道德的

Nietzsche"s political philosophy is not piled up a dish of messy sand by maxim form, the writer thinks that Nietzsche"s political construction has his continuous logicality. It"s an expression of political philosophy that is constructed on the base of force will and life will, it makes life reach at a transitional bridge that can supply condition for the salvation of art. Thus, there are three understandings here. Firstly, politics is an objective expression of power will, also is an external expression of power will. The real politics depends on power will and services to their requirement and regulation; Secondly, the life faces on the double crises, on the one hand, the life falls into denial of Christian morality. Morality of Christianity presumes another world that life never touch for. This is world of soul belief and pursue, meanwhile, life is depreciated and degenerated as "evil", so the value of life suffers from misunderstanding and denial. Things of presence are subverted as things of exeunt."Uprising of slave in morality" results in the denial of ",master morality, at the same time, although modern democratic politics that based on morality of Christianity makes person return secular life and makes life identity and trite. This kind of politics creates privation of special vulture and race. On the other hand, internal requirement of power will results in the crisis of life because the characteristics of power will is continuous making and destroy.

尼采的政治哲学并非是以格言形式堆积而成的一盘散沙，笔者认为，尼采的政治建构有其一贯的逻辑性，体现为其政治哲学是建构在强力意志或生命意志基础上的并使生命达至艺术拯救提供条件的一座过度性桥梁，对此有三层理解：首先政治是权力意志的一种客观体现，是全力意志的一种外化，真正的政治必须立足于权力意志之上并服务于其要求和规定；其次，生命面临着双重危机，一方面，生命陷入基督教道德的否定之中，基督教道德设定了一个生命遥不可及的彼岸世界，这是灵魂信仰和追求的世界，同时生命被贬堕为"恶"，这样，生命的价值遭到误解和否定，在场的事物被颠覆为退场的事物，"主人道德"被否定，这是"道德上的奴隶起义"的结果，同时基于基督教道德之上的现代民主政治虽然使人回到了尘世，但是又将生命齐一化和平庸化，造成特殊文化和特殊种族的缺位，而正是这种文化和这种种族才能真正地肯定生命；另一方面，生命的危机是权力意志内在的要求所致，因为权力意志的一个特质就是连续地生成和毁灭，就生命本身就是权力意志而言，毁灭就是其必然的命运。

The morals and the law all belong to social the overtop structure, the moral legalization is basic has these reflections society the universal moral value to perform law, Is helpful for the morals internalizes human behavior.

道德和法律都属于社会的上层建筑，道德法律化是将那些反映社会基本的具有普遍性的道德价值加以法律化，有助于主体内在道德的对象化。

Personally , he was an intellectual moralist , and more offending to him than platitudinous pomposity was the morality of those about him , which was a curious hotchpotch of the economic , the metaphysical , the sentimental , and the imitative .

他本人是个理性的道德家，而在他眼里他周围这些人的道德观却比大言不惭的陈词监调更为可厌，那是一种经济道德形而上学道德伤感主义道德跟人云亦云的道德的妙不盯言的大杂烩。

Political or moral utilitarianism and aesthetic utilitarianism are the two main traditions in modern Chinese aesthetics. The former considers aesthetics and art to be tools for political struggles or moral preachment, and requires them to "serve"directly for political or moral purposes, while the latter, taking aesthetics for the sake of life, or thus a life concept of aesthetics, is against the consideration of aesthetics and art to be tools for politics or morality, and requires them to affect intrinsically the improvement of life state. Liang Qichao is the direct ideological source in the end of the 19〓 century for the former, while Wang Guowei the founder for the latter.

真正构成中国现代美学的两大传统是政治、道德功利主义和审美功利主义：前者主张以审美和艺术作为政治斗争或道德说教的工具，要求审美和艺术直接"服务于"政治或道德目的；后者主张为人生的美学，或者是人生论美学，反对审美和艺术直接充当政治或道德的工具，而是要求审美和艺术内在地作用于人生境界的提升；前者在19世纪的直接思想源头在梁启超，而后者的开创者是王国维。

Chapter One: It demonstrates that corporate pay more attention to necessity and significance of marketing ethics under market economy conditions with facts proving that immoral marketing behavior will affect the interests of their own ultimately, furthermore, moral advantage is the new source of competitive advantage for enterprise, globally management transformation proceeded from recognition of the power of morality. Chinese enterprises and entrepreneurs must temporize and strengthen marketing ethics construction.

第一章 论述市场经济条件下企业重视营销道德的必要性和意义，以事实证明不道德的营销行为将最终损害企业自身利益，而道德优势是企业新的竞争优势的源泉，世界性的管理变革出自对伦理道德作用的重视，中国企业和企业家必须顺应形势加强企业营销道德建设。

Wilde tried to resist the dark reality and to express moral thoughts in unmoral opinion. His criticism is in an extreme way and in a kind of dandys posture.

王尔德力求以美对抗现实的丑恶黑暗，他用不道德的言论来表达道德的思想，用旧道德的沦丧来求得新道德的回归，用纨绔子的姿态表现了一种唯美主义式的极端道德批判。

It seems that every patient in The Cancer Ward is the embodiment of lofty morality. However, these people with high virtue have been infected with virus and are hit on cancer under the suppression of autocracy. Morality has been plagued as well. Thus sufferings and miseries are also reflected on them.

癌症楼》里的患者，很多都有着一种高尚的道德，然而这些有着高尚道德的人在集权的压制下都成了一群染上了病毒的人，都得了癌症，于是道德成了癌变的道德，这样崇高的他们身上又具有了另一个特征——苦难。

Hard as it is to pin a definitive Iabel on it ,for it is both the mother virture and leading verture of all other virtures, it has featly serve as the mighty pillar for Confucianism's moral building with love and reciprocity providing the tone work.

很难为儒家道德下个权威的定义，因为她是道德的源泉，并引领着其他的道德。其中博爱，和谐是孔子道德体系的强大支柱。

The morality reception which is the process that subject chooses, understands, and internalizes the various moral information is the significance and fundamental link that the morality as theory moves toward the morality as practice.

道德接受作为主体对各种道德文化信息所进行选择、理解、整合和内化的过程，是理论形态的道德走向实践形态道德的具有决定意义的根本环节。

According to the article, Liangs moral idealism is gentle moral idealism. Its fundamental defect is that he puts moral reason to the extreme and obliterate the real motive force of the development of society, which determines his failure of uniting the real and the moral.

文章认为，梁漱溟的道德理想主义是温和的道德理想主义，它的根本错误在于将道德理性绝对化，并以此抹杀了一个社会发展的现实动力，这就决定了他统一现实与道德的努力的失败。

In the negative and interrogative forms, of course, this is identical to the non-emphatic forms.

。但是，在否定句或疑问句里，这种带有"do"的方法表达的效果却没有什么强调的意思。

Go down on one's knees;kneel down

屈膝跪下。。。下跪祈祷