神话的解释

Before Thales, the Greeks explained the origin and nature of the world through myths of anthropomorphic gods and heroes.

在泰勒斯之前，希腊人是通过人格神与英雄的神话来解释世界的起源与性质的。

This is a research on the Athenian myth of autochthony, a myth that Athenians were born from the Earth.

本论文系关於雅典之土生土长的神话。这种神话解释雅典人乃由土地之中生长出来。

From the first and the second part, it is clearly that there are many common senses between"A Chinese Bestiary"and Qu Fu on the myth materials.

从第一、第二部分的论述中可以看出《山海经》和屈赋中的神话材料有许多共同之处，"这种大同小异的现象，只能解释作二者是同一文化区的产物，并且产生年代也相差不远，由于都是根据当时当地神话传说而作，故而才大体相同而又取舍详略各异。"

Shanks: It's the use of mythology in a very liberal kind of way, to take unexplained mythology from our past and to convolute it and put our own take on what it is supposed to represent.

神话的用处是以一种自由的方式去解释我们的过去，来分析我们原本代表了什么。

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？

Both are mythological structures which seek to explain the problem of evil in terms of its relationship to the process of creation.

两者都是神话的结构，寻求解释的问题，邪恶的条款，其进程的关系创造。

The classic mistake made by heroes in regards to prophecies is that the person to whom it is delivered misinterprets its meaning, either because of pride or lack of information.

神话故事中英雄们面对预言所犯的经典错误就是，他们听到预言后对之做出了错误的解释。这或者出于本身的骄傲，或者是由于信息缺乏。

Second, we can explain about the mythological creativity in literature from the collective unconscious to the effectiveness of psychological therapy. Quyuan utilizes a large amount of mythological elements, reaching the place of mythology and his own goal to leave Ch to find a wise king. The process of reverie makes Quyuan realize and experience the plot in old the fable tales once again. According this new experience, the gap between consciousness and unconsciousness mix and get the opportunity to be reintegrated, so does the verge of split personality.

次则从集体无意的角解释，文学中的神话创造，可以发挥心治的功效－屈原运用大古代神话元素，创造〈骚〉的神话世界，并藉由神界之完成其开楚国，寻觅贤君的愿望；而在神游的过程中，屈原也重新体验远古的神话情境，在这种原始经验之中，意与无意之间的鸿沟、濒分的人格，都在此得到重新整合的机会，从而达到短暂自我心治的效果。

A creation myth explains existence; without a creation myth, a culture or

是对文化理念，思想和实施的确认。一个创造的神话解释存在；没有创造神话

And just as I recognize the comfort offered by the strict constructionist, so I see a certain appeal to this shattering of myth, to the temptation to believe that the constitutional text doesn't constrain us much at all, so that we are free to assert our own values unencumbered by fidelity to the stodgy traditions of a distant past.

就在我意识到&狭义解释宪法派&表现出的慰藉时，我看到了神话的破灭所带来的一种吸引力，倾向于相信宪法根本没有限制我们太多，因此，我们可以通过遵循久远的过去的古板传统，不受羁束地去维护我们自己的价值观。

Chrysanthemum of 10 thousand birthday is lax to edaphic requirement, with the arenaceous qualitative loam with fecund, good drainage had better.

万寿菊对土壤要求不严，以肥沃。排水良好的砂质壤土为好。

He unstepped the mast and furled the sail and tied it.

他拔下桅杆，把帆卷起，系住。