道德

We must distinguish, at least prima facie, between what is morally good or morally right and what is good in a nonmoral sense; between the morally good life and a life that is desirable, good, or worthwhile in itself in the sense in which a pleasant, happy, contemplative life, or a life of excellent activity or exercises of one's powers, may and have been said to be the good life; in this sense it is not a pleonasm to say, as many have, that the morally virtuous life is the good or best life.

至少，我们必须初步辨别，什么是道德意义上的好或正确与什么是非道德意义上的好之间的区分；什么是道德意义上的好生活与想要的、好的或在某种意义上值得过得的生活之间的区分，后者的好生活指高兴的、愉快的、深思的生活，或与极好的活动或某人能力相关的生活，可以和已经被认为是好的生活；在这个意义上它不是一种重复，正如许多人认为的道德上有德行的生活是好的或最好的生活。

This theory had three main parts. First, based on the DIT, they rectified the DIT1 and constructed the DIT2. Second, in accordance with the factor analysis on the responses to the DIT, they postulated three moral schemas (the personal interest schema, the maintaining norm schema and the postconventional schema) instead of stages with distinct justice operations. Third, in light of the double classification(the moral schema predominance and the moral schema mixture), they produced six moral types.

它主要有三部分内容：第一，莱斯特等人以确定问题测验为方法基础，着手对最初的确定问题测验版本(DIT1)进行修订，形成了新的确定问题测验版本(DIT2)；第二，他们在对大量的DIT反应进行因素分析的基础上，得出三个道德图式，即个人利益图式、保持规范图式和后习俗图式，由此将科尔伯格的阶段论改造为道德图式论；第三，莱斯特等人根据道德图式在人们头脑中的优势及其混合两种分类标准，将个体分为六种类型，建构了道德类型论。

This theory had three main parts.First, based on the DIT, they rectifed the DIT1 and constructed the DIT2. Second, in accordancewith the factor analysis on the responses to the DIT, they postulated three moral schemas (thepersonal interest schema, the maintaining norm schema and the postconventional schema) insteadof stages with distinct justice operations.'Third, in light of the double classification(the moralschema predominance and the moral schema mixture), they produced six moral types.

它主要有三部分内容：第一，莱斯特等人以确定问题测验为方法基础，着手对最初的确定问题测验版本进行修订，形成了新的确定问题测验版本(DIT2 )：第二，他们在对大量的DIT反应进行因素分析的基础上，得出三个道德图式，即个人利益图式、保持规范图式和后习俗图式，由此将科尔伯格的阶段论改造为道德图式论：第三，莱斯特等人根据道德图式在人们头脑中的优势及其混合两种分类标准，将个体分为六种类型，建构了道德类型论。

The morals and the law all belong to social the overtop structure, the moral legalization is basic has these reflections society the universal moral value to perform law, Is helpful for the morals internalizes human behavior.

道德和法律都属于社会的上层建筑，道德法律化是将那些反映社会基本的具有普遍性的道德价值加以法律化，有助于主体内在道德的对象化。

This article through the Confucian said that two kind of contradictory moral values and the moral psychology's compatible paragenesis's discussion, showed the national morals structure is the cultural main body which at heart can move, it definitely may contain the multi-dimensional even contradictory morals.

本文通过儒道两种矛盾道德价值观和道德心理的兼容共生的讨论，说明民族道德心里结构是能动的文化主体，它完全可以包容多元甚至矛盾的道德。

In a word, to pose the question of "why" ontologically and to expound "what it is" epistemologically and to probe into "how to do" pedagogically constitute the three-dimensional state of the rationality moral curriculum, sensibility moral curriculum and action moral curriculum of moral education in school.

总之，从本体论上追问"为什么"，从知识论上诠释"是什么"，从教学论上探究"如何做"构成了学校道德课程的理性道德、情性道德、行动道德三位一体形态。

Personally , he was an intellectual moralist , and more offending to him than platitudinous pomposity was the morality of those about him , which was a curious hotchpotch of the economic , the metaphysical , the sentimental , and the imitative .

他本人是个理性的道德家，而在他眼里他周围这些人的道德观却比大言不惭的陈词监调更为可厌，那是一种经济道德形而上学道德伤感主义道德跟人云亦云的道德的妙不盯言的大杂烩。

It also makes moral preachment a necessity, and makes the moral education isolated fromthe world of everyday life.

第一部分：在抓住了传统道德教育中问题的症结——"单向"交往的基础之上，通过考察道德与道德需要的产生与发展，提出了道德交往的概念。

Political or moral utilitarianism and aesthetic utilitarianism are the two main traditions in modern Chinese aesthetics. The former considers aesthetics and art to be tools for political struggles or moral preachment, and requires them to "serve"directly for political or moral purposes, while the latter, taking aesthetics for the sake of life, or thus a life concept of aesthetics, is against the consideration of aesthetics and art to be tools for politics or morality, and requires them to affect intrinsically the improvement of life state. Liang Qichao is the direct ideological source in the end of the 19〓 century for the former, while Wang Guowei the founder for the latter.

真正构成中国现代美学的两大传统是政治、道德功利主义和审美功利主义：前者主张以审美和艺术作为政治斗争或道德说教的工具，要求审美和艺术直接"服务于"政治或道德目的；后者主张为人生的美学，或者是人生论美学，反对审美和艺术直接充当政治或道德的工具，而是要求审美和艺术内在地作用于人生境界的提升；前者在19世纪的直接思想源头在梁启超，而后者的开创者是王国维。

The history of Probabilism is given under this title, suffice it to say here that from the middle of the seventeenth century when the violent discussion of this question begins, the development of moral theology coincides with that of Probabilism and of other Probabilistic systems; although these systems touch only a small portion of morals and of moral truths and nothing is farther from the truth than the opinion, so wide-spread among the adversaries of Catholic morals, that Probabilism gave a new shape and a new spirit to the whole of moral theology.

历史的或然论是根据本书名，只需在这里说，从中间17世纪的暴力时讨论这一问题开始，发展相吻合的道德神学与然论和其他概率系统；尽管这些系统只涉及一小部分的道德和道义上的真理，什麼是大吉比认为，这样广泛的对手之间的天主教道德，即然论提供了新的形态和新的精神对整个道德神学。

No clear conclusions can be made about the predictie alidity of specific measures, they found, except for criteria for the underuse of drugs for cardioascular disease.

除了心血管病不合理用药标准外，对于特定评价方法的预测效度没有明确的结论。

The third and last is that almost all of them, being infinite in number, have been impostures, and by idle and crafty brains merely contrived and feigned after the event past.

第三、即最后一点是：几乎所有这些不胜枚举的预言都是欺人之谈，都是在事件过后由无聊而狡猾的脑筋推测与凭空捏造的。