This book is a study of ancient views about 'moral luck'. It examines the fundamental ethical problem that many of the valued constituents of a well-lived life are vulnerable to factors outside a person's control, and asks how this affects our appraisal of persons and their lives. The Greeks made a profound contribution to these questions, yet neither the problems nor the Greek views of them have received the attention they deserve. This book thus recovers a central dimension of Greek thought and addresses major issues in contemporary ethical theory. One of its most original aspects is its interrelated treatment of both literary and philosophical texts. The Fragility of Goodness has proven to be important reading for philosophers and classicists, and its non-technical style makes it accessible to any educated person interested in the difficult problems it tackles. This new edition features an entirely new preface by Martha Nussbaum.

Should laws about sex and pornography be based on social conventions about what is disgusting? Should felons be required to display bumper stickers or wear T-shirts that announce their crimes? This powerful and elegantly written book, by one of America's most influential philosophers, presents a critique of the role that shame and disgust play in our individual and social lives and, in particular, in the law. Martha Nussbaum argues that we should be wary of these emotions because they are associated in troubling ways with a desire to hide from our humanity, embodying an unrealistic and sometimes pathological wish to be invulnerable. Nussbaum argues that the thought-content of disgust embodies 'magical ideas of contamination, and impossible aspirations to purity that are just not in line with human life as we know it.'She argues that disgust should never be the basis for criminalizing an act, or play either the aggravating or the mitigating role in criminal law it currently does. She writes that we should be similarly suspicious of what she calls 'primitive shame,' a shame 'at the very fact of human imperfection,' and she is harshly critical of the role that such shame plays in certain punishments. Drawing on an extraordinarily rich variety of philosophical, psychological, and historical references - from Aristotle and Freud to Nazi ideas about purity - and on legal examples as diverse as the trials of Oscar Wilde and the Martha Stewart insider trading case, this is a major work of legal and moral philosophy.

Theories of social justice are necessarily abstract, reaching beyond the particular and the immediate to the general and the timeless. Yet such theories, addressing the world and its problems, must respond to the real and changing dilemmas of the day. A brilliant work of practical philosophy, "Frontiers of Justice" is dedicated to this proposition. Taking up three urgent problems of social justice neglected by current theories and thus harder to tackle in practical terms and everyday life, Martha Nussbaum seeks a theory of social justice that can guide us to a richer, more responsive approach to social cooperation. The idea of the social contract--especially as developed in the work of John Rawls--is one of the most powerful approaches to social justice in the Western tradition. But as Nussbaum demonstrates, even Rawls's theory, suggesting a contract for mutual advantage among approximate equals, cannot address questions of social justice posed by unequal parties. How, for instance, can we extend the equal rights of citizenship--education, health care, political rights and liberties--to those with physical and mental disabilities? How can we extend justice and dignified life conditions to all citizens of the world? And how, finally, can we bring our treatment of nonhuman animals into our notions of social justice? Exploring the limitations of the social contract in these three areas, Nussbaum devises an alternative theory based on the idea of "capabilities." She helps us to think more clearly about the purposes of political cooperation and the nature of political principles--and to look to a future of greater justice for all.

How can higher education today create a community of critical thinkers and searchers for the truth that transcends the boundaries of class, gender and nation? In this book the author argues that contemporary curricular reform is already producing such "citizens of the world" in its advocacy of diverse forms of cross-cultural studies. Nussbaum's defence of "the new education" is rooted in Seneca's ideal of the citizen who scrutinizes tradition critically and who respects the ability to reason wherever it is found, in rich or poor, native or foreigner, female or male. Drawing on Socrates and the Stoics, the author establishes three core values of liberal education: critical self-examination, the ideal of the world citizen and the development of the narrative imagination. Then taking the reader to a variety of classrooms and campuses, Nussbaum aims to show how these values are being embodied in particular courses. She defends such courses as gender, minority and gay studies against charges of moral relativism and low standards, and underscores their dynamic and fundamental contribution to critical reasoning and world citizenship. Nussbaum aims to show that liberal education is alive and well on American campuses and is not only viable and constructive, but essential to a democratic society.

Emotions shape the landscape of our mental and social lives. Like geological upheavals in a landscape, they mark our lives as uneven, uncertain and prone to reversal. Are they simply, as some have claimed, animal energies or impulses with no connection to our thoughts? Or are they rather suffused with intelligence and discernment, and thus a source of deep awareness and understanding? In this compelling book, Martha C. Nussbaum presents a powerful argument for treating emotions not as alien forces but as highly discriminating responses to what is of value and importance. She explores and illuminates the structure of a wide range of emotions, in particular compassion and love, showing that there can be no adequate ethical theory without an adequate theory of the emotions. This involves understanding their cultural sources, their history in infancy and childhood, and their sometimes unpredictable and disorderly operations in our daily lives.

What does it mean to respect the dignity of a human being? What sort of support do human capacities demand from the world, and how should we think about this support when we encounter differences of gender or sexuality? How should we think about each other across divisions that a legacy of injustice has created? In Sex and Social Justice, Martha Nussbaum delves into these questions and emerges with a distinctive conception of feminism that links feminist inquiry closely to the important progress that has been made during the past few decades in articulating theories of both national and global justice. Growing out of Nussbaum's years of work with an international development agency connected with the United Nations, this collection charts a feminism that is deeply concerned with the urgent needs of women who live in hunger and illiteracy, or under unequal legal systems. Offering an internationalism informed by development economics and empirical detail, many essays take their start from the experiences of women in developing countries. Nussbaum argues for a universal account of human capacity and need, while emphasizing the essential role of knowledge of local circumstance. Further chapters take on the pursuit of social justice in the sexual sphere, exploring the issue of equal rights for lesbians and gay men. Nussbaum's arguments are shaped by her work on Aristotle and the Stoics and by the modern liberal thinkers Kant and Mill. She contends that the liberal tradition of political thought holds rich resources for addressing violations of human dignity on the grounds of sex or sexuality, provided the tradition transforms itself by responsiveness to arguments concerning the social shaping of preferences and desires. She challenges liberalism to extend its tradition of equal concern to women, always keeping both agency and choice as goals. With great perception, she combines her radical feminist critique of sex relations with an interest in the possibilities of trust, sympathy, and understanding. Sex and Social Justice will interest a wide readership because of the public importance of the topics Nussbaum addresses and the generous insight she shows in dealing with these issues. Brought together for this timely collection, these essays, extensively revised where previously published, offer incisive political reflections by one of our most important living philosophers.

Professor Nussbaum is the Ernst Freund Distinguished Service Professor of Law and Ethics, appointed in the Philosophy Department, Law School, and Divinity School. She is an Associate in the Classics Department and the Political Science Department, a Member of the Committee on Southern Asian Studies, and a Board Member of the Human Rights Program. She is the founder and Coordinator of the Center for Comparative Constitutionalism.
Martha Nussbaum received her BA from NYU and her MA and PhD from Harvard. She has taught at Harvard, Brown, and Oxford Universities. From 1986 to 1993, Ms. Nussbaum was a research advisor at the World Institute for Development Economics Research, Helsinki, a part of the United Nations University. She has chaired the Committee on International Cooperation and the Committee on the Status of Women of the American Philosophical Association, and currently chairs its new Committee for Public Philosophy. She has been a member of the Association's National Board. In 1999-2000 she was one of the three Presidents of the Association, delivering the Presidential Address in the Central Division. Ms. Nussbaum has been a member of the Council of the American Academy of Arts and Sciences, and a member of the Board of the American Council of Learned Societies. She received the Brandeis Creative Arts Award in Non-Fiction for 1990, and the PEN Spielvogel-Diamondstein Award for the best collection of essays in 1991; Cultivating Humanity won the Ness Book Award of the Association of American Colleges and Universities in 1998, and the Grawemeyer Award in Education in 2002. Sex and Social Justice won the book award of the North American Society for Social Philosophy in 2000. Hiding From Humanity won the Association of American University Publishers Professional and Scholarly Book Award for Law in 2004. She has received honorary degrees from thirty-seven colleges and universities in the U. S., Canada, Asia, and Europe, including Grinnell College, Williams College, The College of William and Mary, The University of St. Andrews (Scotland), the University of Edinburgh (Scotland), Katholieke Universiteit Leuven (Belgium), the University of Toronto, the Ecole Normale Supérieure (Paris), the New School University, the University of Haifa, Ohio State University, and Georgetown University. She received the Grawemeyer Award in Education in 2002, the Barnard College Medal of Distinction in 2003, the Radcliffe Alumnae Recognition Award in 2007, and the Centennial Medal of the Graduate School of Arts and Sciences at Harvard University in 2010. She is an Academician in the Academy of Finland. In 2009 she won the A.SK award from the German Social Science Research Council for (WZB) for her contributions to "social system reform," and the American Philosophical Society's Henry M. Phillips Prize in Jurisprudence.

「努斯鮑姆這部嶄新且富有開創性的著作，讓我們知道社會契約的傳統雖然是一種偉大的見解，卻也無法處理今時今日某些最重要的政治問題。她讓我們見識到了更符合我們人性的脆弱面、我們全球化的社會，以及我們在自然世界裡所處地位的正義概念。這部著作，將會改變我們對於社會正義本質的想法。」
--拉墨爾(Charles Larmore)，芝加哥大學
「過去三十年，我們感謝羅爾斯的偉大著作，因為社會契約的概念，替自由主義的正義理論提供了一個重要的架構。而自從羅爾斯的理論崛起至今，對於這種架構構成了最大挑戰的，正是從自由主義角度出發的《人權與正義》！努斯鮑姆拒絕了功利主義，改採她所獨創的『能力取向』概念，以突顯我們若是利用社會契約的理論，來塑造自由主義的包容理想，以及對人性尊嚴的平等尊重精神時，所可能面臨到的深切問題。這本書對於自由主義政治思想所造成的效應，將會激起廣泛的迴響；書中的主張與方案，必定會帶來學界的長期討論。」
--戴格(John Deigh)，德州大學奧斯丁分校
「現今盛行的道德理論，忽略了三個重要的主題：『對殘障人士的對待』、『跨越民族國家的正義觀點』，以及『人類對動物的應有責任』。努斯鮑姆英勇無懼，寫下了這部以『關懷』與『尊重』為基礎的巨著，提供了一條探索這些議題的途徑。《人權與正義》很誠實地寫出了以哪些過往的理論為基礎、又與這些理論有何不同之處；這本書大膽卻又不失優雅地劃下了範圍，準備迎接蓄勢待發的理論面與政策面辯論。」
--米諾(Martha Minow)，哈佛大學法學院
第一章 社會契約與正義的三大未解難題
壹、自然狀態
貳、三個未解的難題
參、羅爾斯與未解的難題
肆、自由、平等與獨立
伍、格勞秀斯、霍布斯、洛克、休姆、康德
陸、當代契約論的三種形式
柒、能力取向途徑
捌、能力與契約主義
玖、追尋全球正義
第二章 殘障與社會契約
壹、對照護的需求，正義的問題
貳、審慎與道德的契約版本：公與私
參、羅爾斯的康德式契約主義
肆、延緩殘障的問題
伍、康德式的人性特質與心理傷殘
陸、照護與殘障：奇塔與沈恩
柒、重建契約主義？
第三章 能力與殘障
壹、能力途徑：非契約式根據的照護
貳、社會合作的根基
參、尊嚴：亞里斯多德式的，而非康德式的
肆、善的優先性，合意的角色
伍、為什麼要討論公民能力？
陸、關懷照護與公民能力的清單
柒、「能力」或「能力發揮」？
捌、對直觀主義的批判
玖、能力途徑與羅爾斯的正義原則
拾、尊嚴的種類與等級：種類法則
拾壹、公共政策：監護權問題
拾貳、公共政策：教育與包容
拾參、公共政策：關懷照護的工作
拾肆、自由主義和人類能力
第四章 互惠與全球性的不平等：跨國的社會契約
壹、不平等的世界
貳、《正義論》：引進兩階段契約
參、《萬民法》：兩階段契約的重申與修正
肆、證成與執行
伍、評估兩階段契約
陸、全球契約：貝茲與波格
柒、國際契約主義的前景
第五章 跨越國界的能力
壹、社會合作：應得權益的優先順序
貳、為何要採取能力途徑？
參、能力與權利
肆、平等與充足性
伍、多元主義與包容
陸、一種國際性的「交疊共識」？
柒、使能力途徑全球化：組織制度的角色
捌、使能力途徑全球化：有哪些組織制度？
玖、給全球結構的十項原則
第六章 跨越「憐憫與人道」：對於人類以外的動物正義
壹、「有尊嚴地生存」的應有權益
貳、康德式的社會契約觀點：間接責任與憐憫責任
?、功利主義與動物的興盛
肆、尊嚴與興盛的類型：拓展能力途徑
伍、方法論：理論與想像
陸、物種與個體
柒、評估動物能力：無自然崇拜
捌、積極與消極，能力與功能運行
玖、平等與適切性
拾、死亡與傷害
拾壹、形塑一種交疊共識？
拾貳、邁向基本的政治原則：能力清單
拾參、衝突的不可消除
拾肆、邁向真正的全球正義
第七章 道德情操與能力途徑
參考書目
索引

The Epicureans, Skeptics, and Stoics practiced philosophy not as a detached intellectual discipline but as a worldly art of grappling with issues of daily and urgent human significance. In this classic work, Martha Nussbaum maintains that these Hellenistic schools have been unjustly neglected in recent philosophic accounts of what the classical “tradition” has to offer. By examining texts of philosophers such as Epicurus, Lucretius, and Seneca, she recovers a valuable source for current moral and political thought and encourages us to reconsider philosophical argument as a technique through which to improve lives. Written for general readers and specialists, The Therapy of Desire addresses compelling issues ranging from the psychology of human passion through rhetoric to the role of philosophy in public and private life.

This book is a study of ancient views about "moral luck." It examines the fundamental ethical problem that many of the valued constituents of a well-lived life are vulnerable to factors outside a person's control, and asks how this affects our appraisal of persons and their lives. The Greeks made a profound contribution to these questions, yet neither the problems nor the Greek views of them have received the attention they deserve. This updated edition contains a new preface.

We live in a culture of apology and forgiveness. But while there are a few thinkers who are critical of forgiveness as being too supine, and extol the virtues of retribution and 'getting even,' philosopher and intellectual Martha C. Nussbaum criticizes forgiveness from the other side: that in the realm of personal relations, forgiveness is at its heart inquisitorial and disciplinary.
In this volume based on her 2014 Locke Lectures, Nussbaum paints a startling new portrait that strips the notion of forgiveness down to its Judeo-Christian roots, where it was structured by the moral relationship between a score-keeping God and penitent, self-abasing, and erring mortals. The relationship between a wronged human and another is, she says, based on this primary God-human relationship. Nussbaum agrees with Nietzsche in seeing in forgiveness a displaced vindictiveness and a concealed resentment that are ungenerous and unhelpful in human relations. She says forgiveness can give aid and comfort to a certain narcissism of resentment that a loving and generous person should eschew-in favor of a generosity that gets ahead of forgiveness and prevents its procedural thoughts from taking place.
With a wide range of literary and classical references as background, Nussbaum pursues her penetrating and wide-ranging exploration of anger and forgiveness from the personal realm into the political, as well as into a so-called middle realm where we interact with people and groups who are not our close friends or family. A great deal of resentment toward others is in this middle realm, and she argues that the Stoics were right-we should try and understand how petty most slights are, and avoid anger to begin with.

How can higher education today create a community of critical thinkers and searchers for the truth that transcends the boundaries of class, gender and nation? In this book the author argues that contemporary curricular reform is already producing such "citizens of the world" in its advocacy of diverse forms of cross-cultural studies. Nussbaum's defence of "the new education" is rooted in Seneca's ideal of the citizen who scrutinizes tradition critically and who respects the ability to reason wherever it is found, in rich or poor, native or foreigner, female or male. Drawing on Socrates and the Stoics, the author establishes three core values of liberal education: critical self-examination, the ideal of the world citizen and the development of the narrative imagination. Then taking the reader to a variety of classrooms and campuses, Nussbaum aims to show how these values are being embodied in particular courses. She defends such courses as gender, minority and gay studies against charges of moral relativism and low standards, and underscores their dynamic and fundamental contribution to critical reasoning and world citizenship. Nussbaum aims to show that liberal education is alive and well on American campuses and is not only viable and constructive, but essential to a democratic society.

In Poetic Justice, one of our most prominent philosophers explores how the literary imagination is an essential ingredient of just public discourse and a democratic society.

This book is a study of ancient views about 'moral luck'. It examines the fundamental ethical problem that many of the valued constituents of a well-lived life are vulnerable to factors outside a person's control, and asks how this affects our appraisal of persons and their lives. The Greeks made a profound contribution to these questions, yet neither the problems nor the Greek views of them have received the attention they deserve. This book thus recovers a central dimension of Greek thought and addresses major issues in contemporary ethical theory. One of its most original aspects is its interrelated treatment of both literary and philosophical texts. The Fragility of Goodness has proven to be important reading for philosophers and classicists, and its non-technical style makes it accessible to any educated person interested in the difficult problems it tackles. This new edition features an entirely new preface by Martha Nussbaum.

If a country's Gross Domestic Product increases each year, but so does the percentage of its people deprived of basic education, health care, and other opportunities, is that country really making progress? If we rely on conventional economic indicators, can we ever grasp how the world's billions of individuals are really managing? In this powerful critique, Martha Nussbaum argues that our dominant theories of development have given us policies that ignore our most basic human needs for dignity and self-respect. For the past twenty-five years, Nussbaum has been working on an alternate model to assess human development: the Capabilities Approach. She and her colleagues begin with the simplest of questions: What is each person actually able to do and to be? What real opportunities are available to them? The Capabilities Approach to human progress has until now been expounded only in specialized works. Creating Capabilities, however, affords anyone interested in issues of human development a wonderfully lucid account of the structure and practical implications of an alternate model. It demonstrates a path to justice for both humans and nonhumans, weighs its relevance against other philosophical stances, and reveals the value of its universal guidelines even as it acknowledges cultural difference. In our era of unjustifiable inequity, Nussbaum shows how--by attending to the narratives of individuals and grasping the daily impact of policy--we can enable people everywhere to live full and creative lives.

The Epicureans, Skeptics, and Stoics practiced philosophy not as a detached intellectual discipline, but as a worldly art of grappling with issues of daily and urgent human significance: the fear of death, love and sexuality, anger and aggression. Like medicine, philosophy to them was a rigorous science aimed both at understanding and at producing the flourishing of human life. In this engaging book, Martha Nussbaum examines texts of philosophers committed to a therapeutic paradigm - including Epicurus, Lucretius, Sextus Empiricus, Chrysippus, and Seneca - and recovers a valuable source for our moral and political thought today. This edition features a new introduction by Nussbaum, in which she revisits the themes of this now classic work.

In this short and powerful book, celebrated philosopher Martha Nussbaum makes a passionate case for the importance of the liberal arts at all levels of education.
Historically, the humanities have been central to education because they have been seen as essential for creating competent democratic citizens. But recently, Nussbaum argues, thinking about the aims of education has gone disturbingly awry in the United States and abroad. We increasingly treat education as though its primary goal were to teach students to be economically productive rather than to think critically and become knowledgeable, productive, and empathetic individuals. This shortsighted focus on profitable skills has eroded our ability to criticize authority, reduced our sympathy with the marginalized and different, and damaged our competence to deal with complex global problems. And the loss of these basic capacities jeopardizes the health of democracies and the hope of a decent world.
In response to this dire situation, Nussbaum argues that we must resist efforts to reduce education to a tool of the gross national product. Rather, we must work to reconnect education to the humanities in order to give students the capacity to be true democratic citizens of their countries and the world.
In a new preface, Nussbaum explores the current state of humanistic education globally and shows why the crisis of the humanities has far from abated. Translated into over twenty languages, Not for Profit draws on the stories of troubling―and hopeful―global educational developments. Nussbaum offers a manifesto that should be a rallying cry for anyone who cares about the deepest purposes of education.

政治正義讓個人與公共的道德情感持續轉變，
法律思考不能自外於社會價值與個人情感。
納思邦教授以精彩論述將情感、法律、政治揉而為一，旁徵博引文學、宗教、哲學、倫理各方文獻，綴以詩歌、神話、經典，爬梳了影響現代法律形成的「憤怒」、「寬恕」等情感價值的歷史根源及脈絡，並探究它們與正義的關係。
書中首先剖析「憤怒」何來及其在許多領域的應用，包括人際關係、職場、刑罰體系，論述憤怒與經常隨之而來的報復心態在規範與道德上的錯誤。接著探究宗教與文化意義下的「寬恕」，主張以超越寬恕的「慷慨」作為追尋正義與立法之依據。
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本書一開始便以古希臘知名悲劇作家艾斯奇勒斯的三部曲《奧瑞斯提亞》（Orestia）概括了核心論點。在該劇的最終，雅典娜通過建立法院、法官和陪審團，結束了血腥的復仇循環。理性制定的法律取代了古老的復仇女神，但憤怒和報復沒有被放下，只是被改造了。
納思邦透過神話故事闡釋了在規範層面上，「憤怒」如何「總是成問題的」。憤怒預設了兩個觀念：一，在重要的人或事上，犯下了嚴重的錯誤；二，如果犯錯者以某種方式吃到一些惡果，那會是件好事。而為憤怒辯護的方式通常有三種。首先，憤怒對尊嚴和自尊來說是必要的，沒有它，溫順的人會被壓制和羞辱。其次，如果不對犯錯者發怒，就不是認真對待他們。第三，憤怒是對抗不義的動力。
然而，納思邦拒絕這三種主張。在政治領域中，她以甘地、馬丁路德金恩和曼德拉為例，證明在不訴諸憤怒行動的情況下，也可以擁有力量、尊嚴和反抗不義。
那麼寬恕呢？在納思邦看來，寬恕不見得謙順溫和。相反的，寬恕與憤怒有著內在的聯繫。寬恕的「道路」始於人們對於他人所造成的傷害感到極度憤怒。然後透過某種包含面對、認錯、道歉與「處理」在內的程序，受傷害的人以勝利之姿崛起，消除憤怒的情緒，他的主張獲得理解而願意施予不憤怒的恩惠。納思邦稱之為「交易式寬恕」。
納思邦主張，我們應該向前看，而不是停下來赦免罪過，就好像傷害過我們的人在請求我們的赦免。她以南非的真相與和解委員會為例，那是一種寬恕的建設性替代方案，人們只被要求承認自己做過些什麼，摒棄了「貶抑、懺悔、悔罪和寬恕的機構」。
★納思邦以其一貫優雅、精準、熱情的風格與極寬廣的研究，探索正義底下兩股看似對立的情緒︰憤怒與寬恕。她認為它們都帶有報復意味，從而都是有問題的。她主張超脫這兩種情緒，當個「部分斯多噶、部分愛的造物的人」。這本書提出一個重要且及時的挑戰，是值得對哲學、心理學、政治學、宗教感興趣，或者只是想瞭解如何在今日世界生活的讀者一讀的佳作。
――美國堪薩斯大學榮譽心理學教授C. Daniel Batson
★充滿哲學與社會科學界前所未有的洞見，包括在憤怒與寬恕、暴力與非暴力的脈絡下，對甘地、金恩博士與曼德拉做了概念上的比較。納思邦向來是聲譽卓著的學者，持續展現多元才華，以當代政治分析見長。她揭示了這些群眾運動的領袖如何診斷恐懼中的憤怒與暴力根源，並以寬恕為解藥。而後她進一步將這些重要理念擴展到新方向。這種獨特的理論使她的作品成為欲瞭解今日政治與社會的人所必讀。
――美國哥倫比亞大學榮譽政治學教授Dennis Dalton
★本書迫使人權運動者思考自己的行動，辨別報復性想法及處理犯罪與懲罰的理性方法，以及探討正義理論時不應受到貶低及報復心態所影響。「轉化的憤怒」植根於公益與社會福祉，納思邦展現其改革的潛力。在政治學上，那是壓迫體制與進步體制的差異所在。納思邦援引歷史上曾經改變加害與被害關係的重要事件，說明憤怒對社會公益的有限角色。」
――印度最高法院大律師Indira Jaising
★這部讓人驚豔的著作揭示了像是南非這類地方的政治思想與實踐，在這樣的地方憤怒通常被認為是沒有效用的，而寬恕則是代代傳承的人性中必要的成分。藉著連結古希臘人的思想與金恩博士、曼德拉與甘地這類當代社會運動者，納思邦創造了人類互動往來的新基礎，在這項基礎上憤怒可以重新定義為一種資源，而寬恕則從報復的邏輯中獲得釋放。
――南非自由邦大學副校長Jonathan D. Jansen
★我很訝異也很高興。一位自成一格中上階級的白種盎格魯薩克遜新教徒美國人以古希臘羅馬的文獻與當代哲學，提出比其他多數歷史學者與政治學者更好的解釋，說明何以在南非我們能將種族隔離的利劍轉化為憲政民主之犁刀。做得好，納思邦，報復不是我們要走的路。
――南非自由鬥士、作家與憲法法院大法官Albie Sachs