27.My point is that its central consciousness—its profoundunderstanding of class and gender as shaping influences on people’slives—owes much to that earlier literary heritage，a heritage that，ingeneral，has not been sufficiently valued by most contemporary literarycritics.
我的论点是，其作品的中心意识——它将阶级和性别作为人们生活的决定性影响而作出的深邃理解——在很大程度上借鉴了那个早期的文学遗产，而这一遗产就总体而言还尚未获得大多数当代文学评论家的足够重视。
28.But achieving necessary matches in physical properties acrossinterfaces between living and nonliving matter requires knowledge ofwhich molecules control the bonding of cells to each other—an area thatwe have not yet explored thoroughly.
但是，要想沿着原生和非原生物质之间的界面获取生理特性的必要匹配，需要某种知识，即什么样的分子控制着细胞彼此间的结合——而对这一领域，我们尚未进行充分的探索。
29.Islamic law is a phenomenon so different from all other forms oflaw—notwithstanding，of course，a considerable and inevitable number ofcoincidences with one or the other of them as far as subject matter andpositive enactments are concerned—that its study is indispensable inorder to appreciate adequately the full range of possible legalphenomena.
伊斯兰法是一种如此不同于所有其它法律形式的现象——毋庸置疑，尽管就其主要内容和有积极意义的法规而言，与其它法律形式中的这种或那种形式存在着相当数量的且不可避免的巧合相似之处——以致于对它进行研究便显得不可或缺，以便充分理解有可能存在的法律现象的全部范围。
30.Though historically there is a discernible break between Jewishlaw of the sovereign state of ancient Israel and of the Diaspora (thedispersion of Jewish people after the conquest of Israel)， the spiritof the legal matter in later parts of the Old Testament is very closeto that of the Talmud， one of the primary codifications of Jewish lawin the Diaspora.
尽管从历史角度来看，在古代以色列作为独立主权国家的犹太教法与大流散时期(Diaspora，即以色列被征服后古代犹太人被巴比伦人逐出故土)的犹太教法之间存在着一个明晰可辨的断裂，然则，《旧约全书》(OldTestament)后半部分中法律内容的精神与《犹太教法典》(Talmud)极为一脉相承，而所谓的《犹太教法典》，是指大流散时期犹太教法的主要典籍辑录之一。
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