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How did that change happened, was that always there, were you always looking at how did this thought affect the way we actually live our lives?
这种转变是怎样发生的？,这种转变一直存在吗？还是说您总是在思考,这种思想是怎样影响我们的,生活方式？
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Well, I'm not going to follow the details of this argument, but the basic idea goes back to Descartes.
我不打算对这个论证进行详细讨论,只是说一下笛卡尔的基本思想
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He had read much, if one considers his long life, but his contemplation was much more than his reading.
人们说他漫长的一生，便一定会说他饱读诗书，但他的思想却比他的阅读丰富得多。
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It goes off in this strange digression. It seems like his mind has simply wandered, as it does, from one version of the story to another. But the mention of the machines is not incidental.
这故事就这么奇怪地离题说着，好像他的思想,在游离，从故事的一方面跳到,另一方面，但是提到机器并不是偶然。
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What Gadamer does in his essay is actually an act of intellectual conservatism, it has to be admitted.
伽达默尔在他文章里说的,是思想保守主义的一种表现，这点必需得承认。
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Some coming from East Asian societies have said, this emphasis in the West on individualism.
有些东亚社会的人说，西方这种强调个人主义的思想。
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This is just a little inelegant and so one of the things we'll introduce early on is this idea of abstraction or design whereby if you wanna represent the ideas of 0 and 1, true or false, well, let's give them a synonym like true or false.
这么说有点粗野,我要接着讲的是这种抽象的思想,或者用这个来描绘设计出,真和假的思想，我们可以给真假各指定一个同义词。
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Margaret Mead, the anthropologist: "Never doubt that a small group of thoughtful, committed citizens can change the world.
人类学家Margaret，Mead说：,“永远不要怀疑一小群，有思想，坚定的市民可以改变世界。
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This is the achievement of mastery, as Freud puts it and as Brooks follows him, that we can acquire through the repetition of a traumatic event.
这就是一种征服，就像弗洛伊德说的那样，而且布鲁克斯把这一思想延续下去，我们通过重复受到创伤的事件就可以理解了。
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They'll say human rights are ideas and concepts embedded in religious traditions, in cultures, in ethical traditions, and only recently have we decided to make human rights law out of it.
他们会说人权的思想和概念,根植于宗教传统，文化和道德传统中，只是近几百年来我们决定,从而确立了人权法。
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In other words, we said that in intellectual history, first you get this movement of concern about the distance between the perceiver and the perceived, a concern that gives rise to skepticism about whether we can know things as they really are.
换言之，我们曾说过在思想史上，首先你要知道,关注感知者和被感知者之间距离的运动，这种关注会让我们怀疑,自己是否弄清楚了事物的本来面目。
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I would even say the necessary and inevitable conflict between the freedom of the mind and the requirements of political life.
我甚至会说，这是必需,且无可避免的冲突，介于,思想自由与政治生活条件之间。
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We could do the history of ideas and say, "Here's Plato's views.
我们可以做思想史研究,然后阐述说,这是柏拉图的观点
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If that's right, then maybe the conclusion should be "Well, you know, yeah, the Cartesian thought experiment shows that there could be a world in which there are minds that are not identical to bodies.
如果事实如此,那么结论该是,怎么说呢,笛卡尔的思想实验表明,可能存在某个世界,其中存在着,不同于身体的心灵
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At the end of last class, we started sketching an argument that comes from Descartes, the Cartesian argument, that says merely by the process of thinking, on the basis of thought alone, it tends to show that the mind-- We all agree that there are minds.
在上次课的最后,我们开始简述一个,来自笛卡尔的论证,或称为卡氏论证,这个论证说仅仅通过思考,仅仅在思想的基础上,它就能证明心灵,我们都承认有心灵
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His idea of regime politea again the same word the same word that was used for the title of Plato's Republic is the centerpiece of Aristotle's politics literally.
他的政体概念，Politea，是同义字,且这个字还用于,柏拉图的《理想国》，而那可说就是,亚里士多德政治理念的中心思想。
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Many years ago a colleague of mine gave me a quotation from William Barrett I can't cite the quotation exactly, but it speaks about making one's mind so much like a mirror that others will see themselves in your presence.
多年前我的一个同事和我说过,一段William，Barrett的话,原话我不记得了，说的是让自己的思想成为一面镜子,让别人能从你的存在中看到他们自己。
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