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.
我來談論關於同情心與黃金法則 不僅從世俗的觀點,某一程度也會從科學的觀點來看 我會試著帶領你從自然的歷史來看 同情心與黃金法則 所以,有時候我會用到臨床診斷上所使用的語言 而且聽起來也許不會溫馨及暖昧 較不同於一般關於同情心的言論 我想先提醒你這點
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.
因此,我想說的是, 一開始我覺得同情心很棒 黃金法則也是。我是這倆者很大的支持者 另外,我覺得很棒的是這世上的宗教 以及世上的宗教領袖們 都肯定同心情和黃金法則是信仰的基礎 是不可或缺的一部分
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.
但同時,我覺得宗教不是唯一的功臣 自然某一程度也幫了我們一把 今晚我要強調的是,同情心及黃金法則 在一定程度上,存在於人性中 好!我即將要討論的是 一旦你理解了兩者是建立在人性自然的感官中, 當你認同時,那確認同情心存在, 確認黃金法則的存在,是遠遠不夠的。 之後還有很多工作要做。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,很快的看一下自然歷史,首先,同情心。 在最初,出現了同情心, 但我指的不是人類第一次出現在世上的時候, 而是更早。 我想可能是這樣,在人類的演化譜系中, 甚至比智人出現更早的時候, 同情心、愛和憐憫 已經進入了基因庫 而生物學家對於這個現象是如何發生有清楚的想法
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.
它是通過親屬選擇而發生的 親屬選擇的基本想法是, 如果一個動物對近親有同情的感覺, 而且這種同情的感覺使這個動物去幫助牠的親戚, 最终,這種同情心最終幫助了 隱含在這同情心裡的基因。 所以,從一個生物學家的角度,同情心是事實上 一個基因幫助自己的方式。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.
我提醒過你演講內容不會溫馨及暖昧。好吧。 我繼續。我希望說得更模糊點。 對我而言,我不會覺得困擾 隱含著達爾文原理的同情心 從基因的角度來看有點利己 事實上,我覺得壞消息是關於親屬選擇 只是說明這種同情心 只在家庭裡自然地被運用。 這是壞消息。好消息是同情心是自然的。 壞消息是這種親屬選擇的同情心 自然地被局限在家庭中。
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.
現在,在之後的進化過程中有了更多的好消息, 第二種進化的邏輯。 生物學家稱它是互利主義。好的。 互利主義的基本觀點是 同情心帶領你去为那些能回報你的人做好事。 再一次,你知道,這不是像 你過去聽到過的同情心概念那樣鼓舞人心, 但是從一個生物學家的角度來看,這種互利主義的同情心, 最終還是為自我服務的。 這不是說當人們給予同情心時會這樣子想。 那不是有意識的自我服務,但是,對於一個生物學家來說,那就是他的邏輯。 所以,你最終會容易對你的朋友和同盟者產生同情心。
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.
我確信你們大多數人,當一個親近的朋友發生了嚴重的事情, 你會感覺很糟。 但是如果你是在看電視 上寫有一些很可怕的事情發生在一些你從來不認識的人身上的時候 你知道,你不會有事。好的。 那只是人類的本性。 所以,這是另一個好消息壞消息的故事。 好消息是因為同情心超越了家庭的範籌 依照這種進化的邏輯來說的話 壞消息這沒有給我們帶來普遍存在的同情心。好的。 所以,還有工作要做。
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.
現在,這種互利主義帶來了另一種結果 我覺得是個很好的消息, 那是以人類物種作爲完結,好的, 那使人們對黃金法則有一種直覺的鑒賞。好的。 我不是指黃金法則存在於我們的基因之中 但是你可以追溯到遠古獵物採集的社會, 没有任何宗教傳統的社會, 没有倫理道德哲學的顯現, 然後你會發現,如果你花時間和這些人在一起, 那麽,基本上,他們做好事應該得到回報, 而做壞事應該得到懲罰 而且進化論的心理學家認爲這些直覺在基因中是有基礎的 所以, 他們了解如果你想要別人對你好 你就會對別人好 而且對別人好也是一件好事 那差不多是在直覺中被建立的。
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。現在,如果你注意聽了, 你可能正在想壞消息是什麽,好的, 那就是我們還沒達到普遍存在的愛, 而且那是真的,因爲,雖然對黃金法則的理解是自然的, 但是這也很自然地雕刻出黃金法則的例外情況。
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,我們中間沒有人,或許,想進監獄, 但是我們老是覺得有一些人應該被關在監獄裏。對吧? 所以,我們覺得我們應該對他們和他們對我們不一樣 現在,我們對于這個有一個基本原理。 我們說他們做了壞事所以他們就應該進監獄。
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.
我們中間沒有人真的將用真實的擴散的並且全面的方式將黃金法則擴大。 我們有這個能力去雕刻出例外情況, 將人放在一個特殊的類別裏。 問題是,雖然是這種把人送進監獄的情況, 你有中立的法官 來決定,你知道,那是黃金法則之外的人, 在每一天生活中,我們作出對于]於 誰將被排除在黃金法則之外的決定, 我們用一個更加粗糙和準備好的公式, 並且基本上是,如果你是我的敵人,如果你是我的競爭對手,好的, 如果你不是我的朋友,如果你不是我的家庭成員, 我將更少的傾向於將你納入黃金法則。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."
我們都差不多這樣做, 而且你可以看到整個世界都是這樣。 你知道,你看中東 從加沙來的人正在向以色列發射導彈。 他們不想向他們發射導彈,但是他們說, “那,但是以色列人,或者一些以色列人以前做過一些事情 可以使被放在一個特殊的類別裏。” 以色列人不希望經濟封鎖強加在他們身上, 但是他們希望強加在加沙,而且他們說, “那,巴勒斯坦人,或者是一些巴勒斯坦人,他們自找的。“
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,正是這些黃金法則的例外情況給世界造成了很多麻煩。 而且他們是很自然的這樣做的。 所以,在某種程度上黃金發則是我們一部分的這個事實, 靠它自己不能給我們帶來普遍性的愛。 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.
現在,我有一個能拯救世界的好消息。好。 你現在夠專心嗎? 好,因為在我告訴你這個好消息之前, 我將不得不涉獵一下學術的領域。 所以,我希望我已經得到了你對於 這個能拯救世界的好消息的關注。
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.
它是們們剛聽到一點的總和非零。 這只是對遊戲理論的一個很快介紹。 不會讓人很難受。好。 這是有關零和與非零和的遊戲。 如果你問什麼樣的情況 有利於人們成爲朋友和盟友, 有利於人們成爲朋友和盟友, 技術的回答是非零總和的情況。 如果你問什麽樣的情況 有利於人們定義敵人的概念 那是零和的情況。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.
那麽,這些詞彙的意思是什麽? 基本上,一個零和的遊戲,是你習慣在運動會中遇到的, 其中有優勝者和失敗者 所以,他們的情況加起來是零。 那麽,在網球比賽中,每一分都是對于你是好的,對于另外那個人是壞的, 或者是對於另外那些人是好的,對于你是壞的。 不管怎麽看,你們的情況加起來都是零。這就是零和遊戲。
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.
現在,如果你玩雙打, 那麽在你網子這邊的人 與你就是非零和的關系。 因爲每一分不是對你們倆同時都是好的,積極的,雙贏, 就是對你們兩個同時都是壞的,雙輸。好。 那個是非零和的遊戲。 那麽在現實生活中,有很多非零和的遊戲 在經濟領域中,比方說,如果你買東西, 那意味著寧願要商品也不要錢, 但是商人是寧願要錢也不要商品。 你們兩個都感覺你們贏了。好。 在戰爭中,兩個同盟正在玩非零和的遊戲。 那對于他們將是雙贏或者雙輸。
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.
這樣,在現實生活中有很多的非零和的遊戲。 那麽你基本上可以再用形式表示我剛才說的, 關於同情心和黃金法則是怎麽被調用的話, 只是說的話,那麽,同情心最自然地在非零和的渠道中流淌, 那樣人們把他們自己看成與他們的 朋友或者同盟是潛在的雙贏關系。 黃金法則的調用 最自然的發生在這些非零和的遇到中。 所以,非零和的網, 是你可以期待同情心和黃金法則 發揮他們神奇力量的地方。 零和的渠道,你只能期待別的了。
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。那麽,現在你已經准備好來聽我剛才說可能拯救世界的那個好消息了。 那現在我可以承認那也不一定能拯救世界, 現在我已經讓你注意了三分鐘的技術東西。 但是它是有可能的。而且好消息是歷史 已經自然地將非零和的網擴展, 這些網可以是同情心的渠道。 你可以一直回溯到石器時代, 而且,我想從技術革命、公路、輪胎、寫字, 很多交通和交流技術 正是勢不可擋地使更多的人 能夠進入非零和的關係中 更多的人在更遠的距離中擁有很多的非零和關係。 那也差不多使人類文明的故事。 這是為什麼社會組織已經從獵採的村子 發展成古代的國家,王國,和現在我們在的全球世界。 全球化的故事是一個很大的非零和故事
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.
你可以已經聽說了互相依賴這個詞 應用於當今世界。那,這只是非零和的另一個說法。 如果你的命運和另一個人的命運相互依賴, 你麼你和那些人的關係就是非零和關係。 而且你總是可以在當今世界看到這種關係。 你可以看到在近期的金融危機, 經濟發生了很多不好的事, 對每個人都不好,對世界都不好。 好事發生了,這對世界都好。
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,你知道我很高興可以說,我想確實有証據 証明這種非零和的關係 可以擴大道德的範籌。 我的意思是,如果你看美國 對日本的態度,在二戰期間, 看對日本人的描寫, 在美國的媒體中,就是不是人, 而且看我們仍了原子彈的事實, 真是沒有考慮很多。 但是你對比現在對日本的態度, 我覺得那部分是根據一種經濟互相依賴的關係。
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.
任何形式的互相依賴,非零和的關係 迫使你了解人們的人性。 所以,我想那很好。 而且世界上充滿了非零和的動態。 環境問題,在很多角度,把我們所有人放在同一個船上。 而且還有一些人們可能還沒注意到的非零和的關系。
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,舉個例子,可能很多的美國基督徒 並不認爲他們和 世界另一頭的穆斯林是非零和的關系, 但是他們確實是,因爲如果穆斯林 在他們的地方變得越來越高興,而且覺得他們在世界上擁有一個地方, 那對美國人來說是好事,因爲那樣會減少威脅 美國安全的恐怖分子。 如果穆斯林們越來越不快樂,那對美國人來說是壞事兒。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,問題是:如果有這麽多的非零和存在, 那爲什麽這個世界現在還沒有充滿愛,和平與理解呢? 這個答案很複雜。它可能可以促成整個另外一個演講。 但是當然有一些事情是那樣, 首先,世界上有很多零和的情況。 而且,你知道,有時候,一次一次地,人們不能識別出 世界上的非零和的動態情況 而且我想,在這兩個領域, 我想政治家都可以扮演一個角色。
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.
這並不只是關於宗教。 我認爲政治家可以幫助建立非零和的關係, 訂立經濟合約比經濟封鎖好, 我認爲至少就這反面來說是這樣。 政治家需要注意, 當世界各地的人們都注視著他們時, 他們其實是在注視他們所代表的國家, 人們在他們身上尋找線索, 他們與其他國家是零和或者非零和的關係, 例如,與美國,或者其他什麽國家, 人們通常的心理就是利用線索: 我們是否得到了應有的尊重? 因爲,他人不尊重你, 從曆史上來看,那雙方很難進入非零和的結局, 或者建立其他互惠的關係。 所以,我們必須注意我們在發出什麽樣的信號。 其中有些信號是類似于政治領域的工作。
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.
讓我鼓勵大家去做什麽的話, 無論是政治家、宗教領袖或者我們自己, 我唯一鼓勵的是擴展我們的道德想象力。 也就是你理解 處於各種不同情況下人們的能力。 這與同情不同, 但是對施加同情有利。因爲它開辟了同情的渠道。 我們還有一個喜憂參半的故事, 那就是:道德想像力是人類本性的一部分。 這是個好消息。但是,我們通常有選擇性的在利用這一本性。
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.
一旦我們將某人劃爲敵人, 就很自然地無法理解他們的感受。 典型的例子就是美國, 那些你從電視上看到的燒美國國旗的伊朗人。 普通美國人都會 拒絕站在對方的角度上思考問題 這樣的道德實踐 也會抵制這樣的想法: 他們與伊朗人在大多數方面具有相同點。 如果你告訴美國人,伊朗人是因爲感覺美國人不尊重他們 甚至是妄圖統治他們,所以他們憎恨美國人。 有沒有什麽人不尊重你 使得你就因此很憎恨他們呢? 他們會自發地拒絕同情心,並且這種做法也是自然的,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.
與之類似,伊朗人, 當他們試圖教化那些說穆斯林是魔鬼的美國人時, 他們也感到了困難 所以很難擴大人民的道德想像力 在那些不符合人類天性的領域。 但是我認為即使困難也是值得的,因為 這幫助我們理解, 如果你想減少燒國旗的人數, 那麽去了解他們爲什麽會那麽做就很重要。 並且我認爲這是好的道德練習。
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.
我再次強調宗教領袖就是這麽來的, 因爲宗教領袖善于把事情重述給人們, 同時控制大腦中情緒的強度 使得人們改變他們的認知,改變思考的方式。 我的意思是宗教領袖是在激發心靈的。 這就是當前來自上帝的、對他們的召喚 讓全世界的人們有更強的道德想象力, 認識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)
我想總結一下事情的表象,從現實的角度, 就同情和黃金法則來說, 黃金法則和同情 都是人本性的一部分,這是一個好消息。 不幸的是,對它們的開發是選擇性地。 需要我們付出努力來改變這種現狀。 當然這很難,但是就像上帝的工作一樣偉大,值得我們去做。謝謝。 掌聲