Hai cercato la traduzione di this is it, last straw, that's a... da Inglese a Persiano

because of what hes told me . he said that this is it , that it will be over soon .
به خاطر چيزي كه بهم گفت ، اون گفت كه . ديگه آخرشه ، و به زودي همه چيز تموم ميشه .

this is this is just about all that all that i have .
فقط همینو داریم .

for 24 hours every week, no matter how busy they are, how stressed out they are at work, where the kids need to be driven, they stop everything and they focus on their god, their social network, and then, hardwired right in the religion, and the power of this is not that it's done occasionally, the power is it's done every week for a lifetime.
آنها به این مقدس امن را 24 ساعت در هفته است سر موقع و بسیار جدی عمل می کنند مهم نیست چه قدر مشغله داشته باشند و سر کار چه قدر استرس دارند یا بچه ها را باید کجا ببرند مهم نیست چه قدر مشغله داشته باشند و سر کار چه قدر استرس دارند یا بچه ها را باید کجا ببرند در زمان سبت همه چیز را قطع می کنند و بر خدایشان تمرکز می کنند و بر شبکه اجتماعی شان که جزیی از سیستمی است که در دین آنها وجود دارد و بر پیاده روی در طبیعت و اگر گهگداری این کار انجام شود زیاد مفید نیست بلکه نکته در این است که هر هفته برای یک عمر این کارها انجام می شود

capital from p. 145 in social theory re-wired 2e the wealth of those societies in which the capitalist mode of production prevails, presents itself as “an immense accumulation of commodities,” its unit being a single commodity. our investigation must therefore begin with the analysis of a commodity.1 from p. 147 in social theory re-wired 2e we see then that that which determines the magnitude of the value of any article is the amount of labour socially necessary, or the labour-time socially necessary for its production2. each individual commodity, in this connexion, is to be considered as an average sample of its class. commodities, therefore, in which equal quantities of labour are embodied, or which can be produced in the same time, have the same value. the value of one commodity is to the value of any other, as the labour-time necessary for the production of the one is to that necessary for the production of the other. “as values, all commodities are only definite masses of congealed labour-time3.” from p. 148 in social theory re-wired 2e a commodity appears, at first sight, a very trivial thing, and easily understood. its analysis shows that it is, in reality, a very queer thing, abounding in metaphysical subtleties and theological niceties4. so far as it is a value in use, there is nothing mysterious about it, whether we consider it from the point of view that by its properties it is capable of satisfying human wants, or from the point that those properties are the product of human labour. it is as clear as noon-day, that man, by his industry, changes the forms of the materials furnished by nature, in such a way as to make them useful to him. the form of wood, for instance, is altered, by making a table out of it. yet, for all that, the table continues to be that common, every-day thing, wood. but, so soon as it steps forth as a commodity, it is changed into something transcendent. it not only stands with its feet on the ground, but, in relation to all other commodities, it stands on its head, and evolves out of its wooden brain grotesque ideas, far more wonderful than “table-turning” ever was.5 from p. 149 in social theory re-wired 2e whence, then, arises the enigmatical character of the product of labour, so soon as it assumes the form of commodities? clearly from this form itself. the equality of all sorts of human labour is expressed objectively by their products all being equally values; the measure of the expenditure of labour-power by the duration of that expenditure, takes the form of the quantity of value of the products of labour; and finally, the mutual relations of the producers, within which the social character of their labour affirms itself, take the form of a social relation between the products.6 a commodity is therefore a mysterious thing, simply because in it the social character of men’s labour appears to them as an objective character stamped upon the product of that labour7 ; because the relation of the producers to the sum total of their own labour is presented to them as a social relation, existing not between themselves, but between the products of their labour. this is the reason why the products of labour become commodities, social things whose qualities are at the same time perceptible and imperceptible by the senses …. there is a physical relation between physical things. but it is different with commodities. there, the existence of the things quâ commodities, and the value-relation between the products of labour which stamps them as commodities, have absolutely no connexion with their physical properties and with the material relations arising therefrom. there it is a definite social relation between men, that assumes, in their eyes, the fantastic form of a relation between things.8 in order, therefore, to find an analogy, we must have recourse to the mist-enveloped regions of the religious world. in that world the productions of the human brain appear as independent beings endowed with life, and entering into relation both with one another and the human race. so it is in the world of commodities with the products of men’s hands. this i call the fetishism which attaches itself to the products of labour, so soon as they are produced as commodities, and which is therefore inseparable from the production of commodities.9
ثروت آن جوامعی که شیوه تولید سرمایه داری در آنها حاکم است، خود را به عنوان «انباشت عظیمی از کالاها» معرفی می کند که واحد آن یک کالای واحد است. بنابراین تحقیقات ما باید با تحلیل یک کالا آغاز شود. کالا، در وهله اول، شیئی خارج از ماست، چیزی که با ویژگیهای خود خواسته های انسان را به نوعی برآورده می کند. ماهیت چنین خواسته هایی، مثلاً از معده سرچشمه می گیرند یا از روی خیال، هیچ تفاوتی ندارند.