创造世界的

Dreiser's conception of God or the transcendent world is finally connected with this world Love for God is exhibited in the love for men, especially for the poor and depressed Dreiser writes that he could not help sympathizing with the workmen and bear the thought of the stronger taking the profit of the weaker Dreiser's favorite passage in the Bible is To visit the fatherless and widows in their affliction and keep himself unspotted from the world Cowperwood's life, which faithfully follows Yerkes's outward life, is made worthwhile by its connection with the transcendent God through Berenice Dreiser obviously projects his views onto Berenice Prompted by her understanding of Brahman and love for the poor, Berenice succeeds in founding a charity hospital, which Cowperwood has so earnestly wished to build and Aileen has failed to actualize in their life.

柯帕乌对享乐和权力的追求，用弗罗姆的话说，并没有"体验到一个人的丰富性和无限性，因为他成为身上一种冲动的奴隶"。因此，德莱塞在《斯多葛》中展示的是：人们应该追求一个超验的世界和永恒的生活，颂扬主宰这个世界的造物主，把世间的一切的美都归功于他。但值得指出的是，德莱塞对创造主的概念与这个世界是紧密联系在一起的。对上帝的爱最终与对人的爱，特别是对穷人的爱联在一起的。德莱塞曾说过，他住在舒适的市区时就对穷人深表同情，他忍受不了弱肉强食。他最喜欢的一句《圣经》上的句子是："探望痛苦中的孤儿和寡妇，自己不被世事所污染"。德莱塞将自己这一思想投射到白莉尼斯身上。领会了婆罗蒙的思想，深怀对穷人的爱，她建立了柯帕乌渴望建立、爱玲在世时没有实现的慈善医院。

Once free of the fetters of the physical world, you can create an entire world, and often do.

一旦摆脱物质世界的束缚，你就能创造一个完整的世界，而且你经常这样做。

The relationship between God and human beings was in the position of hypotaxis, because God was the dominator of the whole world, especially God created human beings whose appearance based on God s.

人生活在神所创造的现实世界中，具有双重身份：既是现实世界的统治者又是服从于神的统治之下。

From their interplay and their unions were born the world and the creatures that inhabit it.

从他们的互相作用和他们的联盟创造了世界和居住于世界的人。

In the "romantic manor", we tried to introduce you a wonderful world that all we have to create your own.

在《浪漫庄园》里，我们试图把你引进一个奇妙的世界，这个世界的一切都要由你亲手创造。

According to British media reports,a British man is good at blowing bubbles.Iin recent days, he blowed the biggest soap bubble in the world, wanting to create a new Guinness Book of World Records.

据英国媒体报道，英国一位牛人擅长吹泡泡，近日，他吹出了一个世界上最大的肥皂泡，欲创造新的吉尼斯世界纪录。

In most cases, it is depicted as a mythical colossal living tree that connects multiple worlds and realities. Its branches reach far into the heavens, its trunk runs through the middle world, and its roots extend into the underworld; creating a mirror image. As is the "world tree", the World Tree Co-Op seeks to be a dynamic entity with many branches and roots transecting and connecting worlds.

在更多的案例下，是一种一直在生长的连接多个世界和现实巨大的神话里的树，它的枝叶撑到天空的外部，它的树干在世界的中部，根部延伸到地表以下的世界；创造一个镜像图画。

Magic realism explores the real world''''s unrealities, and does not simply -- like FANTASY, Surrealism or fairy tales -- invent the dreamlike unrealities of ALTERNATE WORLDS.

魔幻现实主义探索现真实世界的虚幻，而并不是简单地──像奇幻、超现实主义或者神话故事──创造或然世界的非现实梦幻。

Snow , rambling rose young girl the seventh people accidentally, true for creating an Alice alignment extreme, while creating snow even connect she also abandons in the body of physical world, so snow the have no entity, can appear in the virtual world.

雪华绮晶，蔷薇少女第七人偶，罗真为了创造出Alice走向极端，在制作雪华绮晶时甚至连她在物质世界的身体也舍弃，因此雪华绮晶是没有实体的，只能在虚拟世界中出现。

In fact, for all their nonconformity, he found that they tended to be conventional on the surface, just where less self-actualizing nonconformists tend to be the most dramatic.

但在一些传统的宗教，认定了世界万物由神所创造，人就自动连意识上的自由都一并放弃了，人活著变成有上天赋予的使命，错与对变成有一定标准，於是人牺牲「意识」上的自由，藉以换取社会群体创造出来的「安全感」，相信神最终会因人的行为予以奖赏或惩罚，这种信念可以令人感觉得踏实，一切变得有所依归，但却使人不能活在真实的人生上。

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。