贵族社会 - 网络例句 - 英语人，englisher

the chinesesword, first known as weapon used on the battlefield, has been available for other uses other than military use alonesince the cavalryman didn't need to cut andstrike in wars as times went by.it functions as the limited transferring from the reward and power in emperors' hand, converts to enthusiasm of decoration representing the class, age and reflecting thesocialstatus in the ornamental band worn by nobles, deepens to the concepts of "three cutting-edges and four blades" in the hands of martial artists in terms of developing technologicalsystems of various ways and forming the performingstyle of"gong xing zui mian "aspecial way of performingsword posing as the regular , running, andsoft-typescript in chinese calligraphy, or as a drunk man trying to demonstrate the proficiency instriving for the balance in performance.

剑，首先从战场格杀进入人们视野，后来随着骑兵作战对砍劈的需要逐渐从军事前台退出，被人们移作他用。第一，进入社会生活的剑，在王者对剑"天下"和"军权"的新解读中，作为权力的象征和控制的对象，剑成为王者的赏赐之物和权力的有限让渡。第二，进入社会生活的剑，原先兵剑制作对硬度和韧性的考究，在达观贵族的佩带中转化装点的热情、形成"带剑"阶层和年龄的界定，并从不同装点和规定中折射社会地位。第三，进入社会生活的剑，兵剑实践形成的锋之刺、刃之斩技术，在武术人手中深化为"三锋四刃"的认识，建构了不同方法的技术系统，形成了"工行醉棉"演练体式；在大众手中成为砍病魔、挥心理阴影的健康道具。

He had recognized by certain unmistakable signs, that his fair incognita belonged to the aristocracy

他已从某些蛛丝马迹上看出那个无名美人是贵族社会中的人。

The thesis sees Annas love, marriage and her behavior from the female doctrine angle first, Anna has power to pursue personal happiness, Anna is requesting happy, pursue the conflict of oneself liberation medium, she once resists and fight shot to lead, but unfortunate of the marriage trampled upon her ocean to overflow angry mind and body, unfortunate of love again make the hope that she lives fall through;Then the reason analyzed Annas tragedy from the female doctrine angle, the morals of the traditional patriciate standard and religion realize a check and supervision Annas life, her life is very narrow, Anna didnt chase oneself oneself of the liberation together social liberation contacts to have no category that break propertied class characters liberation mutually, end still drive crime of ages demolish;Put forward Annas realistic meaning finally, the social women relieve nowadays of road still very difficult, conduct and actions is a female, have to have Anna that kind of to pursue personal happy courage but should also self-renewal independently, have to have higher life ideal, dont regard as the only happy exit of affections.

论文首先分析了安娜的独立意识的觉醒，安娜有权追求个人幸福，安娜在要求幸福，追求自身解放的斗争中，她反抗过、搏击过，但不幸的婚姻摧残了她的生命力，不幸的爱情又使得她生活的希望破灭；然后分析了女性出路问题，传统的贵族社会的道德标准和宗教意识制约着安娜的生活，她的生活非常的狭隘，安娜没有把自己本身的解放同社会的解放相联系没有突破资产阶级个性解放的范畴，同时她在追求爱情的时候迷失了自我，最终还是被罪恶的时代所毁灭。女性要站立1席之地，要有安娜那种追求个人幸福的勇气但也应该独立自强，要有更高的人生理想，不要把感情当作幸福的唯1出路。

This text analyzes anna from the female doctrine angle, this is the textual breakthrough to order to order with innovation.the thesis sees annas love, marriage and her behavior from the female doctrine angle first, anna has power to pursue personal happiness, anna is requesting happy, pursue the conflict of oneself liberation medium, she once resists and fight shot to lead, but unfortunate of the marriage trampled upon her ocean to overflow angry mind and body, unfortunate of love again make the hope that she lives fall through;then the reason analyzed annas tragedy from the female doctrine angle, the morals of the traditional patriciate standard and religion realize a check and supervision annas life, her life is very narrow, anna didnt chase oneself oneself of the liberation together social liberation contacts to have no category that break propertied class characters liberation mutually, end still drive crime of ages demolish;put forward annas realistic meaning finally, the social women relieve nowadays of road still very difficult, conduct and actions is a female, have to have anna that kind of to pursue personal happy courage but should also self-renewal independently, have to have higher life ideal, dont regard as the only happy exit of affections.

本文从女性主义角度分析安娜，这是本文的切入点。论文首先分析了安娜的独立意识的觉醒，安娜有权追求个人幸福，安娜在要求幸福，追求自身解放的斗争中，她反抗过、搏击过，但不幸的婚姻摧残了她的生命力，不幸的爱情又使得她生活的希望破灭；然后分析了女性出路问题，传统的贵族社会的道德标准和宗教意识制约着安娜的生活，她的生活非常的狭隘，安娜没有把自己本身的解放同社会的解放相联系没有突破资产阶级个性解放的范畴，同时她在追求爱情的时候迷失了自我，最终还是被罪恶的时代所毁灭。女性要站立1席之地，要有安娜那种追求个人幸福的勇气但也应该独立自强，要有更高的人生理想，不要把感情当作幸福的唯1出路。

The thesis sees Annas love, marriage and her behavior from the female doctrine angle first, Anna has power to pursue personal happiness, Anna is requesting happy, pursue the conflict of oneself liberation medium, she once resists and fight shot to lead, but unfortunate of the marriage trampled upon her ocean to overflow angry mind and body, unfortunate of love again make the hope that she lives fall through;Then the reason analyzed Annas tragedy from the female doctrine angle, the morals of the traditional patriciate standard and religion realize a check and supervision Annas life, her life is very narrow, Anna didnt chase oneself oneself of the liberation together social liberation contacts to have no category that break propertied class characters liberation mutually, end still drive crime of ages demolish;Put forward Annas realistic meaning finally, the social women relieve nowadays of road still very difficult, conduct and actions is a female, have to have Anna that kind of to pursue personal happy courage but should also self-renewal independently, have to have higher life ideal, dont regard as the only happy exit of affections.

论文首先分析了安娜的独立意识的觉醒，安娜有权追求个人幸福，安娜在要求幸福，追求自身解放的斗争中，她反抗过、搏击过，但不幸的婚姻摧残了她的生命力，不幸的爱情又使得她生活的希望破灭；然后分析了女性出路问题，传统的贵族社会的道德标准和宗教意识制约着安娜的生活，她的生活非常的狭隘，安娜没有把自己本身的解放同社会的解放相联系没有突破资产阶级个性解放的范畴，同时她在追求爱情的时候迷失了自我，最终还是被罪恶的时代所毁灭。

The thesis sees Annas love, marriage and her behavior from the female doctrine angle first, Anna has power to pursue personal happiness, Anna is requesting happy, pursue the conflict of oneself liberation medium, she once resists and fight shot to lead, but unfortunate of the marriage trampled upon her ocean to overflow angry mind and body, unfortunate of love again make the hope that she lives fall through;Then the reason analyzed Annas tragedy from the female doctrine angle, the morals of the traditional patriciate standard and religion realize a check and supervision Annas life, her life is very narrow, Anna didnt chase oneself oneself of the liberation together social liberation contacts to have no category that break propertied class characters liberation mutually, end still drive crime of ages demolish;Put forward Annas realistic meaning finally, the social women relieve nowadays of road still very difficult, conduct and actions is a female, have to have Anna that kind of to pursue personal happy courage but should also self-renewal independently, have to have higher life ideal, dont regard as the only happy exit of affections.

论文首先分析了安娜的独立意识的觉醒，安娜有权追求个人幸福，安娜在要求幸福，追求自身解放的斗争中，她反抗过、搏击过，但不幸的婚姻摧残了她的生命力，不幸的爱情又使得她生活的希望破灭；然后分析了女性出路问题，传统的贵族社会的道德标准和宗教意识制约着安娜的生活，她的生活非常的狭隘，安娜没有把自己本身的解放同社会的解放相联系没有突破资产阶级个性解放的范畴，同时她在追求爱情的时候迷失了自我，最终还是被罪恶的时代所毁灭。女性要站立一席之地，要有安娜那种追求个人幸福的勇气但也应该独立自强，要有更高的人生理想，不要把感情当作幸福的唯一出路。

But the aristocrats, pallid though they were by Philippine standards, were less Edwardian buffers than mestizos of Spanish-indigenous or Spanish-Chinese blood, whose landholdings and feudal attitudes were reminiscent of nowhere so much as time-warped Pakistan.

这些菲律宾贵族的血统，往往溷合了西班牙和原住民、或西班牙和华人的渊源，肤色比一般菲律宾平民的深棕色更浅，而且坐拥田产地租，思想封建守旧，在菲律宾扮演的社会角色，很难比得上二十世纪初年英国爱德华时代的贵族，谈不上是推动国家进步的中坚分子，而比较类似于时空错置的巴基斯坦贵族，作风落后蒙昧、百般阻碍社会进步。

In the end, the thesis analyzes the cultural amalgamation of Manchu and Hanzu by discussing the rule of social status transform of Eight Banner maharaja patricians.

本文最后通过八旗王公贵族社会地位变化的规律分析清代满族文化与汉族文化的融合。

There are some Hanren coming under the empire's ruling at the beginning of Liao'establishment and most of them became slaves who belong to Ch'i-tan royalty and nobilities. By relying on the special relationship of the Ch'i-tan royalty and nobilities, upper-layered Hanren were treated as a part of the political group in Ch'i-tan nation. And they got trusts in politics, getting the same even beyond the common Ch'i-tan nobilities'social position.

于辽帝国草创之际入辽的汉人，多数都成为契丹皇室和高级贵族的私属，但其中的部分上层分子凭借着其与皇室和高级贵族的特殊关系，被辽初的统治者视为本族政治集团的有机构成部分，于是在政治上受到信任，取得了等同于甚至超越于一般契丹贵族的社会地位。

While the society of up-country Georgia was not so impregnable as that of the Coast aristocrats, no family wanted a daughter to wed a man about whose grandfather nothing was known.

尽管佐治亚内地社会并不像海滨贵族社会那样难以接近，可是也没有哪个家庭愿意让自己的女儿媳给一个来历不明的男人。