dewey , famously writing in 1927 in response to Walter Lippmann's The Phantom Public , argued against the limits of a narrowly transactional model of news, insisting on the importance not just of domains of public governance, but also of ''democracy as a social idea'' .

杜威在一九二七年为响应沃尔特李普曼的歌剧魅影公共，提出了著名理论：反对狭窄交易模型新闻的局限性，坚持重要的不仅是公共治理领域，而且是民主为社会想法这一说法。

Placing aside the concern for democracy's political machinery so central to Lippmann's critique,Dewey emphasized that democracies exist and are fostered in communities,and that ''communal life is moral, that is emotionally, intellectually,and consciously sustained'' .

放置所有关切民主得政治机制，以便对李普曼的批判。杜威强调道德是在行业中存在和发展的，是道义上的共同生活，是情感、智力、自觉的持续。

Hitherto, he may encourage himself with a remark by Walter Lippmann, this great reporter on the history of medium said on his birthday party of 70 years old: We take the outside-in and near-far exploration as our task, we elaborate, summarize, imagine and presume what are going on in the inside, what does its yesterday mean, what might its tomorrow mean?

至此，可用沃尔特·李普曼的一段话来勉励自己，这位美国传媒史上伟大的记者在他七十岁的生日宴会上说：我们以由表及里、由近及远的探求为已任，我们去推敲、去归纳、去想象和推测内部正在发生什么事情，它的昨天意味着什么，明天又可能意味着什么。

Walter Lippmann and George Kennan made similar arguments about Vietnam from the mid-1960s onward.

沃尔特·李普曼(译注：美国著名政治评论家)和乔治·凯南在六十年代中期也是这么看越南战争的。

The theories related to "imagery form" by Kundera,"the allegory of the cave" by Plato,"simulation environment" by Lippmann,"simulation, hyperreality and impedsion" by Baudrillard and others have explained it from different angles.

运用昆德拉的"意象形态"、柏拉图的"洞穴理论"、李普曼的"拟态环境"、藤竹晓的"拟态环境的环境化"、鲍德里亚的"仿真、超真实、内爆"等理论，可以对此进行不同角度的阐述。

American columnist Walter Lippmann' Public Opinion published in 1922 was a masterpiece which covered many disciplines such as journalism, mass communication, political science, social psychology and PR.

美国专栏作家李普曼1922年出版的著作《民意》一书是涵盖新闻传播学、政治学、社会心理学、公共关系学等领域的综合性的传世名著。

But we don't care about Battlegrounds.

但我们并不在乎沙场中的显露。

Ah! don't mention it, the butcher's shop is a horror.

啊！不用提了。提到肉，真是糟透了。