-
OK, clearly we'd be much better off if we had some systematic quantitative way to tell whether something would happen spontaneously.
好，如果我们有一些系统定量的方法来判断,一个过程是否会自发进行,那就会更好了。
-
But we obviously can't commit before we find out whether she's free.
但在确定她是否有时间之前，我们肯定没法确定。
-
But if we accept the no branching rule, we're saying whether or not we've got identity depends on what's happening elsewhere.
但如果我们接受了无分支规则，就等于赞同，我们是否有认同感依赖于在别处发生的事情。
-
In other words, Foucault is up to something interesting, and probably we should meet him at least halfway to see, to measure, the degree of interest we may have in it.
换言之，福柯在从事很有趣的事业，或许我们至少可以在半途加入他的行列,去看看我们是否也能对此有兴趣。
-
I wonder if there's some UV light out of this new lighting set up in our classroom here.
好的，我想知道这里,我们教室里的这套新的照明装置,是否有一些紫外光出来。
-
Let's see if this makes any sense.
让我们看看这是否有意义。
-
If you had genetic scans that were available for disease prediction, do you want to know everything that's going to happen to you in terms of susceptibility to disease?
如果我们有基因扫描技术,可以预测疾病,你是否愿意知道,你都可能会得什么病
-
The state of nature fully continues, in many ways, oddly even in civil society, he says, whenever we have reason to believe that our lives or our properties or ourselves are not secure.
从很多方面来说，自然状态，即使在文明社会里也显得奇怪，不论我们是否有理由相信我们有生活,生命和财产财产安全的保障。
-
That's such an interesting issue, that again, when we return to talk about sex differences we'll look at that in a little bit more detail to see if it's supported by the evidence.
这是个非常有趣的问题,等我们讲到两性差异的时候,我们再来详细的讨论,是否有证据支持了该理论
-
So let's ask, is there an optimal substructure to this problem.
所以让我们问问，这个问题是否有最优子结构。
-
If we learn from these experiences in ourselves, the question is no longer whether or not it's possible to experience it more and more in our lives.
如果我们自己吸取这些经验，那么问题就不再是，是否有可能,越来越多地体验它。
-
So let's just try and think about whether there are other equilibria.
我们试着考虑一下,是否有其他均衡
-
And we need to ask in the case of higher or worthier pleasures are there theories of the good life that can provide independent moral standards for the worth of pleasures?
我们要问，就更高的或更有价值的快乐而言,是否存在“良善生活“的理论,能为快乐的价值,提供独立的道德标准？
-
We have a zinc plate up here, and we're going to -- in a minute I'll describe how we can probe if electrons are coming off of it.
我们有一块向上的锌板，我们将在一分钟内描述,我们是怎样探测出,是否有电子从上面射出的。
-
This just brings us back to the thought that whether or not I could still exist after the death of my body looks like it should depend on what I am. So in a minute, that's the question that I'm going to turn to.
这又带回到我们的另一个思考,我是否有可能,在我死后一直存在,这取决于另一个问题"我是谁",待会,我会谈到这个问题
-
As long as we understand that what we're not asking about there is life of my body.
只要我们清楚,我们问的不是肉体里是否有生命这个问题
-
All right. So let's test what we, in fact, know about the photoelectric effect, and before we do that actually, we're going to calculate what we would predict, so when we do the demo it will be meaningful and we can tell whether we're successful or not.
好的，我们来测试一些，我们实际上懂了,多少光电效应的东西，在我们做测试之前，我们先算一下我们能预知什么，这样我们做的测试会很有意义,并且也知道我们是否成功了。
-
Is there a kind of good that we delight in for its own sake?
是否有一种好处是我们,因为它而感到喜乐？
-
but rather, is there any good reason to think that we're all or most of us are in that situation, are in that state of belief where, although we give lip service to the claim that we're going to die, is there any good reason to believe that fundamentally we don't actually believe it?
而是是否有好的理由认为,我们中全部或者大部分都处于，这样一种相信的状态，虽然我们都声称自己会死，是否有好的理由相信,我们其实根本不相信呢？
-
We've been talking about the question as to whether or not it would be desirable to live forever, whether immortality would actually be a good thing, as most of normally presume, or whether in fact, as Bernard Williams argues, it would be undesirable.
我们探讨的问题是,是否该有永生的渴望，永生是否像一般假想那样，是件好东西，或者其实，如Bernard，Williams所言，是不该期许之物。
应用推荐