查询词典 classical Chinese

objective we start with clinical research to explore the ability and mechanism of ion conduction with chinese herbs to curing ovulatory obstacle.methods adopting the methods of clinical observation random contrast.select the cases of ovulatory obstacle dividing randomly into two groups:therapeutic group and control group,the patients of therapeutic group using ion conduction with chinese herbs with act'on nourishing blood and promoting blood circulation to dissipate blood stasis when follicle grow up to 1.4cm.we take the decoction of jia jian tao hong si wu tang conducting the unilateral lower abdomen which has the dominant follicle,treating continuously for 4～8 days and observing ovulation.the patients of control group inject hcg 10000unit when follicle grow up to 1.8cm and observing ovulation.appraising two groups ovulated rate and pregnancy rate,and detect fsh、lh、e2、p at sixteen to eighteen days of menstrual cycle.results ion conduction with chinese herbs can significantly inspires ovulation and its effection is evidently higher than control group and has a higher pregnancy rate,no side effect of ovarian hyperstimulation syndrome.conclusion ion conduction with chinese herbs has significant function on inspiring ovulation.the target effection of treating ovulatory obstacle is exact.this method has a ovulated rate and higher pregnancy rate.

采用临床观察、随机对照的方法，选择排卵障碍的患者，随机分为治疗组和对照组，治疗组在b超监测卵泡生长达到1.6cm时，给予具有养血、活血化瘀作用的加减桃红四物汤水煎剂，用离子导入仪将中药水煎剂导入有优势卵泡的一侧少腹部，连续治疗4～8时天，同时连续监测卵泡排出情况。对照组在b超监测卵泡达到1.8cm时，开始采用hcg10000u肌注，连续b超监测卵泡排出情况。评价两组排卵率及受孕率，同时在月经周期的第16～22天抽血查fsh、lh、e2、p。结果运用离子导入的方法将具有促排卵作用的加减桃红四物汤水煎剂导入有优势卵泡的一侧附件，其促排卵的作用优于用hcg肌注促排卵，而且受孕率高，无卵巢过激综合征之虞。结论中药离子导入具有显著的促排卵作用，其治疗排卵障碍的靶向作用确切，排卵率及受孕率高。

Chapter One presents the western yearning and the imagination of China, the motivation of Portuguese navigation as well as the formation of the Portuguese social psychology; these were the elements that construct the differences in the shaping of the Chinese image. Chapter Two outlines the images of China for the Portuguese in the 16th century and how these images were used or manipulated. Chapter Three identifies the reasons for Fernao Mendes Pintos excessive praise for China. Chapter Four discusses the attitude held towards China by poets and missionaries, and the European misinterpretations of the Chinese image. Chapter Five reviews the Chinese image portrayed by Eca de Queiroz, a Portuguese novelist, and the translations of Chinese poems by certain poets. Chapter Six investigates how poets, especially those who had once stayed in Macao, viewed and perceived China.

第一章概述西方对中国的向往和想象、葡萄牙海外扩张的动机以及民族心理的构成，这决定了他们在塑造中国形象时的某些相异性；第二章论述16世纪葡萄牙人眼中的中国形象，以及对这一形象的利用；第三章集中讨论费尔南·门德斯·平托狂想式赞颂中国的原因；第四章评述诗人和教士对中国的态度以及欧洲对中国形象的&误读&；第五章论及小说家埃萨(Eca de Queiróz)笔下的中国形象以及一些诗人对中国诗歌的翻译；最后一章聚焦澳门，考察在澳门生活过的葡萄牙作家是如何描述中国的。

In this paper, the author proposes own opinions on the application of liability without fault in Chinese civil liability ,the means of bearing liability by administrative department in Chinese administrative anti-trust .insisting on propounding a new clause of anti-trust crime in Chinese criminal law and perfecting procedure laws .As a result ,the author tries to propose forceful theoretical support and reasonable legal suggestions upon the future legal liability system of Chinese anti-trust.

在文中，笔者就民事责任应采用双轨制归责原则、强化行政垄断主体的法律责任、在刑法分则中增加垄断罪条款以及完善法律责任追究程序等问题提出了自己的见解，力争能为我国将来合理设计具有中国特色的反垄断法法律责任制度提供有力的理论支持与合理的法律建议。

The transition in Chinese religious rites, popular culture that repulses and restricts Chinese opera have caused Chinese opera to be in survival crisis and fade out of the Chinese society.

在马来西亚的现代化进程中，把握机遇以拓展华语戏曲艺术的生存空间，以文化自救的方式实现华人文化权的诉求，这是至关重要的。

The transition in Chinese religious rites, popular culture that repulses and restricts Chinese opera have caused Chinese opera to be in survival crisis and fade out of the Chinese society.

华族宗教仪式的变迁，主流文化对华语戏曲的排斥与禁限，使得华语戏曲不断遭受&生存&的诘难，逐渐淡出华人社会。

Many Chinese teachers make poetry Chinese explanation and Poetry class construction as their pursuits. And as every teaching tache is resurveyed, it is difficult for Chinese teachers to master the poetry classes in Chinese teaching. That is why I choose this topic to search.

很多语文教师都把诠释诗意语文，构建诗意课堂当作自己追求的目标，课堂教学的每个环节都在重新审视和定位，教学一线的语文教师要准确把握语文教学的诗性和语文课堂的诗意却并非易如反掌，故决定选取这一命题进行研究。

Therefore, this paper ,by the scope of the establishment of basic principles and systems, development and function of Chinese environment law, conducts deep research systematically. Combined with Chinese environmental current situation and present issues, and using the foreign advanced experience for reference, this paper ponders over the principles and basic systems adjustment of Chinese environment law. This aims at expounding necessity and significance of systemizing Chinese environmental law and environmental system mutually under current situation, and providing the important theoretical accordance and policy direction. This paper draws support from the gigantic effect of law in order to restrain the trend of ecological environmental deterioration effectively, make the ecological environmental awareness strike root in the hearts of the people, provide valuable intangible assets for the continuous development of national economy, and provide deeper theoretical reference for environment protection development in our country.

因此，本文力求透过中国环境法的基本原则和制度的产生、发展和功能以及法律体现这一视角，进行系统深入的研究，结合中国环境保护现状及存在问题进行探讨，借鉴国外先进经验，对中国环境法的原则和基本制度的调整进行思考，旨在阐明当今形势下加强我国环境立法与环境制度相成体系的必要性和现实意义，为环境法制建设提供重要理论依据和政策指导，借助于法制的巨大作用去有效遏制生态环境恶化的趋向，并使生态环境意识深入人心，为国民经济持续发展提供宝贵的无形资产，为我国环境保护的&入世&提供较深层次的理论参考。

But, ISN and IST have the obvious difference in five aspects: First, world Zhonglian and the WHO Western Pacific area is the different issue main body and the category; Next ISN and the IST connotation is different, the former is the pure Chinese medicine international standard, the latter is includes the Chinese medicine, Han Yi, the Japanese Chinese side medicine and so on traditional medicine international standard; Has again, the entry total quantity phase difference is obvious, ISN is 6500, IST is 3543 entries; Fourth, the part of speech coverage is different, ISN including more than 1000 traditional Chinese medicines, side medicinal preparation name and translator standard, but IST has not involved this domain; Fifth, still had the difference in part translation principle aspect both, ISN thought that the Pinyin is may use transliterates the method, but IST stipulated explicitly avoids using.

但是，ISN与IST在五方面有着明显区别：首先，世界中联与WHO西太区是不同的发布主体和类别；其次ISN与IST内涵不同，前者是单纯的中医国际标准，后者是包括中医、韩医、日本汉方医学等的传统医学国际标准；再有，词条总量相差明显，ISN为6500条，IST 为3543词条；第四，词类覆盖面不同，ISN包括1000多个中药、方剂名称及其翻译标准，而IST未涉及此领域；第五，在部分翻译原则方面两者尚有分歧，ISN认为汉语拼音是可使用的音译方法，而IST明确规定避免使用。

On one hand, he unseals the receptive types of Chinese artistic space as representation of life significance, interpreting the characteristics of the receptive types of Chinese artistic space through two concepts:"Emptiness" and " Dance", insisting that "limpid breast seeing Tao" should be the experience of spacial creation of Chinese art, understanding the whole and foundational property of Chinese art in the long run; on the other hand, he indicates that the receptive types of Western artistic space are short of flowing Yijing of life in the light of mathematical space of science, which is a kind of standardized "God's ambit" and " ideal beauty".

宗白华一方面揭示了中国艺术空间感型对于生命意义的体现，以&空白&和&舞&两个概念来诠释中国艺术的空间感型特征，强调&澄怀观道&乃是中国艺术在空间创造上的体验，从而在一个完整层面上把握了中国艺术的根本特质；另一方面，他又强调，西方艺术的空间感型由于依据了科学的数理空间，缺乏一种生命的流动境界，因而是一种规范化的&神的境界&、&理想的美&。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

The teacher likes the honeymouthed little girl very much.

老师很喜欢这个嘴甜的小姑娘。

Mr. Notker Bien's interests are traveling, spending quality time with the family and long-distance-running.

诺特卡·柏恩先生热爱旅游，长跑，以及和家人一起共度美好时光。