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Roman doctrine, of course, had prized the state of celibacy, insisting that it was the superior state over marriage.
当然罗马教义曾赞扬独身主义，坚持认为那是比婚姻更优良的状态。
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Abortion, adoption... things like same sex marriage, the constitutionality of different forms of marriage.
例如堕胎、收养、同性婚姻，以及各种形式的婚姻的合宪性问题。
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Now the treatises that Milton wrote on the rights of divorce in the 1640s are also extravagantly pro-marriage.
弥尔顿在17世纪四十年代写过关于离婚权利的论文,其中他也大力的支持婚姻。
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Now what's interesting is in societies where marriages are arranged this is often the first stage of a love relationship.
有趣的是,在婚姻包办的社会里,这初始阶段的爱情。
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And they will marry into it. And some people are gold digger,
他们将会因为婚姻而成为其中的一员。有的人是掘金者，
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So we have a lot of sort of love and marriage imagery, husband and wife imagery, used for God and Israel, but we also have this parent and child imagery that appears.
我们有很多关于爱情和婚姻的隐喻，夫妻的隐喻，用于上帝和以色列之间，但是我们也有亲子之间的隐喻。
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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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It's a transition, an evaluation of marriage that is not at all an easy one, however. There are debates.
这是一种转变，对婚姻的评价,那并不是一个简单的转变，当时也有争论。
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We have to assume that the Lady is resisting Comus' advances because she has before her the higher ideal of married chastity.
我们要假设女士在抵制科玛斯的先进发展,因为在她之前就有了有关婚姻贞节的更崇高的理想。
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Incidentally, sort of side topic: The death knell for a marriage for Gottman This is his big finding.
顺便提一下，一个次要的话题：,对他来说婚姻结束的标志,这是他的大发现。
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In the works that Milton is going to be publishing now with greater and greater frequency, it's this Spenserian ideal of marriage that will be the new and, believe me, the endlessly complex Miltonic subject.
在弥尔顿准备出版的作品中,越来越常出现的，是斯宾塞式的婚姻理想，那将是崭新的，相信我，也是无尽而复杂的弥尔顿风格的题材。
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Now, the marriage case is extreme but Freud gives a lot of simpler examples where this sort of unconscious motivation might play a role.
婚姻是一个极端的例子,但弗洛伊德还举了很多简单点的例子,来阐释无意识动机是如何发挥作用的。
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The only marriage that actually appears there is a marriage between two rivers.
而真正出现在那儿的,是两条河流之间的婚姻。
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Now, it's true that -- and this has always been the case -- that a proper marriage was obviously always one of the church's sacraments, ; and marriage obviously had always received the church's blessing; but nonetheless the higher ideal would still seem to be celibacy.
如今，确实是--这也是一直以来的情况-,一段合适的婚姻显然,一直是教堂的一件圣事，婚姻也显然一直受到教堂的祝福;,然而更崇高的理想看上去还是独身主义。
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The lapse makes a certain kind of sense, I think, because it's virginity and not married chastity that the Lady imagines will allow her to demonstrate such a remarkable show of rhetorical strength.
我认为这一疏忽是有一定意义的，因为是女士想象的童贞,而并非婚姻贞节使得她,展现出如此强大的话语权。
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What might be the problem in the statement I just made that these kind of relationships are just as likely to survive as people who marry for love?
我刚才的陈述中存在什么问题,我说的这些种关系,也能像因爱而生的婚姻一样长久？
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The power that the Lady claims for herself as a virgin is titanic, and it allows us to understand, I think, why she has slipped from her discussion of married chastity - to this new discussion of what seems to be -- or what she claims is -- virginity.
女士宣称作为一个处女所拥有的力量是巨大的，那让我们明白，为什么她从关于婚姻贞节的讨论,转到这个新的讨论-,看上去--或者是她所说的--童贞。
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A happy marriage for Milton was founded on a couple of like-minded opinions and values, - their ability to converse with one another -- and so this is why the notion of divorce for reasons of incompatibility is so important to Milton, because compatibility in marriage is the very essence of marriage.
对弥尔顿来说，一段幸福的婚姻是建立在,有着相似观点和价值基础的情侣间的，他们与彼此交谈的能力-,因此这就是为什么对弥尔顿来说离婚这一概念,无论如何都十分重要，因为和谐共处,是婚姻的精髓。
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For a lot of Protestants in the early seventeenth century, the word chastitycould also be used to refer to the state of what could be called married chastity: - married chastity was a type of bodily purity that could be extended -- -- or a spiritual purity as well -- that could be extended even into marriage.
对早期17世纪的新教徒来说，贞节这个词也可以用来,表示婚姻贞节：,婚姻贞节是一种可以延伸的身体上的纯洁-,同样也是一种精神的纯洁-,那种纯洁甚至可以延伸至结婚以后。
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They're a couple whose marital blessing had been granted by none other than God himself.
作为夫妇，他们的婚姻,得到了上帝的祝福。
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Nonetheless, I think it's safe to say you see a gradual decline in the cultural idealization of virginity and a corresponding increase in the valuation of marriage in this new form of chastity that we can think of as married chastity.
然而我认为这么说还是比较保险,你们看到童贞理想化的逐渐下降趋势,而同时婚姻定位的逐渐上升,以这种新形式出现的贞节，我们可以看做是婚姻的贞节。
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What's interesting of course is that such relationships don't seem to have any greater chance of ending in divorce than people who marry for love.
有趣的是,这中婚姻似乎,离婚的可能还小一些,相比那些为爱走进婚姻殿堂的。
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Now given this, the romance frame of Milton's Comus, - we're not surprised actually to see -- even though we don't see at the end her actually getting married, we're not surprised to see the Lady in this speech embracing the form of chastity that promises something like an eventual turn to marriage.
这样看来，弥尔顿《科玛斯》的传奇结构，我们实际上并不诧异看到-,虽然我们没有看到她最终结婚了，我们看到这个演说的女士,拥护承诺像是最终转向婚姻的贞节时,并不感到诧异。
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The death knell of a marriage is contempt.
婚姻结束的标志是互相蔑视。
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With her vision of the moderate and temperate enjoyment of nature's beauty, the Lady is sketching this new seventeenth-century ideal of married chastity: the ideal of the temperate, moderate indulgence in sexual pleasure, of course, within the sanctified confines of marriage.
对于自然物资合理适度,享用的先见之明，她是在为新17世纪描绘一个,婚姻贞节的理想，有关，性生活中适当放纵的理想，当然，那是在有神圣婚姻制约前提下的。
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I can only imagine though, at this point in the semester, what will become Milton's eventual championing of marriage is pretty hard to imagine, in part because we're just devoting our second class to a literary work given almost entirely to the virtue of chastity.
然而我只能认为，在学期的这个时候，什么将成为弥尔顿婚姻的最终捍卫者,一定难以想象，一部分是因为,我们的第二节课一直在讨论,关于贞洁的美德的作品。
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So, suppose you fall in love with somebody and you decide you want to marry them and then somebody was asked to ask you why and you'd say something like, " "Well, I'm ready to get married this stage of my life; " I really love the person; " the person is smart and attractive; I want to have kids" whatever.
假设你爱上了某人,想要与对方一同步入婚姻的殿堂,要是有人问你为什么想要与对方共度余生,你大概会说，“现在我已准备好要开始婚姻生活了;,或“我真心的爱着他;,或“他聪明有魅力;,“我想要小孩了“，等等。
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