Evil is a metaphysical reality. It is built into the structure of the universe. That's the way the universe was made.

邪恶是一种超自然的存在，它是宇宙构造的组成部分,宇宙就是这样的。

耶鲁公开课 - 旧约导论课程节选

That "Spiritus Mundi" that Yeats refers to in "The Second Coming," well, this is Yeats talking about that idea here.

叶芝二次圣临里的宇宙之魂“,叶芝这里在谈这一观点。

耶鲁公开课 - 现代诗歌课程节选

Being a very small part of that, and part of changing our scale from where we constantly see ourselves as the most important thing in the universe, to suddenly being just a tiny piece.

我们只是宇宙的渺小的一员，我们应当改变我们的观念,不应将自己看做是,宇宙中最重要的，我们只是微小的尘埃。

普林斯顿公开课 - 人性课程节选

So these moments of landscape description offer up that consistently Christian-inflected theory of the universe, that sense of transcendence as structure, as something that's moving inexorably, that will take all time to complete.

通过这些景象的描述,我们可以看到一种,一直受到基督教影响的,关于宇宙的理论，这种理论以超自然的感觉为主体，就像一些不为人的意志而转移，需要我们穷其一生去完成的事。

耶鲁公开课 - 1945年后的美国小说课程节选

So here is a passage in which Aristotle clearly seems to be pointing to the possibility of a kind of universal monarchy under Greek rule at least as a possibility.

从这段中可清楚地看出，亚里士多德,似乎点出一种在希腊统治下,之宇宙王权的可能性,至少是一种可能性。

耶鲁公开课 - 政治哲学导论课程节选

This God is one who brings things into being, whether it's a cosmos from chaos, or now a new nation from a band of runaway slaves.

这个上帝使是一切得以存在的根源，不论是由混乱而来的宇宙秩序，或者是由一帮逃窜奴隶而来的新国度。

耶鲁公开课 - 旧约导论课程节选

And it's that picture of the universe, Kaufman wants to argue, that is challenged by the monotheistic revolution. Again he sees this as a revolution of ancient Israel.

考夫曼提出，正是这个宇宙的大致框架，受到了来自一神论革命的挑战，在考夫曼看来,这是古以色列的一次革命。

耶鲁公开课 - 旧约导论课程节选

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