自治的

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

Primarily, the thesis assays the condition of network framework, the network was divided into three levels in terms of network management in order to establish the distributed method ,and still pointing out the intention and denotation of studying the Topology Discovery.Next, the thesis analyzes SNMP protocol minutely, including its development, principle, and the Network Management system that established on the SNMP protocol. Have analysed MIB in detail and the application way of MIB in network management .The thesis also assays the ICMP protocol, describing its working principle and the format of datagram minutely , and describing two important tools of ICMP- Ping and TraceRoute in detail. On the base of upper analysis, the thesis expounds a kind of distributed Topology Discovery project, and book it in one autonomy system. Topology Discovery was divided into two levels in terms of network management, and analyses the way of linking up between the two level. The thesis minutely assays Router-Level Topology Discovery technology basing on SNMP and Subnet-Level Topology Discovery technology basing on ARP and ICMP. According to these analyses, the thesis explores the specific methodology and the technology of XML data object which using the WinSNMP API to achieve topology discovering system on the development platform of Visual C++, and also analyses the technology of topology analysis and topology graph minutely. Moreover, the thesis assays the technology of basic firewall and Topology Discovery response strategy. Finally, the thesis analyses the underlying blind problem of the topology finding, and also analyses the reason that the blind problem produced and the way that reduced. The distributed algorithm that this paper puts forward has a certain directive significance in wireless network or other fields.

本文首先分析了网络结构状况，将网络从网络管理的角度划分为三个层次，为分布式的方法奠定了基础，同时还指出拓扑发现研究的目的及意义；接着本文分析了SNMP协议，详细分析了SNMP协议的发展状况，协议的工作原理，以及由SNMP协议基础上建立的SNMP网络管理体系，详细分析了MIB，以及MIB在网络管理上的应用方式；本文又分析了ICMP协议，详细描述了ICMP的工作原理和数据报格式，并详细描述了ICMP的两个重要工具-Ping 和TraceRoute；然后本文在结合上述分析的基础上，提出了一种分布式的拓扑发现方案，将拓扑发现拟订在一个自治系统内，将拓扑发现从网络管理角度划分为路由器级和子网级两个层次，分析了两个层次之间的衔接方式，同时从拓扑地域的角度将拓扑发现过程分布化，分析了分布式算法的具体方法和分布式结点之间的数据通讯方法，本文详细分析了基于SNMP的路由器级拓扑发现技术和基于ARP和ICMP的子网级拓扑发现技术；根据这些分析，本文利用XML数据对象作为分布式算法中的数据对象，分析了XML的技术，本文使用Visual C++开发平台实现网络拓扑发现系统，详细分析了使用WinSNMP API实现基于SNMP的路由器级拓扑发现和基于ARP的子网级拓扑发现，分析了使用Winsock编程实现基于ICMP的子网级拓扑发现，本文还对拓扑分析和拓扑图的绘制技术作了较细致的分析；本文最后还分析了基本防火墙技术，分析了几种类型的防火墙对拓扑发现带来的影响，以及在拓扑发现时的应对策略，本文还分析了拓扑发现中可能产生的盲点问题，分析了盲点产生的原因以及拓扑发现中减少盲点的方法。

In this project, we study the theory of higher order differential equations in Banach spaces and related topics. We solve an open problem put forward by two American Mathematicians and two Italian Mathematicians concerning wave equations with generalized Weztzell boundary conditions, introduce an existence family of operators from a Banach space $Y$ to $X$ for the Cauchy problem for higher order differential equations in a Banach space $X$, establish a sufficient and necessary condition ensuring $ACP_n$ possesses an exponentially bounded existence family, as well as some basic results in a quite general setting about the existence and continuous dependence on initial data of the solutions of $ACP_n$ and $IACP_n$. We set up quite a few multiplicative and additive perturbation theorems for existence families governing a wide class of higher order differential equations, regularized cosine operator families, regularized semigroups, and solution operators of Volterra integral equations, obtain classical and strict solutions having optimal regularity for the inhomogeneous nonautonomous heat equations with generalized Wentzell boundary conditions, gain novel existence and uniqueness theorems,which extend essentially the existing results, for mild and classical solutions of nonlocal Cauchy problems for semilinear evolution equations, present a new theorem with regard to the boundary feedback stabilization of a hybrid system composed of a viscoelastic thin plate with one part of its edge clamped and the rest-free part attached to a visocelastic rigid body. Also we obtain many other research results.

在本研究中，我们对Banach空间中的高阶算子微分方程的理论以及相关理论进行了深入研究，解决了由美国和意大利的四位数学家联合提出的一个关于广义Wentzell边界条件下的波动方程适定性的公开问题，恰当地定义了Banach空间中的高阶算子微分方程Cauchy问题的算子存在族及唯一族，建立了齐次和非齐次高阶算子微分方程Cauchy问题适定性的判别定理，获得了关于高阶退化算子微分方程的算子存在族、正则余弦算子族、正则算子半群、Volterra积分方程解算子族的乘积扰动和混合扰动定理，得到了关于以依赖于时间的二阶微分算子为系数的一大类非自治热方程非齐次情形下的时变广义Wentzell动力边值问题的古典解、严格解的最大正则性结果，获得了半线性发展方程非局部Cauchy问题广义解和经典解存在唯一的判别条件，从实质上推广了现有的相关结果；得到了一部分边缘固定而另一部分附在一粘弹性刚体上的薄板构成的混合粘弹性系统的边界反馈稳定化的新稳定化定理，还建立了一系列其他研究结果。

Subject to the conditions of this section and to such terms and conditions as the Administrator determines to be necessary to carry out the purposes of this title, the Administrator is authorized to guarantee, and to make commitments to guarantee, the principal and interest (including interest accruing between the date of default and the date of the payment in full of the guarantee) of any loan, obligation, or participation therein of any State, municipality, or intermunicipal or interstate agency issued directly and exclusively to the Federal Financing Bank to finance that part of the cost of any grant-eligible project for the construction of publicly owned treatment works not paid for with Federal financial assistance under this title, which project the Administrator has determined to be eligible for such financial assistance under this title, including, but not limited to, projects eligible for reimbursement under section 206 of this title. No guarantee, or commitment to make a guarantee, may be made pursuant to this section—(1) unless the Administrator certifies that the issuing body is unable to obtain on reasonable terms sufficient credit to finance its actual needs without such guarantee; and (2) unless the Administrator determines that there is a reasonable assurance or repayment of the loan, obligation, or participation therein. A determination of whether financing is available at reasonable rates shall be made by the Secretary of the Treasury with relationship to the current average yield on outstanding marketable obligations of municipalities of comparable maturity.

依于这个部分的条件和对如此期限和条件象管理员确定是必要执行这个标题的目的，管理员被批准保证，并且做承诺保证，主要和兴趣(包括兴趣累积在缺省日期和付款的日期之间充分保证)的任何贷款，义务，或参与在其中任何状态，自治市，或intermunicipal 或跨境代办处直接地和完全被发布对联邦财务银行提供经费一部分的任何授予合格的项目的费用为公开地拥有的治疗工作的建筑没被支付以联邦经济援助在这个标题之下，哪个项目管理员确定是有资袼这样的经济援助在这个标题之下没有保证，或承诺做保证，可以被做寻求这个部分(1)除非管理员证明发布的身体无法获得在合理的期限充足的信用提供经费给它的实际需要没有这样的保证；并且(2)除非管理员确定有贷款的合理的保证或偿还，义务，或参与在其中。

But as, under civilized governments which are calculated for the peace of mankind, such a constitution would be productive of endless disturbances, the universal law of almost every nation (which is a kind of secondary law of nature) has either given the dying person a power of continuing his property, by disposing of his possessions by will; or, in case he neglects to dispose of it, or is not permitted to make any disposition at all, the municipal law of the country then steps in, and declares who shall be the successor, representative, or heir of the deceased; that is, who alone shall have a right to enter upon this vacant possession, in order to avoid that confusion, which its becoming again common would occasion.10 And farther, in case no testament be permitted by the law, or none be made, and no heir can be found so qualified as the law requires, still, to prevent the robust title of occupancy from again taking place, the doctrine of escheats is adopted in almost every country; whereby the sovereign of the state, and those who claim under his authority, are the ultimate heirs, and succeed to those inheritances, to which no other title can be formed.

但是因为，在最多只能为了人类和平的文明政府之下，这样的制度将会产生无穷无尽的混乱，所以几乎每个国家的普遍法律要么给与将死的人一种权力来继续他的财产权，依他的意志来处置他的财产；要么，他忽略了对它们的处置，或者不允许对它们进行任何处置，那么，国家的自治法律便进入，并宣布谁应当成为死者的后继者，代理人或继承人；即，唯有谁能够拥有权利进入这个所有者空缺的财产位置，以避免这些财产再一次进入共有状态将引起的混乱。进一步而言，在法律禁止订立遗嘱，或没有订立遗嘱，且不能找到符合法律所要求资格的继承者的情况下，为了阻止再次产生占有资格的问题，在几乎所有的国家都采用了&所有权重归领主&（escheat：最初来源于为避免土地处于废弃和无主的状态，土地的所有权重归上一级的封地领主）的原则；据此，国家的君主或声称为他的下级的人，便成为继承人的最后的选择，并实际继承那些遗产，对此没有别的资格。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点：&一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的& [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括：&一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。&

Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a voyage to plant the first colony in the northern parts of Virginia; do by these presents, solemnly and mutually in the Presence of God and one of another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid; And by Virtue hereof to enact, constitute, and frame, such just and equal Laws, Ordinances, Acts, Constitutions and Offices, from time to time, as shall be thought most meet and convenient for the General good of the Colony; unto which we promise all due submission and obedience.

我们在上帝面前共同立誓签约，自愿结为一民众自治团体。为了使上述目的能得到更好地实施、维护和发展，将来不时依此而制定颁布的被认为是对这个殖民地全体人民都最适合、最方便的法律、法规、条令、宪章和公职，我们都保证遵守和服从。据此于主后l620年11月11日，于英格兰、法兰西、爱尔兰第十八世国王暨苏格兰第五十四世国王詹姆斯陛下在位之年，我们在科德角签名如下。因为这一段文字，第一次从民众的角度阐述了国家权力的来源：国家是民众以契约的形式合意组建的，国家的公权力来自于民众所度让的部分权利的组合。法律实施的真正力量源于民众对于国家法律合法性与公正性的认同，出于对法律的敬畏而自愿服从，而不是慑于国家暴力。

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