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In that passage that I read to you when they're in the mountains in Colorado drunk, yelling, they call themselves "mad, drunken Americans."
在那我读给你们听得段落中，当他们在科罗拉多的山上,酒醉并大叫，称自己是喝醉酒的美国疯子时“
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I mentioned in the last lecture that the famous flower passage here of course is -- this is pure fantasy.
我在上次上课时说过，这段非常著名的花之段落,是一种纯粹的幻想。
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What America do we see? I'm going to look back to a passage I talked about in a different vein last time, on 26 and 27, just for one quick example.
看到什么了呢？，我们看到了什么样的美国？，我想回到,上一次讲另一个脉络时讲到的段落，在26到27页。
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And now that you have patterns of bits after bits after bits, and if you chunk them up into say, eight-unit quantities, now can you start storing words and sentences, and paragraphs.
你现在按照一定模式一位一位的进行排列，如果你组成块，8位一个单位，这时候我们就可以存储字和句子以及段落。
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In this passage, Machiavelli announces his break, indeed his repudiation of all those who have come before, all those who have come before.
在这一段落里马奇亚维利，声明自己的不同,他切断了自己与所有先前模式间的关系，不留根蒂。
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But we're going to basically not rely on any specific text.
但是我们基本上不会依赖课本上的,任何具体段落。
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This is the line that begins the poem's final verse paragraph and it has to be one of the most amazing moments in all of English literature.
这行是以诗篇最后的韵诗开端的,是英语诗歌文学中,最惊艳的段落之一了。
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As with the passage on the falling of the leaves there's a kind of elegiac tone that works to undo, or at least to challenge, our theological certainty.
在描写落叶的段落里,有一种挽歌式的腔调，似乎要抹掉，至少是挑战神学上的确定性。
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It's almost as if the flower passage is Milton's reward for having written the Saint Peter passage.
似乎描写花朵的段落是对于弥尔顿,描写过圣彼得的章落之后的奖赏。
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And if you've read the ending in the notes, you'll remember those passages where he asks that question.
你会对他结尾部分，提问的段落印象深刻,在正式版本中。
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He makes this clear in a famous passage at the beginning of chapter 15 of The Prince.
这个论点在一段著名的段落中清楚提及,就在《君王论》第，15，章的开头。
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There are some passages in Areopagitica that I would be remiss to overlook, so I'm going to ask you to turn to page 739 in the Hughes.
论出版自由》的段落中有一些我忽略了,你们把书翻到739页休斯。
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Even in the passage that I cited earlier, where Hobbes describes the benefits of civil society, he speaks of activities like navigation, exploration and industry.
在我之前引用的段落里，霍布斯描述文明社会,益处的时候,他谈到一些像航海，探险，工业等等的活动。
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For reason, he writes in a famous passage, "for reason is nothing but reckoning, that is adding and subtracting the consequences of general names agreed upon."
对理性而言，他在一个著名的段落中写到，“推理就是一种计算，也就是将公认为标示或表明思想的,普通名词所构成的序列相加减“
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The twenty-five years I have lived since then tapered to a palpitating point and vanished. This is a remarkable passage to me.
那以后生活的二十五年，就惭渐缩小成一个颤栗的点,以致终于消失了，这个段落非常值得注意。
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That passage is often taken to be, the beginning of chapter 15, the essence of Machiavelli and realism, a kind of Realpolitik, as it were.
第，15，章开头的这一段落，常被解读为，马奇亚维利与现实主义的精髓，一种现实政治，其实它就是。
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Consider just the following passage from Leviathan with one of my favorite titles from the book, a chapter called "Of Darkness from Vain Philosophy " and Fabulous Traditions."
只需想想《利维坦》中如下的段落,它有一个我很喜欢的标题，这一章叫做,“空虚的哲学和神怪的传说,所造成的黑暗“
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God's forbidding of the fruit removes from Adam and Eve any capacity for choosing and deciding, and you can see Milton worrying in Areopagitica about the uneasy relationship of his own argument to this central text in divine scripture.
上帝对果实的禁止抽离了亚当和夏娃选择和决定的,能力，你会看到弥尔顿在《论出版自由》中的焦急,因为这不安的关系,他的论证和虔诚的圣典中的中心段落。
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Finally this passage tells us that under the right circumstances at least Aristotle suggests the Greeks could exercise a kind of universal rule if they chose.
最后，这一段落告诉我们的是,在恰当的情况下，至少如亚里士多德所建议,希腊可能行使某种寰宇规则,如果那是他们所做的选择。
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In a famous passage from chapter 11 he posits, as he puts it, "a general inclination of all mankind, a perpetual and restless desire " of power after power that ceaseth only in death."
在第十一章的著名段落里，他说，“全人类共有的普遍倾向是,得其一思其二，死而后已,永无休止的权势欲“
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He brings with it important benefits and in the passage that I'm referring to, he defines himself as a gadfly, everyone will remember that, the gadfly who improves the quality of life in the city.
他强调能带来显著好处,在我将引用的段落中，他自称是只牛虻，众人都将铭记，是牛虻改善了,城邦的生活质量。
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There seems to be at least built in to Aristotle's account of politics a certain flexibility a certain latitude of discretion that in some passages even seems to border on a kind of relativism.
那看似建入于,亚里士多德对政治的描述,某种弹性，某种恣意的判断力,在有些段落甚至,看起来近似一种相对论。
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A particularly puritanical editor of Plato from the twentieth century writes in a footnote to that passage, "this is almost the only passage in Plato " that one would wish to blot out," his sensibilities were offended by this notion.
有一位道德特别崇高的编辑,在二十世纪编到柏拉图这个段落时,写了一句脚注，“这应是柏拉图书中唯一一段,让人想要擦掉的话“,他的感性受到那一段话的冒犯。
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Does he not therefore as much accuse mankind by ?" his action as I do by my words?" You can see the mischievousness of Hobbes in that delightful passage. What about you, he says, and this is not in some kind of state of nature.
他在这些地方用行动攻击人类的程度,不正和我用文字攻击的程度相同吗,你们可以看出霍布斯在这一精彩段落里,的一丝顽皮，他说，你们怎么看呢，这和自然状态不同。
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We even hear more than any single individual and then in the same text we also hear Aristotle praising the practice of ostracism that is to say exiling banishing those individuals deemed to be pre-eminent in any particular virtue or quality.
我们能听到比单一个体更多的思想,而在同一段落中，我也看到亚里士多德,赞美放逐的作法,即流放，放逐那些,可能会在某些美德与特质上,特别卓越的个体。
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In other words, what he seems to be saying in that passage at around 37c and d is that he realizes he is on the horns of a dilemma.
换句话说，他试图说的,约介于，37c，及，d，段落,是他了解到自己处于进退两难的境地。
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In section 30d, Socrates writes, let me read the passage.
在段落，30d，苏格拉底表示，让我朗诵这一段。
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And here are the words of his that I want to leave you with today from section : 31d of the Apology. Socrates writes "This is what opposes my political activity.
今天的总结要引用他讲的话,摘自《苏格拉底自辩篇》31d段落,苏格拉底写道,“这违背了我的政治活动。
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The most famous climb upward, although we will not actually read these parts for this class, concerns the climb to the divided line, the famous image of the divided line in Book VI, and the ascent to the world of the imperishable forms.
最著名的向上攀升，但我们不会实际,在本课中阅读，这些关于攀升到分界线的段落，著名的分界线景像出现在第，VI，部，上升到,不朽形式的世界。
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