而...

His subject matter is not that kind of direct description of the society, and his picture is no willful publicizing of symbols, but rather like a picture of something immersed rising slowly from the bottom of a pool and finally emerging from the surface——slow, vague and drifty……, which corresponds to a certain of emotional struggle in the dim recess of human mind——variable, conscious and subconscious …….

从表面上看彭建忠的画与他的性格一样是内向而腼腆的，他的题材不是那种对社会t性的直接描述，他的画面也不是对符号性的肆意张扬，他的画更像是沉浸于池底而后慢慢浮现出来的那种样子——缓慢的，而隐约的，而飘移的……，对应的也是某种人们内心深处的情绪挣扎——多变的，而有意识的，而潜意识的……。

During the whole course of the dynamitic development and evolvement of redox zones, concentrations of TOC, sulfide, NH+4-N, HCO-3, CO2 and Fe2+ increased with time and decreased with distance; concentrations of NO-3 and DO decreased with time and increased with distance; SO2-4 concentration decreased first and then increased over time; but decreased with distance.

在氧化还原带的整个演化过程中，各带中TOC、硫化物、NH+4-N、HCO-3、CO2和Fe2+等物质的浓度随时间的推移而升高，随离污染源距离的增加而降低；NO-3和DO等物质的浓度随时间的推移而减小，随离污染源距离的增加而升高；SO2-4的浓度则随时间的推移先减小而后增加，随离污染源距离的增加而降低。

Using the SEM, polarized light microscope and X-ray analytical method, granule morphology, granulitization and Non-crystalline of starch with non-crystallized granule state were investigated. Corn, tapioca and potato of non-crystalline had blowing out pole. Some poles of non-crystallized corn were big and deep, and the other little and low. Pole of tapioca of non-crystalline was low, and pole of potato was a big, deep stripe.

采用扫描电镜、偏光显微镜、X-射线等分析测试手段，对非晶颗粒态淀粉颗粒形貌以及颗粒性、非晶性进行了研究，发现非晶玉米、木薯、马铃薯淀粉均具有爆裂孔，其中非晶玉米淀粉颗粒的孔有的大而深，有的小而浅；而非晶木薯淀粉颗粒的爆裂孔较浅，而非晶马铃薯淀粉则形成一大而深的长条形的爆裂孔。

You see, if the body of human beings without something of essence of life-----it just is called God----,which can innerly dictates its operation, it is just the material of non-life that can be provided to people for study in field of science and if you study from the angle of art appreciation------just as the works of art exhibited after the bodies having been processed in German---- the material has shown a special value, and here what I specially emphasize on is the body without life is still the indication of civilization and culture of human bengs, but it is like a pile of clothings, and its spirit has already left from under the clothings as the most important and essent existence, and what the appearance of body without life can only bring us the symbols hidden under the body.

你看，人体如果没有生命本质-----这就是神----的东西在其体内指挥其运转时，它们只是科学领域内可以供人研究的物质而在艺术欣赏角度-----正如德国的那些对于尸体加工之后作为艺术品展出的作品----看来，那些物质又具有了一种特殊的价值的存在，而特别强调的是，没有生命的人体仍然是一种人的文化文明的表现，只不过那只是象一堆衣服，其灵魂已经作为这堆衣服下作为人最重要最本质的存在而离开了，而由这无生命的人体的表象所能带给我们的仅是这人体所蕴藏着的符号，最多给我们观察到他们的人们以提示：那曾经是一个被代号**所称呼的人的存在，而他们不再能言语，他们也就没有文化文明了。

This paper therefore examines the development of "the folklore Pai-Chang of Peking opera aria in Tainan city" through literature review depth-interview oral history and participant observation The concept frame is culture organism as the vertical axle and elements of a folklore activity as the transverse axle There are several significant findings about the general picture of this subject: During the late period of Japanese colonial era Tainan local people who played Peguan music learned Peking opera aria and tried to bring Peking opera aria into the folklore Pai-Chang which was one kind performance and traditional custom of Peguan music Some people who came from other places and played Peking opera aria had also known or learned "Pai-Chang" with touching Tainan local amateurs "Pai-Chang" used to be performed by amateurs for worship of god or goddess or for seasoning and wedding celebration without rewards Amateurs volunteered to perform "Pai-Chang" only for their duty temples and fraternity of Peking opera aria The majority of the audience is people who perform or like "Pai-Chang" or who live nearby There is a fixed pattern of the performance including the repertoire and the arrangement of the band The main meaning of this performace is to pray God's blessings therefore the procedure of "Ban-Hsian" is the most essential and ahead of Peking opera aria singing With time goes by the number of the amateurs has dropped; yet the demand for the worship ceremony remains; hence some of the amateurs have been trained to become professional performers Besides although the idea and the meaning of "Pai-Chang" remains the pattern of the performance has become simplified and rigid which is because of the performers' number decreasing and market adapting Nowadays the whole ecosystem of the folklore Pai-Chang of Peking opera aria in Tainan city keep changing which is mainly influenced by the transition of the society(such as the time and space of the industrial and commercial society being compressed and most people's pursuing of specialization and utilitarianism etc ) According to the findings in this paper the phenomenon can be regarded as the subject matter both of Peking opera and folklore studies For the studies of the Taiwanese culture however the subject not only enriches the subject matters of the Taiwanese culture(signifies the localization of Peking opera and a new pattern of Taiwanese folklore) but also reflects the characters of diversification integration adaptation and compromise of Taiwanese culture which used to be influenced by different regimes and the historical contexts Facing such a multicultural context this paper thus suggests researchers should show an open-minded attitude toward the complex of the Taiwanese culture studies and then important phenomenon would not be ignored or misunderstood

代表了什麼意义？对於上述疑惑，查既有研究成果，不消没有论述者，具体提即「京调排场」现象的可说没有，基於此，有必要对台南市及其周边之民俗性京调排场，不管是语汇来由或者其现象本身，做一番研究。本研究透过文献、访谈、口述史、参与观察等方法，以文化有机体之纵的发展概念为经，以民俗表演之横切面各主客要素为纬，试图先对此文化现象调查并推论出一概貌：台南市民俗性京调排场的形成，是在京调传入台南，台南本地北管子弟改习或兼习京调后，结合北管音乐文化所固有的排场表演型态及民俗演出传统，融合而成，形成时间至迟在日治晚期。而一些不同时期的外来京调人士(如原本生长於其他地区、后移住台湾的票友，和中国大陆琴师等等)，也曾透过与当地子弟的接触，而习得或知晓「排场」语汇以及本地京调排场习俗者。此项音乐民俗表演在过往多由业余子弟於神诞或民众婚俗做寿时，对其有义务或交陪的庙宇及子弟间做酬酢性的演出，不收报酬；聆赏者多是京调同好与邻近民众，也有少数路过者；演出模式包括节目安排、乐队编制皆有一定；表演意涵上以「扮仙」祈求神明赐福人间最为重要，因此排仙必不可少，且一定先於京调演唱。随著时间推移，京调排场表演活动的各要素都有变动，惟变迁速度不一，大体而言，业余表演者锐减，人们对酬神娱神节目的需求仍在，因此一些过往的业余表演者遂逐渐转型为职业表演者。此外，虽然表演意涵不变，但在职业表演人员少、又要适应市场的情况下，表演模式亦逐渐流於简化、僵化。目前京调排场整体生态仍在转变的过程中，而这种变化应与工商社会时间空间的被压缩、事事追求专业化与尼Q化等因素有关。再者，据此概貌，在结论部分厘清其意义、定位以及其对台湾文化研究之启示。台南市及其周边之民俗性京调排场现象，可视为京剧研究与民俗研究的一环，然而对於台湾文化研究，除了其题材本身标志了京剧的本土化与台湾民俗活动之新类型，进一步扩充整体台湾文化研究的内容外，更重要的是现象背后所反映的台湾文化的多元融合与妥协适应取向。台湾的海岛地理位置与长期被不同文化背景政权所殖民的历史，其文化自然容易随社会环境改变而弹性适应变迁，呈现多元纷呈、多重覆叠的特色，因此展望未来，从事台湾文化研究应秉除单一观点，保持一定程度之开放与客观胸襟，方不忽视或误识更多重要的文化现象。

Fromthe point of view of chemical components,α-cellulose content for differentage-degrees bamboo is mostly the same,slightly increasing with the growth ofage,lignin content increases with the growth of age,the contents of extract,hemicellulose,polysaccharose,mineral elememts decrease with the growth ofage;the result shows the electric conductivity of bamboo is mainly decided bythe content of mineral elements,with the growth of age,volume resistivitybecomes great.pH value shows acid,acidity decreases with the growth of age,this is mainly due to the decrease of fraction of bamboo parenchyma with thegrowth of age.

从化学成分角度来说，不同年龄竹材α-纤维素含量差异不大，一般随着年龄增大而增大；木质素含量随着年龄增大而增大；抽提物、半纤维素、聚戊糖、灰分含量随着年龄增大而降低；研究表明竹材的导电性主要由矿质元素含量大小决定，随着年龄增大，体积电阻率越来越大；pH值呈酸性，酸性随着年龄增大而减弱，这主要由于竹材薄壁组织比量随着年龄增加而减少，内含物如淀粉减少，导致酸性减弱。

The research is it introduce Taiwan to teach from elder, by south and north, Fujian Province, flat Pu; Six piles of elders' church has set up, has organized a lot of characteristic Hakkases in the church, they are stating Christ with the language of Sixian Dialect of Hakka,, are praising God with the song of four counties; Then met the tradition, has run into culture, merge and compose the cultural spirit in the ground together in locality and community, set out together, recall Hugh Ritchie pastor, far to is it come pile of lands say six words of people to go abroad from Britain, spread and say God's country, went through Taiwanese's pyreticosis and passed away, was burying and catching dogs, he has reflected God's decree, prefers burnouting to decaying, has witnessed long and taught and taught burning instead of the grain spirit that is destroyed too.

此篇研究从长老教会传入台湾，由南部而北部，由闽南、平埔而客家，於是六堆的长老教会建立了起来，组织了很有特色的客家教会；以四县话述说著基督，用四县的歌声颂扬著上帝；然后碰到了传统，碰上了文化，再融合於当地与社区共谱在地的文化精神，一起出发。回想李庥牧师，远从英国漂洋过海来到六堆的土地上说六堆人的话语，传讲上帝的国度，经历台湾人的热病而去世，葬在打狗，他回应了上帝的旨意，宁愿烧尽而不愿朽坏；见证了长老教会焚而不毁的精神。

Therefore, we selected common species of Ranunculaceae. comparative primordial plants in Alpine Meadow at Eastern QinghaiTibetan Plateau, and studied the reproductive strategies, such as reproductive allocation, especially sex allocation, to understand how the plants adapt the environmental conditions. The results showed:(1) At higher altitude, the self-incompatible plant, such as Trollius ranunculoides tended to become limited by pollination rather than by nutrient availability, while the self-compatible plants, such as Anemone rivularis and A. obtusiloba seemed not to be limited by pollen availability, which suggested that ability of self pollination for alpine plants may be a mechanism of reproductive assurance.(2) Influences induced by high altitude on the reproduction of these species occurred on different reproductive characters, which suggest species-specific adaptive strategies. The influences are dependent on plant size to some extent.

因此，我们选择在青藏高原东部的高寒草甸，以比较原始的植物类群—毛茛科植物为研究对象，选择一些常见种探讨其繁殖对策，如繁殖分配和性分配问题，试图揭示这些植物如何适应环境条件，最后的结果表明： 1高寒草甸高海拔区，自交植物(如小花草玉梅A.rivularis和钝裂银莲花A.obtusiloba)的繁殖不受花粉限制，而完全异交植物(毛茛状金莲花T.ranunculoides)的繁殖受花粉限制，表明高海拔地区植物的白花授粉能力可能是一种繁殖保障机制，能够避免恶劣环境对植物有性繁殖的不利影响； 2海拔高度对植物的影响因种而异，不同的物种受影响的繁殖性状不同，即使同属亲缘种间也存在差异，表明不同物种对相似环境压力的适应对策不同；而且，海拔高度对植物的影响在一定程度上依赖于植物个体大小，说明植物通过调整其个体大小与繁殖性状的关系来适应环境梯度的变化； 3植物花期和果期的繁殖分配并不完全随海拔升高而减小(只有小花草玉梅的果期RA随海拔升高而减小30％)，与Iwasa和Cohen的预测不完全一致(他们认为繁殖分配随生长季缩短而减小)。

The results show that:First, concentration of hydrogen peroxide have the most obvious influence to oil yield and carbon black yield,with the increase of concentration of hydrogen peroxide the oil yield first increase then decrease,when concentration of hydrogen peroxide is 8.19% or so,the oil yield reach to the biggest value, and with the increase of concentration of hydrogen peroxide carbon black yield decrese;Then,reaction time have more obvious influence to oil yield and carbon black yield,oil yield increase but carbon black yield decrease with the increase of reaction time;Thirdly,reaction tempreture have some influence to oil yield and carbon black yield,samely,oil yield increase but carbon black yield decrease with the increase of reaction tempreture;Finally,reaction pressure does almost no influence on oil yield and carbon black yield.

研究结果表明：过氧化氢质量浓度对产油率和炭黑产率的影响最为显著，产油率随过氧化氢质量浓度的提高先提高后降低，在过氧化氢质量浓度为8.19%左右时达到最大值，炭黑产率随过氧化氢质量浓度的提高而降低；反应时间对产油率和炭黑产率的影响也比较显著，产油率随反应时间的增加而提高，炭黑产率随反应时间的增加而降低；反应温度对产油率和炭黑产率也有一定的影响，产油率随反应温度的提高而相应地提高，炭黑产率随反应温度的提高而降低；在本文实验范围内，反应压力对产油率和炭黑产率基本上没有影响。

And yet you are sure, as I am sure, that were the world confined to these hard-headed, hard-hearted, and hard-fisted methods exclusively, were there no one prompt to help a brother first, and find out afterwards whether he were worthy; no one willing to drown his private wrongs in pity for the wronger's person; no one ready to be duped many a time rather than live always on suspicion; no one glad to treat individuals passionately and impulsively rather than by general rules of prudence; the world would be an infinitely worse place than it is now to live in.

可是你也确信，如同我也确信，如果世界只剩下精明、冷酷而且吝啬的话，将没有人会急著对兄弟伸出援手，而不管是否值得为他们这麼做；也不会有人怜悯犯错的人而愿意抿除私怨；大家会只愿活在对人的猜忌中，而不会有人愿意屡屡受骗；也将不会有人充满热情对待别人而不先计算利害得失。这样的世界，一定会比现在坏上无数倍而不堪人居。

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。