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Categorical moral reasoning locates morality in certain absolute moral requirements, certain categorical duties and rights, regardless of the consequences.
绝对主义道德推理认为,是否道德取决于特定的绝对道德准则，取决于绝对明确的义务与权利，而不管后果如何。
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Aristotle's claim about naturalness seems to require, as he told us, slavery, the categorical distinction of humanity into masters and slaves.
亚里士多德关于自然演变的主张,似乎包含了奴役，分类地,将人类区别成主与奴。
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We're going to explore in the days and weeks to come the contrast between consequentialist and categorical moral principles.
我们将用以后的几天到几周时间来探讨,后果主义与绝对主义道德原则的差别。
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This is why in the last passage on your sheet from the interview with Stefano Rosso, de Man is willing to venture on a categorical distinction between his own work and that of his very close friend, Jacques Derrida.
那就解释了为什么在纸上的最后一段,选自斯蒂法诺，罗素的采访，德曼愿意在自己的作品与他的密友雅克，德里达的作品,之间一个绝对的差别上冒险。
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So this points to a second categorical way of thinking about moral reasoning.
这表明有第二种绝对主义方式的道德推理。
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Would it be just to torture the suspect to get the information or do you say no, there is a categorical moral duty of respect for individual rights?
为了拿到情报而对他严刑拷打，是否合理,抑或你不赞同，你认为有尊重个人权利的绝对道德责任？
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We heard an objection that said what they did was categorically wrong, like here at the end, categorically wrong, murder is murder, it's always wrong even if it increases the overall happiness of society, a categorical objection.
其中之一是说,他们的所作所为，是绝对错误的，正如后排这位所言，绝对错误，谋杀就是谋杀，总归是错的,即便能增加社会总幸福，属于绝对主义的反对。
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These laws of nature, as he describes them, do not issue categorical commands so much as Y sort of hypothetical rules. If you want X, do Y; if you want peace, here are the means to it.
如霍布斯所述，这些自然法，不如假设的规则发布的绝对命令多,如果你想得到X，你就要去做;,如果你想要和平，这就是方法。
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We don't know whether this was because he didn't want to take the chance or because he believed in categorical moral principles.
不知道他是因为不愿意冒这个险呢,还是因为他信奉绝对主义道德原则。
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So we contrasted consequentialist moral principles with categorical ones.
从而对比了后果主义与绝对主义道德原则之间的差别。
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That's not a categorical objection exactly.
确切说，这不算绝对的否定。
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