霍布斯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。
The Hobbesian citizen is not likely to be a risk-taker, like George Washington or Andrew Carnegie.
霍布斯的个体观念是什么呢？
这本书写于霍布斯的生年。
这个悖论甚至在霍布斯的时代也是非常有名的。
这是反对霍布斯的主要观点，即物质不能产生思想。
It's the key argument against Hobbes, that matter cannot give rise to thought.
这并不是说，霍布斯的自然状态，是一种永恒斗争。
This is not to say, again, that the state of nature for Hobbes is one of permanent fighting.
在霍布斯的观点里什么是其它义务的来源？
What is the source of all other obligations, in Hobbes's view?
为什么我们要相信霍布斯的故事,而不相信其他的故事？
Why should we believe Hobbes' story ? and not some other story?
斯金纳着重考察了霍布斯的国家和自由理论。
Skinner emphatically inspects Hobbes's theory of state and liberty.
难道霍布斯的唯物主义和，他的自然的机械理论，似乎有损于，个人的价值吗？
And doesn't Hobbes' materialism and his sort of mechanistic theory of nature seem to detract from any inherent worth? Of the individual?
然而，在阅读霍布斯的著作时，我想强调的是，对于他的读者来说，他一直是一种悖论。
However, and this is what I want to emphasize throughout our reading of Hobbes, he has always been something of a paradox to his readers.
根据霍布斯的定义,我想做的事以及身体为之做出的所有运动都取决于自然,并不受制于自由意识。
The fact of my wanting that and all the movements of my body in achieving it were physically determined doesn't in any way prevent my being free according to Hobbes definition.
我坐在厨房餐桌旁，凝神望着窗外光秃秃的橡树枝丫显露的轮廓，默默地为露西霍布斯的灵魂祈祷。
I sit at the kitchen table and watch the outline of bare oak branches appear as the first gray strokes of light brush across the black sky.
其次，由于它明显具有的多元解读能力，霍布斯的原始文本在历史研究中逐渐丧失了其充当仲裁者的功能。
In the second place, because of its evident multi-interpretability, Hobbes's original text gradually lost its capacity to function as arbiter in the historical debate.
还有数以十亿计的人们被挡在全球市场的门之外，霍布斯的那些残酷用语仍然可以准确地描述他们的生活。
There are billions of people, locked outside global markets, whose lives are still accurately described by Hobbes's cruel phrase.
这里霍布斯从自然法的角度，重写的黄金法则，但是这给我们这些霍布斯的的读者们，带来了一个问题，对吧！
Here is Hobbes' rewriting of the Golden Rule in terms of these laws of nature but these raise a question for us? As readers of Hobbes.
霍布斯的个性或者个人主义，是与人类或人类福祉的概念紧密相连的，就像在为好生活的奋斗当中，获得了胜利。
Hobbes' individuality or individualism is closely connected to this conception of a human being or human well-being as success in the competition for the goods of life.
主要介绍了亚里士多德、托马斯·阿奎那、霍布斯的自然法思想，为罗尔斯的新自然法思想的复兴奠定了基础。
It mainly introduces the natural law thoughts of Aquinas, Hobbes and lays the foundation for the Renaissance of the new natural law thoughts of Rawls.
这已不仅仅停留在，霍布斯的基本问题上，从整体来说，至少是从霍布斯帮助建立的，整个社会契约的传统上。
That remains not only the fundamental question for Hobbes, but for the entire, at least for the entire social contract tradition that he helped to establish.
还有数以十亿计的人们被挡在全球市场的大门之外，霍布斯的那些残酷用语仍然可以准确地描述他们的的生活。
There are billions of people, locked outside global markets, whose lives are still accurately described by Hobbes's cruel phrase.
我们必须遵从霍布斯的观点，认为生死之权是个体为了保卫自己的生命，甚至不惜他人的生命，而让渡给君主的吗？
Must we follow Hobbes in seeing it as the transfer to the prince of the natural right possessed by every individual to defend his life even if this meant the death of others?
这体现了一部分霍布斯的精神，他的幽默感，他的诙谐风趣，而这些也明显体现在他的每一页书里，你们必须非常仔细地读。
Gives you a little sense of Hobbes' spirit, his humor, the wry wit that becomes apparent on almost every page of this book, but you have to be a careful reader.
从霍布斯的各种肖像和描述，我们可以看出他是一个很有魅力的人，我希望我们这本书，这本复印本，能有他的肖像在上面。
From the various portraits and descriptions of Hobbes, we can tell he was a man of considerable charm, and I wish that in the book we had had his picture, a reproduction of his portrait, on it.
请大家想想30章第21部分，霍布斯的这段话：，法律的妙用，也即那些经君主授权的规章制度的用途，不是要约束人民，做那些他们本该做的事。
Consider just the following passage from chapter 30, section 21. Hobbes writes: "For the use of laws, which are but rules authorized," he says, "is not to bind the people from all voluntary actions."
对霍布斯来说，君主就像是足球或棒球场上的裁判来制定比赛规则。
Sovereign is appointed for Hobbes to be much like an umpire in a baseball or a football game to set the rules of the game.
我们如何被他人看待是霍布斯道德心理学的重要组成部分，也是我们每个人的重要组成部分。
How we are seen by others is a crucial cardinal part of Hobbes' moral psychology and each of us.
就大多数而言，他们是非个人的和匿名的，这在很多方面是霍布斯认为君主应当具有的特性。
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，他们是非个人的和匿名的，这在很多方面是霍布斯认为君主应当具有的特性。
For the most part, they are rather impersonal and anonymous, and that is in many ways the characteristic of Hobbes' sovereign.
应用推荐