精神上的现象

Although Arendt did not articulate a dear solution to these problems, she still offer us a specific access to them by analyzing the phenomena which have already existed in the political sphere such as ideological tenor, the end of the Rights of Man, lies, violence, hypocrisy, guilt, evil, and by examining the conceptions such as the natality and the plurality of human-beings, the capacity of actions and thinking, and the sensus communis. She not only argued for the unique of Man but also emphasized the human-beings in the plural sense; Her formulation of her anti- totalitarianism thought not only demonstrated her guard against the possible invasion of the private space made by the public space, but also shows u s her yearning for the re-birth of the public realm; Her inclination to classical republicanism not only echoes the ancient Greek spirit, but also can be interfused into the contemporary philosophical context.

她虽然没有给出一个针对上述问题的清晰答案，但是，她仍然通过对于政治领域中业已存在着的诸种现象--如意识形态恐怖、人权的丧失以及谎言、暴力、伪善、罪恶等一的分析，并通过对于人的"必然诞生"、人的复数性、人的行动能力、思考能力以及判断力、人的共同感等概念的梳理，提供了一个针对上述问题的独到的思考视角；她既论证了人的存在的独特性和不可替代性，但同时也复数意义上的人作了强调；她对于反极权、反强权思想的理论阐述，既表明了她对于私人领域之遭受公共领域与大众社会侵蚀的警惕，同时更表明了她对于公共领域之再生的关心；她的古典共和主义的倾向，既与古希腊精神遥遥相应，又切中了由当代现实问题所引发的诸多理论关切。

Technique development, basic facilities improvement and cost decline make "globalization" communication possible. 4. Globalization of communication technique aggravates the "unfairness" of international communication and leads to its different layers, classes and unbalanced distribution. 5. The end of "cold war" deconstructs the opposite between the East and the West, but not ends the difference between the South and the North and the "civilization conflict". 6. The population redistribution makes the traditional nations and countries in the relevant areas unstable and influences the original national cultural identity. 7."Globalization" communication deepens the alertness of national elite intellectuals, which makes them strengthen their sense of mission to keep and guard the spiritual home of national traditional culture (including traditional belief, value, cultural pattern and so on) that will be possibly subverted and maliciously remade. 8. The combination of "direction" and "strategy", or the speciousness makes big trans-national media corporations sweep away all obstacles and occupy the markets in the developing countries, in which have appeared the phenomenon of "narrations of traditional cultures tending to similarities". 9."Global village": myth or reality? 10. The difference of culture and ideology often causes the different understanding and value judgement to the contents of trans-national communication.

第一部分将中国国家电视文化安全问题放到"全球化"的大背景中加以考量，分别从以下18个维度展开论述：1、全球化语境与我们的抉择；2、与"全球化"同样历史悠久的"国际传播"；3、技术的进步和相关基础设施的广泛建立并不断完善以及使用成本的持续下降，使得"全球化"传播成了可能；4、传播技术的全球化，加剧了国际传播的"不平等"，导致了国际传播的层级性和不均衡分布；5、"冷战"的终结解构了东西对立，但却并未终结南北差异和"文明的冲突"；6、人口的重新分布使得相关区域的传统意义上的民族国家面临潜在的不稳定，并有可能影响到原来各个国家已经定型的民族文化认同；7、"全球化"传播加深了民族国家精英知识分子的戒心，"守望民族传统文化的精神家园"的使命感使得他们开始关注核心的"传统文化"（具体包括传统的信仰、价值观、文化模式等）的有可能被颠覆或被恶意改造；8、"方向"与"策略"的有机结合，使得大型跨国传媒公司所向披靡，在发展中国家屡屡得手，很多国家出现了"祖母的同质化"现象；9、"地球村"：神话还是现实？

In school curriculum system culture, much attention is put on the stability and convenience while its variation and humanization are ignored. In School curriculum behavior culture, teaching activities are still centered on teachers so that the students learn passively, and in consequence, inefficiently. Students are still corporally punished for their "misbehaviors" considered by their teachers.

通过现场观察、问卷调查、师生访谈等方法对学校课程物质文化、学校课程制度文化、学校课程行为文化、学校课程精神文化的现实状况进行了解读：学校课程物质文化方面，出现了人与课程物质文化的对立，物质文化凌驾于师生之上的现象；学校课程制度文化方面，强调课程制度文化的稳定性而忽视了其发展变化，强调课程制度文化的便捷性而丧失了管理制度文化的人性化等；学校课程行为文化方面，仍然以教师、教学为中心，以学生的被动接受学习为主，存在着&主体性&认识上的误区。

This is Qu Yuan after the exile,melancholily paces back and forth, in the spirit got up the intenseturbulence, the old belief completely collapses, therefore regardingthe natural phenomenon, the ancient times sayings handed down, thereligious belief as well as has all had the suspicion to society'straditional thought, thus has all sorts of questions.

这是屈原在放逐以后，忧郁彷徨，精神上起了激烈的动荡，旧信仰完全崩溃，因此对于自然现象、古代遗闻、宗教信仰以及对社会的传统思想都产生了怀疑，从而发出种种疑问。

COMPAREED WITH THE POETIC EXPERIENCES AND PHENOMENA WHASE NATURE HAS BEEN DETERMINED DURING THE LITERARY HISTORY, THE'THIRD GENERATION'POEMS, NOW STILL AFTER THE AGITATION, AND TRYING FOR CERTAIN FIRM TRANSFERENCE, ARE RATHER LIMITED IN DEALING WITH HISTORY AND THEORETICAL SIGNIFICANCE, WHETHER ON TIME SPAN OR SPIRITUAL LEVELS. THIS PAPER, THEREFORE, LAYS EMPHASIS ON DESCRIPTION AND INTERPRETATION AS WELL AS PRUDENT VALUE JUDGEMENT, INSTEND OF ARBITRARY DECISION. A MORE THOROUGH STUDY WILL HAVE YET TO BE WAITED WHEN THE'THIRD GENERATION'HAVE GONE A MORE FULL AND COMPLETE DEVELOPMENT.

与那些业已具备了历史定性的诗歌经验和现象相比，激荡之后归于沉潜，如今正在作出某些内坚实在的推移的&第三代&诗，无论在时间跨度上还是在所展示的精神层面上，对历史和理论意义的容纳程度都还显得相对有限，由此规定了论文对描述和阐释的侧重，以及对下论断式的价值判断尽可能保持谨慎的态度，后者将有待于&第三代&更为充分、完整的发展和立足于其上的更为充分的研究后，再加以弥补。

Although Arendt did not articulate a dear solution to these problems, she still offer us a specific access to them by analyzing the phenomena which have already existed in the political sphere such as ideological tenor, the end of the Rights of Man, lies, violence, hypocrisy, guilt, evil, and by examining the conceptions such as the natality and the plurality of human-beings, the capacity of actions and thinking, and the sensus communis. She not only argued for the unique of Man but also emphasized the human-beings in the plural sense; Her formulation of her anti- totalitarianism thought not only demonstrated her guard against the possible invasion of the private space made by the public space, but also shows u s her yearning for the re-birth of the public realm; Her inclination to classical republicanism not only echoes the ancient Greek spirit, but also can be interfused into the contemporary philosophical context.

她虽然没有给出一个针对上述问题的清晰答案，但是，她仍然通过对于政治领域中业已存在着的诸种现象--如意识形态恐怖、人权的丧失以及谎言、暴力、伪善、罪恶等一的分析，并通过对于人的&必然诞生&、人的复数性、人的行动能力、思考能力以及判断力、人的共同感等概念的梳理，提供了一个针对上述问题的独到的思考视角；她既论证了人的存在的独特性和不可替代性，但同时也复数意义上的人作了强调；她对于反极权、反强权思想的理论阐述，既表明了她对于私人领域之遭受公共领域与大众社会侵蚀的警惕，同时更表明了她对于公共领域之再生的关心；她的古典共和主义的倾向，既与古希腊精神遥遥相应，又切中了由当代现实问题所引发的诸多理论关切。

This phenomenon actually indicates that Chinese traditional culture was completely purged of by the culture from Soviet Union.

这种现象其实发映出中国的传统文化，全面经历了苏式文化的清洗，使人对家的概念在精神上淡化了生态的氛围。

When there is a manifestation of a psychic force, or an occult action, or phenomena, or activity in, upon, of or for, an individual, there is then the rolling back, as it were, or a portion of the physical consciousness - or that mental trained individual consciousness - has been rolled aside, or rolled back, and there is then a visioning - To what?

当一个精神力量显现时，或超自然的行动，或者现象，或在个体里的，个体上的，个体的或者为一个个体的活动，然后翻卷回来，好像它是身体意识的一部分—或心智培养出来的个体意识—已经被翻卷到一旁，或翻卷回来，多大程度上就产生幻觉了？

One mainreason is that the origin of the current computertechnology was built upon the western system oflanguage and logic, which makes it almost impossiblefor Chinese architects to over take the current ongoingdigital intelligence collectively. Other than that, insubjective level, we tend to pursue the mentalsatisfaction escalating from the void, which is gettingmore embraced in technology evolvement of themodern history. Consequently it is prevalent for us tosing high praise of our tradition and profound easternculture while envisaging the western wave. Low-Techis one of those approaches showing our wisdom ofavoiding the opponent's strength by exaggeratingour own advantages instead.

为什么这种现象没有在中国广泛发生，这里有客观物质条件的原因，当代数字化科技的源动力计算机是建构在西方世界的语言和逻辑体系上的，软件和技术方面的更新，让我们首先要克服语言和思考逻辑上的屏障，在群体层面上达到并超过西方日益创新的数字化技术就显得捉襟见肘；其次，在主观思维上，我们的文化更倾向于务&虚&，追求精神的陶冶和满足，加之技术方面存在欠缺，就更让我们倾向于和西方探讨只有我们才有的东方博大的文化传统，&低技&的策略，应该说体现了一种我们中国人聪明的避实击虚的策略。

First of all, Chinese unique geographical surroundings result in cultivation civilization, in which people's living and production were utterly influenced or even controlled by sun and such disasters as floods and droughts caused by sun made our ancestors much more dread and hate the moon. On the contrary, in the view of our ancestors, moon not only is beneficial to the growth of crops, but brings about brightness, coolness and enjoyment, which in turn makes moon much more popular than sun. As a carrier of national emotion, mythology also contributes to the development of "valuing moon above sun"in that the collective unconscious of hating sun but loving moon reflected in mythologies such as "Hou Yi Shot the suns"and "Chang E's fly to moon"easily finds its expression in the course of selecting poetic images. Philosophically,"masculine"and "feminine"are realized in many aspects of social life, but the trinity of sun, monarchy and father, which is identical with "masculine"dominates the political and ethical field while the trinity of moon, mother and daughter, which represents "feminine", plays a leading part in culture and art. So far as poetry is concerned, the image of moon has an overwhelming superiority. Aesthetically speaking, the moon spirit has been embodied in several ways. Moon is both the origin and the summit of such aesthetic standards as softy, sweetness and clearness, so it is reasonable that the image of moon has been regarded as aesthetic object in poetry much more frequently than the image of sun.

中华民族所处的独特的地理环境孕育出了农耕文明，在农业社会中，太阳对人们的生产生活具有绝对的控制与影响，因日而起的水旱灾害更加深了先民对太阳的畏惧与仇恨；而月亮在先民心中，不仅能促进农作物的生长，而且带来了与太阳相反的皎洁、清凉、闲适，所以月亮比太阳受到更多的欢迎；神话是是民族情感的载体，&后羿射日&与&嫦娥奔月&所映射的恨日爱月的集体无意识，在诗歌意象的选取中自然地流露出来，有助于&重月轻日&现象的形成；哲学上的&阴&&阳&范畴在人们社会生活的多个方面均有体现，但与&阳&直接同一的&日—君—父&三位一体控制了政治、伦理领域；而代表&阴&的&月—母—女&则在文化、艺术领域占据了突出地位，具体到诗歌中，则是月亮意象完全压倒日意象；审美上的月神精神，在月亮意象上得到了多方面的反映，月亮既是阴柔美、恬静美、澄澈美等艺术审美准则的来源，也是其最高体现，月亮意象自然比日意象更多地进入诗歌审美领域，成为审美对象。

In the United States, chronic alcoholism and hepatitis C are the most common ones.

在美国，慢性酒精中毒，肝炎是最常见的。

If you have any questions, you can contact me anytime.

如果有任何问题，你可以随时联系我。