创造世界的

Many of the leading lights of the Revolution, most notably Franklin and Jefferson, were deists who—while believing in an Almighty God—questioned not only the dogmas of the Christian church but the central tenets of Christianity itself (including Christ's divinity).

一些美国革命战争中的领导人物，最著名的人物是富兰克林和杰斐逊，他们是自然神论者（以理性为基础的神学理论，认为上帝创造了世界后就抛弃了它，不再支配生命，不再向自然现象施加影响力，也不再给超凡的启示）——虽然相信万能的上帝，同时也质疑基督教堂的教义和基督教的中心原则。

The incorporeal one said: This is the first-created Adam who is in such glory, and he looks upon the world because all are born from him, and when he sees many souls going through the narrow gate, then he arises and sits upon his throne rejoicing and exulting in joy, because this narrow gate is that of the just, that leads to life, and they that enter through it go into Paradise.

该无形资产的人说：这是首次用泥土创造的人是在这样的荣耀，他期待经世界，因为所有人生而从他的，当他看到许多心灵经历窄门口，然后他的时候，坐在他的后王座弹冠相庆exulting在喜悦的，因为这种狭隘的1689年，即公正，从而导致生命，他们认为，进入通过它进入天堂。

It is the life that created the prosperity and civilization of the world, It is the life that makes the world gawsy . In such a wonderful world however there are still many people have neither discovered the essence of life nor considered carefully about the value of life .

生命是神奇的，生命是伟大的，是生命创造了地球的繁荣与文明，是生命让地球充满了生气，但是在这么美丽迷人的世界上，还有很多人没有发现生命的真正的意义，想过自己生命的价值！

Unfortunately, the filmmakers choose to create a powerful out of the religious and moral authority in the world where the only yardstick to measure right and wrong is only tolerable level of society, showing Madeleines Victorian formality or subjective moral autonomy, showed Dinah a violation of \ social \ Council guidelines for free, as her body of paintings that luo woman.

遗憾的是，电影制作方选择去创造了一个脱离于宗教和强大道德权威的世界，在那里，唯一的衡量对与错的标尺仅仅是社会的可忍受程度，表现为Madeleine的维多利亚式的拘谨，或者是主观的道德自治权，表现为Dinah的违反\社\会准则的自由，如同她画中那个luo体的女人。

Monotheism (from the Greek monos "only", and theos "god") is a word coined in comparatively modern times to designate belief in the one supreme God, the Creator and Lord of the world, the eternal Spirit, All-powerful, All-wise, and All-good, the Rewarder of good and the Punisher of evil, the Source of our happiness and perfection.

一神教（从希腊monos &只有&，并神&神&）是一个词在创造比较近代指定的信念，一个最高的上帝，造物主和上帝的世界，永恒的精神，所有强大的，在所有，明智的，全好， Rewarder良好的惩罚者和邪恶的来源我们的幸福和完善。

But if the dangers of war and tyranny are removed, there is no doubt that science and cooperation can bring in the next few years, certainly in the next few decades, to the world, newly taught in the sharpening school of war, an expansion of material well-being beyond anything that has yet occurred in human experience.

但是只要战争和暴政的危险消除，就不应怀疑在接下来的几年里，确切的说在接下来的几十年里，科学和合作将带给世界物质的良好存在的不断丰富，会超过在人类的经验中已经创造的任何财富。

But being now in the eleventh year of my residence, and, as I havesaid, my ammunition growing low, I set myself to study some art totrap and snare the goats, to see whether I could not catch some ofthem alive; and particularly I wanted a she-goat great with young.

这不由得使我经常想到，上帝对世事的安排，自有其天意，在其对自己所创造的万物的治理中，一方面他剥夺了世界上许多生物的才干和良知，另一方面，他照样赋予他们与我们文明人同样的能力，同样的理性，同样的感情，同样的善心和责任感，也赋予他们同样的嫉恶如仇的心理；他们与我们一样知道感恩图报，诚恳待人，忠贞不渝，相互为善。

As the first standing conference of China's copyright industry, the International Copyright Cooperation of China is a service platform for the international exchange and cooperation among publishers at home and abroad with high quality. The permanent settle-down of this Cooperation in Changsha is the affirmation of our city's hard work on copyright protection and transaction and on the support of the development of cultural industry as well. It raises new higher request for our work, creates conditions for the popularization of Changsha culture world wide and provides a unique historical opportunity for the lift-off of Changsha culture.

中华版权国际合作推进会作为我国版权业的第一个常设会展，是海内外版权业界国际交流与合作的优质服务平台，推进会永久性落户长沙，是对我市重视版权保护与交易，扶持文化产业发展的肯定，也对我们工作提出了新的更高的要求；既为长沙文化走向世界创造了条件，也为文化长沙的腾飞提供了难得的历史机遇。

A second danger lies in the allurements of the visible creation, which occupy man's heart to the exclusion of the highest good; to the same class belong the enticements of the sinful, corrupt world (1 John 5:19), that is, those men who promulgate vicious and ungodly doctrines and thereby dim or deny man's sublime destiny, or who by perverting ethical concepts and by setting a bad example give a false tendency to man's sensuality.

第二个危险是因为诱惑的，有形的创造，它占据人的心交给排斥的最高理想；向同一类属于诱惑的罪孽深重，舞弊世界（ 1约翰5点19分），即是那些男人世卫组织颁布的恶性和ungodly理论，并从而暗淡或否认人的崇高的命运，或者由贪赃枉法的伦理观念，并通过树立了一个坏榜样，让虚假的倾向男子的性感。

This paper views these two novels as two experiments on the emerging modern individualism in the fiction world, which, through the experience of isolated individuals struggling in very difficult situations, explore the potentials and limitations of modem individualism. After these two novels are scrutinized by deconstructionist methodology, it is found that from the very origin of modern novels there exists a bewilderment of and even challenge to individualism.

本文将这两部小说看作是新生的现代个人主义在艺术世界中所进行的两个&试验&：它们通过考察孤立个体在生存极境中的遭遇，检视了现代个人主义所能创造的辉煌和可以企及的极限；而运用解构主义的分析方法可以发现，现代小说自源头起就潜藏着对个人主义的困惑和质疑。

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。