英语翻译Has an effect on the deceased .What matters is that the

英语翻译
Has an effect on the deceased .What matters is that the rites are performed according procedure .
The ideological domain in China ,in other words,does not assume universal belief or unquestioned acceptance of“truth .”Here is where China may have been unique among centralized societies .There was,of course,a close relationship between the ideological domain and what I shall call the performative domain(i.e ritual; see below) in late imperial china .But,unlike the common pattern one finds in Christian Europe and Hindu India,the two Chinese domains do not seem to be totally dependent upon each other .There was a noticeable disjuncture between the requirements of ritual standardization (which were absolute) and the maintenance of a centralized belief system (loosely organized at best and rarely enforced) .
In dealing with religious cults among peasants,Chinese imperial authorities were content to control and legislate actions,not beliefs .Much the same was true for funerary ritual .As long as the rites were performed according to standardized and generally accepted sequence,it was of little consequence what people actually thought about the efficacy of those rites .As Jonathan Parry and Thomas Laqueur (Indianist and Europeanist respectively) noted in conference discussions,a radical distinction between belief and practice was never a central feature of Hindu or Christian social orders .In early Christendom,for instance,it was belief that carried more weight than practice,and in later eras debates regardind the proper performance of the Eucharist focused on ideological concerns underpinning practice .
It is my contention that this was not the case in late imperial China .The standardization of ritual practice almost always took precedence over efforts to legislate or control beliefs .This,I would argue,had profound consequences for the creation of a unified cultural system .By enforcing orthopraxy (correct practice) rather than orthodoxy (correct belief) state officials made it possible to incorporate people from many different ethnic or regional backgrounds,with varying beliefs and attitudes,into an overarching social system we nom call China .Had this not been the strategy (conscious or unconscious) of state officials,Chinese culture could never have reached such heights of uniformity and coherence as it did during the late imperial era .

影响了死者.要紧的是,仪式是按照程序进行.
思想在中国域名,换句话说,不承担普遍信仰或无可置疑的接受“的真理.“这是在中国可能已独特的中央社会.有,当然,密切的关系的意识形态领域和我应立即施行域（即仪式;见下文） ,在中国帝制晚期.但是,不同的是一个共同的模式中找到基督教欧洲和印度教的印度,中国这两个领域似乎并不完全取决于对方.有一个明显脱节的要求之间的仪式标准化（这是绝对）和维持一个集中的信念系统（组织松散最好,很少强迫） .
在处理邪教的农民,中国帝国当局的内容,以控制和立法行动,而不是信仰.同样是真正的丧葬仪式.只要仪式进行了按照标准化和普遍接受的序列,这是没有后果的人们实际上思考的疗效那些仪式.正如乔纳森帕里和托马斯Laqueur （ Indianist和Europeanist分别）指出在会议讨论中,从根本上区别的信念和实践从来没有一个主要特点印度教或基督教社会秩序.在早期基督教的,例如,有人认为,进行更重实践,并在以后的时代辩论regardind适当的业绩圣侧重于关注思想基础的做法.
这是我的论点是,情况并非如此帝国晚期的中国.标准化的礼仪做法几乎总是凌驾于努力,立法或控制的信仰.这一点,我认为,产生了深刻的后果,建立一个统一的文化体系.通过实施正统（正确的做法） ,而不是正统（正确的信仰）州政府官员使人们有可能把人们从许多不同的民族或区域的背景,不同的信仰和态度,成为一个首要的社会制度,我们呼吁中国的名字.如果不战略（意识或无意识）的州政府官员,中国文化可从来没有达到如此高度的统一性和连贯性,因为它没有后期帝国时代.