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

根据这种非相观点，任一种权力需要它尊重或推进某些重要的人类美德。

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.

道德相认为，在一种文化中正确的事情在另一种文化中可能是错误的，没有办法在两者之间做出评判——这都是相的。

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“相独裁”。

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

如果公正与良善的联系是非相的，那就面临着一巨大的挑战，要回答一困难的问题。

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。道德相是我们国家的威胁吗？

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，这种相有一很大的问题，相理论本身，就其自身而言，必须是相的。

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

这种不加评判的相可能看起来很有吸引力，纳粹德国。

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

除非你接受这种令人厌恶的结论，否则最好避开道德相。

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.

这种相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，去理解一系列相互交织的习惯做法，作为特定环境和传统的回应。

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

经典的真正敌人不是相或觉醒。

That's when moral relativism makes its ugly appearance and nihilism.

那就是道德相丑陋登场并带来虚无的时候。

And you can see in society how we are plagued with moral relativism.

你可以在社会中看到，我们深受道德相的困扰。

I'm trying to say, look, we can do that if what we want to do is explore the concept that free speech and freedom and relativism and who's to say and we don't want gatekeeping and all that stuff.

我表达的是，看吧，如果我们追求的是探讨言论自由、自由意志、相这些概念，以及谁有权评判、我们不希望有守门人等观点，那我们可以这么做。

So pluralism but not relativism means there could be more than one type of best society, but there still is a distinction between good versus bad societies.

多元而非相意味着可能存在多种最佳社会类型，好的社会与坏的社会之间仍然存在区别。

And so this becomes very relativistic account, you know, it doesn't really explain everything that we want to understand about conspiracy theories.

因此， 这种解释变得非常相，你知道， 它并不能真正解释我们要了解的关于阴谋论的所有内容。

But now I'm being confronted with, whoa, I don't see what the non-relativistic moral ground is that I'm meant to stand on.

现在我面临着一问题， 哇，我不明白我应该站在什么样的非相的道德立场上。

There are people who complain that this is cultural relativism and it lets people from the past off the hook.

有些人抱怨这属于文化相，这样就把过去的人们从责任中解脱出来了。

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)

沃尔夫的这种求学经历，加上自己于印第安豪皮（Hopi）语的研究，使其语言相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）。这假说认为，语言塑造了我们的思维模式；相应地，不同的语言表达决定了人们认识世界方式的不同。从这观点出发，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，语言之间的相似性是相的，结构性差异越大，反映出于世界的认识越不同。因此，这假说也被称作 “语言决定论”（Linguistic Determinism）和 “语言相”（Linguisti c Relativity）。实际上，这种看法 “最早是由德国民族学家洪堡特提出并加以阐释的”（Crystal， 1985： 262）。

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人类的首要目标，那么文化相带来的解释难题就会变得不那么严重。

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，我并不是从相的角度出发的。