查询词典 for one's name

If the agent or representative of the person who is the proprietor of a mark in one of the countries of the Union applies, without such proprietor's authorization, for the registration of the mark in his own name, in one or more countries of the Union, the proprietor shall be entitled to oppose the registration applied for or demand its cancellation or, if the law of the country so allows, the assignment in his favor of the said registration, unless such agent or representative justifies his action.

1如果本联盟一个国家的商标所有人的代理人或代表人，未经该所有人授权而以自已的名义向本联盟一个或一个以上的国家申请该商标的注册，该所有人有权反对所申请的注册或要求取消注册，或者，如该国法律允许，该所有人可以要求将该项注册转让给自己，除非该代理人或代表人能证明其行为是正当的。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

Mendel's concept was given a name by Hugo de Vries in 1889, who, at that time probably unaware of Mendel's work, in his book Intracellular Pangenesis coined the term "pangen" for "the smallest particle one hereditary characteristic".

孟德尔的概念得到了名的雨果德弗里斯在1889年，谁，在那个时候可能不知道，孟德尔的工作，在他的书中创造的内泛生论"一词pangen "为"最小的粒子一个遗传特征"。

Satanas {sat-an-as'} of Aramaic origin corresponding to 4566; TDNT - 7:151,1007; n pr m AV - Satan 36; 36 1 adversary (one who opposes another in purpose or act), the name given to 1a the prince of evil spirits, the inveterate adversary of God and Christ 1a1 he incites apostasy from God and to sin 1a2 circumventing men by his wiles 1a3 the worshippers of idols are said to be under his control 1a4 by his demons he is able to take possession of men and inflict them with diseases 1a5 by God's assistance he is overcome 1a6 on Christ's return from heaven he will be bound with chains for a thousand years, but when the thousand years are finished he will walk the earth in yet greater power, but shortly after will be given over to eternal punishment 1b a Satan-like man

相关经文回前一页 4567 Satanas {sat-an-as'}源於亚兰文，相当於 4566； TDNT - 7：151，1007；阳性专有名词 AV - Satan 36； 36 1 指敌对者(反对他人的目的或行动者)，这名字特别用来指： 1a 邪灵的头目，本性上反上帝与基督的 1a1 他煽动背离上帝而入到罪中 1a2 用诡计欺骗诱惑攻击人 1a3 敬拜偶像的人被认为是在他的控制之下 1a4 藉其邪恶的势力，他可以占据人并使人受疾病的痛苦 1a5 藉神的力量，他被制服了 1a6 当基督由天国再临时，他将被锁鍊捆绑一千年，但那千年之后，他将复临地上并有更大的能力，但很快地就会交付永刑之中 1b 像撒旦的人，受撒旦使用的人，"撒旦一族"的人

P你好lomela king pandion of athens had two daughters,procne and p你好lomela.when athens was threatened by the wild men,king tereus of thrace came to its help.out of gratitude king pandion offered tereus either of 你好s daughters in marriage and the thracian king chose procne as wife.for yearsthey lived in thrace and had one son,itylus by name.then procne became homesick and longed to see her dear sister p你好lomela.at her repeated requests tereus sailed to athens tofetch p你好lomela.on the way back 你好s evil heart took flame at the sight of p你好lomela who was then in her beauty of maidenhood.he seized and carried her away by force,cut out her tongue and imprisoned her in alonely hut in the woods.to procne he lied,saying that p你好lomela was dead.p你好lomela stayed in prison for ayear,where she had woven her painful story into the web of arobe.then she managed to send the robe to her sister.as soon as she received the web procne came over to the woods and to reher sister away from the keepers.

雅典国王潘底翁有两个女儿，普鲁丝妮和菲勒美拉当雅典受到生番的威胁时，色雷斯国王泰诺斯伸出了援助之手出于感激，国王潘底翁让泰诺斯从自己的女儿中任选一位作他妻子泰诺斯选择了普鲁丝妮他们在色雷斯生活了很多年，并且生了一个儿子，名叫意大拉斯由于阔别故土，普鲁丝妮患了想念家乡病，她非常想见亲爱的妹妹菲勒美拉在她的一再要求下，泰诺斯搭船去雅典接菲勒美拉来与她姐姐团聚在返回的途中，看到菲勒美拉浑身散发出的芳华和美丽，泰诺斯非常嫉妒，顿生歹意他强制进行带走了菲勒美拉，并割去了她的舌头，将她关在森林中一个荒僻的小茅屋里在普鲁丝妮面前，他撒谎说菲勒美拉已经死了菲勒美拉被囚禁了整整一年在囚禁期间，她将痛苦的经历编织成了一件长袍；然后，她想方设法让长袍落到她姐姐的手中普鲁丝妮一收到那件长袍就降临了森林，将她妹妹救了出来

Meal saves the main body of a book with big silvers of Guangxi Luo Cheng the Mulao Minority living in the Guangxi Zhuang Autonomous Region autonomous county Dong Men town Zhongshicun village silver family name Mulao Minority living in the Guangxi Zhuang Autonomous Region leaning on" for case study , saving the Smriti matter carrier libretto or script of a ballad-singer combining with leaning on meal , come to understand and explain the culture that the Mulao Minority living in the Guangxi Zhuang Autonomous Region " Yifan festivals " connotation, has pointed out " Yifan festivals " important value accepting aspect in national culture Smriti and nationality, and has thought deeply that festival happens under the society background being modernized according to meal how change, How investigation and discussion protects sum Smriti this one treasure\'s then under this one background being not a matter cultural heritage, makes to bring to a greater height of development " Yifan festivals .

本文以广西罗城仫佬族自治县东门镇中石村大银屯银姓仫佬族的&依饭节&为个案研究，结合依饭节传承的物质载体——唱本，来解读仫佬族&依饭节&的文化内涵，指出&依饭节&在民族文化的传承和民族认同方面的重要价值，并思考依饭节在现代化的社会背景下发生了怎样的变化，进而探讨在这一背景下如何保护和传承这一宝贵的非物质文化遗产，使&依饭节&发扬光大。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

One woman's epic", the audience will not only be able to see the Tian Zhao Weiinterpret this为爱痴狂Sufi woman, can also be spoiled for choice to enjoy his Zhao Wei in the movie drama, drama TianSophie's identity is love drama performances madman drama, often active in the drama of the stage, in order to allow thefeeling at the time Zhao Wei performances, directed in particular Repertory Theater from Anhui province invited to a sixtiesand seventies-year-old performance artist, she personally arranged drama, guidance Zhao Wei ,"to the name of revolution,""ADoll's House","White-Haired Girl","cuckoo and other 19 classic drama in the play perfect reproduction, this drama also 19Zhao Wei had enough drama Addiction.

在《一个女人的史诗》中，观众不但能够看到赵薇演绎的田苏菲这个为爱痴狂的女人，还可以一饱眼福欣赏赵薇在戏中演话剧，剧中田苏菲的身份是热爱话剧表演的戏疯子，时常活跃在话剧的舞台上，为了让赵薇演出当时的感觉，导演特别从安徽省话剧团邀请到了一位六七十岁的老表演艺术家，让她亲自编排话剧，指导赵薇，《以革命的名义》、《玩偶之家》、《白毛女》、《布谷鸟》等十九部经典话剧都在剧中完美再现，这十九部话剧也让赵薇过足了戏瘾。

Think that the agency-- has gossip to say at the meeting Strauss has plagiarized Joseph's manuscript left unpublished by the author at his death in light opera "bat", Edward has agreed with lavishly unexpectedly. Be 50 anniversaries celebrating John · Strauss learning performance in 1894 , somebody is experienced "the first waltz of him" according to his growing up having compiled a one-act play, front day performing Edward places obstacles in the way in the evening, coming jumping out of , does not ought to appear in saying drama his parents, compel getting a sponsor for stopping inviting trouble, before one final minute his parents's drama middle first name has been changed completely. In the testament that John · Strauss stands on in 1895, any does not present a gift to Edward, after Strauss passes away in 1899, Edward neither has the funeral ceremony joining him, at that time, he Germany performs in course of.

当社--会上有流言说，施特劳斯在轻歌剧《蝙蝠》中剽窃了约瑟夫的遗稿，爱德华居然大加赞同。1894年为庆祝约翰·施特劳斯从艺50周年，有人根据他的成长经历编了一个独幕剧《他的第一首圆舞曲》，演出的前一天晚上，爱德华又跳出来作梗，说剧中不应该出现他的父母，逼得主办人为了少惹麻烦，在最后一分钟把剧中他父母的名字全改了。1895年约翰·施特劳斯立的遗嘱中，没有给爱德华任何馈赠，1899年施特劳斯去世后，爱德华也没有参加他的葬礼，那时，他正在德国演出。

Officials say 798—the name of this area, after the codename of one of its former military factories—has become one of Beijing's biggest attractions for foreigners after the Great Wall and the Forbidden City.

官员称798——这块地方的名字，因这里先前的一个军工厂而得名——已经成为北京最大的一个吸引外国游人的地方，除了长城和紫禁城之外。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。