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christianity    
相关语句
  基督教
    Good, Evil and Edification ──A Concurrent Comment on theory of Man in Christianity and Confucianism
    善恶与教化──兼论基督教和儒学的人的理论
短句来源
    How to Accelerate the Convergence of Confucian Ethics and that of Christianity
    如何推进儒教伦理与基督教伦理的融合
短句来源
    The Characteristics of "Self-dependence" Ethics and Its Limitation——From the Perspective of Concept of "Other-dependence" in Christianity
    “自力”伦理的品格及其界限——以基督教的“他力”观念为背景
短句来源
    There are three main types of merit-objective tradition, such as Confucian sincerity ethics, only as an extent meaning, Kant’s moral responsibility tradition and theological objective tradition of Christianity.
    信用伦理也不例外。 信用伦理之美德目的论以儒家诚信伦理、基督教德性目的论以及康德形而上学信用观为典型形态,它们分别是从个体或社会美德、共同体道德以及道德原则的层面来言说信用伦理的。
短句来源
    (4) Reconstructing new filial duty of pluralistic society and emphasizing that it is possible to open up to Christianity.
    第四部分对多元社会的新型孝道进行了重构,强调了对基督教开放的可能性。
短句来源
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  基督教
    Good, Evil and Edification ──A Concurrent Comment on theory of Man in Christianity and Confucianism
    善恶与教化──兼论基督教和儒学的人的理论
短句来源
    How to Accelerate the Convergence of Confucian Ethics and that of Christianity
    如何推进儒教伦理与基督教伦理的融合
短句来源
    The Characteristics of "Self-dependence" Ethics and Its Limitation——From the Perspective of Concept of "Other-dependence" in Christianity
    “自力”伦理的品格及其界限——以基督教的“他力”观念为背景
短句来源
    There are three main types of merit-objective tradition, such as Confucian sincerity ethics, only as an extent meaning, Kant’s moral responsibility tradition and theological objective tradition of Christianity.
    信用伦理也不例外。 信用伦理之美德目的论以儒家诚信伦理、基督教德性目的论以及康德形而上学信用观为典型形态,它们分别是从个体或社会美德、共同体道德以及道德原则的层面来言说信用伦理的。
短句来源
    (4) Reconstructing new filial duty of pluralistic society and emphasizing that it is possible to open up to Christianity.
    第四部分对多元社会的新型孝道进行了重构,强调了对基督教开放的可能性。
短句来源
更多       
  基督教
    Good, Evil and Edification ──A Concurrent Comment on theory of Man in Christianity and Confucianism
    善恶与教化──兼论基督教和儒学的人的理论
短句来源
    How to Accelerate the Convergence of Confucian Ethics and that of Christianity
    如何推进儒教伦理与基督教伦理的融合
短句来源
    The Characteristics of "Self-dependence" Ethics and Its Limitation——From the Perspective of Concept of "Other-dependence" in Christianity
    “自力”伦理的品格及其界限——以基督教的“他力”观念为背景
短句来源
    There are three main types of merit-objective tradition, such as Confucian sincerity ethics, only as an extent meaning, Kant’s moral responsibility tradition and theological objective tradition of Christianity.
    信用伦理也不例外。 信用伦理之美德目的论以儒家诚信伦理、基督教德性目的论以及康德形而上学信用观为典型形态,它们分别是从个体或社会美德、共同体道德以及道德原则的层面来言说信用伦理的。
短句来源
    (4) Reconstructing new filial duty of pluralistic society and emphasizing that it is possible to open up to Christianity.
    第四部分对多元社会的新型孝道进行了重构,强调了对基督教开放的可能性。
短句来源
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  christianity
From 1510 until 1961, Goa remained under the Portuguese and part of the originally Hindu population converted to Christianity.
      
Islam is perceived as "the other" of Western secular modernity, an identification that becomes superimposed upon the older image of Islam as "the other" of European Christianity.
      
Besides Islam, Iran is home to adherents of three of the world's oldest religions: Zoroastrianism, Judaism and Christianity, and to one of the youngest, Baha'i.
      
Included in this discourse are the celebration of indigenous Christian traditions on the one hand, and the "Inculturation" (or simply, Indianization) of Christianity in such areas as the liturgy and even theology.
      
This paper examines the debates around these issues in Christianity and Islam.
      
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The discussion on goods or evil of human nature which has been going on for a long time in the history of philosophy indicates people are misguied in their way of thinking. After a careful inspection of theories in Christianity and Confucianism, we find that human nature is the natural property of the human being and Good or Evil is the social property, so we can' t say that human nature is good or evil. We can only say that the human essence, i. e., the social propery of the human being is good or evil....

The discussion on goods or evil of human nature which has been going on for a long time in the history of philosophy indicates people are misguied in their way of thinking. After a careful inspection of theories in Christianity and Confucianism, we find that human nature is the natural property of the human being and Good or Evil is the social property, so we can' t say that human nature is good or evil. We can only say that the human essence, i. e., the social propery of the human being is good or evil. It is also meaningless for us to talk abstractly about good or evil of the human essence. In fact, we can only say that certain activities of someone are good or evil. People get the idea of good or evil through edification which implicates inner paradoxe. So the focus of the human theory ought to be moved from this misleading question about good or evil of the human nature to a careful consideration of human essence, human action and edification.

哲学史上长期以来关于人性善恶的讨论,仔细考察起来,乃是思想步入的一个误区。通过对基督教和儒学的人的理论的考察,我们发现,人性是人的自然属性,是先天的,善恶则是后天的,所以人性不可以言善恶。只有人的本质,即人的社会属性才可以言善恶,但抽象的谈论也没有什么意义。真正说来,人们只能说某人或某个团体的某些行为是善的或恶的。善恶的观念是通过教化而获得的,而教化又蕴含着内在悖论。所以人的理论的核心应当从关于人性善恶的虚假问题的讨论转移到对人的本质、人的行为和教化的思考上去。

All religions regard “love" as within their essential ethical category. This article tries to reveal the underlying connotation of religious “love" by analysing “love" of Confucianism, Christianity, and Buddhism. Meanwhile, by connecting with Martin Buber's “relation philosophy", the article also tries to link up the religious “love" with the “love" needed by modern society to produce a modern “love" of “love all and be loved by all.

一切普世性的宗教 ,都把“爱”作为重要的伦理道德范畴。本文力图通过对儒家、基督教和佛教的爱的范畴的分析 ,揭示出宗教之爱的深层意义 ,并联系马丁·布伯的“关系哲学” ,试图将宗教之爱与现代社会所需要的爱进行贯通 ,建立一种“我爱人人 ,人人爱我”的现代之爱

Different from Judaism or Christianity, Chinese religions were not totally integrated with ethics. The main possible causes leading to this phenomenon are as follows: (1) Chinese religions did not experience the revolution in the sense of ethics; (2) The secular society was imbued with more moral matters; (3) Buddhism became estranged from ethics; (4) Taoism became estranged from ethics; (5) The utilitarian trend weakened the religious character seriously.

中国宗教不像犹太教或基督教,其与伦理没有实现充分统一,导致这种状况的出现可能有以下这样一些主要原因:(1)中国宗教不曾经过伦理意义的革命;(2)世俗社会承担着更多的伦理问题;(3)佛教与伦理的疏离;(4)道教与伦理的疏离;(5)功利主义倾向对宗教品质的严重侵削。

 
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