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心之所向

"W1lOever criticizes others must have something to substitute for ,what he criticizes. Therefore I say: 'Substitute all-embracingness for discrimination.' What is the reason why all-embracingness can be sub
MO TZU, TilE l'IRST OPPONENT OF CON1'UCrUS 55
stituted for discrimination? TIle answer is that when everyone regards the states of othcrs as he regards his own, who will attack these other states? Others will be regarded like the self. When everyone regards the cities of ot1ms as he rcgards his own, who will seize these other cities? Others will be regarded like the self. Wllen everyone regards the houses of others as he rcg.mls llis own, who will disturh these other houses? Others will bc rcgarded like the self. I "Now, when states and cities do not attack and seize one anothcl,: and when clans and individuals do not disturb and harm one another, I is this a calamity or a benefit to the world? We must say it is a bene-i fit. When we come to consider the origin of the variOlls benefits, how: have they arisen? Have they arisen out of hate of others and injuring;. others? We must say not so. We should say that they have arisen out of love of others and benefiting others. If we classify those in the world who love others and bencfit others, shall we call them 'discriminating' or 'all-embracing'? We must say that they are 'all-embracing.' Then is it not the case that 'mutual all-emhracingness' is the canse of the major benefit of the world? Therefore I say that the principle of 'all-embracingness' is right." (Mo-tzu, ch. 16.)
“非人者必有以易之。……是故子墨子曰：兼以易别。然即兼之可以易别之故何也？曰：藉为人之国，若为其国，夫谁独举其国以攻人之国者哉？为彼者犹为己也。为人之都，若为其都，夫谁独举其都以伐人之都者哉？为彼犹为己也。为人之家，若为其家，夫谁独学其家以乱人之家者哉？为彼犹为己也。
“然即国都不相攻伐，人家不相乱贼，此天下之害与？天下之利与？即必曰：天下之利也。姑尝本原若众利之所自生。此胡自生？此自恶人、贼人生与？即必曰：非然也。必曰：从爱人、利人生。分名乎天下爱人而利人者，别与？兼与？即必曰：兼也。然即之交兼者，果生天下之大利者与？是故子墨子曰；兼是也。”(《兼爱下》)

But now, things are entirely different. Supermarkets provide vegetables and meat clean and neat, some of them even have relevant ingredients, and need only a few minutes to be made into delicious meals. And this change has indeed greatly improved the way people live.
但现在情况完全不同了。超市提供的蔬菜和肉类干净整洁，有些甚至有相关的配料，只需要几分钟就可以做成美味的饭菜。这一变化确实大大改善了人们的生活方式。

In a sense, food preparation is no longer a tedious task, at least much easier to tolerate. Such a change has liberated many women and given them chance to do more meaningful things, for example, a higher pay job or a more respectful one. On the other hand, more men are becoming willing to do the thing that they once hated so much, and in some cases such transformation of men brought dramatic positive impact on the family. Today, it's not hard imagine a wife comes home after a day's hard work and how delightful she is to find out his husband has already prepared her several her favorite dishes! Children can more easily become independent-at least they can make themselves breakfasts or dinners when parents are occasionally not present.
从一定程度上准备食物不再是一项乏味的任务，至少更容易忍受。这种变化解放了许多妇女，给她们机会做更有意义的事情，例如，一份高薪的工作或一份更受尊重的工作。另一方面，越来越多的男人愿意做他们曾经非常讨厌的事情，在某些情况下，这种男人的转变给家庭带来了巨大的积极影响。今天，不难想象一个妻子经过一天的辛勤工作回到家里，发现丈夫已经为她准备了几道她最喜欢的菜，她是多么高兴！孩子们更容易变得独立，至少当父母偶尔不在场时，他们可以自己做早餐或晚餐。

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But such a change has also brought some unexpected consequences. Girls nowadays are becoming more and more reluctant deem household work as their responsibility. The reason is quite straightforward: it was once really ridiculous to insist men do trivial household work rather than go work and earn money to support family, but conditions have altered now, girls might think：" I can work as well, or maybe I can earn a higher salary than you do, dear boy friend, if you want to marry me, answer me one question first, will you prepare me breakfast and dinner every day? "
但这种变化也带来了一些意想不到的后果。如今，女孩们越来越不愿意把家务作为她们的责任。原因很直截了当：以前坚持男人做些琐碎的家务活，而不是去工作挣钱养家是很荒谬的，但是现在情况变了，女孩们可能会想：“我也可以工作，或者我可以挣钱养家，但条件却变了。”现在改变了，女孩们可能会想：“我也可以工作，或者也许我可以挣比你更高的薪水，亲爱的男朋友，如果你想娶我，先回答我一个问题，你会每天为我准备早餐和晚餐吗？”

你好，请问有微信吗，我是金融互联网的19新生，想像你咨询一些问题可否嘻嘻

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