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Here, this destruction brings forth a new order, a new form of life that Yeats calls "terrible beauty."
这时，毁灭带来了新秩序，带来了新生活,叶芝称之为，惊人之美“
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That "Spiritus Mundi" that Yeats refers to in "The Second Coming," well, this is Yeats talking about that idea here.
叶芝二次圣临里的宇宙之魂“,叶芝这里在谈这一观点。
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Through Yeats's poem, Easter, 1916 goes on happening, happening in a sense in and even to us.
通过叶芝的这首诗，1916年复活节起义之事，就好像在我们眼前发生。
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When Yeats aestheticizes the political, he makes it moving, moving in the literal sense of, I think, emotionally engaging and cathartic.
叶芝将政治艺术化时，他使之变得感人，在文字上很感人，我想它使人情绪感染，灵魂净化。
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The divine enters the human in these poems of Yeats's through the bestial.
当圣降临于人,在叶芝诗歌里,圣以兽之形式降临于人。
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Well, that's enough for today, and we will continue Yeats on Wednesday.
好，今天就到这里，周三我们继续我们的叶芝之旅。
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The fisherman is also representative of the Irish peasantry to whom Yeats turns in scorn of the urban audience that he had tried to write for in the theater.
渔夫还代表了爱尔兰农民,他们是叶芝的新读众,叶芝此前鄙视并最终抛弃了,他曾尝试为之写作的城市读众。
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This is Yeats as King Goll.
这是叶芝之郭尔王。
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