重申的

The thinkers of the Lunyu School fully expressed their persistence of individualism and their reconsideration in literary modernity Yet the persistence and escape existed side by side, this mode of behavior and thinking indicated that the self-subject of the modern scholars was illusive and was hard to carry on when the modern scholars were covered by the powerful tradition and deeply controlled by modernity's consciousness of time Chapter Two Reconsidering on the character of modernity with leisure ampleness, resisting the human alienation caused by modern materialism and mechanism with humor, reaffirming the space of self-expression, which formed the humor, the leisure, the modern, and the aesthetic spirit implication of Lunyu School But the modern scholar's powerful inclining to the tradition made Lunyu School's aestheticism draw close to live in seclusion And its aesthetic modernity is also discounted for that reason Chapter Three It is the emotion and the leisure manner owning by the middle aged people that help to bring about Lunyu School's essay's adjusting in main key and moving massively in theme Lunyu School changed the way for "gaining the experience of life"in the twenties'prose It went from highly enthusiastic writings to reserved life-concerning and recite with appreciation in everyday life

第一章 三十年代左翼文学以其"新"、"进步"和"时代性"确立了自己的合理性地位，而时代思潮的转换、文艺与政治的日益密切使五四自由知识分子所坚持的个人主义成了"落伍""颓废"的表征。论语派自由思想者充分表达了对个人主义的执着、对文学现代性的反思，但坚持与逃逸并存的行为与思维模式表明现代士子在忧生伤世的强大传统笼罩下和一往无前的现代性时间意识的深刻控制下，个人主体的难以为继和虚幻性。第二章以闲适的余裕对奔竞躁进、汲汲功利、一往无前的现代性特征进行反思，以幽默对抗现代物质主义机械主义对人灵智的异化，重申自我表现的空间，构成论语派幽默闲适的现代性审美精神内涵。但现代文人对于传统的强大趋同力，则使论语派审美主义向隐逸文化靠拢，其审美现代性由此大打折扣。第三章中年情感与闲适气度直接促成论语派散文基调上的调整及主题的大幅横移，在趣味、游戏、幽默、闲适中改变了二十年代散文"问世"的径路，从意兴湍飞的激扬文字走向了沉潜适世的生命关怀与日常人生的吟味与咀嚼。

Today, on this new anniversary of the People's War initiated on May 17, 1980, a date engraved in the History of our people as the day of the Initiation of Armed Struggle, we, from here, want to once more reaffirm us in our Great Leadership, Chairman Gonzalo, in our principles and in our Party, the glorious Communist Party of Peru, as red soldiers of Chairman Gonzalo, with a total commitment, a clear mind and an inextinguishable passion serving the fulfillment of the Party plans and the greater development of the People's War, which continues it unstoppable march toward the Countrywide Seizure of Power.

今天是1980年5月17日（这一日子将作为武装斗争发起的日子载入人民的史册。）发起的人民战争的又一个新的周年纪念日。今天我们在这儿重申对我们的伟大领袖贡萨罗主席、对我们党光荣的秘鲁共产党的忠贞。作为贡萨罗主席的红色战士，带着满腔的赤诚、清醒的头脑和永不熄灭的热情，为完成党的计划，使人民战争取得更伟大的进展而努力。人民战争将不停止地一直向前，直至夺取全国政权。

It should be noted that the circle of Chinese contemporary art had more than once reaffirmed the value of this mode of viewing – the most famous round of practices being the "Post-Sensibility" Exhibition series from the end of 20th century to the start of the 21st century – but so far as the present situation is concerned, the so-called "visuality" still remains to be an eyeball-catching gimmick, even in the works of some artists who put focus on the "live feeling", showing no difference in function from the lighting that shines on the works in the exhibition hall.

值得一提的是，中国当代艺术界不止一次重申过这一观看模式的价值——其中最为出名的一轮实践是20世纪末至21世纪初的"后感性"的一系列展览——但就目前的情形来看，即便是在一些注重"现场感"的艺术家的作品中，所谓的"视觉性"仍旧属于一种吸引观众眼球的手段，而它在功能上与展厅里照射作品的灯光并无什么区别。

To start with this article cogitates the characters of administrative authority and looks back on the origin and development of administrative law, and secondly this article restates that administrative law is a department law to control administrative authority and to regulate the running of administrative authority through introducing and reviewing the administrative law of main countries.

本论文首先从把握行政权的特性、追溯行政法的产生与发展的历史入手，同时通过对法、德、英、美、日西方主要国家及我国行政法基本内容的简介和分析，重申行政法是控制行政权力、规范行政权运行的部门法；并进一步认为，现代行政法是通过对行政权力的界定与确认、对行政程序的设置与规定、对行政上的法律责任的归结与明确的方式与机制实施对行政权力的驾驭的。

Chapter Ⅰ reviews the results of previous research and states the origin, the meanings and the methodology of the dissertation. Chapter Ⅱ interprets the definition of"culture", the basic consciousness of traditional Chinese culture, Characteristics of culture of HK and cultural elements of modern society. Chapter Ⅲ probes the cultural elements of language itself and points out that"features of language","use of metaphor and analogy"and"theme and idea"are its three essential and linked layers which are the most proper channels to infiltrate cultural education. Furthermore, this chapter also compares and contrasts the inner meanings of the syllabus of China and HK. Chapter Ⅳ analyses the model essays of both China and HK through the concept of"features of language","use of metaphor and analogy"and"theme of idea". It also compares the ways of editorship towards the selection of model essays between China and HK. Chapter Ⅴ compares the methods of model essays teaching between China and HK so as to explore its insides meanings of culture. Chapter Ⅵ reasserts the importance of infiltration of culture education into language education and states the limitations of this dissertation. This dissertation counters the existing defects that caused by the over-emphasis of instrumentalism and affirms the importance of infiltration of cultural education into language education.

第一章讲述研究的源起、意义和方法，指出香港在殖民地时期的语文教育状况，及回归后在语文教育中渗透文化教育的重要意义，并列出前人的研究及本文的研究方法；第二章探讨文化的定义，讨论中国传统文化的基本精神，香港文化的特色及现代社会的文化成分；第三章讨论语文本身的文化成分，指出其内含三个层面：&语言特色&、意象连用及&主题思想&；语文及文化关系密不可分就表现在这三方面的紧密联系上面，并冀望教师从这三方面入手，通过语文教育渗透文化教育，此外，又比较内地和香港语文课程大纲的异同及背后所反映的不同意义；第四章从&语言特色&、&意象运用&及&主题思想&三个层面分析内地与香港语文科选文的内容，供教师参考，又比较两地选文及编选手法的特色；第五章比较内地与香港教师就范文教学的课堂处理手法，及从中透显的文化意涵；第六章总结及建议，一方面重申语文科渗透文化教育的重要性，期望教师注意，另方面也指出本研究的限制所在。

In any case, and as global ideas, we should reiterate that the recent bureaucratisation of management, the greater demand for water, the increasingly scarcer resources, the deterioration of quality, the increase in social pressure and demands..., are factors that come together in a growing complexity of water management and, consequently, in a legal development and proliferation of considerable proportions that, as was shown when we explained the current situation, does not always show the necessary desirable coordination, unity and integrity.

无论如何，作为全球性观点，我们必须重申，近来水管理中的官僚主义、对水需求的日渐增长、水资源的不断匮乏、水质的恶化以及日益高涨的社会压力和要求，所有的这些因素都导致了水资源管理的日渐复杂性。因此，正如我们在分析目前形势时所谈到一样，在合法发展水资源及对相当大比例水资源的分配方面并没有始终显示出人所期待的的协调性、统一性和完整性。

Taking account of the scientific evidence, as well as several WHO World Health Assembly Resolutions1 and other technical reports2, the experts reaffirmed the efficiency, costeffectiveness, and safety of the daily use of optimal fluoride.

根据大量的科学证据、一些WHO的世界卫生大会的决议案和其他技术报告，专家们重申每天应用适量的氟化物是有效的、经济的和安全的。

We hold these truths to be selfevident, that all men are created equal and independent; that from that equal creation they derive in rights inherent and inalienables, among which are the preservation of life, and liberty and the pursuit of happiness; that to secure these ends, governments are instituted among men, deriving their just powers from the consent of the governed; that whenever any form of government shall become destructive of these ends, it is the right of the people to alter or to abolish it, and to institute new government, laying its foundation on such principles and organizing it's powers in such form, as to them shall seem most likely to effect their safety and happiness.

鉴于对人权的无视和侮蔑已发展为野蛮暴行，这些暴行玷污了人类的良心，而一个人人享有言论和信仰自由并免予恐惧和匮乏的世界的来临，已被宣布为普通人民的最高愿望，鉴于为使人类不致迫不得已铤而走险对暴政和压迫进行反叛，有必要使人权受法治的保护，鉴于有必要促进各国间友好关系的发展，鉴于各联合国国家的人民已在联合国宪章中重申他们对基本人权、人格尊严和价值以及男女平等权利的信念，并决心促成较大自由中的社会进步和生活水平的改善

In his encyclical Mysterium Fidei (Mystery of Faith, 1965), Pope Paul VI restated the traditional teaching to correct the views of some modern Roman Catholic theologians that the change consists merely in a new religious finality ("transfinalization") or significance ("transignification"), resulting in either case in little more than a symbolic divine presence.

在他的通谕神秘信（神秘的信仰， 1965年），保禄六世重申了传统教学以正确的意见，又不乏现代的罗马天主教神学家认为，改变选区只在一个新的宗教终局（& transfinalization &）或意义（& transignification &），因而在这两种情况下，在略多于一个象征性的神的存在。

In his encyclical Mysterium Fidei (Mystery of Faith, 1965), Pope Paul VI restated the traditional teaching to correct the views of some modern Roman Catholic theologians that the change consists merely in a new religious finality ("transfinalization") or significance ("transignification"), resulting in either case in little more than a symbolic divine presence.

在他的通谕神秘信（神秘的信仰， 1965年），保禄六世重申了传统教学以正确的意见，又不乏现代的罗马天主教神学家认为，改变选区只在一个新的宗教终局（& transfinalization &）或意义（& transignification &），因而在这两种情况下，在略多於一个象徵性的神的存在。

Plunder melds and run with this jewel!

掠夺melds和运行与此宝石！

My dream is to be a crazy growing tree and extend at the edge between the city and the forest.

此刻，也许正是在通往天国的路上，我体验着这白色的晕旋。