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self-denial     
相关语句
  自我否定
     “Opposition-Balance-New Opposition-New Balance” is the regular pattern of the WTO system, and also a historical process of the WTO self-denial and self-development. It is inevitable that the current system will be elapsed and new system will be established.
     WTO体系的发展要经过“对立—平衡—新的对立—新的平衡”的总过程,这是WTO体系自我否定、自我发展的自然的历史过程,现存WTO体系的逝去与和谐WTO体系的建立同样是不可避免的。
短句来源
     Critical spirits is the soul of Marxist Practice Dialectics, the core of which is related to the nature of self-denial and self-surmounting in the human practice activities.
     批判精神是马克思主义实践辩证法的灵魂,其深层根基在于人类实践活动自我否定、自我超越的本性。
短句来源
     Honesty beyond justice,as it is of self-betrayal and self-denial,is not honesty proper.
     逾越正义的诚信是自我背叛、自我否定的诚信,因而不是真正的诚信。
短句来源
     Men's self-awareness,self-criticism and self-denial reveal the meaning and value of women's existance.
     男性的自我意识、自我批判、自我否定,显示了女性存在的意义和价值。
短句来源
     Globalized economy is a new statement of the Marxist "World History", a new embodiment of "the form that evil is a productive force in the development of history" and a new manner of the capitalist self-denial.
     经济全球化是马克思“世界历史”思想的新证明,是“恶是历史发展动力的表现形式”的新体现,是资本主义自我否定的新方式。
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  自我超越
     Display the Contradictions of Humanity's Self-denial and Self-negative——Read CAN Xue's Wong Ngai Street
     展示人性的自我超越和自我否定的矛盾——解读残雪的《黄泥街》
短句来源
     Critical spirits is the soul of Marxist Practice Dialectics, the core of which is related to the nature of self-denial and self-surmounting in the human practice activities.
     批判精神是马克思主义实践辩证法的灵魂,其深层根基在于人类实践活动自我否定、自我超越的本性。
短句来源
     Humanity gently found "self-" in hell lane and self-deception. The self-deception is that the works will show to readers that the human self-denial and self-contradiction.
     人性在地狱中温柔地发现“自我”,并进行“自我欺骗”这种“自欺”就是作品正要给读者展示的人性的自我超越和自我否定之间的矛盾。
短句来源
  “self-denial”译为未确定词的双语例句
     It's in human social practice and humanity molding process of constant self-denial, self-sublation and self-realization that the new human self-regulation is enriched and then future perspective shown to human beings after sublation. The perspective is realizing modern transformation of traditional humanity theory and forming the joint of traditional and modern humanity theory on the basis of which modern humanity theory surpasses and innovates rheonomic human nature.
     正是在人的社会实践中,在不断否定自我、扬弃自我、实现自我的人性塑造过程中,丰富了人类的新的自我规定性,并向人类展示了扬弃后的前瞻性图景,这一图景正在实现对传统人性理论的时代性转化,构成传统人性理论与现代人性理论的接合点。
短句来源
     in political philosophy of ancient Greek liberty, the authors strive to reveal characteristics and inner contradictions of political philosophy of liberty in ancient Greece and Rome; and clarify the process of its development in the way of self-denial. From the base of social reality and the normal form of philosophical thinking, the authors also briefly criticize and analyse the contributing factore of political philosophy of liberty in ancient Greece and Rome;
     通过对古希腊罗马自由政治哲学的自由、民主、正义、国家等理论的梳理与分析,力图展示古希腊罗马自由政治哲学的特点及其内在矛盾,阐明古希腊罗马自由政治哲学自我否定的发展过程,并从社会现实基础与哲学思维范式角度扼要评析古希腊罗马自由政治哲学的成因,揭示其与自由主义的历史与逻辑辩证统一的关系。
短句来源
     The overflow of relativism and skepticism contains a self-denial crisis in modern western philosophy.
     相对主义、怀疑主义的严重泛滥,也使得现代西方哲学内部蕴涵着否定自身的危机。
短句来源
     The result shows that the emotional change of female swimmers is influenced by total volume of training load. The percentage of elite swimmers feeling fatigue,mental weariness and self-denial are higher than common swimmers during intensive training.
     研究表明 ,女游泳运动员大负荷训练中的情绪变化受负荷总量变化的影响 ,优秀运动员在大负荷训练感受中肌体劳累 ,精神疲倦和自我怀疑百分数均高于普通运动员。
短句来源
     The novel is very meticulous about the life compass of infatuation and self-denial, which are not understand by people.
     而此“痴情”的生命样态 ,终究要面对执迷对象物的归于幻灭 ,因此 ,从“痴情”而至“感伤”的生命情怀 ,便是必然的生命样态的发展。
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  self-denial
We propose that the concept of fairness, as applied to systems of relational contracts, provides a high-leverage construct for understanding the fusion of self-interest and self-denial.
      


WU Mi has made contemporary interpretation of Confucius and Confucianism. He argues that Confucianism is the mainstay of Chinese civilization and the construction of contemporary culture needs the combination of the essence of eastern and western civilization. He also points out that Confucius is the center of Chinese civilization, the sustenance of Chinese moral ideology and personality criterion. Confucius, filiality as the basis of all morality, self denial for the recovery of morality, loyalty, forgiveness...

WU Mi has made contemporary interpretation of Confucius and Confucianism. He argues that Confucianism is the mainstay of Chinese civilization and the construction of contemporary culture needs the combination of the essence of eastern and western civilization. He also points out that Confucius is the center of Chinese civilization, the sustenance of Chinese moral ideology and personality criterion. Confucius, filiality as the basis of all morality, self denial for the recovery of morality, loyalty, forgiveness and the doctrine of the mean as the approach to morality. Wu Mi objects criticizing Confucius and argues that the Campaign of 'criticizing Lin Biao and Confucius' has reflected the ignorance, misunderstanding and misrepresentation to Confucius and Confucianism, resulting in his torture.

吴宓对孔子及其学说进行了现代阐释 ,认为 :孔教为中华文明的支柱 ,建设现代新文化必须融汇东西文明的精华。孔子是中国文化的中心 ,中国道德理想和人格标准的寄托 ,他以执两用中为宇宙及人生之正道 ,以孝为诸德行之本 ,以克己复礼、行忠恕和守中庸为实行道德的方法。吴宓反对批孔 ,认为“批林批孔”运动是对孔子及其学说的无知、误解和歪典 ,并因此遭受摧残。

Comparing to the religion ruling times, the current times is no doubt the post-religion times. With the carrying of secularization, the religion ruling times came to an end, but it keeps evolving to the social basis of the post-religion times. From the point of inner logic, the arrival of post-religion times results from the self-denial of religions. Secularization is the major cause, and there are some other causes from the religions themselves. Only in the post-religion times is it possible to conduct...

Comparing to the religion ruling times, the current times is no doubt the post-religion times. With the carrying of secularization, the religion ruling times came to an end, but it keeps evolving to the social basis of the post-religion times. From the point of inner logic, the arrival of post-religion times results from the self-denial of religions. Secularization is the major cause, and there are some other causes from the religions themselves. Only in the post-religion times is it possible to conduct real religion study.

相对于宗教主权的时代 ,现时代无疑已进入后宗教时代。世俗化的不断推进 ,使宗教时代得以终结 ,它还继续深化 ,成为后宗教时代的社会基础。后宗教时代的到来 ,在内在逻辑上可以归因于宗教的自我否定。其中 ,世俗化进程是最为主要的原因 ,此外还有宗教自身的一些其他原因。只有在后宗教时代 ,真正的宗教研究才成为可能。

During the period of the 1850s and 1860s, Japan was confronted with a fundamental issue, i.e. the orientation of its modernization. Japan gradually captured the essence of how to deal with that issue in the process of responding to the "exertion of western forces on eastern countries". The process involves three stages: being forced to open up the country, counter foreign movements, and positively opening up the country. This process represents that Japan experienced self denial of its previous negation...

During the period of the 1850s and 1860s, Japan was confronted with a fundamental issue, i.e. the orientation of its modernization. Japan gradually captured the essence of how to deal with that issue in the process of responding to the "exertion of western forces on eastern countries". The process involves three stages: being forced to open up the country, counter foreign movements, and positively opening up the country. This process represents that Japan experienced self denial of its previous negation about the idea of opening up the country. Two major political issues, occurring during this period, can be regarded as Japan's two different ways of responding to the western forces. The fact that Japan fulfilled a rapid switch of the developing route not only suggests that the challenges from modern civilization force Japan to make an inevitable choice, but also reflects the excellent quality of its people and the advantageous historical and international environment.

19世纪五、六十年代 ,日本之根本问题是现代化的取向问题。对此客观问题的主观把握是日本在对“西力东渐”回应的不断转换中方得渐悟的。此回应过程大致经历了被动“开国”———攘夷运动的高涨———主动“开国” ,幕末的两大政治问题可视为对西方回应的两种不同方式。日本完成其发展路向的快速转换 ,不仅在于现代文明的挑战给予了日本一个必然选择 ,还在于其自身的优秀品质、历史因素及有利的国际环境

 
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