查询词典 his self

As all non-Catholic denominations reject some truth or truths taught by Christ, or repudiate the authority instituted by him in his Church, they have in some essential point sacrificed his doctrine to human learning or his authority to self-constituted leadership.

由於所有非天主教教派拒绝一些真理或真理教的基督，或否定的权力提起他在教会，他们在一些重要的一点，牺牲了人权理论学习或其授权自我构成的领导。

His conclusion: his mom was wrong, although his experiment was self-controlled and not blinded.

他的结论是：母亲是错的，尽管他的实验是自控并且没有blinded。

The first part states in a comprehensive way the research on Zhou Zuoren so as to define the purpose, methodology and significance of the dissertation. The second part analyzes the experience of Zhou's self-culture creation from a personal angle-Yue culture in Zhejiang gave Zhou a perceptual knowledge of folklore, while the idea of world folklore gave him a rational cognition of folk' culture. The combination forms a dual folklore. The third part observes Zhou Zuoren's examination of literarure from folklore's perspective as well as its pioneering significance. The fourth part explores in a further way Zhou's perspective of folk culture, and analyzes the method he has established to conduct literary criticism from the angle of folklore as well as his research on Chinese Culture. The fifth part analyzes the impacts folklore theory and folk culture have on the formation of Zhou' literary ideas, focusing more his folklore interpretation and humanism perspective about the origin and hist ory of literature, also his literary aesthetic standards about "ordinary humanism" and "loving amusement" from the position of folklore. The sixth part expounds Zhou's achievement in combining literature and folklore and explores the consistency of their focus on human, thereby presenting a complete picture of Zhou's literature. The last part generalizes the revelation drawing from the research done in this dissertation.

本文分为六章：第一章综述周作人研究的历史与现状，从而确定本文的研究目的、方法及意义；第二章从社会、时代背景、区域文化传统和个人文化选择的角度，阐释周作人选取民俗学视角观照文学的原因，侧重分析周作人自我文化建构的心路历程——浙江越文化传统的浸润给周作人以民俗学的感性认识，而世界民俗学的理念赋予他注重民间文化的理性精神；第三章考察周作人的民俗学研究及先锋意义；第四章进一步探讨周作人的民俗文化观，分析他确立的从民俗文化角度进行文学批评的方法，兼及他从民俗学视角进行的中国文化研究；第五章分析民俗学理论及民俗文化观在周作人文学思想生成中的影响，着重论述周作人关于文学起源和文学发展史的民俗学阐释、文学的民俗人性观，以及从民间立场出发所具有的"平凡的人道"、"有情的滑稽"等文学审美原则；第六章从创作实践方面，探讨周作人文学作品的民俗文化意蕴，进一步论述周作人将文学与民俗结合在一起的实绩，并揭示二者以"人"为核心的内在精神的一致性，从而呈现出周作人较为完整的文学风貌；最后是余论，指出这一研究的启示。

Aiqing"s compassion and devotion for the peasants" fate and hardness are explored from the aspects of his innate " complex for peasants", country background and his experience of the city. It is a climax of his creation. The second chapter: From Yanan to Beijing. The self-division of the inner world that is caused by the outer conflicts between the unique complex sense with the expressive way and the main opinions, and the confusion for the sticking the uniqueness are discussed.

第一章：行吟者的歌，从他与生俱来的"农人情结"和故土背景与他对都市的感受中，去论述艾青对民族命运及苦难的悲悯与献祭情怀，这一时期也是艾青创作的第一个高峰期；第二章：从延安到北京，主要论述这种独特的复杂感受和表达方式与主流意识形态的外在矛盾而导致诗人内心世界的自我分裂，也是艾青坚守个人独特性的困惑。

Aiqing's compassion and devotion for the peasants' fate and hardness are explored from the aspects of his innate " complex for peasants", country background and his experience of the city. It is a climax of his creation. The second chapter: From Yan'an to Beijing. The self-division of the inner world that is caused by the outer conflicts between the unique complex sense with the expressive way and the main opinions, and the confusion for the sticking the uniqueness are discussed.

第一章：行吟者的歌，从他与生俱来的"农人情结"和故土背景与他对都市的感受中，去论述艾青对民族命运及苦难的悲悯与献祭情怀，这一时期也是艾青创作的第一个高峰期；第二章：从延安到北京，主要论述这种独特的复杂感受和表达方式与主流意识形态的外在矛盾而导致诗人内心世界的自我分裂，也是艾青坚守个人独特性的困惑。

Besides, this thesis considers that James's sense of non-identity and crisis can be regarded as his modern feelings and they roots in his troublous times and his self-exiled life as an artist.

本文认为詹姆斯的身份缺失和危机意识可以被看作是詹姆斯的现代情感的体现，它主要源于作者所处于的变动不居的时代和自我流放的艺术家生活。

While his adversaries may disdain the prime minister's tacky public persona (the garish outfits, the bimbo eruptions, the tactless remarks about other world leaders) and his tiresome self-glorification (the man has compared himself to both Napoleon and Jesus), Italian voters have, in three general elections, chosen the devil they know over his dull and plodding opponents on the left.

虽然他的对手可能会鄙视总理俗气的公众形象（即花哨衣服的宾博爆发，对其他世界领导人的圆滑的评论）和他的烦人自我颂扬（该名男子把自己比作拿破仑和耶稣都），意大利的选民有在三次大选，他们选择了魔鬼对他沉闷和缓慢左边的对手知道。

From the beginning, Sun Ping has held a light to the conundrums of our era: from traces of ejaculate to the use of acupuncture as a therapy for Art, from his self-parody as a slave to money to his utter rejection of traditional values, these are all manifestations of a real loss of a sense of where the value system is headed; conceptually, this is in complete synchrony with the post-modernist trends which originated in the nineties. In this context, Sun Ping has achieved the literature value through his systematic works and performances.

可是，也没有更多的民族像中国人这样处在对生命与文明的改变的无可奈何的状态中，孙平从一开始就将时代的问题呈现，他从呈现排泄精液的痕迹到用针灸为文化看病；从将自己看成是金钱的奴隶到彻底否认经典的价值，都是失去价值方向感的真实心态的暴露，并且在观念上与90年代以来的后现代潮流非常吻合，从这个意义上讲，孙平使他的整个系统行为与工作获得了有趣的文献价值。

No self-pleasing in eating and drinking, no comfort or ease, should for a moment keep him from showing the spirit of the cross in his daily life, or from sacrificing all, like his Master. Read the following four passages which comprise his life-history: I Cor. iv. II-I3, 2 Cor. iv.8-I2, vi.

不以满足自己的食欲来吃喝，不求安逸的生活，乃在日常生活中表现出背十字架的记号，像主一样凡事牺牲，我们从下列经文可看出他一生所有的：（林前五：11-13），和（林后四：8-12）（六4-10，十一：23-27）。

You are asking too much of the average person, who wants his amusements, his escapes, his self-satisfying religion, and someone to follow or to hate.

你对普通人要求太多，他们希望得到的是他们的愉快、逃避、令自己满意的宗教、有人可以去追随或者去憎恨。

You can do some assertiveness training.

你可以进行一些自信训练。

We were well on the path to making a rear-wheel-drive global platform," says Mays."

我们正致力于建立一个后轮驱动的平台，"Mays这样说道。"