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for it was not the old man who was a problem for me, but his Evil Eye.
VOA: special.2009.05.16
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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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When he's in the army, he can get rid of Jesus by converting not to evil, but to nothing, to believe in nothing.
当他当兵的时候，以不去向罪恶堕落，选择做一个虚无主义者的方式。
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If you're pure, not only are meats and viands pure , but all kinds of knowledge, whether of good and evil.
如果你纯洁，不只是肉和食物，肉和酒会变得纯洁，所有的只是，无论善恶都会变得纯洁。
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In England, I think we refer to these guys - whether it's technical or not - as "Evil gits."
在英格兰,我们把这种人叫,自私鬼,不知道这算不算术语
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It's not that the evil scientist is just deliberately deceiving you so as to conduct his nefarious experiments.
没有邪恶的科学家,在故意欺骗你,好进行他的邪恶实验。
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What you could call institutional evil by somebody behaving cruelly toward somebody else, perhaps not due to malice but because of the situation that she's in.
你可以将此称作,机构性邪恶,产生于某人残忍地对待他人,或许不是出于恶意,而是由于她所处的境况而导致
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Hobbes believed, on the other hand, that the overriding human fact, the overriding motivation of human behavior, is largely negative, not the desire to do good, but the desire to avoid some evil.
另一方面，霍布斯认为，人类最主要的行为，人行为的最主要的动机，在很大程度上是负面的，并不是为了做善良的事，只不过是为了避免罪恶的发生。
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So, one of the things I've tried to claim in describing Genesis 1 is That in this story evil is represented not as a physical reality.
我在描述《创世纪》第一章中试图做的是,在这个故事中，邪恶并不是一种实体的存在。
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The humans will become like gods, knowing good and evil, ; Not because of some magical property in this fruit; And it's not an apple, by the way, Do we know what the fruit is?
人类能像上帝一样，分辨善恶，不是因为这果实有魔力;,顺便提说一下，它并不是苹果，我们知道那个果实是什么吗？
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It's kind of interesting. God tells Adam before the creation of Eve that he's not to eat of the tree of the knowledge of good and evil that's in Genesis 2:16, on pain of death.
在《创世纪》第2章第16节，谈及死亡的痛苦时,上帝在没造出夏娃之前，告诉亚当,他不能吃智慧果。
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I might not know whether I'm playing someone who's an evil git or an indignant angel.
我不太清楚到底我是在和,自私鬼还是愤怒天使博弈
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When Tiamat opened her mouth to consume him, He drove in the Evil Wind that she closes not her lips.
当Tiamat张开大口想要毁灭他的时候，他操纵邪风，使她没办法合上嘴唇。
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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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There is a vagueness to this language that I think is quite calculated, and it relates, in Haze's case, to his determination to not be converted to evil, but to nothing.
他的语言有种刻意而为的模糊感,对他来说，这与他不向罪恶堕落，宁可选择虚无的决心有关系。
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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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They're not wholly good, not wholly evil, and no one god's will is absolute.
他们不是完全的善良，也不是完全的邪恶，也没有一个神灵的意愿是绝对的。
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This structure -- and this is something that's important for Milton to convey to us -- is genuinely beautiful. It's not entirely clear that Milton wants us to think of Pandemonium as unambiguously evil.
这个结构是弥尔顿认为应该传达给我们的,很重要的事，它实在是很美，尚不清楚弥尔顿,是否想让我们决得这地狱是绝对的邪恶。
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It's been drawn out and spatialized. It's as if it's been spatialized into a scene of a beautiful summer's day, and we're left contemplating not the punishment of evil but - I don't know, one of the things we're left contemplating is the sheer beauty of Homeric poetry.
这被描绘出并且空间化了，成为一个,美丽夏日的景象，我们被留予思考的,不是对邪恶的惩罚而是,-我不知道，我们被留予思考的,是荷马风格史诗的十足美好。
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But for Hobbes, we enter into society not in order to fulfill or perfect our rational nature, but rather to avoid the greatest evil, namely death or fear of death, at the hands of others.
但是霍布斯认为，我们进入社会,不是为了实现或完善我们理智的本性，倒不如说是为了避免巨大的罪恶而已，也就是死亡或对死亡的恐惧，掌握在别人手里。
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