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Applied to children, concepts of justice quickly reveal their absurdities, Kierkegaard could see that.
将正义的理论应用到儿童身上，很快就会暴露出它们的荒谬，克尔凯郭尔就看到了这一点。
If parents were to give their children exactly what they 'deserved', most small people would at a stroke be put out on hillsides to die.
如果父母只给孩子他们应得的东西，大多数孩子马上会被送到山坡上等死。
The pursuit of justice may spring from the noblest of motives but it is in fact a quick route to an unloving hell.
对正义的追求可能是出于十分高尚的目的，但它实际上是通往无情地狱的捷径。
Instead, Kierkegaard proposed that there is a ladder of love, from the most undemanding to the true and we must learn to climb this ladder.
相反，克尔凯郭尔提出，爱是一架梯子，我们必须学会攀爬这个梯子，从我们愿意去爱的人到我们最不愿去爱的人。
On the first rung of the ladder, we love those who love us; then we love those who do not love us, then we love those who persecute us and finally, and triumphantly, we should love everyone without exception.
在梯子的第一级，我们爱那些爱我们的人；然后，我们爱那些不爱我们的人，再之后，我们爱那些伤害我们的人，最后，我们成功爬到梯子最上面一级，平等地爱所有人。
Kierkegaard mocks those who say they believe in love but then add that they haven't found someone that they can love.
克尔凯郭尔嘲讽一些人，他们声称自己相信爱情，但还没有找到自己可以爱的人。
There are millions of people around, points out Kierkegaard.
克尔凯郭尔指出，我们周围有数百万人。
If we say that they are not worthy of love, we haven't understood love.
如果我们说他们不值得被爱，就是没有真正理解爱的含义。
We need to love those we can actually see, not, in Kierkegaard’s terms, 'invisible beings.'
我们需要爱那些我们肉眼可见的人，而不是克尔凯郭尔口中的“隐形的存在”。
A Kierkegaardian dating site would force us to love utterly random candidates, not based on admiration or virtue, but on the basis of our shared humanity.
如果克尔凯郭德创立了一个交友网站，他会强迫我们去爱随机的一个交友对象，不考虑对方的品德或我们是否崇拜对方，只是基于我们共同的人性去爱。
Kierkegaard bemoaned 'the selfishness of preferential love.'
克尔凯郭尔哀叹“有偏向的爱是自私的”。
'Christianity has never taught that one must admire his neighbour,' he wrote, 'one shall simply love him.'
他写道，“基督教从来没有教导人们要欣赏他们的邻居，他们只要简单地去爱就够了。”
Kierkegaard detects an appalling snobbishness in Romantic love.
克尔凯郭尔发现，浪漫爱情中存在一种令人震惊的势利。
People who otherwise pride themselves on their lack of prejudice will apply terrifyingly strict criteria to their choice of partner: they want someone with just a certain sort of face or income or sense of humour.
那些自豪于自己不存在偏见的人，在选择伴侣时拥有极其严格的标准：他们对伴侣的长相、收入或幽默感都提出了要求。
They think of themselves as kind and tolerant but actually when it comes to love, they have all the broad-mindedness of a believer in what Kierkegaard called, 'a caste system whereby men are inhumanly separated through the distinctions of earthly life.'
他们认为自己是善良且宽容的，但实际上，当谈到爱时，他们拥有的只是克尔凯郭尔所说的“种姓制度”信仰者拥有的宽广胸怀。在这种制度下，“人们因尘世生活的不同而被无情地分开。”
Kierkegaard adds: Christians don't only love the poor; they love everyone.
克尔凯郭尔补充道：基督徒不仅要求人们爱穷人，还要爱所有人。
The rich, the corrupt, the powerful: "He who in truth loves his neighbour loves also his enemy..."
富人、腐败者、位高权重者：“真正爱自己邻居的人也爱自己的敌人……”
Love is the fulfilling of a law to love...
爱是爱的法则的实现。
Kierkegaard talks about Christ's love for his disciple Peter, who repeatedly lets him down: 'Christ did not say: "Peter must change first and become another man before I can love him again.
克尔凯郭尔谈到基督对他的门徒彼得的爱，彼得一再令他失望：基督并没有说：“彼得必须做出改变，脱胎换骨，我才能再次爱他。”
No, just the opposite, he said: "Peter is Peter, and I love him; love if anything will help him to become another man."
不，恰恰相反，基督说：“彼得就是彼得，而且我爱他；如果说有什么能帮助他成为一个全新的人的话，只有爱才能做到。”
So, in imitation of Christ, we should love people especially if they are hateful: doing something hateful does not disqualify anyone from love, in fact it makes them all the more deserving of it.
所以，效法基督，我们应该爱人，特别是那些令人憎恶的人：一个人做了可恨的事情不会让他失去被爱的资格，事实上，这会让他们更值得爱。
We speak continually about perfection and the perfect person, writes Kierkegaard.
克尔凯郭尔写道，我们一直在谈论完美本身和完美的人。
But Christianity speaks about being the perfect person who limitlessly loves the person he sees with all his imperfections and all his weaknesses.
但基督教讲的，是给予看到的人无限的爱，尽管他可能不完美，有很多的弱点——这才是真正的完美。
Ultimately, Kierkegaard wants us to do something that sounds both utterly odd and yet entirely kind: 'To be a Christian means to be the imitator of Christ, he writes, and to be an imitator means that your life has to have as much similarity to his as it is possible for human life to have.'
归根结底，克尔凯郭尔希望我们做一些听起来十分奇怪但完全友善的事情：“成为基督徒意味着模仿基督，而成为模仿者意味着你的生活必须与他的生活尽可能相似，”他写道。
Danish readers of the 1840s who came across Kierkegaard's writings on love must have been as surprised as we are about what this philosopher had to say on the subject - because his perspective is so different from that we ordinarily operate with.
19世纪40年代的丹麦读者如果看到克尔凯郭尔关于爱情的著作，一定会和我们一样惊讶于这位哲学家在“爱”这个问题上的观点——因为这与我们平时的想法相去甚远。
But however arduous his message to us may be, we can see how relevant it remains.
但是，无论他向我们传达的信息实践起来有多困难，我们依旧能够看到它具有的重要意义。
We too so often get stuck on the idea that we have not found 'the one' and on that basis refuse to love anyone; we too judge and moralise rather than forgive and lend sympathy.
我们常常固执己见，认为自己还没有找到“真命天子”，因此拒绝去爱任何人；我们也会对他人进行评判和说教，而不是给予原谅和同情。
We may still be at the dawn of understanding what true love really offers, and requires of, us.
我们可能才刚刚理解真正的爱能够给予我们什么，并要求我们做到什么。
