- vt.,vi.
(-fied;-fying) 使[變]堅(jiān)硬，使[變]頑固，(使)僵化，使[變]堅(jiān)固。n.
-fication
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rigidify中文什么意思
例句與用法
- The pursuit for certainty in educational research is confronting jeopardy of rigidifying and to be overthrown by the anti - essentialism supported from the post - modernism
摘要當(dāng)前，我國(guó)教育學(xué)對(duì)于確定性的追求既面臨著走向僵化的危險(xiǎn)，也面臨著來(lái)自于后現(xiàn)代主義支撐的反本質(zhì)主義教育學(xué)主張的顛覆。 - 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(shí)是由理學(xué)家發(fā)明的，這不光因?yàn)?，正是理學(xué)（而不是范學(xué)、王學(xué)、蘇學(xué)等這些在當(dāng)時(shí)權(quán)力更大的知識(shí)）日后成了支配中國(guó)文教社會(huì)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(wèn)題，無(wú)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(zhēng)。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(wú)疑是最出色的，他們能夠想到從“人”的結(jié)構(gòu)出發(fā)，來(lái)認(rèn)識(shí)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(wèn)題。尤其不可思儀的是，他們的知識(shí)竟來(lái)源于看上去對(duì)教化世俗并不感興趣、只想追求長(zhǎng)生不老的道士。