精神的

The writer draws on the moral idealism and medical ethics of the traditional Confucian ethics of Jen to correspond with the altruist ethics that represents the medical professional ethics in the western modern medical society.

作者援引了儒家传统仁道伦理中的道德理想主义与医道精神，来与西方现代医学界再现医学专业伦理之利他主义精神的道德呼吁互相呼应。

The Polar intense relation of rational subject and aesthetic subject, potentially indwell the fundamental of modern subject, which is being constantly persued by the project of the Enlighten.

而其"浪漫"精神的种种歧义与精神指向的不断变迁，则具体的展现出了含混主体的内部随着整个现代性的进程而引发的愈来愈烈的精神紧张与争斗，这可清晰的表征为理性乌托邦与审美乌托邦、工具理性意识与身体领域之间的纠缠与决裂，结果是含混主体内部中的感性主体、审美主体、欲望主体凸现在个体的日常生活层面，最终也就导致了当下社会中日益陷入的普遍的世

In the first sphere it is an implicitly universal, self-identical spiritual being; in the second it is explicitly for itself and has become inwardly divided against itself, sacrificing and abandoning itself; in the third, which as self-consciousness is Subject, it possesses directly in its own self the force of Fire.

同样，内在的本质，或者说，具有自我意识的现实中的简单精神，作为一个统一的世界，也分解为象自然所分解的那样一些普遍的、但具有精神的元素或质体：其中第一种是自在普遍的、自身等同的精神本质；第二种是自为存在着的、已变得自身不等同了的、正在自我牺牲和自我献身的本质；第三种，作为自我意识，是一种本身直接具有火的力量的主体。

The preamble analysis illustrated us that some poetries on farming and commerce mostly emphasize on "powerful commerce leads to underdeveloped farming", which is a contradiction to the citizenly culture, involving merchant spirit----the central part of pre-modern literature; although the theme of some NorthernSong Dynasty poetry on the connection between farming and commerce transformed "putting stress on agriculture, restraining commerce" into " mutual benefits", but its cultures and aesthetic attitudes didn't come into the field of pre-modern literature,just laid on the court and local policy.

经过前文的分析，足以说明：中唐涉及农商关系的诗歌主要强调&贾雄则农伤&，与包括商贾精神在内的市民文化———近世文学精神的主要方面相对立；北宋涉及农商关系的诗歌中虽然有的已由&重农抑商&向&农商兼利&转变，但只是着眼于朝廷与地方政策的层面，在文化和审美心态上还没有进入近世文学的领域；明中叶后涉及商贾的诗歌往往在自由自在、安享快乐及张扬情欲、舒展性灵等方面有士商心灵的契合，在深层次上反映了市民文化精神，标志着近世文学的开端。

Based on the rich historical soil and macrostructure of society, this thesis draws from the perspective of sociology on Lucien Goldmann's sociologictheory on novels-happenstantialistic structuralism, chooses structure as the key point of tangency with respect to the change of viewpoint following the sociologic imagination, andthus focuses on the interpretation of sociology on both the Chinese and Western novels by analyzing the social spirits and cultural spirits. From the standpoint of successive longitudinal happenstantialism and conexisting horizontal structuralism, the thesis also endeavors to understand and interpret the complicated relationship between novel structure and spiritual structure of sodiety from the external to the internal, thus systematically illustrates the deep relationship between novels and society.

论文将小说置于社会学视野内，立足深厚的历史土壤，依据宏观的社会构架，发挥社会学的想象力，借鉴吕西安·戈德曼&发生学结构主义&小说社会学理论，选择&结构&作为遵循社会学想象力进行视角转换的重要切入点，着重从社会精神和文化精神的层面对中西小说进行社会学的阐释；在历时纵向发生学和共时横向结构主义的视阈中，由此及彼，由表及里，&理解&和&解释&小说结构与社会精神结构间的复杂关系，进而系统地阐明小说与社会的深层关系。

National culture is the matrix and source which gestates national spirit, moreover she nourishes and grows national spirit in different forms and different carriers, so the author explains outstanding cultural tradition and relation of national spirit in the third part of the thesis.

论文的第四部分关于中华民族精神的弘扬培育问题，是本文重点论述的内容，在这一部分，笔者对弘扬和培育民族精神的历史方位首先做了探讨，接着详尽论述了其基本要求，特别是弘扬与培育的辨证关系最为重要，最后笔者对弘扬和培育民族精神的具体途径做了较为细致的研究。

This dissertation focuses on the narrative strategies of the "Spirit of May 4th", that is, how "May 4th" is described. With the comprehensive examination of the fluctuations of Ba Jin"s thoughts and writings in over seventy years of his career, I tend to explicate the complex relations between such fluctuations and the narrations of the "Spirit of May 4th", in the course of which the headways of times and the strata of thoughts are both unfolded. This case study renders to clarify the influences of the different narrations of "May 4th on the literary progress, along with on the creations and practices of writers.

本论文以对&五四精神&的叙述策略即&五四&是怎样被叙述、又是如何被叙述的考察为线索，以巴金七十余年的思想、创作的变化流程为考察对象，从不同时间的推移和多层次的思想层面展开等纵横两个方向，全面梳理了巴金的思想变化与五四精神不同叙述之间的复杂关系，从而通过个案研究来探讨关于&五四&的不同阐释对于文学发展进程、作家创作和人生实践的影响，并藉此返观五四精神在二十世纪中国思想文化进程中所发挥的历史作用及对知识分子的重要意义。

Tsing Hua University is a school of new educational system of starting all over again Chinese educational system, suffers less burden of old Chinese society, and takes in more enlightened educational thinking of the Occident; the Department of Mathematics of the Tsing Hua University has perfect deans; the department made the cultivation of scientism, the training of scientific methods, and the creation of academic atmosphere run through its whole modern mathematical education; the department not only took high standards and rigorous demand to its faculty and students, but also persevered in a spirit of no sticking to one pattern to elevate person with ability; the faculty and students of the department possessed the spirits of constantly striving to become stronger and dealing with concrete matters relating to work; Tsing Hua University has perfect presidents and rectors of sciences college; Tsing Hua University had stable and abundant outlay at the initial stage.

清华数学系能够在短暂的数年内取得如此显著的成绩，主要与清华大学是一所在中国教育体系之外另起炉灶的新制学校，所负担旧社会的包袱较少，接受欧美先进的教育思想较多；清华数学系有理想的系主任；清华数学系将科学精神的培育与科学方法的训练，以及创造学术空气贯穿于它的整个现代数学教育的始终；清华数学系对教师与学生既高标准，严要求，同时对有特殊才能的人又具有敢于打破成规，&不拘一格&提拔人才的精神；清华数学系的许多教师与学生具有自强不息与实干的精神；清华具有理想的校长、理学院院长；清华初创时期拥有稳定充足的经费等因素密不可分。

YuQiu-yus strong sufferings of the Chinese traditional culture and the humanistic spirits of the Chinese nation originate from his infatuations and intoxications with the Chinese traditional culture. YuQiu-yu submits to the numerous magic power of the Chinese traditional culture. He takes great pride in the long-standing and well-established cultural history of the Chinese nation. The cultural elite are the embodiments of such cultural and national spirits. They take on historical responsibilities of passing on the cultures.

余秋雨对中国传统文化和中华民族人文精神的强烈忧患来源于他对中国传统文化的迷恋与沉醉，余秋雨臣服于中国传统文化的巨大魔力，他为中华民族源远流长的悠久的文化历史而自豪，中国历代的文化精英是这种文化精神和民族精神的化身，他们担负着文化承传的历史使命。

This power cannot be based on the ascendency of moral force; for, to say nothing of historical heroes, like Napoleon, concerning whose moral qualities opinions greatly differ, history proves to us that neither Louis XI.

这种权力不可能建立在精神的优势上，因为，暂且不提拿破仑之流的英雄人物，关于这类人物的道德品质的评价众说纷纭，历史向我们表明，统治千百万人的路易十一和梅特涅在精神上都没有任何特殊的优势，相反，他们多半在精神上比他们所统治的千百万人中的任何一人都差得多。

I use an example quoted by Hu Jiaqi:"It is reported that America separates the DNA of a kind of virus by making use of genetic technology and combines it with another kind of DNA. Finally, they get a kind of virulent biological agent called a "pyrotoxin". Someone discloses in private that 20 grams of such a kind of biological agent could result in the global death of 6 billion people due to infection."

我在这里例举胡家奇所引用过的例子："据报道，美国利用转基因技术，将一种病毒的DNA分离出来，与另外一种DNA进行结合，拼结成一种剧毒的"热毒素"生物战剂，且私下有人透露，这种生物战剂只需20克，就可以导致全球60亿人全部感染死亡。"

Waiting, for the queers and the coons and the Reds and the Jews.

等待着疯子和黑人还有红色共产主义者还有犹太人