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We need art to tell us, as religion once did, Memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it.

我们需要艺术来告诉我们，正如宗教曾经告诉过我们的，记得你终将死亡，一切都会结束，幸福不会因否定这一点而到来，只能对其加以接受。

Today, surrounded by promises of easy happiness, we need art to tell us as religion once did, Memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it.

如今，我们被舒心的快乐承诺所包围，需要艺术提醒我们，就像宗教原先所做的那样，死亡的象征：记住，你将要死的，任何东西都会结束，快乐不是要否定这一切，而是要学会接受这一切。

Today, surrounded by promises of easy happiness, we need art to tell us as religion once did, Memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it. NETEM 2006, Text 4, Paragraph 7

如今，我们被舒心的快乐承诺所包围，需要艺术提醒我们，就像宗教原先所做的那样，死亡的象征：记住，你将要死的，任何东西都会结束，快乐不是要否定这一切，而是要学会接受这一切。

Today,surrounded by promises of easy happiness,we need someone to tell us as religion once did,Memento mori:remember that you will die,that everything ends,and that happiness comes not in denying this but in living with it.

现在，周围充斥着唾手可得的幸福的承诺，我们需要某人像宗教人士一样告诉我们：记住你将死亡，每样东西都将结束，快乐的到来并不否认这点而是因为忍受它。

Today, surrounded by promises of easy happiness, we need art to tell us, as religion once did, Memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it.

如今，我们被舒心的快乐承诺所包围，我们需要艺术提醒我们死亡的象征，一如宗教原先所做的那样：记住，人终有一死，万物不能永存，快乐不是要否定这一切，而是要学会接受这一切。

Today, surrounded by promises of easy happiness, we need art to te ll us, as religion once did, Memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this b ut in living with it.

今天，周围到处都是轻易就能得到快乐的许诺，我们需要艺术来告诉我们死的象征意义，好比宗教曾经告诉我们的那样：记住，你会死的，一切终有结束的时候，快乐不在于否认这一点，而在于要接受这一点。

Today, surrounded by promises of easy happiness, we need someone to tell us, as religion once did, Memento mori : remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it.

今天，身处轻松幸福的许诺的包围之中，我们需要有人来提醒我们--如同从前宗教所做的那样--"死亡的象征"：记住我们会死亡，万事皆有终了时；幸福不是来源于否认这点，而是与其共生。

5Today, surrounded by promises of easy happiness, we need art to tell us, as religion once did, Memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it.

例句精译］我们所忘掉的一点--我们经济所依赖的正是人们的遗忘--是：幸福不仅仅是没有痛苦的欢乐而已。

Today,surrounded by promises of easy happiness, we need art to tell us, as religion once did, Memento mori(拉丁语,意为"死的象征"): remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it.

今天，周围到处都是轻易就能得到快乐的许诺，我们需要艺术来告诉我们死的象征意义，好比宗教曾经告诉我们的那样：记住，你会死的，一切终有结束的时候，快乐不在于否认这一点，而在于要接受这一点。

We need someone to tell us as religion once did, Memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it.

忧愁的艺术告诉我们的尽管苦涩，却带来一股令我们清醒的清新气息。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。