無宗教地 的英文怎麼說

中文拼音 [wúzōngjiāode]
無宗教地 英文
irreligiously
  • 無 : 無Ⅰ動詞（沒有） not have; there is not; be without Ⅱ名詞1 （沒有） nothing; nil 2 （姓氏） a surn...
  • 宗 : ancestorforbearsforefathers
  • 教 : 教動詞（把知識或技能傳給人） teach; instruct
  • 宗教 : religion
  1. For the first week ， whenever i looked out on the pond it impressed me like a tarn high up on the side of a mountain ， its bottom far above the surface of other lakes ， and ， as the sun arose ， i saw it throwing off its nightly clothing of mist ， and here and there ， by degrees ， its soft ripples or its smooth reflecting surface was revealed ， while the mists ， like ghosts ， were stealthily withdrawing in every direction into the woods ， as at the breaking up of some nocturnal conventicle

    在第一個星期內，無論什麼時候我凝望著湖水，湖給我的印象都好像山裡的一泓龍潭，高高在山的一邊，它的底還比別的湖沼的水平面高了不少，以至日出的時候，我看到它脫去了夜晚的霧衣，它輕柔的粼波，或它波平如鏡的湖面，都漸漸地在這里那裡呈現了，這時的霧，像幽靈偷偷地從每一個方向，退隱入森林中，又好像是一個夜間的秘密宗教集會散會了一樣。
  2. He was reading one of the latest scientific - religious books : he had a streak of a spurious sort of religion in him, and was egocentrically concerned with the future of his own ego

    那天晚上，克利福想向她討好起來，他正讀著一本最新出的關于科學的宗教的書：他身體里有著一種無誠意的宗教的血脈。他是自私地關心著他的自我的將來的。
  3. An unctuous clergyman who had not known sam intoned religious platitudes.

    一個根本就不認識薩姆的假裝虔誠的教士正拿腔拖調地嘮叨著那套宗教的單調無味的濫調。
  4. Harold bloom, a monumental and legendary figure of literary criticism at yale university, a name that cannot be avoided in poetry criticism, is one of the strongest and definitely the most prolific critics of his generation or of several past generations. professor xu jing, correspondent of foreign literature studies, interviewed professor bloom in may 2006. this interview focuses on his theory of poetry that was explosively brought forth in the 1970s by his famous tetralogy : the anxiety of influence, a map of misreading, kabbalah and criticism, and poetry and repression. bloom regards his theory of " the anxiety of influence " as his most important contribution to literary criticism, and uses " dancing " to explain his famous yet baffling six rations of " misprision. " always preoccupied with his own theory, bloom here again traces the precursors of emily dickinson and makes a brief comparison between walt whitman and wallace stevens. looking back to his past, bloom gives a summation of his life ' s trajectory as a critic : a revivalist of romantic poetry, a theoretician of poetry, and a critic for the general public. bloom began his career as a critic of british romantic literature in the afterglow of the new criticism. in the 1970s, bloom brought forth his explosive " theory of poetry " in the tetralogy publised in very quick succession in the 1970s. since the 1980s, bloom has become less technical and hopes to reach a wider readership. his literary criticism and what he calls his " criticism of religion " for the general public have made harold bloom a household name in america as well as in the world. at present, the 76 - year - old harold bloom is intensely engaged in the writing of what he hopes to be his masterpiece, the anatomy of influence, which is to be published in 2008 by princeton university press

    哈羅德?布魯姆教授是耶魯大學具有里程碑意義和傳奇色彩的文學批評家，一個詩歌批評界的一個不可迴避的名字，是他那一代人或幾代人中最猛烈的、也無疑是最多產的批評家之一.本刊特約記者徐靜於2006年5月對布魯姆教授進行了采訪.本次訪談的重點是布魯姆在20世紀70年代以《影響的焦慮》 、 《誤讀的地圖》 、 《卡巴拉與批評》 、 《詩歌與壓抑》四部曲的形式相繼提出的、具有爆炸性的"詩歌理論" .布魯姆認為"影響的焦慮"是他對文學批評最重要的貢獻，並用舞蹈這一形象的比喻來解釋了他那著名的卻常常令人困惑的關于"誤讀"的"六個定量" .在訪談中，布魯姆還追溯了幾位對愛米莉?狄金森頗有影響的前輩詩人，並簡單比較了惠特曼和史蒂文斯.布魯姆將他的批評生涯概括為三個階段:浪漫主義詩歌的復興者，詩歌理論家以及面向大眾的批評者.在新批評的余輝中，布魯姆以對英國浪漫主義詩歌的批評開始了其批評生涯. 20世紀70年代布魯姆提出了他那爆炸性的、以四部曲的形式相繼問世的"詩歌理論" .進入80年代后，布魯姆的批評不再艱深難懂，他希望能擁有更廣大的讀者群.他為普通大眾所寫的文學批評及"宗教批評" （布魯姆語）使得哈羅德?布魯姆成為了美國以及全世界的一個家喻戶曉的名字.目前， 76歲的布魯姆正全力寫作《影響的解剖》一書，將於2008年由普林斯頓大學出版社出版
  5. “ do you vow to vanquish evil wherever it be found, and protect the weak and innocent with your very life ? ” the archbishop asked taelan in a ritualistic tone

    "你發誓，不論在何時何地，只要發現邪惡的存在，你就會毫不憂郁將之粉碎，用你的每一滴血去保護弱小和無辜嗎? "主教用一種宗教儀式的口吻問著泰蘭
  6. Ah, my dear, religion, and religion alone cani dont say comfort usbut save us from despair. religion alone can interpret to us what, without its aid, man cannot comprehend : to what end, for what cause, good, elevated beings who are able to find happiness in life, not injuring others, but indispensable to their happiness, are called away to god, while the wicked, the useless, injuring others and a burden to themselves and others, are left living

    啊，我的朋友，宗教，唯獨宗教，不用說，才能安慰我們，使我們擺脫失望的境地，唯獨宗教能夠向我們說明人類在缺乏宗教幫助下所無法理解的問題為何目的為何緣由那些善良高尚善於在生活中尋找幸福不僅不傷害任何人，而且是對他人的幸福不可缺少的人竟會應召去見上帝，而那些惡毒的，毫無用處的危害份子，或者那些成為自己和他人的累贅的人卻倖存於世。
  7. Chaco is remarkable for its monumental public and ceremonial buildings and its distinctive architecture it has an ancient urban ceremonial centre that is unlike anything constructed before or since

    查科地區還以其獨特的建築而世界聞名，它不僅有許多古代公共建築和宗教儀式建築，而且還有一處古代城市儀式中心，這個建築的風格可謂前無古人，后無來者。
  8. Anyone returning this week from exile in a sequestered religious community and thus coming fresh to blair ' s comments on the enduring manifestations of " hooliganism, thuggery and drug dealing " in british society would no doubt have been quite as impressed by his very genuine and deep concern and array of possible solutions to the problem, as so many of us were back in the early 90s, when we first heard him on this theme, deploring the activities of young criminals, and promising " social responsibility for all "

    任何人本周從與世隔絕的宗教社區中歸來，並因此初聞布萊爾對英國社會長期以來地痞橫行、謀財害命和買賣毒品現象的評價，無疑都會對他的極度真誠、深切關注及他提出的一系列可能解決方案印象深刻，就像我們中很多人在90年代早期時第一次聽到他談及這一主題、譴責年輕罪犯的行徑和承諾「社會責任人人分擔」時一樣。
  9. Whether in buddhism, mohammedanism, confucianism, platoism, or what - these have been added to much from that as was given by jesus in his walk in galilee and judea

    無論是佛教，伊斯蘭教，儒教，日本之神道教，婆羅門教，柏拉圖哲學，或什麼的宗教-又或者耶穌在加利利和巴勒斯坦南部地區傳道，這些宗教后來被加進了很多東西。
  10. Jerusalem was a spiritual and cultural centre which served as capital of one small state ( sometimes two ) which had no aspiration to conquer distant lands or bend others to its will

    羅馬時為世界強權，攻城掠池，治國安邦，興建土木無不在話下；而耶路撒冷只是個宗教文化中心，一個小國首都（有時是兩個）更始無心考慮侵佔遠地，或是屈別國於己志。
  11. And for the first time sonya felt that there was beginning to grow up out of her quiet, pure love for nikolay a passionate feeling, which stood above all principles, and virtue, and religion. and under the influence of that passion, sonya, whose life of dependence had unconsciously trained her to reserve, gave the countess vague, indefinite answers, avoided talking with her, and resolved to wait for a personal interview with nikolay, not to set him free, but, on the contrary, to bind him to her for ever

    同時，索尼婭第一次感到，從她對nicolas平靜的純潔的愛情中，突然開始生長出熾熱的情感，它高於準則道義和宗教在這種情感的影響下，經過寄人籬下默默無聞的生活的磨煉，學會了隱瞞事實真相，索尼婭不由自主地含糊其辭地回答了伯爵夫人後，避免同她談話，決定等待同尼古拉見面，抱著不是解脫，而是相反，永遠把自己同他拴在一起的打算。
  12. Their future marred by conflicts over religion, ethnicity, and resources such as water, land, and oil, these two girls present an island of hope in the desolate landscape of sudan

    雖然人們的未來在無盡的民族爭端，宗教紛爭，水，土地和石油的爭奪中顯得黑暗污濁，而在蘇丹那荒涼的景色中的兩個女孩卻是孽海中的希望之島。
  13. The rugged mountainous landscape, containing numerous archaeological and religious sites and monuments, forms a perfect backdrop for the monastery

    修道院所在的地區，山巒高峻，蘊藏著無數的考古遺跡和宗教古跡，給修道院提供了完美的環境。
  14. It ' s more reasonable to suspect that people leaving mainstream faiths are just soured by a brand of religion that stirs up fear, that counts on fear to keep the sheep in the flock, that portrays jesus as a vicious, vindictive, bloodthirsty figure cruelly merciless to his enemies and that sees all but its most devoted adherents as left behind and doomed to a world of unbelievable, indescribable suffering

    它是更合理的對嫌疑犯哪一人們留下主流信心藉著激起的宗教向上的恐懼商標僅僅被使變得乖戾，恐懼上的計數把羊留在群中，那殘忍地到他的是無慈悲心的描寫耶穌如一個邪惡的，有報仇心的，和嗜殺的身材敵人和最幾乎看見它的起來投入的黏附當做向左在後而且對難以置信的，不能用語言表達的苦楚一個世界命中注定。
  15. But he would not have to look very far outside that world to find new answers to the religious problems that he so meticulously describes

    但對于自己小心翼翼地記述的宗教問題，他無須遠遠超出研究領域以外的世界去探尋新的答案。
  16. It is impossible to express the astonishment and confusion of my thoughts on this occasion ; i had hitherto acted upon no religious foundation at all, indeed i had very few notions of religion in my head, or had entertain d any sense of any thing that had befallen me, otherwise than as a chance, or, as we lightly say, what pleases god ; without so much as enquiring into the end of providence in these things, or his order in governing events in the world : but after i saw barley grow there, in a climate which i know was not proper for corn, and especially that i knew not how it came there, it startl d me strangely, and i began to suggest, that god had miraculously caus d this grain to grow without any help of seed sown, and that it was so directed purely for my sustenance, on that wild miserable place

    我這個人不信教，從不以宗教誡律約束自己的行為，認為一切出於偶然，或簡單地歸之於天意，從不去追問造物主的意願及其支配世間萬物的原則。但當我看到，盡管這兒氣候不宜種谷類，卻長出了大麥何況我對這些大麥是怎麼長出來的一無所知，自然吃驚不校於是我想到，這只能是上帝顯示的奇跡-沒有人播種，居然能長出莊稼來。我還想到，這是上帝為了能讓我在這荒無人煙的孤島上活下去才這么做的。
  17. Due to a number of factors ( e. g., geography, availability of natural resources, the impact of secular or religious leadership, technological innovation ), communication patterns vary in individual cultures

    因為多種因素例如：地理、天然資源的可獲性、領導者有無宗教信仰的影響、科技的創新，溝通的方式因文化之不同而異。
  18. It is not always easy to distinguish between the two strands, because religiously - oriented druid orders may welcome members of any or no religious background while culturally - oriented orders may not inquire about the religious beliefs of members

    兩條繩索之間並不能總是容易地區分開來，因為宗教導向的德魯伊教定製會歡迎任何宗教背景和無宗教信仰背景的人，而文化導向的德魯伊教定製可能不會打聽成員們的宗教信仰。
  19. This bronze age burial site features more than 30 granite burial cairns, providing a unique insight into the funerary practices and social and religious structures of northern europe more than three millennia ago

    考古學家在塞姆奧拉德恩麥基青銅時代遺址發現了30個花崗巖石冢，這些石冢為研究三千年前北歐地區的安葬習慣和社會宗教結構提供了獨一無二的證明。
  20. After immigrants settled down, they build residential building and lived together maily by families style. in the meanwhile, they try to lead a fixed and happy life by way of religions belief which is belief basis in mintai ' s people heart, whether religious body, belief object pray ceremony, or dates are basically same and from the same root. this identification of lineage on blood, geography, culture, object, religion and affinity, cohesion shows the origin

    當移民擇地定居后，便建造民居以家族聚居為主，同時，更仰賴于宗教的作用以達到安居樂業的生活，這是閩臺民間信仰的基礎，無論是宗教實體、信仰對象，還是祭禱儀式、日期等都基本相同，且一脈相承，這閩臺傳統建築文化歷史淵源的研究種親緣、地緣、文緣、物緣與神緣的認同感，親和力和內聚力表明了閩臺社會、文化與歷史的淵源關系。
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