非民族的

Islam,on the other hand,represented a radical breakaway from the Arab paganism that preceded it;Islamic law is the result of an exammination, from a religious angle,of legal subject matter that was far from uniform,comprising as it did the various components of the laws of pre-Islamic Arabia and numerous legal elements taken over from the non-Arab peoples of the conquered territories.

另一方面，伊斯兰教则代表着与此前存在的阿拉伯异教的一种根本上的决裂；伊斯兰法是从宗教的角度，对各种杂乱无章、绝无共同点的法律内容进行考察所致的结果，而这些法律内容实际上是由前伊斯兰阿拉伯国家（Pre-Islamic Arabia）法律的不尽相同的组成部分以及由从被征服的土地上非阿拉伯民族借鉴过来的无数法律因素所构成。

The paper consists of following contents:(1)starting with a historicalreview of the use-of-force,this paper reveals a paradoxical evolvementof the two trends in use-of-force,compares the absolutization andinfinity with controllability and finity of the use-of-force,and clarifiesnew characteristics of the use-of-force in post-Cold War era;(2)bysystematically analyzing the era background from the viewpoints ofeconomic globalization,political multipole,military high tech,national separatism and the hegemonism,the paper clarifies factorslimiting and stimulating the use-of-force;(3)by analyzing the lawbackground mainly from the viewpoint of international laws,the paperespecially centralizes the discussion on restrictions made by moderninternational laws on the use-of-force and their limits,dissects thechallenges brought up by the high tech war to international laws;(4)the use-of-force by UN and other regional international organization;(5)refuting the theory of"humanitarian intervention"advocated bythe USA and certain western countries,the paper expatiates the rightrelations between human rights and sovereignty,and demonstrates therightness of the sovereignties and UN;(6)the basic guidelines of theuse-of-force in the post-Cold War era.

分别从经济全球化、政治多极化、军事高技术化以及民族分离主义的泛滥、霸权主义的恶性膨胀等方面系统分析冷战后武力使用的时代背景，揭示出冷战后时代同时存在的限制、约束武力使用的因素，以及诱发、刺激武力使用的因素。（3）主要从国际法的角度分析武力使用的法律背景，着重探讨现代国际法对武力使用的规范和制约作用以及这种作用的有限性，同时剖析现代高技术战争对国际法提出的挑战。（4）主要探讨联合国以及区域性国际组织在冷战后使用武力的实践以及存在的问题。（5）驳斥以美国为首的某些西方国家所鼓吹的&人道主义干涉&论，阐述人权与主权的正确关系，论证主权国家和联合国并没有过时，不能用非人道手段解决人道主义问题。（6）系统提出了冷战后国家间使用武力应遵守的基本准则。

In view of the political situation of Chu state,Chapter Fouris a general examination on the whole process from contacts tointegration as an areal cultural structure---Chu kulturkreis,between the cultures of the Mang people,the Pu people,the Yuepeople,the Pa people,the Xuyi people,the Huaxia people andChu culture,followed by a brief explanation of the fundamentalcourse,the ways and features,of the cultural reintegration.Theauthor strives to be comprehensive in recovering the traits com-plex of Chu kulturkreis.

第四章结合楚国政治扩张状况，全面地考察楚文化与长江中游的群蛮、濮、越、巴、徐夷、华夏等民族文化的由接触而整合为一体化区域文化结构一楚文化圈的过程，扼要地分析了这次文化重整的基本线索、方式、特点等，力求全面地复原了楚文化圈的文化特质丛的概貌，具体来说，这次文化重整是从文化接触到文化整合的过程，其间包括适应、调整、再适应、新的综合四个阶段，其实现方式是新文化元素的采借和抗阻、旧文化元素的保持和抛弃、整个重整过程具有开放性、非平衡性、涨落、非线性四个特点。

Islam, on the other hand, represented a radical breakaway from the Arab paganism that preceded it; Islamic law is the result of an examination, from a religious angle, of legal subject matter that was far from uniform, comprising as it did the various components of the laws of preIslamic Arabia and numerous legal elements taken over from the non-Arab peoples of the conquered territories.

www.28k.cn的一种根本上的决裂；伊斯兰法是从宗教的角度，对各种杂乱无章，绝无共同点的法律内容进行考察所致的结果，而这些法律内容实际上是由前伊斯兰阿拉伯国家(Pre-Islamic Arabia)法律的不尽相同的组成部分以及由从被征服的土地上非阿拉伯民族借鉴过来的无数法律因素所构成。

Folk garment is an important category of handicraft, that is the wearings and ornaments voluntarily designed, made, enjoyed, used and preserved by civilians.

民间服饰作为&手工艺&的一个重要门类，指的是民间自发设计、制作、欣赏、使用与保留的衣着用品，理所当然属于世界非物质文化遗产的范畴，这在中国民族服饰研究会的年会上也得到了一致共识，认为这种传统的手工技能与相应的传世标本应当受到&各个方面的确认、立档、研究、保存、宣传、弘扬、承传和振兴。&

Islam,on the other hand,represented a radical breakaway from the Arab p aganism that preceded it;Islamic law is the result of an examination from a religious angle,of legal subject matter that was far from uniform,com prising as it did the various components of the laws of pre-Islamic Arabia and numerous legal elements taken over from the non-Arab peoples of the co nquered territories.

另一方面，伊斯兰教则代表着与此前存在的阿拉伯异教的一种根本上的决裂；伊斯兰法是从宗教的角度，对各种杂乱无章、绝无共同点的法律内容进行考察所致的结果，而这些法律内容实际上是由前伊斯兰阿拉伯国家（Pre-Islamic Arabia）法律的不尽相同的组成部分以及由从被征服的土地上非阿拉伯民族借鉴过来的无数法律因素所构成。

Neither the killing of Mr Zarqawi nor any breakthrough on the political front will stop the insurgency and the fratricidal murders in their tracks.

在对危险的南部地区访问时，他斥责什叶派民兵领导人对中央集权的挑衅行为。

In fact,I've got him on the satellite mobile right now.

实际上 我们已接通卫星可视电话了