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But that formula forces us to return to the original Socratic question about the harmony of the soul and the city.
但那个公式迫使我们回到,原始的苏格拉底式问题,即有关灵魂与城市的和谐。
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So, being a performer here is different to any other country, any other city in our country
所以，做这儿的演员与其他国家、其他城市的（演员）都不一样，
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The platonic idea of justice concerns harmony, he tells us, both harmony in the city and harmony in the soul.
柏拉图式的正义观是关于和谐，他说到，那是关于城市的和谐与灵魂的和谐。
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But, part of the reason I think is, globalization is creating a global culture and the excitement and enthusiasm that we once saw in isolated cities, like Los Angeles, are spreading out and are seen more and more around the world.
不过,我认为原因之一是,全球化塑造了全球性的文化,原来只存在于单个城市,例如洛杉矶,的狂热与激情,扩散到了全世界各地
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However, it's integrated into the, the cityscape much more so than a lot other colleges.
它还与城市较好地融合，这比其他大部分大学做得都好，
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In Italy, some of these cities were able to gain control of the surrounding country and to become city states, resembling those of the ancient Greeks.
在意大利,一些城市还潜移默化地,影响了周边的区域,形成了城邦,这与古希腊的城市情况非常相似
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Could you describe the city you live in compared to London?
你能给我描述一下你居住的城市吗，与伦敦相比？
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when you compare to like the rest of the United States.
尤其是与美国其它城市相比来看。
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And even the greatest goods, the founding and preservation of cities, often require murder.
就算是最大的善事，像是创建与保守城市，也通常是透过谋杀的手段。
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in which the three parts of the city and the three parts of the soul are direct expressions of one another.
是一种城市的三个阶级,与灵魂的三个部份,彼此直接呼应的和谐状态。
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It is this sharing of certain common conceptions of the just and unjust that make a city.
是这种共享,一种特定的共同概念,关于正义与不公,造就了一座城市。
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War and the preparation for war is an intrinsic part of even the most just city.
因为战争与备战是,就算最公正城市也都具备的固有成份。
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Partisanship and loyalty to one's own way of life are required by a healthy city.
党派意识与对自己生活方式的忠诚,是一座健康城市所必须的。
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War and the virtues necessary for war are as natural to the city as are the virtues of friendship, trust, and camaraderie that are also necessary.
战争与战争所需的美德,是城市的自然演变,这就像友爱，信任与同志情谊的美德,同等必要一样。
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It is not enough merely to speak the same words, but in a sense, citizens must have certain common experiences, certain common memory and experience that shape a city and the people.
仅是说相同的话还不够，另一方面，公民还必需,要有特定的共同经历，特定的共同记忆,与形塑城市与人民的经历。
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That seems to be one way of making sense of the city/soul hypothesis, but again it doesn't seem to answer the question ? in what way are cities and individuals alike.
那似乎是,解释城灵假说的一种方式，但似乎仍未回答基本的问题,城市与个人间到底有何相似之处。
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It seems to be presented entirely innocuously, no one in the dialogue objects to it, yet everything else follows from this idea that the city, the polis, is in the central respect like an individual, like the soul of an individual.
这似乎看起来完全无关紧要，所以对话中的每一个人都不反对，但之后所有的事都慢慢浮现,就从这个概念开始,城市、城邦，重视的核心与个人相同，也像个人的灵魂。
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It is introduced further by the claims of Socrates to control, to censor, to control the poetry and the arts of the city.
并由苏格拉底,关于控制，审查城市的诗学,与艺术进一步导入。
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These qualities, he believes, are the preserve of the few, of a minority capable of sharing in the administration of justice and in the offices of a city.
他相信这些特质，是少数人所特有，他们能共享,正义的运作,与城市中的行政官位。
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The alternative to the city, the empire, can only be ruled despotically.
替代的城市与帝国社会，将仅能接受专制统治。
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And this idea that the city is essentially analogous to the soul, that the city is like the soul, is the central metaphor around which the entire Republic is constructed.
而这种,将城市视为实质上可与灵魂比拟的概念，城市也有灵魂的概念，即是环绕整部《理想国》,构建的核心隐喻。
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If we all have a desire to know, ? doesn't this connote something universal, that all should be free, that all should participate in ruling and being ruled as citizens of a city?
如果我们都有求知欲，这不就意味着一种普遍性吗，即所有的人都应是自由人，所有的公民应参与城市中的统治,与被统治的活动？
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The soul is just, he tells us, when the appetites, spiritedness, and reason cooperate with reason, ruling, spirit and appetite, just as in the polis, the philosopher-king rules the warriors and the workers.
他告诉我们，灵魂将是正义的，当欲望，意志及理性，与理性统治，意志,及欲望合作，一如城市中的正义，哲学家国王统治,战士及工人。
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Yet despite his awareness of the importance of commerce and the importance of property the aim of the city he tells us is not wealth is not the production of wealth.
他虽然注意到,商业与财产的重要性,但城市存在的主要目的,如他说到,并非财富,并非创造财富。
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The war-like Glaucon would preside over what Socrates calls a feverish city, honors, competitions and above all war.
好战的，Glaucon，将代表着,苏格拉底所谓的狂热之城，将荣誉、竞争与战争制度化的城市。
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Just as we cannot be friends with all persons, so the city cannot be friends with all other cities or the state with all other states.
就像我们不能与所有的人做朋友，城市间也不行,国与国之间更不用说。
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The city and soul analogy could be seen then as an attempt to understand how societies reproduce themselves, and how they shape citizens who again in turn shape the societies in which they inhabit.
城市与灵魂的比拟,可以视为是尝试了解,社会如何自我复制，及形塑公民,后者相对地,也在形塑他们所居住的社会。
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One way of thinking about the metaphor of city and soul together is to think of it as a particular kind of causal hypothesis, about the formation of both individual character and political institutions.
思考城市与灵魂结合的方法,是将其想象成,是一种特别类型的,因果假说，关于形塑,个人性格与政治制度。
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So, city and soul.
这就是城市与灵魂。
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Later in the Republic you will see, not that much later even, Socrates will argue that the best city may be characterized by peace and harmony at home, but this will never be so for relations between states.
稍后在《理想国》中就会读到，而且就快读到了，苏格拉底会强调,最优的城市特点是,举国和平与和谐，但永远不存在于,国际关系之中。
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