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There'll be a brief period in which, as a cadaver I suppose, my heart will continue to exist.
在我死亡后很短的时间内,我的心脏将会继续存在
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Suppose that most times and most activities were death free, but certain activities introduce the possibility of dying.
假设大部分时间和大部分活动都是死亡免疫的，但某些活动,会引起死亡的可能性。
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They believe that there's a decent chance that they will die within a certain period of time.
他们相信自己在一段特定的时间后,有可能死亡。
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There are times and places for thinking about the facts of death.
你有时间和地点来考虑死亡的事实。
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Instead of having death-free zones, imagine that there were death-free times.
不是拥有死亡免疫地区，想象一下，而是存在死亡免疫时间。
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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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It came into existence as part of, along with, the creation of my body, and it won't continue to exist, at least not very long, after the destruction of my body.
它的出现,是伴随着我身体的出现而产生的,在我死后它就不存在了,至少在我身体死亡之后不会存活很长时间
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But wouldn't it be nice to just have a certain period of time every day when you didn't have to even have it be ? so much as a remote possibility?
但要是每天能有一段特定的时间,死亡对你来说,甚至连一个遥远的可能性都不是,那岂不是很好？
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Wouldn't it be nice to be able to go someplace and just for a period think to yourself, "Well, you know, right now I don't have to worry about that.
要是能去那岂不是很好,你能有一段时间对自己说，“你知道，现在我不用担心死亡了。
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Well, if that's right, then should we say that the pervasiveness of death, ubiquitousness of death-- the thing that I was earlier suggesting was oppressive-- wouldn't it really be nice to have a death-free time or a death-free location or death-free activities?
如果是这样的话，那我们是不是应该说死亡的普遍性，死亡的无处不在性-,这些我之前所说的特征是不对的-,如果有死亡免疫时间或者死亡免疫地点,或者死亡免疫活动岂不是很好吗？
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So it's not that the result is going to be that I'm going to try to convince you that death isn't bad, but it takes actually a little bit of work to pin down precisely what is it about death that's bad and how can it be death?
所以，这么说,并不是我试图让你相信死亡不是坏事，但是这的确要花点时间来准确地说清楚,什么让死亡成了坏事，和怎样才算死亡？
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