英语翻译含税，不含税，英文怎么说

价格是否含税应在价格之后注上如下内容： 含税价格： （VAT　inclusive）　（含增值税），“VAT”为“Value　Added　Tax”的缩写。 （GST　inclusive）　（含商品及服务税），“GST”为“Goods　and　Services　Tax”的缩写。 不含税价格： （Tax　excluded）　（不含税） 有时可以把两种价格并列，以便客户作出选择。如： Price：　￥100　per　unit　（Tax　excluded），　or　￥115　per　unit　（GST　inclusive） ［价格：　每件100元（不含税），或每件115元（含商品及服务税）。］ price before/after taxation 税前/后价 price without tax But there is no tax savings on the year s earnings 但是这个年收入是不含税的储蓄。 But there is no tax savings on the year s earnings 但是这个年收入的存款是不含税的。 2 persons , extra bed at 18 euros per night 加床每间夜18欧元。不含税。 We would like to know the price exclusive of tax of your pda 我们想要知道你们的pda不含税的价格。 All prices excl . sales tax 不含税价格:所有价格不含税 All esd prices are fob rmb price without tax ， and the payment terms is l / c 委托人所有价格均为人民币不含税fob价格,定单结算方式为l / c 。 The photo is just for reference . when your order is more than 10 pieces , you can enjoy a wholesale price . the wholesale price is settled , not including tax and shipping fee 所有商品都是以实物拍摄，统一批发价，不含税和运费。款到发货。十件起批，可混批。 According to determined ore dressing technology , we have studied the building of the dressing - works for technology and economy and conclude that if the iron ore dressing - works will be set up , which could produce 138 , 000 tons of iron ore fine at the cost of 204 . 92rmb yuan / mt ( without taxes ) for jisco . its raw material is the lean iron ore and high phosphor content iron ore in stock 根据确定的选矿流程进行了选矿厂方案的技术经济、建厂条件、公辅设施论证，得出：如果投资建厂，可利用黑鹰山堆存贫矿和高磷富矿，每年为酒钢供应成本为204 . 92元吨(不含税)的13 . 8万吨铁精粉，经济效益和社会效益较为显著，建议酒钢公司在资金容许的条件下可以投资黑鹰山选矿厂建设。 Taxation rebate is a mechanism that entitles the enterprises or companies , based on the laws and regulations of a country , to get back some indirect tax from the government after exporting their products , value added tax and excise tax for example , so that they could sell their products in the international market at a more competitive price . generally , the mechanism is implemented in the hope that the export sales of the whole country would be improved , and the macro economic condition could be ameliorated as a result 出口退税是指一个国家根据本国税收法律的规定,对已经报关离境的出口商品,将其在出口前生产和流通各环节已经缴纳的国内增值税或消费税等流转间接税的税款退还给出口企业,使出口商品以不含税的价格进入国际市场,从而促进该国的对外出口贸易,同时调节与控制经济运行的做法。

马克思《青年在选择职业时的考虑》英文版

Reflections of a Young Man
on The Choice of a Profession
Source: MECW Volume 1
Written: between August 10 and 16, 1835
First published: in Archiv für die Geschichte des Sozialismus und der Arbeiterbewegung, 1925
Translated from the Latin.
Transcribed: by Sally Ryan.
Nature herself has determined the sphere of activity in which the animal should move, and it peacefully moves within
that sphere, without attempting to go beyond it, without even an inkling of any other. To man, too, the Deity gave a
general aim, that of ennobling mankind and himself, but he left it to man to seek the means by which this aim can be
achieved; he left it to him to choose the position in society most suited to him, from which he can best uplift himself
and society.
This choice is a great privilege of man over the rest of creation, but at the same time it is an act which can destroy his
whole life, frustrate all his plans, and make him unhappy. Serious consideration of this choice, therefore, is certainly
the first duty of a young man who is beginning his career and does not want to leave his most important affairs to
chance.
Everyone has an aim in view, which to him at least seems great, and actually is so if the deepest conviction, the
innermost voice of the heart declares it so, for the Deity never leaves mortal man wholly without a guide; he speaks
softly but with certainty.
But this voice can easily be drowned, and what we took for inspiration can be the product of the moment, which
another moment can perhaps also destroy. Our imagination, perhaps, is set on fire, our emotions excited, phantoms
flit before our eyes, and we plunge headlong into what impetuous instinct suggests, which we imagine the Deity
himself has pointed out to us. But what we ardently embrace soon repels us and we see our whole existence in ruins.
We must therefore seriously examine whether we have really been inspired in our choice of a profession, whether an
inner voice approves it, or whether this inspiration is a delusion, and what we took to be a call from the Deity was
self-deception. But how can we recognise this except by tracing the source of the inspiration itself?
What is great glitters, its glitter arouses ambition, and ambition can easily have produced the inspiration, or what we
took for inspiration; but reason can no longer restrain the man who is tempted by the demon of ambition, and he
plunges headlong into what impetuous instinct suggests: he no longer chooses his position in life, instead it is
determined by chance and illusion.
Nor are we called upon to adopt the position which offers us the most brilliant opportunities; that is not the one which,
in the long series of years in which we may perhaps hold it, will never tire us, never dampen our zeal, never let our
enthusiasm grow cold, but one in which we shall soon see our wishes unfulfilled, our ideas unsatisfied, and we shall
inveigh against the Deity and curse mankind.
But it is not only ambition which can arouse sudden enthusiasm for a particular profession; we may perhaps have
embellished it in our imagination, and embellished it so that it appears the highest that life can offer. We have not
analysed it, not considered the whole burden, the great responsibility it imposes on us; we have seen it only from a
distance, and distance is deceptive.
Our own reason cannot be counsellor here; for it is supported neither by experience nor by profound observation,
being deceived by emotion and blinded by fantasy. To whom then should we turn our eyes? Who should support us
where our reason forsakes us?
Our parents, who have already travelled lifes road and experienced the severity of fate - our heart tells us.
And if then our enthusiasm still persists, if we still continue to love a profession and believe ourselves called to it after
we have examined it in cold blood, after we have perceived its burdens and become acquainted with its difficulties,
then we ought to adopt it, then neither does our enthusiasm deceive us nor does overhastiness carry us away.
But we cannot always attain the position to which we believe we are called; our relations in society have to some
extent already begun to be established before we are in a position to determine them.
Our physical constitution itself is often a threatening obstacle, and let no one scoff at its rights.
It is true that we can rise above it; but then our downfall is all the more rapid, for then we are venturing to build on
crumbling ruins, then our whole life is an unhappy struggle between the mental and the bodily principle. But he who is
unable to reconcile the warring elements within himself, how can he resist lifes tempestuous stress, how can he act
calmly? And it is from calm alone that great and fine deeds can arise; it is the only soil in which ripe fruits successfully
develop.
Although we cannot work for long and seldom happily with a physical constitution which is not suited to our
profession, the thought nevertheless continually arises of sacrificing our well-being to duty, of acting vigorously
although we are weak. But if we have chosen a profession for which we do not possess the talent, we can never
exercise it worthily, we shall soon realise with shame our own incapacity and tell ourselves that we are useless
created beings, members of society who are incapable of fulfilling their vocation. Then the most natural consequence
is self-contempt, and what feeling is more painful and less capable of being made up for by all that the outside world
has to offer? Self-contempt is a serpent that ever gnaws at ones breast, sucking the life-blood from ones heart and
mixing it with the poison of misanthropy and despair.
An illusion about our talents for a profession which we have closely examined is a fault which takes its revenge on us
ourselves, and even if it does not meet with the censure of the outside world it gives rise to more terrible pain in our
hearts than such censure could inflict.
If we have considered all this, and if the conditions of our life permit us to choose any profession we like, we may
adopt the one that assures us the greatest worth, one which is based on ideas of whose truth we are thoroughly
convinced, which offers us the widest scope to work for mankind, and for ourselves to approach closer to the general
aim for which every profession is but a means - perfection.
Worth is that which most of all uplifts a man, which imparts a higher nobility to his actions and all his endeavours,
which makes him invulnerable, admired by the crowd and raised above it.
But worth can be assured only by a profession in which we are not servile tools, but in which we act independently in
our own sphere. It can be assured only by a profession that does not demand reprehensible acts, even if
reprehensible only in outward appearance, a profession which the best can follow with noble pride. A profession
which assures this in the greatest degree is not always the highest, but is always the most to be preferred.
But just as a profession which gives us no assurance of worth degrades us, we shall as surely succumb under the
burdens of one which is based on ideas that we later recognise to be false.
There we have no recourse but to self-deception, and what a desperate salvation is that which is obtained by selfbetrayal!
Those professions which are not so much involved in life itself as concerned with abstract truths are the most
dangerous for the young man whose principles are not yet firm and whose convictions are not yet strong and
unshakeable. At the same time these professions may seem to be the most exalted if they have taken deep root in
our hearts and if we are capable of sacrificing our lives and all endeavours for the ideas which prevail in them.
They can bestow happiness on the man who has a vocation for them, but they destroy him who adopts them rashly,
without reflection, yielding to the impulse of the moment.
On the other hand, the high regard we have for the ideas on which our profession is based gives us a higher standing
in society, enhances our own worth, and makes our actions un-challengeable.
One who chooses a profession he values highly will shudder at the idea of being unworthy of it; he will act nobly if only
because his position in society is a noble one.
But the chief guide which must direct us in the choice of a profession is the welfare of mankind and our own
perfection. It should not be thought that these two interests could be in conflict, that one would have to destroy the
other; on the contrary, mans nature is so constituted that he can attain his own perfection only by working for the
perfection, for the good, of his fellow men.
If he works only for himself, he may perhaps become a famous man of learning, a great sage, an excellent poet, but
he can never be a perfect, truly great man.
History calls those men the greatest who have ennobled themselves by working for the common good; experience
acclaims as happiest the man who has made the greatest number of people happy; religion itself teaches us that the
ideal being whom all strive to copy sacrificed himself for the sake of mankind, and who would dare to set at nought
such judgments?
If we have chosen the position in life in which we can most of all work for mankind, no burdens can bow us down,
because they are sacrifices for the benefit of all; then we shall experience no petty, limited, selfish joy, but our
happiness will belong to millions, our deeds will live on quietly but perpetually at work, and over our ashes will be shed
the hot tears of noble people.