All-embracing Love?
兼愛(ài)
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(méi)有批判儒家的核心價(jià)值觀仁、義；事實(shí)上，在《墨子》中，他經(jīng)常提到仁、義。
What he means by these terms, however, differs somewhat from the concept of them held by the Confucianists.?
但墨子所說(shuō)的仁、義的意思跟儒家的仁、義是不同的。
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(diǎn)，仁、義指兼愛(ài)，仁義之人是那些實(shí)行兼愛(ài)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(ài)是墨家哲學(xué)的中心理念，墨子出身游俠，兼愛(ài)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(shuō)，在他們團(tuán)體內(nèi)，這種道德就是“有福同享有難同當(dāng)?！保ㄟ@是后來(lái)的俠客常說(shuō)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)，墨子極力擴(kuò)大它，采用的方法是宣揚(yáng)兼愛(ài)，天下的每個(gè)人都應(yīng)該同等的無(wú)差別的愛(ài)別人。
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(ài)。
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(ài)”區(qū)分出來(lái)。
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(jiān)持“別”的人說(shuō)：“吾豈能為吾友之身若為吾身，為吾友之親若為吾親”，
As a result, such a man does not do very much for his friends.?
所以這樣的人不會(huì)為他朋友做太多的。
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(jiān)持“兼愛(ài)”的人說(shuō)：“必為其友之身若為其身，為其友之親若為其親”。
As a result, he does everything he can for his friends.?
所以這樣的人會(huì)為朋友做他能做的一切。
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，墨子問(wèn)：兼愛(ài)與別哪個(gè)對(duì)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(lái)判別兼與別的是非。
According to him, every principle must be examined by three tests, namely: Its basis, its verifiability, and its applicability.?
所謂“三表”，即“有本之者，有原之者，有用之者?！?/p>
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，考之天鬼之志、圣王之事?！?/p>
" Then "it is to be verified by the senses of hearing and sight of the common people.
“于何原之？下原察百姓耳目之實(shí)。”
" 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？發(fā)以為刑政，觀其中國(guó)家百姓人民之利。”
Of these three tests, the last is the most important.?
三表之中，最后一表最重要。
“Being beneficial to the country and the people” is the standard by which Mo Tzu determines all values.?
“中國(guó)家百姓人民之利”是墨子判別一切價(jià)值的標(biāo)準(zhǔn)。
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(ài)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(ài)下》中，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，必務(wù)求興天下之利，除天下之害。
Now among all the current calamities of the world, which are the greatest??
然當(dāng)今之時(shí)，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(guó)之攻小國(guó)也，大家之亂小家也，強(qiáng)之劫弱，眾之暴寡，詐之謀愚，貴之傲賤：此天下之害也。。。。
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？
Have they arisen out of love of others and benefiting others??
此自愛(ài)人、利人生與？
We must reply that it is not so.?
即必曰：非然也。
Rather we should say that they have arisen out of hate of others and injuring others.?
必曰：從惡人、賤人生。
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，兼與？別與？
We must say that they are 'discriminating.'?
即必曰：別也。
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(guò)生天下之大害者與？是故非別也。
"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。
What is the reason why all-embracingness can be substituted for discrimination??
然即兼之可以易別之故何也？
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(guó)，若為其國(guó)，夫誰(shuí)獨(dú)舉其國(guó)以攻人之國(guó)者哉？
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，若為其都，夫誰(shuí)獨(dú)舉其都以伐人之都者哉？
Others will be regarded like the self.?
為彼猶為己也。
When everyone regards the houses of others as he regards his own, who will disturb these other houses??
為人之家，若為其家，夫誰(shuí)獨(dú)學(xué)其家以亂人之家者哉？
Others will be regarded like the self.?
為彼猶為己也。
"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(guó)都不相攻伐，人家不相亂賊，此天下之害與？天下之利與？
We must say it is a benefit.?
即必曰：天下之利也。
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，此胡自生？
Have they arisen out of hate of others and injuring others??
此自惡人、賊人生與？
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(ài)人、利人生。
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(ài)人而利人者，別與？兼與？
We must say that they are 'all-embracing.'?
即必曰：兼也。
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？
Therefore I say that the principle of all-embracingness is right.” (Mo—tzu, ch. 16.)?
是故子墨子曰：兼是也。"
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(ài)是絕對(duì)正確的。
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，他就應(yīng)當(dāng)以兼愛(ài)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”。
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，是以聰耳明目，相與視聽(tīng)乎；是以股肱必強(qiáng)，相為動(dòng)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，是以老而無(wú)妻子者，有所侍養(yǎng)以終其壽；幼弱孤童之無(wú)父母者，有所放依以長(zhǎng)其身。
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。”
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(guò)實(shí)行兼愛(ài)創(chuàng)造出來(lái)。
