标签： 上海龙凤419后花园

Calling ＂Taiwan Province artists didn’t provide enough disaster relief＂, Cai Qin choked： the words were misinterpreted.




　　Cai Qin criticized Taiwan Province artists for not working hard enough for disaster relief, which caused many Taiwanese stars to refute fiercely! On June 2nd, Hong Kong Oriental Daily reported that when Cai Qin attended the "512 Caring Action in Performing Arts" in Hong Kong, he felt that Hong Kong artists were very United in disaster relief, and that people in Taiwan Province did not do enough, so he felt ashamed!

　　A word attracted strong dissatisfaction.

　　As soon as this report came out of the street, Taiwan Province’s entertainment circle was in an uproar, and many Taiwanese stars shouted grievances one after another, causing great dissatisfaction among artists in Taiwan Province, including Gao Lingfeng, fei chang and Wu Zongxian! Because according to the report, Cai Qin is "ashamed" of Taiwan Province artists and thinks that Taiwan Province artists "haven’t done enough", which makes many people feel aggrieved.

　　It is reported that fei chang, the big brother of the variety show, pointed out that "there is only a thin line between seeking fame and attracting jade. What kind is she?"? I think everyone is very clear. " He thinks that Cai Qin’s remarks at the moment have deeply hurt the image of Taiwan Province’s entertainment circle. Therefore, fei chang suggested Cai Qin: "We should sincerely apologize to the artists in Taiwan Province for this remark." At the same time, fei chang said to all Taiwan Province artists who have participated in the disaster relief, "Don’t be discouraged by Cai Qin’s speech."




　　Gao Lingfeng, another Taiwan Province variety show host, is also very excited. He revealed that he only saw Cai Qin’s words through the relevant media at present, but if Cai Qin did say so much, he thought it was inappropriate. "An artist should be cautious when he reaches a certain level. So she should look at how much she has done before judging others. "

　　Wu Zongxian, the king of variety in Taiwan Province, asked: "Then I want to know what she did?" He said that if Cai Qin felt that Taiwan Province’s entertainment industry was not doing enough, he should do more by himself.

　　Having been hit by the "921 Taiwan Province Earthquake", artists in Taiwan Province can better understand the pain of the "512 Wenchuan Earthquake", so they spare no effort in earthquake relief. On May 18th, just six days after the earthquake, a four-hour disaster relief party was broadcast live in Taiwan Province, and more than 100 entertainers from the island gathered in Taipei to participate in the charity performance, raising a total of NT$ 227 million. Since May 12th, artists from Taiwan Province have taken the lead in donating money and actively participated in various relief benefit performances. Ceng Zhiwei of the Hong Kong Performing Arts Association also attributed the complete success of the "512 Caring" campaign to the concerted efforts of artists from the three places.




　　Did you really say that you are "ashamed" of Taiwan Province artists?

　　If we look at it this way, it seems that Cai Qin’s criticism of Taiwan Province artists is really inappropriate, but the question is, the so-called "Cai Qin accuses Taiwan Province artists" is just news reported by a Hong Kong media. Is this really the case? The reporter found the recording of Cai Qin’s backstage interview that day. The text is as follows:

　　Cai Qin: I really admire the Hong Kong entertainment industry today. I think Hong Kong’s entertainment industry will always move us as Taiwan Province artists. Therefore, I remember here that during the last 921 earthquake in Taiwan Province, Hong Kong could immediately call on all the whole entertainment circles in just one week to help us in Taiwan Province. The gym held a concert to raise money. This disaster relief for Sichuan is not the first time. I think it is still so exciting. The character of Hong Kong people is affectionate and righteous.

　　Judging from the above interview, Cai Qin is indeed full of praise for the series of caring actions of Hong Kong artists. However, it seems that we can’t find anything that directly criticizes or accuses Taiwan Province artists. It doesn’t mean that Taiwan Province artists are not doing well or not doing enough to admire Hong Kong artists and point out that Hong Kong artists are moving.




　　Judging from the current situation, this report by the Hong Kong media seems to be out of context and one-sided speculation. In the days of earthquake relief throughout the country, many stars have stepped forward and adopted various methods to help the relief work. However, such media reports that deliberately create contradictions are obviously irresponsible and should even be condemned, while some stars are credulous of a few media reports before they know the truth, which seems to be too hasty.

　　In response to Cai Qin’s statement that "Taiwan Province artists are not United enough", Christine skillfully responded with wisdom: "I think what Sister Cai Qin means is not that we are not United, but that we are called upon to be more United. I don’t think her starting point is necessarily to criticize our artists in Taiwan Province. Maybe she wants us to rally more strength. Therefore, our younger generation will definitely abide by her precepts, and then we must gather our strength. " In contrast, Christine, who is also an artist in Taiwan Province, is relatively mature, and her attitude of "correcting what you have and encouraging what you don’t have" is worth learning from.




　　Cai Qin donated more than 2 million Taiwan dollars.

　　The reporter learned that after the earthquake, Cai Qin has done a lot of actions to help the disaster-stricken areas, and she donated 500,000 Taiwan dollars. At the time of the earthquake, Cai Qin was in the United States and participated in the donation at the first time. The total amount of the two donations has exceeded NT$ 2 million. However, Cai Qin is very low-key about the amount of donations. She hopes that artists will exert their influence, "infecting society to do good, not comparing numbers."




　　Cai Qin: I won’t say anything if I am misinterpreted and wronged.

　　"Since everyone is doing propaganda for the disaster area, they will not say anything if they are wronged." Cai Qin said. The large-scale theme party of "Cross-Strait Reconstruction with One Heart" was recorded in Starlight Studio last night.

　　Cai Qin said: "Everyone’s strength is very small, including myself, but everyone’s love is very strong when they come together." As for the rumor that Cai Qin criticized Taiwan Province artists for not being active enough in disaster relief activities during a charity performance in Hong Kong, she explained: "Actually, I never said such a thing at all. My original words are: Hong Kong can mobilize 500 artists and 1,000 volunteers in such a short time, which shows that it is very experienced and worth learning. "

　　As for the original intention being misinterpreted by the media, Cai Qin said that he was unwilling to pursue it further. "Since it is news about disaster relief, I won’t say anything if I feel aggrieved. I believe that we will be very United and will do a great job. "

Editor: Liu Li

Mai gentile： We should distinguish what is of real value to our life and prosperity.

Ethics in the Conflict of Modernity is a book published by the famous ethicist Mai gentile in the late nineties, which is an authoritative exposition of his philosophical thoughts. In this book, Mai gentile thinks that although the modern welfare state has made up for the disadvantages of capitalism to some extent and improved the living standards of most people, it has not fundamentally eliminated the greater disadvantages of capitalism, which often makes people tired and go astray in satisfying their desires, making it difficult to fully balance their interests and maintain a real cooperative life. Mai gentile hopes that people can think and study these problems, understand their social life, know how to negotiate and make correct moral choices, and become practical rationalists.

In this night when countless people revel in consumption, we hope that more people can understand the call of Mai gentile, examine their own desires and pursue a truly happy life.

▲

Mai gentile

Mai gentile: Modernity Suitable for Modern Moral Existence

What is the subject’s desire? How are these desires felt and expressed? How are they related to the subject’s practical reasoning? These problems have changed within the social and cultural order and between different social and cultural orders. Biological needs can be constant, but the objects to satisfy desires will be very different. In Edo in the 19th century, people ate sashimi to satisfy their appetite. In Bologna in the 19th century, people’s appetite was satisfied with salsa sauce. Today, Londoners, who have gained the advantages of many families, also appreciate these two delicacies. But no matter in the past or now, the way people learn to eat at the beginning of their growth will change greatly later. Other needs and demands will also undergo the same transformation. In different social and cultural order, people’s ways to meet their needs and demands run through all kinds of life, with different family and professional roles and corresponding goals, aspirations and hopes. As we mentioned earlier, our desires are always closely linked with our emotions, habits and beliefs, which show different forms in different lifestyles. If we want to understand what is the legitimate reason of desire, we must explore the various functions of desire in those lifestyles, which have the characteristics of the social order and cultural order in which we live, and this is the social order and cultural order of modernity. In this quest, we can mainly consider some obvious problems. Opportunities and hopes, security and poverty, regrets and lamentations, aspirations and other issues all show unique modern forms.These problems come from the continuous transformation of work and are the result of the development of economic modernity since the 18th century.

We start with the question of opportunity and hope. The social and cultural order of modernity, no matter what its form, is the result of long-term economic growth and technological innovation. This long-term nature seems to be indefinite, while the growth is sometimes slow, sometimes fast, sometimes continuous, sometimes disrupted, sometimes deliberately shaped, but in more cases it is unplanned. This growth often provides new types of jobs, sometimes provides people with new opportunities to become managers and professionals, and sometimes brings rich returns to those who can dominate others’ work and occupy their surplus labor value, which often makes workers tolerate the slow growth of wages. As a result, a new system has emerged and the old system has been transformed, and perhaps the most obvious result is that schools have become places to train children and teenagers into labor. In these changes, new types of inequality, new forms of class differentiation, new contradictions and struggles, and new goals of desire and ambition have emerged. We only consider three examples of different types of desire subjects. First, workers in the 19th and 20th centuries were generally employed in mills and factories. These workers are realistic. They mainly want to improve their lives and those of their families. They never want to leave the working class. Secondly, the contemporaries who pursued social and economic success (regardless of social background) had skills, imagination and luck, and wanted to go up through the class system to achieve the success recognized locally at that time. Finally, there are contemporary people with money aspirations. They started from some resources and pursued unlimited wealth. The past and present are not satisfied with this statement.

The first kind of stories are about working-class individuals and families, both of which are the political backbone of the trade union movement throughout its history. Such stories often illustrate the necessity of taking collective action. The second kind of stories provide material for novelists and some sociologists, from which we can study the career structure of the bourgeoisie and see the changes of people at all levels of management, such as engineers or lawyers or newcomers in accounting becoming big coffee in this industry. The third kind of stories are sometimes fables of the rich, but they often record cases of habit addiction, which is an addiction to money. These stories all tell the experiences of some individuals, families and groups. Their life motivation comes not only from ambition and hope, but also from fear of frustration and failure, fear of long-term unemployment and poverty, fear of being unable to get rid of the painful work pressure and fear of debt burden.

With these hopes and fears in the macro sense, individuals have formed the forms of love and hate, harmony and hostility, which make their specific desires, tastes, emotions and habits diverse, such as eating this and not eating that, spending time with these people instead of those people, doing things in this way instead of that way, and being willing to stay here instead of there. Only three types of life are mentioned above, but other types of life are also obviously subject to the hopes and fears brought by capitalism and technological modernity. If all these are carefully studied, we need to describe people’s living situations in large quantities, explain how the subject makes choices in specific situations at each stage of his life, and how to weigh the various objects of desire, that is, regard the satisfaction of some desires only as a means to satisfy others, think that some desires have a high priority compared with others, and may painfully or happily re-examine some of his past choices. If these subjects can reflect on how to best balance their desires and lives, what intellectual, moral and social resources do they have?

In fact, they always lack some urgently needed resources, partly because their thought patterns reflect the characteristics of their living situation and partly because of the constraints of their living situation. Let’s talk about the latter first. The common point of their living situation is that they have changed in different degrees due to the influence of capital flow. At first, capital flow may be creative and productive, or destructive, or both. When capital flow can promote the development and application of new technologies, its role is obviously creative and productive, which will lead to new forms of work, such as iron and steel smelting industry in 18th century, German chemical industry in 19th century, or American information technology industry in 20th century. Capital flow is also very destructive. For example, people in a very mature and stable production mode find that their products have no market, so they suddenly and unexpectedly lose their jobs, have no source of life, and sometimes cut off the way out of their whole lives. However, no matter what people’s living conditions are, the key problem of individuals and their families’ desires lies in the relationship between the salary income they earn and the prices of goods and services they pay. People can’t just think about "what I or we want" or "what I or we should get", but what I or we can afford.

When answering the latter question, people need to constantly evaluate the object of their desire and compare its market value, because the market will change according to the demand. But demand is to satisfy any desire that may exist, and it is the need of self-recognition when people happen to have enough money in their pockets at a certain time and place, whether these needs are real needs or not, and whether these desires are the desires that the subject should satisfy. Economic growth requires people who are engaged in productive work to become consumers. In this way, people who provide goods and services to these consumers shape consumers’ tastes, make their products the object of consumers’ desires, and make consumers feel that anything the economy requires them to consume is their own needs. Therefore, these producers and consumers must be able to distinguish between what is of real value to their lives and prosperity and what is the value induced by the market. However, the market society makes it difficult for working-class and middle-class people to think and negotiate together, which is necessary for them to make the above distinction in their daily decision-making. Why do you see it?

To answer this question, we first need to study the conflicts that have occurred in a long and tangled history, in which there are many obstacles, but as a result, they have promoted economic growth or provided the market with necessities of life. From the protection of traditional rights in the British enclosure movement in the 17th and 18th centuries, to the hand-loom workers’ opposition to the use of mechanized looms to maintain their survival, to the radical trade unions’ actions to demand higher wages and better working conditions, and to the protests of urban community organizations and organizers in Chicago and Boston in the 20th century. Many things in this history should have left a deep impression on us. One of them is that people trapped in this kind of conflict can easily express clearly what they oppose rather than support, and can find all kinds of unjust things sharply and accurately, but they can’t clearly explain the influence and function of these unjust things on the correct understanding of the concept of justice. Therefore, in the face of this constructive and destructive change of modernity, ordinary people trapped in this conflict can rarely think and find an appropriate alternative concept about the direction that social and economic changes should take for themselves, so that they can more fully evaluate the ideas that various political movements have firmly believed since the 18th century.

The problem here is that modernity is used to expressing itself in its own terms, which makes it extremely difficult for people to think about modernity without these terms, so they never leave these terms, and these terms exclude the most needed concepts in radical criticism, making them useless. Therefore, we need to explain the distinctive institutionalized activity patterns and thinking habits in those activity patterns, which enables us to answer two different questions, one is about the specific form and deformation of desire in the context of modernity, and the other is about the way of thinking about our activities and life, which is quite different from modernity, but it is an indispensable element to understand modernity. But before trying to make this explanation, I’d like to make a cautious remark, especially for readers who resent my negative views on modernity.

As far as it has experienced a series of social and political freedom and liberation movements against autocracy and oppression, the history of modernity is indeed a real and admirable history of progress in some key aspects. As far as its great artistic and scientific achievements are concerned-from Raphael to Roscoe, or from Palestrina to Schoenberg, and from Copernicus and Galileo to Feynman and Higgs-the history of modernity is indeed a real and admirable history of progress. What I have said here and elsewhere is not meant to slander. However, this same modernity constantly produces new forms of oppressive inequality, new types of material poverty and spiritual poverty, new setbacks and new misleading of desire. There are many very different stories about modernity, all of which are true, but they all need a unique political and economic framework as the premise.

Ethics in the Conflict of Modernity: On Desire, Practical Reasoning and Narration (Watchman)

Author: Alasdair gentile.

Publication date: May 31, 2021

Press: Renmin University of China Press

Original title: "Mai gentile: We must distinguish what is of real value to our life and prosperity"

Read the original text

Encouraging women to be ＂independent＂ is also a kind of violence.

Unexpectedly, today we met a guest who was lying flat.

I have always encouraged more women to move forward boldly, hoping to record the precious "step forward" taken by those professional women, so as to inspire more ordinary you and me and pick up the courage to move forward.

As the book "Step Forward" says:

Women are not without leadership, but afraid to let go of their dreams. As long as they boldly sit at the table,Participation can bring about change.

But this time, our guest Zhang Chun said that the word "step forward" made her have to be alert-

Is it wrong for a woman to stand still, lie down and cry, and not take a step forward?

Is there only one way for women to move forward?

This is an opportunity for us to collide.

Who is Zhang Chun?

Maybe many people know her because of an advertisement.

She talked about the "double bondage" of secular views on women:

You should have a career, but not too much;

You want to be beautiful, but loving beauty too much is vanity.

It seems that everything women do is wrong.

Source: Polaiya

She is a writer and a psychological counselor, and this kind of gender observation comes from her work.

Because the ratio of male to female visitors is about 1:9, a vivid sample of women shows her that there is a kind of depression called "Female depression”。

Walking as a woman for 40 years, her own experience made her realize a truth:

“Men and women do not live in the same world."

I’m curious, in the wave of encouraging women to go up, why did she loudly say "women can stand still and cry while lying down"? What kind of female world does she see?

Based on this, I had a two-hour conversation with Zhang Chun.

I hope this article today can give you a new perspective and a healing massage.

The following is Zhang Chun’s self-report.

Two gender situations

Step forward?

Now that I hear this, all my alarm bells ring.

Everyone is telling women to move forward, to succeed, to stand up, to become professional women … to stand up, does that mean that it is wrong to sit, squat and lie down?

Any suggestion contains a hidden word, which is "should".

"You should …" We’ve heard so many words.

But I think, instead of telling women "how to make progress", telling women "You have the right to make any choice."The voice is even rarer.

But we need such a voice, instead of finding fault with women again.

Source: TV series "Big and Small Lies"

I am 40 years old this year, and I may have experienced a proposition for the first 38 years of my life:

What the hell am I suffering from?

How did this pain happen? How to describe and describe it? What do they have in common with women and what are their differences?

And why are men so different? How is his coolness cool? What’s his pain like? How is it different from mine?

These doubts come from what I see every day.

For example, if you see such a news-The 70-year-old woman picked up garbage in the middle of the night and was chopped many times. She died on the spot.

What will I notice?

I will notice that this is a woman, a woman who was killed outside in the middle of the night. I can’t help but substitute myself and I will be afraid.

But if the news describes it this way—The man committed a crime at 3 am and was arrested and brought to justice in less than an hour.

The subject changed from a murdered woman to a punished man. I don’t immediately feel "I’m in danger", but I know that criminals will pay the price.

But the news you usually see is almost always the former narrative.

Source: Network

I can’t name the specific news that scared me, but when a woman grew up seeing such news subjects and narratives, she naturally knew:

The world is dangerous, I have to be careful, be careful.

This is women’s daily life, and many women have been looking for an effective strategy to protect themselves in such a threatening atmosphere all their lives.

We are afraid that the courier will see that there is no man at home. Girls who live alone should hang some men’s clothes on the balcony and put a pair of men’s slippers at the door … These self-protection skills are being learned by girls since childhood.

According to my observation, all women have the ability to automatically distinguish "what I do to make others comfortable and what I do to make others uncomfortable".

They will automatically know what they can do to be safer and not put themselves in danger.

Source: TV series "Big and Small Lies"

Maybe you always think that you live in the same world as men, but this is not the case.

The world of women and men has its own narrative. The huge difference in logic determines that what women and men see is an absolutely different world.

The narrative of the female world is: I can’t do anything until I am allowed, and it is repeatedly and explicitly allowed.

The male narrative is: I can do anything until I am stopped, and it is repeatedly stopped until I pay an unbearable price.

A typical example is Wang Sicong’s bitter pursuit of Sun Yining.

Sun Yining has told Wang Sicong many times that he is not interested in him, doesn’t want to see him, and doesn’t want to be his girlfriend, but Wang Sicong seems completely inaudible.

It was not until Sun Yining exposed the chat record and tore her face that Wang Sicong realized that she was really boring to herself.

It’s not just "Wang Sicong". Most men around ordinary women are like this.

I met one on the Internet. I scold him and blacken him every day, but he can still find me again in various ways.

I said there was no possibility with him, but he said:

"I think we are very likely, because you don’t scold others, you only scold me like this. This is a preference, and you can’t have no feelings for me."

I’m really amazed.

Source: TV series "My Genius Girlfriend"

This is indeed the case in men’s world. It is all "I can" until the unbearable price is stopped.

Women are cautious, and they are all "I can’t" until they are explicitly allowed.

The difference between the two kinds of thinking fundamentally leads to two completely different gender situations-

You have your mountain, I have my disaster, and both men and women are trapped in their respective genders.

Twisted women

One day, I saw a poster on the wall of the hospital, which read:

"Pain relief is the basic right of patients."

This sentence triggered an earthquake in my heart, which made me feel so fresh.

I have been suffering from various chronic pain diseases, but I never thought that I could have the right to ask for no pain.

If pain relief is a basic right, can women’s menstrual pain be exempted?

If exempting dysmenorrhea is a basic right, then why do all women tolerate it as usual?

So that when it comes to dysmenorrhea, someone will say, "Drink more hot water and just bear it."

Why are there so many patients with dysmenorrhea, but there is no special treatment department?

Even why does it seem to many people that even childbirth, which is extremely painful to the mother, should be, must, can’t complain and don’t have to be exempted?

I suddenly realized that these are all violence, telling women that your feelings are not important.

There is more common physical violence, which is the humiliation of women’s body, appearance and sexual value.

"You shouldn’t be so fat."

"You should be whiter."

"If you want to wear this underwear, it will look fuller, and if you wear that one, it will look thinner and colder."

……

All these are telling women that your body doesn’t belong to you.

Although I began to consciously use the gender perspective in these three or five years, understanding the differences between the two sexes began when I knew I was a girl, and even then I didn’t necessarily have memories.

I believe other women are the same.

At the moment you were born, the doctor picked you up, patted your ass and said, "Wow, it’s a big fat son" or "it’s a little princess".

At that time, the response from all the people around you was already educating you about gender.

Some fathers saw that it was a girl and fainted on the spot; Some mothers immediately shed tears and said, "What a girl!".

Whether she is an expected child or not, girls can realize it subtly very early.

When they grow up, adults teach their children to know their own bodies. When they see the little boy, they will say:

"Look, this is your little ear, nose and mouth, this is your little hand and arm, and this is your little * * (private part), your calf and foot …"

But when teasing little girls, they will say:

"These are your little eyes and ears, your little arms, hands and navel, and your calves and feet …"

At that moment, the girl could not speak or read, but she knew that one part of her body was taboo.

What is more shameful than keeping a certain part of your body secret?

Source: TV series "My Genius Girlfriend"

This is the beginning of our understanding of our female identity, and it is also the beginning of our being concealed and bound.

Based on this, most of the female visitors I met had a kind of gender-specific depression, and I named it "female depression".

They came to me with the same question-"Should I not feel this way?"

Because the education they have experienced is telling them:

You don’t know how you feel.

You know how you feel, but you shouldn’t feel that way.

You can feel it, but you shouldn’t say it.

You have feelings, but your feelings are not important.

These all point to "you shouldn’t" can’t "and" don’t allow ",and all true feelings are erased.

For example, a woman who has been subjected to domestic violence is asking, "Is this my problem?" Before, they would ask: "Is it a domestic violence that I encountered?"

When feelings are blurred, women don’t know if they are hurt, which is very common in daily life.

Source: TV series "My Genius Girlfriend"

The little girl in kindergarten was pigtailed. She cried and she was sad, but the adults told her that "people like you". How can she tell the harm?

The normalized violence experienced by women is based on this.

From feeling physical violence, women are shaped from the inside out.

No one listens to what they say. They have to say a word 300 times, and they have to shout and smash things at the same time, so that someone will realize that women are speaking.

They are abused by domestic violence, and some people will say, "Did you annoy him?" "Just bear it with the family."

Women’s lives are "distorted" and they don’t know how to define their bodies and feelings, thus entering a kind of "spiritual collapse".

Some of them may seem to have a good life, but they will still fall into depression and be unhappy.

The real "step forward"

I heard a visitor say:

"I can’t see the model bloggers who know life, travel and do accounts. They are anxious at first sight. All their photos and videos are telling me that I am not living right."

Of course, I believe that there must be some women who will be inspired by these role models, so as to "step forward" and do something to make her feel better.

But at the same time, there must be others who feel disciplined, condemned and criticized by these shiny things, but they usually don’t make a sound.

Those voices that are active and make many changes are certainly good, and it has also formed a torrent.

It is also the true feelings and choices of some women that they cannot be pushed to take a step forward.

It’s just that there are too few voices encouraging women to tell their true feelings, and they are more asked.

But there is no end to meeting the requirements of the outside world.

Source: TV series "My Genius Girlfriend"

You can imagine a woman who has to deal with many people for a long time and accept the demands of voices from all directions, and these voices are bound to conflict.

Some people told her to be careful, while others told her to be bold.

This incident made her speak cautiously, and that project made her bold.

I think all girls should have heard a saying:You’d better be a civil servant, a doctor and a teacher. ……

This is the requirement of many people for her to be a "wife" in the future.

But on the other hand, women have been educated and gone to college, and they have seen many successful women live in various ways.

They say that a girl’s life is more than that. Don’t just try to be stable, but imagine more possibilities.

And today’s requirements for women are:

You should be a professional woman who takes a step forward and an all-round housewife; It is necessary to bear all responsibilities, but also to be emotionally stable and quiet.

There is a tear between the left and right everywhere.

Her self is shaking more and more in these tears, shaking to a certain extent, and it is broken.

The next step may be to become depressed.

That’s why I’m so wary of "step forward", of orders packaged as proposals, and of what should be hidden behind suggestions.

I don’t think it is necessary for women to live an independent, beautiful and successful life if they really take a step forward.

But you firmly believe that you are right no matter what you choose, you must have your reasons, and you have the right to go back on your word after you choose.

This "step forward" is a person’s subjectivity and interpretation right, and does not let liberation become a new bundle.

Source: TV series "My Genius Girlfriend"

There is violence, distortion and deception around us. I also have great anger at the world and want to do something that I think is right.

For example, when I saw a man urinating on the side of the road, I stopped him. Even when I did this for the first time, I was ready to fight, but after stopping him, it was really cool.

Of course, sometimes I just don’t want to get high. Today, I feel that I don’t love the world, and it’s not worth doing any construction here, so I choose to ruin it and do nothing.

The point is, I know I made the right choice.

Some time ago, there were several violent incidents against women. Like my visitors, I was inevitably angry and disappointed, as if I had been touched by all the traumatic experiences in the past.

During the most sad "beating incident", during the 20-minute break between each consultation, I would open the video of President Zhang Guimei’s examination submission for a while.

I saw her doing the same thing day after day, sending the girls out of the mountains, but the fate of the girls who took the college entrance examination was different.

Source: People’s Daily

But more often I will remind myself:I’m fine. I don’t have to be perfect.

As women, we are not destroyed by those cruel things, which is something we should be proud of forever.

There will never be a correct and successful answer to women’s way forward.

Remember, taking a step forward is to get back your rights, which is your choice and always right.

Light up at the end of the text[Forward]+[Like], encourage each other.

This article is reproduced from WeChat WeChat official account: Her Magazine with authorization. Source of this article: network, if there is any infringement, please contact to delete.