1)Yin-yang divination阴阳谶纬
英文短句/例句
1.Xu Shen's Absorption to Thought of Yin-yang Divination in the Study of Confucian Classics Calligraphy许慎对今文经学中阴阳谶纬思想的吸纳
2.A Study of "A Critique of the Divination Studies" in Wenxin Diaolong;《正纬》与谶纬——《文心雕龙·正纬》篇辨正
3.LIU Xie s Attitude to the Divination Studies from his Comment of "A Critique of the Divination Studies" in WenXinDiaoLong;从《文心雕龙·正纬》看刘勰对谶纬的态度
4.Conduciveness of Divination Studies on Fortune and Misfortune to Literary Growth in the Period of Han and Wei;论汉魏时期灾瑞谶纬之“有助文章”
5.The Origin of Divination and Its Reflection in Searching Deities;谶纬思想源流及其在《搜神记》中的体现
6.On the Myth History&Divination Combined with Mystical Confucianist Belief of Qian Fu lun,Shuo Yuan;《潜夫论》《说苑》中神话的历史化与谶纬化
7.The Preliminary Study of the Relations Between the Classical Learning Based on Official Script of Qi and Divination;齐派今文经学与谶纬关系的初步考察
8.Study of Divination Combined with Mystical Confucian Belief of the Tang Dynasty--Revealing the Character's Psychology唐朝谶纬研究——对人物心理的展现
9.The relation between the theology of ChenWei and the founding of national religion in the Eastern Han dynasty谶纬神话与东汉国家祭祀体系的构建
10.Interaction of the "Great Tradition" and the" Small Tradition":Focusing on the Rise and Fall of the Doctrine of Ch en-wei in the Han and Wei Dynasty;大小传统之间:两汉魏晋之际的谶纬之学
11.The Differences between "Chen" and "Wei;试论“谶”与“纬”的区别——兼与钟肇鹏先生商榷
12.It is a kind of academic thought with dense mysticism color of Han dynasty that the theory of confucianist divination.谶纬之学是汉代的一种具有浓重神秘主义色彩的学术思想。
13.the masculine [feminine, neuter, common] gender阳 [阴,中,通] 性
14.latitude by sun's maximum altitude太阳最大高度求纬度
15.Among the Political tricks were pretended virtue abidance, dissident suppression, seducing and autobiography forging.无论是恪守德行，还是排斥异己，以至使用谶纬、自造《自本》，都是其权谋术中的一环。
16.Without yin, there would be no yang； without yang， there would also be no yin.(1)没有阴，无所谓阳；没有阳，也无所谓阴。
17.It is impossible to have only the yin without the yang, or vice versa.不能只有阴没有阳，或者只有阳没有阴。
18.The theory "inducing Yang from Yin, inducing Yin from Yang" and clinical application“从阴引阳,从阳引阴”理论及临床应用
相关短句/例句
mystical confucianist belief谶纬
1.Research of annotation about Mao’s Classic of poetry biography defines Classic of poetry cite divination combined with mystical confucianist belief;试析《毛诗传笺》引谶纬释《诗》
3)divination studies谶纬
1.The revival and predominance of divination studies were the result of the people in the Han dynasties "exploring the ultimate of humans and nature as well as thoroughly understanding the changes from ancient times to the present-day",which found wide application in political arguments.灾瑞谶纬的兴起与流衍,乃是汉人"究天人之际,通古今之变"的结果。
2."A Critique of the Divination Studies" in Wenxin Diaolong (or Mind of Literature and Carving Dragons ) by Liu Xie is directed at the popular divination studies of that time.刘勰的《文心雕龙·正纬》篇是针对谶纬而作的。
3.Divination Studies was a school of thought prevalent during Han, Wei and the Six Dynasties.《文心雕龙·正纬》篇是针对谶纬而作的,刘勰在认为谶纬"乖道谬典"的同时,又指出其"有助文章"。
4)divination combined with mystical confucianist belief谶纬
1.The divination combined with mystical Confucianist belief in the late Eastern Han Dynasty is an important phenomenon in the history of the ideological thought in the Han Dynasty.西汉后期出现的经学谶纬化思潮是汉代思想发展史上一种重要的现象。
5)Divination[英][,d?v?'ne??n][美]['d?v?'ne??n]谶纬
1.The Origin of Divination and Its Reflection in Searching Deities;谶纬思想源流及其在《搜神记》中的体现
2.The Preliminary Study of the Relations Between the Classical Learning Based on Official Script of Qi and Divination;齐派今文经学与谶纬关系的初步考察
3.The second part has a close relationship with the divination practice in the Han Dynasty.其后半部分则与汉代谶纬之学有密切关系;又“病”、“兵”等上古阳部字在《时训》中与耕部字相韵,这是汉代始有的语音特点。
6)chenwei谶纬
延伸阅读
谶纬 "谶"是方士把一些自然界的偶然现象作为天命的征兆编造出来的隐语或预言；"纬"对"经"而言，是方士假托孔子用诡秘的语言解释经义的著作。 "谶"的记载，以《史记·赵世家》所载秦穆公时的"秦谶"为最早，一说此事出于后人依托,不足据,当以《史记·秦始皇本纪》所载卢生奏录图书之语为最早。最古的谶书是《河图》、《洛书》。纬书的内容萌芽于伏生的《尚书大传》和继起的董仲舒的《春秋阴阳》，但到汉武帝以后才出现托名于经书的纬书,当时《易》、《书》、《诗》、《礼》、《乐》、《春秋》六经和《孝经》都有纬书,总称为《七经纬》。又与《论语谶》、《河图》、《洛书》等合称为"谶纬",共有八十一篇:《河图》九篇，《洛书》六篇(说自出于黄帝至周文王的本文)，又别有《河图》和《洛书》三十篇（说自初起至孔子九位"圣人"增演的）；还有《七经纬》三十六篇。此外，另有《尚书中候》、《洛罪极》、《五行传》、《诗推度灾》、《汜历枢》、《含神务》、《孝经勾命诀》、《援神契》、《杂谶》等书。汉末，郗萌又集图纬谶杂占五十篇，为《春秋灾异》。这些书总的思想属于阴阳五行体系，其中虽包含一部分有用的天文、历法、地理知识和古史传说，但绝大部分内容荒诞不经，可以穿凿附会地作几种不同的解释,并可任意证实其中一种是"正确"的,为改朝易代制造根据。王莽、汉光武帝都利用图谶称帝，取得政权以后，发诏颁命、施政用人也引用谶纬。汉光武帝中元元年（公元56）又正式"宣布图谶于天下"，定为功令的必读书，"言五经者，皆凭谶纬说"。儒生为了利禄，都兼习谶纬，称"七经纬"为"内学"，而原来的经书反称为"外学"。谶纬的地位实际上凌驾于经书之上。其后，汉章帝又召集博士和儒生于白虎观讨论五经同异(见白虎观会议)，由班固写成《白虎通德论》，把谶纬和今文经学糅合在一起，使经学进一步谶纬化。 谶纬之学，自哀帝、平帝至东汉，在帝王的提倡和支持下，加之俗儒的附和,盛行于世,成为官方的统治思想。但一些有见识的学者，如桓谭、尹敏、郑兴、张衡和王充等则坚决反对，揭露和批判谶纬的荒谬无稽。张衡还提出了禁绝的主张。南朝宋大明中,始禁图谶,隋炀帝加以禁毁,但唐代仍断续流行,不仅《唐书》和《新唐书》中有"经纬"和"谶纬"之目，就是《九经正义》也仍遵信谶纬。直至欧阳修作《论删去九经正义中谶纬劄子》，魏了翁作《九经要义》删去了谶纬之说后，谶纬才无人信从，此类书籍遂至散佚。明孙盝《古微书》、清殷元正《纬书》、马国翰《玉函山房辑佚书》和黄奭《汉学堂丛书》中都有辑录，而以赵在翰所辑《七纬》和乔松年的《纬攟》较为完备。日本安居香山和中村璋八又将以往各家所辑佚文汇集为《纬书集成》，是此类书的总汇。
