一见钟情VS日久生情？耶鲁哲学教授带你辨析是什么主宰心灵与态
字幕摘录
| 时间 | 英文 | 中文 |
|---|---|---|
| 0:04 | Hello everyone. | 產 |
| 0:05 | Good evening in Beijing. | 北京晚报. |
| 0:06 | Good morning on the state side. | 州边早. |
| 0:09 | My name is Rusty | 我叫鲁斯提 |
| 0:10 | Fufunan. | 福福南无. |
| 0:10 | I am a graduate of Yale College class of 2024, a current Yale Light Fellow at Middlebury | 我是耶鲁大学2024年班的毕业生,现任耶鲁大学米德尔伯里校友 |
| 0:16 | in Beijing, and an intern here at Yale Center Beijing. | 在北京,还有耶鲁中心北京的一个实习生 |
| 0:19 | For those of you who are new, Yale | 你们这些新人,耶鲁 |
| 0:21 | Center Beijing was founded in 2014 as Yale's embassy and activity center in China, serving all | 北京中心成立于2014年,是耶鲁在中国的大使馆和活动中心,服务于所有 |
| 0:27 | of its 14 schools. | 其14所学校。 |
展开字幕全文（776 条）
| 序号 | 英文 | 中文 |
|---|---|---|
| 1 | Hello everyone. | 產 |
| 2 | Good evening in Beijing. | 北京晚报. |
| 3 | Good morning on the state side. | 州边早. |
| 4 | My name is Rusty | 我叫鲁斯提 |
| 5 | Fufunan. | 福福南无. |
| 6 | I am a graduate of Yale College class of 2024, a current Yale Light Fellow at Middlebury | 我是耶鲁大学2024年班的毕业生,现任耶鲁大学米德尔伯里校友 |
| 7 | in Beijing, and an intern here at Yale Center Beijing. | 在北京,还有耶鲁中心北京的一个实习生 |
| 8 | For those of you who are new, Yale | 你们这些新人,耶鲁 |
| 9 | Center Beijing was founded in 2014 as Yale's embassy and activity center in China, serving all | 北京中心成立于2014年,是耶鲁在中国的大使馆和活动中心,服务于所有 |
| 10 | of its 14 schools. | 其14所学校。 |
| 11 | For the past 10 plus years, we have hosted thousands of events such as today's | 在过去的10年里,我们主办了数千次活动,如今天的会议。 |
| 12 | convening thought leaders to discuss critical and cutting-edge issues that are shaping our world. | 召集思想领袖讨论影响我们世界的关键和尖端问题。 |
| 13 | Today, I am delighted to welcome Professor Stephen Darwall, Andrew Downey Orrick Professor | 今天,我高兴地欢迎斯蒂芬·达尔沃尔教授、安德鲁·唐尼·奥里克教授。 |
| 14 | of Philosophy at Yale University. | 耶鲁大学哲学系 |
| 15 | A fellow of the American Academy of Arts and Sciences since 2001, | 2001年起成为美国文理科学院院士. |
| 16 | Professor Darwall has written broadly on fundamental moral philosophy, | 达沃尔教授在基本道德哲学上 写了很多东西 |
| 17 | moral psychology, and the history of ethics. | 道德心理学和道德史 |
| 18 | His most well-known book is The Second Person's | 他最著名的书是第二人称 |
| 19 | Point, Morality, Respect, and Accountability. | 要点、道德、尊重和问责。 |
| 20 | And his most recent books are Modern Moral Philosophy | 他最近的著作是现代道德哲学 |
| 21 | from Grotius to Kant, and The Heart and Its Attitudes, the subject of today's lecture. | 从格罗提乌斯到康德,和心及其态度,今天的演讲主题. |
| 22 | In this talk, Professor Darwall will explore attitudes of the heart, such as remorse, | 在这个演讲中,达尔沃尔教授将探索心脏的态度,比如悔恨, |
| 23 | love, trust, gratitude, personal anger, and jealousy, and their role in mediating personal | 爱,信任,感激,个人愤怒, 和嫉妒, 以及他们在调解个人的作用 |
| 24 | relationship, attachment, and connection. | 关系,附件,和连接。 |
| 25 | He also examines how these heartfelt attitudes | 他还研究了这些真诚的态度 |
| 26 | mirror attitudes of the will, guilt, resentment, and blame. | 反映意志、内疚、怨恨和指责的态度。 |
| 27 | Professor Darwall will begin with | 达沃尔教授将首先 |
| 28 | their presentation, and we invite our audience to turn on their video cameras if you can. | 我们邀请我们的观众 打开他们的摄像机 如果你可以。 |
| 29 | It always makes for a more engaging lecture. | 这总能让演讲更投入 |
| 30 | And after the lecture portion, we will open the floor | 讲完课后,我们开始讲课 |
| 31 | (原始内容存档于2017-09-31). For a QQA session. | |
| 32 | Without further ado, I'll hand over the floor to Professor Darwall. | 不用多说了,我把地板交给达沃尔教授 |
| 33 | Yeah, this is titled A Philosophical Journey from Mind to Heart. | 是啊,这是一个哲学的旅程 从心灵到心脏。 |
| 34 | And the book in question, | 和这本书, |
| 35 | The Heart and Its Attitudes, you see it there in the image. | 心及其态度,你在图像中看到它。 |
| 36 | I should say that the cover for it was | 我应该说,它的封面是 |
| 37 | designed by my wife Laura Radwell, who in many ways is the inspiration for this book and helped | 由我妻子劳拉·拉德威尔设计,他在许多方面是这本书的灵感,并帮助 |
| 38 | me to see a lot of things that I finally figured out at the advanced stage of something in my 70s. | 我看见很多事情 我终于在70多岁的时候 发现了一些东西 |
| 39 | Okay, so it's Philosophical Journey from Mind to Heart. | 好吧,所以这是哲学旅程 从心灵到心脏。 |
| 40 | I start the book in the preface by | 我开始这本书的前言 |
| 41 | talking about a little bit about my background. | 说到我的背景 |
| 42 | My mother was a paranoid schizophrenic. | 我妈妈是偏执狂精神分裂症患者 |
| 43 | And so I | 所以我才会 |
| 44 | lived the early part of my life trying to figure things out and trying desperately to understand | 活在我的生命的早期 试图找出事情 并拼命地试图理解 |
| 45 | the world, which could be a sort of frightening place for me. | 世界,这可能是 一种可怕的地方对我来说。 |
| 46 | And I also grew up with a distinct | 我从小就跟一个 |
| 47 | lack of love, which sort of dogged me throughout much of my life. | 缺乏爱, 那种缠绕我一生的大部分时间。 |
| 48 | And this book, really, | 而这本书,真的, |
| 49 | it's a philosophical book. | 这是一本哲学书。 |
| 50 | No question about that. | 毫无疑问。 |
| 51 | But the themes that I'm writing about | 但我写的主题 |
| 52 | are themes, very personal themes. | 主题 个人主题 |
| 53 | And they're hard-won themes, things that took me a long time | 这些是来之不易的主题 我花了很长时间 |
| 54 | to figure out and to learn. | 来思考和学习。 |
| 55 | So my initial thrust in the world was just to understand things, | 所以我在世界上的初衷就是理解一切 |
| 56 | to use my head, to use my mind. | 用我的脑袋,用我的头脑。 |
| 57 | And most of my early philosophical work was about the foundations | 我早期的哲学著作大多是关于基础的 |
| 58 | of morality. | 道德观 |
| 59 | And we'll talk a little bit about that. | 我们再谈谈这个 |
| 60 | But what this book is about is a heartfelt | 但这本书是真心的 |
| 61 | connection. | 连接。 |
| 62 | Yeah. | 对 |
| 63 | So here you have an image of Peter Strassen. | 这里有彼得·斯特拉森的形象 |
| 64 | This is a photo that was taken | 这张照片是拍的 |
| 65 | by Simon Blackburn, who is a very well-known philosopher. | 由西蒙·布莱克本(Simon Blackburn)执导,他是一位非常著名的哲学家. |
| 66 | And Strassen wrote this paper in | 斯特拉森写了一篇论文 |
| 67 | 1962 called Freedom and Resentment. | 1962年,称"自由与感化". |
| 68 | And it's probably one of two most influential philosophical | 这也许是两个最有影响力的哲学之一 |
| 69 | articles of the second half of the 20th century, at least in English. | 20世纪下半叶的文章,至少是英文. |
| 70 | And it's certainly the | 这当然是 |
| 71 | inspiration for a lot of my work. | 启发我很多作品 |
| 72 | So Strassen wrote about what he called reactive attitudes. | 于是斯特拉森写下了他所说的被动态度. |
| 73 | Reactive attitudes sound much worse than they actually are, because we think about reactivity | 反应的态度听起来比实际的要糟糕得多,因为我们想的是反应 |
| 74 | and getting your buttons pushed and so on. | 然后按下按钮等等 |
| 75 | But really what Strassen was about here is a certain | 但实际上斯特拉森在这里 是一个特定的 |
| 76 | way of engaging others with our attitudes. | 与我们的态度接触的方式。 |
| 77 | These are attitudes that we hold, as Strassen put it, | 正如斯特拉森所说 我们所持的态度 |
| 78 | from a participant stance, a participant in a relationship. | 从参与者的立场, 一种关系中的参与者。 |
| 79 | It's what I call the second | 这是我所说的第二个 |
| 80 | person stance, but more about that in a moment. | 人的立场,但更多 在那一刻。 |
| 81 | And he gave various examples. | 他举出了各种例子。 |
| 82 | They're what we | 他们就是我们 |
| 83 | call deontic examples. | 调用自定义示例。 |
| 84 | Deontic is a word meaning duty. | 德昂蒂克是一个词 意思是责任。 |
| 85 | So these are attitudes that are involved | 因此,这些态度 涉及到 |
| 86 | in our judgments of right, wrong, rights, wronging, and culpability. | 我们判断对错,对错,对错,对错,对错和对错的判断. |
| 87 | And the examples | 和例子 |
| 88 | are resentment, blame, or what he called indignation, and guilt. | 是怨恨,责备, 或者他所说的愤慨,和罪恶。 |
| 89 | But he also gave | 但他也给了 |
| 90 | non-deontic examples, ones that didn't involve duty at all. | 那些根本不涉及义务的例子 |
| 91 | He talked about gratitude, love, | 他谈到感激,爱, |
| 92 | forgiveness, and hurt feelings. | 宽恕 伤害感情 |
| 93 | Hurt feelings, I think, is especially interesting. | 我觉得伤害的感觉特别有趣 |
| 94 | When you have hurt feelings, that doesn't mean like you've stubbed your toe. | 当你有伤害的感情, 这并不意味着你已经扎了你的脚趾。 |
| 95 | It means that you've been hurt in your heart. | 谓 心所伤. |
| 96 | So I wanted to understand what heart is and what | 所以我想了解什么是心脏 是什么 |
| 97 | attitudes of the heart are and how they mediate heartfelt connection. | 心灵的态度和他们如何调解内心的联系。 |
| 98 | All reactive attitudes are | 所有的反应态度都是 |
| 99 | again from what Strassen called a participant stance, as opposed to an objective stance. | 再次从斯特拉森所说的参与者立场,而不是客观立场。 |
| 100 | Now, what's the difference here? | 有什么区别吗? |
| 101 | Well, participant stance is what I call the second person perspective. | 我所说的第二人称视角就是参与者的立场。 |
| 102 | And that's the perspective we have when we are implicitly addressing someone else. | 这就是我们隐含地对待别人时的观点。 |
| 103 | I mean, | 我是说... |
| 104 | you and I right now are in the second person perspective with respect to each other. | 你和我现在对彼此的第二人称观点。 |
| 105 | We can look to our right and to our left, and we see someone over there, and we have a third | 我们可以看我们的左右, 我们看到有人在那里,我们有三分之一 |
| 106 | person perspective or observer's perspective on them. | 个人观点或观察员观点。 |
| 107 | But the moment we start to talk to them, | 但是当我们开始和他们交谈时 |
| 108 | then we're in a second person perspective. | 然后我们从第二人称角度出发 |
| 109 | Second person here means like you, the grammatical second | 这里的第二人 就是你 语法第二人 |
| 110 | person, not second party. | 人,不是第二派对。 |
| 111 | So you can have a second personal attitude towards yourself. | 这样你就可以对自己采取另一种个人态度. |
| 112 | And guilt is a great example of that. | 内疚就是一个很好的例子。 |
| 113 | We'll be talking more about guilt later. | 我们以后会多谈内疚 |
| 114 | Guilt is the | 内疚是 |
| 115 | feeling of being accountable. | 感觉被问责。 |
| 116 | You implicitly address yourself and you say, Steve, you really | 你含蓄地说,史蒂夫,你真的 |
| 117 | shouldn't have done that. | 不该那么做的 |
| 118 | You need to take responsibility for that. | 你得为此负责 |
| 119 | Okay, so this is a book | 好吧,这是一本书 |
| 120 | that I published in 2006. | 我在2006年发表。 |
| 121 | And I was making a lot of use of Strassen's ideas in this book. | 我在这本书中大量运用了斯特拉森的想法。 |
| 122 | And I was providing, I argued, a foundation for morality, something I'd been thinking about, | 我在提供,我争论, 道德的基础, 一些我一直在想, |
| 123 | certainly since I was an undergraduate at Yale, but even before that. | 当然 因为我是耶鲁大学的本科生 但在那之前 |
| 124 | So what I'm calling deontic reactive attitudes, blame, guilt, resentment, | 所以,我所说的 迪昂式的反应态度, 责备,内疚,怨恨, |
| 125 | these attitudes mediate mutual accountability. | 这些态度调解了相互问责。 |
| 126 | We hold others accountable through the attitude, | 我们通过态度来追究他人的责任, |
| 127 | or we hold ourselves accountable through the attitude, as for example, with guilt. | 或者我们通过这种态度来追究自己的责任,例如,我们有罪。 |
| 128 | In general, deontic reactive attitudes are, first, essentially interpersonal. | 一般而言,自觉反应的态度主要是人际的。 |
| 129 | That's | 这是 |
| 130 | Strassen's term. | 斯特拉森任期. |
| 131 | I say second personal. | 我说第二个人。 |
| 132 | It's the same thing. | 亦复如是. |
| 133 | Secondly, they implicitly make a demand | 第二,他们含蓄地提出要求 |
| 134 | on the agent. | 在经纪人。 |
| 135 | So they say, in effect, you must do this. | 所以他们说,实际上, 你必须这样做。 |
| 136 | But it's not a coercive demand. | 但这不是强制要求. |
| 137 | It's not attempting to force the other. | 这不是试图强迫对方。 |
| 138 | It's a putatively legitimate demand. | 这是假想的合法要求. |
| 139 | And so they address | 因此,他们地址 |
| 140 | the other as a free will, not as someone to be pushed around. | 另一个是自由意志 而不是被驱赶的人 |
| 141 | They therefore presuppose the | 因此,它们预先假定: |
| 142 | legitimacy of the demand. | 要求的合法性。 |
| 143 | That is that there's the authority to make the demand. | 那就是有权力来要求 |
| 144 | And finally, | 终于 |
| 145 | they bid for an acknowledgement of this authority and for the agent to hold themselves accountable. | 他们要求承认这一权力,并要求代理人承担责任。 |
| 146 | They come with what I call an RSVP. | 他们带着我所说的RSVP |
| 147 | So here's an example I like to use to illustrate. | 因此,这里有一个例子,我喜欢用来说明。 |
| 148 | So these are two Italian ice dancers in the Winter Olympics years ago in Torino. | 这些是几年前在都灵举行的冬季奥运会的两名意大利冰舞运动员. |
| 149 | And it's Maurizio Margaglio. | 这是毛里齐奥·马尔加廖。 |
| 150 | He's the male. | 他就是那个雄性 |
| 151 | And Barbara Fusarpoli, who later became the skating | 还有芭芭拉·福萨波利 后来成为滑冰运动员 |
| 152 | coach for Italy, is the woman. | 意大利的教练是女的 |
| 153 | And they're very close to a medal in the ice dancing competition. | 他们在冰舞比赛中非常接近一枚奖牌. |
| 154 | But Maurizio drops Barbara Fusarpoli and they fall to the ice. | 但毛里齐奥把芭芭拉·佛萨波利放下,他们掉到冰上. |
| 155 | And they're on the ice for a good | 和他们一起在冰上为好 |
| 156 | long time. | 好久不见 |
| 157 | And then after an agonizing time, they get up and she looks at him. | 然后在痛苦的时间之后 他们站起来 她看着他 |
| 158 | And then she really | 礛痷 |
| 159 | looks at him. | 看着他 |
| 160 | Now that's what I would call a second personal look. | 现在这就是我所谓的第二次个人表情。 |
| 161 | It's as if she's saying to him, | 她好像在对他说 |
| 162 | Maurizio, tell me what happened. | 毛里齐奥 告诉我发生了什么 |
| 163 | Look me in the eye and tell me how you dropped me. | 看着我的眼睛 告诉我你是怎么把我摔下来的 |
| 164 | And here's another gift to sort of illustrate it. | 这是另一个礼物来说明它。 |
| 165 | It's eyes on eyes. | 以眼视之. |
| 166 | So you're not looking | 所以你没在看 |
| 167 | at the other person. | 在另一个人。 |
| 168 | You're looking to the other person to engage them, have them look back to you | 你找另一个人来对付他们 让他们回头看你 |
| 169 | and to give an account of what they were doing, what they did. | 并叙述他们所行的善恶。 |
| 170 | So they hold the other accountable. | 所以他们追究对方的责任 |
| 171 | So you can see the you. | 这样你才能看见你 |
| 172 | What happened? | 发生了什么事? |
| 173 | Okay. | 摆 |
| 174 | So in implicitly addressing putatively legitimate | 因此,在隐含地处理 所谓的合法 |
| 175 | demands or expectations, deontic reactive attitudes are, I say, an expression of will | 要求或期望, 直观的反应态度,我说,是意志的表达 |
| 176 | to another will. | 敬另一个遗嘱 |
| 177 | So they make a demand. | 所以他们要求。 |
| 178 | That's what I will or would have you do. | 我愿意或愿意让你这么做 |
| 179 | And they address | 他们的地址 |
| 180 | the other as a will, someone who freely did something and next needs to take accountability | 作为另一个意志,一个人 谁自由地做了一些事情, 下一步需要承担责任 |
| 181 | for it, a responsibility for it. | 对于它,一个责任。 |
| 182 | So they imply what I would call a will to will relation. | 所以它们暗示了我所谓的意志关系。 |
| 183 | And so, | 于是, |
| 184 | again, just to recall the deontic reactive attitudes or attitudes like blame, resentment, | 再说一遍,只是回顾一下 直觉的反应态度 或态度,如责备,怨恨, |
| 185 | guilt. | 内疚 |
| 186 | They presuppose what I would call a reciprocity of right. | 他们预先假定我所说的权利对等。 |
| 187 | That is that each of | 这是每一个 |
| 188 | we're mutually accountable to one another. | 我们互相负责 |
| 189 | I have the standing to hold you accountable. | 我有权追究你的责任 |
| 190 | You | 你们 |
| 191 | likewise have the standing to hold me accountable. | 同样有权追究我的责任。 |
| 192 | So we are in a reciprocal relationship of right. | 因此,我们处在一种对等的权利关系中。 |
| 193 | We are obligated to one another and we have to be able to justify ourselves to one another. | 我们彼此有义务,我们必须能够为自己辩护。 |
| 194 | By contrast, the non-deontic reactive attitudes I'll be discussing, they don't presuppose | 反之,我将要讨论的 非理性的反应态度, 它们并不预先假定 |
| 195 | expectations at all. | 完全没有期望。 |
| 196 | You can't expect someone to love you. | 你不能指望有人爱你 |
| 197 | You can't expect someone to trust you. | 你不能指望别人相信你 |
| 198 | To the contrary, you can just hope that they will. | 相反,你可以只是希望他们会。 |
| 199 | You can invite them to. | 你可以邀请他们去 |
| 200 | And they always involve a heartfelt expression, what I would call an opening of one's heart to | 它们总是包含一个真诚的表达, 我称之为一个开放的心脏 |
| 201 | another heart that invites reciprocation and hopes for it. | 又一心唤起共鸣和希望 |
| 202 | They imply what I call a heart to heart | 他们暗示我所说的心脏 |
| 203 | relation rather than the will to will relation that's being implied by the deontic examples. | 而不是意志关系的意愿 意思是... ... |
| 204 | So since they implicitly relate to another in a heartfelt way, I say they are second personal | 因此,由于它们含蓄地与另一个以真诚的方式联系在一起,我说它们是第二个人的 |
| 205 | attitudes of the heart. | 心脏的态度。 |
| 206 | So both the deontic examples and the non-deontic examples are | 因此,德翁的例子和非德翁的例子都是 |
| 207 | second personal in the sense that they implicitly address the other. | 第二个人,即他们含蓄地涉及另一个。 |
| 208 | They don't simply have the other | 他们不只是拥有另一个 |
| 209 | as an object in a way, for example, contempt might. | 例如,从某种意义上说,蔑视是可能的。 |
| 210 | They come with an RSVP, | 他们带着一个RSVP, |
| 211 | get back to me on this. | 回到我这里。 |
| 212 | And the contrast is that in the deontic cases, there's an expectation | 与此形成对比的是,在德奥科特案中,人们期望 |
| 213 | in the non-deontic cases, the heartfelt cases, there can't be an expectation by definition. | 在非正当的情况下, 诚恳的案件, 顾名思义,不可能有期望。 |
| 214 | There's just the hope and the invitation and the opening. | 唯愿及请及开示. |
| 215 | So a good example of this is the contrast between guilt and remorse. | 一个很好的例子就是 内疚和悔恨的对比 |
| 216 | Now, the first time you hear | 现在,你第一次听到 |
| 217 | this, it's natural to think, well, aren't guilt and remorse the same thing? | 这,这是自然的 思考,嗯,是不是 内疚和悔恨是一回事? |
| 218 | Well, it may be the case | 也许是这样 |
| 219 | that usage of the words guilt and remorse are for the same thing, but it turns out that that's not | 内疚和悔恨的用法是一样的 但事实并非如此 |
| 220 | true. | 没错 |
| 221 | And I'll be able to demonstrate that to you in just a moment. | 我马上就能证明给你看 |
| 222 | But what matters is the psychology | 但重要的是心理学 |
| 223 | of it. | 对 |
| 224 | There are two different psychological states. | 有两个不同的心理状态。 |
| 225 | Guilt is an attitude of the will, | 内疚是意志的态度, |
| 226 | remorse is an attitude of the heart. | 忏悔是内心的一种态度. |
| 227 | Why? | 为什么? |
| 228 | Well, guilt involves an acknowledgement of culpable | 罪过包括承认有罪 |
| 229 | wrongdoing, responsibility for injury, where injury is not like sports injury. | 错失行为,伤害的责任,伤害不属于运动伤害. |
| 230 | Injury is | 伤害是 |
| 231 | something on the basis of which you could have a tort claim, you could claim damages. | 某件事你可以要求侵权, 你可以要求损害赔偿。 |
| 232 | So it's about wronging another person, and it's a way of taking responsibility for it. | 故谓之错人,是承担责任的一种方式. |
| 233 | Guilt doesn't itself necessarily, you can have unspoken guilt, but guilt bids to be acknowledged. | 内疚本身不一定,你可以有 未经说明的内疚, 但认罪被承认。 |
| 234 | The natural expression of guilt is to confess and to take responsibility. | 认罪的自然表现是忏悔和承担责任。 |
| 235 | Remorse, by contrast, | 反之,反之, |
| 236 | involves sorrow for the pain or suffering that one has perhaps culpably caused, though that turns | 包括悲伤 一个人造成的痛苦或痛苦 也许是罪有应得的,虽然这转而 |
| 237 | out not to be necessary. | 没必要 |
| 238 | Where sorrow is, and these are quotes from the Oxford English Dictionary, | 悲伤的所在 这些是牛津英语词典的引文 |
| 239 | mental distress caused by loss, deep sadness, grief, being heartsick. | 由失去、深沉的悲伤、悲伤、心烦而导致的精神痛苦。 |
| 240 | So I think you can see | 所以我觉得你可以看到 |
| 241 | the difference here. | 这里的区别。 |
| 242 | And I'll give an example to illustrate it. | 我举个例子来说明这一点。 |
| 243 | Guilt is the sense that one is | 内疚是一种感觉 |
| 244 | violated a justified demand or requirement and must take responsibility for that. | 违反正当要求或要求,必须对此承担责任。 |
| 245 | So it's all on | 都结束了 |
| 246 | the will side. | 遗嘱一方。 |
| 247 | Its focus is what one did and on taking responsibility for that, setting one's | 它的焦点是一个人做了什么 并对此承担责任, |
| 248 | will, resolving for the future, not to do it again, and trying to assure the other person that's the | 愿意,为未来而决心,不再这样做, 并试图保证对方是 |
| 249 | case. | 案例。 |
| 250 | Now, remorse, I say unlike agent regret. | 现在,忏悔,我说 不同于代理后悔。 |
| 251 | Agent regret is a term in the philosophical | 后悔是哲学上的一个术语 |
| 252 | literature for the same thing that I'm using remorse to refer to. | 与我用悔恨来形容的一样 |
| 253 | It may involve guilt, | 它可能涉及有罪, |
| 254 | but it doesn't have to. | 但没必要这样 |
| 255 | And even if it does involve guilt, it adds crucially sorrow or sadness | 即使它确实涉及内疚, 它会增加关键的悲伤或悲伤 |
| 256 | for the pain and suffering one has caused. | 一个人造成的痛苦和痛苦。 |
| 257 | It involves a heartfelt care or concern for the | 它涉及对残疾人的衷心关怀或关注。 |
| 258 | injured person. | 伤者。 |
| 259 | So remorse is an attitude of the heart. | 所以忏悔是内心的一种态度. |
| 260 | Attitudes of the heart mediate heartfelt | 内心的心意 |
| 261 | relating, just as deontic reactive attitudes mediate mutually accountable relating. | 双方相互问责。 |
| 262 | Now, | 现在, |
| 263 | let me give you an example so you can see the difference between guilt and remorse. | 让我举个例子,这样你就能看到罪过和悔恨之间的区别。 |
| 264 | I talk about this in the book. | 我在书里提到这个 |
| 265 | This is the case of a guy named Richard Boothman who works as a | 一个叫理查德·布斯曼的人 |
| 266 | lawyer for the University of Michigan hospitals. | 密歇根大学医院的律师 |
| 267 | He's worked there for a good long time now. | 他在那里工作了很长时间 |
| 268 | When he came in, his job was to deal with malpractice cases and to try to reduce | 当他进来时 他的工作是处理渎职案件 并努力减少 |
| 269 | the university's or the hospital's exposure to financial risk, trying to cut losses. | 大学或医院面临财务风险,试图减少损失。 |
| 270 | And typically, the way lawyers would do this is to talk to victims or families of victims | 通常情况下,律师这样做的方式 是和受害者或受害者家属交谈 |
| 271 | of alleged malpractice and say, look, you can try to fight us in court, but there's no way you're | 并说,你看,你可以尝试 对抗我们在法庭上, 但你不可能 |
| 272 | going to win. | 会赢的 |
| 273 | We have this huge army of lawyers. | 我们有一支庞大的律师队伍 |
| 274 | They're very well trained and we've got the | 他们训练有素,我们有 |
| 275 | resources, the University of Michigan hospitals that we can bring and you don't have that. | 我们带给密歇根大学的医院 而你没有 |
| 276 | So | 这么说 |
| 277 | can't we make a deal? | 我们不能做个交易吗? |
| 278 | Now, they were, I mean, this was pretty much common practice, but there are | 现在,他们,我的意思是, 这是相当常见的做法, 但是有 |
| 279 | problems with this. | 有问题 |
| 280 | Surprisingly, ultimately, it led to much more expense for the hospitals | 令人惊讶的是,这最终导致医院花费更多 |
| 281 | than what they ended up doing. | 而不是他们最后所做的 |
| 282 | But most important for our purposes, it did nothing at all to help | 但对于我们的目的来说,最重要的一点帮助都没有 |
| 283 | with the heart problem that both the victims and their families and the doctors and the hospital | 受害者及其家人以及医生和医院的心脏问题 |
| 284 | staff were feeling. | 工作人员有感觉。 |
| 285 | So suppose you're a doctor and someone dies on your operating table. | 假设你是医生 手术台上有人死了 |
| 286 | You feel awful about it. | 你感觉很糟糕 |
| 287 | And suppose you're convinced there's nothing else you could have | 假设你确信你没有别的东西 |
| 288 | done. | 结束了。 |
| 289 | There's no culpable wrongdoing. | 没有错的 |
| 290 | You may feel guilt, but you know that it's not justified | 你可能觉得内疚,但你知道 这是没有道理的 |
| 291 | guilt. | 内疚 |
| 292 | Still, you're heartsick and you feel for the family of the victim. | 不过,你还是心烦意乱,对受害者的家人有感觉. |
| 293 | So this is what's called | 这就是所谓的 |
| 294 | moral injury. | 精神伤害。 |
| 295 | It happens in war all the time. | 战争中总是这样 |
| 296 | My wife and I are right now watching a documentary | 我妻子和我正在看纪录片 |
| 297 | about Vietnam and all these American soldiers who are, you know, doing things that, well, | 关于越南和所有这些美国士兵 他们正在做的事情,嗯, |
| 298 | there's pain and suffering all around. | 周围都是痛苦和痛苦 |
| 299 | And they come back, they came back and | 他们回来,他们回来 |
| 300 | with terrible problems of mental illness, drug use, and so on. | 患有精神疾病,吸毒等严重疾病。 |
| 301 | And this has happened in all the | 这一切都发生在 |
| 302 | point is that you get these heart wounds and something needs to address that. | 关键是,你得到了这些心脏伤 和一些东西需要解决这一点。 |
| 303 | And there's | 还有 |
| 304 | nothing, justice can't address that. | 没什么,正义不能解决这一点。 |
| 305 | It's only love that can heal a broken heart. | 只有爱才能治愈心碎 |
| 306 | So let me go | 让我走 |
| 307 | back to the Boothman example, the University of Michigan hospitals. | 回到Boothman的例子 密歇根大学的医院 |
| 308 | There was this guy named Ahmed, | 有一个叫艾哈迈德的人 |
| 309 | an Arab American from the Detroit area who came in to the University of Michigan hospitals in Ann | 一个来自底特律地区的美国阿拉伯人 来到安的密歇根大学医院 |
| 310 | Harbor. | 港湾. |
| 311 | And he was having various complaints and they took him in and they worked with him and on | 他有各种投诉 他们收留了他 他们和他一起工作 |
| 312 | him and tried to figure out what was wrong with him. | 他试图找出他有什么问题 |
| 313 | And he died despite everything they did. | 他不顾一切死去 |
| 314 | The doctors felt terrible about it. | 医生对此感到很可怕。 |
| 315 | Obviously, the family was irate and grief-stricken. | 很明显,这个家庭是愤怒和悲伤的。 |
| 316 | What to do? | 怎么办? |
| 317 | Well, what Boothman recommended that they do, and this is now the standard policy, | Boothman建议他们做的 现在这是标准政策 |
| 318 | is that the medical staff meet with the family if the family is willing to do that and simply say, | 医疗人员与家人见面 如果家人愿意这样做,并简单地说, |
| 319 | what happened? | 发生什么事了? |
| 320 | Hold themselves accountable, but also show how they felt. | 对自己负责,但也表明他们的感受。 |
| 321 | So what happened in this | 所以这里发生了什么 |
| 322 | was that the family came in. | 是家人进来的 |
| 323 | Initially, they were very angry. | 起初,他们非常愤怒. |
| 324 | People were throwing things. | 人们扔东西。 |
| 325 | The | 那个 |
| 326 | lawyer said, calm down. | 律师说,冷静下来。 |
| 327 | It's really rare for hospitals to even meet with you. | 医院很少见到你 |
| 328 | Hear what they | 听听他们 |
| 329 | have to say. | 不得不说。 |
| 330 | And so the doctors and the other medical staff described what happened with Ahmed | 医生和其他医护人员 讲述了艾哈迈德的遭遇 |
| 331 | and after a while, they started to cry. | 过了一段时间,他们开始哭泣。 |
| 332 | And you can probably predict what happened. | 你也许可以预测发生了什么。 |
| 333 | The crying disarmed the defenses of the family. | 哭声解除了家族的防卫. |
| 334 | They naturally started to cry also. | 他们自然也开始哭泣。 |
| 335 | So they were sharing grief. | 所以他们分享悲伤。 |
| 336 | And before long, they're in each other's arms. | 不久,他们彼此怀抱. |
| 337 | And initially, they're sharing grief. | 起初,他们分享悲伤。 |
| 338 | And then the family's showing the doctors and the other staff | 然后家人会给医生和其他员工看 |
| 339 | photographs of Ahmed when he was younger. | 艾哈迈德年轻时的照片。 |
| 340 | And they're having a kind of celebration of Ahmed's life. | 他们正在庆祝艾哈迈德的一生 |
| 341 | Now, let's not suppose that that made everything completely better, | 现在,让我们不要假设 这让一切都好起来, |
| 342 | but it addressed their heart wounds in a way that even the most just tort settlement couldn't. | 但它处理他们的心脏创伤的方式 即使最公正的侵权解决无法。 |
| 343 | So | 这么说 |
| 344 | justice doesn't go any way towards heartfelt connection. | 正义是不会实现心灵联系的 |
| 345 | Only love can, what's the phrase, | 只有爱可以, 什么是短语, |
| 346 | heal a wounded heart. | 治愈受伤的心脏。 |
| 347 | So again, back to the basic structure, both deontic and non-deontic | 因此,再次回到基本结构, 无论是自贡还是非自贡 |
| 348 | attitudes call for response. | 态度需要作出反应。 |
| 349 | They all have an RSVP. | 他们都有一个RSVP。 |
| 350 | But whereas deontic attitudes expect response, | 但德意志的态度需要回应, |
| 351 | the non-deontic ones invite it without expectation. | 非礼者不预望地邀请它。 |
| 352 | They open the heart to another heart | 他们打开心脏到另一个心脏 |
| 353 | in the hope that the other heart will be open in return. | 希望另一颗心能被打开 |
| 354 | The response deontic reactive attitudes | 被动反应的态度 |
| 355 | expect is reciprocal respect for legitimate expectation. | 期望是对合法期望的相互尊重。 |
| 356 | So mutual accountability always | 因此,相互问责总是 |
| 357 | involves a respectful demand for respect. | 涉及尊重要求。 |
| 358 | The response that non-deontic attitudes of the heart | 内心非理性态度的反应 |
| 359 | invite is reciprocal attitude of the heart. | 邀请是内心的对等态度。 |
| 360 | So parenthetically, this is why there could never | 因此,括号内,这就是为什么永远不能 |
| 361 | be a justified expectation or an obligation to have an attitude of the heart like love or remorse. | 是一种正当的期望 或义务 拥有心脏的态度 像爱或悔恨。 |
| 362 | Now, I find this as a point that people resist initially, because of course, for example, | 我认为这是人们最初反抗的一点, 当然,例如, |
| 363 | in the marriage ceremony, we promise to love one another. | 在婚礼上,我们保证彼此相爱 |
| 364 | So it looks like when you promise, | 看来你答应的时候 |
| 365 | you undertake an obligation. | 你承担义务。 |
| 366 | So you must be under an obligation to love one another. | 所以你们一定有义务相爱 |
| 367 | What I'm saying is that you can't have an obligation to have the attitude of love. | 我想说的是,你不能有义务 拥有爱的态度。 |
| 368 | You can have an obligation to do all kinds of things that try to keep that attitude alive or | 你可以有义务做各种事情 试图保持这种态度或 |
| 369 | to be loving to the other person, to take care of them, but you can't promise to care for them | 爱别人,照顾他们 但你不能保证照顾他们 |
| 370 | in the sense of having the attitude of heartfelt concern. | 以真心关心的态度表示。 |
| 371 | And the reason is, anything you can be | 原因是,你可以做的一切 |
| 372 | obligated to do, you can do simply out of respect for the obligation and for the other person that | 有义务这样做的,可以仅仅出于对义务的尊重和对他人的遵守: |
| 373 | expresses. | 表达。 |
| 374 | This is a point that Immanuel Kant famously made under what he called the fact of | 这是Immanuel Kant在所谓的事实下 著名的观点 |
| 375 | reason in the critique of practical reason, but it's impossible to be moved to love by out of | 在批评 实际的原因, 但不可能被移动 爱出 |
| 376 | respect. | 尊重他们 |
| 377 | So if there were an obligation to love, then the way to recognize that would be to respect | 因此,如果有爱的义务, 那么承认的方式 是尊重 |
| 378 | obligation, but respect can't magically be changed into love. | 但尊重不能神奇地变成爱 |
| 379 | Sadly, a very hard | 可悲的是,很难 |
| 380 | hard-earned message for me in my life, I have to say. | 我必须说,我一生中很难听到的信息 |
| 381 | Okay. | 摆 |
| 382 | So attitudes to the heart are second | 所以对心脏的态度是第二 |
| 383 | personal. | 个人的。 |
| 384 | They open the heart to another heart, inviting the other to be open in return. | 他们打开心向另一颗心,邀请另一颗心向另一颗心开放作为回报. |
| 385 | Now, what do I mean by heart? | 现在,我是什么意思 心脏? |
| 386 | Well, I suspect so early on in the book, I say, why do philosophers | 嗯,我怀疑这么早 在书,我说,为什么哲学家 |
| 387 | not write about the heart? | 没有写心脏? |
| 388 | At least analytical philosophers. | 至少分析哲学家。 |
| 389 | And I think part of the reason is | 我认为其中一部分原因是 |
| 390 | that heart's a metaphor. | 心脏是个比喻 |
| 391 | And analytical philosophers are very skeptical of metaphors. | 而分析哲学家对比喻非常怀疑. |
| 392 | They want to know | 他们想知道 |
| 393 | what the cash value is of this idea. | 这个想法的现金价值是多少. |
| 394 | But I think we all kind of know what heart is. | 但我想我们都知道什么是心脏 |
| 395 | Let's call it | 开始吧 |
| 396 | a cluster or a syndrome of linked emotional susceptibilities. | 连结的情感易感性集合或综合症。 |
| 397 | So if I love you, then I'm inclined to fear things on your behalf, to support you in various ways, | 因此,如果我爱你, 那么我倾向于害怕的东西 代表你, 支持你的方式, |
| 398 | to feel grief if you die, to feel sadness if something saddens you, and so on. | 感觉悲伤 如果你死了, 感受悲伤 如果某事让你伤心,等等。 |
| 399 | So it's this | 就是这个 |
| 400 | reciprocal susceptibility or vulnerability to one another. | 相互易感或相互脆弱。 |
| 401 | It's also a form of attachment. | 亦谓依附之体. |
| 402 | So these are emotions we can be said to feel in our hearts and in a heartfelt way. | 因此,我们可以说,这些是情感 在我们的心中和以真诚的方式。 |
| 403 | And I think | 我觉得 |
| 404 | it's pretty obvious that the language runs throughout our lives. | 很明显 语言贯穿我们一生 |
| 405 | And actually, | 事实上, |
| 406 | you look back in ancient Greek texts also, heart is used in a similar way. | 在古希腊文本中你也可以回顾, 心脏的使用方式相似。 |
| 407 | Also ancient Chinese texts as well, come to think of it. | 也是中国古代的文字,来想一想. |
| 408 | OK, so this goes back to, I was saying, | 好吧,这又回到,我说, |
| 409 | maybe you think that even if I can convince you that guilt and remorse are different psychological | 也许你认为即使我能说服你 内疚和悔恨是不同的心理 |
| 410 | attitudes, don't we use the word guilt and remorse in the same ways? | 态度,我们不是用 内疚和悔恨这个词的方式吗? |
| 411 | So here's the only | 所以这是唯一的 |
| 412 | experimental evidence I've ever provided for any claim in anything I've ever written, Google hits. | 我曾经提供过实验性证据 任何我写过的东西,谷歌点击。 |
| 413 | Now, I can't promise you that you'll get these same results today because Google's a moving target. | 现在,我不能向你保证,今天你会得到同样的结果 因为谷歌是一个移动的目标。 |
| 414 | And I was teaching a course in the fall, and one of my students, I said, I was inviting them all | 秋天我教了一门课 一个学生,我说,我邀请他们 |
| 415 | to do this. | 这样做。 |
| 416 | And one of them did it right there in the class. | 其中一个在课堂上做了 |
| 417 | And he said, well, gee, I'm not | 他说,嗯,天哪,我不是 |
| 418 | seeing anything like this. | 看到这样的事情 |
| 419 | And I said, did you put quotation marks around heartfelt grief, for example? | 我说,你有没有把引号 围绕内心的悲痛,例如? |
| 420 | And he said, oh, yeah. | 他说,哦,是的。 |
| 421 | So then he got something close to this. | 然后他得到了一些接近这一点。 |
| 422 | Now, look at the difference here | 现在,看看这里的区别 |
| 423 | between heartfelt guilt and heartfelt remorse. | 在内心的内疚和内心的悔恨之间 |
| 424 | So heartfelt remorse is a natural idea, if I'm right. | 所以如果我说的对的话 内心的忏悔是自然的 |
| 425 | We feel remorse in our hearts. | 我们心中感到悔恨。 |
| 426 | Heartfelt guilt is something like an oxymoron because guilt is not an attitude you feel in your | 内心的内疚就像一种矛盾 因为内疚不是你在内心中感觉到的态度 |
| 427 | heart. | 心脏。 |
| 428 | It's an attitude you feel with your will in taking responsibility, acknowledging what one did | 这是你以承担责任的意志 承认自己做了什么 |
| 429 | and setting oneself to act differently in the future. | 并让自己在未来采取不同行动。 |
| 430 | OK. And then you can see that displayed | 摆 然后,你可以看到显示 |
| 431 | throughout all the rest of the attitudes of the heart and attitudes of the will. | 贯穿于内心所有的一切态度和意志的态度。 |
| 432 | Yeah. | 对 |
| 433 | So in a way, I've already made this point before, but let me just repeat it for emphasis. | 所以在某种程度上,我以前已经说过这一点,但让我重复一遍,强调这一点。 |
| 434 | So love the attitude, I'm saying, is an attitude of the heart. | 所以喜欢这种态度,我是说,是内心的一种态度. |
| 435 | And so you can't ever have an | 所以你永远不能有一个 |
| 436 | obligation to feel it, but you can have an obligation to do things in the neighborhood | 有义务去感受 但你有义务在附近做事 |
| 437 | of feeling it. | 感觉它。 |
| 438 | That is to try to keep love alive or to be careful not to trifle with the other's | 也就是说要保持爱的活力 或小心不要和别人的 |
| 439 | heart. | 心脏。 |
| 440 | Al Green, the great blues and roots rock singer at the United States, has a wonderful song | 阿尔·格林,美国伟大的蓝调和根摇滚歌手,有一首美妙的歌曲 |
| 441 | called Take Good Care of My Heart. | "好好照顾我的心" |
| 442 | So we can be careful with each other's hearts and we can be | 这样我们就可以小心对方的心和我们 |
| 443 | obligated to be careful with one another's hearts, but we can't be obligated to have the attitude of | 我们不得不小心对方的心, 但我们不能承担 态度 |
| 444 | love. | 爱 |
| 445 | OK. | 摆 |
| 446 | This is a list of the contents of the book. | 本书内容列表. |
| 447 | Let me just pause a little bit over some of | 让我暂停一下 |
| 448 | the speeches. | 演讲 |
| 449 | One by Frederick Douglass that you may know, What to the Slave is the Fourth of July, | 弗雷德里克·道格拉斯的一首歌,你可能知道,对奴隶来说,什么是国庆节, |
| 450 | and a second by James Baldwin debating William F. Buckley at the time. | 以及詹姆斯·鲍德温在当时辩论威廉·F·巴克利的第二作. |
| 451 | This is in 1965. | 这是在1965年。 |
| 452 | I was | и琌 |
| 453 | a Yale undergraduate at the time. | a 当时的耶鲁大学本科生. |
| 454 | William Buckley was a major figure. | 威廉·巴克利是一个主要人物. |
| 455 | I mean, he'd graduated in the | 我的意思是,他毕业于 |
| 456 | fifties, but a major sort of conservative voice on campus remains, even though he's been dead a | 虽然他已经死了 但校园里保守派的声音依旧存在 |
| 457 | while. | 同时 |
| 458 | There's the William F. Buckley Society at Yale and so on. | 耶鲁有威廉·F·巴克利学会等. |
| 459 | So Baldwin and William F. Buckley | 所以鲍德温和威廉·F·巴克利 |
| 460 | are debating the question before the Cambridge University in England resolved that the American | 英国剑桥大学正在辩论 英国剑桥大学认为 |
| 461 | dream has been at the expense of the American Negro, with Baldwin taking the affirmative | 梦想以美国黑人为代价 鲍德温赞成 |
| 462 | and Buckley taking the negative. | 和巴克利服用阴性。 |
| 463 | Now, the reason I talk about these two speeches is because they | 现在,我谈论这两个演讲的原因是 |
| 464 | illustrate this distinction. | 说明这种区别。 |
| 465 | Douglas's What to the Slave is the First of old its old the select. 道格拉斯对奴隶的帮助是国庆节的观众。 | |
| 466 | accountable for chattel slavery. | 对奴隶奴役负责。 |
| 467 | Basically, he makes an argument. | 基本上,他提出一个论点。 |
| 468 | He makes two arguments. | 他提出两个论点。 |
| 469 | One is, look, your forefathers, and he says, you're saying, you know, it's you guys. | 第一,你看,你的祖先, 他说,你是说, 你知道,这是你们。 |
| 470 | It's not my Fourth | 这不是我的第四个 |
| 471 | of July. | 7月,我们开始讨论 |
| 472 | It's your Fourth of July. | 这是你的国庆节。 |
| 473 | Your forefathers sacrificed themselves so that you could have | 你们的祖先,为你们而牺牲了自己, |
| 474 | freedom, and so you would be free riding on their efforts if you didn't assume the obligation to | 自由,所以你将自由 依靠他们的努力 如果你没有承担义务 |
| 475 | extend freedom to all Americans, as indeed the Declaration of Independence and the Constitution | 正如《独立宣言》和《宪法》一样,所有美国人享有自由 |
| 476 | require. | 要求。 |
| 477 | So it's about mutual accountability, involves attitudes of the will. | 因此,这是关于相互问责, 涉及到意志的态度。 |
| 478 | The Baldwin is | 鲍德温是 |
| 479 | really quite different. | 非常不一样。 |
| 480 | Baldwin is manifesting for the audience the expense of chattel slavery | 鲍德温向观众展示 奴隶奴役的代价 |
| 481 | and its legacy institutions, white supremacy. | 及其遗产机构,白人至上。 |
| 482 | There's one point in particular where he says, | 有一点他特别说, |
| 483 | you know, it's not just or even not so much the daily indignities that one is subjected to | 你知道,这不仅仅是甚至不是 太多的日常侮辱 一个人受到 |
| 484 | in other forms of discrimination. | 歧视。 |
| 485 | There comes a time, he says, when you think | 有的时候,他说,当你觉得 |
| 486 | down the road a little bit and you imagine your nephew or your niece and you think it's not going | 你想象一下你的侄子或侄女 你觉得它不会走 |
| 487 | to be any better for them, and you can see the profound sadness in his face. | 你可以看到他脸上的悲伤 |
| 488 | So what he's about | 所以,他是什么关系 |
| 489 | is showing the cost, the emotional heartfelt cost of white supremacy, and I actually have, | 展现出白人至高无上的代价 情感上和情感上的代价 我确实 |
| 490 | you can see this on YouTube, on the web. | 你可以在YouTube上,网上看到这个 |
| 491 | If we have time later, maybe in the Q&A, I have | 如果我们有时间以后, 也许在QQA,我有 |
| 492 | four little vignettes from that that I might show you if there's interest. | 4个小葡萄酒,如果有兴趣,我可以给你看 |
| 493 | So he's | 这么说他是 |
| 494 | bearing his heart, and the response is that the audience receives his heartfelt expression | 他的心, 和回应是观众 得到他的衷心表达 |
| 495 | and responds with a heartfelt expression. | 并以衷心的言辞回应。 |
| 496 | So at the end of the debate, or of his speech really, | 因此,在辩论结束时, 或在他的演讲真的, |
| 497 | and he does massively defeat Buckley in the debate, he gets this really heartfelt applause. | 他确实在辩论中大败了巴克利 赢得了热烈的掌声 |
| 498 | Okay, so you can see the other chapters there. | 好吧,你可以看到其他章节在那里。 |
| 499 | Let me just mention two. | 让我只提两个。 |
| 500 | One concerns gratitude, | 一个是感激 |
| 501 | and I'm going to say a little bit about why gratitude is an attitude of the heart, | 我要说一点为什么感恩是内心的一种态度 |
| 502 | but I also want to mention the last chapter, respect and love in reparations and repair | 但我也想提到最后一章 赔偿和修理中的尊重和爱 |
| 503 | for chattel slavery and its legacy. | 奴隶制度及其遗产。 |
| 504 | So typically when we talk about reparations, | 所以通常当我们谈论赔偿, |
| 505 | we have a kind of tort law model. | 我们有一种侵权法模式。 |
| 506 | What's a just way of compensating people for the injuries | 赔偿受伤的公道方法是什么? |
| 507 | that their forefathers and foremothers experienced and the continuing effects of that today? | 他们的祖先和前母,今天已经历这种苦难了。 |
| 508 | Okay, so the question is a question of justice, but that does nothing to address the heart wounds. | 好吧,所以问题是一个正义的问题, 但这对解决心脏创伤没有任何作用。 |
| 509 | So even if a perfectly just compensation or even if white supremacy were just overcome | 所以即使一个完全公正的补偿 或者即使白人的至高无上 |
| 510 | within the next generation, for example, impossible to imagine, but suppose it were, | 比如说,下一代人无法想象 但假设那是 |
| 511 | that would do nothing to address the way people feel in their hearts. | 这对解决人们心中的感受没有任何作用。 |
| 512 | And so I talk about that | 所以我说 |
| 513 | as a problem of repair and talk about ways of trying to address that. | 作为修复的问题 并谈论如何试图解决这个问题。 |
| 514 | So I just mentioned this | 所以我刚刚提到这个 |
| 515 | wonderful documentary that's on, it's on Netflix actually, it's called Turning Point Vietnam. | 精彩的纪录片,在Netflix上 实际上,它叫做“越战转角”。 |
| 516 | It | 这个 |
| 517 | was at Yale during the Vietnam War. | 在越南战争期间在耶鲁大学 |
| 518 | And I remember after I graduated, I remember the summer of 1968 | 我记得毕业后 我记得1968年的夏天 |
| 519 | living in Cambridge, Massachusetts and trying to figure out what was I going to do with the draft. | 住在剑桥,马萨诸塞州 并试图找出 我该怎么办 与草案。 |
| 520 | The draft was changing. | 草案正在改变。 |
| 521 | Initially I was going to graduate school at the University of Pittsburgh | 最初我在匹兹堡大学读研究生 |
| 522 | and I thought I'd be deferrable because there were student deferments at that point, | 我觉得我会被推迟 因为那时有学生推迟, |
| 523 | but that changed in the month of June 1968. | 但1968年6月就变了 |
| 524 | And so still, even if there weren't draft | 即使没有草稿 |
| 525 | deferments for being a student, teachers could get deferred. | 由于是学生而被推迟,教师可能会被推迟。 |
| 526 | So I wrote to the University of Pittsburgh, | 所以我写信给匹兹堡大学, |
| 527 | I said, you know, it's very nice that you've offered me this fellowship, but could you make | 我说,你知道,这是非常好的 你给了我这个研究金,但你能做 |
| 528 | me a teaching assistant so I could get deferred? | 我是一个教书的助手 这样我就可以推迟了? |
| 529 | And then that went away. | 后来就消失了。 |
| 530 | Ultimately I wrote, | 最后我写道: |
| 531 | I sort of convinced myself that I was against all war. | 我说服自己 我反对一切战争 |
| 532 | I wasn't against all war, I was against that | 我不是反对战争,我反对战争 |
| 533 | war. | 战争。 |
| 534 | And that wasn't, ultimately I was able to get out actually because of an eye condition I have | 而不是因为眼科疾病 我最终得以脱身 |
| 535 | called astrabismus, which in some ways lies behind my philosophical ideas because it makes | 它在某些方面支持我的哲学思想,因为它使 |
| 536 | eye contact difficult and I couldn't receive this. | 眼睛接触困难,我不能接受这个。 |
| 537 | It couldn't be in the second person's | 不可能是第二个人的 |
| 538 | standpoint with people at a distance. | 与人们保持距离 |
| 539 | So I started to think about that. | 所以我开始考虑这个问题。 |
| 540 | Anyway, I remember I was very | 总之,我记得我非常 |
| 541 | cocksure of my view that this war was completely unjustifiable. | 我确信这场战争是毫无道理的 |
| 542 | I still believe that. | 我仍然相信这一点。 |
| 543 | But more | 不过更多 |
| 544 | importantly, I kind of looked down my nose at those Americans who went to fight in the war, | 最重要的是,我从头到尾看着那些去打仗的美国人, |
| 545 | thinking that, you know, they were morally corrupt in some way. | 认为,你知道, 他们是道德腐败的方式。 |
| 546 | And I remember seeing, | 我还记得看到, |
| 547 | this would have been in early 70s, a film called The Deer Hunter about Vietnam vets coming back to | 70年代初的电影《猎鹿人》 讲述越南兽医回归 |
| 548 | Pittsburgh area, working in the Clareton Works of the United States still. | 匹兹堡地区,仍在美国克莱顿工厂工作. |
| 549 | If you haven't seen the | 如果你还没有看到 |
| 550 | film, I really recommend it. | 电影,我真的推荐它。 |
| 551 | It's really a great film. | 这部电影真的很棒 |
| 552 | Christopher Walken and Robert De Niro and | 克里斯托弗·沃肯和罗伯特·德尼罗 |
| 553 | others. | 别人。 |
| 554 | And feeling utter shame for having felt this way. | 觉得很羞愧 感觉这样。 |
| 555 | And feeling for the first time the | 第一次感觉 |
| 556 | normity of the emotional cost. | 情感成本的规范性。 |
| 557 | Never mind for the Vietnamese. | 别管越南人了 |
| 558 | I mean, that was incalculably greater. | 我的意思是,这是不可估量更大的。 |
| 559 | But for the American GIs who went to fight in Vietnam. | 但对于去越南作战的美国GI来说 |
| 560 | Now, here's why I'm telling you | 现在,这就是为什么我告诉你 |
| 561 | about this in relation to this last chapter. | 关于最后一章。 |
| 562 | Here's why. | 这是为什么。 |
| 563 | If you lived during that time, | 如果你在那段时间里活着 |
| 564 | you realized that the country was split right down the middle about the Vietnam War. | 你意识到这个国家在越南战争中被分裂了 |
| 565 | And a lot of | 还有很多 |
| 566 | our current splits have to do with things that came about during that time. | 我们目前的分裂 和那个时候发生的事情有关 |
| 567 | Reactions to liberation | 对解放的反应 |
| 568 | movements, reactions to the student unrest. | 运动,对学生骚乱的反应. |
| 569 | And, you know, I've always said since then, | 而且,你知道,我一直说 从那时起, |
| 570 | I think it's still true that every election, perhaps with the exception of Obama, | 我认为每次选举都是真的 也许除了奥巴马之外 |
| 571 | have been about the Vietnam War. | 一直在讨论越南战争 |
| 572 | Or not so much about the war itself. | 或者不是关于战争本身 |
| 573 | That's the point I'm about | 这就是我要谈的 |
| 574 | to make. | 来制造。 |
| 575 | But about the divisions that came about in this country during the Vietnam conflict and | 但关于越南冲突期间发生的分裂 |
| 576 | during Black Power and other forms of liberation in this country. | 黑权时代 以及这个国家的其他解放形式 |
| 577 | But here's an amazing thing. | 但有一个惊人的事情。 |
| 578 | There's not that much argument about the Vietnam War itself now. | 关于越南战争本身,现在没有那么多争论. |
| 579 | Why is that? | 为什么? |
| 580 | I believe a lot of | 我相信许多 |
| 581 | it has to do with the Vietnam War Memorial in Washington, DC. | 和华盛顿特区的越南战争纪念馆有关 |
| 582 | Which, if you haven't seen it, | 如果你没看到的话 |
| 583 | I really invite you to go and see it. | 我真的邀请你去看 |
| 584 | You can't have the same experience, say, that I had or | 你不能有同样的经历,比如,我有或 |
| 585 | people in my generation had when you go and you see people looking for their loved ones and trying | 我这一代人有 当你去,你看到 人们寻找自己的亲人 并尝试 |
| 586 | to find their names on this really stark, very impressive, but not in the normal way, understated | 找到他们的名字 在这个非常严酷, 非常令人印象深刻, 但并非在正常的方式, 低描述 |
| 587 | memorial. | 纪念馆. |
| 588 | Which was designed, by the way, by Maya Lin, who's a Yale undergraduate. | 顺便说一下,这是马雅林设计的,他是耶鲁大学的本科生。 |
| 589 | And I remember | 我记得 |
| 590 | Richard Broadhead,我的同学,后来成为耶鲁学院的院长,说 | |
| 591 | to students who were coming into the class of 2006 that she actually designed this | 给2006年她实际设计的班级学生 |
| 592 | memorial for the first time in Commons, in the dining hall, with mashed potatoes. | 纪念馆首次在Commons,餐厅,配有土豆泥. |
| 593 | So I don't know if you've ever seen it. | 故知无常. |
| 594 | It starts very not so tall on both sides and then | 开始两边都不太高 然后 |
| 595 | goes towards the middle. | 到中间去 |
| 596 | And what that's symbolizing is the US involvement. | 这象征着美国的参与。 |
| 597 | So it starts | 所以开始 |
| 598 | very small events, and then it gets towards height in 1967, and then it goes in the early | {\fn华文楷体\fs20\bord1\shad1\1cHE0E0E0\2cH000000}非常小的事件,然後在1967年走向高度 然后在早期 |
| 599 | years of the Nixon administration. | 尼克松执政多年 |
| 600 | Okay, so seeing that memorial did a lot, I think, | 好吧,所以看到纪念 做了很多,我认为, |
| 601 | to heal a lot of the heart wounds coming out of the Vietnam War for American GIs and their families. | 为了医治越南战争中 给美国GI和他们的家人带来的很多心脏创伤 |
| 602 | And so it's just remarkable that despite the sharp divisions that exist today, | 尽管今天存在着尖锐的分裂, |
| 603 | it's not arguments about the Vietnam War. | 这不是关于越南战争的争论。 |
| 604 | To the contrary, our president, | 相反 我们的总统 |
| 605 | it was an opponent of the war, at least didn't want to go himself. | 是战争的对手 至少不想自己去 |
| 606 | But he certainly has never | 但他从不 |
| 607 | said that we should have been in Vietnam, and that was a just fight. | 说我们应该去越南 这是一场正义的战斗 |
| 608 | To the contrary. | 则相反. |
| 609 | So my point is that being able to process emotionally the heart wounds through some | 所以我要说的是 能够从情感上 处理心脏创伤 通过一些 |
| 610 | vivid presentation in a memorial can go a long way. | 纪念馆中的生动介绍可以发挥很大的作用。 |
| 611 | So then the challenge would be, | 因此,我们面临的挑战是, |
| 612 | well, what can we imagine that would do similar emotional work with the heart wounds of chattel | 好吧,我们可以想象那会 做类似的情感工作 与动产的心脏创伤 |
| 613 | slavery and white supremacy? | 奴隶制和白人至高无上? |
| 614 | Okay. | 摆 |
| 615 | So love is what I call the central attitude of the heart. | 因此,爱情就是我所说的心脏的中心态度. |
| 616 | All attitudes to the heart are involved forms of love. | 所有对心脏的态度都包含着爱的形式. |
| 617 | They all involve | 他们都涉及 |
| 618 | an opening. | 一个开场白。 |
| 619 | And they also involve our desire to be together in one another's presence. | 它们也涉及到我们想要在彼此面前在一起的愿望。 |
| 620 | I have a chapter called Being With. | 我有一章叫"与人相处" |
| 621 | So we just go back here. | 所以我们就回到这里。 |
| 622 | Yeah, Heartfelt Being With, Chapter 8, | 是啊,"心爱",第8章 |
| 623 | and involving heartfelt, emotional, affective sharing. | 和涉及心,情感,情感的分享。 |
| 624 | Now just finally here, gratitude's | 终于来了,谢谢 |
| 625 | an attitude of the heart. | 心脏的态度 |
| 626 | It's an attitude of heartfelt appreciation and thankfulness | 这是真心感谢的态度 |
| 627 | to perhaps presupposed benefactor. | 也许预设的恩人。 |
| 628 | And I look at a couple of other theories. | 我看看其他几个理论。 |
| 629 | Kant has this theory | 康德有这个理论 |
| 630 | that involves honoring a person because of a benefit, and it involves some feeling of | 这涉及因某种利益而荣誉一个人,也涉及某种感觉: |
| 631 | respect and an obligation. | 尊重和义务。 |
| 632 | Smith says that what gratitude is chiefly intent upon is not | Smith说 感谢的主要意图不是 |
| 633 | only to make the benefactor feel pleasure in his turn, but to make him feel pleased | 只为了让恩人高兴 却让他高兴 |
| 634 | with that conduct and to satisfy him that the person upon whom he bestowed his good offices | 并让他确信他所接受的斡旋 |
| 635 | was not unworthy of them. | 并不是他们不值得的。 |
| 636 | Now I'm not talking here about the debt of gratitude. | 现在我不是在说感激之情 |
| 637 | I'm talking | 我在说话 |
| 638 | about the attitude of gratitude. | 关于感激的态度。 |
| 639 | And what neither of these accounts can explain, nor can any other | 这些说法不能解释,也不能解释任何其他 |
| 640 | account that I know of except the one I'm offering explained, is why gratitude is so central to human | 除了我所解释的外,我知道为什么 感激是人类的核心 |
| 641 | flourishing. | 蓬勃发展。 |
| 642 | So there's this phenomenon of gratitude diaries, and there's just all this | 所以有这种感恩日记的现象, 和这一切 |
| 643 | experimental work that if you have moments of gratitude and acknowledge your gratitude and | 实验性的工作,如果你有 感谢的时刻 并承认你的感激和 |
| 644 | express it, or even just have gratitude diaries, things I'm grateful for, where that means not | 表达它,甚至有感恩日记, 我感激的东西, |
| 645 | just what you're pleased about or happy. | 你高兴还是高兴 |
| 646 | There's a different feeling of being fortunate that | 幸运的感觉不一样 |
| 647 | something happened, but being grateful for it involves an opening of one's heart and a heartfelt | 事情发生了, 但感激它涉及打开 一个人的心脏和衷心 |
| 648 | thanking. | 谢谢 |
| 649 | And it's no surprise that we know that personal connection, personal relationship, | 也毫不奇怪我们知道 个人联系,个人关系, |
| 650 | attachment is extremely important to well-being and psychic health, and has a lot to do with how | 依附对福祉和精神健康极为重要,与如何 |
| 651 | one lives. | 一个生命。 |
| 652 | And it's just not surprising then that gratitude would play a role in that if gratitude | 如果感激的话 感激会有所作用 |
| 653 | is, as I say, an attitude of the heart. | 正如我所说,是内心的一种态度。 |
| 654 | So finally, here's a table just to summarize. | 最后,这里的表格只是总结一下。 |
| 655 | So we've got under attitudes, we've got two kinds of attitudes. | 因此,我们的态度有两种。 |
| 656 | The deontic ones, these are the | 德昂人,这些是 |
| 657 | drosodian reactive attitudes, and then there are the non-deontic attitudes of the heart. | 德罗索迪人的反应态度,然后是心脏的非自责态度. |
| 658 | So all of these are second personal, they all involve an implicit address, and they all involve | 所以所有这一切都是第二个人的, 它们都包含一个隐含的地址, |
| 659 | an implicit RSVP, but they have different modes of response. | 一个隐含的RSVP,但它们有不同的响应模式. |
| 660 | So with the deontic examples, | 因此,在德奥恩的例子, |
| 661 | the mode of response is expectation. | 反应模式是期望。 |
| 662 | So if you feel resentment, you expect of the other person, | 所以,如果你感到怨恨, 你期望另一个人, |
| 663 | not just expect that the other person, but expect of the other person that they will | 不只是期待对方,而是期待对方 |
| 664 | acknowledge the wrong and apologize for it and try to compensate for it. | 承认错误,为此道歉,并努力弥补. |
| 665 | In the case of the attitude | 就态度而言 |
| 666 | of the heart, though, expectation, you can't expect the other person to open their heart. | 心脏,虽然,期望, 你不能期望他人打开他们的心脏。 |
| 667 | You can only hope for that, and hope is actually another attitude of the heart. | 你只能抱有希望,希望其实是另一个心意. |
| 668 | Not hoping that, | 不希望这样, |
| 669 | but hoping of someone, having your hopes pinned on someone. | 但希望有人, 你的希望寄托在某人身上。 |
| 670 | The response to fulfillment in the | B. 为实现《公约》 |
| 671 | case of the deontic ones is nothing. | 脱衣舞女没什么大不了的 |
| 672 | If somebody does what they're obligated to do, gratitude | 如果有人做他们有义务做的事,谢谢 |
| 673 | doesn't make sense. | 没道理 |
| 674 | But if they open their heart to you in response to your opening your heart to | 但如果他们对你敞开心扉 回应你对你敞开心扉 |
| 675 | them, then you feel joy, gladness, and gratitude. | 他们,然后你感到快乐,快乐和感激。 |
| 676 | Response to the frustration of the attitude, | 回应态度的挫折, |
| 677 | well, in the case of the deontic attitudes, it's blame and resentment. | 好吧,对于德意志的态度,这是责备和怨恨. |
| 678 | In the case of the | 关于 |
| 679 | attitudes of the heart, it's sadness. | 内心的悲哀 |
| 680 | And I actually can't see what else I've got written | 其实我看不到我还能写什么 |
| 681 | there because I can't move you guys around. | 那里,因为我不能移动你们周围。 |
| 682 | In my screen, it's Resty's tile that's obscuring. | 在我的屏幕上,是瑞丝蒂的瓷砖 令人困惑。 |
| 683 | You probably can't see it. | 你可能看不见 |
| 684 | Can you see it, Resty? | 你看得到吗,瑞丝蒂? |
| 685 | Yes, I can see the whole screen. | 是的,我可以看到整个屏幕。 |
| 686 | Is there a square you want me to point out? | 你想让我指出一个广场吗? |
| 687 | Sadness slash? | 悲伤的刀? |
| 688 | Sadness slash hurt. | 悲伤的刀伤。 |
| 689 | Hurt. | 伤害。 |
| 690 | Thank you very much. | 谢谢 |
| 691 | Hurt feelings. | 伤害感情. |
| 692 | Great. | 不错 |
| 693 | Okay. | 摆 |
| 694 | So all reactive attitudes call for | 所以所有的反应态度都要求 |
| 695 | reciprocation. | 归依. |
| 696 | They all come with an RSVP. | 他们都带着一个RSVP。 |
| 697 | Deontic reactive attitudes expect respect. | 直觉的反应态度需要尊重。 |
| 698 | Attitudes of the heart invite reciprocating heartfelt attitudes. | 内心的态度吸引了内心的回放。 |
| 699 | Okay. | 摆 |
| 700 | So this is | 这就是 |
| 701 | James Baldwin in the 1965 debate with William F. Buckley. | 詹姆斯·鲍德温在1965年与威廉·F·巴克利的辩论中. |
| 702 | See if you can see what I am claiming | 看看能不能看见我在说什么 |
| 703 | to see in this. | 来看看这个。 |
| 704 | This means in the case of an American Negro born in that glittering republic, | 这就是说,如果一个美国黑人 出生在这个闪闪发光的共和国, |
| 705 | and the moment you are born, since you don't know any better, every stick and stone and every face | 以及你出生的那一刻, 因为你不知道什么更好的, 每一根棍子和石头,每一张脸 |
| 706 | is white, and since you have not yet seen a mirror, you suppose that you are too. | 是白色的, 既然你还没有看到镜子, 你猜你也是。 |
| 707 | It comes | 来了 |
| 708 | as a great shock around the age of five or six or seven to discover the flag which you have pledged | 在五六七岁左右 发现你承诺的旗帜 |
| 709 | allegiance along with everybody else has not pledged allegiance to you. | 与其他人一起效忠的人没有向你宣誓效忠。 |
| 710 | It comes as a great | 来得真好 |
| 711 | shock to discover that Gary Cooper killing off the Indians when you were rooting for Gary Cooper, | 震惊地发现加里·库珀杀死了印第安人 当你为加里·库珀打根根, |
| 712 | that the Indians were you. | 印地安人就是你们 |
| 713 | It comes as a great shock to discover that the country | 发现这个国家非常震惊 |
| 714 | which is your birthplace and to which you owe your life and your identity has not in its whole | 那是你的出生地,你欠你的 生命和身份并没有全部 |
| 715 | system of reality evolved any place for you. | 现实的体系 为你而发展 |
| 716 | The disaffection, the demoralization, and the gap | 不满 士气低落 差距 |
| 717 | between one person and another only on the basis of the color of their skins begins there | 一个人和另一个人之间,仅仅根据他们的皮肤的颜色从那里开始 |
| 718 | and accelerates, accelerates throughout a whole lifetime. | 和加速,加速 在整个一生。 |
| 719 | So the presently you realize you're 30 | 所以,现在你意识到 你30 |
| 720 | and are having a terrible time managing to trust your countrymen. | 并有一个可怕的时间 管理信任你的同胞。 |
| 721 | By the time you are 30, | 你30岁的时候 |
| 722 | you have been through a certain kind of mill, and the most serious effect of the mill you've been | 你经历了某种磨坊 和最严重的影响 你曾经是磨坊 |
| 723 | through is again not the catalog of disaster, the policemen, the taxi drivers, the waiters, | 也不是灾难的目录 警察 出租车司机 服务员 |
| 724 | the landlady, the landlord, the banks, the insurance companies, the millions of details, | 房东 银行 保险公司 几百万个细节 |
| 725 | 24 hours up every day which spell out to you that you are a worthless human being. | 每天24小时 都向你表明你是个没用的人 |
| 726 | It is not that. | 事实并非如此。 |
| 727 | It is by that time you begin to see it happening in your daughter or your son | 那时你开始看到 发生在你女儿或你儿子身上 |
| 728 | or your niece or your nephew. | 或你的侄女或你的侄子。 |
| 729 | You are 30 by now and nothing you have done has helped you to escape | 你已经30岁了,你没有做什么 帮助你逃脱。 |
| 730 | the trap. | 那个陷阱 |
| 731 | But what is worse than that is that nothing you have done and as far as you can tell | 但比这更糟的是,你没有做什么 并且你可以告诉 |
| 732 | nothing you can do will save your son or your daughter from being the same disaster | 你什么都做不了,你儿子和女儿都一样 |
| 733 | and not impossibly coming to the same end. | 也不可能达到同样的目的 |
| 734 | I am stating very seriously, and this is not | 我是认真的,这不是 |
| 735 | an overstatement, that I picked the coffin and I carried it to market and I built the railroad | 夸张地说,我捡棺材,运去市场,然后修建了铁路 |
| 736 | under someone else's whip for nothing. | 在别人的鞭子下白费力气 |
| 737 | I am stating very sick. | 我说的是病得很重。 |
| 738 | Now I suggest that of all | 现在我建议 |
| 739 | the terrible things that can happen to a human being that is one of the worst. | 可怕的事情 可能发生在一个最糟糕的人身上。 |
| 740 | I suggest that | 我建议 |
| 741 | what has happened to white southerners is in some ways after all much worse than what has happened | 南方白人的遭遇 在某些方面比以前更糟 |
| 742 | to Negroes there. | 给那些黑人 |
| 743 | Because Sheriff Clark in Selma, Alabama cannot be considered, | 因为阿拉巴马州塞尔马的克拉克警长不能考虑 |
| 744 | no one can be dismissed as a total monster. | 任何人都不能被解职 作为一个怪物。 |
| 745 | I am sure he loves his wife, his children, | 我相信他爱他妻子和孩子 |
| 746 | I am sure that. | 我确信这一点。 |
| 747 | No, he likes to get drunk. | 不 他喜欢喝醉 |
| 748 | After all one has got to assume and he is visibly a man | 都得假设他是个男人 |
| 749 | like me. | 像我一样 |
| 750 | But he does not know what drives him to use the club, to menace with the gun and to use | 但他不知道是什么驱使他使用俱乐部 威胁枪和用枪 |
| 751 | 牛 pro. | |
| 752 | Something awful must have happened to a human being to be able to put a cattle prod | 一定有可怕的事情发生在一个人身上 才能放牛 |
| 753 | against a woman's breast, for example. | 比如说针对女人的乳房 |
| 754 | What happens to the woman is ghastly. | 女人的下场是可怕的。 |
| 755 | What happens | 发生什么事 |
| 756 | to the man who does it is in some ways much, much worse. | 对做这种事的人来说 在某些方面更糟糕 |
| 757 | Now I suggest that of all the terrible | 现在我建议所有可怕的 |
| 758 | things, it is a terrible thing for an entire people to surrender to the notion that one-ninth | 对于整个民族来说 屈服于九分之一 |
| 759 | of its population is beneath them. | 在其人口之下。 |
| 760 | And until that moment, until the moment comes, | 直到那一刻 直到那一刻来临 |
| 761 | when we, the Americans, we, the American people, are able to accept the fact that I have to accept, | 当我们,美国人,我们,美国人民, 能够接受的事实,我不得不接受, |
| 762 | for example, that my ancestors were both white and black, that on that continent we are trying | 比如,我的祖先是白人和黑人 我们在那个大陆上尝试 |
| 763 | to forge a new identity for which we need each other, and that I am not a ward of America. | 建立我们彼此需要的新身份 而我不是美国的监护人 |
| 764 | I am not an object of missionary charity. | 我不是一个传教士慈善的对象。 |
| 765 | I am one of the people who built the country. | 我是建设国家的人之一。 |
| 766 | Until this moment, there is scarcely any hope for the American dream, | 直到此刻,美国梦几乎没有任何希望 |
| 767 | because the people who are denied participation in it, by their very presence, will wreck it. | 因为那些被拒绝参与的人 将因为他们的存在而破坏它 |
| 768 | And if that happens, it is a very grave moment for the West. | 如果发生这种情况,对西方来说,这是一个非常严峻的时刻。 |
| 769 | Thank you. | 谢谢 |
| 770 | Endlessly moving moment now for the whole of the Union standing and applauding this magnificent | 整个联盟的无休止的感动时刻 |
| 771 | speech of James Baldwin. | 詹姆斯·鲍德温的演讲 |
| 772 | Never seen this happen before in the Union in all the years | 这么多年里 从未见过这种事情在工会里发生 |
| 773 | that I have known it. | 我知道这一点。 |
| 774 | Perhaps that gives you some sense of what I found so moving. | 或许这能让你感觉到我发现的如此感动 |
| 775 | Thank you, Professor Darwell. | 谢谢你,达维尔教授 |
| 776 | I hope that inspires our audience. | 我希望这鼓舞了我们的观众。 |
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