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In other words, it's not a completely supercilious argument, sort of "God is brought into being the same way objects that we make use of are brought into being."
换句话说，这并不完全是一个目空一切的论点，他认为，上帝形成的方式,与我们所用之物形成的方式是一样的“
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Let us just say he is a person willing to stand up for and defend his family and friends.
我们可以将他归为,愿意起身捍卫,家族与朋友的人。
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And he had a stage theory, which was quite different from the Freudian stage theory that we have been introduced to.
他提出了一个阶段理论,这个阶段理论与我们之前所介绍的,弗洛伊德的阶段理论有着很大的不同
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Like how can you possibly figure that out with actually compelling a machine to do it for you and sure enough we chatted for a few moments, I kind of gently pointed out well it's kind of like problem 7 last year.
就好像去逼计算机为你做这件事,就能解决问题一样,我们确实谈过这个问题，我委婉地告诉他,这种情况与我们去年讲过问题7类似。
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As God is holy, separate and distinct, so you shall be holy.
上帝是神圣的，独立且与凡人不同的，因此我们应该模仿他。
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So let's look at a couple of passages from your sheet, from Heidegger's Being and Time, from his analytic of the hermeneutic circle, and see what Heidegger has to say about this claim.
所以我们看几篇文章，摘自海德格尔的存在与时间，从他对于解释学循环的分析，看看海德格尔对这个观点看法是何。
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We'll go straight to 79. On page 79 we get an account of a conversation between Richard and his friends and it's annotated with interpretative asides.
让我们直接来看,理查与他同伴的对话,就是有注解的这里。
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Yet, he remains in many ways as contested for us as he was in his own time.
或者说，他依旧停留在他的年代里,与我们展开争论。
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Yet, at the same time, he tells us that the sovereign is the creation of the people whom he represents or it represents.
与此同时，他还告诉我们,君主是从人民中产生,并代表广大人民利益的。
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You might even say that Machiavelli takes delight in demonstrating, much to our chagrin, the space between our lofty intentions and the actual consequences of our deeds.
也可说,马奇亚维利自豪地展示了，虽然令人大为懊丧地，但他展示了我们崇高意向,与实际所为之后果间的灰色地带。
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But now that means there is a serious danger here, and in Genesis 3:22, God says, "Now that man has become like one of us, knowing good and evil , what if he should stretch out his hand and take also from the tree of life and eat, and live forever?"
但在那个时候，意味着，他们将面临很大的困难，《创世纪》第3章第22节，上帝说，现在那个人已经变得与我们相似，能知善恶,现在恐怕他又伸手摘生命树的果子,从此以后长生不老“
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And here he distinguishes the liberty of, what he calls the liberty of the ancients, or what he doesn't exactly call but I'll call the liberty of the ancients and the liberty of the moderns.
他在这里为我们辨析了，现代自由与古典自由，可能他是叫作古典自由的吧,或者他根本没有给它一个具体的名字,不过我很愿意叫它古典自由。
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We see his conflicting emotions both to see and not to see, a sense that he wished to observe and yet he is at, in some ways, at war with himself, knowing to gawk, to stare at this sight.
我们看到他的冲突情绪,在看与不看之间打架，一种他希望观察的感觉,但他某方面，也在和自己战斗，明白自己瞪着这景象时会瞠目结舌。
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