美德

Bill and Nancie Carmichael are the former publishers of Virtue and Christian Parenting Today Magazines.

比尔和南茜·卡迈克尔是《美德》和《当代基督教父母》杂志的前发行人。

If at any time this part of moral theology should be pushed to the background, moral theology would become one-sided and would need a revision, not by cutting down casuistry, but by devoting more time and energy to the doctrine of virtues in their scientific, parenetical, and ascetical aspect.

如果在任何时候这一部分的道德神学应该被推到背景下，道德神学将成为片面的，将需要修改，而不是削减诡辩，而是把更多的时间和精力的理论，美德在他们的科学， parenetical ，并ascetical方面的问题。

Therefore, cautiousness and trustworthiness are the ne

这是紧接着要具备的美德。

After filial piety and fraternity, the next virtues we should have are cautiousness and trustworthiness.

其次呢，除了孝悌外，接下来要有的美德是："谨慎"和"信实"。

She is not the general standard of feminine virtue like her sister, Celia.

她不是一般标准的女性美德喜欢她的妹妹，西莉亚。

Not morality, not celibacy and so on...

不是美德、不是独身主义等等。。。

The first was addressed:"To Madame, Madame la Marquise de Grucheray, the place opposite the Chamber of Deputies, No.--"

信的内容是这样的：侯爵夫人：悲天敏人之心是紧密团结社会的美德。

"If he change at all he can only change for the worse, for we cannot suppose him to be deficient either in virtue or beauty."

"如果他总是在变，那就只有可能变得更坏，因为我不能假定他总能既不乏于美德又不乏于美丽。"

Apart from the subjects-religion, conduct and behavior, amusements, as well as friendship, love and marriage-covered in the widely read and highly applauded Father's Legacy to His Daughters (1774) by John Gregory (1724-73), economy, extolled as "an art as well as a virtue"(147) by Hester Mulso Chapone (1727-1801) in Letters on the Improvement of the Mind (1773), assumed no less importance in contemporary conduct manuals.

当代「为指南」涵盖的主要议题，除葛瑞哥(John Gregory， 1724-73)在他广为时人阅赞扬的《父亲给儿们的最终叮咛》(A Father's Legacy to His Daughters， 1774)中所讨的宗教、为举止、娱、友谊、爱情与婚姻之外，萧邦士(Hester Mulso Chapone， 1727-1801)在写给姪之《增进知书扎》(Letters on the Improvement of the Mind， 1773)所推崇，兼具艺术与美德特质的「家庭管与节约」课题，在当时大出版的为指南中亦占有容小觑的地位。

But as he cheerily admitted, he learned how to fake the virtue.

但是正如他的玩笑，他称自己学会了如何模拟这项美德。

We will see more and more activist government policies that distinguish economic activities according to the nationality of the actors.

我们将看到越来越多激进的政府政策，这些政策根据企业的国籍来区分经济活动。

If we can prove the independence of an axiomatic system, then we can guarantee the conciseness of this system, ie.

如果能够证明某个一阶谓词系统的独立性，那么就能够保证该系统的建立是精炼的，即没有任何一条公理或推理规则是多余的。