现实论

A footnote in Kahler's work (The Tirolian Compaign, Fantomadiscs, third issue, 2083, scr. 1099) refers those interested in Garudan psychism to a series of twentieth-century autobiographical novels written by a young anthropologist recording his attempts to enter into various states of altered reality through the guidance of an Yaqui Indian "man of power."

卡勒的著作（《泰洛星战役》——发表于《凡托玛碟环》2083年第三期，编号1099）中，一条脚注提及：对嘎鲁达"心灵论"有兴趣的人应参考二十世纪某位年轻的人类学学者撰写的系列自传体小说，小说记录了他通过一位雅基族印第安"能者"的引导，尝试进入各种另类现实状态的事件。

This article will state that the reason why during his late time all his books praised only women is to illustrate spirit of independency and free thinking, to transfer fellings to forget sufferings of reality, to express fellings of succeeding and defeatment, to self-test his academic degree.

但他晚年却用了大部分精力撰写《论再生缘》、《柳如是别传》两部专著，研究重心放在明清之际两个女子身上。本文认为他晚年&著书唯剩颂红妆&的原因主要在于：阐发独立精神、自由思想；移情忘现实之痛苦；抒发兴亡之感；自验学术深浅。

This article will state that the reason why during his late time all his books praised only women is to illustrate spirit of independency and free thinking, to transfer fellings to forget sufferings of reality, to express fellings of succeeding and defeatment, to self-test his academic degree.

但他晚年却用了大部分精力撰写《论再生缘》、《柳如是别传》两部专著，研究重心放在明清之际两个女子身上。本文认为他晚年&著书唯剩颂红妆&的缘故主要在于：阐发独立精神、自由思想；移情忘现实之痛苦；抒发兴亡之感；自验学术深浅。

In the background, some changes happened in the psychological research about which from the abstract research to the realistic, from the static research to the developmentary, from the close research to the opening, from the isolated research to the whole.

与此相应，当代心理学研究也有了新的发展：从&主体心理学&转变为&存在心理学&；从&独白的心理学&转变为&对话的心理学&；从&本质论的心理学&转变为&建构论的心理学&。心理学研究从抽象研究转变为现实研究；变静止研究为动态研究；变封闭研究为开放研究；变单向度研究为整体研究。

This chapter, by using the theory of public interests of the government control, control-capture theory, the theoretical model of the government control, the minimum government control theory construed the basic contents covered by the government control, and discussed the interactivity and the nonnegligible effects of the government control and the industrial development model. Theses theories provide the convictive constructions to some practical economic problems that cannot be satisfactorily constructed by the traditional economic theories. Thus it makes possible for us to look on the reasons for control rules formulated by the government and some other institutional problems in the industrial evolvement, and analyze the costs of the government control and the restrictive factors and significances of the institutional changes whereof in a never-before-used angle.

第二章分别从政府管制的公共利益论、管制俘获理论、政府管制的理论模型、最小政府管制理论等方面解释了政府管制所涵盖的基本内容，探讨了政府管制与产业发展模式之间的的相互关联和不可忽视的影响，这些理论对许多传统的经济理论难于很好地解释的经济现实问题给予了具有说服力的解释，使我们能够以新的视角来看待产业演进中由政府建立管制规则的理由和其他一些制度问题，分析政府管制的成本及其制度变革的制约因素和意义。

Comte, in particular, whose social system, as unfolded in his Systeme de Politique Positive, aims at establishing (though by moral more than by legal appliances) a despotism of society over the individual, surpassing anything contemplated in the political ideal of the most rigid disciplinarian among the ancient philosophers.

其中要特别指出孔德，他的社会思想体系，如他在&论现实的政治&一书中所展示的，目的就在于建立一种社会对个人的专制（虽然用道德的工具多于用法律的工具），竟超过了古代哲学家中最严格的纪律主义者在其政治理想中所曾思议到的任何东西。

A footnote in Kahler's work (The Tirolian Compaign, Fantomadiscs, third issue, 2083, scr. 1099) refers those interested in Garudan psychism to a series of twentieth-century autobiographical novels written by a young anthropologist recording his attempts to enter into various states of altered reality through the guidance of an Yaqui Indian "man of power."

卡勒的著作（《泰洛星战役》——发表于《凡托玛碟环》2083年第三期，编号1099）中，一条脚注提及：对嘎鲁达&心灵论&有兴趣的人应参考二十世纪某位年轻的人类学学者撰写的系列自传体小说，小说记录了他通过一位雅基族印第安&能者&的引导，尝试进入各种另类现实状态的事件。

Attributive monism disagrees with substantival monism in asserting that reality is ultimately composed of many things rather than one thing.

定语论不同意substantival论中声称的现实是最终组成的许多事情，而不是一回事。

Substantival monism ("one thing") is the view that there is only one substance and that all diversity is ultimately unreal.

Substantival论的观点，即只有一个实质内容，而且所有的多样性最终是不现实的。

Tylor's definition of primitive religion as Animism, a belief in spiritual beings, expresses his interpretation that the basis of primitive religion is the belief that detached and detachable vital forces make up a suprahuman realm of reality that is just as real as the physical world of rocks, trees, and plants.

tylor的定义中的原始宗教作为万物有灵论，相信鬼神，表达了他的解释是，根据原始宗教是相信超脱和可拆卸的重要力量，作出了一个suprahuman境界的现实是，正如真实的物质世界的石头，树木和植物。

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。