诡辩

I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who, at the same time, pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honour, which they seemed to desire, without putting them off with hope of my doing it some time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and through not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured; and, though I was often out of humour with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother's fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against bloodspitting and giddiness...; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers of histories, or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.

我感谢神明给了我这样一个兄弟，他能以他的道德品格使我警醒，同时又以他的尊重和柔情使我愉悦；感谢神明使我的孩子既不愚笨又不残废，使我并不熟谙修辞、诗歌和别的学问，假如我看到自己在这些方面取得进展的话，本来有可能完全沉醉于其中的；我感谢神明使我迅速地给予了那些培养我的人以他们看来愿意有的荣誉，而没有延宕他们曾对我寄予的愿我以后这样做的期望（因为他们那时还是年轻的）；我感谢神明使我认识了阿珀洛尼厄斯、拉斯蒂克斯、马克西默斯，这使我对按照自然生活，对那种依赖神灵及他们的恩赐、帮助和灵感而过的生活得到了清晰而巩固的印象，没有什么东西阻止我立即按照自然生活，然而我还是因为自己的过错，因为没有注意到神灵的劝告（我几乎还可以说是他们的直接指示）而没有达到它；我的身体置于这样一种生活之外如此之久，我从未达到本尼迪克特或西奥多图斯的高度，但在陷入情欲之后，我还是被治愈了；虽然我常常达不到拉斯蒂克斯的那种气质，但还是没有做过使我悔恨的事情；虽然我母亲不能尽其天年而终，但她最后的年月是与我在一起的；在我希望帮助任何需要帮助的人的时候，或在任何别的场合，我都不感到我缺乏这样做的手段；而对我自己来说却不会有同样的需要：即需要从别人那里得到的东西；我有一个十分温顺、深情和朴实的妻子；我有许多优秀的教师来教育我的孩子；通过梦和其他办法，我发现各种药物来治疗咯血和头昏……当我有一种对哲学的爱好时，我没有落入任何诡辩家之手，没有在历史作品上，或者在三段论法的解决上浪费时间，也没有专注于探究天国的现象；而上面所有这些事情都要求有神灵和命运的帮助。

There now follows a selection of affirmative statements on the reality of the Buddha-dhatu- Tathagatagarbha from the key Tathagatagarbha sutras themselves, which show beyond reasonable doubt, I think (except perhaps to those persons with a penchant for sophistry and distortionism), that there truly does exist (in an ultimately supra-samsaric modus) an immanent and transcendental Buddhic Principle within all beings and creatures which nothing can destroy and which no one should deny, without grave consequences being attendant upon such denial.

从如来藏他们自己的佛经来说，这里伴随肯定的声明即佛性如来藏的真实性，这表明超越理性的怀疑，我认为（除非对那些爱好诡辩术和扭曲真相的人），他们真正的存在（在最后的超越轮回的方式）一个天生的和先验的佛教原则所有的生命和生物没有东西可以被毁坏和没有人可以否认，没有严重的后果伴随这个否认。

That this instruction is necessarily, though not exclusively, casuistic, was mentioned above.

这个指示是必然的，虽然不完全是诡辩，如上所述。

That this instruction is necessarily, though not exclusively, casuistic, was mentioned above.

这一指示是必然，但不完全是诡辩，如上所述。

It is evident that a merely casuistical treatment does not come up to the demands of moral theology, and as a matter of fact, during the last decades, the speculative element was more and more insisted on even in works chiefly casuistic.

很显然，这不仅仅是一个casuistical治疗已不能达到要求的道德神学，是众所周知的事，事实上，在过去几十年中，投机因素是越来越多的坚持，甚至在工程主要是诡辩。

Following out this idea, he discusses in a casuistic form food and drink, dress and love of finery, bodily exercises and social conduct.

下列出了这一思想，他大谈在诡辩的形式，食品和饮料，服装和爱戴finery ，身体动作练习和社会行为。

This close parsing of what was essentially a compassionate speech, full of well-chosen Old Testament associations and passages from Lamentations, will seem casuistic to most.

深入的剖析什么才是一个本质的富有同情心的讲话，充满了精心挑选的旧约全书协会和段落耶利米哀歌，将大部分似乎诡辩。

But if any of Francisco Suárez's works may be called classical it is the last-named, which discusses in four volumes the whole subject "De religione" Within the whole range of "religio", including its notion and relative position, its various acts and practices, as prayers, vows, oaths, etc., the sins against it, there can hardly be found a dogmatic or casuistic question that has not been either solved or whose solution has not at least been attempted.

但如果其中任何弗朗西斯科苏亚雷斯的作品，可称为经典，这是最后的命名，其中讨论了在4卷，整个主题为&德religione &整系列的& religio &，包括它的概念和相对位置，它的各种行为和作法，祈祷，发誓，宣誓等，对捷联惯导系统，有难以发现的教条或诡辩的问题没有得到任何解决，或其解决方案已经不能至少尝试过。

Nevertheless, all theologians, also casuists, consider a correct conscience a great boon and hence endeavour, by their casuistic discussions, to contribute towards the formation of correct consciences, so that the subjective estimate of the morality of certain actions may coincide, as far as possible, with the objective norm of morality.

虽然如此，所有的神学家，也casuists ，考虑一个正确的良知带来极大的好处，从而努力，对他们诡辩的讨论，有助于形成正确的良心，使主观估计有关道德的某些行动可能不谋而合，据可能的，目的是规范道德。

But if any of Francisco Suárez's works may be called classical it is the last-named, which discusses in four volumes the whole subject "De religione" Within the whole range of "religio", including its notion and relative position, its various acts and practices, as prayers, vows, oaths, etc., the sins against it, there can hardly be found a dogmatic or casuistic question that has not been either solved or whose solution has not at least been attempted.

但是，如果任何弗朗西斯科苏亚雷斯的作品，可称为经典，是去年命名，其中讨论了四卷整个主题为&德宗教&在一系列的&宗教&，包括其概念和相对位置，其各种行为和做法，祈祷，发誓，宣誓等，针对它的罪孽，就很难找到了教条主义的或诡辩的问题没有得到任何解决或解决办法，至少没有尝试过。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。