信念

Whether he believed on the rational grounds put before him by the freemason, or believed, as children do, through the intonations, the conviction, and the earnestness, of the mason's words, the quiver in his voice that sometimes almost broke his utterance, or the gleaming old eyes that had grown old in that conviction, or the calm, the resolution, and the certainty of his destination, which were conspicuous in the whole personality of the old man, and struck Pierre with particular force, beside his own abjectness and hopelessness,—any way, with his whole soul he longed to believe, and believed and felt a joyful sense of soothing, of renewal, and of return to life.

他是否相信共济会员言谈中合乎情理的论据，或者像儿童一样相信共济会员发言的语调、坚强信念和热忱、相信嗓音的颤抖有时几乎会打断共济会员的发言，或者相信老年人这对由于信仰而变得衰老的闪闪发亮的眼睛，或者相信从共济会员整个内心世界中闪耀出光辉的那种沉着和坚定以及对自己使命的认识；与皮埃尔的颓丧和失望相比照，共济会员的这些特点使皮埃尔大为惊讶，他诚心地希望确立自己的信念，而且也这样做了，他体会到一种安泰、更新和复活的快感。

The results show:(1) the total explanatory of four main variables in HBM is 22% which achieves significant level;(2) the effect of HBM in health behavior has significant differences while different sources, research designs, types of behavior, ways of performance, and types of independent variables;(3) sources, research designs, types of behavior, types of dependent variables, and types of independent variables need to rely on the interactions with other variables to moderate effect sizes;(4) no matter what sources, research designs, types of behavior, ways of performance, and types of independent variables are, perceived barriers of taking action are the strongest variable.

结果显示：(1)健康信念模式四变项对健康行为之总解释力为22%，达到显著水准；(2)在不同的出处、研究设计、行为类型、行为表现类型及自变项种类时，健康信念模式对健康行为之总解释或预测效果有显著差异；(3)出处、研究设计、行为类型、行为表现类型及自变项种类等变项须透过与其他变项之交互作用来共同调节效果量的大小；(4)不论研究设计、行为类型、行为表现类型及自变项种类为何，自觉行动障碍都是健康行为最强之解释或预测因子。

Aforetime satisfactions were immoderately extolled; of faith and the merit of Christ and the righteousness of faith no mention was made; wherefore, on this point, our churches are by no means to be blamed.

Aforetime满意的过度赞美；的信念和的优点是基督和正义的信念没有提到；何故，在这一点上，我们的教会绝不是受到指责。

Christ, however, instead of informing His Apostles that he intended to use such a figure, told them rather the contrary in the discourse containing the promise:"the bread that I will give, is my flesh, for the life of the world"(John 6:52), Such language, of course, could be used only by a God-man; so that belief in the Real Presence necessarily presupposes belief in the true Divinity of Christ, The foregoing rules would of themselves establish the natural meaning with certainty, even if the words of Institution,"This is my body - this is my blood", stood alone, But in the original text corpus and sanguis are followed by significant appositional additions, the Body being designated as "given for you" and the Blood as "shed for you "; hence the Body given to the Apostles was the self same Body that was crucified on Good Friday, and the Chalice drunk by them, the self same Blood that was shed on the Cross for our sins, Therefore the above-mentioned appositional phrases directly exclude every possibility of a figurative interpretation.

基督的，不过，不是告诉他的门徒说，他打算利用这样一个数字，告诉他们，而不是相反，在话语含有许诺说："面包，我会给予，是我的肉体，为生活的世界"（约翰6时52分），如语言，当然可以只用了一个神人，所以这种信念，在现实存在一定的先决条件的信念，在真正的基督的神，前述规则，将自己建立的自然与意义确定性，即使字的机构，"这是我的身体-这是我的血"，孤家寡人，而且在原来的文本语料库和血，其次是显著的a ppositional增补时，身体被指定为"给你"，以及血液作为"大棚为你"，因此，身体向使徒是自我同一机构，被钉在十字架上周五良好，并chalice喝醉了，由他们来说，自我相同的血缘，这是大棚在十字架上为我们的罪，因此，上面提到的appositional短语直接排除一切可能性，一个形象化的诠释。

We could not find them to have beliefs about the colours of things in general—we could not ascribe to them beliefs with those contents—by explaining how they form those thoughts from other thoughts they have of things that are not colours, as we might do in the case of phlogiston or goblins.

我们不能发现他们持有关于颜色物的信念——我们不能归给他们具有那些内容的信念——通过解释他们如何从其他那些非颜色东西那里形成颜色信念，就如在燃素或妖精哪里。

And to do that, says Stephan Kǒrner, is impossible: we can only argue for the uniqueness of a conceptual or doxastic framework on the basis of our own concepts and beliefs.42 Secondly, as Robert Stern puts it, if indispensability is weaker than infallibility in so far as it leaves open the possibility that our belief that p is false, how can p be immune from doubt?

按Kǒrner，在提供对认识论上的怀疑论的回应上，一个'indispensability论证'就不得不指明一个给定的信念是'indispensability'，而不是'仅对我们是indispensability'，这样一来，这是不可能的：我们仅基于我们自己的概念和信念就能支持'概念/信念框架的唯一性'42

So CT turns out to have two related but distinct consequences. First, I cannot consistently believe that I believe many things about an independent world, all of which are mistaken. Second, my belief that there is a mind-independent world of enduring objects is transcendentally invulnerable: if I believe that I have some beliefs or other, then I must have the belief in question.

因此，CT转而支持两个关联但不同的结论：1、我不能一致相信'我相信许多关于独立世界的东西'但'所有这些都是错的'；2、我关于存在一个持存对象的独立于心的世界的信念是先验invulnerability（——如果我相信我拥有这个或那个信念，那么我必然持有这些成问题的信念。

That's the faith for me and Sally, the principle of faith was absolutely not blind, it came from accumulation of experiences and the confidence from strength, I believed that gold glistens in the end and dream must come true one day.

这就是信念，对自己，对莎莉的信念，这信念的起始绝不是盲目的，它来自经验的积累，来自对实力的信心，我相信是金子总会闪亮，梦想终有实现的一天。

A method of belief contraction based on the forgetting theory is presented for the information loss after belief contraction under the framework of the classic belief theory.

针对在经典信念理论框架下，信念收缩后可能出现信息损失的问题，本文提出了一种利用遗忘理论来构建收缩算子的信念收缩方法。

So if colour beliefs are invulnerable in this way, it is not because they are indispensable, but because they form a system of beliefs that as far as we can tell is sui generis, or irreducible, and so cannot be acquired by construction from materials that lie outside the system.

所以，如果颜色信念是invulnerability的，它不是因为indispensable，而是因为它们形成了一个自成一体、不可还原的信念系统，不能被系统外的信念所形成。

Cynanchum Lingtai apricot production in the average weight 65 grams, the brightly-colored fruit, juicy rich, sweet-sour taste, sweet from the nucleolus, when the late Qing Dynasty famous Shaanxi, Gansu provinces, the Qing imperial court Tongzhi tribute for years.

灵台生产的牛心杏平均单果重65克，果实色泽鲜艳，汁多味浓，甜酸适口，离核仁甜，清末时就驰名陕、甘两省，清同治年间曾为朝廷贡品。

Chenopodium album,Solanum nigrum, and Amaranthus retroflexus were very susceptible to the herbicides. Polygonum persicaria and Abutilon theophrasti were relatively less susceptible to the herbicides, and Lycopersicon esculentum was not susceptible to it. The relationship between reduction rates of weed biomass and PPM values of weed leaves 2,4, and 6 days after treatment was established.

供试的6种杂草对该混剂的敏感性存在显著差异：红心藜Chenopodium album、龙葵Solanum nigrum和反枝苋Amaranthus retroflexus对该混剂最敏感，ED90值分别为47.65、71.67和29.17g/hm2；春蓼Polygonum persicaria和苘麻Abutilon theophrasti敏感，ED90值分别为96.91、114.20g/hm2；而番茄不敏感。