自然地

One of its expressions is that human society is regarded as a natural historical process. It is because the false way of comprehending it that caused three cognitive mistakes on this Principe. The first one is that the social material system was mechanically analogized the natural material system, which is just like conge and siblings s analogizing human society to the organism of living things. The second one is that the process of social history was mechanically anodized the process of natural history.

正因为对之理解的思维方式的错误，所以导致在这一原理上的三个认识上的误区：一是将社会物质体系机械地类比于自然物质体系，正如孔德、斯宾塞将人类社会类比于生物有机体一样；二是将社会历史过程机械地类比于自然历史过程：三是将社会规律视为预成规律，它表现在两个方面：其一是将社会规律等同于自然规律性，没有看到它们之间的区别；其二是将历史唯物主I，二霎弓。

According to the present situations of protected area in China and referring to the definition and category abroad, we suggested the forest natural protected area mainly include three types as follow: Nature Reserves (NR; types of forest eco-system), Forest Parks and Public Welfare Tree Farm. Researches of evaluation on ecotourism resources of forest natural protected area focused on two aspects basically: to appraise and account the ecotourism resources monetarily from the standpoint of pure economics; to assess the exploitability of ecotourism resources based on the theories of conservation biology and ecology, in which finding the reasonable equilibrating point between protection and: utilization was emphasized. On the studies of development pattern of forest ecotourism resources, it is necessary to deal with the relationship between protection and exploitation correctively, namely to put the protection as the first consideration and balance the "Tree r.1ajor Benefits" so that prompting the virtuous circle afforest ecotourism.

根据我国自然保护地的实际情况，参考国外自然保护地的定义与分类方式，可认为我国的森林自然保护地主要应主要包括森林生态系统类型自然保护区、森林公园及公益林场三种类型；森林自然保护地的生态旅游资源评价研究主要集中在两方面：一是单纯地从经济学角度对旅游资源游憩价值进行货币化评价与核算，二是从保护生物学和生态学角度对资源的可开发性进行评价，其侧重在于找到保护与开发的的科学平衡点；在森林自然保护地旅游资源的开发模式研究上，必须正确处理开发与保护的关系，把保护放在第一位，坚持"三大效益"兼顾的原则，才能实现森林生态旅游资源开发与保护的良性循环。

Human can not destructively treat nature as conquerors. Instead, we must deal with nature in a harmonious and friendly way, but it is for human and it is human-oriented rather than nature-oriented.

人不能像征服者那样粗暴地对待自然，必须与自然和谐、友好地相处，但目的是为了人，是以人为本而不是以自然为本。

By virtue of the principle that nature is natural and nature is environmental, he promotes Environmental Model which implies appreciate nature dynamically, multi-sensuously and engagingly as whole environments.

他立足于"自然是自然的"和"自然是环境的"原则，提倡动态、全方位和投入式地欣赏作为整体存在的环境自然。

In sphere approximate, GPS/Gravity-BVP is Neumann problem over exterior spherical domains. Then the natural boundary reduction, suggested by Feng and Yu, is applied to deal with the three dimensional problems. By expansion in spherical harmonics, the natural integral equations of harmonic problems over exterior spherical domains are obtained. Meanwhile, a numerical method for solving geodetic BVP is developed.

在球近似下将GPS-边值问题转化为Neumann外问题，用自然边界元法进行自然边界归化，得到自然边界积分方程，再求自然边界积分方程的数值解，与其他边界元方法相比，自然边界元法的计算量大大减小，并且具有很好的逼近性质，能有效地处理奇异积分，是求解GPS-边值问题有效方法。

Further analysis shows that the self-creativity of cosmos will he affirmed in this spiritual understanding to nature. It makes people admire nature heartfully, and build up aesthetic and ethic relationship between humanity and nature. As a result, it will be helpful to overcome the sense about using and conquering nature unlimitedly.

进一步的分析告诉我们，灵性地理解自然是对宇宙自我创生过程的肯定，它使人们对自然产生由衷的敬拜，在人与自然之间建立起审美的和伦理的精神性关系，克服对自然的无条件利用和征服心理。

As a part of enlightening culture, the enlightening literature is definitely a window that publicizes the logos spirit, however, literature is different from philosophy, literature is the artistic transexpression of the Zeitgeist, but not the direct expression of the rational principles, in the eighteenth century the thought of natural logos brought the production of the free humanity of literature, Faust pursues and explores forward constantly, which stands for the permanent"human"spirit, it means the human's release and rein on the atman, it is the natural situation after breaking the fetters, and it is the revertion of the human natural inbeing; Naive man is the unit that has not been touched by"civilization", it is the origianl nature of human beings, during the conflict and collision of these two different cultures--"nature"and"civilization", it holds the independent free spirit homestead; emotion is natural, when the society made it institutionalized, it is catabolized, Lockersha Na heard the voice of heart under the system of plural marriage, she released the human natural emotion, reverted the natural humanity; under the"civilization", individuality is deprived,"civilization"becomes the contrary of civilization, Rameau's nephew championed the individual existence and freedom in the period of losing"self", it stands for the"self"shaping in the independent pose.

启蒙文学作为启蒙文化的一部分，它自然是张扬自然理性精神的一个窗口，然而，文学又不同于哲学，文学是对时代精神作艺术化的转达，而不是理性原则的直接的传声筒，十八世纪自然理性的思想养料孕育的是文学中自由人性的灿烂之花，浮士德不断地向上求索，代表着永不息止的"人"的精神，"人"的精神是人对于自我本体的一种释放与驾驭，是挣脱枷锁之后的自由状态，是对人之自然本性的还原；天真汉是未曾受过"文明"浸染的个体，代表人类之原本的自然天性，在"自然"与"文明"两种异质文化的冲突与碰撞中，维系着个体独立自由的精神家园；情感本属自然的，在社会将其制度化的同时，也将其异化了，洛克莎娜在一夫多妻制下，聆听的是个体心底之声，释放人之自然感情，复原自然之人性；"文明"下，个体性被剥夺，"文明"已堕入文明的对立面，拉摩的侄儿在"我"丧失的时代，捍卫了个体自我的在场性与自由性，代表了以独立个体之姿存在的"我"。

Viewing from the angle of the science of law and taking "rights" as the text for analysis,this article discusses the theoretical divergence on "the rights of nature" between the anthropocentrists and non-anthropocentrism.The anthropocentrists criticize the rights of nature from four aspects,its humanity,impracticality, uncontrollability and non-equivalence of its duties.The n...

从法学视角切入，以&权利&作为分析文本，论述了人类中心主义与非人类中心主义在&自然权利&上的理论分歧，人类中心主义者从权利的属人性、权利义务的不对等性、主张自然权利的非现实性以及自然权利的不可操作性四个方面对自然的权利提出了批判，而非人类中心主义者指出权利概念的在不断地扩展，人类中心主义不可能完全解决好人与自然的关系，自然权利存在着转化为在法律上具有可操作性的可能，并且自然权利理论已在法律实践领域拓展，对自然的权利进行了辩护，由此提出了&非人类中心主义&、&自然的权利&的环境伦理定位。

As a part of enlightening culture, the enlightening literature is definitely a window that publicizes the logos spirit, however, literature is different from philosophy, literature is the artistic transexpression of the Zeitgeist, but not the direct expression of the rational principles, in the eighteenth century the thought of natural logos brought the production of the free humanity of literature, Faust pursues and explores forward constantly, which stands for the permanent"human"spirit, it means the human's release and rein on the atman, it is the natural situation after breaking the fetters, and it is the revertion of the human natural inbeing; Naive man is the unit that has not been touched by"civilization", it is the origianl nature of human beings, during the conflict and collision of these two different cultures--"nature"and"civilization", it holds the independent free spirit homestead; emotion is natural, when the society made it institutionalized, it is catabolized, Lockersha Na heard the voice of heart under the system of plural marriage, she released the human natural emotion, reverted the natural humanity; under the"civilization", individuality is deprived,"civilization"becomes the contrary of civilization, Rameau's nephew championed the individual existence and freedom in the period of losing"self", it stands for the"self"shaping in the independent pose.

启蒙文学作为启蒙文化的一部分，它自然是张扬自然理性精神的一个窗口，然而，文学又不同于哲学，文学是对时代精神作艺术化的转达，而不是理性原则的直接的传声筒，十八世纪自然理性的思想养料孕育的是文学中自由人性的灿烂之花，浮士德不断地向上求索，代表着永不息止的&人&的精神，&人&的精神是人对于自我本体的一种释放与驾驭，是挣脱枷锁之后的自由状态，是对人之自然本性的还原；天真汉是未曾受过&文明&浸染的个体，代表人类之原本的自然天性，在&自然&与&文明&两种异质文化的冲突与碰撞中，维系着个体独立自由的精神家园；情感本属自然的，在社会将其制度化的同时，也将其异化了，洛克莎娜在一夫多妻制下，聆听的是个体心底之声，释放人之自然感情，复原自然之人性；&文明&下，个体性被剥夺，&文明&已堕入文明的对立面，拉摩的侄儿在&我&丧失的时代，捍卫了个体自我的在场性与自由性，代表了以独立个体之姿存在的&我&。

Also see A companion to philosophy of law and legal theory, edited by Dennis Patterson, Blackwell Publishers Ltd 1999, at 221-227, Raymond Wacks, Philosophy of Law: A Very Short Introduction,(New York, Oxford University Press, 2006), at 14, Philip Soper, In Defense of Classical Natural Law in Legal Theory: Why Unjust Law is No Law at All, 20 Can.

在英美法理学中， classical natural law （少数情况下使用 traditional natural law ）都是用以指称亚里士多德-阿奎那传统的自然法，而不是近代的自然权利理论，自然权利理论甚至被明确地同自然法理论区分开来。

This one mode pays close attention to network credence foundation of the businessman very much.

这一模式非常关注商人的网络信用基础。

Cell morphology of bacterial ghost of Pasteurella multocida was observed by scanning electron microscopy and inactivation ratio was estimated by CFU analysi.

扫描电镜观察多杀性巴氏杆菌细菌幽灵和菌落形成单位评价遗传灭活率。