第三

Third, rectification should be linked to the checking of your work.

第三，整风要与检查工作联系，这是理论与实践联系的方法。

Thirdly, if one reads or studies the Pentateuch in the light of this theory, one is impressed by the whimsical character of the redactor; he often retained what should have been omitted, and omitted what should have been retained.

第三，如果一个内容或研究了摩西五根据这个理论，一个是下了深刻的印象异想天开性质redactor ；他常常保留应该被省略，省略哪些应该被保留下来。

The 3rd, manage a link with below one and relevant article link below every article, so convenient user examines the information of need, the user need not return column reentrance to enhance user experience.

第三，在每个文章下面都弄上一篇和下一篇的链接以及相关文章链接，这样方便用户查看需要的信息，用户不必返回栏目再进入增强了用户体验。

Third, the impact of regional development issues.

第三，影响的区域发展问题。

Third, outside the company enormous operational costs make these regular army defeat.

第三，公司内外巨大的运营成本使这些正规军队的失败。

Third, learning all of the relevant laws and regulations.

第三，学习所有相关的法律和规章。

Third, the typical economic lifetime of an IT project is summed up from management and implementation process of an IT project. The reification targets and contents of an IT project investment decision are identified.

第三，归纳抽象出IT项目的经济寿命过程，明确了IT投资决策的具体目标与内容，构建了IT项目经济分析与投资决策的一般框架和决策准则。

On the whole, Fang Dong-meis life aesthetics focused on the following four questions: firstly, how to use the value unity of Truth, Goodness and Beauty to explain the life system of human being and nature; secondly, how to rejudge the essence and value of beauty in the new life system; thirdly, how to explain the value relation between human being and nature within the new life system; fourthly, how to bring forward perfect personality by integrating western and eastern culture resource.

总体来说，他对美学问题思考主要围绕以下几点：第一，以真善美价值统会为核心重释人与自然的生命系统；第二，在新的生命系统中考察美的本质与价值；第三，从生命情调解说人与自然的价值关系；第四，整合中西资源，提出理想的人格发展目标。

Third, a fuzzy adaptive traffic controller based on fuzzy inference system is proposed. The design of the system also takes optimal cycle and relative saturation degree of different roads into consideration.

第三，提出一个以模糊推论系统(fuzzy inference system， FIS)为核心的模糊适应性交通号志管理系统，并将最佳周期以及相对路口饱和度考虑於系统的设计当中。

This article is mainly a discussion on the spiritual damage compensation for close relatives of victim under the situations of damage to right of life, damage to the right of health and damage to the right of personality of the dead, which is based on an introduction and comparison of the concerned foreign legal regulations and academic theories and in combination with the legal practice in China Wherefore the author put forwards his own ideas as following: first, Under the condition that there is a distance of time between injury and death, the close relatives of the dead shall inherit the right of claim for spiritual damage compensation of the dead for the suffering before his death, in addition to their own intrinsic right of claim for spiritual damage compensation; The second, under the condition that the inflictor has caused the disablement of the sufferer or serious damage to his health, the close relative in a limited cycle of the sufferer should be granted with the right of claim for spiritual damage compensation, which is confirmed in law and becomes a practice in foreign countries; The third, since the aim of the law to protect the personality of the dead from infringement is to protect the benefits of the close relatives of the dead and to maintain public benefits, is constituted on the personality of the dead the close relative of the dead may initial legal proceeding for spiritual damage compensation.

探讨以介绍和比较国外相关法律规定和学术理论为前提，结合我国的实际情况，从理论与实践相结合的角度对以上各问题分别进行了分析，并提出了作者自己的一些见解：第一、在公民从受伤害到死亡有一段时间距离的情形下，死者的近亲属除依法享有其固有的精神损害赔偿请求权以外，还可以继承死者生前就其所受之精神损害而享有的精神损害赔偿请求权；第二、在加害人的行为已造成直接受害人残疾，或者是造成其健康严重受损的其他后果的情形下，我国应在借鉴国外已有立法和判例的基础上，赋予一定范围内的受害人近亲属以精神损害赔偿请求权；第三、法律保护死者人格不受侵害的目的是为了保护死者近亲属的利益和维护公共利益，一般情形下，只要死者近亲属能证明其诉讼主体的合法性，能够证实侵害"死者人格"的行为已构成侵权，即可推定死者近亲属因此而遭受了精神痛苦——无须举证的"名义上的精神损害"，死者近亲属即可提起精神损害赔偿之诉。

As of Tuesday, Google's results were still censored in China.

截至周二，谷歌的搜索结果仍受中国审查。

In order to make the positive action increase and negative one decrease, the sub-forces of the social factors must be adjusted to form a centripetal force.

在这一过程中，人的主体性发挥是社会有机体健康发展的灵魂。