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Yeats, in "Adam's Curse," regrets that the beautiful is something to be labored for and he wants to conceal that labor.
他在亚当的诅咒中后悔地称,这种美值得为之劳累,他想隐藏这种劳累。
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You could go to Yeats's poem "Adam's Curse" to see the poet talking about this aesthetic ideal.
叶芝在他的诗歌亚当的诅咒里,谈论了他这一美学理想。
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And perhaps this is that doom which Adam fell into of knowing good and evil, that is to say, of knowing good by evil.
似乎是注定了的，亚当要掉进善恶的知识中,也就是说，了解善恶。
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Eve persuaded by the serpent,persuades Adam to do what was forbidden by God.What is forbidden by God?
夏娃被蛇教唆,说服亚当,做了上帝禁止的事情,上帝禁止了什么
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In that way it would be useful to make a contrast between Aristotle and someone like Adam Smith the great author of The Wealth of Nations.
在这一方面，有用的对比将是,把亚里士多德,与像亚当？史密斯这样人物,放在天秤的两端。
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On a familiar religious view, God built Adam out of dirt, out of dust.
从某个大家熟悉的宗教观点来看,上帝用泥沙尘土建造亚当
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And that may generalize again and it keeps going until you either get back to Adam and Eve, I guess. I don't think they were born in the US as far as I know, or you find somebody who satisfies that definition or you find that none of your parents actually are in that category.
降低到我的父亲或者母亲,是不是天生的美国公民呢,这个问题可以继续向下分解,你甚至可以追溯到亚当和夏娃的时候,据我所知它们并不是出生在美国的,或者你要么找到一个符合定义的人,要么发现你的父母都不满足条件。
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That chapter goes on to talk about ; the importance of engaging diversity; and God telling Adam that we live in a world ; with different beings, different parts, and different pieces; and Adam having the unique gift to be able to name those differences.
那章接着谈论了,融合差异的重要性;,上帝告诉亚当我们居住在一个,由不同的人，不同的部分组成的世界;,亚当拥有独特的天赋能够,为那些不同命名。
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He was fully complicitous, and indeed God holds him responsible He reproaches Adam. Adam says: Well, Eve handed it to me.
他也是同谋，上帝也认为亚当应该负责任,他责备亚当，亚当辩解说：是夏娃给我的。
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Adam and Eve eat from the tree of the knowledge of good and evil in violation of God's command.
亚当和夏娃违背上帝的意愿,吃了智慧果。
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You'll find Eve in Book Nine of Paradise Lost voicing essentially this same sentiment when she's explaining to Adam why she needs to work separately.
你会在失乐园第十部看到夏娃说出了实际上是,同样的意见，当她向亚当解释,她需要和他分开工作的时候。
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The very idea of divine providence, when it's injected into the story of Adam and Eve's perfectly disastrous choice to eat the apple, seems to arouse in a lot of us feelings of injustice.
天命的想法，当深深植入到亚当夏娃的故事中,植入到他们决定偷吃禁果的毁灭性的决定里去时，似乎让我们有种不公平的感觉。
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But in fact the Hebrew literally reads, "She took of its fruit and ate and gave also to her husband with her, and he ate."
但如果，逐字逐句对照希伯来原文，是她摘了果子,吃了它，并把它给了“和她一起“的亚当“
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And so Chudleigh attempts to demonstrate - and this is the passage at the top of the handout - Chudleigh attempts to demonstrate that the Genesis story of Adam and Eve establishes no such thing.
因此恰德莱试图说明,-这是讲义中最上面的一段,-恰德莱试图说明,上帝创造亚当夏娃的故事并不能证明性别地位一说。
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Milton, of course, is instructing the muse to explain first, before she gets around to explaining anything else, what caused Adam and Eve to fall.
弥尔顿当然是在让缪斯先说，在她说其他事情之前，是什么让亚当夏娃堕落的。
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We know, of course, that Adam and Eve are going to eat the stupid fruit; but Milton is developing a style that works to resist our drive to get to the end of the story.
我们知道亚当夏娃会吃掉那愚蠢的果子;,但弥尔顿创造了一种体式,抗拒我们想要读到故事结局的冲动。
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Adam at the Fall didn't simply come into a knowledge primarily of evil.
亚当在那个秋天并不是首先遇到恶的。
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The story of the first human pair in the Garden of Eden, which is in Genesis 2 and 3 has clear affinities with the Epic of Gilgamesh, that's a Babylonian and Assyrian epic in which a hero embarks on this exhausting search for immortality.
创世纪2至3，里，伊甸园亚当和夏娃的故事,与《吉尔迦美什史诗》有着密切的联系，《吉尔迦美什史诗》是巴比伦人和亚叙人的,一个英雄竭尽全力追求永生的故事。
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There has been a long tradition of interpreting the deed or the sin of Adam and Eve as sexual, and there are some hints in the story that would support such an interpretation.
很长的一段时间中，我们把亚当夏娃所犯的原罪,解释为他们之间的性举动，这个故事中，有些暗示,与这种解释，不谋而合。
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I suggested just a minute ago that one of the relevant stories that is always lying behind Milton's discussion of human choice is the story from the Book of Genesis about Adam and Eve's choice to eat the forbidden fruit.
我一分钟前刚说过一个相关的故事,总是藏在弥尔顿对人类选择权问题的探讨背后,是《创世纪》中,亚当和夏娃选择偷吃禁果。
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This is the doom which Adam fell into, ; this is the fallen condition to which we've all been consigned; but the passage is so much more complicated than that because good and evil seem to have been mixed up in the apple before the Fall.
这就是亚当掉进的命运，这就是我们都被丢弃到的掉落的环境;,但这段比善恶在秋天前就被混在苹果里了,更复杂。
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Milton, in fact, soon goes on in Paradise Lost - right after this very passage that she cites, Milton the narrator berates Adam for his overvaluation of his wife through the character of the Archangel Raphael.
实际上，弥尔顿紧接着就在《失乐园》中,-紧接着恰德莱引用的这一段后面，米尔顿这个叙事者通过大天使拉斐尔这个角色,批评了亚当，批评他高估了他妻子的地位。
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What's at stake, or what might be at stake in this connection between Milton's own postprandial groaning and moaning and the even more poignant post-lapsarian groaning of Adam and Eve and the entire earth?
这里为什么要把,弥尔顿餐后的这种呻吟,与甚至更悲伤的亚当和夏娃的餐后呻吟,还有整个大地的呻吟联系起来呢？
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The story of Adam and Eve and of the fall of Satan may strike us - having read or about to read Paradise Lost -- may strike us as a natural subject for Milton to have chosen for his epic poem.
弥尔顿选择了亚当夏娃以及撒旦的溃败的故事,作为他史诗的主题在我们看来--不管我们读过,还是将要读《失乐园》--都是很自然的。
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Now, he hasn't yet settled on the topic of the Fall, the fall of Adam and Eve from their place of bliss in the Garden of Eden.
现在他还没有定下《降临》这首诗的主题，亚当和夏娃从伊甸园这个极乐的地方降临人间。
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It's kind of interesting. God tells Adam before the creation of Eve that he's not to eat of the tree of the knowledge of good and evil that's in Genesis 2:16, on pain of death.
在《创世纪》第2章第16节，谈及死亡的痛苦时,上帝在没造出夏娃之前，告诉亚当,他不能吃智慧果。
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The unfallen Adam certainly didn't need a telescope to discern a lot about the heavenly bodies.
失足前的亚当当然不会需要望远镜,来观察天堂中的人们。
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The great Milton, a grave author, brings in Adam thus speaking to Eve in Paradise Lost , "Oh, fairest of creation, last and best of all God's works."
伟大的弥尔顿，严肃的作家，在《失乐园》中,让亚当对夏娃如是说，“哦，最美丽的生物，上帝最后却是最好的作品“
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The adam, the earthling, male and female was made in the image of God.
而亚当，地球生物，有男有女,是依照上帝的形象所造。
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