欧洲主义

"Centrism" or "Euro-centrism" has always been a key word in the research of intercultural communication, however, it has, to a great extent, been studied rather abstractly.

"中心主义"或"欧洲中心主义"是异质文化交流的关键词，但中心主义在更多的情况下却被抽象地加以研究。

It is the pursuit of the aestheticization of daily life that relates Oscar Wilde ' aestheticism to European dandyism .

而日常生活审美化的冲动，正是英国唯美主义作家奥斯卡·王尔德的唯美主义与欧洲纨绔主义风尚相融合的关键。

It is the pursuit of the aestheticization of daily life that relates Oscar Wilde ' s aestheticism to European dandyism .

而日常生活审美化的冲动，正是英国唯美主义作家奥斯卡·王尔德的唯美主义与欧洲纨绔主义风尚相融合的关键。

This article chooses the most prevailing authors as object from France, Britain, Germany, and Russia, including Jean-Jacques Rousseau, the Sentimentalism in Britain, William Wordsworth, Thomas Hardy,"The Yellow Book" Writers＆Ernest Dowson, Johann Wolfgang von Goethe, the Romanticism in Germany, Theodor Storm, Rudolph lindau, Ivan Sergeyevich Turgenev. In order to expound content arising and influence from European literature, this article demonstrates Yu Da-fu's preference to them, the factual relationship between Yu Da-fu and their productions, the choosing and accepting for their creativity style, the representation of sentiment in his creativity, and the guidance to his aesthetics and creativity from European authors and creations……Meanwhile, it is indicated that Yu Da-fu's sentiment is not simply duplication of European literature, but had its unique characters.

对郁达夫创作的感伤风格构成影响的欧洲作家有很多，本文着重选取最为明显的四国——法国、英国、德国与俄国的一些代表性作家作为论述对象，包括卢梭、英国感伤主义、华兹华斯、哈代、"黄面志"作家群及道森、歌德、德国浪漫派、施笃姆、林道、屠格涅夫，论证了郁达夫对他们的偏爱，郁达夫与他们的作品之间发生的事实联系，郁达夫对他们的创作风格的选择和接受，郁达夫的感伤风格在创作中的表现，欧洲作家作品如何指引郁达夫的审美与创作……由此得出本文的主要结论：郁达夫创作的感伤风格深受欧洲文学的影响。

This text mainly discuss Coleridge\'s poetry theories,combining his poetry work to carry on analytical,combing with analysis it\'s supernaturalism theories of the contents, commentting the relationship with nature and supernatural,imagination and supernatural, and from his three chief poems further concretely discussing the relationship of its creations of supernaturalism and philosophy,European literature tradition and west theology,so we can get the value of supernaturalism theories,and announce to the future generations of the influence and the meaning.

本文主要从柯氏诗歌理论出发，结合他的诗歌作品进行分析，试图对其超自然主义理论的内容进行梳理和分析，评析关于自然与超自然，想象与超自然的关系，并进一步从他的三首长诗入手具体论述其创作中所体现出的超自然主义与德国哲学、欧洲文学传统以及西方神学的关系，从而认识到他的超自然主义理论的价值，并最终揭示其对后世文学的影响和意义。

However, Japanese designers are more prefer to symmetric distribution rather than the dissymmetric pattern of the European constructivism, as the core symmetry is one of the components of the Japanese traditional designing. Consequently, they modulated the European constructivism by adding some of the simplified symbolic patterns, which are parts of the traditional designing, i.e. patterns of grass, animals and floras etc. into the Japanese constructive designing.

但是， 日本设计家更加喜欢对称化的布局，而不是构成主义非对称化的方式，中轴对称是日本长期的传统设计的组成部分之一，因此日本的设计对欧洲的构成主义进行了调整，把传统设计中一些简单化的象征性图案，比如花草、动物、植物纹样等等，都加入到日本式的构成主义设计中。

Moreover, since many feminist ideas can be traced to Saint-Simonianism, European historians' appreciation of later feminism in France and the United States remained limited.

因此，由于忽略了其女权主义思想可追溯至圣—西门主义，因此，欧洲史学家们对在法国和美国后起的女权主义运动的欣赏显得十分有限。

Moreover, since many feminist ideas can be traced to saint-simonianism European historians' appreciation of later feminism in France and the United States remained limited.

除此以外，由于许多女权主义思想可上溯到圣一西门主义；故而欧洲史学家对后起的法国美国女权主义的褒扬就显得十分偏狭了。

This is regrettable on two counts. By 1832 feminism was the central concern of Saint-Simonianism and entirely absorbed its adherents' energy; hence, by ignoring its feminism, European historians have misunderstood Saint-Simonianism.

這一遗憾体现在两个方面：到1832年，女权主义已经成为圣一西门学说的焦点，并完全吸引了其追随者的全部精力，因此，欧洲史学家忽略了其女权主义内容，便误解了圣一西门主义。

This is regrettable on two counts. By 1832 feminism was the central concern of Saint-Simonianism and entirely absorbed its adherents' energy; hence, by ignoring its feminism, European historians have misunderstood Saint-Simonianism.

这一遗憾体现在两个方面：到1832年，女权主义已经成为圣一西门学说的焦点，并完全吸引了其追随者的全部精力，因此，欧洲史学家忽略了其女权主义内容，便误解了圣一西门主义。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。