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He says, "Poetry in our own time-- -- such is the complexity of the world we live in-- must be difficult."
他写道，“我们这一时代的诗-,正如我们生活着的世界-,让人费解“
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I think it's also the struggle of a generation trying to enrich the public square with positive conversation about religion.
我认为这也是我们这一代人的努力,我们试图通过积极地谈论宗教,来丰富社会生活。
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The unnarratable is that immersion in our lives such that there is no sense of form or order or structure.
不可叙述的是我们生活的沉沦,没有道理，形态或结构可言。
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So that would probably be de Broglie's answer for why, in fact, we're not observing the wavelength behavior of material on a day-to-day life.
所以那就可能是德布罗意关于,为什么我们无法再日常生活中,观测到物质的波动行为的答案。
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We not only have a right to our lives but to do whatever we regard as needful to protect our lives.
这种权利不仅适用于我们的生活,还适用于我们所认为的一切可以,维护生活所需的行为。
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So now that we begin to have this ability to express strings in memory, to understand what they are, we can start to apply actually real-world algorithms to them.
现在我们开始用这个技能来在内存中表达字符串,来理解它们是什么，我们可以开始,我们可以对其使用实际的，现实生活中的算法。
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She explains that nature, of course, wants us to / "live according to her sober laws / and holy dictate of spare Temperance."
她解释说，自然当然希望我们,“根绝她审慎的法律/,和神圣的有关节制的规定来生活“
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We want a life in which we're accomplishing things, there's agency, and the life of knowing things.
我们想要充满成就的生活，生活要有中介，我们想要能获得知识的生活。
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It is that most of us are really making money for ourselves-- that's what we do with our lives--and whether or not that is moral.
我们绝大多数人,都在为自己赚钱,这就是我们生活的方式,赚钱方式也无论道德与否
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To write about your life and to pretend that you're communicating the memory of what happened to you--your grief, your private grief-- doesn't contain that universalizing move that fiction, by its very essence, contains.
把你的生活呈现出来,假装成在描述发生在你身上的事，你的不幸，你个人的不幸-,不包括小说根本性的一般化处理，你看，你可以回忆我们在《尤利西斯》的广告。
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Not just to enliven these abstract and distant books but to make clear, to bring out what's at stake in our everyday lives, including our political lives, for philosophy.
不仅是为了将这些深奥抽象的著作形象化,还为了让我们通过哲学辨明,日常生活，包括政治生活中什么才是最关键的。
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And you'll see on your handout two quotations from poems by Hughes, the first, "125th Street," giving us well, here, images of black life in the rural south transposed to Harlem.
在讲稿上你们会看到对休斯诗篇的两个注解，第一首《125街》，很好的给我们展示了，从南部的黑人生活到哈莱姆的一个过渡。
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Very little difference-- where we are, where we live, income levels, lottery, tenure, getting into our dream college, getting our dream job for you seniors-- you may have just gotten it.
微乎甚微的区别-,我们在哪里，我们生活在哪里，收入水平，是否中彩票，是否取得终身职位，入读理想中大学，找到理想工作，大四学生-,可能已经找到。
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Mechanisms like habituation, classical conditioning and operant conditioning are real; they can be scientifically studied; and they play an important role in the lives of animals and probably an important role in human lives as well.
诸如习惯化，经典条件作用，操作性条件作用之类的机制,都是真实存在的;,这些机制都能得到科学的研究;,它们在动物的生活里起到了重要的作用,或许在我们人类的生活中,也同样起到了重要的作用。
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Was it the world in which tradition says Homer himself lived, the transition first to the Archaic and then to the Classical Period, the period in which we think about the dawn of the polis?
或是那个传说中荷马曾经生活的时代吗,那个时代先经历了古代的转变,而后到了古典主义时期,也就是我们所说的城邦萌芽的时期
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So that means that we assume that it's better to have limbs and functioning limbs than not to have them.
这意味着，我们默认，有正常的四肢的生活,要比没有四肢的生活好过。
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They're seeing how we're living our lives, and we are role models for them.
他们在看我们如何生活，我们是他们的榜样。
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For the course's website, help@cs net there'll be support forms and an email address, help@cs50.net, that you can turn to and frankly this is more a commentary on our lack of social lives during the term.
对于课程网站，我们有支持表格和邮箱地址，有什么问题可以求助去它,这更像是在评论我们的学习生活太缺乏社交活动。
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That is to say, the entire tissue, structure, and nature of our lives our lives are textual lives. That's what he meant.
也就是说，我们生命的整个组织，结构，和本质,我们的生活就是文本的生活，他指的就是这个。
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Many of us would find that was, as I say, a burden-- something hanging constantly over us interfering with our ability to enjoy life.
我们许多人都会发现那是，像我说的那样，一种负担-,它一直笼罩着我们,影响着我们享受生活的能力。
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Why don't we see the influence of the wave-like behavior on every day matter?
在每天的生活中,我们为什么看不到物质的,波动性质带来的影响呢？
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If ever there was a time and place for thinking about the facts of death and how it should influence our life, it's right now, in a class on death.
如果有时间和地点去考虑,那些死亡的事实和它如何影响我们的生活，那就是现在，在有关死亡的课上。
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We add up the goods, subtract the bads-- whatever our favorite list is-- and we come to our best educated guess about the rival evaluations of not just lives as a whole, but chunks of lives.
我们把好事加起来减去坏事-,不管我们最喜欢哪些事-,我们不但可以据理推测,一生期间其他生活的价值，还能推测某段时间其他生活的价值。
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Well, if it really was true then that if only we faced the facts about our mortality that we would live life rather differently, ? how could it be reasonable for us to disregard those facts?
如果这真的是真的,那么只要我们面对我们必有一死的事实,我们就会选择不同的生活，无视这些事实又怎么可能是合理的？
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The state of nature fully continues, in many ways, oddly even in civil society, he says, whenever we have reason to believe that our lives or our properties or ourselves are not secure.
从很多方面来说，自然状态，即使在文明社会里也显得奇怪，不论我们是否有理由相信我们有生活,生命和财产财产安全的保障。
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And the myth has to do with these sort of pictures I was just describing where we don't actually live on the surface of the Earth of in the light, but rather live in certain hollows in the dark where we're mistaken about the nature of reality.
那个传说与我一直形容的,这个大局有关,我们并不真正生活在地表,生活在阳光里,而是生活在某种暗无天日的黑洞中,一个我们都误解了现实本质的地方
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I'll take this even a step further, even though there is no research about this, I bet you this is correct: there is no difference in our levels of wellbeing if our place of residents is by the river or in the .
我会进一步说明，虽然还没有这方面的研究，我敢和你们打赌，下面的说法是正确的：,我们的幸福水平不会有所不同,不论我们是生活在河边,还是呆在监狱。
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And it is only the creation of the sovereign for Hobbes, endowed or possessed with absolute power, that is sufficient to put an end to the condition of perpetual uncertainty, anxiety and unrest that is the case of the natural condition.
对霍布斯而言,只有给君主，赋予绝对的权力，人们才足以结束,对这漫长的未知的恐惧，和对不安生活状态的疑虑,这才是现有条件下我们该做的。
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When we think of the kinds of examples of material machines that we've got available to us in the fourteenth century, I try to imagine what would somebody in the fourteenth century think to himself or herself when he entertains the possibility that a plant might just be a machine?
当我们回想14世纪时期的,各种机器,我试着想象,一个生活在14世纪的人,他,或她,在面对一株植物可能,只不过是一台机器的观点时会怎么想
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