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Look, take the argument of the planets, the Morning Star and the Evening Star example.
拿行星的论证,晨星和昏星的那个例子来说
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I have a way to account for that, but it's going to take to the end of my argument to do that, so I'm going to argue that that's significant, but I'm not going to talk about why it's significant yet.
我对那有自己的理解，但是我在最后才会告诉你们，我要跟你们说，那点的意义是非常重大的，但我现在还不能谈论它的重大意义。
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If the answer turns out to be no, it's going to take some sustained argument to settle it one way or the other.
如果答案是否定的,它将需要更有力的论据,去证明出个所以然
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The ostensible purpose of this sentence at this point, as I take it, in Milton's argument is to explain the importance of censorship; but surely this sentence has an entirely different effect on us as readers, a different effect than the syntax or the logic of this sentence may demand.
这句话表面上的目的，我认为，是在弥尔顿的论点里解释控制的重要性,但是这个句子却对读者产生了相反的作用，一个和这句话的句式逻辑的要求,不同的影响。
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Marx, in the famous argument about commodity fetishism in Kapital, is comparing the way in which we take the product of human labor and turn it into a commodity by saying that it has objective value, by saying that we know what its value is in and of itself.
马克思在《资本论》里关于商品拜物教的著名论述中，比较了我们通过人类劳动创造产品,并将其转化为商品的方法,认为产品具有客观价值，认为我们知道它的价值存在于何并且知道它本身。
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While I'm busy pointing out ways in which the argument doesn't succeed, I also want to just take a moment and mention that premise two is also subject to criticism.
当我竭力指出,为什么这种论证无法成功时,我也想要花点时间,顺便说说前提二也不能免于批评
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If Freud's argument for death, that is to say, none of us believe we're going to die, was any good, the argument that none of us believe meetings ever take place without us would have to work as well.
如果弗洛伊德对死亡的说法，也就是，人都不相信自己会死的说法是正确的，那么就是说没有人相信,自己不在场的会议举行这件事也是正确的。
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I take it that we all agree that when we attempt to run the Cartesian argument in terms of the Morning Star and the Evening Star, it fails. But it's harder to say what went wrong?
我想大家都同意,当我们试图把卡氏论证,用到晨星和昏星的例子上来时,它行不通了,但是很难说我们哪里错了
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