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1.”The human mind will always be superior to machines because machines are only tools of human minds.”
人总是比机器聪明，因为机器只不过是人类的工具而已
2"The primary goal of technological advancement should be to increase people's efficiency so that everyone has more leisure time."
技术进步的最主要的目标就是提高人们的效率，使得每个人都有更多的闲暇时间
3."Technologies not only influence but actually determine social customs and ethics."
科学技术不但影响而且决定了社会风俗和民族习惯
4."Technology creates more problems than it solves, and may threaten or damage the quality of life."
科学技术产生了许多不能解决的问题，对人们的生活质量构成威胁
5"Only through mistakes can there be discovery or progress."
不犯错误就不会有发现和进步
6.The video camera provides such an accurate and convincing record of contemporary life that it has become a more important form of documentation than written records."
摄像机可以通过如此精确而有力的纪录手段来再现当代生活，因此它已经代替书面纪录成为一种更重要的纪录手段
7."High-speed electronic communications media, such as electronic mail and television, tend to prevent meaningful and thoughtful communication."
8."In the age of television, reading books is not as important as it once was. People can learn as much by watching television as they can by reading books."
在电视机时代，阅读书籍已经没有原来那样重要了。人们从电视上学到的东西丝毫不比从书本中学来的少
9."Because of television and worldwide computer connections, people can no...
03-12
“There are two types of laws: just and unjust. Every individual in a society has a responsibility to obey just laws and, even more importantly, to disobey and resist unjust laws。”
有两种法律：公正和不公正的。每个社会 成员都有责任遵守公正的法律，但更重要的是，更应该不遵守和反抗不公正的法律。
关键词：obey just laws disobey and resist unjust laws
论证分析
当我 们面对司法改革，提出探讨司法理念时，往往会以“什么是司法的公正”、 “什么是法官的美德”等这样的形式提出问题。这种形式的问题所问的是关于一般的公正和美德的问题。在司法的实践中，对于具体的判决，人们一般是能够评判是 否公正的，而问题是评判有无共性呢?如果不存在，那么人们的评判又是以什么为标准的呢?如果存在，那它又是怎样存在的呢?存在于哪里?而依照西方哲学的观 点，这种存在于我们可感知的具体事物之外的东西就是法的理念。
众所周知，亚里土多德曾说过，要实现法治必须具备两个因素：其一，所有人都服从 法律;其二，被遵守的法律本身是良好的法律。 亚里土多德的说法看似全面，但在实践中可能并不有效。比如什么是良法，比如有人对允许堕胎、 安乐死、 同性恋的法律持有尖锐不同的观点。
有人认为允许堕胎维护了女性的自身权利，允许安乐死和同性恋表现了对个人自由意志和愿望的尊重;有人则认为 允许堕胎是不人道的，没有保护胎儿的生存权利，允许安乐死违背了人的生存主旨，允许同性恋则败坏了社会的道德风气。在这种情况下，我们应当认定谁的观念是 正确的?
我们又依据什么权力和所谓的理性剥夺和否定另外一些人的观念呢?此外，人们对某一事物的好坏认识会随时间的推移而发生变化，从前认为 良好的法律现在可能认为不好，这时又怎么办呢?因此，当认为某些法律不是良好的法律时，人们便会认为自己没有服从的义务，这样便会出现不服从法律的现象。 进而言之，坚持“良好的法律”这一概念可能会使法治处于困难的境地。
Should we obey an unjust law? According to the theory of Jean-Jacques Rousseau, 18th century French political philosopher, in a democratic society the state represents the general will of the citizens, and that in obeying its laws each citizen is pursuing his own real interests. Thus, in an ideal state, laws express the general will. An individual who disagrees with a law must be failing to look at things from the moral standpoint. Rousseau is talking about an ideal...
03-12
Issue 1
“We can usually learn much more from people whose views we share than from people whose views contradict our own。“ disagreement can cause stress and inhibit learning。“
Do we learn more from people whose ideas we share in common than from those whose ideas contradict ours? The speaker claims so， for the reason that disagreement can cause stress and inhibit learning。 I concede that undue discord can impede learning。 Otherwise， in my view we learn far more from discourse and debate with those whose ideas we oppose than from people whose ideas are in accord with our own。
在第一段，作者开门见山地表达自己的观点——conditionally disagree。这一点值得大家借鉴。但由于写的仓促，依然有措辞的失误。
Admittedly， under some circumstances disagreement with others can be counterproductive to learning。 For supporting examples one need look no further than a television set。 On today‘s typical television or radio talk show， disagreement usually manifests itself in meaningless rhetorical bouts and shouting matches， during which opponents vie to have their own message heard， but have little interest either in finding common ground with or in acknowledging the merits of the opponent‘s viewpoint。 Understandably， neither the combatants nor the viewers learn anything meaningful。 In fact， these battles only serve to reinforce the predispositions and biases of all concerned。 The end result is that learning is impeded。
在这第二段，作者作出某种程度的让步，注意Admittedly，……的用法，既省事有明了，是...
06-08
06-08
Skepticism
Skepticism refers to the philosophic position holding that the possibility of knowledge is limited either because of the limitations of the mind or because of the inaccessibility of its object. It is more loosely used to denote any questioning attitude. Extreme skepticism holds that no knowledge is possible, but this is logically untenable since the statement contradicts itself. During the Renaissance the influence of ancient skepticism was reflected preeminently in the writings of the 16th-century French philosophical essayist Michel de Montaigne. The greatest exponent of modern skepticism was the 18th-century Scottish empiricist philosopher David Hume. In his Treatise of Human Nature (1739-1740) and An Enquiry Concerning Human Understanding (1748), Hume questions the possibility of demonstrating the truth of beliefs about the external world, causal connections, future events, or such metaphysical entities as the soul and God.
The 18th-century German philosopher Immanuel Kant, while attempting to overcome Hume's skepticism, denied the possibility of knowing things in themselves or of achieving metaphysical knowledge. In the 19th century, the German philosopher Friedrich Nietzsche denied the possibility of complete objectivity, and thus of objective knowledge, in any field. The 20th-century American philosopher George Santayana, claiming to have taken Hume's skepticism a step further, maintained, in his work Scepticism and ...
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