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。

耶鲁公开课 - 旧约导论课程节选

the face being drawn back in a universal expression that every human everywhere would be able to recognize.

用一种普遍的面部表情，脸被后拉,任何地点，任何人都能辨认。

耶鲁公开课 - 心理学导论课程节选

So what follows, in one sense, that when Aristotle says that man is by nature a political animal and the city is by nature, the city can never be a universal state.

这响应了，亚里士多德所说,人类天生是政治动物,而城市是自然的演变，城市永远不能是一座万国之城。

耶鲁公开课 - 政治哲学导论课程节选

So, this is an important reminder that just because we find something in our culture and just because it might well be pervasive doesn't mean necessarily that it's universal.

这一点很重要，它提醒了我们,不能因为某种现象存在于我们文化中,或者存在于多个文化中,就认为它是无所不在的。

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If we all have a desire to know, ? doesn't this connote something universal, that all should be free, that all should participate in ruling and being ruled as citizens of a city?

如果我们都有求知欲，这不就意味着一种普遍性吗，即所有的人都应是自由人，所有的公民应参与城市中的统治,与被统治的活动？

耶鲁公开课 - 政治哲学导论课程节选

So here is a passage in which Aristotle clearly seems to be pointing to the possibility of a kind of universal monarchy under Greek rule at least as a possibility.

从这段中可清楚地看出，亚里士多德,似乎点出一种在希腊统治下,之宇宙王权的可能性,至少是一种可能性。

耶鲁公开课 - 政治哲学导论课程节选

Or will the best regime be a large cosmopolitan ? order embracing all human beings " perhaps even a kind of universal League of Nations consisting of all free and equal men and women?

或者，最优的政体将会是一个,大型的国际秩序吗,拥抱全人类，或许是一种普遍性的“国联,结合了所有自由，平等的男女？

耶鲁公开课 - 政治哲学导论课程节选