老师们好，我在学习之前的帖子（标题：that引导什么从句判断2019/07/04 23:54）老师们的解答时候，发现有一句话中such...that被分析为关联结构了。

我的疑问：文章中such...that真的是关联的吗？

我的观点：

1. 文章中such...that不是关联的；

2. 文章中的that用法大概是这样的：

   
   

   
   

   
   

根据《葛传椝英语惯用法词典》that词条

15．下面各句里的以连接词 that 引导的从句表示结果：

What has happened that you should weep?

What have I done that you should be angry with me?

Where has he been that he should look so tired?

How have they been treated by their brother that they should speak ill of him?

Who am I that I should advise a man of your experience?

Am I a fool that you should tell me to share my bed with your dog?

I wonder how you have fed the baby that he should be hungry so soon.

He demanded to know what he had done that his wife should have asked him such queer questions.

烦请老师们指点迷津。

原文如下

https://bioethicsarchive.georgetown.edu/pcbe/reports/beyondtherapy/chapter5.html

The Obligation to Remember.

Having truthful memories is not simply a personal matter. Strange to say, our own memory is not merely our own; it is part of the fabric of the society in which we live. Consider the case of a person who has suffered or witnessed atrocities that occasion unbearable memories: for example, those with firsthand experience of the Holocaust. The life of that individual might well be served by dulling such bitter memories,xvii but such a humanitarian intervention, if widely practiced, would seem deeply troubling: Would the community as a whole-would the human race-be served by such a mass numbing of this terrible but indispensable memory? Do those who suffer evil have a duty to remember and bear witness, lest we all forget the very horrors that haunt them? (The examples of this dilemma need not be quite so stark: the memory of being embarrassed is a source of empathy for others who suffer embarrassment; the memory of losing a loved one is a source of empathy for those who experience a similar loss.) Surely, we cannot and should not force those who live through great trauma to endure its painful memory for the benefit of the rest of us. But as a community, there are certain events that we have an obligation to remember-an obligation that falls disproportionately, one might even say unfairly, on those who experience such events most directly.9 What kind of people would we be if we did not "want" to remember the Holocaust, if we sought to make the anguish it caused simply go away? And yet, what kind of people are we, especially those who face such horrors firsthand, that we can endure such awful memories?

The answer, in part, is that those who suffer terrible things cannot or should not have to endure their own bad memories alone. If, as a people, we have an obligation to remember certain terrible events truthfully, surely we ought to help those who suffered through those events to come to terms with their worst memories. Of course, one might see the new biotechnical powers, developed precisely to ease the psychic pain of bad memories, as the mark of such solidarity: perhaps it is our new way of meeting the obligation to aid those who remember the hardest things, those who bear witness to us and for us. But such solidarity may, in the end, prove false: for it exempts us from the duty to suffer-with (literally, to feel com-passion for) those who remember; it does not demand that we preserve the truth of their memories; it attempts instead to make the problem go away, and with it the truth of the experience in question.