All-embracing Love?
兼愛
Mo Tzu makes no criticism of the Confucianists' central idea of yen (human— heartedness) and yi (righteousness); in the Mo-tzu, indeed, he speaks often of these two qualities and of the man of jen and man of yi.?
墨子并沒有批判儒家的核心價值觀仁捞附、義；事實上徽鼎，在《墨子》中乓序，他經(jīng)常提到仁隔箍、義谓娃。
What he means by these terms, however, differs somewhat from the concept of them held by the Confucianists.?
但墨子所說的仁、義的意思跟儒家的仁蜒滩、義是不同的滨达。
For Mo Tzu, jen and yi signify an all-embracing love, and the man of jen and man of yi are persons who practice this all-embracing love.?
根據(jù)墨子的觀點，仁俯艰、義指兼愛捡遍，仁義之人是那些實行兼愛的人。
This concept is a central one in Mo Tzu's philosophy, and represents a logical extension of the professional ethics of the class of hsieh (knights-errant) from which Mo Tzu sprang.?
兼愛是墨家哲學(xué)的中心理念竹握，墨子出身游俠画株，兼愛正是游俠職業(yè)道德的邏輯延伸。
This ethics was, namely, that within their group the hsieh enjoy equally and suffer equally. (This was a common saying of the hsieh of later times.)?
也就是說啦辐，在他們團(tuán)體內(nèi)污秆，這種道德就是“有福同享有難同當(dāng)∶粮剩”（這是后來的俠客常說的話）
Taking this group concept as a basis, Mo Tzu tried to broaden it by preaching the doctrine that everyone in the world should love everyone else equally and without discrimination.?
以這種團(tuán)體的概念為基礎(chǔ)良拼，墨子極力擴(kuò)大它，采用的方法是宣揚(yáng)兼愛充边，天下的每個人都應(yīng)該同等的無差別的愛別人庸推。
In the Mo-tzu, there are three chapters devoted to the subject of all-embracing love.?
在《墨子》中，有三篇專講兼愛浇冰。
In them, Mo Tzu first makes a distinction between what he calls the principles of "discrimination' and ' all-embracingness."?
墨子首先把“區(qū)別”和“兼愛”區(qū)分出來贬媒。
The man who holds to the principle of discrimination says: It is absurd for me to care for friends as much as I would for myself, and to look after their parents as I would my own.?
堅持“別”的人說：“吾豈能為吾友之身若為吾身，為吾友之親若為吾親”肘习，
As a result, such a man does not do very much for his friends.?
所以這樣的人不會為他朋友做太多的际乘。
But the man who holds to the principle of all —embracingness says, on the contrary: I must care for my friends as much as I do for myself, and for their parents as I would my own.?
但堅持“兼愛”的人說：“必為其友之身若為其身，為其友之親若為其親”漂佩。
As a result, he does everything he can for his friends.?
所以這樣的人會為朋友做他能做的一切脖含。
Having made this distinction, Mo Tzu then asks the question: Which of these two principles is the right one??
做出這樣的區(qū)別后罪塔，墨子問：兼愛與別哪個對呢？
Mo Tzu thereupon uses his "tests of judgment" to determine the right and wrong of these principles.?
墨子用他的“三表”理論來判別兼與別的是非养葵。
According to him, every principle must be examined by three tests, namely: Its basis, its verifiability, and its applicability.?
所謂“三表”征堪，即“有本之者，有原之者关拒，有用之者佃蚜。”
A sound and right principle should be based on the Will of Heaven and of the spirits and on the deeds of the ancient sage-kings.
“于其本之也着绊，考之天鬼之志谐算、圣王之事」槁叮”
" Then "it is to be verified by the senses of hearing and sight of the common people.
“于何原之氯夷？下原察百姓耳目之實“胁粒”
" And finally, "it is to be applied by adopting it in government and observing whether it is beneficial to the country and the people." (Mo-tzu, ch. 35.)?
“于何用之腮考？發(fā)以為刑政，觀其中國家百姓人民之利玄捕〔任担”
Of these three tests, the last is the most important.?
三表之中，最后一表最重要枚粘。
“Being beneficial to the country and the people” is the standard by which Mo Tzu determines all values.?
“中國家百姓人民之利”是墨子判別一切價值的標(biāo)準(zhǔn)馅闽。
This same standard is the chief one used by Mo Tzu to prove the desirability of all-embracing love.?
這也是墨子用以證明兼愛可取的主要標(biāo)準(zhǔn)。
In the third of three chapters, all of which are titled "All-embracing Love, he argues:?
《兼愛下》中馍迄，墨子辯論到：
"The task of the human-hearted man is to procure benefits for the world and to eliminate its calamities.?
"仁人之事者福也，必務(wù)求興天下之利，除天下之害攀圈。
Now among all the current calamities of the world, which are the greatest??
然當(dāng)今之時暴凑，天下之害孰為大？
I say that attacks on small states by large ones, disturbances of small houses by large ones, oppression of the weak by the strong, misuse of the few by the many, deception of the simple by the cunning, and disdain toward the humble by the honored: these are the misfortunes of the world....
曰：大國之攻小國也赘来，大家之亂小家也现喳，強(qiáng)之劫弱，眾之暴寡犬辰，詐之謀愚嗦篱，貴之傲賤：此天下之害也。幌缝。灸促。。
When we come to think about the causes of all these calamities, how have they arisen??
故嘗本原若眾害之所自生，此胡自生浴栽？
Have they arisen out of love of others and benefiting others??
此自愛人荒叼、利人生與？
We must reply that it is not so.?
即必曰：非然也吃度。
Rather we should say that they have arisen out of hate of others and injuring others.?
必曰：從惡人甩挫、賤人生贴硫。
If we classify those in the world who hate others and injure others, shall we call them 'discriminating' or 'all-embracing'??
分名乎天下惡人而賤人者椿每，兼與？別與英遭？
We must say that they are 'discriminating.'?
即必曰：別也间护。
So, then, is not mutual discrimination the cause of the major calamities of the world??
Therefore the principle of discrimination is wrong.?
然即之交別者，過生天下之大害者與挖诸？是故非別也汁尺。
"Whoever criticizes others must have something to substitute for what he criticizes.?
非人者必有以易之。
Therefore I say: Substitute all-embracingness for discrimination.?
是故子墨子曰：兼以易別多律。
What is the reason why all-embracingness can be substituted for discrimination??
然即兼之可以易別之故何也痴突？
The answer is that when everyone regards the states of others as he regards his own, who will attack these other states??
曰：藉為人之國，若為其國狼荞，夫誰獨舉其國以攻人之國者哉辽装？
Others will be regarded like the self.?
為彼者猶為己也。
When everyone regards the cities of others as he regards his own, who will seize these other cities??
為人之都相味，若為其都拾积，夫誰獨舉其都以伐人之都者哉？
Others will be regarded like the self.?
為彼猶為己也丰涉。
When everyone regards the houses of others as he regards his own, who will disturb these other houses??
為人之家拓巧，若為其家，夫誰獨學(xué)其家以亂人之家者哉一死？
Others will be regarded like the self.?
為彼猶為己也肛度。
"Now, when states and cities do not attack and seize one another, and when clans and individuals do not disturb and harm one another, is this a calamity or a benefit to the world??
然即國都不相攻伐，人家不相亂賊投慈，此天下之害與贤斜？天下之利與？
We must say it is a benefit.?
即必曰：天下之利也逛裤。
When we come to consider the origin of the various benefits, how have they arisen??
故嘗本原若眾利之所自生瘩绒，此胡自生？
Have they arisen out of hate of others and injuring others??
此自惡人带族、賊人生與锁荔？
We must say not so.?
即必曰：非然也。
We should say that they have arisen out of love of others and benefiting others.?
必曰：從愛人蝙砌、利人生阳堕。
If we classify those in the world who love others and benefit others, shall we call them 'discriminating or 'all-embracing ??
分名乎天下愛人而利人者跋理，別與？兼與恬总？
We must say that they are 'all-embracing.'?
即必曰：兼也前普。
Then is it not the case that 'mutual all-embracingness is the cause of the major benefit of the world??
然即之交兼者，果生天下之大利者與壹堰？
Therefore I say that the principle of all-embracingness is right.” (Mo—tzu, ch. 16.)?
是故子墨子曰：兼是也拭卿。"
Thus, using a utilitarianistic argument, Mo Tzu proves the principle of all-embracing love to be absolutely right.?
墨子利用功利主義的辯論法，證明兼愛是絕對正確的贱纠。
The human-hearted man whose task it is to procure benefits for the world and eliminate its calamities, must establish all-embracing love as the standard of action both for himself and for all others in the world.?
仁人的任務(wù)是為天下興利除害峻厚，他就應(yīng)當(dāng)以兼愛作為他自己以及天下所有人的行為準(zhǔn)則，這叫做以“兼”為“正”谆焊。
When everyone in the world acts according to this standard, "then attentive ears and keen eyes will respond to serve one another, limbs will be strengthened to work for one another, and those who know the proper principle will untiringly instruct others.?
“以兼為正惠桃，是以聰耳明目，相與視聽乎辖试；是以股肱必強(qiáng)辜王，相為動宰乎。
Thus the aged and widowers will have support and nourishment with which to round out their old age, and the young and weak and orphans will have a place of support in which to grow up.?
而有道肄相教誨罐孝，是以老而無妻子者呐馆，有所侍養(yǎng)以終其壽；幼弱孤童之無父母者肾档，有所放依以長其身摹恰。
When all-embracing love is adopted as the standard, such are the consequent benefits." (Ibid)
今唯毋以兼為正，即若其利也怒见∷状龋”
This, then, is Mo Tzu's ideal world, which can be created only through the practice of all-embracing love.
這也就是墨子的理想世界，該理想世界只能通過實行兼愛創(chuàng)造出來遣耍。
