on se prive – English Translation – Keybot Dictionary

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  www.invest-in-bavaria.com  
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Fini l’effervescence du carnaval, l’heure est au carême : une période d’abstinence. Que l’on se prive de chocolat, de viande ou de...
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Partying carnival time is over – Lent reminds us of abstinence. Whether it’s going without chocolate, meat or TV: 40 days of...
  naturacert.org  
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Le spectacle fait appel aux techniques du patinage, pour créer un langage qui reste suggestif, une évocation poétique où l’imaginaire l’emporte sur la performance physique, sans pour autant que l’on se prive de la fulgurance de la glisse.
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The performance uses ice-skating techniques in order to create a language that remains suggestive, poetic, where imagination prevails over physical performance without taking away from the magnificent experience of gliding.
  scc.lexum.org  
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Si on exclut les soi‑disant "contributions aux charges du mariage" de l'analyse dès le départ, on se prive sans raison particulière (puisque le texte de l'art. 559 C.c.Q. ne l'exige pas) d'une vue d'ensemble qui peut être très significative.
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In my opinion this approach, in so far as it involves an initial overall assessment of the contributions, is more likely to lead to an understanding of the arrangement agreed on by the parties and the patrimonial results which followed.  If we exclude the so‑called "contributions towards the expenses of the marriage" from the analysis at the outset, we are overlooking without any particular reason (since the wording of art. 559 C.C.Q. does not require it) an overall view which may be very significant.
  3 Hits parl.gc.ca  
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On prévoit que l'économie va rouler à un certain niveau, mais le taux de chômage est un facteur important pouvant indiquer que ce n'est pas tout à fait ça. En omettant le taux de chômage, on se prive d'un processus pouvant nous rassurer sur les prévisions économiques.
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The unemployment rate is telling and will strictly indicate the limitations of the economic projections. We anticipate that the economy will move forward at a certain pace, but the unemployment rate is a key factor that can tell us we are not quite there. By leaving out the unemployment rate, we deny ourselves a process that can be used to confirm the economic projections. Adding the unemployment rate does not counteract this procedure, but complements it.
  csc.lexum.org  
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Si on exclut les soi‑disant "contributions aux charges du mariage" de l'analyse dès le départ, on se prive sans raison particulière (puisque le texte de l'art. 559 C.c.Q. ne l'exige pas) d'une vue d'ensemble qui peut être très significative.
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In my opinion this approach, in so far as it involves an initial overall assessment of the contributions, is more likely to lead to an understanding of the arrangement agreed on by the parties and the patrimonial results which followed.  If we exclude the so‑called "contributions towards the expenses of the marriage" from the analysis at the outset, we are overlooking without any particular reason (since the wording of art. 559 C.C.Q. does not require it) an overall view which may be very significant.
  www.girbaud.com  
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«On peut s’offrir en victime, disait le saint curé d’Ars, pendant huit ou quinze jours, pour la conversion des pécheurs. On souffre le froid, la chaleur; on se prive de regarder quelque chose, d’aller voir une personne qui ferait plaisir; on fait une neuvaine; on entend la messe tous les jours de la semaine à cette intention, surtout dans les villes où l’on en a la facilité. Mais il y en a qui ne feraient pas cent pas pour aller à la messe. Ceux qui ont le bonheur de communier souvent peuvent faire une neuvaine de communions…»
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“You can offer yourself as a victim for a week or two for the conversion of sinners,” said the holy Curé of Ars. “Suffer from the heat or the cold; deprive yourself of looking at something, of going to see someone you enjoy; make a novena; go to Mass every day of the week for this intention, especially in cities where that is easy. But there are those who would not take a hundred steps to go to Mass. Those who have the joy of receiving communion often can make a novena of communions.”
  www.aussermahrhof.com  
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En renvoyant cette différence à un « aristotélisme » aggravé, on se prive d’interroger le caractère spécifique qui constitue, à mes yeux, le lien islamique du croyant à l’autorité divine – lien assimilé à un pacte juridique –, qui s’écarte du lien à un Créateur paternel dont la fonction est d’élire (dans le judaïsme, dont l’esprit pourtant légaliste ne suspend pas la valeur créationniste qui appelle à l’effort de réflexion et d’interrogation ), ou d’aimer (dans le christianisme, fut-ce dans l’épreuve de l’abandon et de la passion).
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If I insist on these different points it is in attempt to approach the question which underlies today’s political crises (though it does not explain all of them): where do we situate the major difference that makes difficult and even prevents a possible meeting with Islam? By identifying this difference with an aggravated “Aristotle-ism,” we fail to question the specific character that constitutes, to my mind, the Muslim’s relationship to divine authority – a tie likened to a juridical pact – which departs from the bond to a paternal Creator whose function is to elect (in Judaism, whose spirit, though legalist, does not suspend the creationist component which calls for an effort of reflection and questioning), or to love (in Christianity, such as in the trials of abandonment and passion). Of course Sufism and notably Ibn Arabi (1165-1240), brought subtle developments to the “big sacrifice,” interpreted in the tradition as a sacrifice of the self, the « nafs » or psyche in the face of nothingness. It is nevertheless a concern that certain particularities of Islam which I have pointed out very schematically make improbable, even impossible, an Islamic theology or even a “discussion” between its Sunni and Shiite branches, and certainly any open dialog with the two other monotheisms.