实体论的一个重要概念是实体间的通信。
实体论的原先的意思是是作为一个哲学的分支的研究。
The original meaning of ontology is the study of being as a branch of philosophy.
其实在笛卡尔的本体论中，世界上只有三种实体：心灵、物质和上帝。
In fact, in Cartesian ontology there are only three kinds of substance: mind, matter and God.
实体论为我们提供了一个便于理解和组织那些数据的途径。
Ontologies provide us with a good approach to understanding and organizing that data.
然而这种观点是狭隘的欧洲中心论的观点，因为作为文化实体的吸血鬼是古老的全球化的现象。
Yet this is a very narrow, Eurocentric point of view; as a cultural entity vampires are an ancient, worldwide phenomenon.
但我认为尼采反对两元论，的两方，已无物质实体，胜于非物质的心灵。
But really I think Nietzsche rejects both sides of the duality. There's no merely material body any more than there's an incorporeal mind.
他对物质实体、精神实体、上帝实体的批判摧毁了形而上学认识论。
He has shattered metaphysics epistemology by the criticism of material entity. spiritual entity and God entity.
对内隐人格理论的实体论-渐变论维度的研究是近年来社会认知研究的一个新趋势。
The Research in the dimension of entity theory versus incremental theory of implicit personality theories is a new trend in social cognition.
“独化论”作为郭象思想的本体，不是实体性的本体，而是审美本体。
"Duhua", as the ontology of Guoxiang thought, is not ontology of entity but aesthetics ontology.
作者提出了一些重要的问题，尤其是，能加强实证性基础的实体论假设和接受批评的理论范围等问题。
The author addresses some important questions, in particular, the ontological assumptions that underpin positiveness and the scope for embracing critical theory.
伊恩·哈金的科学哲学和实体实在论致力于解决科学合理性的危机。
Ian Hacking dedicated his philosophy of science and realism about entity to the resolution to the crisis of scientific rationality.
网络哲学主要包括三个部分的内容：概念论与实体论、存在论与本质论、文化论与价值论。
Net-philosophy mainly consists of three parts: conception and substance theory, being and essence theory, cultural and value theory.
根据计算机生成兵力的特点提出了基于控制论的CGF实体对象行为模型ESCP的概念模型、形式化模型和结构模型。
Based on the characteristic of CGF, the thesis presents a behavior model of CGF entity named ESCP and its concept model, formalization model and construct model.
近代英国经验论的演变从根本上讲是其实体观的演变。
The essence of Modern British empiricism lies in its theory on substance.
或者为了在存在论上对主体的实体性做出解释而乞灵于辩证法。
Or else dialectic has been called in for the purpose of Interpreting the substantiality of the subject ontologically.
近代及其以前的本体论是一种显性的实体本体论，具有实体本原观的思维方式和体系哲学的方法两个基本特征。
Ontology of modern times and before is dominant substantial ontology, which possesses with characteristics of thinking mode of substantial principle and method of system philosophy.
从认识论视角看，信息是物质在相互作用过程中表达出来的内在逻辑的时空序，表现为实体态信息、运动态信息、基因态信息、反应态信息和思维态信息等五个层次。
From epistemology, information is space-time order of inner-logic which substance shows in its reciprocity, putting up forms of substance, of motion, of gene, of reaction, and of consciousness.
马克思关于人的本质的思想摆脱了传统的实体论思维方式的束缚，是从可能性与现实性的双重维度来理解人的本质的。
This thinking is free from the traditional way of physical thinking, based on dual dimension of the possibility and reality.
如果把传统本体论看成是显性的实体本体论，那么现代西方哲学就是继承了传统本体论的隐性的实体本体论。
Modern Western philosophy is the recessive noumenon inherited the traditional one, if the traditional noumenon is perceived as dominant noumenon, both of which belong to the narrowly defined noumenon.
面对这些问题，笔者提出了解决的基础—基于本体论的地籍实体研究。
Aimed at these questions, the thesis gives the basis to solve these questions, that 's the ontology-based researches on cadastral realities.
实体化的社会观在古代主要表现为整体论的社会观，在近代表现为原子论的社会观和有机体论的社会观。
In ancient times, entity concept of society mainly displays as holism, in modern times, entity concept of society displays as atomism and organism concept.
这就需要从思维方式上变革“实体化社会观”，因其实质是传统本体论的思维方式，它将社会视为在人之上的抽象存在。
So it needs to change subjective social view from thinking way, it means change traditional thinking method; it sees the society as an abstract existence upper then human.
但使这个问题成为哲学中心议题的是笛卡尔的实体二元论。
But finding the problem as the central issues is philosophy dualism.
基于控制论的基本思想，提出适应虚拟战场需求的虚拟实体对象行为模型ESCP。
ESCP, based on cybernetics, is brought forward to fit modeling the behavior of virtual CGF entity in virtual battlefield.
通用神创论-相信宇宙是上帝在没有预先存在实体的情况下创造出来的理论学说。
Universal creationism - the doctrine or belief that the universe was created by God out of no pre-existent entity.
“形式不可能产生内容”，因而对哈氏神话必须进行反思和批判，基于经验、内容及人的法权，尝试构建实体论证的程序正义论。
In the end the author makes an attempt to construct the procedure justice of entity argument according to the experience, contents and legal rights.
“形式不可能产生内容”，因而对哈氏神话必须进行反思和批判，基于经验、内容及人的法权，尝试构建实体论证的程序正义论。
In the end the author makes an attempt to construct the procedure justice of entity argument according to the experience, contents and legal rights.
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