大角度的

I didn't know what day it was when you walked into the room I said hello unnoticed You said goodbye too soon Breezing through the clientele spinning yarns that were so lyrical I really must confess right here the attraction was purely physical I took all those habits of yours that in the beginning were hard to accept Your fashion sense, Beardsly prints I put down to experience The big bosomed lady with the Dutch accent who tried to change my point of view Her ad lib lines were well rehearsed but my heart cried out for you Chorus: You're in my heart, you're in my soul You'll be my breath should I grow old You are my lover, you're my best friend You're in my soul My love for you is immeasurable My respect for you immense You're ageless, timeless, lace and fineness You're beauty and elegance You're a rhapsody, a comedy You're a symphony and a play You're every love song ever written But honey what do you see in me You're an essay in glamour Please pardon the grammar but you're every schoolboy's dream You're Celtic, United, but baby I've decided You're the best team I've ever seen And there have been many affairs Many times I've thought to leave But I bite my lip and turn around 'cause you're the warmest thing I've ever found the end

我不知道那一天是当您走进房间我说您好忽视你说再见太早 breezing通过对象纺纱是这样的抒情我真的必须承认的权利在这里的吸引力，纯粹是身体采取了所有这些习惯你即在开始时均难以接受您的时尚感， beardsly打印我提出到的经验大bosomed夫人与荷兰口音试图改变我的角度来看她的广告库线，以及排练但是我的心呼喊着为您合唱团：您在我心中，您在我的灵魂您将我的呼吸急速，应我长大岁你是我的情人，您是我最好的朋友您在我的灵魂我的爱为你是无法估量的我尊重你的巨大您ageless ，永恒的，蕾丝和细您美丽和优雅您的Rhapsody ，喜剧你是一个交响乐团和发挥您的每情歌以往任何时候都以书面但是，蜂蜜，你有什么见在我您在一篇文章的魅力请原谅语法但您每一个学生的梦想您凯尔特，美国，但婴儿我已经决定您最好的球队我已经见过并有许多事务很多次，我已经想过离开但我咬我的嘴唇和掉头'事业的您致以最热烈的事，我从未发现最后

The Lynn White debate, which begun when White called for a rethinking of Christianity or its replacement by a nonWestern religion, has proved an obstacle to dealing with the environmental crisis The defense of Christianity that followed inhibited Asian and comparative environmental ethics in the West and did not produce environmentally useful results Whenever the relationship of religion and the environment was raised, the discussion quickly shifted to the issue of Christian responsibility for the environmental crisis The problem with the debate is that in many important ways, the White thesis is correct: Christianity is indeed responsible to a significant degree in that Christianity desacralized nature and it supported policies politically in the Middle Ages that encouraged now harmful human population growth and promoted science and technology, much of which has proved to be environmentally problematic There was nevertheless a second tradition of which Saint Francis of Assisi was a part that was environmentally friendly and that could be useful in rethinking Christianity environmentally It is however unlikely that Christianity will prove useful in the development of an environmental ethic in nonWestern countries or that nonWestern religions will succeed in producing an environmental ethic in the West It is therefore important that religious scholars move beyond assigning blame for the environmental crisis and find ways for the major world religions to help develop environmental ethics as best they can within their own cultural spheres

林恩怀特争论始于怀特关于对基督教进行重新思考或者由非西方宗教取而代之的呼吁。林恩怀特争论已经被证明成为处理环境危机的一个障碍。由此而起的对基督教的辩护制约了亚洲和其他比较环境伦理学在西方的发展，没有产生对环境有益的结果。无论何时，当人们谈及宗教和环境的关系的时候，讨论都会迅速转向有关基督教对环境危机责任的讨论。这一争论的关键在于，怀特的论文在很多方面是对的：基督教的确在相当大的程度上造成了自然的世俗化，并且在中世纪，基督教在政治上对现在看来有害的人口增长的政策提供了支持，促进了科学和技术的发展，很多诸如此类的政策已经被证明对环境是有害的。但是，基督教还存在另一种对环境友好的传统，Assisi城的&圣芳济&运动就是其中一例，这种传统也许对于从环境角度重新认识基督教是有益的。但是，对于非西方国家环境伦理的发展，基督教将很难能够有所作为，非西方宗教也不大可能成功地在西方产生出某种环境伦理。因此，对于研究宗教的学者们而言，重要的是要走出谁应该为环境危机受到指责的争论，找到世界各主要宗教如何在其各自的文化范围内对发展环境伦理提供最佳帮助的方法。

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。