自我主义

The thinkers of the Lunyu School fully expressed their persistence of individualism and their reconsideration in literary modernity Yet the persistence and escape existed side by side, this mode of behavior and thinking indicated that the self-subject of the modern scholars was illusive and was hard to carry on when the modern scholars were covered by the powerful tradition and deeply controlled by modernity's consciousness of time Chapter Two Reconsidering on the character of modernity with leisure ampleness, resisting the human alienation caused by modern materialism and mechanism with humor, reaffirming the space of self-expression, which formed the humor, the leisure, the modern, and the aesthetic spirit implication of Lunyu School But the modern scholar's powerful inclining to the tradition made Lunyu School's aestheticism draw close to live in seclusion And its aesthetic modernity is also discounted for that reason Chapter Three It is the emotion and the leisure manner owning by the middle aged people that help to bring about Lunyu School's essay's adjusting in main key and moving massively in theme Lunyu School changed the way for "gaining the experience of life"in the twenties'prose It went from highly enthusiastic writings to reserved life-concerning and recite with appreciation in everyday life

第一章 三十年代左翼文学以其"新"、"进步"和"时代性"确立了自己的合理性地位，而时代思潮的转换、文艺与政治的日益密切使五四自由知识分子所坚持的个人主义成了"落伍""颓废"的表征。论语派自由思想者充分表达了对个人主义的执着、对文学现代性的反思，但坚持与逃逸并存的行为与思维模式表明现代士子在忧生伤世的强大传统笼罩下和一往无前的现代性时间意识的深刻控制下，个人主体的难以为继和虚幻性。第二章以闲适的余裕对奔竞躁进、汲汲功利、一往无前的现代性特征进行反思，以幽默对抗现代物质主义机械主义对人灵智的异化，重申自我表现的空间，构成论语派幽默闲适的现代性审美精神内涵。但现代文人对于传统的强大趋同力，则使论语派审美主义向隐逸文化靠拢，其审美现代性由此大打折扣。第三章中年情感与闲适气度直接促成论语派散文基调上的调整及主题的大幅横移，在趣味、游戏、幽默、闲适中改变了二十年代散文"问世"的径路，从意兴湍飞的激扬文字走向了沉潜适世的生命关怀与日常人生的吟味与咀嚼。

The second criticism is that Foucault's project for a contemporary ethics involves a concept of the self which is 'tainted' by a nineteenth century dandyism and a aestheticism which makes it an unsuitable source of a contemporary ethics.

阿多对福柯的另一个批判是，福柯的当代伦理学计划中的自我概念受到了十九世纪浪荡子主义的"玷污"，同时这种自我还受到一种不适于为当代伦理提供资源的美学的"玷污"。

Depth psychology and behaviorism have disclosed some rationale of human beings' behavior, but there is no reasonable interpretation of symbolized consumption.

心理学中的精神分析学派与行为主义学派虽然一定程度上揭示了人的行为发生的基本原因，但在解释符号化消费行为方面则存在比较明显的缺陷，本章以人本主义心理学为基本理论对导致符号化消费行为发生的需求和动机进行了分析，提出符号化消费行为是消费者借助商品来满足自我实现需要的一种有效手段。

The six authors have displayed, in their own ways, a panorama of modem Chinese social life. Zhan Xin-xin expresses the anxiety and lost self of Chinese people at the beginning of main current political culture breakdown and materialistic flooding immediately after the Great Cultural Revolution. Liu Suo-la exposes the anti-classic and pro-individualistic radicalism of young college students facing an opening-up and multi-cultural age. Chen-Rong, in transcendence of historical rationalism, proposes human spiritual emancipation and subjective revelation in order to oppose traditional feudalistic stereotypes. Liu Zhen-yun in his typical cool-minded description, discloses the routine spiritual enslavement, oppression and murder, as well as men\'s helplessness, hopelessness and distortedness in familiar daily life affairs. Zhang Wei attaches importance to a heart-felt emotional and conscientious expression, thinking that the only things that may combine one\'s individual subjective options with his personal moral responsibility towards world and others are his inner authentic feelings and conscience.

这六位作家是张辛欣、刘索拉、谌容、刘震云、张炜和潘军，他们从不同的角度，以各自不同的方式，展示了中国现代社会中的一幅幅人生图景：张辛欣的作品呈现了"文化大革命"以后主流政治文化分化瓦解和物质主义泛滥初始人的自我迷失与彷徨焦虑的状态；刘索拉表达了改革开放和文化多元时代青年大学生反叛经典和张扬个性的激进姿态；谌容从超越历史理性的高度致力于反抗传统意识和封建世俗观念对人格个性的压抑，提倡人的精神解放和主体意志的彰显；刘震云以近乎残忍的描写，揭露了熟视无睹的日常生活对人的精神上的奴役、蹂躏和扼杀以及人在这一过程中的无奈、绝望和扭曲；张炜强调一种内在真情与良知的表达，认为唯一能够把个人的主观选择与对世界、对他人的道德责任联系起来的，就是人在心灵深处为自己和他人保存的那一份真情与良知；潘军从复归自我和维护个性尊严的角度，把人的爱欲和物欲升华为一种超越世俗伦理道德的纯个人化、精神化的心理体验和情感交流。

The six authors have displayed, in their own ways, a panorama of modem Chinese social life. Zhan Xin-xin expresses the anxiety and lost self of Chinese people at the beginning of main current political culture breakdown and materialistic flooding immediately after the Great Cultural Revolution. Liu Suo-la exposes the anti-classic and pro-individualistic radicalism of young college students facing an opening-up and multi-cultural age. Chen-Rong, in transcendence of historical rationalism, proposes human spiritual emancipation and subjective revelation in order to oppose traditional feudalistic stereotypes. Liu Zhen-yun in his typical cool-minded description, discloses the routine spiritual enslavement, oppression and murder, as well as men"s helplessness, hopelessness and distortedness "in familiar daily life affairs. Zhang Wei attaches importance to a heart-felt emotional and conscientious expression, thinking that the only things that may combine ones individual subjective options with his personal moral responsibility towards world and others are his inner authentic feelings and conscience.

这六位作家是张辛欣、刘索拉、谌容、刘震云、张炜和潘军，他们从不同的角度，以各自不同的方式，展示了中国现代社会中的一幅幅人生图景：张辛欣的作品呈现了"文化大革命"以后主流政治文化分化瓦解和物质主义泛滥初始人的自我迷失与彷徨焦虑的状态；刘索拉表达了改革开放和文化多元时代青年大学生反叛经典和张扬个性的激进姿态；谌容从超越历史理性的高度致力于反抗传统意识和封建世俗观念对人格个性的压抑，提倡人的精神解放和主体意志的彰显；刘震云以近乎残忍的描写，揭露了熟视无睹的日常生活对人的精神上的奴役、蹂躏和扼杀以及人在这一过程中的无奈、绝望和扭曲；张炜强调一种内在真情与良知的表达，认为唯一能够把个人的主观选择与对世界、对他人的道德责任联系起来的，就是人在心灵深处为自己和他人保存的那一份真情与良知；潘军从复归自我和维护个性尊严的角度，把人的爱欲和物欲升华为一种超越世俗伦理道德的纯个人化、精神化的心理体验和情感交流。

Paul and Nosich (1997) list the following as part of critical thinking:"fair-mindedness, intellectual humility,….willingness to see objects, enter sympathetically into another's point of view, to recognize one's own egocentricity or ethnocentricity" p.

Paul和Nosich（1997）列出了理性思维部分特点："公平心，不耻下问，……乐于听到反对意见，设身处地地从他人角度考虑问题，并认识到自己的自我中心主义和民族中心主义"（5页）。

Many mental trends and expressions of children such as the theory of aim, panpsychism, realism, and so on, are all derived from egocetrim.

儿童的目的论、为主义、灵论、在论、逻辑主义等精神倾向，都堪称是对于自我中心主义的直接演示或曲折反映。

Brown has specified three ideal types of social capital networks, categorized according to the prevailing motivation behind the network's transactions:"'Economic' describes a network of egos motivated by economic considerations; 2 'Status' describes a network of egos motivated by reputational considerations; 3 'Sociability' describes a network whose egos forge ties according to altruistic or particularistic motivations."

布朗把自我按照网络交易的动机分为三种理想类型：&（1）'经济的'指受到经济利益驱动的自我网络；（2）'地位'指受声望考虑驱动的自我网络；（3）'社交活动'指自我按照利他主义动机建立联系的网络。&

Dummett's views on intuitionism logic can be divided into three levels that are proof theory, semantics, and the theory of meaning. He expounded and proved the arguments; intuitionism logical rules are self-defended, and their semantic interpretations can be avoided cyclic argument while he demonstrated the philosophical-logical intentions of the dispute between classic logic and intuitionism logic.

他对直觉主义逻辑的辩护包括证明论、模型论或语义学、意义理论三个层次，他论证了直觉主义逻辑规律是自我辩护的、其语义解释可以避免循环论证，阐明了直觉主义逻辑和经典逻辑之争的逻辑哲学内涵。

As part of the dynamic, changing, and self-critical tradition of feminist theory and practice, transnational feminism is a further critique of Western mainstream feminism, including those women's studies programs in the States that still confine their practice within the frame of the nation, unable to critically examine their own explicit or implicit participation in colonialism and neocolonialism in a global setting.

作为富有自我批判精神并不断发展演变的西方女性主义实践的一部分，跨国女性主义对西方主流女性主义提出了更深入的批评，包括美国某些依然将实践局限在国家框架之内的女性研究项目，因为这些项目无法反省、检视其自身自觉或不自觉参与殖民主义和新殖民主义在全球霸权扩张的事实。

In the negative and interrogative forms, of course, this is identical to the non-emphatic forms.

。但是，在否定句或疑问句里，这种带有"do"的方法表达的效果却没有什么强调的意思。

Go down on one's knees;kneel down

屈膝跪下。。。下跪祈祷