This is simply another example of how moral goodness grows out of and even requires a context of moral evil. Machiavelli's advice to you is clear.
这只是道德良善怎样源自于而且甚至,需要一个道德败坏的情境的另一个例子,马基雅维利给你们的建议很清楚。
This is simply another example of how moral goodness grows out of and even requires a context of moral evil. Machiavelli's advice to you is clear.
这只是道德良善怎样源自于而且甚至，需要一个道德败坏的情境的另一个例子，马基雅维利给你们的建议很清楚。
Precisely because evil so often goes unpunished in this world, he asserts, the moral code must reflect another reality, in which souls are judged, punished, or rewarded after death.
正是因为这个世界上的邪恶常常得不到惩罚，他断言，这个道德准则一定反映了另一个事实，即死后灵魂会受到审判，惩罚或者奖励。
He USES words like "moral" and "evil" when he presents his views on software ownership.
在论述软件所有权时他使用“道德的”和“邪恶的”这些词语来表达他的观点。
Since his capacity to do is forced into channels of evil through environment and pressures, man is strong before he is moral.
因为由于环境和压力，他的这份能力身不由己地被引入了歪门邪道，人先变得坚强后懂得道德。
And it requires us to understand history not in moral terms, such as "good" and "evil," but rather in aesthetic terms.
它需要我们，不是以道德层面去理解历史，去判断好坏“，而是要从审美的角度去看。”
Kaufman is claiming therefore that in Israel evil is transferred from the metaphysical realm universe to the moral realm. I've put it up here for you.
因此在以色列，邪恶，从哲学范畴，转向了道德范畴，现在我告诉你们。
The similes work not to sew everything up but make it impossible for us to maintain anything like the official position on a moral distinction between heavenly good and Satanic evil.
这些比喻不是为了简单的拼凑，而是让我们不能，维持住任何天堂之善与撒旦之恶之间的，清晰的官方界限。
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。
In Paris the idea that a free-market liberal may believe he is defending a moral position (rather than a necessary evil) often causes surprise.
在巴黎，自由市场主义者可能相信他是在防守道义立场(而不是必要之恶)的观点时常令人咋舌。
The thesis of evil nature between these two is most likely to provide the necessity and possibility for moral education, but also set to go beyond the provisions of morality for the lives of people.
这两种之间人性恶更为道德教育提供了可能与必要，同时也为人的生活设定了向道德超越的规定。
Ethical good or evil of human nature is description, judgment and evaluation for the human content of moral phenomenon, made by certain social subjects according to the specific moral purpose.
人性的道德善恶是一定社会主体依据特定道德目的对属于道德现象的人性内容所作出的描述、判断与评价。
While the study on the desiderative morality and compulsory morality is confined in the moral field, the discussion about good human nature and evil human nature can be reflected in the law.
只是对愿望道德和义务道德的探讨主要是在道德领域展开的，而我们此处的性善论和性恶论的探讨可以在法律中得以体现。
The essence of moral enlightening is to instruct people to do good rather than evil. Confucianism divided this object into theorizing the origin of evil and ridding oneself of evil in practice.
教人为善去恶是道德教化的核心，儒家将此分为理论层面上探讨恶的来源问题与实践层面上践行去恶的功夫问题。
The standard of appraising good and evil is also the standard of appraising moral behavior and good and evil ideas.
善恶评价的标准是判断道德行为或观念善恶的标准。
Content includes true or false in meaning, good or evil in moral sense, beautiful or ugly in artistic aspect.
内容包含意义上的真假、道德上的善恶、文艺上的美丑等。
A man's moral transform presupposes his knowing shame, that's a man has the view what is good and what is evil, and he has the possibility that he can become a good man.
而这种转化又以知耻为道德前提，即个体已有善恶是非观念，且处于祛恶向善的待发点上。
The literary expressions of moral life ought to make use of the aesthetic device to reveal the conflicts of emotions and ethics, to tell good from evil, and to touch the souls of the readers.
文学中道德生活的表现，应以审美的形态来显现道德与情感的冲突，以充满热情与生命的生活形象表达对真善美的肯定和假恶丑的否定，以美的形式与情感诉诸读者的心灵。
He knows that the good and the bad, the kind and the evil, the royalty and the wicked are relative in evaluation. The moral criteria are tools with a certain function.
他知道世人的好坏、善恶、忠奸等等都是相对的，道德标准都是具有其一定功能的工具而已。
Because of its attitude toward the material world, Manichaeism regarded evil as a physical rather than a moral entity.
因为它的态度，物质世界，摩尼教视为邪恶作为物理，而不是一个道德的实体。
On a higher level, LI Ao's theory of human nature had unified the relationship among good and evil, disposition, natural attributes and social and moral properties.
李翱的人性论在一个更高的层次上统一了善恶、性情、自然属性和社会道德属性的关系。
However, this embodied evil of man can be removed or restricted by moral education and laws.
然而，人的先天恶性可以通过“化性起伪”即后天的礼义教化、法规约束使之弃恶从善。
The moral paradox in moral education refers tot he special circumstance under which a legitimate moral conduct leads to good and evil results at the same time.
道德教育中的道德悖论指的是发生在道德教育领域中的一种正当的道德行为选择却同时产生善与恶两种自相矛盾的结果的特殊情况。
The moral paradox in moral education refers tot he special circumstance under which a legitimate moral conduct leads to good and evil results at the same time.
道德教育中的道德悖论指的是发生在道德教育领域中的一种正当的道德行为选择却同时产生善与恶两种自相矛盾的结果的特殊情况。
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