后天的

The men who introduced this doctrine did not posit Ideas of classes within which they recognized priority and posteriority (which is the reason why they did not maintain the existence of an Idea embracing all numbers); but the term 'good' is used both in the category of substance and in that of quality and in that of relation, and that which is per se, i.e. substance, is prior in nature to the relative (for the latter is like an off shoot and accident of being); so that there could not be a common Idea set over all these goods.

因为，当两者都与我们亲善时，虔诚要求我们把真理置于友谊的上面，提出这一学说的人没有把类的理念放置到他们提出的先天与后天范畴内（这也是他们没有坚持理念的存在涵盖所有数字的原因），但是"善"这一术语既在实体这一范畴内使用，也在性质和关系范畴内使用，而实体就其本身而言，在本质上优先于关系（因为后者就像派生物和偶然的存在一样），因此在所有这些善之上有一个普遍的善。

Internal dose ones and external dose ones are concluded.(2) Biomarker of effect. It indicates those indicaters inflecting the biochemical, biophysical, behavioral, or else changes. Three types of biomarkers, early biological effect, altered structure / functon and disease, are comprised.

生物标志物是包括反映生物系统与环境中化学、物理或生物因素之间相互作用的任何测定指标，可将其分为三类：(1)接触的生物标志物，即反映机体生物材料中外源性物质或其代谢物或外源性物质与某些靶细胞或靶分子相互作用产物的含量，包括反映内剂量和生物效应剂量两类标志物；(2)效应的生物标志物，指机体中可测出的生化、生理、行为或其他改变的指标，包括反映早期生物效应、结构和功能改变(altered structure/functon)及疾病3类标志物；(3)易感性的生物标志物，即反映机体先天具有或后天获得的对接触外源性物质产生反应能力的指标。

If you will try to form 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.

假如你打算形成关于自己的概念，即关于这样一种东西的概念：你觉得这种东西栖身于并部分控制你的血肉之躯，那么你就会遭遇大量活生生的多余之物。如果不理会外在的东西衣服、四肢和躯体，后天养成的习惯、胃口、遗传特质和偏见，以及单个而言并非你必需的其他所有附属物那么看起来留在珍珠色脑细胞里的东西就非常少了，只剩下接收知觉的功能，而你清楚这种功能大多会产生错觉。

The person's creative consciousness and creative ability is not to living but have it, it is a foundation that develops on the day after tomorrow up the output and complicated character quality, is person to a body of a kind of aware of self of be filled with the enthusiasm actively of understanding tendency.

人的创新意识和创造能力并不是生而有之，它是在后天培养的基础上产生的复杂个性品质，是人对客体的一种自觉的积极的充满热情的认识倾向。

If you will try to form 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.

如果仅仅为了生存或单纯地为了换取身体的自由而给自己下一个连自己都无法信服的定义，这简直是画蛇添足毫无裨益。当你在思想上将一切身外之物，如衣着、亲友、肉体和后天形成的习惯、口味以及与生俱来的特质、偏见等等在你看来并非是自身必不可少的一部分而需额外费力劳心的东西，统统抛诸脑后，那么在你最后的精神家园----珍珠色的脑细胞中用来接纳感觉的空间就微乎其微了，因为你会发现所谓的感觉在很大程度上来讲只是一种幻想。

If you will try to form 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.

假如你试图构造出一个&你自己&的概念，构造出你觉得是在占据并部分控制你血肉之躯的这么一个东西的概念，那你就会遇上&一副行走着的皮囊&要你处理：你在脑海里会想着把这些与&你自己&无关的东西——衣裳、四肢、躯体、后天习惯、口味、先天特征、个人成见、以及分离之后你认为不是构成&你&所必需的其他部件——通通剔除出去，剩下珍珠般灰白色的脑细胞，就是&你&的老窝，但是残存其中的，除了知觉功能，好像就所剩无几了。而你知道，知觉又多半是虚幻之象。

If you will try to form 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.

当你在思想上将一切身外之物，如衣物、亲友、身体和后天形成的习惯、口味以及与生俱来的特质、偏见以及其它一切你认为不属于自己的东西，统统抛诸脑后，那么在你最后的精神家园----珍珠色的脑细胞中，用来容纳情感的空间就微乎其微了，而这种所谓的情感绝大部分也只是幻想。

But the rooster would give them no peace until they finally got onto the table and began to eat the breadcrumbs with all their might.

人的出身对他的后天成长很重要，但这不是完全绝对的。因为一个人的成就不是与天俱来的。

They unanimously fight off moods, although they acutely dispute whether man occupies ration from a prior or not . Some philosophers think that moods interferes man's cognition and hinders man's pursuing summum bonum.

人作为理性的存在者一直占据着西方哲学的主流位置，但是，即使对人的理性是先天拥有还是后天习得的尖锐争论都从没有动摇过哲人们几乎一致对情绪的排斥。

Read chronologically, Tender Buttons offers a dense assessment by association of a personal milieu and what it houses, including endearments, sometimes erotic, of its inhabitants.

在这个问题上，小说中具体的男人或广义的男人一样，无论是天生的性别差异，还是后天男权社会的产物，这都可被理解为一种男性对女性的暴力。

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。