1) the late Ming dynasty
明末
1.
On the Death of Chen Zilong and the Intelligentsia s Attitude Towards Death in the Late Ming Dynasty;
“男儿捐生苦不早”——论陈子龙之死兼谈明末士人对待死亡的心态
2.
On the Collection of Tang Poetry and Tang Poetics of the Late Ming Dynasty
明末的唐诗整理与唐诗学倾向
3.
To get to know Huzhou sericulture prevented and controlled natural disasters during the late Ming dynasty,we can survey it through the vision field of the Shen,an excellent agronomist there at that time.
为认识明末湖州桑蚕业灾害防治问题,人们可以直接通过当时当地优秀农学家沈氏的视野予以观察。
2) Late Ming Dynasty
明末
1.
The Development and Decline of Canton Catholicism during Late Ming Dynasty and Early Qing Dynasty;
明末清初广州天主教的发展及其衰落
2.
The era of European Renaissance from the late 14th century to the middle of the 17th century corresponded with the period form the late Ming Dynasty to the early Qing Dynasty,which witnessed the turn form the Chinese feudal culture to the modern thought.
1 4世纪末至 1 7世纪中叶欧洲文艺复兴时代 ,正是中国封建文化和近代思想处于交替之际的明末清初时期。
3.
The approval of affection in these novels is rather idealistic,which reflects the idelogical change from chastity to affection and is tightly connected with the radical trend of thoght in late Ming Dynasty.
以明末拟话本小说为例，分析了少女私奔、妇女失节、女子守贞持节三种现象所蕴涵的贞节与情爱的矛盾冲突及作品的价值取向，指出作品对情爱的肯定明显带有理想化色彩，这与明末激进的时代思潮的濡染息息相关，它形象地昭示了情重于节的观念变化。
3) Late Ming
明末
1.
The Dominican Mission and the Sino-Western Relation in Late Ming Period;
多明我会与明末中西交往
2.
At the same time in the missionary to China in the late Ming,Christian missionaries translated a large number of Chinese works covering all aspects of the Western academic.
明末入华的基督教传教士译述了大量西学著作,创译了大量西学术语。
4) the End of Ming Dynasty
明末
1.
In the end of Ming Dynasty, the religions among the people developed vigorously.
明末民间宗教的发展既有深远的历史因素 ,也有客观的现实条件 ,主要表现在以下四个方面 :新兴商品经济的流动性与冒险性使人们对平安生活与物质财富的渴求更进一步地寄予民间宗教神灵 ;明代帝王对民间神的崇奉创造了良好的政治环境 ;三教合一为之注入了丰富的文化内涵 ;下层社会中日益膨胀的民间秘密结社成为民间宗教流传的有形载
5) Yuan-Ming Dynasties
元末明初
1.
On the Traffic Route of China-Korean During Yuan-Ming Dynasties;
元末明初中朝交通路线考
6) the late Ming Dynasty and early Qing Dynasty
明末清初
1.
Differentiation of Anti-Christianity Ideology Between Scholar-officials in the late Ming Dynasty and early Qing Dynasty and Scholar-officials in Modern China;
明末清初士大夫与近代士大夫反基督教思想异同辨析
补充资料：根本枝末二无明
【根本枝末二无明】
（名数）起信论分无明为根本枝末之二、迷于法界理之原始一念，为根本无明，因根本无明而起三细六粗之惑业，为枝末无明。依此判，则小乘之无明局于枝末无明，不问根本无明也。以彼不会真如不断法执故也。根本无明一名无始无明，真言称之为无始间隔，台家号之为微细无明与障中无明，胜鬘所说五住地中之无明住地，即谓此也。而此障中微细无明之品数虽为无量，姑分为四十二品，于初住已上至佛果之四十二位断之，其中第四十二之无明为始觉之智最后所断者，谓之最后品无明，迷于真如之原始无明，谓之元品无明，是台家圆教之判也。(参见：无始无明)
（名数）起信论分无明为根本枝末之二、迷于法界理之原始一念，为根本无明，因根本无明而起三细六粗之惑业，为枝末无明。依此判，则小乘之无明局于枝末无明，不问根本无明也。以彼不会真如不断法执故也。根本无明一名无始无明，真言称之为无始间隔，台家号之为微细无明与障中无明，胜鬘所说五住地中之无明住地，即谓此也。而此障中微细无明之品数虽为无量，姑分为四十二品，于初住已上至佛果之四十二位断之，其中第四十二之无明为始觉之智最后所断者，谓之最后品无明，迷于真如之原始无明，谓之元品无明，是台家圆教之判也。(参见：无始无明)
说明：补充资料仅用于学习参考，请勿用于其它任何用途。
参考词条