2) cultural metaphor
文化隐喻
1.
Metaphor,as a concept with long history has been studied deeply and got a set of comparatively complete theory;while cultural metaphor is in fact a brand-new concept within the research field of linguistics.
隐喻,作为学术界一个古老的概念,其研究和理论已经比较深入和完善,而文化隐喻,则是一个尚未有系统和深入研究的新兴领域。
2.
Gannon s trio of books on cultural metaphors.
Gannon的三本关于文化隐喻的新著。
3.
In other words, the study of cultural metaphor in person deixis helps to keep informed on pragmatic principles of deixis.
另言之 ,研究人称指示语的文化隐喻有助于掌握指示语的语用原则。
3) post-figurative culture
后喻文化
1.
On the basis of simply introducing symmetry of the information, this text analyses the post-figurative culture s characteristics of the family education in the environment of information symmetry, and constructed the new frame of the family education in the age of the post-figurative culture.
信息网络化使每个人获取信息的机会变得平等,这促使后喻文化时代迅速到来。
2.
With the coming era of "post-figurative culture" , educational regurgitation-feeding has become an important part of education, featuring objective diversification, content dispersion, method occultation and effectiveness lag currently.
随着"后喻文化"时代的到来,教育反哺正成为教育的重要组成部分。
3.
In the typical agriculture society,it was transferred from the older to the younger and thus formed a kind of post-figurative culture.
在后喻文化模式中,教学被界定为传授知识或技能;在同喻文化模式中,教学被界定为教师教和学生学的活动,既包括教,也包括学,并由教和学组成;在前喻文化模式中,教学被界定为促进教师与学生共同生长的一种活动。
4) three figurative cultures
三喻文化
1.
The American cultural anthropologist Margaret Meed puts forward the theory of "three figurative cultures"from the view of cultural transmission,which has significant enlightening meaning to the implementation of education.
米德从文化传递的角度提出了"三喻文化"的理论,对于教育的实施有着重要的启发意义,教育实际上就是对文化的一种传递。
5) co-figurative culture
同喻文化
1.
In the industrial society,it was transferred among companions and formed the co-figurative culture.
在后喻文化模式中,教学被界定为传授知识或技能;在同喻文化模式中,教学被界定为教师教和学生学的活动,既包括教,也包括学,并由教和学组成;在前喻文化模式中,教学被界定为促进教师与学生共同生长的一种活动。
2.
There are two different developing situations in the contemporary transition of Chinese Culture: one is the colliding situation of Chinese and Western cultures under the restriction of pre-figurative culture;the other is the mixture situation under the restriction of co-figurative culture.
借用美国人类学家米德的代沟理论术语,可以说在华夏现代文化转型过程中其实有两种不同的发展态势:一种为前喻文化制约下的中西文化撞击态势,一种为同喻文化制约下的中西文化磨合态势。
3.
Namely,in the field of adult education,the post-figurative culture is in correspondence to the post-figurative educational model,the co-figurative culture the cofigurative model,and pre-figurative culture the pre-figurative model.
米德从文化传递的不同方式出发,将人类文化分为后喻文化、同喻文化和前喻文化三种类型,并阐述了不同文化类型中相应的教育模式。
6) pre-figurative culture
前喻文化
1.
But in the post-industrial society,it is transferred from the younger to the older,forming a kind of pre-figurative culture.
在后喻文化模式中,教学被界定为传授知识或技能;在同喻文化模式中,教学被界定为教师教和学生学的活动,既包括教,也包括学,并由教和学组成;在前喻文化模式中,教学被界定为促进教师与学生共同生长的一种活动。
2.
There are two different developing situations in the contemporary transition of Chinese Culture: one is the colliding situation of Chinese and Western cultures under the restriction of pre-figurative culture;the other is the mixture situation under the restriction of co-figurative culture.
借用美国人类学家米德的代沟理论术语,可以说在华夏现代文化转型过程中其实有两种不同的发展态势:一种为前喻文化制约下的中西文化撞击态势,一种为同喻文化制约下的中西文化磨合态势。
3.
Margaret Meed performs a typological study of human culture into the post-figurative,co-figurative,and pre-figurative cultures.
米德从文化传递的不同方式出发,将人类文化分为后喻文化、同喻文化和前喻文化三种类型,并阐述了不同文化类型中相应的教育模式。
补充资料:九喻──金刚九喻
【九喻──金刚九喻】
﹝出金刚经论释﹞
金刚九喻者,乃是金刚般若经中九种譬喻也。此经有三译:一、姚秦鸠摩罗什法师译,二、魏菩提流支法师译,三、陈真谛法师译。此九种譬喻,乃是魏时所译之文,所谓一切有为法,如星翳灯幻,露泡梦电云,应作如是观。是也。(梵语般若,华言智慧。梵语鸠摩罗什,华言童寿。梵语菩提流支,华言觉希。)
[一、星喻],谓星宿夜则明朗,日光一照,众星皆隐。以譬众生昏迷,执着诸见,自为明了;若以正智之心照之,则众见皆灭也。论云:譬如星宿为日所映而不现,故智日心法亦复如是。
[二、翳喻],谓人目有障翳,则见空华等相。以譬众生无明覆障,则见一切有为虚妄之境界也。论云:如目有翳,则见空华,观有为法,亦复如是。
[三、灯喻],谓灯因膏油而焰焰无穷,以譬众生妄识,依贪爱境界而生生不绝也。论云:譬如灯光,识亦如是,依止贪爱诸法住故。
[四、幻喻],谓诸幻化之事,无而忽有。体本不实,皆因幻师咒术之力,假作种种形相。以譬世间山河大地,皆是虚妄幻化,以因众生惑业力故,而妄有种种境界也。论云:譬如幻事,所依住处,亦复如是,以器世间,无实体故。(器世间者,谓世界如器,即山河大地等物是也。)
[五、露喻],谓露沾于草木,体不久停,为风所吹,须臾即落。以譬众生幻身,虽于世间暂尔留住,为无常风所吹,焂忽变灭也。论云:譬如朝露,身以如是,暂时住故。
[六、泡喻],泡,水沤也。谓水泡因渧、水、风三者和合而成。以譬众生根、境、识三法和合,而有苦乐受用之境也。论云:譬如水泡,所受用事,亦复如是。根、境、识等三法合故。(渧,水点也。根、境、识者,根即眼根、耳根、鼻根、舌根、身根、意根也,境即色尘、声尘、香尘、味尘、触尘、法尘也,识即眼识、耳识、鼻识、舌识、身识、意识也。)
[七、梦喻],谓昼缘诸境,夜则感梦。本无实体,惟因想生。以譬众生缘念过去,造作诸事,境虽已灭,缘想即现。盖言一切有为之法,皆因妄想而成,亦如梦境也。论云:又如梦境,过去诸法,亦复如是。
[八、电喻],谓雷、电之光,刹那不住。以譬一切现在诸法,犹如电光,焂忽则灭也。论云:譬如电光,刹那不住,现在诸法,亦复如是。(梵语刹那,华言一念。)
[九、云喻],谓云能降雨泽,又能变现不常。以譬众生阿赖耶识含藏诸法,能持未来种种境界,变现不定也。论云:譬如云影,未来诸法,亦复如是。阿赖耶识与一切法为种子根本故。(梵语阿赖耶,华言藏识,即第八识也。)
﹝出金刚经论释﹞
金刚九喻者,乃是金刚般若经中九种譬喻也。此经有三译:一、姚秦鸠摩罗什法师译,二、魏菩提流支法师译,三、陈真谛法师译。此九种譬喻,乃是魏时所译之文,所谓一切有为法,如星翳灯幻,露泡梦电云,应作如是观。是也。(梵语般若,华言智慧。梵语鸠摩罗什,华言童寿。梵语菩提流支,华言觉希。)
[一、星喻],谓星宿夜则明朗,日光一照,众星皆隐。以譬众生昏迷,执着诸见,自为明了;若以正智之心照之,则众见皆灭也。论云:譬如星宿为日所映而不现,故智日心法亦复如是。
[二、翳喻],谓人目有障翳,则见空华等相。以譬众生无明覆障,则见一切有为虚妄之境界也。论云:如目有翳,则见空华,观有为法,亦复如是。
[三、灯喻],谓灯因膏油而焰焰无穷,以譬众生妄识,依贪爱境界而生生不绝也。论云:譬如灯光,识亦如是,依止贪爱诸法住故。
[四、幻喻],谓诸幻化之事,无而忽有。体本不实,皆因幻师咒术之力,假作种种形相。以譬世间山河大地,皆是虚妄幻化,以因众生惑业力故,而妄有种种境界也。论云:譬如幻事,所依住处,亦复如是,以器世间,无实体故。(器世间者,谓世界如器,即山河大地等物是也。)
[五、露喻],谓露沾于草木,体不久停,为风所吹,须臾即落。以譬众生幻身,虽于世间暂尔留住,为无常风所吹,焂忽变灭也。论云:譬如朝露,身以如是,暂时住故。
[六、泡喻],泡,水沤也。谓水泡因渧、水、风三者和合而成。以譬众生根、境、识三法和合,而有苦乐受用之境也。论云:譬如水泡,所受用事,亦复如是。根、境、识等三法合故。(渧,水点也。根、境、识者,根即眼根、耳根、鼻根、舌根、身根、意根也,境即色尘、声尘、香尘、味尘、触尘、法尘也,识即眼识、耳识、鼻识、舌识、身识、意识也。)
[七、梦喻],谓昼缘诸境,夜则感梦。本无实体,惟因想生。以譬众生缘念过去,造作诸事,境虽已灭,缘想即现。盖言一切有为之法,皆因妄想而成,亦如梦境也。论云:又如梦境,过去诸法,亦复如是。
[八、电喻],谓雷、电之光,刹那不住。以譬一切现在诸法,犹如电光,焂忽则灭也。论云:譬如电光,刹那不住,现在诸法,亦复如是。(梵语刹那,华言一念。)
[九、云喻],谓云能降雨泽,又能变现不常。以譬众生阿赖耶识含藏诸法,能持未来种种境界,变现不定也。论云:譬如云影,未来诸法,亦复如是。阿赖耶识与一切法为种子根本故。(梵语阿赖耶,华言藏识,即第八识也。)
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