在...心目中

The limited merit of the Third Worldist perspective was that it directly countered the 'First Worldist' or Eurocentric view that innovation and change have always originated, and can only originate, in Euro-America.

让我最后用他的话来说出什么是我心目中的真正的新左，我们在全球化中，在二十一世纪如何来做新左，我们中国新左应遵守的最低'国际'新左标准

In a survey among newspapers-readers of "the most respectable multinational corperation of asia",the company google gets a highly advancing position because of his keen atention to the asia market.in a list of "the creative company most meeting the consumers' meet",it reaches the first place,the company has got the honour twice.the list focuses on finding the company doing best in provision of new products and service to markets and service to clients.

谷歌对亚洲市场的关注，使这家公司在《亚洲华尔街日报》举办的"亚洲最受尊敬跨国公司"读者调查中，排名大幅度提升。在"最能满足消费者需求的创新公司"分类排行榜上，谷歌位居榜首。这是该公司连续第二年蝉联创新公司的冠军。这一排行榜评选的是读者心目中最善于向市场提供新产品和新服务的公司，以及客户服务最为周到的公司。

One is the lacking of suitable social context, restrained by Confucianism tradition of pragmatism. The other is the irrational fanatic circumstance after the 'Culture Revolution'. This resulted in the fact that science cannot perfect itself for its own sake at all and the intellectuals cannot stand on their dignity. The other is the hypercorrection of science people made. This turned science into 'God' in their mind. The fanaticism resulted in scientism in science circle and the prevailing pseudoscience in society.

究其原因，主要有几个方面：一是中国传统文化对科学技术的制约，"经世致用"的儒教传统使科学很难有健康发展的土壤；二是"文革"期间失去理性的社会环境，使科学根本不可能独善其身，科学技术和知识分子的人格尊严被无情的践踏；三是"文革"过后人们对科学的矫枉过正，这使得科学成为人们心目中的"上帝"，对科学的盲信导致了科学界"唯科学主义"的诞生和"伪科学"在社会中的盛行，并且科学对社会的危害也日益在引起人们的高度重视。

There are a great variety of snobberies; disease - snobbery is only one kind of them.

疾病势利只是众多势利中的一种，在众多势利中，有时是这些，有时是那些势利在人们心目中独领风骚。

Michelangelo always tried to conceive his figures as lying down hidden in the block of marble on which he was working; the task he set himself as a sculpturer was merely to remove the stone which covered them.

英国艺术史家贡布里希在《艺术的故事》里，分析米开朗基罗雕刻时，说他最高的本领就是：他心目中的人物早已沉睡在工场中的大理石块里，作为一个雕刻家，他能做的，只是把掩盖在人物上的石头去掉而已。

Disease-snobbery is only one out of a great multitude of snobberies, of which now some, now others take pride of place in general esteem.

疾病势利只是众多势利中的一种，在众多势利中，有时是这些，有时是那些势利在人们心目中独领风骚。

After comparative reading, the author of this thesis discovers: the two works both involve journeys, adventures in plots; both protagonists, the Monkey King loved by Chinese readers and Huck cherished by the American people, are quite similar in rebellion, freedom-pursuing, humor, and diction, etc.; informal languages and buffooneries are both partially employed as to type of writing; social evils, corruption are revealed as to social significance; both the Monkey King and Huck who emerge onto stage rebellious and antisocial make certain compromises back into society in the epilogues.

费恩历险记》中在美国人心目中是真正的美国人和英雄的少年哈克在叛逆性格、对自由的勇敢追求以及活泼打趣的语言等方面都有诸多相似之处；二者在语体文格方面均有很多类似的插科打诨和诙谐幽默；两部作品在社会意义方面都不约而同地反映了当时社会的阴暗面和腐败面等；最后，两部小说又很相似地通过其充满了叛逆和抗争精神的第一主人公，齐天大圣孙悟空和英雄少年哈克，以&妥协&和回归社会的形式收场。

When I had consider'd this a little, it follow'd necessarily, that I was certainly in the Wrong in it, that these People were not Murtherers in the Sense that I had before condemn'd them, in my Thoughts; any more than those Christians were Murtherers, who often put to Death the Prisoners taken in Battle; or more frequently, upon many Occasions, put whole Troops of Men to the Sword, without giving Quarter, though they threw down their Arms and submitted.

于是，我对自己的计划也改变了看法，并开始冷静地考虑我自己的行动。我想：这么多世纪以来，上天都容许这些人不断互相残杀而不惩罚他们，那我有什么权力和责任擅自将他们判罪处死，代替上天执行对他们的判决呢？这些人对我又究竟犯了什么滔天大罪呢？我又有什么权力参与他们的自相残杀呢？我经常同自己进行辩论：&我怎么知道上帝对于这件公案是怎样判断的呢？毫无疑问，这些人并不知道他们互相吞食是犯罪行为；他们那样做并不违反他们的良心，因而他们也不会受到良心的谴责。他们并不知道食人是违背天理的罪行而故意去犯罪，就像我们大多数人犯罪时一样。他们并不认为杀死战俘是犯罪行为，正如我们并不认为杀牛是犯罪行为；他们也不认为吃人肉是犯罪行为，正如我们并不认为吃羊肉是犯罪行为。&我稍稍从这方面考虑了一下，就觉得自己不对了。我感到他们并不是我过去心目中所谴责的杀人犯。有些基督徒在战斗中常常把战俘处死，甚至在敌人已经丢下武器投降后，还把成队成队的敌人毫无人道地杀个精光。从这方面来看，那些土人与战斗中残杀俘虏的基督徒岂不一样！

Spaces on the internet often find themselves somewhere in between the two; witness blogs, which are often written with friends of the author in mind; Facebook, where the dividing line is particularly mysterious; and MSN, where young people have been seen to develop complex and subtle gradations of contacts (eg. 'friends', 'family', 'bitches', 'wankers', 'possible future boyfriends', etc.), reflecting their developed awareness of their selves in the social web.

互联网上个人空间通常可以在他们之间的某个地方搜索到对方； witness 博客，则通常是由作者和他心目中的朋友共同完成的； Facebook，在这里朋友和陌生人的分割线可以称得上神秘； MSN ，年轻人已经自己定义了各种人群，比如说&朋友&&家人&&讨厌的人&&未来的男友&等，这一行为说明他们对于自己在社交网络中的重视。

His knowledge of languages, the respect shown him by the French, the good-nature with which he gave away anything he was asked for (he received the allowance of three roubles a week, given to officers among the prisoners), the strength he showed in driving nails into the wall, the gentleness of his behaviour to his companions, and his capacity—which seemed to him mysterious—of sitting stockstill doing nothing and plunged in thought, all made him seem to the soldiers a rather mysterious creature of a higher order. The very peculiarities that in the society he had previously lived in had been a source of embarrassment, if not of annoyance—his strength, his disdain for the comforts of life, his absent-mindedness, his good-nature—here among these men gave him the prestige almost of a hero.

皮埃尔由于自己的语言知识，由于法国人对他表示的尊敬，由于他的耿直，由于他对别人向他提出的任何要求都是有求必应（他每星期可以领到三个卢布的军官津贴费）；由于他的力气（他表演给士兵们看他用手把一根铁针按进棚子里面的墙壁上），由于他对同伴们的态度是那样和蔼可亲，由于他那种看起来什么事情都不想和一动也不动的静坐的本领，他在士兵们的心目中是一个神秘莫测的、有高级本领的人物，——正是由于这样一些原故，正由于他的这些特性，他在以往他生活的那个上流社会中即使对他无害，也令他感到拘束，可是在这里，在这些人中间，他力大无比、他蔑视舒适安逸的生活、他对一切都漫不经心、他单纯——这一切使他获得了近乎是一位英雄的地位。

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。