Both Hartman and Fish argued that the rhetorical strategies of Milton's similes work to reinforce the theological categories of good and evil.

哈特曼和费什都论述到这里修辞上的策略,起到了加强,善与恶在神学层面上的区分。

耶鲁公开课 - 弥尔顿课程节选

The simile sets out to establish the moral polarities between good and evil, but it then works almost systematically to undo that understanding.

这里的比喻开始创造出善与恶之间的,两极性，然而后来它又几乎自动的抹去了这种理解。

耶鲁公开课 - 弥尔顿课程节选

For it is peculiar to man as compared to other animals that he alone has a perception of " good and bad, just and unjust and other things."

因为对比于其它动物,是人类特有的,人类能感受出,善与恶正义与不公还有其它的事务“

耶鲁公开课 - 政治哲学导论课程节选

Morality is extremely central to our lives, and a deep question, which we will struggle with throughout most of the course, is the question of good and evil, evil and good.

道德在我们生活中是极为核心的,我们要在大部分课中探讨的,一个深入的问题,就是善与恶的问题,恶与善

耶鲁公开课 - 心理学导论课程节选

And so the pagan picture of an amoral universe of just competing powers, good and evil, Kaufman says, is transformed into a picture of a moral cosmos. The highest law is the will of God and that imposes a morality upon the structure of the universe.

在异教观念中，一个充满了权力斗争，善神与恶神对抗的，非道德宇宙，变成了,一个道德的宇宙，上帝的旨意是最高的法律,它给宇宙的结构添加了道德这一概念。

耶鲁公开课 - 旧约导论课程节选

Milton's interest in moments of blurriness and of visual indistinctness suggest that the distinction between good and evil is actually never that clear.

弥尔顿对偶尔的模糊不清,以及视觉上的难以区分的兴趣暗示出,善与恶之间的区分从来就没有清晰可辨过。

耶鲁公开课 - 弥尔顿课程节选

That's because it's here where the rigid polarities between light and dark and good and evil, all of these absolute oppositions, begin to collapse.

这是因为这里就是光与暗,善与恶之间严格的两极分化，及所有绝对的对比开始崩塌的地方。

耶鲁公开课 - 弥尔顿课程节选

The similes work not to sew everything up but make it impossible for us to maintain anything like the official position on a moral distinction between heavenly good and satanic evil.

这些比喻不是为了简单的拼凑，而是让我们不能,维持住任何天堂之善与撒旦之恶之间的,清晰的官方界限。

耶鲁公开课 - 弥尔顿课程节选