专业英语重要部分翻译

第一课P3But when we see that the three classes of modern society, the feudal aristocracy, the bourgeoisie and the proletariat, each have a morality of their own, we can only draw the one conclusion：that men, consciously or unconsciously, derive their ethical ideas in the last resort from the practical relations on which their class position is based--from the economic relations in which they carry on production and exchange.但是，如果我们看到，现代社会的三个阶级即封建贵族，资产阶级和无产阶级都各有自己特殊的道德，那么我们由此只能得到这样的结论：人们自觉的或不自觉，归根到底总是从他们阶级地位所依据的实际关系中——从他们进行生产和交换的经济关系中，吸取自己的道德观念。

P5道德和法。

平等The idea that all men, as men, have something in common, and that to that extent they are equal, is of course primeval. But the modern demand for equality is something entirely different from that; this consists rather in deducing from that common quality of being human, from that equality of men as men, a claim to equal political and social status for all human beings, or at least for all citizens of a state or all members of a society.切人，作为人来说，都有某些共同点，在这些共同点所及的范围内，他们是平等的，这样的观念自然是非常古老的。

但是现代的平等要求与此完全不同；这种平等要求更应当是从人的这种共同特性中，从人就他们是人而言的这种平等中引伸出这样的要求：一切人，或至少是一个国家的一切公民，或一个社会的一切成员，都应当有平等的政治地位和社会地位。

要从这种相对平等的原始观念中得出国家和社会中的平等权利的结论，要使这个结论甚至能够成为某种自然而然的、不言而喻的东西，必然要经过而且确实已经经过了几千年P11The idea of equality, both in its bourgeois and in its proletarian form, is therefore itself a historical product, the creation of which required definite historical conditions that in turn themselves presuppose a long previous history. It is therefore anything but an eternal truth. And if today it is taken for granted by the general public —in one sense or another —if, as Marx says, it "already possesses the fixity of a popular prejudice", this is not the effect of its axiomatic truth, but the effect of the general diffusion and the continued appropriateness of the ideas of the eighteenth century.可见，平等的观念，无论以资产阶级的形式出现，还是以无产阶级的形式出现，本身都是一种历史的产物，这一观念的形成，需要一定的历史条件，而这种历史条件本身又以长期的以往的历史为前提。

所以，这样的平等观念说它是什么都行，就不能说是永恒的真理。

如果它现在对广大公众来说——在这种或那种意义上——是不言而喻的，如果它像马克思所说的，“已经成为国民的牢固的成见”那么这不是由于它具有公理式的真理性，而是由于18 世纪的思想得到普遍传播和仍然合乎时宜。

第二课，苏格拉底回忆录4段P24He said that justice, moreover, and all other virtue is wisdom. That is to say, things just, and all things else that are done with virtue, are "beautiful and good"; and neither will those who know these things deliberately choose aught else in their stead, nor will he who lacks the special knowledge of them be able to do them, but even if he makes the attempt he will miss the mark and fail. So the wise alone can perform the things which are "beautiful and good"; they that are unwise cannot, but even if they try they fail. Therefore, since all things just, and generally all things "beautiful and good," are wrought with virtue, it is clear that justice and all other virtue is wisdom.苏格拉底说：正义和所有其它的一切美德都是智慧。

也就是说，正义之事及一切按美德而行的事物都是“美而好的”；知道美德之事人不会有意去选择其他的事物，缺乏美德知识的人则没有能力去做，即使他尝试去做，也会失败。

（知行合一）因此，智慧的人能做美而好的事情；而愚昧的人则不能做美而好的事情，尽管他们试着去做，也是注定要失败的。

因此，既然所有的正义之事和其他一切美而好的事都是美德，非常明显，正义和所有其它美德都是智慧。

第三课第一段P37Virtue, then, being of two kinds, intellectual and moral, intellectual virtue in the main owes both its birth and its growth to teaching (for which reason it requires experience and time), while moral virtue comes about as a result of habit, whence also its name (ethike) is one that is formed by a slight variation from the word ethos (habit). From this it is also plain that none of the moral virtues arises in us by nature; for nothing that exists by nature can form a habit contrary to its nature.德性有两种：理智的和道德的。

理智的德性，是由于训练而产生和增长的(所以必需时间和经验)，道德的德性则是习惯的结果；以我们希腊的语言来说，道德的德性这个名字，是由习惯这个名字稍加变化而成。

从这一点说，显然，我们没有天赋的道德的德性；因为天赋的东西是不能由于训练而改变的。

第六段P40But though our present account is of this nature we must give what help we can.First, then, let us consider this, that it is the nature of such things to be destroyed by defect and excess, as we see in the case of strength and of health (for to gain light on things imperceptible we must use the evidence of sensible things); both excessive and defective exercise destroys the strength, and similarly drink or food which is above or below a certain amount destroys the health, while that which is proportionate both produces and increases and preserves it. [prə'pɔ:ʃənit] 虽然如此，但是我们仍必须尽力研究它。

我们首先必须注意，过度与不及，均足以败坏德行。

这正如体力和健康的情形一样（因为我们只能用可见事物来说明不可感的东西），运动太多或太少，同样有损体力；饮食过度或过少，也会损害健康；惟有适度才可以产生、增进和保持健康。

节制，勇敢，及其他德性，也正是这样。

一个畏首畏尾、退缩不前、永不能应事的人，可以变为懦夫；同时，一个无所畏惧、敢冒一切危险的人，则会成为莽汉。