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The corporeality of "Damon's Epitaph" illuminates we can see the unorthodox direction in which Milton's Lycidas is tending.
达蒙的墓志铭》的物质性刚好诠释了,《利西达斯》离经叛道的倾向。
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I think that the distinction Iser is making between reading and interpretation can be understood in much the same way.
我想伊瑟尔想指出的,阅读与诠释之间的差异也基本上也可以这样理解。
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One sort of opens up the beginning of life here and the other closes it down through a referencing of death.
前者讲的是生命的开始,后者通过诠释死亡,讲述了生命的终结
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And the answer--the short answer--is, Socrates, the character Socrates in the play, represents Plato, the author of the play's, philosophical views.
答案是,苏格拉底,即剧中苏格拉底的角色诠释了,戏剧作者自己的哲学观
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It's about changing our interpretation of the world, of what's happening to us, of our achievements, of our failures.
要改变我们对世界的诠释，以及我们的遭遇，成就，失败。
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Northerners and Southerners shared basically the same Protestant Christianity, although they used it in different ways.
北方人和南方人基本上都信仰,相同的基督教新教教义,虽然他们从不同的角度去诠释它
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If you transfer this ratio to a city like New York City, with 8 million people.
我们不妨用纽约这座,拥有八百万人口的城市来诠释这个比例。
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The secular approach is very, very Greek versus a religious approach.
相比宗教对生命意义的诠释,这种世俗的诠释方式是非常非常希腊化的
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This leads to a puzzling paradoxical feature of Locke's account of rights.
这就引出了洛克在权利的诠释上,令人费解的矛盾之处。
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It presses its own themes in retelling those stories. Early laws are subject to reinterpretation. Ezekiel comes along and does some interesting things with some of the legal material that we find in Leviticus. This is all the kind of thing that tradition criticism looks at.
在复述这些故事时它加入了自己的主题，早期的法律,容易遭受重新诠释，《以西结书》在形成过程中,就对我们在《利未记》里看到的法律材料作了一些,有趣的处理，这就是源流批判学探讨的重点。
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This then leads to a very different discussion because A play is not a piece of text. A play is a living thing That is meant to be performed by actors in a particular setting. Different actors with different directors interpret the words of Shakespeare to the best. We can construct those words differently.
这引起一场很不同的讨论,因为一部戏剧不是一篇文章，而是活物,是要被演员在特定的场景下,表演出来的，不同的演员,和导演尽可能去诠释莎士比亚的文字,我们可以以不同方式建构这些文字。
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And he says this about his own little research: "I shall not hesitate to put down for you with my interpretations whatsoever things I well learned at one time from the Presbyters," just meaning the old guys,elders,"and well remembered, confidently asserting truthfulness for them.
对于他自己的研究，他这样说：,“我会毫不犹豫地写下,我曾经从长老那里学到和记住的,一切东西，而且加上我的诠释“,长老指长者，前辈，“并自信地肯定他们的真实性。
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It must be, after all, a grammaticization of rhetoric," the whole point of which is that the worm of interpretation keeps turning. All right?
那一定是将修辞语法化“，整个观点,诠释的螺丝一直在旋转，对吧？
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So hermeneutics will be our first topic, and it attempts to answer the last question that I've mentioned which is raised by theory of literature.
所以诠释学，是我们的第一个话题,它试图回答的是我在探讨文学理论时提出的最后一个问题。
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Maybe other principles of hermeneutics will place much more stress on innovation or novelty or difference, but you're not sure people can understand unless they share a great deal of common ground."
也许诠释学的其他原则更强调,创新，独树一帜，与众不同，但你不能保证人们都能理解,除非他们有很多相同之处“
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What gave rise in the Western world to what is called "hermeneutics" was in fact the Protestant Reformation.
事实上是西方的新教改革“,导致了所谓的“诠释学“的产生。
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So again,we don't have any clear, true interpretation of the claim that nobody can take my place, even with regard to dying.
所以我们还是没有一个清晰的，真实的关于没人能取代我的诠释，更不用说死亡了。
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Again,I want to just notice that it's a rather odd thing to try to express that point in the language everyone dies alone.
我还是觉得“人都是孤独而亡“这观点,这个诠释是很奇怪的。
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So this is a piece by Strauss where he's trying to resurrect the content, or mirror the content, of a philosophical novel by Friedrich Nietzsche, Thus Spoke Zarathustra, and it's about the unleashing of human capacity as it comes forth from the primordial earth here.
通过这个片段,施特劳斯正试着,重新诠释或者再现弗里德里希·尼采,的哲学著作查拉图斯特拉如是说的内容,这部作品是关于人类能力的释放,时间设定在人类从原始的世界出现之后
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But hermeneutics has a history; that is to say, it's not something which has always just been there.
诠释学有它的发展历程;,它并不是一开始就有的。
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So there's a wedge there between the concept of reading and the concept of interpretation.
因此在阅读这个概念和诠释这个概念中,存在一定的差距。
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It has to do with the god Hermes who conveyed language to man, who was in a certain sense, among many other functions, the god of communication, and hermeneutics is, after all, obviously about communication.
它与赫耳墨斯，即教给人类语言的神祇有关，从某种意义上来说，赫耳墨斯是沟通之神，所以诠释学显然和沟通交流有关。
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I just say that in passing to call your attention to it as a risk that's involved in our engagement with a hermeneutic project of the nature of Gadamer's.
我这样说只是为了提醒你们,研究有伽达默尔的诠释学理论时,可能有这样的风险。
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Because people do all sorts of behaviors which become very, very hard to interpret if they don't really believe their bodies are going to die.
因为人们有各种行为,如果他们不相信自己的肉体会消亡,这些行为将非常难以诠释。
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Now as yet we haven't said anything about literature, and the fact is there is no hermeneutic art devoted to literature during the early modern period and for most of the eighteenth century.
到现在为止我们还没有讲到文学，在现代的早期和18世纪大部分时候,都没有任何关于文学的诠释学研究。
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So much then for the history of hermeneutics.
关于诠释学的发展史就讲到这儿。
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Our challenge is to find some other interpretation of the claim.
我们需要找到对这个说法的其他诠释。
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The trick--The question we're going to ask is, can we find some interpretation of that claim under which, first of all it ends up being true, secondly,it ends up being a necessary truth about death?
关键我们要问的问题是，我们能否能对这说法找到一个诠释，首先，这个诠释必须是真实的，第二，这是对死亡来说必要的真实？
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He's claiming only that it is available and can be adduced from what we call "evidence" in the same way that the symbolic interpretation, based on the rhetorical question, is available and can be adduced from evidence -and that these two viewpoints are irreducible.
他只是声称这是一种可能，而且可以从,我们所说的“证据“之中引证得到,同样的，基于修辞型问句之上的象征性诠释，也是一种可能，也能够引证,而且，这两种观点是不可削减的。
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