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我它
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  i-it
     From the point of I-Thou relationship, he undertook to criticize the "I-it" relationship in the traditional philosophy.
     从我—你关系出发 ,对传统哲学的“我—它”关系进行了批判。
短句来源
     Martin Buber has introduced a theory of modernity on the basis of the conception of inter-subjectivity to distinguish the dimensions of I-It relationship and I-Thou relationship, the practical level and the conceptual level, and dialogue and monologue in the field of modernity.
     布伯引进一种以主体间性理论为支撑的现代性理论,区分现代性的“我—它”关系维度与“我—你”关系维度、现代性的行动层级与观念层级、现代性的对话维度与独白维度。
短句来源
     According to this theory, Buber points out three problems of western modernity. First, the excess development of I-It relationship obscures the development of I-Thou relationship.
     以此反观西方现代性的问题在于:第一,“我—它”关系维度的过度发展,遮蔽了“我—你”对话关系的维度;
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  相似匹配句对
     Me
    
短句来源
     This is an extension of W.
     是W.
短句来源
     This Is Me
    
短句来源
     Our method is popularized from R.
     是R.
短句来源
     I saw Father Get It Out
     看见爸爸把弄出来了
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查询“我—它”译词为用户自定义的双语例句

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  i-it
This model shows how the physican may successfully combine the personal (I-Thou) and impersonal (I-It) aspects of medicine in three stages.
      


Absence of thinking in education man ifests itself in the following aspects:too much of technology thinking and absence of mind -libera tion thinking;too much of I -It thinking and absence of I -You thinking;too much concern over thinking of reality and absence of thinking beyond reality.We ' re not satisfied with the absence of thinking based on genuineness,hence appeal for education with thinking.In order to attain this goal,we must de-pend on the dialogue between the educator and the person educated,as well...

Absence of thinking in education man ifests itself in the following aspects:too much of technology thinking and absence of mind -libera tion thinking;too much of I -It thinking and absence of I -You thinking;too much concern over thinking of reality and absence of thinking beyond reality.We ' re not satisfied with the absence of thinking based on genuineness,hence appeal for education with thinking.In order to attain this goal,we must de-pend on the dialogue between the educator and the person educated,as well as the state in which the educator alw ays feels surprised in the educational a ctivities.

:教育中“思”的缺席表现为:教育中存在着技术之思的泛滥与解放之思的缺席,“我—它”之思的充斥与“我—你”之思的缺席,对在场之思的关注与超越在场之思的缺席。我们不满足于本真的思在教育中的缺席现状而呼唤有思的教育。教育中“思”的到场离不开教育者与受教育者之间的对话,离不开教育者在教育活动中自始至终所保持的惊异状态。

Martin Buber was a well-renowned Jewish philosopher in the 20th century. He proposed philosophy's "relationship ontology", or the "I - Thou" doctrine. From the point of I-Thou relationship, he undertook to criticize the "I-it" relationship in the traditional philosophy. The I-Thou doctrine or relationship ontology of Martin Buber is a reflection on the human existence from the perspective of theological humanism as well as a criticism of Western culture and romanticism of social crisis. His theology can well...

Martin Buber was a well-renowned Jewish philosopher in the 20th century. He proposed philosophy's "relationship ontology", or the "I - Thou" doctrine. From the point of I-Thou relationship, he undertook to criticize the "I-it" relationship in the traditional philosophy. The I-Thou doctrine or relationship ontology of Martin Buber is a reflection on the human existence from the perspective of theological humanism as well as a criticism of Western culture and romanticism of social crisis. His theology can well be said to be romantic theology. His philosophical ideas are endowed with a high degree of reasonableness, but also a large measure of inadequacy.

马丁·布伯是 2 0世纪声名斐然的犹太教哲学家。他提出了哲学的“关系本体论” ,或者说“我—你”哲学。从我—你关系出发 ,对传统哲学的“我—它”关系进行了批判。马丁·布伯的我—你哲学或关系本体论 ,是对人类生存的神学人本主义意义上的反思 ,同时也是对西方文化和社会危机的浪漫主义的批判。他的神学可以称之为浪漫神学。布伯的哲学思想具有很大的合理性 ,同时也具有很大的缺陷

In his book I and Thou, Buber, Austrian religionist and philosopher, deems the duality of life and the world: One is the world we use; the other, we meet. He names the former with the formula I It; the latter, I Thou. Bubers thought is of profound significance, that is, the whole meaning of human life does not indicate merely the activities of knowing and conquering the world of object, nor does it refer to subject object formula of separating I and Other, subjective body and objective world, but exists...

In his book I and Thou, Buber, Austrian religionist and philosopher, deems the duality of life and the world: One is the world we use; the other, we meet. He names the former with the formula I It; the latter, I Thou. Bubers thought is of profound significance, that is, the whole meaning of human life does not indicate merely the activities of knowing and conquering the world of object, nor does it refer to subject object formula of separating I and Other, subjective body and objective world, but exists in the apperception that the people are my brethren, and the creation is part of me, and that of the relation that all things on earth are mutually connected. Bubers view is of realistic significance of enlightening the benighted to people of ideological and cultural circles in our country who unilaterally revel in subjects knowing and conquering object.

奥地利宗教家、哲学家布伯在《我与你》一书中认为人生与世界具有两重性 :一是“为我们所用的世界” ,一是“我们与之相遇的世界” ,可以用“我—它”公式称谓前者 ,用“我—你”公式称谓后者。布伯的思想蕴涵着很深刻的意义 ,即以万物为认识对象和征服对象的活动不是人类生活的全部 ,人生的最高意义不在于人己分立、物我隔离的“主客关系”式 ,而在于对民胞物与、万物一体关系的领悟。布伯的见解对于片面地陶醉于主体认识客体和征服客体的我国思想文化界来说 ,应有振聋发聩的现实意义

 
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