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Both Hartman and Fish argued that the rhetorical strategies of Milton's similes work to reinforce the theological categories of good and evil.
哈特曼和费什都论述到这里修辞上的策略,起到了加强,善与恶在神学层面上的区分。
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The simile sets out to establish the moral polarities between good and evil, but it then works almost systematically to undo that understanding.
这里的比喻开始创造出善与恶之间的,两极性，然而后来它又几乎自动的抹去了这种理解。
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So, for example, impurity was often connected with belief in evil spirits and impure demons.
所以，举个例子，不洁经常会和,恶灵以及不洁的恶魔联系在一起。
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In other words, his point is that good is only possible because of the prior existence of bad.
换句话说，他的论点是,善存在的可能,仅在恶的事先存在。
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Is it part of your nature to be good or bad or is it largely due to the situation that you fall in?
人性究竟是善还是恶,或者说是否应当更多地归因于所处的环境
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So to explain all this we need now a sort of crash course in Plato's metaphysics.
要解释这些,我们现在得恶补一点柏拉图的形而上学
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No, they come from the polis when its laws are good and therefore when what the government provides is eunomia rather than the opposite.
不是,它们来源于古希腊的城邦,当法律完善之时,也意味着优秀的政府,而非恶政当道
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Milton's interest in moments of blurriness and of visual indistinctness suggest that the distinction between good and evil is actually never that clear.
弥尔顿对偶尔的模糊不清,以及视觉上的难以区分的兴趣暗示出,善与恶之间的区分从来就没有清晰可辨过。
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You can figure Milton asking in this poem Lycidas if it's true: is it true what the Elder Brother said, ? that virtue is always rewarded and evil punished?
可以看出在《利西达斯》中弥尔顿是在问：,《科玛斯》中哥哥所说的，善有善报恶有恶报是真的么？
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That's because it's here where the rigid polarities between light and dark and good and evil, all of these absolute oppositions, begin to collapse.
这是因为这里就是光与暗,善与恶之间严格的两极分化，及所有绝对的对比开始崩塌的地方。
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No divine evil agents. Again, in the pagan worldview the primordial womb spawns all sorts of beings, all kinds of divinities, good and evil that are in equal strength.
没有带有灵力的邪恶化身，同时，在异教的世界观中,万物孕育于一个原始的发源地，所有的神，善神和恶神，都具有相同的能力。
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The similes work not to sew everything up but make it impossible for us to maintain anything like the official position on a moral distinction between heavenly good and satanic evil.
这些比喻不是为了简单的拼凑，而是让我们不能,维持住任何天堂之善与撒旦之恶之间的,清晰的官方界限。
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So just as there are good gods who might protect human beings there are also evil gods who seek to destroy both humans and other gods.
所以正如有保护人类的善神一样,恶神同样存在，他们力图毁灭人类和其他神灵。
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Adam at the Fall didn't simply come into a knowledge primarily of evil.
亚当在那个秋天并不是首先遇到恶的。
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It used to be thought before people were very careful- we know that they do every terrible thing in the world in the Peloponnesian War.
人们谨慎行事之前曾考虑过,我们知道他们在伯罗奔尼撒战争中,做尽了世上的恶事
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So they learn in this story that the moral choices and actions of humans have consequences that have to be borne by the perpetrator.
他们在这个故事中学到了人类的道德选择和行为,必须承认由做恶带来的后果。
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The idea of The Matrix is explicitly built upon Cartesian— Descartes' worries about an evil demon.
黑客帝国》的创意,完全基于笛卡尔的哲学,笛卡尔对于恶灵的忧虑
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Adam, by tasting the apple, came into a knowledge of good, and he was only able to know this good by means of the experience of the knowledge of evil.
亚当吃了苹果，遇到了善，他只有辨别善的能力,因为他经历了恶。
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To so many readers it has seemed that Eve is actually quoting Milton's much earlier writing, Areopagitica, in her defense, and it has an incredibly unsettling effect. Evil has to be challenged.
对于很多读者，这似乎是夏娃引用弥尔顿,早期的作品《论出版自由》为自己辩护，这又造成了极大的混乱的影响，恶在这里被挑战了。
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in his great depiction of hell in Books One and Two) to avoid the standard epic scenes of the torture of the damned, for example, with which we're familiar if we've read Homer or Virgil or, of course, Dante much later.
在他第一和第二册书对地狱的精彩描述）,去避免提及传统史诗中关于恶者被折磨的场景，例如我们所熟悉的那些场景,如果我们读过荷马的，维吉尔的，当然还有但丁的作品。
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For it is peculiar to man as compared to other animals that he alone has a perception of " good and bad, just and unjust and other things."
因为对比于其它动物,是人类特有的,人类能感受出,善与恶正义与不公还有其它的事务“
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People have names. People have distinct, individual names that mark them as people and once you know somebody's name you are less likely to do bad things to them.
人都有各具个性的名字,这标志他们的人性,一旦你知道某个人的名字,你对他行恶的可能性就会降低。
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Morality is extremely central to our lives, and a deep question, which we will struggle with throughout most of the course, is the question of good and evil, evil and good.
道德在我们生活中是极为核心的,我们要在大部分课中探讨的,一个深入的问题,就是善与恶的问题,恶与善
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There's a fear here that the ambition of this bid for paternal light is presumptuous, perhaps it's even satanic Satan of course in the next book, Book Four will have his invocation to light.
人们会担心弥尔顿认为光与上帝差不多的想法,过于胆大妄为，或许是极恶的,当然，第四卷里的撒旦,也会祈求光明。
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This almost certainly is not the right story but again, just as in phobias, some ideas of classical conditioning may play some role in determining what we like and what we don't like sexually.
这个解释肯定是错的,但是，与在恐惧症中的作用相同，经典条件作用,或许对我们在性活动方面的喜恶,起着一定的决定作用。
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These three pictures exemplify different sorts of evil.
这三张图展示了不同种类的恶
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Now since God is himself the transcendent source of all being and since he is good, in a monotheistic system there are no evil agents that constitute a realm that opposes God as an equal rival.
因为上帝的力量超越万物,也因为他是上帝，在一神论体系中没有恶灵,能够形成一个可与他相抗衡的领域。
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Maybe more surprising, Freud's insight that our likes and dislikes are due to factors that we're not necessarily conscious of, has a lot of empirical support--a lot of empirical support from research into social psychology, for example.
更令人惊奇的是，弗洛伊德所提出的,无意识因素决定我们喜恶的观点,得到了很多的实证支持，比如，得到了很多,来自社会心理学研究的实证支持。
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The way to do terrible things--One way to do terrible things is to lose yourself so you're not an individual anymore but another way to do terrible things is so that the person you're doing it to isn't an individual.
使人变坏的其中一股力量,就是抹杀自己的个性，你不再是自己,而使人变坏的另一股力量,就是抹杀你行恶的对象的个性。
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