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And so--like the chainlet--it takes that stone-like distillation of life, turning rain to stone, turning life to the representation by your tormentor.
就像那条链子，它提取了,生命中如磐石般不朽的精华，将雨水变成石头，将生命变成,折磨你的人笔下的画像。
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Furthermore, their marriages and their procreations will be, he tells us, for the sake of the city.
更甚之，他们的婚姻与繁殖后代将会是，如他所说的只是为了这座城市。
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And we did a third thing, which we tried to match this up to the economic intuition about monopoly, and perfect competition, and demand curves, and so on.
我们使用的第三个方法,我们尝试将它和,经济直觉联系起来,如垄断,完全竞争和需求曲线等等
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So, practitioners who understood what we would know to be chemistry were highly valued in that society. And then, you may expand it to other chemical processes, dyeing of cloth, glassmaking, and metals extraction.
所以，理解我们所知为化学的,先行者们，在那个社会是,非常宝贵的，当时，你可能将其扩展到另一个化学过程，如布料的染色，玻璃的制造，还有金属提取。
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The physical basis for everything that we normally hold dear, like free will, consciousness, morality and emotions, and that's what we'll begin the course with, talking about how a physical thing can give rise to mental life.
我们所拥有的一切的生理基础,如自由意志,意识,道德和情绪,我们的课程将会以此作为开始,讨论生理的东西如何能产生心理活动
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The city, as Aristotle understands, will always exist in a world with other cities or other states, based on different principles that might be hostile to one's own.
城市，如亚里士多德所认为，将永远会,和其它城市或国家同时存在，根于不同的管理原则,可能还会对自己人怀有敌意。
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Machiavelli then asserts that his book will deal only with principalities, leaving, he says, the discussion of republics for elsewhere, what one assumes his Discourses of Livy, which he was already writing by this time.
马奇亚维利随后强调,他的著作仅会处理君权，而不论及如他所说，将共和的讨论放到另一本书中，即他的《论利瓦伊》,此书已早先写成。
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In every regime one of these groups he says will be the dominant class will be the dominant body the ruling body as he says in that definition and that ruling body will in turn he says define the nature of the regime.
他说，在每一个政体之中,这些类组中的一类将会是统治阶级,支配本体，统治本体,如他所说，在那样的定义之下,统治本体将会相对地定义政体的本质。
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