人相的

Now Nahum Sokolow, and all the great leaders and great names that you read about in connection with Zionism today, in 1919, 1920, 1921, 1922, and 1923 wrote in all their papers -- and the press was filled with their statements -- that the feeling against the Jews in Germany is due to the fact that they realized that this great defeat was brought about by Jewish intercession in bringing the United States into the war.

纳胡姆 索科罗，以及所有今天你们所知道的与犹太复国主义相关联的伟大的领导人和伟大的名字在1919、1920、1921、1922和1923年在他们的文章中写道--出版社充斥着他们的论述--在德国对于犹太人人的反感是由于他们意识到他们的这一重大失败是因为犹太人从中作梗将美国引入了战争。

Elephant you so a can love each other but again can't guard mutually of person, I didn't regret, having too many scars on the whole, having too many not equal to ideas on the whole, I would possibly of a smile and lead, even if and one day, our loves walk to an end, I can also tell proud ofly oneself, I once loved, I sincerity of once love, also pay sincerely, which afraid in your in the mind in fact and basically have no I, basically not concerned I, I also doesn't matter, I can't let, either the heart that you see me get hurt at silently drop wear blood, I can't let you see my tears, either quietly flow, I can't even blame you, I would like to let you forget me, I would like to you are in a certain and lonesome night, would suddenly remind of me, would feel I am light of orison and silent wish.

象你这样一个只能相爱却又不能相守的人，我没有后悔，就算有太多的伤痕，就算有太多的不如意，我都会尽可能的一笑而过，纵然有一天，我们的爱走到了尽头，我也可以自豪的告诉自己，我爱过了，我真诚的爱过了，也真心的付出了，哪怕在你的心里其实根本就没有我，根本就不在乎我，我也无所谓，我也不会让你看见我受伤的心在悄悄的滴着血，我也不会让你看见我的眼泪静静的流，我更不会怪你，我愿意让你忘记我，我愿意你在某个寂寞的夜晚，会突然的想起我，会感受到我轻轻的祈祷和默默的祝福。

For example, all previous theoretical predictions and experimental observations have been questioned by Valanju et,wherein the authors claim that the presence of dispersion prevents power transmitted at RHM-LHM interface from refracting at a negative angle, which means the refraction of group velocity n_g carrying the physics information isall along positive refraction, but "negative refractive material " means only the refraction of phase velocity np is negative.

涉及最多的是负折射现象在物理上的因果率，例如Valanju等人通过一些理论计算认为所谓的"负折射率材料"只是相速的折射率n_p可以是负的，而携带物理信号的群速度的折射率n_g永远是正的，由此引发了许多争议。

The tactile directional map is similar to regular directional maps in function. Yet, due to the fact that it requires specified Braille explanation and larger tactile elements, the information density on the tactile directional map is relatively lower. Consequently, a tactile directional map is normally not as delicate and not as comprehensive as a regular directional map. The purpose of this study is to examine the appropriate size of various elements on the tactile directional map and to develop a set of design principles in order to create one that better meets the need. It first explores the way the visually impaired use the tactile directional map and inquires about their views and suggestions.

一般导引地图上有指示性图示，超越文字的藩篱，能让大多数人能理解，且可简化版面的设计；然而触觉地图虽与一般地图相类似，但增加了点字说明和一些触觉元素，可是却鲜少有图像，这是由於点字和一些触觉元素的特性使然，因而使得触觉导引地图上的资讯密度相对较低，造成触觉导引地图缺乏像明眼人导引地图一样地设计完善，也没解释这麽清楚、更缺少图像化的设计，若是维持和一般导引地图相同的资讯密度，则触摸导引地图的面积会过大，超出了一般人手部可触及的范围，造成了视障者触读的不便，这都会使得资讯残缺及迷失，甚而产生一些不可知的危险状况。

This article is mainly a discussion on the spiritual damage compensation for close relatives of victim under the situations of damage to right of life, damage to the right of health and damage to the right of personality of the dead, which is based on an introduction and comparison of the concerned foreign legal regulations and academic theories and in combination with the legal practice in China Wherefore the author put forwards his own ideas as following: first, Under the condition that there is a distance of time between injury and death, the close relatives of the dead shall inherit the right of claim for spiritual damage compensation of the dead for the suffering before his death, in addition to their own intrinsic right of claim for spiritual damage compensation; The second, under the condition that the inflictor has caused the disablement of the sufferer or serious damage to his health, the close relative in a limited cycle of the sufferer should be granted with the right of claim for spiritual damage compensation, which is confirmed in law and becomes a practice in foreign countries; The third, since the aim of the law to protect the personality of the dead from infringement is to protect the benefits of the close relatives of the dead and to maintain public benefits, is constituted on the personality of the dead the close relative of the dead may initial legal proceeding for spiritual damage compensation.

探讨以介绍和比较国外相关法律规定和学术理论为前提，结合我国的实际情况，从理论与实践相结合的角度对以上各问题分别进行了分析，并提出了作者自己的一些见解：第一、在公民从受伤害到死亡有一段时间距离的情形下，死者的近亲属除依法享有其固有的精神损害赔偿请求权以外，还可以继承死者生前就其所受之精神损害而享有的精神损害赔偿请求权；第二、在加害人的行为已造成直接受害人残疾，或者是造成其健康严重受损的其他后果的情形下，我国应在借鉴国外已有立法和判例的基础上，赋予一定范围内的受害人近亲属以精神损害赔偿请求权；第三、法律保护死者人格不受侵害的目的是为了保护死者近亲属的利益和维护公共利益，一般情形下，只要死者近亲属能证明其诉讼主体的合法性，能够证实侵害"死者人格"的行为已构成侵权，即可推定死者近亲属因此而遭受了精神痛苦——无须举证的"名义上的精神损害"，死者近亲属即可提起精神损害赔偿之诉。

It emphasizes some ordinances with more disputes but faultiness or losing in legislation, and make relevant suggestion: that the insurer exercising the right of subrogation should justify paying the insurance compensation; the insurance compensation of inadequate insurance should be distributed by proportion ,according to the proportion of insurance subject matter assumed by the insurer and the insured; the definite items of the staple of the insured"s synergic obligation , the cost of exercising the synergic obligation should be stipulated by the law; and if the insured doesn"t exercise synergic obligation, he or she should liable for relevant legal responsibility etc.

本文以我国保险代位权的立法现状为出发点，以民商法基本理论为立足点，结合海内外的最新研究成果，将理论研究与实践相结合，运用历史分析、比较分析与实证分析的研究方法，从法学、社会学角度进行分析研究，并取得了以下研究成果：论文构筑了一个对保险代位权研究的综合分析框架；指出保险立法不完善及某些方面冲突等原因，导致保险代位权在实践中未充分发挥作用；提出保险代位权的本质是法律给予保险人减少风险损失的手段，是对社会资源加以公平配置的方式；损害赔偿金在保险人和被保险人之间的分配原则：按照他们各自对保险标的承担的风险比例进行分配；指出在人身保险中不适用代位权以及保险人有权对公法人行使代位权等观点。

If it is not conceived to be dishonest to choose for intelligence which isn't one's own—because one has the choice for unintelligence , as well—then it is inconsistent to assume that the choice for the Voice for Truth is dishonest , that letting the Voice for Truth be one's self-expression is dishonest , especially when It is meaningful and transformational and everyone else is so grateful that you or anyone else has made the choice for the Voice for Truth rather than conceptual truth , conditioned truth—mutually-agreed-upon truth that has nothing to do with Reality .

假使选择这原本不属於自己的智慧，不算是欺骗的话（因为我们也可以选择驽钝），那麼，认为选择了真理之声是不诚实的行为，岂不成了一大矛盾？让真理之声成为自我的一种表现怎会是欺骗，尤其真理之声这麼具有意义与转化力，所有的人都因你这明智的抉择而欢欣，他们感谢你选择了真理之声，而非概念性的真理、有条件的真理、约定俗成却与实相毫不相干的真理。

However, because nature as a category slips into different cultural forms, once when it involves what is the character of the human being and all things on earth, different culture has different answers only because the different suppose to the value of the culture and the ideal, the humanity in this side is exaggerated in the culture form, even being considered the only arche existence, so once a man living in reality manifests the humanity according with a certain value of culture and the ideal designed by man, he would be considered natural and authentic by the public who believe in it, otherwise, artificial and affected.

如上所述，每一种文化都是基于人性的某一方面而人为设定自己的文化价值和理想的，作为文化价值和理想，人性的这一方面在这一文化形态中当然被夸大了，甚至被认为是人性中的唯一的本真存在。这样一来，现实中的人一旦表现出与某一文化人为设定的文化价值和理想相符合的人性维面，就会被这一文化及其信奉这一文化的公众认为是自然的、真实的，反之则是做作的、不自然的。

Feng You-lan carries through reasonable analysis and formal affirmation to the traditional morals, and opens out, eliminates the draffy and laggard thinks of the traditional morals to interpret its abstract, eternal value, moreover, combines concrete living scenes to endow with the new contents and forms to the traditional morals, affirms the person"s rational knowledge to the significance which judges morals behavior by uniting rational thinking with logical analysis"s method in the Xin Shi Xun(New Treatise on the Way of Life).

冯友兰在《新世训》中以理性的思考和逻辑分析相结合的方法，对传统道德进行了理智的分析和形式的肯定，揭示并剔除了传统道德的糟粕与落后的东西以阐明其抽象的、永恒的价值，且结合具体的生活情景赋予传统伦理思想以新的内容和形式，肯定了人的理性认识对判断道德行为的意义。

Composed of long takes of indirect gazes and oppressively alienated temps morts (where an eclectic assembly of anonymous residents alternately stare out the window, smoke a cigarette, handle their rifle, voyeuristically peep, awkwardly flirt, become inebriated, and even mischievously set on fire laundry that has been hanging on a clothesline), the fragmented, collage-like portraits of the tenants are interstitially connected through the recurring image of the building's dimly lit hallways, a visual metaphor for a culture adrift and in transition - a conduit to an undefined destination.

塔尔齐名的东欧诗电影导演，他的大部分电影都没有对白，只用近乎静默的长镜头去探索人物内心的孤独和绝望，展现后共产主义的东欧社会巨变下人们精神世界的空虚，94年的《走廊》无疑是这种风格的代表作，其中的长镜头堪称能与同年那部赫赫有名的《撒旦探戈》相媲美。巴塔斯与俄罗斯的安德烈。索科洛夫，匈牙利的贝拉。塔尔共同被称为继承塔尔科夫斯基诗电影风格的当代重要导演，他们的作品或多或少都受到了塔尔科夫斯基的影响，无论是在电影艺术语言还是在作品的主题上，但三人之间又有所不同。

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。