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This is simply another example of how moral goodness grows out of and even requires a context of moral evil. Machiavelli's advice to you is clear.
这只是道德良善怎样源自于而且甚至,需要一个道德败坏的情境的另一个例子,马基雅维利给你们的建议很清楚。
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And it requires us to understand history not in moral terms, such as "good" and "evil," but rather in aesthetic terms.
它需要我们,不是以道德层面去理解历史，去判断好坏“,而是要从审美的角度去看。
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The simile sets out to establish the moral polarities between good and evil, but it then works almost systematically to undo that understanding.
这里的比喻开始创造出善与恶之间的,两极性，然而后来它又几乎自动的抹去了这种理解。
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Kaufman is claiming therefore that in Israel evil is transferred from the metaphysical realm universe) to the moral realm. I've put it up here for you.
因此在以色列，邪恶,从哲学范畴,转向了道德范畴，现在我告诉你们。
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The similes work not to sew everything up but make it impossible for us to maintain anything like the official position on a moral distinction between heavenly good and satanic evil.
这些比喻不是为了简单的拼凑，而是让我们不能,维持住任何天堂之善与撒旦之恶之间的,清晰的官方界限。
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Once they discovered their moral freedom, once they discovered that they could thwart God and work evil in the world, and abuse and corrupt all that God had created, then God could not afford to allow them access to the tree of life.
一旦他们意识到了，道德自由,一旦他们违背上帝，开始作恶,摧残，腐化，上帝的创造物,上帝便不准他们再接近生命树。
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Evil is a moral and not a metaphysical reality.
邪恶是道德上而非哲学上的存在。
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And so the pagan picture of an amoral universe of just competing powers, good and evil, Kaufman says, is transformed into a picture of a moral cosmos. The highest law is the will of God and that imposes a morality upon the structure of the universe.
在异教观念中，一个充满了权力斗争，善神与恶神对抗的，非道德宇宙，变成了,一个道德的宇宙，上帝的旨意是最高的法律,它给宇宙的结构添加了道德这一概念。
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So, the Garden of Eden story communicates what Kaufman would identify as a basic idea of the monotheistic worldview: That evil isn't a metaphysical reality, it's a moral reality.
因此，伊甸园的故事里传达了Kaufman所说的,基本的一神论世界观：,邪恶并不是形而上学的存在，而是道德的现实。
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