查询词典 heritage

Protection of intangible culture heritage is not only to the past,but also for the future.

保护非物质文化遗产不仅仅是为了过去，而更重要的是为了将来。

On the implementation of the intangible cultural heritage protection work is of great significance.

对非物质文化遗产实施保护工作具有十分重要的意义。

Seattle Post Intelligencer -… up by the Jersey shore and later in coastal Florida, so my family's Italian Catholic heritage dictated Fridays meant fish … All the recipes can be expanded easily to accommodate a crowd, or reduced for a smaller group.

西雅图邮intelligencer -……由泽西岸后，在佛罗里达沿海，所以，我家的意大利天主教文物主宰五指鱼……所有的食谱可轻易扩充，以容纳人群，或减少一个小的小组。

Next, I analysis the characteristics of publicness in museums, and elicit the characteristics of it. The first is intercommunity, it means that the cultural heritage belongs to the public as a whole; the second is opening, that the museum is a public domain ,and it has responsibilities in the public education; the third is participation, the public participate in the museum is a performance of him to exercises his right, and can make education more effectively.

其次，对博物馆公共性的特点进行理论分析，得出博物馆公共性的三个特点，第一是共同性，也就是说文化遗产是归全体人民所有的；第二是开放性，即博物馆是一个公开开放的公共领域，并且它在公众教育方面负有重要的责任；第三是可参与性，公众参与到博物馆中来，是公众行使自身权利的表现，同时公众参与可以使博物馆教育的效果更好。

In the first edition of the American Heritage Dictionary 91 percent of the Usage Panel approved the use of internecine relating to internal struggle within a nation or organization that did not necessarily imply fatal or destructive conflict.

在美国经典辞书第一版中，百分之九十一的用法专题使用小组成员赞同internecine 与一个国家或组织内部的斗争有关，但并不一定是致命的或有破坏性的冲突。

If sons thus honoured above the rest were absolutely deprived of their heritage by an Intestacy, the reluctance to incur it requires no farther explanation.

如果在所有子嗣中受到这样特别宠遇之子会因为"无遗嘱死亡"而绝对地被剥夺了继承权，则他的不愿蒙受这种情况是毋庸多加解释而自明的。

We have to look at the involvement in cultural heritage as an investment.

我们必须将参与文化传统视为一种投资。

For they are your people and your heritage, which you took out of Egypt, out of the iron fireplace

8：51 因为他们是你的子民，你的产业，是你从埃及领出来脱离铁炉的。

Because of the preciousness and irreparability, the ancient jade would have permanent damage if incautiously treated. Therefore, in order to effectively protect the precious cultural heritage, it was crucial to judge the physical and chemical properties of those artifacts, and accordingly choose suitable conservation conditions.

由于古玉器的珍贵性和不可还原性，稍有不慎就会对古玉器产生永久的破坏，因此，为了有效保护这些珍贵的文化遗产，首先应正确判断出土文物的物理化学性状，然后再有针对性地选择适宜的保护条件。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

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。