本文目录
- 求写一个英语ROLEPLAY 要速度！在线等！ 写得好追加50分！ 急！！！！
- 有没有用英文介绍中国的四大发明
- 谁有关于北京奥运会的英语作文
- 北京奥运会介绍与项目介绍（中英文都要）
- 哪位高人可以找到《孝经十八章》的英文版
- 2008北京奥运高中英语作文
- 路德维希维特根斯坦的理论与“三个批判”根本区别是什么
- 急求英语作文@高分感谢
- 外语新闻稿
求写一个英语ROLEPLAY 要速度！在线等！ 写得好追加50分！ 急！！！！
The junior middle school students inThe analysis of junior high school students: from childhood to adult transition period, age about 12,16 years of age, developmental psychology thought of the period of adolescence is easy to produce the revolt, known as “the second period of resistance“.I recently on the junior high school students“ rebellious“ psychological problems of grade186 students did a questionnaire, survey: nearly 20% of the students have more serious“ rebellious“ psychological, such unhealthy psychological phenomenon not only affects the education work smoothly, but also seriously affect the teenagers ’ psychological health the development, and even to family, school, society will bring negative effect.One, the “reverse“ of junior middle school students psychological causes. According to the survey data analysis, can be summed up in the following aspects:In 1, the education rude attitude and adopt a simple requirement means that hurt the self-esteem of students. In the process of education, teacher’s request is strict in haste, and often take a severe reprimand, words of criticism, free school, mandatory review hurt their self-esteem and personality means, thus students psychologically rebelled from antagonism, refused to accept the teacher’s lecture, reluctant to enforce teacher’s request, or even deliberately confrontation.2, education requirements are too frequent, but not strictly enforced. In education, teacher’s request is too frequent, but in particular executive procedure is not strictly required. This is a practice, reduce teachers’ personality and authority, often cause the student to teacher not trust, psychologically appeared tired and even disgust, make them take off or “indifferent“ attitude to deal with teachers and education requirements.3, education problem solver injustice caused resentment and antagonism of students. Educational practice and survey results show that : most students hate is the teacher when handling an issue not to pay attention to investigation, does not respect the facts, subjective assume, blind guessing, listen to only one side, make an unfair unreasonable conclusion.In 4, middle school students because of lack of knowledge and experience in education misunderstanding. Investigation shows, the junior middle school students by cognitive level and knowledge experience, puts forward to the teacher strict requirements often occur without understanding or misunderstanding, so they often assume that the teacher’s request is unreasonable or incorrect, even that was intended to make things difficult for teachers, reluctant to accept and implement.5, education requirements do not meet the students needs and desires. In education, the teacher presents various behavioral requirements are too high, from the students’ existing cognitive development level; or request and students’ needs and desires are contradictory, these are easy to make their dissatisfaction and boredom, and cause them to accept and implement.Two, education countermeasures.In 1, devoted to “love“, harmonize the relationship between teachers and students. Psychology thinks, the exchange of information between people and inheritance, needs to be in good psychological identification based on. Psychological identity is easy to ear, brain, heart, forming a“ resonance“ effect. Conversely, can appear thinking blind spots, mental disorders, affect its efficiency. Therefore, to prevent and eliminate students’“ rebellious “ psychology, the formation of psychological identity, work in education, teachers must be on the student into love, about a democratic style of work, creating a good educational environment, caring students everywhere, to win their love and support. Especially for those who are students who have made mistakes, but also from emotionally close to them, from interest to guide them, from learning to help them, from the care of their living, causes them to feel amiable, respectable teachers, credible, thereby eliminating the gap between teachers and students and the antagonistic psychology, make students willing to accept teacher education and persuasion, gradually to correct their mistakes and bad behavior.2, teachers should constantly improve their own self-cultivation, maintain professionalism, discipline, tolerance, credible personality charm. The ancients said:“ people don’t rate is not from the body before, no letter.“ As a teacher, first of all must be strict with myself, conscientiously do a good job of teaching, lead to comply with school discipline, and consciously safeguard the social morality, and in work, life and the contacts with students demonstrate their knowledge, noble and elegant temperament, his dedication to, erudite, self-discipline, honesty, tolerance credibility of a good personality profile infected students, improve the precept of the influence and persuasion, in the minds of students so that students establish lofty prestige, convincing and followed suit, forming the so-called“ pro-its division and letter its road“ benign effect, thereby effectively preventing middle school students“ rebellious“ psychology.3, teachers should be fair, just, treatment issues should pay attention to investigation, respect the facts, and be good at motivating. Survey shows that in education, teachers dealing with unfair, unreasonable it is to cause the students have a negative feeling and“ rebellious“ psychology is one of the important reasons. Therefore, teachers in the treatment of students dealing with specific problems, we must pay attention to“ level“, whether or not they should try to make students make no exception, regardless of thickness. If the eugenic palliative, for poor students gruff and strict preference, will make the students’ psychological imbalance, expression is downhearted, broken broken jar fell to negative emotion, causing psychological conflict, appear thereby the effect of education on the“ zero effect“, or even “negative effect“. Therefore, teachers in the education process, must hold to fair, just principle to deal with the problem, in thorough and actual, investigation, grasp the real situation in the foundation, to make fair and reasonable conclusion, and pay attention to the correct guidance of public opinion of class group, so that the teachers to deal with the problem of getting students to a wide range of approval and support.4, teachers should be strict with degrees, exquisite art, and be good at using“ suggesting that the effect“. The so-called suggests, refers to no fighting stance conditions, using subtle indirect methods of psychology and behavior influence, the psychological impact of performance for people according to a certain mode of action, or receive a certain opinion, belief. Be suggestive of most willing to accept those with higher prestige and compelling personality charm person hint. Therefore, as implied by the perpetrators and the student ’s admirers -- teachers, should constantly improve their own quality, enhance interpersonal attraction at the same time, but also for the young students’ age characteristics and circumstances, from the students’ knowledge and experiences, puts forward the practical requirements, and flexible use of education skill, with particular attention to the clever use of“ implied“, to minimize the use of the command mode request.In 5, has been generated for the “reverse“ the psychology of students, teachers should suit the remedy to the case, in the light of its general trend. As a result of students from the“ rebellious“ psychological reasons. For lack of knowledge and experience caused by “ reverse“ psychology of students, to try to contact their actual application specific, vivid examples, tell truth, improve their cognition level, forming correct concepts; for teachers due to deal with the problems of injustice or too complicated and not strictly enforced by “reverse“ the psychology students, teachers should the courage to admit their mistakes, and continuously improve the work, with practical actions to win the trust of students, to win their trust and support, due to high demand, teachers too strict, too, resulting in the“
有没有用英文介绍中国的四大发明
你可以选择一段来用。
The Four Great Inventions
China’s long history has seen some extremely important inventions emerge, most noticeably gunpowder, paper making, printing and the compass, which, in the words of Roger Bacon, changed the whole appearance and status of things in the world.
China was the first country in the world to make proper paper. Paper made during the Western Han Dynasty (202 BC-16 AD) has been found in Gansu Province, Xi’an and other places in Shaanxi Province as well as Xinjiang. A further development of paper is credited to Cai Lun of the Eastern Han (25-220). He used plant fiber such as tree bark, bits of rope, rags and worn-out fishing nets as raw materials. In 105, Cai presented the first batch of paper made under his supervision to the Han emperor, who was so delighted that he named the material “Marquis Cai’s paper“. Eastern Han Dynasty paper found in Wuwei, Gansu, in 1974 carried words which were still clearly decipherable. Thin, soft, and with a smooth finish and tight texture, this paper is the most refined and oldest paper discovered to date.
Before paper was invented, the ancient Chinese carved characters on pottery, animal bones and stones, cast them on bronzes, or wrote them on bamboo or wooden strips and silk fabric. These materials, however, were either too heavy or two expensive for widespread use. The invention and use of paper brought about a revolution in writing materials, paving the way for the invention of printing technology in the years to come.
The invention of gunpowder was no doubt one of the most significant achievements of the Middle Ages in China. The correct prescription for making gunpowder with nitre, sulphur and carbon was probably discovered in the ninth century. In fact, in his book, Ge Hong in the third century records the procedures for making a kind of mixture that could be ignited. After the Tang Dynasty (618-907), things took a much faster course as gunpowder was already used in simple hand-grenades which were thrown by a catapult. In 1126, Li Gang, a local official, recorded how he ordered the defenders of the city of Kaifeng to “fire cannons“ at the invading Nuzhen tribal people, inflicting heavy casualties on the invaders.
The first prescription for gunpowder appeared in 1044, much earlier than the earliest (1265) gunpowder-making instructions recorded in Europe. By the Song Dynasty (960-1126), gunpowder was in extensive use. Weapons made with it included rifles and rockets. The Song army also used a kind of flame thrower which involved packing gunpowder into bamboo tubes. The earliest picture of a European cannon shows that it bears a striking similarity to Chinese cannon of 1128.
About 1230, the Song army had cannon powerful enough to breach city walls.
A bronze Chinese cannon cast in 1332 is the oldest one in the world extant today. Many bronze and iron cannons have been unearthed in China, most of them bearing inscriptions dating them to between 1280 and 1380.
On the basis of printing using carved blocks in the Tang Dynasty, Bi Sheng of the Northern Song Dynasty invented movable type printing in the 1040s, which ushered in a major revolution in the history of printing.
Bi’s printing consisted of four processes: making the types, composing the text, printing and retrieving the movable types. According to Dream Stream Essays, Bi Sheng carved individual characters on squares of sticky clay, then baked them make clay type pieces. When composing a text, he put a large iron frame on a piece of iron board and arranged the words within the frame. While one plate was being printed, another plate could be composed. After printing, the movable types were taken away and stored for future use. Movable type printing has a very important position in the history of printing, for all later printing methods such as wooden type, copper type and lead type printing invariably developed on the basis of movable clay types. Bi Sheng created movable type printing more than four hundred years earlier than it was invented in Europe.
According to ancient records, natural magnets were employed in China as direction-finding devices. This led to the first compass, called a sinan (south-pointing ladle) during the Warring States Period. In the Han Dynasty compasses consisted of a bronze on which 24 directions were carved and a rod made from a natural magnet. Such devices were in use until the eighth century.
In the Song Dynasty, Shen Kuo described the floating compass, suspended in water, a technique which minimized the effect of motion on the instrument. This enabled the compass to be used for sea navigation for the first time. The invention of the compass promoted maritime undertakings, and its use soon spread to the Arab world, and thence to Europe.
China’s four great ancient inventions made tremendous contributions to the world’s economy and the culture of mankind. They were also important symbols of China’s role as a great world civilization.
谁有关于北京奥运会的英语作文
The Beijing Organizing Committee for the Games of the XXIX Olympiad (BOCOG) has recently received the ISO14001 certificate, meaning that the environmental management system (EMS) set up by the BOCOG conforms to the ISO14001:1966 standards and requirements.
The certificate issued by China’s national environmental authentication center on October 13 covers areas including BOCOG’s office work, the event route planning, venue planning, partners selecting, contracted hotels selecting, communication and environmental management.
The BOCOG started establishing the EMS following BOCOG president Liu Qi’s approval in April 2004. After experts’ examination and appraisal of a trial practice of several months, the BOCOG passed the certification in September this year.
The system will be implemented from now on to ensure BOCOG’s scientific management of the Olympiad’s preparation and hosting.
As a theme of Beijing 2008 Olympic Games, Green Olympics means to prepare it in accordance with the principle of sustainable development, which calls for the protection of environment, conservation of resources and maintenance of ecological balance.
The city’s environmental infrastructure will be enhanced and its ecological surrounding improved. Beijing will widely organize environmental communication and education activities to raise public awareness and leave rich environmental legacy to China and world sports.
BOCOG has compiled an EMS manual, assigned environmental management representatives, clarified responsibilities for BOCOG’s different departments, held training courses, and confirmed some key environmental elements for all departments
本文来自: 作文屋(http://www.zuowen5.com) 详细出处参考：http://www.zuowen5.com/english/gaokao/156598.html
北京奥运会介绍与项目介绍（中英文都要）
The Games of the XXIX Olympiad will take place from 8 to 24 August 2008. The Games in Beijing will play host to the 28 summer sports currently on the Olympic program. Approximately 10,500 athletes are expected to participate in the Games, with around 20,000 accredited media bringing the Games to the world.
距离2008年北京奥运会只剩下两百多天时间了，您知道本次奥运会有哪些项目吗，您知道这些项目的分类以及英文名称吗？一起来学习一下！
在这里看看http://www.eol.cn/zt_en_sy_6042/20080117/t20080117_276724.shtml
哪位高人可以找到《孝经十八章》的英文版
建议直接去参考资料看。
I The Scope and Meaning of the Treatise
(Once), when Zhong Ni1 was unoccupied, and his disciple Zeng2 was sitting by in attendance on him, the Master said, “The ancient kings had a perfect virtue and all-embracing rule of conduct, through which they were in accord with all under heaven. By the practice of it the people were brought to live in peace and harmony, and there was no ill-will between superiors and inferiors. Do you know what it was?“
Zeng rose from his mat and said, “How should I, Shen, who am so devoid of intelligence, be able to know this?“
The Master said, “(It was filial piety.) Now filial piety is the root of (all) virtue,3 and (the stem) out of which grows (all moral) teaching. Sit down again, and I will explain the subject to you. Our bodies—to every hair and bit of skin—are received by us from our parents, and we must not presume to injure or wound them. This is the beginning of filial piety. When we have established our character by the practice of the (filial) course, so as to make our name famous in future ages and thereby glorify our parents, this is the end of filial piety. It commences with the service of parents; it proceeds to the service of the ruler; it is completed by the establishment of character.
“It is said in the Major Odes of the Kingdom:
Ever think of your ancestor,
Cultivating your virtue.“4
Notes
1This is the zi or “style“ of Confucius.
2Zeng Zi speaks in fourteen sayings in the Analects, e.g., 1.4. He names himself a bit later by his ming or “given name,“ Shen. His name is traditionally associated with the virtue of filial piety; see, for example, Analects 1.9 & 19.17 & 18.
3“All virtue“ means the five virtuous principles, the constituents of humanity: benevolence, righteousness, propriety, knowledge, and fidelity.
4Shi III, i, ode 1, stanza 6, p. 431. Mao 235.
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II Filial Piety in the Son of Heaven
The Master said, “He who loves his parents will not dare (to incur the risk of) being hated by any man, and he who reveres his parents will not dare (to incur the risk of) being contemned by any man.1 When the love and reverence (of the Son of Heaven) are thus carried to the utmost in the service of his parents, the lessons of his virtue affect all the people, and he becomes a pattern to (all within) the four seas. This is the filial piety of the Son of Heaven.
“It is said in (the Marquis of) Fu on Punishments:
The One man will have felicity,
and the millions of the people will depend on (what ensures his happiness).“2
Notes
1Many translators have missed the passive force of this construction.
2Shu Jing, vol III of The Chinese Classics, p. 600.
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III Filial Piety in the Princes of States
“Above others, and yet free from pride, they dwell on high, without peril. Adhering to economy and carefully observant of the rules and laws, they are full, without overflowing. To dwell on high without peril is the way long to preserve nobility; to be full without overflowing is the way long to preserve riches. When their riches and nobility do not leave their persons, then they are able to preserve the altars of their land and grain, and to secure the harmony of their people and men in office.1 This is the filial piety of the princes of states.
“It is said in the Book of Poetry:
Be apprehensive, be cautious,
As if on the brink of a deep abyss,
As if treading on thin ice.“2
Notes
1The king had a great altar to the spirit (or spirits) presiding over the land. The color of the earth in the center of it was yellow; that on each of its four sides differed according to the colors assigned to the four quarters of the sky. A portion of this earth was cut away and formed the nucleus of a corresponding altar in each feudal state, according to their position relative to the capital. The prince of the state had the prerogative of sacrificing there. A similar rule prevailed for the altars to the spirits presiding over the grain. So long as a family ruled in a state, so long its chief offered those sacrifices; and the extinction of the sacrifices was an emphatic way of describing the ruin and extinction of the ruling house.
2Shi, II, v, ode 1, stanza 6, p. 333. Mao 195. This passage is cited by Zeng Zi in Analects 8.3.
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IV Filial Piety in High Ministers and Great Officers
“They do not presume to wear robes other than those appointed by the laws of the ancient kings, nor to speak words other than those sanctioned by their speech, nor to exhibit conduct other than that exemplified by their virtuous ways. Thus none of their words being contrary to those sanctions, and none of their actions contrary to the (right) way, from their mouths there comes no exceptionable speech, and in their conduct there are found no exceptionable actions. Their words may fill all under heaven, and no error of speech will be found in them. Their actions may fill all under heaven, and no dissatisfaction or dislike will be awakened by them. When these three things—(their robes, their words, and their conduct)—are all complete as they should be, they can then preserve their ancestral temples.1 This is the filial piety of high ministers and great officers.
“It is said in the Book of Poetry:
He is never idle, day or night,
In the service of the One man.“
Notes
1Their ancestral temples were to the ministers and grand officers what the altars of their land and grain were to the feudal lords. Every great officer had three temples or shrines, in which he sacrificed to the first chief of his family or clan, to his grandfather, and to his father. While these remained, the family remained, and its honors were prepetuated.
2Shi, III, iii, ode 6, stanza 4, p. 543. Mao 260.
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V Filial Piety in Inferior Officers
“As they serve their fathers, so they serve their mothers, and they love them equally. As they serve their fathers, so they serve their rulers, and they reverence them equally. Hence love is what is chiefly rendered to the mother, and reverence is what is chiefly rendered to the ruler, while both of these things are given to the father. Therefore when they serve their ruler with filial piety, they are loyal; when they serve their superiors with reverence, they are obedient. Not failing in this loyalty and obedience in serving those above them, they are then able to preserve their emoluments and positions, and to maintain their sacrifices.1 This is the filial piety of inferior officers.2
“It is said in the Book of Poetry:
Rising early and going to sleep late,
Do not disgrace those who gave you birth.“3
Notes
1These officers had their ’positions’ or places, and their pay. They had also their sacrifices, but such as were private or personal to themselves.
2not ’scholar,’ a more modern meaning of shi. The shi of feudal China were the younger sons of the higher classes, and men that by their ability were rising out of the lower, and who were all in inferior situations and looking forward to offices of trust in the service of the royal court or of their several states. When the feudal system had passed away, the class of ’scholars’ gradually took their place.
3Shi, II, v, ode 2, stanza 4, p. 335. Mao 196.
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VI Filial Piety in the Common People
“They follow the course of heaven (in the revolving seasons); they distinguish the advantages afforded by (different) soils; they are careful of their conduct and economical in their expenditure—in order to nourish their parents. This is the filial piety of the common people.
“Therefore from the Son of Heaven down to the common people, there never has been one whose filial piety was without its beginning and end on whom calamity did not come.“1
Notes
1This chapter is the end of what Zhu Xi regarded as the only portion of the Xiao that came directly from Confucius. The chapters that follow lack the sequence of the foregoing.
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VII Filial Piety in Relation to the Three Powers1
The disciple Zeng said, “Immense indeed is the greatness of filial piety!“
The Master replied,2 “Yes, filial piety is the constant (method) of Heaven, the righteousness of Earth, and the practical duty of Man. Heaven and earth invariably pursue the course (that may be thus described), and the people take it as their pattern. (The ancient kings) imitated the brilliant luminaries of heaven and acted in accordance with the (varying) advantages afforded by earth, so that they were in accord with all under heaven, and in consequence their teachings, without being severe, were successful, and their government, without being rigorous, secured perfect order.
“The ancient kings, seeing how their teachings could transform the people, set before them therefore an example of the most extended love, and none of the people neglected their parents. They set forth to them (the nature of) virtue and righteousness, and the people roused themselves to the practice of them. They went before them with reverence and yielding courtesy, and the people had no contentions. They led them on by the rules of propriety and by music, and the people were harmonious and benignant. They showed them what they loved and what they disliked, and the people understood their prohibitions.
“It is said in the Book of Poetry:
Awe-inspiring are you, O Grand-Master Yin,
And the people all look up to you.“3
Notes
1i.e., Heaven, Earth, Man
2The first part of Confucius’ reply is found in the Zuo Zhuan (Legge, vol. V, p. 708)
3Shi, II, iv, ode 7, stanza 1, p. 309. Mao 191.
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VIII Filial Piety in Government
The Master said, “Anciently, when the intelligent kings by means of filial piety ruled all under heaven, they did not dare to receive with disrespect the ministers of small states. How much less would they do so to the dukes, marquises, counts, and barons! Thus it was that they got (the princes of) the myriad states with joyful hearts (to assist them) in the (sacrificial) services to their royal predecessors.
“The rulers of states did not dare to slight wifeless men and widows. How much less would they slight their officers and the people! Thus it was that they got all their people with joyful hearts (to assist them) in serving the rulers, their predecessors.
“The heads of clans did not dare to slight their servants and concubines. How much less would they slight their wives and sons! Thus it was that they got their men with joyful hearts (to assist them) in the service of their parents.
“In such a state of things, while alive, parents reposed in (the glory of) their sons, and, when sacrificed to, their disembodied spirits enjoyed their offerings. Therefore for all under heaven peace and harmony prevailed; disasters and calamities did not occur; misfortunes and rebellions did not arise.
“It is said in the Book of Poetry:
To an upright, virtuous conduct
All in the four quarters of the state render obedient homage.“
Notes
1Shi Jing, III, iii, ode 2, stanza 2, p. 511. Mao 256.
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IX The Government of the Sages1
The disciple Zeng said, “I venture to ask whether in the virtue of the sages there was not something greater than filial piety.“
The Master replied, “Of all (creatures with their different) natures produced by Heaven and Earth, man is the noblest. Of all the actions of man there is none greater than filial piety. In
filial piety there is nothing greater than the reverential awe of one’s father. In the reverential awe shown to one’s father there is nothing greater than the making him the correlate of Heaven.2 The duke of Zhou was the man who (first) did this.
“Formerly the duke of Zhou at the border altar sacrificed to Hou Ji as the correlate of Heaven, and in the Brilliant Hall he honored king Wen and sacrificed to him as the correlate of God. The consequence was that from (all the states) within the four seas, every (prince) came in the discharge of his duty to (assist in those) sacrifices. In the virtue of the sages what besides was there greater than filial piety?
“Now the feeling of affection grows up at the parents’ knees, and as (the duty of) nourishing those parents is exercised, the affection daily merges in awe. The sages proceeded from the (feeling of) awe to teach (the duties of) reverence, and from (that of) affection to teach (those of) love. The teachings of the sages, without being severe, were successful, and their government, without being rigorous, was effective. What they proceeded from was the root (of filial piety implanted by Heaven).
“The relation and duties between father and son, (thus belonging to) the Heaven-conferred nature, (contain in them the principle of) righteousness between ruler and subject. The son derives his life from his parents, and no greater gift could possibly be transmitted. His ruler and parent (in one), his father deals with him accordingly, and no generosity could be greater than this. Hence, he who does not love his parents, but loves other men, is called a rebel against virtue, and he who does not revere his parents, but reveres other men, is called a rebel against propriety. When (the ruler) himself thus acts contrary to (the principles) which should place him in accord (with all men), he presents nothing for the people to imitate. He has nothing to do with what is good, but entirely and only with what is injurious to virtue. Though he may get (his will, and be above others), the superior man does not give him his approval.
“It is not so with the superior man. He speaks, having thought whether the words should be spoken; he acts, having thought whether his actions are sure to give pleasure. His virtue and righteousness are such as will be honored; what he initiates and does is fit to be imitated; his deportment is worthy of contemplation; his movements in advancing or retiring are all according to the proper rule. In this way does he present himself to the people, who both revere and love him, imitate and become like him. Thus he is able to make his teaching of virtue successful, and his government and orders to be carried into effect.3
“It is said in the Book of Poetry:
The virtuous man, the princely one,
Has nothing wrong in his deportment.“
Notes
1i.e., the sovereigns of antiquity
2pei tian. The phrase is used with reference to the virtue of a sovereign, making him as it were the mate of God, ruling on earth as God rules above, and with reference to the honors paid to a departed sovereign, when he is associated with God in the great sacrificial services. In the next paragraph, ’correlate of God’ renders pei shang di. Legge has a long discussion of his rendering of the terms tian and shang di in his preface, pp. xxiii-xxix. In addition, in his note, Legge explains that “Heaven“ and “God“ have the same reference; the former expresses honor, the latter affection.
3This paragraph is a mosaic of passages from the Zuo Zhuan.
4Shi, I, xiv, ode 3, stanza 3, p. 223. Mao 152.
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X An Orderly Description of the Acts of Filial Piety
The Master said, “The service which a filial son does to his parents is as follows: In his general conduct to them, he manifests the utmost reverence. In his nourishing of them, his endeavor is to give them the utmost pleasure. When they are ill, he feels the greatest anxiety. In mourning for them (dead), he exhibits every demonstration of grief. In sacrificing to them, he displays the utmost solemnity. When a son is complete in these five things, (he may be pronounced) able to serve his parents.
“He who (thus) serves his parents, in a high situation will be free from pride, in a low situation will be free from insubordination, and among his equals will not be quarrelsome. In a high situation pride leads to ruin; in a low situation insubordination leads to punishment; among equals quarrelsomeness leads to the wielding of weapons. If those three things be not put away, though a son every day contribute beef, mutton, and pork to nourish his parents, he is not filial.“1
Notes
1Cf. Analects 2.7.
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XI Filial Piety in Relation to the Five Punishments
The Master said, “There are three thousand offenses against which the five punishments are directed,1 and there is not one of them greater than being unfilial.
“When constraint is put upon a ruler, that is the disowning of his superiority. When the authority of the sages is disallowed, that is the disowning of (all) law. When filial piety is put aside, that is the disowning of the principle of affection. These (three things) pave the way to anarchy.“
Notes
1Cf. Shu, Legge, vol. III, p. 44-45 and esp. p. 388-390.
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XII Amplification of “The All-embracing Rule of Conduct“ in Chapter I
The Master said, “For teaching the people to be affectionate and loving, there is nothing better than filial piety. For teaching them (the observance of) propriety and submissiveness, there is nothing better than fraternal duty. For changing their manners and altering their customs, there is nothing better than music. For securing the repose of superiors and the good order of the people, there is nothing better than the rules of propriety.
“The rules of propriety are simply (the development of) the principle of reverence. Therefore the reverence paid to a father makes (all) sons pleased. The reverence paid to an elder brother makes (all) younger brothers pleased. The reverence paid to a ruler makes (all) subjects pleased. The reverence paid to the One man makes thousands and myriads of men pleased. The reverence is paid to a few, and the pleasure extends to many. This is what is meant by an ’All-embracing Rule of Conduct.’“
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XIII Amplification of ’the Perfect Virtue’ in Chapter I
The Master said, “The teaching of filial piety by the superior man1 does not require that he should go to family after family and daily see the members of each. His teaching of filial piety is a tribute of reverence to all the fathers under heaven. His teaching of fraternal submission is a tribute of reverence to all the elder brothers under heaven. His teaching of the duty of a subject is a tribute of reverence to all the rulers under heaven.
“It is said in the Book of Poetry:
The happy and courteous sovereign
Is the parent of the people.2
“If it were not a perfect virtue, how could it be recognized as in accordance with their nature by the people so extensively as this?“
Notes
1The jun zi here must be taken to mean the sovereign.
2Shi, III, ii, ode 7, stanza 1, p. 489. Mao 251.
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XIV Amplification of “Making our Name Famous“ in Chapter I
The Master said, “The filial piety with which the superior man serves his parents ma
2008北京奥运高中英语作文
The Official Mascots of the Beijing 2008 Olympic Games
Like the Five Olympic Rings from which they draw their color and inspiration, the Five Friendlies will serve as the Official Mascots of Beijing 2008 Olympic Games, carrying a message of friendship and peace--and blessings from China--to children all over the world.
Designed to express the playful qualities of five little children who form an intimate circle of friends, the Five Friendlies also embody the natural characteristics of four of China’s most popular animals--the Fish, the Panda, the Tibetan Antelope, the Swallow--and the Olympic Flame.
In China’s traditional culture and art, the fish and water designs are symbols of prosperity and harvest. And so Beibei carries the blessing of prosperity. A fish is also a symbol of surplus in Chinese culture, another measure of a good year and a good life. The ornamental lines of the water-wave designs are taken from well-known Chinese paintings of the past. Among the Five Friendlies, Beibei is known to be gentle and pure. Strong in water sports, she reflects the blue Olympic ring.
Each of the Friendlies has a rhyming two-syllable name--a traditional way of expressing affection for children in China. Beibei is the Fish, Jingjing is the Panda, Huanhuan is the Olympic Flame, Yingying is the Tibetan Antelope and Nini is the Swallow.
When you put their names together--Bei Jing Huan Ying Ni--they say “Welcome to Beijing,“ offering a warm invitation that reflects the mission of the Five Friendlies as young ambassadors for the Olympic Games.
The Five Friendlies also embody both the landscape and the dreams and aspirations of people from every part of the vast country of China. In their origins and their headpieces, you can see the five elements of nature--the sea, forest, fire, earth and sky--all stylistic rendered in ways that represent the deep traditional influences of Chinese folk art and ornamentation.
Spreading Traditional Chinese Blessings Wherever They Go
In the ancient culture of China, there is a grand tradition of spreading blessings through signs and symbols. Each of the Five Friendlies symbolizes a different blessing--and will honor this tradition by carrying their blessings to the children of the world. Prosperity, happiness, passion, health and good luck will be spread to every continent as the Five Friendlies carry their invitation to Beijing 2008 to every part of the globe.
At the heart of their mission--and through all of their work--the Five Friendlies will seek to unite the world in peace and friendship through the Olympic spirit. Dedicated to helping Beijing 2008 spread its theme of One World, One Dream to every continent, the Five Friendlies reflect the deep desire of the Chinese people to reach out to the world in friendship through the Games--and to invite every man, woman and child to take part in the great celebration of human solidarity that China will host in the light of the flame in 2008.
In China’s traditional culture and art, the fish and water designs are symbols of prosperity and harvest. And so Beibei carries the blessing of prosperity. A fish is also a symbol of surplus in Chinese culture, another measure of a good year and a good life.
The ornamental lines of the water-wave designs are taken from well-known Chinese paintings of the past. Among the Five Friendlies, Beibei is known to be gentle and pure. Strong in water sports, she reflects the blue Olympic ring.
Jingjing makes children smile--and that’s why he brings the blessing of happiness wherever he goes. You can see his joy in the charming naivety of his dancing pose and the lovely wave of his black and white fur. As a national treasure and a protected species, pandas are adored by people everywhere. The lotus designs in Jingjing’s headdress, which are inspired by the porcelain paintings of the Song Dynasty (A.D.960-1234), symbolize the lush forest and the harmonious relationship between man and nature. Jingjing was chosen to represent our desire to protect nature’s gifts--and to preserve the beauty of nature for all generations. Jingjing is charmingly naïve and optimistic. He is an athlete noted for strength who represents the black Olympic ring.
路德维希维特根斯坦的理论与“三个批判”根本区别是什么
Ludwig Wittgenstein (1889～1951)
英国籍哲学家、数理逻辑学家，分析哲学的创始人之一。
一般认为，维特根斯坦的哲学思想可分为前期和后期。他是逻辑原子论的创始人之一，其前期哲学思想属逻辑分析哲学，《逻辑－哲学论》一书，是他这个时期的代表作。维特根斯坦逻辑原子论的真正起点是意义理论，他的思想从逻辑的基础扩展到世界的性质。他指出，命题与非命题的分界在于有无意义，有意义的命题才真正可称为命题。认为从命题具有意义和命题为真为假上看世界是怎样的，就是从语言推论世界。
你所说的“三批判”，应该是说康德的纯粹理性批判、历史理性批判、实践理性批判的作品。两人不处于同一时期，理论观点迥然有别，很难进行比较。但是无可否认，康德的思想曾经对维特根斯坦产生了巨大的影响。
在《纯粹理性批判》的第一版序言（1781）中，康德形象地描绘了形而上学这个无休止的争吵的战场；在第二版序言（1787）中，康德的理性法庭对形而上学的问题做出了裁定：理性有能力认识经验界限之内的事物，而没有能力认识经验界限之外的事物。“我们不能凭借这种能力（先天认识能力）超越可能经验的界限”（KRV，B xix）。康德的策略是：寻找区分理性的合法运用与不合法运用的基础，并在不同的形而上学之间做出原则性的区分。这个基础是由经验确定的：当理性运用到经验提供的材料上时，是合法的；当理性与经验分道扬镳的时候，就会与自身发生冲突，成为不合法的。因此，知识的界限就与经验的界限一致：可知的即可经验的；不可经验者不可知。
一百四十年之后，维特根斯坦在《逻辑哲学论》的序言（1921）中说：“因此本书是要为思维划一条界限，或者说得更确切些，不是为思维而是为思维的表达划一条界限。因为要为思维划一条界限，我们就必须能思及这个界限的两边（也就是说，我们必须能思不可思者）。因此只能在语言中划界限，而在界限那一边的东西则根本是无意义的。”（TLP，187页）
对康德来说，知性的超验运用导致幻相。之所以如此，也许关键的因素在于，经过“哥白尼式的革命”，康德倒转了认识主体与客体的关系，认识对象不再是现成的被给予的，而是被主体建构的；但主体的建构虽基于先天感性形式和知性范畴，却又必须始于经验。这就是说，人作为认知主体，其有限性决定了不可能通过理智直观本身创造对象，思维行为和对象的呈现分别有两个不同的来源，而经验对象及其知识的形成要求接受性的感性能力（直观）与主动的知性能力（概念）的结合：没有通过客体刺激感官而被给予的杂多和进而由先天感性形式直观到的显象，知性就无用武之地；没有知性概念的综合作用，显象也永远无法成为认识的对象。所以，知性虽然具有产生知识的可能性，但只有与被直观到的显象相结合才能具有产生知识的现实性。因此，如果“因为感官世界给知性设置了如此狭窄的界限而离开了感官世界，冒险在感官世界的彼岸鼓起理念的双翼飞入纯粹知性的真空”（KRV，A5/B9，37页），即便竭尽全力也不会有所进展，而只会陷入幻相的风洞。
对维特根斯坦来说，“哲学家的问题和命题大多是由于我们不了解我们的语言的逻辑”（TLP，4.003）。这里的“语言”不是日常语言，而是能够摹画世界、符合真正的逻辑形式、具有真值的事实语言或表象语言（representational language）。这就是说，表象语言通过摹画世界的逻辑空间中的事实来表象现实世界，之所以能够如此，是因为表象语言与世界具有相同的逻辑结构，因而能够客观地表象世界。日常语言固然言说着经验世界、经验世界中的事情（der Fall sein）、事况（Sachlage）中的事物（Sache），日常语言固然有自己的形式和目的，但不同于表达思想或知识所需的表象语言的形式和目的，因此“语言遮饰着思想”，“人不可能从日常语言中直接获知语言逻辑”（TLP，4.002），“命题的表面的逻辑形式未必是它的真实的逻辑形式”（TLP，4.0031）。可是，如果人们认为可以用非表象语言表达知识或知识之知识，并且这样的知识具有真理性，那就错了。因此，知识的界限就是（表象）语言的界限；能够有意义地言说的语言的界限就是世界和语言共同具有的真正的逻辑形式。
这样，我们看到，康德和维特根斯坦分别试图以经验和语言为知识划定界限，而划界的目的有两个：一是为了保证知识或科学的可能性和现实性（先天综合判断/真命题），一是为了确立形而上学的合法性。如果不划定界限，那么理性超越经验的界限而追求超验知识的冲动，哲学对语言的界限的无视和冲撞，不但只能使试图成为知识的形而上学成为泡影，而且必定损害知识本身成立的可能性。究其原因，就在于如果不进行划界工作，就无法勘定人类思想能力的地图，划分各种思想能力各自的权限；这项划界工作，对康德来说，就是理性批判，对维特根斯坦来说，就是语言批判。因此，康德说：“我所理解的批判，并不是对某些书或者体系的批判，而是就它独立于一切经验能够追求的一切知识而言对一般理性能力的批判，因而是对一般形而上学的可能性或者不可能性的裁决，对它的起源、范围和界限加以规定，但这一切都是出自原则。”（KRV，A xii，5页）维特根斯坦说：“哲学应当把不加以澄清似乎就暗昧而模糊不清的思想弄清楚，并且给它们划出明确的界限。”（TLP，4.112）“哲学应当通过可思的东西从内部为不可思的东西划界限。”（TLP，4.114）
理性批判和语言批判的双重后果
康德和维特根斯坦的理性批判或语言批判的双重后果，都可以用各自的一句名言来概括——康德：“我不得不扬弃知识，以便为信念腾出地盘”（KRV，B xxx，23页）；维特根斯坦：“时空中的人生之谜是在时空之外解开的”（TLP，6.4312）。
对于康德来说，理性批判导致了消极的和积极的双重后果。前者是“限制思辨理性”，后者则是“排除了限制或者有完全根除理性的实践应用的危险的障碍”（KRV，B xxv，20页），“道德性的学说就保住了自己的地盘，自然学说也保住了自己的地盘”（KRV，B xxix，23页）。虽然这双重后果实际上都是积极的，因为知识的普遍必然性和道德的自由自律同时都得到了保证，但与此同时，也造成了知识与道德（信仰）这两个领域之间的鸿沟。更重要的是，为了保证两个领域各自的合法性，显象与物自身的分离造成了人类思想能力及其客体的分离：知与思，或通过人类的感性和知性而被把握的东西以及与感性和知性相分离的东西。这就是说，一方面，从人的立场出发，我们只能把握在感性中被直观到的事物的显象，对象不可能摆脱感性而在时间和空间中被建构和认识，我们的认识对象在先验的意义上是观念性的（transcendentally ideal），虽然它们同时在经验上是实在的（empirically real）；另一方面，从人的立场出发，由于人只有感性直观而不具有理性直观的认识能力，所以无法认识在先验意义上是实在的（transcendentally real）非表象性的物自身，即与人类感性无涉的具有自身独立构造的无条件者，而只能把它设想为理性的理念调节和范导我们的知识。但在实践理性的领域，“实践理念在任何时候都是极富成果的，而且就现实行动而言是不可避免地必要的。在它里面，纯粹理性甚至拥有将它的概念所包含的东西现实地产生出来的因果性；因此，对于这种智慧，我们不能仿佛是蔑视地说：它只是一个理念；而正因为它是具有一切可能目的的必然统一性的理念，所以它必须作为源始的、至少是限制性的条件对一切实践的东西充当规则。”（KRV，A 328/B 385，291页）理性、理念在实践理性、道德形而上学领域为人的自由奠定了条件、动力和目标。实践理性高于理论理性。
套用康德的思路，我们不妨这样解说维特根斯坦。如果人想获得他作为主体所遭遇的经验世界或现实世界的知识（全部真命题），他就只能把世界视为以逻辑形式为基础的世界，逻辑空间的结构（事实－基本事实－对象）决定了现实世界（事情－事况－事物）的所有可能性；我们可以以多种方式言说这个世界，但惟一能够有意义地（进而以真值的形式）描画这个世界的可能性在于必须以世界和思想共同具有的逻辑结构为基础。逻辑结构或逻辑形式是先验的，但同时又是实在的；这里的实在并非超越性的实在，而是世界和（客观）思想在逻辑上共同具有的东西。以逻辑形式为基础的符合逻辑形式的命题只是表达了知识的可能性，只有我们将其与实在（事实）加以比较，才能获得现实性的知识——“先天地真的图像是没有的”（TLP，2.225）。套用康德的思路，逻辑句法的规则类似于知性范畴和原理，其本身可能提供知识的先天可能性，却不提供先天的真，它们必须与经验发生关系（触及维特根斯坦意义上的实在）才能形成现实性的知识。因此，虽然表面上维特根斯坦的世界是独断论的、超验的世界，但实际上仍然是被逻辑地建构起来的世界，某种先天形式或先天法则充当了世界和知识大厦的构造基础和条件，命题的真假仍然要与实在进行经验的比较。
维特根斯坦的特殊之处在于，他试图在严格贯彻的唯我论与纯粹的实在论之间建立一致性（TLP，5.64），“我是我的世界”（TLP，5.63），这一思考所欲达致的目的之一是“主体不属于世界，但它是世界的一个界限”（TLP，5.632）。就自我/主体和对象/客体而言，维特根斯坦与康德之间的亲和性既饶有趣味，也相当深刻，这里仅做一点初步的阐释。似乎可以说，维特根斯坦的主体与康德的包含着思维主体的绝对统一的第一类先验理念具有可比性。也就是说，经验主体在世界中，而且是世界中的事实，但事实是偶然的，没有必然性，如此这般的事实与如此这般的“应该”无涉，因此人作为经验主体在世界中的种种遭遇不是绝对价值的的来源，时空当中发生的一切事情构成的世界不是形而上学主体的居所。“哲学的自我并不是人，既不是人的身体，也不是心理学讨论的人的心灵，而是形而上学的主体，是世界的界限——而非世界的一部分”（TLP，5.641）。同样，先验主体也不是显象世界的一部分，这样一个先验理念也可以视为显象世界永远无法达到的无条件者。维特根斯坦说：“我的语言的界限意谓我的世界的界限。”（TLP，5.6）因此，“我的语言”，也就是表象性、描画性的语言无法言说“我”这样一个形而上学主体。同样，感性形式和知性范畴也无法言说先验主体，先验理念是知识性、表象性语言的界限。但是，世界始终是我所看到的、我所描画的世界，正如“‘我思’必须能够伴随我的一切表象”一样（KRV，B 132，118页）。
实践理性领域的自由是理性批判所欲达致的积极后果，人生之谜在时空之外的解答、人生意义在世界之外的实现却是语言批判的消极后果。正如对康德来说自由问题不是知识问题一样，对维特根斯坦来说价值问题也不是事实问题，不可能用表象性的事实语言有意义地言说。理性批判和语言批判同样开辟了另一个更为广阔的世界，只是维特根斯坦对这个世界保持了彻底的沉默。借用维特根斯坦后期对自己的批判，在《逻辑哲学论》中，他把一种特定的语言游戏当作丰富多彩的语言活动的本质了。
急求英语作文@高分感谢
楼主真不骗人否?
Dear ***,
Long time no see you! what have you been doing recently ?The summer holiday is coming,to make it colorfull and meaningfull,I determine to make some plans .
Fristly,I want to learn driving,which I have been longing to!Secondly ,I plan to grasp some English skills ,for example,taking some English classes , so I can get a chance to be a volunteer for the Eleventh National Games,which can enhance my sense of society service. What’s more,I have also arranged to take the Summer camp,which can enlarge my horizon through visting the places of intrest. Lastly,I think my joining in the working service will do much good to our society! How busy I will be this summer holiday!
Wish you a happy holiday ,too!Expect you early reply!
Yours,
****
外语新闻稿
BEIJING, April 7) -- At 5:00 p.m. on Monday, April 7, the Beijing Organizing Committee for the Games of the XXIX Olympiad (BOCOG) held a press conference at the Beijing Olympic Media Center to give an update on the Beijing Olympic Torch Relay.
Under the theme of “Journey of Harmony,“ the Beijing Olympic Torch Relay started its worldwide journey on April 1, 2008. The sacred flame has so far passed through Almaty in Kazakhstan, Istanbul in Turkey, St. Petersburg in Russia and London in Britain. People along the Torch Relay route have extended the flame a warm welcome and the relay is proceeding successfully as planned.
Firstly, the countries on the relay route have attached great importance and given strong support to the Olympic flame. At the first stop of the relay, the president of Kazakhstan, Nursultan Nazarbayev, attended the commencement ceremony and delivered a speech. He then ran as the first torchbearer. Seeing the Olympic Torch Relay as a way to support the Beijing Olympics and to rehearse for the 2014 Olympic Winter Games, the city of St. Petersburg attached great importance to the event and used first-rate resources to facilitate a successful relay.
During the London leg of the relay, Prime Minister Gordon Brown held a welcoming ceremony at No. 10 Downing Street and met with British torchbearers. Princess Anne and the Lord Lieutenant of Greater London attended and spoke at the celebration ceremony that ended the day’s events.
Secondly, all Torch Relay cities have given strong support for the event. At each stop of the Olympic Torch Relay, the city’s local government has held a grand welcoming ceremony and various celebrations. These cities have designed elaborate relay routes that have demonstrated the unique features of their respective cultures and landscapes. They have all provided first-class organizational, security and logistic support for the success of the relay.
Thirdly, the Olympic torch has received a warm welcome worldwide. During the Almaty leg of the Beijing Olympic Torch Relay on April 2, 2008, over 200,000 citizens filled the streets to welcome the sacred flame in an atmosphere that was friendly and passionate. In Istanbul, people wore their best outfits as they came out to witness the Torch Relay. Seventy-thousand people celebrated the arrival of the Olympic flame on the streets of St. Petersburg. Although it was cold in London, with the temperature at zero degrees Celsius, more than one thousand Londoners from all walks of life participated in the launching ceremony of the London leg of the Torch Relay. London artists gave brilliant performances amid snow; passionate crowds lined the relay route.
Fourthly, athletes from all over the world have joined the Beijing Olympic torch relay with great enthusiasm. “The torch for me is not, therefore, simply about a relay around London, it is a moment where the Olympics comes to the front of everyone’s mind and we celebrate the dedication of the young athletes who train day in, day out to get to the games,“ said five-time Olympic rowing gold medalist Sir Steve Redgrave in the Guardian. “The torch relay gives the opportunity for people from all walks of life to touch the Olympics, to feel the dream. The games are an experience like no other, but only a few people get to go and experience their magic.“
The first four legs of the Torch Relay have attracted more than 100 athletes; all of them are outstanding representatives who have participated in the Summer or Winter Olympic Games. The first torchbearer of Istanbul was the first Turkish ice skater to participate in the Winter Games. The Olympic flame stands for peace, love and friendship, representing the common dreams and desires of human beings. It deserves the respect of the whole world.
Wang Hui, director of BOCOG Media and Communications department
Fifthly, the torch has been carried through a variety of means that reflect the history, culture, scenery and passion of the countries it’s visited. The Torch Relay in Almaty started from Medeo Mountain and torchbearers carried the flame while skiing and while riding motorcycles, horses and camels. In Istanbul, the Olympic torch was twice carried across the Bosporus Strait, which runs between Asia and Europe. On its journey through London, the torch was carried on foot, on an open-topped double-decker bus and by light railway past some of London’s most iconic spots. Furthermore, the Beijing 2008 Olympic Torch Relay has received great support from each National Olympic Committee, as well as enthusiastic reports worldwide from the media.
There have been attempts made to disturb and sabotage the Torch Relay by a small number of “pro-Tibet independence“ activists.
The Olympic Torch Relay embodies the Olympic spirit and represents the earnestness and excitement with which the world awaits the Olympic Games. A small number of “pro-Tibet independence“ activists have attempted to sabotage the event. During the Greece leg of the relay, a few activists attempted to stop the relay by lying on the street. In London, a few protesters planned and carried out several destructive actions. One “pro-Tibet independence“ activist tried to grab the torch and another attempted to extinguish the flame when well-known U.K. television presenter Konnie Huq was carrying the torch in northwest London. Their actions were stopped by local police, although Konnie Huq sustained a slight injury. During a lunch break, several “pro-Tibet independence“ activists got past security in an attempt to clash with torchbearers and disturb the relay. The British police were successful in preventing these efforts.
Local people in London strongly opposed the attempt to sabotage the Torch Relay. And the behavior of “pro-Tibet independence“ activists has aroused resentment and received condemnation in London.
As the highest symbol of the Olympic spirit, the Olympic flame represents peace, friendship and progress. Under the authorization of the International Olympic Committee, the Beijing Olympic Torch Relay is sharing the passion and glory of the Olympics with the world through its “Journey of Harmony.“ It has received a warm welcome from people throughout the Relay.
We strongly condemn the actions of the few “pro-Tibet independence“ activists who have attempted to sabotage the Olympic Torch Relay. The Olympic flame belongs to the world and these actions are a serious violation of the Olympic spirit. They are bound to fail and will surely arouse the resentment of peace-loving people who support the Olympic Games.
The Beijing 2008 Olympic Games is not only a great event for the Chinese people, but also a great event for the world. It is important in spreading the Olympic spirit, promoting Olympic culture and furthering the development of the Olympic Games. The Beijing Olympic Games not only enhances China’s understanding of the world, but it also enhances the world’s understanding of China. It deepens the friendship between countries, promoting peace, development and cooperation around the world.
All cities of the Olympic Torch Relay, both on and outside the mainland of China, have made full preparations and have laid a solid foundation for the smooth completion of the Torch Relay. BOCOG would like to express our heartfelt thanks to all the Torch Relay cities for the efforts they have made and to the people who have participated in the event. We believe that the Beijing 2008 Olympic Torch Relay will receive the support of peace-loving people around the world and be a great success!
