肉体上

In contrast, Lady Chatterley's Lover gives a mainly female-centered description of the natural, beautiful, reasonable and sacred sex, highlights the vitality of the unified soul and flesh, and life and passion, and thus reflects the author's humanist spirit in his conception of sex and aestheticist tendency in his description of sex.

查太莱夫人的情人》主要是以女性为中心，描写性的自然与美妙，合理与圣洁，张扬了灵魂与肉体、生命与激情交融的巨大活力，表现出作者在性认识上的人本精神以及在性描写上的唯美倾向。

As concerns your more particular questions, I do not see any basic contradiction between the Greek and Socratic belief that there is an immortal mind in a mortal body, and the emphasis on unity of life which we find in ancient Hebrews,- on the condition that the immortal mind in question not be regarded (in the Platonic or Hindu manner) as a spirit prisoner in an alien place or a bird in a cage, but as a spirit substantially one with the body it animates (according to the Aristotelian notions of "form" or "entelechy", which Thomas Aquinas has made classical in Catholic theology).

对于你特别提到的问题，我并不认为在东正教的信仰和苏格拉底派的信仰之间有任何基本的冲突或矛盾，它们都相信在一个有限肉体中存在着一个不朽的灵魂，并强调二者的统一，古希伯来人也如此认为。在这种情况下，我们所谈的不朽的灵魂并不被认为（如同在柏拉图主义者和印度人的思想方式里一样）是禁锢于异己处的"囚徒"，如同关在笼中的鸟，而是赋予肉体生命的实质上的精神存在（根据亚里士多德关于"形式"和"生命圆满"的观念，圣。

A hunger striker,for example,can undergo physical pain yet transform the experience into moral pleasure by focusing on the positive impact of calling the world's attention to a worthwhile cause.

比如说，一个绝食者把精神集中在他的行为的积极影响能引起世界关注某项事业上，他就能够忍受肉体的痛苦而将其转换为精神上的愉悦。

I liv'd in this Condition near two Years more; but my unlucky Head, that was always to let me know it was born to make my Body miserable, was all this two Years fill'd with Projects and Designs, how, if it were possible, I might get away from this Island; for sometimes I was for making another Voyage to the Wreck, though my Reason told me that there was nothing left there, worth the Hazard of my Voyage: Sometimes for a Ramble one way, sometimes another; and I believe verily, if I had had the Boat that I went from Sallee in, I should have ventur'd to Sea, bound any where, I knew not whither.

我在这种情况下又过了将近两年。在这两年里，我头脑里充塞着各种各样的计划，一心设法逃离孤岛，尽管我自己也知道，我那倒霉的头脑似乎生来就是为了折磨我的肉体。有时候，我还想上那条破船去察看一番，尽管我也知道，船上已没有什么东西值得我再次冒险出海了。有时候，我又想乘小舟东逛逛西走走。我毫不怀疑，如果我现在有我从萨累逃出来时坐的那条小船，早就冒险出海了；至于去什么地方，那我也顾不上了。

We don't recognize Chinese as human in a real sense, to be a human being; one has to unfetter the biological and material bondage, and to look beyond.

我们不承认中国人是真正意义上的人，作为人类，从深远的意义上来看是不应受生理和肉体方面的束缚。

Sensible of a benignant persistent ache in his footsoles he extended his foot to one side and observed the creases, protuberances and salient points caused by foot pressure in the course of walking repeatedly in several different directions, then, inclined, he disnoded the laceknots, unhooked and loosened the laces, took off each of his two boots for the second time, detached the partially moistened right sock through the fore part of which the nail of his great toe had again effracted, raised his right foot and, having unhooked a purple elastic sock suspender, took off his right sock, placed his unclothed right foot on the margin of the seat of his chair, picked at and gently lacerated the protruding part of the great toenail, raised the part lacerated to his nostrils and inhaled the odour of the quick, then, with satisfaction, threw away the lacerated ungual fragment.

501他感到脚心一个劲儿地隐隐作痛，就把脚伸到一旁，端详着脚由于一趟趟地朝不同的方向走来走去，受到挤压而磨出的皱皮、硬块和疖子。随后他弯下身去，解起打成结子的靴带：先掰搭钩，松开靴带，再一次一只只地脱下靴子。右边那只短袜湿了一部分，大脚趾甲又把前面捅破并伸了出去，这下于便跟靴子分开了。他抬起右脚，摘下紫色的松紧袜带后，扒下右面那只袜子，将赤着的右脚放在椅屉儿上，用手指去撕扯长得挺长的大拇脚趾甲，并轻轻地把它拽掉，还举至到鼻子那儿，嗅嗅自己肉体的气味，然后就心满意足地丢掉从趾甲上扯下来的这一碎片。

Special staining methods, such as Masson and the Van Gieson staining were used to study the distribution of collogen fibers and elastic fibers. ResultsBy HE staining, the subepithelial connective tissues and vessels in the pterygium were more prominent than normal conjunctival tissues. An amorphous subepithelial superficial hyalinized zone and coarse eosinophilic granular materials were observed in the pterygia, but they were not found in normal conjunctival specimens. Coarse fibers were visible only in the deeper subepithelial connective tissues of pterygial samples. With Masson′s staining, the dense staining of collagen fibers was also more prominent in the pterygium than in the subepithelial connective tissues of normal conjunctiva. Abnormal collagen fibers were visible in the deeper sub-epithelial connective tissues of pterygial samples. With Van Gieson staining, abnormal collagen fibers were visible in the deeper subepithelial connective tissues. Dark coarse elastic fibers were found in the abnormal fibers only in the subepithelial deep connective tissues of pinguecula in the pterygia but not in the conjunctiva. With immunohistochemistry staining, MMP-3 was strong in the pterygial epithelium, moderate in fibroblast and absent from pterygial vascular walls. LN was strongly expressed in the blood vessel wall, moderately in the epithelial basement membrane and absent from the entire stroma.

结果HE染色：翼状胬肉组织上皮下基质中存在结缔组织的增生和血管形成；基质浅层存在一无定形物质透明区及粗糙的颗粒样嗜酸性物质，在翼状胬肉体部深层基质中存在粗糙的纤维组织；正常球结膜组织细胞排列整齐；基质为疏松结缔组织，胶原纤维平行排列，其间可见成纤维细胞，散在少量中性粒细胞、毛细血管；Masson染色：翼状胬肉浅层基质中存在致密的胶原纤维染色，深层基质中的胶原纤维存在变性样改变；VG染色：翼状胬肉组织深层基质中存在大量变性的胶原纤维，其间夹杂黑色的弹性纤维；免疫组化染色法：MMP-3在翼状胬肉上皮细胞中呈强表达，成纤维细胞中呈中等强度表达，血管内皮细胞中未见表达；LN在血管壁中呈强表达，在上皮细胞基底膜中呈中等强度表达，在整个基质中未见明显表达；col Ⅲ在整个翼状胬肉基质中呈强表达。

Tonally, the film is typical To, with a range extending from moments of goofy visual humour (To regular Lam Suet clowning around) to an absolutely chilling, relentlessly extended torture sequence whose sickening specificity (it evokes the horror of the tortured more than their actual physical abuse) echoes, perhaps unconsciously, Abu Ghraib.

影片基调具有典型的&杜氏&风格，从疯狂的视觉幽默片段（杜氏御用演员林雪的小丑形象）到一个完全森冷无情的施刑人形象层次上的递进使得影片视角得以扩展。后者在技巧上的娴熟独特所引发的受刑人或许无意识的恐惧感的共鸣更有甚于加诸于其肉体的凌虐。

We are all acquainted with the loathsome consequences of living for the body and denying both mind and soul; and we see that real life means the complete expression of all that man can give forth through body, mind, and soul.

我们都深谙这一点：只为肉体而活，丧失精神和灵魂世界的人是很让人讨厌的。我们明白真正意义上的生活意味着人类在通过对肉体、精神、灵魂三方面的全面体会后得来的完整的诠释。

Attempting to resolve this separation people have gone to philosophical extremes. Behaviourists have claimed that 'mind' does not exist; only the body and the habits it develops are real. At the other end, many mystics have experience the body as an illusion created by our limited understanding.

为了试图解决这种对立，一些人走上了哲学上的极端：行为学家们声称「精神」是不存在，只有肉体和发展出的习性是真实；但是，不少神秘主义者却又有肉体由精神产生的幻想。

Plunder melds and run with this jewel!

掠夺melds和运行与此宝石！

My dream is to be a crazy growing tree and extend at the edge between the city and the forest.

此刻，也许正是在通往天国的路上，我体验着这白色的晕旋。