不自由的

Two boundaries, to say the least, are fixed:(1) the church is not at liberty to ignore or countermand or contravene the authority of the gospel itself, now at last inscripturated, without sooner or later calling into question its own status as church.

两个国界的，至少可以说，都是固定：（ 1 ）教堂是不自由的忽视或countermand或违反的权威福音本身，现在在去年inscripturated ，没有快或慢的问题，要求纳入自己的地位，教会。

The chief one is that if elections were held in most Arab countries today the resulting societies would be more illiberal, not less.

主要的一个就是，如果现在大多数的阿拉伯国家举行选举，那么随之出现的社会将是更不自由的，而非相反的。

In the former sense, freedom can be stated as follows: I am pro tanto unfree whenever someone interferes with my actions, whether or not I have a right to perform them, and whether or not my obstructor has a right to interfere with me.

前一种意义上的自由可以表述为，"无论何时，某人干涉了我的行动，我在这种程度上就是不自由的，不管我有没有权利来实施它们，不管我的阻碍者有没有权利来干涉我"；后一种意义上的自由即传统社会主义人的本质观念意义上的自由。

Pettit accordingly confines himself to objecting that what Paley fails to recognize is that the neo-roman writers seek only a specific kind of security,and seek it only against a specific kind of interference.See Pettit1997,pp.73-4.But cf. Pettit1997,p.5,where he more forthrightly declare that persons'subject to arbitrary sway'are'straightforwardly unfree'（第二章注释52,p.82

因此，佩迪特将自己仅仅局限于如下的反对理由，即佩利没有认识到新罗马作家仅仅寻求一种特殊类型的安全，并通过反对一种特殊类型的干涉来寻求它，参见Pettit1997，pp.73-4；但他又更加直率地断言，'屈从于专横支配的'人'是完全不自由的'，见Pettit1997，p.5。

It is a bit too easy for people in the West to deplore the failure of intellectuals living in unfree societies to follow the example of a Solzhenitsyn.

要找出生活在不自由的社会里的知识分子不能追随索尔仁尼琴的原因对西方国家的人来说比较容易，但是索尔仁尼琴的故事比较罕见。

It is a bit too easy for people in the West to deplore the failure of intellectuals living in unfree societies to follow the example of a Solzhenitsyn. Such stories are rare.

要找出生活在不自由的社会里的知识分子不能追随索尔仁尼琴的原因对西方国家的人来说比较容易，但是索尔仁尼琴的故事比较罕见。

The eruption of French Revolution and the development of the revolutionary situation make Schiller think over such a question: how to avoid the unfree ways to obtain the goal of freedom?

法国大革命的爆发及革命形势的发展使席勒思索这样一个问题：如何避免用不自由的手段去达到自由的目的？

These works portray people's miserable life, poverty, starvation and unfreedom, depict the distortion of humanity rooted in starvation and finger out the consideration of people's morality and mentality resulted from starvation.

它们真实反映了现实生活，直面苦难，最大限度地还原历史的真相，写出了乱世中人们的贫困、饥饿以及不自由的悲惨生活，写出了饥饿对人性的扭曲，更写出了饥饿引发对人的道德心理的思考。

In order to publicizes his viewpoint well, He has chosen the play literature form, in the play work, the leading character often is in under the different situation , Needs to make the different choice, They use own choice to explain oneself is free not free, is the heroic or coward.

为了更好地宣扬他的观点，他选择了戏剧的文学形式，在他的戏剧作品中，主人公往往处于不同的情境下，需要做出不同的选择，他们用自己的选择说明了自己是自由的还是不自由的，是英雄还是懦夫。

In the process of reprobating the formation background of Zhong Xing's literature idea and finding out the law in history, he finally found the eternal "truth" in the spiritual world, which also shows from the respective of literature and art criticism, his unique perseverance and achievement, namely, balancing the relation between the free "heart" and bound "body" in mortals.

在重新审视钟惺文学观点形成的背景并寻找其历史规律的过程中，站在文艺评论的角度突显出钟惺美学思想中与众不同的执着与超越所在，即在俗世中平衡不自由的&身&与自由的&心&之间的关系最终寻求到精神世界中不变的&真&。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。