亚里士多德的

For her, politics means the life style of sharing words and deeds as Aristotle said, the bios politikos, based on humans existential conditions of plurality and natality.

在她看来，"政治"一词是亚里士多德所谓的"对言和行的共享"的一种生活方式，建立在人的"多数性"与"出生性"的存在论条件之上。

Aristotle, however, was interpreted differently by different professors depending on the commentaries used, notably those of "the Commentator," Averroes; the Christian Neoplatonist, Saint Augustine; or the pagan Neoplatonist, Avicenna.

亚里士多德，然而，不同的解释，不同的教授，视乎有关的评论，使用，特别是那些"评论员"， averroes ；基督教neoplatonist ，圣奥古斯丁；或异教的neoplatonist ，阿维森纳。

In view of this curious obtuseness and of the real issue, which, as Aristotle saw long ago, is not a naturalistic truth but what is convincing, it seems all the more important to stress that the novel is based squarely upon real events.

就这种耐人寻味的迟钝性和真实性的问题来说，亚里士多德早就看明白了，并不是自然主义的一个真理，而是一种令人信服的东西，这样看来更为重要的是强调一点：该小说完全是以真实事件为基础的。

Question about the relation between explanation and context. Around those questions the author goes on the account, and investigates Aristotle's full but coarse idea, Hempel's covering laws model that is logically tight, Salom's fully objective statistical-relevance model, Fetzer's causal relevance model that provides adequate answers to ontic question and epistemic question.

本文就是围绕这三个问题展开论述，考察了亚里士多德粗糙而全面的看法、亨佩尔的逻辑严谨的"覆盖律"模型、萨尔蒙的完全客观的"统计相关"模型和费茨尔的在认识论和本体论两方面可称完备的"因果相关"模型。

Man is a political animal by nature,and this "man" is the civilian s ethical being as the polis subject.

人天生是一种政治动物，这里的"人"是作为城邦主体的公民的伦理存在；政治是人类的基本生活方式之一，其最高的主题是美好的生活，即幸福：这是亚里士多德政治哲学的主旨所在。

This article emphasizes that this logical conjunction belongs to the cause and effect sentence pattern on grammar, and so finds out the relation between the premiss and the conclusion in Aristotle's syllogism. Finally, we get a conclusion: Aristotelian logical theory not only origins from but also surpasses his grammar study.

本文重点讨论了"如果…那么…"在语法中的类属问题，并由此引伸出亚里士多德三段论前提与结论之间的关系，最后得出结论：他的逻辑学说是立足于语法又高于语法的。

This paper gives a comparative study of three typical interpretations of Aristotle's view on perception, which are proposed by Myles Bumyeat, Richard Sorabji, and Jonathan Lear, respectively. This paper aims to elaborate and defend Lear's representationalist interpretation.

本文将比较研究对上述亚里士多德知觉理论的三种不同类型的解读，并分别以这一领域的著名哲学家本尼耶特、舍拉布基以及李尔的工作作为各类解读的代表来对其进行逐一的分析和讨论。

It can, differently, be contrasted with the lower 'private' virtues and interests and be seen as the ultimate expression of moral excellence in a long tradition starting with Aristotle and ending up with the Rousseauist conceptions of civic virtues or with Hegel's conception of 'objective morality'.

相反地，公民资格也可以与较低的私人德性和利益的相对照，而被看成是道德完善的最终实现，这表现在以亚里士多德开始而以卢梭的公民德性或黑格尔的客观道德概念告终的漫长传统中。

Aristotle, too, defines Nature as purposive activity, purpose is what is immediate and at rest, the unmoved which is also self-moving, and as such is Subject.

贺译（ p13）：亚里士多德曾规定自然为有目的的行动，同样我们认为，目的是直接的、静止的、不动的东西；不动的东西自身却能引起运动，所以它是主体。

This is no place to try to sum up its main conclusions. But it is characteristic of the classical view that Aristotle lays his greatest stress, first, on the need for Unity in the work of art, the need that each part should subserve the whole, while irrelevancies, however brilliant in themselves, should be cast away; and next, on the demand that great art must have for its subject the great way of living.

这里不适合把《诗学》的主要结论做一总结，但可以对亚里士多德最为强调的古典主义视角的特征略做归纳：首先，艺术作品必须统一，每一部分应该服从整体，任何游离的部分，不管单独看如何杰出，坚决删除；第二，伟大的艺术必须以高尚的生活方式为主题。

But we don't care about Battlegrounds.

但我们并不在乎沙场中的显露。

Ah! don't mention it, the butcher's shop is a horror.

啊！不用提了。提到肉，真是糟透了。