European Civilization, 1648-1945 Lecture 4 | European Civilization, 1648-1945
Professor Paul Freedman: Good morning.
保罗·弗里德曼教授：早上好。
Questions or problems?
有疑问或问题吗？
So today, this week, we begin to talk more seriously about religion.
所以今天，本周，我们开始更认真地谈论宗教。
And I remind you, we're talking about Christianity in particular not because of its spiritual teachings, exactly, but we're interested in the Church as a power and as a power dealing with, allied to, but different from the Roman Empire.
我提醒你，我们特别谈论基督教并不是因为它的精神教义，确切地说，而是我们对教会作为一种力量以及作为一种与罗马帝国打交道、结盟但又不同的力量感兴趣。
Everything changes with the conversion of Constantine.
一切都随着君士坦丁的皈依而改变。
The Church becomes first tolerated, then official, and then finally the sole legal religion, except for Judaism, by order of the Emperor Theodosius the Great in 393.
根据皇帝狄奥多西大帝于 393 年的命令，教会首先成为被容忍的宗教，然后成为官方宗教，最后成为除犹太教之外的唯一合法宗教。
On the other hand, in order to understand the Church as a power or the politics of this period, we do have to understand the doctrine, because people fought over doctrine.
另一方面，为了理解教会作为一个权力或这个时期的政治，我们确实必须理解教义，因为人们为教义而斗争。
And as you've seen in the Jones reading, they invoked the emperor's intervention.
正如你在琼斯的解读中所看到的，他们援引了皇帝的干预。
This is not a question as might be what you would expect today of a religion split about various problems of dogma solving those problems itself or splitting off into two factions.
这不是一个你今天所期望的宗教因教条本身解决这些问题或分裂成两个派系的各种问题而分裂的问题。
The questions over the relationship between the persons of the Trinity, Arianism, or the nature of priestly office, Donatism, provoked right from the year of Constantine's conversion, 312, divisive fights.
关于三位一体的位格之间的关系，阿里乌主义，或多纳徒主义，祭司职位的性质，从君士坦丁皈依那一年（312）就引发了分裂的斗争。
And they're only the first.
他们只是第一个。
I urge you to have fun with heresies.
我强烈建议你享受异端邪说的乐趣。
Heresies are neat.
异端邪说很整洁。
Professor Carlos Eire is teaching a freshman seminar, I believe.
我相信卡洛斯·艾尔教授正在教授新生研讨会。
Is it not called "Basic Heresies." What is it?
这不是叫“基本异端”吗？它是什么？
Professor Paul Freedman: "Essential Heresies." Yes, even better.
保罗·弗里德曼教授：“基本的异端邪说。”是的，甚至更好。
And I don't know of any quiz shows where you can demonstrate expertise on this, but there ought to be.
我不知道有什么问答节目可以展示你在这方面的专业知识，但应该有。
Or there ought to be sites on the Internet where you can get a perfect score.
或者互联网上应该有一些网站可以让您获得满分。
We're only touching the surface, the proverbial tip of the iceberg, to use a cliché.
我们只是触及了表面，用一句陈词滥调来说，就是众所周知的冰山一角。
There are lots of heresies.
有很多异端。
There's a lot of division in the church.
教会里有很多分裂。
Why not just say, "Hey, you believe that the Father is superior to the Son, and I believe that they're coequal.
为什么不直接说：“嘿，你相信圣父高于圣子，而我相信他们是平等的。
So what?
那又怎么样？
" That's so 2011.
“2011年就是这样。
Or actually, it's so 2000.
或者实际上，已经是2000年了。
Because we ought to be used to religious doctrines having military or other kinds of violent effects.
因为我们应该习惯具有军事或其他暴力影响的宗教教义。
So I'm not going to have to justify for you the fact that we're spending some time on religion, I hope.
因此，我希望我不必向您证明我们在宗教上花费了一些时间的事实。
But if you do want me to, just remind me what the rationale is.
但如果你确实想让我这样做，请提醒我这样做的理由是什么。
If your roommates are bothering you because you're quizzing them about the relation between the persons of the Trinity, have them email me or set up an appointment, and I'll explain why it's important.
如果你的室友因为你向他们询问三位一体人物之间的关系而打扰你，请让他们给我发电子邮件或安排预约，我会解释为什么这很重要。
I'd be glad to do this as a public service.
作为一项公共服务，我很乐意这样做。
Or my Facebook page, whatever.
或者我的 Facebook 页面，等等。
This is a situation created by Constantine.
这是康斯坦丁一手造成的局面。
We've seen Constantine's fairly long reign transform the Roman Empire.
我们已经看到君士坦丁相当长的统治改变了罗马帝国。
We emphasized the creation of the city of Constantinople as a second capital and the favor shown towards the church, so that when Constantine died in 337, 40%, 50%, a large percentage of the Empire's population was Christian.
我们强调君士坦丁堡作为第二首都的建立以及对教会的青睐，因此当君士坦丁于337年去世时，帝国人口中很大一部分是基督徒。
When he died, the Roman Empire seemed to have been restored to its former glory.
当他去世时，罗马帝国似乎又恢复了往日的辉煌。
That chapter that begins the reading for today in Brown's World of Late Antiquity is entitled, "A World Restored." And he emphasizes this because, traditionally, historians saw the fourth century through the lens of the sack of Rome in 410 as a period of decline.
今天开始阅读布朗的《古代晚期世界》的那一章的标题是“一个恢复的世界”。他强调这一点是因为，传统上，历史学家通过 410 年罗马被洗劫的视角将四世纪视为一个衰落时期。
In 410, as we will discuss next week, the city of Rome was pillaged and partly burned by the Visigoths, a--I hate to use the word "tribe," but don't tell anybody--tribe of barbarians who had entered the Empire across the Danube and the Balkans.
410 年，我们将在下周讨论，罗马城被西哥特人掠夺并部分烧毁，西哥特人——我讨厌使用“部落”这个词，但不要告诉任何人——跨多瑙河和巴尔干半岛进入帝国的野蛮人部落。
This was a cataclysmic event, and it ushered in successive crises in the Western Empire that would lead to its collapse.
这是一场灾难性的事件，它给西帝国带来了接二连三的危机，最终导致了崩溃。
This weakness of the Western Empire is partly military, partly political, and partly internal, a result of weaknesses, of instability, culture, and the economy.
西方帝国的弱点部分是军事的，部分是政治的，部分是内部的，是不稳定、文化和经济弱点的结果。
It's always hard to say why empires fall in some absolute sense, even though we can see in retrospect the signs of their decline.
总是很难说清楚为什么帝国会在某种绝对意义上衰落，尽管我们可以在回顾时看到帝国衰落的迹象。
One of the signs Brown talks about in the reading for today fairly extensively, and that is the inequality among the rich and poor grows.
布朗在今天的阅读中相当广泛地谈到了迹象之一，那就是富人和穷人之间的不平等加剧。
On the other hand, this is a period of inequality, but also social mobility.
另一方面，这是一个不平等的时期，也是社会流动性的时期。
There are a lot of paths open to barbarians, even.
甚至还有很多道路向野蛮人开放。
In this period, barbarians become important figures in the Roman army.
这一时期，蛮族成为罗马军队中的重要人物。
And indeed, the army is a path of upward social mobility, a very important one.
确实，军队是社会向上流动的一条途径，非常重要的一条途径。
In general, as I've said, between 337 and 410, between the death of Constantine and the sack of Rome, people did not see themselves as living in a period of decline.
总的来说，正如我所说，从 337 年到 410 年，从君士坦丁去世到罗马被洗劫，人们并不认为自己生活在一个衰落时期。
They did see themselves as living in a period of real change, the most dramatic of which was the movement towards Christianity.
他们确实认为自己生活在一个真正变革的时期，其中最引人注目的是转向基督教的运动。
And the most dramatic example of that movement is the reign of the Emperor Julian.
这一运动最引人注目的例子是朱利安皇帝的统治。
I've given you a handout that shows the emperors of this period.
我给了你一份讲义，展示了这一时期的皇帝。
Notice that some of them reign in the East, some in the West, and then some, usually briefly, reunify the empire.
请注意，他们中的一些人统治东方，一些人统治西方，然后一些人通常会短暂地重新统一帝国。
We're in a transitional period ushered in by Diocletian when the Empire is sometimes divided and sometimes not.
我们正处于戴克里先开创的过渡时期，帝国有时分裂，有时不分裂。
With the death of Theodosius in 395, the third-to-last of those emperors on the list, he had been sole emperor for three years.
公元 395 年，名单上倒数第三位皇帝狄奥多西去世，他已连续三年成为唯一的皇帝。
With his death and the division of the Empire between his son Honorius, ruling from Ravenna--the Western capital now, in what's now northern Italy--and Arcadius, ruling from Constantinople, from that point on, we can really speak of two different emperors.
随着他的去世和帝国的分裂，他的儿子霍诺里乌斯从拉文纳（现在的西方首都，现在的意大利北部）统治，而阿卡迪乌斯从君士坦丁堡统治，从那时起，我们真的可以说是两个不同的皇帝了。
And almost always, there were two emperors until the collapse of the Western Empire in the late fifth century.
直到五世纪末西方帝国崩溃之前，几乎总是有两位皇帝。
Questions at this point?
此时有疑问吗？
So the reign of Julian the Apostate-- "Apostate" because he was born as a Christian and tried to restore the traditional Roman religion-- 360 to 363.
因此，叛教者朱利安（Julian the Apostate）的统治——“叛教者”，因为他生来就是基督徒，并试图恢复传统的罗马宗教——360年至363年。
His failure shows the weakness of what we can call paganism or traditional Roman religion.
他的失败表明了我们所谓的异教或传统罗马宗教的弱点。
By this time, Christianity was too big to roll back.
到了这个时候，基督教已经大到无法倒退了。
Julian tried.
朱利安尝试过。
He tried to reestablish the temples.
他试图重建寺庙。
He tried to reestablish the vigor of the cults of the gods.
他试图重建诸神的崇拜的活力。
He was an eclectic worshiper of many different gods, but he also was a philosopher.
他是许多不同神的折衷崇拜者，但他也是一位哲学家。
He is a wonderful, if sad, example of an intellectual in power.
他是知识分子掌权的典范，尽管令人悲伤。
Very few of these emperors were what would be called intellectual in the sense--many of them were cultivated,they liked the equivalent of classical music and art.
这些皇帝中很少有人是所谓的知识分子——他们中的许多人都是有教养的，他们喜欢古典音乐和艺术。
But Marcus Aurelius is a philosopher, and Julian at least is a would-be philosopher.
但马可·奥勒留是一位哲学家，而朱利安至少是一位未来的哲学家。
He had a beard.
他留着胡子。
He studied in Athens.
他在雅典学习。
He was very unsuccessful, though.
但他非常不成功。
People did not follow his doctrines.
人们不遵循他的教义。
He was a very good military leader.
他是一位非常优秀的军事领袖。
His troops, when he was on the Rhine frontier in what's now France and Germany, were extremely loyal to him.
当他在莱茵河边境（即现在的法国和德国）时，他的部队对他极其忠诚。
But as emperor, not only did the church oppose him, but many of his own followers did.
但作为皇帝，不仅教会反对他，而且他自己的许多追随者也反对他。
He died in an unsuccessful campaign against the Persians of perhaps murdered--unclear.
他在一次针对波斯人的不成功的战役中去世，或许是被谋杀——尚不清楚。
But with his defeat, the end of civic polytheism, of that traditional urban, upper-class worship of the Olympian gods was in permanent eclipse.
但随着他的失败，公民多神论以及传统的城市上层阶级对奥林匹斯诸神的崇拜的终结永久黯然失色。
The decree of the Emperor Theodosius that I referred to already of 393 proclaiming Christianity the only legal religion, except for a small space allowed for Judaism, did not really mean that everybody in the Empire was a practicing Christian.
我已经提到过，狄奥多西皇帝在 393 年颁布的法令宣布基督教是唯一合法的宗教，除了犹太教的一小部分空间外，这并不意味着帝国的每个人都是虔诚的基督徒。
The two groups [correction: most significant group] that would be outside of that definition are the people of the countryside, a very large number of people who would either continue their traditional polytheistic local worship of local gods or assimilate that worship to Christianity.
不在该定义范围内的两个群体[更正：最重要的群体]是农村人民，他们中的很大一部分人要么继续对当地神的传统多神教崇拜，要么将这种崇拜同化为基督教。
We're going to be talking a lot about saints in a couple of weeks.
几周后我们将讨论很多关于圣人的话题。
On some obvious level, which I don't want to exaggerate but which is nevertheless there, the saints--and there are many of them--they are holy figures.
在某种明显的层面上，我不想夸大这一点，但无论如何，圣人——而且有很多——他们是神圣的人物。
They're not gods, but they're more powerful than human beings.
他们不是神，但比人类还要强大。
The saints are a kind of substitute for polytheism.
圣徒是多神教的一种替代品。
We'll talk about why and how that works.
我们将讨论为什么以及如何运作。
The other class that tended to resist Christianity to the last was the very upper stratum of the Roman senatorial elite--the people who were the most cultivated adherents of the traditional religion--and philosophers, people who followed Plato, for example, known as the Platonists.
另一个倾向于最终抵制基督教的阶级是罗马元老院精英的上层——他们是传统宗教最有教养的信徒——以及哲学家，例如追随柏拉图的人，被称为柏拉图主义者。
And we're going to come to them, because they're very important for Augustine's Confessions .
我们会去看它们，因为它们对于奥古斯丁的《忏悔录》非常重要。
Constantine was succeeded by his sons.
君士坦丁的继位由他的儿子们继承。
After two of the sons died, Constantius ruled alone.
两个儿子去世后，君士坦提乌斯独自统治。
Constantius assured that he would rule alone by massacring most of his family.
君士坦提乌斯保证，他将通过屠杀他的大部分家人来独自统治。
Julian was one of only two that he allowed to survive, and he shouldn't have, because Julian overthrew him.
朱利安是他允许生存的仅有的两个人之一，他不应该这样做，因为朱利安推翻了他。
This is brass-knuckle politics, I guess.
我想，这就是残酷的政治。
Chapter 3: Essential Heresies: Arianism and Donatism [00:12:17]
第三章：基本异端：阿里乌派和多纳图派 [00:12:17]
The chief preoccupations of these rulers of the fourth century were the same as when we started out: the Persian threat on the eastern frontier, the barbarian threat on the Rhine-Danube frontier.
四世纪这些统治者的主要关注点与我们出发时相同：东部边境的波斯威胁，莱茵河-多瑙河边境的野蛮人威胁。
But there are also other problems that the third-century emperors had not faced, and these are religious problems.
但还有其他一些三世纪皇帝没有遇到过的问题，那就是宗教问题。
They are, in particular, Arianism and Donatism.
特别是阿里乌主义和多纳图主义。
And we've seen a little bit about these from the reading about Constantine for the first assignment, but let's go over this.
我们已经从第一个作业中有关康斯坦丁的阅读中看到了一些关于这些的内容，但让我们回顾一下这一点。
Arianism.
阿里乌主义。
Please remember that with a "y", this takes on a completely different meaning.
请记住，如果带有“y”，则具有完全不同的含义。
Aryan is this discredited racial theory identified, but not invented by, Nazism.
雅利安人是纳粹主义所认定但并非发明的这种不可信的种族理论。
Arian with an "i" is a follower of Arius.
带有“i”的阿里安是阿里乌斯的追随者。
Arius was a priest from Alexandria influenced by ideas from Plato about the absolute and unknowable nature of God.
阿里乌斯是一位来自亚历山大的牧师，受到柏拉图关于上帝绝对和不可知本质的思想的影响。
Any religion, but Christianity in particular, has a problem: If you make God too absolute and unapproachable, then why does he care about us?
任何宗教，尤其是基督教，都有一个问题：如果你把上帝看得太绝对、太不可接近，那他为什么关心我们呢？
If you make Him too approachable, then how is he powerful enough to transcend the world?
如果你让他太平易近人，那他怎么强大到超越世界呢？
Platonism--that is, the philosophy of followers of Plato--emphasizes the absolute, emphasizes the inferiority of what we can understand with our eyes, with our other senses, and the superiority of the spiritual.
柏拉图主义——即柏拉图追随者的哲学——强调绝对，强调我们用眼睛和其他感官所能理解的事物的低劣性，以及精神的优越性。
The reason the spiritual is superior to the material in Platonism and in Buddhism and in many other philosophies is that the material is mortal, rots, dies, passes away.
在柏拉图主义、佛教和许多其他哲学中，精神优于物质的原因是，物质是会朽坏的、腐烂的、死亡的、消失的。
The problem for many people, not just people in the modern world, is that the material is right here, and the spiritual is hard to apprehend or prove.
对于许多人来说，不仅仅是现代世界的人们，问题在于物质就在这里，而精神却很难理解或证明。
But most people who think about it most of the time in history agree that the spiritual is superior, because it is immortal.
但历史上大部分时间思考这个问题的大多数人都同意精神是优越的，因为它是不朽的。
Therefore, those who emphasize the spiritual emphasize this kind of unknowability, the mystery, the not-easy-to-apprehend-ness of the supernatural.
所以，那些强调精神的人，就强调这种超自然的不可知性、神秘性、不易领会性。
For Platonists and for Arians, God was placed infinitely high above us.
对于柏拉图主义者和阿里乌斯派来说，上帝被置于无限高的地位。
Now, Christianity has as its great strength, in many respects--just speaking of the power of ideas--the fact that God becomes man.
现在，基督教在许多方面——仅就观念的力量而言——拥有上帝成为人这一事实，这是它的巨大力量。
Christ is incarnated; that means he becomes flesh.
基督道成肉身；这意味着他成为肉身。
This is not a common religious idea.
这不是一个常见的宗教观念。
Mohammed is not God.
穆罕默德不是神。
He is a messenger.
他是一位使者。
In Judaism, there are prophets, but they are not made of the same substance as God.
犹太教也有先知，但他们的本质与上帝不同。
There are religions in which a holy man becomes supernatural--a lot of religions of the East.
在某些宗教中，圣人变得超自然——许多东方宗教。
But in Christianity, Christ is God.
但在基督教中，基督就是神。
God is manifested in three forms--the Trinity--the Father, the Son, and the Holy Ghost.
神以三种形式显现——三位一体——圣父、圣子和圣灵。
Arianism says that Christ is essentially different from God the Father in some fundamental way, that Christ was created by God as a way of interacting with the world.
阿里乌派认为，基督在某些基本方面与父神本质上不同，基督是上帝创造的，作为与世界互动的一种方式。
If you have studied Plato or were in DS and remember some of those key concepts, in Platonism, there's the One, and then there's the Demiurge.
如果你学过柏拉图或读过 DS 并记住其中一些关键概念，那么在柏拉图主义中，有“一”，然后有“造物主”。
The Demiurge is this hard-working guy or hard-working force, whatever you want to call it, who interacts between the divine and the material.
造物主是这个勤奋的人或勤奋的力量，无论你想怎么称呼它，他在神与物质之间相互作用。
He's divine, all right, but he creates things.
好吧，他是神圣的，但他创造了事物。
He's the one who is out there creating the spirit as well as matter, creating the world and the universe, indeed, as we know it, while the One is at rest.
事实上，正如我们所知，当“一”处于静止状态时，他是创造精神和物质的那一位，创造世界和宇宙。
So similarly in Arianism, Christ is the one who's intervening on Earth, indeed, sacrificing Himself for humanity.
与阿里乌主义类似，基督是干预地球的那一位，事实上，基督为人类牺牲了自己。
God the Father remains in heaven.
父神仍留在天上。
This is not what Christianity most of the time teaches.
这不是基督教大多数时候所教导的。
Christianity or the Orthodox or Catholic view is that Christ and God are of the same substance.
基督教或东正教或天主教的观点是基督和上帝是同一实体。
The Arians therefore are subordinationists.
因此，阿里乌派是从属主义者。
They subordinate Christ to God.
他们使基督服从上帝。
A convenient way of remembering them is their tagline: "There was a time when Christ was not." It's a supernatural, metaphysical time, but God made Christ.
记住他们的一个方便的方法是他们的口号：“曾经有一段时间基督不存在。”这是一个超自然、形而上学的时代，但上帝创造了基督。
This goes against the creed enacted at Nicaea, which to this day is the standard confession of faith of Christian denominations.
这违背了尼西亚制定的信条，该信条至今仍是基督教教派的标准信仰告白。
The Nicene Creed, as it is known, says that all persons of the Trinity are eternal, co-eternal.
众所周知，尼西亚信经说，三位一体的所有位格都是永恒的，共同永恒的。
God did not create Christ.
神没有创造基督。
Now, Arianism appealed to people partly because they worried about the Trinity.
现在，阿里乌派之所以吸引人们，部分原因是他们担心三位一体。
The Trinity could be denounced by anti-Christians as actually three gods.
反基督徒可能会谴责三位一体实际上是三位神。
How could God be both one and three?
神怎么可能既是一又是三呢？
Also, people who worried about the physicality of Christ--Christ becomes flesh, dies, suffers--how can God be God if he dies and suffers?
另外，那些担心基督肉体的人——基督成为肉身、死亡、受苦——如果他死了、受苦，神怎么能是神呢？
Arianism, you have to take seriously as something that is not just troubling the intellectuals.
阿里乌主义，你必须认真对待，因为它不仅仅困扰着知识分子。
It is not just something for people with a lot of time and leisure on their hands.
这不仅仅是那些拥有大量时间和闲暇的人的事情。
It's not for philosophy majors.
这不适合哲学专业的学生。
It's not even for religious studies majors.
它甚至不适用于宗教研究专业。
It's not even for the Roman equivalent of college graduates.
这甚至不适用于罗马大学毕业生。
The barbarians--and I deliberately avoid calling them the German barbarians--but the first barbarians to convert to this religion were more or less--and as time goes, on historians emphasize less--but more or less Germanic tribes.
野蛮人——我故意避免称他们为德国野蛮人——但第一批皈依这种宗教的野蛮人或多或少是日耳曼部落——随着时间的推移，历史学家越来越强调——但或多或少是日耳曼部落。
The missionaries who converted them were Arians in the mid-fourth century, which is the high tide of Arianism in the Roman Empire.
使他们皈依的传教士是四世纪中叶的阿里乌派，此时正是罗马帝国阿里乌派的高潮。
When the German tribes or the barbarian tribes entered the Empire beginning in the 370s, Arianism was all but over within the Empire.
当日耳曼部落或蛮族部落从370年代开始进入帝国时，阿里乌主义在帝国内部几乎消失了。
The Council of Nicaea in the 320s and the Council of Constantinople in 381 pretty much defined Arianism as a heresy, and by 381, it was on the run in the Empire.
320 年代的尼西亚会议和 381 年的君士坦丁堡会议几乎将阿里乌教定义为异端，到了 381 年，它在帝国境内逃亡。
But ironically, the new rulers of the West would be mostly Arians well into the fifth and, in some cases, sixth centuries.
但具有讽刺意味的是，直到第五世纪，有时甚至是第六世纪，西方的新统治者大多是阿里乌斯派。
Donatism, or the Donatists.
多纳图主义，或多纳图派。
The Donatists--here we're not dealing with doctrine or metaphysical questions of the relationship of the persons of the Trinity.
多纳徒派——这里我们不讨论三位一体的位格关系的教义或形而上学问题。
We're dealing with the nature of the priesthood, hence the nature of the church.
我们正在讨论祭司的本质，因此也是教会的本质。
It's a question of the office or the man.
这是办公室的问题还是人的问题。
If it turns out that I do not have a Ph.D. from the University of California, Berkeley, or indeed that I am an impostor, that somehow I tricked the Yale computer, have been showing up here, teaching History 210, and am just some random guy--like the guy who is obsessed with the New York City transit and has gotten various passes to get in to drive trains and maintenance yards and stuff like that--if I turn out to be like that, you will nevertheless get credit for this course, I assure you.
如果事实证明我没有博士学位。加州大学伯克利分校的教授，或者说我确实是个冒名顶替者，不知何故欺骗了耶鲁大学的计算机，一直出现在这里，教授历史 210，而且只是一个随机的人——就像那个痴迷于纽约市交通并获得各种通行证进入火车和维修站之类的人一样——如果我结果是这样，我向你保证，你仍然会获得这门课程的学分。
Because Yale, as an official body, is the one who grants your degree, gives you credits, and they were responsible for hiring me.
因为耶鲁大学作为一个官方机构，是授予你学位、给你学分的机构，而且他们负责雇用我。
So if I've imposed a fraud on them, you nevertheless receive credit.
因此，如果我对他们进行了欺诈，您仍然会获得信用。
You don't have to do a background search of me.
你不必对我进行背景调查。
You don't have to find out about how many pets I have or my credit status or my mortgage, because you rely on Yale to do that.
你不必知道我有多少只宠物、我的信用状况或我的抵押贷款，因为你依靠耶鲁来做到这一点。
Think of this then in terms of the priesthood.
那么从祭司的角度来思考这一点。
If it turns out that the priest is not a nice guy--and alas, that happens--or a sinner--or what the Donatists really cared about was he had buckled under threat of torture or the reality of torture during the persecution of Diocletian and had, say, burned the scripture or renounced Christianity--if your priest is bad, is your baby baptized?
如果事实证明牧师不是一个好人——唉，这种情况发生了——或者是一个罪人——或者多纳图派真正关心的是他在戴克里先迫害期间屈服于酷刑威胁或酷刑现实，并且烧毁了圣经或放弃了基督教——如果你的牧师很坏，你的孩子会受洗吗？
That's what Donatism is about, and Donatism answers, no. No. It depends on the virtue of the officiate.
这就是多纳图主义的意义所在，而多纳图主义的回答是否定的。不是，要看主事人的德行。
You can't have a priest who was what they called a traditor .
你不能有一个被他们称为叛徒的牧师。
Traditor is an interesting Latin word, T-R-A-D-I-T-O-R, because it means both "tradition"--or is the root of the word "tradition," but also of "traitor." It's the handing down or handing over of something, the giving up of something.
Traditor 是一个有趣的拉丁词，T-R-A-D-I-T-O-R，因为它既意味着“传统”——或者是“传统”一词的词根，又意味着“叛徒”。这是传递或移交某物，放弃某物。
So one can speak of the handing down of--our family has cranberry sauce with slivered almonds, that's our tradition--or handing over state secrets, military strategy, or the scripture to the authorities.
因此，我们可以谈论传承——我们家有蔓越莓酱和杏仁片，这是我们的传统——或者将国家机密、军事战略或经文交给当局。
The Donatists accused priests who had or they believed had capitulated to Roman persecutorial pressure in the last years of Diocletian.
多纳徒派指责那些在戴克里先最后几年屈服于罗马迫害压力的牧师。
They branded them as traitors, and they said that they could not perform legitimate sacraments.
他们将他们称为叛徒，并说他们无法举行合法的圣礼。
Therefore you, in North Africa, where the Donatists were strong, you as an ordinary Christian had better do a background check on your priest, because your marriage is illegitimate, your baby is going to hell, your whole participation in the church is, as it were, short-circuited by this defect.
所以你，在多纳徒派势力强大的北非，你作为一个普通的基督徒最好对你的神父做一下背景调查，因为你的婚姻是非法的，你的孩子会下地狱，你对教会的整个参与可以说是因为这个缺陷而短路的。
Worse than that, supposing your priest is just fine--in fact, supposing it's 330 AD and your priest wasn't even born during the reign of Diocletian, but the guy who consecrated him, the bishop who anointed him was a traditor, or maybe that bishop was not, but he was anointed--it's like Christmas tree lights, at least the Christmas tree lights that I have, the analog ones.
更糟糕的是，假设你的牧师很好——事实上，假设现在是公元330年，你的牧师甚至不是在戴克里先统治时期出生的，但是祝圣他的人，膏抹他的主教是一个叛徒，或者也许那位主教不是，但他被膏抹了——这就像圣诞树灯，至少是我拥有的圣诞树灯，模拟的。
They're little bulbs, and if one of them goes, the whole string goes.
它们都是小灯泡，如果其中一个灯泡坏了，整串灯泡都会坏掉。
If one is defective--the proverbial bad apple rotting out the entire barrel.
如果一个有缺陷——众所周知的坏苹果会腐烂整个桶。
But the problem with that is that you can't organize a church on that basis, you can't organize a body spread from one corner of the world to another, unless you believe that the church will guarantee the sanctity of the individual minister.
但问题是你不能在此基础上组织一个教会，你不能组织一个从世界一个角落到另一个角落的团体，除非你相信教会会保证个别牧师的神圣性。
The office, the fact that the guy is a priest, has to be more important than the man, or else you can only have local communities.
办公室，这个人是牧师这一事实，必须比这个人更重要，否则你只能拥有当地社区。
You can only trust, if you're a Donatist, somebody you grew up with and a community stable enough where you're confident of the ancestry.
如果你是多纳徒主义者，你只能信任和你一起长大的人，以及一个足够稳定的社区，让你对血统充满信心。
Donatism lends itself to what we call "sectarianism." A sect is a small, tightly cohesive group.
多纳图斯主义导致了我们所说的“宗派主义”。教派是一个小而紧密团结的团体。
It does not lend itself to a church that is universal, big, massive.
它不适合普世性的、大的、大规模的教会。
And it also doubts that the church itself has the power to overcome the defects of its members.
它还怀疑教会本身是否有能力克服其成员的缺陷。
Now, Manicheans are not exactly a heresy, but they appear in the Confessions , and they're very important.
现在，摩尼教并不完全是异端，但他们出现在《忏悔录》中，而且非常重要。
So since we're doing doctrinal ideas, Manicheanism is a teaching about good and evil that can be applied to other religions besides Christianity.
因此，由于我们正在研究教义思想，摩尼教是一种关于善与恶的教义，可以应用于基督教以外的其他宗教。
Manicheanism basically says that good and evil have a real existence.
摩尼教基本上认为善与恶是真实存在的。
There is a war in the universe between a good god and an evil one.
宇宙中善神与恶神之间正在发生一场战争。
And this may be applied outside of Christianity or within Christianity.
这可以应用于基督教之外或基督教内部。
And within Christianity, the evil god is the devil, or according to the Manicheans of this period that Augustine for a while joined, the god of the Old Testament.
在基督教中，邪神是魔鬼，或者根据奥古斯丁曾一度加入的这个时期的摩尼教，是《旧约》中的神。
Jehovah is the evil god, and the god of the New Testament, the Christian god, is the good one.
耶和华是恶神，而新约的神，即基督教的神，则是善神。
Jehovah is the one who smites a lot of people.
耶和华是一位击杀许多人的人。
Jehovah is the creator god, because the Manicheans believed that matter is evil and is the source of evil.
耶和华是造物主，因为摩尼教认为物质是邪恶的，是邪恶的根源。
Spirit is good.
精神很好。
The Christian god created spirit.
基督教的上帝创造了精神。
Human beings are imprisoned in the body, and they have to figure out a way to liberate themselves from the dominion of the evil god.
人类被禁锢在肉体之中，必须想办法将自己从邪神的统治下解放出来。
Vegetarianism, for a start, avoiding flesh.
首先，素食主义是避免吃肉。
But salvation means casting off the flesh.
但得救意味着脱去肉体。
How is this different from Christianity?
这与基督教有何不同？
And doesn't this sound to you like regular old Christianity, mistrust of the flesh?
在你看来，这难道不像传统的古老基督教，对肉体的不信任吗？
The devil is identified with sexual desire or physicality, generally.
一般来说，魔鬼被认为是性欲或肉体。
Manicheanism is very useful as an explanation of evil.
摩尼教作为对邪恶的解释非常有用。
And this may not be something that keeps you up at night, but it will at some point, intermittently.
这可能不会让你彻夜难眠，但在某些时候，它会间歇性地让你彻夜难眠。
Where does evil come from?
邪恶从何而来？
Why is there so much evil in the world?
世界上为什么有这么多邪恶？
Why, if God is good, is there evil in the world?
如果上帝是善的，为什么世界上还有邪恶呢？
Sure, some of that may just be to test you--you lose your job or your business fails, but you'll get a better one--but that's not the same as horrible infant birth disabilities, or the death of people by starvation in the thousands, or choose your evil thing.
当然，其中一些可能只是为了考验你——你失去了工作或生意失败了，但你会得到一份更好的——但这与可怕的婴儿出生残疾、成千上万的人因饥饿而死亡或选择你的邪恶事情不同。
Why does this happen?
为什么会出现这种情况？
One explanation is that God didn't cause it.
一种解释是这不是上帝造成的。
There's another god.
还有另一个神。
What's the problem with that?
这有什么问题吗？
Why is Manicheanism not a bigger--I mean, in a way, it is.
为什么摩尼教不是一个更大的——我的意思是，在某种程度上，它是。
But you will travel far to meet anyone who says they're a Manichean.
但你会走很远去遇见任何自称是摩尼教徒的人。
Professor Paul Freedman: Yeah, first of all, then God's not all powerful, and so then how is He God?
保罗·弗里德曼教授：是的，首先，上帝并不是全能的，那么他又如何是上帝呢？
And then instinctively, what's another problem, maybe, with it?
然后本能地，也许还有另一个问题是什么？
I could say, so what?
我可以说，那又怎样？
God is limited.
神是有限的。
You know, he's trying.
你知道，他正在努力。
Anybody else have a sense of the moral problem of saying, the devil made me do it?
还有人对“魔鬼让我这么做”这句话有道德问题的感觉吗？
Professor Paul Freedman: It takes away individual responsibility.
保罗·弗里德曼教授：它剥夺了个人责任。
I didn't cheat those investors.
我没有欺骗那些投资者。
The devil cheated them.
魔鬼欺骗了他们。
I didn't mug that Ezra Stiles student.
我没有抢劫那个以斯拉·斯蒂尔斯的学生。
The devil did.
魔鬼做到了。
Anyway, this is a debate.
无论如何，这是一场辩论。
I'm not asking you to take sides, but notice in the Confessions the attitude of Augustine towards his Manichean experience.
我并不是要你选边站，而是请注意《忏悔录》中奥古斯丁对其摩尼教经历的态度。
So the fourth century is a time of ideas circulating around as Christianity starts to define itself.
因此，第四世纪是基督教开始定义自己的思想传播的时代。
This would merely be a chapter of the history of ideas, were it not that the Roman emperors had to intervene to settle many of these issues.
如果不是罗马皇帝必须介入解决其中许多问题，这只是思想史的一个章节。
So just forgive me if I am beating a dead horse, but heresy is important because of its impact in shaping the church through controversy and because it fell to the emperor to try to resolve heresy.
所以请原谅我，如果我是在打死马，但异端邪说很重要，因为它通过争议对塑造教会产生影响，并且因为试图解决异端邪说的责任落到了皇帝的肩上。
And thus marks the beginning of a merger of church and state in a way that would become characteristic of the entire Middle Ages.
这标志着教会与国家合并的开始，这种合并将成为整个中世纪的特征。
The other thing to remark is that the emperor did not have a lot of success with this, almost ever.
另一件值得注意的事情是，皇帝在这方面几乎没有取得太大成功。
It's very frustrating for an emperor who can get someone killed immediately.
对于一个皇帝来说，能够立即杀掉一个人，这是非常令人沮丧的。
All he's got to do is say, "You dropped that lark's tongue pie.Take him away and kill him." But he can't seem to do this with heretics, partly because heretics love persecution.
他所要做的就是说：“你把那只百灵鸟的舌头派掉了。把他带走并杀了他。”但他似乎不能对异教徒这样做，部分原因是异教徒喜欢迫害。
It just toughens them.
这只会让他们变得更强硬。
So you have the Prefect of Africa writing to Jones [correction: to Constantine as you’ve read in the jones book] and saying that this bishop in North Africa, Caecilian, has been attacked as a traditor.
因此，非洲长官写信给琼斯[更正：写给康斯坦丁，正如你在琼斯书中读到的那样]，并说这位北非主教凯西里安已被攻击为叛徒。
And Constantine does what emperors usually do, they appoint local judges as experts.
而君士坦丁则做了皇帝通常做的事情，他们任命当地法官作为专家。
They say, go and have a hearing and find out what's going on, and make a recommendation to me.
他们说，去参加一次听证会，了解发生了什么，并向我提出建议。
He makes a recommendation telling the Donatists to go home and shut up.
他建议多纳徒派回家并闭嘴。
They don't.
他们不这样做。
They appeal to the emperor.
他们向皇帝上诉。
The emperor says, "Go home and shut up." And they don't.
皇帝说：“回家闭嘴吧。”但他们没有。
They defy the emperor himself.
他们反抗皇帝本人。
They go back to North Africa, and they continue preaching against traitors.
他们回到北非，继续鼓吹反对叛徒。
Constantine, why does he intervene?
康斯坦丁，他为什么要干涉？
Why didn't he just say, the hell with you-- pretty literally-- or, it's a matter of opinion, or, this doesn't get at the core the faith?
他为什么不直接说，见鬼去吧——字面上的意思——或者，这是一个观点问题，或者，这没有触及信仰的核心？
Professor Paul Freedman: Yeah.
保罗·弗里德曼教授：是的。
He's afraid of upsetting God.
他害怕触怒上帝。
Remember, we said that Constantine was not much of a philosopher, not much of a contemplative.
请记住，我们说过君士坦丁不是一位哲学家，也不是一位沉思者。
He had won a battle with the favor of the Christian God.
他赢得了基督教上帝的青睐而赢得了一场战斗。
Now the Christian God-- he was the companion of the Christian God.
现在是基督教的上帝——他是基督教上帝的伴侣。
The Christian God has him by the hand.
基督教的上帝握着他的手。
If the church starts dissolving into quarreling factions, God is going to be angry, and his favor will cease.
如果教会开始分裂成争吵的派别，神就会发怒，他的恩惠就会停止。
We have to take the ruler's anxiety about religious unity seriously.
我们必须认真对待统治者对宗教统一的担忧。
So he changes his policy several times.
因此他多次改变政策。
Remember, we're talking about a guy who was able to defeat all his military rivals, sent Licinius running through Asia Minor, caught and executed him.
请记住，我们谈论的是一个能够击败所有军事对手、派李锡尼跑过小亚细亚、抓住并处决他的人。
A man of tremendous capabilities.
一个拥有巨大能力的人。
Nevertheless, dealing with these peasants and poor townspeople and, from his point of view, riff-raff who were strong in North Africa, he couldn't get them to obey him.
然而，面对这些农民和贫穷的城镇居民，以及在他看来，北非势力强大的流氓，他无法让他们服从他。
Sometimes he tried compromise, then persecution, then just saying, nobody can discuss this.
有时他尝试妥协，然后迫害，然后只是说，没有人可以讨论这个。
And none of this worked.
但这些都不起作用。
Not only did this not work, but now Arianism came to preoccupy him.
这不仅不起作用，而且现在阿里乌主义开始让他着迷。
And you can see in his letters, there's a kind of, "OMG, I didn't realize what I was signing up for," tone to it.
你可以在他的信中看到，有一种“天哪，我没有意识到我要报名的是什么”的语气。
At first he was anti-Arian, pretty totally.
起初他非常反对阿里安。
He saw it as a denial of Christianity.
他认为这是对基督教的否定。
If Christianity by its very name is that Christ is God, then Arianism would seem to be antithetical to that fundamental thing.
如果基督教的名字就是基督是神，那么阿里乌主义似乎与这一基本的东西是对立的。
So after defeating Licinius, he learned more about Arianism, which was strong in the East, and his first reaction was maybe your reaction, or certainly the reaction of anybody who's more interested in power, politics, this world.
所以在击败李锡尼之后，他更多地了解了在东方很盛行的阿里乌主义，他的第一反应可能是你的反应，或者肯定是任何对权力、政治、这个世界更感兴趣的人的反应。
He considered it over-subtle, philosophical, and ultimately trivial.
他认为这过于微妙、哲学化，而且根本上是微不足道的。
But he couldn't get rid of it.
但他无法摆脱它。
He couldn't get rid of it, and now, instead of appointing judges, he summoned a council of the bishops of the Empire, what later would be called an ecumenical council--"ecumenical" meaning worldwide--a universal council, which met in the city of Nicaea, not right across the Bosphorus, but more or less--there's an "a" in there sometimes--more or less in the western part of Asia Minor.
他无法摆脱它，现在，他没有任命法官，而是召集了一个帝国主教会议，后来被称为普世会议——“普世”的意思是全世界——一个普遍的会议，在尼西亚城举行，不是在博斯普鲁斯海峡对面，而是或多或少——有时那里有一个“a”——或多或少是在小亚细亚西部。
And it met in 325.
它于325年相遇。
At this first ecumenical council--the last ecumenical council of the Catholic Church, by the way, was in the 1960s, the early 1960s under Pope John--and this ecumenical council was summoned by the emperor, and the emperor was in the room and in certain respects presided, intervened, took sides.
在这第一次大公会议上——顺便说一句，天主教会的最后一次大公会议是在 1960 年代，1960 年代初在约翰教皇的领导下——这次大公会议是由皇帝召集的，皇帝也在场，在某些方面主持、干预、选边站。
He was very deferential to the bishops.
他对主教们非常恭敬。
He is not a bishop, after all.
毕竟他不是主教。
He is not a priest.
他不是牧师。
He does not have the sacramental orders, but nevertheless, he was, or attempted to be, the boss of this conference.
他没有圣礼命令，但尽管如此，他曾经是或试图成为这次会议的老板。
And it came up with a formula, a definition of the creed, what every Christian must believe, saying that God and Christ are of the same essence, but different persons.
它提出了一个公式，一个信条的定义，每个基督徒都必须相信的，说上帝和基督具有相同的本质，但不同的位格。
God and Christ and the Holy Ghost, who's not really at issue yet--there will be a heresy involving the Holy Ghost, but not until the end the course--they are the same essence, but different persons.
上帝、基督和圣灵，谁还不是真正的问题——将会有一个涉及圣灵的异端，但直到课程结束——他们是相同的本质，但不同的位格。
Same essence--the Greek word is homoousios.
本质相同——希腊词是homoousios。
Christ was begotten by the Father, but not made by Him.
基督是由父所生，但不是由父所造。
That's a tough one.
这是一项艰难的任务。
That's a tough one.
这是一项艰难的任务。
He was begotten by the Father, but not in time.
他是由天父所生，但不是及时生的。
There wasn't three minutes after creation.
创建后还不到三分钟。
Does someone want to go out and see what that noise is?
有人想出去看看那声音是什么吗？
Or is it coming from outside, and we're hopeless?
还是它来自外部，而我们已经绝望了？
Thank you.
谢谢。
Arius gave a kind of equivocal acceptance of this arrangement, but the Bishop of Alexandria refused to accept Arius back into communion.
阿里乌斯对这一安排表示了模棱两可的接受，但亚历山大主教拒绝接受阿里乌斯重返圣餐。
In other words, the Nicene Creed defined orthodoxy, but fighting raged for about 50 years over the relationship between Christ and God the Father.
换句话说，尼西亚信经定义了正统观念，但围绕基督与父神的关系的争论持续了大约 50 年。
Constantine kept on changing his mind.
康斯坦丁不断改变主意。
Again, the poor guy only wanted unity.
再说一遍，这个可怜的家伙只想团结。
He wanted this to go away so that God would favor him.
他希望这一切能够消失，这样上帝才会眷顾他。
He died more or less an Arian.
他或多或少是一位阿里乌派信徒。
He came to believe that the Arian moderate position was the best.
他开始相信阿里乌派的温和立场是最好的。
This is partly because of the absolute intransigence of the Bishop of Alexandria--the Archbishop of Alexandria, Athanasius.
部分原因是亚历山大主教——亚历山大大主教阿塔那修斯的绝对不妥协。
Athanasius would then later be a saint, considered the upholder of the orthodox line.
亚他那修后来成为一位圣人，被认为是正统路线的维护者。
So Constantine was baptized just before he died.
因此君士坦丁在去世前接受了洗礼。
In this era, usually, baptism was supposed to mean that you embraced Christianity totally.
在这个时代，通常洗礼被认为意味着你完全接受了基督教。
It's Augustine, particularly, who's responsible for infant baptism.
尤其是奥古斯丁负责婴儿洗礼。
Infant baptism then means you enter the Christian community, but for sure you're going to sin.
婴儿洗礼意味着你进入了基督教社区，但你肯定会犯罪。
The understanding in the 330s was more, as a baptized Christian, I am no longer a sinner.
330年代的理解更多的是，作为一个受洗的基督徒，我不再是一个罪人。
So if you were in an office like Constantine, where you are shedding blood, giving judgments, leading troops, you would wait until your death-bed moment before getting baptized.
因此，如果你在君士坦丁这样的办公室里，在那里你流血、作出判决、领导军队，你会等到临终的那一刻才受洗。
So he would be baptized on his deathbed by an Arian priest.
因此，他将在临终前接受一位阿里乌派牧师的洗礼。
What's the danger of this, parenthetically?
顺便说一句，这有什么危险？
Professor Paul Freedman: Die unbaptized, right.
保罗·弗里德曼教授：未受洗就去世，对吧。
The proverbial bus hitting you on the street or sudden death of another sort.
众所周知的公共汽车在街上撞到你或其他类型的突然死亡。
And we're going to talk--I'm sure this is going to be one of the things you will remember with pleasure--but briefly about sin, why people sin, and the interaction of good and evil in human beings.
我们将谈论——我相信这将是你会愉快地记住的事情之一——但简要地谈论罪、人们为什么犯罪，以及人类善与恶的相互作用。
Indeed, we're going to start very soon, because it's all over the Confessions .
事实上，我们很快就要开始了，因为这一切都在《忏悔录》中。
Chapter 6: Introduction to St. Augustine’s Confessions [00:40:33]
第6章：圣奥古斯丁忏悔录简介[00:40:33]
Let me give you a little bit of orientation towards the Confessions , which I hope you will read as much as possible.
让我向您介绍一下《忏悔录》，希望您能尽可能多地阅读。
Why are we reading this very personal and autobiographical work?
我们为什么要阅读这部非常个人化和自传性的作品？
First of all, it is a classic.
首先，它是经典。
How many of you, may I ask, have already read it?A certain number.
请问你们中有多少人已经读过这本书？一定数量。
It is an autobiography, which makes it very unusual.
这是一本自传，这使得它非常不寻常。
It's an intimate autobiography.
这是一本亲密的自传。
It's not just highlights of my career or my resume.
这不仅仅是我职业生涯或简历的亮点。
He talks about anxieties, desires, doubts.
他谈论焦虑、欲望和怀疑。
It is, therefore, a portrait of the mentality of a thinking person in the ancient world.
因此，它是古代世界有思想的人的心态的写照。
We get a better idea of the life of the spirit than from many other, most other, almost any other source.
与许多其他、大多数其他、几乎任何其他来源相比，我们对精神生活有更好的了解。
It shows the fluidity of the religious scene in the late Roman Empire.
它显示了罗马帝国晚期宗教场景的流动性。
His father is a pagan.
他的父亲是一个异教徒。
His mother is a Christian.
他的母亲是基督徒。
He is first a Platonist, sort of, then a Manichean, then a Christian Platonist, and then a more fervent Christian.
他首先是一个柏拉图主义者，然后是一个摩尼教徒，然后是一个基督教柏拉图主义者，然后是一个更狂热的基督徒。
So it shows some of the religious and philosophical options of this era.
所以它展示了这个时代的一些宗教和哲学选择。
In doing so, we do come across important and lasting ideas of the Western tradition about evil, sin, body, and soul.
在这样做的过程中，我们确实遇到了西方传统中关于邪恶、原罪、身体和灵魂的重要而持久的观念。
We also are looking at the impact of Christianity on the Roman Empire and the relationship between Christianity and classical culture.
我们也在研究基督教对罗马帝国的影响以及基督教与古典文化之间的关系。
Some things to keep in mind as you're reading this.
当您阅读本文时，需要记住一些事情。
The book is uniquely self-revealing for its time.
这本书在当时具有独特的自我揭示能力。
On the other hand, it doesn't tell us a lot of stuff we'd like to know.
另一方面，它并没有告诉我们很多我们想知道的东西。
More time is spent going over a youthful prank involving stealing pears from an orchard than on Augustine's concubine.
花在讨论年轻时从果园偷梨的恶作剧上的时间比花在奥古斯丁的妾身上的时间还多。
Concubine: a woman that you're not married to who's like a subordinate with whom you have a sexual relation.
妾：与你没有结婚的女人，就像你的下属一样，与你有性关系。
And indeed, he would have a child.
事实上，他会有一个孩子。
Pears, Book II, towards the end, pay a lot of attention to that.
《梨》，第二册，接近尾声时，对此给予了很多关注。
The book has a lot of prayers, quotations from scripture.
书中有很多祈祷文和经文引文。
It's very Biblically infused.
这是非常符合圣经的。
Don't be put off by that, because the book is a confession.
不要因此而推迟，因为这本书是一份忏悔书。
"Confession" has two meanings in this era.
“告白”在这个时代有两重含义。
One is its meaning now, the way we usually use it, confession of sin.
一是它现在的含义，我们通常使用的方式，认罪。
But it's also a confession of praise.
但这也是一种表扬。
I confess God, meaning I acknowledge God's power, and I praise Him.
我承认神，意思是我承认神的大能，我赞美他。
Finally, I just want to go over Platonists, because he both admires the Platonists, feels that they saved him from the Manicheans, but ultimately comes to doubt them.
最后，我只想谈谈柏拉图主义者，因为他既钦佩柏拉图主义者，又觉得他们把他从摩尼教手中拯救出来，但最终又怀疑他们。
This is described fairly well in Brown, beginning on page 73.
Brown 的第 73 页开始对此进行了很好的描述。
But let me just take a few minutes to discuss this.
但让我花几分钟时间讨论一下这个问题。
Platonism or Neoplatonism, it's the same thing.
柏拉图主义或新柏拉图主义，是同一回事。
Neoplatonism is a religious Platonism.
新柏拉图主义是一种宗教柏拉图主义。
It differs from Plato and his dialogues by being a little bit more mystical in the sense of focused on the One, trying to apprehend the One, and less interested in the city, the state, or the kinds of worldly problems that Plato dealt with.
它与柏拉图及其对话录的不同之处在于，它在关注“一”、试图理解“一”的意义上更加神秘，而对城市、国家或柏拉图处理的各种世俗问题不太感兴趣。
Platonism asserts the superiority of the spirit and the inferiority of matter.
柏拉图主义主张精神的优越性和物质的低劣性。
But unlike Manicheanism, which basically says that matter is evil and spirit is good, for the Platonists, everything is good.
但与摩尼教不同的是，摩尼教基本上认为物质是邪恶的，精神是善良的，对于柏拉图主义者来说，一切都是好的。
Everything is good, but there are inferior goods.
一切都好，但也有劣质品。
So matter is not evil in itself.
所以物质本身并不是邪恶的。
It's just inferior.
简直就是低人一等。
Where evil comes from is the preference of the inferior to the superior, the preference of the material manifestation to the spiritual.
邪恶的根源在于下级对上级的偏好，物质表现对精神表现的偏好。
So to take the most famous example--because we still have this little funny vestigial notion of so-called Platonic love--love of a sexual sort is not evil in Platonism.
举个最著名的例子——因为我们仍然保留着所谓柏拉图式爱情的这种有趣的残余观念——性爱在柏拉图主义中并不是邪恶的。
What is evil is assuming that that's all there is and not referring it to a higher spiritual, nonmaterial kind of love.
邪恶的地方在于假设这就是全部，而不将其指代一种更高的精神、非物质的爱。
Wealth is not bad, but the preference of wealth over spiritual things is bad.
财富并不是坏事，但偏爱财富而不是精神事物才是坏事。
Here again, as we spoke at the beginning of the lecture, it's important to emphasize the superiority of the spiritual over the material, because the spiritual is eternal.
在这里，正如我们在讲座开始时所说的那样，强调精神相对于物质的优越性很重要，因为精神是永恒的。
Evil comes from not realizing the superiority of the material--of the spiritual, excuse me--or not acting on it, acting as if the material is all there is.
邪恶来自于没有认识到物质的优越性——对不起，精神的优越性——或者没有采取行动，好像物质就是一切。
In Platonism, evil is a falling away, or a turning of your vision, to evoke the cave metaphor.
在柏拉图主义中，邪恶是一种背离，或者是你视野的转变，以唤起洞穴的隐喻。
It is a misperception, and it's the result of poor education.
这是一种误解，也是不良教育的结果。
If you educate people to the superiority of the spiritual, they will throw off their evil ways.
如果你教育人们灵性的优越性，他们就会抛弃邪恶的道路。
The reason people misbehave, kill each other, oppress each other, is that they don't know any better, and if you teach them, they'll reform.
人们之所以行为不端、互相残杀、互相压迫，是因为他们不知道更多，如果你教导他们，他们就会改过自新。
Keep that in mind as we turn to Augustine and see what he thinks about it.
当我们转向奥古斯丁并看看他对此有何看法时，请记住这一点。
He adores the Platonists because they're intellectuals.
他崇拜柏拉图主义者，因为他们是知识分子。
He admires them because they rescued him from the trap of Manichean dualism--that is, good versus evil, just simple forces.
他钦佩他们，因为他们将他从摩尼教二元论的陷阱中拯救出来——也就是说，善与恶，只是简单的力量。
Platonism is an explanation of evil, but for Augustine, it's not a sufficient explanation.
柏拉图主义是对邪恶的解释，但对于奥古斯丁来说，这还不是一个充分的解释。
And that will form part of the subject matter of our next talk.
这将成为我们下一次演讲主题的一部分。
So I'll see you on Wednesday.
那么我们周三见。
Oh, and Wednesday, you'll get the paper topics for the first paper, which is due October 10.
哦，周三，您将收到第一篇论文的论文主题，该论文将于 10 月 10 日截止。
Thank you.
谢谢你。