与生俱来的

Brought up as a Field Artilleryman,his duty positions include Commanding General of the US Army Combined Arms Command Fort Leavenworth/Deputy CG, US Army Training and Doctrine Command for Combined Arms, Fort Leavenworth, Kansas; CG, 3rd Infantry Division, US Army Europe and Seventh Army; Director of Force Development,Office of the Deputy Chief of Staff for Operations and Plans, US Army,Washington, DC; Director, Army Airland Battle Deep Attack Programs Office, and Deputy Chief of Staff for Operations and Plans, US Army, Washington, DC; and Director of Studies and Analysis, Office of the Deputy Chief of Staff for Combat Developments, TRADOC, Fort Monroe,Virginia.

他是一名与生俱来的野战炮兵，他曾经担任的职位包括：肯萨斯州莱文沃思堡美国陆军合成兵种司令部的将军级指挥官；肯萨斯州莱文沃思堡美国陆军训练与条令司令部负责合成兵种的副将军级指挥官；美国驻欧洲陆军和第七集团军第三机械化步兵师的将军级指挥官；华盛顿特区美国陆军副参谋长办公室负责作战与计划的部队发展主管；华盛顿特区美国陆军机降作战纵深攻击项目办公室主管，和负责作战与计划的副参谋长；弗吉尼亚州门罗堡训练与条令司令部负责作战开发的副参谋长办公室研究与分析主管。

Rather than use this column to discuss Baumeister's book – which is generally SM friendly, though nothing like a one-handed read – I'm going to address the part of your question that has divided psychologists, sociologists, and anthropologists for decades: is human behavior learned, innate, or a combination of the two?

与其在这里探讨鲍迈斯特的专著（该书对 SM 的态度友好，但却不大容易读），不如让我来试图回答你的部分提问，你的问题在数十年间已被心理学家、社会学家以及人类学家分成了几个问题：人类的行为是习得的，与生俱来的，还是一种二者的结合体呢？

Aiqing"s compassion and devotion for the peasants" fate and hardness are explored from the aspects of his innate " complex for peasants", country background and his experience of the city. It is a climax of his creation. The second chapter: From Yanan to Beijing. The self-division of the inner world that is caused by the outer conflicts between the unique complex sense with the expressive way and the main opinions, and the confusion for the sticking the uniqueness are discussed.

第一章：行吟者的歌，从他与生俱来的"农人情结"和故土背景与他对都市的感受中，去论述艾青对民族命运及苦难的悲悯与献祭情怀，这一时期也是艾青创作的第一个高峰期；第二章：从延安到北京，主要论述这种独特的复杂感受和表达方式与主流意识形态的外在矛盾而导致诗人内心世界的自我分裂，也是艾青坚守个人独特性的困惑。

Aiqing's compassion and devotion for the peasants' fate and hardness are explored from the aspects of his innate " complex for peasants", country background and his experience of the city. It is a climax of his creation. The second chapter: From Yan'an to Beijing. The self-division of the inner world that is caused by the outer conflicts between the unique complex sense with the expressive way and the main opinions, and the confusion for the sticking the uniqueness are discussed.

第一章：行吟者的歌，从他与生俱来的"农人情结"和故土背景与他对都市的感受中，去论述艾青对民族命运及苦难的悲悯与献祭情怀，这一时期也是艾青创作的第一个高峰期；第二章：从延安到北京，主要论述这种独特的复杂感受和表达方式与主流意识形态的外在矛盾而导致诗人内心世界的自我分裂，也是艾青坚守个人独特性的困惑。

Therefore, they express their dissatisfaction with this world through their philosophy, laying a thousand blames on the intolerable tricks, vilely practiced among mankind and the aimless struggles during one's existence; and consequently, they hardly fail to imagine that the baby, thrown in the midst of these surroundings would be lamenting for its birth.

中译文］随着今日物质文明的跳跃式发展，社会的罪恶和人的阴谋手段都比过去更加普遍了。一个孩子，自出生起，就注定要在这个阴暗诡诈的社会中苦苦挣扎。看到如此可悲的情况，悲观者会产生一种与生俱来的忧虑。所以，他们就用他们的方式来表达对这个世界的不满。

The first part of Chapter Two, mainly applying Freud"s tripartite model, supplemented by Lacan"s concept of objet a and Adler"s inferiority complex, examines the biographical aspect of Three Tall Women, and digs in detail Albee"s dreams and demons, thus analyzing the "exorcism" function of the play.

第二章主要运用佛洛伊德的三重一体理论，同时援引拉康的残缺理论以及阿德勒的自卑情结理论，就《三个高大女人》的自传体特征，详尽讨论阿尔比与生俱来的追求与失落：隐藏在富裕和成功背后内心深处的阴影，其中他和母亲的关系成为文章关注的重点。该部分同时结合大量作者本人及他人的论述，解释阿尔比的创作意图和创作态度。

I don't know whether we've forsaken our poetic nature, our romanticism, inherent inner beauty, or whatever we've done to ourselves, that nowadays most of the time we think more of finances. We think more of material comfort than the caretaking of our inside beauty or even our own representation outside of the inner beauty, such as nice clothes, walking with dignity and manners, talking with gentleness and sweetness.

我不知道是我们抛弃了自己诗人的本质、浪漫的精神、我们与生俱来的内在美，还是对自己做了什么，以致今天的人更多时候想的是金钱以及物质上的享受，而比较不注重内在美，甚至也不注重外在美的表达，像漂亮的衣服、高雅的仪态、温文尔雅的言谈等等。

We think more of material comfort than the caretaking of our inside beauty or even our own representation outside of the inner beauty, such as nice clothes, walking with dignity and manners, talking with gentleness and sweetness.

我不知道是我们抛弃了自己诗人的本质、浪漫的精神、我们与生俱来的内在美，还是对自己做了什么，以致今天的人更多时候想的是金钱以及物质上的享受，而比较不注重内在美，甚至也不注重外在美的表达，像漂亮的衣服、高雅的仪态、温文尔雅的言谈等等。

A notion of yourself, of the sort of a something that you suspect to inhabit and partially to control your flesh and blood body, you will encounter a walking bundle of superfluities: and when you mentally have put aside the extraneous things—your garments and your members and your body, and your acquired habits and your appetites and your inherited traits and your prejudices, and all other appurtenances which considered separately you recognize to be no integral part of you,—there seems to remain in those pearl-colored brain-cells, wherein is your ultimate lair, very little save a faculty for receiving sensations, of which you know the larger portion to be illusory.

当你从精神上搁置那些无关紧要的东西，包括服装、朋友、身体、已经养成了的习惯、饮食口味、与生俱来的性格、对事物的偏见以及所有你认为并不是自己不可或缺的身外之物，那些珍珠色的脑细胞仍然会存留下来，那里便是你最终的栖身之所。微不足道的脑细胞令你拥有接受、感知的能力，而其中大部分的感觉你都清楚是虚幻的。

Chapter One offers a careful discussion of The Sirens of Titan and Cat's Cradle in order to examine Vonnegut's determination to transcend cosmic void through art and human imagination.

第一章阐释作家为人类生存困境所设计的救赎模式，通过对《泰坦的海妖》和《猫的摇篮》的评析，指出面对荒诞、冷漠的宇宙，人类惟有转向内心，转向与生俱来的想象力和创造力，通过艺术的创造与想象，才能走出后现代精神危机，达到对生命意义与人类主体地位的肯定。

Plunder melds and run with this jewel!

掠夺melds和运行与此宝石！

My dream is to be a crazy growing tree and extend at the edge between the city and the forest.

此刻，也许正是在通往天国的路上，我体验着这白色的晕旋。