1) morality
道义力量
1.
This article makes a comparison between the two works on their studies of morality, personality, emotion, logic, style and so on.
文章着重比较分析了两书对论说散文的道义力量、人格力量、情感力量、逻辑力量和形象力量,以及理趣性、风格等的理论阐释,探求其学术价值,为当前的散文理论研究提供借鉴。
2) morality and justice
道义
1.
It required the officials to observe morality and justice and make the principle of being clean and honest, but was not against officials pursuing wealth and honor if they deserved it and did not pursue otherwise.
它要求官员遵守道义,以此作为廉洁的准则,但不反对官员追求富贵,而是要官员得其应得,不求分外之物。
3) morality
道义
1.
In the establishment of a harmonious society,it is only through the dynamic balance between value and social morality that the long-term stability of social justice and the actual realization of social morality can be guaranteed.
"和谐社会"不仅要求实现每个人正当合理的价值目的追求,更要求人们承担起与之相应的社会道义责任;只有在价值目的与社会道义的动态平衡的张力之中,才能确保"和谐社会"构建过程中社会正义秩序的长期稳定和社会道义的真正实现。
4) deontic rules
道义规则
1.
In general,the framework which included deontic rules made children to assign inappropriate high weight on the deontic rules.
总体来讲,道义规则的引入使得儿童过分根据道义规则来对行为者的行为和心理状态进行推理,但是不同的研究还存在诸多矛盾之处,这可能与以往的研究中所使用的道义规则属于不同的领域(如道德、习俗及防范等领域)以及实验任务(如行为预测和奖惩判断等)的差异有关。
5) morality and justice
道义论
1.
In the course of the development of human society,teleology and the theory of morality and justice are two different moral principles guiding people s behavior alternately or one after another.
在人类社会发展过程中,目的论和道义论作为两种不同的道德理论先后或交替影响着人们的行为。
6) deontology
道义论
1.
Deontology or Utilitarianism: The Basis of Ecological Ethi cs;
“道义论”抑或“功利论”:生态伦理学的根据
2.
By checking out both Teleology and Deontology as two main classical approaches to the universal ethics,the author has a deep inqUiry into the alternative between jushce or duty and utility orhuman rights that have been always used as two basic guiding principles for social ethical choice, and their justifiability.
通过检省目的论与道义论两种经典的普遍伦理学探究方式，深入探究了正义或道义与功利或人权两种基本的社会伦理选择方略及其正当合理性；进而借助于比较分析的方法，努力厘定伦理正义的规范特性、伦理正义原则的制定程序及其获取普遍有效性的条件，并证明在普世伦理的价值系统中，伦理正义相对于功利价值的优先地位。
参考词条
补充资料：道义（唐五台山清凉寺）《宋高僧传》卷第二十一
【道义（唐五台山清凉寺）《宋高僧传》卷第二十一】
释道义。江东衢州人也。开元中至台山于清凉寺粥院居止。典座普请运柴负重登高。颇有难色。义将竹鞋一緉转贸人荷担。因披三事纳衣。东北而行可五里。来于楞伽山下逢一老僧。其貌古陋引一童子。名字觉一。老僧前行。童子呼请义东边寺内啜茶去。乃相随入寺遍礼诸院。见大阁三层上下九间总如金色闪烁其目。老僧令遣义早还所止。山寒难住。唯诺辞出寺。行及百步回顾唯是山林。乃知化寺也。却回长安。大历元载具此事由奏宝应元圣文武皇帝。蒙敕置金阁寺。宣十节度助缘。遂召盖造都料。一僧名纯陀。为度土木造金阁一寺。陀元是西域那烂陀寺喜鹊院僧。寺成后敕赐不空三藏焉。义不测其终。
释道义。江东衢州人也。开元中至台山于清凉寺粥院居止。典座普请运柴负重登高。颇有难色。义将竹鞋一緉转贸人荷担。因披三事纳衣。东北而行可五里。来于楞伽山下逢一老僧。其貌古陋引一童子。名字觉一。老僧前行。童子呼请义东边寺内啜茶去。乃相随入寺遍礼诸院。见大阁三层上下九间总如金色闪烁其目。老僧令遣义早还所止。山寒难住。唯诺辞出寺。行及百步回顾唯是山林。乃知化寺也。却回长安。大历元载具此事由奏宝应元圣文武皇帝。蒙敕置金阁寺。宣十节度助缘。遂召盖造都料。一僧名纯陀。为度土木造金阁一寺。陀元是西域那烂陀寺喜鹊院僧。寺成后敕赐不空三藏焉。义不测其终。
说明：补充资料仅用于学习参考，请勿用于其它任何用途。