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1)  the theory of middle mean
中道说
2)  say [英][seɪ]  [美][se]
道说
1.
Philosophical thinking is always related to language whenever one thinks of or says something about a certain phenomenon or existence beyond the phenomenon.
哲学运思总要关涉到语言,无论是对现象或现象背后的存在有所思或有所道说。
3)  say sth. in various ways
说道
4)  sage [英][seɪdʒ]  [美][sedʒ]
道说
1.
The purpose of this paper is to show Heidegger s thought of language: the generative transformation is from sage to speaking and from a language that can t be said a language that can be said.
讨论了海德格尔的语言之思是从“道说”向“人言”,从“不可说”向“可说”的“生成转换”过程,这一转换过程不是机械的、重复式的“应合”,而是在生成中的转换。
2.
The comparison is chiefly made from the following three aspects: Ereignis and Tao;lending an attentive ear to Sage and obtaining Tao by observing;and,transcendental language used to express the unspeakable and the assumption of ideal living condition.
以道家思想为参照,通过对“大道”与“道”、倾听道说与观物得道、在说不可说者的超验语言及对理想生存境界的设定等方面的比较,探寻海德格尔语言之思的思想进路。
3.
Later he further develops it and understands language as "sage".
海德格尔对语言的理解经历了两个大的阶段:在《存在与时间》中,他已开始突破传统的语言观,把语言理解为"话语";后期海德格尔进一步发展了自己早期的语言观,把语言理解为"道说"。
5)  saying [英]['seɪɪŋ]  [美]['seɪŋ]
道说
1.
His thought of poetry has the trace of the wander that are the different explanations to poetry:the poetry is the transparent saying of being;the poetry is the building of truth;the poetry is the building of being with words;the poetry is the sing for saying of god;the poetry is the naming for gods;the poetry is the building of existing forever.
海氏对诗歌的思考也留下了这条漫游的痕迹,这使他在不同时期对诗歌作出了不同的界说:诗是存在者之无蔽的道说;诗是真理之创建;诗是存在的词语性创建;诗是道说神圣的歌唱;诗是对诸神的命名;诗是持存之创建。
6)  Zhong Shuo
《中说》
1.
Doctrines of the Middle Way:Wang Tong and Zhong Shuo
斯文在中:王通《中说》大义抉要
2.
Wen Zhong Zi Shi Jia by Du Yan was not strictly a reliable source of information due to its frquent defects, but no doubt can therefore be raised on Wang Tong and Zhong Shuo.
作者认为,史载王通门人可分为正式入门弟子、受教于王通但未正式入门也可以弟子视者及曾偶或就教或请益于王通者三类;《中说》非阮逸作,《中说》自有其失,但其中也有不少论者以为其误而实未必误之处;杜淹《文中子世家》为文不富,时有阙失,但若因此又不周而疑及王遍及《中说》,斯亦过矣。
补充资料:袁中道
袁中道(1575~1630)

    中国明代文学家
    
。字小修,一作少修。湖广公安(今属湖北)人。万历四十四年(1616)中进士,授徽州府教授,止于吏部郎中。与其兄宗道、宏道并称“三袁”,为公安派中坚。其成就次于宏道。其文学主张与宏道基本相同,强调性灵。他较两兄晚殁,目睹模仿公安派的文人的流弊,晚年又形成以性灵为中心兼重格调的思想。他的作品以散文为优。游记文能直抒胸臆,文笔明畅;日记多有精粹文笔,对后世日记体散文有一定影响。著有《珂雪斋集》20卷、《袁小修日记》20卷。
说明:补充资料仅用于学习参考,请勿用于其它任何用途。
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