诡辩

When, lastly, various opponents of the casuistical method object that the moralist occupies himself exclusively with sins and their analysis, with the "dark side" of human life, let them remember that it is physically impossible to say everything in one breath, that, just as in many other arts and sciences, a division of labour may also be advantageous for the science of moral theology, that the particular purpose of manuals and lectures may be limited to the education of skilled confessors and that this purpose may very well be fulfilled by centering attention on the dark side of human life.

当最后，各种反对诡辩的方法物件，道德完全占有自己的罪孽和他们的分析，与&黑暗的一面&人的生命，让他们记住，这是不可能说一切一口气，说，就像许多其他艺术和科学，分工也可能是有利的科学道德神学，该特定用途的手册和讲座可能是有限的教育技能confessors ，并为此很可能实现围绕关注的黑暗面人的生命。

Almost numberless are the manuals for confessors, written in a simple casuistical form, though even these justify their conclusions by internal reasons after legitimatizing them by an appeal to external authority.

几乎无数的手册confessors ，写一个简单的诡辩的形式，但即使是这些证明其结论的内部原因后legitimatizing他们呼吁外部的权威。

It is above all the volume "De poenitentia" which, through its sixteenth disputation, has become the classical handbook for casuistical moral theology and particularly for the specific distinction of sins; to the same subject belong the posthumous "Responsa moralia", a collection of answers given by de Lugo in complicated cases of conscience.

它首先是数量&德poenitentia &，通过其第十六争论，已成为经典的手册诡辩神学和道德特别是对於具体的区别的罪孽；同一主题的遗属於& Responsa道德&，收集所给出的答案的卢戈在复杂情况下的良知。

A natural anxiety to escape the awful consequences of determining a particular act to be mortally sinful, and a desire, equally intelligible, to assist the Roman Catholic Church in its conflict with Protestantism by disburthening it of an inconvenient theory, were the motives which impelled the authors of the Casuistical philosophy to the invention of an elaborate system of criteria, intended to remove immoral actions, in as many cases as possible, out of the category of mortal offences, and to stamp them as venial sins.

迫使诡辩哲学的著者发明一套精密的规范体系，以便在尽量把不道德行为从不可赦犯罪的范畴中移出来，并把它们定为可赦之罪，其动机之一是出于一种自然的渴望，想要避免把一种特定行为定为不可赦罪的可怕后果，另一种动机是出于一种同样地可以体会的愿望，就是为天主教会解除一种不便的理论，来帮助罗马天主教会在和基督新教进行的冲突中取得胜利。

The third charge, directed against Judaical hypocrisy which neglects the fostering of the interior life, is refuted by every work on casuistry, however meagre, for every one of them states most emphatically that, without the state of grace and a good intention, all external works, no matter how difficult and heroic, are valueless in the sight of God.

第三项控罪针对这Judaical虚伪忽略了培养内部的生活，是每个驳斥了工作的诡辩术，但微薄的，因为他们每个人最强烈的国家，如果没有国家的宽限期和良好的意图，所有外部作品，不管多麼困难和英勇的，是毫无价值的忽视上帝。

"Uncreative risk management" is an oxymoron which cannot exist, and risk management without innovation merely rehearses and records the inevitable. To be effective the risk process must embody innovative and creative thinking in both risk identification and response development, proactively seeking potentially significant uncertainties and addressing them appropriately. Anything less does not deserve to be called risk management.

无创意的风险管理」就像诡辩一样是不存在的，而没有创新的风险管理只是演练并纪录下一些无可避免的事，风险程序必须将创新及创意的想法建立在风险辨识及回应发展上、且积极地寻找潜在的重要不确定因素并做适切的处置才会有效，缺少了任东西都不配称为风险管理。

But in the sixth book his enmity towards the Sophists abates; he acknowledges that they are the representatives rather than the corrupters of the world.

而在第六卷中他对诡辩家们的敌意似乎有所减退，承认他们是比满世界的贪污腐化者更称职的社会典范。

Finally, this Synod exhorts all their brethren in the gospel of Christ, to conduct themselves piously and religiously in handling this doctrine, both in the universities and churches; to direct it, as well in discourse, as in writing, to the glory of the Divine Name, to holiness of life, and to the consolation of afflicted souls; to regulate, by the Scripture, according to the analogy of faith, not only their sentiments, but also their language; and, to abstain from all those phrases which exceed the limits necessary to be observed in ascertaining the genuine sense of the holy Scriptures; and may furnish insolent sophists with a just pretext for violently assailing, or even vilifying, the doctrine of the Reformed Churches.

最后，这个主教力劝所有的兄弟福音的基督，进行自己的虔诚和宗教在处理这一学说认为，无论是在大学和教堂；指示，以及在话语中，以书面形式向光荣的神圣的名义，向圣洁的生活，并能慰藉的心灵折磨；加以规范，由经文，据该比喻的信仰，不仅是他们的情绪，也影响了他们的语言，以及戒除所有这些词语，其中超过在必要的范围内加以观察，以确定真正意义上的圣经；供给横蛮诡辩家与公正为借口，粗暴地调戏，甚至丑化，这个学说的革新教会联谊会。

In other words, casuistry falsifies the consciences by distinguishing objectively between mortal and venial sins, leads to a contempt of the latter, and renders a genuinely Christian life impossible.

换言之，诡辩伪造良知的客观之间的区别和venial致命的罪孽，导致了蔑视后者，并使一个真正的基督徒的生活是不可能的。

God forbid I should forget that those who insult are the "mighty" ones with the black suits and the fancy ties, the ones with their sophisticated toys, ready to knock the hell out of anyone who misbehaves.

安拉不允许我们忘记他们的凌辱，尽管他们西装革履，耍着诡辩的伎俩，但是他们已经敲响了地狱之门。

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。