so the psychological lure of egoism as a theory of human action is partly explained by a certain humility or skepticism people have about their own or others’ motives.
因此,利己主义作为一种人类行为理论,其产生心理诱惑的部分原因是人们对已自身或他人动机具有的某种谦逊或怀疑态度。
「the old values of individualism, capitalism and egoism must be demolished,」 says the president. 「new values must be created, and that can only be done through education.」
「任何关于个人主义,资本主义和自我主义的旧观念都应该被废除,」他们的总统宣称,”应该创造新的价值观,而这只能通过教育来实现.”
when egoism gains the upper hand, many people find it growingly hard to help others.
当利己主义获得了上风,许多人觉得越来越难去帮助别人。
the impossibility of disproving egoism may sound like a virtue of the theory, but, as philosophers of science know, it’s really a fatal drawback.
无法否定利己主义可能听上去像是这种理论的优点,但正如科学哲学家所知,这其实是一个致命的缺点。
the key for us to resolve dualism of practical reason is to construct the just social system and harmonize individual interest and universal interest, but not to illustrate that egoism is fully wrong.
文章认为,解决实践理性二重性的关键不是要证明利己主义是完全错误的,而是要创建正义的社会制度、辩证地处理好个人利益与普遍利益的关系。
the logical lure of egoism is different: the view seems impossible to disprove.
利己行为的逻辑诱惑则不同:这种观点似乎无可辩驳。
what done violate badly the principles of policy on ethnic affairs of marxism lenin had pro- posed, and show completely national egoism and great-nation chauvinism.
苏俄的上述做法,完全违背了列宁所阐述的马克思主义的民族政策原则,表现出十足的民族利己主义和大国沙文主义。
the perennial conflict between national egoism and international solidarity becomes more and more visible.
国家利己主义和国际的团结之间的长期沖突变得越来越明显。
in order to resolve dualism of practical reason, parfit criticizes egoism from the point of temporal neutrality and personal identity, but some difficulties that face his criticism.
帕菲特分别从时间中立性与人格同一性两个角度对利己主义展开批判,力图消除实践理性二重性,但帕菲特的批判却面临着一些困难。
the correlation between doing good and feeling good is not inevitable— inevitability lands us again with that empty, unfalsifiable egoism — but it is more than incidental.
做好事和感觉良好之间有着无法割断的联系——这种无法割断的联系再次将我们置于那种空泛、无可辩驳的利已主义境况中——但这种联系不仅仅是偶然的。
it was not egoism or narcissism, he insisted.
他说,这不是自我中心,更不是自恋。
their combination, in his view, is more a matter of architecture in egoism .
他们的结合,在他来说,是更多地建筑在利己主义的计较上的。
if every state of affairs is compatible with egoism, then egoism doesn’t tell us anything distinctive about how things are.
如果每种情况都符合利已主义的解释,则利已主义能够告诉我们的东西也没有什么特色。