1)livable city宜居城市
1.Review on the conception studies of "livable city" in China;国内“宜居城市”概念研究综述
2.Livable City Practices Based on Competition of the International Awards for Livable Communities;对宜居城市建设的思考——从国际宜居城市竞赛谈宜居城市建设实践
3.Exploring the evaluation index of livable city based on the theoretical mode of h uman needs;基于人的“需求层次”理论的“宜居城市”评价指标初探
英文短句/例句
1.Amenity City and Evaluation on Beijing City;宜居城市与北京城市居住适宜性评价
2.A Study on the Relationship between Leisure and Livability in A Modern Livable City;宜居应宜闲:论现代宜居城市的休闲融入问题
3.The Construction of Beijing Into an Amenity City and Its Land Resources;北京市“宜居城市”与土地资源利用探讨
4.Zhalantun Eco Livable City Development Strategy扎兰屯市生态宜居城市发展战略研究
5.Assessment on the Coordination between Urban Human Settlements and Urbanization of Outstanding Liable Cities in China in Recent Decade近十年来我国优秀宜居城市城市化与城市人居环境协调发展评价
6.General Conception of Livable City Basing on ANP;基于网络分析法的广义宜居城市概念
7.The Government's Action Research of China Livable City Construction我国宜居城市建设中的政府行为研究
8.Road Construction of Chongqing as a Livable City from the International View国际视域下的重庆宜居城市道路建设
9.A Comparative Study on the Leisure of the Livable City among Generations宜居城市居民休闲生活的代际比较研究
10.Spatial Planning for Agricultural Production for Making the Beijing City as a Good Living Place;基于宜居城市建设的北京市农业产业空间布局
11.The Related Problems of Building the Livable City in Qinhuangdao建设宜居城市有关问题的探讨——以秦皇岛市为例
12.Building Ecological Network for a Livable City--Ideas of Taiyuan City s Ecological Construction;构建生态网络 建设宜居城市——太原市城市生态建设思路
13.THE INTERACTIVE RESEARCH ABOUT"DESIRABLE CITY"AND URBAN TRAVEL--TAKE JINHUA ZHEJIANG FOR EXAMPLE宜居城市与城市旅游的互动研究——以浙江省金华市为例
14.The Problems and Countermeasures in the Building of Beijing City Suitable to Live;北京建设宜居城市进程中的问题和对策
15.Evaluation of City Inhabitable Environment Quality--Taking Linyi as a Case城市人居环境宜居性评价研究——以临沂市为例
16.Livable City Construction and Industrial Restructuring;“宜居型城市”建设与产业结构调整研究
17.A Comparative Study of the Fit Living Environment Between Three Cities in Mid-Jiangsu;适宜人居谁占优——苏中三城市比较分析
18.“Land-saving and suitable for living” residences as the optimal model of the construction of urban human settlement environment;“省地宜居型”住宅——城市人居环境建设的优选模式
相关短句/例句
amenity city宜居城市
1.The State Council has approved the Overall City Plan of Beijing(2004-2020),which presents such four major functions of Beijing city in its development as a capital city,an international city,a historical city,and an amenity city.新一轮的北京城市总体规划已经由国务院批复,其中对国家首都、国际城市、历史名城、宜居城市的功能定位,进一步明确了北京城市未来的发展方向。
2.In the context of building Beijing into an amenity city,it points out the necessity and urgency of evaluating its urban residential suitability.基于北京城市性质定位为宜居城市这一背景,提出居住适宜性评价的必要性与紧迫性。
3.An amenity city,which is more valued today,is an old topic internationally discussed and it concerns the continual development of the Chinese cities.“宜居城市”,有城市以来,人类千百年来持久不懈的追求和奋斗。
3)Livable Cities宜居城市
4)concept of livable city宜居城市观
5)Urban Livability城市宜居性
1.Based on a comprehensive and thorough study of relevant materials and the on-the-spot observations of some typical cities, this paper tries to analyze the theoretical origins and pillars of urban livability, and then to summarize its current developments and applications in domestic and overseas city planning.城市宜居性是当前国际城市发展研究的一个热点,也是目前城市居民和政府密切关注的焦点之一。
6)livable and tourist city"宜居宜游"城市
延伸阅读
唐宜之《居士传》【唐宜之《居士传》】 唐宜之，名时，湖州人也。以诸生贡太学出判寿阳。继辅襄国，流贼破襄阳，宜之投端礼门左井中，家人掖之出，绝而复苏。上书自讼。诏付三司究问得白，放还家。宜之初参莲池，授以念佛法门，遂勤修净业，诸眷属皆能覆诵《金刚经》及《普门品》，昼则各习所业，夜则共集佛前，回向以为常。尝言：“修净土者，以观门为要，须穿衣吃饭常在观中，或神游莲海华中礼佛，或坐瞻宝刹，佛光照身，净想既成，往生何待？”遂专修佛观。过南京长干寺礼塔念佛次，见塔顶放白光，佛为现相，如黄金色。一日坐禅堂，推窗忽见大海中涌一山，佛坐其上，光明四彻，墙壁林木尽空不见，其精诚所感如此。宜之工文章，既归心佛乘，每顺世语言，说诸法要。淮南李小有述《广仁品》，宜之为序曰：“学者闻胞民与物之说，亦有刻意推心，引为同体。而无奈与自身痛痒，毕竟不同。譬如蒙镜照人，虽强以人面相逼而须眉终不能了了古人在畎亩中未有天下之任而念及一夫如已推沟亦无奈其觉性明彻众生痛①因--作同痒呼吸相关故不禁其焦肠轮转也凡夫与众生虽求亲而反隔，圣人与众生不求缘而自不隔，则觉与不觉之分也。圣人经理民物，如拯溺救焚，千方百变，皆是仁中之用。唯此觉性遍满法界，是之谓仁耳。伊尹天民之先觉者也。觉众生与我不隔，而又觉众生不能与我不隔，如父与子不能一心，安能禁其焦肠轮转乎？夫如是自不得不以天下为已任，故曰‘伊尹圣之任者也’，伊尹之任盖自觉中来也，伊尹之任天下，不独谓生民涂炭出之水火而巳。若以此为任，后世豪杰将相皆然，安见其重哉？伊尹自思匹夫匹妇有不与，被尧舜之泽者若已，推而内之，沟中欲使天下之人皆有匹夫匹妇不与被尧舜之泽者，若已推而内之沟中之思，此之谓先觉，觉后觉其任天下如此。故曰：‘重也’盖众生不觉非，止于不觉而巳。不觉之言不可胜言也，不知君父是我头目起爱戴想，则自然欺慢。不知百姓是我血肉起调理想，则自然贪虐。不知鸟兽鱼鳖是我手足指爪起保护想，则自然屠戮。而诸受害之伦，又不能觉知自性、起容受想、起平等想、起慈悯想，于是欺者还欺，虐者还虐，屠戮者还屠，戮合千百劫，怨仇报施之惨祸圣人大悲觉体了了尽知尽见譬如祖父见子孙残杀无巳安能禁其焦肠轮转乎是故圣人或以王法明吉凶之影响或以天网昭祸福之不漏或以三世因缘决因果之不昧灿然明备矣。然忧世之君子，惟恐众生聋聩，易安犹必随其见之所到，时有著述，而吾友小有起，而辑其大成，曰《广仁品》。小有慧根深厚，一腔恺悌，先有仁品行世，本以妙生戒杀为宗，自后但见忠孝慈廉之事，则曰：‘此其生机之布护也。’但见贪饕淫纵之事，则曰：‘此其杀机之横流也。’而《广仁品》又因以出焉。向使小有非二十年至静中讨求，恍然得法界往来之路，何以为众生之心如此，其焦肠轮转乎？”宜之他所著有《莲华世界书》《如来香频迦音》等书刻行于世，尝自营生圹旋，舍之栖霞寺中，遗言：‘死后必用荼毗法。“临终现诸瑞相，正念而逝。(金刚持验记净土晨钟广仁品序)
