https://movie.douban.com/subject/26699217/
https://www.youtube.com/watch?v=W999_yAW-N4
Tuesday, April 30, 2019
The Future of Humanity: Revisioning the Human in the Posthuman Age (ed. Pavlina Radia, Sarah Fiona Winters, Laurie Kruk,Rowman & Littlefield International, 2019-8-16)
What is the future of humanity? What does it mean to be ‘human’ in the posthuman age? What responsibility does humankind have towards others and their environments? How are the stories that humans tell themselves implicated in the very power asymmetries and eco-political challenges that they bemoan? Taking a cross-disciplinary approach to the posthuman age, the essays in this collection speak to the multifaceted geographies and counter-geographies of humanity, probing into the possible futures we face as planetary species. Some of these include: ecological issues generated by centuries of neglecting our environment(s); power asymmetries stemming from economic and cultural globalization; violence and its affective politics informed by cultural, ethnic, and racial genocides; religious disputes; social inequities produced by consumerism; gender normativity; and the increasing impact of digital and AI (artificial intelligence) technology on the human body, as well as historical, socio-political, not to mention ethical relations. (amazon)
The Task of Philosophy in the Anthropocene: Axial Echoes in Global Space (ed. Richard Polt , Jon Wittrock, Rowman & Littlefield International, 2018)
In its early modern form, philosophy gave a decisive impetus to the science and technology that have transformed the planet and brought on the so-called Anthropocene. Can philosophy now help us understand this new age and act within it? The contributors to this volume take a broad historical view as they reflect on the responsibilities and possibilities for philosophy today.
The term ‘Anthropocene’ signifies the era of the arrival of human beings as a force that affects global ecosystems in ways that are potentially disastrous for humanity itself, as well as for countless other species. This volume explores whether philosophy has meaningful tasks to fulfill in this unparalleled situation. Do philosophers need to reflect on new topics today? Do they need to think in new ways? Do they need new relationships to their own tradition? And are there concrete actions they should take, over and above philosophical reflection? The contributors to this volume thus take on the question of the relevance and responsibility of philosophy, drawing upon diverse legacies, in the current global situation. (amazon) (accessible via scribd)
The term ‘Anthropocene’ signifies the era of the arrival of human beings as a force that affects global ecosystems in ways that are potentially disastrous for humanity itself, as well as for countless other species. This volume explores whether philosophy has meaningful tasks to fulfill in this unparalleled situation. Do philosophers need to reflect on new topics today? Do they need to think in new ways? Do they need new relationships to their own tradition? And are there concrete actions they should take, over and above philosophical reflection? The contributors to this volume thus take on the question of the relevance and responsibility of philosophy, drawing upon diverse legacies, in the current global situation. (amazon) (accessible via scribd)
4:21 AM
還有四小時出獄
急診留觀一人會診三人
下午到宅訪視一人
今天大致如是
我在等它們回來
存在治療必須是只能是quotidian
Groundhog Day (1993)是很好的例子
Phil Connors被困在早上六點的輪迴
我剛剛說過我被困在早上八點的輪迴
其實差不多
這時弦月掛在東方半空
徹夜蛙鳴幾乎沒有停歇
恰當的距離是四十公里
這幾乎已經說明了一切
這裡沒有意識型態
聽說意識型態能讓人霸氣硬挺
這明顯是勃起的前提
所以政治是高明的騙術
和拙劣的勃起
Monday, April 29, 2019
Conversations with Eugène Ionesco (Claude Bonnefoy, Holt, Rinehart and Winston, 1971)
那天我們說到現代性的生活讓我們失去了甚麼
多年前讀到這本Eugene Ionesco和Claude
Bonnefoy的對話
當時的印象是只有詩人可以如此對話
Ionesco被問到為什麼寫了那些荒謬的劇本
他說他想找回幼時的村莊的經驗
那裡人和物是用具象的特徵來辨識的
比如說有一個糟酒鼻子的郵差
或白楊樹下的那間黃色的房子
interpersonal creativity, if it is creativity per se, cannot be regulated, kept tidy, in an adaptive way
“Interpersonal creativity” will thus be a subtheme of this study of mutual synchronized regressions, growth-promoting therapeutic mechanisms that can lead to progressions in the structural and functional complexity of emotional and social development. These regressions that facilitate progressions in the therapy underlie the well-established clinical principle that the trajectory of the therapy is not a straight line, but nonlinear—movements both forward and backward, which not infrequently feels like “stumbling along together.” (i.e. in a hermeneutic way)
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (p. 54). W. W. Norton & Company. 2019, Kindle edition.
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (p. 54). W. W. Norton & Company. 2019, Kindle edition.
mutual regression is not mutual re-enactment or acting out
Importantly, in order to co-create this intersubjective system with the patient, the therapist must implicitly synchronize their right hemispheres. As I will soon discuss, this right-lateralized interbrain synchronization of a spontaneous nonverbal communication is an essential mechanism of mutual regressions (see Figure 1.1 in Chapter 1, in which the right temporoparietal cortex in one partner is synchronized with the right temporoparietal cortex of the other). The right temporoparietal junction is known to be activated in social interactions and self-functions (Decety & Lamm, 2007) and is centrally involved in states of attention processing, perceptual awareness, face and voice processing, and empathy (Schore, 2003a, 2003b, 2012). It also allows for “making sense of another mind” (Saxe & Wexler, 2005).
With this introduction in mind, in this and the next chapter I will present an interpersonal neurobiological model of the growth-promoting role of mutual regressions in long-term psychotherapy, not only in the patient’s but also in the clinician’s own deeper psychotherapeutic explorations.
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (pp. 51-52). W. W. Norton & Company. 2019, Kindle edition.
With this introduction in mind, in this and the next chapter I will present an interpersonal neurobiological model of the growth-promoting role of mutual regressions in long-term psychotherapy, not only in the patient’s but also in the clinician’s own deeper psychotherapeutic explorations.
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (pp. 51-52). W. W. Norton & Company. 2019, Kindle edition.
right brain reverie and intuition
In addition, a regressive shift from left brain rational to right brain intuitive cognition allows the clinician to perceptually receive what is outside conscious awareness, “beneath the words.” In this state of mind, the therapist listens with the right brain reverie and intuition directly to the patient’s right brain. This regression is familiar to clinicians, who access the state in order to generate clinical hunches and gists of the patient’s communications. Hammer (1990) described a therapeutic mutual regression:
My mental posture, like my physical posture, is not one of leaning forward to catch the clues, but of leaning back to let the mood, the atmosphere, come to me—to hear the meaning between the lines, to listen for the music behind the words. As one gives oneself to being carried along by the affective cadence of the patient’s session, one may sense its tone and subtleties. By being more open in this manner, to resonating to the patient, I find pictures forming in my creative zones; an image crystallizes, reflecting the patient’s experience. I have had the sense, at such times, that at the moments when I would pick up some image of the patient’s experience, he was particularly ripe for receiving my perceptions, just as I was for receiving his. An empathic channel appeared to be established which carried his state or emotion my way via a kind of affective “wireless.” This channel, in turn, carried my image back to him, as he stood open in a special kind of receptivity. (pp. 99–100, italics added)
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (pp. 49-50). W. W. Norton & Company. 2019, Kindle edition.
Cf.
Hammer, E. (1990). Reaching the affect: Style in the psychodynamic therapies. Northvale, NJ: Jason Aronson.
My mental posture, like my physical posture, is not one of leaning forward to catch the clues, but of leaning back to let the mood, the atmosphere, come to me—to hear the meaning between the lines, to listen for the music behind the words. As one gives oneself to being carried along by the affective cadence of the patient’s session, one may sense its tone and subtleties. By being more open in this manner, to resonating to the patient, I find pictures forming in my creative zones; an image crystallizes, reflecting the patient’s experience. I have had the sense, at such times, that at the moments when I would pick up some image of the patient’s experience, he was particularly ripe for receiving my perceptions, just as I was for receiving his. An empathic channel appeared to be established which carried his state or emotion my way via a kind of affective “wireless.” This channel, in turn, carried my image back to him, as he stood open in a special kind of receptivity. (pp. 99–100, italics added)
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (pp. 49-50). W. W. Norton & Company. 2019, Kindle edition.
Cf.
Hammer, E. (1990). Reaching the affect: Style in the psychodynamic therapies. Northvale, NJ: Jason Aronson.
這件事發生在隱喻和象徵之前
To give some brief clinical applications, this adaptive transient regression allows empathic psychobiologically attuned psychotherapists to use their right hemisphere to intuitively listen to the patient’s nonverbal bodily-based emotional communications (face, voice prosody, gesture) that appear in the first 2 years of life, before the verbal left hemisphere.
As opposed to the classical psychodynamic approach of working with later metaphoric and symbolic functions of fully developed object relations and the repressed unconscious, we are now seeing a shift to a form of listening and interacting with the preverbal physiological expressions of the earliest unconscious levels of the personality.
This type of deep listening to the early bodily-based unconscious requires a regression from the therapist’s left mind to right mind.
The clinician’s adaptive regression from left brain-to-left brain verbal communication to right brain-to-right brain communication lies at the core of my therapeutic models of how a shift from analytical left to intuitive right brain allows for listening and responding to the psychophysiology of the unconscious.
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (p. 49). W. W. Norton & Company. 2019, Kindle edition.
As opposed to the classical psychodynamic approach of working with later metaphoric and symbolic functions of fully developed object relations and the repressed unconscious, we are now seeing a shift to a form of listening and interacting with the preverbal physiological expressions of the earliest unconscious levels of the personality.
This type of deep listening to the early bodily-based unconscious requires a regression from the therapist’s left mind to right mind.
The clinician’s adaptive regression from left brain-to-left brain verbal communication to right brain-to-right brain communication lies at the core of my therapeutic models of how a shift from analytical left to intuitive right brain allows for listening and responding to the psychophysiology of the unconscious.
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (p. 49). W. W. Norton & Company. 2019, Kindle edition.
these are the memories that cannot be remembered or forgotten
In 2012, I described Krystal’s (2002) seminal psychiatric work on “traumatic memories,” where he points out that because the registration of the traumatic state is on a preverbal, sensorimotor level, no language is available for the presentation of the memory:
Traumatic memories are not repressed in the ordinary sense of the word. Something worse happens to them. They are repudiated. . . . Some traumatic perceptions are not compatible with the survival of the self and are never registered consciously or in a form that is recoverable by any normal means; and these are the memories that cannot be remembered or forgotten. It is not just because the past involved enforced passivity, submission, and surrender, but because the emotional regression to certain infantile forms of relatedness causes an evocation of the infantile and childhood trauma encapsulated within their memories of the major trauma. (Krystal, 2002, p. 217, italics added)
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (pp. 45-46). W. W. Norton & Company. 2019, Kindle edition.
Cf.
Krystal, H. (2002). What cannot be remembered or forgotten. In J. Kauffman (Ed.), Loss of the assumptive world: A theory of traumatic loss (pp. 213–219). New York, NY: Psychology Press.
Traumatic memories are not repressed in the ordinary sense of the word. Something worse happens to them. They are repudiated. . . . Some traumatic perceptions are not compatible with the survival of the self and are never registered consciously or in a form that is recoverable by any normal means; and these are the memories that cannot be remembered or forgotten. It is not just because the past involved enforced passivity, submission, and surrender, but because the emotional regression to certain infantile forms of relatedness causes an evocation of the infantile and childhood trauma encapsulated within their memories of the major trauma. (Krystal, 2002, p. 217, italics added)
Schore, Allan N.. Right Brain Psychotherapy (Norton Series on Interpersonal Neurobiology) (pp. 45-46). W. W. Norton & Company. 2019, Kindle edition.
Cf.
Krystal, H. (2002). What cannot be remembered or forgotten. In J. Kauffman (Ed.), Loss of the assumptive world: A theory of traumatic loss (pp. 213–219). New York, NY: Psychology Press.
M (FJU 2019) - 關於惡
那天我們說到我們與惡的距離
馨文說她看過做了一些描述
聽起來是十集包括兩三個故事
其中之一是隨機殺人案發後
受害者施害者親人友人媒體律師審判的激動交詰
好像沒有提到心理治療甚至精神分析
這是合理的因為從來都沒有容許治療情境的理解
最大的謎就已被匆匆處決有點像
應觀眾要求有效率地眼不見為淨
之後同學提問關於邪惡
我說嚴重精神症者無能力為惡
往往一時衝動事後呆立等著被抓
大惡者須擁有傑出的工具理性
堪其周密計畫狡辯脫逃避責
我說隨機殺人似乎每個社會都有
這點我有想法但不想多說
而且我說不出其他邪惡的例子
這點我有想法但也不想多說
我是說那天
此時
窗外天色微明
我想惡是我們每一個人內心都有的種子
它一直都在那裡
所以你要小心宣稱擁有純善的人
因為他們不承認也不認識黑夜
大善者必大惡 (讀點歷史你就知道)
大惡者必大善 (如果劇本寫得精彩的話)
像我們這種窩囊的普通人
小善小惡是唯一的可能
還有
惡和邪惡不同
後者是有意故意盤算害人
邪惡即上述大惡
餘生
The argument of this book is that we have failed to prevent unmanageable global warming and that global capitalist civilization as we know it is already over, but that humanity can survive and adapt to the new world of the Anthropocene if we accept human limits and transience as fundamental truths, and work to nurture the variety and richness of our collective cultural heritage.
Scranton, Roy. Learning to Die in the Anthropocene: Reflections on the End of a Civilization (City Lights Open Media) (p. 24). City Lights Publishers. 2017, Kindle edition.
當他開始寫處方 你就開始打哈欠
回到自然的意思是
不要馴化自然 要敬畏自然 不要隨便侵犯它 (Chris McCandless並不是要侵犯 而是要回去 那個地方
但他忘了 他不是印地安人 或愛斯基摩人)
由自身做起 吃少用少買少賣少飛少
由身邊做起 小分子革命
幾個人 做一點幾個人 可以做的事情
不要相信系統 越龐大越複雜越自以為是的
越不要相信
這點微薄的努力 改變不了大局 改變不了結局 卻是我們唯一能做的
Sunday, April 28, 2019
too late, coming soon, while we are busy messing with each other
Unless we stop emitting greenhouse gases wholesale now, humans will within a couple hundred years be living in a climate the Earth hasn’t seen since the Pliocene, three million years ago, when oceans were 75 feet higher.
Once the methane hydrates under the oceans and permafrost begin to melt, we may soon find ourselves living in a hothouse climate closer to that of the Paleocene-Eocene Thermal Maximum, approximately 56 million years ago, when the planet was ice-free and tropical at the poles. We face the imminent collapse of the agricultural, shipping, and energy networks upon which the global economy depends, a large-scale die-off in the biosphere that’s already well under way, and our own possible extinction as a species.
If Homo sapiens survives the next millennium, it will be survival in a world unrecognizably different from the one we have known for the last 200,000 years.
In order for us to adapt to this strange new world, we’re going to need more than scientific reports and military policy. We’re going to need new ideas. We’re going to need new myths and new stories, a new conceptual understanding of reality, and a new relationship to the deep polyglot traditions of human culture that carbon-based capitalism has vitiated through commodification and assimilation. Over and against capitalism, we will need a new way of thinking our collective existence. We need a new vision of who “we” are. We need a new humanism—a newly philosophical humanism, undergirded by renewed attention to the humanities.
Scranton, Roy. Learning to Die in the Anthropocene: Reflections on the End of a Civilization (City Lights Open Media) (pp. 18-19). City Lights Publishers. 2015, Kindle edition.
Once the methane hydrates under the oceans and permafrost begin to melt, we may soon find ourselves living in a hothouse climate closer to that of the Paleocene-Eocene Thermal Maximum, approximately 56 million years ago, when the planet was ice-free and tropical at the poles. We face the imminent collapse of the agricultural, shipping, and energy networks upon which the global economy depends, a large-scale die-off in the biosphere that’s already well under way, and our own possible extinction as a species.
If Homo sapiens survives the next millennium, it will be survival in a world unrecognizably different from the one we have known for the last 200,000 years.
In order for us to adapt to this strange new world, we’re going to need more than scientific reports and military policy. We’re going to need new ideas. We’re going to need new myths and new stories, a new conceptual understanding of reality, and a new relationship to the deep polyglot traditions of human culture that carbon-based capitalism has vitiated through commodification and assimilation. Over and against capitalism, we will need a new way of thinking our collective existence. We need a new vision of who “we” are. We need a new humanism—a newly philosophical humanism, undergirded by renewed attention to the humanities.
Scranton, Roy. Learning to Die in the Anthropocene: Reflections on the End of a Civilization (City Lights Open Media) (pp. 18-19). City Lights Publishers. 2015, Kindle edition.
The Holocene: An Environmental History 3e (Neil Roberts, Wiley-Blackwell, 2014)
The Holocene provides students, researchers and lay-readers with the remarkable story of how the natural world has been transformed since the end of the last Ice Age around 15,000 years ago. This period has witnessed a shift from environmental changes determined by natural forces to those dominated by human actions, including those of climate and greenhouse gases. Understanding the environmental changes - both natural and anthropogenic - that have occurred during the Holocene is of crucial importance if we are to achieve a sustainable environmental future.
Revised and updated to take full account of the most recent advances, the third edition of this classic text includes substantial material on the scientific methods that are used to reconstruct and date past environments, as well as new concepts such as the Anthropocene. The book is fully-illustrated, global in coverage, and contains case studies, a glossary and more than 500 new references. (amazon) (kindle 2019-5-1)
http://bcs.wiley.com/he-bcs/Books?action=index&bcsId=8618&itemId=1405155213
Revised and updated to take full account of the most recent advances, the third edition of this classic text includes substantial material on the scientific methods that are used to reconstruct and date past environments, as well as new concepts such as the Anthropocene. The book is fully-illustrated, global in coverage, and contains case studies, a glossary and more than 500 new references. (amazon) (kindle 2019-5-1)
http://bcs.wiley.com/he-bcs/Books?action=index&bcsId=8618&itemId=1405155213
Christopher McCandless (1968-1992)
https://en.wikipedia.org/wiki/Chris_McCandless
All of the pros and cons I’ve just listed, however, merely highlight what has already happened to us; we are, like it or not, already quite far down the road of posthumanism, so we don’t really have a ‘choice’ about whether or not we should become posthuman. We are already posthumans living in a posthuman world.
Opting out of this world is difficult. It’s certainly possible that one could walk away from it all, like Christopher McCandless, and pull the plug on one’s technological and communication dependence, go into the wild and try to live ‘off grid’.
McCandless didn’t make it.
Mahon, Peter. Posthumanism: A Guide for the Perplexed (Guides for the Perplexed) (p. 18). Bloomsbury Publishing. 2017, Kindle edition.
All of the pros and cons I’ve just listed, however, merely highlight what has already happened to us; we are, like it or not, already quite far down the road of posthumanism, so we don’t really have a ‘choice’ about whether or not we should become posthuman. We are already posthumans living in a posthuman world.
Opting out of this world is difficult. It’s certainly possible that one could walk away from it all, like Christopher McCandless, and pull the plug on one’s technological and communication dependence, go into the wild and try to live ‘off grid’.
McCandless didn’t make it.
Mahon, Peter. Posthumanism: A Guide for the Perplexed (Guides for the Perplexed) (p. 18). Bloomsbury Publishing. 2017, Kindle edition.
Unstructured data
https://en.wikipedia.org/wiki/Unstructured_data
In 1998, Merrill Lynch cited a rule of thumb that somewhere around 80-90% of all potentially usable business information may originate in unstructured form.[1] This rule of thumb is not based on primary or any quantitative research, but nonetheless is accepted by some.[2] Other sources have reported similar or higher percentages of unstructured data.
As of 2012, IDC and EMC project that data will grow to 40 zettabytes by 2020, resulting in a 50-fold growth from the beginning of 2010. More recently, IDC and Seagate predict that the global datasphere will grow to 163 zettabytes by 2025 and majority of that will be unstructured.The Computer World magazine states that unstructured information might account for more than 70%–80% of all data in organizations.
1 ZB = 10007bytes = 1021bytes = 1000000000000000000000bytes = 1000exabytes = 1millionpetabytes = 1billionterabytes = 1trilliongigabytes.
our remaining freedom lies in that unstructurableness
- x
... read them as though they were travel books or detective stories. Life is already serious enough without making it worse by taking too seriously one's studies, or lectures, or work, or anything else at all. (Groddeck, Introduction by Ashley Montagu, 1961, p.x)
Saturday, April 27, 2019
72
4/27 AM 7:18, 160 entries, posthuman glossary, for the 72 coming; 3:00 PM, H2 one abd distention, enema, hold wintermine qpm & qn / biperin qpm; 4/28 9:00 AM, H2 one r/o urine retention, r/o parkinson's disease; one lab survey, pending, iv; 11:30 AM, H2 one on foley, anuria, f/u lab, pending; 3:30 PM, H2, on foley again; one blood sugar 510, RI 6u st; 5:00 PM, H2, aggression, both under restraint; 7:00 PM, blood sugar 476;
Friday, April 26, 2019
The Living Mountain: A Celebration of the Cairngorm Mountains of Scotland (Nan Shepherd (Author), Robert Macfarlane (Introduction), Canongate Books, 2008)
About the Author
Anna (Nan) Shepherd was born in 1893 and died in 1981. Closely attached to Aberdeen and her native Deeside, she graduated from her home university in 1915 and for the next forty-one years worked as a lecturer in English. An enthusiastic gardener and hill-walker, she made many visits to the Cairngorms with students and friends. She also traveled further afield – to Norway, France, Italy, Greece and South Africa – but always returned to the house where she was raised and where she lived almost all of her adult life, in the village of West Cults, three miles from Aberdeen on North Deeside, Scotland. To honour her legacy, in 2016, Nan Shepherd was added to the Royal Bank of Scotland five-pound note.
'The finest book ever written on nature and landscape in Britain' Guardian
In this masterpiece of nature writing, Nan Shepherd describes her journeys into the Cairngorm mountains of Scotland. There she encounters a world that can be breathtakingly beautiful at times and shockingly harsh at others. Her intense, poetic prose explores and records the rocks, rivers, creatures and hidden aspects of this remarkable landscape.
Shepherd spent a lifetime in search of the 'essential nature' of the Cairngorms; her quest led her to write this classic meditation on the magnificence of mountains, and on our imaginative relationship with the wild world around us. Composed during the Second World War, the manuscript of The Living Mountain lay untouched for more than thirty years before it was finally published. (amazon) (kindle 2019-4-26)
In this masterpiece of nature writing, Nan Shepherd describes her journeys into the Cairngorm mountains of Scotland. There she encounters a world that can be breathtakingly beautiful at times and shockingly harsh at others. Her intense, poetic prose explores and records the rocks, rivers, creatures and hidden aspects of this remarkable landscape.
Shepherd spent a lifetime in search of the 'essential nature' of the Cairngorms; her quest led her to write this classic meditation on the magnificence of mountains, and on our imaginative relationship with the wild world around us. Composed during the Second World War, the manuscript of The Living Mountain lay untouched for more than thirty years before it was finally published. (amazon) (kindle 2019-4-26)
Tiny Italian island becomes symbol of Europe's migrant crisis (Eric J. Lyman, The Washington Times, 2015-3-8)
https://www.washingtontimes.com/news/2015/mar/8/lampedusa-italy-becomes-symbol-of-europes-migrant-/
Global migration flows – also known as the ‘Lampedusa’ effect – are read in the frame of enduring patterns of economic, sexualized and racialized oppression.
Liza Thompson. Posthuman Glossary (Theory) (p. 3). Bloomsbury Publishing. 2018, Kindle edition.
Global migration flows – also known as the ‘Lampedusa’ effect – are read in the frame of enduring patterns of economic, sexualized and racialized oppression.
Liza Thompson. Posthuman Glossary (Theory) (p. 3). Bloomsbury Publishing. 2018, Kindle edition.
M (FJU 2019) - Generation Anthropocene: How humans have altered the planet for ever (Robert Macfarlane, The Guardian, 2016-4-1)
https://www.theguardian.com/books/2016/apr/01/generation-anthropocene-altered-planet-for-ever
see also
https://www.theguardian.com/membership/2017/nov/25/article-changed-view-anthropocene-macfarlane-climate
https://www.theguardian.com/commentisfree/2019/jan/10/chicken-modern-factory-farm-anthropocene-new-age
see also
https://www.theguardian.com/membership/2017/nov/25/article-changed-view-anthropocene-macfarlane-climate
https://www.theguardian.com/commentisfree/2019/jan/10/chicken-modern-factory-farm-anthropocene-new-age
Thursday, April 25, 2019
Žižek's Jokes: (Did you hear the one about Hegel and negation?) (Slavoj Žižek, The MIT Press, 2014)
now, you see, how seriously, i need a joke
In Praise of Madness: Realness Therapy--the Self Reclaimed (Paul J. Stern, Norton & Company, 1972)
loan via the Internet Archive for 2 wks (2019-4-25)
Paul J. Stern (1921–1982)
Paul Stern, an American psychologist
and one of the last graduates of Harvard University’s famous PhD program in
clinical psychology, was born into a German Reform Jewish family on June 6,
1921. His devastating Second World War experiences as a youth had a lifelong
effect. He was captured by the Nazis in connection with the Kristallnacht at
age 17 and briefly interned in Buchenwald before being ransomed by his family.
Fleeing to Vichy France he was repeatedly caught and sent to French detention
camps from which he just as repeatedly escaped. One of these escapes was
effected with the help of a sympathetic SS officer who appreciated the gentle,
intelligent spirit he observed when Stern presented and recited Western
classics in the evening officer quarter “soirées” at the officer’s “request.”
This act of kindness, led Stern, after the war to write an article, entitled
“World War II as seen through the eyes of an SS Officer” for a famous Parisian
publication.
Stern’s early adulthood was indelibly
shaped by the danger and uncertainty of the times, leaving him wary of
strangers and passersby and, to the end of his life, harboring a dislike for
anyone wearing sunglasses. Stern eventually managed to escape France altogether
by stealing through mid‐winter Alps with his uncle. From there, he gradually
found his way to Zurich where he eventually met Medard Boss through his
university studies. The two men developed an unusually tender relationship for
Boss, one lasting until the unfortunately premature end of Stern’s life from
cancer in 1982. While in Switzerland, he supported himself by writing anonymous
articles which were placed by a sympathetic stalwart woman press agent named
Mrs. Dukas. After returning to France, Stern emigrated to the United States and
continued his studies in psychology with J.F.T. Bugental at UCLA in the early
1950s. From there he enrolled in Harvard’s PhD program in clinical psychology
where he worked especially closely with Robert White and Gordon Allport.
Throughout this time, he continued both a personal and professional
relationship with Boss, not only arranging for Boss’s 1963 lectures at Harvard
but also, the following year, publishing a book for the Harvard Divinity School
comparing existential (daseinsanalytic) and psychoanalytic approaches to human
suffering and psychotherapy and entitled The Abnormal Person and His World (Stern
1964). His own short but scintillating masterpiece, In Praise of Madness … The
Self Reclaimed (Stern 1972), introduces what he called “Realness Therapy” and
contains evocative chapters on madness, dreams, and psychotherapy animated throughout
with little gems like this: “The gentle therapist must be lucid and plain
spoken. He need not be a simpleton” (Stern 1972, p. 116). He also wrote a
revisionist biography of Carl Jung called “The Haunted Prophet” in 1976 while
continuing to publish psychology articles for the European and American lay
press. Stern’s final contributions to the daseinsanalytic literature are found
in his preface to Boss’s second book on dreams (Stern 1977) and his
introduction to Boss’s Existential Foundations of Medicine and Psychology
(Stern 1979).
van Deurzen, Emmy. The Wiley World
Handbook of Existential Therapy (pp. 112-113). Wiley. 2019, Kindle edition.
M (FJU 2019) - 局
昨天下午在生命線三個小時聽到四十九個局
局就是坎限意思是說身處難為生命事件處境
比如說我是洗碗工這是六十多年前決定的局
意思是說我是被局決定的這件事並非不尋常
這兩天想讀點莊子旋即作罷因為此君話太多
這表示我只能忍受一兩個隱喻由之再做延伸
生態系統就是自然我們失去的就是這個名堂
比如說藝文特區的草地整齊劃一沒有蟲鳥居
而我面前荒山甚麼名堂都有我是被蚤咬醒的
我先前說過六十七十不求人事實上從未求人
Wednesday, April 24, 2019
Tuesday, April 23, 2019
魯迅 (1881-1936)
https://zh.wikisource.org/zh-hant/Author:%E9%AD%AF%E8%BF%85
http://www.millionbook.net/mj/l/luxun/index.html
http://luxun.zuopinj.com/
http://www.millionbook.net/mj/l/luxun/index.html
http://luxun.zuopinj.com/
如果他多活二十年就會被反右下放夾邊溝多活三十年就會被文革遊街示眾酷刑槍斃結果他幸運死在上述都尚未發生的1936這說明了他的作品還來不及處理近代中國史的幻滅由此我們知道吶喊不是悲劇意思是說他寫得出憤怒寫不出悲劇
邊緣的邊緣
聽說五十五歲就應該退休
每天唱卡拉OK在山裡走來走去
這輩子來不及完成中國哲學和心理治療的交涉了
勉強蹦出八個字回到歷史回到自然
顯然不是釋家也不是官學迂儒的路數
所以是不信煉丹偶而抓鬼的道士
和窮途潦倒不改其志的鄉野村夫型儒者的路數
這種路適合香港鬼片守義莊的中弱智者
和血汗工廠做到死方休的開門見山
昨晚我說存在治療是邊緣的邊緣
整夜無眠後被黎明的山瞅著
Monday, April 22, 2019
Next (2007)
https://en.wikipedia.org/wiki/Next_(2007_film)
https://en.wikipedia.org/wiki/Leaving_Las_Vegas (1995)
after Leaving Las Vegas, this one, Next, has to belong to Nicolas Cage
https://en.wikipedia.org/wiki/Leaving_Las_Vegas (1995)
after Leaving Las Vegas, this one, Next, has to belong to Nicolas Cage
24
11:00 AM, one ER, adm; one consult, so far; 3:36 PM, hot, humid; 8:30 PM, another ER, adm; one OPD, adm too;
Victor Frankenstein, the Monster and the Shadows of Technology: The Frankenstein Prophecies (Robert D. Romanyshyn, Routledge, 2019-5-14)
In Victor Frankenstein, the Monster and the Shadows of Technology: The Frankenstein Prophecies, Romanyshyn asks eight questions that uncover how Mary Shelley’s classic work Frankenstein haunts our world. Providing a uniquely interdisciplinary assessment, Romanyshyn combines Jungian theory, literary criticism and mythology to explore answers to the query at the heart of this book: who is the monster?
In the first six questions, Romanyshyn explores how Victor’s story and the Monster’s tale linger today as the dark side of Frankenstein’s quest to create a new species that would bless him as its creator. Victor and the Monster are present in the guises of climate crises, the genocides of our "god wars," the swelling worldwide population of refugees, the loss of place in digital space, the Western obsession with eternal youth and the eclipse of the biological body in genetic and computer technologies that are redefining what it means to be human. In the book’s final two questions, Romanyshyn uncovers some seeds of hope in Mary Shelley’s work and explores how the Monster’s tale reframes her story as a love story.
This important book will be essential reading for academics and students of Jungian and post-Jungian theory, literature, philosophy and psychology, psychotherapists in practice and in training, and for all who are concerned with the political, social and cultural crises we face today. (amazon)
The Medicalized Body and Anesthetic Culture: The Cadaver, the Memorial Body, and the Recovery of Lived Experience (Brent Dean Robbins, Palgrave Macmillan; 2018)
This book examines how modern medicine’s mechanistic conception of the body has become a defense mechanism to cope with death anxiety. Robbins draws from research on the phenomenology of the body, the history of cadaver dissection, and empirical research in terror management theory to highlight how medical culture operates as an agent which promotes anesthetic consciousness as a habit of perception. In short, modern medicine’s comportment toward the cadaver promotes the suppression of the memory of the person who donated their body. This suppression of the memorial body comes at the price of concealing the lived, experiential body of patients in medical practice. Robbins argues that this style of coping has influenced Western culture and has helped to foster maladaptive patterns of perception associated with experiential avoidance, diminished empathy, death denial, and the dysregulation of emotion. (amazon) (accessible via FJU)
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