强调地

When I ask for a garment of a particular form, my tailoress tells me gravely,"They do not make them so now," not emphasizing the "They" at all, as if she quoted an authority as impersonal as the Fates, and I find it difficult to get made what I want, simply because she cannot believe that I mean what I say, that I am so rash.

当我定做一件特别式样的衣服时，女裁缝郑重其事地告诉我，"现在他们不时行这个式样了，"说话中一点没有强调"他们"两字，好像她说的是跟命运之神一样的某种非人的权威，我就很难于得到我自己所需要的式样了，因为她不相信我是当真地说话的，她觉得我太粗莽了。

From the Warring States Period to the Qin Dynasty, the ancient myths and the ways of searching longevity indicated that the"God"concept was equal to the"immortal"which emphasized that the athanasy of the life is a"divine"nature, unlike ordinary people. In the Han Dynasty, the immortal concept undergone a subtle change, the god was becoming closer to the"human"existence. After the establishment of the Taoism, The Eastern Jin Taoist scholars Gehong established the immortal concept of Taoism,and put the"God"downgraded to longevity who practicing the longevous knowledge,and even established a"Dixian"concept. This completed the transformation process of"Shenren"to"Dixian"concept.

从战国至秦代神话的内容和古人探求长生不死的方式来看，最初&神&和&仙&的概念是一致的，强调的是神的先天不死性，体现为不同于凡人的&神人&概念，汉时的神仙思想发生了微妙变化，神仙逐渐变为接近于&人&的存在，道教创立后，东晋的道教学者葛洪把先天的&神&降格为懂得长生术的&人&，并提出了&地仙&概念，完成了&神人&向&地仙&概念的转变。

In this part some countries and areas such as the United States, Canada, Japan, South Korea, European Union, and China are purposedly selected to be studied about the legislative purposes of circular economy, and also give a subjective evaluation after comparing and analyzing. The contrast and analysis lead to this conclusion that the legislative goals of circular economy in western countries give better expression to the concepts of circular economy, while in China's legislation of circular economy, too much stress is laid on the resources and economic interest of the environment, more attention is paid to exploiting and utilizing natural resources, meanwhile the environmental functions and values of natural resources are usually ignored.

该部分有针对性地选择了美国、加拿大、日本、韩国、欧盟和中国等国家和地区的循环经济立法目的进行了考察，通过对比分析，本文认为，西方国家在循环经济立法目的设计上比较好地体现了循环经济理念，我国循环经济立法在目的性规定方面，表现为过分注重环境的资源属性及其经济价值，强调如何合理开发利用资源，而往往忽视资源的环境功能及其环境价值。

The roots of the differences of advocating cooperation and competition are traced back to the two nations' different characteristics in productivity and life style, while the differences are not unchangeably dual-opposition or one is bound to be replaced by another which is uphold by the environmentalist and the culture-gene determinism. On the contrary with the modernization and globalization of productivity and life style, the two cultures will leam from each other and finally the harmony world will come into being.

而&尚和&与&尚争&的价值取向的差异的根源则来自生产生活方式本身具有&尚和&与&尚争&的不同特征；而这种差异不是像二元对立文化模式论者强调的地理环境或&文化基因&那样不可改变而永远地对立，或者一方被另一方吃掉；而是必然地要随着生产生活方式的现代化和全球化的推进而互相取长补短，最终必然要走向世界大同。

Secondly, as for the questions of relationship between man and nature, Marx considers both that of thealienation of nature and that of the personification of the natures, regarding them as a historical process, namely, the process of the aliened labor and denying of the aliened labor.

作为社会发展理论范式变革的积极成果，可持续发展理论虽然具有多方面的理论贡献，但与马克思哲学对照仍然有不足之处：（1）马克思哲学的社会发展理论反对不加区别地谈论社会和社会发展，强调发展的历史性。但是，可持续发展理论并没有澄清自身框架中发展的基本性质，而是无批判地接受了由国民经济学、传统发展理论肯定的那种性质的发展，即资本关系中的发展。

Not,I repeat ,from their own faults,but beacuse their professors and their admirers persist in taking them for what they are not,and are officious in arrogating for them a praise to what they have no claim.

我要强调，这绝非是因为其自身有什么过错，而是因为教授们和赞美者们一味地把它们弄得面目全非，并且还要殷勤地献上其本身并不希冀的赞颂。

And hence it is that they are popularly accused of pretense and hypocrisy, not, I repeat, from their own fault, but because their professors and their admirers persist in taking them for what they are not, and are officious in arrogating for them a praise to which they have no claim.

因此它们受到广泛的责难，指责其虚饰与伪善。我要强调，这绝非是因为其自身有什么过错，而是因为教授们和赞美者们一味地把它们弄得面目全非，并且还要殷勤地献上其本身并不希冀的赞颂。

Taken by themselves , they do but seem to be what they are not; they look like virtue at a distance, but they are detected by close observers, and on the long run; and hence it is that they are popularly accused of pretense and hypocrisy, not, I repeat, from t heir own fault, but because their professors and their admirers persist in takin g them for what they are not, and are officious in arrogating for them a praise to which they have no claim.

就其本身而言，它们似乎已经面目全非，它们已成为一种只可远观的美德，只有经过长久的观察方可探知真相。因此它们受到广泛的责难，被指责为虚假、伪善。我想强调的是，这绝不是因为它们自身有什么过错，而是因为教授及其崇拜者们一味地把它们弄得面目全非，而且还殷勤地献上其本身并未要求的赞扬。

Taken by themselves, they do but seem to be what they are not; they look like virtue at a distance, but they are detected by close observers, and in the long run; and hence it is that they are popularly accused of pretense and hypocrisy, not, I repeat, from their own fault, but because their professors and their admirers persist in taking them for what they are not, and are officious in arrogating for them a praise to which they have no claim.

就其本身而言，它们似乎已远非其本来面目，远观之下，它们似乎是美德，然而，只有通过长期的近距离仔细观察方可探知其真伪。也正因为此，各种美德品质受到广泛的责难，指责其虚饰与伪善。我要强调，这绝非是因为其自身有什么过错，而是因为它们的信仰者和赞美者们一味地把它们弄得面目全非，并且还要好事地献上其本身并不希冀的赞颂。

Taken by thelves, they do but seem to be what they are not; they look like virtue at a distance, but they are detected by close observers, and on the long run; and hence it is that they are popularly accused of pretense and hypocrisy, not, I repeat, from their own fault, but ause their professors and their admirers persist in taking them for what they are not, and are officious in arrogating for them a praise to which they have no claim.

就其本身而言，它们似乎已远非其本来面目，它们似乎一远看的美德，经久久细察方可探知。因此它们受到广泛的责难，指责其虚饰与伪善。我要强调，这绝非是因为其自身有什么过错，而是因为教授们和赞美者们一味地把它们弄得面目全非，并且还要殷勤地献上其本身并不希冀的赞颂。

In the negative and interrogative forms, of course, this is identical to the non-emphatic forms.

。但是，在否定句或疑问句里，这种带有"do"的方法表达的效果却没有什么强调的意思。

Go down on one's knees;kneel down

屈膝跪下。。。下跪祈祷