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This is Hobbes' answer to Machiavelli's famous call in chapter 25 to master fortuna, to master chance or luck, fortune.
这就是霍布斯对马基雅维利那句有名号召的答案,那个号召在第25章中，说的是要掌控命运，掌控机会，掌控运气，掌控时机。
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This provides the moral basis of what I would call Hobbes' humanitarianism and yet that humanitarianism seems to raise further problems.
这提供给我们道德的基础,我把它称作霍布斯的人道主义,但人道主义会引起更进一步的问题。
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A couple of other English political philosophers, Hobbs and Locke, applied a similar novelty and modernity to the sphere of politics.
其他的一些英国政治哲学家们,霍布斯和洛克,在政治领域,应用了相似的新理论
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Hobbes regarded these passions in many ways as barbaric, as uncivilized and warlike and to some degree he was right.
霍布斯把这些人具有的品质称之为,野蛮的，未开化的和好战的,他的这一论断只有在一定意义上是正确的。
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Hobbes insists on the fundamental equality of human beings, who he says are endowed with certain natural and inalienable rights.
霍布斯认为，人类应该是,基本平等的，他认为人类天生就被赋予了,一些自然和不可剥夺的权利。
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And that brings me to my final point about our Hobbesian civilization that conceals from us a very uncomfortable truth.
接下来我要讲的,是霍布斯现代文明观的最后一个观点,它将把一个残酷的现实呈现在我们面前。
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And Hobbes draws from this startling conclusion, in many ways the infamous conclusion that the sovereign can never act unjustly.
霍布斯从他自己的，这一声名狼藉的结论中得出另一观点,即君主不可能永远做到公正。
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For the most part, they are rather impersonal and anonymous and that is in many ways the characteristic of Hobbes' sovereign.
就大多数而言，他们只是公众眼里的无名氏,这才是霍布斯眼里,君主应当具有的特性。
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And just as important as the radical churches and the reformed sects is for Hobbes the university and its curriculum.
霍布斯认为和这些改革后的激进教派们,一样重要的东西,是大学以及大学的课程设置情况。
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The sovereign is not, for Hobbes, the people or some faction of the people ruling directly in their collective capacity.
对霍布斯来说，君主制不是，个人或者这个人所控制的某个派系,用他们的集体力量直接统治国家。
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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。
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But there is more to fear than this, simply fear of death, although Hobbes emphasizes and dramatically perhaps overemphasizes this.
但是远比这恐惧，即对死亡的恐惧，霍布斯很重视,或者可能过度重视了这种恐惧。
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Nonetheless, the liberty that subjects enjoy in Hobbes' plan falls in that area that he says the sovereign omits to regulate.
然而，受治者方享受的自由,在霍布斯看来应当是,统治者们未进行管理的那一部分。
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The Hobbesian citizen is not likely to be a risk taker, like a George Washington or an Andrew Carnegie.
可以这样说,霍布斯笔下的公民是不可能做冒险家的,就像乔治·华盛顿和安德鲁·卡内基一样。
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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？
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Hobbes was born in 1588, the year that the English naval forces drove back the invasion of the famous Spanish Armada.
霍布斯出生在1588年，这一年也是英国海军,击退著名的西班牙无敌舰队的一年。
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Well, this brings me to some criticisms or at least some questions about Hobbes' conception of the laws of nature.
好，这令我产生了批判的想法,至少是一些关于霍布斯,对于自然法概念的问题。
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Let me talk about what Hobbes has to say for us today, we who have in many ways become Hobbes' children.
接下来我要谈谈,霍布斯到底给我们，某种意义上讲,也就是他的继承者，留下了什么。
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Let me talk for a while about some of the formal features of Hobbes' sovereign power, of the Hobbesian state.
接下来我要说说,霍布斯关于君主权力和他理想下的国家',应当具有的一些特征。
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Hobbes provided us with the definitive language in which even today we continue to speak about the modern state.
霍布斯提供了一种权威性的概念,而直到今天,我们依然用它来描述现代国家。
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But most importantly, I think, is to go back to the importance given to the individual in Hobbes' philosophy.
除去前面所述的观点,我们还应当给霍布斯哲学中的,个人主义予以足够的重视。
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When Hobbes uses the term "art" there, " "For by art is created," that term is deeply revealing of his purpose.
当霍布斯用“艺术“这个词，“是由艺术造成的,深刻地揭示了他的目的。
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Science, or what Hobbes simply calls " by the name "reason," is simply the fullest expression of human artfulness.
科学，或是霍布斯把它称作的,“理性“,正是人类艺术性的完整表达。
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But, Hobbes believes it is simpler and easier and therefore more likely to catch the ear of a sympathetic prince.
霍布斯还相信,只有比较简单易懂的书,才更容易引起君王的怜悯之心。
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Hobbes is typically concerned with the foundations of this new science, getting the building blocks right from the beginning.
霍布斯特别关注,这门新科学的奠基，从一砖一瓦开始建筑。
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A good law," he says in chapter 30, "is that which is needful for the good of the people."
霍布斯在书的第30章说，一部好的法律,对维护人民的福祉是非常必要的“
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But the Hobbesian point, the paradox being that the Hobbesian bourgeois cannot entirely dispense with the barbarian, even in its own midst.
这就是霍布斯的悖论,他的资产阶级不可能完全免于野蛮人的挑战,甚至这挑战就来自于资产阶级的内部。
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Hobbes in the Hobbesian doctrine of sovereignty, or the Hobbesian sovereign, to have a complete monopoly of power within his given territory.
在他的君主学说，或是霍布斯式的君主论中，霍布斯认为，在特定的领土中,存在着一种绝对的权利。
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In that chapter, chapter 46, Hobbes writes: "There is nothing so absurd that the old philosophers have not some of them maintained.
在这一章里，第46章，霍布斯写道：,“世界上没有任何事情会荒谬到,连老哲学家中也没有人支持的。
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What is Hobbes' individual? Hobbes conceived us through a process of abstraction from the web of attachments in which we find ourselves.
霍布斯的个体观念是什么呢？霍布斯,通过抽离我们给自己定位的关系大网,的过程告诉了我们。
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