查询词典 The spirit has left the body.

Right postcentral gyrus of frontal lobe(BA2,BA1),left inferior frontal gyrus(BA47),postcentral gyrus(BA43),right inferior parietal lobule(BA40),left superior temporal gyrus(BA22) and right insular(BA13) were evoked by twisting Shenmen point;Left inferior parietal lobule(BA40),right inferior frontal gyrus(BA45,BA46),left medial temporal gyrus and medial temporal gyrus(BA37) and left superior frontal gyrus(BA10) were evoked by twisting Yanglao point.

神门穴主要激活了右侧额叶的中央后回BA2、BA1，左侧额下回BA47和中央后回BA43，其次为右侧顶叶的顶下小叶BA40，左侧颞叶的颞上回BA22，右侧脑岛BA40；养老穴主要激活了左顶叶的顶下小叶BA40，右侧额叶的额下回BA45、BA46，其次为左侧颞中回、颞下回BA37，左额上回BA10。

Result: Compared to normal subjects, some functional regions associated with encoding, maintenance and retrieval process showed increased activation in schizophrenia patients, i.e. right precuneus for encoding process, left PMA, left DLPFC, right precuneus and left VLPFC for maintaince process, left PMA for retrieval process. In addition, subcortical structures, primary motor cortex and some verbal regions in left temporal lobe also showed more activation.

结果：与正常组比较，患者组工作记忆不同认知过程的执行脑区激活程度增加，编码期激活增加脑区为右侧楔前叶，维持期激活增加脑区为左侧PMA、左侧DLPFC、右侧楔前叶及左侧VLPFC，提取期激活增加脑区为左侧PMA，而且患者组还激活了更多皮层下结构、初级运动皮层及左侧颞叶语言相关脑区。

Results During Chinese reading, the activated areas included bilateral motor area, subfrontal gyri, superior temporal gyri, and superior parietal lobule; during English reading, the activated areas were left motor area, left subfrontal gyrus, left supra temporal gyrus, left insula and bilateral cerebellum; and the Nepali task demonstrated the activation of left anterior central gyms, superior frontal gyms, superior temporal gyms.

结果：除负责视觉活动的枕叶为双侧激活，汉语任务主要激活了双侧额上回、额中回、中央前回、顶上小叶、颞上回及颞中回；英语任务主要激活了左侧额上回、中央前回、顶上小叶、颞上回、颞下回及小脑；尼泊尔语任务主要激活了左侧中央前回、额上回及颞上回。

Methods: Twenty-four rabbits were randomly divided into three groups:① the control group(group C, n=8): received sternotomy only and no ischemia;② the ischemia/reperfusion group(group I/R, n=8): the left lungs of rabbits were rendered ischemia by ligating the left pulmonary hili for 60 minutes followed by 60 minutes reperfusion;③ the edaravone group(group E, n=8): the left lungs were rendered ischemia for 60 minutes followed by 60 minutes reperfusion, and 10 mg/kg edaravone was administered intravenously 5 minutes prior to ischemia. Blood MDA and SOD were measured. Protein concentrations, WBC count, and PMN percentage in broncho-alveolar lavage fluid were determined. Samples of left lung tissue were sent for determining the left lung dry-to-wet weight ratio and evaluating the pathologic changes.

采用兔肺原位热缺血再灌注损伤模型进行研究。24只大白兔随机分为三组：①对照组(C组， n=8)，开胸后不阻断肺门，静脉缓慢推注生理盐水5ml/kg；②缺血再灌注组(I/R组， n=8)，左肺接受60min的缺血，然后接受60min再灌注，于缺血前5min静脉缓慢推注生理盐水5ml/kg；③依达拉奉干预组(E组， n=8)，于缺血前5min静脉缓慢推注依达拉奉10mg/kg（5ml/kg），左肺接受60min的缺血，然后接受60min再灌注。120min实验结束时，留取各组动物血液标本，测定血浆丙二醛含量及超氧化物歧化酶活性；收集支气管肺泡灌洗液，检测支气管肺泡灌洗液中白细胞计数、中性粒细胞百分比及肺通透性指数；留取肺组织标本，测定肺组织湿、干重量，计算干／湿重比及行肺组织病理检查。

As to the doctrine called the Real Presence,[22] the council condemns: those who, denying that Jesus Christ, God and Man, is truly, really, substantially present in the sacrament of the Holy Eucharist, hold instead that He is only present as in a sign or image or manifestation of power; those who say that the substance of the bread and the wine remains along with the body and blood of Christ, denying that marvellous and unique changing of the whole substance of the bread into the Body and the whole substance of the wine into Blood, while the appearance of bread and wine still remain--the change which the Catholic Church most suitably calls Transubstantiation; those who say that the Body and Blood of Christ is not there following upon the consecration, but only while the sacrament is in use, while it is being received, that is to say, but not before this or after this, and that in what is left over of the consecrated hosts or particles after communion has been administered, the true Body of the Lord does not remain; who say that the main fruit, or the sole fruit, of this sacrament is the forgiveness of sins; or that Christ the only begotten son of God is not to be adored in this sacrament with the externals of the reverence called latria,[23] and that those who do so adore Him in this sacrament are idolaters; that Christ is shown forth in this sacrament to be received in a spiritual manner, and not also sacramentally and really; that only faith is sufficient preparation for receiving this most holy sacrament.

以中庸所谓真正的存在， [ 22 ]安理会谴责：这些人，是无可否认的耶稣基督，人与上帝，是真的，真的，大幅度目前在圣圣体圣事，举行而是说，他是目前唯一的作为一个标志或形象或表现形式的权力；那些说这种物质的面包和葡萄酒仍是随着身体和血液基督的，是无可否认的壮美和独特的变化，整个物质的面包进入人体和整个物质的酒的血液，而外观的面包和葡萄酒仍是-改变，其中天主教教会最适当呼吁陷于变体说，这些人说，该机构和血液基督，是不是有以下后， consecration ，但只有而圣餐是在使用，而它正在被接受的，也就是说，而不是在此之前或在此之后，以及在什么是遗留下来的该consecrated主机或微粒后，共融一直经管的，真正的机构主不留；人士说，这样做主要水果，或唯一的水果，这圣餐是罪的赦免；或基督独生子的上帝是不被喜欢在这圣餐与外部的崇敬所谓latria ， [ 23 ] ，并认为那些这样做，崇拜他，在这圣餐是盲目崇拜者；基督表明，在此圣餐将收到的在一种精神的态度，是不是还sacramentally真的，那只有信仰是有足够的准备接受这个最神圣的圣餐。

As to the doctrine called the Real Presence,[22] the council condemns: those who, denying that Jesus Christ, God and Man, is truly, really, substantially present in the sacrament of the Holy Eucharist, hold instead that He is only present as in a sign or image or manifestation of power; those who say that the substance of the bread and the wine remains along with the body and blood of Christ, denying that marvellous and unique changing of the whole substance of the bread into the Body and the whole substance of the wine into Blood, while the appearance of bread and wine still remain--the change which the Catholic Church most suitably calls Transubstantiation; those who say that the Body and Blood of Christ is not there following upon the consecration, but only while the sacrament is in use, while it is being received, that is to say, but not before this or after this, and that in what is left over of the consecrated hosts or particles after communion has been administered, the true Body of the Lord does not remain; who say that the main fruit, or the sole fruit, of this sacrament is the forgiveness of sins; or that Christ the only begotten son of God is not to be adored in this sacrament with the externals of the reverence called latria,[23] and that those who do so adore Him in this sacrament are idolaters; that Christ is shown forth in this sacrament to be received in a spiritual manner, and not also sacramentally and really; that only faith is sufficient preparation for receiving this most holy sacrament.

至於所谓的理论的真实临在， [ 22 ]安理会谴责：这些谁，否认耶稣基督，上帝和人类，这是真正的，真的，大大目前在圣圣体圣事，持有相反，他只是本作为一个标志或形象或表现的权力；谁说，这些实质的面包和酒仍然随著身体和基督的血，不可否认，神奇和独特改变整个实质面包进入人体和整个物质的酒血，而出现的面包和葡萄酒仍然-改变了天主教会最适当的要求Transubstantiation ；谁说，那些身体和血液基督是不存在的神圣以下，但只有同时圣礼正在使用中，虽然它正在收到，这就是说，但在此之前或之后这本，在什麼是遗留下来的在神圣的主机或颗粒后共融已管理，真正的机构上帝不会留，谁说，主要水果，或唯一的水果，这种圣礼是宽恕的罪过；或基督唯一的独生子上帝是不喜欢在这圣礼与外部的崇敬所谓latria ， [ 23 ] ，这些谁做崇拜他的这一圣礼是拜偶像；基督显示本条圣礼收到在一个精神的方式，而不是还sacramentally真正；，只有信仰是足够的准备接受这个最神圣的圣体。

The Father is from none, the Son from the Father alone, and the holy Spirit from both equally, eternally without beginning or end; the Father generating, the Son being born, and the holy Spirit proceeding; consubstantial and coequal, co-omnipotent and coeternal; one principle of all things, creator of all things invisible and visible, spiritual and corporeal; who by his almighty power at the beginning of time created from nothing both spiritual and corporeal creatures, that is to say angelic and earthly, and then created human beings composed as it were of both spirit and body in common.

父亲从没有，儿子的父亲，仅和圣灵从同样，永远没有开始或结束；父生成，出生的儿子，和圣灵的程序；同质和coequal ，共同无所不能， coeternal ；一个原则，所有的事情，创造万物的无形和有形，精神和肉体的，谁是他的全能电源开头的时间都没有创造精神和肉体的生物，也就是说天使和人间，然后创建人组成的，因为它是精神和身体都在共同的。

The life of the body is material life, but the life of the spirit expresses the existence of the Kingdom, which consists in receiving the Spirit of God and becoming vivified by the breath of the Holy Spirit.

躯体的生命是物质的，然灵魂的生命则表现了天国的存在，就是那种受恩於上帝之灵并因圣灵之气焕发生机的存在。

Among them, the antioxidant compounds can effectively remove free radicals and esters peroxygen compounds inside the body, and interdict the powerful cancerogenic substance N-ammonium nilrite compounds. It can not only greatly enhance the body's immunity, but also with effective functions in moisturizing the skin, anti-fatigue and anti-aging; the bamboo fiber contains the amino acid necessary for human body, having distinctive health-care functions on the skin; the bamboo cellulose, bamboo honey and pectin have the effects of moisturizing the skin and fighting fatigue. They can increase the body's microcirculating blood, activate the histiocyte, enable the body to produce heating effects, effectively regulate the nervous system and unclog the meridian; the bamboo fiber has no free electric charge, antistatic and relieves itching.

其中，抗氧-化合物能有效清除体内的自由基和酯-过氧化合物，阻断强致癌物质N一亚-酸氨化合物，不仅能显著提高机体免-能力，而且具有滋润皮肤和抗疲劳、-抗衰老的生物功效；竹纤维含有多种-体必需的氨基酸，对皮肤具有独特的-健功能；竹纤维素、竹密、果胶具有-滋润皮肤和抗疲劳的功效，能增加人-的微循环血流，激活组织细胞，使人-产生温热效应，能有效调节神经系统-，疏通经络；竹纤维不带自由电荷，-静电，止瘙痒。

First of all , it is seen in Zhang Wei"s long writing that continuous changes occurs with the following era contexts which is shown. First, the gradual desalinization of " earth image " on the space," earth " is not only a creation in Zhang Wei"s novel, but the main source of the poesy of its works. It declines after " September fable ", not only indicating Zhang Wei "s decay of poesy of the novel, but also reflecting the disobeyed pross of light appear contemporary China social urbanization and common customs to . Second, the change of " writing subject projection " in the spiritual meaning, Its characteristic displayed by the reduction of image of spokesman as write thought representation .and on the other side represent" person who want more that resist actively " which also shows contemporary intellectual predicament and adjustment of value. Third, in " changeable and separate characteristics in the stylistics ",It changes " epic body " of" Ancient ship "," body not mythical " to " September fable "," pour out body " of" Bai Hui "" Family "," the discipline spreads the body "of Book of other provinces"," lie body " of" Can not recall the hollyhock ". Its constant changes persuing of recreation and sports, has entered into the different book mode and narration of different class gradually too.

首先，张炜的长篇写作中可以看出一种跟随时代语境而不断发生的变化，这表现在：一是空间上的"大地意象"的渐趋淡化，"大地"不但是张炜小说中的一个创造，而且也是其作品的诗意的主要源泉，它在《九月寓言》之后的衰退，不但表明了张炜小说中诗意的衰减，而同时也反照出当代中国社会城市化和世俗化进程的不可违拗；二是精神意义上的"写作主体投影"的变化，其特征主要表现为作为作家思想代言者的"正面的知识者"形象的弱化，代表其另一面的"积极反抗的多欲者"的凸显，这也显示了当代知识分子价值的困境与调整；三是在"文体上的多变与另类化"，由《古船》的"史诗体"，到《九月寓言》的"神话体"，再到《柏慧》、《家族》的"倾诉体"，《外省书》的"纪传体"，《能不忆蜀葵》的"诳语体"，其文体不断求变，也逐渐走入了异书模式和另类叙述。

But this is impossible, as long as it is engaging in a market economy, there are risks in any operation.

但是，这是不可能的，只要是搞市场经济，是有风险的任何行动。

We're on the same wavelength.

我们是同道中人。