怎麼翻譯哲學英語文章

1. 英語哲理小短文（帶翻譯)

英語哲理小短文：

Quit thinking self-defeating thoughts！Quit thinking that you can』t do what you want to do. It』s not what you are that』s holding you back；it』s what you think you are. You were given all the equipment you need to accomplish anything you desire. Use that power today.

拒絕那些會讓你受到打擊的想法！不要認為你無法完成你想做的事。讓你退卻的不是你的現狀如何，而是你怎樣評價自己。你具備那些能夠使你達成夢想的條件，從今天起，讓它們發揮作用。

哲理的形式：

哲理，關於宇宙人生的根本的原理和智慧。它通常是關於人生問題的哲學理論，它是人生觀的理論形式。它主要探討人生的目的、價值、意義、形態等，相比理論化、系統化的哲學而言，它的表現形式通常是智慧箴言式。

典型作品：《重大人生啟示錄》。它也可以泛指一切價值觀和生活智慧。它的功能是讓人了解宇宙人生的根本原理和道理，對人們的生活起到指引作用。

2. 跪求高手幫忙翻譯哲學英文文章！

生態經濟學(1998)24人類與人性153-162元ariansenuni6ersity*奧斯陸、哲學系、 1020信箱、氮0316blindern,奧斯陸, 挪威有一個抽象普遍認為,有道德信仰如何限制非人類生活的贊歌. 本次大賽各品種非人類道德. 無論權利或福利型,人們已對生物體的利益. 這些理論能否解釋道德的意義和利益,更普遍 找出源頭道德義務,是質疑. 游戲是一種比喻,與一個游戲規則, 作為一個模式能給什麼義務性的意義. 一康德的觀點是從道德的模範,為源泉跨人身自由權. 對於這種權利,顯然不是動物也不例代理商. 有人辯稱間的關系,也涉及人類道德福利問題. 其實倫理意義取決於福利方面. 預訂慈悲道德倫理的主要工作方向: 帶出某一境界的慈悲愛心與道德要求下股權. 這項努力要求尊重他人所有的福利,包括非人類. 它進一步譴責肆意破壞,即使不被有情是受害者. 動植物與環境的表面受益者是跨人類道德. 道德問題,道德是一種信仰的人,從而融入大自然的關系是一種人類倫理. . 1998elsevier科學乙訴關鍵詞:人類中心; 康德為本道德1. 言為居民提供一個現代社會,我們正處在一個日益不安與自然的關系. 我們正處於與一家重量級冠軍的榮譽,但一向蓬勃獎金、 打,擊敗所有參賽選手已沒有任何對手對抗. 年底獎金. 年底的榮譽. 在涉及虐待的性質,我們作為冠軍,甚至不能再尋求職業, 但發現自己綁在病人和交織在一種新的責任. 大自然是興盛於我們手中.

3. 請英語高手進來翻譯一段哲學文字，要准確！

Lao zi's philosophy of Taoism holding a negative, was born the world outlook, the outlook on life, values, he seek is just the people happiness, indivial self-interest, I can't agree with; Confucius Confucian philosophy is actively, wto accession, he wants to transform the world, to strive for, can prove that he is a failure, he didn't succeed, also intends to guide others succeed?

My attitude is, wto seclusion. I don't escape, also not keen. I wouldn't exaggerate their abilities, blind subjective initiative into full play. My ability is limited, only enough to manage themselves. Most of the time, I enjoy loneliness.

4. 求一篇經典英語哲學文章，並且附有作者的英文簡介。

復制了一篇：How to Grow Old--Bertrand Russell
Psychologically there are two dangers to be guarded against in old age. One of these is une absorption in the past. It does not do to live in memories, in regrets for the good old days, or in sadness about friends who are dead. One's thoughts must be directed to the future, and to things about which there is something to be done. This is not always easy; one's own past is a graally increasing weight. It is easy to think to oneself that one's emotions used to be more vivid than they are, and one's mind more keen. If this is true it should be forgotten, and if it is forgotten it will probably not be true.

The other thing to be avoided is clinging to youth in the hope of sucking vigour from its vitality. When your children are grown up they want to live their own lives, and if you continue to be as interested in them as you were when they were young, you are likely to become a burden to them, unless they are unusually callous. I do not mean that one should be without interest in them, but one's interest should be contemplative and, if possible, philanthropic, but not unly emotional. Animals become indifferent to their young as soon as their young can look after themselves, but human beings, owing to the length of infancy, find this difficult.

I thing that a successful old age is easiest for those who have strong impersonal interests involving appropriate activities. It is in this sphere that long experience is really fruitful, and it is in this sphere that the wisdom born of experience can be exercised without being oppressive. It is no use telling grownup children not to make mistakes, both because they will not believe you, and because mistakes are an essential part of ecation. But if you are one of those who are incapable of impersonal interests, you may find that your life will be empty unless you concern yourself with your children and grandchildren. In that case you must realise that while you can still render them material services, such as them an allowance or knitting them jumpers, you must not expect that they will enjoy your company.

Some old people are oppressed by the fear of death. In the young there there is a justification for this feeling. Young men who have reason to fear that they will be killed in battle may justifiably feel bitter in the thought that they have been cheated of the best things that life has to offer. But in an old man who has known human joys and sorrows, and has achieved whatever work it was in him to do, the fear of death is somewhat abject and ignoble. The best way to overcome it——so at least it seems to me——is to make your interests graally wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life.

An indivial human existence should be like a river——small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Graally the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their indivial being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should with to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done. 作者簡介：Bertrand Russell
First published Thu Dec 7, 1995; substantive revision Thu May 1, 2003
Bertrand Arthur William Russell (b.1872 - d.1970) was a British philosopher, logician, essayist, and social critic, best known for his work in mathematical logic and analytic philosophy. His most influential contributions include his defense of logicism (the view that mathematics is in some important sense recible to logic), and his theories of definite descriptions and logical atomism. Along with G.E. Moore, Russell is generally recognized as one of the founders of analytic philosophy. Along with Kurt G�0�2del, he is also regularly credited with being one of the two most important logicians of the twentieth century.
Over the course of his long career, Russell made significant contributions, not just to logic and philosophy, but to a broad range of other subjects including ecation, history, political theory and religious studies. In addition, many of his writings on a wide variety of topics in both the sciences and the humanities have influenced generations of general readers. After a life marked by controversy (including dismissals from both Trinity College, Cambridge, and City College, New York), Russell was awarded the Order of Merit in 1949 and the Nobel Prize for Literature in 1950. Also noted for his many spirited anti-war and anti-nuclear protests, Russell remained a prominent public figure until his death at the age of 97.

5. 哲學翻譯成英語是

-哲學： philosophy；filosofía；die Philosophie, opl.；phiIoso philosophy Southwest University -- C... ...Ecation and Social Development Study 教育與社會發展學 Philosophy 哲學 Marxist philosophy 馬克思哲學 ...基於835個網頁 - 搜索相關網頁 filosofía 西班牙語學校常見科目名稱 ...música 音樂 filosofía 哲學 derecho 法律 ...基於94個網頁 - 搜索相關網頁 die Philosophie, opl. 初級詞彙庫 ...die Pflege, opl. 照看；看護die Philosophie, opl. 哲學die Pille, n 葯丸 ...基於55個網頁 - 搜索相關網頁 phiIoso 單詞密碼不寂寞 ... person人 phiIoso哲學 photo光 ...基於27個網頁 - 搜索相關網頁 -哲學家： philosopher；Shankara；INFP；Philosopher philosopher 09-10上第二號（英語）各種職業的英文表達法 ... pharmacist: 葯劑師 philosopher: 哲學家 photographer:攝影師 ...基於567個網頁 - 搜索相關網頁 Shankara [320k/mp3]V.A -《聲色印度》(Chill Out Bombay) ...Oceans And Rain 海洋河流 Shankara 哲學家 Nomads 牧游者 ...基於45個網頁 - 搜索相關網頁 INFP ... 從作家型（INFJ）變哲學家（INFP）了，，看來過去的一年還是有點影響啊。 心理學家型（INFP）：「愛情是最理想的去所：完美、靜謐與和諧」。基於40個網頁 - 搜索相關網頁 Philosopher 「哲學家」（Philosopher）是愛好智慧的人，「智者」（sophists）就是傳授智慧的人。基於29個網頁 - 搜索相關網頁 -外國哲學： ForeignPhilosophies；Philosophies；nbsp；Foreign 

6. 麻煩翻譯一段英語，有關古代哲學方面的。

雖然最近的歷史學家們一直關注於強調甚至是在科學史的經典文本中不可思議的、玄妙的和神秘之物的真實在場，重要的是不要讓這種興趣支持把古代力學從自然哲學中排除的論題。

僅供參考，句子結構可以再作調整。還有一些詞的翻譯可以再斟酌一下，比如presence翻譯成在場、存在、出現等等，看看哪一個更好。還有the magical,occult and mysterious這三個並列的詞，在中文裡面看看能不能找到更好的來翻譯。而且三個形容詞前面的定冠詞the表明這里整個是名詞詞性的短語，大致相當於說 magical, occult and mysterious things，但是中文怎麼處理也是值得斟酌的，是翻譯成「不可思議的、玄妙的和神秘之物」，又或者把「之物」改成「的事物」，還是翻譯其他的？因為中文將「物」就有點material的感覺，這就把范圍縮小了，一件事情，或者一個想法，都可以是thing，甚至magical things都不如the magical的范圍大，可能magical being才最符合。
另外古代mechanics往往是和machanism一起的，就是機械論，這種力學和牛頓之後的力學是不一樣的。其范圍可能更廣，在方式上也沒有代數化（古代力學有幾何化的，也有還沒幾何化的，但是肯定沒有代數化的；代數化或解析化的力學要到笛卡爾、費馬和歐拉時代才有）