二元论者

The roots of the differences of advocating cooperation and competition are traced back to the two nations' different characteristics in productivity and life style, while the differences are not unchangeably dual-opposition or one is bound to be replaced by another which is uphold by the environmentalist and the culture-gene determinism. On the contrary with the modernization and globalization of productivity and life style, the two cultures will leam from each other and finally the harmony world will come into being.

而&尚和&与&尚争&的价值取向的差异的根源则来自生产生活方式本身具有&尚和&与&尚争&的不同特征；而这种差异不是像二元对立文化模式论者强调的地理环境或&文化基因&那样不可改变而永远地对立，或者一方被另一方吃掉；而是必然地要随着生产生活方式的现代化和全球化的推进而互相取长补短，最终必然要走向世界大同。

There are three views:First, the disuniting policy of city and countryside is foundational reason making duality structure of china society and economy.

文中主要提出三个论点：第一，城乡分割政策是造成中国社会和经济二元结构的基本原因；第二，中国社会结构分析研究应从城市阶层和农民阶层的基本分野入手，否则没有任何现实意义；第三，社会理论的后现代论者的道德意识弱化是他们形成看似激进，实则保守的观点的主要原因。

More specifically, dualists like Descartes struggle to explain how a physical body connects to an immaterial soul. What's the conduit?

更多具体的，二元论者像笛卡尔挣扎与解释一个物质的身体是怎样与一个无形的灵魂联系在一起，什么是导管？

For example, if Sally is a physical object, as physicalists suppose, then it is very plausible for them to suppose further that she is essentially a physical object—but it is controversial whether they are right to suppose that she is a physical object. And, of course, the same thing can be said, mutatis mutandis, concerning dualists and the property of being a non-physical object.

对于哲学家提供的本质上持有一个属性的例子，通常都是会有争议的，但是这很大情况下是因为似乎最合理的例子（某东西本质上持有某属性）仅仅是和&都含有该属性&的例子等合理性，例如，如果张三是一个物理客体，如物理学家所假设的，那么假设她在本质上是一个物理客体就似乎是合理的；当然，对于二元论者来说，稍微修正一下，本质上是非物理客体。

Based on these two central claims, I will show, technically, that if it was legal for dualists to use " the explanatory argument" to prove that there is an explanatory gap between the empirical science and the mental system, it would also be legal to use a similar argument to prove that there is an explanatory gap between the empirical science and the physical system.

基于上述两个论断，我将技术性地指出，如果二元论者合法地使用&解释论证&以证明在经验科学和心理系统之间存在解释鸿沟，那么它也会合法地使用相似的论证以证明在经验科学和物理系统间存在解释鸿沟。

The modern history of the topic of personal identity begins with Locke, who held that the identity of a person consists neither in the identity of an immaterial substance (as dualists might be expected to hold) nor in the identity of a material substance or "animal body"(as materialists might be expected to hold), and that it consists instead in "same consciousness."

现代关于个人统觉问题的讨论起源于洛克，他认为个人的同一性既不是由某种非物质实体造成（某些二元论者或许持此观点），也不是由物质性实体或者&肉身&造成，而是由&相同的意识&造成的。

Both questions have troubled "two realm" philosophers—or dualists to give them their more usual name—, but the former has troubled them more, since modern physics is founded on principles that assert the conservation of various physical quantities. If a non-physical event causes a change in the physical world—dualists are repeatedly asked—, does that not imply that physical quantities like energy or momentum fail to be conserved in any physically closed causal system in which that change occurs?

所有这些问题困扰着二元论的哲学家，但是前一个问题更麻烦些，因为现代物理学坚持多种物理量的守恒原理，二元论者就会反复追问：如果一个非物理事件导致了物理世界的变化，那么，这不是就导出物理量不会守恒（而这是在物理上封闭的因果系统所会发生的）？

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。