-
The structural moment of concentration on the code for its own sake cannot be avoided, and literature necessarily breeds its own formalism.
集中在代码上的结构瞬间,因为它本身的原因不可避免，文学必要地导致了它自身的形式主义。
-
but I find that, you know, just kind of market participants are more to blame than the accounting per se in those examples.
但是我发现，在这些例子当中市场参与者比会计本身更应该受到责备。
-
And we see in the poem itself an anticipation of the struggle that results eventually in the eighteenth century in the new title of the mask.
我们看到，诗本身是一个预期的斗争,在18世纪面具的新标题中最终出现了。
-
Politics only takes place within the context of the particular. It is only possible within the structure of the regime itself.
政治仅发生在,特别的脉络之内，而且仅可能,发生在政体本身的架构中。
-
You could do brain surgery while fully conscious because the brain itself has no sense organs to it.
你完全可以在意识清醒的状态下,接受脑部手术,因为大脑本身并没有任何的感觉器官
-
Now,it turns out that that assumption, standardly built into the usual label,may be false.
现在似乎在通常标签下建立的，这个假设本身就是错误的。
-
It illustrates again this idea that how much of this ancient text is it important for you to know, on its own terms,in its historical context in the first century, or how is it important for you to know in the way it's been interpreted for the last 2000 years?
这又一次说明了,你对这部古代文本的了解，是对其本身100年间历史脉络的了解，还是在过去2000年间被解读的,哪个更为重要？
-
And if your body is biologically programmed to defend itself gainst famine or starvation which is what humans and animals have faced over all the centuries then you're going to seek out the energy dense food and that's why those foods taste inherently better.
在生物学角度,你的身体本身一直在,抵御饥荒和饥饿,是人和其他动物几世纪来一直面对的问题,所以你就主动寻找高能量的食品,这也是为什么这些食品比较好吃
-
Now, out of all of this, again to repeat, we are not making the argument that the Thirty Years' War itself led to absolute rule, that the growth of state structures can be seen in the beginning and the late medieval period with the consolidation of these territorial monarchies.
综上所述,我再重复一遍,我们并不能推断说,三十年战争本身导致了绝对主义的发展,国家的构建在中世纪的早期,以及晚期的领土兼并中就已经初见端倪
-
Actually I think my interest in cultural policy per se doesn't come from that experience.
实际上我认为我对文化政策本身的兴趣,并不是来自我在大学的学习。
-
In the Mesopotamian account, the gods themselves are created ; And they're not even created first, actually; The first generation of beings creates these odd demons and monsters, And gods only are created after several generations Marduk And the god of creation, Marduk, Is actually kind of a latecomer in the picture.
在美索不达米亚的描述中，众神本身也是被创造的,而事实上，他们还不是最先被创造出来的;,是最早的存在创造了那些恶魔和怪兽，而众神是在好几代之后才被创造的,而有创造能力的神是，他在创世的图景中是姗姗来迟的。
-
You've got to squeeze absolutely everything out of it, and so it was ideal from the standpoint of teaching and was, it seems to me, also wonderfully galvanizing intellectually because it really did make people think: "look how intricate what I thought was simple turns out to be."
你得完完全全把东西都挤干净了，正因如此，从教学本身的立场来看，这就是理想状态了，而在我看来，它能使人如醍醐灌顶,因为它真的在引导人们思考：,“我想象得很复杂的东西原来是这么简单的一回事儿啊！“
-
because it's like a village in itself even though it's in London.
因为它本身就像一个村庄，虽然它是在伦敦内部。
-
The fall of Pylos is generally thought to be around 1200 B.C.; Mycenae itself may be fifty years later, and other places later than that.
人们普遍认为皮洛斯的陨落,大约在公元前一千二百年,迈锡尼城本身也许在五十年以后,其他的地方更晚些
-
But then you come to the third part of this sort of triangular absurdity, and what you get to is big financial institutions with extremely well-paid individuals, in the presumably pure free market.
接着您提到了第三方,在这个怪诞的迷局中，您提到的是,大的金融机构,他们员工本身收入极高，在人们都认为,的纯市场经济机制下。
-
So, if Pynchon gives us the pattern of meaning, rather than meaning itself in this novel, he also gives us a vision of what it means to embody that pattern.
所以如果说Pynchon给了我们意义的模式在，而不是意义本身，那么他也给了我们体现那个模式意味着什么的景象。
-
The poem on the morning of Christ's nativity serves as Milton's preparation for something greater than itself.
圣诞清晨歌》这首诗,在弥尔顿准备阶段起到一个比诗本身要大的作用。
-
Apollo had touched Milton in a way that I think we can actually measure by the end of this poem because Milton at the conclusion of Lycidas seems to have assumed the authority of Apollo.
阿波罗以一种我们可以通过,诗歌的结尾来估测的方式轻抚着弥尔顿,因为弥尔顿本身在的最后,似乎也在假定着阿波罗的权威。
-
The difficulty of the poem lies to a great degree, I think, in something that Dr. Johnson had noted in his attack or in his criticism on Lycidas that I mentioned on Monday.
诗歌本身的难点很大程度上，在于约翰逊博士在他对利西达斯的,抨击中提到的一些点。
-
It's as though I've walked across the stage like this realized, damn, it was the guy over here or rather I found the smallest element here who beat out number 2 over here so I can now put number 1 into place and recall that it didn't matte if I punted whoever was standing here 'cause they were given to me randomly anyway.
这就像是我这样走过讲台,然后才发现要找的人在那儿,或者说发现了最小的元素,那么就可以将1号放在正确的位置,而在这儿的是谁并不重要,因为他们本身就是,随机的。
-
In each of these cases the figure who stands ab extra, from outside, is an observer, an observer looking in and interpreting the action before him and an observer in a position presumably to make some kind of moral judgment on the action taking place.
在每个例证中，处在明喻本身之外的人，都是一个观察者，一个,向内展望并且解说他眼前的进展的观察人,一个似乎是要对发生的事情作出某些道德评论的观察人。
-
And one thing that seems intrinsically bad, one thing that seems to reduce the value of a life, is pain.
有一样东西看似本身就是坏的，它似乎在减少生命的价值，是痛苦。
-
Now this passage is famous for a lot of reasons, not least of which is that it's wonderful.
这篇文章在今日如此出名有很多原因，不仅是因为它本身很精彩。
-
Milton's bogey seems to be the specter hovering over women poets or women writers who may find in Milton an identification of poetic strength with masculinity itself.
弥尔顿的惑众谣言似乎是指依附在女诗人,和女作家心中的幽灵，她们在弥尔顿身上发现,诗的力量与男性力量本身是同源的。
-
But that formulation seems in many ways to be question begging. How much precision does the subject allow? How do we know?
所允许之外的精准,但这样的逻辑本身即,在很多方面启人疑窦？
-
And that's when things really get interesting and so this just hints at the types of thinking that one can derive from the field of computer science and apply either to the field itself of computer science, or whatever domain it is that you are here too study.
这样就开始有意思起来了,这仅仅是我们从计算机科学领域,获得的一些思维方式上的启示,这种思维方式不仅适用于计算机科学本身，也同样可以应用在其他的学习领域。
-
What both Derrida and de Man say about the difference when one thinks of language coming into being, from thinking about all those other things coming into being, is that language does not purport to stand outside of itself.
德里达和德曼都说的不同点,当一个人从其它所有事情的形成，想到语言的形成时，这个不同点是说语言并不会意图去站在它本身之外。
-
Up to this moment,I've been saying,okay, survival by itself isn't good enough.
直到现在，我一直在说，生存本身并不足够。
-
We have to not talk-- just talk about the good things in the life, but the good of life itself, and we have to notice that perhaps on certain views, for certain cases, it's not really the case that when I die I'm being deprived of a good life.
我们不但要看到-,生活中的美好事物，还要看到活着本身的好处，我们发现也许有某些观点，在某些情况下，情况则不完全是这样,即我死之后不会被剥夺美好的生活。
应用推荐