教化功能英语

功能function功能gōngnéng効能(こうのう)，机能(きのう)，効用(こうよう)。这种药功能显着この薬(くすり)は効能が顕著(けんちょ)である。功gōng<名>(会意。从力,工声。“工”亦兼表字义,表示用力从事工作。本义:功绩,功业;功劳)同本义 [meritorious service; exploit; achievement; heroic achievement]功,以劳定国也。——《说文》国功曰功。——《周礼·司勋》欲诛有功之人,此亡秦之续耳。——《史记·项羽本纪》驽马十驾,功在不舍。——《荀子·劝学》位尊而无功,奉厚而无劳,而挟重器多也。——《战国策·赵策》又如:功誉(功绩与声誉);功行(功绩与德行);功化(功业与教化);功成名就(建立了功业,才有名声。后指功绩、名声皆得)事情;工作 [work]嗟我农夫,我稼既同(集中),上(通“尚”,还)入执宫功(室内的事)。——《诗·豳风·七月》惟荒度土功。——《书·益稷》事求可,功求成。——《庄子·天地》物理学名词。由于力的作用而产生的能的转化 [work]。如:作功;机械功功夫。指技术和技术修养造诣 [skill]。如:唱功;练功;基本功;功架;做功;用功;下苦功功德;恩德 [merit]今恩足以及禽兽,而功不至于百姓者,独何与?——《孟子·梁惠王上》通“工”事 [thing]登是南邦,世执其功。——《诗·大雅·崧高》故男不群乐以妨事,女不群乐以妨功。——《晏子春秋·内篇谏上》土木营造之事 [works of architecture]内兴功作,外攘夷狄。——《汉书·食货志上》工程和劳动人力 [engineering project]陇右取材,功夫不难。——《三国志·魏书·董卓传》功败垂成gōngbài-chuíchéng[There's many a slip between the cup and the lip;fail in a great undertaking on the verge of success] 功业即将取得成就之时突然失败了毋使临渴而掘井,功败垂成。——《孽海花》我明白,这个向来有泪不轻弹的硬汉,之所以伤心落泪,是在为自己那努力多年而功败垂成的事业感到惋惜功臣gōngchén[one who has rendered outstanding service] 旧指君主的有大功的臣子,现指对国家和人民作出重大贡献的人治淮功臣今功臣名将,雁行有序。——南朝梁·丘迟《与陈伯之书》功成不居gōngchéng-bùjū[not claim credit for oneself] 建功已成,谦退而不以自居为而不恃,功成不居。——《老子》功成名就gōngchéng-míngjiù[achieve success and win recognition] 功绩已立,名声已就你则说做官的功成名就,我则说出家的延年益寿。——元·范子安《竹叶舟》功到自然成gōng dào zìrán chéng[Constant effort yields sure success] 功夫下到了一定程度,必然会取得成效,常用作劝勉他人脚踏实地,多下苦功,不能浅尝辄止俗语说的:“铁打房梁磨绣针,功到自然成。”——《儿女英雄传》功德gōngdé[charitable and pious deeds;good deeds and merits]功业与德行功德无量武父子亡(wú)功德,皆为陛下所成就,位列将,爵通侯。——《汉书·苏武传》多泛指念佛、诵经、布施等佛事许下一场九昼夜的功德功德无量gōngdé-wúliàng[meritorious works;boundless beneficence] 原意是称颂一个人的功业甚巨,恩德甚大。现在常用来称道一个人做了有利于人的好事你把他多年的老毛病医好了,真是功德无量所以拥全神灵,成育圣躬,功德已无量矣。——《汉书·丙吉传》功德圆满gōngdé-yuánmǎn[come to a successful end] 功业和德行很完美,有时形容事情的圆满结果功底gōngdǐ[essentials of basic training] 功力的基础在文字学方面,他曾下过一番苦功,因而功底深厚功夫gōngfu[effort;skill of Chinese boxing and sword play]∶武术技能,有时也代指武术练功夫[time]∶作事所费的精力和时间。也作“工夫”吾乃当以十九日亲祠,而昨出已见治道,得雨更治,徒弃功夫。——《三国志·沙帝纪·齐王芳》[art;craftsmanship;skill]∶素养、本领、造诣宋文帝书,自云可比王子敬。时议者云:“天然胜羊欣,功夫少于欣。”——《南齐书·王僧虔传》功高不赏gōnggāo-bùshǎng[unrewardable merit] 功劳特别高,以至采取什么方式来奖赏都不过分盖世英雄,功高不赏功高望重gōnggāo-wàngzhòng[highly meritorious and respectable] 功业隆盛,声望厚重功过gōngguò[merits and faults] 功绩与过错一生功过,自有公议功耗gōnghào[power waste] 功率的损耗,指设备、器件等输入功率和输出功率的差额功绩gōngjì[merits and achievements] 功业与劳绩哥伦布的功绩名声若日月,功绩如天地。——《荀子·王霸》功课gōngkè[schoolwork;lesson;study]∶学生的课业[homework]∶家庭作业做功课功亏一篑gōngkuīyīkuì[fall short of success for lack of a final effort] 堆山只亏欠一筐土而没有达到要求的高度。形容仅仅缺少再坚持一下的努力而告失败为山九仞,功亏一篑。——《尚书·旅獒(áo)》这个实验眼看就要成功了,我们一定要坚持到底,否则功亏一篑,那就太可惜了功劳gōngláo[merits and contribution]∶对事业的贡献她的功劳可不小啊将来我们的事业完成了,你的功劳是不会忘记的。——茅盾《春天》[credit;creditable deeds]∶博得尊敬或增添声誉的事绝不能把一切功劳归于自己功力gōnglì[merits;efficacy]∶功业;功劳功力未见于国者,则不可授以重禄。——《管子·立政》[force and skill,esp. in regard to training]∶在技艺或学术上的造诣;功夫和力量书法很有功力功利gōnglì[utility]∶功名利禄。多含贬义功利机巧,必忘夫人之心。——《庄子·天地》[material gain]∶功业所带来的利益民知诛罚之皆起于身也,故疾功利于业,而不受赐于君。——《韩非子·难三》功烈gōngliè[achievement] 功勋业绩功令gōnglìng[edict] 旧时指法律、命令功令:大盗未杀人,及他犯同谋多人者,止主谋一二人立决。——清·方苞《狱中杂记》功率gōnglǜ[power]∶物体在单位时间内所做的功或转换的能量[efficiency]∶在同一时间或同一运行循环内由动力系统(如机器、发动机或电动机)输出的有用能量与输入能量之比功名gōngmíng[scholarly honour or official rank in feudal China] 功绩和名位;封建时代指科举称号或官职名位丈夫处世兮立功名,立功名兮慰平生。——《三国演义》但是,他们(指东林党人)比起那一班读死书的和追求功名利禄的人,总算进步多了。——《事事关心》功能gōngnéng[function]∶效能;功效发挥思想教育功能肠胃功能紊乱[ability]∶才能亦以功能自进功效gōngxiào[efficacy]∶效力、效率或用最少的消耗以产生预期效果的能力制图板的功效不受影响[effect]∶成效,一个行动所获得的预期结果今天我们组的功效很高功勋gōngxūn[meritorious deeds] 功绩。尤指对国家、人民做出的重大贡献建立功勋功勋卓著功业gōngyè[meritorious deeds]∶功勋与事业千秋功业然而成败异变,功业相反也。——汉·贾谊《过秦论》[work]∶士农工商所从事的事业或工作民勤于力则功业牢[achievements]∶工作的成绩,成果功用gōngyòng[function;use]∶效用糖皮质激素的功用很多[act]∶佛家语。指身、口之动作功罪gōngzuì[merits] 功劳与罪过千秋功罪,谁人曾与评说?——毛泽东《念奴娇·昆仑》功能功用性能功能function功能function功能action功能function ; functional功能function ;serviceability功能function ;kinetic energy ;serviceability功能function; duty功能functions功能function功能office purposes

严格来说，教化应该使用civilize

Art for Art's sake指“为艺术而艺术”或者艺术至上主义，是唯美主义文艺思潮的核心之一。唯美主义运动出现于十九世纪后半期，既呈现出颓废风气，也有对当时席卷欧洲的乐观进步主义的反思。英国的颓废派作家们受瓦尔特·佩特的影响非常大，主张人们应该热情的拥抱生活，追求生活的艺术化。法国哲学家维克多·库辛和奥菲尔·戈蒂埃在法国推广了这一观念，提出“为艺术而艺术”（法文原文是l’art pour l’art）的口号，并声称艺术与道德之间没有关联。唯美主义者王尔德等人将这个口号翻译为英文，即art for art's sake。

In the Western life, religion, throughout play an extremely important role. In the Chinese view, religion is just an afterthought, if at times have no choice but to pursue a number of formal rules, it was only outside for some religious significance. Therefore, when the feelings of Westerners with a reverent devotion to God, the Chinese who are not seized the gods can gvc skeptical. 1, values, ways of thinking and behavior differences in For the Westerners, since Almighty God is an external, transcendent entities, limited human simply can not communicate with its phase. Therefore, the two concepts in their world (and beyond this life) is always separate: the philosophy, ontology and phenomena on the other. Religion has divided heaven and earth. And even social utopian ideology and reality are also different. While the Chinese people, because the form had never been beyond the concept of such an external, natural and social, Heaven and humanity, and human relations with the physical has always been one seamless, so people will not only be able to participate directly in heaven and good fortune, and even the world as public social ideal only to the already realized in old and going to pursue. This also affected the way of thinking, the Western form of a binary mode of thinking and to develop a high degree of analysis, tactics, and the Chinese people always like anything with the overall chaos and dialectical attitude towards them Everything always wanted into a complete System. In the West where, owing to the real world beyond the world and has always been separate, so the fold of faith and reason have been separated on the corresponding years, the former is the source of value. The latter is the knowledge base. But for Chinese people, knowledge, and price, faith and reason are like natural, like people, have never been separated before, the value of knowledge, but is realized only left the values, knowledge lost its significance, like the West and that kinds of purely rational knowledge in China, there was no status. 2, the status of religion in society In the West, because the ultimate source of value comes from God, so religion in social life is essential. But in China, secular society, value is based on only a beginning to the society and the groups to look for, therefore, ethics in China, occupies a particularly important place, which is what I am afraid that the spread of Western learning encounter the biggest obstacle. Some people have used "humanism" to sum up the spirit of Chinese culture, as is the view of Chinese society, special attention to people and human relations reasons, but must be explained that the West also has its humanism, but humanism that is targeted to religion theology is concerned, it emphasizes that the people have independent of the value of other than God or nature. Humanism and the beginning of the Chinese people on the establishment of harmony between man and nature in the above so this humanistic relative color more apparent. 3, the impact of religion on political life In the West, the persistence of religious and political contradictions and conflicts. Religious commitment is instructive function. Political load is the management tasks. In the Middle Ages, political subordination to religion, from religion to guide the political. Since modern times, due to the advancement of secular kingship, the role of religion on political control has been gradually weaker or even eliminated, governance and education as two separate force. But in traditional China, due to the power of religion has never been able to manipulate politics to achieve a high degree, so the function of enlightenment have been borne by the political, and this forms a political as the center, to a high degree of unity of political and religious characteristics of society. In short, a small country in the traditional social and political constitutes the center of all activities, both as people's life goal is to obtain the ultimate authority under the final analysis, even the ethics of such a system is to maintain no more than a tool. In the West, political and social life has never been achieved with such a dogmatic and wide-ranging proportions. It is precisely because the impact of this political centrism, modern intellectuals in the West accept the hours are often distorted and misunderstood, and sometimes even change the direction of the spread of Western learning中文对照：在西方人的生活中,宗教自始至终都扮演着一个极其重要的角色。而在中国人看来,宗教只不过是可有可无的东西,如果说有时也不得不奉行一些形式上的规则,那也只是为了某种宗教之外的意义。所以当西方人带着虔敬的心情向上帝奉献时,中国人却对神灵能否致福充满怀疑。1、价值观念、思维方式和行为习惯差异对于西方人来说,既然全能的上帝是一个外在的、超越的实体,有限的人根本无法和它相沟通。所以在他们的观念中两个世界（超越的和现世的）始终是分立的：哲学上有本体和现象之别。宗教上有天国与人间之分。甚至社会思想上也有乌托邦和现实的不同。而对中国人来说,由于从来就没有形成过这种外在超越的观念, 自然和社会、天道与人道、人伦与物理始终一体无间,所以人不但能够直接参与天地的造化,就连天下为公的社会理想也只能到早已实现过的往古中去追寻。这一点还影响到思维方式上,西方人形成了一种二分的思维模式, 并发展出一套高度分析的技俩, 而中国人对任何事物总喜欢用整体浑沌和辩证的态度去对待他们总想把一切东西都纳入到一个完整的系统之内。在西方人那里由于超越世界和现实世界始终是分离的,所以信仰和理摺就相应地被割裂开来,前者是价值的源泉。后者则是知识的基础。但对中国人来说,知识和价位、信仰与理智就像自然与人一样从来就没有分离过,知识只不过是对价值的体认而已,离开了价值,知识就丧失了意义,像西方那种纯粹理性的知识在中国是没有任何地位的。2、宗教在社会中的地位在西方,由于价值的源泉最终来自上帝,所以宗教在社会生活中的地位至关重要。但在中国这个世俗化的社会里，价值的根据一开始就只能到社会和群体中去寻找,因此,伦理观念在中国占有特别重要的地位,这恐怕也正是西学传播中所遇到的最大障碍。有人曾用“人文主义” 来概括中国文化的精神,当是有见于中国社会特别重视人及人伦的缘故,不过需要说明的是,西方同样有其人文主义, 只是那种人文主义是针对于宗教神学而言,它强调的是人有独立于上帝或自然之外的价值。而中国人的人文主义一开始就建立在人和自然的和谐之上,所以这种人文主义的相对色彩更浓厚。3、宗教对政治生活的影响在西方,宗教和政治始终存在着矛盾和冲突。宗教承担的是教化功能。政治负载的则是管理任务。在中世纪,政治附属于宗教,由宗教来指导政治。近代以后,由于世俗王权地位的提高,宗教对政治的控制作用被逐渐稍弱乃至消除,政和教成为两种独立的力量。但在传统中国，由于宗教力量从来就没有达到能够操纵政治的高度,所以教化的功能也一直由政治来负担,结果形成了一个以政治为中心、以政教高度合一为特色的社会。总之,在传统小国社会政治构成了一切活动的中心, 它既是人们生活所追求的目标,也是获取权威的最终根据,说到底,就连伦理观念也无非是维系这种制度的工具而已。在西方,政治在社会生活里从来都没有达到过这样独断和广泛的地步。正是因为这种政治中心主义的影响,近代知识分子在接受西学时往往发生扭曲和误解,有时甚至改变了西学传播的方向。