liberate形容词和名词

名词:liberator 副词:liberatingly 动词过去式:liberated 过去分词:liberated 现在分词:liberating 第三人称单数:liberates 。

双语例句：

They planned to march on and liberate the city 。

他们计划继续挺进，解放该城市。

They did their best to liberate slaves。

他们尽最大能力去解放奴隶。

Writing poetry liberated her from the routine of everyday life。

写诗使她从日常生活的例行公事中解脱出来。

She was determined that she would become a liberated businesswoman。

她下定决心做一个思想解放的女实业家。

He asked how committed the leadership was to liberating its people from poverty。

他问领导层有多大决心要让人民脱贫。

"孤独生命" 用英文怎么翻译

Lonely Life

All That She Wants Lyrics

» Ace Of Base

she leads a lonely life

she leads a lonely life

when she woke up late in the morning

light and the day had just begun

she opened up her eyes and thought

o' what a morning

it's not a day for work

it's a day for catching tan

just laying on the beach and having fun

she's going to get you

all that she wants is another baby

she's gone tomorrow boy

all that she wants is another baby

all that she wants is another baby

she's gone tomorrow boy

all that she wants is another baby

all that she wants - all that she wants

so if you are in sight and the day is right

she's a hunter you're the fox

the gentle voice that talks to you

won't talk forever

it's a night for passion

but the morning means goodbye

beware of what is flashing in her eyes

she's going to get you

all that she wants...

还有一出Gerhart Hauptmann 的戏剧 叫 LONELY LIVES

a synopsis and ****ysis of the play by Gerhart Hauptmann

The following essay on Lonely Lives was originally published in The Social Significance of the Modern Drama. Emma Goldman. Boston: Richard G. Badger, 1914. pp. 88-98.

In Lonely Lives we see the wonderful sympathy, the tenderness of Hauptmann permeating every figure of the drama.

Dr. Vockerat is not a fighter, not a propagantist or a soap-box orator; he is a dreamer, a poet, and above all a searcher for truth; a scientist, a man who lives in the realm of thought and ideas, and is out of touch with reality and his immediate surroundings.

His parents are simple folk, religious and devoted. To them the world is a book with seven seals. Having lived all their life on a farm, everything with them is regulated and classified into simple ideas -- good or bad, great or **all, strong or weak. How can they know the infinite shades between strong and weak, how could they grasp the endless variations between the good and the bad? To them life is a daily routine of work and prayer. God has arranged everything, and God manages everything. Why bother your head? Why spend sleepless nights? "Leave it all to God." What pathos in this childish simplicity!

They love their son John, they worship him, and they consecrate their lives to their only boy; and because of their love for him, also to his wife and the newly born baby. They have but one sorrow: their son has turned away from religion. Still greater their grief that John is an admirer of Darwin, Spencer and Haeckel and other such men -- sinners, heathens all, who will burn in purgatory and hell. To protect their beloved son from the punishment of God, the old folks continuously pray, and give still more devotion and love to their erring child.

Kitty, Dr. Vockerat's wife, is a beautiful type of the Gretchen, reared without any ideas about life, without any consciousness of her position in the world, a tender, helpless flower. She loves John; he is her ideal; he is her all. But she cannot understand him. She does not live in his sphere, nor speak his language. She has never dreamed his thoughts -- not because she is not willing or not eager to give the man all that he needs, but because she does not understand and does not know how.

Into this atmosphere comes Anna Mahr like a breeze from the plains. Anna is a Russian girl, a woman so far produced in Russia only, perhaps because the conditions, the life struggles of that country have been such as to develop a different type of woman. Anna Mahr has spent most of her life on the firing line. She has no conception of the personal: she is universal in her feelings and thoughts, with deep sympathies going out in abundance to all mankind.

When she comes to the Vockerats, their whole life is disturbed, especially that of John Vockerat, to whom she is like a balmy spring to the parched wanderer in the desert. She understands him, for has she not dreamed such thoughts as his, associated with men and women who, for the sake of the ideal, sacrificed their lives, when to Siberia, and suffered in the underground dungeons? How then could she fail a Vockerat? It is quite natural that John should find in Anna what his own little world could not give him -- understanding, comradeship, deep spiritual kinship.

The Anna Mahrs give the same to any one, be it man, woman, or child. For theirs is not a feeling of sex, of the personal; it is the selfless, the human, the all-embracing fellowship.

In the invigorating presence of Anna Mahr, John Vockerat begins to live, to dream and work. Another phase of him, as it were, comes into being; larger vistas open before his eyes, and his life is filled with new aspiration for creative work in behalf of a liberating purpose.

Alas, the inevitability that the ideal should be be**irched and desecrated when it comes in contact with sordid reality! This tragic fate befalls Anna Mahr and John Vockerat.

Old Mother Vockerat, who, in her simplicity of soul cannot conceive of an intimate friendship between a man and a woman, unless they be hu**and and wife, begins first to suspect and insinuate, then to nag and interfere. Of course, it is her love for John, and even more so her love for her son's wife, who is suffering in silence and wearing out her soul in her realization of how little she can mean to her hu**and.

Mother Vockerat interprets Kitty's grief in a different manner: jealousy, and antagoni** to the successful rival is her most convenient explanation for the loneliness, the heart-hunger of love. But as a matter of fact, it is something deeper and more vital that is born in Kitty's soul. It is the awakening of her own womanhood, of her personality.

KITTY: I agree with Miss Mahr on many points. She was saying lately that we women live in a condition of degradation. I think she is quite right there. It is what I feel very often.... It's as clear as daylight that she is right. We are really and truly a despised and ill-used sex. Only think that there is still a law -- so she told me yesterday -- which allows the hu**and to inflict a moderate amount of corporal punishment on his wife.

And yet, corporal punishment is not half as terrible as the punishment society inflicts on the Kittys by rearing them as dependent and useless beings, as hot-house flowers, ornaments for a fine house, but of no substance to the hu**and and certainly of less to her children.

And Mother Vockerat, without any viciousness, instills poison into the innocent soul of Kitty and embitters the life of her loved son. Ignorantly, Mother Vockerat meddles, interferes, and tramples upon the most sacred feelings, the innocent joys of true comradeship.

And all the time John and Anna are quite unaware of the pain and tragedy they are the cause of: they are far removed from the commonplace, petty world about them. They walk and discuss, read and argue about the wonders of life, the needs of humanity, the beauty of the ideal. They have both been famished so long: John for spiritual communion, Anna for warmth of home that she had known so little before, and which in her simplicity she has accepted at the hand of Mother Vockerat and Kitty, oblivious of the fact that nothing is so enslaving as hospitality prompted by a sense of duty.

MISS MAHR: It is a great age that we live in. That which has so weighed upon people's minds and darkened their lives seems to me to be gradually disappearing. Do you not think so, Dr. Vockerat?

JOHN: How do you mean?

MISS MAHR: On the one hand we were oppressed by a sense of uncertainty, of apprehension, on the other by gloomy fanatici**. This exaggerated tension is calming down, is yielding to the influence of something like a current of fresh air, that is blowing in upon us from -- let us say from the twentieth century.

JOHN: But I don't find it possible to arrive at any real joy in life yet. I don't know....

MISS MAHR: It has no connection with our individual fates -- our little fates, Dr. Vockerat!... I have something to say to you -- but you are not to get angry; you are to be quite quiet and good.... Dr. Vockerat! we also are falling into the error of weak natures. We must look at things more impersonally. We must learn to take ourselves less seriously.

JOHN: But we'll not talk about that at present.... And is one really to sacrifice everything that one has gained to this cursed conventionality? Are people incapable of understanding that there can be no crime in a situation which only tends to make both parties better and nobler? Do parents lose by their son becoming a better, wiser man? Does a wife lose by the spiritual growth of her hu**and?

MISS MAHR: You are both right and wrong.... Your parents have a different standard from you. Kitty's again, differs from theirs. It seems to me that in this we cannot judge for them.

JOHN: Yes, but you have always said yourself that one should not allow one's self to be ruled by the opinion of others -- that one ought to be independent?

MISS MAHR: You have often said to me that you foresee a new, a nobler state of fellowship between man and woman.

JOHN: Yes, I feel that it will come some time -- a relationship in which the human will preponderate over the animal tie. Animal will no longer be united to animal, but one human being to another. Friendship is the foundation on which this love will rise, beautiful, unchangeable, a miraculous structure. And I foresee more than this -- something nobler, richer, freer still.

MISS MAHR: But will you get anyone, except me, to believe this? Will this prevent Kitty's grieving herself to death?... Don't let us speak of ourselves at all. Let us suppose, quite generally, the feeling of a new, more perfect relationship between two people to exist, as it were prophetically. It is only a feeling, a young and all too tender plant which must be carefully watched and guarded. Don't you think so, Dr. Vockerat? That this plant should come to perfection during our lifetime is not to be expected. We shall not see or taste its fruits. But we may help to propagate it for future generations. I could imagine a person accepting this as a life-task.

JOHN: And hence you conclude that we must part.

MISS MAHR: I did not mean to speak of ourselves. But it is as you say ... we must part. Another idea ... had sometimes suggested itself to me too ... momentarily. But I could not entertain it now. I too have felt as if it were the presentiment of better things. And since then the old aim seems to me too poor a one for us -- too common, to tell the truth. It is like coming down the mountain-top with its wide, free view, and feeling the narrowness, the nearness of everything in the valley.

Thos who feel the narrow, stifling atmosphere must either die or leave. Anna Mahr is not made for the valley. She must live in the heights. But John Vockerat, harassed and whipped on by those who love him most, is unmanned, broken and crushed. He clings to Anna Mahr as one condemned to death.

JOHN: Help me, Miss Anna! There is no manliness, no pride left in me. I am quite changed. At this moment I am not even the man I was before you came to us. The one feeling left in me is disgust and weariness of life. Everything has lost its worth to me, is soiled, polluted, desecrated, dragged through the mire. When I think what you, your presence, your words made me, I feel that if I cannot be that again, then -- then all the rest no longer means anything to me. I draw the line through it all and -- close my account.

MISS MAHR: It grieves me terribly, Dr. Vockerat, to see you like this. I hardly know how I am to help you. But one thing you ought to remember -- that we foresaw this. We knew that we must be prepared for this sooner or later.

JOHN: Our prophetic feeling of a new, a free existence, a far-off state of blessedness -- that feeling we will keep. It shall never be forgotten, though it may never be realized. It shall be my guiding light; when this light is extinguished, my life will be extinguished too.

MISS MAHR: John! one word more! This ring -- was taken from the finger of a dead woman, who had followed her -- her hu**and to Siberia -- and faithfully shared his suffering to the end. Just the opposite to our case.... It is the only ring I have ever worn. Its story is a thing to think of when one feels weak. And when you look at it -- in hours of weakness -- then -- think of her -- who, far away -- lonely like yourself -- is fighting the same secret fate -- Good-bye!

But John lacks the strength for the fight. Life to him is too lonely, too empty, too unbearably desolate. He has to die -- a *******.

What wonderful grasp of the deepest and most hidden tones of the human soul! What a significance in the bitter truth that those who struggle for an ideal, those who attempt to cut themselves loose from the old, from the thousand fetters that hold them down, are doomed to lonely lives!

Gerhart Hauptmann has dedicated this play "to those who have lived this life." And there are many, oh, so many who must live this life, torn out root and all from the soil of their birth, of their surroundings and past. The ideal they see only in the distance -- sometimes quite near, again in the far-off distance. These are the lonely lives.

This drama also emphasizes the important point that not only the parents and the wife of John Vockerat fail to understand him, but even his own comrade, one of his own world, the painter Braun -- the type of fanatical revolutionist who scorns human weaknesses and ridicules those who make concessions and compromises. But not even this arch-revolutionist can grasp the needs of John. Referring to his chum's friendship with Anna, Braun upbraids him. He charges John with causing his wife's unhappiness and hurting the feelings of his parents. This very man who, as a propagandist, demands that every one live up to his ideal, is quick to condemn his friend when the latter, for the first time in his life, tries to be consistent, to be true to his own innermost being.

The revolutionary, the social and human significance of Lonely Lives consists in the lesson that the real revolutionist -- the dreamer, the creative artist, the iconoclast in whatever line -- is fated to be misunderstood, not only by his own kin, but often by his own comrades. That is the doom of all great spirits: they are detached from their environment. Theirs is a lonely life -- the life of the transition stage, the hardest and the most difficult period for the individual as well as for a people.

还有一出戏剧：

liberate是什么意思

liberate

解放

双语对照

词典结果：

liberate

[英][ˈlɪbəreɪt][美][ˈlɪbəˌret]

vt.解放; 释放; 释出，放出;

第三人称单数：liberates过去分词：liberated现在进行时：liberating过去式：liberated

以上结果来自金山词霸

例句:

1.

Appeals to liberate growers from their serfdom to the champagne houses are no longer infashion.

呼吁把种植者们从农奴身份解放成香槟制造者已经不是什么时髦的事了。

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liberating和reflect on各是什么意思啊？

liberating 是liberate 变过来的。

liberate是及物动词解放，释放放出的意思。liberating 是形容词 有理的，有益的。。

Reflect on 是考虑，仔细想的意思，也可以说成 reflect upon；

随便给点地名趣闻

堪培拉是个年轻的城市，早在100多年前，这里还是澳大利亚阿尔卑斯山麓的一片不毛之地，1820年被人发现，此后有**来建牧场，到1840年发展成一个小镇。1901年，澳大利亚联邦政府成立以后，为定都问题，悉尼和墨尔本两大城市争执不下，一直争了***，直到1911年，联邦政府通过决议，在两个城市之间，选一个风调雨顺、有山有水的地方建立新首都，于是选了这块距悉尼238公里，距墨尔本507公里的空地。这就是堪培拉的雏形。 1912年，联邦政府主持了一次世界范围内的城市设计比赛，一年之后，国会从送来的137个版本中，选中了美国著名风景设计师、36岁的芝加哥人沃尔特·伯里·格里芬（Walter Burley Griffin）的方案。这位设计师描绘的堪培拉街道图是他和他的妻子（也是一位建筑师）共同画在一块棉布上的，这份珍贵的原作至今仍保留在澳大利亚国家档案馆。建设中间，经过了因第一次世界大战的停顿，共用了14年，于1927年建成，并迁都于此。后来，又为确定新首都的名字商讨了好长时间，最终选择了当地居民的传统名称--堪培拉，意思是"汇合之地"，民众又叫做"聚会的地方"。 国名： 澳大利亚联邦（The Commonwealth of Australia）简称澳大利亚（Australia）澳大利亚被誉为人间天堂，英文可分解为amazing (叹为观止）unexpected（超乎想象）stylish（时尚之巅）tempting(诱人魅力）relaxing（悠然一刻）adventurous（体验极限）liberating（自由自在）inspiring（灵感无限）attractive（梦萦魂牵）。 澳大利亚一词，原意是“南方大陆”，来自拉丁文 terra australis （南方的土地）。 珀斯这个城市的名称来自苏格兰的同名城市。早在欧洲**到来之前，土著居民已在斯旺河两岸定居很久了。1697年荷兰探险家威廉?乌拉敏到印度洋东岸时，发现了一个河口，他沿河而上，发现河面上有许多别的地方所没有的黑天鹅，于是就把这条河定名为天鹅河（Swan River）。但是荷兰人对在这里定居不感兴趣，直到1829年内英国詹姆斯?斯特林船长率领的**，在离此不远的地方砍倒一棵树，祷祝了珀斯城的开创。最初这块新殖民地发展缓慢，1885年在斯旺河上游的卡尔古利发现了黄金，吸引了大批的新**。随着铁路的修建和农业技术的发展，珀斯逐渐扩大，1960年以后，西澳开始大规模地开采铁、镍、铝、金等矿，城市发展速度加快。1960年以前，珀斯最高的楼房不过三层，现在已经有几十层的商用建筑，让珀斯成为一座现代化的大都市。1961年，为了给美国宇航员导航，珀斯人还真的全城彻夜亮灯，为空中的宇宙飞船作航标，故珀斯曾有“灯光城”之称。 塔斯马尼亚Ta**ania 旧称范迪门地(Van Diemen's Land)。 该州得名於荷兰航海家塔斯曼(Abel Ta**an)，他於1642年首先发现该岛，但直到1856年一直称范迪门地。该名来源于荷兰殖民官安东尼?范迪门(Anthony van Diemen)，是他派遣塔斯曼作探险航行的。岛上主要是山地，蕴藏著澳大利亚大部分的水电潜能。 被世所承认的世界第二长的地名是“Taumatawhakatangihangak oauauotamateaturipukaka pikimaungahoronukupokaiwhe nua kitanatahu)”，一共由85个字母组成，是新西兰的一座山名。这是个毛利短语，大意是:“大膝盖的男人塔玛提亚，他滑山、爬山、吞山，以蚕食土地而闻名,海洋和大地旅行者，他在这里对他心爱的人吹响笛子”。以前它是世界上最长的地名，直到最近，这项殊荣才被泰国的“Krung thep maha nakorn amorn ratana kosinmahintar ayutthay amaha dilok phop noppa ratrajathani burirom udom rajaniwe**ahasat harn amorn phimarn avatarn sathit sakkattiya visanukamprasit”所取代，这个泰文名称由163个字母组成。但这个纪录尚未列入吉尼斯世界纪录大全，在大全中，新西兰这座山的名字仍是世界最长的地名。

liberating是什么意思

liberating

美 ['lɪbə.reɪtɪŋ]

英 ['lɪbə.reɪtɪŋ]

v.“liberate”的现在分词

解放；解放的；解放的，自由的

例句筛选

1.

Second, the mission of the United Nations requires liberating people fromhunger and disease.

其次，联合国的使命要求把人们从饥饿和疾病中解放出来。

2.

Finally, the mission of the United Nations requires liberating people frompoverty and despair.

最后，联合国的使命要求把人民从贫困与绝望中解放出来。