在Facebook上關注我們，隨時得到最新消息 在Twitter上關注我們，隨時得到最新消息 在新浪微博上關注我們，隨時得到最新消息 在豆瓣上關注我們，隨時得到最新消息
中国哲学书电子化计划
简体字版
Back Forward
墨家 -> 墨子 -> 卷四 -> 兼爱下 -> 4

然而天下之士非兼者之言，犹未止也。Yet the objection is not all exhausted.
曰： It is asked,
“即善矣。虽然，岂可用哉？”"It may be a good thing, but can it be of any use?"
子墨子曰：“用而不可，虽我亦将非之。Mozi replied: If it were not useful then even I would disapprove of it.
且焉有善而不可用者？But how can there be anything that is good but not useful?
姑尝两而进之。Let us consider the matter from both sides.
谁以为二士， Suppose there are two men.
使其一士者执别，Let one of them hold to partiality
使其一士者执兼。 and the other to universality.
是故别士之言曰： Then the advocate of partiality would say to himself,
‘吾岂能为吾友之身，how can I take care of my friend
若为吾身， as I do of myself,
为吾友之亲，how can I take care of his parents
若为吾亲。’ as my own?
是故退睹其友，饥即不食， Therefore when he finds his friend hungry he would not feed him,
寒即不衣， and when he finds him cold he would not clothe him.
疾病不侍养， In his illness he would not minister to him,
死丧不葬埋。 and when he is dead he would not bury him.
别士之言若此，行若此。Such is the word and such is the deed of the advocate of partiality.
兼士之言不然，行亦不然， The advocate of universality is quite unlike this both in word and in deed.
曰： He would say to himself,
‘吾闻为高士于天下者，I have heard that to be a superior man
必为其友之身，one should take care of his friend
若为其身， as he does of himself,
为其友之亲，and take care of his friend's parents
若为其亲， as his own.
然后可以为高士
于1天下。’
是故退睹其友，饥则食之， Therefore when he finds his friend hungry he would feed him,
寒则衣之， and when he finds him cold he would clothe him.
疾病侍养之， In his sickness he would serve him,
死丧葬埋之。 and when he is dead he would bury him.
兼士之言若此，行若此。Such is the word and such is the deed of the advocate of universality.
若之二
士2者，言相非而行相反与？		These two persons then are opposed to each other in word and also in deed.
当使若二士者，言必信，Suppose they are sincere in word
行必果，and decisive in deed
使言行之合犹合符节也， so that their word and deed are made to agree like the two parts of a tally,
无言而不行也。 and that there is no word but what is realized in deed,
然即敢问， then let us consider further:
今有平原广野于此， Suppose a war is on,
被甲婴胄将往战3， and one is in armour and helmet ready to join the force,
死生之权未可识也； life and death are not predictable.
又有君大夫之远使于巴、越、齐、荆，Or suppose one is commissioned a deputy by the ruler to such far countries like Ba, Yue, Qi, and Jing,
往来及否未
及否未4可识也，		 and the arrival and return are quite uncertain.
然即敢问，Now (under such circumstances) let us inquire
不识将恶也家室，奉承亲戚，提挈妻子，而寄托之？ upon whom would one lay the trust of one's family and parents.
不识于兼之有是乎？于别之有是乎？ Would it be upon the universal friend or upon the partial friend?
我以为当其于此也，It seems to me, on occasions like these,
天下无愚夫愚妇， there are no fools in the world.
虽非兼之人， Even if he is a person who objects to universal love,
必寄托之于兼之有是也。 he will lay the trust upon the universal friend all the same.
此言而非兼，This is verbal objection to the principle
择即取兼， but actual selection by it
即此言行费也。- this is self-contradiction between one's word and deed.
不识天下之士，所以皆闻兼而非之者，其故何也？It is incomprehensible, then, why people should object to universal love when they hear it.

1. 于 : 旧脱。 孙诒让《墨子闲诂》
2. 士 : 旧脱。 孙诒让《墨子闲诂》
3. 战 : 原作“识”。
4. 及否未 : 删除。 孙诒让《墨子闲诂》

喜欢我们的网站？请支持我们的发展。网站的设计与内容(c)版权2006-2024。如果您想引用本网站上的内容，请同时加上至本站的链接：https://ctext.org/zhs。请注意：严禁使用自动下载软体下载本网站的大量网页，违者自动封锁，不另行通知。沪ICP备09015720号-3若有任何意见或建议，请在此提出。