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天人
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  heaven and man
    On China's Transition from Primitive Religious Outlook of Heaven and Man to the Philosophical One
    论中国原始宗教天人观向哲学天人观的转变
短句来源
    Li Quans Commentary on Huang Di Yin Fu Jing expounds the formation of the universe, the relationship between heaven and man, and ways of immortality.
    《黄帝阴符经疏》着重论述了宇宙生成、天人关系以及神仙长生三个方面的问题。
短句来源
    the Taoist conception of heaven and man can be a cultural gene for contemporary conception of nature;
    道教关于天人关系的论述是当代新自然观可资借鉴的文化基因;
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  “天人”译为未确定词的双语例句
    On the Evolvement of Chinese Ancient Religion Worship Objects and the Relationships between Tian and Ren
    试论中国古代宗教崇拜对象及天人关系之演变
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    Chinese Aesthetic Attitude Renovation under the Influence of Buddhist Mind Philosophy
    从“天人和合”到“心境交融”——佛教心性论影响下中国传统审美形态的转化
短句来源
    Since Chinese ancient times, the argument had been about the relationship between Tian and human, and the argument thought that the human being and everything are consistent in essence.
    万物一体是中国由古而来的关于天人关系的观念,认为人与天地万物之间在本质上相通。
短句来源
    Nature of Buddha expresses sattvamasama(众 生平等), from the other side, it is Harmonization of Man and Nature.
    佛性论体现了生佛和谐,从另一侧面看也是天人和谐的表现。
短句来源
    The intermediary chosen by sorcery,divination and sacrifice to connect man with Heaven was concerned with water, which aimed to link man and the Supreme Being.
    巫术、占卜、祭祀所选择的沟通天人的媒介多与水相关联 ,旨在沟通帝 (水 )人。
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his paper .holds that the ontological consciousness of religious philosophy embo-died in the form of the fusion of the Heaven and the human being, and of the equal re-spect for the Heaven and man, the psychological mechanism of religion as interaction be-tween the Heaven and man, and the consciousness of social control of religion constitutethree major religious consciousness of the traditional Chinese Theology. The worship ofthe Heaven, the earth, the emperor, ancestors and teachers, the worship of spirit,...

his paper .holds that the ontological consciousness of religious philosophy embo-died in the form of the fusion of the Heaven and the human being, and of the equal re-spect for the Heaven and man, the psychological mechanism of religion as interaction be-tween the Heaven and man, and the consciousness of social control of religion constitutethree major religious consciousness of the traditional Chinese Theology. The worship ofthe Heaven, the earth, the emperor, ancestors and teachers, the worship of spirit, ofsages and men of virtue as formulated by virtue of those consciousnesses are three majorfeatures of Chinese Religion. These forms of worship have dominated for a long time thehistorical development of Chinese Religion and the Chinese way of thinking, and had aprofound influence upon politics and philosophy, enjoying a central place in the religiousphilosophy of China.

本文认为“天人合一”、“天人并尊”的宗教哲学本体论意识、“天人感应”的宗教心理机制和“神道设教”的宗教社会制控功能意识是中国传统神学的三大宗教意识。由此形成的天地君亲师崇拜、神仙崇拜、圣贤崇拜是中国宗教的三大特色,这些崇拜形式长期制约着中国宗教的历史发展和中国人的思维方式,对政治、哲学都具有深远影响,从而成为中国宗教哲学的中心。

The major points of view formulated in this article are expressed as following: (1) The focus of the struggle between atheism and theism concentrared on the question whether devils and spirits exist or not,and this struggle unfolded by turning around the axis of the relationship between Heaven and humankind and that between body and spirit; (2) Chinese atheism consistently by taking human and nature as substance confronted with theism that takes god as substance,and human's substantial existence especially possessed...

The major points of view formulated in this article are expressed as following: (1) The focus of the struggle between atheism and theism concentrared on the question whether devils and spirits exist or not,and this struggle unfolded by turning around the axis of the relationship between Heaven and humankind and that between body and spirit; (2) Chinese atheism consistently by taking human and nature as substance confronted with theism that takes god as substance,and human's substantial existence especially possessed a particular position; (3)the development of atheism had high and low tides,and it is a process with flourishing periods and declining periods and its path is a unsmooth one; (4) atheism is a kind of religious perspectives , it is a theory that explains the essence of religion as well as a theoretical weapon for criticizing theism; (5)in the ideological sphere,as two kinds of contradictory World-view and two kinds of mode of thought and mode of behaving,the contradiction between atheism and theism will continue to exist for a long time, one must have sufficient recognition to this situation.

本文阐述的观点;1,无神论与有神论贯彻始终的斗争焦点,集中于鬼神的有无,而围绕天人关系与形神关系等方面展开;2.中国无神论以“一以贯之”的人本与自然为本同神本相对立,而人本更具特殊的地位;3.无神论的发展有高潮有低潮,是一个起伏消长变化的过程与曲折发展的规律;4.无神论是一种宗教观,它既是研究阐明宗教本质的学说,又是批判有神论的理论武器;5.在意识领域里,无神论与有神论作为两种对立的世界观,两种思维方式与行为方式的矛盾还会继续长期存在,对此,必须有足够的认识。

In the culture of the Pre-Qing Dynasty of China,water was the Supreme Being and a symbol of womon as well.The intermediary chosen by sorcery,divination and sacrifice to connect man with Heaven was concerned with water, which aimed to link man and the Supreme Being.The Way,the so-called ultimate basis of the Way in Chinese classical philosophy was also water.

在中国先秦文化中 ,水就是蒂 (帝 ) ,亦是女子的象征。巫术、占卜、祭祀所选择的沟通天人的媒介多与水相关联 ,旨在沟通帝 (水 )人。中国古典哲学中的所谓终极依据的道亦是水

 
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