神话学的

26Just as the archetypes occur on the ethnological level myths, so also they are found in every individual, and the effect is always strongest, that is, they anthropomorphize reali most, where consciousness is weakest and most restricted, ar where fantasy can overrun the facts of the outer world.

正像原型发生在人种学层面的神话上一样，它们也被发现在每一个个人身上，并且其作用总是最强大的，它们总是在意识最薄弱和最受限制的地方将现实人格化，在那里想象可以超过外部世界的事实。

" "It's a fun way for them to think about things," Beckwith says."you know, it's healthy for them, too. I use yoga poses to teach mythology.

" Beckwith说："那是一个有趣的思考问题的方式，你看，它对他们也是有益健康的，我用瑜珈姿势来学神话。

The young critics favor critical explore relates to the artistic form and the old critics make a good success of the practice in folkloric criticism, anthropologic criticism, mythic archetypes criticism, psychoanalytic criticism, new criticism, book reviewing, etc.

沈从文、李健吾的创作式批评张扬批评的想象性，重视读者的地位；朱光潜、李长之的知识型批评讲究各艺术品类的通约性，是新文学话语产生的理论源泉；梁宗岱、叶功超的对话型批评引进了一些"新批评"，也将中国文学精华译介到西方，创造了新的文学生态环境，一定程度上改变了人们看现代文学的方式；林徽因的批评张扬了批评的"女性"意识：新老京派都在新批评方面有所探索：前者侧重于与艺术形式有关的批评探索：后者则在民俗学批评、人类学批评、"神话一原型"批评、精神分析学批评、英美新批评、书评等的实践方面成绩显著。

I try to understand the culture of the super-market with the approach of the Semiotics. I will analyze the culture from five parts: Combination and paradigm Feeling of the myth Langue control parole with potential strength Discount —a strategy of incorporation Reality of the cash-desk — advanced signifier.

本文试着用符号学方法来解读超市文化，分别从五个方面进行分析：横组合和纵聚合、神话的体验、语言对言语的潜在制约、打折——一种收编的策略、收银台处的现实回归——能指优势。

The previous one which has been called its'poetics'provides one general model of how culture and representation work , rooting in the tradition that begin with the linguistics of Saussure and be developed by the mythology of Barthes; the latter one is more concerned with the effects and consequences of representation—its'politics'and discuss the relations between the discourses/ knowledge which construct meaning and the effective subject-position , and the dispersive power which is the drive and the deep-seated causation of meaning through the discourses theory of Foucault.

前者主要植根于索绪尔语言学到罗兰·巴特"神话"的语言学/符号学传统，从符号的角度阐释文化和表征，是一种"诗学"；后者则是从福柯的"话语"理论出发，探讨了知识与权力的关系，认为话语建构了意义以及有效的主体-位置，而无所不在的弥散的权力是隐藏在意义背后的动力和深层原因。

In other words, a mythological doxa has been created: denunciation, demystification, has itself become discourse, stock of phrases, catechistic declaration; in the face of which, the science of the signifier can only shift its place and stop further on - no longer at the dissociation of the sign but at its very hesitation: it is no longer the myths which need to be unmasked (the doxa now takes care of that), it is the sign itself which must be shaken; the problem is not to reveal the meaning of an utterance, of a trait, of a narrative, but to fissure the very representation of meaning, is not to change or purify the symbols but to challenge the symbolic itself.

面对这些，符号的科学性只能改变自己的位置，并阻止进一步发生，不再在分离的迹象，而是对它深表迟疑。它已不再是需要被揭示的神话，它本身是标记，定会被动摇；问题不是去揭露话语、特征、叙事的含义，不是改变或净化象征符号，而是区分这种代表性含义。这样，符号学发现自己在心理分析方面和它有共同之处：后者开始变得必需，通过画出符号列表。

Probably the simplest and most obvious reason for associating Uranus with astrology is the fact that in Greek mythology, the great god Ouranos had been connected with the vast expanse of celestial space.

很可能将天王星和占星学联系起来最简单和明显的原因，是因为在古希腊神话中，主神乌拉诺斯总使我们将其与浩瀚无边的天宇联系起来。

August Wilhelm Schlegel calls Henry Ⅷ the epilogue to Shakespeare's ten-play historical rhapsodies, in which the dramatist both upholds and subverts the "Tudor myth" by an artful transposing of historical chronology and juxtaposing of the conflicting Catholic and Protestant perspectives.

莎学学者席雷格尔称《亨利八世》为莎士比亚10部英国歷史狂想曲之收场曲，在其中莎士比亚藉由巧妙的歷史时间移位以及並置新教与旧教的衝突观点，同时支持又颠覆了「都鐸神话」。

But we don't care about Battlegrounds.

但我们并不在乎沙场中的显露。

Ah! don't mention it, the butcher's shop is a horror.

啊！不用提了。提到肉，真是糟透了。