形式主义者

One may call their motivation ''altruistic'', but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist.

有人或许可以把他们的动机叫作"利他性的"，但这忽略了利他主义自身对利他主义者就是一种自我满足的形式这一事实。

The Classicist used lyric and expressive melody, inventing a musical form predicated on the idea of one melody being contrasted with a second.

古典主义者用抒情的和富有表情的旋律，以一个旋律与另一个旋律相对比的思维为基础来创造音乐的形式。

While provoking the indignation of systematisers, such transitional forms are exceptionally interesting to dialecticians, for they smash the limited boundaries of classification, revealing the real connections and consecutiveness of a living process.

虽然激起系统主义者的愤慨，这种过渡形式对辨证家来说是非常有趣的，他们打破分类的边界限制，揭示了活生生的过程的真实的连接和连续性。

For example,Husserl turned from the pursuit of theperfect scientific world to the"living world".wittgenstein gave up logical analysis andcame about the researching of the parsing of daily language in order to realize the regressto the living form.Heidegger disclosed the alienation of daily life in full scale throughdissecting daily coexistence.Dilthey called for the interlocution and understanding.Jaspersdiscussed the existence,freedom and communication relation of human being andconcentrated on the question of global communication.The dialogistic theory of Bakhtin.the hermeneutic of Cadamer and the subversion to the human-centered traditionalphilosophy of the postmodernism all embodied the turnaround.

如胡塞尔从对理想的科学世界的追求转向对前科学的"生活世界"的关心，维特根斯坦放弃逻辑分析而以研究日常语言的语法规则为己任向"生活形式"的回归，海德格尔通过对人的日常共在的剖析揭示现代日常生活的全面异化，狄尔泰提倡对话、理解，雅斯贝尔斯对人的生存、自由、交往关系的论述及全球交往问题的关注，巴赫金富有启迪意义的对话理论，伽达默尔以语言为本体的现代释义学理论，以及后现代主义者们对以人为中心的传统观点和方法的颠覆和反叛等。

Moreover, while America's revolutionary origins and republican form of government might make it sympathetic toward those seeking freedom elsewhere, America's early leaders cautioned against idealistic attempts to export our way of life; according to John Quincy Adams, America should not go "abroad in search of monsters to destroy" nor "become the dictatress of the world."

另外，虽然美国的革命历程和其政府的共和政体形式，也许会使得美国人对那些在别处寻求自由的人感同身受，但是，美国的早期领导告诫唯心主义者不要试图向外灌输我们的生活方式；根据约翰。昆西。亚当斯（John Quincy Adams，美国第六任总统，帮助制定了门罗主义）所言，美国不应该"走出边境，寻找怪物并消灭它们"，也不应该"变成世界的独裁者。"

For doctrinaire types, who oppose all trade in ivory, the forthcoming sale is not just a challenge to endangered animals; it could be a threat to the credibility of their best-loved arguments.

但对于反对任何形式的象牙贸易的教条主义者来说，即将来临的象牙销售不仅仅是对濒危动物的威胁，而且可能对他们所挚爱的观点的可信性是一种威胁

A dystopia is usually characterized by an authoritarian or totalitarian form of government, or some other kind of oppressive social control.

反乌托邦通常具有以下特点，独裁主义者或极权主译者的政府形式，或者一些其他压迫性的社会控制。

The former studies the built environment with on anthropocentrism point of view; but the tatter who bearing a stance of morphocentrism believes that the generation of form is more important.

前者持有人文主义者的立场，关心的是建成空间与人类生活的关系；后者致力于形式生成的研究，持有"形式本位"的态度。

Its historians discern four general traits in this tendency:(1) Its experiential character, pietists are people of the heart for whom Christian living is the fundamental concern;(2) its biblical focus, pietists are, to paraphrase John Wesley,"people of one book" who take standards and goals from the pages of Scripture;(3) its perfectionistic bent, pietists are serious about holy living and expend every effort to follow God's law, spread the gospel, and provide aid for the needy;(4) its reforming interest, pietists usually oppose what they regard as coldness and sterility in established church forms and practices.

其四历史学家辨别一般性状的这一趋势：（ 1 ）它的经验性质，虔诚主义的人的心脏的人是基督徒生活的基本问题；（ 2 ）圣经中的重点，虔诚主义的，套用约翰卫斯理，&人民一本书&谁采取的标准和目标，从网页的圣经；（ 3 ）其perfectionistic弯曲，虔诚主义者认真对待生活和神圣的花费一切努力，按照上帝的法律，传播福音，并提供援助的贫困；（ 4 ）其改革的兴趣，虔诚主义者通常反对它们认为，冷淡和不育的建立教会形式和做法。

It will also address the political and ethical complexities of the long-standing historical struggle not merely in terms of indigenous discourse, but against the contour of both colonial memory of holocaust and the rampant invasion of neocolonialism manifested in various forms of transnational technology.

析论过程中将从原民论述观点，探察此长期历史奋战中政治与伦理的复杂性，论证难忘部族遭屠杀的殖民记忆历史而积极从事政治社会活动的原住民，以及激进的白人种族主义者，何以难敌全球不同形式资本主义与跨国科技冲击，皆仰赖不同形式的暴力，迎拒欧美庞大复杂的政治经济体系与价值。

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。