解脱的

section summarizes simply innovations and inadequacies in this dissertation,specially,it introduces Lyotard'pragmatic thought,who defends the legitimacy of scientific knowledge in using the methods and idea of pragmatics,reinterprets modern scientific crisis,social variation and cultural symptoms,and holds extricating the right of legitimacy from metanarrative,deciding it through gamers and discourser,then,setting up a foundation for legitimacy of scientific knowledge.This inspires the new study about scientific rhetoric.

结语部分简单总结了本论文在写作上创新的地方和不足之处，特别是着重介绍了利奥塔把语用学的方法和观念运用于辩护科学知识的合法性，用科学知识语用学来重新解释当代的科学危机、社会变异和文化症状，主张把合法性的权利从"元叙事"的束缚中解脱出来，而由游戏者和对话者本人去决定，从而对科学知识的合法性问题进行奠基，这启发了新的"科学修辞学"问题的研究。

The sad fact is that most major acquisitions display an egregious imbalance: They are a bonanza for the shareholders of the acquiree; they increase the income and status of the acquirer's management; and they are a honey pot for the investment bankers and other professionals on both sides. But, alas, they usually reduce the wealth of the acquirer's shareholders, often to a substantial extent. That happens because the acquirer typically gives up more intrinsic value than it receives. Do that enough, says John Medlin, the retired head of Wachovia Corp., and you are running a chain letter in reverse.

很遗憾的是，大部分的购并交易案都充满了不公平性，对于被购并方来说，算是得到解脱，购并一方的管理阶层则名利双收，旁边的投资银行家与专业顾问也都能跟着大捞一笔，只不过真正受害的却是购并方背后全体的股东，他们损失惨重，原因在于购并公司最后所得到的实质价值通常远比得到的低，就像是Wachovia公司已退休的领导人John Medlin说，这种事做太多，就好象是在倒写连锁信一样。

I would thou couldst ; for who would bear the whips and scorns of time , the oppressor s wrong , the proud man s contumely , the law s delay , and the quietus which his pangs might take , in the dead waste and middle of the night , when churchyards yawn in customary suits of solemn black , but that the undiscovered country from whose bourne no traveler returns , breathes forth contagion on the world , and thus the native hue of resolution , like the poor cat i the adage , is sicklied o er with care , and all the clouds that lowered o er our housetops , with this regard their currents turn awry , and lose the name of action

但愿您做得到谁愿忍受人世的鞭挞和嘲弄，压迫者的虐待，傲慢者的凌辱，法律的拖延，和痛苦可能带来的解脱，在这夜半死寂的荒凉里，墓穴洞开，礼俗的黑色丧服，一片阴森。但是那世人有去无还的冥界，正向人间喷出毒气阵阵，因此那刚毅的本色，象古语所说的那只可怜的小猫，就被烦恼蒙上了一层病容，一切压在我们屋顶上的阴云，因此改变了漂浮的方向，失去了行动的力量。那正是功德无量。

I would thou couldst; For who would bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely, The law's delay, and the quietus which his pangs might take, In the dead waste and middle of the night, when churchyards yawn In customary suits of solemn black, But that the undiscovered country from whose bourne no traveler returns, Breathes forth contagion on the world, And thus the native hue of resolution, like the poor cat i' the adage, Is sicklied o'er with care, And all the clouds that lowered o'er our housetops, With this regard their currents turn awry, And lose the name of action.

但愿您做得到；谁愿忍受人世的鞭挞和嘲弄，压迫者的虐待，傲慢者的凌辱，法律的拖延，和痛苦可能带来的解脱，在这夜半死寂的荒凉里，墓穴洞开，礼俗的黑色丧服，一片阴森。但是那世人有去无还的冥界，正向人间喷出毒气阵阵，因此那刚毅的本色，象古语所说的那只可怜的小猫，就被烦恼蒙上了一层病容，一切压在我们屋顶上的阴云，因此改变了漂浮的方向，失去了行动的力量。

Nowadays in India, the true orthodox Buddhism has been completely extinguished with only a few superficial appearances left, and the substance has been replaced by the non-Buddhist tantrism of couple-practice. About Theravada Buddhism, although it can still keep the appearance of sound-hearer Buddhism and is not defiled by the non-Buddhist tantrism, it is rare to find the saints who can personally realize the sound-hearer liberation now. As for Mahayana Buddhism, there are only Buddhist rituals and the mind-consciousness dharma now in China, which has just recovered from the ravage of the Cultural Revolution. In both Japan and Korea, only the appearance of Buddhist rituals but not practice remains and there is no even the mind-consciousness practice like in China. Therefore the practitioners in China, Japan and Korea cannot touch the real content of the practice and realization to fulfill the Buddhahood way of the great-vehicle Buddhism.

现存的佛教，在印度已经完全灭亡，只余极少数人保留著佛教的表相，本质已是坦特罗双身法的非佛教了；南传的小乘佛教教域，虽然仍能维持小乘声闻佛教的表相而不被坦特罗双身法的非佛教所染污，然而能够实证声闻解脱道的圣者亦已难可觅得；而北传的大乘佛教教域中，中国才刚从文化大革命的破坏中恢复了仪式表相及意识境界的佛教，日本、韩国则只剩佛教仪轨的表相而无修行的表相，已谈不上如同中国地区意识境界的修行了；是故中、日、韩对於大乘佛教实践菩萨道的见道与修道真实内涵，都已经都无力触及了。

Prajna Esthetics stimulated, promoted and perfected the structure criterion and mechanism of Chinese Esthetics with its unique and various significance, particular and stretch elucidatory capacity.Moreover Prajna sutra as a special cultural carrier upgraded the broad-mind and transcendence of Chinese Esthetics with its interpretation and impelling power. The "being noumenon or function" of Madhyamika Prajna System transformed the systematical structure and practical mode of Chinese Esthetics into a "being thing or midst" and amalgamation visdothlw. On inheriting tradition vim of thinking much of life and intensifying Enlightenment interest with "Sacute vimutti", esthetical visdotblw conducted, and life visdotblw appreciated. And Chinese Esthetics made for an esthetical self-conscious era.

般若美学蕴涵的别致、丰富和阐释功能的独特、富有张力，极大地刺激、推动和完善了中国美学的价值结构与机制；作为特殊的文化载体，般若经之传译及佛法僧所具的强大文化感召力，使中国美学基于&生生&之悟更添旷达与超跋；而中观般若体系的&体用一如&，则把中国美学的体系构成与践行方式，转换到了&即物即中&、圆融观照的经验论美学状态，在绵延传统&重生&活力的同时，又以&空性&解脱强化&觉悟&意趣，审美境界人生化，人生境界审美化，在&重观重智&、&智观统一&的理论旨趣中，中国美学走向了追求心性空灵的审美自慌时代。

He has theconsciousness of the death innerly, the childhood girlfriend's deathmade Humbert think the death uniquely;the death is unique to him, Lolita is the "time" for him. the death to him is not dread anymore and itchanges into metaphysical power;he heads for the death with the relationto Lolita, because in the relation he clearly feels that the being'sabsurd and brutal, he inevitably loses the past and the future ,so thedeath is not only the release but also the surpass for Humbert.To Lolita , she finally loses her meaning when trying to use thetime. The trip to the death is the certain result for her looking downon the rule of the time;she is most interested in the future;but herexperience with Humbert in fact have killed her who should be morevigorous, she just dies on the "now" time;and it also snatches herfuture, so Lolita is just from one nothingness-condition to another;Lolita can not grow in the right meaning and her life is not full enoughbecause she can not use the time rightly. Lolita costs too much for herlife just because she bantered the time and wanted to use the time toexceed all the control.So finally, the two people's fate is the death, with the time's pushing forward.

亨勃特的内心世界早已产生了深深的、终生受影响的&死亡&意识，童年女友的早夭使其过早地对&死亡&有了超越世俗想像的理解；&死亡&对于亨勃特是独特的；死亡对于亨勃特来讲不再恐惧，这种影响进而上升为一种强大的、形而上的力量；洛丽塔对他是种时间形式，在与洛丽塔的纠葛中他清醒地感受到了这种存在方式的荒诞与残酷，在灵魂与欲望的碰撞中亨勃特必然地失掉了&过去&和&现在&乃至&将来&，死亡对于亨勃特不仅是种解脱更是种超越，因此可以说在与洛丽塔的两性关系中亨勃特走向了时间之路的必然发展——死亡。

Its awakening methodand free realm is still a mind freedom that can be reached by introspection.Butthe true mukti ought to be reached by remaking the objective world andremoulding one's subjective world.The real freedom is attained in people'swhole life world.

它的&识心见性&的方法、任运自在的心理生活境界仍是以一种反省内求的方式所达到的心灵的自由，它只是人的心灵中的现实，而人类真正意义的自由解脱，无疑应该是人在改造客观世界并同时改造自身的实践活动中实现的人的生活世界的整体的自由。

Christopher Gardner: You gotta trust me, all right? Christopher: I trust you. Christopher Gardner:'Cause I'm getting a better job Christopher Gardner: I met my father for the first time when I was 28 year old. When I had children, my children were going to know who their father was. Christopher Gardner: You got a dream, you gotta protect it. People can't do something themselves, they wanna tell you that you can't do it. You want something? Go get it. Period. Christopher Gardner: There's no salary? Jay Twistle: No. Christopher Gardner: I was not aware of that. My circumstances have changed some. Christopher Gardner: Don't ever let someone tell you, you can't do something. Not even me. Christopher Gardner: All right? Christopher: All right.

当幸福来敲门》中的部分台词克里斯托弗把自己推销的东西放在一个流浪女手上自己去应聘在当时看来不可能的投资经理人工作结果那个女的拿着东西走了&我生活的这一部分叫做犯傻&工作之余发现了那个女的去追自己的推销品&我生活的这一部分现在的这一部分叫做疲于奔命&&幸福自己回来敲门生活也能得到解脱&面试&我就是这样一种人你向我提问如果我答不上来我就会告诉你'我不知道' 当我保证我清楚能找到答案的我会找到答案的&面试官说&假设有个人不穿着正装就跑过来面试然后我却录用了他，你会怎么评价？&

A system which knows no God in the Western sence, which denies a soul to man, which counts the belief in immortality a blunder, which refuses any efficacy to prayer and sacrifice, which bides men to look to nothing but their own efforts for salvation, which in its original purity knew nothing of vows of obedience and never sought the aid of the seculararm, yet spread over a considerable motley of the old world with marvellous rapidity and is still, which whatever base admixture of forcing superstitions, the dominant creed of a large fraction of mankind.

佛教是一种没有西方人观念上&上帝&思想的体系，他否定人类有什么灵魂，认为相信灵魂永恒是极大的错误；他否定任何祷告祭供的效用，认为必须是依靠自己寻求解脱而非外力；他保持着原本的纯洁，没有一丝一毫的让人誓愿或服从的地方；他也从不寻求世俗权力的支持，然而。他却以惊人的速度在这个古老而混杂的世界上传播着他不朽的思想；无论他被掺杂过多少迷信，他终究是人类思想上最崇高的教理之一。

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。