世俗的

Finally, I believe in an America where religious intolerance will someday end, where all men and all churches are treated as equals, where every man has the same right to attend or not to attend the church of his choice, where there is no Catholic vote, no anti-Catholic vote, no bloc voting of any kind, and where Catholics, Protestants, and Jews, at both the lay and the pastoral levels, will refrain from those attitudes of disdain and division which have so often marred their works in the past, and promote instead the American ideal of brotherhood.

最后，我所信仰的美国，乃是一个宗教不宽容现象最终绝迹的美国——在这个国家里，所有的人、所有的教会平等相待；每个人都享有平等的权利自行决定是否参加教会。在这个国家里，没有所谓天主教的投票、没有所谓反天主教的投票、没有任何以宗教派别相区分的投票；在这个国家里，天主教徒、新教徒及犹太教徒无论是在世俗层面还是在属灵的层面上，都摒弃那种过去曾屡屡使他们的工作蒙污含垢的蔑视对立态度，而代之以促进美国人同胞情谊的理想主义。

Notice in today's Gospel we have the story of the rich man and the unjust manager. Here we find the rich man commending the manager for his astuteness in providing for his future; for the children of this world are wiser in their generation than the children of light!

今天福音述说出「不忠信管家」的比喻，富翁主人竟然称赞这个不义的管家，办事狡黠精明，为自己将失去职务之后的前途生计而打算，在应付自己的世代，比信服天主的光明之子还要高明，这章节的意思是劝信友为救灵魂，须效法世俗人为发财所用的精明和努力，善用天主赋予我们的恩宠才华，谋取喜乐平安的永远生命，但切不可本末倒至，而应要行实爱主爱人的诫命，这才是我们在世生活的鹄的。

The third part "Wu"s selfhood ideal" tries to reveal the humanism connotation of "using Tao to fight against Shi", through the analysis of Wu"s two kinds of ideal personality-man of honour and queer bachelor. In Wu"s opinion, at the end of the feudal times, the clerisy can vindicate the dignity of culture and the selfhood of literator, only by disputing the infraction of common customs thoughts and retaining the logos spirits of clerisy. This is Wu"s rational thinking to the dilemma lot when Chinese literators couldn"t unify "Tao" and "Shi.

第三部分"吴敬梓的人格理想"旨在通过对吴敬梓君子、奇人两种理想人格的分析，揭示其中蕴涵的"以道抗势"的人文内涵，在吴敬梓看来，在那个风雨如晦的封建末世里，作为"社会的良心"的知识分子，只有抗拒世俗思想的侵害，保持住文人的理性精神，才能维护文化的尊严和文人人格的尊严，这是吴敬梓对中国文人在"道"与"势"无法统一的情境下两难命运的理性思考。

" This in such matters as these: the visitation of all chapters within his diocese, of all monasteries which are held "in commendam,"[12] and of all "pious places, ie, places of pilgrimage, shrines, and so forth; for the examination of all dispensations sent through him, from Rome, to his subjects (and henceforth it is always to the petitioner's bishop that dispensations will be sent), of all Roman permissions to change the terms of wills; the examination and correction of all notaries, a race whose costly incompetence is frequently complained of; the correction of all secular clerics who live in his diocese, and of all regulars there who are not living within a monastery; for the summary, out- of-hand correction of notorious and defiant concubinary clerics, and for the suppression of all abuses and superstitions centering round the mass.

这在这类问题上，因为这些：探望的所有各章在他的教区，这对所有的寺庙举行"在commendam ，" [ 12 ]和所有"虔诚地"，即地方的朝圣地，圣地，等等；审查所有特许透过他，来自罗马，他的科目（和今后它总是给请求者的主教说，特许将发送），所有罗马的权限，改变条款的意愿；检查和纠正一切公证员，一个种族，其昂贵的无能常常抱怨；纠正所有世俗教士谁住在他的教区，和所有的常客还有谁不是生活在一个修道院；为总之，外出的手纠正和臭名昭著挑衅concubinary神职人员，并制止一切滥用和迷信围绕质量。

This in such matters as these: the visitation of all chapters within his diocese, of all monasteries which are held "in commendam,"[12] and of all "pious places," ie, places of pilgrimage, shrines, and so forth; for the examination of all dispensations sent through him, from Rome, to his subjects (and henceforth it is always to the petitioner's bishop that dispensations will be sent), of all Roman permissions to change the terms of wills; the examination and correction of all notaries, a race whose costly incompetence is frequently complained of; the correction of all secular clerics who live in his diocese, and of all regulars there who are not living within a monastery; for the summary, out- of-hand correction of notorious and defiant concubinary clerics, and for the suppression of all abuses and superstitions centering round the mass.

这个在这类问题上，因为这些：探视的所有章节，在他的教区，所有的寺庙，这是举行"在commendam ，" [ 12 ] ，以及所有"虔诚地，"也就是说，地方的如火如荼之际，神殿，等等；为检查所有dispensations送往通过他，从罗马，他的科目（从此以后，它总是给信访人的主教说， dispensations将被送交），在所有的罗马权限，以改变条款遗嘱；审查和纠正一切公证员，一个种族，其昂贵的无能是频频抱怨；改正所有世俗教士住在他的教区，所有的常客，有那些不居住在一座修道院；关于总结出的第一手资料更正及恶名昭彰违抗concubinary神职人员，为制止一切滥用权力和迷信围绕群众。

Tehir kunfu novels both are combination of errantry and humanity, tradition and modem, with different emphasis In spiritual connotation ,Jinyong seeks harmonious individualgroup relation,and animadverts hopelessly worldly disputation when processing history;Gulong canonizes individual life and makes up a utopian society with enthusiasm In images modeling,Jinyong's dramatis personae mature during frustrations and experiences ,and leam aboutChinese ...

在精神内涵上，金庸寻求个群关系的统一，在历史加工中表达对世俗纷争的批判和无奈，古龙强调个体生命意识，靠激情建构理想中的社会；在人物形象上，金庸笔下的人物在磨砺中成长，体现出中国传统的中庸之道，古龙笔下的人物一出场便是高手，他们寻求的是理解；在创作形式上，两者情节结构上的缜密架构与散文化取向、文体上的近视传统与聚焦西方、语言风格上的古雅典丽与飞扬灵动均形成鲜明对比。

But, however, that some may not colour their spirit of persecution and unchristian cruelty with a pretence of care of the public weal and observation of the laws; and that others, under pretence of religion, may not seek impunity for their libertinism and licentiousness; in a word, that none may impose either upon himself or others, by the pretences of loyalty and obedience to the prince, or of tenderness and sincerity in the worship of God; I esteem it above all things necessary to distinguish exactly the business of civil government from that of religion and to settle the just bounds that lie between the one and the other.

但是，一些人不可以用关心公众福利和法律的借口来粉饰他们迫害和反基督的残酷行为；另一些人，在信仰的借口下，不可以为他们的放荡和毫无约束寻求赦免；一句话，没有人可以用忠诚和服从地上的王，或者温顺和诚挚的敬拜上帝为借口来强迫自己或他人；我认为在一切必要性之上的，是精确的区分宗教信仰的事务和世俗政府的事务，解决两者之间恰当的边界问题。

In Germanic law, all kinds of tort liability needn't make an investigation of feasor's bad psychology but the active and damage. In the late Medieval Age, tort liability didn't think of the fault of behavior in Feudal law, Manorial law, Urban law and Mercantile law, though strict liability was replaced by fault liability in Secular law and Cannon law.

日耳曼法时期，所有的侵权行为都不从行为人的主观上寻求责任存在的基础；到中世纪中晚期，虽然严格责任在教会法和欧洲大陆的世俗法中被过错责任的一般性理论所代替，但各封建王国中的封建法、庄园法、城市法和商人法几乎不考察行为人的主观心理要素；而且，其时的英格兰法律中的严格责任依然保持着绝对的地位。

On specific time and in special area there emerged the Market Order.which wasoriginated from the spirit of freedom in ancient Athens,the tension between superorder and real order,the confirmation of individual rights since the NewProtestant Reform and the idea of rule of law and relevant legal tradition whichstemmed from the Gregory Ⅶ's Revolution.

第二章 在特定的历史时空和地域产生了市场秩序这一秩序形态，它自有其理念根基：自由精神的古希腊萌发、希伯莱——基督教的幽黯意识及其与此相应的制度设定、超越秩序对世俗秩序的二元张力及新教改革以来的个体权利的尊崇、起源于教皇革命的法律传统和法治精神，均为现代西方市场秩序提供了强大的精神动力。

The ideal values of the urban drops from divine spiritual fields to common customs, the holy temples, former urban's spiritual symbolics are replaced by skyscrapers, pillars, speedways and intersections.

城市的理想价值从神圣的精神领域又重跌到世俗领域，原先作为城市精神象征的圣殿规模缩小了，取而代之的是摩天大楼的工业庞然大物，混凝土、钢铁和玻璃的柱子、高速公路、立交桥以其咄咄逼人的架势主宰着城市景观的价值体系——城市原有的历史厚重感、文化魅力被无情铲平，城市失去沉甸甸的历史底韵之后，不再是市民魂牵梦绕的家园。

Life. But the intrinsic way of the Internet by wire confines accessing and using of the network information.

然而，Internet固有的有线连接方式大大限制了人们对网络信息的访问和使用。

I have a strong persuasion that this is true .

我坚信这是正确的。