時代對話 的英文怎麼說

中文拼音 [shídàiduìhuà]
時代對話 英文
generations in dialogue: visions and actions for the 21st century
  • 時 : shí］Ⅰ名1 （比較長的一段時間）time; times; days:當時at that time; in those days; 古時 ancient tim...
  • 代 : Ⅰ動詞1 （代替） take the place of; be in place of 2 （代理） act on behalf of; acting Ⅱ名詞1 （歷...
  • 對 : Ⅰ動詞1 （回答） answer; reply 2 （對待; 對付） treat; cope with; counter 3 （朝; 向; 面對） be tr...
  • 話 : Ⅰ名詞（說出來的能夠表達思想的聲音, 或者把這種聲音記錄下來的文字） word; talk Ⅱ動詞（說; 談） talk about; speak about
  • 時代 : 1 （時期）times; age; era; epoch 2 （生命中的某個時期）a period in one s life:青年時代youth; 時代...
  1. All this talk of the happiest days of your life is bunkum to me. i have no happy memories of my childhood

    這種只談你的兒時的話題對我來說是一堆廢話。我的童年時代可沒有給我留下美好的回憶。
  2. In this essay i argue that the writing of american jazz age novelist f. scott fitzgerald responds to the developing national culture of his time, here described as an evolving relation between the marginality of the region and the hegemony of the center. like many of the characters in his novels, fitzgerald ' s perceived liminality from nation and canon - his work did not achieve repute until after his death - produced, paradoxically, dependence on those values the writer felt most distant from. to a far greater extent than hemingway, fitzgerald fictionalized the commodity culture of the american center which he, in time, came to reject in favor of a moral posture. fitzgerald ' s migration from the perceived margins of american literary discourse to status as a posthumous, centered canonical figure has three specific dimensions - the geographical, the canonical, and the moral - all of which combine to produce a significant ambivalence, beyond " modernist " credentials, in his life and legacy

    本文認為，美國爵士時代的小說家菲茨傑拉德的作品對于作者所處時代和處于發展之中的民族文化（即區域邊緣與國家霸權之間的演進關系）作出了回應.正如其小說中的許多人物一樣，菲茨傑拉德從國家和典律中感知到閾限性（他自己的作品直到死後才獲得盛譽） ，這使得他依賴于自己認為是最為邊遠的價值觀念.與海明威相比較，菲茨傑拉德在更大程度上將位於美國中心的商品文化小說化，而最終他又出於道德考量將它予以拒絕.菲茨傑拉德從明顯的美國文學話語邊緣向去世之後被經典化的中心地位的漂移表現在地理、典律、道德三個方面.三者交織，使得學界關於他的紛爭超越了現代主義者身份問題，在關於他的人生和文學遺產問題上也是褒貶不一，眾說紛紜
  3. The exposure of the deception again brought to focus a reality of the modern age : for manipulators, con artists, gossips, and jokesters of all varieties, the internet is the medium from heaven

    這些欺詐被揭穿之後，再次證明了當今這個時代，對于那些坐莊者、金光黨、閑話者以及惡作劇者這些人來說，因特網無疑是天堂一樣的一種傳播介質。
  4. Now, if my sense of a cultural zeitgeist is accurate

    現在，如果我對文化時代潮流感覺準確的話
  5. Now, if my sense of a cultural zeitgeist is accurate.

    現在，如果我對文化時代潮流感覺準確的話. .
  6. In order to re - claim the political power status, japan has made all kinds of efforts : actively participating in the establishment of post - cold - war new international orders ; aiming at breaking the judicial bounds of war defeatist by focusing on revising post - war japan peace constitution ; seeking to be a military heavy weight ; pushing reform of united nation ( un ) security council ; pursuing to become one of permanent members of un security council ; joining un peace keeping ; attend global hot spots to impose japan influence

    當今世界， 「和平與發展」依然是時代主題，大國間已經建立了各色各樣的「夥伴關系」 ，這些以不結盟、不對抗為特徵，強調合作與對話的「夥伴關系」有可能成為規范和約束日本的外交政策和行為，從而減輕或削弱日本成為政治大國可能產生的負面影響的主要因素；第二，日本國內政治制度和社會思潮對日本復活軍國主義有一定的牽製作用。
  7. As institutional representatives, questioners in courtroom trials are conscious of their own position and therefore constantly adapt the questioning to their institutional power by resorting to intimidation and topic management whenever the respondents attempt to hide the truth or excuse themselves. from the data collected for the present study, we also find three strategies catering to psychological motivations, which include repetition, reformulation and juxtaposition. by means of these strategies, questioners can realize their specific communicative goals in courtroom interaction

    這三類程序性問句的合理使用能更好地實現庭審提問莊嚴、公正和高效的機構目標nnstitutionalgoal人在庭審提問過程中，當被提問者企圖掩蓋真相或為自己開脫罪責時，提問者藉助于威脅言語行為或對話題的控制來順應機構權力以便維護自己作為機構代表的特殊地位與權威、獲得所需信息。
  8. Habermas introduces bis discourse theory into legal domain. by doing so, he investigates and criticizes many kinds of legal schools and attempts to reconstruct modem legal theory. he also brings his legal theory into the practice to lead modern rule of law out of present predicament

    他將話語理論引入法學領域，對當今西方各種法學流派進行了批判，並試圖在批判的基礎上，對現代法學從理論上進行重構；同時他又將這一理論引入實踐領域，努力使現代法治走出時代的困境。
  9. Through deatiled analysis of the " ru - hua " in sung and yuan literary novel scripts, we can detect and know the demands of the readers as well as the audience at that time as regards the novel script

    經由對宋元話本小說中之多樣入話形式加以詳細分析，可探知當時代讀者（聽眾）對小說表演上的不同要求。
  10. Thorough an analysis to the semantic field of erya shitian and a further comparasion to the semantic category in traditional exegtics of erya, the categorical feature of word meaning and its limitations are disclosed, the ways people in the qin and the han dynasties understand the world and categorize things are illustrated

    語義場是義位形成的系統，對《爾雅?釋天》語義場分析之後，進一步與《爾雅》傳統訓話學中語義的分類進行比較，揭示《爾雅》詞義分類的特點及其時代局限，闡釋秦漢時代人們認識事物、劃分事物類型的思維、方法及途徑。
  11. There are many quantifiers when used to depict things making things appear to be rich and colorful in chinese, tens of them have n ' t no counterpart in other languages. perhaps we can understand each other when we chat each other on condition that quantifiers are missing in sentences in our daily life. but it seems as you cook yourself at home, resource of vegetables and your cooking are ok, but there is little seasoning, so it tastes as if something is lack. one of vernacular specialties is that many quantifiers exit in it, but quantifiers were generally used in pre - qin dynasty. nowadays many foreigners often puzzle how to use quantifiers when they begin to study chinese, such as these cases : we must use word head to count tree and word sheet to count paper, if we use other words to count them, other people can think it as a jokelln fact, there is no effect in memorizing the words matching a quantifier machanically, quantifiers themselves encompass the concept chinese classify all things

    在我們日常言談中少了量詞的話也許還能理解，但是就好像做菜，菜料有了，菜也做了，就是沒有放調味料，總覺得缺少了些什麼。量詞是現代白話的特色，不過早在先秦時代就已經有量詞的使用，許多外國人開始學漢語時，對量詞的使用可能有些困惑，樹必須用「棵」來數，紙用「張」來數，如果用法錯誤，可能要鬧笑話了。其實量詞與物品的搭配並不完全要死記，量詞本身包含中國人對事物分類的概念。
  12. Object model guard prompts users with a dialog box when an external program attempts to access their outlook address book or send e - mail on their behalf, which is how insidious viruses such as iloveyou spread

    當外部程序試圖訪問用戶的outlook通訊簿或代替客戶發送電子郵件時（陰險的「愛蟲」病毒就是以這種方式傳播的） ，對象模型保護機制將通過對話框把這種情況提示給用戶。
  13. Viewers use chiming sticks to hit the works and produce music, thus striking up a dialogue between people and sculpture. the sound of the chimes also conjures up mythical and sacred images in their echo of the bronze bells and stone chimes used for rituals in the ancient world

    觀眾可使用小棍子敲擊此作品，其鏗鏘之音讓大家游移於人與物的對話中，聯想起古代樂舞的敲擊編鐘、編磬，神遊于神秘和神聖的時空。
  14. With increasingly cultural globalization and recent changes in international relations, the national cultural order is evolving accordingly. in order to understand the structure of the new international cultural order and to find the practical approaches and solutions for the problem in the new cultural order, we have to accurately comprehend the recent changes, the new features and the arising problems in the national cultural relations during the course of globalization. therefore, this dissertation work, by choosing new international cultural order in the globalization as the research topic, thoroughly analyzes international cultural relations in the time of globalization ; outlines the new changes, the new features, and the new problems emerging from the international cultural relations in the globalization and their effects on constructing a new international cultural order ; and furthermore tentatively conducts some theoretical analysis on the possible formations of the new international cultural order and their implementation approaches

    因此，本文以國際文化關系研究中的核心概念為切入點，全面分析了全球化時代國際文化關系領域出現的新變化、新特徵、新問題，研究了全球化背景下的文化自覺與文化交流、文化霸權與文化沖突、以及文化全球化的發展與文化融合，在此基礎上，提出了全球化時代多元互動、平等互補、共存共榮的國際文化新秩序的戰略構想，並嘗試性地提出了實現這一美好戰略構想的四條途徑和方法，即促進多極格局、創造優良環境;堅持求同存異的原則、倡導文化對話;堅持互學互補的方針、反對文化霸權;堅持和而不同的原則、促進多元共存。
  15. Just as the angels spoke to people in dreams in the times of the bible, the spirit world still speaks to people to this day

    正如在聖經時代天使在人們的夢中對他們說話，靈魂世界仍然在向今天的人們說話。
  16. The lecture series will be held annually. the lecture today was followed by a dialogue between professor chen and alumni representatives. alumni representatives included : mr henry fan, mr antony leung, mr frederick ma as moderator, miss janet wong and dr wan kam ming

    在陳教授發表演講后，多位來自不同年代的港大校友與陳教授在臺上對話，包括范鴻先生梁錦松先生馬時亨先生主持人王榮珍小姐及尹錦銘博士。
  17. The development of adr reflects and promotes changes of the idea and spirit of time - from rivalry to dialogue, from cold war to negotiation, from single value to multipolarity, from competition to win to seeking win - win

    Adr的發展反映並促進著一種時代理念和精神變化? ?從對抗走向對話，從冷戰走向協商，從單一價值走向多元化，從勝負之爭走向爭取雙贏的結局。
  18. In many articles and works, the termination of the liaison between celestial and human beings has an indefinite source. at the beginning of the discourse it is introduced that the two sources of the termination which people often mentioned. they are the l punishments, of the book of zhou, of the book of history and chu yu of guo yu. the article also explicates the relationship between the two records and their value, saying that chu yu of guo yu was compiled later than the l punishments, of the book of zhou, of the book of history but their importance can not be judged only by the time when they were compiled. in fact the termination was mythologically recorded in the book of mountains and seas the famous pre - qin book. in the part, the writer introduces the time and the nature of the book of mountains and seas, thinking it passes on many messages of the primitive time with the images and reflection of true history and taking it as a new attempt to study the legal history by it

    正本清源，本文首先介紹人們最常引用的「絕地天通」的兩個出處： 《尚書?周書?呂刑》和《國語?楚語》 ，而且對這兩處記載的關系及其價值進行了分析，指出：雖然《國語?楚語》在時間上較《尚書?周書?呂刑》為后，但對資料的原始性的評價並不僅僅以其時間的先後為標準。事實上，在先秦典籍中， 《山海經》也以一種神話的語言記載了「絕地天通」 。在本部分，作者對《山海經》的性質、成書時間等作了說明，認為它用神話的方式保留並傳遞了相當多的原始時代的信息，它們帶有歷史的影子，在一定程度上反映著歷史的真實。
  19. As the difference bteween theoretical denial and behaviorial suspicon, that is, thought is brave while language is bold, so they can express what their heart would not accept, but action is a big step forward. only absorbing them and transforming them into action, can we avoid such an unacceptable outcoming : human ' s wit is running forward, while our heart and spirit are still lagging behind ; because they are reluctant to part with the last, they are still saying goodbye when they are being judged and punished by wit

    因為理論上的否定與變成行動的懷疑是不同的，思想是勇敢的，語言是大膽的，它們可以輕易說出內心不願接受的話，而行動卻是跨前的一大步。只有內化為實際行動，我們才會避免這樣一種不願接受的結局：人類時代的智慧已經跑到了前面，而我們的心靈和精神卻還在落後，因為它戀戀不舍過去，當智慧在對它進行判決和懲罰時，它還在和過去難舍難分。
  20. When this happens, the debugger displays a " stale code warning " dialog box, and the superseded code continues to execute until the function in question finishes and is called again

    發生這種情況時，調試器將顯示一個「陳舊代碼警告」對話框，而取代代碼將繼續執行，直到上述函數完成並被重新調用為止。
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