使现实化

基本解释 (translations)

actualize  ·  actualized  ·  actualizes  ·  actualizing

与使现实化相关的网络例句 [注：此内容来源于网络，仅供参考]

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点："一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的" [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括："一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。"

From the first chapter to the forth chapter, it summarizes four France capitalistic ideas on equality: the idealistic equality, the empirical equality, the systematized equality, and the singular equality. Then, it can be explored minutely from representative character, advance presupposition, doctrinal content, objective state, practical counterpoint, institutional embodiment, the tend of practice, theory extending and so on. In the fifth chapter, it researches into their contradiction and contestation between the four equalities, indicates their class-conscious essence, and tries to find out a direction to sole these questions. In the sixth chapter, as the intrinsic tendency of soling these deep-seated contradictions of the four equalities, the paper traces the process of France communism from chimerical idea to scientific theory, so that it can point out a gospel: the scientific socialism is the one and only way to surmount these embarrassments of capitalistic theories on equality. At the last chapter, according to our reviews about theories of equality during the hundred years in France, it can conclude some political apocalypse from our history. Owning the wisdom, we could choose our road to the equality, by using these experiences in the west political histories.

第一章到第四章，总结了带有法国资本主义特征的四种平等思想：法国理想平等观、法国经验平等观、法国体系平等观和法国单元平等观，并在代表人物、前提预设、学说内容、目标状态、现实对应、制度体现及其实践倾向和理论扩展等方面进行细致化地考察；第五章，探析四种平等观之间的内在矛盾和论争，指出其学说的阶级本质，同时试图探寻解决问题的方向；第六章，作为解决以上四种平等观之间深层矛盾的内在趋向，文章考察了法国共产主义平等思想由空想向科学的发展，进而指出只有科学社会主义才能走出资本主义平等理论的泥沼；在文章的最后，本文依据对法国百年平等思想史的考察，总结出历史所带给我们的政治启示，以使我们用西方政治的历史经验来选择我们自己的平等之路！

The development of modern electronic technique makes power device element to be modularized, miniaturized and integrated; the development of modern control theory and computer technique makes the miniaturization control system practical.

现代电子技术的发展，使各种功率器件日益模块化、小型化、集成化，现代控制理论及计算机技术的发展使控制系统小型化成为现实。

Liu Xin's works contain flavor of metropolitan fashion and however not reduction of reality but decrease of material trace. He goes beyond a popular expression of life sentiment. The beauty gradually varies towards as a metropolitan mirage that is fictitiousness, plane and patterning. The man is abstracted as merely an outer form floating like a dissociating shadow.

刘欣的作品带有都市时尚的气息，但并非还原现实，而是尽量消减物质的痕迹，审美上也超越了满足一般化的生活情趣的表述，使美逐渐变异，直至发展为虚拟的、平面化、图案化的都市蜃景，人被抽空了本质，剩下符号的躯壳魅影漂浮游离于纠缠不清的心灵困局。

This makes with respect to need education and science and technology take advanced line, set out from the reality of our country, the choice has key ground to make plan of development of science and education change with the strategy.

这就需要使教育与科学技术走在前列，从我国的现实出发，有选择有重点地制定科教发展规化和战略。

The key to the goal-reach of reflective teaching may be that teaching subjects can comprehend the teaching goal and put it in right position in their teaching plan in order to make effort for particularization and actualization. The so-called particularization and actualization of teaching goals include three main ideas.

反思性教学目的能否实现，关键在于教学主体对教学目的的理解和使教学目的在教学计划中恰当定位，以及将教学目的具体化和现实化。

In the current internationalsociety non-crime, under the non- penalty tidal current, the Chinesesociety''scrime both needs to look after the social reality, and must complywiththe international tendency, enable it to have the right, is anidea constructsthe construction and the way choice process.

在当前国际社会非犯罪化、非刑罚化的潮流下，中国社会的犯罪化既要关照社会现实，又要顺应国际趋势，使其具有正当性，是一个观念建构和路径选择的过程。

Their differences in form make this effect a complicated process of intersecting and dissociating, attracting and resisting.

日常叙事的风行是对曾经一统天下的宏伟叙事的偏执性反拔，是启蒙神话破裂之后的幻灭叙事，写物主义倾向和日常生活本身的封闭性与重复性使小说的主体性呈现为碎片状态；模糊审美作为叙事风格主要表现为内心光照逐渐黯淡的黑夜主题夺走了叙事者的存在基础，欲望化叙事和表象化叙事闪现着一种遗忘意志，作家相对主义式的犹豫表达模糊了必要的价值分野；小说的新闻化倾向作为一种文体现象，是对快速推进的信息时代和全球性的非虚构化潮流的文化回应，但它所标榜的真实性因为只能停留在表浅层次而显得暖昧和可疑；自我重复是反修辞和反诗学的命题，是指相同的叙事成分在同一作家的不同作品中的机械重复，自我重复有细节重复、情节与结构重复、扩写与改写等表现形式，媒体时代的强制性文化法则、作家的内在缺陷和叙事模式的局限性是其文化根源；反讽与讽刺相比，是一种相对温和却又更具普遍性的文化反抗形式，但九十年代小说的言语反讽、情境反讽和总体反讽都因为主体缺乏内在的价值支撑而陷入虚无，虚伪的反抗成为一种遮蔽现实的屏障；九十年代小说的叙事视角从传统的全知视角转向限知视角，具体表现为旁观视角和窥视视角，这种强调局部性和差异性的视角本来可以成为扩展个人话语空间的正当途径，但由于它们被过分地利用于渲染感官刺激和心理刺激，与大众趣味不谋而合。

3Through analysis of the calculate results and actual fact of Shaanxi province, we can still attain below information: The latest rank of index of new economy in China shows: Shaanxi is the eighth, but the GDP per person is NO.29, so the technology and resource advantages of Shaanxi are far to convert to economic advantage, Finally, how to make the technology of the Shaanxi converting to realistic productivity farthest, and make the technology advantage converting to economic advantage, and make the big province of technology becoming a powerfully economic province which is worthy of the name, the dissertation suggests grasping a few aspects as follows: Set up the idea of exploitation new technology, establish the motive mechanism of technology innovation, establish the mechanism of guarantee the budget of scientific research, establish the mechanism of guarantee scientific personnel, construct the fair competition market environment, allotment technology resources openly in the most possible, make the resources to be allotted and used with high-efficiency, at the same time, relying on the resources advantage of Shaanxi, proceed the technique reform and technique penetration, so as to creates the higher benefit.

最后，就如何使陕西的科技优势最大限度地转化为现实生产力，使科技优势转化为经济优势，使科技大省成为名副其实的经济强省，笔者建议从以下几个方面抓起：树立新的科技开发观念、建立科技创新的动力机制、建立科研经费保障机制、建立科研人员保障机制、营造公平竞争的市场环境，科技资源分配尽可能地公开，使资源得到较高效率的配置和使用，同时，依托陕西的优势资源，进行技术改造和科技渗透，以创造出更高的效益。本研究具有以下创新点：一是使用先进的研究方法，把计算机计算和新的数学方法相结合，使计算简单化、准确化；二是使用了先进的研究思路，把陕西省和其他地区置于同一系统内，使用同一的数据处理方法和统计口径，使计算结果更科学、更符合实际，且具有可比性。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点：&一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的& [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括：&一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。&

与使现实化相关的网络解释 [注：此内容来源于网络，仅供参考]

realization：现实化

分析法的贯彻,使叶尔姆斯列夫发现:语言结构或曰"系统"是指聚合关系;组合/聚合的互动,实际上是聚合关系隐性选择在显性的组合层面之"现实化"(realization).