• For many today, Hobbes' conception of the Leviathan state is synonymous with anti-liberal absolutism.

    对今天许多的学者而言,霍布斯在《利维坦》中的政治主张,就是反自由主义之专制主义的代名词。

    耶鲁公开课 - 政治哲学导论课程节选

  • Perhaps we should airlift copies of Leviathan to them, because that is the issue that Hobbes is fundamentally concerned with.

    也许我们可以给他们空投好多份《利维坦》,因为正是这个问题,正是霍布斯关心的基本问题。

    耶鲁公开课 - 政治哲学导论课程节选

  • The simile is there ostensibly to compare Satan with the great sea beast, leviathan. In the comparison of Satan's shield with the moon is the figure of the Tuscan artist, the Tuscan artist being Galileo.

    这个明喻很明显是将撒旦和凶猛的海中野兽利维坦,进行了对比,在把撒旦的庇护和月亮的比较之中,突出了那个托斯卡纳艺术家的形象,伽利略。

    耶鲁公开课 - 弥尔顿课程节选

  • In the case of Leviathan, I would suggest to you, Hobbes' central question is, ? what makes authority possible?

    至于《利维坦》,我要向你们说明,霍布斯的中心问题是,是什么使得权力成为可能?

    耶鲁公开课 - 政治哲学导论课程节选

  • Does Hobbes' emphasis on the preservation of life as the supreme moral value, does this turn his mighty Leviathan into ? a kind of commonwealth of cowards?

    霍布斯重视保护生命,把生命视为最高道德价值,这不是使强大的利维坦,变成了一个懦夫的联邦吗?

    耶鲁公开课 - 政治哲学导论课程节选

  • Consider just the following passage from Leviathan with one of my favorite titles from the book, a chapter called "Of Darkness from Vain Philosophy " and Fabulous Traditions."

    只需想想《利维坦》中如下的段落,它有一个我很喜欢的标题,这一章叫做,“空虚的哲学和神怪的传说,所造成的黑暗“

    耶鲁公开课 - 政治哲学导论课程节选

  • Hobbes may, I think, overestimate or maybe I really should say underestimate the difficulty of the book but he returns to this again at the very end of Leviathan.

    我认为霍布斯高估了自己,或者准确地说是他低估了现实的困境,所以他在《利维坦》结尾部分,再次回到了这个问题上。

    耶鲁公开课 - 政治哲学导论课程节选

  • Hobbes returned to England the same year of the book's publication, and spent most of the rest of his long life, Leviathan was written well into his 60s.

    霍布斯回到了英国,在他书出版的那年,他度过了他剩下的漫长的时光,《利维坦》在他60多岁的时候写成。

    耶鲁公开课 - 政治哲学导论课程节选

  • Now, his language in that sentence that I just read from the introduction, "For by art", again, "is created that great Leviathan called a commonwealth or a state."

    他在那句话里的说话,在引言里,我刚刚读过,号称“国民的整体“或“国家“的这个庞然大物,是用艺术造成的“

    耶鲁公开课 - 政治哲学导论课程节选

  • From one point of view, reading Hobbes, his account of the state of nature seems to derive from his physics of motion and rest, in the opening chapters of Leviathan.

    一方面,阅读霍布斯,他关于自然状态的解释似乎,来源于他关于运动和静止的物理学,这也在《利维坦》的开篇章节。

    耶鲁公开课 - 政治哲学导论课程节选

  • Leviathan was excoriated by almost every reader of the text.

    利维坦》被几乎每一个读者,所严厉批评。

    耶鲁公开课 - 政治哲学导论课程节选

  • Through art, again, is created the great Leviathan.

    正是艺术,创造了伟大的“利维坦。

    耶鲁公开课 - 政治哲学导论课程节选

  • The opening chapters of Leviathan, which I have only assigned a few, but the opening chapters present a kind of political physics where human beings are reduced to body and the body is further reduced to so much matter and motion.

    利维坦》的开头几章,我只给你们布置了一些,开头几章呈现出,一种政治性的物理学,人类被缩小到身体,而身体继续被缩小到,大量物质和运动。

    耶鲁公开课 - 政治哲学导论课程节选

  • In the forty-sixth chapter of Leviathan, a chapter we will read later, Hobbes wrote, "I believe that scarce anything can be more repugnant to government than much of what Aristotle has said in his Politics, " nor more ignorantly than a great part of his Ethics."

    在《利维坦》第,46,章,我们稍后就会读到的一章,贺伯斯写到:,“我就不信有任何,更令人反感的政府可以比得上,那个亚里士多德在其《政治学》中所描述,还有一大部份的《伦理学》更是无知至极“

    耶鲁公开课 - 政治哲学导论课程节选

  • Consider one thinker, and I will, I'm going to read you a short passage and I'm going to come back to this again later in the semester, from Thomas Hobbes' Leviathan, chapter 31 of Leviathan, where Hobbes gives us a very personal statement about his intention in writing this book.

    细想以下这一位思想家,我将朗读一小段文章,然后在学期后段,再回到这个主题来,这是取自贺伯斯的《利维坦》,第,31,章,贺伯斯提供了十分贴切的陈述,关于他撰写本书的动机。

    耶鲁公开课 - 政治哲学导论课程节选

  • For by art", he says in the introduction, "For by art is created that great Leviathan called a commonwealth or a state, " which is but an artificial man, though of greater stature and strength than the natural for whose protection and defense it was intended."

    他在引言中说,因为号称国民的整体或国家这个庞然大物,“利维坦“是用艺术造成的,它只是一个“人造的人,虽然它远比自然人身高力大,而是以保护自然人为目的“

    耶鲁公开课 - 政治哲学导论课程节选

  • His first treatise, a book called De Cive, or De Cive, depending on how you pronounce it, On the Citizen, was published in 1642, and it was a kind of draft version of Leviathan that was published almost a decade later, again in 1651.

    他第一篇论文,叫De,Cive的书,意思就是《论人》,1642年出版,这也算是《利维坦》的草稿版本,而《利维坦》几乎在10年以后,1651年才出版。

    耶鲁公开课 - 政治哲学导论课程节选

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