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Let's have a little review of the career of the great poet Orpheus as we get it certainly in L'Allegro and Il Penseroso.
让我们看看伟大诗人俄耳甫斯的经历,这在《快乐的人》和《沉思的人》中都有所提及。
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Now that's precisely the question that Freud asked himself in Beyond the Pleasure Principle, a text which begins with a consideration of trauma victims.
这就是弗洛伊德,在他的《超越快乐原则》中提到的核心问题，整篇文章以对创伤患者的考虑开始。
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There's in those images, I think, a kind of utopian promise that the familiar, ordinary pleasures of rural life can be recaptured in a new society of plenty.
在这些图片中，我认为有一种乌托邦的希望,对乡村生活熟悉而平凡的快乐的希望,能在一个自足的新社会里重新得到快乐的希望。
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She's released from her paralysis and she proceeds happily with her brothers, by the end of the poem, to honor their father in Wales.
她从她的麻痹中解脱出来了,她继续快乐地和她弟弟在一起，在诗的最后，去威尔士向他们的父亲表示敬意。
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But I think that keep finding God, keep finding joy, even within the sorrow in your life.
重要的是，要一直发现上帝，享受快乐，尽管生活中悲伤不可避免。
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Who's to say, a Benthamite might argue, who is to say which of these pleasures, whose pleasures are higher, worthier, nobler than others?
边沁主义者也许会问，谁能说这些快乐中，谁的更高级，更有价值或者更高贵呢？
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One thing, maybe not the only thing, but at least one thing, that goes into a life worth having is enjoying it, is pleasure.
有一样东西也许不是唯一但有一样东西，在生命中是值得拥有的,就是享受，就是快乐。
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Now, saying "Good dog" is not something your dog has been built, pre-wired, to find pleasurable.
然而，在天生的情况下“,狗狗并不能从“好狗狗“的话语中，获得快乐。
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Positive psychology, studying it, applying the ideas to my life has made me significantly happier.
研究积极心理学，把其理念应用到生活中，让我无比快乐。
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He wrote his son in 1704, he said, "I may die tomorrow, but be sure that you have little pleasure if you fail to follow my example.
他在一七零四年写给他的儿子信中说到,"我可能明天就死了,而如果你不能遵循我的的脚步,你是不会快乐的的
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Welles presented it. He'll say no. It's a work of art. I find it exhilarating. So if you are an artist, you can always have an happy life dedicating yourself to your art.
威尔斯这般表达，他将对之说不,这只是个艺术活，我觉得它令人愉快,因此如果你是个艺术家，你就总能拥有,快乐的生活，全身心地投入到艺术中去。
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An obvious problem with this theory, and Freud acknowledges this problem in Beyond the Pleasure Principle, is that it's awfully hard to keep death and sex separate.
这个理论的有一个明显的问题，弗洛伊德在《超越快乐原则》中也承认了，那就是很难将死亡与性分开。
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But then, page eight, also in chapter two, he argues that it is possible for a utilitarian to distinguish higher from lower pleasures.
但在第八页，即第二章中，他提出功利主义者可以区分,高级和低级快乐。
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What if you really win ten million dollars, ?" will it actually make you happier?"
如果你真得中了一千万美元，真得能让你更快乐吗“
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For by my glee might many men have laughed, And of my weeping something had been left, Which must die now. I mean the truth untold, The pity of war, the pity war distilled.
我的那些可能遭受人们讥笑嘲讽的快乐，那些早已被人们遗弃我却为之哭泣的人啊，如今你们都死去了吧，我想说的是那些依然被掩藏的事实，战争中被蒸馏掉的怜悯。
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No longer able to step back from the first order pleasure.
无法从初级快乐中抽身而出。
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One of the sentences that I'll repeat throughout the class is that happiness is much more contingent on our state of mind than our status or the state of our bank account.
有一句话我会在课程中经常引用,快乐由我们的精神状态而定，而不是社会地位或银行存款。
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It could be called something which is a kind of pleasure and which therefore could be subsumed under the pleasure principle and would obviate the need for a theory of the death drive as Freud develops it in Beyond the Pleasure Principle.
可它也可看作是一种快乐,所以可以被归结到快乐原则中去,并且排除了弗洛伊德在《超越快乐原则》中阐述的,死亡驱动所需的理论基础。
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And it works on the principle of trying to figure out how to make your way through the world, how to satisfy your pleasures or, in some cases, how to give up on them.
它试图在现实中找到,满足本我要求的方法，找到追求快乐的方法,有时是去找寻放弃的方法。
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I want them to say that "there was somebody who lay bare, not just argument vision, The joy that he finds in being human, the joy he finds in sharing, the joy he finds in interacting, the common response, which is descent from black culture.
我想要听他们说：,“他是个揭露自己灵魂的人，而不是大谈道理“,作为人所得到的快乐，在分享和互动中所得到的快乐，从黑人文化中所衍生出来的“共鸣感”
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There you are at the pearly gates and you look back on your life and you could, in principle, add up all the pleasures, add up all the pains, subtract the pains from the pleasures and ask yourself, "How good a life did I have?
当你站在天堂门口回顾一生时,你可以，在原则上，累加所有快乐，累加所有痛苦，从快乐中减去痛苦然后问自己，“我的一生到底有多好？
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Of two pleasures, if there be one to which all or almost all who have experience of both give a decided preference, irrespective of any feeling of moral obligation to prefer it -- in other words, no outside, no independent standard -- then, that is the more desirable pleasure."
这两种快乐中，如果所有或几乎所有,两种都体验过的人，都更偏好其中一种，而且并不是出于任何道德责任-,换句话说，没有外界的，独立的标准影响-,那么该快乐就是更令人满意的“
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The dialogue ends, of course, with the death scene-- Socrates has been condemned to death by the Athenians, and it ends with his drinking the hemlock, not distressed but rather sort of joyful.
对话在死亡场景中结束,此时苏格拉底已经被雅典人宣判死刑,对话在他喝毒药的时候结束,他并不哀伤,反而有点快乐
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I realize that I'm out of time, and so I'll begin the next lecture by talking about a poem of Yeats called "Lapis Lazuli" written in 1935, in which he talks about the way in which people who build up things that have been destroyed are always "gay."
好像时间差不多了，那么下节课一开始，我们就来,一起讨论叶芝的一首诗，名为《青金石》写于1935年，在这首诗中，叶芝写了那些重建家园,的人们，他们一直很快乐“
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In the eighteenth century, a poet named Mark Akenside wrote a long poem called The Pleasures of the Imagination, and in this poem there is the line "The great creator raised his plastic arm."
在十八世纪，一位名叫马克？阿肯赛德的诗人写了一首长诗,叫《想象的快乐》,诗中有一句是,伟大的造物主举起了他的plastic的手臂“
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In his book Utilitarianism, Mill tries to show that critics to the contrary it is possible within the utilitarian framework to distinguish between higher and lower pleasures.
在穆勒的《功利主义》中，他试图证明，与批判者所言相反,在功利主义的框架下,是能区分高级和低级快乐的。
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