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He also plainly shares with Gadamer the assumption, the supposition, that the construal of meaning cannot be altogether objective.
他同时也坦率地表示自己和葛达玛，有一样的设想，那就是意思的解读并不都是客观的。
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Well, he also did architecture like me, so that's how we know each other.
嗯，他也像我一样搞建筑，我们就是那样认识彼此的。
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He takes the carcass; he slices it into two halves, Rather like a clamshell, and out of the top half he creates the firmament, the Heaven.
他提起死尸，将它劈成两半，就像掰开贝壳一样，用死尸的上半部分，他创造了苍穹，也就是天空。
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Hobbes, like Machiavelli, was an innovator, and he was self-consciously aware of his innovations.
霍布斯，像马基雅维利一样，是改革者，他自己也清楚地意识到他的革新。
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Like Milton, he wrote verses.
像弥尔顿一样，他也写诗。
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They would have seen this as an example of the word that they used, and we'll talk about a lot in this course, hubris, a kind of violent arrogance which comes upon men when they see themselves as more than human and behave as though they were divine.
对于这种观点,他们经常会用一个词来表示,我们以后也会经常提到,狂妄,一种极度的傲慢,以至于让他们认为自己是神,于是他的行为也像神一样狂妄
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He also is associated with a mountaintop, Sinai, and gives instructions for the building of a tabernacle, a tent-like structure, in which he will dwell.
他也与一座山有关，西奈山，他也指示人们搭建帐篷，或是像帐篷一样的建筑，他将居住在里面。
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Needless to say, the satisfaction of John Milton, Sr. will have to be postponed to the great hereafter. He will not be able to reap the profit of his investment in his son's study until not only after his own death, but of course after his son's death as well. That's Milton's logic here.
这个名字已经历经了好几个世纪，不用怀疑,弥尔顿父亲的赔偿会继续延续下去,但他却不能在有生之年享受到他对儿子支持的回报，在弥尔顿死后也一样享受不到，这就是弥尔顿的逻辑。
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Leviticus 19:33-34: "When a stranger resides with you in your land, you shall not wrong him. The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I, the Lord, am your God."
利未记》第19章33-34节的记录如下，若有外人在你们国中，和你同居，就不可欺负他，和你们同居的外人,你们要看他如本地人一样，并要爱他如己，因为你们,在埃及地也作过寄居的，我是耶和华你们的上帝“
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