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More to the point, morally don't we want exemplars who know feelings of shame and
更切题的是，在道德上我们不希望知道羞愧感的人
manifest them as a side of our humanity, morally ought we not think these emotions have a place?
把它解释为人道精神的一面道德上，我们难道不应该认为这些情感也有一席之地?
Now significantly er, how am I doing in time? Do I have 10?
更重要的是，我能讲完吗？我还有10分钟吗?
You, um you have until 2.50 so,
你是到2:50之前
Ok Um, you have 10.
好的你还有10分钟
Ok, so significantly the sages don't leave a place for
南希?谢尔曼，好的，所以重要的是圣人智者是不允许
er emotions of distress, um, emotions of moral injury,
有悲痛这种情绪存在的或者精神伤害
for the only kind of legitimate distress on the stoic view would be a reaction to
因为在禁欲主义者看来即使是合理的悲痛都是
one's own voluntary wrongdoing or the misuse of reason and that's constitutionally impossible.
是对自我不当行为的自发反应是对滥用误用理性的反应这在本质上是不可能的
Um, and he's in control, a sage is in control of his virtue and also and it's a point I want to emphasise in control of what can touch it.
圣人是掌控者圣人控制他的品德这也是我想要强调的一点他掌控能够碰触美德的所有东西
Or what can, what he can feel when something touches it more to the point
或者有东西碰触美德时他能掌控自己的感受，费罗一针见血地指出
and so Filo makes this point again he says Abraham, "If Abraham aspires to be a real sage
他再次表明了这个观点他说到亚伯拉罕 "如果亚伯拉罕想成为真正的圣人
then like God " as far as Filo depicts as being a divine being,
那么像上帝那样 "根据费罗对成为神的描述
" he won't suffering of evil inflicted on him " for the human race is sorrow,
他不会承受罪恶给他的痛苦因为痛苦是人类的
is subject to sorrow and to exceeding fear in men are either grieved at unexpected evils
人类是受悲痛支配的，人类要战胜恐惧要么因为意想不到的罪恶而感到悲伤
pressing upon them but the nature of God is free from grief."
要么是压抑情感但是上帝是可以免受悲痛的"
And so this comes up er, Abraham in sacrificing Isaac is not supposed to
那么问题就来了亚伯拉罕在牺牲以撒时不应该
feel real grief, he doesn't feel the trauma of what he's being asked to do.
感到悲痛，他没有因为被要求做这件事，而感到创伤
