1)adapting the law of heaven and making use of it制天命而用之
英文短句/例句
1.An Analysis of "to Know the Differences Between Heaven and Man" and "to Master the Laws of Heaven Then Make Use of Them;析“明于天人之分”与“制天命而用之”
2.After thousands of years of adapting inanimate matter to create useful things we are now modifying living material to make commercial goods.千万年来，人们将无生命的东西制成有用之物：而现在，我们将有生命的东西转化为商品。
3.On the Mode of Practice of Confucian Ethical Thought of Sheng从知天命到制天命——论原始儒家“生”之伦理的实现方式
4."Function of Culture Uselessness" and Opportunity for Future Confucianism Advancement;文化的“无用之用”与儒学未来发展的契机和天命
5.The value of life lies not in the length of days but in the use we make of them;“生命的价值不在于活几天，而在于我们如何利用生命。
6.Now and again a strange bird flew past, otherwise there was no sign of life.天上时而飞过一种怪鸟，除此之外就没有任何生命的痕迹了。
7.Under celestial empire courtesy system, 1. emperor thorne land of heaven and has responsibility for giving benefaction to all people of land of heaven;在天朝礼制体系的格局之下:1.得到天命的天子君主天下,有责任向全天下的人“施恩布德”;
8.A Psychological Exploration into the Figure of Tanchun in A Dream in the Red Mansions ;补天之才与末世之命——析《红楼梦》中探春的心理机制
9.From"Fate of Heaven"to"Heaven"--The Prelusion of the Concept"Way of Heaven"in Dongzhou Dynasty由“天命”而“天象”——东周“天道”观念的前奏
10.A leader should plan and worry ahead of the people, and enjoy the fruits after the people先天下之忧而忧后天下之乐而乐
11.Earlier revolutions failed in China because imperialism strangled them, and innumerable revolutionary martyrs died, bitterly lamenting the non-fulfillment of their mission.历来中国革命的失败，都是被帝国主义绞杀的，无数革命的先烈，为此而抱终天之恨。
12.A piloted two-stage spaceplane using existing technology will then be seen as among the all-time best aerospace buys.而且，采用现有技术研制的由宇航员驾驶的二级太空飞机将被视为空前便宜的航天器之一。
13.The slogan "As the revolutionary armies rises, the revolutionary party disappears" was a political slogan put forward by Zhang Taiyan to meet the needs of the transformation in the Chinese political system after the Wuchang Uprising.“革命军起，革命党消”是章太炎为适应武昌起义之后中国政制转型之需要而提出的政治口号。
14.created from natural materials or by chemical processes.用天然材料或通过化学过程制造而成。
15.The prospect of Hong Kong is not to be measured by our fortune today. Rather, it will be determined by our current spirit and vitality.香港明天的景象，不是用今天的财富去量度，而是用我们今天的精神生命力来确定的。
16.In the end, Lu Xun wasn't sad that having finished off all the heroes of the empire, his jewelled sword, would have no use.鲁迅终不以天下英雄尽死，宝剑无用武之地而悲。
17.The value of life lies not in the length of days, but in the use we make of them. -- Michel de Montaigne生命的价值不在于能活多少天，而在于我们如何使用这些日子。——蒙田
18."The value of life lies not in the length of days, but in the use we make of them. (Montaigne)"生命的价值不在于能活多少天，而在于我们如何使用这些日子。（蒙田）
相关短句/例句
balancing by convergence合而制之
3)balancing by divergence分而制之
4)nature endowed by heaven天命之性
1.LUO Ru-fang was imparted Yi-ology at age of 34,and then he comprehended that the philosophy of Yi threads through the Four Books and Five Classics,holding that the principle of "creative creativity" in the Yi is the human nature endowed by heaven as well as the benevolence and heart/mind;Taiji(lit.罗汝芳三十四岁时得传《易》学,悟得易理贯通四书五经,认为《易》乾坤的"生生"之理就是天命之性,就是仁,也是心;"太极"不在"易"之外,而本身就是乾坤,是有和无的统一,实有道体又圆融无碍,它成为性命的根源,而其自身又是超越善恶的"至善"。
5)the Nature as fate命运之天
1.Facing the Nature as fate or lot,man can develop his inner world of personality,cultivate his moral character and cal.他的天人相分思想可以从三个方面得到说明:在主宰之天面前,人可以对天的意志产生影响,甚至可以违背天意;在命运之天面前,人可以发展自己的内在人格世界,修身俟命,采取天与人各行其是、互不相干的态度,这与郭店楚简中的思想极其相似;在自然之天面前,人可以认识和利用自然规律为人类服务。
6)the Fate运命之天
1.During the Zhou Dynasty( especially in Western Zhou(1027—772 BC)), the ideology of the Tian reflected in "The Book of Songs" is composed with four independent systems : the Nature ,The God, the Decree, and the Fate.《诗经》天观念从横向上分析，可分为物质之天、主宰之天、义理之天、运命之天四类，而物质之天始终不占主要地位，处于中心地位的是主宰之天。
延伸阅读
制天命而用之 中国战国末期荀子关于天人关系的重要命题，见于《荀子·天论》。荀子把"天命"理解为具有必然性的自然法则,认为"从天而颂之,孰与制天命而用之"，即不能消极地顺从自然，而要主动地控制和利用它。 荀子"制天命而用之"的思想是从先秦时期关于天人关系问题的争论中总结出来的。道家的老子、庄子夸大了自然规律的必然性,完全排斥人的主观能动性,从而导致消极无为的结论。儒家的孔子、孟子肯定天有意志,可以主宰社会人事。为了克服这两种错误倾向，荀子第一次提出"明于天人之分"的辩证观点，明确划分"天职"与"人治"， 即自然与人为之间的界限。 他指出"天行有常"，天地万物运动变化的规律既不具有目的性，也不以任何人的主观意志为转移。他又认为："天有其时，地有其财，人有其治"，人类能够根据对于天时、地利的认识来利用自然、役使万物，这就叫做"能参"。人类能够参与世界变革的这种自觉的能动性，使人们在实际活动中从"畏天命"转化为"制天命"，成为自然界的主人。 荀子的"制天命而用之"的思想，对人的主观能动性问题作出了可贵的理论贡献，为中国哲学史上源远流长的天人之辩奠定了唯物论的思想基础。
