不强调的 - 网络例句 - 英语人，englisher

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

Constructivism advocates "a student-centeredlearning under the guidance of teachers". They agues that knowledge is not taught bythe teachers, but is acquired in a certain situation, that is, in the social and culturalbackground, through the Construction of Meanings by using the necessary materialsfor study, with the help by others (including teachers and learning partners). Theystress to create a variety of real language environments for the students, and pay muchattention to training the students actual ability of using the language. Its theory hasgreat inspiring and guiding significance in organizing teaching and compilingteaching materials.

建构主义提倡&教师指导下的，以学生为中心的学习&，认为知识不是通过教师传授得到的，而是学生在一定的情境即社会文化背景下，借助其他人的帮助，利用必要的学习资料，通过意义建构的方式获得的，强调为学生创设真实多样的语言环境，重视培养学实际运用语言的能力，其理论对组织教学、编写教材富有启发和指导意义。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从&五四&到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族&血性&的传承方面。

Although it also concerns very much human beings, it looks upon science just as a kind of tool, and emphasizes significance and value of science for the material life of human beings from the angle of tool, but does not think that science even more is a kind of culture, thus possesses very important significance for the cultural life of human beings and the development of human beings themselves, and then, humanistic significance and humanistic value of science have also greatly been ignored.

尽管功利主义的科学观也十分关注人，但是，它将科学仅仅看作是一种工具，并从工具的角度来强调科学对于人的物质生活的意义和价值，而看不到科学更是一种文化，因而对于人的精神生活和人的自身发展同样具有十分重要的意义和价值，于是，也大大忽视了科学的人文意义和人文价值。

At the end of 1970's, people were liberated from the crevice of the Political Revolution. With the transformation of socialism ideology system, the market economy developed quickly. The government hoped that goods stimulating could offset the people creasy to the political revolution and the nihility of the nation. After reviving of people's self consciousness, they self-thought themselves on the thinking and emphasized enchantment and wisdom of individual character more and more, and underlined more and more independence self-living habits and value system of realizing things. At the same time, the human beings had not existed as they jostled against each other.

70年代末把人从疯狂的政治革命夹缝中解脱出来，随着国家社会主义意识形态体制的转变，市场经济的发展迅速，政府机制希望通过物质刺激来抵消人民对政治革命的狂热性和民族的虚无性，人们自我意识的苏醒，在思想上反思以及生活中越来越强调个性的魅力和才智，人越来越独立自身的生存习性和认识事物的价值体系，在相互倾扎的同时人作为本身已经不存在。

Jian Zhen's essay focuses not on the seeking for the reform of society,but on the seeking for self-culti-vating of inner world and self-perfecting of morality with a detached and open-minded attitude,which is greatly influenced by Taoist school;her loyalty to love and duty of reality embodies the marking of the Confucianist culture.

简媜散文表达的重心不在求取社会的改造，而是在于追求内心的自我修炼和道德的自我完善，对世事采取超然豁达的态度，深受道释之影响；而她对爱情的忠贞以及现实责任的强调，又显现了儒家文化的深刻刻痕。

The 1-4 defeat at Milan, who were bottom of the table at the time - Cagliari, still on nil points, unfortunately seem not to count, or rather to be down already - must have planted some seeds of doubt about Lazio's ability to stand up to the better sides, but while most observers noted that the Biancazzurri were perhaps too timid against Milan, when right-flank livewire Pasquale Foggia was only introduced in the second half, Rossi himself timidly pointed out his side were too adventurous, especially once the hosts had scored their second goal.

那么，这位反击高手配得上Sky Italy对全球直播的比赛吗？这个嘛，仁者见仁，智者见智。各个地方都会一些持有偏见的空谈家。（注：强调无法让所有人满意）我们所知道的真正的Zarate，有这么一个兄弟，他曾经在90年代早期效力于Ancona，而相对于他的球技来讲，他那张吉普赛人的脸更出名，当然现在他是Zarate同学的经济人了。Zarate对Lazio锋线的贡献是如此巨大，以致于人们现在已经不想念上个赛季的主力Tommaso Rochhi了，他很不幸地在代表意大利出赛奥运会时受伤。

Firstly, we need to understand what is meant by the Buddha's saying that his long, profound sutras are both an elixir and a poison: such sutras as the " prajnaparamita " sutras, which emphasize Emptiness ( shunyata -or open paciousness) and the lack of a particularised inherent nature in every phenomenon, can easily be misunderstood as proclaiming a form of nihilism and thus can have a depressing, poisonous effect upon the listener, if the true meaning (that of limitless freedom and innermost stillness and tranquility within each phenomenon) is not grasped.

首先，我们需要理解佛所说的他的漫长的，深奥的佛经即使妙药也是毒药；这样的佛经就如般若经，他强调空性但是缺乏每个现象具体的内在性质，这很容易被误解为宣扬形式上的虚无主义并且对听者来说有一个令人忧郁的，有毒的效果，如果真实的意义（由于无限的自由和在每个现象的内心的寂静和平静）是不能掌握的。