西方的

I will also learn to accustom the western lifestyle.

我也会习惯西方的生活。

This is not because westerners have an affinity for CNN.

这并不是因为有一个亲西方的美国。

When meeting someone in a Western business setting, conversation usually remains focused on business matters and business topics. Family andor personal matters are not brought up, especially the first time you meet.

当在西方的商务场合中会见某人时，对话通常围绕着一些商业问题或商业话题，而不会涉及家庭和个人问题，特别是第一次见面时。

For one thing, he is tough on anti-Western jihadists.

原因之一是他对待那些反西方的拥护者非常野蛮。

We can see that community correction can recollocate the limited judicial resource which is in favor of saving the cost of execution from a series of data, on the other hand, it is propitious to rebuild the light criminals. See from the penal base, the goal of the criminalistics in the 20th transfered to the criminal from the crime, the idea of correction was advanced on the base of going deep into the personality causation, because of which parole, probation and other community correction appeared and developed. See from the policy base, the popular international penal policy "polarization policy" also take a moment to community correction. It must divert some burden to the community if the country want to focus the strength into beating these terrorist, the fearful criminals. See from the environmental base, the developed country apply the community correction above 50%, which offers abundant experience and upstanding international surroundings to us, it also provide a largo flat roof for intercourse.

从一系列的数据可以看出，社区矫正既有利于行刑成本的节约，促进有限的司法资源的优化配置，也有利于对轻刑犯的改造，是符合行刑经济化的原则的；从刑事基础而言，近代刑事学派关注的目标发生了从犯罪行为到犯罪人的转变，在深入探究了犯罪的深层个性原因之后，提出了矫正刑的思想，并促进了假释、缓刑、保安处分等一系列现代刑法制度的出现与发展，这些都为社区制度的发展奠定了坚实的基础；从政策基础而言，目前国际比较流行的两极化刑事政策也为社区矫正的发展提供了契机，要集中有限的司法力量去打击那些恐怖犯罪、严重侵犯公民人身权利等犯罪，就必须将对轻刑犯的改造等部分负担转移到社区方面来；从环境基础而言，西方法治发达国家适用社区矫正的比例基本达到了50%以上，这为我国实行社区矫正提供了良好的国际环境和丰富的经验，并为我国和西方的法治对话提供了更宽广的对话平台。

The Lynn White debate, which begun when White called for a rethinking of Christianity or its replacement by a nonWestern religion, has proved an obstacle to dealing with the environmental crisis The defense of Christianity that followed inhibited Asian and comparative environmental ethics in the West and did not produce environmentally useful results Whenever the relationship of religion and the environment was raised, the discussion quickly shifted to the issue of Christian responsibility for the environmental crisis The problem with the debate is that in many important ways, the White thesis is correct: Christianity is indeed responsible to a significant degree in that Christianity desacralized nature and it supported policies politically in the Middle Ages that encouraged now harmful human population growth and promoted science and technology, much of which has proved to be environmentally problematic There was nevertheless a second tradition of which Saint Francis of Assisi was a part that was environmentally friendly and that could be useful in rethinking Christianity environmentally It is however unlikely that Christianity will prove useful in the development of an environmental ethic in nonWestern countries or that nonWestern religions will succeed in producing an environmental ethic in the West It is therefore important that religious scholars move beyond assigning blame for the environmental crisis and find ways for the major world religions to help develop environmental ethics as best they can within their own cultural spheres

林恩怀特争论始于怀特关于对基督教进行重新思考或者由非西方宗教取而代之的呼吁。林恩怀特争论已经被证明成为处理环境危机的一个障碍。由此而起的对基督教的辩护制约了亚洲和其他比较环境伦理学在西方的发展，没有产生对环境有益的结果。无论何时，当人们谈及宗教和环境的关系的时候，讨论都会迅速转向有关基督教对环境危机责任的讨论。这一争论的关键在于，怀特的论文在很多方面是对的：基督教的确在相当大的程度上造成了自然的世俗化，并且在中世纪，基督教在政治上对现在看来有害的人口增长的政策提供了支持，促进了科学和技术的发展，很多诸如此类的政策已经被证明对环境是有害的。但是，基督教还存在另一种对环境友好的传统，Assisi城的&圣芳济&运动就是其中一例，这种传统也许对于从环境角度重新认识基督教是有益的。但是，对于非西方国家环境伦理的发展，基督教将很难能够有所作为，非西方宗教也不大可能成功地在西方产生出某种环境伦理。因此，对于研究宗教的学者们而言，重要的是要走出谁应该为环境危机受到指责的争论，找到世界各主要宗教如何在其各自的文化范围内对发展环境伦理提供最佳帮助的方法。

So the West is scientific, the non-West is not; physicians are scientific, midwives and alternative healers are not; chemists are scientific, wives and husbands in their kitchens are not. This process is most pronounced, in general, in those societies that border occident and orient. If our focus is on science, then the process of orientalizing and occidentalizing should be most pronounced just at the boundary between science and the humanities, and even more so at the boundary between the physical, the natural, and the social sciences.

西方是科学的，非西方则不是；医师是科学的，接生婆和江湖术士则不是；化学家是科学的，厨房里的妻子和丈夫则不是；总体上，这一过程非常明显，在那些社会之中界定着西方的和东方的；如果我们的焦点是在科学上，那么西方化和东方化的过程应该是在科学与人文的分界点上是最明显的，甚至是在物理科学、自然科学和社会科学的分界点上是最明显的。

This text proceeds with intension of government performance management of government and performance evaluation, has explained meaning of performance management of government, standard and value orientation of performance evaluation; has summered history and current situation of performance management of government in the West, and has analyzed the characteristic of performance management of government in the West; has analyzed predicament of performance management of government, and expounded improvement tactics pointedly; On the basis of discussing the necessity, research and existing problems of implementing performance management of our government, has explained how to structure the performance administrative system of our government , think that it should include structure principle , system platform and evaluation system, put forward implementing tactics of the performance management of our government finally.

本文从政府绩效管理及绩效评估的内涵入手，阐述了政府绩效管理的意义、绩效评估的标准及价值取向；对政府绩效管理在西方的历史和现状进行了概述，并分析了西方政府绩效管理的特点；就政府绩效管理的困境进行了分析，并有针对性地提出了改进策略；在论述了我国政府绩效管理的必要性、探索及存在的问题的基础上，阐述了如何构建我国的政府绩效管理体系的设想，认为应该包括确立构建原则、制度平台及评估体系，最后提出了我国政府绩效管理的推行策略。

At the crossing line of the minoritizing and universalizing of queer subjectivity between Korea and the West, I'd like to construct an argument and discuss a new possibility of "West Meets East" in queer politics as to how Korean queers achieve sexual citizenship by not assimilating heteronormative norms and values but liberating their own quotidian sexual subjectivities and reforming institutions to further recognition of sexual diversity and inequality.

南韩的酷儿们要获得性方面的公民权不应该被异性恋的规范同化，而是要解放他们自己每天的性主体性，更多认识性多样性，认识实际存在的不平等。因此，在将酷儿的主体性少数派化和普遍化的过程中，在南韩和西方的交界线上，我希望建构一个新的论调，提出一种新的有关酷儿政治的&西方遇见东方&的可能性。

"Ontology" in the Chinese etymology means "the highest","the most fundamental","the most popular" and "the most important". Although it is a loan word, it has great difference from the oringinal meaning of ontology when translated into Chiness and has abvously "transferred meaning". If the "original meaning" of ontology is a "transcendental" purely logic stipulation" and a unique morphology of "the Western Philosophy", a field of idea world, absolute spirit, pure reason which is isolated from the experience world or prio to the experience world", and "a pure principle unable to be proven from the real world", then in Chiness,"ontology" has richer transferred meanings unparalleled with ontology in the West.

&本体&在中文词源里，有&最高&、&最根本&、&最普遍&、&最重要&等含义；本体论虽然是外来词，但翻译为中文后，与原来的ontology已经有了很大的区别，产生了明显的&转义&：如果说ontology的&本义&是一种&是论&或&存在论&，是一种超验的&纯粹的逻辑规定性&，是&西方哲学特有的一种形态&，是&与经验世界隔绝或者先于经验世界的理念世界、绝对精神、纯粹理性的领域&，是&不能从现实世界得到验证的纯粹的原理&，是比一切其他哲学思维都更纯正的&第一哲学&的话，那么在中国的&水土&上，&本体论&已经具有了比西方的ontology丰富得无可比拟的&转义&。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。