- x: September 2017

https://www.youtube.com/watch?v=YPU0CXV6av4

http://news.sina.com.tw/article/20170930/24100700.html

https://cn.nytimes.com/china/20170929/cc29-tansong/zh-hant/

在川東忠縣有一對夫婦叫黎大雪和肖正靜，他們是工商業兼地主，在他們所有財產都交完了而土改民兵仍然酷刑追逼時，他們只有自殺。

這對夫婦是手牽著手一步步走向長江，走向死亡的。

Thursday, September 28, 2017

波子憲改

中文諸子在台灣都混不下去了孔子孟子洗廁所的慘況我先前說過別的諸子更不在話下取而代之的台灣瞎掰文化復興當然是豬子波子和其他族繁不及備載的那些(龜兒)子們剛剛看電視波子林子大聲的在談憲改總結如下投票年齡下修為三歲只有政治正確的人可以投票或不投政治正確的票的人就要進焚化爐廢行政院考試院監察院立法院設洗錢院東廠院種族清洗院簡而言之非內閣制非總統制採山口組制治國

必然是被具體的生命情境逼出來的尋找與普世經驗有關的叫做The Age of Absurdiy: Why Modern Life Makes It Hard To Be Happy (Michael Foley, 2010)或postmodern malaise與台灣在地有關的叫做兩岸的局為什麼必然是具體的因為抽象的理智的建構不能不是lure for closure換句話說有標準答案藏在最後一章In Search of Authenticity: Existentialism from Kierkegaard to Camus (Jacob Golomb, 1995)將此尋找歸於文學我說過現在的問題是In Search of Authenticity After Camus我們需要小說家來照亮這個問題我們需要每一個人面對自己的這個問題我先前說過這樣的人就是有趣的人

Jóhann Jóhannsson - Escape

https://www.youtube.com/watch?v=L4ljmowphvI&list=RDjJ8TnlNpatk&index=3

from "And In The Endless Pause There Came The Sound Of Bees" (2009)

Jóhann Jóhannsson ‎– Sicario (2016)

https://www.youtube.com/watch?v=yEF6IOisd5E

https://www.youtube.com/watch?v=RwuhnfKnTYY

Johann Johannsson - The Miners' Hymns (2011)

https://www.youtube.com/watch?v=t9YjTtTcojY&list=PL5jyahL7x5Ob0NN54KI5ebygJYTnZH09y

https://pitchfork.com/reviews/albums/15578-the-miners-hymns/

界限

是一個浮動的概念

意思是說昨天的界限

恰恰就是今天的出發點

當然沒有人事先知道

今天太陽下山的時候

你到底前行了幾英吋

意思是說昨天的界限

很有可能仍是今天的

曾有幾次趨近界限的經驗

倏忽即逝的察覺它在那裡

現在我終於知道

下次要停留在那裡良久

free the mind (2012)

http://www.imdb.com/title/tt1673376/plotsummary?ref_=tt_ov_pl

https://www.youtube.com/watch?v=d_j1byLKT_c

https://www.youtube.com/watch?v=U3lHj2vFfSE

Sebastian Zawadzki - Between the Dusk of a Summer Night

https://www.youtube.com/watch?v=O6Hm9i_1Pp8

Ólafur Arnalds - ...and they have escaped the weight of darkness (Kölski) [Full Album]

https://www.youtube.com/watch?v=CM9IxxXOdK4

姚文元

https://www.youtube.com/watch?v=Juy-64SFbNY

決戰食神

https://www.youtube.com/watch?v=DEf3V3m3PyM

徐琳刘四仿

https://www.youtube.com/watch?v=pXXGmhb9nS4

https://www.youtube.com/watch?v=JEzB_Wsralo

“1+2"党中央主席负责制传闻再起

https://www.youtube.com/watch?v=hkZm8R8oZSA

中共十九大前夕各地方當局維穩力度空前

https://www.youtube.com/watch?v=j54i5Y4qj14

19大後習近平将迅速收拾臺灣？國台辦出面安抚但言辭模糊

https://www.youtube.com/watch?v=KabrtGbglJg

文化根性

专家视点(裴敏欣)：美朝若爆军事冲突，北京将会如何应对？

https://www.youtube.com/watch?v=nbokRlbYZBA

信

某君住在石牌路一段一九七九年夏天寫了一封信給住在石牌路二段友人約他在二零一七年秋天一晤昨天友人收到這封信決定寫一封回信問某君到底在那裡碰面估計這封回信二零三四年會寄到

這件事說明了什麼是自然地質學的自然和這個自然是偶然的

趙雲龍 --- 十九大經濟難題— 繁荣背後千疮百孔（《中共十九大》第14期）

https://www.youtube.com/watch?v=XeK6aekRg84

高盛哈继铭：2018年中国经济将会雪崩式下滑
https://m.sohu.com/n/475170635/
http://opinion.jrj.com.cn/2016/11/28094021760300.shtml (2016-11-28)

房地產把中產階級消滅了

https://www.youtube.com/watch?v=wjwXUghw9VU

Wednesday, September 27, 2017

楊建利 --- 權力一統後，習近平如何收拾爛攤子（《中共十九大》第13期）

https://www.youtube.com/watch?v=fUljj0CtgRs

吴强

https://www.youtube.com/watch?v=dnJnekhy0YU

豬子曰

豬子曾在台灣島內跑路多年從未被媒體狗仔警察臨檢找到堪稱台灣跑路界之高手中的高手他大隱於市自修苦學撰台灣史九十卷行世豬子學現已為島內顯學中研院及諸大學已設豬子學系所研究發揚光大豬子學(偽)台灣(偽)故宮正舉辦豬子大展豬子曰台灣的源起遠遠早於一般所謂人類文明源起的全新世(Holocene)早在五十萬年前一個不喜歡刷牙的埃及人搭乘長榮航空來台然後不停繁衍至今

我們台灣有蔡子賴子柯子豬子波子

https://www.youtube.com/watch?v=wq7c4MZGKZ0

阿里斯多德說豬(哥亮)子是我最崇拜的台灣人波(多野結衣)子是台灣人最崇拜的日本人孔子孟子則是在台灣總督府洗廁所的兩個小弟對免治廁所維護保養有專門研究

渣滓洞

https://zh.wikipedia.org/wiki/%E6%B8%A3%E6%BB%93%E6%B4%9E

for aco

https://www.youtube.com/watch?v=dfwe5LiSBe0&t=1401s

天网工程

https://www.youtube.com/watch?v=XwROJjf9lOg

红色留声亭

https://www.youtube.com/watch?v=n0NxKRiW1rA

罗广斌《红岩》

https://www.youtube.com/watch?v=Q04GmwWEQmQ

Tuesday, September 26, 2017

平论Live | 19大后中国计划经济道路大猜想-汇市篇

https://www.youtube.com/watch?v=qVu7aLZzmFE

台灣文革一例

水污

https://www.youtube.com/watch?v=irbSRKT6pUc

https://www.youtube.com/watch?v=QYwHw0qGZPk

中产阶级

https://www.youtube.com/watch?v=_rI_L2c7WXs

https://www.youtube.com/watch?v=ZkImeeyODF8

那個年代

據說已經過去

據說正在發生

據說即將重演

劉大任看著夕陽

想起四和如意

捨不得用的勃起的回憶呢

今天的小屁孩們擅長勃起

和堅信勃起一定要有代價

小屁孩王小明說

我知道大任是誰

育卉老師教過我們

大任是孟子的表弟

天將降大任於斯人也

與此同時

異鄉遇異鄉人

然後雙方問自

我是誰你是誰

我從那裡來我怎麼來到這裡我要去那裡

你從那裡來你怎麼來到這裡你要去那裡

那晚七等生來到墾丁賓館召妓

結果召了他多年前教過的小學生

夜渡資清晨留在桌上他才猛然想起

匆匆往北尋找人間失去的天真

這件事發生在七零年代的台灣

今天的小屁孩們記性都很好

不會發生這種搞了半天互相

才猛然想起匆匆往北的戲碼

他們的天真三歲那年

就已經沖進免治馬桶

鄭洞國

https://www.youtube.com/watch?v=04xQlIfxAsw

王军涛 (2017-5-7)

https://www.youtube.com/watch?v=a46TpVRA_Kg

敲门行动

https://www.youtube.com/watch?v=zoK_BW9BHEs

North Korea Says It Has the Right to Shoot Down U.S. Warplanes (NYT Sep 26, 2017)

https://cn.nytimes.com/asia-pacific/20170926/trump-north-korea/en-us/

https://www.youtube.com/watch?v=xODMHJY0MoY

https://www.youtube.com/watch?v=CTWjbMCttsg

老梁談中國房奴現象、這個國家完了、不如移民得了！

https://www.youtube.com/watch?v=aBbXxz8FYYc

68 Things You Cannot Say on China’s Internet (NYT Sep 24, 2017)

https://www.nytimes.com/2017/09/24/world/asia/china-internet-censorship.html

https://www.youtube.com/watch?v=xBs9-I9zzKU

专访程晓农：习近平能否《将改革进行到底》？

https://www.youtube.com/watch?v=c3AyXlI6wdQ

交锋论见：中国经济即将崩溃？暴力革命只会带来专制政权？

https://www.youtube.com/watch?v=1DZy654dBuY

Monday, September 25, 2017

平常

說平常的話

做平常的活

食平常的餐

臥平常的覺

想平常的事

五個平常等於

還是平常

他們說毀滅在即

我從來沒有想過

逃到溫哥華床下

席地而臥

非床上而臥

亦非床下而臥

最後一小時

我點起紙菸

度過una mattina

Ludovico Einaudi - Una mattina

https://www.youtube.com/watch?v=0Bvm9yG4cvs&t=6s

e-ID

https://www.youtube.com/watch?v=sncxaGeuNq0

台湾面对武统变局，十九大后关键时刻

https://www.youtube.com/watch?v=N072YvjkMuE

https://www.youtube.com/watch?v=p_YBHDGc6nc

https://www.youtube.com/watch?v=XBrwtsKuzvs

https://www.yzzk.com/cfm/content_archive.cfm?id=1505965645438&docissue=2017-39

(亞洲週刊童清峰 2017年10月1日第31卷 39期)

https://www.youtube.com/watch?v=nbokRlbYZBA

https://www.youtube.com/watch?v=fjoff-Bvpj8

Authenticity

1. Bad faith (Sartre)

2. Be true to oneself vs. self-deception

3. Courage (to be) (Tillich) (Dare to be)

4. Dare to act

5. Death – the final coming to rest

6. Folly and remorse

7. Beyond redemption

8. No Heidegger this time

9. Not sure if psychoanalysis is helpful or relevant

10. In Search of Authenticity: Existentialism from Kierkegaard to Camus (Problems of Modern European Thought), by Jacob Golomb, Routledge, 1995 (questia, scribd pdf)

11. Now, a la Jacob Golomb, it is about ethics (not metaphysical at all, in other words)

12. And, since it is about ethics, it is about dilemma and choice, both of which are so very personal, and quite inconsequential in terms of the progress of the HISTORY

13. Therefore, this is about anti-hero

14. Now, our problem is, in search of authenticity, after camus

15. Interestingly, the two thinkers who adopted an ontological approach to authenticity both went through a kind of midlife Umkehr or ‘conversion’: Heidegger, from the phenomenological ontology of Dasein to the poetry and mysticism of Being, and Sartre, from phenomenological ontology to politics. (p. 92)

16. … like Kierkegaard and Nietzsche, not a philosopher in the technical or academic sense, Camus expresses ideas and dilemmas that are intimately related to the ideal of authenticity (p. 119)

17. Unlike Kierkegaard, who entices us to take an absurd leap of faith, Camus rejects transcendence, adopts a position of strict immanence3 and invites us to live out a rebellious acceptance of our absurd fate. He encourages us to win authenticity by ‘an act of lucidity as one makes an act of faith’ (LACE, p. 81). This illuminates the dilemma that confronted all the thinkers we have considered: the singularity and the spontaneity of the ideal of authenticity imply a clash with the prevailing ethic; yet to resolve this impasse by granting authenticity a recognized social meaning in turn neutralizes this spontaneity by forcing it into a fixed ontological yoke. In any event, however, Camus rejects this solution since ontology is meaningless in an absurd world. (p. 119)

18. Sisyphian life in the face of the absurd is the only authentic attitude available to mortals who reject suicide and proudly affirm their lives. (p.120)

19. Camus’s two major philosophical essays, The Myth of Sisyphus and The Rebel, are philosophical commentaries on his understanding of authenticity as it is portrayed in his novels, short stories and plays. …By generating in us deep existential anguish, Camus’s fiction offers us a chance to overcome it by being true to ourselves for the sake of humanity. ‘This is why any authentic creation is a gift to the future’ (MS, p. 169). (p. 120)

20. The answer…is this: even if one does not believe in God, suicide is not legitimate…even within the limits of nihilism it is possible to find the means to proceed beyond nihilism…. The Myth of Sisyphus…sums itself up for me as a lucid invitation to live and to create, in the very midst of the desert. (p. 122)

21. Hence Camus recommends acceptance and affirmation of life even if it lacks transcendent meaning. The solution to absurdity is not to escape to philosophy or suicide, but, rather, to accept it as a given. The sober and creative life is the authentic solution and indicates an authentic overcoming. To Camus’s generation the war had given little reason to be hopeful; Camus, like Nietzsche before him, offers hope without reason as the authentic reaction to the absurdity of immanence embodied in the myth of Sisyphus. Like the Nietzschean Übermensch, who adopts the existential formula of amor fati, ‘the absurd man says yes’ (ibid., p. 99).

22. Like Nietzsche, he demands that we liberate ourselves from the yearning for salvation by overcoming our nostalgia for it. Camus’s determination to withhold from us any ‘metaphysics of consolation’ (ibid., p. 42) makes authenticity all the more vital since in his eyes it is the only solution capable of withstanding the feeling of absurdity. (p. 124)

23. Even if suicide merely indicates resigned acceptance of the harsh implications of the relationship between the individual and the world and not the overcoming of this absurd—so what? It might be claimed that physical suicide is not the solution, since it creates a hierarchy of values within which there is one sort of action of ultimate value. In other words, to commit suicide can be seen as preferring one course of action over all others. But if our existence is sheer absurdity, why would suicide be any more valuable than Dr Rieux’s useless efforts to cure his patients in The Plague? (p. 125)

24. Camus knows that he has no valid argument against suicide. Suicide is an issue subject to the discretion of each individual who confronts the feeling of absurdity. Camus claims that we can ‘escape suicide’ to the extent that we are ‘simultaneously awareness and rejection of death’ (ibid., p. 60). The latter attitude is the ‘revolt’ that gives life its ‘value’ (ibid.)—its authenticity, the only possible value given the absurd. This ‘majestic’ revolt has ‘something exceptional’ about it, for, Camus feels, it displays ‘human pride’ (ibid., p. 48). It is not coincidental that at that point in his essay Camus begins to use first-person sentences such as ‘I must carry…the weight of my own life … alone’ (ibid.).

25. Camus, following Nietzsche, declares: I embrace a lucid and sober attitude, since I want to attain authenticity, to live intensely but without ‘stage-sets’ that distort my selfhood; hence I turn away from suicide which will prevent me from engaging in revolt, the practical embodiment of authenticity. (p. 125)

26. Thus the feeling and notion of absurdity and the constant struggle against their nihilistic implications are necessary conditions of authenticity. ‘I am authentic ergo it is absurd’ is Camus’s existential version of the Cartesian Cogito. ‘Only from chaos is a star born’, Nietzsche claims; and Camus develops this idea, maintaining that only from the feeling of absurdity and from the complex sensations that constitute its pathos is the aspiration to authenticity born. This happens when the ‘stage-sets’ of normative ethics ‘collapse’ and the question of where to go—‘suicide or recovery’ (ibid., p. 18)—becomes inescapable. (pp. 125-126)

27. According to Camus, no ethical rule can be sustained in an absurd world. ‘What rule, then, could emanate from that unreasonable order?’ (ibid., p. 58) asks Camus, and answers: ‘There can be no question of holding forth on ethics. I have seen people behave badly with great morality and I note every day that integrity has no need of rules’ (ibid., p. 57). Here Camus alludes to the many self-proclaimed moralists who preach at the city’s gates while themselves eschewing morality. He describes them as having ‘clean’ consciences, because they never use them. For Camus, the ideal of integrity, or, in Nietzschean language, truthfulness in life, stands above the objective ethical norms of honesty and sincerity. Authenticity reigns ‘beyond good and evil’; it does not require, nor can it have, ethical rules for the rational justification of actions. Authenticity is a personal, intuitive morality that springs from freedom and spontaneity without any external a priori dictates of Reason, God or History. The authority of authenticity lies in itself. (p. 127)

28. To conclude is to reach an end together, but the authentic posture, as understood by the philosophers of authenticity, forbids me from presuming to conclude for you or for us. Each individual has to come to her own conclusions about authenticity. In fact, encouraging you to ponder this existential issue and to entice you into drawing your own conclusions is a central objective of this book. As Nietzsche advises us through Zarathustra, ‘if you would go high, use your own legs’. (p. 143)

29. From the historical perspective, however, the intuitive and individual routes to authenticity seem to be more viable and productive than the ontological-phenomenological approaches. (p. 143)

30. Authenticity calls for an ongoing life of significant actions. It is actions that shape our authenticity. The thinkers we have looked at preferred action, or Heideggerian ‘care’, to reflection (which, Kierkegaard claims, ‘freezes action’) and knowledge (which ‘kills action’ according to Nietzsche). But meaningful activity is only possible in the context of intersubjective interaction, namely, within society. (pp. 143-144)

31. Authenticity, we saw, is best forged and revealed in ‘boundary’ or extreme existential situations. Yet such circumstances presuppose a social context. (p. 144)

32. The literature on authenticity abounds in descriptions of conflicts between individuals acting on different ethical maxims. These conflicts highlight the need for resolute and authentic decisions and spontaneous actions. Nietzsche and Kierkegaard argue that one knows what one is only after realizing what one is not. (p. 144)

33. But can authenticity, thus understood, ever be implemented? Here too we have looked at some convincing arguments to the effect that authenticity is highly problematic at best. (p. 144)

34. In his study of authenticity, Charles Taylor warns against an unrestrained, egocentric individualism. His sympathetic attitude to the ideal of authenticity as countering the ‘malaises of modernity’1 is remarkable evidence that the issue is far from having been closed by Camus, or, for that matter, by the present study, which stresses the aesthetic model of authenticity.2 (p. 145)

35. There is today a grave danger that we are facing the death of authenticity. Poststructuralist thought and the other currently fashionable streams of what is vaguely called ‘postmodernism’ attempt to dissolve the subjective pathos of authenticity which lies at the heart of existentialist concern. This study should be seen as an attempt to redress the postmodernistic devaluation of the authentic self by embarking on historical reconstruction. (pp. 145-146)

36. Let me end with a personal vision expressed in terms of a musical analogy. I envisage a society of authentic individuals as analogous to an orchestra without a conductor, where each individual plays her own composition. Sometimes one member of the ensemble will be in tune with the others, but not always. There is only one proviso: no one composition can overcome the others, and no player can suppress another’s self-expression. From the outside, the music produced by these individuals sounds like sheer cacophony, but for the participants each of their pieces has meaning, while the music played by the others functions as the inevitable background against which they struggle to perfect their original melodies. (p. 146)

37. Finally, let us recall Kierkegaard’s historical description of the emergence of the authentic ideal: ‘With every turning point in history there are two movements to be observed. On the one hand, the new shall come forth; on the other, the old must be displaced.’4 At these turningpoints we will encounter the authentic individual. Just as the decline of the ethic of objectivity set in motion the appeal for authenticity, so the decline of the ethic of subjectivity in the postmodern era, and the suppression of individuality encouraged by the mass media and multinational markets, will invigorate the quest for authenticity as a personal, corrective ideal if not an objectively viable norm. Only the return to our authentic pathos can prevent the betrayal of what is dearest to each of us: our own selfhood. (pp. 146-147)