查询词典 show how

The Carnot heat engine is discussed in detail to show how there is an upper limit to the efficiency of heat engines and how the concept of entropy arises from macroscopic considerations.

对这种不可逆转的答案所在的热力学第二定律的解释，在今年及未来的讲座。

The detailed history of the struggle between David and Saul and his house is plainly intended to show how David, the chosen of the Lord, was providentially preserved amid many imminent dangers and how he ultimately triumphed, while Saul perished with his house.

的详细历史之间的斗争大卫和扫罗和他的房子显然是为了表明如何大卫，选择的主，是providentially保存在许多迫在眉睫的危险，以及他如何最终取得胜利，而灭亡扫罗与他的房子。

In my recent book, The Mind of the Market (Times Books, 2008), I show how economics and evolution are complex adaptive systems that learn and grow as they evolve from simple to complex and how they are autocatalytic, or containing self-driving feedback loops.

在我最近的书中，我表明经济和进化通过学习如何适应复杂的系统，并且从简单到复杂的演变的自适应，即他们如何包含着自我驱动的的循环反馈。

In my recent book, The Mind of the Market (Times Books, 2008), I show how economics and evolution are complex adaptive systems that learn and grow as they evolve from simple to complex and how they are autocatalytic, or containing self-driving feedback loops.

在我最新的书(泰晤士书籍，2008)中，我展示了经济和发展是如何成为复杂的适应系统，其能够学习和成长如它们从简单进化到复杂和它们如何自我催化，或包括了自我驾奴的反馈循环。

In Chapter Ⅲ and Ⅳ, the author examines almanacs, divine slips, juju, wishful messages and so forth, which played important roles in rural socio-cultural networks. This inquiry aims to show how the social memory of fengshui knowledge and ideas became possible, that is, how fengshui knowledge and ideas turned into popular belief and entered peasant life world by way of some correlative religious or mediumistic rituals.

第三-四章：从构成近世以来的乡土社会文化网络之环的通书、灵签、安镇符咒、竖造及丧葬仪式、乩示文本等入手，细部地探寻普遍意义上的风水知识、观念的乡土社会记忆是何以可能的，即分析风水知识、观念如何借助相关的巫术-宗教仪式，逐步&深耕化&为一种民俗信仰，从而成为民众&生活世界&的一部分。

Our research helps show how this process takes place, and how it might be stopped to control tumor growth, says Don Ayer, Ph.D., a Huntsman Cancer Institute investigator and professor in the Department of Oncological Sciences at the University of Utah.

我们的研究揭示了此过程是如何发生的。并试图阻止糖的供给来控制肿瘤生长。

He points out, however, that if we hold that it was an angel who appeared, we must explain how he came to be called "the Lord," and he proceeds to show how this might be: Elsewhere in the Bible when a prophet speaks it is yet said to be the Lord who speaks, not of course because the prophet is the Lord but because the Lord is in the prophet; and so in the same way when the Lord condescends to speak through the mouth of a prophet or an angel, it is the same as when he speaks by a prophet or apostle, and the angel is correctly termed an angel if we consider him himself, but equally correctly is he termed 'the Lord' because God dwells in him.

&他指出，但是，如果我们认为，这是谁的天使出现，我们必须解释他是如何被称为&上帝&，他的收益，显示这可能是：&在其他地方圣经中的先知时说这是没有说是上帝谁说话，当然不是因为先知是上帝，而是因为上帝是先知；，因此以同样的方式时，主condescends发言通过口或先知天使，这是相同的，当他谈到了先知或使徒和天使是正确称为一个天使如果我们考虑他本人，但同样正确的是他称之为'上帝'，因为上帝在他居住。

Chapter two investigates relations between diachronic forms of lexeme and their explanations, to analyse and show how COD offers information of lexeme's etymologies and marks out historical senses, and how it indicates ancient as well as former senses in a set of format guidelines which need improvement.

第一章探讨共时关系中的词位形式及规范与其释义方式之间的关系，分析汉、英词位的字形、词形结构的相通之理及其辨形释义方式，比较《现汉》与COD对词位规范化的体例异同。

"There might be two hair dressers for example, who have to show how well they treat customers and, of course, how well they can cut hair ."

&举例来说，参加节目的可能是两个理发师，他们必须展示自己对顾客的服务有多好，当然，还有他们理发理得怎么样。&

Because of the restriction of thought and other restrictions, he is unable to show how working people to fight for better future and how to realize their dream anticipations.

由于思想等各方面的限制，他未能指明劳动人民如何去争取美好的明天，如何实现自己梦寐以求的期盼。

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。