【導(dǎo)讀】世界經(jīng)濟一體化？且還節(jié)約了大量時間做其他的題目，這模板所需填的詞極少，背下即可！有對英語發(fā)愁的可。泛關(guān)注的國際/世界現(xiàn)象之一。全球化/Inter，簡言之，就是使整個世界變成一個小村子。利的一面，也有害的一面。每一個國家提供了廣闊的機會。另一方面，全球化/Inter最具有爭議的其中一個方面是。認(rèn)為全球化就是美國文化的全球擴張和一統(tǒng)天下。首要地，全球化/Inter能帶來利益。長、持續(xù)的社會進步和人們生活水平的不斷改善，因此我們是應(yīng)該接受的。精神的或道德的，直到她找到一個更好的替代，那么到那時侯這種丟失就是一種獲得。

　　

【正文】 969), defined as around 500 . when great thinkers appeared almost simultaneous in Ancient Greece, Israel, India and China, contributing their original ideas to the problems concerning the existence of human being. Distinctive cultural traditions were then formed respectively by Socrates and Plato in Ancient Greece, Laizi and Confucius in China, Sakyamuni in India, and Jewish prophets in Israel, which, after more than two thousand years of progress, have bee the principle part of human intellectual wealth. These local cultural traditions were independent in birth, without mutual influence. Until today mankind has lived by what happened during the Axial Period, by what was thought and created during that period. In each new upward flight it returns in recollection to this period and is fired anew by it. Even since then it has been the case that recollections and reawakenings of the potentialities of the Axial Period renaissances afford a spiritual impetus. For example, the Europeans in Renaissance had recollected the origin of their culture, Ancient Greece, which had fired anew the European civilization and left its mark on global culture. Similarly, the Song and Ming NeoConfucianism in China was stimulated by the impacts of Indian Buddhism。 the Confucian thinkers, by recollecting Confucius and Mencius in preQing Period, had promoted the ingenious Chinese philosophy to a new height. In a certain sense, the contemporary progress of global cultures might be a new leap on the basis of Axial Age. Has the contemporary human culture created, or will create, a New Axial Age then? Judged from certain evidences, it might be. If Chinese culture hopes to contribute to the coexistence of civilizations in contemporary human society, it must needs to know itself, which means a cultural selfconsciousness. The socalled cultural selfconsciousness is the serious selfreflection by certain people in certain cultural tradition on their own culture39。s origin, its history of formation, its characters (including both advantages and disadvantages) and its tendency of progress. The renewal of Chinese nation is on the eve. To achieve this goal, we must have a selfknowledge about Chinese culture, posit it on a proper place, and search with enthusiasm the genuine spirit of this culture with a long history, in order to present its essence to modern human society. Besides, we must reflect the disadvantages of our culture as well, to better the absorptions of other cultures39。 essences, and to reinterpret it in a modern way adapting to the general tendency of progress of modern society. Only after this retrospective reflection could our country march as vanguard in the progress of global culture, and create a brave new world together with other cultures. Confucianism and Taoism were principle schools of thinking in traditional Chinese culture, usually regarded as mutual plementary of course, after Indian Buddhism was introduced into China, it also played an important role in Chinese society and culture. Now I39。d like to discuss whether the Confucian and Taoist thinking could provide meaningful sources for the doctrine of coexistence of civilizations. (1) The Confucian doctrine of Ren (仁 : benevolence, virtue) is a resource of thinking with positive meaning for the coexistence of civilizations. The Way originates in Emotion (道始于情 ), as prescribed in Destiny is the resource of Human nature (性自命出 ), manuscript in Guodian Bamboo Slips (《郭店竹簡》 ). The Way here means the Way of Human (人道 ), . the principles in dealing with human (or in anther word, social) relationships, which is different from the Way of Heaven (天道 ), . the laws of nature or of universe. Human relationships are established on the basis of emotion, which is the starting point of Confucian doctrine of Ren. Once a disciple named Fan Chi asked Confucius: What is Ren? The answer was: To love people. Where is the origin of this thought, to love people? In The Doctrine of the Mean a saying of Confucius was quoted as: Ren is the characteristic element of humanity, and the great exercise of it is in loving relatives.[17] The spirit of Benevolence and Love (仁愛 ) is rooted in human nature, and to love one39。s relative is the most basic exercise of it. But the spirit of Ren goes far beyond this level. To quote Guodian Bamboo Slips: To love and love deep, that is love。 but to enlarge the love of one39。s father to the love of human being, that is Ren.[18] The enlargement of filial piety is to love all the people below Heaven.[19] From these sayings we observe that the Confucian Doctrine of Ren demands to enlarge the love of relatives to the benevolence on people, . to enlarge one39。s selfconcern to the concern on others (推己及人 ), to treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated。 treat with the kindness due to youth the young in your own family, so that the young in the families of others shall be similarly treated[20] that is Ren. It is not easy to practice the doctrine of enlarging one39。s selfconcern to the concern on others, which requires a practice of Ren rooting in the Way of Loyalty and Fiveness (忠恕之道 ), . never do to others as you do not wish done on yourself[21], wishing to be established himself, he seeks also to establish others。 wishing to be enlarged himself, he seeks also to enlarge others.[22] (Loyalty is plete devotion of oneself。 Fiveness is the deduction of one39。s selfconcern. 朱熹：《四書集注》 ). If Ren is to be enlarged to the whole society, it would be as what Confucius once said: To subdue one39。s self and return to propriety, is perfect virtue. If a junzi (君子 : gentleman, nobleman) can for one day subdue himself and return to propriety, all under heaven will return to Ren