人类化 - 网络例句 - 英语人，englisher

Fragmentation symbolizes reproduction of the interpretation of the world, which is also decentralization and deconcentration of power, indicating the possibility for individual experience, local history, and marginalized culture, to return to the spiritual value system.

碎片化暗示出对世界意义的阐释的增殖化，这一过程也是一种去中心化和去集权化的过程，它意味着个体经验、地方历史和边缘文化重新回到人类精神价值体系中的可能性。

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。

That life comes with death is a fate common to all human beings One could observe the phenomenon of death but never understand its reality which explains why humans have had such a great fear of death Yet death remains a brutal fact after all and only with an adequate interpretation of it can human being face up to death The present dissertation is intended to explore ancient views on death in terms of three kinds of "life-seeking" attitudes: metaplasia resurrection and longetivity The primitives employed the collective myth-making to explain the riddle of death and create the belief in the "solidarity of life " Chuang-tzu accepted such a belief and developed in addition the idea of "qi" through his concept of "metamorphosis " In the period of Eastern Zhou it became popular to imagine dead people turning into ghosts and this brought out the idea of "soul " Yet is there another world after one dies?

有生必有死，是人类共同的命运。死亡的现象可以观察，但死亡的真相却是永远无解，因此人类害怕死亡。可是，死亡毕竟是一项事实，对它有所诠释，才能让人明白如何面对死亡。这篇论文希望探讨古人的死亡观，是以三种「求生」的态度：化生、复生，与长生，来进行讨论。原始人类集体创作神话来解释死亡谜团，透过「变形」此一律则，产生「生命一体化」的信念。庄子继承「生命一体化」的信念，他从「变形」的观念发展出「气」的观念，藉此说明他对於死亡的态度。东周时期，人死之后变成鬼的想法普遍流行，产生「魂魄」的说法。人死后是否会有另一个世界？

TyPe II collagen induced arthritisln the rat ank1e joint andoVathumin as antigen induced arthritis WA in the rabbit knee joint wereestab1ish2 Qualitative evaluation of me in skin, muscle, synovium, cedilagearound joint and blood was performed by OMA3 The CIA rats were treated on day 7 after hind paw swelling and erythemaAnimals were injected intravenously with ase at a dose of 10mg/kg,tWenty minuots 1ater, one ankle of the rats random1y assigned was exPosedlaser irradiation at l00J/cm fOr l000 seconds, and another ankle wasM grouP wihout laser The other two groups is unmanipulatedcontrol group and untreated CIA group Bimaleolar ankle widthmeasuremellts were taken in all animals every tWo days using amicrometer The histopathology of the ank1e Joint was assessed at day 21after disease onset4 The pro1iferating cell nuclear antigen WCNA of CIA treated by PDT andthe HMME group without laser was doterdrined by immunohistochemiStry5 The AfA rabbits were treated on day 7 after knee swelling and erythemaThe theraPy invo1ved lntravenous injection of l0mg/kg HMME, fOl1owedby 20 minues period in dim light, and transdermal light treatment with\l00 J/cm2 fOr l000 seconds The inner sides of the treated Anees wereirradiated at first, and then the outer side did 24 hours later, the synovialtissue of the Anees joint were removed and in situ cel1 aPoptosis wasdetCCted With tednal deoxync1eotidyl transferase-mediated dUTP nickend labelingR6suIt8:l The pathologic changes of CIA and AIA include subsynovial inflammation,opovial hyPerplasia, pannus formation, cartilage and bone destructionresemble RA.2 The studies demonstrated that there are different uptake of HMME withinskin, muscle, synovium, cartilage and b1ood, and the synovium cou1draPidly uPtake more ase than skin and cartilage at the firSt 30 minuesaller intravenous injection of HMME3 The bimaleolar anke width had no different among PDT treated group,H group withollt 1aser and untreated CIA group But hlstologicalevaluation showed statiStical1y significallt reductions in synovialhyperplasia, pannus formation and cart1lage reosion, bone destruction andtotal score in PDT treated group4 Image analysis showed that the ratlo bforeen the areas of the coufltedobect to that of the entire area in PDTtreated grOup is lower than that in conirol group, but the integrated oPticaldensity had no different between the two groups5 Imape analysis showed that the ratio between the area of the countedobject to that of the e

治疗组在大鼠出现踝关节红肿后1周，炎症达到高峰时进行PDT治疗。随机治疗大鼠一侧的踝关节，另。2。一一侧作单纯HMME 对照。治疗方法是大鼠麻醉后尾静脉注入 HMME10ngkg，20分钟后踝关节照光，激光波长627.sum，功率密度 100mwcm'，照射时间1000秒，能量密度100）／。治疗后避光喂养72 小时。隔日一次测量大鼠的踝关节左右横径，治疗后两周取关节进行病理d 观察。 4。大鼠CIA模型用上述方法进行PDT治疗后，治疗组和单纯HMME 组用兔疫组化SP法检测石蜡切片的核增殖抗原。 5。兔AIA模型在关节炎出现第七天进行PDT治疗，随机治疗一侧膝关节，另一侧作自身对照。兔耳静脉注入I'arrainrelomg／Kg，20分钟后，膝关节用金蒸气激光照射，激光能量密度100）儿旷。24 ／J'时后取膝关节滑膜作病理检查，并用脱氧核昔酸末端转移酶介导的缺口末端标记法原位检测凋亡细胞。结果： 1。模型观察：CIA大鼠炎症高峰期滑膜下炎细胞浸润明显，滑膜细胞明显增殖，炎症达到高峰后二周，血管缀形成，并侵蚀和破坏软骨和骨， CIA模型病理改变与人类RA相似。兔AIA模型膝关节滑膜病理可见滑膜细胞增生，滑膜下炎细胞浸润，也与人类RA滑膜改变相似。 2。关节周围组织中光敏剂含量的测定结果表明，各组织对HMME 的吸收速度和吸收量不同，荧光值一时间曲线不同，滑膜组织比皮肤和软骨对 HMME的吸收多，在 2 0分钟时即有明显差异。 3.PDT对CIA模型的治疗结果表明：PDT治疗后关节炎组、单纯 HMME组和治疗组踝关节左右横径统计学检验差异没有显著性，但病理评分PDT治疗组滑膜增生、血管资形成及软骨破坏、骨破坏和总分比关节炎对照组和HMME对照组好，统计学检验差异有显著性。。3＿军医进修学院硕士学位论文中文摘要 4.PDT治疗组PCNA阳性细胞较对照组少，图像分析结果表明面密度（阳性染色的面积总和与统计视野面积的比值）治疗组小于对照组，统计学检验差异有显著性。。 5.PDT治疗组凋亡阳性细胞较对照组明显增多，图像分析结果单位视野内阳性细胞数和面密度PDT治疗组高于对照组，统计学检验差异有显著性。凋亡细胞核直径PDT治疗组较小，与对照组相比，统计学检验差异有显著性。结论：二。CIA、AIA的病理改变类似人类RA，可作为研究RA病因、发病机制、检查及治疗方法的模型。 2。各组织对HMME的吸收速度和吸收量不同，滑膜组织比皮。

Soil ecological degradation can be defined as the process and phenomenon of a series of deterioration of soil ecological environment such as structural destruction and functional recession of soil ecosystem, decrease of soil biodiversity and productivity, dcsertification, drought, hardness, acidification and salination of soils, deficit and unbalance of soil nutrients, and loss of soil and water, resulting from human activities and adverse natural environmental conditions.

土壤生态退化是指由于人类活动及恶劣的自然环境条件作用或二者共同作用下造成的土壤生态系统结构破坏、系统功能衰退、土壤生物多样性减少、土壤生产力下降以及土壤荒漠化、干旱化、板结化、酸化、盐碱化和养分亏缺与失衡等一系列土壤生态环境恶化的过程和现象。

Religious cultures have moralized the humankind for thousands of years, but have failed to awaken humanity in human society, because religions have been unable to change the possessive way of living in human society, and there is no way to awaken humanity completely in the possessive way of living.

宗教文化教化人类几千年也没能让人类社会的人性觉醒，就是因为宗教没有改变人类社会的占有生存方式，在占有生存方式中无法让人性得到彻底的觉醒。

One of it is that it promotes the democracy and equality of human, and the other side is that it astricts the creativeness and autonomy of human, then make human to lost freedom.

人类自由丧失是形式理性化与实质理性化之间矛盾的体现，它与文化理性化以及经济理性化的主旨一脉相承，成为韦伯思想的落脚点。

The cognitive law that man cognizes things from the near to the far, from entity to non-entity, from the simple to the complex, and from the concrete to the abstract determines the basic role of body parts in cognizing the world. And the metaphorization of body-part terms is one of the basic means of forming and expressing concepts.

人类由近及远、由实体到非实体、由简单到复杂、由具体到抽象的认知规律，决定着人体及其器官是人类认知世界的基础，其隐喻化是人类形成和表达概念的基本途径之一。

The harmonious and perfectly fusing ideological Dao field in the human space-time interacts and interfuses with the material Dao field of the human space-time, which can change the property of the human space-time.

人类时空和谐圆融的思想道场，与人类时空的物质道场互动互化，能够改变人类时空的性质。

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。