查询词典 social organization

As a result, this research focuses on people's perception and reaction. The framework is divided into two parts. The first part constructs the reciprocal favored treatment between individual and organization by Social Exchange Theory and the second part tries to comprehend individual's and organization's stress result from different anaclisis. It is noted that the research time window is set in the period of organizational change. It can avoid the missing of feelings by afterward recalls. In other words, the objects of our research are the organizations which are in the process of changing. Additionally, government which is making effect to re-organize is also the object of our research.

因此本研究的重点锁定在人心的感受与反应，主体共分为两大区块，前者以社会学之社会交换理论（Social Exchange Theory， SET）构筑个人与组织间平等互惠的关系，后者则建立在心理学依附理论了解个人与组织依赖的风格所导致的压力结果，且时间点选定在变革执行期间，排除事后回忆可能导致感受遗漏的缺失，因此检测对象的筛选为变革尚未完成的企业体，公部门则由於正力行政府再造运动，亦为本研究施测样本之一。

CETA was elected as " China's Class 5A Social Organazation" in 2009, also was elected as "China's Advanced Social Organization ","2009 Excellent Social Organazation ".

协会还先后获得"全国先进社会组织"、"文化部2009年度优秀社会组织"等多项荣誉称号。

The ethnic minorities\' ways of coping stress are interacted by stress, social organization, culture and self factors in Southwest China, and the lead, example and education of diversified social organization as well as some good consuetude activities can be helpful to the cultivation of ethnic minorities\'positive coping ways.

9西南少数民族压力应对方式受压力、社会组织、文化、自身等多种内外部因素的交互影响，其中各种社会组织的积极引导、榜样、支持和教育以及一些优良的习俗活动有助于西南少数民族积极应对方式的培育。

In this chapter, historical background of the study was established and concept of Qin Culture was defined. The history and present situation of study of Qin Culture were summarized, the purpose and explanation theory of the paper was explained. It was pointed out that the changes in both basic social organization and constitution of ruling class during the transition from the system of enfeoffment to the system of empire in ancient China could be reflected in archaeological materials. It is just from the point of view of the changes in both basic organization and constitution of ruling class that the paper is going to examine and explain state systems of ancient China by archaeology.

建立本文研究的史学背景，界定秦文化，对秦文化研究的历史和现状进行了总结，并对本文研究的目的及解释理论进行了说明，提出在中国古代国家制度从封国向帝国的转变过程中，社会基本组织和统治集团成员这两方面的变化可以从考古资料上反映出来。

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。

As a fundamental social organization, the sandglass configuration of nonprofit organization is different from the usual pyramid structure of business organization; also, the configuration and characteristic of human resources in nonprofit organization are different from those of enterprises.

其沙漏型组织结构与企业组织的金字塔结构有很大的差异，人力资源构成和特点上也有别于企业针对我国事业单位改革中的人力资源管理，分别从董事会、高层管理人员、普通工作人员和志愿者四个方面提出了改革的方向。

During a long period of time in its historicaldevelopment,the religious organization and the social organization of shamanism overlap.

在萨满教发展中，它的信仰组织和社会组织在很长的历史时期内也相互重合。

He not only expounded the demerits of Chinese culture which were manifested in the historical development of the society by regarding the culture as the origin of the demerits, but also based on the view that the ontology of a nation's culture is not discardable, made profound exploration of the core of Chinese culture and the ideological implications which were entailed in the structure of China's social organization - including the social relations and the ruling systems, to show what is typical of Chinese culture and social structure and its relation with the culture of the world, and to promote it to the height that it represents the orientation and future of human culture.

既从文化原发性角度阐述了显现于社会历史领域中的中国文化之种种不足及其根源，同时基于民族文化之本体是不可抛弃的立场，努力挖掘内蕴于中国社会组织构造包括社会关系与制度系统中的中国文化内核和精神意蕴，说明中国文化与社会结构的独特性，以及它与世界文化的关系，将它提升到人类文化之未来方向的高度。

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 LIANGSHANYI JIAZHI culture includes JIAZHI concept, JIAZHI consciousness, pedigree of special name arrangement between son and father, relatives titles, organization form, marriage settlement, ancestor sacrifice, sprit belief, enemy war, unification and mutual help, living principles, human moral education as well as transmitting fairy tales, maxims and family instructions, scientific and humanity knowledge, etc, involving social organization, religious belief, ethnical morality, marriage model, cause of war, every kinds of national traditional culture of LIANGSHANYI nationality.

凉山彝族家支文化内容包括家支观念、家支意识、父子连名谱系、亲属称谓、组织形态、婚姻缔结、祭祀祖先、神灵信仰、冤家战争、团结互助、立身处世、人伦道德教育以及传递神话故事、格言家训和科技人文知识等等，涉及凉山彝族的社会组织、宗教信仰、伦理道德、婚姻模式、战争缘起等各种民族传统文化的内容。

Objective: To study the effect of polycythemia on blood oxygen saturation.

裴蕾目的：观察RBC剧增而引起的高粘血症对血氧饱和度的影响。

Based on SIMPLER algorithm in the curvilinear body-fitted coordinates, the calculations were performed for Pr=0.7, Re=10~1000 on non-orthogonal non-staggered grids which are generated by elliptic equation systems.

采用曲线坐标系下压力与速度耦合的SIMPLER算法，数值研究了周期性渐扩渐缩波纹通道内脉动流动与换热情况，流动Re数的范围为10~1000，Pr数为0.7。