直接反对

Other objections include the tendency to identify holiness with quietistic self abasement and even loss of personality, an otherwordly asceticism that calls for the rejection of all secular culture as sinful, confining the grace of God to stereotyped forms of religious experience, an overemphasis on feeling, and claiming with overweening confidence the special action of the Holy Spirit in one's life and direct inspiration in the details of thought and action.

这是一个天主教的想法，仍然饱和新教pietism ，其它包括反对的倾向，以确定成圣与quietistic自我自卑，甚至丧失人格， otherwordly禁欲主义，要求拒绝一切世俗文化作为罪孽深重的，仅限于天主的恩典以刻板形式的宗教经验，过分强调感觉，而且声称与overweening信心专项行动的圣灵在一个人的生活和直接的灵感在细节中的思想和行动。

This type of violence flies directly in the face of the Bible, which says Christians are to "be peaceable, gentle..."

这种暴力方式是直接地公然反对圣经，因为圣经说基督徒是「不要争竞，总要和平…」提多书三章二节

This type of violence flies directly in the face of the Bible, which says Christians are to "be peaceable, gentle..."

这种暴力方式是直接地公然反对圣经，因为圣经说基督徒是「不要争竞，总要和平…」提多书参章二节

This type of violence flies directly in the face of the Bible, which says Christians are to "be peaceable, gentle..."

这种暴力方式是直接地公然反对圣经，因为圣经说基督徒是「不要争竞，总要和平…」提多书叁章二节

Past the feed store where the Mennonites tied their horses, out the back of the town hall parking-lot and then down a ridge to the ice- covered stream and through the Church Street culvert to come out in the unused field behind the Front Street stores; the forbidden adventure we indulged in as a gesture of defiance against the parental "come right home."

路过了门诺派教徒们（16世纪起源于荷兰的基督教新派，反对婴儿洗礼，服兵役等，主张生活俭朴）拴马的饲料商店，走过城镇后方的舞会礼堂，走过一个通向冰封溪水的山脊，穿过教堂大街来到佛朗特大街商店后面的一片荒地；我们沉湎于这被禁止的冒险，它标志着对父母说的&直接回家&这一命令的蔑视。

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。

The fifteenth chapter of this decree is directly concerned with Antinomian heresy, and condemns it in the following terms:"In opposition also to the cunning wits of certain men who, by good works and fair speeches, deceive the hearts of the innocent, it is to be maintained that the received grace of justification is lost not only by the infidelity, in which even faith itself if lost, but also by any other mortal sin soever, though faith be not lost; thereby defending the doctrine of the Divine law, which excludes from the King of God not only the unbelieving, but also the faithful who are fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetouss, drunkards, revilers, extortioners, and all others who commit deadly sins; from which, with the help of Divine grace, they are able to refrain and on account of which they are separate from the grace of Christ" Cap.

第十五章的这项法令是直接涉及antinomian异端，并谴责它在以下条款：&在反对，也狡猾的斗智斗勇，某些男性谁，好的作品和公平的发言，欺骗的心，无辜的，这是要维持该收到的恩典，理由是不仅失去由不忠，在其中，甚至信仰本身，如果失去了，而且还由任何其他致命的单仲偕soever ，虽然信仰不失去；从而捍卫教义神圣的法律，不包括从国王的上帝，不但不信，但也忠实谁是fornicators ，奸淫， effeminate ，滥用自己与人类，小偷， covetouss ， drunkards ， revilers ， extortioners ，和所有其他谁犯下致命的捷联惯导系统；从哪个，借助神圣的恩典，他们能不和就交代他们是分开的恩典，基督&（第十五章，比照也上限。

Since 1960 we have seen Ali the comedian and wit, psyching out opponents with quips such as "If you even dream of beating me, you'd better wake up and apologise"; Ali the peace protestor and civil rights activist, refusing on principle to fight in the Vietnam war and being banned from fighting by his own nation when he was in his prime; Ali the lecturer on civil rights, touring American campuses and enthralling the public with his charisma.

从六十年代起，我们不仅看到阿里用幽默的方式打击对手，放出&如果你梦想打败我，你最好从梦中醒来，直接跟我道歉&之类的狂言。他还是和平与人权运动的积极分子，公开反对美国政府的越战政策，甚至因此而在巅峰时期被政府禁赛。

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。

Although the talks with delegates from the Hezb-i-Islami group appeared to be preliminary, it was Karzai's first confirmed direct contact with the faction and could signal prospects for a separate peace with a group that rivals the Taliban.

尽管和 Hezb-i-Islami 组织代表团的对话刚刚展开，但据证实这是 Karzai 第一次和叛军直接接触。这可能会向那些反对塔利班的组织能发出肚子和解的信号。

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。