87. The appreciation of traditional oral American Indian literature has been limited，hampered by poor translations and by the difficulty，even in the rare culturally sensitive and aesthetically satisfying translation，of completely conveying the original's verse structure，tone，and syntax.對(duì)美國印第安人傳統(tǒng)口頭文學(xué)的欣賞，一直被質(zhì)量低劣的翻譯所限制和妨礙，并且即使是那種不可多得的既體現(xiàn)著文化敏感性，又在美學(xué)上令人滿意的譯作，也難以完全傳遞出原作的詩體結(jié)構(gòu)、語調(diào)和句法。
88.Mores， which embodied each culture's ideal principles for governing every citizen， were developed in the belief that the foundation of a community lies in the cultivation of individual powers to be placed in service to the community.
“風(fēng)俗習(xí)慣”，體現(xiàn)了每一文化制約每個(gè)公民的理想準(zhǔn)則，它是在這種信仰中發(fā)展而來的，即一個(gè)社會(huì)的基礎(chǔ)在于個(gè)人能力的培養(yǎng)，并將這些個(gè)人能力置于對(duì)社會(huì)的服務(wù)之中。
89.Only in the case of the February Revolution do we lack a useful description of participants that might characterize it in the light of what social history has taught us about the process of revolutionary mobilization.
唯獨(dú)在二月革命（the February Revolution）這一情形中，我們?nèi)狈σ环N有用的有關(guān)參加者的描述，而這一描述則有可能按照社會(huì)歷史有關(guān)革命動(dòng)員過程所教給我們的內(nèi)容來勾畫出這場(chǎng)革命的性質(zhì)。
90.Anthropologists and others are on much firmer ground when they attempt to describe the cultural norms for a small homogeneous tribe or village than when they undertake the formidable task of discovering the norms that exist in a complex modern nation state composed of many disparate groups.
當(dāng)人類學(xué)家和其他人試圖去描述一個(gè)小規(guī)模的同一性質(zhì)（homogeneous）部落或村落的文化標(biāo)準(zhǔn)時(shí)，他們處在一種要堅(jiān)實(shí)得多的基礎(chǔ)上。相對(duì)而言，當(dāng)他們著手從事這樣一個(gè)艱巨的任務(wù)，即去揭示存在于一個(gè)復(fù)雜的、由許多彼此間毫無聯(lián)系的群體所構(gòu)成的現(xiàn)代單一民族的獨(dú)立國家（nation-state）時(shí)，他們就具備一個(gè)同樣堅(jiān)實(shí)的基礎(chǔ)。
88.Mores， which embodied each culture's ideal principles for governing every citizen， were developed in the belief that the foundation of a community lies in the cultivation of individual powers to be placed in service to the community.
“風(fēng)俗習(xí)慣”，體現(xiàn)了每一文化制約每個(gè)公民的理想準(zhǔn)則，它是在這種信仰中發(fā)展而來的，即一個(gè)社會(huì)的基礎(chǔ)在于個(gè)人能力的培養(yǎng)，并將這些個(gè)人能力置于對(duì)社會(huì)的服務(wù)之中。
89.Only in the case of the February Revolution do we lack a useful description of participants that might characterize it in the light of what social history has taught us about the process of revolutionary mobilization.
唯獨(dú)在二月革命（the February Revolution）這一情形中，我們?nèi)狈σ环N有用的有關(guān)參加者的描述，而這一描述則有可能按照社會(huì)歷史有關(guān)革命動(dòng)員過程所教給我們的內(nèi)容來勾畫出這場(chǎng)革命的性質(zhì)。
90.Anthropologists and others are on much firmer ground when they attempt to describe the cultural norms for a small homogeneous tribe or village than when they undertake the formidable task of discovering the norms that exist in a complex modern nation state composed of many disparate groups.
當(dāng)人類學(xué)家和其他人試圖去描述一個(gè)小規(guī)模的同一性質(zhì)（homogeneous）部落或村落的文化標(biāo)準(zhǔn)時(shí)，他們處在一種要堅(jiān)實(shí)得多的基礎(chǔ)上。相對(duì)而言，當(dāng)他們著手從事這樣一個(gè)艱巨的任務(wù)，即去揭示存在于一個(gè)復(fù)雜的、由許多彼此間毫無聯(lián)系的群體所構(gòu)成的現(xiàn)代單一民族的獨(dú)立國家（nation-state）時(shí)，他們就具備一個(gè)同樣堅(jiān)實(shí)的基礎(chǔ)。