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双语推荐:武则天

宋元时武则天形象的建构与文人心态息息相关。北宋时,封建士大夫通过批判武则天,为当时的后妃参政鸣警钟;南宋及元朝时期,人们借反对武则天来反对异族统治,表达驱逐异族,收复国土的愿望。与唐代人对武则天相对客观的态度相比,宋元时期武则天成为人们表达政治观念的传声筒。这与宋元文人在特殊环境下的复杂心态,包括正统观、性别观及道德观密切相联。
The construction of Wu Zetian’s image is closely related to the literati mentality during the Song and Yuan Dynasty. In the Northern Song Dynasty, the feudal literati warned those queens who participated in politics by criticizing Wu Zetian. During the Southern Song and Yuan Dynasty, people fought against foreign domination by virtue of opposing against Wu Zetian, expressing their desire to drive out the alien and to recover the lost territory. Compared to the ob jective attitude toward Wu Zetian in the Tang Dynasty, Wu Zetian in the Song and Yuan Dynasties became the mouthpiece of people to express their political views. This is closely linked to the complex mentality of scholars in special environment during the Song and Yuan Dynasty, including the orthodox view, gender view and morality view.

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武则天故事经历了一个从历史到文学的转移过程,其间经历了一系列变化。人物形象从普通凡人转移成灵异神人,感情色彩上从逐渐贬低到真心褒扬,结构内容上从只言片语到连缀全篇。武则天神秘类故事主要分为两个层面,官方记载和民间传说。立场不同产生不同的褒贬倾向,官方的记载以贬低武则天为主,而民间故事多以颂扬武则天为主。
The stories concerning WU Ze-tian has gone through the change from history to literature.Her image has changed from an ordinary person to a goddess.The attitude toward her has undergone alternation from depreciation to sincere compliment.As for the content,there were only a few words at first,but now the stories about her can be found anywhere. The mysterious stories concerning the empress are mainly from the official records and folk tales.The different standing leads to different inclination of depreciation and compliment.And the official records are largely depreciated,whereas the folk leg-ends are mostly commendatory.

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武则天是中国历史上惟一的女皇帝,也是古代社会杰出的政治家,她与嵩山因缘际会,留下诸多遗迹与碑刻,其中一些诗歌正史阙载,是靠碑刻传下来的,可补正史之不足。对嵩山武则天诗碑进行研究,有助于深入了解武则天嵩山活动、文学素养以及对初唐诗坛的引领和激荡作用。
Empress Wu Ze-tian is the only empress in Chinese history, and also an outstanding ancient poli-tician. She and Songshan Mountain were brought together by luck incidentally and left behind numerous historic re-mains and inscriptions on tablets, among which some poems and historic recordings have been passed on depend-ing on the inscriptions and act as a complement of the historic books written in biographical style. Studying the po-em monuments in Songshan Mountain contributes to the understanding of Empress Wu Ze-tian’s activities related with Songshan Mountain, her literacy, and the role she plays in leading and motivating the poetic circles in the ear-ly Tang Dynasty.

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武则天是中国历史上的一个传奇人物。执政近半个世纪,在用人、处事、治国等方面表现出杰出的才能和非凡的气魄,这与其丰富的文化知识和较高的文化修养密不可分。武则天较高文化修养的形成是多种因素共同作用的结果。其文化修养主要体现在儒学、文学、史学、艺术等方面。武则天的文化修养,成就了她的女皇梦,造就了这位中国"封建时代杰出的女政治家"。
Wu Zetian was a legendary figure in Chinese history.During about fifty years,she had displayed immense wisdom and daring in choosing the right person for the right job,handling day-to-day work and conducting state affairs.All of these were closely related with her great culture,which are resulted from many factors.Her culture was displayed in Confucianism,literature,history and arts.Her culture and knowledge helped her to become Queen-an outstanding woman statesman in the Chinese feudalist times.

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沈括《梦溪笔谈》“车驾行幸”条中,有关文字校正为“殿门天武官”相对较妥。殿门天武官的职责和身份特征与北宋宽衣天武禁军基本一致,应是宽衣天武禁军之俗称。宽衣天武是北宋皇宫宿卫禁军之一,平时主要承担把守殿门的任务,出行时则作为仪仗队伍的前导,其军士具有年纪偏大、选拔时重视身材外表、军服宽大等特点。
In the ImperiaL Guards text of Brush Talk from Dream Brook written by Shenkuo,the words used to correct the officiaLs of Dianmentianwu was reLativeLy appropriate. The duties and identity of the guard forces of Kuanyitianwu and the Dianmentianwu were simiLar,and the guard forces of Kuanyitianwu were probabLy com-monLy caLLed the officiaLs of Dianmentianwu. In the Northern Song Dynasty,Kuanyitianwu was one of the guard forces for the imperiaL paLaces,but the guards were oLder,mostLy seLected by appearance characteristics, Loose uniforms,and so on.

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以唐高宗与武则天合葬墓乾陵为吟咏对象的乾陵诗,是中国古代帝陵文学的重要组成部分,其艺术及史学价值不可低估。历代乾陵诗多集中于评论武则天功过是非,作者群体则名流云集,既有陕西关中本地文人,更有历代任职关陕或路出乾陵的著名学者、官员。乾陵诗为今人了解乾陵陵园在后代的植被保护情况、陵园建筑、石刻存在状态等,提供了珍贵史料。
The Qianling poetry, the chant to the multi-burial mausoleum of Emperor Gaozong of Tang dynasty and Empress Wu Zetian, is one of the important parts of the literature of Chinese ancient mausoleum. Therefore its artistic value and historical value should not be underestimated. Concentrated mostly in the criticism of the contribution and fault of Wu Zetian, the Qianling poetry was attributed to a variety of celebrities including native literati of Guanzhong, Shaanxi, distinguished scholars and officials who served here or passed by in the past dynasties. The Qianlin poetry provides valuable information for people to understand the later history of the plant protection, the cemetery architecture and the existent stone carving in Qian Mausoleum.

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武则天时期的劝农性科责无论对象还是惩罚的力度都与中国古代历史上通常的劝农形式有别。究其根源,一方面是由于武则天将劝农与官吏考课联系起来,并辅之以严厉的监察,促使地方官员进一步向基层吏员和百姓施压,从而导致严厉的科罚。另一方面,武则天时期出现大量浮户,劝农与科责既是在民户逃亡后保证农业生产继续的手段,也是巩固劝农政绩、招徕户口归农的措施。武则天时期的劝农性科责从某种程度上保证了这一阶段农业经济的发展,但政府的“劝农”本质最终还是促使劝农官与基层农业生产管理日益疏离,劝农愈趋形式化。
The Quannong and penalty of Wuzetian period is obviously different from ordinary Quannong in Chinese history by obj ect or punishment dynamics.There are two reasons.On the one hand,Wuzetian had associated Qannong with official assessment and severe supervision resulted in lo-cal officials penalty to grassroots managers and the people.On the other hand,the Quannong and pen-alty was also an action of ensuring agricultural production,consolidating the Quannong achievement and accepting to farmers.The Quannong and penalty of Wuzetian period had ensured the development of agricultural economy in a way,but the essence of the government''s Quannong would take the for-malization with the alienation between Quannong officials and management of agriculture production.

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第十八王朝国王哈特谢普苏特,是古埃及历史上第一位女法老[1];武周王朝皇帝武则天,则是中国历史上唯一一位女皇帝。她们的生平经历有着惊人的相似,不仅如此,就连她们的公公、丈夫、儿女等主要家庭成员都似乎因为与她们命运相系而有着极为相似的生平经历,本文将探寻其中的相似性并加以比较。
Hatshepsut was the king of Ancient Egypt during the eighteenth dynasty and the first female Pharaoh[1];Wu Zetian was the emperor of Wu Zhou Dynasty, and she was also the only fe-male emperor in the Chinese history. Their life experiences are strikingly similar, even their father, husband and children had a very similar life experiences. This paper will explore and compare the similarities among them.

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唐朝前期空前繁荣,社会环境相对宽松,上层女子可以凭借其特殊社会地位和卓越才干登上政治舞台,参与社会管理,涌现出诸如武则天、平阳公主、太平公主等一系列女政治家和女阴谋家,在政治决策的制定及社会稳定方面作出卓越贡献,在中国古代历史上留下了浓墨重彩的一笔,是封建社会女性群体中非常重要的一个群体。
At the early stage of the tang dynasty ( namely before an lushan) , a large number of such as wu zetian, pingyang princess, the princess taiping, and a series of female politicians and schemer, emerged, leaving a part in China''s ancient history. Prosperity in the tang dynasty in the early society, build a relatively loose social environment. The upper women can use their special social status and excellence in succession on the political stage, to participate in the social management, to make decisions on the political and social stability, so they have made outstanding contributions. They are very important of a group in the feudal society is.

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北帝是"北方真武玄天上帝"的简称,而佛山民众则亲切地称之为"北帝公、大父母"。供奉着北帝神祗的佛山祖庙大约始建于北宋元丰年间,自宋代伊始,特别是在元明清时期,有关北帝显圣的传说,或者是与之有关的灵异传说,在历代地方叙事文本中多有记载。随着时代的变迁和显圣传说的深入人心,北帝形象也随之发生变迁。北帝形象嬗变的过程,是与佛山士绅、民众的造神运动如影随形的。它一方面反映出不同时期佛山民众的信仰和心理需求,另一方面反映的是佛山地方社会发展的自我调适。
Pak Tai is the abbreviation of “Beifang Zhenwu Xuantian Shangdi”in Chinese, and it also has many other names such as“Shangdi Gong”,“Di Gong Ye”, etc. People in Foshan named him affectionately as“Pak Tai Gong, Big Parents”. Pak Tai temple in Foshan was built in Yuanfeng Year of the Northern Song Dynasty to enshrine and worship the God. From that time on, especially in the Yuan, Ming and Qing Dynasties, there were many records of supernatural legends about the God in the local narrative books. With the change of the times and the supernatural legends being deeply rooted among the people, the image of Pak Tai changed too. The change of its image was accompanied with the process of God making movement at the same time with the influence by the gentry and people in Foshan. The whole thing reflects the belief and psychological needs in the people on the one side and the development of local social adjustment in Foshan on the other side.

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