I'm going to talk about compassion and the golden rule from a secular perspective and even from a kind of scientific perspective. I'm going to try to give you a little bit of a natural history of compassion and the golden rule. So, I'm going to be sometimes using kind of clinical language, and so it's not going to sound as warm and fuzzy as your average compassion talk. I want to warn you about that.
我将要谈谈同情心和黄金法则 从一个非宗教的角度,更从一种科学的角度。 我将试图告诉你一点 同情心和黄金法则的自然历史。 所以,我有的时候将会用比较客观的语言, 所以可能不会听起来温暖和模糊 就像你一般听到的有关同情心的演讲。 我想提醒你这点。
So, I do want to say, at the outset, that I think compassion's great. The golden rule is great. I'm a big supporter of both. And I think it's great that the leaders of the religions of the world are affirming compassion and the golden rule as fundamental principles that are integral to their faiths.
所以,我确实想说,起初,我觉得,同情心很棒。 黄金法则很棒。我是它们俩的超级支持者。 而且我觉得世界上的宗教, 世界上的宗教领袖 断言同情心和黄金法则是 他们的信仰的基础原则也是件很棒的事。
At the same time, I think religions don't deserve all the credit. I think nature gave them a helping hand here. I'm going to argue tonight that compassion and the golden rule are, in a certain sense, built into human nature. But I'm also going to argue that once you understand the sense in which they are built into human nature, you realize that just affirming compassion, and affirming the golden rule, is really not enough. There's a lot of work to be done after that.
同时,我想宗教并不是万能的。 我觉得在这方面自然帮了它们一把。 今晚我要讨论的是同情和黄金法则 在一定程度上,是人性自然的一部分。 好。但是我还觉得 一旦你理解了他们是人性自然的一部分的感觉后, 你将意识到只是确认同情心, 确认黄金法则,是远远不够的。 之后还有很多工作要做。好。
OK so, a quick natural history, first of compassion. In the beginning, there was compassion, and I mean not just when human beings first showed up, but actually even before that. I think it's probably the case that, in the human evolutionary lineage, even before there were homo sapiens, feelings like compassion and love and sympathy had earned their way into the gene pool, and biologists have a pretty clear idea of how this first happened.
好。所以,很快的过一下自然历史,首先,同情心。 在最初,出现了同情心, 而且,我的意思是,不只是人类出现的时候, 而事实上是更早。 我想这可能是这样,在人类的演化谱系, 甚至比智人出现的更早, 同情心、爱和怜悯的感觉 已经找到了进入基因库的方式, 并且生物学家对它最初的出现已经有了很清晰的想法。
It happened through a principle known as kin selection. And the basic idea of kin selection is that, if an animal feels compassion for a close relative, and this compassion leads the animal to help the relative, then, in the end, the compassion actually winds up helping the genes underlying the compassion itself. So, from a biologist's point of view, compassion is actually a gene's way of helping itself. OK.
它是通过亲缘选择的原则出现的。 亲缘选择的基本想法是, 如果一个动物对近亲有同情的感觉, 而且这种同情使这个动物去帮助这个亲戚, 最终,这种同情心事实上帮助这个基因 隐含在这个同情心本身。 所以,从一个生物学家的角度看,同情心是事实上 一个基因帮助它自己的方式。好。
I warned you this was not going to be very warm and fuzzy. I'll get there -- I hope to get a little fuzzier. This doesn't bother me so much, that the underlying Darwinian rationale of compassion is kind of self-serving at the genetic level. Actually, I think the bad news about kin selection is just that it means that this kind of compassion is naturally deployed only within the family. That's the bad news. The good news is compassion is natural. The bad news is that this kin selected compassion is naturally confined to the family.
我提醒过你这将不是那么温暖和模糊不清。好吧。 我继续。我希望说得有一点模糊。 对我来说这不是--这并不让我觉得那么麻烦, 这隐含在达尔文原理的同情心 在基因的层面上是为自我服务的。 事实上,我觉得坏消息是关于亲缘选择 只是说明这种同情心 只是自然的在家庭里展开的。 这是坏消息。好消息是同情心是自然的。 坏消息是这种亲缘选择的同情心 是自然的被局限在家庭中。
Now, there's more good news that came along later in evolution, a second kind of evolutionary logic. Biologists call that "reciprocal altruism." OK. And there, the basic idea is that compassion leads you to do good things for people who then will return the favor. Again, I know this is not as inspiring a notion of compassion as you may have heard in the past, but from a biologist's point of view, this reciprocal altruism kind of compassion is ultimately self-serving too. It's not that people think that, when they feel the compassion. It's not consciously self-serving, but to a biologist, that's the logic. And so, you wind up most easily extending compassion to friends and allies.
现在,在之后的进化中有了更多的好消息, 第二种进化的逻辑。 生物学家称那是互利主义。好的。 互利主义基本的观点是 同情心带领你去为那些能回报你的人做好事。 再一次,你知道,这不是像 你过去听到过的同情心的概念那样鼓舞人心, 但是从一个生物学家的角度看,这种互利主义的同情心, 最终还是为自我服务的。 那不是人在感觉到同情心的时候想的。 那不是有意识的为自我服务,但是,对于一个生物学家来说,那就是他的逻辑。 所以,你会最容易对你的朋友和同盟者产生同情心。
I'm sure a lot of you, if a close friend has something really terrible happen to them, you feel really bad. But if you read in the newspaper that something really horrible happened to somebody you've never heard of, you can probably live with that. That's just human nature. So, it's another good news/bad news story. It's good that compassion was extended beyond the family by this kind of evolutionary logic. The bad news is this doesn't bring us universal compassion by itself. So, there's still work to be done.
我确信你们大多数人,当一个亲近的朋友身上发生了非常严重的事情时, 你会感觉很糟。 但是如果你是在看报纸 上写有一些很可怕的事情发生在一些你从来不认识的人身上的时候, 你知道,你可以没什么事。好的。 那只是人类的本性。 所以,这是另一个好消息坏消息的故事。 好消息是因为同情心在进化的逻辑中 超越了家庭的范畴。 坏消息这没有给我们带来普遍存在的同情心。好的。 所以,还有要做的工作。
Now, there's one other result of this dynamic called reciprocal altruism, which I think is kind of good news, which is that the way that this is played out in the human species, it has given people an intuitive appreciation of the golden rule. I don't quite mean that the golden rule itself is written in our genes, but you can go to a hunter gatherer society that has had no exposure to any of the great religious traditions, no exposure to ethical philosophy, and you'll find, if you spend time with these people, that, basically, they believe that one good turn deserves another, and that bad deeds should be punished. And evolutionary psychologists think that these intuitions have a basis in the genes. So, they do understand that if you want to be treated well, you treat other people well. And it's good to treat other people well. That's close to being a kind of built-in intuition.
现在,这种互利主义带来了另外一种结果, 我觉得是个很好的消息, 那是以人类物种作为完结,好的, 那使人们对黄金法则有一种直觉的鉴赏。好的。 我的意思不是说黄金法则是我们基因的一部分, 但是你可以去一个猎人聚集的, 没有任何宗教传统的社会, 没有伦理道德哲学的显现, 然后你会发现,如果你花时间和这些人在一起, 那么,基本上,他们做好事应该得到回报, 做坏事应该被惩罚。 而且进化论的心理学家认为这些直觉在基因中是有基础的。 所以,他们明白如果你要被很好的对待, 你应该对很好的对待别人。 而且对别人好是一件好事。 那差不多是在直觉中被建立的。
So, that's good news. Now, if you've been paying attention, you're probably anticipating that there's bad news here; we still aren't to universal love, and it's true because, although an appreciation of the golden rule is natural, it's also natural to carve out exceptions to the golden rule.
所以,那是好消息。现在,如果你注意听了, 你可能正在想坏消息是什么,好的, 那就是我们还没达到普遍存在的爱, 而且那是真的,因为,虽然对黄金法则的理解是自然的, 但是这也很自然地雕刻出黄金法则的例外情况。
I mean, for example, none of us, probably, want to go to prison, but we all think that there are some people who should go to prison. Right? So, we think we should treat them differently than we would want to be treated. Now, we have a rationale for that. We say they did these bad things that make it just that they should go to prison.
我的意思是,例如,我们中间没有人,或许,想进监狱, 但是我们老是觉得有一些人应该被关在监狱里。对吧? 所以,我们觉得我们应该对他们和他们对我们不一样。 现在,我们对于这个有一个基本原理。 我们说他们做了坏事所以他们就应该进监狱。
None of us really extends the golden rule in truly diffuse and universal fashion. We have the capacity to carve out exceptions, put people in a special category. And the problem is that -- although in the case of sending people to prison, you have this impartial judiciary determining who gets excluded from the golden rule -- that in everyday life, the way we all make these decisions about who we're not going to extend the golden rule to, is we use a much rougher and readier formula. Basically it's just like, if you're my enemy, if you're my rival -- if you're not my friend, if you're not in my family -- I'm much less inclined to apply the golden rule to you.
我们中间没有人真的将用真实的扩散的并且全面的方式将黄金法则扩大。 我们有这个能力去雕刻出例外情况, 将人放在一个特殊的类别里。 问题是,虽然是这种把人送进监狱的情况, 你有中立的法官 来决定,你知道,那是黄金法则之外的人, 在每一天生活中,我们作出对于 谁将被排除在黄金法则之外的决定, 我们用一个更加粗糟和准备好的公式, 并且基本上是,如果你是我的敌人,如果你是我的竞争对手,好的, 如果你不是我的朋友,如果你不是我的家庭成员, 我将更少的倾向于将你纳入黄金法则。好的。
We all do that, and you see it all over the world. You see it in the Middle East: people who, from Gaza, are firing missiles at Israel. They wouldn't want to have missiles fired at them, but they say, "Well, but the Israelis, or some of them have done things that put them in a special category." The Israelis would not want to have an economic blockade imposed on them, but they impose one on Gaza, and they say, "Well, the Palestinians, or some of them, have brought this on themselves."
我们都差不多这样做, 而且你可以看到整个世界都是这样。 你知道,你看中东。 从加沙来的人正在向以色列发射导弹。 他们不想向他们发射导弹,但是他们说, “那,但是以色列人,或者一些以色列人以前做过一些事情 可以使被放在一个特殊的类别里。” 以色列人不希望经济封锁强加在他们身上, 但是他们希望强加在加沙,而且他们说, “那,巴勒斯坦人,或者是一些巴勒斯坦人,他们自找的。“
So, it's these exclusions to the golden rule that amount to a lot of the world's trouble. And it's natural to do that. So, the fact that the golden rule is in some sense built in to us is not, by itself, going to bring us universal love. It's not going to save the world.
所以,正是这些黄金法则的例外情况给世界造成了很多麻烦。 而且他们是很自然的这样做的。 所以,在某种程度上黄金发则是我们一部分的这个事实, 靠它自己不能给我们带来普遍性的爱。 它拯救不了世界。
Now, there's one piece of good news I have that may save the world. Okay. Are you on the edges of your seats here? Good, because before I tell you about that good news, I'm going to have to take a little excursion through some academic terrain. So, I hope I've got your attention with this promise of good news that may save the world.
现在,我有一个能拯救世界的好消息。好。 你现在紧张吗? 好,因为在我告诉你这个好消息之前, 我将不得不涉猎一下学术的领域。 所以,我希望我已经得到了你对于 这个能拯救世界的好消息的关注。
It's this non-zero-sumness stuff you just heard a little bit about. It's just a quick introduction to game theory. This won't hurt. Okay. It's about zero-sum and non-zero-sum games. If you ask what kind of a situation is conducive to people becoming friends and allies, the technical answer is a non-zero-sum situation. And if you ask what kind of situation is conducive to people defining people as enemies, it's a zero-sum situation.
它是你们刚听到一点的总和非零。 这只是对游戏理论的一个很快的介绍。 不会让人很难受。好。 这是有关“零和”与“非零和”的游戏。 如果你问什么样的情况 有利于人们成为朋友和盟友, 技术的回答是非零总和的情况。 如果你问什么样的情况 是有利于人们定义敌人的概念, 那是零和的情况。好。
So, what do those terms mean? Basically, a zero-sum game is the kind you're used to in sports, where there's a winner and a loser. So, their fortunes add up to zero. So, in tennis, every point is either good for you and bad for the other person, or good for them, bad for you. Either way, your fortunes add up to zero. That's a zero-sum game.
那么,这些词汇的意思是什么? 基本上,一个零和的游戏,是你习惯在运动会中遇到的, 其中有优胜者和失败者。 所以,他们的情况加起来是零。 那么,在网球比赛中,每一分都是对于你是好的,对于另外那个人是坏的, 或者是对于另外那些人是好的,对于你是坏的。 不管怎么看,你们的情况加起来都是零。这就是零和游戏。
Now, if you're playing doubles, then the person on your side of the net is in a non-zero-sum relationship with you, because every point is either good for both of you -- positive, win-win -- or bad for both of you, it's lose-lose. That's a non-zero-sum game. And in real life, there are lots of non-zero-sum games. In the realm of economics, say, if you buy something: that means you'd rather have the merchandise than the money, but the merchant would rather have the money than the merchandise. You both feel you've won. In a war, two allies are playing a non-zero-sum game. It's going to either be win-win or lose-lose for them.
现在,如果你玩双打, 那么在你网子这边的人 与你就是非零和的关系。 因为每一分不是对你们俩同时都是好的,积极的,双赢, 就是对你们两个同时都是坏的,双输。好。 那个是非零和的游戏。 那么在现实生活中,有很多非零和的游戏。 在经济领域中,比方说,如果你买东西, 那意味着你宁愿要商品也不要钱, 但是商人是宁愿要钱也不要商品。 你们两个都感觉你们赢了。好。 在战争中,两个同盟正在玩非零和的游戏。 那对于他们将是双赢或者双输。
So, there are lots of non-zero-sum games in real life. And you could basically reformulate what I said earlier, about how compassion is deployed and the golden rule is deployed, by just saying, well, compassion most naturally flows along non-zero-sum channels where people perceive themselves as being in a potentially win-win situation with some of their friends or allies. The deployment of the golden rule most naturally happens along these non-zero-sum channels. So, kind of webs of non-zero-sumness are where you would expect compassion and the golden rule to kind of work their magic. With zero-sum channels you would expect something else.
这样,在现实生活中有很多的非零和的游戏。 那么你基本上可以再用形式表示我刚才说的, 关于同情心和黄金法则是怎么被调用的话, 只是说的话,那么,同情心最自然地在非零和的渠道中流淌, 那样人们把他们自己看成与他们的 朋友或者同盟是潜在的双赢关系。 黄金法则的调用 最自然的发生在这些非零和的遇到中。 所以,非零和的网, 是你可以期待同情心和黄金法则 发挥他们神奇力量的地方。 零和的渠道,你只能期待别的了。
Okay. So, now you're ready for the good news that I said might save the world. And now I can admit that it might not too, now that I've held your attention for three minutes of technical stuff. But it may. And the good news is that history has naturally expanded these webs of non-zero-sumness, these webs that can be these channels for compassion. You can go back all the way to the stone age: technological evolution -- roads, the wheel, writing, a lot of transportation and communication technologies -- has just inexorably made it so that more people can be in more non-zero-sum relationships with more and more people at greater and greater distances. That's the story of civilization. It's why social organization has grown from the hunter-gatherer village to the ancient state, the empire, and now here we are in a globalized world. And the story of globalization is largely a story of non-zero-sumness.
好。那么,现在你已经准备好来听我刚才说可能拯救世界的那个好消息了。 那现在我可以承认那也不一定能拯救世界, 现在我已经让你注意了三分钟的技术的东西。 但是它是有可能的。而且好消息是历史 已经自然地将非零和的网扩展, 这些网可以是同情心的渠道。 你可以一直回到石器时代, 而且,我想,从技术革命,公路,轮胎,写字, 很多交通和交流技术 正是无情的使更多的人 能够和 更多的人在更远的距离中拥有跟多的非零和的关系。 那也差不多使人类文明的故事。 这是为什么社会组织已经从猎采的村子 发展成古代的国家,王国,和现在我们在的全球的世界。 全球化的故事是一个很大的非零和的故事。
You've probably heard the term "interdependence" applied to the modern world. Well, that's just another term for non-zero-sum. If your fortunes are interdependent with somebody, then you live in a non-zero-sum relationship with them. And you see this all the time in the modern world. You saw it with the recent economic crash, where bad things happen in the economy -- bad for everybody, for much of the world. Good things happen, and it's good for much of the world.
你可能已经听说了互相依赖这个词 应用于当今世界。那,这只是非零和的另一个说法。 如果你的命运和另一个人的命运相互依赖, 那么你和那些人的关系就是非零和的关系。 而且在你总是可以在当今的世界看到这种关系。 你可以看到在近期的金融危机, 经济发生了很多不好的事, 对每个人都不好,对世界都不好。 好事发生了,这对世界都好。
And, you know, I'm happy to say, I think there's really evidence that this non-zero-sum kind of connection can expand the moral compass. I mean, if you look at the American attitudes toward Japanese during World War II -- look at the depictions of Japanese in the American media as just about subhuman, and look at the fact that we dropped atomic bombs, really without giving it much of a thought -- and you compare that to the attitude now, I think part of that is due to a kind of economic interdependence.
而且,你知道,我很高兴可以说,我想确实有证据 证明这种非零和的联系 可以扩大道德的范畴。 我的意思是,如果你看美国 对日本的态度,在二战期间, 看对日本人的描写, 在美国的媒体中,就是不是人, 而且看我们扔了原子弹的事实, 真是没有考虑很多。 但是你对比现在对日本的态度, 我觉得那部分是根据一种经济互相依赖的关系。
Any form of interdependence, or non-zero-sum relationship forces you to acknowledge the humanity of people. So, I think that's good. And the world is full of non-zero-sum dynamics. Environmental problems, in many ways, put us all in the same boat. And there are non-zero-sum relationships that maybe people aren't aware of.
任何形式的互相依赖,非零和的关系 迫使你了解人们的人性。 所以,我想那很好。 而且世界上充满了非零和的动态。 环境问题,在很多角度,把我们所有人放在同一个船上。 而且还有一些人们可能还没注意到的非零和的关系。
For example, probably a lot of American Christians don't think of themselves as being in a non-zero-sum relationship with Muslims halfway around the world, but they really are, because if these Muslims become happier and happier with their place in the world and feel that they have a place in it, that's good for Americans, because there will be fewer terrorists to threaten American security. If they get less and less happy, that will be bad for Americans.
好,所以,举个例子,可能很多的美国基督徒 并不认为他们和 世界另一头的穆斯林是非零和的关系, 但是他们确实是,因为如果穆斯林 在他们的地方变得越来越高兴,而且觉得他们在世界上拥有一个地方, 那对美国人来说是好事,因为那样汇减少威胁 美国安全的恐怖分子。 如果穆斯林们越来越不快乐,那对美国人来说是坏事儿。好。
So, there's plenty of non-zero-sumness. And so, the question is: If there's so much non-zero-sumness, why has the world not yet been suffused in love, peace, and understanding? The answer's complicated. It's the occasion for a whole other talk. Certainly, a couple of things are that, first of all, there are a lot of zero-sum situations in the world. And also, sometimes people don't recognize the non-zero-sum dynamics in the world. In both of these areas, I think politicians can play a role.
所以,有很多非零和的存在。 那所以,问题是:如果有这么多的非零和存在, 那为什么这个世界现在还没有充满爱,和平与理解呢? 这个答案很复杂。它可能可以促成整个另外一个演讲。 但是当然有一些事情是那样, 首先,世界上有很多零和的情况。 而且,你知道,有时候,一次一次地,人们不能识别出 世界上的非零和的动态情况 而且我想,在这两个领域, 我想政治家都可以扮演一个角色。
This isn't only about religion. I think politicians can help foster non-zero-sum relationships, Economic engagement is generally better than blockades and so on, in this regard. And politicians can be aware, and should be aware that, when people around the world are looking at them, are looking at their nation and picking up their cues for whether they are in a zero-sum or a non-zero-sum relationship with a nation -- like, say, America, or any other nation -- human psychology is such that they use cues like: Do we feel we're being respected? Because, you know, historically, if you're not being respected, you're probably not going to wind up in a non-zero-sum, mutually profitable relationship with people. So, we need to be aware of what kind of signals we're sending out. And some of this, again, is in the realm of political work.
这并不只是关于宗教。 我认为政治家可以帮助建立非零和的关系, 订立经济合约比经济封锁好, 我认为至少就这反面来说是这样。 政治家需要注意, 当世界各地的人们都注视着他们时, 他们其实是在注视他们所代表的国家, 人们在他们身上寻找线索, 他们与其他国家是零和或者非零和的关系, 例如,与美国,或者其他什么国家, 人们通常的心理就是利用线索: 我们是否得到了应有的尊重? 因为,他人不尊重你, 从历史上来看,那双方很那逃出零和的结局, 或者建立其他互惠的关系。 所以,我们必须注意我们在发出什么样的信号。 其中有些信号是类似于政治领域的工作。
If there's one thing I can encourage everyone to do, politicians, religious leaders, and us, it would be what I call "expanding the moral imagination" -- that is to say, your ability to put yourself in the shoes of people in very different circumstances. This is not the same as compassion, but it's conducive to compassion. It opens the channels for compassion. And I'm afraid we have another good news/bad news story, which is that the moral imagination is part of human nature. That's good, but again we tend to deploy it selectively.
让我鼓励大家去做什么的话, 无论是政治家、宗教领袖或者我们自己, 我唯一鼓励的是扩展我们的道德想象力。 也就是你理解 处于各种不同情况下人们的能力。 这与同情不同, 但是对施加同情有利。因为它开辟了同情的渠道。 我们还有一个喜忧参半的故事, 那就是:到的想象力是人类本性的一部分。 这是个好消息。但是,我们通常有选择性低在利用这一本性。
Once we define somebody as an enemy, we have trouble putting ourselves in their shoes, just naturally. So, if you want to take a particularly hard case for an American: somebody in Iran who is burning an American flag, and you see them on TV. Well, the average American is going to resist the moral exercise of putting themselves in that person's head and is going to resist the idea that they have much in common with that person. And if you tell them, "Well, they think America disrespects them and even wants to dominate them, and they hate America. Has there ever been somebody who disrespected you so much that you kind of hated them briefly"? You know, they'll resist that comparison and that's natural, that's human.
一旦我们将某人划为敌人, 就很自然地无法理解他们的感受。 典型的例子就是美国, 那些你从电视上看到的烧美国国旗的伊朗人。 普通美国人都会 抵制站在对方的角度上思考问题这样的道德实践 也会抵制这样的想法,即他们与伊朗人在大多数方面具有相同点。 如果你告诉美国人,伊朗人是因为感觉美国人不尊重他们 甚至是妄图统治他们,所以他们憎恨美国人。 有没有什么人不尊重你 使得你就因此很憎恨他们呢? 他们会自发地抵制同情心,并且这种做法也是自然的,符合人性的。
And, similarly, the person in Iran: when you try to humanize somebody in America who said that Islam is evil, they'll have trouble with that. So, it's a very difficult thing to get people to expand the moral imagination to a place it doesn't naturally go. I think it's worth the trouble because, again, it just helps us to understand. If you want to reduce the number of people who are burning flags, it helps to understand what makes them do it. And I think it's good moral exercise.
与之类似,伊朗人, 当他们试图教化那些说穆斯林是魔鬼的美国人时, 他们也感到了困难。 所以很难扩大人民的道德想象力 在那些不符合人类天性的领域。 但是我认为即使困难也是值得的,因为 这帮助我们理解, 如果你想减少烧国旗的人数, 那么去了解他们为什么会那么做就很重要。 并且我认为这是好的道德练习。
I would say here is where religious leaders come in, because religious leaders are good at reframing issues for people, at harnessing the emotional centers of the brain to get people to alter their awareness and reframe the way they think. I mean, religious leaders are kind of in the inspiration business. It's their great calling right now, to get people all around the world better at expanding their moral imaginations, appreciating that in so many ways they're in the same boat.
我再次强调宗教领袖就是这么来的, 因为宗教领袖善于把事情重述给人们, 同时控制大脑中情绪的强度 使得人们改变他们的仪式,改变思考的方式。 我的意思是宗教领袖是与灵魂打交道的。 这就是当前来自上帝的、对他们的召唤 让全世界的人们有更强的道德想象力, 认识到所有的人在很多方面是相同的。
I would just sum up the way things look, at least from this secular perspective, as far as compassion and the golden rule go, by saying that it's good news that compassion and the golden rule are in some sense built into human nature. It's unfortunate that they tend to be selectively deployed. And it's going to take real work to change that. But, nobody ever said that doing God's work was going to be easy. Thanks. (Applause)
我想总结一下事情的表象,从现实的角度, 就同情和黄金法则来说, 黄金法则和同情 都是人本性的一部分,这是一个好消息。 不幸的是,对它们的开发是选择性地。 需要我们付出努力来改变这种现状。 当然这很难,但是就像上帝的工作一样伟大,值得我们去做。谢谢。 (掌声响起)