自觉的

The Heaven and the Way is the both the changeableness of the universe and the thought to pursue harmony in the world; The Humanity is the thought to pursue harmony in the conflict society by culturing mind, which means a real person must be of disenchantment in thought and self restraint in behavior, and the society is of solicitude for human, all that is the ZhongYong; The Unifying and the Changing is the harmony in evolvement, the essence of the universe and thought;as a thought, it is the Way of communication between human and nature or society; The one is ultimate perfection but that means death, only in its own transcending it becomes the primary chaos, namely ultimately the Chinese thought.

天和道既是世界的可变易本质，也是对普世和谐的追求；仁是通过人性的修养追求社会冲突中的和谐，因此它意味着人应当保持思想自觉和行为克制，而社会应当对人关爱，这就是中庸；合和易是演化中的和谐，它是世界和思想的本质，作为思想，它也是人、自然和社会之间的交流；一是终极的完美，但也意味着死亡，只有在它自身的超越中它才成为浑沌之初，这就是终极意义的中国思想。

This chapter tries to solve the following issues:as theconscious awareness of law-makers,the penalty-crimerelationship determines how to make law;as the form ofideas,the penalty-crime relationship regulates and guidesthe process of law-making and judicature;penalty andcrime as provided by law is nothing but the model for thepenalty-crime relationship presupposed and defined bylawmakers;the presupposition and definition of thepenalty-crime relationship is the value-based evaluativeactivity on the grounds of cognition;the change invalue-based criteria and the inherent contradiction of theobjective to beevaluated is the fundamental precondition for the definitionof the penalty-crime relationship;the change in classcontradiction is the basic cause for the change inevaluative criteria;the change in the objective to theevaluated reflects the demands and interests of the rulingclass to a certain extent,and lastly;as the evaluativeform of negating crime,penalty and its effectiveness dependheavily on the unity of compulsiveness and justice.

文章论述了刑罪关系作为立法者的自觉意识决定着刑事立法；刑罪关系作为观念的形式，规束并引导着立法和司法，法律中规定的犯罪与刑罚，是立法者设定的刑罪关系范式；刑罪关系的设定是以认识为基础的价值评价活动，价值标准的变动性和评价对象的内在矛盾性，是刑罪关系设立的根本前提，指出了阶级矛盾的变化是导致评价标准不确定的根本原因；评价对象的转移，在一定程度上反映出统治阶级利益的需要。刑罚作为对犯罪否定评价的方式，其有效性在于强制性与正义性的统一。

Westerner emphasize ethics value with ontology, epistemology relative meaning, it's the congenital defect of" value question" when western traditional philosophy thinking; Though among China traditional philosophies, originated places to embody, but, going with enervation trend of traditional culture and the impacts of western culture, especially, affected by Russian textbook of Marxism, we do not only realize the value natural instinct of China"s traditional philosophy as consciously, and philosophy is studied and comes from the west to think" value question" instead, even in order to coming and study people"s" value problem" western traditional the thinking frames. This is what cause contemporary people and historical origin of the double predicament of philosophy, also is the realism meaning of the animadvert on the present philosophy view.

西方人在与本体论、认识论相对的意义上强调伦理价值，这是西方传统哲学思考"价值问题"的先天性缺陷；虽然在中国传统哲学中，起始处就是体现为以"内求诸己"的方式把握人"生命之道"的价值性的思想，但由于近代以来伴随传统文化的衰弱趋势和西方文化的冲击，使我们一味效仿西方哲学的范式去研究哲学，尤其是受前苏联马克思主义教科书体系的影响，我们非但没有自觉意识到中国传统哲学的"价值问题"指向，反而认为对"价值问题"的哲学研究源于西方，甚至在被马克思终结了的西方传统形而上学的思维框架中来研究人的"价值问题"，这是造成当代人与哲学双重生存困境的历史根源，亦是当代哲学观批判的现实意义。

In the objective valuation system of law, order is the direct yet intermediate value, and justice is the ultimate value. Only the law conforming to the general valuation judgment of society can be accepted voluntarily by the public and be binding upon the public, thus bringing its regulative function into full play.

结论是：价值理念是法律产生的动因，也是法律存在的灵魂和精神，在法律的目标价值系统中，秩序是法律所追求实现的直接的但又是中介性的价值，而正义才是法律所致力实现的终极价值；只有符合社会一般正义要求的法律，才能为人们所自觉接受，对人们产生约束力，从而才能充分发挥其应有的规范功能；社会一般价值理念的变化是法律变化发展的先兆和动力，法律变革发展的关键在于对法律价值的合理选择。

This dissertation holds that education should transfer from discipline education to dialogic education. Dialogic education aims at eliminating traditional authority of education, opposing simple instilment, paying attention to individual rationality to be awoken, paying attention to individual speech, constructing the free scene of education, making man positively take part in the dialogic process to arouse individual psychic consciousness and vital dignity, making man realize his spirit self-creation and permeation as well as generation.

本文认为应从规训化教育走向对话式教育，消解传统的教育威权，反对简单的灌输，关注人的理性自觉，关注人的个体言说，营造自由的教育情景，使人在积极参与对话的过程中唤起个体的精神意识和个体的生命尊严，最终实现人的精神的自我创造、充盈与生成。

The ancient kin-novels deeply influence the composition of modern novelists in many aspects: the kin identity of authors, genre selection, focusable object, narrative strategy, narrative structure, arrangement method, art spirit, tragedy spirit and so on. While modern kin-novels, on the basis of absorbing the tradition, develop the ancient kin-novels in the following aspects: enlarging the component of characters, continuity of character\'s fate, change of the end and the exploration of character\'s psychology and the variation of images and so on. The kin novels with familiar genre whether it is ancient or modern, will appear special stipulation that is resemble and matchable with kin-genre. This Paper mainly analyses it in three aspects of components of family characters, mode of kin-novel\'s declination and nation-home integrated net narration.

作为相同题材选择的家族小说，无论古代还是现代，都会出现与家族题材相匹配的某些共同点，本文主要从家族人物的构成模式、家族小说的衰亡模式、家国一体的网状叙事等三个方面对此展开分析研究；古代家族小说从题材选择、聚焦对象、叙事策略、叙事结构、绾结方式、艺术神韵、悲剧精神等多个方面对现代作家的创作造成深刻的影响：而现代家族小说在继承传统的同时，还从人物构成的渐趋丰满、人物命运在新的时代背景下的延续发展、小说结局的改变、人物心理探索的深刻和自觉、意象的变幻多姿等方面对古代家族小说进行了现代意义上的发展和演进。

Just in this sense, the literary practice in those seventeen yearsmanifested the sharp historic dialectical spirits and made any simplified true-false judgment be shallow and puerile before the real historic reality.

当然，这并不是说作为其创作成果的文学文本的精神情感取向与作家自觉意识到的政治理想、政治价值就没有任何断裂之处，对于那个时代来说，真正具有典型意义的恰恰在于政治理性对这一断裂的清醒监控，正是在这个意义上，17年的文学实践表现出了深刻的历史辨证精神，使任何简单化的对错判断在真实的历史现实面前失之浅薄和幼稚。

The data were analyzed in terms of the procedures, which were explicated by The Grounded Theory in the first stage and The Phenomenology in the second stage. The findings of this study were as follow:(1) The model of drug using was dynamic cycles, including initial drug using, continued using, addiction, reintegration, relapse, re-continued using and re-addiction to drugs. But not all cases entered into this cycle.(2) Some drug abusers may stop using drug because of some reasons, but it was hard to confirm that they didn't reenter this cycle again.

结果发现：进入用药行为的循环历程模式，吸毒者呈现出一个初尝、持续使用、成瘾、重整、再度用药、持续使用、成瘾的循环动态之过程，不过并非每个个案均完全进行循环，在每一个阶段中个案有可能随时因某些因素而中止，但中止并不代表个案即真正戒除毒品，视个案反思、自觉能力的强弱，有无进入深度的痛改而采取行动达到真正的戒除，若无则可能在某些条件的促进下又再度进入吸毒的循环中。

Hand in hand with this centralisation, or this expropriation of many capitalists by the few, develop, on an ever-extending scale, the co-operative form of the labour-process, the conscious technical application of science, the methodical cultivation of the sol, the transformation of the instruments of labour into instruments of labour only usable in common, the economising of all means of production by their use as the means of production of combined, socialised labour, the entanglement of all peoples in the net of the world-market, and with this, the international character of the capitalistic regime.

随着这种集中或少数资本家对多数资本家的剥夺，规模不断扩大的劳动过程的协作形式日益发展，科学日益被自觉地应用于技术方面，土地日益被有计划地利用，劳动资料日益转化为只能共同使用的劳动资料，一切生产资料因作为结合的社会劳动的生产资料使用而日益节省，各国人民日益被卷入世界市场网，从而资本主义制度日益具有国际的性质。

It analyzes,on the basis of the development trends of economic globalization and cultural localization,the necessity of Beijing Studies establishment,then puts forward that people in Beijing must conduct selfconsciousness by having rational selfknowledge,therefore they can satisfy the human quality corresponding to modernized capitals,show distinctive national and regional characteristics to the w...

首先从经济全球化和文化本土化的发展趋势分析了北京学建立的必然性，提出北京人必须通过理性的自知，来导致行为上的自觉，以具备与现代化大都市相称的人文素质，才能以鲜明的民族个性和地域特征凸现于世界面前，成为全球化整体发展中一个无法替代的重要成员。

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。