神秘的

This is a mysterious piece of string!

1：这是一根神秘的绳子！

Do you know of a mysterious world ...

你知道一个神秘的世界么。。。

He thought that our ideas of matter are quite sharply constrained by our perceptions and so concluded that the true science of matter is eternally beyond us – that we could never remove our perplexities about what solidity ultimately is.6 But it does not follow for Locke that nature is itself inherently mysterious; the felt mystery comes from our own cognitive limitations, not from any objective eeriness in the world.

洛克认为我们关于物质的观念严格受到我们的知觉的限制，因此关于物质的真正科学永远在我们之外，我们永远无法消除对'固体最终究竟是什么'的困惑。[6]但是，在洛克那里，这并不是说自然本身就是内在固有地是神秘的；我们的神秘感只是来自于我们的认知限制，而不是来自客观上的神秘。

There is eloquence in the tongueless wind, and a melody in the flowing brooks and the rustling of the reeds beside them, which by their inconceivable relation to something within the soul, awaken the spirits to a dance of breathless rapture, and bring tears of mysterious tenderness to the eyes, like the enthusiasm of patriotic success, or the voice of one beloved singing to you alone.

就在蓝天下，在春天的树叶的颤动中，我们找到了秘密的心灵的回应：无语的风中有一种雄辩；流淌的溪水和河边瑟瑟的苇叶声中，有一首歌谣。它们与我们灵魂之间神秘的感应，唤醒了我们心中的精灵去跳一场酣畅淋漓的狂喜之舞，并使神秘的、温柔的泪盈满我的眼睛，又如心爱的人为你独自歌唱之音。

More recent theological and liturgical understandings of mystical theology, unlike the systematic phenomenological and "empirical" manuals of the early twentieth century, define characteristics less precisely and seek to fit mystical theology more centrally into an ecclesial and soteriological framework.

较近期的神学和礼仪的认识神秘的神学，不同系统的现象和&实证&手册20世纪初，界定的特点和不足，正是寻求合适的神秘神学更多集中到一个教会和soteriological框架。

Of the other issues that have recurred in mystical writings and studies of mystical writings, one of the most enduring is the question of the relation between cognitive, intellectual, or speculative elements, on the one hand, and affective, loving, or supraconceptual and suprarational elements on the other.

至于其他的问题有复发，在神秘的著作和研究神秘的著作，其中最持久的，是问题之间的关系的认知，智力，或投机因素，一方面，和情感，爱好，或supraconceptual和suprarational元素对其他。

But the fact that someone so untempted by mystical inclinations could in an important sense be sustained by what was in part a mystical relationship is emblematic of the extraordinary demands that, in extremis, patients cannot help making — demands that are as impossible for doctors to fulfill as they are impossible for patients to forgo.

但事实是有人不为神秘的倾向所引诱，可使一个重要的信念持续下去；部分是是超常要求象征性一种神秘的关系，在极端情况下，病人会做出这样的决策—由于不会放弃生的希望，从而要求医生完成不切实际的任务。

For a long time, the topics about Tibetan, no matter literary work, photographic work and artistic work, all have a fatal weakness, namely, have not gotten away from the traditional mode that mythologizes and beautifies Tibetan in the whole, cultural criticism is superficial and have serious local self-love inclination.

在色波的笔下，西藏世界没有蓝天白云的悠然，也没有渲染宗教神秘的寻根冲动，没有神秘，没有幻想；只有平淡的生活、平静的故事、无惊无奇的情节，在他的小说中，我们看到更多的是他的一种理性思考。

In his encyclical Mysterium Fidei (Mystery of Faith, 1965), Pope Paul VI restated the traditional teaching to correct the views of some modern Roman Catholic theologians that the change consists merely in a new religious finality ("transfinalization") or significance ("transignification"), resulting in either case in little more than a symbolic divine presence.

在他的通谕神秘信（神秘的信仰， 1965年），保禄六世重申了传统教学以正确的意见，又不乏现代的罗马天主教神学家认为，改变选区只在一个新的宗教终局（& transfinalization &）或意义（& transignification &），因而在这两种情况下，在略多于一个象征性的神的存在。

In his encyclical Mysterium Fidei (Mystery of Faith, 1965), Pope Paul VI restated the traditional teaching to correct the views of some modern Roman Catholic theologians that the change consists merely in a new religious finality ("transfinalization") or significance ("transignification"), resulting in either case in little more than a symbolic divine presence.

在他的通谕神秘信（神秘的信仰， 1965年），保禄六世重申了传统教学以正确的意见，又不乏现代的罗马天主教神学家认为，改变选区只在一个新的宗教终局（& transfinalization &）或意义（& transignification &），因而在这两种情况下，在略多於一个象徵性的神的存在。

This one mode pays close attention to network credence foundation of the businessman very much.

这一模式非常关注商人的网络信用基础。

Cell morphology of bacterial ghost of Pasteurella multocida was observed by scanning electron microscopy and inactivation ratio was estimated by CFU analysi.

扫描电镜观察多杀性巴氏杆菌细菌幽灵和菌落形成单位评价遗传灭活率。