崇高的

We therefore regard it as suitable and salutary that, in the election of the said pontiff, in order that the faithful may look upon him as a mirror of purity and honesty, all stain and every trace of simony shall be absent, that men shall be raised up for this burdensome office who, having embarked in the appropriate manner and order in a due, right and canonical way, may undertake the steering of the barque of Peter and may be, once established in so lofty a dignity, a support for right and good people and a terror for evil people; that by their example, the rest of the faithful may receive instruction on good behaviour and be directed in the way of salvation, that the things which have been determined and established by us for this, in accordance with the magnitude and seriousness of the case, may be approved and renewed by the sacred general council; and that the things so approved and renewed may be communicated, so that the more frequently they are upheld by the said authority, the more strongly they shall endure and the more resolutely they shall be observed and defended against the manifold attacks of the devil.

因此，我们认为这是适当和有益的，在选举教皇说，为了使教友们看他是一面镜子，纯洁和诚实，所有污渍和每一个痕迹西摩尼应缺席，男子应提出了这个沉重的负担办公室谁后，开始以适当的方式和秩序应有的，正确和规范的方式，可以进行指导的三桅帆船的彼得和可一旦成立，在如此崇高的尊严，一个支持权和良好的人，一个恐怖的邪恶的人，这是他们的榜样，其余的信徒可能会收到良好的教学行为和直接的方式救赎，这事已经确定，并设立由我们这一点，在根据规模和严重性的情况下，可核准和延长神圣总理事会；和批准的东西和新的可能是传达，使他们更经常地坚持上述权力，他们更强烈应忍受和更坚决，他们应遵守和捍卫的多方面攻击的魔鬼。

Social identity of elite and civilian determine the character of their architecture: the representative character of elite architecture is exclusive﹑monumental﹑gigantic﹑sublime; relative to elite architecture, the representative character of civilian architecture is repeating﹑earthy﹑jerkwater﹑vulgar.

精英与平民两种社会群体的社会特性决定了其建筑思想形态的特点：精英建筑的典型特征可以总结为唯一的﹑纪念碑式的﹑巨构的﹑崇高的；相对于精英建筑，平民建筑表现出的典型特征是可复制的﹑朴实的﹑微小的﹑低俗的。

" The bishop then again takes up the word and continues:"Thou art truly holy and all-holy, highest and most exalted for ever. And thine only-begotten Son, our Lord and God Jesus Christ, is holy …"; and so he comes to the words of Institution:"in the night in which He was betrayed, taking bread in His holy and blameless hands and looking up to Thee, His God and Father, and breaking He gave to His disciples saying: This is the Mystery of the New Testament; take of it, eat.

主教，然后再占用了字，并继续："你真正的艺术圣地和所有圣地，最高和最崇高的永远和你的只有- begotten的儿子，我们的主和上帝耶稣基督，是神圣的……"；所以他来的话，机构是：在夜间，在他被出卖，以面包，在他的神圣和清白双手和寻找到你，上帝和他的父亲，并打破了他给他的弟子说：这是神秘的新约圣经；采取的，吃的了。

Little is to be expected of that day, if it can be called a day, to which we are not awakened by our Genius, but by the mechanical nudgings of some servitor, are not awakened by our own newly acquired force and aspirations from within, accompanied by the undulations of celestial music, instead of factory bells, and a fragrance filling the air — to a higher life than we fell asleep from; and thus the darkness bear its fruit, and prove itself to be good, no less than the light.

但是，如果我们并不是给我们自己的禀赋所唤醒，而是给什么仆人机械地用肘子推醒的；如果并不是由我们内心的新生力量和内心的要求来唤醒我们，既没有那空中的芬香，也没有回荡的天籁的音乐，而是工厂的汽笛唤醒了我们的，——如果我们醒时，并没有比睡前有了更崇高的生命，那末这样的白天，即便能称之为白天，也不会有什么希望可言；要知道，黑暗可以产生这样的好果子，黑暗是可以证明它自己的功能并不下于白昼的。

When Israel bombs Palestinian refugee camps killing many civilians -often without even a pretense of "reprisal"-or sends its troops into Lebanese villages in "counterterror" operations where they murder and destroy, or hijacks ships and dispatches hundreds of hostages to prison camps under horrifying conditions, this is not "terrorism"; in fact, the rare voices of protest are thunderously condemned by loyal party liners for their "anti-Semitism" and "double standard," demonstrated by their failure to join the chorus of praise for "a country that cares for human life", whose "high moral purpose" is the object of never-ending awe and acclaim, a country which, according to its admirers,"is held to a higher law, as interpreted for it by journalists".4

当以色列轰炸巴基斯坦难民营，杀害平民，甚至经常连"报复"这样的借口也没有的时候，或是以色列派部队进入黎巴嫩村庄发动"反恐"行动的时候，他们在其中进行谋杀和破坏，或是劫持船只，将数以百计的人质关进条件及其恐怖的监狱之中，凡此种种，皆非"恐怖主义"。实际上，稀少的抗议声遭到了上述原则之忠实追随者的强烈谴责，被斥之为"反犹主义"和"双重标准"，表明他们未能加入到赞美"一个关注人权的国家"的合唱中，这个国家"崇高的道德目标"是永不休止的敬畏和赞美的对象，根据推崇者的说法，它遵循更高的道德法则，们为它所阐述的那样。

Prometheus prometheus was atitan.in the war between zeus the giants he had stood on the side of the new olympiangods.out of the clay he made the first man,to whom athena gave soul and holy breath.prometheus spent alot of time and energy in creating the gift of fire.and fire raised man above all animals.later,there held ajoint meeting of gods and men.the meeting was to decide what part of burnt animals should begiven to gods and what to men.prometheus cut up an ox and divided it into two parts:under the skin he placed the fresh,and under the fat he put the bones,for he knew the selfish zeus loved fat.zeus saw through the trick and felt displeased at the prometheus\'favor towards men.so in amasterful way he took away the gift of fire from mankind.however,prometheus managed to steal fire from heaven and secretly brought it down tomen.flying into an anger at t你好s unjustified act of rebellion,zeus let the other gods chain prometheus to arock on mountain caucasus,where ahungry eagle ever tore at 你好s liver w你好ch ever grew again.你好s period of pain was to be t你好rty-thousand years.prometheus faced 你好s bitter fate firmly and never lost courage before zeus.at last heracles made prometheus and zeus restore to friend s你好p,when heracles came over in search of the golden apple and killed the eagle and set the friend of mankind free.

普罗米修斯是泰坦伟人之一在宙斯与伟人的战役中，他站在新的奥林波斯山神一边他用粘土造出了第一个男人雅典娜付与了这个男人魂灵和极其崇高的生命普罗米修斯还花费了很多时间和精力创造了火，并将之赠予人的总称火使人成为万物之灵在这之后，进行了第一次神与人的联席会议这个会议将决定烧烤过的动物的哪一部分该分给神，哪一部分该给人的总称普罗米修斯切开一头牛，把它分成两部分：他把肉放在皮下，将骨头放在肥肉下因为他懂得自私的宙斯爱吃肥肉宙斯看破了他的把戏普罗米修斯偏袒人的总称，这使宙斯感到烦懑因此，他专横地把火从人的总称手中夺走然而，普罗米修斯设法窃走了天火，偷偷地把它带给人的总称宙斯对于他这类肆无忌惮的背抗行为大发雷霆他令其他的山神把普罗米修斯用锁链缚在高加索山脉的一块片岩上一只饥饿的老鹰天天来啄食他的肝脏，而他的肝脏又老是重新长出来他的痛苦要连续三万年而他坚定地面对于魔难，从来不在宙斯面前丧失勇气最后，海格立斯使普罗米修斯与宙斯恢复了他们的友情，找到了金苹果，杀死了老鹰，故而解救了人的总称的老朋友

For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a mans self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church.

因为，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野兽底性质，这是极其真实的；然而要说这样的一个人居然有任何神灵底性质，则是极不真实的。只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯罗马人努马西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多的古隐者和长老则确有如此者。

For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church.

因为，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野兽的性质，这是极其真实的；然而要说这样的一个人居然有任何神灵的性质，则是极不真实的。只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯、罗马人努马、西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯；而基督教会中许多的古隐者和长老则确有如此者。

For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church.

因为，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野**底*质，这是极其真实的；然而要说这样的一个人居然有任何神灵底*质，则是极不真实的。只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯罗马人努马西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多的古隐者和长老则确有如此者。

For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church.

因为，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野兽底性质，这是极其真实的；然而要说这样的一个人居然有任何神灵底性质，则是极不真实的。只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯罗马人努马西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多的古隐者和长老则确有如此者。

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。