查询词典 man-made

Results The length between posterior superior iliac spine and greater trochanter of femur was (15.2±1.35) cm for man and (11.5±0.72) cm for woman; the length between posterior superior iliac spine and ischial tuberosity was (13.3±0.87) cm in man and (10.3±0.49) cm in woman; the length between greater trochanter of femur and ischial tuberosity was (8.3±0.83) cm in man and (5.5±0.61) cm in woman; the surface projection where the superior gluteal artery, superior gluteal veins and superior gluteal nerve permeate the suprapitiform foramen was below the point 0～6.8 mm between 2/5 superior and middle trunk from posterior superior iliac spine to greater trochanter of femur; the surface projection where the inferior gluteal artery, inferior gluteal veins and inferior gluteal nerve permeate the infrapiriform foramen was at the point between 2/5 inferior and middle trunk from posterior superior iliac spine to ischial tuberosity; the surface projection where sciatic nerve permeate the infrapiriform foramen was at the point between 3/5 lateral and middle trunk from ischial tuberosity to greater trochanter of femur.

结果臀三角各边的长度分别为：髂后上棘转子间距，男(15.2±1.35) cm，女(11.5±0.72) cm；髂后上棘结节间距，男(13.3±0.87) cm，女(10.3±0.49) cm；转子结节间距，男(8.3±0.83) cm，女(5.5±0.61) cm。臀上动脉、静脉、神经出入梨状肌上孔的体表投影在髂后上棘与大转子连线中、上2/5交界处向下0～6.8 mm内；臀下动脉、静脉、神经出入梨状肌下孔处的体表投影在髂后上棘与坐骨结节连线中、下2/5处；坐骨神经出梨状肌下孔处的体表投影在坐骨结节与大转子连线中外3/5处。

Archaeologists named the "China Beijing species of ape-man", referred to as the "Peking Man" or "Peking Man."

考古学家命名&中国猿人北京种&，简称&北京猿人&或&北京人&。

When he regained consciousness before have found themselves surrounded by a group of ape-man, and taken to the depths of the jungle is more ape-man tribe, together with other human beings, in Europe realize that this is a man ruled by the planet, and mankind has been theory As a kind of second-class, to break the human center of the universe has always been self-righteous thoughts.

当他苏醒过来，才发现自己已被一群猿人团团包围，并被带往丛林更深处的猿人部落，与其它人类关在一起，里欧才惊觉这是个由猿人统治的星球，而人类已沦为次等种，打破人类一向自以为是宇宙中心的想法。

A man placed some flowers on the grave of his dearly departed mother and started back toward his car when his attention was diverted to another man kneeling at a grave. The man seemed to be praying with profound intensity and kept repeating, Why did you have to die?

一个男人在他死去母亲的墓碑前放上了一些鲜花，然后转过身去走向他的汽车，这时他注意到有另外一个男人跪在一个墓碑前面，好像在非常有诚意地祷告并且不断地说：为什么你必须要死呢？

Part four offers a systematic exposition and analysis of the current subjects and fields of the philosophy of culture, and involves the following four basic questions: the cultural choices in the social development today; the common evolution of man and nature; the forming of man's up—to—date aesthetic judgment; and man's overall development relative to the age.

第四部分是对文化哲学当代主题和视野的系统展开，主要关涉四个基本问题，即当代社会发展的文化选择问题、人与自然的共同进化问题、当代人类审美文化的建构问题以及面向时代人的全面发展问题等。

A second danger lies in the allurements of the visible creation, which occupy man's heart to the exclusion of the highest good; to the same class belong the enticements of the sinful, corrupt world (1 John 5:19), that is, those men who promulgate vicious and ungodly doctrines and thereby dim or deny man's sublime destiny, or who by perverting ethical concepts and by setting a bad example give a false tendency to man's sensuality.

第二个危险是因为诱惑的，有形的创造，它占据人的心交给排斥的最高理想；向同一类属于诱惑的罪孽深重，舞弊世界（ 1约翰5点19分），即是那些男人世卫组织颁布的恶性和ungodly理论，并从而暗淡或否认人的崇高的命运，或者由贪赃枉法的伦理观念，并通过树立了一个坏榜样，让虚假的倾向男子的性感。

This thesis proves on the basis of the concerned materials and texts that the"man"in"human literature"is not the "man"in the individualistic cultural system in western literature, but the"human"in the trend of thought of utopian socialism in 19th century, namely, the"man"whose individual interests must submit to collective requirements.

本文从资料、文本出发，论证了&人的文学&中的&人&并不是西方文学中的个人主义文化系统中的&人&，而是19世纪空想社会主义思潮中的&人&，即&个人&利益必须服从群体需要的&人&。

They unanimously fight off moods, although they acutely dispute whether man occupies ration from a prior or not . Some philosophers think that moods interferes man's cognition and hinders man's pursuing summum bonum.

人作为理性的存在者一直占据着西方哲学的主流位置，但是，即使对人的理性是先天拥有还是后天习得的尖锐争论都从没有动摇过哲人们几乎一致对情绪的排斥。

This paper discloses the poor ability of man's prevention from fire conflagrations through the analysis of man's quality , behavior and dynamic role, pointing out that man's quality has to be improved, his behavior to be regulated and his dynamic role to be exerted in order to develop in accordance with nature, reduce fire conflagrations.

通过分析人的素质、行为和能动作用，揭示人类防御火灾意识偏低的原因，指出人类要实现人与自然协调发展，减少火灾的侵袭，就必须提高人的素质，规范人的行为，发挥人的主观能动作用。

That one look had told Villefort what sort of man he had to deal with,－a man of good understanding, a brave man, and open-hearted; yet he knew that faces cannot always be trusted.

那一眼已经告诉威尔福，他必须处理的是何种人——一个有高度理解力、勇敢和坦诚的年轻人；然而他明白不能以貌取人。

Breath, muscle contraction of the buttocks; arch body, as far as possible to hold his head, right leg straight towards the ceiling (peg-leg knee in order to avoid muscle tension).

呼气，收缩臀部肌肉；拱起身体，尽量抬起头来，右腿伸直朝向天花板（膝微屈，以避免肌肉紧张）。

The cost of moving grain food products was unchanged from May, but year over year are up 8%.

粮食产品的运输费用与5月份相比没有变化，但却比去年同期高8％。