差之毫厘谬以千里——“The Paralympics”翻译探析差之毫厘谬以千里——“The Paralympics”翻译探析

“北京残奥会”给中国留下了宝贵的物质及精神遗产,对中国残疾人事业起了极大的促进作用.然而,由于将“the Paralympics”译成“残奥会”,在中国人思想中产生了许多混淆.本文通过对“残奥会”的历史及“Paralympics”词源的追溯及分析,指出“the Paralympics”应该改译成“帕运会”     

明代学者论历史撰述中的“心术”与“公议”

史家品德和史书公正性问题,为历代史家所重视。明代学者从对作史之难的探讨出发,不仅对史家＂心术＂予以特别的关注,并使之逐步成为史学批评的一个术语,同时,他们还认为史书有＂明公议＂的社会功用,而史家有＂持公议＂的社会责任。明代学者的这些论述在一定程度上丰富了前人对史学的认识,同时亦引起后人对史学社会价值的深入思考。

Abstract：

The historian’s morality and the impartiality in the writing of history are widely regarded as im-portant factors in the field of the historiography.Starting from the discussions about the difficulties of com-piling historiography,the scholars in Ming Dynasty have paid special attention to ＂Xinshu＂and gradually make a nomenclature of it in the field of the historical criticism.They also consider that the historical work should be endowed with the public benefit of specifying ＂Gongyi＂,while the historians should be endowed with the social responsibility of holding ＂Gongyi＂.These discussions have enriched the understanding of historiography in the ancient time to a certain extent,and have their significance to the society.Through an elaboration of the discussions of ＂Xinshu＂ and ＂Gongyi＂ of the scholars in Ming Dynasty,an evaluation of the achievement of these discussions in the field of the historical criticism will be made.     

北京残奥会开闭幕式精彩瞬间

挑战极限,超越自我;共享光荣,同谱辉煌。北京2008年残奥会闭幕式9月17日晚在国家体育场隆重举行。来自世界各国各地区的数千名残疾人运动员、教练员和来宾,同现场9万多名观众一起,热烈庆祝北京残奥会取得圆满成功。两个奥运同样精彩,这是中国对世界的庄严承诺。北京残奥会出色的赛事组织、完善的无障碍设施、人性化的服务,赢得了运动员、教练员和国际社会的广泛赞誉。来自147个国家和地区的4000多名残疾人运动员顽强拼搏、奋勇争先,刷新了279项残疾人世界纪录和339项残奥会纪录。中国体育代表团获得89枚金牌、     

奏响挑战命运的最强音——2016里约残奥会精彩瞬间

正里约残奥会落幕,中国代表团凯旋。运动员们气场惊人,战果喜人。尽管赛事收官,但生命礼赞无休,拼搏精神不止,故事常新,感动常在。107枚金牌、81枚银牌、51枚铜牌,打破51项世界纪录,中国交出了出色的成绩单。自2004年雅典残奥会起,中国连续4届残奥会位居金牌榜和奖牌榜第一位,是世界残疾人体育事业中不折不扣、无可争议的领跑者。在里约,中国残奥军团每天都在向世界讲述自强不息的中国故事,传递内涵丰富的正能量,展现中国残疾人坚韧、乐观、奋进的精神风貌,不仅收获成功与     

乾嘉时期史学家论史书叙事之美

清代乾嘉时期是中国古代史书叙事理论发展的集大成时期。乾嘉时期的史学理论家和考史学家在叙事之美的探讨上,自觉区分了文学叙事与史书叙事,提出了＂情事如绘＂的叙事境界说。他们主张史书叙事的熔裁与锤炼。在阐发叙事之美的内涵时,乾嘉史学家充分肯定了＂情＂在叙事审美中的重要地位。同时,他们也强调＂情贵于正＂,要谨慎处理客观历史事实和史家主体的情感与价值取向之间的关系。

Abstract：

The Qia-Jia period of Qing dynasty is a period when brilliant achievement is made in narrative theory of history books.The historiography theoreticians and textual historians distinguish between literary narrative and historical narrative and then propose ＂narrative as painting＂——the theory of the state of lively narrative.They argue the comprehensiveness of genres and polishing of narrative as well as tact,grace and rhythmical prose with parallelism and ornateness adopted in the writing of history.Historians affirm that ＂feeling＂ in the aesthetics of narrative is very important.They also emphasize ＂feeling requiring justice＂and prudent management of the relationships between the objective historical facts and the feeling and value orientation of historians.     

先秦儒、道“通”、“异”论

春秋战国时期,儒、道两家都以＂道＂作为追求和向往的对象。所不同的是,前者之＂道＂为＂天道＂和＂先王之道＂的结合,是一种典型的尊天明神的＂神道设教＂信仰;后者之＂道＂则表现出对现实的超越性,是一种典型的形而上学的理想。但二者所崇之＂道＂,都具有＂言说＂的性质和特点。＂道＂体现于社会,则表现出了对理想社会的回归：老子的＂小国寡民＂与孔子的＂大同社会＂似无本质区别。而对于这种理想社会的治理,孔、老都主张采取＂无为而治＂的态度和策略。二者的主要不同在于对待＂礼＂的态度：儒要奉礼,道要毁礼。

Abstract：

In the Spring-Autumn and Warring States period,Confucians and scholars of Tao all regard＂Tao＂ as the ultimate goal,which they are seeking and longing for.However,the former’s ＂Tao＂ is a combination of ＂Heaven’s Way＂ and ＂Deceased Kings’ Way＂,which is a typical faith of respect for the God of the ＂religious teaching＂ while the latter’s ＂Tao＂ shows something beyond the reality,which is a typical metaphysical ideal.Nevertheless,the ＂Tao＂ that they both worship has the nature and characteristics of the ＂speech＂.The ＂Tao＂ that is reflected in the society shows a return to an ideal society： ＂a small country with a few inhabitants＂of Lao Tzu and ＂utopia＂ of Confucius seem to have no difference in essence.As for governance of the ideal society,Confucius and Lao Tzu both advocate the attitude and strategy of ＂ruling by inactivity＂.The main difference between the two schools is their attitude toward ＂ritual＂：Confucians respect and try to keep the ritual,while scholars of Tao prefer to destroy it.     

民间组织兴起：转型期法治进程的新兴动力

改革开放30余年来,中国民间组织迅速崛起,并呈现出特殊的发展路径,具有复杂深刻的社会背景。数量巨大的民间组织不仅成为克服传统中国＂两极化＂关系模式和思维定式的重要力量,也在中国民主法治进程中承担着重要使命,形成了＂柔性＂的纵向权力分割分解机制、组织化和群体化的权利保护机制、自主平衡的民间秩序生成机制、立足＂草根＂的公民性塑造机制等。尽管我国的民间组织发展还存在一定的困境和问题,但是,其重要作用和功能却不可低估,其发展前景不可小觑。

Abstract：

Over the 30 years since the adoption of reform and opening up policy,Chinese nongovernmental organizations rise rapidly and show special way of development against a complicated social background.The great number of nongovernmental organizations become an important force to overcome the ＂polarization tendency＂ in the relation pattern and mode of thought in Chinese tradition,as well as in the democratic rule by law process,resulting in a ＂flexible＂ vertical power division mechanism,organized and group-oriented right protection mechanism,nongovernmental order generating mechanism marked by autonomy and balance and citizen moldering mechanism based on grass root quality.Although there are still some difficulties and problems in the development of these organizations,its role and functions can not be underestimated and its bright future can not be neglected.     

ABSTRACTS

（1） The Contract Relationship between the Government and the Agency and Its Reconstruction in So- cial Work Undertaking and Operating Zhang Xuedong In China the government purchased social work service to the social work service agency, which formed a ＂sale＂ contract relationship and occupied the important position in the system of social work undertaking and operating to directly affect the quantity and quality of social work services. At the same time, the contract relationship between the government and the agency faced with four game di- lemmas which were ＂Adverse Selection＂, ＂Moral Hazard＂, ＂Collusion＂, ＂Conspiracy＂,     

舆情概念辨析

＂舆情＂是一个被广泛应用,但又缺乏普遍共识的本土概念。本文对中国历史上舆情一词的缘起、运用、当前我国学术界对舆情概念的界定进行了梳理与评述,并在此基础上分析了中国＂舆情＂与西方＂public opinion＂概念的关系及区别。     

卡西尔与文化哲学的进路

卡西尔是新康德主义的殿军,他的思想仍未偏离康德哲学的重心——人的问题,他通过创造性地思考和解答康德提出的问题,把＂回到康德去＂这一目标推进到了一个新层次。卡西尔把康德的先验图式转化为对符号的劳作,赋予先验图式以存在论的意义,从而把人类的自我认识看做理解和阐释人类＂创造物＂的构造原理,揭示人类的精神形式的过程。洞察神话、宗教、艺术、科学的思维和表达形式,探究其中隐藏着的人类精神得以统摄的法则是文化哲学的任务。

Abstract：

Cassirer is the last important philosopher of neo-Kantianism confronted with the problem of human,which is the core of Kant’s thoughts.His creative thinking of and answer to the question posed by Kant promotes the aim of ＂going back to Kant＂ to a higher level.Cassirer transforms Kant’s transcendental schema into the work of symbols and endows it with ontological sense,thus the self-knowing of man could be seen as the process of discovering the spiritual forms through understanding and explicating principles in the creatures of human being.The aim of philosophy of culture is to have insight into the modes,formulas and rules hidden in myth,religion,art and science.     

SPCIAL ISSUE： MIGRANT WORKERS IN THE COURSE OF URBANIZATION Introduction

The term ＂nongmin gong＂ （migrant workers, or literally, peasant/farmer-workers） was non- existent in any Chinese dictionary before the 1970s, and no equivalent may be found in an English dictionary even today. The seemingly contradictory combination of ＂peasant＂ and ＂worker＂ most accurately expresses the nature and social status of a large group in today＇s Chinese society. Members of this group are industrial workers in term of occupation, yet remain peasants in terms of status： they do not share the same rights as urban residents in the state redistributive system, even though they have ＂washed the mud off their feet,＂ and left their farmland to find employment in cities.     

中日“告朔”礼比较

本文以＂告朔＂礼仪为研究切入点,通过对中日古典文献史料的考证,深入探讨和考证了＂告朔＂礼仪在中国的产生、发展的变化轨迹,同时通过对中国《论语》等古典文献史料的考证,对比日本《续日本纪》等古典文献,试图探讨中国＂告朔＂礼仪传入日本的方式、途径、日本＂告朔＂礼仪的变化以及其变化的实质和深刻内涵。并通过对日本＂告朔＂礼仪同中国＂告朔＂礼仪的不同,来进一步探讨了日本＂告朔＂礼仪变化中的内在因素。     

论意象与超象

文学的意象是作家传达审美经验的工具,作家要通过具体的意象而达到一般和普遍,通过有限而达到无限,通过物质而达到精神。正是在这一意义上说,文学又是超象的。如果说意象的具体是个别的具体,那么,超象的具体就是由个别上升为一般的具体。如果说意象的可感还主要是形貌的可感,那么,超象的可感就是形貌以上的精神内容的可感。我们可以把＂超象＂当做一种＂象＂,一种更高的象,表面看来它是无形的,但它是具体存在的,所谓＂大象无形＂。

Abstract：

Literary image is the way of putting aesthetic experience on the part of writers and through specific image can writers reach the aim of generalization and universality,through finite reach infinite,and through material reach spirit.In this sense,literature transcends image.If the concreteness of image is a particular concreteness,and then the concreteness of transcending image is promoted to the level of a general concreteness.If the sensibility of image is one of appearance,and then the sensibility of transcending image is one of spirituality above the level of appearance.We can treat ＂transcending image＂ as an ＂image＂,a higher one,which is intangible but still exits,the so called ＂intangible great image＂.     

略谈“问题教学法”在高校《马克思主义基本原理概论》课教学中的应用

长期以来,中国高校《马克思主义基本原理概论》教学中由于＂灌输式＂教学法的独霸天下而教学效果不尽如人意。本文认为,现代高校素质教育观,就是培养和造就富有创新精神和创新能力的高素质人才,而这其中的关键就是高校教育教学中对学生＂问题意识＂的强化和培养;为此教师必须在课堂教学中采用＂问题教学法＂。本文就此对＂问题教学法＂在中国高校《马克思主义基本原理概论》教育教学中的可行性、具体要求及正在或将要取得的良好效果进行了分析和阐述。     

近年来国外“中国制度特色”问题研究：理论框架与评析

近年来,国外学者围绕中国＂制度特色＂的基本定位、核心内容、特点优势等问题对中国＂制度特色＂进行了较为深入的研究,在对中国制度特色的属性问题、中国制度框架中市场经济与社会主义的结合问题、中国民主政治道路问题以及中国制度特色与＂普世价值＂等问题的认识上存在广泛的争论。梳理和分析国外学者的研究观点有助于我们以多重向度把握和理解中国特色社会主义制度体系的全景。     

EXPLOITATION可以译成"剥削"——与杨彬先生商榷

<将EXPLOITATION译成"剥削"质疑>一文认为把EXPLOITATION一词译成"剥削"是扭曲了词义,应该译成"人力资源开发、利用".这是不对的.其实,在英语中EXPLOITA-TION有"剥削"之义,可以译成"剥削".汉语中的"剥削"概念受到了马克思主义政治经济学的影响,但与EXPLOITATION的翻译无关.     

由“秀骨清像”到“曲眉丰颊”——从五官造像样式看佛教艺术对唐代人物画的影响

佛教艺术作为一种外来的宗教艺术,对中国古代人物画产生了深远的影响,在与中原文化的相互融合中,中国古代人物造像经历了＂秀骨清像＂、＂面短而艳＂的不同阶段,最终形成了大唐＂曲眉丰颊＂的造像样式,确立了中国式的佛像风格和民族绘画格式。     

和谐周边——中国周边外交新阶段

冷战以来,周边区域对我们具有了越来越重要的意义,周边外交在中国外交全局中的重要性也更加凸显。中国提出了＂和谐周边＂外交战略,＂睦邻、安邻和富邻＂是＂和谐周边＂战略的具体体现。本文从＂理念＂、＂实践＂和＂对策＂三个角度对＂和谐周边＂外交进行了全面分析。在理念上,＂和谐周边＂外交是对睦邻友好外交的＂继承与超越＂;在实践上,论述了＂和谐周边＂外交的＂成就与挑战＂;在对策上,推进＂和谐周边＂外交要注意政策上的＂退让与进取＂。