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ON D**ID BECKHAM Knowing the player, I knew that his acclimatization inside the squad would have been positive.

关于贝克姆因为对贝克姆有着充分的了解,我早已知道冬季贝克姆加盟球队对我们将会是一件积极的事情。

The theory of Confucianism founded by Lu Gu and Jia Yi was originated from the theory of Xun Zi, However, not the same as the thougt of Lu Gu, in the theory of Jia Yi, which reflected the aristocracy-oriented feature of the upper class, the ideology of aristocratism was aroused. Han Ying initiated the self-awakening man's original mind or nature and reestablished the theory of born good. His theory was regarded as an anabranch of Confucianism in the early stage of Han Dynasty, and a reecho of historical movement of the aristocratic theory of Confucianism advocated by Confucius and Mencius. During the periods of Emperor. Jing of Han and Emperor Wu of Han, an aristocratic upper class had come into being. Therefore, in the face of the society that experienced populace-oriented baptism, Dong Zhong-shu kept down the aristocratic components existed in Jia Yi's theory, absorbed populace-oriented consciousness, which formed the foundation for theoretical system, and transferred instrument-centered Confucianism to the one with sanctification. Thus, Confucianism acquired its theoretical remolding and historical transforming.

初的陆、贾儒学的思想理路是由荀学发展而来,但不同于陆贾之说,在贾谊思想里,作为当时上层社会走向贵族化这一时代特征的反映,贵族化思想成分开始被唤起;陆、贾之后的韩婴则倡导心性修养,重建性善论,他的学说是孔孟儒学贵族化历史乐章之回响,为初儒学的支流;景武之际,初上层社会已经完成了贵族化转变,为此,董仲舒保留了贾谊学说中的贵族化思想成分,然更为重要的是,面对一个经过平民化洗礼的社会,董仲舒吸纳平民思想意识以建构理论体系,将陆贾、贾谊承自荀子的工具性特征显著之儒学转变成具神学特征的儒学,使儒学获得一次理论上的大改铸,实现了儒学的历史转型。

Results There158rodents belonged to3genus in three townships of Lanping County were captured and Rattus norvegicus caught in residential areas accounted for90.09%.Apodemus agrariuswas predominant in the field accounted for63.16%.The infectious rates of Hattanvirus in Rattus norvegicus and Suncus murinus were7.69%and25.00%,respectively.Hattanvirus was not detected from other animals.The IgG antibody positive rate to Hattanvirus in the serum of hosts of rodents and human population were12.20%and7.00%.

结果 兰坪县3个乡镇共捕获5属158只啮齿动物,其中居民区中褐家鼠的构成比为91.09%,为优势种;野外高山姬鼠的构成比为63.16%,为优势种。3个乡镇中仅见中排乡捕获的褐家鼠坦病毒抗原的感染率为7.69%(5/65),臭鼠句鼠青为25.00%(1/4),其他捕获的动物中未查出坦病毒抗原;宿主动物血清中坦病毒IgG抗体阳性率为12.20%(5/41),其中褐家鼠的阳性率为12.50%(5/40);人群中坦病毒IgG抗体阳性率为7.00%(3/43)。

Results There158rodents belonged to3genus in three townships of Lanping County were captured and Rattus norvegicus caught in residential areas accounted for90.09%.Apodemus agrariuswas predominant in the field accounted for63.16%.The infectious rates of Hattanvirus in Rattus norvegicus and Suncus murinus were7.69%and25.00%,respectively.

结果 兰坪县3个乡镇共捕获5属158只啮齿动物,其中居民区中褐家鼠的构成比为91.09%,为优势种;野外高山姬鼠的构成比为63.16%,为优势种。3个乡镇中仅见中排乡捕获的褐家鼠坦病毒抗原的感染率为7.69%(5/65),臭鼠句鼠青为25.00%(1/4),其他捕获的动物中未查出坦病毒抗原;宿主动物血清中坦病毒IgG抗体阳性率为12.20%(5/41),其中褐家鼠的阳性率为12.50%(5/40);人群中坦病毒IgG抗体阳性率为7.00%(3/43)。

Results There158rodents belonged to3genus in three townships of Lanping County were captured and Rattus norvegicus caught in residential areas accounted for90.09%.Apodemus agrariuswas predominant in the field accounted for63.16%.The infectious rates of Hattanvirus in Rattus norvegicus and Suncus murinus were7.69%and25.00%,respectively.Hattanvirus was not detected from other animals.The IgG antibody positive rate to Hattanvirus in the serum of hosts of rodents and human population were12.20%and7.00%.

结果 兰坪县3 乡镇共捕获5属158只啮齿动物,其中居民区中褐家鼠的构成比为91.09%,为优势;野外高山姬鼠的构成比为63.16%,为优势种。3个乡镇中仅见中排乡捕获的褐家鼠坦病毒抗原的感染率为7.69%(5/65),臭鼠句鼠青为25.00%(1/4),其他捕获的动物中未查出坦病毒抗原;宿主动物血清中坦病毒IgG抗体阳性率为12.20%(5/41),其中褐家鼠的阳性率为12.50%(5/40);人群中坦病毒IgG抗体阳性率为7.00%(3/43)。

Apodemus agrariuswas predominant in the field accounted for63.16%.The infectious rates of Hattanvirus in Rattus norvegicus and Suncus murinus were7.69%and25.00%,respectively.Hattanvirus was not detected from other animals.The IgG antibody positive rate to Hattanvirus in the serum of hosts of rodents and human population were12.20%and7.00%.

结果 兰坪县3个乡镇共捕捉5属158只啮齿动物,其中居民区中褐家鼠的构成比为91.09%,为优势种;野外高山姬鼠的构成比为63.16%,为优势种。3个乡镇中仅见中排乡捕捉的褐家鼠坦病毒抗原的感染率为7.69%(5/65),臭鼠句鼠青为25.00%(1/4),其他捕捉的动物中未查出坦病毒抗原;宿主动物血清中坦病毒IgG抗体阳性率为12.20%(5/41),其中褐家鼠的阳性率为12.50%(5/40);人群中坦病毒IgG抗体阳性率为7.00%(3/43)。

Apodemus agrariuswas predominant in the field accounted for63.16%.The infectious rates of Hattanvirus in Rattus norvegicus and Suncus murinus were7.69%and25.00%,respectively.Hattanvirus was not detected from other animals.The IgG antibody positive rate to Hattanvirus in the serum of hosts of rodents and human population were12.20%and7.00%.

结果 兰坪县3个乡镇共捕获5属158只啮齿动物,其中居民区中褐家鼠的构成比为91.09%,为优势种;野外高山姬鼠的构成比为63.16%,为优势种。3个乡镇中仅见中排乡捕获的褐家鼠坦病毒抗原的感染率为7.69%(5/65),臭鼠句鼠青为25.00%(1/4),其他捕获的动物中未查出坦病毒抗原;宿主动物血清中坦病毒IgG抗体阳性率为12.20%(5/41),其中褐家鼠的阳性率为12.50%(5/40);人群中坦病毒IgG抗体阳性率为7.00%(3/43)。

Finally, through case studies, the author compartmentalizes Huihui people into three groups: inclining the Han Culture, keeping Islam tradition and the middle-of-the-roader which kept their Islam culture, and at the same time they studied the Han Culture, so that made Islam adapted the main stream of Chinese culture during the course of conflicts between Islam and the Han Culture. On the other hand, this adjustment made Islam keeping itself and concequently avoiding assimilation.

最后以回回人的饮酒现象与乌伯都刺家族为个案,认为回回人对文化存在三个&阵营&:倾向文化、固守其俗以及所谓的&中间派&,他们在吸取文化精华的同时,又很好地保留了母族文化的因子,从而使得伊斯兰教在与文化冲突的过程中不断调适自身,以适应主流文化;另一方面使之在调适的同时保留了自身文化的特质,从而避免了被主流文化所同化。

Examines Northern Wei Dynasty and Yuan Dynastys national fusion and the sinicizing time background, the legislation condition and the sinicizing measure, Northern Wei Dynasty establishes first year the system vicissitude which reforms to the filial piety article emperor, as well as Yuan Dynasty in policies and so on the imperial civil service examination, penalty, marriage system may know, two dynasty sinicizing reform all varying degrees to later national minority political power, even was the Han nationality political power has had the profound influence.

考究北魏和元朝的民族融合及化的时代背景、立法状况及化的措施、北魏创立初年至孝文帝改革的制度变迁,以及元朝在科举、刑罚、婚制等政策可以得知,两朝的化改革都不同程度的对以后的少数民族政权,甚至是民族政权产生了深远影响。

Lai says that one of the reasons why he wants to wear Han Chinese clothing is that his relatives and friends complained it was a hassle to wear traditional bridal chaplets and shawls at weddings.

赖柏帆说,他会想要穿服,起因之一是他的亲友结婚想要穿戴传统的凤冠霞帔又嫌麻烦,他才开始去思考研究什么是人的传统服装,考上大学之后,他特别去订制服,从此把服当作日常服装,经常穿着服骑机车、上学、逛街,甚至睡觉与倒垃圾。

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