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Philosophical meditations about life prent a portrait, not a theory. This portrait may be made up of theoretical pieces—questions, distinctions, explanations. Why isn’t happiness the only thing that matters? What would immortality be like and what would be its point? Should inherited wealth be pasd on through many generations? Are Eastern doctrines of enlightenment valid? What is creativity and why do people postpone promising projects? What would be lost if we never felt any emotions yet could have pleasurable feelings? How has the Holocaust changed humanity?imei码怎么查询 地瓜糯米饼What is askew when a person cares mainly about personal wealth and power? Can a religious person explain why God allows evil to exist? 恶法What is especially valuable in the way romantic love alters a person? What is wisdom and why do philosophers love it so? What shall we make of the gap between ideals and actuality? Are some existing things more real than others, and can we ourlves too become more real? Yet the concatenation of the bits of theory constitutes a portrait nonetheless. Think of what is like to dwell before a painted portrait—one by Raphael or Rembrandt or Holbein, for example—and to let it then dwell within you. Think also of the wa
ys this differs from reading a clinical description of a particular person, or a general psychological theory.
人生的沉思，并非思考问题，而是观摩画作。这些观摩包括了问题思索，即质疑、辨别 、阐释。为什么快乐不是唯一重要的？什么是永恒，而永恒的意义又是什么？继承的财富能否世代相传？东方的启蒙教义是否有根据？什么是创造力？为什么人们拖延承诺好的计划？如果我们从来没有感到任何的情绪，那么我们又会失去什么呢？我们还可以有愉悦的感受吗？大屠杀是如何影响人们对人本善的定义？若一个人想的大都是自己的财富和权力，那是哪里出错了？信教的人是否能够解释神为什么允许恶的存在？浪漫爱情改变一个人的方式有什么宝贵的吗？智慧是什么，而哲学家为何执着追求？我们应当做些什么来弥补理想与现实之间的差距？现有的东西是否比其他物体更加真实呢？我们自己是否能变得更加真实呢？然而，正是这些问题构成了人生的沉思。在拉斐尔，伦勃朗或霍尔拜的画作面前，你会想到什么，你会因此得到什么样的结论。想想这些方式与读病人的诊断书或一般的心理理论有何不同.
空调制热模式图标Two
Some undergo much torment before dying: weak, unable to walk or turn in bed unaided, constantly in pain, frightened, demoralized. After we have done all we can to help, we can share with them the fact of their suffering. The need not suffer alone; whether or not this makes the suffering less painful, it makes it more bearable. We can also share the fact of someone’s dying; reducing temporarily the way death cuts off connection to others. Sharing someone’s dying, we realize that some day we may share with others the fact of our dying—some day our children will comfort us—and tho with whom our dying is shared will in turn share theirs. Superimposing the current and future situations, we can feel at each end of the relation, simultaneously giver and receiver of comfort. Is what matters our sharing the fact of death, not the particular position we occupy this time?
辣椒怎么做好吃
段晓天一些人在死之前会承受很多折磨：身体虚弱，行走困难，卧病在床，病痛缠绕，担惊受怕，绝望无助。我们做了所有力所能及的事后，我们还为他们的痛苦而痛苦。不管这是否能让他们的痛苦减轻，但我们陪着他们痛苦，总会使得他们好过一些。我们也会陪着他们;这短暂地减少了他们因为死亡的临近而脱离外界的寂寞。陪伴垂危的人让我们意识到有一
天也会有人陪着即将逝去的我们，那时我们的孩子会安慰我们，陪伴着我们的他们也会有一天和我们一样被人陪伴着离开。看着现在和未来，在人与人关系的各方面, 张思德观后感我们既是慰籍的接受者，同时也是给与者。所以分担别人死亡的痛苦不正是我们现在要做的事情吗？
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