为...的利益

The radical reason is that some people practise economy only for their own small profit; they economise only when they could save money for themselves,if they could gain nothing or even be affected by the economising, they would quit.

根本原因在于有些人把节约囿于自己的小利益之中，能为自己省钱时，就节约；不能为自己省钱甚至可能影响自己挣钱时，就不节约。

For hegemony and its national interests, to intervene in the affairs of other countries an excuse!!!

为它的霸权和国家利益服务，为插手别国事务找借口！！！

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

It's great for fun, for hooking up, or just for meeting new people and sharing interests.

它的巨大乐趣，为连接，或只为结识新朋友，并分享利益。

That government is, or ought to be, instituted for the common benefit, protection, and security of the people, nation or community; of all the various modes and forms of government that is best, which is capable of producing the greatest degree of happiness and safety and is most effectually secured against the danger of maladministration, and that, whenever any government shall be found inadequate or contrary to these purposes, a majority of the community hath an indubitable, unalienable, and indefeasible right to reform, alter or abolish it, in such manner as shall be judged most conducive to the public weal.

三、政府是为了或者应当是为了人民、国家或社会的共同利益、保障和安全而设立的；在所有各种形式的政府当中、最好的政府是能够提供最大幸福和安全的政府，是能够最有效地防止弊政危险的政府；当发现任何政府不适合或违反这些宗旨时，社会的大多数人享有不容置疑、不可剥夺和不能取消的权利，得以公认为最有助于大众利益的方式，改革、变换或废黜政府。

That government is,or ought to be,instituted for the common benefit,protection,and security of the people,nation or community;of all the various modes and forms of government that is best,which is capable of producing the greatest degree of happiness and safety and is most effectually secured against the danger of maladministration;and that,whenever any government shall be found inadequate or contrary to these purposes,a majority of the community hath an indubitable,unalienable,and indefeasible right to reform,alter or abolish it,in such manner as shall be judged most conducive to the public weal.

三、政府应当是为了保证人民、国家和社会的共同利益和安全而设立的；在不同形式的政府之间，最好的政府是能够提供最大幸福和安全的政府，是能够最有效地防止弊政危险的政府。因此，当发现任何政府不合乎甚至违反这些宗旨时，社会大众有不容置疑、不可剥夺和不能取消的权力并以公认为最有助于大众利益的方式，改革、变换、或废除政府。

That our civil rights have no dependence on our religious opinions, any more than our opinions in physics or geometry; that therefore the proscribing any citizen as unworthy the public confidence by laying upon him an incapacity of being called to offices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages to which, in common with his fellow citizens, he has a natural right; that it tends also to corrupt the principles of that very religion it is meant to encourage, by bribing, with a monopoly of worldly honours and emoluments, those who will externally profess and conform to it; that though indeed these are criminals who do not withstand such temptation, yet neither are those innocent who lay the bait in their way

我们世俗的权利并不依赖于我们的宗教见解，正如不依赖于我们在物理学或几何学上的见解一样；所以，如果一个人不声明支持或放弃这个或那个宗教观念，就以不值得公众信任为由将其置于不适合被选举为信任和有薪的职位而排斥他，这有害的剥夺了他的基本人权和利益，而对于这些人权和利益，和他同胞一样，他也拥有自然的权利；同时也趋向于败坏真正的宗教原则，这意味着贿以世间荣誉和报酬的独占权来鼓励那些表面上支持和遵守它的人；这些经不住诱惑的人固然是罪人，然而在他们路上安置诱饵的人也不能说是无罪

That government is, or ought to be, instituted for the common benefit, protection, and security of the people, nation, or community; of all the various modes and forms of government, that is best which is capable of producing the greatest degree of happiness and safety and is most effectually secured against the danger of maladministration.

三、政府是为了或者应当是为了人民、国家或社会的共同利益、保障和安全而设立的；在所有各种形式的政府当中、最好的政府是能够提供最大幸福和安全的政府，是能够最有效地防止弊政危险的政府；当发现任何政府不适合或违反这些宗旨时，社会的大多数人享有不容置疑、不可剥夺和不能取消的权利，得以公认为最有助于大众利益的方式，改革、变换或废黜政府。

The subjective aspect for intentionally, the misfeasance does not construct the crime.

其次，本罪不应明确规定非法牟取利益为目的为本罪的主观要件。

Not only is my sleep enhanced when I give someone's else money away, but so is my job security, because the in-state plaintiffs, their families, and their friends will reelect me....

原来还是利益的驱使不能指望被告公司为自己竞选捐个一星半点却能指望原告民众选举时为自己投票。。。

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。