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And we put up this hypothesis that our observation is that octet stability seems to be an attractive electron configuration.
我们把假设置于我们的观察之上,即8电子稳定体系,似乎是一种吸引人的电子图像。
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Suddenly, looking through the optic glass, one could see valleys, it seemed to have rivers, and there were mountains.
突然，通过厚厚的玻璃，我们可以看见，月亮上似乎有河流，高山。
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This seems like a completely Christian answer to Zooey's problem, and we're back on the horns of that dilemma.
这似乎是左伊问题的基督教的回答，我们又回到了两难的境地了。
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But that's the sort of the thing we do and it's coupon clipping and it's risk mitigation or risk elimination--fairly short.
但这似乎就是我们正在做的事情,那就是定期得到收益,同时也是风险弱化或者风险消除-的确很短。
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Yet Aristotle's conception of our political nature seems to require standards of justice that are natural or right for us.
但亚里士多德对我们政治天性的概念,似乎需要正义的标准,且那对我们是自然或正确的法治预设。
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Because when we've thought about the first case, the intuition seemed to be, ah,personality's the key to personal identity.
因为当我们思考案例一，得到的直觉似乎是，人格是个人认同感的关键。
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It's just not possible to solve some of these problems by hand and this isn't even a domain that's necessarily into the world of CS but speaks to you the applicability of it all.
手工处理这些问题似乎有些不大可能,但这还不是,计算机科学要解决的主要问题,我们的目的只是为了告诉你它的用途。
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That may or may not work -- I'm not optimistic -- but at least it's the same idea. We're changing payoffs.
这似乎无济于事,我对此也并不乐观,但至少我们得承认,它改变了收益
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Pompey had cleared the Mediterranean of pirates, which is something that our governments can't seem to do.
庞贝清除了地中海的海盗，这点我们政府似乎办不到。
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It also seems to reflect the interests of the south. Remember, we talked about the fact briefly that at a certain point in Israel's history there is a division upon the death of Solomon in the late tenth century.
这似乎也反映了北方人的利益关系，还记得吗,我们简单地谈论过，在以色列历史上的某个时间,人们对所罗门在10世纪晚期的逝世,存在分歧。
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It seems unfair. Except at the margins, there isn't much we can do about physical attractiveness.
似乎老天不太公平，我们不太能改变自己的长相。
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It seems like it's not a news flash that religion is playing an extremely important part in our public square conversations, in our political life, in how we are making decisions on questions of poverty.
这似乎并非一条简讯,宗教发挥着极其重要的作用,在我们在公共场所的谈话中，在我们的政治生活中，在我们如何针对贫困问题做出决策。
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And we don't seem to forget it.
但我们似乎不可能忘记这段历史
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Now that seems counterintuitive now because we think that a plant based diet may be more healthy for people than a meat based diet, but remember, that we're fighting off overnutrition and these folks were fighting off undernutrition.
现在看来似乎并非如此,因为我们认为,对于人类来说,植物性饮食比以动物性饮食更为健康,但是请记住,我们正在对抗营养过剩,而这些人们正在和营养不良作斗争
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Also, I don't think that there is any remorse, like in Dudley's diary, "We're eating our breakfast," it seems as though he's just sort of like, you know, the whole idea of not valuing someone else's life.
而且，我不认为达德利有丝毫悔意，既然他可以写出“我们正在吃早餐“这样的日记“,说明他似乎根本，没有把别人的生命当回事儿。
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To question those beliefs would seem to exhibit a kind of lack of civic faith faith in our ruling opinions.
如果质疑这些信念,似乎是表现出缺乏公民信仰,对我们统治主张的信仰。
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Milton wants to create the illusion that he's predicting, or that he's prophesying, the actions recounted in the poem, as if Milton were prophesying what of course we know to be already past.
弥尔顿想给我们一种他在预言，诗中所叙之事的感觉，似乎他是在预言这些我们都知道已经发生了的事情。
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What does it mean to do anything in a world in which God seems to be so entirely in control of all of our doings and of our actions?"
在一个上帝似乎控制了,我们所有的活动的世界里,我们做那些事又有什么意义？“
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It would seem to give us three, the conclusion we want-- that which grasps the ideas or the forms must be eternal or non-physical.
我们似乎就得到了第三条,也就是我们要的结论,能认知理念,或者型相的事物必须是永恒或非现实的
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The wording is slightly different in all the indentures, but in general, we've settled eight or nine cases; companies sort of agreed and we negotiated a settlement.
在所有的行业里，用语只会有细微的差别，但是总的来说，我们已经解决了八个或九个案子；,公司们似乎也同意我们的观点然后跟我们达成了协议。
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Apollo had touched Milton in a way that I think we can actually measure by the end of this poem because Milton at the conclusion of Lycidas seems to have assumed the authority of Apollo.
阿波罗以一种我们可以通过,诗歌的结尾来估测的方式轻抚着弥尔顿,因为弥尔顿本身在的最后,似乎也在假定着阿波罗的权威。
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Well,we could say that,but the difficulty is there seems to be no good reason to favor the Michigan fellow over the New York fellow.
我们是可以这么说，但问题似乎是,我们没有充分理由去偏爱密西根一方。
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It's as if Milton -- we can think of Milton as having paid his dues.
似乎弥尔顿-我们能够想象弥尔顿的一夜成名。
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The appeal to intuition, thinking about these cases doesn't seem to take us very far.
思考一下这些案例，诉诸直觉对我们似乎帮助不大。
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And it seems that if we accept the body view, we have to say being a person is not an essential property of being something like me.
似乎如果我们接受了肉体理论，就必须说作为一个人,并不是作为我的基本性质。
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This is the effect that we get, I think, from reading Milton - is this notion that he seems to have had one of the largest memories imaginable and that he's remembered just about everything he's ever read.
我认为，我们从阅读弥尔顿而得到的,是这样一种说法，即他似乎,拥有我们可以想象的最大容量的记忆,他记下了所有他读过的东西。
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And so it doesn't seem plausible to suggest that we people must not be physical, merely physical, because after all, we can reason and no machine can reason.
所以,人不是物理对象,这一观点似乎并不能站稳脚跟,因为毕竟,我们人能推理而机器不能
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In any case, whatever one makes of those examples, Machiavelli seems to be challenging important aspects of the classical conceptions that we've been talking about up to this point.
不管人们如何理解这些例子，马基雅维利似乎正在挑战,我们至此一直在讨论着的古典概念的,重要方面。
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