Now noticed if that's the way we interpret his argument, harmony works no longer as a counterexample.

注意到如果这是,我们解读他论点的方式，和声就不再一个反例了。

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So the crucial point right now is that, thinking about harmony is offered as a counterexample to the generalization that invisible things can't be destroyed.

所以现在的重要问题是，和声的例子现在作为,灵魂不可毁灭,这一概括说法的反例。

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Is this a counterexample to the utilitarian idea of calculating?

这算是功利主义计算思路的反例吗？

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So if we understand the argument in terms of the second interpretation, it looks as invisible. It looks all the argument still go through, Simmias' counterexample fails.

所以如果我们以第二种解释,理解这个论证，灵魂是无形的,所有的论证仍然讲得通，西米亚斯的反例无效了。

耶鲁公开课 - 死亡课程节选

Socrates never says Simmias, here's what your objection goes wrong: harmony is not really invisible or can't be destroyed, whatever it is, so we don't have a counterexample.

苏格拉底从没说过，西米亚斯,你的观点在这里有错,和声并非无形或者不可毁灭，所以我们没有了反例。

耶鲁公开课 - 死亡课程节选

So if what Socrates means by invisibility is the first notion: can't be seen with your eyes, then the argument is not any good, harmony is a pretty compelling counterexample.

所以如果苏格拉底说的无形,是第一个意思：，眼睛看不见，这个论证就不好，和声是个很有说服力的反例。

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It's not really a counterexample to the personality theory.

不能作为一个人格理论的反例。

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Radio waves are not a counterexample of that.

无线电波不是这个观点的反例。

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