1)Cheng Yi程颐
1.On the Ideology of Quality-Oriented Education of Cheng Hao and Cheng Yi;论程灏、程颐的素质教育思想
2.A Comparative Research on SU Shi s and CHENG Yi s Opinions on Movement and Stillness of "Zhouyi";苏轼与程颐易学动静观的比较
英文短句/例句
1.The Rationalistic Tendency of Ch`eng程颐的理性主义倾向
2.The Position of Chen Yi′s Study about the Book of Changes in the Development of China′s Study;程颐易学在中国易学发展史上的地位
3.On People-oriented Thought of Cheng Yi and Cheng Hao and Its Value Today;简论程颐、程颢的民本思想及其现实价值
4.On the philosophical connotations expressed by CHENG Yi when he divided the ancient Text of Zhouyi into two sections;试论程颐对今本《周易》古经分篇的义理阐释
5.On ChengYi s Dualism of Human Nature of Principle Separating from Material Force;试论理气相分对程颐的性二元论的影响
6.Proof Study of Chen Yi Learn form Yanzi;程颐《颜子所好何学论》教育思想引证与疑义
7.The Conflicts between the Shu Theory and the Luo Theory in idealogical field;苏轼“蜀学”与程颐“洛学”在思想领域中的对立
8.Rational Dimension in Cheng Yi s Philosophy of Spiritual Realm: Analyzing Different Orientations in Cheng Yi and Cheng Hao s Spiritual Realms;程颐境界哲学的理性之维——兼论二程境界的不同取向
9.Differences and Similarities between CHENG Hao and CHENG Yi with Consideration on Reason and the Relationship between Good and Evil;从天理与善恶关系的角度看程颢与程颐天理的异同
10.ZHU Xi s promotion to the I Ching learning research of the Song Dynasty--simultaneously on the similarities & differences between CHENG Yi and ZHU Xi s I Ching learning;朱熹对宋代易学的发展——兼论朱熹、程颐易学思想之异同
11.A Study of the Architectural Design of the Winter Palace and the Summer Palace during 1862～1908 in China;同治光绪朝西苑与颐和园工程设计研究
12.A large scale clearing away of silt from the Kunming Lake in the Summer Palace, which was the first time in the 240 years since the lake came into being, began late last year.颐和园昆明湖成湖二百四十年来首次大规模清淤工程，去年年底拉开序幕。
13.Ho Leung Kit Ting Care and Attention Home cum Social Centre for the Elderly何梁洁庭颐养之家护理院暨颐老中心
14.We were glad to inform of you that we have arranged to load1000 sets computer which you ordered under the credit number4185 on“ Angel“ vessel which will leave here to your port tomorrow.⑽颐呛芨咝送ㄖ?惴剑?颐且寻涯惴剿?┕旱牡
15.Chan Au Big Yan Home for the Elderly [Po Leung Kuk]陈区碧茵颐养院〔保良局〕
16.Takes up three-fourths of this palace garden.占颐和园面积的3/4
17.Elderly Persons Priority Scheme共享颐年优先配屋计划
18.Tourists walk in the Summer Palace with deliberate steps.游人款步漫游颐和园。
相关短句/例句
Cheng Hao程颐
1.A Comparative Research on Cheng Yi and Cheng Hao s Thought of Moral Education;程颢与程颐德育思想比较研究
2.A Comparative Study on Cheng Yi s and Cheng Hao s Benti-gongfu Thought;程颢、程颐本体功夫思想之比较
3.The two feudalist scholars CHENG Yi and CHENG Hao who had the sense of worry and anxiety for the state situation of poverty and weakness pursued the belief of "promoting culture and education as their duties", cared greatly for the fate of their state, took an active part in the social reforms, made a comprehensive survey .具有国家忧患意识的封建士大夫程颢、程颐,面对国家积贫积弱的局面,"以兴其斯文为己任",忧国忧民,积极参与社会变革,综罗百代,融合三教,创立新儒学,适应了时代的要求,回应了时代的挑战,也体现了中华民族的精神。
3)Chen Yi程颐
1.Proof Study of Chen Yi Learn form Yanzi;程颐《颜子所好何学论》教育思想引证与疑义
2.The Status of Yichuan I Ching in Chen Yi′s Thought;《伊川易传》在程颐思想中的地位
3.The Position of Chen Yi′s Study about the Book of Changes in the Development of China′s Study;程颐易学在中国易学发展史上的地位
4)Chengyi程颐
1.The sharp momentum in Chengyi s poetry is different from the peacefulness in that of Chenghao, which is caused by their spirits and learning styles .程颐诗中表现出的披坚执锐的气势与程颢诗歌从容和平的风格迥然不同 ,而这种诗风的分野根源于二人在精神气质和学术性格上的差异。
2.The article select four scholars to study whose names are Sunfu Chengyi Huanguo Zhuxi.本文主要选取了四位学者作为研究对象，分别是孙复，程颐，胡安国和朱熹。
5)Cheng Hao-Cheng Yi程颢、程颐
6)Ch'eng Hao and Ch'eng I程颢与程颐
延伸阅读
程颐程颐（1033～1107）中国北宋思想家，理学创立者之一。字正叔。河南洛阳人。学者称伊川先生。十四五岁时，与兄程颢同学于周敦颐。在游太学时，作《颜子所好何学论》，主管太学的胡瑗惊异其才。王安石当政时，未被起用，与兄程颢在洛阳讲学。司马光执政时，被荐为崇政殿说书，与修国子监条规。在为哲宗侍讲期间，敢以天下为己任，议论褒贬，无所顾忌，声名日高，从游者日众。其后，程颐因反对司马光的新党执政而被贬，任西京国子监守。不久削职，被遣送至四川涪州，交地方管制。程颐在被贬期间，完成著作《周易程氏传》。徽宗即位，得以赦免，但不久又受排斥，遂隐居龙门，遣散门徒，不久病死于家。至南宋，追谥正公。在哲学上，程颐与程颢以“理”为最高范畴，以“理”为世界本原。程颐认为，理是创造万事万物的根源，它在事物之中，又在事物之上。他认为，道即理，是形而上的，阴阳之气则是形而下的。离开阴阳就无道，但道不等于是阴阳，而是阴阳之所以然，“所以阴阳者，是道也”。他明确区分了形而上与形而下，以形而上之理为形而下之器存在的根据。他又从体用关系论证了理和事物的关系，认为理是“体”，而事物是“用”。程颐承认事事物物都有其规律，天之所以高，地之所以深，万事万物之所以然，都有其理。他进一步认为，“一物之理即万物之理”，天地间只有一个理，这理是永恒长存的。这样，他就把事物的规律抽象化、绝对化，使之成为了独立的实体。程颐承认每一事物发展到一定限度，即向反面转化。他说：“物极必反，其理须如此。”他还提出物皆有对的思想，说：“天地之间皆有对，有阴则有阳，有善则有恶。”这反映了他的辩证法观点。关于人性问题，程颐以为人的本性，即是人所禀受的理，于是提出“性即理也”的命题。他认为，性无不善，人所以有善与不善，是由于才的不同。才是由气而来的，气有清浊不同，故才也有善与不善之分。只讲本然的善性，不能说明人何以有恶；只讲气禀之性，则不能说明人性本善。程颐论述为学的方法时提出自己的格物致知说。认为格物即是穷理，即穷究事物之理；最终达到所谓豁然贯通，就可以直接体悟天理。他所讲的穷理方法主要是读书、论古今人物、应事接物等。关于知、行关系问题，程颐主张以知为本，先知后行，能知即能行，行是知的结果。程颐的哲学，提出一些新的概念、命题，对宋明哲学发生了很大影响。虽然二程都以理作为哲学的最高范畴，但程颢是以心解理，开了以后陆王心学一派。程颐一般是把理与气相对来论述的，开了以后朱学一派。程颐主要哲学著作有《周易程氏传》，还有《遗书》、《文集》、《经说》等。他与程颢的著作，明代后期合编为《二程全书》。有中华书局校点本《二程集》。图片£
