民族和国家

The Chinese aid policy changed according to its third world policy. From 1950 to 1964, China offered aid not only to the North Korea and the North Vietnam invaded by the U.S., but also to the other countries carrying on anti-imperialism struggle.

从1950年至1964年，中国不但向遭到美国侵略的朝鲜和越南提供了大量援助，而且大力支援了其他正在进行反帝斗争的亚、非、拉国家。60年代中期以后，为了反对美国对一些第三世界国家的侵略，反击苏联不支持民族解放运动的政策，中国向大多数正在争取和维护民族独立的国家提供了援助。70年代以后，中国的第三世界政策表现出"以苏划线"的特点，中国不但向遭到苏联侵略或干涉的国家提供了援助，还支援了那些得不到苏联援助的民族解放组织。

Egoism and exclusionism of the English nation-state drives the English protest all the other powers that bind and restrict and threaten it. The English regards the activities of their colonial expansion abroad as a right, by which they might settle in some other abroad places unoccupied by other countries like Spain and Portugal etc. Beating the Spanish not only raises the English national confidence, but also clears the biggest obstacle hindering the English to expand their power abroad, and prepares favorable conditions for the construction and development of the British Empire in the Dynasty of the Stuart.

民族国家的利己性和排他性，驱使英国人反对包括罗马教皇、西班牙人、葡萄牙人、汉萨人等在内的外国势力对英格兰民族国家的束缚、限制与威胁；英国人把海外殖民扩张视为实现英格兰民族平等发展的神圣权利，他们在反对外国人的斗争中逐渐增强了民族意识和民族精神；打败西班牙人不但提高了英格兰民族的自信心，而且扫除了他们通向海外殖民扩张道路上的最大障碍，为斯图亚特王朝时期英国海外殖民贸易帝国的建立和发展准备了有利条件。

The theory presents a systematic reply to the question of how to seek ethnic liberation, cope with ethnic relationships, solve ethnic problems and promote ethnic development in our underdeveloped country, In addition, it provides a correct guiding principle about ethnic work and ensures the lay-down of a series of correct ethnic policies, which play a vital role in the promotion of liberation and development of all Chinese ethnic groups and in the keep-up and strengthening of ethnic solidarity.

在长期的革命和建设实践中，以毛泽东、邓小平、江泽民为代表的中国共产党人，把马克思主义民族理论与中国实际相结合，创造性地丰富和发展了马克思主义，卓有成效地创立了具有中国特色的民族问题理论，系统地回答了我们这样一个不发达的多民族国家，如何争取民族解放、处理民族关系、解决民族问题、促进民族发展的一系列基本问题，奠定了中国共产党做好民族工作的正确的指导思想，使我们党制定了一系列正确的民族政策，对于争取中华民族大家庭中的各民族的翻身解放和繁荣发展，以及维护和加强各民族之间的团结，起了十分重要的作用。

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，"国家"代替"帝国"，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

Technique development, basic facilities improvement and cost decline make "globalization" communication possible. 4. Globalization of communication technique aggravates the "unfairness" of international communication and leads to its different layers, classes and unbalanced distribution. 5. The end of "cold war" deconstructs the opposite between the East and the West, but not ends the difference between the South and the North and the "civilization conflict". 6. The population redistribution makes the traditional nations and countries in the relevant areas unstable and influences the original national cultural identity. 7."Globalization" communication deepens the alertness of national elite intellectuals, which makes them strengthen their sense of mission to keep and guard the spiritual home of national traditional culture (including traditional belief, value, cultural pattern and so on) that will be possibly subverted and maliciously remade. 8. The combination of "direction" and "strategy", or the speciousness makes big trans-national media corporations sweep away all obstacles and occupy the markets in the developing countries, in which have appeared the phenomenon of "narrations of traditional cultures tending to similarities". 9."Global village": myth or reality? 10. The difference of culture and ideology often causes the different understanding and value judgement to the contents of trans-national communication.

第一部分将中国国家电视文化安全问题放到"全球化"的大背景中加以考量，分别从以下18个维度展开论述：1、全球化语境与我们的抉择；2、与"全球化"同样历史悠久的"国际传播"；3、技术的进步和相关基础设施的广泛建立并不断完善以及使用成本的持续下降，使得"全球化"传播成了可能；4、传播技术的全球化，加剧了国际传播的"不平等"，导致了国际传播的层级性和不均衡分布；5、"冷战"的终结解构了东西对立，但却并未终结南北差异和"文明的冲突"；6、人口的重新分布使得相关区域的传统意义上的民族国家面临潜在的不稳定，并有可能影响到原来各个国家已经定型的民族文化认同；7、"全球化"传播加深了民族国家精英知识分子的戒心，"守望民族传统文化的精神家园"的使命感使得他们开始关注核心的"传统文化"（具体包括传统的信仰、价值观、文化模式等）的有可能被颠覆或被恶意改造；8、"方向"与"策略"的有机结合，使得大型跨国传媒公司所向披靡，在发展中国家屡屡得手，很多国家出现了"祖母的同质化"现象；9、"地球村"：神话还是现实？

The introduction first briefly reviews Western Europe\'s universal order of "recht" in middle ages: As independent political units, the city, the manor, the church parish, the ligeance and so on were set in a rank order, the relations between each rank were established in legal form, empire represented the highest rank, and simultaneously played an arbitrator\'s role, was the arbitrator of political units subordinated to the emperor. All of these ranks were placed in natural order created by God, thus, the Christianity religious doctrine had provided the final validity for the universal legal orders; then the symbiotic of the political evolution and the legal transformation will be discussed. Western jurisprudence resided in the Church during the middle Ages, after entering into modern era, resorted to the state."State" instead of "empire" became the basic concept of modem law, and new order of "recht" was bound to make legitimate argumentation for the nation; finally, the background and sketches of this article is explained. It will trace and analyze intrinsic evolution of the idea of legal order in the background of concrete politics--especially the geopolitics, inspects how the different nation-states split up from universal Christianly world and obtain their independence, inspecting differences of respective national path, the fit or unfit quality and the success or failure in this process.

导论首先简要回顾西欧中世纪大一统的法权秩序：作为独立政治单元的各城市、庄园、教区、领地等被镶嵌在一个等级秩序中，各个等级之间以法律的形式来确立相互之间的关系，帝国代表最高等级，同时扮演仲裁人的角色，是臣属其下的各个政治单元之间的仲裁者，而帝国等级又被安置在上帝创造的自然秩序中，因而，是基督教教义为大一统的法权秩序提供了最终的合法性；接着指出西欧政治演变与法权变革的共生性：西方法学在中世纪寄身于教会之中，进入近代以后则投靠了国家，&国家&代替&帝国&，成为近代法学构造的基本概念，新的法权秩序必然围绕民族国家展开；最后说明本文的论述方式和基本思路：本文将在具体的政治——特别是地缘政治——的背景中，追踪和解析法权观念的内在演变，由此进一步****不同民族国家内、异质的法权秩序如何从过去大一统的世界中分化剥离并获得独立，并试图检讨这一过程中不同民族道路的差异、优劣和得失。

It played an important role in civilizing and spiritualizing nomads and tribesmen, but it also encountered peoples already civilized, most notably those of China, where it interacted with the indigenous civilization, modifying its doctrine and behaviour in the process.

它在游牧民族和部落成员趋向开化与文明化的过程中，起到了重要的作用，不过它也遇见了已经存在高度发达的文明的国家，其中最著名的就是中国，在这里，佛教与当地文化进行了互动，并在此过程中对自身的教义与戒律进行了调整。

The existence of outer power stayed in Arab world destroys union of geography, society, economy, culture and spirits of Arab world, separates the connection of different regions, obstacles development of Arab unity movement which is thought to be outer factors. However, deeper reasons should be found in inner world. Inner reasons include that political structure of Arab world and deeply dispute weakens the base of Pan-Arabism movement. In local region, the thoughts of Religious Minorities and Sectarianism deny and destroy Arab nationalism movement and its premise-the sincerity of country. Some non-Arab nations pursuit the unity of theirs own not the whole Arab nations. Regional Nationalism and Islamism obstacle the development of Pan-Arab unity movement Weak sovereignty of Arab countries and diverse political rules weaken the political base of movement of Pan-Arab unity. Unbalance of economy, culture and base of society between different regions also lag the unified movement.

内因包括：阿拉伯世界的政治结构和王朝间的利益纷争削弱了泛阿拉伯统一运动的群众基础和民族基础；在局部地区，宗教少数派及其宗派主义思想不断地否定和破坏阿拉伯民族主义运动及其前提——对祖国的忠诚；阿拉伯世界中一些非阿拉伯民族的独立诉求挑战地区的统一；地区民族主义和伊斯兰主义阻碍了泛阿拉伯统一运动的开展；孱弱的国家主权限制了阿拉伯国家在民族事务上的能动性，而多样的政治体制则削弱了泛阿拉伯统一的政治建构基础；阿拉伯各地区或国家间经济、文化和社会发展的不平衡以及整体上的滞后削弱了泛阿拉伯统一运动的经济、文化和社会基础，等等。

The historical meanings of earlier Arab national movement are that: First, the rising of nationalism in Arab world pioneers a new routine different from traditional one; Second, the new conception of constructing country causes Arab people to be separated from formulation of religion / empire, and be immersed in construction onrush in neoteric world; Third, the grown-up of nationalism awakens and changes Arabs traditional idea, and adapts them to the new one of national development; Fourth, the thoughts of nationalism rebuilds Arab nation in the background of new era; Fifth, the babyish Pan-Arabism especially in King Era establishes development contrail of Arab world.

早期阿拉伯民族主义运动的历史意义：第一，民族主义在阿拉伯世界的兴起开辟了一条有别于传统的民族发展新路；第二，新型国家构建理念使阿拉伯人逐渐走出宗教／帝国范式，融入近代以来世界范围内的民族国家构建洪流；第三，民族主义的崛起唤醒和改造了阿拉伯人尘封已久的民族自我意识，使其适应新时期民族发展的需求；第四，民族主义思想在新的时代背景下重塑了阿拉伯民族；第五，早期特别是&王政时期&的泛阿拉伯主义运动虽然看起来显得那么稚嫩，但却奠定了阿拉伯世界的发展轨迹：在民族目标上，谋求民族独立或自由成为全民族各阶层的首要共识；在民族统一的问题上，独立的民族国家间的全面合作逐渐取代政治上的统一；在泛阿拉伯主义的另一面旗帜——巴勒斯坦问题上，巴勒斯坦战争预示着武力解决方案的失败，承认以色列、通过和平谈判的方式解决这一问题成为唯一的选择。

The heroes of the Chinese modern "growing-up novel" almost are the modern knowledge numerators whose spirit change can reflect the direction of the nation.

中国现代&成长小说&中成长的主人公基本上是现代知识分子，知识分子的精神变迁最能反映出时代发展的潮流和国家、民族前进的方向。

Neither the killing of Mr Zarqawi nor any breakthrough on the political front will stop the insurgency and the fratricidal murders in their tracks.

在对危险的南部地区访问时，他斥责什叶派民兵领导人对中央集权的挑衅行为。

In fact,I've got him on the satellite mobile right now.

实际上 我们已接通卫星可视电话了