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英语翻译海德格尔在《存在与时间》中曾说:”对世界之内的存在者,无论从存在者层次上加以描写也好,还是从存在论上加以阐释也好,这样的做法中随便那一种都不着‘世界’现象的边际.这
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英语翻译
海德格尔在《存在与时间》中曾说:”对世界之内的存在者,无论从存在者层次上加以描写也好,还是从存在论上加以阐释也好,这样的做法中随便那一种都不着‘世界’现象的边际.这两种欲达到‘客观存在’的入手方式都已经‘预先设定’‘世界’了,尽管是以不同的方式.
霍金在他的新作《大设计》中提到了”金鱼的视角”:”几年前,意大利蒙札市议会禁止宠物的主人把金鱼养在弯曲的鱼缸里……因为金鱼向外凝视时会得到实在的歪曲景色……然而,我们何以得知我们拥有真正的没被歪曲的实在图像?难道我们自己不也可能处于某个大鱼缸之内,一个巨大的透镜扭曲我们的美景?金鱼的实在的图像和我们的不同,然而我们能肯定它比我们的更不真实吗?
以上两段如能找到原来英文的译本最好,来不及的话翻得条例通顺也行~
魏晋乱世,有“竹林七贤”者如阮籍和嵇康,他们本不甘寂寞,胸怀大志,慷慨磊落,意欲有所作为,以天下为己任.但豪强并立,勾心斗角,于是萌生了希踪隐逸的情思.从此一方竹林便成参悟之净地,或哭或笑,或动或默,时时效驴作长啸,震贯丛林;闲暇参禅究老庄,自得其乐.“至人远见,归之自然”.大自然美丽动人,宁静广阔,没有尘世的嚣杂,没有官场的污浊,故士之高洁心志能够与之和谐共鸣.于是,阮籍“登山临水,经日忘归”,嵇康“游山泽,会其得意,忽焉忘返”,在大自然中尽享思古之幽情,归隐之闲趣.在他们的笔下,常有飞鸟如鸿鹄、鸾凤来去,它们冲破人世的网罗,舒翼于太清之上无拘无束.正如嵇康叹曰:“泽雉虽饥,不愿园林,安能服御,劳形苦心.身贵名贱,荣辱何在,贵得肆志,纵心无悔.”一种无忧无虑,逍遥自得,不受尘垢侵蚀的生活成为永恒的追求.“至人者,恬于生而静于死.生恬则情不惑,死静则神不离,故能与阴阳化而不易,从天地变而不移”,那是一种以平静御生死,与天地相始终的境界.阮籍和嵇康自由吗?他们本是不自由的,但在林间效驴长啸时,在书写鸿鹄鸾凤时,在嵇康毅然赴死,于刑场仰天大笑“广陵散绝矣”时,他们自由了.
这一段里面的古文诗句可以省略,只要大意对就行,
能全帮我你要多少分给你多少只要我有,google网页翻得那种我也会就不用了,能翻多少翻多少啊~
海德格尔在《存在与时间》中曾说:”对世界之内的存在者,无论从存在者层次上加以描写也好,还是从存在论上加以阐释也好,这样的做法中随便那一种都不着‘世界’现象的边际.这两种欲达到‘客观存在’的入手方式都已经‘预先设定’‘世界’了,尽管是以不同的方式.
霍金在他的新作《大设计》中提到了”金鱼的视角”:”几年前,意大利蒙札市议会禁止宠物的主人把金鱼养在弯曲的鱼缸里……因为金鱼向外凝视时会得到实在的歪曲景色……然而,我们何以得知我们拥有真正的没被歪曲的实在图像?难道我们自己不也可能处于某个大鱼缸之内,一个巨大的透镜扭曲我们的美景?金鱼的实在的图像和我们的不同,然而我们能肯定它比我们的更不真实吗?
以上两段如能找到原来英文的译本最好,来不及的话翻得条例通顺也行~
魏晋乱世,有“竹林七贤”者如阮籍和嵇康,他们本不甘寂寞,胸怀大志,慷慨磊落,意欲有所作为,以天下为己任.但豪强并立,勾心斗角,于是萌生了希踪隐逸的情思.从此一方竹林便成参悟之净地,或哭或笑,或动或默,时时效驴作长啸,震贯丛林;闲暇参禅究老庄,自得其乐.“至人远见,归之自然”.大自然美丽动人,宁静广阔,没有尘世的嚣杂,没有官场的污浊,故士之高洁心志能够与之和谐共鸣.于是,阮籍“登山临水,经日忘归”,嵇康“游山泽,会其得意,忽焉忘返”,在大自然中尽享思古之幽情,归隐之闲趣.在他们的笔下,常有飞鸟如鸿鹄、鸾凤来去,它们冲破人世的网罗,舒翼于太清之上无拘无束.正如嵇康叹曰:“泽雉虽饥,不愿园林,安能服御,劳形苦心.身贵名贱,荣辱何在,贵得肆志,纵心无悔.”一种无忧无虑,逍遥自得,不受尘垢侵蚀的生活成为永恒的追求.“至人者,恬于生而静于死.生恬则情不惑,死静则神不离,故能与阴阳化而不易,从天地变而不移”,那是一种以平静御生死,与天地相始终的境界.阮籍和嵇康自由吗?他们本是不自由的,但在林间效驴长啸时,在书写鸿鹄鸾凤时,在嵇康毅然赴死,于刑场仰天大笑“广陵散绝矣”时,他们自由了.
这一段里面的古文诗句可以省略,只要大意对就行,
能全帮我你要多少分给你多少只要我有,google网页翻得那种我也会就不用了,能翻多少翻多少啊~
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答案和解析
海德格尔在《存在与时间》中曾说:”对世界之内的存在者,无论从存在者层次上加以描写也好,还是从存在论上加以阐释也好,这样的做法中随便那一种都不着‘世界’现象的边际.这两种欲达到‘客观存在’的入手方式都已经‘预先设定’‘世界’了,尽管是以不同的方式.
Heidegger once said in his book : "To the existence within the world, regardless of being depicted from the existence level or being elaborated from the existence theory, none of the two touches the 'world' phenomenon. Both want to achieve 'objective existence' have pre-set 'the world' from the entry, though in different ways.
霍金在他的新作《大设计》中提到了”金鱼的视角”:”几年前,意大利蒙札市议会禁止宠物的主人把金鱼养在弯曲的鱼缸里……因为金鱼向外凝视时会得到实在的歪曲景色……然而,我们何以得知我们拥有真正的没被歪曲的实在图像?难道我们自己不也可能处于某个大鱼缸之内,一个巨大的透镜扭曲我们的美景?金鱼的实在的图像和我们的不同,然而我们能肯定它比我们的更不真实吗?
Hawking in his new book mentioned the "goldfish perspective": "A few years ago, the Italian Monza City Council ban pet owners to keep goldfish in the bend fish tank ... ... because the goldfish will see distorted view of reality while staring out ... ... However, we know whether we have a real image which is not distorted? Isn't it possible we live in a huge fish tank which may distort our view? Images goldfish sees are different from those we see, but can we be sure what we see is more true?
魏晋乱世,有“竹林七贤”者如阮籍和嵇康,他们本不甘寂寞,胸怀大志,慷慨磊落,意欲有所作为,以天下为己任.但豪强并立,勾心斗角,于是萌生了希踪隐逸的情思.从此一方竹林便成参悟之净地,或哭或笑,或动或默,时时效驴作长啸,震贯丛林;闲暇参禅究老庄,自得其乐.“至人远见,归之自然”.大自然美丽动人,宁静广阔,没有尘世的嚣杂,没有官场的污浊,故士之高洁心志能够与之和谐共鸣.于是,阮籍“登山临水,经日忘归”,嵇康“游山泽,会其得意,忽焉忘返”,在大自然中尽享思古之幽情,归隐之闲趣.在他们的笔下,常有飞鸟如鸿鹄、鸾凤来去,它们冲破人世的网罗,舒翼于太清之上无拘无束.正如嵇康叹曰:“泽雉虽饥,不愿园林,安能服御,劳形苦心.身贵名贱,荣辱何在,贵得肆志,纵心无悔.”一种无忧无虑,逍遥自得,不受尘垢侵蚀的生活成为永恒的追求.“至人者,恬于生而静于死.生恬则情不惑,死静则神不离,故能与阴阳化而不易,从天地变而不移”,那是一种以平静御生死,与天地相始终的境界.阮籍和嵇康自由吗?他们本是不自由的,但在林间效驴长啸时,在书写鸿鹄鸾凤时,在嵇康毅然赴死,于刑场仰天大笑“广陵散绝矣”时,他们自由了.
At troubled times of Wei and Jin, There were "Bamboo Grove 7" such as Ruan Ji and Ji Kang, they were restless, ambitious, generous and had the desire to contribute to the world. But due to the tyrannical side by side and endless intrigue, they initiated of the hermit's mind while seeing the hope disappeared. Since then they either study or cry or laugh or shout like animal, or move, often shock the bamboo jungle; they studied Taoist in the spare time, enjoyed their own entertainment. "Perfect Human vision, go natural. " Nature is beautiful, quiet broad, there is no earthly din complex, no official's dirty, it can be associated persons of the noble efforts toward a harmonious resonance. So, Juan's "mountain near the water, forget to go home by the day", and Ji Kang's "游山泽,会其得意,忽焉忘返". They enjoyed the nostalgia in nature and the leisure of interesting Hermitage. Under their pen, there were often birds such as swan, come and go in happy couple, they broke through the nets of this world, flying on the top without restrained. As Kang sighed and said: "泽雉虽饥,不愿园林,安能服御,劳形苦心.身贵名贱,荣辱何在,贵得肆志,纵心无悔. " a carefree Unburdened, free from dust and erosion of life is the eternal pursuit. "至人者,恬于生而静于死.生恬则情不惑,死静则神不离,故能与阴阳化而不易,从天地变而不移." It was always a kind of calm to the life and death, reached the realm of heaven and earth. Were Ruan Ji and Ji Kang free? Actually they were not free, but when the happy two shout in the forest, wrote the swan, and Kang decided to die, laughed during the execution, and said, "Guanglingsan dies with him", they were free.
个人翻译,有所不周,笑纳.
Heidegger once said in his book : "To the existence within the world, regardless of being depicted from the existence level or being elaborated from the existence theory, none of the two touches the 'world' phenomenon. Both want to achieve 'objective existence' have pre-set 'the world' from the entry, though in different ways.
霍金在他的新作《大设计》中提到了”金鱼的视角”:”几年前,意大利蒙札市议会禁止宠物的主人把金鱼养在弯曲的鱼缸里……因为金鱼向外凝视时会得到实在的歪曲景色……然而,我们何以得知我们拥有真正的没被歪曲的实在图像?难道我们自己不也可能处于某个大鱼缸之内,一个巨大的透镜扭曲我们的美景?金鱼的实在的图像和我们的不同,然而我们能肯定它比我们的更不真实吗?
Hawking in his new book mentioned the "goldfish perspective": "A few years ago, the Italian Monza City Council ban pet owners to keep goldfish in the bend fish tank ... ... because the goldfish will see distorted view of reality while staring out ... ... However, we know whether we have a real image which is not distorted? Isn't it possible we live in a huge fish tank which may distort our view? Images goldfish sees are different from those we see, but can we be sure what we see is more true?
魏晋乱世,有“竹林七贤”者如阮籍和嵇康,他们本不甘寂寞,胸怀大志,慷慨磊落,意欲有所作为,以天下为己任.但豪强并立,勾心斗角,于是萌生了希踪隐逸的情思.从此一方竹林便成参悟之净地,或哭或笑,或动或默,时时效驴作长啸,震贯丛林;闲暇参禅究老庄,自得其乐.“至人远见,归之自然”.大自然美丽动人,宁静广阔,没有尘世的嚣杂,没有官场的污浊,故士之高洁心志能够与之和谐共鸣.于是,阮籍“登山临水,经日忘归”,嵇康“游山泽,会其得意,忽焉忘返”,在大自然中尽享思古之幽情,归隐之闲趣.在他们的笔下,常有飞鸟如鸿鹄、鸾凤来去,它们冲破人世的网罗,舒翼于太清之上无拘无束.正如嵇康叹曰:“泽雉虽饥,不愿园林,安能服御,劳形苦心.身贵名贱,荣辱何在,贵得肆志,纵心无悔.”一种无忧无虑,逍遥自得,不受尘垢侵蚀的生活成为永恒的追求.“至人者,恬于生而静于死.生恬则情不惑,死静则神不离,故能与阴阳化而不易,从天地变而不移”,那是一种以平静御生死,与天地相始终的境界.阮籍和嵇康自由吗?他们本是不自由的,但在林间效驴长啸时,在书写鸿鹄鸾凤时,在嵇康毅然赴死,于刑场仰天大笑“广陵散绝矣”时,他们自由了.
At troubled times of Wei and Jin, There were "Bamboo Grove 7" such as Ruan Ji and Ji Kang, they were restless, ambitious, generous and had the desire to contribute to the world. But due to the tyrannical side by side and endless intrigue, they initiated of the hermit's mind while seeing the hope disappeared. Since then they either study or cry or laugh or shout like animal, or move, often shock the bamboo jungle; they studied Taoist in the spare time, enjoyed their own entertainment. "Perfect Human vision, go natural. " Nature is beautiful, quiet broad, there is no earthly din complex, no official's dirty, it can be associated persons of the noble efforts toward a harmonious resonance. So, Juan's "mountain near the water, forget to go home by the day", and Ji Kang's "游山泽,会其得意,忽焉忘返". They enjoyed the nostalgia in nature and the leisure of interesting Hermitage. Under their pen, there were often birds such as swan, come and go in happy couple, they broke through the nets of this world, flying on the top without restrained. As Kang sighed and said: "泽雉虽饥,不愿园林,安能服御,劳形苦心.身贵名贱,荣辱何在,贵得肆志,纵心无悔. " a carefree Unburdened, free from dust and erosion of life is the eternal pursuit. "至人者,恬于生而静于死.生恬则情不惑,死静则神不离,故能与阴阳化而不易,从天地变而不移." It was always a kind of calm to the life and death, reached the realm of heaven and earth. Were Ruan Ji and Ji Kang free? Actually they were not free, but when the happy two shout in the forest, wrote the swan, and Kang decided to die, laughed during the execution, and said, "Guanglingsan dies with him", they were free.
个人翻译,有所不周,笑纳.
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