食人的野蛮人

基本解释 (translations)

anthropophagite

与食人的野蛮人相关的网络例句 [注：此内容来源于网络，仅供参考]

Marked by barbarity suggestive of a cannibal; rapaciously savage.

以令人想起食人族的残忍行为为特点；贪婪、野蛮。

And now I began to think sedately; and, upon debate withmyself, I concluded that this island (which was so exceedinglypleasant, fruitful, and no farther from the mainland than as I hadseen) was not so entirely abandoned as I might imagine; thatalthough there were no stated inhabitants who lived on the spot,yet that there might sometimes come boats off from the shore, who,either with design, or perhaps never but when they were driven bycross winds, might come to this place; that I had lived therefifteen years now and had not met with the least shadow or figureof any people yet; and that, if at any time they should be drivenhere, it was probable they went away again as soon as ever theycould, seeing they had never thought fit to fix here upon anyoccasion; that the most I could suggest any danger from was fromany casual accidental landing of straggling people from the main,who, as it was likely, if they were driven hither, were hereagainst their wills, so they made no stay here, but went off againwith all possible speed; seldom staying one night on shore, lestthey should not have the help of the tides and daylight back again;and that, therefore, I had nothing to do but to consider of somesafe retreat, in case I should see any savages land upon the spot.

后来的事实也证明，他既是一位虔诚的基督徒，又是一位知恩图报的朋友。他的这种品质实在使我非常满意。可是，在我对他的疑惧没有消除之前，我每天都要试探他，希望他无意中会暴露出自己的思想，以证实我对他的怀疑。可是我却发现，他说的每一句话都那么诚实无瑕，实在找不出任何可以让我疑心的东西。因此，尽管我心里很不踏实，他还是赢得了我的信任。在此期间，他一点也没有看出我对他的怀疑，我也没有根据疑心他是在装假。有一天，我们又走上了那座小山。但这一次海上雾蒙蒙的，根本看不见大陆。我对星期五说："星期五，你不想回到自己的家乡，回到自己的部族去吗？"他说："是的，我很想回到自己的部族去。"我说："你回去打算做什么呢？你要重新过野蛮生活，再吃人肉，像从前那样做个食人生番吗？"他脸上马上显出郑重其事的样子，拼命摇着头说："不，不，星期五要告诉他们做好人，告诉他们要祈祷上帝，告诉他们要吃谷物面包，吃牛羊肉，喝牛羊奶，不要再吃人肉。"我说："那他们就会杀死你。"

This issue in order to focus on "post-colonial criticism"(Yi Xiao-bin ,2004:64-68) for perspective, from a historical and cultural background to be, as well as the characterization of discourse analysis,"Robinson Crusoe" set up by the The sovereign state / colony, his master / slave, white / color, cultural center / edge of culture, civilization / barbarity, Christian / tribal people, such as food dualistic system of colonial discourse deconstruction, revealing the implication of colonialism in the works Awareness and to explain how the guns Robinson backed in a planned way from the language of religious belief and two of the "Friday" naked colonial culture, it lost its original cultural identity, resulting in self-identity Loss of the dilemma.

本课题着重以"后殖民主义批评"（易小斌，2004：64-68）为视角，拟从历史文化背景、人物刻画以及话语分析入手，对《鲁滨逊漂流记》中所建立起的宗主国/殖民地，奴隶主/奴隶，白种人/有色人，中心文化/边缘文化，文明/野蛮，基督教/食人部族等二元对立的殖民话语体系进行解构，揭示蕴涵在作品中的殖民主义意识，并阐释鲁滨逊如何以枪炮为后盾，有计划地从语言和宗教信仰两方面对"星期五"进行赤裸裸的文化殖民，使其丧失了原有的民族文化身份，从而造成自我身份丧失的窘境。

Then the more shame upon her conduct. Even brutes do not devour their young, nor savages make war upon their families; wherefore, the assertion, if true, turns to her reproach; but it happens not to be true, or only partly so, and the phrase parent or mother country hath been jesuitically adopted by the king and his parasites, with a low, papistical design of gaining an unfair bias on the credulous weakness of our minds.

那麽她的所作所爲就格外丢脸，豺狼尚不食其子，野蛮人也不同亲属作战；因此，那种说法如果是正确的话，那正是对它的谴责；可是那种说法恰恰是不正确的，或者只是部分正确，而英王和他的一伙帮闲阴险地采用&父母之邦&或&母国&这种词，含有卑鄙的天主教意图，想利用我们轻信的弱点让我们相信他那不公正的偏见。

He focused not on their differences but on the deep-lying patterns and systems in everything they did, until he could proclaim that all tribal myths were reducible to one formula, and that all human thought,"savage" or not, was built up from binary opposites such as hot and cold, night and day, raw and cooked, good and bad.

斯特劳斯做观察时，会忽略掉族群间的差异，而是注重隐秘于所有行为下面共通的模式和系统，直到他可以将所有族群的神话都归到同一个方程式。除此之外，人类所有的思考——无论是&野蛮人&的想法，还是&文明人&的思维——都是一种二元对立结构，像冷和热、白天和黑夜、生食和熟食、好和坏。

He focused not on their differences but on the deep-lying patterns and systems in everything they did, until he could proclaim that all tribal myths were reducible to one formula, and that all human thought,"savage" or not, was built up from binary opposites such as hot and cold, night and day, raw and cooked, good and bad.

斯特劳斯做观察时，会忽略掉族群间的差异，而是注重隐秘于所有行为下面共通的模式和系统，直到他可以将所有族群的神话都归到同一种模式。除此之外，人类所有的思考——无论是&野蛮人&的想法，还是&文明人&的思维——都是一种二元对立结构，像冷和热、白天和黑夜、生食和熟食、好和坏。

Cannibals captured him and took them to their village.

那里食人肉的野蛮人抓住了他，把他带到住处。

They imagine us as dumb brutes, just as we see the ogres.

他们把我们想象成未开化的野蛮人，就像我们看待那些食人魔一样。

与食人的野蛮人相关的网络解释 [注：此内容来源于网络，仅供参考]

anthropophagi：食人族, 食人肉者

anthropopathy | 神(或动物、 无生命物)与人同感论 | anthropophagi | 食人族, 食人肉者 | anthropophagite | 食人的野蛮人

anthropophagite：食人的野蛮人

anthropophagi 食人族 | anthropophagite 食人的野蛮人 | anthropophagous 食人的

anthropophagous：食人的

anthropophagite 食人的野蛮人 | anthropophagous 食人的 | anthropophagy 食人

tellin them stories of savage cannibals：告诉他们野蛮的食人族的故事

i ran around and talked to the animals 我跑到附近和动物们说话 | tellin them stories of savage cannibals 告诉他们野蛮的食人族的故事 | then i got older and noticed a girl 当我大一点后注意到一个女孩