必然论的

On a few systems of law the family organisation of the earliest society has left a plain and broad mark in the lifelong authority of the Father or other ancestor over the person and property of his descendants, an authority which we may conveniently call by its later Roman name of Patria Potestas.

罗马的"家父权"必然地是我们原始父权的典型，但作为一个文明生活的制度，不论我们从其对人的影响或对物的效果而论，都是同样难以理解的。遗憾的是，在它的历史上存在着的一个鸿沟，现在已无法更完全地填满了。

Because the investigation of natural language had shown that we could construct successfully semantical antinomy in any semantically closed language,Tarski thought that the definition of truth in a fomalized language could be only constructed in its metalanguage.

塔斯基发现，在一个语言内部定义该语言的"真"必然导致该语言具有语义封闭性，而对日常语言的分析已经表明，在任意一个具有语义封闭性的语言中都可以成功地构造出语义悖论，因此，形式语言的真句子定义只能在其元语言中得到。

Thus he shut himself up, he lived there, he was absolutely satisfied with it, leaving on one side the prodigious questions which attract and terrify, the fathomless perspectives of abstraction, the precipices of metaphysics--all those profundities which converge, for the apostle in God, for the atheist in nothingness; destiny, good and evil, the way of being against being, the conscience of man, the thoughtful somnambulism of the animal, the transformation in death, the recapitulation of existences which the tomb contains, the incomprehensible grafting of successive loves on the persistent _I_, the essence, the substance, the Nile, and the Ens, the soul, nature, liberty, necessity; perpendicular problems, sinister obscurities, where lean the gigantic archangels of the human mind; formidable abysses, which Lucretius, Manou, Saint Paul, Dante, contemplate with eyes flashing lightning, which seems by its steady gaze on the infinite to cause stars to blaze forth there.

他自己便隐藏在那里，生活在那里，绝对心满意足，不理睬那些诱人而又骇人的重大问题，如抽象理论的无可揣摹的远景以及形而上学的探渊，所有那些针对同一问题的玄妙理论他都抛在一边，留给上帝的信徒和否定上帝的虚无论者去处理，这些玄论有命运、善恶、生物和生物间的斗争、动物的半睡眠半思想状态、死后的转化、坟墓中的生命总结、宿世的恩情对今生的"我"的那种不可理解的纠缠、元精、实质、色空、灵魂、本性、自由、必然，还有代表人类智慧的巨神们所探索的那些穷高极深的问题，还有卢克莱修①、摩奴②、圣保罗和但丁曾以炬火似的目光，凝神仰望那仿佛能使群星跃出的浩阔天空。

According to alternation of reorganized-KMT "s class nature what the Comintern and Sdalin defined and KMT "s authentic class nature, we"ll find the inner coincidence between the three, KMT "s class nature what the Comintern defined, Sdalin"s "Three Stages Theory" and errors of "Left deviation in the Agrarian Revolutionary War. They have the same fault: on the theory of Chinese bourgeoisie. Comintern looked on Kuomintang as an organzation of united front, which cut apart the close relationship between Kuomintang and the boureoisie, and then inevitably led to a long-standing mistaken concept, this is, confusing the large boureoisie with the national boureoisie and the petty boureoisie. Therefore, as the large boureoisie betrayed the revolution, Comintern regarded the national boureoisie and the petty boureoisie as the underminer of the organzation of the united front, and then struck a heavy blow at then.

考察梳理共产国际、斯大林对改组后国民党性质的判定及其变化和国民党的真实阶级性质可知，共产国际对国民党性质的判定、斯大林"三阶段"论和土地革命战争时期中共党内的历次"左"倾错误三者之间，前后相续，一以贯之，具有内容上的共通性和逻辑上的连续性，它们共同的要害是共产国际、斯大林有关中国资产阶级理论的错误，一是共产国际混淆在半封建半殖民地中国的带买办性的大资产阶级与民族资产阶级，二是把民族资产阶级的妥协与革命的两面性机械地认定为革命与反革命的"两段性"，认为中国资产阶级必然要叛变革命。

The enterprise bureaucracy's formation is the enterprise organizes to manage the shape development the inevitable product, it has is advantageous to enterprise development one side, but when faces the competition day by day intense market environment, the bureaucracy malpractice on the appearance comes out, the article utilizes Coss's enterprise nature theory, proposed the modern bureaucracy optimized way.

企业科层制度的创新发展，新经济学论文，经济学论文科层制度的形成是企业组织管理形态的必然产物，其有有利于企业发展的一面，但在面对竞争日益激烈的市场环境时，科层制度的弊端就显现出来，文章运用科斯的企业性质理论，提出了科层制度的优化途径。

Among other things,"spiritualism paradigm"answers the value of entrepreneurship and is"inevitable explanation"to entrepreneurship education."Epistemology structure"and"spiritualism paradigm"together with"ethological requirement"jointly provide the necessary knowledge required by entrepreneurs and is"solid insight"of entrepreneurship education. The engagement of"ethological requirement"and"spiritualism paradigm"provides"reasonable pursuits"for the realization of entrepreneurs'dreams.

其中，&精神学范式&解答了创业者的价值问题，是对创业教育&必然的解读&；&知识论结构&与&精神学范式&和&行为学要求&一起，共同提供了创业者所需的各种知识，是创业教育&实然的领悟&；&行为学要求&与&精神学范式&的有机结合，又为创业者的理想实现提供了&应然的追求&。

On a few systems of law the family organisation of the earliest society has left a plain and broad mark in the lifelong authority of the Father or other ancestor over the person and property of his descendants, an authority which we may conveniently call by its later Roman name of Patria Potestas.

罗马的&家父权&必然地是我们原始父权的典型，但作为一个文明生活的制度，不论我们从其对人的影响或对物的效果而论，都是同样难以理解的。遗憾的是，在它的历史上存在着的一个鸿沟，现在已无法更完全地填满了。

Humanism is an important and internal characteristics of Economic Law, the generation of Humanism of Economic Law aims to overcome and recorrect the negative effect of modernity and change the legal view from taking goods and money as the dominant factor to Humanism, and in the basic frame of Market Failure and Government Internvention to regulate and coordinate the unharmonious interests relationship caused by modernity and the will of capital between social superior groups and inferior groups.

本文从生成逻辑上，把经济法人本主义定位于在&市场失灵——国家干预&的基本框架内，对现代性下人为物所异化导致的人的分化的社会整合。为此，首先，本章分析了现代性的悖论和对人的异化。在某种意义上，现代性是人类社会在现代化过程中无从回避的必然选择，但对作为现代性本质的理性的人为分裂，形成工具理性对价值理性的霸权和压抑，过度张扬资本意志，则不可避免地会导致人为物所异化及人的分化。

via their study the authors considered that it is lacking in logical reasoning for the authors of the paper titled on the return of competitive sports to their game playing nature - thoughts inspired by stimulant prohibition to further draw such a conclusion as the nature of competitive sports being game playing from their analysis of the hazards of using stimulants.the authors of this paper pointed out the followings: there is no intrinsic certain relation between these two issues; we should neither discuss the hazards of using stimulants to physical and mental health and the harm of competitive sports to the body, psychology and morality of the athletes at the same level, nor consider that the hazards brought by using stimulants to the healthy development of sports are as equally bad as the phenomenon of unfairness existing in the development of competitive sports and the phenomenon of science and technology "dissimilating" competitive sports; the fundamental goal of prohibiting the use of stimulants is to maintain the spirit of fair competition of competitive sports.

兴奋剂事件有隐情？摘要：研究认为《论竞技体育的游戏本原回归——由禁用兴奋剂引发的思考》由分析使用兴奋剂的危害入手，进而提出&竞技体育的本原是游戏&这一论断缺乏逻辑推理。研究指出，两者之间没有什么内在的必然联系；不能将使用兴奋剂对身心健康的危害与竞技体育对运动员身体、心理、道德等方面的伤害放在同一层面讨论，也不能将使用兴奋剂给体育健康发展带来的危害与竞技体育发展中存在的不公平现象、科技使竞技体育的&异化&现象相提并论；禁止使用兴奋剂的根本目的是维护竞技体育的公平竞争精神。

via their study the authors considered that it is lacking in logical reasoning for the authors of the paper titled on the return of competitive sports to their game playing nature - thoughts inspired by stimulant prohibition to further draw such a conclusion as the nature of competitive sports being game playing from their analysis of the hazards of using stimulants.the authors of this paper pointed out the followings: there is no intrinsic certain relation between these two issues; we should neither discuss the hazards of using stimulants to physical and mental health and the harm of competitive sports to the body, psychology and morality of the athletes at the same level, nor consider that the hazards brought by using stimulants to the healthy development of sports are as equally bad as the phenomenon of unfairness existing in the development of competitive sports and the phenomenon of science and technology "dissimilating" competitive sports; the fundamental goal of prohibiting the use of stimulants is to maintain the spirit of fair competition of competitive sports.

研究认为《论竞技体育的游戏本原回归——由禁用兴奋剂引发的思考》由分析使用兴奋剂的危害入手，进而提出&竞技体育的本原是游戏&这一论断缺乏逻辑推理。研究指出，两者之间没有什么内在的必然联系；不能将使用兴奋剂对身心健康的危害与竞技体育对运动员身体、心理、道德等方面的伤害放在同一层面讨论，也不能将使用兴奋剂给体育健康发展带来的危害与竞技体育发展中存在的不公平现象、科技使竞技体育的&异化&现象相提并论；禁止使用兴奋剂的根本目的是维护竞技体育的公平竞争精神。

What are your goals and strategies for growth?

你的成长目标和策略是什么？

And unto the angel of the church in Sardis write; These things saith he that hath the seven irits of God, and the seven star I know thy works, that thou hast a name that thou livest, and art dead.

3：1 你要写信给撒狄教会的使者，说，那有神的七灵和七星的，说，我知道你的行为，按名你是活的，其实是死的。