Only, it seems, if you're a Democrat. Moral relativism is a threat to our nation?

只有，似乎，如果你是民党人。道德对义是对我们国家的威胁吗？

Such non-judgmental relativism might seem attractive, but think about Nazi Germany.

不加评判的对义可能看起来很有吸引力，但想想纳粹德国。

Benedict XVI saw the Church as the source of objective truth, opposing a " dictatorship of relativism."

本笃十六世视教会为客观真理的来源，反对“对义独裁”。

Unless you want to embrace that sort of repugnant conclusion, it's probably best to steer clear of moral relativism.

除非你想接受令人厌恶的结论，否则最好避开道德对义。

The true enemy of the classic is not relativism or wokeness.

经典的真正敌人不是对义或觉醒义。

On this non-relativist view the case for recognizing a right depends on showing that it honors or advances some important human good.

根据非对义观点，任一权力需要它尊重或推进某些重要的人类美德。

But if justice is bound up with the good in a non-relativist way, there is a big challenge, a big question to answer.

但如果公正与良善的联系是非对义的，那就面临着一个巨大的挑战，要回答一个困难的问题。

Now, when I said that questions are important and that answers matter less, I'm not coming from a point of relativism.

现在， 当我说问题很重要， 而答案不那么重要时，我并不是从对义的角度出发的。

There is a big problem with this sort of relativism though, the theory of relativism itself would have to, on its own account, be relative.

然而，对义有一个很大的问题，对义理论本身，就其自身而言，必须是对的。

This sort of relativism has been popular with some anthropologists, who've attempted to appreciate other cultures from within, understanding sets of interwoven practices as responses to particular circumstances and traditions.

对义在一些人类学家中很受欢迎，他们试图从内部欣赏其他文化，去理解一系列互交织的习惯做法，作为对特定环境和传统的回应。

Moral relativism is the view that what's right in one culture may be wrong in another, and that there's no way of judging between the two — it's all relative.

道德对义认为，在一文化中正确的事情在另一文化中可能是错误的，没有办法在两者之间做出评判——都是对的。

Walter Pater, an English critic, later elevated the individual interpretation of art as the most important criterion of judgment, planting the seeds for the aesthetic relativism that still reigns.

英国批评家沃尔特·佩特后来把个人对艺术的诠释提升为最重要的判断标准，为至今盛行的审美对义埋下了子。

If we assume, however, that the desire to achieve optimal experience is the foremost goal of every human being, the difficulties of interpretation raised by cultural relativism become less severe.

然而， 如果我们假设， 追求最优体验的愿望是每个人类的首要目标，那么文化对义带来的解释难题就会变得不那么严重。

In the Times Literary Supplement, Oksana Zabuzhko, a Ukrainian writer, argued powerfully that Western readings of major Russian authors had ignored their imperialist attitudes and indulged their drastic moral relativism and sympathy for criminals.

在《泰晤士报文学副刊》中，乌克兰作家奥克萨娜·扎布日科 (Oksana Zabuzhko) 有力地指出，西方对俄罗斯要作家的解读忽视了他们的帝国义态度，放纵了他们极端的道德对义和对罪犯的同情。

By the tenets of cultural relativism, the criticism would be justifiable, of course, but when one understands that enjoyment depends on increasing complexity, it is no longer possible to take such radical relativism seriously.

当然， 根据文化对义的原则，批评是可以站得住脚的，但当人们认识到享受依赖于不断增加的复杂性时，就不再可能认真对待极端的对义了。

For this reason, this hypothesis has alternatively been referred to as LINGUISTIC DETERMINISM and LINGUISTIC RELATIVITY — a view which " was first expounded by the German ethnologist, Wilhelm von Humboldt." (Crystal, 1985: 262)

沃尔夫的求学经历，加上自己对于印第安豪皮（Hopi）语的研究，使其对语言对性理论有了独特理解，最终形成了著名的 “萨丕尔 — 沃尔夫假说”（Sapir - Whorf Hypotheses）。个假说认为，语言塑造了我们的思维模式；应地，不同的语言表达决定了人们认识世界方式的不同。从个观点出发，可以得到两点认识：一方面，语言可以决定我们的思维方式；另一方面，语言之间的似性是对的，结构性差异越大，反映出对于世界的认识越不同。因此，个假说也被称作 “语言决定论”（Linguistic Determinism）和 “语言对义”（Linguisti c Relativity）。实际上，看法 “最早是由德国民族学家洪堡特提出并加以阐释的”（Crystal， 1985： 262）。