道德上

Kohl Bergh, The contemporary morals philosopher, educationalist in the USA, opposed to instill and proposed the famous"dilemma story law"and so on, and developed student\'s moral cognitive capacity in order to able to realize the self-discipline.

当代美国道德哲学家、教育家柯尔伯格更是明确反对灌输，提出著名的"两难故事法"等，发展学生的道德认知能力，以期实现学生在道德上能自律。

Nietzsche"s political philosophy is not piled up a dish of messy sand by maxim form, the writer thinks that Nietzsche"s political construction has his continuous logicality. It"s an expression of political philosophy that is constructed on the base of force will and life will, it makes life reach at a transitional bridge that can supply condition for the salvation of art. Thus, there are three understandings here. Firstly, politics is an objective expression of power will, also is an external expression of power will. The real politics depends on power will and services to their requirement and regulation; Secondly, the life faces on the double crises, on the one hand, the life falls into denial of Christian morality. Morality of Christianity presumes another world that life never touch for. This is world of soul belief and pursue, meanwhile, life is depreciated and degenerated as "evil", so the value of life suffers from misunderstanding and denial. Things of presence are subverted as things of exeunt."Uprising of slave in morality" results in the denial of ",master morality, at the same time, although modern democratic politics that based on morality of Christianity makes person return secular life and makes life identity and trite. This kind of politics creates privation of special vulture and race. On the other hand, internal requirement of power will results in the crisis of life because the characteristics of power will is continuous making and destroy.

尼采的政治哲学并非是以格言形式堆积而成的一盘散沙，笔者认为，尼采的政治建构有其一贯的逻辑性，体现为其政治哲学是建构在强力意志或生命意志基础上的并使生命达至艺术拯救提供条件的一座过度性桥梁，对此有三层理解：首先政治是权力意志的一种客观体现，是全力意志的一种外化，真正的政治必须立足于权力意志之上并服务于其要求和规定；其次，生命面临着双重危机，一方面，生命陷入基督教道德的否定之中，基督教道德设定了一个生命遥不可及的彼岸世界，这是灵魂信仰和追求的世界，同时生命被贬堕为"恶"，这样，生命的价值遭到误解和否定，在场的事物被颠覆为退场的事物，"主人道德"被否定，这是"道德上的奴隶起义"的结果，同时基于基督教道德之上的现代民主政治虽然使人回到了尘世，但是又将生命齐一化和平庸化，造成特殊文化和特殊种族的缺位，而正是这种文化和这种种族才能真正地肯定生命；另一方面，生命的危机是权力意志内在的要求所致，因为权力意志的一个特质就是连续地生成和毁灭，就生命本身就是权力意志而言，毁灭就是其必然的命运。

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。

Mele (2001), for example, argues that many sources of bias are controllable and that self-deceivers can recognize and resist the influence of emotion and desire on their belief acquisition and retention, particularly in matters they deem to be important, morally or otherwise.

例如，Mele(2001)认为许多偏见的源头是可控制的，认为自我欺骗者们能够认识到和抵制情绪和欲望在对他们对信念获得和保留时的影响，尤其在他们认为在道德或非道德上有重要性事情上。

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。

For example, including the complete genetic dynamics of in- and outbreeding might lead to completely different conclusions in the above-mentioned theories of the adaptive nature of racism.

通常的政治主张就算种族主义具适应性在道德伦理上依然是不能接受，因道德上的考量必须顾及被迫害的对象。

It is to be remarked, however, that the act does not draw to itself the Obligation in consequence of any moral necessity,. it is the law which annexes it in the plenitude of its power, a point the more necessary to be noted, because a different doctrine has sometimes been propounded by modern interpreters of the Civil Law who had moral or metaphysical theories of their own to support.

应予注意的是，行为并不是由于任何道德上的必要而使它自己负上"债"的；这是由法律根据其充沛的权力而附加上去的，这是非常有必要加以注意的一点，因为"市民法"的现代解释者有时提出了一个不同的学理，并以他们自己道德的或形而上学的理论来作为支持。

In order to show that it is not morally reprehensible he must, of course, appeal to some ethical premiss about what is or is not morally wrong, bad, or vicious, and at least sometimes also to a factual premiss.

当然，为了表明它在道德上是不受谴责的，他必须诉诸于，一些在道德上关于什么是或不是错误的、坏的或恶毒的伦理前提，且至少有时候也诉诸于一个事实性的前提。

It is said that the importance of excusing conditions in criminal responsibility is derivative, and it derives from the more fundamental requirement that for criminal responsibility there must be 'moral culpability', which would not exist where the excusing conditions are present On this view the maxim actus non est reus nisimens sit rea refers to a morally evil mind Certainly traces of this view are to be found in scattered observations of English and American judges—in phrases such as 'an evil mind with regard to that which he is doing ',' a bad mind ', or references to acts done not ' merely unguardedly or accidentally , without any evil mind.

有人说，刑事责任中的免责条件的意义是派生性的，而且，其派生于这样一项更基本的要求，即对于刑事责任来说，必须存在"道德上的可责性"，而这在出现了免责条件的场合，是不存在的。按照这一观点，"无犯意即无犯罪"的法谚便关涉到一种在道德上邪恶的心理。在英、美法官的分散的评论中——在诸如"与其正在做的事相关的一种邪恶的心理"、"一种不良心理"之类的措辞中，或在对"不只是没有提防地或意外地，没有任何恶意"地实施的行为的提及中——肯定会发现这一观点的迹象。

For individual, it is the entrepreneurs self-development, self-affirmation and self-realizing on moral that developing ideal moral personality and establishing healthy moral self.

对个人来说，形成理想的道德人格，确立健康的道德自我，是企业家在道德上的自我发展、自我肯定和自我实现。

In the United States, chronic alcoholism and hepatitis C are the most common ones.

在美国，慢性酒精中毒，肝炎是最常见的。

If you have any questions, you can contact me anytime.

如果有任何问题，你可以随时联系我。