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But then we went a little further, we considered those other cases and people weren't so sure about consequentialist moral reasoning.
但随着谈论的深入，我们发现在其他情况中,人们不再对后果主义道德推理那么确定了。
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But I don't have any moral issue with plastic surgery if other people choose to have it.
有的人可能在道德层面上反对整容，不过我没有这种想法。
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What makes this enterprise difficult but also riveting is that moral and political philosophy is a story and you don't know where the story will lead.
这一过程会充满挑战又引人入胜,因为道德与政治哲学就好比一个故事,你不知道故事将会如何发展。
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Milton opens up a shady space for something approaching a kind of moral relativism where black and white theological categories simply don't apply.
弥尔顿为接近道德上的相对主义,即黑和白之间的区分已经无法简单的适用,开创了先河。
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The hatta't also does not rid a sinner of their moral impurity, because the offering is brought after the sinner has confessed, after the sinner has repented.
净化祭是无法消除一个罪人的道德不洁的，因为祭品是在罪人坦白后忏悔后，才供上来的。
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I don't know these things personally, but it's my understanding that the whole structure is suffering some moral hazard problems and that they're evolving and trying to improve the institutions.
我没有亲身考察过，但我的理解是,这整个体系遭遇着道德风险的挑战,并且人们不断改进,尝试着改善机制。
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Why should citizens of one state, namely one's own have any moral priority over the citizens of another state when, again, we don't know them and we may well be mistaken in our assumption ? that they are enemies or friends?
为何一国的公民，即为何某人能拥有,凌驾其它城邦公民的道德优势,尤其是我们根本不了解他们,我们可能误将他们,错认为是敌人或朋友？
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if I say I don't like baby killers, that actually is a moral judgment in my case.
如果我说我不喜欢婴儿杀手，这就是一个道德判断了。
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In other words, yeah, I still like it or don't like it, - but my liking has nothing to do either with desire or with approval-- moral, political, or however the case may be.
换句话说就是，没错，我还是喜欢它或者不喜欢它，但是这与我的主观意志无关-,不管是什么认同，道德，还是政治，与一切都无关。
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We don't know whether this was because he didn't want to take the chance or because he believed in categorical moral principles.
不知道他是因为不愿意冒这个险呢,还是因为他信奉绝对主义道德原则。
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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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For the most part Deuteronomy doesn't really contain much in the way of civil law. It tends to focus on the moral-religious prescriptions kind of the apodictic law in Israel--and the few civil laws that are there tend to be reworked in line with Deuteronomy's humanity.
在申命记中的大部分中并不饱含民法的内容,它倾向于关注宗教道德的规定,某种以色列人的绝对的律法，而民法的存在,倾向于和申命记中的人道主义保持一致。
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In other words, as the judge said, what's always moral isn't necessarily against the law and while I don't think that necessity justifies theft or murder or any illegal act, at some point your degree of necessity does, in fact, exonerate you from any guilt.
换言之，正如法官常说的，情有可原，未必不可法外容情,当然我不认为，一句情有可原,就能为盗窃，谋杀以及其他违法行为正名，但有时，情有可原的程度,确实可能法外容情，赦免你的罪行。
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The moral is that reciprocity is friendship and so good, all to the good, but as I say there's a moment of suspense in the expectation at the point in the text when we expect a moral but we don't know what the moral is going to be.
寓意是，相互关爱就是友谊，它如此美好，对双方都有好处，但正如我所说，也有那么一刻，期望面临悬念,在当我们期待一个寓意,却不知道那个寓意将是什么的时候。
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