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That puzzle aside, it seems to me that once we become physicalists, there's nothing especially deep or mysterious about death.
除了这个谜团，在我看来似乎在成为物理主义者之后，死亡并没有什么深刻和神秘的了。
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There seems to be in existence from the beginning of creation this universal moral law, and that is: the God-endowed sanctity of human life.
这个道德准则似乎在,创始之初就存在，它是指：,上帝使人类具有神圣性。
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While the Creator Great His constellations set, It's almost too much for this poet.
创造者是伟大的,群星为他点缀，似乎对这个诗人来说太多了。
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The Greeks, in Homer's world, seem to regard one just about as well as they do the other.
荷马时期的希腊人,似乎和看重其他品质一样,看重这个品质
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They didn't succeed; we still had banking crises so the system didn't seem to work very well.
它们没有取得成功；,我们仍然存在银行业危机,所以这个系统似乎运行得不怎么好。
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It's gonna be a pretty stupid demo if that was the smallest, but here we go.
如果这个就是最轻的，那这似乎是个,很无聊的演示，我们继续。
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This is one of the kinds of differences that develop that happens during development and cells somehow know where they are within this developing asymmetrical organism.
这是发育过程中,发生的一种变化,而且细胞似乎知道它们,在这个非对称发育生物体中的位置
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Nevertheless, to secure the distinction in actual practice, to say, "Okay. This is the meaning and now this is how I'm going to make it significant" -well, it seems unlikely indeed that this is something anyone could ever accomplish.
然而，若在实际操作中,你试着去体现这个区别，你会说，好的，这是意思,现在我来将它变成意义“,可是，实际上似乎谁都,无法完成这个任务。
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Stubborn is not a good first date word, but okay.
第一次约会用固执这个词似乎不太好吧
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Throbs" is a word that Nabokov brings out over and over again, in multiple contexts, always connected somehow with this novel.
悸动这个词，Nabokov经常使用，在很多的文章中似乎总与这本小说有关。
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He seems to avoid it.
他似乎逃避了这个问题。
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I take chances no one else will--great driver," but above and beyond that there does seem to be a psychological effect manifested here and manifested elsewhere, which is a motivation to feel good about yourself.
我敢冒别人不敢冒的险，我是个好司机“,但除此以外,但似乎存在着一个心理原因存在于这个效应,和另外的效应中，那就是自我感觉良好的动机。
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And from that perspective it looks as though it would be better to know how much time you've got left.
从这个角度来看,你知道自己剩下多少时间似乎更好。
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As I said, it looks as though to answer the question, "Could I continue to exist after the death of my body?"
如我所讲,似乎要回答这个问题,就得回答"肉体死后我能否继续存在"
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It seems to be the case that Milton's made this word up, this wonderful word scrannel.
似乎弥尔顿是生搬硬套的这个词，这个绝妙的词，细小的。
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I did buy this at like a child store so it's not very robust here.
这个天平好像是我在儿童商店买的,似乎不是很结实。
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At the same time, it's interesting that Deuteronomy seems to be aware of some of the dangers in this idea, the danger of a superiority complex, a moral danger involved in the notion of election.
同时，很有趣的是,《申命记》似乎意识到了这个观点的危险之处，优越性的危险，在“选择“这一概念中的道德危机。
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Now as I mentioned, the title of this piece was originally A Mask Presented at Ludlow Castle, and it seems actually to have been known by the reading public by this title for a good hundred years or so.
现在正如我提到的，这部作品的标题,最初是拉德洛城堡里上演的《面具》,它似乎已经在好几百年前,就因为这个标题被广大读者熟知了。
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But if there is another argument for that claim, I'm eager to hear it, because this argument, at any rate, seems to me to be unsuccessful.
但如果确实有这种论点存在，我迫不及待地想听一听，因为这个论点无论怎么看，似乎都不会说得通。
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That seems to be the message of this story.
这个故事似乎告诉们这个道理。
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The idea seems to be that you can't believe in possibilities that you can't picture or imagine.
这个似乎也就是说,人们不能相信,他们无法想象的东西。
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Now,it turns out that that assumption, standardly built into the usual label,may be false.
现在似乎在通常标签下建立的，这个假设本身就是错误的。
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So this Cartesian argument seems to show us that the mind is something separate from, distinct from, not reducible to, not just a way of talking about, my body.
所以这个卡氏论证似乎给我们表明了,心灵是独立于身体,不同于身体,不能称作身体,不是"我身体"的另一种说法
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But notice that that label,personal identity, the problem of personal identity, seems to have built into it the assumption that whatever it is that's me is going to be a person.
但请注意这个标签，个人认同感，个人认同感的问题，似乎是建立在这样一个假设上,无论我是什么，都将是一个人。
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And it seems like a plausible enough view.
这个观点似乎有一定的说服力
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That just seems wrong.
这个观点似乎是错的
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And the difficulty with that approach, even if we break the question, whether not there're souls, the difficulty at the approach was that it seems as though the soul could constantly be changing while the personality who might call stays the same.
这种前提的难点在于，即使我们将问题分解，先不管灵魂是否存在，难点还在于,似乎灵魂可以,不断地改变，而人格,这个重要的方面，却保持不变。
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Because,indeed,they don't exist They're merely possible And we might say,you've got to exist in order for something to be bad for you But once we say that it seems we're running towards the position that in that case,death can't be bad for me because of course,when I'm dead,I don't exist ? So how can anything be bad for me?
因为他们其实并不存在,他们只是一种可能,我们由此认为你必须首先存在,某事才会让你害怕,但我们一旦这么说,我们似乎会得出这个结论,这种情况下死亡不可能让我害怕,因为我死了就不存在了,所以我怎么会害怕？
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