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buddhism
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  佛教
    Indian Brahmanism and Buddhism Versus China's Confucianism and Taoism
    印度的婆罗门教、佛教与中国的儒家、道家
短句来源
    Human Buddhism Thought and Confucianism Humanism Thought
    人间佛教思想与儒家人学思想
短句来源
    14~ Buddhism and historiography of Wei, Jin,North-South Dynasties.
    14、佛教与魏晋南北朝时期的史学。
短句来源
    On Chuanshan's Aesthetic Criticism of Buddhism
    论船山对佛教的美学批判
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    The Relationship between Zhu Xi and Buddhism through the Analysis of Zhu Xi's Poems
    从题诗看朱熹与佛教之关系
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  佛学
    Ask the Being:The Karma of Buddhism and the Modern New Confucianism
    叩问生命:现代新儒家的佛学因缘
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    the formation of Zhu Xi's theory of nature can't be separated from criticism and assimilation of Buddhism;
    心性论上,理学与佛学既相互排斥,又相互渗透,朱熹心性情理论的形成,与对佛学的批判与吸收是分不开的;
短句来源
    To Connect Kant with Buddhism: Liang Qichao′s Kantist Geyi
    以佛学契接康德:梁启超的康德学格义
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    On the Source of Zhang Taiyan's Classical Hermeneutics──Discussing the Associate Meaning between "Qi Wu Lun Shi "and Buddhism
    论章太炎经学诠释思想渊源——《齐物论释》与佛学的关联意义
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    A merge and mutual interpretation between the Tiantai Sect Buddhism and Zhouyi by monk Zhi-xu
    智旭对天台佛学与《周易》之会通
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  佛家
    Talk about the Mutual Promotion of the Confucian's Golden Mean and the Buddhism'Happy Medium in the Literary Theory of Jiao Ran
    谈皎然文论中儒家中庸之道与佛家中道思想的沟通
短句来源
    We are supposed to be aware that throughself-awareness of “who I am” and self-cultivation we can be “sages”(Confucianism) and “Buddha” (Buddhism) and “sons and daughters of God”(Christianity).
    我们要认识到我们通过自觉和修养工夫能成为“圣人”(按儒家的说法)、“佛陀”(按佛家的说法)“天主之子女”(按基督教的说法)。
短句来源
    Regard Confucianism, Taoist and Buddhism as the main objects, analyze the traditional view in ancient times in China, points out its characteristic is the principle of ethics center doctrine, the mind set of community basis and the target of diapason turn.
    首先以儒家、道家、佛家为主要对象,分析了中国古代传统的价值观,指出其特征是伦理中心主义的价值原则、群体本位的价值取向和泛和谐化的价值目标; 然后对十四至十八世纪的西方市场经济价值观进行分析,指出其重要原则是效率最大化原则,其实质是个人主义、利已主义。
短句来源
    The poetry principle Shi shi embodies the ferment and promotion between the Confucian's Golden Mean and the Buddhism' Happy Medium.
    其诗学理论体现了儒家中庸之道与佛家中道思想的融合与沟通。
短句来源
    Through an analysis of the two original Confucian and Buddhist concepts of zhaoming (awareness or knowledge) and avidya (ignorance),the paper holds that Xiong Shi-li's gradual preference of Confucianism to Buddhism was based upon his choice of a metaphysical faith: he alienated himself from Buddhism whose idea of avidya depicted the major relationship between man and the world and affiliated himself with Confucianism whose idea of zhaoming also characterized the fundamental relationship between man and the world.
    依据熊先生晚年著作《存斋随笔》,通过对儒佛两家两个原创概念“昭明”与“无明”的分析,认为熊对儒佛二家思想在学理上的抑扬根基于其形上信念的抉择:在佛家以“无明”为人与世之根本特征和儒家以“昭明”为人与世之根本特征的形上信念抉择中,熊先生亲近了后者,疏远了前者。
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  “buddhism”译为未确定词的双语例句
    After that the Confucian, Buddhism and taoism converge to enter the third period of his philosophic development.
    此后乃进入他哲学思想发展的第三阶段,即儒释道融合,而又回归儒学。
短句来源
    Inter-Cultural Conflict and Harmony Seen in Light of the Introduction of India's Buddhism into China
    从印度佛教传入中国看两种文化的冲突和融合
短句来源
    Relation of Xiong Shili'Thoughts with Confucianism,Taoism, Buddhism and Western Learniny
    熊十力思想与儒、道、佛及西学的关系
短句来源
    The Concepts of "Dao" and "Human Nature" in Dongpo Yizhuan——Also on the Relationship between Confucianism, Buddhism and Daoism
    《东坡易传》论“道”与“性”——兼论其中儒佛道三家关系问题
短句来源
    A Study of the Influence of Buddhism and Taoism on Wang Shou-ren's in His Early Life
    王阳明早年“出入佛老”研究
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  buddhism
Chinese ascribe to (a) Confucianism which stresses filial duty and the inferior position of women and (b) Buddhism which has no strong sanctions against taking one's life.
      
In this paper, I consider some alternative ways of conceptualizing ways-of-being in society that are implicit in a number of Asian traditions of thought and, in particular, in Buddhism and Gandhian ideas.
      
The second part of this paper argues that since psychology is the study of the self, then Eastern re flections have a place in situating Zen Buddhism as it correlates with Western postmodernism.
      
Faiths and films: Countering the crisis of Thai Buddhism from below
      
This article addresses multiple issues of how the ongoing debates of 'Thai Buddhism in crisis' (wikrit phutthasatsana) are perceived and discussed in popular films.
      
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The history of China has recorded three major foreign cultural inflows, among which the introduction of India's Buddhism into China (1—9 cent. A. D.)is the first. The second inflow is that of the Western natural sciences dating from mid-Ming Dynasty to early Qing Dynasty. And the latest one is the allround inflow of Western culture following the Opium War, culminating in the introduction of Marxism-Leninism into China during the May Fourth Move ment.The foreign culture pounded at China's traditional cultural...

The history of China has recorded three major foreign cultural inflows, among which the introduction of India's Buddhism into China (1—9 cent. A. D.)is the first. The second inflow is that of the Western natural sciences dating from mid-Ming Dynasty to early Qing Dynasty. And the latest one is the allround inflow of Western culture following the Opium War, culminating in the introduction of Marxism-Leninism into China during the May Fourth Move ment.The foreign culture pounded at China's traditional cultural structure and caused inevitable Shockwaves and changes. The two cultures have undergone a long and complicated process of mutually contradicting, conflicting, harmonizing, and inter-assimilation. This paper is an investigation into the three phases experienced by India's Buddhism in China, that is, "imitating","conflicting", and "harmonizing". And in this light the paper expounds the "open" nature of China's culture. Recalling the past can enlighten the future. The above-discussed history might render some enlightenment for China's on-going cause of modernization.

中国历史上有三次大规模的外来文化的传入:第一次是公元一世纪到九世纪印度佛教的传入,第二次是明中叶到清初西方自然科学的传入,第三次是鸦片战争以后西方文化的全面传播,特别是五四运动时期马克思主义的传入。外来文化的冲击必然引起,传统文化结构的震荡和改变,这两者之间有一个相互矛盾、冲突、融合、吸收的长期而复杂的过程。本文考察了印度佛教传入中国后“比附”、“冲突”、“融合”的三个阶段,探讨了中国文化开放型的特点。“前事不忘,后世之师”,从这一历史过程中我们也许能吸收一些对中国现代化进程有教益的东西。

Kublai, first emperor of Yuan Dynasty, was an important historical figure both in China and in the Mongolian history. During more than 40 years of his regime, he, by "changing the ancestor's system",introducing the Han's laws, and implementing a line of reform in administration, realized the unification of the state puteing an end to the centuries-long split of the state, established the basis for the extent of China's territory, and promoting the development of China, a country of multi--nationalities, and...

Kublai, first emperor of Yuan Dynasty, was an important historical figure both in China and in the Mongolian history. During more than 40 years of his regime, he, by "changing the ancestor's system",introducing the Han's laws, and implementing a line of reform in administration, realized the unification of the state puteing an end to the centuries-long split of the state, established the basis for the extent of China's territory, and promoting the development of China, a country of multi--nationalities, and the economic and cultural exchanges between China and foreign countries. He was called by historians" founder of a new system of an era". All this is because of his penetrating insight and being good at controlling situation and going with the historical stream. In his strategy of " Running the stste off horseback", the most important policy is sincerity by which he directed himself, the people and the country, and developed economy, reduced taxes and corvee, bestowed benefit upon the people, so that he built the Yuan Dynasty into lithe richest country in the world". While believing in "Confucianism", he worshpped Buddhism- the spiritual tool he used to administer the people, which exercised great influence on the philosophical thinking in Yuan Dynasty and later ages.

元世祖忽必烈在位三十多年间,“祖述变通”,改行汉法,实施文治变革的路线,实现了大一统国家,结束了迁延好几个世纪的分裂局面,奠定了中国疆域的版图,促进了我国多民族大家庭的发展和中外经济文化的交流,史学家称“为一代之制者”;而这是和他“洞识事机”,善于驾驭情势,因势利导,以顺应社会历史发展为基础和前提的。在文治变革的“马下治天下”的方略中,以“至诚”思想来治己、治人、治世,发展经济、减轻赋役,与民实惠,创建了“天下独称富庶”的元王朝。在“信用儒术”的同时,崇奉释教,以佛治心,作为统治人民的精神工具,对元代以及后世,尤其是对蒙古族的哲学思想产生了深远的影响。

Practicality is the theoretical base upon which Zhang Zai establishes his views on religion. It is shown in two aspects: first, it establishes "substantialism as qi"as the body of philosophy; second, it inaugurates the academic ambience of" practice rules of rites". He defies nihilism of Buddhism and Taoism with the philosophy of" substantialism as qi". He explains anew the ideas of divinities, souls and mysteries and problems of ultimate care embodied in Confucian traditional views on religion with the...

Practicality is the theoretical base upon which Zhang Zai establishes his views on religion. It is shown in two aspects: first, it establishes "substantialism as qi"as the body of philosophy; second, it inaugurates the academic ambience of" practice rules of rites". He defies nihilism of Buddhism and Taoism with the philosophy of" substantialism as qi". He explains anew the ideas of divinities, souls and mysteries and problems of ultimate care embodied in Confucian traditional views on religion with the spirit of practicality. He concretely describes in Xi Ming, with th ideal of Great Harmony suggested by Li Yun, a society of Great Harmony established on the basis of patriarchy and consanguinity.

实学思想是张载建立宗教观的理论基础,其一是建立了"气化实体论"的哲学本体,其二是开创了"躬行礼教"的学术风气。张载以"气化实体论"哲学反对佛教与道教的虚无论,用实学的精神重新解释了儒家传统宗教观中神灵、魂魄、怪异观念及终极关怀问题。张载在《西铭》中,将《礼运》提出的大同理想具体化、现实化了,描述了一个建立于宗法血缘基础上的大同社会。

 
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