Now the Lady responds to what we can think of as his aristocratic debauchery with an economic theory of her own, and we haven't looked at that yet.
这位女士以我们可以想到的方式做出回应,由于对她提出的图利的理论和他本身的贵族气息的放荡,这一点我们还没有读到。
So, he writes: To the psychologist alone can such questions occur as: Why do we smile when pleased and not scowl?
他这样写到:,对哲学家本身说,会出现这些问题:,为什么开心时我们微笑而非皱眉?
Milton can no longer be chided or be criticized by Phoebus because he's become Phoebus.
阿波罗再也无法责骂或是批评他了,因为他本身已经成为了阿波罗。
He implies that it's the power of moral choice alone that is godlike.
他暗示了道德选择力本身就是有神性的。
He isn't really interested in the unity of "the poem."
他对“诗“本身的一致性没有兴趣“
He also shows, however, that normal politics is, itself, dependent upon extraordinary politics, periods of crisis, anarchy, instability, revolution, where the normal rules of the game are suspended.
然而他也同时了解到常态政治,本身有赖于破例政治,诸如危机,失序,不稳定,革命等时期,当游戏的常态规范,遭搁置。
So, if Pynchon gives us the pattern of meaning, rather than meaning itself in this novel, he also gives us a vision of what it means to embody that pattern.
所以如果说Pynchon给了我们意义的模式在,而不是意义本身,那么他也给了我们体现那个模式意味着什么的景象。
The difficulty of the poem lies to a great degree, I think, in something that Dr. Johnson had noted in his attack or in his criticism on Lycidas that I mentioned on Monday.
诗歌本身的难点很大程度上,在于约翰逊博士在他对利西达斯的,抨击中提到的一些点。
Virgil had written a poem in the Sixth Eclogue that had touched Milton, and it had touched Milton, I think, because it begins with Virgil's own brooding meditation on the course of his poetic career.
维吉尔在里的一首诗触动了弥尔顿,之所以这首诗能够触动他,是因为那首诗是以维吉尔本身关于诗歌职业的,忧伤的沉思,开篇的。
His body is the universe itself.
他的肉体就是宇宙本身。
Milton's reputation always precedes him.
米尔顿的名声总是将他本身掩盖。
Now we learn, of course, by the second half of this line ; that it has to be the uncouth swain who rose and twitched his mantle blue; but for a moment the "he" in line 192 seems to be able to refer to either the poet or the sun.
现在我们要学习这句话的第二部分,这里的太阳指代的是那个年轻人;,但是某一刻,在192行的“他“,似乎指的是诗人自己亦或是太阳本身。
His in other words seems to be a highly personal in many ways highly individual quest for self perfection and not a doctrine about the value of freedom of speech in general.
换言之,他崇高的个人,从许多层面来看,是他崇高的个人,追求本身完美,而非关一般,言论自由价值的学说。
Polemarchus But Socrates challenges Polemarchus to a group, any group, cannot be a virtue in itself, and he trips Polemarchus up with a very, in many ways, familiar Socratic argument "? "Do we ever make mistakes?"
但苏格拉底仍挑战,对一个团体或任何团体忠诚本身,并不能当作是一种美德,他对付,Polemarchus,的方式,是大家非常熟悉的苏老式辩论,“我们曾犯错吗“
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