个人与个人之间的

Let us not weary of repeating, and sympathetic souls must not forget that this is the first of fraternal obligations, and selfish hearts must understand that the first of political necessities consists in thinking first of all of the disinherited and sorrowing throngs, in solacing, airing, enlightening, loving them, in enlarging their horizon to a magnificent extent, in lavishing upon them education in every form, in offering them the example of labor, never the example of idleness, in diminishing the individual burden by enlarging the notion of the universal aim, in setting a limit to poverty without setting a limit to wealth, in creating vast fields of public and popular activity, in having, like Briareus, a hundred hands to extend in all directions to the oppressed and the feeble, in employing the collective power for that grand duty of opening workshops for all arms, schools for all aptitudes, and laboratories for all de GRE es of intelligence, in augmenting salaries, diminishing trouble, balancing what should be and what is, that is to say, in proportioning enjoyment to effort and a glut to need; in a word, in evolving from the social apparatus more light and more comfort for the benefit of those who suffer and those who are ignorant.

我们应当不厌其烦地反复提出：要最先想到那些没有生计的痛苦民众，为他们减少困难，让他们得到空气和光明，爱护他们，扩大他们的视野，使他们感到灿烂辉煌，用种种形式为他们提供接受教育的机会，为他们提供劳动的榜样，而不是游手好闲的榜样，减轻他们个人负担的压力，增加他们对总目标的认识，限制穷困而不限制财富，大量创造人民共同劳动的天地，象布里亚柔斯①那样，把一百只手从四面八方伸向受压迫和软弱无力的人，为这一伟大职责运用集体的力量，为所有的胳膊开设工厂，为所有的才能开办学校，为所有的智力设立实验室，增加工资，减轻惩罚，平衡收支，也就是说，调整福利与劳动之间和享用与需求之间的比重。总之，要使社会机器为受苦和无知的人的利益发出更多的光明和更多的温暖，使富于同情心的人不忘记这些，这是人间友爱的第一义务，使自私自利的人懂得这些，这是政治的第一需要。①布里亚柔斯，神话中的巨人，是天和地的儿子，有五十个头和一百只手。

The larger part of the collective existence of every community is consumed in transactions of buying and selling, of letting and hiring, of alliances between men for purposes of business, of delegation of business from one man to another; and this is no doubt the consideration which led the Romans, as it has led most societies, to relieve these transactions from technical incumbrance, to abstain as much as possible from clogging the most efficient springs of social movement.

每一个社会的集体生存，其较大部分是消耗在买卖、租赁、为了商业目的而进行的人与人之间的联合、一个人对另一个人的商业委托等等交易中；这无疑是使罗马人象大多数社会一样，考虑到把这些交易从专门手续的累赘中解脱出来，并尽可能使社会运动最有效的泉源不至阻塞。

However, as a person or a group whether marginalized or not, they can not live a absolute lone life. Because communication is necessary for our existence and existence comes true in communication, intersubjective recognition is necessary in ontological meaning.

然而，无论是作为强势的个人或者群体，还是作为弱势个人或者群体，他们都不可能在绝对孤独中生存，交往作为人与人之间的联系乃是生存所必须的，生存正是在交往中实现的，所以，存在论意义上的主体间的承认是必须的。

It, with the preceding scene and with others unnarrated but existent by implication, to which add essays on various subjects or moral apothegms e.g.

187与第一个情景以及虽未讲出来却寓在其中的其他一些情景相联系，再加上学生时代关于种种问题和道德格言所写的散文或《怠惰乃时间之窃贼》），他认为文章本身，又结合着人与人之间的差别，总是包含着在经济、社会、个人以及性方面获得成功之可能性。

The subjectivity which is approved by anthropocentrism develops unilaterally and dismembers abundance and integrity of human being s ego character , which results in not only resisting and warring between persons , but also causing the nervous conflict between human being and nature as well as society .

主客二分的思维模式，过分的扩张了人类的主体性，人类中心主义所弘扬的主体性是一种片面发展的主体性，这种片面性肢解了人的自我个性的丰富性和完整性，不仅造成了人与人之间的对抗和战争，而且导致了人与自然，人与社会的紧张对峙，人变成了&异化人&，个人在社会发展中只得到片面的，畸形的发展。

Another essential principle which runs through Plotinus\' theory of soul and his whole philosophy is the idea of "the great chain of beings", i.e. the lower being depends on the higher one, the product is lower than and exists in its producer. The top of this chain is the One or the Good, all things come from and also try to return to him. Hence, returning to the One is the ultimate end of soul. And, this ability is deep in all souls. Because soul is a substance which has many different levels and abilities, the One and Intellect are all present in every soul. Each of our soul all has some divinity by which we can ascend to and achieve the ultimate mystic uniting. So, ascending and uniting is actually a process of returning, i.e. returning deeply to soul and self where the divine hypostases are always shining and illuminating.In order to express these main points, in the part of introduction, I will introduce the character of Plotinus\' time and his individual personality, I will present the reason why I choose

为表达上述要旨，本论文将在导言中介绍普罗提诺所处的时代特征及其个人气质，并交待本文的选题缘起及其基本思路；在第一章中，我们将首先探求灵魂一词的基本含义，然后对普罗提诺之前的希腊哲学史中的灵魂理论做一纵向的爬梳，再给出普罗提诺对此的评论和总结；在第二章中，我们将横向地分析普罗提诺对灵魂的诸多界定，包括灵魂的地位、灵魂的本质与力量、灵魂的层次与构成和灵魂的存在状态四个方面；第三章的主旨是灵魂创生世界，包括灵魂必然下降、灵魂与世界、与身体及其与自我之间的关系；第四章要谈到灵魂建构知识的问题，分感知、记忆、推理与理智三小节；第五章的标题是灵魂追求太一，包括存在大链、灵魂的上升之旅、灵魂的自由与幸福三部分；最后我们将以普罗提诺的神秘主义作为本文的结束语。

Let us not weary of repeating, and sympathetic souls must not forget that this is the first of fraternal obligations, and selfish hearts must understand that the first of political necessities consists in thinking first of all of the disinherited and sorrowing throngs, in solacing, airing, enlightening, loving them, in enlarging their horizon to a magnificent extent, in lavishing upon them education in every form, in offering them the example of labor, never the example of idleness, in diminishing the individual burden by enlarging the notion of the universal aim, in setting a limit to poverty without setting a limit to wealth, in creating vast fields of public and popular activity, in having, like Briareus, a hundred hands to extend in all directions to the oppressed and the feeble, in employing the collective power for that grand duty of opening workshops for all arms, schools for all aptitudes, and laboratories for all degrees of intelligence, in augmenting salaries, diminishing trouble, balancing what should be and what is, that is to say, in proportioning enjoyment to effort and a glut to need; in a word, in evolving from the social apparatus more light and more comfort for the benefit of those who suffer and those who are ignorant.

我们应当不厌其烦地反复提出：要最先想到那些没有生计的痛苦民众，为他们减少困难，让他们得到空气和光明，爱护他们，扩大他们的视野，使他们感到灿烂辉煌，用种种形式为他们提供接受教育的机会，为他们提供劳动的榜样，而不是游手好闲的榜样，减轻他们个人负担的压力，增加他们对总目标的认识，限制穷困而不限制财富，大量创造人民共同劳动的天地，象布里亚柔斯①那样，把一百只手从四面八方伸向受压迫和软弱无力的人，为这一伟大职责运用集体的力量，为所有的胳膊开设工厂，为所有的才能开办学校，为所有的智力设立实验室，增加工资，减轻惩罚，平衡收支，也就是说，调整福利与劳动之间和享用与需求之间的比重。总之，要使社会机器为受苦和无知的人的利益发出更多的光明和更多的温暖，使富于同情心的人不忘记这些，这是人间友爱的第一义务，使自私自利的人懂得这些，这是政治的第一需要。①布里亚柔斯，神话中的巨人，是天和地的儿子，有五十个头和一百只手。

This agreement and its enforcement shall be governed by the Laws of Hong Kong and its provisions shall be continuous; shall cover individually and collectively all accounts which the Client may open or re-open with the Company, and shall ensure to the benefit of, and bind the Company, the Company's successors and assigns, whether by merger, consolidation or otherwise, as well as the heirs, executors, administrators, legatees, successors, personal representatives and assigns of the Client and the Client hereby submits to the exclusive jurisdiction of the courts of Hong Kong.

本协议及其执行须受香港法例规限，其规定持续有效，范围涵盖客户个别或全部在公司开设或重新开设之所有帐户，对公司、其继承人及承让人（不论为合并、综合或其他方面之承让人）、客户之继承人、遗嘱执行人、遗产管理人、遗产继承人、继任人、个人代表及承让人均有效及有约束力，而客户亦须接受香港法院之独有管辖权，如本协议被相关法院或机构认定为无效，客户与公司一致同意：如因本协议无效而形成的客户与公司之间的财产权益纠纷应由公司法定注册地所在法院管辖。

Because of the low efficiency of economy collectivization, collective property rights can"t last for a long time and central government has to communicate with community and peasants. Rural community collective property rights become subjective through balancing benefits by formal or informal trading. With the changes of political and economical environment, the contradiction of rural community property rights between fair and efficiency become more and more serious. Collective lands and collective enterprises advance to privatization gradually. There are two kinds of country collective property rights in the history of its evolution, one offer community common good and the other satisfy peasants" private demand. The collective property rights institution improvement brings efficiency because it privatizes the latter. Because of the limit of industrialization and civilization, land is still the last social welfare of peasants, so rural community must attain the collective property rights to control the pressure of population. Also community has to get money from collective economy.

本文分析的思路是；由于制度变迁的&路径依赖&，农村社区之间的利益分配边界在解放以后得以保持并在集体化过程中得到加强，为社区获得排他性集体产权奠定了基础；由于国家对农村经济的集体化效率极低而不可能长期维持，国家不得不与社区和农民对话，通过正式或非正式的交易平衡多方利益，社区集体产权获得实质性内容；随着政治、经济等环境的不断变化，社区集体产权公平与效率之间的矛盾同益明显，集体土地和集体企业逐渐朝私有化的方向发展；从农村社区集体产权制度变迁的历史来看，集体产权实际上包含两种形式：提供社区公共物品和满足社区农民个人需求，每一次集体产权的制度创新，都是使后者&私有化&而提高了集体经济的效率；但是，受我国工业化和城市化进程缓慢的制约，土地依然是农民最后的生存保障，农村社区必须保持对土地的集体产权以调节人口变化对土地的压力，社区组织行使职能也必须有一定的集体经济提供资金支持。

I did not know is I cannot read this world, this world cannot read me, likes between the human and human's being together, I can very carefully treat each person, might always various spear point aim at me, I once very diligently explanation, attempted to be able to obtain each person's forgiveness, but after innumerable inferior futile efforts, I finally understood disliked me regarding the person, again how the intention, did he also have thousands of to dislike my reason.

我不知道是我读不懂这个世界，还是这个世界读不懂我，就像人与人之间的相处，我会很小心地对待每一个人，可总是将各种各样的矛头指向我，我曾经很努力的解释，试图能获得每一个人的谅解，可是当无数次徒劳之后，我终于明白对于一个讨厌我的人，再怎么用心，他也有千万个讨厌我的理由。

We will see more and more activist government policies that distinguish economic activities according to the nationality of the actors.

我们将看到越来越多激进的政府政策，这些政策根据企业的国籍来区分经济活动。

If we can prove the independence of an axiomatic system, then we can guarantee the conciseness of this system, ie.

如果能够证明某个一阶谓词系统的独立性，那么就能够保证该系统的建立是精炼的，即没有任何一条公理或推理规则是多余的。