The-Discrepancy-of-Culture-between-China-and-the-West英語專業(yè)論文

中國某某某某學(xué)校學(xué)生畢業(yè)設(shè)計(jì)(論文)題目：TheDiscrepancyofCulturebetweenChinaandtheWest姓名：0000000班級、學(xué)號：000000000000系(部)：經(jīng)濟(jì)管理系專業(yè)：商務(wù)英語指導(dǎo)教師：0000000開題時間：2009-4完成時間：2009-10-302009年目錄畢業(yè)設(shè)計(jì)任務(wù)書…………………1畢業(yè)設(shè)計(jì)成績評定表……………2答辯申請書……………………3-5正文……………6-22答辯委員會表決意見……………23答辯過程記錄表…………………24課題TheDiscrepancyofCulturebetweenChinaandtheWest課題(論文)提綱1引言2中西方在生活方式和宗教信仰方面的差異2.1中西方的生活方式2.2中國的宗教信仰，以信奉道教、儒家思想和佛教為主。2.2.1道教。2.2.2儒家思想。

2.2.3佛教。2.3西方的宗教信仰，以信奉基督教和天主教為主2.3.1基督教。2.3.2天主教。3導(dǎo)致中西方差異的原因。4怎樣減小這種差異。5結(jié)論二、內(nèi)容摘要本文主要介紹了中西方國家在生活方式和宗教信仰兩方面的情況，通過對比，發(fā)現(xiàn)其兩者之間存在的差異。本人認(rèn)為，中西方國家在生活方式和宗教信仰方面存在的各種差異是由于中西國家巨大的文化差異造成的。因此，要解決中西方國家在生活方式和宗教信仰方面引起的沖突，必須從文化的角度來考慮。本文提出了解決中西文化差異的方法。首先批判了在中西文化交流中出現(xiàn)的兩種錯誤觀點(diǎn):全盤西化和完全排斥西學(xué);然后論述了加強(qiáng)中西文化的交流與融合才是中西文化發(fā)展的唯一道路這一論點(diǎn)。

參考文獻(xiàn)[1]朱永濤,王立李.英語國家社會與文化入門[M].高等教育出版社,2005年8月第2版.[2]王新靈.中西方世界觀及價值觀的差異及其在行為方式中的表現(xiàn)[M].首都師范大學(xué)出版社,2009.[3]王玉娟.中美家庭價值觀的跨文化差異對比研究[M].山東大學(xué)出版社,2009.[4]房澤慶.中西傳統(tǒng)節(jié)日文化的比較[M].山東大學(xué)出版社,2009.[5]劉向榮.宗教哲學(xué)視角下文明沖突現(xiàn)象研究[M].西安建筑科技大學(xué)出版社,2008.[6]劉敏.語言交際與中西文化差異[M].西南師范大學(xué)出版社,2002.[7]李英春.中西思維方式差異與中西語篇差異[M].山東師范大學(xué)出版社,2002.TheDiscrepancyofCulturebetweenChinaandtheWest000000000000Abstract

Thispaperintroduceslifestylesandreligionsbetween

ChinaandtheWest,andfindoutthediscrepancyoflifestyleandreligionbycomparingthem.Inmyopinion,thediscrepancyoflifestyleandreligioniscausedbythe

discrepancyofculture

betweenChinaandtheWest.Therefore,inordertoavoidthecollisionofdifferentlifestyleandreligionbetweenChinaandthewest,weshouldconsidereveryaspectonbasisofculture.Thispapermainlyprovidesthesolutiontothe

discrepancyofculturebetweenChinaandtheWest.ItstartswiththecriticismovertwowrongideasintheChina-Westculturalexchanges:thewholesalewesternizationandthecompleterejectionagainstwesternculture.ThenitputsforwardstheopinionthattheonlywayforthedevelopmentoftheChinesecultureandtheWesterncultureistostrengthenthecommunicationandblendingbetweenthetwocultures.Keywords：Discrepancyofculture;Lifestyle;Religion;Solution1.Introduction1.1Definitionofculture.Mostsocialscientiststodayviewcultureasconsistingprimarilyofthesymbolic,ideational,andintangibleaspectsofhumansocieties.Theessenceofacultureisnotitsartifacts,tools,orothertangibleculturalelementsbuthowthemembersofthegroupinterpret,use,andperceivethem.Itisthevalues,symbols,interpretations,andperspectivesthatdistinguishonepeoplefromanotherinmodernizedsocieties;itisnotmaterialobjectsandothertangibleaspectsofhumansocieties.Peoplewithinacultureusuallyinterpretthemeaningofsymbols,artifacts,andbehaviorsinthesameorinsimilarways.Butsomeonesaidtheculture

islearnedandsharedhumanpatternsormodelsforliving;day-to-daylivingpatterns.Thesepatternsandmodelspervadeallaspectsofhumansocialinteraction.Cultureismankind'sprimaryadaptivemechanism.

Cultureis

alsothecollectiveprogrammingofthemindwhichdistinguishesthemembersofonecategoryofpeoplefromanother.Inthispaper,firstly,itmainlydescribesthe

discrepancyoflifestyleandreligionbetween

ChinaandtheWest.Thenitanalyzesthecausesleadingtothe

discrepancyofculture

betweenChinaandtheWest.Itfocusesontheanalysisofthedifferentculturesystemsandlanguagesystems.Theresultshowsthattheformationofthe

discrepancyofculture

betweenChinaandtheWestisneithertheworkofasingle-day,northeresultofacertainelement.Instead,itistheresultofthecomprehensiveelementsinthelonghistory.Intheend,itprobesthesolutiontothe

discrepancyofculture

betweenChinaandtheWest.2.DiscrepancyoflifestyleandreligionbetweenChinaandthewest.2.1ThelifestyleofChinaandthewest.Chinesecultureistraditionallycenteredonthefamily，whichwasonceconsideredamicrocosmofsocietyasawhole.IntheoldtimesofChinesesociety，thefamilyprovidedsupportforeveryfamilymember，includinglivelihoodandlong—termsecurity.Extendedfamilyremainsexceedinglyimportant，withgrandparentscommonlyactingascaretakersforgrandchildwithadultchildrenworkingandfinanciallysupportingtheirageingparents.Theendofcradle—to—gravewelfare（the‘ironricebowl’）hasbroughtincreasingpressureonfamilieswhostruggletomeettherisingcostsofhealthcareandeducation.EconomicpressureshavehadanimpactonmanyyoungChinesewhoareputtingoffmarriageorhavingchildrenuntilthey’veacquireenoughmoneytoensuretheir

financialsecurity.It’sestimatedthattoday14%oftheChineseurbanhouseholdsconsistofasingleadultorchildlesscouplewhobothwork.SoChineseculturebasedonmasses.Peopleplacedfamilyaboveyourownself.Butwesterncultureisbasedonindividualismratherthanonmass.Forinstance,intheAmerican,Theyalwaystalkaboutindividualrights,insteadofplacingthewholefamilyabovetheirownself.Whenthechildrenare18yearsold,thatistosay,whentheybecomeadult,theymustearnmoneytofeedtheirownself.Thewaytoexpressgratitudeisasortoflifestyleanditalsohasdifferences.Thinkofthesituationsbelow:Yourmotherisbusyinthekitchen.Shesuddenlyasksyoutofetchabowlforher.Youdoso.What’llyourmother’sresponsebe?Probablyshe’lljustcontinuedoingthecooking.Afterawhile,thedinnerisready.Yourmotherhandsyouyourbowlofrice.What’syourresponse?Probablyjustbegintoeat.That’swhatIwanttosay.InChinesefamilies,werarelysay“Thankyou”tootherfamilymembersforreceivinghelporservice.Neitherwillwesaysobetweengoodfriends.It’ssuchanunpopularresponsethatifyousayit,thecounterpartwillthinkyouaretreatinghimasastranger,otherwiseyouarelackingofintimacy.ButinAmerica,"thankyou"isoneofthemostfrequentlyusedsentences.Teacherswillthankastudentforansweringaquestion;husbandswillthankhiswifeformakingacoffee.Thewayspeopleeat,thatis,thetablemanner,reallydistinguishalot.Thereasonforthisisprobablybecauseofthedifferentdiningtoolsandmenus.

Chineseusechopsticks,orsometimesevengraspricestraightlywithhandsasIndiansdo.Thethinandlongchopstickscannotbeusedtocutfood,soweusuallyuseourteethtoactasknives.Weholdourfood,meatorvegetable,withthechopsticks,sendthemtothemouths,biteoffapartofitandremaintheotherpartonthechopsticks.That’stheusualwayweeat.Wearealsousedtoholdupourbowlswhenhavingriceorsoup.ButallthesehabitsareconsideredrudeintheWesterncountries.TheetiquetteintheWestrequeststhatwheneating,bowlsandplatescannotleavethetables.Foodshouldbecutbyknivestofitintothemouths.Ofcourseyourmouthcannottouchtheplatesorbowls.Sotheregularprocessislikethis.Youcutyoursteakontheplatewithforkandknife,sendthemeatcubeintothemouthwithforkandnothingwillbereturnedbackbuttheforkalone.2.2ThereligionofChina.

Chinesereligionhasbeeninfluencedbythreestreamsofhumanthought:Taoism,ConfucianismandBuddhism.AllthreehavebeeninextricablyentwinedinpopularChinesereligionalongwithancientanimistbeliefs.ThefoundersofTaoism,ConfucianismandBuddhismhavebeendeified.TheChineseworshipthemandtheirdisciplesasferventlyastheyworshiptheirownancestorsandapantheonofgodsandspirits.2.2.1Taoism

ItissaidthatTaoismistheonlytrue

home-grownChinesereligion-Buddhismwasimportedfrom

IndiaandConfucianismismainlyaphilosophy.Accordingtotradition,thefounderofTaoismwasaman

knownasLaoTzuvariouslyspelledinwesternliteratureas"Laotse".Heissaidtohavebeenbornaroundtheyear604BC,butthereissomedoubtthatheeverlivedatall.Almostnothingisknownabouthim,notevenhisreal

name.

ChuangTzupickedupwhereLaoTzuleftoff.ChuangTzuisregardedasthegreatestofallTaoistwritersandhiscollectionofstories,TheBookofChuangTzu,isstillrequiredreadingforanyonetryingtomakesenseofTaoism.

AtthecentreofTaoismistheconceptofTao.Taocannotbeperceivedbecauseitexceedssenses,thoughtsandimagination;itcanbeknownonlythroughmysticalinsightandcannotbeexpressedwithwords.TheWayandItsPoweradvisethattheTaothatcanbeexpressedisnottherealTao.Taoisthewayoftheuniverse,thedrivingpowerinnature,theorderbehindalllifeandthespiritthatcannotbeexhausted.Taoisthewaypeopleshouldordertheirlivestokeepinharmonywiththenaturalorderoftheuniverse.2.2.2Confucianism

Confuciuswasbornofapoorfamilyaround551BCinthestateofLuinmodern-dayShandong.Hisambitionwastoholdahighgovernmentofficeandtoreordersocietythroughtheadministrativeapparatus.Atmostheseemstohavehadseveralinsignificantgovernmentposts,afewfollowersandapermanentlyblockedcareer.Attheageof50heperceivedhisdivinemission,andforthenext13yearstrampedfromstatetostateofferingunsolicitedadvicetorulersonhowtoimprovetheirgoverning,whilelookingforanopportunitytoputhisownideasintopractice.Thatopportunitynevercame，andhereturnedtohisownstatetospendthelastfiveyearsofhislifeteachingandeditingclassicalliterature.Hediedin479BC,aged72.TheglorificationofConfuciusbeganafterhisdeath.Mencius,orMengzi,helpedraiseConfuciusidealsintothenationalconsciousnesswiththepublicationofTheBookofMencius.Eventually,ConfucianphilosophypermeatedeverylevelofChinesesociety.Toholdgovernment,officialshavetomasterknowledgeoftheConfucianclassics,furthermorehiswordsalsotrickleddowntotheilliteratemasses.Confucianismdefinescodesofconductandpatternsofobedience.Womenobeyanddefertomen,youngerbrotherstoelderbrothers,andsonstofathers.Respectflowsupwards,fromyoungtoold,fromsubjecttoruler.Certainly,anyreigningChineseemperorwouldquicklyseethemeritsofencouragingsuchasystem.2.2.3BuddhismBuddhismwasfoundedinIndiabySiddharthaGautama,aprincebroughtupinluxurywhobecamedisillusionedbytheworldaroundhim.Attheageof30hesoughtenlightenmentbyfollowingvariousyogicdisciplines.Afterseveralfailedattemptshedevotedthefinalphaseofhissearchtointensivecontemplation.Oneeveningheslippedintodeepmeditationandemergedhavingachievedenlightenment.HistitleBuddhameanstheawakenedortheenlightenedone.ThecornerstoneofBuddhistphilosophyistheviewthatalllifeissuffering.Everyoneissubjecttothetraumasofbirth,sickness,decrepitudeanddeath,andtoseparationfromwhattheylove.

WhenBuddhismentered

ChinafromIndia,itsexoticnature,withchanting,strangecoloredrobes,incenseandforeignimageswasanattractionformanyChinesedisillusionedwiththeuptightformalismofConfucianism.BuddhismofferedanswerstotheafterlifethatneitherTaoismnorConfucianismcouldaddress,withitselaborateexplanationsofkarmaandhowtofindrelieffromsuffering.Slowly,thereligiondrewmorefollowers,gatheringfirmsupportinnorthernChinaandgraduallymovingsouth.However,Buddhismhaditsshareofcritics,andmanyChinesewereafraidthattheforeignreligionwasathreattotheChineseidentity,whichwasfirmlygroundedinConfucianism.ThegrowthofBuddhismwasslowedbypersecutionsandoutrightabolishmentbyvariousemperors.2.3Thereligionofthewest.ChristianityandCatholicaremainlythetwotypicalreligionsamongwesterncountries.2.3.1ChristianityChristianitygrewoutofJudaism.ThefounderofChristianitywasJesus.ThecoreofthereformationofJesusistobetransformedreligiouslawintoreligiousethics.Hewasnotopposedtothelaw.Christianclassicalbookisthe"Bible",includingOldTestamentandNewTestament.OldTestamentinheritedfromJudaism,theNewTestamentistheChristian'sownclassics.ChristianitythinksthattheOldTestamentisgodseparatescontractthroughMosesandtheJews.TheNewTestamentisgodseparatescontractthroughJesusChristandbelievers.Inthissense,theNewandtheOldTestamentwerewrittenbyGod'srevelation,itcanberegardedasGod'swords,hasthehighestauthority.ItisalsothebasisoftheChristianfaith.FromtheBible,afterastudyandelaboratedofthecontentoftheChristianfaith,formingthebasicdoctrinesofChristianity.GodtheoryanditsrelatedCreationtheoryandChristologyarethemostbasiccontentofChristiandoctrine.TheotherimportantdoctrineofChristianityisoriginalsinanditsrelatedSoteriology,Eschatologyofpeople.Christianitythinksgodcreatedhumanbeingsaccordingtohisownimageandgavepeopletherighttomanageallthings.This"image"doesnotrefertoanexternalimage,itisreferstothefreewill,conscience,reason,moralvaluesandsoon.AstheancestorofmankindAdamdisobeyedgod'scommandments,hecrimebecauseofstealingthefruitsinthegardenofEdenSothathumanbeingshadabadimpressiononGod,allhumanbeingsareonakindof"originalsin".Godpunisheshumanbeingssothatshowshisfair,andhelpshumanbeingssothatshowshiskindness.ThereforehesenthissonJesusChristcomestoearth,completionofthemissiontosavetheworld.Therefore,manywesternsregardthemselvesastheoffspringofgodandbecomethefaithfullyChristian.2.3.2CatholicIn1054,ChristianitysplitintoEastandWestfactions.WestchurchisCatholic.TheCatholicChurchandtheimperialsystemasauniquesinglechurchesandinstitutionsareestablished.IntheMiddleAges,CatholicwasadominatingreligioninWesternEuropeinthefeudalsociety.Catholicbelievesthatgodthetrinity(thatareFather,Son,andHolySpirit).ItalsorespectstheVirginMary.Itpromotesfatherwhocreateallthings,sonborntobeanadultdiedandroseagainonthecrosssothathecansavethehumanbeings.Catholicalsobelievesthatthegoodmenwillalwaysenjoyahappylife.However,thebadmenwillalwayssufferahardlife.Asthefreedomofreligiousbelief，variousreligiousgroupsinwesternhavecoexistedharmoniously.Thereligiousbeliefsofthewesternscontinuetobestrongwithsocialprogress.EverySundaymorning,alloverwesternworld,peoplepourintothechurches.HalfofWesternProtestantsareactivechurchmembers,andtherearefewwhohabituallystayaway.NotonlytheCatholicchurches.buttheProtestantonestoo,areflourishing,andnewchurchbuildings,somewithinterestingarchitecture,keeppacewiththeever-growingsuburbs.3

Thereasonsleadtothediscrepancy.TheculturesoftheEastandtheWestreallydistinguisheachotheralot.Thisisnotonlythediscrepancyoflifestyle,religion,butalsobecausetheculturesystemsaretwoseparatesystemsonthewhole.Theoriginoftheeasternculturesismainlyfromtwocountries:ChinaandIndia.Bothofthetwoculturesaregestatedbyrivers.InChina,themotherriveristheYellowRiverwhiletheIndianoneistheHinduWhenthistwomotherriversgavebirthtotheeasternculture,anotherfamousculturewasbroughtupontheMesopotamianPlaintheMesopotamianCivilization.ThiscivilizationlaterondevelopedintotheculturesoftheAncientGreeceandAncientRome.Andthesetwoarewell-knownasthebaseoftheEuropeanculture.LiketheChineseculture,theEuropeanonealsocrossedwaters.WhenthecolonistsofEnglandsettleddowninAmerica,theirculturewentwiththemovertheAtlanticOcean.SotheAmericanculturedoesn’tdistinguishfromtheEuropeanonealot.Atthesametime,thediscrepancyofthelanguagesystemsaddstothediscrepancyoftheculture.IntheEast,mostlanguagesbelongtothepictographiclanguagewhiletheWesternlanguagesaremostlybasedontheLatinsystem,forexample,theoneI’musingtowritethispaper.Otherfactorslikehumanracedifferencecountryaswell.Butwhat’smore,duetothefardistanceandthesteepareasbetweentheEastandWest,thetwoculturesseldomcommunicateuntilrecentcenturies.Sotheygrewuptotallyintheirownwayswithalmostnointerferencefromtheother.Itshowsthattheformationofthe

discrepancyofculture

betweenChinaandtheWestisneithertheworkofasingle-day,northeresultofacertainelement.Instead,itistheresultofthecomprehensiveelementsinthelonghistory.4Howtoreducethediscrepancy.NowwehaveseenthatthereexistssuchahugediscrepancybetweenChinesecultureandwesternone.Thenwhatshouldwedotofacethisglobalizingworld?Firstly,wecannotdenyanyofthecultures.Everynationhasitsowncharacteristicsandit’smainlythroughitsculturethatwefirstbegintoknowthenationanditscharacteristics.Sowecannotsaythatthiscultureorcustomisrightandthatiswrong.Equalrespectshouldbeattachedtoeverycultureinworld,eventothosethatarenotinexistenceanymore.Next,weshouldgettolearnhowtocoordinatethedifferentculturesandstrengthenthecommunicationandblendingbetweenthetwocultures.Wesaytheworldisbecomingsmallerandsmaller.Moreforeignerscomeandgoeveryday.Whenitisinthesamecountry,thesamecity,thesameneighborhood,theculturalcollisionisexpectedtobemoreserious.Soweshouldtrytoavoidthishappening.Oneimportantthingistogetsomebasicknowledgeabouttheotherculturessoasnottomisunderstandsomeactionsorhabitsoftheforeigners.Whentheabovetwoisdone,wecanstarttocommunicate.Imeanwecantakeinsomestrongpointsfromtheforeigncultures.Thoughtheredoesn’texistcorrectnessintermsofculture,itdoeshavethetermsofmoreadvancedormoresuitablefortheworldnowadays.Ofcourse,wecannotthrowawayourowncultureandacceptanotheronetotally.Wealsocannotcompleterejectionagainstwesternculture.EverycultureisatreasuretothehistoryoftheEarth,soweshouldonlypickoutthosewelacktoperfectourown.5.ConclusionInthetimeoftheeconomicglobalizationandculturalglobalization,nowadays,wecannotavoidthetopicofthediscrepancyofculturebetweenChinaandthewest.TherearemanyreasonsleadtothediscrepancyofculturebetweenChinaandthewest.Therearealsoavarietyofmethodstoresolvethedifferences.However,thediscrepancyofculturebetweenChinaandtheWestinvolvestoowide.Duetoavarietyofrestrictions,mostofuscannotgoabroadtoexperiencethediscrepancyofculturebetweenChinaandthewestpersonally.Thispaperintroducesthediscrepancyoflifestyle,religionbetweenChinaandtheWestanditanalyzesthecauseswhichleadtothediscrepancyofculture,andprobesthesolutiontothediscrepancyofculturebetweenChinaandtheWest.Astherearedifferencesineveryaspectsoflifestyle,religion,economicfoundation,socialandpoliticalstructures,thediscrepancyofculturebetweenChinaandtheWestareboundtobethere.Ifweanalyzethesephenomenonscarefully,wewillfindthattheconflictsandthecollisionsbetweenculturesarejusttheseemingproblems.Thereisstillmuchtolearn.Differentculturesaddthemostcolorfulelementtotheworldof21stcentury.Thediscrepancyofthecultureshouldnotbetheobstacletothecivilizationofhumanbeing.Itoughttobethemotivationofourgoingfurther.Bibliography[1]朱永濤,王立李.英語國家社會與文化入門[M].高等教育出版社,2005年8月第2版.[2]王新靈.中西方世界觀及價值觀的差異及其在行為方式中的表現(xiàn)[M].首都師范大學(xué)出版社,2009.[3]王玉娟.中美家庭價值觀的跨文化差異對比研究[M].山東大學(xué)出版社,2009.[4]房澤慶.中西傳統(tǒng)節(jié)日文化的比較[M].山東大學(xué)出版社,2009.[5]劉向榮.宗教哲學(xué)視角下文明沖突現(xiàn)象研究[M].西安建筑科技大學(xué)出版社,2008.[6]劉敏.語言交際與中西文化差異[M].西南師范大學(xué)出版社,2002.[7]李英春.中西思維方式差異與中西語篇差異[M].山東師范大學(xué)出版社,2002基于C8051F單片機(jī)直流電動機(jī)反饋控制系統(tǒng)的設(shè)計(jì)與研究基于單片機(jī)的嵌入式Web服務(wù)器的研究MOTOROLA單片機(jī)MC68HC（8）05PV8/A內(nèi)嵌EEPROM的工藝和制程方法及對良率的影響研究基于模糊控制的電阻釬焊單片機(jī)溫度控制系統(tǒng)的研制基于MCS-51系列單片機(jī)的通用控制模塊的研究基于單片機(jī)實(shí)現(xiàn)的供暖系統(tǒng)最佳啟停自校正（STR）調(diào)節(jié)器單片機(jī)控制的二級倒立擺系統(tǒng)的研究基于增強(qiáng)型51系列單片機(jī)的TCP/IP協(xié)議棧的實(shí)現(xiàn)基于單片機(jī)的蓄電池自動監(jiān)測系統(tǒng)基于32位嵌入式單片機(jī)系統(tǒng)的圖像采集與處理技術(shù)的研究基于單片機(jī)的作物營養(yǎng)診斷專家系統(tǒng)的研究基于單片機(jī)的交流伺服電機(jī)運(yùn)動控制系統(tǒng)研究與開發(fā)基于單片機(jī)的泵管內(nèi)壁硬度測試儀的研制基于單片機(jī)的自動找平控制系統(tǒng)研究基于C8051F040單片機(jī)的嵌入式系統(tǒng)開發(fā)基于單片機(jī)的液壓動力系統(tǒng)狀態(tài)監(jiān)測儀開發(fā)模糊Smith智能控制方法的研究及其單片機(jī)實(shí)現(xiàn)一種基于單片機(jī)的軸快流CO〈,2〉激光器的手持控制面板的研制基于雙單片機(jī)沖床數(shù)控系統(tǒng)的研究基于CYGNAL單片機(jī)的在線間歇式濁度儀的研制基于單片機(jī)的噴油泵試驗(yàn)臺控制器的研制基于單片機(jī)的軟起動器的研究和設(shè)計(jì)基于單片機(jī)控制的高速快走絲電火花線切割機(jī)床短循環(huán)走絲方式研究基于單片機(jī)的機(jī)電產(chǎn)品控制系統(tǒng)開發(fā)基于PIC單片機(jī)的智能手機(jī)充電器基于單片機(jī)的實(shí)時內(nèi)核設(shè)計(jì)及其應(yīng)用研究基于單片機(jī)的遠(yuǎn)程抄表系統(tǒng)的設(shè)計(jì)與研究基于單片機(jī)的煙氣二氧化硫濃度檢測儀的研制基于微型光譜儀的單片機(jī)系統(tǒng)單片機(jī)系統(tǒng)軟件構(gòu)件開發(fā)的技術(shù)研究基于單片機(jī)的液體點(diǎn)滴速度自動檢測儀的研制基于單片機(jī)系統(tǒng)的多功能溫度測量儀的研制基于PIC單片機(jī)的電能采集終端的設(shè)計(jì)和應(yīng)用基于單片機(jī)的光纖光柵解調(diào)儀的研制氣壓式線性摩擦焊機(jī)單片機(jī)控制系統(tǒng)的研制基于單片機(jī)的數(shù)字磁通門傳感器基于單片機(jī)的旋轉(zhuǎn)變壓器-數(shù)字轉(zhuǎn)換器的研究基于單片機(jī)的光纖Bragg光柵解調(diào)系統(tǒng)的研究單片機(jī)控制的便攜式多功能乳腺治療儀的研制基于C8051F020單片機(jī)的多生理信號檢測儀基于單片機(jī)的電機(jī)運(yùn)動控制系統(tǒng)設(shè)計(jì)Pico專用單片機(jī)核的可測性設(shè)計(jì)研究基于MCS-51單片機(jī)的熱量計(jì)基于雙單片機(jī)的智能遙測微型氣象站MCS-51單片機(jī)構(gòu)建機(jī)器人的實(shí)踐研究基于單片機(jī)的輪軌力檢測基于單片機(jī)的GPS定位儀的研究與實(shí)現(xiàn)基于單片機(jī)的電液伺服控制系統(tǒng)用于單片機(jī)系統(tǒng)的MMC卡文件系統(tǒng)研制基于單片機(jī)的時控和計(jì)數(shù)系統(tǒng)性能優(yōu)化的研究基于單片機(jī)和CPLD的粗光柵位移測量系統(tǒng)研究單片機(jī)控制的后備式方波UPS提升高職學(xué)生單片機(jī)應(yīng)用能力的探究基于單片機(jī)控制的自動低頻減載裝置研究基于單片機(jī)控制的水下焊接電源的研究基于單片機(jī)的多通道數(shù)據(jù)采集系統(tǒng)基于uPSD3234單片機(jī)的氚表面污染測量儀的研制基于單片機(jī)的紅外測油儀的研究96系列單片機(jī)仿真器研究與設(shè)計(jì)基于單片機(jī)的單晶金剛石刀具刃磨設(shè)備的數(shù)控改造基于單片機(jī)的溫度智能控制系統(tǒng)的設(shè)計(jì)與實(shí)現(xiàn)基于MSP430單片機(jī)的電梯門機(jī)控制器的研制基于單片機(jī)的氣體測漏儀的研究基于三菱M16C/6N系列單片機(jī)的CAN/USB協(xié)議轉(zhuǎn)換器基于單片機(jī)和DSP的變壓器油色譜在線監(jiān)測技術(shù)研究基于單片機(jī)的膛壁溫度報(bào)警系統(tǒng)設(shè)計(jì)基于AVR單片機(jī)的低壓無功補(bǔ)償控制器的設(shè)計(jì)基于單片機(jī)船舶電力推進(jìn)電機(jī)監(jiān)測系統(tǒng)基于單片機(jī)網(wǎng)絡(luò)的振動信號的采集系統(tǒng)基于單片機(jī)的大容量數(shù)據(jù)存儲技術(shù)的應(yīng)用研究基于單片機(jī)的疊圖機(jī)研究與教學(xué)方法實(shí)踐基于單片機(jī)嵌入式Web服務(wù)器技術(shù)的研究及實(shí)現(xiàn)基于AT89S52單片機(jī)的通用數(shù)據(jù)采集系統(tǒng)基于單片機(jī)的多道脈沖幅度分析儀研究機(jī)器人旋轉(zhuǎn)電弧傳感角焊縫跟蹤單片機(jī)控制系統(tǒng)