有秩序

This is a question of courtesy and consideration,as the reimportation of goods into a country will involve customs entries and other formalities,to say nothing of the actual cost of freight and insurance.

买方有权回到卖方任何商品，但他们却没有秩序，但在出口贸易通常是由买方先找出卖方'wishes在这件事这是一种礼貌和考虑，为reimportation货物到一个国家将涉及海关条目和其他手续，更不用说实际成本运费和保险费它也有可能是错交货可能被用于另一个客户在同一个国家的接收器，所以货物发送到正确的地址最好让卖方指导自己的航运和货运代理出席，尽管他们在全国分公司或记者的买主，而非积极参加在货物发送的麻烦。

This is a question of courtesy and consideration,as the reimportation of goods into a country will involve customs entries and other formalities,to say nothing of the actual cost of freight and insurance.It is also possible that the wrongly delivered goods may have been intended for anther customer in the same country as the receivers,and so the goods can be sent on to the correct address.It is better if the sellers instruct their own shipping and forwarding agents to attend to this,though their branch or correspondents in the country of the buyers,rather than invole the trouble of sending on goods.

买方有权回到卖方任何商品，但他们却没有秩序，但在出口贸易通常是由买方先找出卖方'wishes在这件事这是一种礼貌和考虑，为reimportation货物到一个国家将涉及海关条目和其他手续，更不用说实际成本运费和保险费它也有可能是错交货可能被用于另一个客户在同一个国家的接收器，所以货物发送到正确的地址最好让卖方指导自己的航运和货运代理出席，尽管他们在全国分公司或记者的买主，而非积极参加在货物发送的麻烦。

"In suppressing the power to grant and the right to accept dispensation, the reformers inverted the economy of the order, setting the part above the whole, and the means above the end" Lacordaire,"Mémoire pour la restauration des Frères L Prêcheurs dans la chrétienité", new ed., Dijon, 1852, p.

&在镇压有权准许，并有权接受配药，改革者倒置的经济秩序，设置部分高於整体，其手段高出一头&（拉科代尔，&备忘录倾诉恢复香格里拉万Frères的升prêcheurs dans香格里拉chrétienité&，新的版，第戎， 1852年，第18页）。

Starting from the right of equality, Rawls animadverts utilitarianism and substitutes it for "two principles as fairness and justice" in which rational people choose under the "original position", and thinks everyone should be equal and people should distribute wealth according to "the principle of justice as fairness", unless you have the enough reasons that can justify everyone should be unequal. He understands the distributive object as a series of public resources and systems of liberty, including the positions and offices, opportunity, natural endowment, honor, safety, freedom of life and action, freedom of thought and conscience. The aims of distributive principle of justice are to realize rational distribution of these public resources in a cooperative and well-ordered society. Starting from inalienable rights of man, Nozick thinks that everyone should be unequal, unless you have sufficient reasons that can justify everyone should be equal and without the consent of the individual, others can not infringe upon his property and rights with any excuses. He advances the justice of "holding" with a theory of qualification and entitlement, and maintains individual economic and free rights and the right of property.

罗尔斯从平等的权利出发，通过&原初状态&下的理性人自主选择&公平正义的两个原则&来取代功利主义，认为除非有充足理由证明应当不平等，否则就应当平等，并根据公平的正义原则分配公共资源和自由体系，包括职务、机会、天赋、荣誉、安全、人生行动自由、思想自由和良心自由等，&分配的正义观&就是要实现这些公共资源在一个合作且秩序良好的自由体系里的合理分配；诺齐克从人的不可剥夺的权利出发，认为除非你有充足理由证明应当平等，否则就应当不平等，没有个体的同意，任何人也不能以任何借口侵犯他的财产和权利，通过&资格&理论确立&持有&的正当性，维护个人的经济自由权利和财产权利。

The government helps the citizens by keeping order and security in a country, and the citizens in turn help the government by obeying the law, answering drafts, paying taxes and other support, when necessary dissenting and dissuading, and so forth. The parents help the offspring by raising and teaching them, and the offspring in turn help the parents by obeying, respecting, providing support and care during the parents' old age, when necessary dissenting and dissuading, and so forth.

政府以维持秩序和安全来帮助人民，人民也反过来以守法、服役、纳税供养、有必要时劝谏等等行为来帮助政府；父母以教导和养育来帮助子女成长，子女们也反过来以服从、尊敬、侍奉老年、有必要时劝谏等行为来帮助父母。

That is, before there was a historical Jesus born of Mary and accessible to the sight and touch of Jews and others in his own day, there was a Logos--a principle of reason, an element of ordering, a "word"--that participated in the Godhead and thus existed, but which only preexisted as far as the "incarnate" Logos, the word that took on flesh and humanity (John 1:1-14), was concerned.

那就是，在历史上有一个由马利亚所生，在他活着的日子里以犹太人和其他人可理解的方式来看见和触摸到的耶稣来到之前，就有一种逻各斯——一种理则，一种秩序的要素，一种&道&——分享里面的神性，因此而存在。但是，只要这种逻各斯的&具体化表现&，只有先前存在，道才会道成肉身和人形（约翰福音1：1—14）是有关这方面的内容。

After two months, eight sessions of group meeting, the results of this study were found that the experimental subjects had positive changes in which they had more self -assertative in their own abilities and values, and the relations with families.

研究结果发现接受辅导的部分少年在肯定自我价值和能力、和家人相处上有正向改变，且在学校守秩序、适当时机说话等行为上有显著进步；但在行为困扰的减少和奖惩出缺勤记录的改善上未获显著改变。

" First , 71% of the Asians compared to 11% of the Americans emphasised the importance of orderly society."

第一、有71%的亚洲人注重社会秩序，相比之下有11%的美国人注重这一点。

Most probably it is given in Num., xxxiii, 3-49, or the immediate context of the passage telling of Moses' literary activity; there are, however, scholars who understand this latter passage as referring to the history of Israel's departure from Egypt written in the order of the people's encampments, so that it would be our present Book of Exodus.

极有可能是由于在NUM个，三十三， 3-49 ，或立即的背景下通过告诉摩西'文学活动；有，不过，学者，谁明白这一点，后者通过为是指以色列历史上的偏离埃及在书面秩序的人民群众的营地，因此，这将是我们目前的预订和出埃及记。

The rapid conversion of the Native Americans and the consequent enthusiasm of the missionary-minded in Spain led to the further spread of the order in the West Indies; before 1505, Ferdinand V, king of Castile, found it necessary to issue a decree that new convents should be placed at least five leagues apart.

快速转换的土著美国人，因而热情的传教士想法在西班牙导致进一步蔓延秩序西印度群岛；在1505年，费迪南德五，卡斯蒂利亚国王，发现有必要把问题一项法令，新修道院应至少有五名联赛四分五裂。

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