• 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,善与在神学层面上的区分。

    耶鲁公开课 - 弥尔顿课程节选

  • 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之间的,两极性,然而后来它又几乎自动的抹去了这种理解。

    耶鲁公开课 - 弥尔顿课程节选

  • Death and disease are consigned to the realm of these evil demons or these impure evil spirits, but they are siblings with the good gods.

    死亡和疾病归这些神和邪灵管,但是这些神往往和善神是兄弟姐妹。

    耶鲁公开课 - 旧约导论课程节选

  • 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,仅在的事先存在。

    耶鲁公开课 - 政治哲学导论课程节选

  • Thou marvell'st at my words, but hold thee still ; Things bad begun, make strong themselves by ill: So prythee go with me.

    你听见我说话,却默不作声,坏事开始发生;,势力让他们更加壮大:,所以,跟我一起走吧。

    耶鲁公开课 - 文学理论导论课程节选

  • 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,或者说是否应当更多地归因于所处的环境

    耶鲁公开课 - 心理学导论课程节选

  • 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,而非政当道

    耶鲁公开课 - 古希腊历史简介课程节选

  • So to explain all this we need now a sort of crash course in Plato's metaphysics.

    要解释这些,我们现在得补一点柏拉图的形而上学

    耶鲁公开课 - 死亡课程节选

  • 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,善与之间的区分从来就没有清晰可辨过。

    耶鲁公开课 - 弥尔顿课程节选

  • 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,善有善报报是真的么?

    耶鲁公开课 - 弥尔顿课程节选

  • The biblical writer is rejecting the concept of a primordial evil, A concept found in the literature of the Ancient Near East.

    圣经作者否定性本这一观点,但我们在古代近东文学中却能找到这一观点。

    耶鲁公开课 - 旧约导论课程节选

  • 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,善与之间严格的两极分化,及所有绝对的对比开始崩塌的地方。

    耶鲁公开课 - 弥尔顿课程节选

  • 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,灵以及不洁的魔联系在一起。

    耶鲁公开课 - 旧约导论课程节选

  • 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之间的,清晰的官方界限。

    耶鲁公开课 - 弥尔顿课程节选

  • 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

    耶鲁公开课 - 古希腊历史简介课程节选

  • 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,必须承认由做带来的后果。

    耶鲁公开课 - 旧约导论课程节选

  • 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,笛卡尔对于灵的忧虑

    耶鲁公开课 - 心理学导论课程节选

  • 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

    耶鲁公开课 - 弥尔顿课程节选

  • 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,在这里被挑战了。

    耶鲁公开课 - 弥尔顿课程节选

  • This was deserved punishment and the person who was saved was righteous.

    报,善有善报。

    耶鲁公开课 - 旧约导论课程节选

  • There was good in that forbidden fruit as well as evil.

    善和都在禁果里。

    耶鲁公开课 - 弥尔顿课程节选

  • If we're going to talk about evil, we should also talk about good.

    如果我们要谈论,那么我们也应该谈谈善

    耶鲁公开课 - 心理学导论课程节选

  • 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,善神和神,都具有相同的能力。

    耶鲁公开课 - 旧约导论课程节选

  • 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,神同样存在,他们力图毁灭人类和其他神灵。

    耶鲁公开课 - 旧约导论课程节选

  • 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的。

    耶鲁公开课 - 弥尔顿课程节选

  • 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。

    耶鲁公开课 - 弥尔顿课程节选

  • that is to say, of knowing good by evil.

    就是说,从中了解善。

    耶鲁公开课 - 弥尔顿课程节选

  • 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,善与正义与不公还有其它的事务“

    耶鲁公开课 - 政治哲学导论课程节选

  • 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,你对他行的可能性就会降低。

    耶鲁公开课 - 心理学导论课程节选

  • 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,就是善与的问题,与善

    耶鲁公开课 - 心理学导论课程节选

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