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I disagree, for I think human beings have the ability to surpass themselves, control themselves and administrate themselves.

我不这样认为。我认为人是有能力超越自我、并控制和支配自我的。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点："一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的" [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括："一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。"

It was only how to put a core of truth within the ornaments … and not how the inhabitant, the indweller, might build truly within and without, and let the ornaments take care of themselves.

建筑师不应该只关注飞檐的装饰，而应关注房屋的基础；仅强调装饰蕴含真实还不够，居住者使住房形成建筑之美。这种房子凝聚着住房人的需求与性格，不需要多少装饰也是美的，即" the ornaments take care of themselves "。

516Many most attractive and enthusiastic women also commit suicide by stabbing, drowning, drinking prussic acid, aconite, arsenic, opening their veins, refusing food, casting themselves under steamrollers, from the top of Nelson's Pillar, into the great vat of Guinness's brewery, asphyxiating themselves by placing their heads in gasovens, hanging themselves in stylish garters, leaping from windows of different storeys.

516（众多最富于魅力和狂热的妇女也纷纷自杀。有用匕首刺胸口的，有自溺的，服氢氰酸、附子或砒霜的，割动脉的，绝食的，纵身投到蒸气碾路机轮下的，从纳尔逊纪念柱顶上跳进吉尼斯啤酒公司那巨大酒桶里的，还有把头伸到煤气灶底下气绝身死，用时髦的袜带自缢，或从各层楼窗口跳下的。

The analysis takes note that Australians saw themselves as extroverts, that German Swiss view themselves as very considerate, and Canadians described themselves as amenable (yes, of course, though just a smidge less than average).

分析表明澳大利亚人认为自己外向（根据研究显示事实也是如此），德裔瑞士人认为自己思虑周全，加拿大人自我描述为有责任感（当然正确，虽然比平均水平少那么一点点）。

Themselves as someone else: frustration, humiliation, they can put themselves as someone else, people will be able to be involved and upset the natural mitigation, fortune; achievements, they can put themselves as others, would not be carried away, so triumphalist.

把自己当成别人：受到挫折、屈辱时，把自己当成别人，人便能置身事外，不快自然减轻，功成名就；取得成绩时，把自己当成别人，就不至于得意忘形，让胜利冲昏头脑。

In Shakespeare , characters develop rather than unfold , and they develop because they reconceive themselves . Sometimes this comes about because they overhear themselves talking , whether to themselves or to others.

在莎剧中人物是发展的，而不是呈现出来的，他们发展是因为他们&偷听&到了自己的他们话：或是内心独白，或是与他人的交流。

Men, at first, for the most part, contented themselves with what unassisted nature offered to their necessities: and though afterwards, in some parts of the world,(where the increase of people and stock, with the use of money, had made land scarce, and so of some value) the several communities settled the bounds of their distinct territories, and by laws within themselves regulated the properties of the private men of their society, and so, by compact and agreement, settled the property which labour and industry began; and the leagues that have been made between several states and kingdoms, either expressly or tacitly disowning all claim and right to the land in the others possession, have, by common consent, given up their pretences to their natural common right, which originally they had to those countries, and so have, by positive agreement, settled a property amongst themselves, in distinct parts and parcels of the earth; yet there are still great tracts of ground to be found, which (the inhabitants thereof not having joined with the rest of mankind, in the consent of the use of their common money) lie waste, and are more than the people who dwell on it do, or can make use of, and so still lie in common; tho' this can scarce happen amongst that part of mankind that have consented to the use of money.

最初，就绝大部分人而言，满足于自然直接提供给他们的生活必需品；然而后来，世界某些部分的种群，（在那里，人口和储蓄的增长，并随着货币的使用，使土地变得不足，因而有了一些价值）多个社群之间确定了他们各自的领土边界，并在社群内部通过法律管理他们社会的私人财产权，于是通过契约和协议，确定由劳动创造的财产权；多个国家和王国之间则订立盟约，以明确表达或默认的形式否认了彼此之间的土地要求和权利，从而，基于共同的同意，放弃了他们原初对于别的国家所拥有的自然的共有权利的要求，于是，通过肯定性的协议，确定他们之间的财产权，在地球上形成各个不同的国家；然而还有大片土地被发现，（那里的居民并未与其余的人类通过使用共同的货币而融合在一起）这些土地处于荒芜状态，多于那里的居民所能够使用，因而仍处于共有状态；不过这种情形很少发生在那些同意使用货币的人群之中。

Mr. Ying Yuandao ever summarized the discussions on the Christianity Localization Movement in China in the 1920s, and held that the so-called localized Christian churches should have the following characteristics:"First, churches of the Chinese; Second, set up according to the experiences of the Chinese Christians; Third, with rich quality of Chinese culture; Fourth, combine Christianity and Chinese culture into a whole; Fifth, suits the spirits and psychology of the Chinese People; Sixth, enables the religious life and experience of the Chinese Christians to be adapted to Chinese customs"1. In the 1960s, Japanese scholar Sumiko Yamamoto made more detailed summarization for the definition of the Localization Movement of the Churches in China in her article "The Independent Movement of Christianity in China in the 1920s":"First, churches are formed of Chinese; Second, churches are independent in administration and operation; Third, churches have independence in the economic aspect; Fourth, churches are adapted to the Chinese in the aspects of church building, divine music, divine painting and liturgy etc. Fifth, accommodate the sacrificial fete and customs of the Chinese and Christianize them; Sixth, churches must be involved in the practical issues in the State and the society of China; Seventh, churches must get rid the tradition and colors of the European and American churches; Eighth, churches must be able to control themselves, sustain themselves and spread by themselves."

应元道先生曾对20世纪20年代开展的中国基督教本色运动的讨论加以概括，认为所谓本色的基督教会应有以下几个特点：&一是中华国民的教会；二是根据中国基督教徒自己的经验而设立的；三是富有中国文化的质素的；四是要把基督教与中国文化合而为一的；五是能适合中华民族的精神和心理的；六是能使中国基督徒的宗教生活和经验合乎中国风土的& [1]。60年代，日本学者山本澄子在其所著的《二十年代中国基督教的自立运动》一文中，对中国教会本色化运动的定义作了更详细的概括：&一，以中国人为教会的构成；二，教会的行政与运作等方面的自立；三，教会在经济方面的自立；四，教会在教堂建筑、圣乐、圣画、礼拜仪式等方面的中国化；五，容纳中国人的祭祀与习俗，并与基督教化；六，教会要置身于中国国家与社会的现实问题之内；七，教会要除去欧美教会的传统与色彩；八，教会要能自治、自养、自传。&

If any provincial bishops have absented themselves from the holy synod and have either attached themselves or attempted to attach themselves to the apostasy, or after subscribing the deposition of Nestorius have returned to the assembly of apostates, these, according to the decision of the holy synod, are to be deprived of the priesthood and deposed from their rank.

如果有任何省主教们缺席自己的主教会议，并已附上自己或企图重视自己的叛教，或以后签署的沉积涅斯多留回到了大会的叛徒，这些，根据决定主教会议，是被剥夺铎和废黜其排名。

Following the pattern set by the first two Desolator Airstrikes, the Desolator Delta Airstrike utilizes three bombers and has a very large area of effect.

以此类推，三角空袭使用了三架轰炸机，并拥有非常大的影响半径。

These structures impose limits on risk-taking that publicly traded companies do not.

这些结构对风险承担施加了上市公司所没有的限制。