查询词典 to a man

Snake Road in particular disk array with the snake ring, that is, first came here the other maze using random, first spent a day run the whole way to understand and then use a random fly, snake ring array can also fly, so to be tied with eight random consumption mainly in the Snake Road site, snake ring that strange multi-burst, N is also more than the middle of the White Snake is a snake of five Hall, there are three White Snake Brush loafers, but there is also fierce private Qing Dynasty, the general or other练级then into the bar, the White Snake to kill more than the total return or, if it is with the Master Taoist group, then, the 33 best to find a good training or a hammer and then with the Road do not turn to anything, they may take a random healing with a row of a row of red, or Fu Road plus a bunch of people, with the two drugs package is enough, do not consume all the basic blue baby in the act, such as a hammer to go back 67 to take into account re-bills, following the easy to frequent high-level rebellion, or go back and re-recruit a good point, in short time would be to group the words that a law to go with the baby, then it is difficult to kill one would have to go back to tonic, and secondly a lot of bored people will come to steal the baby, even if you win PK drug consumption is now unavoidable, so the best fighters mixed with the Road , but here a man, if more than more than 9 in this练级individuals, then you do not intend to add on, and find it somewhere else, the least strange is the lack of Babel, against the devil, and not off-limits练级is to blame the other side of the same difficulty, but the experience is not how high.

尤其是盘蛇道跟蛇环阵，就是迷宫这里刚来的别用随机，先耗个两天跑跑路全搞清，然后才用随机飞，蛇环阵也可以飞的，所以要带八捆随机主要是耗在盘蛇道，蛇环这怪爆多，白蛇也N多中间是五蛇殿，刷白蛇还有三头蛇王，不过这里包场清人也比较凶，一般练级的话还是别进了吧，白蛇杀多了总还是有回报的，如果是法师跟道士组的话，法最好过33级找好锤子练升一级然后跟道去什么都不要背，就带随机跟一排疗伤一排红，道的符还是一捆加身上，毒带两大包足够了，蓝基本不耗都宝宝在做事，等锤子六七级时考虑回去重招，级高之后容易频繁叛变，还是回去重招好点，总之想待长时间的话一定要组道，一个法跟宝宝去的话是很难的，一来杀会就得回去补药，二来很多无聊的人会来偷宝宝，就算你PK赢了耗药是免不了的吧，所以还是战士跟道最好混了，不过这里得看人，要是超过九个人以上在这练级的话，那么你再加入就没意思了，找别的地方吧，怪最不缺的就是通天，逆魔了，不去禁地练级，是为了那边的怪一样难，但经验却不见得怎么高。

And yet, in Raissa, at every moment there is a child in a window who laughs seeing a dog that has jumped on a shed to bite into a piece of polenta dropped by a stonemason who has shouted from the top of the scaffolding,"Darling, let me dip into it," to a young serving maid who holds up a dish of ragout under the pergola, happy to serve it to the umbrella-maker who is celebrating a successful transaction, a white lace parasol bought to display at the races by a great lady in love with an officer who has smiled at her taking the last jump, happy man, and still happier his horse, flying over the obstacles, seeing a francolin flying in the sky, happy bird freed from its cage by a painter happy at having painted it feather by feather, speckled with red and yellow in the illumination of that page in the volume where the philosopher says:"Also in Raissa, city of sadness, there runs an invisible thread that binds one living being to another for a moment, then unravels, then is stretched again between moving points as it draws new and rapid patterns so that at every second the unhappy city contains a happy city unaware of its own existence."

可是，在莱莎的每一刻钟都听得到窗旁的小孩的笑声，因为他看见一头狗扑上小屋抢吃一块烧饼；烧饼是棚架上的石匠掉下的；他当时正在向一个年轻的女侍应员高声喊叫："好人，让我尝一尝"；那年轻女子正捧着肉汤满心高兴地送给一个庆祝交易成功的制伞工人；爱上青年军官的一位贵妇人在赛马场炫耀她的镶花边的白阳伞；马背上的军官最后一次跳跃时向她笑了一笑；他是个快乐的人，不过他的马比他更快乐，它跳栏的时候看见鹧鸪在天上飞；快乐的鸟儿刚被一位画家放出囚笼；快乐的画家完成了鸟的插图，描出它每一根红黄斑点的羽毛；插图的书页上有哲学家的话："忧愁的城市莱莎也有一根无形的线，在某个顷间把一个生物连系上另一个生物，然后松开，又在两个移动的点之间伸展，快速画出新的图形，因此，不快乐的城市在每一秒钟都包藏着一个快乐的城市，只是它自己并不知道罢了。"

From Rusticus I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled; and to read carefully, and not to be satisfied with a superficial understanding of a book; nor hastily to give my assent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

从拉斯蒂克斯，我领悟到我的品格需要改进和训练，知道不迷误于诡辩的竞赛，不写作投机的东西，不进行繁琐的劝诫，不显示自己训练有素，或者做仁慈的行为以图炫耀；学会了避免辞藻华丽、构思精巧的写作；不穿着出门用的衣服在室内行走及别的类似事件；学会了以朴素的风格写信，就像拉斯蒂克斯从锡纽埃瑟给我的母亲写的信一样；对于那些以言词冒犯我，或者对我做了错事的人，一旦他们表现出和解的意愿，就乐意地与他们和解；从他，我也学会了仔细地阅读，不满足于表面的理解，不轻率地同意那些夸夸其谈的人；我亦感谢他使我熟悉了埃比克太德的言论，那是他从自己的收藏中传授给我的。

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

Well, after his Astonishment was a little over at this, I pointed to him to run and fetch the Bird I had shot, which he did, but stay'd some Time; for the Parrot not being quite dead, was flutter'd away a good way off from the Place where she fell; however, he found her, took her up, and brought her to me; and as I had perceivd his Ignorance about the Gun before, I took this Advantage to charge the Gun again, and not let him see me do it, that 1 might be ready for any other Mark that might present; but nothing more offer'd at that Time; so I brought home the Kid, and the same Evening I took the Skin off, and cut it out as well as I could; and having a Pot for that purpose, I boil'd, or stew'd some of the Flesh, and made some very good Broth; and after I had begun to eat some, I gave some to my Man, who seem'd very glad of it, and lik'd it very well; but that which was strangest to him, was, to see me eat Salt with it; he made a Sign to me, that the Salt was not good to eat, and putting a little into his own Mouth, he seem'd to nauseate it, and would spit and sputter at it, washing his Mouth with fresh Water after it; on the other hand, I took some Meat in my Mouth without Salt, and I pretended to spit and sputter for want of Salt, as fast as he had done at the Salt; but it would not do, he would never care for Salt with his Meat, or in his Broth; at least not a great while, and then but a very little.

这不由得使我经常想到，上帝对世事的安排，自有其天意，在其对自己所创造的万物的治理中，一方面他剥夺了世界上许多生物的才干和良知，另一方面，他照样赋予他们与我们文明人同样的能力，同样的理性，同样的感情，同样的善心和责任感，也赋予他们同样的嫉恶如仇的心理；他们与我们一样知道感恩图报，诚恳待人，忠贞不渝，相互为善。而且，当上帝给他们机会表现这些才干和良知时，他们和我们一样，立即把上帝赋予他们的才干和良知发挥出来做各种好事，甚至可以说比我们自己发挥得更充分。对此，我不能不感到惊讶。同时，想到这些，我又感到有些悲哀，因为许多事实证明，我们文明人在发挥这些才干和良知方面，反而显得非常卑劣。尽管我们不仅有能力，而且，我们受到上帝的教诲，上帝的圣灵和上帝的语言的启示，这使我们能有更深刻的认识。同时，我也感到奇怪，为什么上帝不给这成千上百万的生灵以同样的教诲和启示，使他们懂得赎罪的道理。我觉得，如果我以这可怜的野人作为判断的依据，那么，他们实在能比我们文明人做得更好。

It's time we had a man-to-man talk, son

儿子，该是我们来个男人对男人谈话的时候了。

I had a man-to-man talk with him about the problem last night.

昨天晚上我和他对这个话题开诚布公地谈了谈。

Sean and I would have a man-to-man talk. line 43

我和肖恩会开诚布公的谈一谈的。

Had a man-to-man talk about the facts of life.

作了一次关于人生实际的坦率、真诚的谈话。

For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

男人本不该蒙著头，因为他是神的形像和荣耀；但女人是男人的荣耀。

This one mode pays close attention to network credence foundation of the businessman very much.

这一模式非常关注商人的网络信用基础。

Cell morphology of bacterial ghost of Pasteurella multocida was observed by scanning electron microscopy and inactivation ratio was estimated by CFU analysi.

扫描电镜观察多杀性巴氏杆菌细菌幽灵和菌落形成单位评价遗传灭活率。