论习礼虚伪说

礼仪产生了虚伪,但礼仪本身没有错。当礼数被剔除虚伪的外延,以真我示人后,社会的习礼就不再会被人们误解为虚伪。一个真正和谐的社会到来之日,社会中每一成员对习礼都形成共识,为传承善行而呐喊、助威,为人类的健康发展而克已复礼。     

Amateurism and the Nature of Sport

The question of the relationship between amateurism and the essential nature of sport has long been the focus of significant debate within the sports studies literature. This commentary paper reflects critically upon the contributions to be found within four scholarly studies concerned with this issue—one historical, one largely journalistic, and two philosophical. Particular attention is paid to differentiations between those who participate in sports activities largely for the love of the game or other internal reasons and those who engage predominantly for external rewards. Following an extended analysis of points of both agreement and discord among the various authors, an exposition is presented of some important questions remaining to be addressed before the issue can be said to be resolved.     

Honesty and Hypocrisy in The Scarlet Letter

The Scarlet Letter makes the American writer Nathaniel Hawthorne known all around the world. There are many aspects worth our consideration in The Scarlet Letter, but one about human nature and moral problems is especially deserving of our discussion. This paper mainly reveals the beauty and ugliness of human nature by analyzing the honesty and hypocrisy of the three leading characters in The Scarlet Letter. Hester Prynne is an honest woman, who bravely admits her love to the young minister Dimmesdale and never cheats her husband Chillingworth. Whereas, honesty and hypocrisy have no clear borderline on Dimmesdale and Chillingworth. Because of atonement, the timid, hypocritical minister surpasses himself and returns to honesty at last, but the once-honest scholar changes himself into Satan due to revenge. The paper mainly tells people that the best policy for man is to be true, honest, and ever ready to show one’s worst to the outside world.     

话“虚伪”

目标：提高英语听力水平。想一想：你最近听过一些有关虚伪的故事吗,都是些什么？你听说过哪些名人或公众人物的虚伪行为,发生了什么？你曾因为虚伪而自责过吗？考试：本文有助于你备考FCE、IELTS和TOEFL等。     

刘备形象虚伪论析

《三国演义》中的刘备这一人物形象,传统观念认为其是道德信义的化身,其实道德信义的表面掩藏了他性格的真实内核:虚伪。他欺世盗名,实际上是一个大野心家;假仁假义,又惺惺作态;残酷无情,没有半点怜悯之心;贪图享受,不思进取。我们可以从作品分析来见出他虚伪的性格特征。     

History of Amateurism in Men's Intercollegiate Athletics: The Continuance of a 19th-Century Anachronism in America

Claiming that American intercollegiate athletics are amateur at the end of the 20th century is an anachronism, for colleges in the 19th century took on professional characteristics. The upper-class British concept of amateurism did not work effectively in a more egalitarian and achievement-oriented American society. Hypocrisy resulted when colleges claimed amateurism while accepting such professional practices as hiring professional coaches, allowing athletes to play summer baseball for money, and paying athletes through grants-in-aid. Attempts to preserve amateurism, such as the Graham Plan in the 1930s and the Sanity Code in the 1940s and 1950s, yielded to the professional spirit. Thus, while Americans had generally rejected the upper-class British social hierarchy that fostered amateurism, they retained the name amateur, continuing the hypocrisy that had begun in the previous century.     

For the Love of the Game: A Philosophical Defense of Amateurism

Amateurism at the Olympic Games is now little more than a memory. While it is a good thing that the end of amateurism is also the end of the hypocrisy of millionaire amateurs and illicit payments, the rejoicing should not be absolute. This paper argues that the definition of amateur as one who is not paid, and the resulting war against payment of athletes masked a more interesting and more important notion of amateurism. Amateurism is presented as a form of motivation, the desire to perform or compete for the love of the game itself. The rewards for the amateur athlete comes from the internal goods of the game he or she plays. This account of the internal goods of a game can also be used to show why cheating is necessarily counterproductive and why payment may, but need not, be corrupting.     

从《奥斯卡·沃尔短暂奇异的一生》看美国式民主和平等的虚伪

<奥斯卡·沃尔短暂奇异的一生>是美国当代优秀西班牙裔作家朱诺特·迪亚兹的第一部小说,于2008年获得普利策小说奖.小说以伏苦咒贯穿始终,个人及家族悲剧为背景,缓缓展开情节,逐步延伸至对历史和国家的反思.作品通过奥斯卡一家三代尤其是奥斯卡的悲剧,控诉了独裁统治和种族歧视,揭露了美国式民主和平等的虚伪.     

Backlash: Integration - or Bandwagon Hypocrisy?

What do schools mean by 'integration'? Just another subject in the curriculum, leading nowhere, or a planned and speedy progression into full time, mainstream education? Antoni Florek is tutor in special needs at the North East Wales Institute of Higher Education, Wrexham, on secondment from Connahs Quay High School, Clwyd, where he was coordinator, special needs.     

从《爱玛》看上流社会的虚伪和功利主义

旨在通过探讨《爱玛》中上流社会中普遍存在的功利主义,揭示出真实的19世纪英国上流社会。通过对女主人公爱玛以及其他主要上流社会人士的分析,揭示出上流社会彻头彻尾的功利主义和虚伪伪善的嘴脸。     

“美国梦”的伪善及其本质——《了不起的盖茨比》的马克思主义解读

从马克思主义的视角进行解读,<了不起的盖茨比>表现了"美国梦"的本质,即"美国梦"是一种资产阶级意识形态,它掩盖了美国社会中社会经济存在严重不公、维护资产阶级利益的现实.     

Amateurism and Professionalism as Moral Languages: In Search of a Moral Image for Sport

In this paper, amateurism and professionalism are treated as moral images, that is, as moral ideals whose point is to enliven and enrich our involvement in sport. Treating them as such enables one to assess their moral fitness as models of sporting conduct, an assessment made imperative by the apparent demise of the amateur ideal and the triumph of the professional ideal. That assessment is made more urgent because the eclipse of amateur sport by professional sport is a morally problematic development: While athletes are entitled to make a living off their athletic accomplishments, they are not entitled to turn sport into a commercial exploit, because doing so compromises and imperils the central goods that underpin and galvanize sport's practice.     

再谈“虚伪”笼罩下周朴园的悲剧人生

周朴园是四幕话剧《雷雨》中一个颇具争议性的"核心"人物。他存活于剧本中,是封建大家庭的罪魁祸首,还是旧情难忘的痴心汉,他对情感的流露是虚伪还是真实,学界一直众说纷纭。从人性的角度出发,通过剖析周朴园的内心情感,挖掘他痛苦的人生选择和隐藏真实而挣扎的无奈情愫,揭示他悲剧的人生。     

从善到伪善:黑格尔良心异化思想的辩证理路

善是西方伦理学一直以来研究的主题。德国古典哲学后期,对于善和道德的定位渐渐呈现出浓厚的浪漫主义和个人主义色彩,即将道德行为的标准全然安置在个体动机的善性上,黑格尔将这种道德形式称之为"良心论"或"信念论"。"良心论"本来旨在阐释个体道德行为的崇高性,但同时它也具有毋庸置疑的主观性。黑格尔认为如果一个时代普遍以"讲良心"作为行动准则,那么良心的善必然会异化为"伪善",由此他展开了"善—良心—伪善"辩证关系的论证。     

From Adam Swift to Adam Smith: How the 'Invisible Hand' Overcomes Middle Class Hypocrisy

This paper challenges Richard Pring's suggestion that parents using private education may be undermining the desire for social justice and equality, using recent arguments of Adam Swift as a springboard. Swift's position on the banning of private schools, which uses a Rawlsian 'veil of ignorance' argument, is explored, and it is suggested that, if equality of opportunity is a major aim, it does not go far enough by permitting parental partiality. If the only alternative is a Platonic state, then this may be acceptable. But a neglected third scenario, drawing on the insights of Adam Smith, shows 'self-love' to be a valuable social virtue, leading to a more favourable resolution of the 'paradox of the shipwreck' than that explored by Swift. Pointers are given to evidence from developing countries and a more detailed 'veil of ignorance' argument to support this case.     

从“根本恶”到“恶习”:康德伪善批判的历史主义路径

关于康德对道德人格的伪善批判,一般认为作为经验世界的恶习与先验人性结构的“根本恶”是二元分立的.二者关系不仅关涉学术史,更是人类道德发展史的自我理解.伪善观念的直接表征是“人格化”形态,被追溯到人类始祖的“第一桩罪”,成为一种“人格分裂”的德性恶习.伪善在人类道德史中的“现身”,康德认为这关涉到糟糕世界中“道德何以可能”的问题.因为道德有其先验形态却没有现实行动,伪善既中断了(不)道德自我的革新,也中断了(糟糕)世界改变的可能.伪善对于道德人格的败坏就区分为两个方面:法则颠倒、德福不一的伪善在历史上是促进人类道德发展的;作为德性能力丧失——人格分裂的伪善是不能容忍的,因为这是对道德革新(行动)的德性根基的根本败坏,无论是“根本恶”还是“恶习”.     

Riemann-Stieltjes积分存在性的判定

Riemann积分的存在性问题是微积分的主要任务和难点,本文讨论了在Riemann可积意义下比Riemann积分更具有一般性的Riemann-Stieltjes积分存在性的判定.     

重心的定义与质心的关系

本文给出了严格的重心定义,并讨论了重心与质心的关系．     

消费者心目中的家具

目前 ,家具市场正向着多元化方向发展 ,它有着许多新的流行趋势 ,形形色色的现代流行家具正在市场上展现着各自的魅力 ,使消费者在选购家具时要考虑诸多问题 ,关注更多的方面