社会的

For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church.

因为，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野**底*质，这是极其真实的；然而要说这样的一个人居然有任何神灵底*质，则是极不真实的。只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯罗马人努马西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多的古隐者和长老则确有如此者。

For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church.

因为，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野兽底性质，这是极其真实的；然而要说这样的一个人居然有任何神灵底性质，则是极不真实的。只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯罗马人努马西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多的古隐者和长老则确有如此者。

For it is most true, that a natural secret hatred, aversation towards society, in any man, hath somewhat of the savage beast; 8ttt8.com it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, 8ttt8.com out of a love desire to sequester a man's self, for a higher conversation: such as is found to have been falsely feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, Apollonius of Tyana; truly really, in divers of the ancient hermits holy fathers of the church.

因为8 Tt t 8。 com ，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野兽底性质，这是极其真实的；然而要说这样的一个人居然有任何 dd dtt。 com 神灵底性质，则是极不真实的。只有一点可为例外，那就是 www.8ttt8.com 当这种憎恨社会的心理不是出于对孤独的爱好而是8 ttt 8出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯罗马人努马西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多8ttt8的古隐者和长老则确有如此者。

Because of the flux of individual and society, the characters of his novel are outside of their culture, and because they cant get rid of the conceptions their societies imposing on them they are also encaged by social barriers. Lengthwise they lose their relations with traditional culture, and breadthwise they lose their relations with other people, and therefore they are captured by loneliness.

他笔下的人物因为个人与社会的变迁而遭遇文化家园的放逐，因为社会观念的束缚而遭遇社会壁垒(如白人与黑人之间的壁垒)的囚禁；他们既失去了与传统文化之间的纵向联系，也失去了与他人之间的横向联系，并因而深陷孤独的处境。

The main concern of this dissertation is the relations between republicanism and modern political society. It demonstrates that republican commitment is the legitimacy of modern politics, which means that all members of a civic community share the political sovereignty and civic community should put more emphasize collective self-rule, but both dynamics of modern society and cotemporary dominating political social and moral language of liberalism go against the republicanism's commitment, so this dissertation explores that the civic community should renew the common good, regenerate the deliberative public sphere and foster civic virtue so as to remedy the maladies of modern society.

本文的核心问题是共和主义与现代政治的相关性，主要论点是现代政治的正当性基础在于共和政治的公民共同体全体成员共同享有政治主权，也即公民共同体集体自治原则，但是现代政治一方面是建立在对共和政治的规范性承诺基础之上，另一方面现代社会的内在动力以及现代社会的主流政治社会道德话语对于共和政治的实现和维持或者存在威胁，或者隐含缺陷，要维持和实现共和政治的规范性承诺，需要恢复公共善的优先性、重建协商的公共领域以及塑造公民德性。

By study of Confucian c lassics and the new bureaucrat selection system based on it,the leading power in social order is brought into the feudal royal political power structure.In the political cooperation relationship between central power and the local social or der which was built through a kind of culture flavour,the biggest beneficiary un doubtedly are the leader stratum,who have traditional culture and economic power .

通过经学以及以此为基础的新的官僚选拔体系，社会秩序中的领袖力量被纳入皇朝的政治权力结构之中，由经学这样一种明显具有文化传统色彩的政治通道而建构起的皇朝与地方社会秩序的政治合作关系中，其最大的受益者，无疑是那些有着文化传统和经济势力的地方社会的领袖阶层，即地方豪族。

Although Aristotle"s eudemonia which used universal human nature as a logical starting point gets the challenge of modern society, it gives us a theoretical enlightenment not only to Chinese moral tradition. In such a multiplex society nowadays, eudemonia has become a universal topic. When we think what eudemonia is, how we get eudemonia and how eudemonia is possible, Aristotle"s wisdom can give us a profound enlightening significance and help us come to some basal common idea.

虽然亚里士多德以普遍本质的人性论为逻辑起点的幸福观受到了现代社会的挑战，但它留给我们的不仅是对中国道德传统的理论启示，在今天这样一个多元化的社会，幸福已成为社会的普遍话题，借鉴亚里士多德的智慧，对于今天的我们去思考&何谓幸福&、&幸福如何获得&、&幸福何以可能&，从而达成某些基本的共识更是具有深刻启发意义的。

When thumbing through a local newspaper famous for its city news, we are made cloudy about the diverse stories, attempting to follow the social essence of each plot. Stripped of the layer of superb narrative, we find another social prospect in which flows the tatters of eroticism, deception, falsity and squalidity. In these bits of news, the essence of human beings is flamingly presented, like gorgeous flora in public flower beds adorned with "Do not touch" warning signs dipped in perfume .?

如果我们翻阅一份经常以社会新闻著称在当地发行量很大的报纸的时候，我们会为上面的各色故事所着迷，并跟随着它们进入到这个社会的本质性里，抛开华丽的外衣，随着流动的社会图景，我们尽情的面对各种各样诸如色迷、欺骗、肮脏、虚假，人性的本质在这些新闻中发挥得淋漓尽致，如同城市中心花坛中绚烂开放的花朵，花香伴随着同样禁止触摸的标牌。

This paper argues that comprehensiveness of need is impetus for merit to develop. Human free development depends on dealing correctly the relation between subsistence need and develoment need. The durable development depends on dealing dialecticly the relation between indefinity and definity of need, current and future need, and vary subjects of need.

文章认为，需要的全面性是道德重建和人性提升的动力，应从需要的全面性来理解人和社会的全面发展，以实现需要的全面性作为人和社会发展的目标和价值取向；实现人的自由发展，要处理好生存需要和发展需要的关系；实现社会可持续发展，要处理好需要的无限性和有限性性、当前需要和长远需要、不同需要主体之间的辨证关系。

Jacobinism is not a supra-social 'revolutionary' category, but an historical product. It is the apogee of the tension of revolutionary energy in the period of self-emancipation of bourgeois society. It is the high point of radicalism that could be produced by bourgeois society, not through developing its own contradictions but by they stifled appeal to the rights of the abstract man and citizen; in practice, the guillotine.

雅各宾主义不是超越社会的&革命的&范畴，不是的，它是一个历史的产物，在资产阶级社会自我解放的紧张的历史时代里，雅各宾主义是规模精力高涨的顶峰，它是资产阶级社会－－不是在它的内在矛盾发展过程中，而是在它受排挤和压迫的过程中－－在理论上通过诉诸抽象的人和抽象的公民权利，在实践上通过断头台而能够达到的激进主义的极限。

And discuss some key point of integrated management system design, include hazard identification and risk assessment and risk control in the occupational health and safety management, the measure of satisfaction target of customer, the flawlessness of law system, the integration of the integrated management system and enterprise standardization system, unify lead institution and work orgnization, integreted internal audit and integrated management review.

同时，论述了一体化管理体系构建中的几个主要问题，包括职业健康安全管理中的危险源辨识、风险评价和风险控制、顾客满意度的科学监测、法律、法规体系的完善、一体化管理体系与企业标准化体系的有机结合、统一的领导机构和工作机构、一体化的内部审核和管理评审。

Deepwater Taranaki is investigated for its petroleum potential, using all available seismic data tied to shallow-water wells.

运用与浅水井相关的现有全部震波探测数据考察了深海区塔拉纳基盆地的油藏前景。