道德上

The molding of an ideal moral personality is regarded as the basic object of moral teaching, because we need to make a response to the moral crisis in China. Moreover, the history of man's development is, to some extent, just the history of continuous pursuit and molding of an ideal personality. Furthermore, the sole and essential purpose of moral education is the successful molding of ideal moral personality as it is precisely in moral quality and action are its downright representation; and as moral personality is a somewhat motive force, and will definitely display its moral attribute constantly in practice.

之所以把"塑造理想的道德人格"作为道德教育的根本目的，不仅是因为我们需要对我国的道德危机做出反应，而且，人类的整个发展史，从某种意义上说，正是一部不断追求与塑造理想道德人格的历史，此外，道德教育工作的全部核心目的，归于一点，也正是为了理想道德人格的成功塑造，因为道德人格寓于道德品质之中，道德品质与行为正是它的表现，因为道德人格具有驱动性，必然要在实践中不断表现出它的道德属性。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

In a word, to pose the question of "why" ontologically and to expound "what it is" epistemologically and to probe into "how to do" pedagogically constitute the three-dimensional state of the rationality moral curriculum, sensibility moral curriculum and action moral curriculum of moral education in school.

总之，从本体论上追问"为什么"，从知识论上诠释"是什么"，从教学论上探究"如何做"构成了学校道德课程的理性道德、情性道德、行动道德三位一体形态。

E.g: right and wrong,for her,moral absolutes.

她认为，是与非是道德上的绝对准则。

The novel aims at criticizing severely Puritanical asceticism, suggesting Hawthorne's further thinking over the "original sin""good and evil""soul salvation""total depravity" by analyzing the four main characters in the novel. The novel concerns the consequence caused by the sin and people's attitude towards sin rather than the sin itself. He believes man can do good deeds to get rid of evil in his heart.

本文旨在通过小说中四位主要人物的分析，阐明作品所表现的深刻思想内涵：通过与邪恶的搏斗，人可以获得道德上的完善，从而批判了清教主义所倡导的&原罪&&善恶&&拯救灵魂&&彻底堕落&的说法：小说作者主要关心的是原罪导致的后果及人们对待原罪的态度，而不是罪孽本身，他认为由于爱而犯下罪过可以得到忏悔拯救。

The novel aims at criticizing severely Puritanical asceticism, suggesting Hawthorne's further thinking over the "original sin""good and evil""soul salvation""total depravity" by analyzing the four main characters in the novel. The novel concerns the consequence caused by the sin and people's attitude towards sin rather than the sin itself. He believes man can do good deeds to get rid of evil in his heart.

本文旨在通过小说中四位主要人物的分析，阐明作品所表现的深刻思想内涵：通过与邪恶的搏斗，人可以获得道德上的完善，从而批判了清教主义所倡导的&原罪&&善恶&&拯救灵魂&&彻底堕落&的说法：小说作者主要关心的是原罪导致的后果及人们对待原罪的态度，而不是罪孽本身，他认为由於爱而犯下罪过可以得到忏悔拯救。

Here it is important to note that all versions of the ontological argument assume that God is simultaneously omnipotent, omniscient, and morally perfect.

在这里，注意本体论的争论的所有版本假设上帝同时无所不能、无所不知、道德上完美是重要的。

The people I really do dislike are the morally unimaginative kind of evolutionary reductionists who in the name of science think they can explain everything in terms of our early hominid ancestors or our genes, with their combination of high-handed tone and disregard for history.

Baker 2002：我真正不喜欢的是那些在道德上缺乏想象力的进化论还原主义者，他们以科学的名义声称他们能够解释关於我们人类早期祖先或我们体内基因的一切，这不仅显得傲慢，还缺乏历史常识。

Nanak , God blesses the unworthy with virtue , and bestows virtue on the virtuous .

诞辰，天主降福了这些卑微与美德，并赋予道德上的良性的。

With these theories, Maritain indicates that man is a purposive being and reveals man s ethical character, and also describes and analyzes the relationship between God and man and the real human situation. Finally, he indicates the way by which man could be free from dilemma ?

通过这些理论，马里坦揭示了人是一种目的性存在及人的伦理存在特性，描述分析了人与上帝的关系、人的现实处境，指出人类摆脱困境的出路——宗教信仰的恢复和道德上的再教育。

In the United States, chronic alcoholism and hepatitis C are the most common ones.

在美国，慢性酒精中毒，肝炎是最常见的。

If you have any questions, you can contact me anytime.

如果有任何问题，你可以随时联系我。