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elixir vitae相关的网络例句

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Ten years ago I occasionally used a typewrite — for important documents such as my curriculum vitae and job application letters.

10年前我很偶尔地使用打字—打一些重要文件如本人简历及求职信。

Send them your vitae if you want to go for this job.

如果你想得到这份工作,就寄份简历给他们。

I will begin by outlining the understanding of the relationship between law and morality John Paul II articulates in Evangelium Vitae.

我将通过概述John Paul II在通谕中表达的法律和道德之间关系的理解开始。

In the face of this defeatist mentality, the Pope argues that the chapters of Evangelium Vitae addressing the relationship between the civil law and the moral law " deserve great attention because of the growing importance they are destined to have in the restoration of social life"

面对这一失败主义思维方式,教皇主张,论述了私法与道德律之间关系的《生命的福音通谕》的篇章&应该得到极大的关注,因为在社会生命的恢复中它们注定会越来越重要&

In the **ce of this defeatist mentality, the Pope argues that the chapters of Evangelium Vitae addressing the relationship between the civil law and the moral law "deserve great attention because of the growing importance they are destined to have in the restoration of social life"

面对这一失败主义思维方式,教皇主张,论述了私法与道德律之间关系的《生命的福音通谕》的篇章&应该得到极大的关注,因为在社会生命的恢复中它们注定会越来越重要&

Returning to a theme he highlighted in Evangelium Vitae itself,50 the Pope also recognizes that building a new culture of life requires affirmative pastoral and educational efforts, not simply legal prohibitions of activities opposed to the right to life.

回到他在《生命的福音通谕》中强调的主题,[50]教皇也承认了建构一个新的生命文化需要牧师的赞同和教育的努力,而不仅仅是法律对于违背生命权的行为的禁止。

John Paul II issued that call in his 1995 encyclical Evangelium Vitae, in response to what he characterized as a trend to demand a legal justification for contemporary attacks on human life like abortion and euthanasia,"as if they were rights which the state, at least under certain conditions, must acknowledge as belonging to citizens."

约翰·保罗二世在他的1995年《生命的福音通谕》中提出了这一要求,作为对他所描述为对人类生命之现代攻击——如堕胎和安乐死——要求法律证立的趋势的回应,&仿佛它们是权利,至少在某种情况下,国家必须承认是属于市民的。&

Would a more consistent adherence to Thomistic legal theory – focusing on law as a tool to educate for virtue – afford a more fruitful way approach to the law in the context of American pluralism than the rights-based approach of Evangelium Vitae?

对于托马斯的法律理论——焦点在于法律是培养美德的工具——的更为一贯的信奉会提供给在美国多元主义语境中研究法律比通谕的权利基础进路更为丰富的方式吗?

The Pope's extensive jurisprudential reflections in Evangelium Vitae prompt the question I consider in this presentation: How should we understand the doctrine on the necessary conformity of civil law with moral law in a religiously pluralistic democratic society like that of the United States today?

教皇在通谕中广泛地法哲学反思提出了这一问题,我将其表述如下:在像今天的美国一样的宗教多元化的民主社会中,我们应该如何理解关于私法与道德律必然一致的学说?

The Pope reiterated his commitment to this vision of the relationship between the civil law and the moral law in a February 2000 address commemorating the fifth anniversary of Evangelium Vitae.47 After noting that he considers this encyclical "central to the whole magisterium of pontificate," the Pope criticized the "type of defeatist mentality" that "claims that laws opposed to the right to life – those which legalizeabortion, euthanasia, sterilization and methods of family planning opposed to life and the dignity of marriage – are inevitable and now almost a social necessity."

2000年2月,教皇在纪念《生命的福音》五周年的演讲中,重申了它对于私法与道德律之间关系的这一主张。[47]在说明了他认为这一通谕&是他的整个教权生涯之核心&以后,教皇批判了&失败主义者的思维方式&,他们&主张反对生命权的法律——也就是那些将堕胎、安乐死、绝育以及反对生命和婚姻之尊严的家庭计划方式合法化的法律——是不可避免的,并且几乎就是就是一种社会的必然&。

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