On a hot summer day in America a little boy decided to go for a swim in the old swimming hole behind his house. He dived into the cool water, not realizing that as he swam towards the middle of the lake, a crocodile was swimming toward him.

    His mother in the house was looking out of the window and saw the two as they got closer and closer. In great fear, she ran toward the water, shouting to her son as loudly as she could. Hearing her voice, the little boy became alarmed and made a U-turn to swim to his mother. It was too late. Just as he reached her, the crocodile reached him. From the shore, the mother grabbed her little boy by the arms just as the crocodile snatched his legs. That began an incredible tug-of-war (拔河) between the two. The crocodile was much stronger than the mother, but the mother was much too passionate to let go. A farmer happened to drive by, heard their screams, raced from his truck, took aim and shot the crocodile.

    Remarkably, after weeks and weeks in the hospital, the little boy survived. His legs were extremely scarred by the attack of the animal. And, on his arms, were deep scratches where his mother's fingernails dug into his flesh in her effort to hang on to the son she loved.

    The newspaper reporter, who interviewed the boy, asked if he would show him his scars(伤疤). The boy lifted his legs. And then, with obvious pride, he said to the reporter, “But look at my arms. I have great scars on my arms, too. I have them because my Mom wouldn't let go.”

    Never judge another person's scars, because you don't know how they were made.

    It is a live celebration of the lasting power of letter writing!

    Letters Live, which started in December 2013, was held at the Freemasons' Hall in London from March 10 to 15. The show invited various great performers who read remarkable letters that had been written around the world over the centuries.

    "Bringing letters alive through outstanding performances is one of the most powerful ways in which the joy and pain and humor and tragedy of being human can be shared," Jamie Byng, managing director of Canongate Books publishing firm, told the Nowness video channel.

    British actor Benedict Cumberbatch agreed. "Letters are windows into the love, beauty, pain and humor of their creators and receivers," he told The Guardian. "Letters Live makes us stop and imagine the lives behind the letters read and where they came from. It's a great honor to read this most ancient of communications live to an audience."

    This year, the movie Sherlock star treated the audience by playing the part of a 17-year Tom Hanks. He put on the young actor's voice when he read his letter to the Hollywood director George Roy Hill, a letter that urged Hill to "discover" him. The letter showed that two-time Oscar winner Hanks' teenage dream was not to "be a big-time Hollywood superstar" but to one day own a Porsche car and call his favorite US actor Robert Redford his nickname "Bob".

    Other famous faces at the event included Carey Mulligan, who played a fictional laundry worker, a female activist fighting for women's rights in the 2015 movie Suffragette. The British actress once again played the role of a suffragette (女权主义者), when she read a very enthusiastic letter demanding the vote for women. The suffragette sent a precious 1913 note to The Daily Telegraph newspaper.

    “Everyone seems to agree upon the necessity of putting a stop to Suffragist anger, but no one seems certain how to do so, " Mulligan read out. "There are two, and only two, ways in which this can be done. Both will be effectual. One, kill every woman in the UK. Two, give women the vote."

    Like many other people who speak more than one language, I often have the sense that I'm a slightly different person in each of my languages­more confident in English, more relaxed in French, more emotional in Czech. Is it possible that, along with these differences, my moral compass (指南针) also points in somewhat different directions depending on the language I'm using at the time?

    Psychologists who study moral judgments have become very interested in this question. The findings of several recent studies suggest that when people are faced with moral dilemmas (困境), they do indeed respond differently when considering them in a foreign language than when using their native tongue.

    In a 2014 paper led by Albert Costa  volunteers were presented with a moral dilemma known as the "trolley problem": imagine that a runaway trolley is moving quickly toward a group of five people standing on the tracks, unable to move. You are next to a switch that can move the trolley to a different set of tracks, therefore sparing the five people, but resulting in the death of one who is standing on the side tracks. Do you pull the switch?

    Most people agree that they would. But what if the only way to stop the trolley is by pushing a large stranger off a footbridge into its path? People tend to be very hesitant to say they would do this, even though in both situations, one person is sacrificed to save five. But Costa and his colleagues found that presenting the dilemma in a language that volunteers had learned as a foreign tongue dramatically increased their stated willingness to push the sacrificial person off the footbridge, from fewer than 20% of respondents working in their native language to about 50% of those using the foreign one.

    Why does it matter whether we judge morality in our native language or a foreign one? According to one explanation, such judgments involve two separate and competing ways of thinking­one of these, a quick, natural "feeling," and the other, careful deliberation about the greatest good for the greatest number. When we use a foreign language, we unconsciously sink into the more careful way simply because the effort of operating in our non-native language signals our cognitive (认知的) system to prepare for difficult activity.

    An alternative explanation is that differences arise between native and foreign tongues because our childhood languages are filled with greater emotions than are those learned in more academic settings. As a result, moral judgments made in a foreign language are less filled with the emotional reactions that surface when we use a language learned in childhood.

    There's strong evidence that memory connects a language with the experiences and interactions through which that language was learned. For example, people who are bilingual (双语的) are more likely to recall an experience if reminded in the language in which that event occurred. Our childhood languages, learned in the middle of passionate emotion, become filled with deep feeling. By comparison, languages acquired late in life, especially if they are learned through limited interactions in the classroom or dully delivered over computer screens and headphones, enter our minds lacking the emotionality that is present for their native speakers.

    Here's the story of my growth over the past year. If anyone is inspired (激励) by this, that's wonderful.

    I'd been stuck as this under-confident, fat and just frightened girl for years and years and years. Since I was a little girl, I'd been stuck like this, and I had lived a life where I'd be afraid of everything. But then it all started changing. Something clicked, and in over a period of 6 months I finally managed to stick to one of my diets, bringing me from overweight straight down to underweight. This proved (证明) that I could change myself.

    One single time, I heard about a public speaking thing going on at my university, and for the first time, I managed to keep up the courage to go there. For the first time I was able to share my story, and able to do it in front of so many people possibly judging (评判) me, and suddenly all the fears about speaking publicly started vanishing. I never felt more confident.

    This taught me I could get rid (去除) of my fears  It was from that point on that my road to change went from a rocky mess to a full-on empty highway.

    Using the fact that I could change, and that I could get rid of my fears, I started working on them one by one. My fear of talking to strangers ,my fear of asking simple questions, my fear of hanging out with people, my fear of being myself... All of them were gone. And I still continue to progress to this day. I've never stopped.

Understanding the link between the clean environment and human life is not a new concept. In fact, it was noticed as early as ancient Roman times. Today we see how green living has influenced our everyday lives. There is a growing community of people who embrace a zero waste lifestyle and make changes to the way they live to reduce their carbon footprint. 

Living a zero waste lifestyle means doing one's best to achieve the aim of not sending anything to a landfill. People who adopt this lifestyle ultimately cut down on their waste by reducing what they need and want. They reuse what they own, sending few things to be recycled. 

Many people who adopt the zero waste lifestyle claim to be frustrated by the many harmful chemical substances found in beauty and cleaning products. They also find the uses of disposable items and excessive packaging the same. For example, how many times have we had to peel away layers of plastic wrap and cardboard before finally taking out the item which we had bought? Instead of buying prepackaged food and goods, those who identify with the zero waste philosophy tend to shop in stores that allow them to make purchases and bring their own cloth bags and glass jars to store their purchases. 

Many people have the misconception that it is easier to live a zero waste lifestyle in the West. Nevertheless, Malaysian environmental journalist, Ms Aurora Tin, has proven that a zero waste lifestyle is possible even in the Asian context. Instead of going to the supermarket to buy prepackaged foods, Ms Tin now visits the wet market and brings her own bags for vegetables. She has even stopped using store-bought toothpaste and make her own toothpaste from coconut oil and baking soda. This lifestyle may be too big a change for the average person, but we could follow her suit to make gradual changes to our own lives. 

Within the cinematic universe of "The Martian," Matt Damon embodies the role of an astronaut who cultivates sustenance on the Martian terrain, a testament to human ingenuity in the face of isolation on the crimson celestial sphere.

Following their cinematic enlightenment, Michael Allen, a physicist hailing from Washington State University, and Helen Joyner, a food scientist from the University of Idaho, resolved to initiate a pedagogical exploration. They devised an instructive scenario aimed at guiding students through the complex process of agricultural endeavor on the Martian surface. Envisioning themselves as interplanetary miners, students are tasked with devising a strategy for sustenance prior to embarking on their extraterrestrial expedition. Allen and Joyner proffer a proposal outlining the selection of crops and the enduring trials of cultivating them in the Martian environment over extended periods. Utilizing a scoring mechanism, students are challenged to identify and propagate three varieties of nourishment on the Martian terrain.

Allen encountered a remarkable diversity in outcomes: among a cohort of thirty students, "there has not been a single instance of identical responses," he remarked.

Future Martian voyagers will, in all likelihood, be compelled to harness the native resources of the planet rather than transporting all necessities aboard a spacecraft. This implies the necessity of cultivating their own nourishment on an extraterrestrial sphere, one that boasts an ecosystem markedly divergent from that of Earth.

One formidable impediment for prospective Martian habitués is the absence of agricultural implements. In congruence with actual astronauts, student participants in the study are precluded from amassing an extensive array of farming tools. As Joyner articulated to his student space explorers, "You commence your journey with a vacuum of resources."

Furthermore, students are confronted with the predicament of a severely restricted dietary selection. "Could I endure a diet confined to a single sustenance for the entirety of my existence?" posed Joyner.

Nevertheless, Allen perceives the case study as transcending the realms of agriculture and nutrition on the Red Planet.

"I am not imparting knowledge solely on the cultivation of food on Mars," Allen declared. "I am imparting knowledge on coexistence with choices. I am imparting knowledge on the resolution of complex issues."