本來以為是日本片直到看到那個苦口婆心(老師跟你說老師是有經驗的小有小的好處而且老師跟你說它會長大變大的來把褲子脫下來讓老師看看)的折疊氣球才確定這是台灣片
Saturday, September 30, 2017
愛情靈藥 (2002)
https://www.youtube.com/watch?v=rvpqcnySBB4
本來以為是日本片直到看到那個苦口婆心(老師跟你說老師是有經驗的小有小的好處而且老師跟你說它會長大變大的來把褲子脫下來讓老師看看)的折疊氣球才確定這是台灣片
本來以為是日本片直到看到那個苦口婆心(老師跟你說老師是有經驗的小有小的好處而且老師跟你說它會長大變大的來把褲子脫下來讓老師看看)的折疊氣球才確定這是台灣片
老古和文西
老古說文西你最近忙些甚麼
文西說叫我達文西替婊子做功德
老古說文西聽起來很真實(authentic)
文西說我是最後一個找到真實的台灣人
老古說佩服佩服
文西說不過替婊子做功德之餘我也讀史
老古說婊子和歷史說來聽聽
文西說駭人聽聞的人和事過去百年
老古說過去百年我只知道柯建銘段宜康顧立雄四行倉庫搬運兩億台幣和MG149的重量和波多野結衣
文西顯然知道歷史的重點說波多野結衣很重要
老古陷入懷念的回憶的表情說可惜有點年紀了
東北季風
東北季風來了席地而臥的人知道從骨裡知道 Matt Elliott
也知道雖然我不知道
他是怎麼知道野柚一地廢院不想講Otto Gross Ernesto
Spinelli Jessica Benjamin Robert Galatzer-Levy In Search of Authenticity
Yes, that damned authenticity
講些甚麼好呢張博樹馮勝平李一平蘆笛吳仁華蘇曉康廖亦武風大
遂知落葉 不須掃 直到蚊多
遂知落葉 不須掃 直到蚊多
歷史學家的看到 是看到人世的局
哲學家的看到 是看到形上的局
心理治療者的看到 是看到內心的局
生意人的看到 是看到利益的局
玩政人的看到 是看到權力的局
吊詭的是 無病無痛 太平盛世 什麼都看不到
吊詭的是 無病無痛 太平盛世 什麼都看不到
症狀難熬 崩塌毀滅
我們是在廢墟中 才學會看到
廢墟中 我們學到的第一個字是無奈 第二個字是不甘無奈 第三個字是畢竟無奈 第四個字是so be it
廢墟中 我們學到的第一個字是無奈 第二個字是不甘無奈 第三個字是畢竟無奈 第四個字是so be it
直到說出第四個字 我們終於學會 那個要命的第五個字
authenticity
authenticity
一開始是裝的後來越裝越像真的
http://news.ltn.com.tw/news/politics/breakingnews/2208926
政治是高明的騙術這是呂秀蓮說的高明的騙術是高明的表演術這是豬哥亮說的高明的表演術需要高明的觀眾鼓掌這是柯文哲說的
政治是高明的騙術這是呂秀蓮說的高明的騙術是高明的表演術這是豬哥亮說的高明的表演術需要高明的觀眾鼓掌這是柯文哲說的
Friday, September 29, 2017
譚松
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。
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
authenticity
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)
from "And In The Endless Pause There Came The Sound Of Bees" (2009)
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
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
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
Wednesday, September 27, 2017
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
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
Tuesday, September 26, 2017
台灣文革一例
https://newtalk.tw/news/view/2017-09-25/98778
https://udn.com/news/story/11512/2720991
http://news.ltn.com.tw/news/politics/breakingnews/2203781
https://www.youtube.com/watch?v=EyQXSJ886t0
https://www.youtube.com/watch?v=s38L2sRPVew
https://www.youtube.com/watch?v=LsXOOdtrWnQ
https://www.youtube.com/watch?v=2Dy6IbvPhsw
https://www.youtube.com/watch?v=K-_TKpNl0zk
https://www.youtube.com/watch?v=RhuUccGtfSw
https://www.youtube.com/watch?v=ZATeGMUbrN8
https://www.youtube.com/watch?v=C-vzR7J5D0E
https://www.youtube.com/watch?v=5TFmyd64Og8
https://www.youtube.com/watch?v=JKxg5hyuItU
https://www.youtube.com/watch?v=lDfpMFR7DAI
https://kellychang2713.blogspot.tw/2016/06/blog-post_85.html
https://udn.com/news/story/11512/2720991
http://news.ltn.com.tw/news/politics/breakingnews/2203781
https://www.youtube.com/watch?v=EyQXSJ886t0
https://www.youtube.com/watch?v=s38L2sRPVew
https://www.youtube.com/watch?v=LsXOOdtrWnQ
https://www.youtube.com/watch?v=2Dy6IbvPhsw
https://www.youtube.com/watch?v=K-_TKpNl0zk
https://www.youtube.com/watch?v=RhuUccGtfSw
https://www.youtube.com/watch?v=ZATeGMUbrN8
https://www.youtube.com/watch?v=C-vzR7J5D0E
https://www.youtube.com/watch?v=5TFmyd64Og8
https://www.youtube.com/watch?v=JKxg5hyuItU
https://www.youtube.com/watch?v=lDfpMFR7DAI
https://kellychang2713.blogspot.tw/2016/06/blog-post_85.html
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
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
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
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)