This is simply another example of how moral goodness grows out of and even requires a context of moral evil. Machiavelli's advice to you is clear.
这只是道德良善怎样源自于而且甚至,需要一个道德败坏的情境的另一个例子,马基雅维利给你们的建议很清楚。
This is simply another example of how moral goodness grows out of and even requires a context of moral evil. Machiavelli's advice to you is clear.
这只是道德良善怎样源自于而且甚至，需要一个道德败坏的情境的另一个例子，马基雅维利给你们的建议很清楚。
Precisely because evil so often goes unpunished in this world, he asserts, the moral code must reflect another reality, in which souls are judged, punished, or rewarded after death.
正是因为这个世界上的邪恶常常得不到惩罚，他断言，这个道德准则一定反映了另一个事实，即死后灵魂会受到审判，惩罚或者奖励。
He USES words like "moral" and "evil" when he presents his views on software ownership.
在论述软件所有权时他使用“道德的”和“邪恶的”这些词语来表达他的观点。
Evil is a moral and not a metaphysical reality.
邪恶是道德上而非哲学上的存在。
Since his capacity to do is forced into channels of evil through environment and pressures, man is strong before he is moral.
因为由于环境和压力，他的这份能力身不由己地被引入了歪门邪道，人先变得坚强后懂得道德。
And it requires us to understand history not in moral terms, such as "good" and "evil," but rather in aesthetic terms.
它需要我们，不是以道德层面去理解历史，去判断好坏“，而是要从审美的角度去看。”
Both moral violence and indifference are two sides of a coin.When they are in need, they choose to be indifferent.Every reason for their complaint towards evil could be excuses of their indifference.
两者就像硬币的两面：当遇到需要他们伸手帮助的情境时，他们会选择冷漠，他们抱怨恶的每一条理由都可以成为冷漠的借口；
Kaufman is claiming therefore that in Israel evil is transferred from the metaphysical realm universe to the moral realm. I've put it up here for you.
因此在以色列，邪恶，从哲学范畴，转向了道德范畴，现在我告诉你们。
The similes work not to sew everything up but make it impossible for us to maintain anything like the official position on a moral distinction between heavenly good and Satanic evil.
这些比喻不是为了简单的拼凑，而是让我们不能，维持住任何天堂之善与撒旦之恶之间的，清晰的官方界限。
So, the Garden of Eden story communicates what Kaufman would identify as a basic idea of the monotheistic worldview: That evil isn't a metaphysical reality, it's a moral reality.
因此，伊甸园的故事里传达了Kaufman所说的，基本的一神论世界观：，邪恶并不是形而上学的存在，而是道德的现实。
Danjuro introduced a style of acting called aragoto (rough-style acting), in which strong, moral characters battle against the forces of evil.
团十郎创造了一种叫做aragoto（粗俗的表演风格）的表演风格，在这种表演中强有力的、道德人物与邪恶势力进行搏斗。
"Get rid of all moral filth and the evil that is so prevalent..." (James 1:21 NIV) When you have a sin in your life, it blocks your hearing and prevents God's Word from getting into your heart.
“所以你们要脱去一切的污秽，和盈馀的邪恶……”(James 1：21NIV)当你的人生中有了罪过，这罪过将妨碍你的聆听、并阻止神的道进入你的心灵。
In Paris the idea that a free-market liberal may believe he is defending a moral position (rather than a necessary evil) often causes surprise.
在巴黎，自由市场主义者可能相信他是在防守道义立场(而不是必要之恶)的观点时常令人咋舌。
The moral axis has three positions: good, neutral and evil.
在道德轴有三个位置：善良、中立与邪恶。
Every country and each nationality has the unique culture, also has the moral standards of corrects and errors or kind and evil belong to idea and characteristic for its member at the same time.
每个国家、每个民族所独有的文化，给了其成员归属观念和特征，同时也给他们规定了对与错、善与恶等道德标准。
The thesis of evil nature between these two is most likely to provide the necessity and possibility for moral education, but also set to go beyond the provisions of morality for the lives of people.
这两种之间人性恶更为道德教育提供了可能与必要，同时也为人的生活设定了向道德超越的规定。
The problem is that the quests are unambiguously evil. And you have no option to make moral choices.
关键的问题在于那些任务确定无疑地邪恶无比，而你却没有机会做出一个道德上的选择。
Ethical good or evil of human nature is description, judgment and evaluation for the human content of moral phenomenon, made by certain social subjects according to the specific moral purpose.
人性的道德善恶是一定社会主体依据特定道德目的对属于道德现象的人性内容所作出的描述、判断与评价。
Play ideals shaped the Group of humanism in the following figure, describing their tragic struggle with criminal syndicates and evil forces, destroyed and its moral force.
剧中塑造了一批具有人文主义理想下面的人物，描写他们与恶势力进行的悲剧斗争、毁灭及其道义力量。
While the study on the desiderative morality and compulsory morality is confined in the moral field, the discussion about good human nature and evil human nature can be reflected in the law.
只是对愿望道德和义务道德的探讨主要是在道德领域展开的，而我们此处的性善论和性恶论的探讨可以在法律中得以体现。
The essence of moral enlightening is to instruct people to do good rather than evil. Confucianism divided this object into theorizing the origin of evil and ridding oneself of evil in practice.
教人为善去恶是道德教化的核心，儒家将此分为理论层面上探讨恶的来源问题与实践层面上践行去恶的功夫问题。
The standard of appraising good and evil is also the standard of appraising moral behavior and good and evil ideas.
善恶评价的标准是判断道德行为或观念善恶的标准。
Content includes true or false in meaning, good or evil in moral sense, beautiful or ugly in artistic aspect.
内容包含意义上的真假、道德上的善恶、文艺上的美丑等。
A man's moral transform presupposes his knowing shame, that's a man has the view what is good and what is evil, and he has the possibility that he can become a good man.
而这种转化又以知耻为道德前提，即个体已有善恶是非观念，且处于祛恶向善的待发点上。
The literary expressions of moral life ought to make use of the aesthetic device to reveal the conflicts of emotions and ethics, to tell good from evil, and to touch the souls of the readers.
文学中道德生活的表现，应以审美的形态来显现道德与情感的冲突，以充满热情与生命的生活形象表达对真善美的肯定和假恶丑的否定，以美的形式与情感诉诸读者的心灵。
The power of intellectual knowledge, without the owner of moral principle, often tends to evil.
然而，知性知识如果没有道德规范的引导，往往引人走向邪恶。
The power of intellectual knowledge, without the owner of moral principle, often tends to evil.
然而，知性知识如果没有道德规范的引导，往往引人走向邪恶。
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