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To be sure, Machiavelli focuses on key aspects of political reality which are often ignored by thinkers like Plato and Aristotle.
事实上马奇亚维利所专注的,政治现实观点,是其它思想家所常遗漏,像柏拉图和亚里士多德。
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Again, the autonomous Greek polis Glaucon Adeimantus that Plato and Glaucon, Adeimantus and others would have known came to an end.
自治的希腊城邦,一如柏拉图,和其它人所熟知的,已走到终点。
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Well, Aristotle and Plato,both sort of theoreticians of the polis each had an idea what's the right size for the perfect polis.
亚里士多德和柏拉图,这两位精于城邦理论的理论家对此各执己见
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The exception is Plato, where I'll lecture, maybe two lectures, trying to reconstruct Plato's central arguments, at least the arguments relevant to our class.
例外是柏拉图，我将授课的，也许要两节课，我会重新构建柏拉图中心理论，至少这部分理论是和我们的课相关的。
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When Plato writes his Republic and devotes Book Ten, as I'm sure most of you know, to an argument in effect banishing the poets from the ideal republic, part of the argument is that poets are terrible imitators.
当柏拉图写《理想国》和《第十卷》的时候，你们肯定都听过这两部著作，他提出了一个一个论点，要把诗人从理想国中驱逐出境，他提到，诗人都是拙劣的仿造者。
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Plato, being a mathematician, as Aristotle was not, decided that the perfect polis would have 5,040 citizens.
而和亚里士多德不同,作为数学家,柏拉图认为完美的城邦应有五千零四十个公民
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A further point that distinguishes the empirical world from this-- this realm of Platonic ideal objects-- is that indeed they-- there's something perfect about them.
更进一步,使现实世界和这个所谓的,柏拉图的理念世界的区别,在于那个世界中有些东西是完美的
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He remained attached to it for the next 20, until the death of Plato.
他和它在往后，20，年一直附属在一起，直到柏拉图过世。
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In any case, Aristotle returned to Athens later on and established a school of his own, a rival to the Platonic Academy " that he called the Lyceum.
无论如何，亚里士多德后来回到雅典,并建立了他自己的学校，和柏拉图的学院打擂台,他称之为，“学园。
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It's not as though Plato himself spelled it out with premises and conclusions like that.
柏拉图并没写出来,像这样罗列出前提和结论。
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There is a book by a famous contemporary to Plato.
和柏拉图同代还有另一位大匠。
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In many ways Aristotle there offers, as does Plato, a certain kind of critique of the modern or even the ancient democratic theory of freedom, which is living as one likes.
亚里士多德在很多方面所提出的和柏拉图相似，都是一种对现代,或甚至古代自由民主理论的评判，也就是过一个人想过的生活。
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Now the answer seems to me, the only answer I can imagine Socrates and Plato are giving at this point is to say, look, I need a different 3 definition of invisible, not 2 but 3.
我认为答案是，我所能想到的唯一答案是,在这点上苏格拉底和柏拉图,给出的答案是，我需要一个,无形的不同定义，不是2而是。
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as Plato and Socrates clearly understand, a very real tendency within democracy to identify the good human being, you might say, the good sport, the regular guy, the cooperative fellow, you know, someone who goes along and gets along with others.
柏拉图和苏格拉底清楚地明白，那存在着一种很真实的倾向,在民主之中辨识出好的人性，你也许会说喜爱运动的人，好人，乐于合作的人，即可以轻易和众人,打成一片的人。
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Plato's dialogues, the Apology as well as the Republic and the Crito are in the broadest sense of the term, an attempt not only to answer the charge against Aristophanes but also defend the cause of philosophy as something of value and merit.
柏拉图的语录《苏格拉底自辩篇》,《理想国》和《克里托篇》,以最广泛的解释看来，不仅试图响应,亚里斯多芬尼斯的控诉,同时还捍卫着,哲学的目标是价值与功绩。
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If we give him number two, it's going to follow that whatever's doing the grasping-- call that the soul since the soul is just Plato's word for our mind-- if whatever's doing the grasping of the eternal and non-physical forms must itself be eternal and non-physical, it follows that the soul must be non-physical.
假如我们承认前提二,那么接下来就是不管是什么事物在认知,姑且称之为灵魂好了,因为灵魂是柏拉图对我们心灵的称呼,假如能够认知永恒,和非现实型相的事物本身必须是,永恒和非现实的,那么灵魂必须是非现实的
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I should say, to my knowledge, we know nothing more about Glaucon and Adeimantus from history, but Plato put them into his dialogue.
我必需说的是，就我所知Glaucon，和，Adeimantus，两人,仅是历史中的两个角色，但柏拉图将他们放入他的对话录。
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