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We use our minds and our behaviors and our actions continually to try to trick people into believing what's not true.
我们不断地利用我们的心理,行为和动作,去哄骗他人相信那些虚假的事情。
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And in fact, Skinner explicitly made the analogy from the natural selection of species to the natural selection of behavior.
实际上，斯金纳也确实明确地,对物种的自然选择,同行为的自然选择进行过类比。
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It does seem as though people who have brushes with death change their behavior in significant ways.
确实似乎有过和死亡擦肩而过经历的人,行为会显著地改变。
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There I am not ashamed to speak with them and to ask them the reasons for their actions and they, in their humanity, reply to me.
在那儿，我不会羞于与他们对话,及询问关于他们行为的原因,而他们总是慈爱地回答我。
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At the same time, he fears that being a poet means -and this is a fear that literate young men and women have to this very day -- to be a poet means in some way not to be acting responsibly or politically.
与此同时，他也担忧成为一个诗人意味着,这是直到今天文青和文艺女青们共有的一种担忧,成为一个诗人某种意义上,意味着不能负责地践行政治行为。
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But we do know from living cultures that people do engage in all kinds of ritual and symbolic actions because of genuine beliefs about the importance of those actions, because those rituals and symbols are extraordinarily meaningful to them.
但是我们可以在还活着的文化中知道些什么,它们蕴含在人们做的各种宗教仪式和有象征意义的行为中,因为人们诚恳地相信这些行为的重要性，因为这些仪式和象征对他们来说意义重大。
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I think they motivate a lot of what -I'm going to write a number of principles of behavioral finance down and just mention them briefly and then return to regulation.
我认为他们促进了这些...,我先写一些行为金融学的原理,只是先简单地过一遍,再回到市场监管
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And he's talking with Mississippi Gene. This is at the bottom of 26: There is something so indubitably reminiscent of Big Slim Hazard in Mississippi Gene's demeanor that I said, "Do you happen to have met a fellow called Big Slim Hazard somewhere?"
他在和密西西比的吉恩讲话，在26页下面：,现在，密西西比的吉恩的行为举止有些地方真切地,让我想起关于细杆的哈查德的往事，我问：“你是否在那里碰巧遇到过一个叫细杆哈查德的人“
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On the one hand, it could be that certain facts, if you knew them, would cause you to behave differently without actually giving you any reason to behave differently.
一方面，可能有某些事实，如果你知道了它们，会导致你的行为不同,但并没有真正地给你改变行为的理由。
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If you're from an ethics of divinity, you may appeal to religious injunctions against certain actions and behaviors and these may differentially restrict the behavior of men and women.
如果你来自神性道德的文化，你会赞成用宗教禁令,禁止某些行为,这就可能有差别地限制了,男人和女人的行为。
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So, to summarize so far, and we're going to look at this a little bit more for the rest of this lecture, we've talked about two morals in social psychology.
总结一下目前所讲过的内容，我们会在这节课中,更详细地讨论这点，我们讲了社会心里学中的两个行为准则。
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He would regard elections as merely exacerbating the tendency to demagoguery where each person seeking office plays shamelessly to the mob promising all manner of things that they know they will not and cannot deliver.
他会视选举不过就是,加剧煽动行为的倾向,每一位寻求官位的人,都会无耻地沦为盗贼,承诺所有他们明知压根儿无法,及不能兑现的政治支票。
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We tend to look at human behavior as a matter of providing rational incentives for human action while most people, in fact, are driven by a need for esteem and a desire to avoid humiliation.
通常，我们倾向于以理性地分析其动机为标准,来看待人的行为是否正确合理,而其他人则是以赢得自尊和避免羞辱为标准,来判断一个人的行为是否合理。
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You're a member of these groups and, as we will discuss repeatedly when we talk about social cognition and social behavior, this membership matters a lot to you.
你们都属于其中某些群体,我们以后会反复地谈到,当我们讲社会认知和社会行为时，这种群体隶属对你有很重要的意义。
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If it doesn't make sense, you'll-- If it doesn't make sense or, more to the point, if it's something that you do that's foolish or makes you look manipulative or cheap, you'll distort it in your head so that it does make sense.
如果你的行为不合理，你会…,如果你的行为不合理，或者更确切的地说，如果你的行为很愚蠢,或者让你显得很攻于心计，或很廉价，你就会捏造理由说服自己这是合理的。
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And Charles Darwin actually, who was an astute observer of human behavior, tells a nice story to illustrate this: how "a native touched with his finger some cold preserved meat and plainly showed disgust at its softness whilst I felt utter disgust at my food being touched by a naked savage though his hands did not appear dirty."
达尔文，对人类行为观察入微，他有一个故事很好地解释了反感：,“一个土著用手指碰冷腌肉,那种软软的质地让他感到很反感,而让我感无无比反感的是我的食物,被一个没穿衣取的土著碰了，虽然他的手不脏“
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