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So Klawans argues, and I quote, that "sacrifice involves in part the controlled exercise of complete power over an animal's life and death."
因此克洛文认为，“献祭在某种程度上是一种,掌握动物生死的权力象征“
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Previously humans were to be vegetarian: Genesis 1, the portrait was one in which humans and animals did not compete for food, or consume one another.
在《创世纪》1中，早期的人类是素食主义者，描绘了一幅人类和动物,不用争夺食物，不用互相残杀的景象。
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For a second he thought it was a skinned animal, and then he saw it was a woman."
他以为那是一种有皮的动物，后来才发现那是一个女人，“
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From this perspective, an animal is just the person's is just the gene's way of creating another animal.
从这个角度看，动物只是人类的,只是基因创造另一种动物的方式。
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Levi-Strauss writes: Whatever may have been the moment and the circumstances of its appearance in the scale of animal life, language could only have been born in one fell swoop.
列维，施特劳斯写道：,不论语言是何时何种环境下,在动物的历史中诞生的，语言只可能是一刹那间诞生。
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You're taking advantage of a promoter system, or a gene activation system, that this species knows about because adult animals can make milk.
我们之所以能利用这个启动子系统,或者称之为可以被这一物种识别的,基因活化系统,是因为成年动物可以泌乳
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Aristotle's political science presupposes in other words a certain conception of human beings as linguistic animals who are capable not only of living together -so do a range of other species -but rather sharing in the arrangements of rule.
亚里士多德的政治科学,预设一种特定的概念,即人类是能言语的动物,我们不只能生活在一起,像其它很多动物一般,还能共享规范的安排。
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We have first of all, the whole offering or "burnt offering," it's sometimes called. This is when an animal is entirely burned to create, as the text says, a pleasant smelling odor or pleasant smelling smoke that ascends to God.
第一个，整祭品或者有时候被叫做“烧祭品“,动物被整个燃烧，散发一种，正如文章中所说的，一种令人愉悦的气味,或者一种令人愉快的烟雾，上升到上帝面前。
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When monkeys get together to kill and eat somebody they make a kind of a laughing noise and chimpanzees laugh when they tickle each other.
猴子一起猎杀其他动物时,它们会发生出一种笑声,黑猩猩胳肢时也会笑。
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So if you take an animal and you give it a new food and then you give it a drug to make it nauseous it will avoid that food.
所以，如果你给动物吃一种新食物,然后你喂它某种药物，让其感到恶心,它就会避免进食这种食物。
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You could do the same thing in mammals and here's one quick example of that, using a different kind of a vector, but inserting a gene into the fertilized egg of a mammal, in this case, a sheep.
你也能在哺乳动物上做到同样的效果,这里有另一个简短的例子,用了另一种载体,把一段基因注入哺乳动物的受精卵中,在这里我们用了绵羊
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But if you take an animal and you give it a new food and then you shock it very painfully it won't avoid the new food.
但如果你给动物吃一种新食物,然后电击它，令其感到疼痛,它仍然会进食这种食物。
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One of the ways that it's used is to take the fertilized egg from an animal, a mouse, usually it's a mouse and inject in a vector that contains a gene that is involved in human disease of some sort.
其中一种应用就是,从动物,一般是老鼠体内取出受精卵,注入某种质粒,这种质粒带有与某些人类疾病相关的基因
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From that standpoint, from that theoretical standpoint, comes a methodological approach which is, if they're all the same then you could study human learning by studying nonhuman animals.
从这个理论观点中，可以得出一种研究方法,即，如果人类与动物并无差别,那你就能通过研究非人类动物的学习过程,来研究人类的学习过程。
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On the one hand it's clearly good that humans rise above the animals and build cities and wear clothes and pursue the arts of civilization and develop bonds of love and duty and friendship the way that animals do not; these are the things that make humans like the gods in The Epic of Gilgamesh.
一方面，成为人类也未尝不是一件好事,人类优于动物，穿着衣服，用自己的双手建造城市,打造文明的生活方式，而爱和责任,把人类联结起来，这些是动物无法比拟的,在《吉尔伽美什史诗》中，这些特质让人类具有神性。
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