报应的

From the time the prophet of Anathoth, a man beloved of God, was obliged to live a life of suffering in spite of his guiltlessness and holiness from birth, Israel was no longer justified in judging its Messias by a mechanical theory of retribution and doubting his sinlessness and acceptableness to God because of his outward sorrows.

从时间先知的anathoth ，一名男子在心爱的上帝，是被迫居住生活的痛苦，尽管他的guiltlessness与圣德从出生起，以色列已不再是合理的判断，其messias由力学理论的报应和怀疑他清白和acceptableness给上帝，因为他的外向的辛酸。

As he exits Arizona State Penn after twenty-one long years, Wilson (Academy Award Nominee Robert Forster) has only one thing on the brain, leveling the score with career criminal, Mackey Willis (Academy Award Nominee Robert Loggia).

由于受美国亚利桑那州一直流传着的一种阴暗的因果报应观点的影响，有的人渐渐就会变得心术不正，这种影响就如同难以控制的病毒一般产生大范围的恶性影响。

I shall try to show that the peculiar outrageousness of the rejection of this principle is a consequence , not of the brutality that such rejection might seem to permit , but of the fact that it involves a kind of lying.

我试图证明反对者们用于反对报应主义所主张的特殊的残暴是由其本身包含一种谎言的事实所造成的，而非由那些看上去似乎被反对者们所允许的残忍所造成的。

Those who take this view find that they are sometimes met by the counter-assertion that the death penalty is something which morality actually demands . a uniquely appropriate means of retribution or reprobation ' for the worst of crimes ,even if its use adds nothing to the protection of human life .

持这种观点的那些人认为，它们有时会是遭遇这样一种反驳的某种东西，即死刑是道德所实际要求的某种东西，是绝对最恶劣的犯罪的报应或"摈弃"的一种惟一合适的手段，即便其使用对保护人的生命不能增加任何东西。

My own belief is that this form of retributive theory appeals to something with deeper instinctive roots than the last mentioned Principle .

我自己的信念是，这种报应论求助予[MS13] 比刚提及的原则有着更深刻的本能的根源的某种东西。

Surely the realization of what would be lost, and not a retributive theory of punishment, is all that is required as a reason for refusing to make the descent into Erewhon.

对我们会丧失什么以及不是一种关于惩罚的报应主义理论的意识，肯定是作为拒绝对厄里文理论的屈尊的一个理由的全部要求所在。

To say that it is of the very nature of punishment to be retributive , is to say that a system of inflicting hardship on someone could not be Properly called 'punishment,' unless it is the aim of this system to hurt all and only those guilty of an offence .

对某人施加痛苦的某种体制可能不能被叫做"惩罚"，除非这个体制的目的是对所有且仅仅违法有罪的人施予痛苦，只有这种情况下，惩罚的本质才是报应性的。

From the time the prophet of Anathoth , a man beloved of God , was obliged to live a life of suffering in spite of his guiltlessne ss and holine ss from birth , Israel was no longer justified in judging its Messias by a mechanical theory of retribution and doubting his sinlessness and acceptablene ss to God because of his outward sorrows .

从时间先知的anathoth ，一名男子在心爱的上帝，是被迫居住生活的痛苦，尽管他的guiltlessne ss 与圣德从出生起，以色列已不再是合理的判断，其messias由力学理论的报应和怀疑他清白和acceptablene ss 给上帝，因为他的外向的辛酸。

Compared with Tang Dynasty, it was more popular due to three major reasons. First of all, the competition in the imperial examinations of Song Dynasty was so intense that examinees felt their destinies could not be determined solely by their own efforts. The pressure drove them to an urgent need of harbingering examination results and being blessed by divinities. Secondly, the uncertainty involved in the examinations caused the prevalence of the belief of leaving things to chance. Thirdly, superstition of the imperial examinations was utilized by some to advocate karma and teach people at large to accumulate moral integrity and show mercy, adding fuel to the flames of the trend.

与唐代相比，宋代的科举迷信尤为盛行，主要原因有三：一是宋代科场竞争空前激烈，无法把握自己在科场上的命运，从而给士人带来了巨大的精神压力，他们迫切希望预知吉凶，并求得神灵的保佑；二是科举考试中的许多不确定因素亦即&幸与不幸&的存在，助长了命运说的流行；三是有人借助科举迷信宣扬因果报应，以劝世人积德行善，对科举迷信也起到了推波助澜的作用。

The utilizing, plagiarizing and plundering of intellectual property of advanced civilization by the developing countries, equals to a bald-faced exploitation of developed culture under the premise of identification: this may be the general retribution of the colonizers who possess the first-mover advantages in history.

发展中国家对于先进文明的知识产权的利用、剽窃、掠夺，是落后文化对发达文化在认同前提下的赤裸裸地&剥削&。这或许是对历史上占有先发优势的殖民者们的总报应。

But we don't care about Battlegrounds.

但我们并不在乎沙场中的显露。

Ah! don't mention it, the butcher's shop is a horror.

啊！不用提了。提到肉，真是糟透了。