discursive practice中文是什么意思

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中文翻譯
造句

論述實踐；話語實踐

discursive adj. 1.(談話、文章等)散漫的，東拉西扯的，不著邊際的，離題的。 2.【哲學(xué)】推論的 (opp. intuitive)。 a discursive talk 漫無邊際的談話。 adv. -ly ,-ness n.
discursive language 隱誨性語言
non-discursive language 非議論性語言; 非隱晦性語言
in practice 實際上(狀語); 實際上，事實上，在實踐中; 醫(yī)生在開業(yè); 在不斷實踐/練習(xí)中; 在時間中，實際上; 在實際中，實際上; 在實踐中, 實際上, 熟練; 在實踐中,實際上; 在實踐中；在不斷練習(xí)中
it was the practice 這就是當(dāng)時的習(xí)慣
of practice 實際射擊精度
practice n. 1.實行，實踐，實施；實際；實用；做法，技術(shù)。 2.習(xí)慣，慣例，常規(guī)。 3.練習(xí)，演習(xí)，實習(xí)，實驗；老練，熟練。 4.(醫(yī)生、律師等的)業(yè)務(wù)，開業(yè)；生意，主顧。 5.【數(shù)學(xué)】實算。 6.〔常 pl.〕〔古語〕策略，詭計，欺詐。 7.【法律】訴訟手續(xù)。 8.【宗教】儀式。 A plausible idea, but will it work in practice 主意倒好，然而能實行嗎？ a common practice 風(fēng)氣；常例。 bureaucratic practices 官僚主義作風(fēng)。 the old practices 過去的一套，老一套。 social practice 社會實踐。 a blank [firing] practice 空彈[實彈]演習(xí)。 sharp practice 狡詐[不正當(dāng)]的手段。 The doctor has a large practice. 這個醫(yī)生病人很多。 a matter of common [daily] practice 尋常的事。 (do) practice (in music [at the nets]) 練習(xí)(音樂[網(wǎng)球])。 in practice 1. 實際上，事實上；在實踐中。 2. 在不斷練習(xí)中；練習(xí)充足；熟練。 3. 在開業(yè)中。 in practice if not in profession 雖不明講但實際如此。 It was the practice . 這就是當(dāng)時的習(xí)慣。 make a practice of 老是；經(jīng)常進(jìn)行…；以…為慣用手段。 out of practice 久不練習(xí)，荒疏。 P- makes perfect. 熟能生巧。 put [bring] in [into] practice 實行。 reduce to practice 實施。 vt.,vi. 〔美國〕＝practise.
practice of 有...習(xí)慣
this practice 擊碎膝蓋骨
curve of practice; practice curve 練習(xí)曲線
practice area practice 活動領(lǐng)域
a conversation practice 會話練習(xí)
a fraudulent practice 騙人的勾當(dāng)
a practice for tillage 一種耕地措施
a recognized practice 公認(rèn)的慣例
abhorrent practice 令人憎惡的做法
accepted practice 認(rèn)可慣例; 習(xí)慣做法; 習(xí)慣作法
accounting practice 管帳通例; 會計慣例；會計實務(wù); 會計實習(xí)
acoustical practice 聲學(xué)慣例
active practice 積極練習(xí); 自動實習(xí)
actual practice 實務(wù)
administrative practice 行政方式
aerodrome practice 本場飛行練習(xí)
agricultural practice 農(nóng)業(yè)實踐; 農(nóng)業(yè)污染
agriculture practice 農(nóng)業(yè)實踐

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To realize this great selfish ambition, cultural and educational elite drastically criticized xikun scholars who held important political and educational positions but advocated poetic pursuit to escape from political dangers, and posed many models of educational discursive practice to control, better, and cultivate the full-of-desire societal life being neglected and thrown out of the academic sight by xikun school : firstly, in the early period, fan zhongyan and his followers, sun fu, and shi jie, et al ., believed that confucian principles could be used to reform political, and educational institutions and improve society; secondly, after fan, wanganshi, being treated as cultural rebel by other traditional moralists and politic competitors, did a failure of national wide educational and political reforms to cultivate financial talents, based on his coarse economics knowledge about how to enrich the central government; thirdly, ou yangxiu and su shi focused attention on reform the highly rigidified literature and art education system at that time according to their cultural ideal that everybody has the right to express what his daily life, emotions and dreams, which could be seen as an irony by the fact that only themselves " life and feeling could enter into their literature and art education kingdom, while those who described lowly people " s experience, such as liu yong " s sentimental assays written specially for female performers and even the prostitutes, had to suffer from exclusion
但是，在十一世紀(jì)的文教空間中，真正值得考古學(xué)注意的知識是由理學(xué)家發(fā)明的，這不光因為，正是理學(xué)（而不是范學(xué)、王學(xué)、蘇學(xué)等這些在當(dāng)時權(quán)力更大的知識）日后成了支配中國文教社會生活的權(quán)力，更是由于在十一世紀(jì)的文教界，只有理學(xué)家從一種最抽象的視角，認(rèn)為十一世紀(jì)喧囂混亂的世俗生活及其基本的教化問題，無論多么復(fù)雜，都可以歸結(jié)為人身上的理性與欲望之間的斗爭。就“哲學(xué)”能力而言，在渴望成圣、平天下的文教精英當(dāng)中，理學(xué)家無疑是最出色的，他們能夠想到從“人”的結(jié)構(gòu)出發(fā)，來認(rèn)識世間紛繁復(fù)雜的現(xiàn)象，因而只需靜坐一處沉思人本身的秘密，而不必象王安石等人那樣認(rèn)為到各地去調(diào)查，才可以摸清世間的狀況與問題。尤其不可思儀的是，他們的知識竟來源于看上去對教化世俗并不感興趣、只想追求長生不老的道士。
"( michel foucault, 1970 : 216 ) to answer this question, the archeology ( genealogy ) of knowledge was developed out, by which foucault took granted the tragic experience conflicts in western societal space since 18th century as the aftermath of ( institutionalized ) knowledge discursive practice : driven by " the will to truth ", a speaker or social action endeavors to analysis, define and cultivate human being " s life, however the result in what he has done is but rather to impose human beings of " a system of exclusion ", which was most famously illustrated in the work of madness and civilization, that all kinds of crazy ideal and performance, which had been existing and being cherished as the very authentic nature and feelings of human beings in societal space or art composing before 18th century, were categorized into irrational items ( insanity ), then, pu t into an alienated space gate-headed with so called " civilization ", which was founded on psychology, psychoanalysis and other modern knowledge ( michel foucault, 1973 )
他首先將西方十八世紀(jì)以來的經(jīng)驗及其沖突理解為“知識話語”實踐的后果，言外之意，可以透過“知識化的話語”，來觀察西方教化/社會空間中的經(jīng)驗沖突：在“求知意志”(thewilltoknowledge)或“求真意志”(thewilltotruth)的驅(qū)動下，話語者試圖認(rèn)識、界定和改造人類的經(jīng)驗，但實際上，這樣做的后果卻是將“排斥機制”(asystemofexclusion)施與人類，即否定所有不符合“求真意志”及其話語構(gòu)成規(guī)則的各種異類想象、感受、欲望與活動，使之統(tǒng)統(tǒng)以知識話語所描繪的狀態(tài)存在。在這一點上，最明顯的例證莫過于將各種“瘋狂”言行與體驗一并界定為“非理性”，然后對其實施“理性的控制與改造”(michelfoucault，1973)。
What is the picture of desirable folk life, then during the course of knowledge elite designed their education plans ? inserting this question into the dissertation is to draw the outline of societal practical and conflict relation of the above educational discourses . and moreover, to show in a vivid way the " power ", and the " danger " ( michel foucault, 1970 ) of educational discursive practice : including, the internal quarrel, argument and struggles among cultural elite for different kinds of interests, the cruel exclusion put by educational discourses to non-educational discourses, such as, liu yong " s discourse, economical activities, and the silence of woman
事實正是，理學(xué)家參照道士修煉氣功時身體內(nèi)部的氣流圖，描繪了人與世界的“真相”，將這幅一陰一陽、此消彼長的氣流圖，改造成道德與非道德之間的斗爭，認(rèn)為可以用人體內(nèi)太極圖式的氣流運動，來解釋世界的一切表象，從而在人的身體內(nèi)部開辟了理學(xué)教化的基審美家和業(yè)余的文藝愛好者，”而不是將儒學(xué)的知識用于政泊實踐與日常生活（謝和耐，！

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