So the criterion is: is it relevant to the unified form that we as critics are trying to realize in the text?
所以,这里的标准是:,隐含的意义是否和文本的一致性有关,而这正是我们作为文学批评家,要通过文本实现的?
But calculating it alone doesn't necessarily tell us whether or not it will just happened of its own accord.
但是计算这些物理量并不一定能够告诉我们,这些变化是否会自发的进行,而这正是我们想要做到的。
And this is where the two most important figures of the Republic begin to make their voices heard.
而这正是《理想国》书中,最重要的两名人物,开始发声的起点。
His contemporaries are doing a kind of thing with their representation of the birth of Christ that Milton seems carefully to have avoided.
他的同龄人都在描述基督的诞生,而这正是弥尔顿极力避免的。
This should make sense because if something has a low ionization energy, that means it's not very electronegative, which means it's going to be a lot happier giving up electron density, which is essentially what you're doing -- when you're forming covalent bonds is you're sharing some of your electron density.
这应该是合理的,因为如果某物的电离能很低,这也就意味着它的电负性也不高,那么它就会更愿意,放弃一定的电子密度,而本质上这正是你在,形成共价键时所需要做的,分享你的一些电子密度。
But there are some puzzles, some strange features of Locke's account of consent as the basis of legitimate government and that's what I'd like to take up today.
洛克关于同意是合法政府建立基础的理论,也有些令人困惑和奇怪的地方,而这正是我今天要讲的。
Whereas he, Welles, wanted to examine them that's the big difference.
而威尔斯却是要论证神话,这正是他们最大的区别。
And that story is something we'll talk about in the class.
而这正是我们在课上要讨论的
Suppose you want to train somebody to do something and you want the training such that they'll keep on doing it even if you're not training them anymore, which is typically what you want.
假设你想训练某人做某事,你想要找到一种训练方法,使得他们即便不再接受训练,也依然能够持续展现某种行为,而这正是你想要的。
I think that book will give you all the basic principles you need in calculus of one variable, more variables, elementary complex numbers, maybe solving some problems with vectors and so on, which you're going to get into.
我想那本书会给你所需的所有基本知识,包括一元和多元微积分,简单的复数运算,可以解决一些与矢量有关的问题,而这正是你们将要学的
They tended,in general, not to have as much farmland as the places that I have described as not being colonizers, who may not have felt the pressures of land hunger, which was so important in motivating colonization.
这些城市也许,大体上,并没有像未进行殖民的城市,那样多的农田,未进行殖民的城市没有土地匮乏的问题,而这正是殖民的一个重要动机
That's the question we're going to try and address. If we can do this, this is good, because first of all, it removes any questions about what machine I'm running on, it's talking about fundamentally, how hard is this problem, and the second thing is, it is going to do it specifically in terms of the input. Which is one of the things that I was worried about.
这是一个我们接下来要去,尝试和解决的问题,如果我们能做到的话会很不错,因为首先,它解决了结果可能和我,运行的计算机有关系的问题,因为这从根本了告诉了,我们这个问题的复杂度,第二件事情,就是这种方法可以依据输入的大小来计算,而这正是我最担心的地方。
And this is precisely the opposite of the tyrant who Plato describes as a person of limitless desires who lacks the most rudimentary kind of governance, namely self-control.
而这正是对比于专制,即柏拉图形容中,拥有无限欲望的人,他们缺少最基本的管理,或说自控。
So, to confine the individual, it seems, to one and only one sphere of life would seem to do an injustice to the internal psychological complexity that makes each of us who we are.
所以,将个人约束在,唯一一个人生阶层之中似乎不公,因为忽视了,内心的复杂度,而这正是让我们每一个人显得独特的原因。
I think the essential element, in my mind, that makes it a crime is the idea that they decided at some point that their lives were more important than his, and that, I mean, that's kind of the basis for really any crime.
就我的认知,我觉得最重要的一点,之所以说他们构成犯罪,是他们认为,某种程度上,自己命比派克更重要,而这正是一切犯罪的动机。
And that is of course at the core of the famous Socratic thesis, that all virtue is a form of knowledge, all the virtues require knowledge and reflection at their basis.
而这正是,著名苏老论点的核心,所有美德都是一种知识形式,所有美德都需要,知识与反思作为其基础。
But he also obviously writes that we are beings with will and purpose who are uniquely guided by opinions, ideas, and doctrines and it is in many ways the first business of the sovereign to act as a moral reformer of ideas.
但他同时也写道,我们是有意志和目标的生物,是唯一由言论,思想和各种学说,所引导的物种,而这正是给君主作为思想道德改造者,的存在提供了可能性。
There is obviously much in the American regime that Aristotle would have found admirable even though it does not conform to his idea of the best regime which is the subject of the last two books of the Politics Book VII and VIII.
明显地,美式政体有许多,是亚里士多德仍会觉得值得赞扬的,虽然那并未符合,他的最佳政体概念,而这正是《政治学》最后两册,第,VII,及,VIII,册,所集中探讨的主题。
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