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It simply means that one cannot enter the holy sanctuary, God's realm, when impure through contact with death or sexuality.
这就意味着如果和死亡或者性有关，人就不能进入圣所，上帝的领域。
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And eventually,we'll turn to some other value questions about if death really is the end, should we be afraid of death?
最终，我们会转向其他的关于价值的问题，比如如果死亡真的是终结，我们应该害怕吗？
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And if something parochial is blinding you, that needs to die for something more cosmopolitan and broader and deeper to be reborn.
如果一些狭隘的想法使你被蒙蔽，这些想法就该死亡，从而让一些更开阔,更深刻，更具世界性的东西重生。
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If impurity is associated with death, it makes sense that its antithesis, holiness, would be associated with life.
如果不洁和死亡有关，那么它的对立面，神圣，将会和存活联系在一起。
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That's a crucial mistake that we make when we first try to come to terms with what Freud means by "the death wish."
如果我们一开始就试图理解弗洛伊德所谓的,“死亡冲动“就犯了大错误了“
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If people are on the verge of dying, perhaps it is necessary to overlook that injustice, but I think it's important to keep in mind that we're still committing injustice by taking people's belongings or assets.
如果人们在死亡边缘挣扎，也许忽视这样的不公平是必要的，但我认为即使这样，我们依然要铭记,我们的行为不公正,这是在占有他人的财物或资产。
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But if death means permanent cessation of P-functioning, then it turns out the dead weren't really dead after all.
但如果死亡指的是人格功能性的永久停止，那就说明死者并非死去。
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If that was the case, then disregarding, always disregarding, the facts about death might well be the appropriate response.
如果是这样的话，那无视，一直无视，关于死亡的事实可能是合适的回应。
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But suppose if you think about death you just get too depressed and you can't live life to the fullest.
但假设如果你考虑了死亡,你就变得抑郁,你就没法尽情地活。
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If there are three possibilities--dead, alive, or suspended-- to be dead, we could still say you've got to be broken, incapable of P-functioning.
如果有三种可能，生存，死亡或者假死-,要死亡的话，你必须是被破坏的状态，无法拥有人格功能性。
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Ask yourself, what sorts of activities would you engage in ? if you knew that those activities carried with them the risk of dying?
问问你自己，你会参与什么样的活动,如果你知道这些活动带有死亡的风险？
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So if somebody comes along and says No,no,everybody dies alone, and dying as part of a joint undertaking is impossible, they're just saying something false.
如果有人说，不，大家都是孤独而死的，死亡作为共同行动是不可能的，他们就错了。
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It's easy to see how you might think, how you might worry about the badness of death, if you thought you would survive your death.
如果你认为经历过死亡依然能存活，你会怎么想象和担心死亡的坏处，就很容易看出来了。
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If we want to get at the central badness of death,it seems to me, we can't focus on the badness of separation,the badness for the survivors.
如果我们想要了解死亡最根本的坏处，我们不能专注于分离和给存活的人的坏处上。
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If the chance of death would add a kind of zest, then perhaps the ubiquity of death is actually a good thing rather than a bad thing.
如果死亡的可能性增加是一种兴趣，那么也许死亡的无处不在,事实上是一件好事而非坏事。
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Maybe if there were these sort of death-free zones, they'd get rather crowded.
也许如果真有这种死亡免疫的地区，那里肯定会很拥挤。
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Notice that if you accept this account of what the body view should say about when death is, my death is when I cease to be alive.
注意如果你接受肉体理论,肉体理论认为死亡就是，我的死亡就是我停止生存的时候。
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Next question is going to have to be: If there are, do we have any good reason to think that they survive the death of the body?
下一个问题将是,如果存在,我们有没有很好的理由去相信,肉体死亡后灵魂依旧存活
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by asking, which of them are so valuable you'd be prepared to do them even if they would introduce what isn't otherwise there, ? namely, the risk of death?
通过问自己，什么事如此有价值,以至于你准备好要去做,即便它们会带来如果不去做就不会有的，也就是，死亡的风险？
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If death is bad, then one might wonder would immortality be a good thing?
如果死亡是件坏事，那么有人也许会好奇,是不是永生就是件好事了？
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But the first one is simply,is death bad, as we typically take it to be,and, ? if so,what is it about it that makes it bad?
但第一个问题就是，死亡是坏的吗，就像我们通常认为的那样，如果是，是什么让它有坏处？
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Well,if that's right,how can it be bad for me to die?
如果是这样，死亡怎么对我有坏处？
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If that's right, if that's the psychology, then even for those death thrill seekers, the ubiquity of death won't necessarily be a good thing because of it being constant.
如果这是对的话，如果这是心理学，那即使对这些死亡刺激寻求者来说，死亡的无处不在也未必是一件好事,因为它是持续的。
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.. So that death-- they're optimists in this strange sense, if they think life would've been good, which means of course that that we die is bad for us.
所以死亡-,在这种奇怪意义上他们是乐观主义者，如果他们认为活着本来会很美好，那意味着死亡是件坏事。
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If we say that to be a person is to be a P-functioning body, it seems then as though we have to conclude that when you're not P-functioning, you're dead.
如果说人是一个有人格功能性的实体，似乎就能得出以下结论,如果你没有人格功能性，你就是死亡的。
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If ever there was a time and place for thinking about the facts of death and how it should influence our life, it's right now, in a class on death.
如果有时间和地点去考虑,那些死亡的事实和它如何影响我们的生活，那就是现在，在有关死亡的课上。
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If death is the end, is death bad?
如果死亡是终结，那么它是坏事吗？
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But in keeping with the focus of our discussion about the badness of death, I want to put aside the moral question ? and think about how good or bad for me ? is it that there's variability in death?
但是为了重点讨论,死亡的坏处，我要撇开道德问题不谈,转而考虑这种情况对我是好是坏,如果死亡有可变性的话？
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Well, if that's right, then should we say that the pervasiveness of death, ubiquitousness of death-- the thing that I was earlier suggesting was oppressive-- wouldn't it really be nice to have a death-free time or a death-free location or death-free activities?
如果是这样的话，那我们是不是应该说死亡的普遍性，死亡的无处不在性-,这些我之前所说的特征是不对的-,如果有死亡免疫时间或者死亡免疫地点,或者死亡免疫活动岂不是很好吗？
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And so, in addition to philosophical arguments for and against the existence and immortality of the soul, we end the dialogue with a quite moving death scene, one of the great death scenes, if we could call it that, of western civilization.
所以,支持和反对,灵魂的存在与不朽的论证,以一个感人至深的死亡场景告终,这简直就是西方文明史上,最伟大的死亡场景之一,如果我们可以这样说的话
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