知识份子

This chapter is divided into three sections, section I, as a "Creative intention of practical", which runs through the Qing Dynasty,"Lao Zi" annotation in the face of "Dao De Jing", and to explore the practical in the point of view of social values; The second section as "The study of the inherit in the relationship between Confucius and Lao Zi", explain that the Qing Dynasty "Dao De Jing" annotator since the Song and Ming inherited "The merge of Confucianism and Taoism" concept, from the clarification of the relationship between the Confucianism and Taoism to of sure the value of "Dao De Jing"; the third section for the "Merger of three religions and integration of China and Western Academic" explain the harmonization is the characteristics of Chinese culture.

本章共分为四节，第一节为「经世致用的创作意图」，由此贯串清代《老子》注家在面对《老子》一书的主要面向，以入世、实用的角度发掘老子的社会价值；第二节为「孔老关系的承袭论述」，说明清代《老子》注家承袭宋明以来「孔老会通」的观念，由儒、老之间关系的厘清与定位，肯定《老子》一书的价值；第三节为「佛老思想的交融互释」，突显此时以佛解老的注作大多依附於三教思想的汇流之中；第四节为「三教融合与中西会通」，说明融通是中国文化的特色，在三教融合的思想承继之上，此时的知识份子在西方武力与文化的侵略之下，开始以西学为参照，探寻《老子》的现代化意涵。

After twice student singing incidents, a morale to opposed mandarin, dialect, and foreign song was form in Taiwan young clerisy. This morale became to the activity of Campus Folk song, but it was flash in the pan. For this status, we tried to use Campus Folk song for case to analyze the process and meaning.

在1976、1977的两次学生演唱事件后，台湾的年轻知识份子遂开始出现反对旧有国台语及西洋歌曲的情绪，而这股情绪构成了「校园民歌」的浪潮，但这样的浪潮却有如昙花一现；面对这样的情形，本文遂试图以校园民歌为例来了解台湾在战后试图建立自我意识的过程及其意义。

Then the dissertator discusses these Taiwanese Intellectual the middle class emerging from colonial education how to link intellectual and the public sphere of people and how to develop the modernity public sphere.

本文并进而梳理这些「脱出殖民教育」的中产阶级／知识份子，从连结智识阶层到平民公共领域深化的实践过程，所开展出的「现代性公共领域」形貌。

Because of the dissertator of Taiwanese public sphere dropping Japanese Rule period,the dissertation must attest Taiwanese public sphere in Japanese Rule period before discussing these writing about "Sugar Industry".

囿於目前「台湾公共领域研究」阙漏日治时代公共领域的图像，使本文在分析日治时代台湾知识份子的「糖业书写」之前，确立「日治时代台湾存在公共领域」。

Two Kinds of 'Bourgeoisie' Intellectuals and the Intelligentsia – The Cases of Taiwan and Hong Kong.

1991b 两种「中产阶级」与知识份子和知识人——以台湾、香港为例。

As Gayatri Spivak has claimed that "the subaltern cannot speak," because their voices will be appropriated by the first world scholars who think they can represent the subaltern people.

史碧瓦克曾提出「贱民无法发声」的主张，因为在第一世界的知识份子认为自己能为贱民们代言，而在这个过程中，贱民真正的声音和主张就被知识份子挪用，最终消失不见。

In a 2005 essay on why intellectuals tend to get the big questions of their day wrong rather than right, Owen Harries argued that intellectuals are "slaves of fashion" and that they essentially "think in herds".

在2005年发表的一篇论文里，讨论知识份子为什么往往搞错当代的大哉问，欧文哈理斯认为，知识份子往往是&流行的奴隶&，而他们的问题主要是&群体性地思考&。

There are many intellectuals around with a lot of knowledge but they lack sincerity in themselves and for others.

有很多知识份子，他们拥有大量的知识，却对自己和他人都缺少真诚。

In such a specific urban society under colonial rule. Based on two tabloids "Fong Yueh" and "369 tabloid" published at that time and Geishas with whom colonizers and interllectuals have both contacted. In this thesis, we try to analyze how power holders reproduce and form new literature field and social status which were favorable for themselves by utilizing the cultural capital possessed by these power holders through the strategy of the consumption of desire toward Geishas.

是故本论文在这样一个殖民统治的特定都市社会空间里，以当时所发行的《三六九小报》以及《风月》两小报为文本基础，并藉由和当时的殖民者与知识份子（不论是传统或新式知识份子）都有所接触的艺旦作为观察切入点，尝试分析权力者如何以其所拥有的文化资本，经由对艺旦的情欲消费策略，进行再生产与塑造对自身有利之文学场域与社会地位的过程。

The fifth chapter examines how the Research Clique, an intellectual group closely related to the Progressive Party and the constitutionalists, perceived revolution by studying their journal Jiefang yu gaizao (The Emancipation and Reconstruction Semi-Monthly).

职是之故，论文共分八章：第一章交代方法；第二章绘测五四知识场及其组成；第三章以五四前期掀起新文化巨浪的《新青年Ⅰ》为对象，理解当时最活跃的新文化份子在经历建立共和及其后乱象后，到底是如何延续辛亥的革命思考；第四章分析国民党群体的《建设》、《星期评论》，以明了他们在三民主义旗帜下的革命观；第五章以研究系的《解放与改造》为分析对象，看这群与进步党或立宪派渊源颇深的知识群体，又是如何理解革命的；第六章则把视线转移至自由派知识份子的《努力周报》，看这群受英美自由思潮、实验主义影响的群体怎样在细部改良的思想驱动下与革命思潮相抗；第七章则分析热烈拥抱革命的马克主义群体的《新青年Ⅱ》、《向导》，以期还原他们的革命理论；第八章则综合此前所得，挑明五四的革命论理形态大致可分为静态革命观与能动革命观两类。

Lugalbanda was a god and shepherd king of Uruk where he was worshipped for over a thousand years.

Lugalbanda 是神和被崇拜了一千年多 Uruk古埃及喜克索王朝国王。

I am coming just now,' and went on perfuming himself with Hunut, then he came and sat.

我来只是现在，'歼灭战perfuming自己与胡努特，那麼，他来到和SAT 。