道德

Cruelty of disposition; malice and ill-nature; that most anti-social and odious of all passions, envy; dissimulation and insincerity, irascibility on insufficient cause, and resentment disproportioned to the provocation; the love of domineering over others; the desire to engross more than one's share of advantages; the pride which derives gratification from the abasement of others; the egotism which thinks self and its concerns more important than everything else, and decides all doubtful questions in its own favour;—these are moral vices, and constitute a bad and odious moral character: unlike the self-regarding faults previously mentioned, which are not properly immoralities, and to whatever pitch they may be carried, do not constitute wickedness.

性情的残忍、狠毒和乖张——这些是所有各种情绪中最反社会性的和最惹人憎恶的东西——妒忌，作伪和不诚实，无充足原因而易暴怒，不称于刺激的愤慨，好压在他人头上，多占分外便宜的欲望，借压低他人来满足的自傲，以&我&及&我&所关的东西为重于一切、并专从对己有利的打算来决定一切可疑问题的唯我主义——所有这一切乃是道德上的邪恶，构成了一个恶劣而令人憎恶的道德性格。这与前节所举只关己身的那些缺点是不一样的。那些缺点正当说来不能算是不道德，不论达到怎样高度也不会构成毒恶。

The reason why the Enlightenment project has failed is that it results in modernity and emancipates man from moral traditions.

启蒙谋划的失败就是现代西方道德文化中情感主义泛滥和随之而来的现代道德危机的根源。

Then it points out how moral feeling engenders, shows and the philosophical angle of view towards it.

随后指出了道德情感的产生机制、表现方面和考察道德情感的视角。

The idea of chastity in Chinese early society casts women s moral personality, and exalts their moral realm.

因此可以说，中国早期的贞节观念铸就了女性的道德人格，提升了女性的道德境界。

Some scholars among them have devoted themselves to researching on systemize and stipulation mechanism of citizen morality, and excogitated many academic results, which have corresponding learning and practice value, actively pushing our country's citizen morality construction forward.

其中，一些学者着力于对公民道德的制度化、法律化进行研究，得出了许多具有相当学术价值和实践价值的理论成果，对我国公民道德建设起到了积极的推动作用。

But the differences between the two sides were expressed in a focalized way that as an individual the gentries lived distinctively but as a whole they must cooperate with the Qing Dynasty for the moral pursuit,social responsibilities,dictatorical ruling,traditional confirming the state power,the gentry effects and so on.

因此，就士人个人来说，道德追求和社会责任的差异使他们的行为方式各具特色。但就士人群体而言，在道德追求、社会责任以及清政权的专制统治、士人传统上对国家政权的认同、士人的群体影响等诸多因素的综合作用下，他们不可避免地成为清政权的顺民。

The main differences are: first, Kohlberg lays emphasis on describing the characteristic of moralthinking development in different stages, rather than on the process of thinking formation. Piaget studies ,emphatically the process of thinking formation, secondarily the desciption of the processs characteristic; Secondly, on the factors of influencing moral development, Kohlberg put high stress on the social-congnition factor, nevertheless Piaget neglecs it. Thirdly, Piaget focusses purely on theory study, but Kohlberg on theory study and using the study in education as well.

二者的差异性主要体现在：第一，科尔伯格研究的重点放在对道德思维发展的不同发展阶段的特征的描述上，而非思维形成过程本身，皮亚杰研究重点在于思维形成过程本身，对过程的特征的描述在其理论中只占第二位；第二，关于影响道德发展的社会认知因素，科尔伯格给予了高度重视，皮亚杰却忽视了，这损害了皮氏学说的科学性与完整性；第三，皮亚杰的研究是一种纯理论研究，而科尔伯格不仅重视理论探求，更强调应用研究。

It devotes a great deal of effort toward minimizing the set of moral challenges that confronts and may distract its subjects from their productive-consumptive functions: it readily gratifies its subjects' emotional and material aspirations without any effort at posing the resulting ecological, political, and social implications as objects for moral scrutiny.

它用了大量的努力，尽量减少对一套道德的挑战，面临的和可能分散其主题从他们的生产消费功能：它容易gratifies其主体精神和物质的愿望没有任何伪装的努力所产生的生态，政治和社会影响对象的道德监督。

It consists four sections: The background of moral identity is articulated in the first section. Also, some related theory and the history of research are systematically hackled.

整个论文分为四个部分：论文第一部分提出当代道德同一性的时代背景，并系统地梳理了道德同一性的相关理论及研究脉络。

And as seven beefcakes including two from New York and one from Indonesia strutted onto an outdoor stage a crowd of hundreds erupted in whoops and hollers before awarding the hottest body title to a strapping six-foot-tall Shanghainese who went by the name Grant.

其实所谓的社会道德的谴责，那到未必一定要中规中矩，因为在不同的社会阶段、不同的价值准则、不同的经济水平、不同的文化理念，对同一事物的道德评判未必就是同一的概念。

Lugalbanda was a god and shepherd king of Uruk where he was worshipped for over a thousand years.

Lugalbanda 是神和被崇拜了一千年多 Uruk古埃及喜克索王朝国王。

I am coming just now,' and went on perfuming himself with Hunut, then he came and sat.

我来只是现在，'歼灭战perfuming自己与胡努特，那麼，他来到和SAT 。