So the criterion is: is it relevant to the unified form that we as critics are trying to realize in the text?

所以，这里的标准是：,隐含的意义是否和文本的一致性有关,而这正是我们作为文学批评家,要通过文本实现的？

耶鲁公开课 - 文学理论导论课程节选

Suppose we say then that to be alive as a person is to be able to engage in P-functioning.

假设我们说作为人而活着,就是有人格功能性。

耶鲁公开课 - 死亡课程节选

So as a function and not as a subjective consciousness to which we appeal to grasp a meaning, the author still does exist.

所以作为一种功能，而非一种我们需要领会的主观意识,作者仍是存在的。

耶鲁公开课 - 文学理论导论课程节选

We need work to come in, we might as well get it from here.

我们需要功来作为输入，而从这里可以得到这个功。

麻省理工公开课 - 热力学与动力学课程节选

I believe that and why do we need to have it as a basic premise of the course, '?" as opposed to change is illusive?"

我相信这一点，但为什么我们需要把它,作为课程的基本前提，而不说'改变是虚幻的“

哈佛公开课 - 幸福课课程节选

And how it affects us as users.

而这些决定又怎样影响了作为用户的我们？

麻省理工公开课 - 媒体、教育、市场课程节选

And, in a similar point, he maintains that punishment can never be used as an instrument of revenge but only for what he calls the correction or what we would call the rehabilitation of the offender.

同时他还认为,法律上的惩罚是不能作为复仇的工具,而当作为纠正罪犯过错的工具,即我们今天叫的,对罪犯进行改造。

耶鲁公开课 - 政治哲学导论课程节选

And I mentioned three reasons, Why we need it as an independent field as opposed to just being " "well,let's do some studies on happiness,on relationships" ? as it is always being done?

我提到了三个原因，为何我们把它作为独立的研究，而不简单地,“研究一下幸福和爱情“,不像一贯人们所做的那样？

哈佛公开课 - 幸福课课程节选