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道美
相关语句
  taoist beauty
     Taoist Beauty: Too Wonderful for Words?
     “道美”:妙不可言?──论道教美学思想从《河上公章句》到《想尔注》的转变
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  “道美”译为未确定词的双语例句
     Something Abstruse and Myterious,the Home of All tricks——Discussing the Female Trait of Laozi’s Taoistic Aesthetics
     玄之又玄 众妙之门——论老子“道美”思想的母性特质
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     A Discussion on the Aesthetic Thought of Zhuang Zi
     形美、德美、道美——浅谈庄子美学思想
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     In fact,Laozi’s Taoistic aesthetics thinking has obvious female trait,which is shown in the content magnifying female and implicit beauty,in the treatises and style of writings full of female breading feature,the perspective containing loving-mother and abhorring-father implication.
     老子的“道美”思想具备强烈的母性特质,这体现在其推崇阴柔蕴藉之美的思想内容里,其饱含母性生育特征的论述行文中,其极富“恋母憎父”意味的观念主张上。
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  相似匹配句对
     Beauty
    
短句来源
     Essence of Beauty In the Eye of Taoism of Lao zi
     从老子的“”看的本质
短句来源
     Tao, the origin of life, is also the origin of beauty.
     是生命的本源 ,也的本源。
短句来源
     Beauty Within
     在心灵
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     On the Paradoxes of Tao
     的悖论
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Professor Xu Fuguan argues in his Spirit of Chinese Arts that the origin of the spirit of Chinese arts is Zhuang Zi. But he erroneously believes that the Dao of Zhuang Zi is the most exalted mood of Chinese arts; that the ideal human beings in Zhuang Zi are the embodiments of Chinese spirit of arts; and that the Dao of Zhuang Zi is extended to natural beauty. Due to these confusions in ideas and logic, he fails to discover the real influence of Zhuang Zi on Chinese arts.

徐复观先生的《中国艺术精神》一书 ,提出庄子精神是中国纯艺术的精神。但是 ,他把庄子的“道”视为中国艺术的最高意境 ;把《庄子》中得“道”者视为中国艺术精神的体现 ;把《庄子》中“天地有大美而不言”引申为“道是美 ,天地是美 ,德也是美”。这些观点在思想和逻辑上偏离了现存《庄子》文本的基本内容和根本思想 ,在观念和逻辑上造成混乱 ,因此 ,没有在本质上揭示《庄子》对于中国艺术精神的内在影响。

He Shanggong comments on the Taoist Beauty in five aspects: Taoist Beauty is higher than any sensational or phenomenal beauty; it is shapeless, and can rot be obtatined by general appreciation of beauty; ostentatious literature and art do not accord with its spirit; lust and exquisite dicton hurt not only Taoist Beauty but also oneself, others and his government; Taoist Beauty is the same as Tao, it is useful for its uselessness, and Xiang Er Annotation explains these mere religiously. We can conclude that...

He Shanggong comments on the Taoist Beauty in five aspects: Taoist Beauty is higher than any sensational or phenomenal beauty; it is shapeless, and can rot be obtatined by general appreciation of beauty; ostentatious literature and art do not accord with its spirit; lust and exquisite dicton hurt not only Taoist Beauty but also oneself, others and his government; Taoist Beauty is the same as Tao, it is useful for its uselessness, and Xiang Er Annotation explains these mere religiously. We can conclude that the conversion born He Shanggong Commentary to Xiang Er Annotation shows the transition from philosophical Taoist Aesthetics to religious Taoist Aesthetics.

河上公论及“道美”五个方面:“道美”比任何感性形象美都高,“道美”既无形又难从一般审美中获得,“浮华”之文艺不符合“道美”精神,“情欲文饰”不但不符合“道美”且会害人害己妨政扰民,“道美”和“道”一样只具有无用之“用”,《想尔注》都做了更宗教化的阐述。“道美”思想从《河上公章句》到《想尔注》的转变,体现了道家美学思想到道教美学思想的过渡。

Liu Zong Yuan holds unique views on beauty. His main points are: the beauty of nature is bred from Ying and Yang; if beauty is not covered, how can it be beautiful; the complimentary or otherwise speech is for praise or satire; beauty brings clearness and eloquence. His views on ugliness is choosing uniqueness and exploring strangeness. In philosophical thoughts, the principle of moral beauty should be abided by in treating beauty and ugliness.

柳宗元对于美具有独到的见解,其要点是:陶阴阳之粹美,孕造化之精英;有美不自蔽,安能守孤根;辞令褒贬,导扬讽谕;丽则清越,言畅意美。他对于丑的开掘则为:抉异探怪,起幽作匿。在哲学思想上,观照美丑,都必须遵循"道美"的原则。至于"美不自美,因人而彰",是否为柳子之说,尚难确定。

 
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