直接反对

From May 4th Movement of 1919 to the 1920s, sex love narrations in Chinese novels were rather an enlightenment and liberation in that particular era with four characteristics. Firstly, sexual desire was endowed with rationality with regard to liberation of human nature and mutual love. Secondly, with an epochal concern for a stronger and superior race, greater attention was paid to sexual parties concerned, mainly physically. Thirdly, new ethics on sex were promoted in that personal freedom on sex love was emphasized and sex love became an important way of self-fulfillment. Therefore, independence of sex love was advocated and the scope of sex love was also widened. Fourthly, the sex consciousness of this period had the mixed features of the past and the contemporary. Sex love narrations in the 1930s and 1940s showed a further exploration on the theme of human nature. First of all, sex was restored to a kind of desire. ShenCongwen probed the importance of harmonious sex love to a sound personality and Shi Zhecunrevealed that sexual inhibition could lead to the distortion, even frenzy of human nature. Bothexplored the influence and functions of sexual desire as human nature upon human personality,giving prominence to the irresistibleness of sexual desire and the significance of sexual desire asa motive. Then, human bodies driven by sexual desire were described and given greater attentionto. Next, ethics on sex were deconstructed either by Shen Congwen who opposed man-madeethics with law of nature and the School of New Sensation who replaced traditional ethics on sexwith exchange rules in consumption, or by Shi Zhecun who spared no efforts in representing thecomplete failure of social rules, including ethics on sex, due to the impact from sexual desire.The direct effect was a paleness of the ethical binding force on sex. Last, sex consciousness inthe works of female writers emerged. In the early works of Ding Ling, the sexual desire of thefemale is no longer a ramification of emotion but an independent one. In addition, in the sex lovenarrations of other female writers, such as Mei Niang, strong self-consciousness on the socialstatus of the female is also reflected. Sex love narrations in the late 1970s and early 1980s wereactually a re-enlightenment in the spirit of humanism, whose major features include humanisticlegitimation of sex love within the boundary of ethics, a blend of sex love narrations withnational concepts and national myths as well as the aesthetic, poetic descriptions of humanbodies etc. In the middle and late 1980s, sex love narrations entered a stage of exploration forpluralism. First, by restoration of sexual desire, writers of this era restored human nature, thevery original state of human being. Different emphasis and tendencies could be seen in differentwriters: looking at sex love dialectically and trying to describe its creative as well as destructivecharacteristics; connecting sex love with violence and trying to reveal the evil side of humannature through it; emphasizing the creativeness of sex love especially in the heritage of"wildness".

从"五四"到20世纪20年代，中国小说的性爱叙事是一种处在时代夹缝中的启蒙和解放，其所表现出来的特点，一是正面赋予性欲望以合理性，这种合理性是在人性解放和爱情前提下获得的；二是在强种育种的时代焦虑影响下小说性爱叙事表现出对物质身体的关注，其焦点主要在体格方面；三是树立起新的性伦理道德观念，表现为强调在性爱问题上的个人选择自由，性爱成为个人自我实现的重要方式，从而赋予人在性爱问题上的独立性，同时还扩大了性爱表现的领域；四，这个时期小说性爱叙事中所表现出的性意识还具有新旧杂糅的特点。30、40年代小说性爱叙事表现出对人性主题的深化与丌拓，首先是把性还原为欲望本身来探索，沈从文从和谐性爱对健全人性的决定作用、施蛰存从性压抑会导致人性扭曲甚至疯狂的角度探讨作为人类本质性欲望的性对人性产生的影响和作用，突出了性欲力量的不可抗拒和作为人类行为的重要动力等方面的内容；其次在叙事中表现出对欲望化了的身体的描绘与关注；第三是解构了性的伦理道德，无论是沈从文以自然法则来反对人为的道德设置还是新感觉派用消费交换原则替代传统性伦理道德，或是施蛰存极力表现包括性伦理规范在内的社会法则在性欲力量冲击下溃不成军，其直接的效果都是使性伦理道德对人的约束力量显得苍白虚弱；第四，出现了由女性作家表现的女性性意识，在丁玲的早期作品中女性的性欲望不再是作为感情的衍生物而是独立的欲望存在，而在梅娘等其他女作家的小说性爱叙事中则表现出对女性社会地位的强烈自觉意识。70年代末80年代初期小说的性爱叙事实际上是在人道主义语境下的再次启蒙，其主要特征一是性爱在人道主义前提下获得合法性，但要求性爱不超出伦理规定的范围；再就是将性爱叙事同国家观念和民族神话相融合；此外还有对身体的描写审美化诗意化等。80年代中后期，小说性爱叙事进入了多元化探索的阶段，作家通过还原性欲望来还原人性、还原人类的本真状态，不同作家笔下表现为不同的侧重和倾向——以辨证的方式看待性爱，写出其具有的创造性力量和毁灭性特征；将性爱与暴力相联系并通过其来表现人性的黑暗；强调性爱的创造性作用，尤其在民族"血性"的传承方面。

Is it not obvious to all of us that the reason for many "rising up" against the straight testimony of the Laodicean message is because it not only defines sin, but relates sin directly with those in the church who are committing it?

许多人要"起来"反对这道给老底嘉信息的直截的证言，不但是因为这道证言描述了什么是罪，更因为它把罪直接与那些在教会中正在犯这罪的人联系在一起了——这对我们所有人来说，岂不是显而易见的吗？

This is direct evidence that was used against the Nazis during the Nuremburg Trials.

这是直接的证据表明，被用来反对纳粹的纽伦堡审判。

He is one of the brigade of martinets marching to the tune of pied piper Bush, who has proclaimed that in the war on terror you are either "with or against me" and that one had better not be against him because, after all, Bush receives his advice from direct communication with God.

他就是其中的旅martinets行军向调pied伯尔布什曾宣称，美国在反恐战争上，你是不是在"以支持或反对我"，并表示，靠人不如不要针对他，因为毕竟布什得到他的指教，从直接沟通与上帝。

Did the radicalization in Beijing stiffen Hanoi's resistance to direct talks with Washington, thereby dooming the Polish initiative?

是北京的激进行为强化了河内反对直接与华盛顿对话的立场，然后导致了波兰主动试探的失败吗？

Skillful repartee, especially as a defense against having to give direct answers.

雄辩巧妙机敏的应答，尤指作为反对必须直接回答的辩护

It is impossible to demonstrate the identity of the three; but those commentators undoubtedly go too far who assert, as does Westcott (on John 11:1), that the identity of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenour of the gospels.

"这是不可能的，以证明身份的三个，但这些评论家，无疑是走得太远的人断言，作为是否westcott （约翰11时01分）"，即身份的玛丽与抹大拉的马利亚仅仅是一种猜想的支持，没有直接证据，并反对向一般tenour的福音。

Every line of serious work that I have written since 1936 has been written, directly or indirectly, against totalitarianism and for democratic socialism, as I understand it.

1936年以来，我的严肃作品中的每一行都是为间接或直接地反对极权主义，拥护我所理解的民主社会主义而写的。

At first the contest is carried on by individual labourers, then by the workpeople of a factory,then by the operatives of one trade, in one locality, against the individual bourgeois who directly exploits

最初，斗争是由单个的工人进行的，然后是某一工厂的工人，然后是某一地方的某一劳动部门的工人，反对直接剥削他们的单个资产者。

Another objection holds that if consciousness is epiphenomenal, it could not have evolved by natural selection. The type-E dualist has a straightforward reply, however. On the type-E view, there are fundamental psychophysical laws associating physical and phenomenal properties.

另一个反对认为，如果意识是副现象，那么它不会被自然选择发展出来。E类二元论有一个直接回答：按E类，有基础的心理物理规律关联物理现象属性。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。