All Milton has at the beginning of his poetic career is the promise of greatness, the anticipation of a luminous body of English poetry.
弥尔顿在诗歌生涯开始的时候只有,上帝传达给他必将伟大的希望,和必将成为英语诗人中最耀眼的人物的预期。
And we're going to begin with the story of Terah and his family. This is a story that's marked by the themes of divine command and divine promise.
我们将从他拉和他家族的故事开始,这段故事的主题是神的命定和应许。
But the problem of one's being called to be a great poet is that one may have an inkling or some sense of a promise of future greatness but nothing really to show for it yet.
但是一个人被召唤去变成伟大诗人的问题在于,他可能会有一丝感觉他将来必定是伟大的,但还没有什么能够真正表明这一切。
You may choose to embrace dualism, reject the idea that the brain is responsible for mental life, and reject the promise of a scientific psychology.
你也可以选择身心二元论,拒绝承认大脑引起心理活动,看低科学心理学的前景
That's something physicalist or dualist can say but and this is not of--to make a good promise they offered earlier, it's not the only view available to physicalists, or for that matter dualists.
物理主义学者或二元论者都可认同,这个观点,但如同他们之前提到的,这并不是物理主义学者眼中,唯一存在的理论,二元论者也是如此。
In Genesis 15,God's promise to Abraham is formalized in a ritual ceremony.
创世纪》15中上帝对亚伯拉罕的应许是通过仪式起效的。
Does he fully intend to obey this command, to annul the covenantal promise with his own hand? Or does he trust in God to intervene? Or is this a paradox of faith? Does Abraham intend faithfully to obey, all the while trusting faithfully that God's promise will nevertheless be fulfilled?
他是否完全打算遵守这个命令,亲手废止,契约的应许?或者,他信任上帝的干涉吗?又或者,这是个信仰的悖论吗?亚伯拉罕打算忠诚地服从,同时,忠实地相信即使如此上帝的应许也会实现吗?
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