評論
打印
More to the point, morally don't we want exemplars who know feelings of shame and
更切題的是，在道德上我們不希望知道羞愧感的人
manifest them as a side of our humanity, morally ought we not think these emotions have a place?
把它解釋為人道精神的一面道德上，我們難道不應該認為這些情感也有一席之地?
Now significantly er, how am I doing in time? Do I have 10?
更重要的是，我能講完嗎？我還有10分鐘嗎?
You, um you have until 2.50 so,
你是到2:50之前
Ok Um, you have 10.
好的你還有10分鐘
Ok, so significantly the sages don't leave a place for
南希?謝爾曼，好的，所以重要的是圣人智者是不允許
er emotions of distress, um, emotions of moral injury,
有悲痛這種情緒存在的或者精神傷害
for the only kind of legitimate distress on the stoic view would be a reaction to
因為在禁欲主義者看來即使是合理的悲痛都是
one's own voluntary wrongdoing or the misuse of reason and that's constitutionally impossible.
是對自我不當行為的自發反應是對濫用誤用理性的反應這在本質上是不可能的
Um, and he's in control, a sage is in control of his virtue and also and it's a point I want to emphasise in control of what can touch it.
圣人是掌控者圣人控制他的品德這也是我想要強調的一點他掌控能夠碰觸美德的所有東西
Or what can, what he can feel when something touches it more to the point
或者有東西碰觸美德時他能掌控自己的感受，費羅一針見血地指出
and so Filo makes this point again he says Abraham, "If Abraham aspires to be a real sage
他再次表明了這個觀點他說到亞伯拉罕 "如果亞伯拉罕想成為真正的圣人
then like God " as far as Filo depicts as being a divine being,
那么像上帝那樣 "根據費羅對成為神的描述
" he won't suffering of evil inflicted on him " for the human race is sorrow,
他不會承受罪惡給他的痛苦因為痛苦是人類的
is subject to sorrow and to exceeding fear in men are either grieved at unexpected evils
人類是受悲痛支配的，人類要戰勝恐懼要么因為意想不到的罪惡而感到悲傷
pressing upon them but the nature of God is free from grief."
要么是壓抑情感但是上帝是可以免受悲痛的"
And so this comes up er, Abraham in sacrificing Isaac is not supposed to
那么問題就來了亞伯拉罕在犧牲以撒時不應該
feel real grief, he doesn't feel the trauma of what he's being asked to do.
感到悲痛，他沒有因為被要求做這件事，而感到創傷
