不可理解的

Hermeneutics deny author's priority, which is communicant with Feyerabend's opposition of specialistic autarchy. Percipient creativity, textual diversity, horizon fusion in hermeneutics and Feycrabend's incommensurability and incomparability is also similar.

解释学否定作者的优先性与费耶阿本德反对专家的独裁是相通的，理解的创造性、文本的差异性，视域的融合与费耶阿本德所讲的不可通约和不可比也是相似的。

Electronic authentication means a service that is based on encryption technology, electronic signature, digital certificate, digital digest and so on, which are to be used to identify the signatory and the credibility and integrity of the document.

从字面上理解，凡是能颁发认证证书的机构都可以称之为认证机构。但本文的认证机构具有特定的含义，它专指电子商务中对用户的电子签名颁发数字证书的机构，它已经成为开放性电子商务活动中不可缺少的信用服务机构。

On the other hand, they, the 'Remonstrants', a name they received later from this, their 'Remonstrance', hold that man 'has no saving belief in himself, nor out of the force of his free-will', if he lives in sin, but that it is necessary that 'he be born again from God in Christ by means of His Holy Spirit, and renewed in understanding and affection, or will and all strength', since without grace man cannot resist sin, although he cannot be counted as irresistible to grace.

另一方面，他们的' Remonstrants '，一个名字后，他们收到来自这一点，他们的'谏'，认为人类没有信仰的拯救自己，也不离开部队，他自由意志'，如果他生活在罪恶，但有必要他将再次从出生在基督上帝的方式他的圣灵，并重新理解和感情，或将和所有的力量'，因为没有宽限期的人无法抗拒罪恶，尽管他不能算作不可抗拒的，以宽限期。

Instinctively more comfortable with democracy than were his fellow Founders and devoid of the snobbery that later critics would feel toward his own shopkeeping values, he had faith in the wisdom of the common man and felt that a new nation would draw its strength from what he called "the middling people."

比起他的同伴，Ben对民主的理解更胜一筹。他没有那些俗不可耐的绅士派头，这正是后来的评论家们对其赞不绝口的原因之一。他的智慧化于其平易的做派里，认为正是那些"中产阶级"将会支撑起这个新民族的天空。

And for many advanced thinkers of the 1920s, from Dadaists to Cubists to Freudians, that was a fitting credo, reflecting what science historian David Cassidy calls "the incomprehensiveness of the contemporary scene--the fall of monarchies, the upheaval of the social order, indeed, all the turbulence of the 20th century."

这是衡量上个世纪20年代的思想家们，不管是达达主义、立体主义还是弗洛伊德学派，是否卓越的标准，反映了科学史家戴维·卡西迪所说的&当代认知的不可理解性——专制的没落，社会秩序的动乱，事实上，20世纪的所有混乱。&

No mortal beings could be immune to mistakes. Therefore, it is very important to establish mutual understanding and trust between us. If either of us goes to the extremes of finding the other's negative sides and formalizes them in inappropriate remarks, there is simply no way for us to cooperate in working out the problem.

人都可能有失误，因此双方在合作中的理解与信任是非常必要的，如果在合作中一味地去寻找对方的阴暗面并用不恰当的语言表述使其文件化，而无视双方合作中积极的东西，在这种情况下双方想通过合作把事办成，那是不可想象的。

Whether you're rooking for period inspiration, tracing the development of a trend, or seeking a specific image or fact, it's easy to thumb immediately to the year desired-and then easy to become engrossed in the fascinating history-in this essentiat reference for any design library.

作为资料性和史实性兼备的设计工具书，本书可以确立它在室内设计行业的不可替代的位置。阅读本书给我们带来诸多感慨，我希望我的同行们可以带着下面两个观点去读，去理解，去品味。

I thought it would be useful, also, in all new draughts, to reform the style of the later British statutes, and of our own acts of Assembly, which, from their verbosity, their endless tautologies, their involutions of case within case, and parenthesis within parenthesis, and their multiplied efforts at certainty by saids and aforesaids, by ors and by ands, to make them more plain, do really render them more perplexed and incomprehensible, not only to common readers, but to the lawyers themselves.

我那时认为，在我们起草新的法律时，应该改革我们使用的英国近期的法律格式，和我们议会的条例风格，这些格式和风格冗长，充斥着语义重复，而且一种情况套着另外一种情形，括号里夹着括号，为了清晰的重复努力而使用如前说和如后所说，那些或者和然而，似乎要语句明确，其实是让它们更复杂和不可理解，普通读者会这样认为，律师也不例外。

And, not least, we understand how counterfactual sentences, like "I would have been better off had I not taken that drug," can be reasoned out algorithmically or inferred from data.

而且，不可忽视的是，我们理解了如何用算法的方法推理出，或从数据中的推断出像：&要是我吃了那个药，我会更好&这样反事实的句子。

It seems to me that the looming reductio here is compelling: our concepts of consciousness just are inherently constrained by our own form of consciousness, so that any theory the understanding of which required us to transcend these constraints would ipso facto be inaccessible to us.

似乎对我来说，这是我们必须接受的：我们的意识概念固有地就正是受到了我们的意识形式的限制，所以对任何需要我们超出这些限制才能理解的理论对我们来说都是事实上不可达的。

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。