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Where were you? -Sacramento, California, Memorial Auditorium I knew when he was done, this brother is for real.
你当时在哪里？加利福利亚，萨克拉门托的纪念堂,我只知道，这个人非常认真。
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As I say, you are very close to Portobello Road. And you could have a...
正如我说的，你离波托贝洛大街很近。然后你可以……
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It's a poem deeply invested in the tradition of pastoral poetry, pastoral poetry from Theocritus and Virgil onward.
这是一首深深植根于从忒俄克里托斯和维吉尔时代，不断发展而来的田园诗的传统中的诗。
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Now a development economist--that's Santosh's field-- Development economics is a very important field in economics that is helping less developed countries emerge.
发展经济学...那是桑托什的研究领域,发展经济学是,经济学中一个非常重要的领域,它研究的是如何帮助欠发达地区实现经济崛起
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In other words, it was written directly in the aftermath of a bombshell published by Leon Trotsky called Literature and Revolution in 1926.
也就是说，它是针对,1926年列夫托洛斯基发表的引起轰动的,文学与革命，而写的。
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For about six months Wallace Turnage worked in Hector Davis's slave auction house helping organize the auctions every day.
华莱士·特内奇在赫克托·戴维斯的,奴隶拍卖行工作了六个月,每天帮助组织拍卖
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Because it happened in this summer, I discovered the writings in film theory of Jean Cocteau and let me give you a little.
因为这个暑假，我发现让·科克托,写的一些电影理论,我来和你们提一点。
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Crito is named for a friend and disciple of Socrates who at the outset of the dialogue is sitting as a watchful guardian over his mentor.
克里托篇》的命名源自,苏格拉底的一名朋友及信徒,在对话之初,就诚心守护着他的这位良师益友。
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If you want a more technical term for that , and you'll remember this from economics 115 can lead to outcomes that are "Inefficient," that are "Pareto inefficient," But "Suck" Will do for today.
要是想说的更专业店,记不记得在经济学115里面说的,会导致“不充分的”结果,即"帕雷托效率",但我们今天说"糟糕"就可以了
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And you had Shiloh Baptist when you were in Sacramento.
你在萨克拉门托的时候还有Shiloh浸信会。
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Can you tell us what Portobello Road is famous for?
你能告诉我们波托贝洛大道是因什么而出名的吗？
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Poor little Salvatore," she said in Italian.
用意大利语说我“可怜的小赛尔瓦托“
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Because when that happens, when he gives up his rage, and he allows-- you remember he allows Priam to bury his son Hector, something he would have refused to do in his rage.
通过这件事可以看出来--,当他不再愤怒时,他允许--,你们记得吗,他允许普里阿摩斯埋葬他的儿子赫克托尔,而这是当他愤怒时本该拒绝的事情
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One of the motives for his selection of this genre, the pastoral genre, is the tradition -and it's a tradition that goes all the way back to Theocritus and Virgil -that associates shepherds with poets.
他选择这个流派的动力之一，就是田园诗是一种传统,是一种可以追溯到忒俄克里托斯和维吉尔时代的传统,它把牧羊人和诗人紧密相连。
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Trotsky is not simple-minded in his literary taste, and he doesn't just sort of spontaneously insist that everybody has to write socialist realism.
列夫，托洛斯基的文学品味并不单一，他也不要求每人都必须,按以社会主义现实主义写作。
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The Crito, on the other hand, is a conversation between Socrates and a single individual, only one person.
另一方面来说，《克里托篇》则是一场,介于苏格拉底与单一个体之间的对话，就只有一人。
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But charm alone didn't seem to make a great society, according to Tocqueville.
但仅靠魅力不足以使南方成为,一个伟大的社会,托克维尔认为
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And that's where the chapter on Jean Cocteau all comes in.
这就是为什么我们会先学,让·科克托的章节。
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The Apology, the Crito, these are warm-ups to the big theme, to the big book, the Republic.
苏格拉底自辩篇》，《克里托篇》,都是更大主题的，暖身读物。
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If the Apology presents the philosopher's case against the city, Socrates' case against the city, the Crito presents the city's case against the philosopher.
如果《自辩篇》,呈现哲学家对抗城邦的论点，苏格拉底对抗城邦的论点，《克里托篇》则呈现,城邦对付哲学家的论点。
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In the meantime, Trotsky's book is a shot fired across the bow of those forms of "aestheticism"--quote, unquote -which can be understood as self-involved, self-preoccupied, and indifferent to history and class struggle.
同时，托洛斯基的攻击唯美主义,他这样评价，它,唯美主义可以被理解为一种纯粹的自我欣赏，漠视历史和阶级斗争。
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In many ways, the Crito, in some respect, is the platonic dialogue about piety.
在很多角度看来《克里托篇》于某些方面，是柏拉图式的敬神对话。
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It's a challenge, and Eikhenbaum's essay that you read for today is in part--to a degree that it can't really come out and talk about, or doesn't want to come out and talk about it a response to Trotsky's book.
而艾肯鲍姆在论文中,却并没有回应托洛斯基的书，艾肯鲍姆并不想回应,不愿站出来回答。
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Is that speech for the law, with the laws, really intended for the benefit of Crito, rather than an expression ? of Socrates' deepest opinions about the questions of obligation and obedience?
那场为法律所讲，有关法律的对话，真的是要为克里托排解，而不是苏格拉底,最深层意见的表述,尤其是那些问题攸关义务与服从？
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That's why I gave you the extraordinary passage on your sheet, the end of Tynjanov's "On Literary Evolution," written also 1927, written also, in other words, in response to Trotsky's Literature and Revolution.
这就是为什么我给你们了这篇精彩的文章阅读，1927年蒂尼亚诺夫在，文学进化，中写道，这也是，他对托洛斯基，文学与革命，的回应。
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The question is, why does Socrates exhibit such proud defiance and independence of the laws in the Apology, and such total, even kind of mouse-like, acquiescence to the laws in the Crito?
问题是，为何苏格拉底一方面展现了自豪的反抗,及独立于法律之外如同《自辩篇》所载，但这种绝对性，却化为鼠辈般，默认了全部的法律，一如《克里托篇》所载？
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Maybe the answer, or an answer, to this question is revealed in the Crito, the companion dialogue, the companion speech that goes along with the Apology, although it typically gets much less attention than the Apology.
也许答案或任何一种响应，这个问题的答案都可在《克里托篇》寻得，这是柏拉图的另一篇语录，另一篇,与《苏格拉底自辩篇》等齐的辩论，但一般较少受到,与《苏格拉底自辩篇》等同的注意。
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In Alexis de Tocqueville's great Democracy in America, which he published in 1831,or published in 1837, after his famous nine-month tour of the United States the most famous book, travel book, ever written about America, by a foreigner.
亚利西斯·德·托克维尔的著作《美国民主》,在1831年,或者1837年出版,这是本他在美国周游了九个月之后,写成的游记,在所有由外国作家执笔,所著的关于美国的书中享有盛誉
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In the first speech of the Apology, he defies the city to put him to death by expressing indifference to death and then in the Crito, he very much expresses that indifference to death by refusing to allow Crito to let him escape.
苏格拉底自辩篇》的第一场申辩中，他抗拒城邦处他死刑,理由是他根本漠视死亡,但之后在《克里托篇》,他表述漠视死亡的方式,变成拒绝让克里托助他逃亡。
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Socrates seems to remain, even until the end, very much a kind of law unto himself while at the same time, again, providing Crito and others like him an example of rational and dignified obedience to the law.
苏格拉底一直到最后，似乎都保持着一种自我定义的法律,但同时，却也提供克里托及其它同类,一种理信,与庄严的服从法律范例。
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