研究神话

The material from the Assyro-Babylonian religion and mythology which has been offered in recent years by Assyriologists shows what an involved question is presented in this one point, and that a series of preliminary and exhaustive studies is necessary before a final decision can be reached regarding it or the various questions bound up with it.

材料从assyro -巴比伦的宗教和神话中，这一直是近年来assyriologists说明什么是一个复杂的问题是在这一点，并推出一系列的初步结果，并详尽的研究是必要的，然后才作出最后决定才能达成关于它还是各种问题，约束了它。

G. Frazer's monumental study The Golden Bough (1890-1915), which traces elemental patterns of myth and ritual, and to the depth psychology of C.

G。 弗雷泽里程碑式的研究成果《金枝》(1890-1915)，因为这部作品描绘了神话与仪式的基本模式；还归功于C。

At last, the dissertation points out that the history of educology could be divided into three historical eras: myth—customary, philosophical and scientific. The new and forthcoming one will be the era of culture. In order to start the new era, educologists of the 21st century should grasp the quintessence of educology tightly, accomplish a"cultural turn"and get rid of the ties of "experientialism","disciplinarity","scientism", and"westerncentrism".

本文最后认为，人类教育学史先后经历了"神话与习俗的时代"、"哲学的时代"与"科学的时代"。21世纪的教育学者应紧紧把握教育学的精髓，转变研究的路向，由"科学的时代"进入到"文化的时代"，摆脱"经验主义"、"学科主义"、"科学主义"与"西方中心主义"的束缚，获得新的生命力。

Telepathy and other extrasensory abilities used to be regarded as unachievable. But through the tireless efforts of scientists and inventors, we now observe at first hand events thousands of miles away, via television and the Internet.

像天眼通、天耳通、神足通等等被古人视为天方夜谭式的神话，但由於科学家们锲而不舍的研究创造，现代人藉著电视转播、电脑网路，可以看到远在千里以外的事情，不就是天眼通吗？

A Study in Brown", another of the fabulous guitar duos with Guttoso, must be a favorite of Texan Gibby Hayes of the Butthole Surfers, who for many years harbored the ambition of creating a double record "Brown Album set.

布朗的一个研究"，在与Guttoso神话般的吉他二重奏，另外，必须是德州Gibby海耶斯的Butthole冲浪，"Brown专辑多年怀有建立一个双重记录所确定的抱负。

First, it studies three basic cultural motifs: the motif of creation that associates with mythology, the motif of revenge that tinks to legendry, and the motif of alienation that is a"cultural"problem based on historical facts.

本文即是从人类学与民族学视角出发，依据荣格的原型理论和弗莱的神话研究，提出《故事新编》中的人类文化母题蕴含，并展开对《故事新编》与人类文化母题关系的研究。

Representative monograph has:" journalism of network of China and foreign countries compares "," agency analysis: Transmission technology is unscrambled mythologically " and " mass communication is sociological "; Paper masterpiece has:" the relation research of transmission and democracy: The academic origin that Habeimasi negotiates type democracy thought "," try the transmission legislation that considers the United States and policy research "" transmission infrastructure, community is attributive feeling and harmonious society compose build: Talk university of the California austral the United States large research project " medium transition " reach its to be opposite our enlightenment "," the development that carries out publicly by our country information "," the economic mode of the Internet below economic globalization setting and website ", the current situation that the media outside the condition enters Shanghai and.

代表性专著有：《中外网络新闻业比较》、《媒介分析：传播技术神话的解读》和《大众传播社会学》；学术论文代表作有：《传播与民主政治的关系研究：哈贝马斯协商式民主思想的学术渊源》、《试论美国的传播法律和政策研究》《传播基础结构、社区归属感与和谐社会构建：论美国南加州大学大型研究项目"传媒转型"及其对我们的启示》、《论我国信息公开实践的发展》、《经济全球化背景下的因特网及网站的经济模式》、《境外媒体进入上海的现状与挑战》、《新形势下对麦克卢汉媒介理论的再认识》、《一种独辟蹊径的大众传播效果理论》等。

Meanwhile, the research on mythology provides us a reference to understand and interpret other related products of humanity spirits correctly, especially helps us to revaluate the importance of the archaeological discoveries for ancient history research from the aspect of spirit. We can combine the study of material culture with spiritual culture in a better way, so as to make history research become more extensive an comprehensive on the basis of historical facts research .

同时神话研究，还能为我们正确理解和解读人类其它相关精神产品提供参照，特别是能帮助我们从精神方面重新估价考古发现对古史研究的重要价值，从而更好地将精神文化与物质文化研究有机地结合在一起，使历史研究在史实研究的基础上变得更加丰富而全面。

My project assumes a link between science and mythology, between the machine and its capacity to offer a key to the unknown and the continual re-presentation of familiar structures and myths.

我的研究思路是假定在科学和神话孩子建的一种联系，在机器和机器能力之间的一种联系，这种能力提供了一把钥匙，可以打开相似结构和神话的未知的和连续的再现。

Chapter 3 the Persian war, chapter 4 the Vandal war, chapter 5 the Gothic war are all about the same issue "Wars and Peace."By analyzing every war's cause, process, I then make a conclusion of Procopius'conception of history. Chapter 6 "Natural Calamity and Human Disaster"analyzes and discusses the Plague of Constantinople in 542-543 and "Nika riot"in 532. In chapter 7 "Legend, Customs and Natural Phenomena", besides a scrutiny of Procopius'history criticism, I examine and sum up three kinds of digressions in this work. The last chapter "Military and Religion"inquires into the military organization , armies of the services, equipments, strategy and tactics, weapons of Byzantine empire. This chapter also probes into the attitude of Procopius on Christian, heresies and paganism; The epilogue is a conclusion of this dissertation, making a systematic exposition on Procopius'conception of history.

对这三大战争的研究，笔者采用述论相结合的方法，首先分析各大战争爆发的原因，然后详细分析战争的过程，纠正普罗柯比的正误、讳言之处，通过与其他史料的相互对比还原历史真相，总结经验教训，最后，在每章的总结部分论述战争的结果及其对交战双方的影响，通过对具体内容的分析归纳总结普罗柯比的历史观；第六章&天灾与人祸&主要对《战记》中记载的542-543 年君士坦丁堡大瘟疫和532 年尼卡暴乱加以分析论述，通过普罗柯比与其他史家记载的对比探寻查士丁尼大瘟疫的起源、传播路径、症状、传染介质、死亡人数、政府对策及其影响等问题，通过对尼卡暴乱目击者记录的分析揭示尼卡暴乱爆发的原因、真实过程，对尼卡暴乱作出公允的评价；在第七章&神话传说、民族风俗和自然现象&中，通过普罗柯比对这三类插话描写的总结和评论，分析他的历史批判法；在最后一章&军事与宗教&中，剥开《战记》的表层内容，对其中蕴含的较深层次的思想内容进行研究，如拜占廷帝国的军队组织、兵种、装备、战略战术、军事武器等内容的探讨，同时也就普罗柯比对基督教和异教、异端的态度加以分析论述；最后的结语部分主要是作全文的总结，阐述普罗柯比的历史观。

I can still vividly recall the impressive scenes you gave. You were among my friends and relatives who accompanied me from my house to the seaport and when the porters were slow to show up, you obligingly carried my suitcase for me.

你对我的种种感人情意，使我记忆犹新，那天你随着我的亲友从家里送我上轮船，搬运工迟迟不来，你毅然替我提着皮箱上船。

St. Nicholas became the patron saint of Russia, where he was famous for his red cape, flowing white beard, and bishop's mitre.

圣尼古拉成了俄罗斯人的守护神，在那里，他以身披红斗篷，留着飘逸的白胡须，戴着主教法冠而闻名。