查询词典 not mind

Absence of occupation is not rest, a mind quite vacant is a mind distress.-----William Cowper, British poet

工作缺席并不一定是在休息，一个空空的脑壳肯定是思维苦恼产生的。

And differentiated between faith and mind,Faith is of the heart, not of the mind.

而区分信仰与心目中的信仰心，没有了心。

And the discomposure of the mind must necessarily be as great a disability as that of the body, and much greater, praying to God being properly an act of the mind, not of the body.

而且心理的不安是一种心灵的残缺，它像肉体的残缺一样严重，甚至还有过之而无不及。因为祈祷是一种心灵的行为，而不是肉体的。

This year, 2009, he is 23 years old. The whole 23-year is an extraordinary one, during which he got through a lot and experienced the process of Reform and Innovation. The whole 23-year is the one that he was spurred on by ambition to build nation as his responsibility, that he went forward the bright future designed by Marx and Chairman Mao, also by theoretical system of Chinese socialism. He is glad to help others, often gave a hand to those who need help. He is warm and giving, treating everyone with honesty. He is charitable and kind-hearted, aiding the people in poverty. It is his braveness and doughtiness that made him appear at the emergency place at the first time. When it refers to his life, he is diligent and aggressive to assimilate knowledge. In his mind, there is nothing important than his motherland and People, which suggested he puts China and Chinese at the premier place. Though he is a common person, he is not a mediocrity, trying his best to do what he can. 23-year training makes his unusual life that led him advanced in mind and practice.

2009年7月13日，他迎来了23岁的生日。23年是不平凡的23年，是风雨历程的23年，是深刻经历改革开放的23年，是胸怀大志、以建设国家为己任的23年，是不断朝着马克思列宁主义和毛泽东思想，以及新中国特色社会主义理论体系所描述的光明前景不断前进的23年。23年中，他乐于助人，经常帮助那些需要帮助的人们；他热情大方，对每一个人都怀着真诚的心去对待；他善良仁慈，经常援助那些贫困的人；他勇敢坚强，总是第一个出现在最危急的地方；他刻苦上进，渴求着文化知识；他热爱国家、热爱人民，把对党和人民的忠诚最为自己的座右铭；他平凡但不平庸，在尽自己的力量去做一些力所能及的事情。23年的磨练，成就了他非凡的一生，让他在思想和行动上都走在别人前列。

ABSTRACT After the ebb-tide of the May 4th Movement, the Chinese modern thoughts and literary circles went from relative unity towards diversity Up to the 1930's, behind the spirit transformation at the end of the twenties, Chinese modern intellectuals began to relocate and redesign their own outlooks on life and literary ideal The Lunyu School, which was led by Zhou Zuoren and Lin Yutang, mostly appeared as leisure humorous essays in some journals, such as Lun Yu, Ren Jian Shi and Yu Zhou Feng which was edited by Lin Yutang It formed an unique landscape at that time This thesis focused on the Lunyu School as the main object of my study I investigate the Lunyu School by putting it into the vertical orbit of changes of the thoughts and literary circles after the May 4th Movement, and by comparing it with the mainstream of Left-wing and other literary schools in the thirties Through the exploration of Lunyu School's political and social thoughts, literary ideas and aspects of prose creation, I pursue the life choice of some free intellectuals in the thirties, and draw psychological outline of an age of intellectuals, which was very complicated and attractive during that specified time and space When we reconsider the rights and wrongs, the merits and demerits, and the gains and losses in theory and creations of Lunyu School intellectuals, any oversimplified study method would be of"no avail but the waste of mind"Unless ample estimation of their own complexity and contradiction is made, furthermore subtly delineates quite a lot of originates which caused these complexity and contradiction, the research will not be valuable In face of the whizzed coming Left-wing movement in literature, Lunyu School acted as a reconsideration in literary modernity such reconsideration is a layer of thinking They introspected intellectuals'essential mind and enlightened reason, querying the impulsive, swift and fierce ideological trend, judging by value in the relations between individuality and society, individuality and era, literature and politics.

五四落潮后，中国现代思想界、文学界由相对统一走向分化，至二十世纪三十年代，现代知识分子经由二十年代末期的精神蜕变，开始重新定位和设计自己的人生观和文学理想。以"京兆布衣"周作人为精神领袖、以林语堂为主帅的论语派，以幽默闲适小品文相号召，在林语堂主编的一系列刊物《论语》、《人间世》、《宇宙风》上聚集，南北呼应，造成了当时文坛的一种独特景观。本论文以论语派为研究对象，将其放在五四以后文学界与思想界变动的纵向轨迹上，放在与三十年代左翼主流话语的颉颃及与其它文学流派的比照中加以考察，通过对论语派政治社会思想、文学观念及散文创作诸方面的探讨，追索三十年代一部分自由知识分子的人生选择，勾划出他们在一个特定时空里复杂又极具魅力的心理轮廓。学术界对论语派中一些主要作家已有较深入的研究，但迄今为止，尚无从整体上对这一文学流派作宏观研究的专著，而陈旧的理论视界又往往阻碍了对论语派的重新评价。

Mind is not reduced to a property, or epiphenomenon, of matter, but both matter and mind are like parallels; they proceed together as phenomena or aspects of the same ultimate reality.

心灵是没有减少的财产，或epiphenomenon的问题，但此事，并考虑到像相似之处，他们一起著手现象或问题的同时最终的现实。

This centre is not a fixed point, but various points within the mind, and so it's the mind itself.

这个中心不是一个固定的点，而是头脑中不同的点，因此它就是头脑本身。

But my foul language is used to express a state of mind and is directed at that state of mind. It's not aimed at a person.

但是我的脏话都是用于表达心情，针对的只是一种心情，而不是具体的个人。

On the other hand, it would not do violence to a high view of inspiration to admit that God could have used Zoroastrianism as a means of stimulating the Jewish mind to think on these subjects even as he used hellenism to prepare the Jewish mind for the Christian revelation.

另一方面，它不会做暴力高鉴於灵感承认上帝可以使用拜火教的一种手段刺激犹太人铭记想就这些问题，即使他用希腊准备犹太人铭记基督教启示。

Zoroastrianism . On the other hand, it would not do violence to a high view of inspiration to admit that God could have used Zoroastrianism as a means of stimulating the Jewish mind to think on these subjects even as he used hellenism to prepare the Jewish mind for the Christian revelation.

在另一方面，它不会做暴力的一个高鉴于灵感承认上帝，可以使用zoroastrianism作为手段刺激犹太人心目中认为对这些科目，甚至作为他用希腊准备犹太人心目中对于基督徒启示。

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。