道家的

When it comes to ecological practice , Confucianism claims to utilize natural materials abstemiously , Taoism affirms to obey the natural system completely while Buddhism proposes to protect the nature .

就具体的生态实践而言，儒家从"贵人贱物"的角度出发，主张有节制的利用自然，道家立足于"道法自然"的宗旨，要求完全无为的纯任自然，佛教则出于对彼岸世界的向往和对"业报轮回"的敬畏，主张积极的保护自然。

The chief Taoist philosophers are: Tsou-yuen (400 BC), author of a work on the influences of the five ruling elements, influenced by Buddhist doctrines; Kweiku-tze (380 BC), a mystic, astrologer, and fortune-teller; Ho-kwan-tze (325-298 BC), an orthodox Confucianist when writing on jurisprudence, a Taoist in other writings; Chwang-tze (330 BC), the author of the "Nan-hua" classic, the adversary to Mencius, and according to Eitel "the most original thinker China ever produced"; Shi-tze (280 BC), a Taoist writer, influenced by the heterodox philosopher, Yang-chu (450 BC), the Apostle of Selfishness; the statesman Han-feitze (250 BC); Liu-ngan or Hwai-nan-tze (died 112 BC), a cosmogonist.

行政道家哲学是：邹族源（公元前400年），作品的作者就影响五个执政党分子，受佛教教义； kweiku赐（公元前380 ），一个神秘的，算命，算命柜员；何群赐（公元前325-298 ），是一个正统的儒家写作时，就法理，道士，在其他著作； chwang赐（公元前330 ），作者的"南花"的经典，而对方却以孟子，据艾特尔"最原始的思想家，中国以往任何时候都产生了"；石赐（公元前280 ），道士作家，受非正统的哲学家，杨柱（ 450 BC ）的，使徒保罗的自私；政治家汉feitze （ 250 BC ）的；柳，颜，或林怀楠梓

The second chapter discusses the deep-layer reason of the formation of the belief from the two layers-classical thought and the general knowledge, thought and belief, analyzes deeply the factors of promoting the formation of the belief. We think the decisive power for the formation of the belief was still man" s longing for everlasting life, happiness and freedom. The human-centered reason provoked directly man" s wishes of magnifying life power and seeking the freedom of spirits; The turbulent social environment stimulated man s thirst for life and happiness; The free atmosphere of thought made it possible for the people to develop fully their imagination and to show fully the power of human nature; The thought of Taoist School and Yin-Yang Wu Xing provided the theory basis for the formation of immortal belief.

本文第二章从精英思想和一般知识、思想与信仰两个层面上探讨神仙观念形成的深层动因，对促进神仙观念形成的各种因素进行深入分析后，认为，对神仙观念形成起决定作用的仍是人们对生命永恒与快乐自由的追求，"人本理性"直接刺激了人们张大个体生命力量、追求精神自由的深层愿望；动荡、混乱、战争频仍的社会环境激发了人们对生存与快乐的渴望；自由的思想氛围使人们可以充分发挥他们的想象，充分彰显人性的力量；道家、阴阳五行思想为神仙信仰的形成提供了理论依据。

The general points are as follows:first, investigating literature from the angle of humanity and making use of Marxist humanitarianism spirit to explain the modern value in ancient literature;second,using psychoanalysis to inquire into Mankind's spirit world and analyze writers' cultural character;third, strengthening the culture consciousness, seeking from the perspective of culture about the cultural influence on the literature ontic characteristic and aesthetic form,also paying attention to the interaction between literature and culture,and so on;fourth, returning to thing-in-itself of literature and groping for the interior law of literary development,thus building up the inner research of literature.

第三，文化意识增强，强调从文化的视角考察文化对文学本体特征、美感形式的影响；也注重文学与文化的互动，文化在文学中的表现和文学对文化的作用。主要考察了政治文化视角、民俗学和文化人类学方法的运用，以及儒家思想、道家思想、佛教、道教等文化现象与文学的关系。第四，文学研究回归文学本体，探索文学演进内在规律，文学的内部研究得到加强。

The characteristics of the content and the artistic achievements in the Poetry of Meng Jiao are closely related to the specific cultural background in the middle of Tang Dynasty. Its reclusive emotion, far-reaching charm, cool tint, the tendency for strangeness and precipitousness, and romantic exploration, all benefit from the influence of Taoist spirit.

孟郊诗歌内容特色的形成和艺术成就的取得，与中唐时代特定的思想文化背景密切相关，其诗歌中隐逸的情绪、清远的神韵、趋于冷峻的色调以及追求奇险怪的倾向和浪漫的审美追求，都得益于道家精神的浸染，而这一点尚未得到足够重视。

The early writings of Jia Pingwa, which created along the road of realistic and have evident trace of imitation, are considered to be conventional and realistic. Afterward, as the writer penetrated with folk, and with the change of times and the format of language, the author dug out the mysterious connotation in Taoist, Fucianism, Buddhism and even civilian culture more far. And create a series of writings with deep mystery. After this, Jia create a series of saga novel again such as "The Ruined Capital" on the basic of combination of mysticism and realism. But in his near writings, such as saga novel "QinQiang Opera", the character of realism was aggravated while the character of mysticism was faded.

贾平凹沿着前辈作家的现实主义创作道路前进，前期的作品具有明显的模仿痕迹，属于传统现实主义作品；后来更加深入民间，随着时代的变迁和话语形式的改变，挖掘出道家、佛家、儒家以至更为久远的民间文化的神秘内蕴，创作出一批具有浓烈神秘色彩的作品；其后，把神秘主义与现实主义相糅合，创作出《废都》等一批长篇小说；而到了近作——长篇小说《秦腔》，又淡出神秘主义，现实主义的色彩得到了加重。

Inspired by Li Shangyin\'s poetry and Bourbon Busset\'s ideas, L\' Eternite n\'est pas de trop, with eternal love as its theme, demonstrates a dual horizon, which even made talks of wisdom between a Taoist and a Christian.

此情可待》则体现了作者的双重视界，小说中的一个中心主题是关于永恒至爱的理想，作者既从李商隐的诗歌中汲取了创作灵感，又对法国思想家、文学家波旁·布塞的观念做了创造性的发挥，他还让笔下的道家人物与基督教徒进行了智性的对话。

We attempts to get the same origin souce though explanation of two famous sentences poem ""fly like a goose, fly like a dragen,""""Lingboweibu, Luo socks and dust,"" see that female aesthetic with the immortalist, Wufeng, Taoism aesthetic coherence or homogeneous character, and at last get the most foudamental spirit of female image --""human pursuit of their own free liberation"".

本文尝试从对曹植&矫若游龙，翩若惊鸿&&凌波微步，罗袜生尘&两句脍炙的诗句的解释中，发见神女美学与神仙家、巫风、道家美学的一致性或同源性，并由此得到神女意象中所蕴涵的，最根本的&人类追求自身的自由解放&之精神。

The novelty of narrative form of Western modernisms gave Yu Hua a strong impact when he started ...

西方现代主义文学叙事形式的新异，给最初从事创作的余华强烈的冲击，而现代性的启蒙精神和存在主义思潮在其文本中的浸润，又同中国传统文学中的民间立场和道家文化深深结合在一起。

The novelty of narrative form of Western modernisms gave Yu Hua a strong impact when he st...

西方现代主义文学叙事形式的新异，给最初从事创作的余华强烈的冲击，而现代性的启蒙精神和存在主义思潮在其文本中的浸润，又同中国传统文学中的民间立场和道家文化深深结合在一起。

Do you know, i need you to come back

你知道吗，我需要你回来

Yang yinshu、Wang xiangsheng、Li decang,The first discovery of haemaphysalis conicinna.

1〕 杨银书，王祥生，李德昌。安徽省首次发现嗜群血蜱。