#米艺考研##川美考研培训##四川美术学院[超话]##四川美术学院考研# 有关【包豪斯】的大电影总算来了！不过主人公是虚构的角色，其原型正是曾在包豪斯就读的女设计师【Alma Siedhoff-Buscher】，她在1923年设计的那款积木玩具，至今还在生产销售。预告片里格罗皮乌斯、伊顿都出现了，其他人物需要等正片了。
【包豪斯大电影预告】Lotte am Bauhaus
发行方：Universum Film
导演：Gregor Schnitzler
中文翻译：Sunna Jin https://t.cn/EGc2DE2
【包豪斯大电影预告】Lotte am Bauhaus
发行方：Universum Film
导演：Gregor Schnitzler
中文翻译：Sunna Jin https://t.cn/EGc2DE2
【关于举办第五期全国皮书研创高级研修班的预通知】
社会科学文献出版社拟联合贵州省社会科学院 、北京国际城市发展研究院于2019年5月26日至5月29日在贵州省贵阳市举办第五期全国皮书研创高级研修班，本期主题为：“数与未来：皮书研创中的数据应用”。
报名邮箱：sunna@ssap.cn
具体事宜如下https://t.cn/Ei87JXu
社会科学文献出版社拟联合贵州省社会科学院 、北京国际城市发展研究院于2019年5月26日至5月29日在贵州省贵阳市举办第五期全国皮书研创高级研修班，本期主题为：“数与未来：皮书研创中的数据应用”。
报名邮箱：sunna@ssap.cn
具体事宜如下https://t.cn/Ei87JXu
佛教常识答问 | 第四章（24）“诸法实相论”是不是否定一切的怀疑论？（中英对照）
24.问：这是不是一种否定一切的怀疑论？
答：为了便于判断，需要再作些说明：(1)一切法空的理论是建立在一切法互相依存的因果律的基础之上的，所以它不是否认因果律的。（2)这里所说的空，不是空无之空，它是绝待的，不能认为是有，也不能认为是无，不能认为是生，不能认为是灭，一切经验上有无、生灭、来去等等概念都说不上，不是我们的觉知分别所能得其实际，所谓非有非无，非生非灭，一切皆空，所以说是"空不可得"。(3)对于事物的认识，龙树说有二谛，这是就一件事物的两面来说的：从现象来说为世俗谛（相待的世间真理），从本质来说为第一义谛(绝待的真理）。从世俗谛来看，宇宙万有，无量差别，种种相状，种种功用，种种生灭、来去、同异、是非、得失等现象和因果关系，历历分明而有；从第一义谛来看，虽有万象差别，而当体空不可得。空与有在因缘所生法上是统一的，因此世俗谛与第一义谛是二而不二的，这便是"不坏假名，而说实相"的道理，这也便是龙树的"中道义"。
-- 赵朴初《佛教常识答问 》
第四章： 佛教在印度的发展、衰灭和复兴
24. Q: Is this theory a kind of skepticism negating everything?
A: In order to make a judgment, furtherexplanations are needed: (1) The theory that all dhammas are sunna is based on the interdependent causality of all dhammas. Therefore it does not refute the law of causation.
(2) The above-mentioned emptiness (sunna) is not in the sense of nothingness. It is considered, in the ultimate sense, as neither existent nor non-existent, neither arising nor ceasing. All empirical conceptions such as existence and non-existence, arising and ceasing, coming and going etc. are irrelevant, since to see the reality is beyond the power of our sensation and differentiation. It is said to be neither existing nor empty, neither arising nor ceasing, and all dhammas are sunna (emptiness), therefore "sunna means unobtainable". (3) In regard to the understanding of worldly things, Nagarjuna propounded the double Truth, or Two Levels of Truth, referring to the two aspects of everything: the phenomenon is referred to as"conventional truth" (relative truth) and the noumenon (essence) is referred to as the first truth (absolute truth). In terms of the ConventionalTruth (Sammuti-sacca), there exist countless phenomena in the universe, which present the multitude of differences, the variety of appearances, all kinds of functions, all manifestations arising and ceasing, coming and going, identity and diversity, right and wrong, gain and loss etc., all kinds of phenomena and causality can be distinguished, hence exist. However, in terms of the First Truth (Paramattha-sacca), despite the multitude of manifestations, the entity itself is empty and unobtainable. Existence andnon-existence (bhava and sunna) are united in terms of dhammas which arise out of causes and conditions (hetupaccaya), so the Conventional Truth and the First Truth are "different, yet not different". This is the theory of "yielding the ultimate reality (paramattha) without breaking with theempirical concepts (pannatti)", and is Nagarjuna's meaning of the Middle Path.
-- Zhao Puchu
Answer to Common Questions about Buddhism
Chapter IV: The Development, Decline and Resurgence of Buddhism in India
24.问：这是不是一种否定一切的怀疑论？
答：为了便于判断，需要再作些说明：(1)一切法空的理论是建立在一切法互相依存的因果律的基础之上的，所以它不是否认因果律的。（2)这里所说的空，不是空无之空，它是绝待的，不能认为是有，也不能认为是无，不能认为是生，不能认为是灭，一切经验上有无、生灭、来去等等概念都说不上，不是我们的觉知分别所能得其实际，所谓非有非无，非生非灭，一切皆空，所以说是"空不可得"。(3)对于事物的认识，龙树说有二谛，这是就一件事物的两面来说的：从现象来说为世俗谛（相待的世间真理），从本质来说为第一义谛(绝待的真理）。从世俗谛来看，宇宙万有，无量差别，种种相状，种种功用，种种生灭、来去、同异、是非、得失等现象和因果关系，历历分明而有；从第一义谛来看，虽有万象差别，而当体空不可得。空与有在因缘所生法上是统一的，因此世俗谛与第一义谛是二而不二的，这便是"不坏假名，而说实相"的道理，这也便是龙树的"中道义"。
-- 赵朴初《佛教常识答问 》
第四章： 佛教在印度的发展、衰灭和复兴
24. Q: Is this theory a kind of skepticism negating everything?
A: In order to make a judgment, furtherexplanations are needed: (1) The theory that all dhammas are sunna is based on the interdependent causality of all dhammas. Therefore it does not refute the law of causation.
(2) The above-mentioned emptiness (sunna) is not in the sense of nothingness. It is considered, in the ultimate sense, as neither existent nor non-existent, neither arising nor ceasing. All empirical conceptions such as existence and non-existence, arising and ceasing, coming and going etc. are irrelevant, since to see the reality is beyond the power of our sensation and differentiation. It is said to be neither existing nor empty, neither arising nor ceasing, and all dhammas are sunna (emptiness), therefore "sunna means unobtainable". (3) In regard to the understanding of worldly things, Nagarjuna propounded the double Truth, or Two Levels of Truth, referring to the two aspects of everything: the phenomenon is referred to as"conventional truth" (relative truth) and the noumenon (essence) is referred to as the first truth (absolute truth). In terms of the ConventionalTruth (Sammuti-sacca), there exist countless phenomena in the universe, which present the multitude of differences, the variety of appearances, all kinds of functions, all manifestations arising and ceasing, coming and going, identity and diversity, right and wrong, gain and loss etc., all kinds of phenomena and causality can be distinguished, hence exist. However, in terms of the First Truth (Paramattha-sacca), despite the multitude of manifestations, the entity itself is empty and unobtainable. Existence andnon-existence (bhava and sunna) are united in terms of dhammas which arise out of causes and conditions (hetupaccaya), so the Conventional Truth and the First Truth are "different, yet not different". This is the theory of "yielding the ultimate reality (paramattha) without breaking with theempirical concepts (pannatti)", and is Nagarjuna's meaning of the Middle Path.
-- Zhao Puchu
Answer to Common Questions about Buddhism
Chapter IV: The Development, Decline and Resurgence of Buddhism in India
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