How I went from child refugee to international model


This is me at age seven. And this is also me.

(Applause and cheering)

To be standing here in Kakuma refugee camp feels so surreal(unreal), and I’m overcome with so much emotion. These very grounds are where I was born and spent the first seven years of my life.

I think many people are surprised to hear that I had a great upbringing(raise or education) here at Kakuma. But I was happy, I was smart, I had friends and above all, I had hope for a brighter future.

That’s not to say that we didn’t have our obstacles(problem or barrier). I mean, boy were there struggles. I would sometimes get sick with malaria and didn’t always know where our next meal would come from. But the sense of community that is here in Kakuma and the pride that everyone here possesses is simply unparalleled(better than anyother place). When I was younger, I remember conflicts breaking out. That tends to happen when people come from different backgrounds and don’t speak the same language. Eventually, Swahili — the main language here — became our common ground. I made friends with the kids at the camp and even started embracing some of their cultures, celebrating holidays like Christmas even though I was raised Muslim. The other kids would embrace my culture as well, sometimes even praying right alongside me. It was easy, as children, to come together, blend(mix) all of our beliefs to form our own unique, multicultural environment.

My name is Halima Aden and I’m a black, Muslim, Somali-American from Kenya.

(Applause)

Some have called me a trailblazer(The first one to explore something or try something) — I was the first Muslim homecoming queen at my high school, the first Somali student senator at my college and the first hijab-wearing woman in many places, like the Miss Minnesota USA beauty pageant, the runways of Milan and New York Fashion Weeks and even on the historic cover of British “Vogue.” As you can see, I’m not afraid to be the first, to step out on my own, to take risks and seek change, because that’s what being a minority is about. It’s about using yourself as a vessel to create change and being a human representation for the power of diversity. And now I use my platform to spread an important message of acceptance.

But it hasn’t always been easy. When we first arrived to the United States and made St. Louis, Missouri home, I remember asking my mom, “Is this really America?” There were things that were sadly familiar, like hearing gunshots at night and the streets looking impoverished. But there were things that were also very different. Like when I started first grade, I noticed how the kids played in groups. In America, we call them “cliques.” Back here, we all played together. Gender didn’t matter, and race most certainly never mattered. I remember asking myself, “Why don’t they understand Swahili? Swahili is the language that brings people together.” To make matters worse, the school I was enrolled in didn’t have an English immersion program. So everyday I would get up, go to school, sit in my desk and never learn a thing. This is when I started losing hope, and I wanted nothing more than return to Kakuma, a refugee camp.

Soon, my mother learned that many Somalis found refuge in a small town in Minnesota. So when I was eight, we moved to Minnesota. My life changed as I met other students who spoke Somali, attended a school that had an English immersion program and found teachers that would go above and beyond, staying there after school hours and lunch breaks, dedicated to helping me find success in the classroom. Being a child refugee has taught me that one could be stripped of everything: food, shelter, clean drinking water, even friendship, but the one thing that no one could ever take away from you is your education. So I made studying my top priority and soon started flourishing within the classroom.

As I grew older, I became more aware of others and how they viewed my race and background. Specifically, when I started wearing the head scarf known as a hijab. When I first started wearing it, I was excited. I remember admiring my mother’s, and I wanted to emulate her beauty. But when I started middle school, the students teased(laugh at) me about not having hair, so to prove them wrong, I started showing them my hair — something that goes against my beliefs, but something I felt pressured to do. I wanted so badly to fit in at the time.

When I reflect on(think about) the issues of race, religion, identity, a lot of painful memories come to mind. It would be easy for me to blame those of another culture for making me feel the pain I felt, but when I think deeper, I also recognize that the most impactful(powerful), positive, life-changing events that have happened to me are thanks to those people who are different than me. It was at this moment that I decided to step outside of my comfort zone and compete in a pageant wearing a hijab and burkini. I saw it as an opportunity to be a voice for women who, like myself, had felt underrepresented. And although I didn’t capture the crown(champin), that experience opened so many doors for me. I was receiving emails and messages from women all over the world, telling me that I’ve inspired them by simply staying true to myself.

The other “firsts” kept coming. I was invited to New York City by fashion icon Carine Roitfeld to shoot my very first editorial. It was around this time that I became the first hijab-wearing model, and in my first year, I graced the covers of nine fashion magazines. It was a whirlwind, to say the least. But with all the overnight success, there was one thing that remained constant — the thought that this could be what brings me back here to Kakuma, the place that I call home.

And just a few months ago, something incredible happened to me. I was in New York City, on a photo shoot, when I met South Sudanese model Adut Akech, who also happened to be born right here in Kakuma. That experience in itself is the definition of hope. I mean, just imagine: two girls born in the same refugee camp, reunited for the first time on the cover of British “Vogue.”

(Applause and cheering)

I was given the distinct pleasure of partnering up with UNICEF, knowing firsthand the work that they do for children in need. And I want you to remember that although the children here may be refugees, they are children. They deserve every opportunity to flourish, to hope, to dream — to be successful.

My story began right here in Kakuma refugee camp, a place of hope.

Thank you.

(Applause)

Posted in TED 演讲, 未分类 | 4 Comments

吕蒙正《破窑赋》

bd3eb13533fa828b739872c9fc1f4134970a5a644

 
天有不测风云,人有旦夕祸福。蜈蚣百足,行不及蛇;雄鸡两翼,飞不过鸦。
马有千里之程,无骑不能自往;人有冲天之志,非运不能自通。
盖闻:人生在世,富贵不能淫,贫贱不能移。
文章盖世,孔子厄于陈邦;武略超群,太公钓于渭水。
颜渊命短,殊非凶恶之徒;盗跖年长,岂是善良之辈。
尧帝明圣,却生不肖之儿;瞽叟愚顽,反生大孝之子。
张良原是布衣,萧何称谓县吏。
晏子身无五尺,封作齐国宰相;孔明卧居草庐,能作蜀汉军师。
楚霸虽雄,败于乌江自刎;汉王虽弱,竟有万里江山。
李广有射虎之威,到老无封;冯唐有乘龙之才,一生不遇。
韩信未遇之时,无一日三餐,及至遇行,腰悬三尺玉印,一旦时衰,死于阴人之手。
有先贫而后富,有老壮而少衰。
满腹文章,白发竟然不中;才疏学浅,少年及第登科
。深院宫娥,运退反为妓妾;风流妓女,时来配作夫人。
青春美女,却招愚蠢之夫;俊秀郎君,反配粗丑之妇。
蛟龙未遇,潜水于鱼鳖之间;君子失时,拱手于小人之下。
衣服虽破,常存仪礼之容;面带忧愁,每抱怀安之量。
时遭不遇,只宜安贫守份;心若不欺,必然扬眉吐气。
初贫君子,天然骨骼生成;乍富小人,不脱贫寒肌体。
天不得时,日月无光;地不得时,草木不生;水不得时,风浪不平;
人不得时,利运不通。注福注禄,命里已安排定,富贵谁不欲?
人若不依根基八字,岂能为卿为相?
吾昔寓居洛阳,朝求僧餐,暮宿破窖,思衣不可遮其体,
思食不可济其饥,上人憎,下人厌,人道我贱,非我不弃也
。今居朝堂,官至极品,位置三公,身虽鞠躬于一人之下,而列职于千万人之上,
有挞百僚之杖,有斩鄙吝之剑,思衣而有罗锦千箱,思食而有珍馐百味,
出则壮士执鞭,入则佳人捧觞,上人宠,下人拥。
人道我贵,非我之能也,此乃时也、运也、命也。
嗟呼!人生在世,富贵不可尽用,贫贱不可自欺,听由天地循环,周而复始焉。
Posted in 未分类 | 吕蒙正《破窑赋》已关闭评论

守边劝农疏

臣闻秦时北攻胡貉,筑塞河上,南攻杨粤,置戍卒焉。其起兵而攻胡、粤者, 非以卫边地而救民死也,贪戾而欲广大也,故功未立而天下乱。且夫起兵而不知其势,战则为人禽,屯则卒积死。夫胡貉之地,积阴之处也,木皮三寸,冰厚六尺, 食肉而饮酪,其人密理,鸟兽毳毛,其性能寒。杨粤之地少阴多阳,其人疏理,鸟兽希毛,其性能暑。秦之戍卒不能其水土,戍者死于边,输者偾于道。秦民见行, 如往弃市,因以谪发之,名曰「谪戍」。先发吏有谪及赘婿、贾人,后以尝有市籍者,又后以大父母、父母尝有市籍者,后入闾,取其左。发之不顺,行者深恐,有 背畔之心。凡民守战至死而不降北者,以计为之也。故战胜守固则有拜爵之赏,攻城屠邑则得其财卤以富家室,故能使其众蒙矢石,赴汤火,视死如生。今秦之发卒 也,有万死之害,而亡铢两之报,死事之后不得一算之复,天下明知祸烈及已也。陈胜行戍,至于大泽,为天下先倡,天下从之如流水者,秦以威劫而行之之敝也。
胡人衣食之业不著于地,其势易以扰乱边境。何以明之?胡人食肉饮酪,衣皮 毛,非有城郭田宅之归居,如飞鸟走兽于广野,美草甘水则止,草尽水竭则移。以是观之,往来转徙,时至时去,此胡人之生业,而中国之所以离南亩也。今使胡人 数处转牧行猎于塞下,或当燕、代,或当上郡、北地、陇西,以候备塞之卒,卒少则入。陛下不救,则边民绝望而有降敌之心;救之,少发则不足,多发,远县才 至,则胡又已去。聚而不罢,为费甚大;罢之,则胡复入。如此连年,则中国贫苦而民不安矣。
陛下幸忧边境,遣将吏发卒以治塞,甚大惠也。然令远方之卒守塞,一岁而 更,不知胡人之能,不如选常居者,家室田作,且以备之。以便为之高城深堑,具蔺石,布渠答,复为一城其内,城间百五十岁。要害之处,通川之道,调立城邑, 毋下千家,为中周虎落。先为室屋,具田器,乃募罪人及免徒复作令居之;不足,募以丁奴婢赎罪及输奴婢欲以拜爵者;不足,乃募民之欲往者。皆赐高爵,复其 家。予冬夏衣,廪食,能自给而止。郡县之民得买其爵,以自增至卿。其亡夫若妻者,县官买与之。人情非有匹敌,不能久安其处。塞下之民,禄利不厚,不可使久 居危难之地。胡人入驱而能止其所驱者,以其半予之,县官为赎其民。如是,则邑里相救助,赴胡不避死。非以德上也,欲全亲戚而利其财也。此与东方之戍卒不习 地势而心畏胡者,功相万也。以陛下之时,徙民实边,使远方亡屯戍之事,塞下之民父子相保,亡系虏之患,利施后世,名称圣明,其与秦之行怨民,相去远矣。

译文

编辑

我听说秦朝时北上攻击胡貉族,修筑要塞于河上,南下攻击杨粤 族,布置守军。秦发兵攻打胡貉和杨粤的原因,并不是为了守卫边疆而救他的人民不被侵略者杀死,而是因为贪婪地想要扩大边疆,所以还没有成功就已经天下大乱 了。更何况起兵时不知到敌我的形势,交战就被敌人所擒,屯积就一下子积死。胡貉人生存的土地是阴气积累的地方,树木的皮厚三寸,冰的厚度达六尺,人吃肉喝 奶酪,毛发浓密,鸟兽也是浓毛,他们的本性是能耐受寒冷。杨粤生存的土地是寒冷少炎热多的地方,他们毛发稀疏,鸟兽稀毛,性能是耐炎热。秦朝的兵士不服水 土,守卫的人死在边塞,运输的人恼怒怨恨在路上。秦朝的百姓见了就逃跑,因为被抓以后就充军,名叫谪戍。秦朝先派遣官吏抓贬谪和招赘的女婿、开商店的人, 后来抓没有户口的市民,后来又抓年迈的没有户籍的父母,后来直接入室抓人。履行职责的官员做事不顺,被抓的人有深深的恐慌,有背叛的念头。凡是战死也不投 降敌人的百姓都是为了自己着想的。打了胜仗守住了阵地就有封官赐爵的奖赏,攻打和屠杀城邑掳掠来的钱财可以让他的家室富足,所以能让他的百性冒着敌人的炮 火,赴汤蹈火视死如归。现在秦朝发兵,士兵九死一生,而没有分文的体恤金,死后一文不值,天下人都知道祸患临头了。陈胜是行伍中的小兵,走到大泽乡,为天 下人的倡导,天下人跟随他的如流水一般,秦朝的威严荡然无存了。
胡人的衣食产业不是不动产,他们的形势决定了他们容易侵扰我们的边境。为什么 这么说呢?胡人吃肉喝酪,穿动物的皮毛,没有城郭田宅等不动产,就像飞鸟走兽生活于野外,他们住扎于水草丰美的地方,草吃完了水喝完了就转移。如此看来, 他们往来转移,有时来有时去,这是胡人生存的技能,也是中国人离开土地南下避难的原因。今天胡人屡次侵犯塞下放牧,如果让当年的燕国、国代,或者上郡、北 地、陇西,用他们的守军守住要塞,兵少就会被攻破。皇上如果不出兵相救,那么边境的百姓就会绝望而有投降敌人的打算;如果发兵,兵少则不起作用,兵多则很 长时间才能到达,等赶到时胡人又走了。如果聚集大兵守边,费用太大,如果撤军则胡人又来了。这样年复一年地下去,那么中国就会贫苦不堪而百姓不得安居乐 业。
皇上担忧边境是天下人的幸事,派遣将领、官吏和兵士用来治理边塞,这是很大的惠民政策。然而命令远方之兵士守边塞,一年一换,难以了解熟 悉胡人的特长,不如选择常年居住的人,安家室置田产,用来防备。这样就方便修筑高城深堑,储备大石头,挖沟渠作为通讯应答之用,加强一个城市,城和城的距 离150里。在要害的地方,河流交界处,设立城邑,不少于一千家,把他们训练成虎狼的群居。先搞房地产,后置备耕田的器具,招募罪犯和免除刑罚的人来住; 如果不够,就招募家丁、奴婢、赎罪的人和输送奴婢想要拜爵的人;如果还不够,就招募想要去的人。都赏赐高官,安置他的家。给予冬天和夏天的衣服,和充足的 粮食,直到能自给自足为止。郡县的老百姓花钱买爵的,直到升到官卿的地位。有丈夫或妻子死去的,政府给出钱给他们成家。如果没有人情味,就不能长久地安 居。处于边塞的百姓,如果没有丰厚的利益,就不能让他们长久地生活在危险的地方。胡人来入侵,如果能抵挡的给他一半奖励,并且政府再嘉奖。这样一来,就会 各县相互救助,面对强胡而不怕死。这并不是道德高尚,而是为了保护他们的亲戚和财产啊。这和东方的兵士不熟悉地势对胡人产生畏惧的心里相比,真是一个天上 一个地下啊。现在是皇上的时代,迁徙百姓充实边疆,使边疆不再有战事,边疆的百姓像父子一样相互保护,而不再有被入侵的的忧患,这是利于后世的大功啊,这 是皇上的圣明,不是秦朝那些导致百姓心生怨恨的弊政所能比的。
Posted in 晁错作品, 未分类 | 守边劝农疏已关闭评论

《资治通鉴》之《秦纪》真言名句解读

1.君子有杀身以成名,死无所恨。夫人立功,岂不期于成全邪。身名俱全者,上也;名可法而身先死,次也,名谬辱而身全者,下也。

(注评:虽然杀身成名或者说杀身成仁,已经成为中华民族历代英雄的座右铭,也是英雄万古流芳的基础,但是,客观来说,在历史长河中,我们更希望的是选择两 全的上策,既能坚持人的气节,弘扬了正气,英雄又不至于末路,可以继续驰骋在三万里江湖。至于为了苟且贪生,保存性命,而把名节和气节舍弃的叛徒和汉奸, 无论在古代还是现代,都是遭人唾弃的;而另外一个事实是,两全的事情,的确是很困难的,因为历史常是需要我们面临血和火的选择,没有血和火,历史也就很平 常,英雄也就很有惊天动地的形象了。)

2.日中则移,月满则亏,进退赢缩,与时变化,圣人之道也。

(注评:这其实就是马克思主义哲学基本原理之一,和“物极必反、物胜则衰”等有异曲同工之意;中国古人的哲学根底还不仅限于此,关键在于后面的两句,要根 据时势的变化,及时进行思路和策略的调整,这才是核心。我们现在强调要与时俱进,正是需要正确认清事物的不断变化的特点,科学客观地进行审时度势,确保思 想不僵化和落后,也坚持思想不出轨和脱离实际,这才是我们科学发展、实现复兴的永恒态度。)

3.仁人之兵,上下一心,三军同力,臣之于君也,下之于上也,若子之事父,弟之事兄,若手臂之扜头目而覆胸腹也。

(注评:官兵平等、军民鱼水、团结互助、同心同德,这些特点已经在实践中成为当年共产党军队的基本象征,正是依靠这些特点,人民军队才能够战胜了貌似强大 的日本侵略者和蒋介石军队。我们不得不佩服象毛泽东这样熟悉中国历史并且尊重历史和善于运用历史经验的伟人,否则,我们的军队就无法成为人民的军队。更重 要的是,在未来的军队建设中,我们依旧还需要注入更多中国文明的内核,否则,缺乏文化基础和文明特征的军队,就可能不是一支信得过的军队。伊拉克和利比亚 军队那一击即散即分教训,是惨痛。)

4.凡君贤者其国治,君不能者其国乱;隆礼贵义者其国治,简礼贱义者其国乱。治者强,乱者弱,是强弱之根本也。

(注评:治理有序的国家一定昌盛,乱无章法的国家一定疲弱,而要治理有序,需要不仅是清明的执政者,还需要树立强大的道德规范,建立严格的制度机制,古人 很早就已经全面地明示了治理国家的基本原理。只是我们在实践的时候,要么单纯强调制度机制的万能性,要么过分渲染道德力量的唯一性,甚至有时候把希望完全 寄托在人治之上。其实,三者缺一不可,必须相辅相成。)

5.礼义教化,是齐之也。

(注评:只有遵循礼义教化,才能使全国齐心,精诚团结。最关键的是,要树立体现深厚的历史精华的价值标准,并且通过长期的教育和陶冶,才能实现精神的凝 聚。在所谓的自由和开放的概念下,我们已经长时间忽略甚至放弃了精神文明的教化,因此,在物质文明快速累积的时候,却找不到精神文明的迹象,国民出现了道 德滑坡和精神沦丧。我们需要的不仅是一个硬实力壮大的国家,更需要的是软实力强大的民族。)

6.知莫大于弃疑,行莫大于无过,事莫大于无悔;事至无悔而止也,不可必也。

(注评:明白了事理就不要有迟疑,行动中尽量避免出现失误,开始了就不要后悔,不要因为后悔就终止了前进的脚步。在推进改革的过程中,可能会遇到各种阻力和质疑,但是,既然是下定决心,就要努力前行;只要努力了,就不要计较得失了。)

7.凡百事之成也必在敬之,其败也必在慢之。故敬胜怠则吉,怠胜敬则灭;计胜欲则从,欲胜计则凶。

(注评:对事业要有敬仰之心,不要抱着无所谓的人生态度;任何时候,严肃对待工作和生活,就一定能获得成功,慵懒散慢的态度对事业是有害的,要在工作和生 活中克服个人的私欲,要用原则和规划来约束自身的行为,这也就是克己复礼的意思。在物欲横流的年代,要克制自身的欲望是十分困难的,但这正是成功和失败的 分水岭。)

8.彼仁者爱人,爱人,故恶人之害也;义者循理,循理,故恶人之乱也。彼兵者,所以禁暴除害也,非争夺也。

(注评:正直的人会不齿邪恶者,道义的人会愤概不讲法理的危害,一切的政治较量和军事博弈,都应该是本着维护正义和除暴安良的目标,而不是争权夺利。所 以,任何一个朝代的更换,任何一个历史变革,总是在民不聊生和生灵涂炭的时机出现,但是,也经常被利用来实现争权夺利的目的。因此,只有坚持维护和平的方 针,一切战争才是出师有名,也才能被世界和人民所认可,否则,一旦成为某些利益集团和野心家的武器,世界就会陷入水深火热。)

9.人皆作之。作之不止,乃成君子;作之不变,习与体成,则自然也。

(注评:人总是要有目标有事业有作为的,坚持不弃,一定能成功;人总是喜欢抱怨天不做美,机遇不济,很少审视自身的弱点,很少明白坚持的力量,很多时候, 之所以和成功失之交臂,就是差一点点的坚持。当我们懂得坚持的重要,将坚持的精神变成我们的习惯,那么,一切成功就是自然而然到来了。)

10.有生者不讳死,有国者不讳亡,讳死者不可以得生,讳亡者不可以得存。

(注评:活着就不要畏惧谈论死亡,有国家也不要忌讳谈论国家危亡,因为,正视死亡的人才能明白生存的意义,敢于忧患国家危亡的人才能使国家长盛不衰。我们 必须承认,因为畏惧死亡,所以我们很多人生得不是伟大,死得也就不光荣;也因为我们喜欢歌舞升平、粉饰太平,所以我们的国家会出现很多被忽视的隐患。

11.上失其政,奸臣窃国命,何其益乎?

(注评:任何朝代,如果皇帝不理政事,一定会有奸臣越俎代庖,弄权乱政;任何政权,如果不勤政清明,一定会政制不通,政令不行。只有建立一个有利于勤政廉政的政治体制,有利于监督约束的政治机制,才能使国家机器健康运行,不被野心家和政客所图谋篡乱。)

12.太山不让土壤,故能成其大;河海不择溪流,故能成其深;王者不却众庶,故能明其德。

(注评:这就是海纳百川的雏形,只有虚怀若谷、吸言纳谏,领导者才能更加明辩是非。但是,当权力高度集中之后,领导者经常会被权欲和光环所支配,再也听不 进任何的反对和质疑的声音;其实人是一种很难自我约束的动物,物欲和兽性的本能让人经常成为狭隘的野马;任何时候,只要能虚怀若谷、兼听兼取,那么一定能 成就宏伟大业。狭隘的人,得到的只是暂时的威严和虚荣,无法成为不朽的伟人。)

13.君子以礼动,以义止,合则进,否则退,确乎不忧其不合也。

(注评:只要按照秩序制度行事,遵循道德礼义做人,就不要担心别人的非议。正所谓无私则无无畏,尤其在社会法制不健全、人心浮躁的转轨时代,若想在风雨飘摇、是非纷纭的环境中屹立不倒,只有保持自身的严正和高尚,没有别的办法。)

14.君子亲其亲以及人之亲,爱其国以及人之国,是以功大名美而享有白福也。

(注评:比起老吾老以及别人只老,幼吾幼以及别人之幼来,秦朝前的古人更加显得博爱和宽阔,能够爱自己的国家以及爱任何一个国家,已经不是简单的善良品质 了,还具有了全人类的视野,体现的是宗教的境界。如果现代的国家和国民能有一点这种境界,那么就不可能有连年的战火,不会有国家的动荡了。这点境界,似乎 美国和日本,也未有毫厘。)

15.夫行危以求安,造祸以为福,计浅而怨深,连结一人之后交,不顾国家之大害,所谓积怨而助祸矣。

(注评:用危险的方式来求得安全,制造祸害来换取幸福,谋划不慎,引来灾祸,为了巴结一个人就放弃了国家的利益,这种损人利己、损国利己的事情,虽然可以 换得一时的安逸和福禄,却最终一定会被押上历史的审判台。在民族大义面前、在国家利益面前、在人民权益面前,当个人面临选择的时候,一定要十万分的慎重, 一定不能失去大义和节操。)

16.夫为国家者,任官以才,立政以礼,怀民以仁,交邻以信;是以官得其人,政得其节,百姓怀其德,四邻亲其义,夫如是,则国家安如磐石。

(注评:国家必须选择有才华者为官,用制度来行政,对待百姓有热爱之心,和邻国交往以信义为原则。这样国家才能够安如磐石。这其实不仅是社会主义国家还是 资本主义国家,都应该遵循的执政原则,不论是什么体制的国家,都离不开中国古人这寥寥的几个字,可见中国古人的光芒何等的灿烂。只是遗憾的是,国家经常成 为个人或者利益集团的财富,于是任人唯亲、以情代法、草菅民命和敌友不分。)

17.不恃敌之不我攻,恃吾之不可攻。

(注评:指望敌人不进攻我们来确保平安是不现实的,只有凭借着我们的强大使敌人不敢进攻,才是长久之策。古人已经明白告诉我们,任何的对敌人的侥幸和幻 想,都改变不了危险的局面,只有强国强兵,并且不软弱不退却,才能建立钢铁长城。比如对日本等一些强权国家,我们不要再幻想军国主义的兽性会驯服,也不要 乞求他们会对待朋友一样对待我们;只有加快政治、经济、国防的建设,并且在外交上坚持捍卫主权,才能有效应对可能出现的冲突。)

18.怙乱僭号,而傲长者,不能久矣。

(注评:依靠扰乱朝政,用不正当手段获取政权,并且不尊重前辈和长者,是不可能持久的。秦二世以及后来的隋炀帝,都是这个宿命。任何国家秩序都有承前启 后、承上启下的传统和惯性,破坏一个旧的秩序,如果是通过不正当和非常规的手段进行,本来就已经存在极大的非议和风险,如果再不对旧秩序的各种因素进行安 抚和谦和,一定遭受到全面的阻力。所以,高明的政治更多时候不是依靠强势咄咄逼人,而是要平衡和安抚各种既得势力,才能够水到渠成。只有在生死存亡的时候 才轻言革命,否则,革命所带来的成果未必比改良更理想。)

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