不参与...

In this system government provides selective succor on providing social welfare service.

障碍是指不利于残疾人参与社会的因素，它主要体现为制度的不合理和不健全。

Indeed, not every catechumen has the same motive to be baptized. Some may come for their boyfriends, and some may come for their girlfriends, and some for their children to attend Catholic schools, but also some really want to come, not because of any specific reasons, nor with any conditions, but with a genuine heart to seek a true faith.

的确，每一个人来参与慕道的动机都不尽相同，有的可能是为了男朋友而来，也有些是为了讨好女朋友而来，又有些是为了孩子能就读天主教学校，但也有些真的是自己想来，不为什麼、也不带任何条件，一心只为了追求一个真正的信仰而来。

This paper therefore examines the development of "the folklore Pai-Chang of Peking opera aria in Tainan city" through literature review depth-interview oral history and participant observation The concept frame is culture organism as the vertical axle and elements of a folklore activity as the transverse axle There are several significant findings about the general picture of this subject: During the late period of Japanese colonial era Tainan local people who played Peguan music learned Peking opera aria and tried to bring Peking opera aria into the folklore Pai-Chang which was one kind performance and traditional custom of Peguan music Some people who came from other places and played Peking opera aria had also known or learned "Pai-Chang" with touching Tainan local amateurs "Pai-Chang" used to be performed by amateurs for worship of god or goddess or for seasoning and wedding celebration without rewards Amateurs volunteered to perform "Pai-Chang" only for their duty temples and fraternity of Peking opera aria The majority of the audience is people who perform or like "Pai-Chang" or who live nearby There is a fixed pattern of the performance including the repertoire and the arrangement of the band The main meaning of this performace is to pray God's blessings therefore the procedure of "Ban-Hsian" is the most essential and ahead of Peking opera aria singing With time goes by the number of the amateurs has dropped; yet the demand for the worship ceremony remains; hence some of the amateurs have been trained to become professional performers Besides although the idea and the meaning of "Pai-Chang" remains the pattern of the performance has become simplified and rigid which is because of the performers' number decreasing and market adapting Nowadays the whole ecosystem of the folklore Pai-Chang of Peking opera aria in Tainan city keep changing which is mainly influenced by the transition of the society(such as the time and space of the industrial and commercial society being compressed and most people's pursuing of specialization and utilitarianism etc ) According to the findings in this paper the phenomenon can be regarded as the subject matter both of Peking opera and folklore studies For the studies of the Taiwanese culture however the subject not only enriches the subject matters of the Taiwanese culture(signifies the localization of Peking opera and a new pattern of Taiwanese folklore) but also reflects the characters of diversification integration adaptation and compromise of Taiwanese culture which used to be influenced by different regimes and the historical contexts Facing such a multicultural context this paper thus suggests researchers should show an open-minded attitude toward the complex of the Taiwanese culture studies and then important phenomenon would not be ignored or misunderstood

代表了什麼意义？对於上述疑惑，查既有研究成果，不消没有论述者，具体提即「京调排场」现象的可说没有，基於此，有必要对台南市及其周边之民俗性京调排场，不管是语汇来由或者其现象本身，做一番研究。本研究透过文献、访谈、口述史、参与观察等方法，以文化有机体之纵的发展概念为经，以民俗表演之横切面各主客要素为纬，试图先对此文化现象调查并推论出一概貌：台南市民俗性京调排场的形成，是在京调传入台南，台南本地北管子弟改习或兼习京调后，结合北管音乐文化所固有的排场表演型态及民俗演出传统，融合而成，形成时间至迟在日治晚期。而一些不同时期的外来京调人士(如原本生长於其他地区、后移住台湾的票友，和中国大陆琴师等等)，也曾透过与当地子弟的接触，而习得或知晓「排场」语汇以及本地京调排场习俗者。此项音乐民俗表演在过往多由业余子弟於神诞或民众婚俗做寿时，对其有义务或交陪的庙宇及子弟间做酬酢性的演出，不收报酬；聆赏者多是京调同好与邻近民众，也有少数路过者；演出模式包括节目安排、乐队编制皆有一定；表演意涵上以「扮仙」祈求神明赐福人间最为重要，因此排仙必不可少，且一定先於京调演唱。随著时间推移，京调排场表演活动的各要素都有变动，惟变迁速度不一，大体而言，业余表演者锐减，人们对酬神娱神节目的需求仍在，因此一些过往的业余表演者遂逐渐转型为职业表演者。此外，虽然表演意涵不变，但在职业表演人员少、又要适应市场的情况下，表演模式亦逐渐流於简化、僵化。目前京调排场整体生态仍在转变的过程中，而这种变化应与工商社会时间空间的被压缩、事事追求专业化与尼Q化等因素有关。再者，据此概貌，在结论部分厘清其意义、定位以及其对台湾文化研究之启示。台南市及其周边之民俗性京调排场现象，可视为京剧研究与民俗研究的一环，然而对於台湾文化研究，除了其题材本身标志了京剧的本土化与台湾民俗活动之新类型，进一步扩充整体台湾文化研究的内容外，更重要的是现象背后所反映的台湾文化的多元融合与妥协适应取向。台湾的海岛地理位置与长期被不同文化背景政权所殖民的历史，其文化自然容易随社会环境改变而弹性适应变迁，呈现多元纷呈、多重覆叠的特色，因此展望未来，从事台湾文化研究应秉除单一观点，保持一定程度之开放与客观胸襟，方不忽视或误识更多重要的文化现象。

Study limitations include small sample size, exclusion of several potentially eligible children because of medication-related drowsiness or refusal to participate, limited ability to generalize the results, and testing of some children more than once resulting in a learning effect or decreased pain due to healing. Older children found the game too simple and therefore not as distracting as the younger children reported it to be. Because the VR equipment was not waterproofed, pain responses could not be determined through an entire dressing change, including during wound debridement in the bathroom.

这项试验的限制因素，包括样本数很小、排除许多潜在合适的儿童，因为药物相关的嗜睡或是拒绝参与试验，而限制了这个试验结果的普遍性，而且对许多儿童进行一次以上的试验会造成一种记忆效果，或是因为复原而减少疼痛；年龄较大的儿童觉得这些游戏太过简单，因此不像对年龄较小的儿童一样，那麼地吸引人；且因为VR装备不是防水的，因此疼痛反应不能在换衣服时评估，包括於浴室时清创时。

In a letter from the Secretary of War to the Director, Bureau of Budget, dated 9 March 1942, the Secretary submitted a proposed executive order establishing the Air Medal for award to any person who, while serving in any capacity of the Army of the United States, distinguishes himself by meritorious achievement while participating in an aerial flight The Secretary of War, in his request, stated The Distinguished Flying Cross is available only for heroism or extraordinary achievement while participating in aerial flight…It is desired not to cheapen the Distinguished Flying Cross by awarding it for achievement not bordering on the heroic.

&在由陆军部长致函处长，预算局，日期为1942年3月9日，秘书长提交了一份建议的行政命令，建立授予任何人的空中奖章谁，而服务在任何联合国军的能力国家，区分自己的优良成绩，而在空中飞行的陆军部长，在他的要求表示，&杰出飞行十字勋章的可用于英雄主义或不寻常的成就不仅参加，而在空中飞行参与。。。这是预期的不贬低杰出飞行十字勋章的授予的成就不是接壤的英雄。

Again, there is the balance of Divine sovereignty and human responsibility.Last but not the least. Did we notice someone's name was not mentioned? Nehemiah's name was not in it. Nehemiah in 6:15-16," 15 So the wall was finished on the twenty-fifth day of the month Elul, in fifty-two days. 16 And when all our enemies heard of it, all the nations around us were afraid and fell greatly in their own esteem, for they perceived that this work had been accomplished with the help of our God."

很多时候，因为你在为主工作，不需要在人的面前称赞你，名字也不需要提了，都是为主在工作，将来神会奖赏，我们听过也讲过这种话，但这段经文提醒我们这些参与工作的人都是很重要的，在神的眼中是很重要、宝贵的，我们也要尊重的他们，本来我们要请在我们教会清洁很多年的陈弟兄来到这里来感谢他，他觉得不好意思，怎麼样也不肯来，但我们要在这里谢谢他。

Boys to perform horsepower Oumu Rui, Murray prior to "Love of Siam" in Taiwan and Thailand explosion of red, the first attempt to perform his ghost story, plays a cartoonist cause is not well, unfortunately the presence of the haunted houses were ghost-ridden, Murray said he is often in the shooting "very scared" because the makeup artist will be a beautiful actress with a very lovely young stars of horror, much worse with the deity, but he said the film shoot have side effects, because the film is not a ghost appears as ringtones, that is, without saying anything cold standing toilet corner, so now hear the ringtone will be scared, the toilet will pay attention to the corner to see whether things really are too many complications with respect Horror film!

本集除了泰国第一名模赖列亚邦雅淑依然演出女主角之外，还有目前炙手可热的泰国首席美少男马力欧慕瑞一块参与演出，慕瑞之前以&爱在暹罗&在台湾与泰国爆红，这次他首度尝试演出鬼片，饰演一位事业不顺遂的漫画家，不巧的进驻了闹鬼的公寓而被鬼缠身，慕瑞表示自己在拍摄期间常常&吓很大&，因为化妆师将漂亮女主角与可爱小童星化得很恐怖，跟本尊差很多，而且他还说拍完这部片有副作用，因为片中鬼魂不是随着手机铃声出现，就是一语不发冷冷的站在厕所角落，所以现在听到手机铃声会惊吓，上厕所会注意看角落是否有东西，直言拍鬼片真是太多后遗症！

T.A.T.u. are not among superactual touring bands, you can't see them in a crowd of artists trying to get into the tops of charts, they don't belong to any coalitions - but their default status is superstars and headliners of everything they're involved in.

不属于超现实的街头乐队，你不会在那张一大群艺人都想跻身榜首的图表上看到她们的名字，她们不属于任何联盟-然而她们的默认身份便是超级明星以及一切她们所参与的新闻头条人物。

The author, in combination with the practice of his own participation in relevant construction of credit system for import and export companies carried out by General Administration of Quality Supervision, Inspection and Quarantine of the People's Republic of China as well as Fujian Entry-Exit Inspection and Quarantine Bureau in the recent years, concluded the existing problems in the issue upon deliberate consideration: First, unclear social definition; Second, disunity of realization of the connotation of inspection and quarantine credit system for import and export companies; Third, misunderstanding of rating the comprehensive credit level of enterprises; Fourth, confusion between credit and good faith; Fifth, undistinguished definition between credit rating of enterprise inspection and quarantine and the category of enterprise classified management; Sixth, inappropriate selection of development mode.

笔者结合近一两年来亲身参与国家质检总局和福建检验检疫局的有关进出口企业信用体系建设的实践，经过认真思索，将该项工作目前存在的问题归结为：一是社会定位不清，二是对进出口企业检验检疫信用的内涵认识不统一，三是对评定企业综合信用等级的理解有误，四是信用与诚信不分，五是将企业检验检疫信用等级同企业分类管理类别相混淆，六是发展模式选择不当等六个问题。

When I had consider'd this a little, it follow'd necessarily, that I was certainly in the Wrong in it, that these People were not Murtherers in the Sense that I had before condemn'd them, in my Thoughts; any more than those Christians were Murtherers, who often put to Death the Prisoners taken in Battle; or more frequently, upon many Occasions, put whole Troops of Men to the Sword, without giving Quarter, though they threw down their Arms and submitted.

于是，我对自己的计划也改变了看法，并开始冷静地考虑我自己的行动。我想：这么多世纪以来，上天都容许这些人不断互相残杀而不惩罚他们，那我有什么权力和责任擅自将他们判罪处死，代替上天执行对他们的判决呢？这些人对我又究竟犯了什么滔天大罪呢？我又有什么权力参与他们的自相残杀呢？我经常同自己进行辩论：&我怎么知道上帝对于这件公案是怎样判断的呢？毫无疑问，这些人并不知道他们互相吞食是犯罪行为；他们那样做并不违反他们的良心，因而他们也不会受到良心的谴责。他们并不知道食人是违背天理的罪行而故意去犯罪，就像我们大多数人犯罪时一样。他们并不认为杀死战俘是犯罪行为，正如我们并不认为杀牛是犯罪行为；他们也不认为吃人肉是犯罪行为，正如我们并不认为吃羊肉是犯罪行为。&我稍稍从这方面考虑了一下，就觉得自己不对了。我感到他们并不是我过去心目中所谴责的杀人犯。有些基督徒在战斗中常常把战俘处死，甚至在敌人已经丢下武器投降后，还把成队成队的敌人毫无人道地杀个精光。从这方面来看，那些土人与战斗中残杀俘虏的基督徒岂不一样！

In the negative and interrogative forms, of course, this is identical to the non-emphatic forms.

。但是，在否定句或疑问句里，这种带有"do"的方法表达的效果却没有什么强调的意思。

Go down on one's knees;kneel down

屈膝跪下。。。下跪祈祷