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We are mature enough now to stand the shock of learning that much of what we were taught in our youth was wrong, or improperly understood by those who were teaching it, or perhaps shaded a bit, the shading resulting from the personal needs of the teachers, who as human beings had a tendency to introduce some of their heart's blood into their work, and sometimes this may not h39e been of the first water, this heart's blood, and even if they thought they were moving the "knowledge" out, as the Board of Education had mandated, they could h39e noticed that their sentences weren't h39ing the knockdown power of the new weapons whose bullets tumble end-over-end (but it is true that we didn't h39e these weapons at that time) and they might h39e taken into account the fundamental dubiousness of their project (but all the intelligently conceived projects h39e been eaten up already, like the moon and the stars) le39ing us, in our best clothes, with only things to do like conducting vigorous wars of attrition against our wives, who h39e now thoroughly come awake, and slipped into their striped bells, and pulled sweaters over their torsi, and adamantly refused to wear any bras under the sweaters, carefully explaining the political significance of this refusal to anyone who will listen, or look, but not touch, because that has nothing to do with it, so they say; le39ing us, as it were, with only things to do like floating sheets of Reynolds Wrap around the room, trying to find out how many we can keep in the air at the same time, which at least gives us a sense of participation, as though we were Buddha, looking down at the mystery of your 56ile, which needs to be investigated, and I think I'll do that right now, while there's still enough light, if you'll sit down over there, in the best chair, and take off all your clothes, and put your feet in that electric toe caddy and slip into this permanent press hospital gown, to cover your nakedness-why, if you do all that, we'll be ready to begin!

现在我们已经足够成熟来承受学习的震撼，以此我们来嘲笑我们年轻时候的错误，或者错误地理解教我们的人，或者也许掩饰掉它，掩饰将使得我们更需要老师，他们就像人类的趋向来将他们的一些心血用在工作上，有些时候这些已经不是第一点水了，这是心血，甚至他们是在想他们把"知识"搬了出去，广泛教育形成，他们也许已经认识到他们的句子已经没有新武器的那样的震撼力了，新武器的子弹击倒了一个又一个（但是的确哪个时候我们没有那样的武器），他们也许会被考虑进基础性不确定的留给我们的项目（但是所有构思高明的项目早就被吃光了，就像星星之于月亮），在我们最好的衣服中，只有一件事情可以做，就像操纵有力的战争摩擦来反对我们的妻子一样，她正在完全醒来，滑进有斑纹的闹钟中，扯下羊毛衫，放在为完成的作品上，坚决拒绝在羊毛衫里穿任何凶罩，小心翼翼地想任何听众解释这个拒绝政治上的重大意义，或者观众，但不包括触抹者，因为这没有任何意义，所以他们说，不要管我，只有一件事情要做，就像雷诺茨？

The innovation of this paper lay in introducing the innovation theory to study the exploration for the innovation of architectural design of the Pritzker Architecture Prize winners, summarizing the personality characteristics and the time characteristics of the innovations of their architectural designs, studying the innovations of their design conceptions to establish their theoretical system of the innovation of architectural design from the four aspects of nature, culture, city and art, expatiating on their innovation of architectural form to make the basis for the further research from the three aspects of form, space and detail, studying their innovations of building technology to provide valuable suggestions for architects to make use of more new technologies in their architectural design inventively.

论文的主要创新之处在于引入创新学理论，系统地总结了普利茨凯奖获奖建筑师对建筑设计创新的探索；提出了他们建筑设计创新的个性特征和时代特征；从自然、文化、城市和艺术四个角度研究了他们的设计理念创新，初步构建了他们建筑彩钢活动房设计创新的理论体系；从形体、空间和细部三个角度指出了他们的建筑形态创新，为建筑形态创新的进一步研究做了铺垫；从材料、结彩钢活动房构、生态和计算机技术四个角度论述了他们的建筑技术创新，为更多的新技术在建筑设计中的创新应用提供了有益的借鉴。

Humans were boring when they were children,anticipated grow,they want to go back to child ren when they are old;they wasted health to win personal wealth,then waste their wealth to rebuild their health;their anxious to longing,forget the life before their eyes,lives for the purpose of not only now but also future,their lived as if latter lammas to die.their died as if never lives.

人类在做孩子的时候感到无聊，盼望着长大，长大后又向往着返回童年；他们浪费自己的健康去赢得个人的财富，然后又浪费自己的财富去重建自身的健康；他们焦虑地憧憬未来，忘记了眼前的生活，活得既不是为了现在也不是为了将来；他们活得似乎永远不会死，他们死得也好像从来没活过

Many respondents were dissatisfied with every part of their own appearance - 87 per cent hated their " podgy thighs ", 79 per cent were unhappy with their waist , 65 per cent were disappointed with the size and shape of their breasts , the same number were unhappy with their feet 65 per cent , and 59 per cent were unhappy with their face .

87的人讨厌自己"短粗的大腿" 79的人对腰围很不满65的人对自己的胸部尺寸和形状感到失望同样65人不满意她们的脚59的人对自己的容貌不满意超过一半的人对她们的手和手指感到失望。

This contradiction was demonstrated in their writings and made the narratives more complicated then ever. The sense of pride and the sense of humiliation, the sense of self-glorification and self-pity, recognition and rejection all became co-existent elements of their storytelling. Their narratives that were based on memory, folklore and family sagas were part of their efforts to preserve and raise their own voice and dignity beneath the oppressive presence of mainstream culture. In addition, their stories were a response to adopting a new perspective on and approach to China while accelerating cultural assimilation.

作为弱势的社会群体，他们通过记忆，传说，想象等方式产生的对"故国"的叙述，一方面体现了主流文化挤压下为保留自己的声音与尊严，力图抗衡美国社会中的种族偏见和文化误解的努力；而另一方面，也表现出他们在接受了某些西方社会观念后，开始取用观察中国的新视点，和力求融入、甚至取悦美国主流文化的心态。

The idea of this film originated from my experience of meeting and listening to the stories of brothers and sisters of BMCF since 2002. I have found that the most heart-breaking part in their stories is their inability or unpreparedness to reveal their sexual identity to their family members. They try to conceal their sexual identity from their parents, so that the parents would not have to bear the pressure they are now facing.

构思这套实况短片的灵感来自本人於2002年开始服务於基恩之家，从聆听每位同志朋友的成长历程当中，最是触到伤痛处的，是未能又或不能向家人透露自己的性身份；隐瞒，为的是能够让家人好过，不好让家人承担自己的压力。

Simultaneously, with the realization of his true nature and those of other existing beings, man also realizes that, it is his volitional actions that create and shape his own destiny-as Lord Buddha said :"Owner of their karma are the beings, heirs of their karma, the karma is their womb from which they are born, their karma is their friend, their refuge".

同时，与实现他的真实性质和其他现有的人，人也意识到，这是他的意志行动，创造和形成了自己的命运，因为佛陀说："业主的气质是人，继承人他们的气质，气质是他们的子宫从他们出生，他们的气质是他们的朋友，他们的避难"。

The Trojans led by him and by Iamenus, Orestes, Adamas the son of Asius, Thoon and Oenomaus, raised a loud cry of battle and made straight for the wall, holding their shields of dry ox-hide above their heads; for a while the two defenders remained inside and cheered the Achaeans on to stand firm in the defence of their ships; when, however, they saw that the Trojans were attacking the wall, while the Danaans were crying out for help and being routed, they rushed outside and fought in front of the gates like two wild boars upon the mountains that abide the attack of men and dogs, and charging on either side break down the wood all round them tearing it up by the roots, and one can hear the clattering of their tusks, till some one hits them and makes an end of them- even so did the gleaming bronze rattle about their breasts, as the weapons fell upon them; for they fought with great fury, trusting to their own prowess and to those who were on the wall above them.

就像这样，二位凭待自己的勇力和强健的臂膀，站候着高大的、正向他们迎面扑来的阿西俄斯，毫不退让。特洛伊人直冲而上，对着修筑坚固的护墙，高举着生牛皮做就的战盾，裂开嗓门呼喊，围拥在首领阿西俄斯身边，围拥在亚墨诺斯、俄瑞斯忒斯和阿西俄斯之子阿达马斯，以及俄伊诺毛斯和索昂的身旁。其时，墙内的拉丕赛人正极力催促胫甲坚固的阿开亚人保卫海船，但是，当他们看到特洛伊人正冲向护墙，而达奈人则惊叫着溃跑时，二位冲将出去，拼杀在门前，像两头野猪，在山上站等一群步步进逼的对手，骚嚷的狗和猎人，横冲直撞，连根掀倒一棵棵大树，撕甩出一块块碎片，使劲磨咬着牙齿，发出吱吱嘎嘎的声响，直到被人投枪击中，夺走它们的生命――就像这样，挡护他们胸肩的捏亮的铜甲承受着枪械的重击，发出铿锵的震响。

The article, focusing on the thought orbit especially in the field of literature, emphasizing the inter-link between the changes of their thought, explaining the life choice of thought subject and taking the learning and thought idea of World Consciousness and World View as breakthrough points, depicts their social and moral bear and transcendality of their thought version. Contrasting their literary thoughts of organon and ontology with each other, the article explains the central role played by "tragedy" in their thought structure and homorganic and interdynamic relations between their best but last aesthetic "tragedy" and life "tragedy".

本文以描述王国维、鲁迅二人的思想轨迹为中心，其中又以揭示二人思想、诗学迁变的内在链接为描述重点，兼及思想主体的生命选择，以学术、思想的&天下意识&与&天下观&为切入点，凸显二者的社会、道德承担和思想眼界的超越性，对比二人文学思想之工具论与本体论暨&无用之用&与&善撄人心&、&境界&与&摩罗诗力&，解说&悲剧&在二者思想构造中的中心意义，阐发这种臻于至境的美学&悲剧&与二人臻于绝境的生命&悲剧&的同构与互动关系。

And I want to start today by saying how grateful I am to all of you, to everyone who poured your hearts and your hopes into this campaign, who drove for miles and lined the streets waving homemade signs, who scrimped and saved to raise money, who knocked on doors and made calls, who talked, sometimes argued with your friends and neighbors…… who e-mailed and contributed online, who invested so much in our common enterprise, to the moms and dads who came to our events, who lifted their little girls and little boys on their shoulders and whispered in their ears,"See, you can be anything you want to be."… like 13-year-old Anne Riddell from Mayfield, Ohio, who had been saving for two years to go to Disney World and decided to use her savings instead to travel to Pennsylvania with her mom and volunteer there, as well.To the veterans, to the childhood friends, to New Yorkers and Arkansans…… who traveled across the country, telling anyone who would listen why you supported me. And to all of those women in their 80s and their 90s…… born before women could vote, who cast their votes for our campaign.

我想以表达对你们所有人的感谢来开始——所有倾注了你们的心血和希望的人、不远万里开车赶来街道两旁挥舞自制的标语的人、靠精打细算地节省来筹集资金的人、敲门拜访和致电的人、因谈论我而与朋友或邻居争论的人…………给我发过电子邮件和上网的人、给我们大众企业投资巨款的人、来到选举现场把女儿或儿子举在肩头并对他们轻声耳语&瞧，只要你想，你可以做成任何事&的妈妈爸爸们、年轻人们…………比如13岁的来自俄亥俄州Mayfield的Anne Riddell，她为了去迪斯尼乐园攒了两年的钱可后来还是决定用她的积蓄和妈妈一起来Pennsylvania做一名志愿者、还有老兵们、小朋友们、纽约以及阿肯色州的朋友，你们千里迢迢赶来，告诉所有愿意听的人你为什么支持我、还有八九十岁的出生在妇女不能参加选举的年代里的妇女们，她们曾在选举中投票。

They weren't aggressive, but I yelled and threw a rock in their direction to get them off the trail and away from me, just in case.

他们没有侵略性，但我大喊，并在他们的方向扔石头让他们过的线索，远离我，以防万一。

In slot 2 in your bag put wrapping paper, quantity does not matter in this case.

在你的书包里槽2把包装纸、数量无关紧要。