https://www.youtube.com/watch?v=QgB7iJzAIyg
美聯社說王建民說他的投手功夫是丟水球學來的不是丟鞋學來的他把鞋脫下來跟記者解釋說鞋子的形狀重心不穩像參數設定錯誤的飛彈會亂射一通記者摀著鼻子說我知道了你趕快穿起來
Wednesday, July 26, 2017
水球消暑亡國法
https://www.youtube.com/watch?v=Mmy28lD96u0
https://www.youtube.com/watch?v=QgB7iJzAIyg
美聯社說王建民說他的投手功夫是丟水球學來的不是丟鞋學來的他把鞋脫下來跟記者解釋說鞋子的形狀重心不穩像參數設定錯誤的飛彈會亂射一通記者摀著鼻子說我知道了你趕快穿起來
https://www.youtube.com/watch?v=QgB7iJzAIyg
美聯社說王建民說他的投手功夫是丟水球學來的不是丟鞋學來的他把鞋脫下來跟記者解釋說鞋子的形狀重心不穩像參數設定錯誤的飛彈會亂射一通記者摀著鼻子說我知道了你趕快穿起來
善心汇
https://www.youtube.com/watch?v=CtNOERH7-qA
https://www.youtube.com/watch?v=joJsZpLCY04
https://www.youtube.com/watch?v=wDXOUxUyc9I
https://www.youtube.com/watch?v=LuBTFi9bCXk
https://www.youtube.com/watch?v=joJsZpLCY04
https://www.youtube.com/watch?v=wDXOUxUyc9I
https://www.youtube.com/watch?v=LuBTFi9bCXk
Tuesday, July 25, 2017
中紀委
來敲門的時候查理士布朗遜正在看互為主體的誕生那本書說互為主體可以用不同的傳統論述之包括(1)認知神經科學(2)哲學(3)精神分析(4)發展心理學
Daniel Stern à (3) (4)
Jessica Benjamin à (2) (3)
Robert Stolorow, George Atwood, Donna Orange à (2) (3)
Bernard Brandchaft à(3)
Beatrice Beebe à (3) (4)
Vittorio Gallese à (1)
保羅田立克和心理學(Terry Cooper, 2006)的關鍵在第三章那章講的是田立克和佛洛姆的不同的路但是我們不要忘了田立克經歷的一九一六年七月和他是第一個被納粹逐出校園的德國教授一百零一年後的你有這樣的覺悟敢這樣做嗎
Cooper引述了Guy Hammond (1965)*
*Man in Estrangment: A Comparison of the Thought of Paul Tillich and Erich Fromm, by Guy Hammond, Vanderbilt University Press, 1965
In this chapter I will explore some of the similarities and differences between Tillich and Fromm as representatives of theological and secular humanism. As a psychoanalyst and Marxist, Fromm is one of the most eloquent spokespersons for the position that humanity must heal itself and not rely on a transcendent Source to provide its redemption. Tillich obviously disagrees. (Cooper 2006, p. 63)
回到中紀委來敲門我先前說過那個瞬間你就變成存在哲學家查理士布朗遜聽到我這麼說大笑立刻掏出槍來意思是說互為主體終於誕生中紀委變成存在哲學家了
Vittorio Gallese (b 1959)
2014
Gallese is probably best well known for two interconnecting areas of research – mirror neurons and embodied simulation theory. Embodied simulation theory is, amongst other things, a theory of social cognition – a theory of how it is we understand others' actions, basic intentions, emotions and sensations.
Gallese states "that the fundamental mechanism that allows us a direct experiential grasp of the mind of others is not conceptual reasoning but direct simulation of the observed events through the mirror mechanism." Gallese states that the mirror mechanism in humans is the neurophysiological substrate that underpins the embodied simulatory process. Gallese posits the simulation process plays a constitutive role in basic forms of mind reading.
https://en.wikipedia.org/wiki/Vittorio_Gallese
kairos in the life of drudgery
now, we know one thing for sure
those ancient fucking wise greeks
did not have to wash 5000 dishes
per day to earn a fucking lousy living
Monday, July 24, 2017
Harold Kelman (1907-1977)
http://www.nytimes.com/1977/03/31/archives/dr-harold-kelman-founder-of-institute-of-psychoanalysis.html
The theoretical thinking and view of clinical psychoanalysis of Harold Kelman—the successor of Karen Horney—relate in many ways to those of Stern and other intersubjectively oriented clinicians and researchers.
On phenomenology and existentialism, Kelman writes (1971, pp. 423-424, abridgement of original), among other things, that:
existential psychoanalysis is oriented towards man-in-the-world, his existence, in contrast to the more scientifically orientated psychoanalysis which is preoccupied with the essence - abstraction and generalisation. While the latter deals with objectivity, the former - the existential - is more preoccupied by subjectivity and by existence which precedes essence. Here all events are unique (and not a repetition of the transference neurosis). The text of the former is literary and scholarly while that of the latter is poetic and filled with images, metaphors and paradoxes.
Kelman highlights some concepts, such as existential neurosis, with its lack of lived purpose in life and furthermore the interpersonal meeting—and then not so much the meeting itself, but rather the inner decisive experience that springs from this, during which one's personal philosophy may change and which may even result in a restructuring of one's whole personality. The meeting is an interpersonal experience that has not so much to do with transference in the strict sense, since it is transforming just because the meeting is something completely new.
Finally (Kelman, 1968, 1971), he describes kairos: the right moment for the analyst to actively intervene in a longer psychological process within the patient, and how this should be done with total presence. The opportunity is unique and will not reappear. If the analyst steps in at the wrong time, it is likely to put both the relationship and the patient at risk. (Ramberg 2006, p. 19)
Ramberg, L. (2006). In Dialogue with Daniel Stern: A Review and Discussion of The Present Moment in Psychotherapy and Everyday Life. Int. Forum Psychoanal., 15(1):19-33
The theoretical thinking and view of clinical psychoanalysis of Harold Kelman—the successor of Karen Horney—relate in many ways to those of Stern and other intersubjectively oriented clinicians and researchers.
On phenomenology and existentialism, Kelman writes (1971, pp. 423-424, abridgement of original), among other things, that:
existential psychoanalysis is oriented towards man-in-the-world, his existence, in contrast to the more scientifically orientated psychoanalysis which is preoccupied with the essence - abstraction and generalisation. While the latter deals with objectivity, the former - the existential - is more preoccupied by subjectivity and by existence which precedes essence. Here all events are unique (and not a repetition of the transference neurosis). The text of the former is literary and scholarly while that of the latter is poetic and filled with images, metaphors and paradoxes.
Kelman highlights some concepts, such as existential neurosis, with its lack of lived purpose in life and furthermore the interpersonal meeting—and then not so much the meeting itself, but rather the inner decisive experience that springs from this, during which one's personal philosophy may change and which may even result in a restructuring of one's whole personality. The meeting is an interpersonal experience that has not so much to do with transference in the strict sense, since it is transforming just because the meeting is something completely new.
Finally (Kelman, 1968, 1971), he describes kairos: the right moment for the analyst to actively intervene in a longer psychological process within the patient, and how this should be done with total presence. The opportunity is unique and will not reappear. If the analyst steps in at the wrong time, it is likely to put both the relationship and the patient at risk. (Ramberg 2006, p. 19)
Ramberg, L. (2006). In Dialogue with Daniel Stern: A Review and Discussion of The Present Moment in Psychotherapy and Everyday Life. Int. Forum Psychoanal., 15(1):19-33
Feli (Daniel Stern 2007)
https://drive.google.com/file/d/0B5viXpvvYMYEYVhXOF85LUgtaDg/view?usp=sharing
非常動人的故事
從動物中找回人性
是我們僅存的救贖
非常動人的故事
從動物中找回人性
是我們僅存的救贖
Sunday, July 23, 2017
Saturday, July 22, 2017
王小明
有為台灣青年王小明正在讀 Ultimate Concern - Tillich in Dialogue (by D. Mackenzie Brown, 1965)
... much of Tillich’s life has been a fight against Dostoevski’s Grand Inquisitor. "History has shown," says Tillich, "that the Grand Inquisitor is always ready to appear in different disguises, political as well as theological." And so he has constantly been on the lookout for authoritarian systems which threaten to stultify the life of the individual. (ibid, p. 4)
Yet it must not be thought that Tillich was a complete revolutionist. He has often been called a romanticist. As noted, his romanticism involved nature, but it was also concerned with history.
He has always revered history "as a living reality in which the past participates in the present." In spite of his early criticism of the nineteenth century, of which he was a part, he sometimes looks back to it with nostalgia for the intellectual freedom he remembers. One might say that his life work has been to restore the Western individual’s relation to his tradition by pointing to the timeless elements in that tradition which have been unwittingly
rejected by contemporary man — rejected along with those dogmas which science and technology have made unacceptable. In this sense he is a conserver rather than revolutionist. (ibid, p. 4)
World War I marks the end of what Tillich calls his preparatory period. There occurred then what he considers a personal kairos: during one terrible night of the battle of Champagne, in July of 1916, he witnessed the suffering and death of hundreds of casualties in the division in which he served as chaplain. The horror of that night, during which he lost some of his friends, never left him, and the whole structure of classical idealism under which the war had taken place was shattered. (ibid, p. 4)
In part it is the chronology of Tillich’s life, spanning the two world wars, spanning the conflicts of science and religion, politics and ethics, authority and freedom in this century, that makes his analyses of the religious situation and the problems of our day so meaningful. (ibid, p. 5)
He prefers to begin with the "human situation." No one probes the meaning of words and symbols more profoundly than he, but abstractions as such are not his primary interest. ... Tillich begins, rather, with the human predicament. In that sense he is an existentialist. To him, the primary problem is our situation, our sense of estrangement and the tension in which we live. (ibid, pp. 5-6)
Tillich defines faith, and indirectly religion, as "ultimate concern." (ibid, p. 6)
Since we are finite creatures, we are separated from this infinite ground or foundation of our being. And feeling this estrangement, we experience anxiety.
We may consult a psychiatrist, and the psychiatrist may attempt to solve our problem. But Tillich insists that while the psychiatrist can cure many anxieties — particularly the unnecessary exaggerated, or unreasonable ones — he can never cure this basic anxiety. Psychiatry deals with the finite, whereas this anxious estrangement results from our separation as finite beings from what is infinite or unconditional. (ibid, p. 6)
Paradoxically, Tillich sees religion itself as one of the great dangers to the religious life.
Why? Because religious systems tend to become rigid with age. And when they become rigid they suppress the inquiry, the dynamic, the love, and the insight that gave them their original inspiration and growth.
Continuous individual research for the deepest meanings of rituals and symbols is absolutely necessary to preserve the vitality of religion. And unfortunately all religions tend eventually to defeat and discourage that search, a fact which presents us with the existential problem: How can we restore the meaning of religious symbols and goals
which have been challenged and sometimes destroyed by the emergence of technology, bourgeois ways of life, nationalism, and the quasi-religions? (ibid, p. 6)
... much of Tillich’s life has been a fight against Dostoevski’s Grand Inquisitor. "History has shown," says Tillich, "that the Grand Inquisitor is always ready to appear in different disguises, political as well as theological." And so he has constantly been on the lookout for authoritarian systems which threaten to stultify the life of the individual. (ibid, p. 4)
Yet it must not be thought that Tillich was a complete revolutionist. He has often been called a romanticist. As noted, his romanticism involved nature, but it was also concerned with history.
He has always revered history "as a living reality in which the past participates in the present." In spite of his early criticism of the nineteenth century, of which he was a part, he sometimes looks back to it with nostalgia for the intellectual freedom he remembers. One might say that his life work has been to restore the Western individual’s relation to his tradition by pointing to the timeless elements in that tradition which have been unwittingly
rejected by contemporary man — rejected along with those dogmas which science and technology have made unacceptable. In this sense he is a conserver rather than revolutionist. (ibid, p. 4)
World War I marks the end of what Tillich calls his preparatory period. There occurred then what he considers a personal kairos: during one terrible night of the battle of Champagne, in July of 1916, he witnessed the suffering and death of hundreds of casualties in the division in which he served as chaplain. The horror of that night, during which he lost some of his friends, never left him, and the whole structure of classical idealism under which the war had taken place was shattered. (ibid, p. 4)
In part it is the chronology of Tillich’s life, spanning the two world wars, spanning the conflicts of science and religion, politics and ethics, authority and freedom in this century, that makes his analyses of the religious situation and the problems of our day so meaningful. (ibid, p. 5)
He prefers to begin with the "human situation." No one probes the meaning of words and symbols more profoundly than he, but abstractions as such are not his primary interest. ... Tillich begins, rather, with the human predicament. In that sense he is an existentialist. To him, the primary problem is our situation, our sense of estrangement and the tension in which we live. (ibid, pp. 5-6)
Tillich defines faith, and indirectly religion, as "ultimate concern." (ibid, p. 6)
Since we are finite creatures, we are separated from this infinite ground or foundation of our being. And feeling this estrangement, we experience anxiety.
We may consult a psychiatrist, and the psychiatrist may attempt to solve our problem. But Tillich insists that while the psychiatrist can cure many anxieties — particularly the unnecessary exaggerated, or unreasonable ones — he can never cure this basic anxiety. Psychiatry deals with the finite, whereas this anxious estrangement results from our separation as finite beings from what is infinite or unconditional. (ibid, p. 6)
Paradoxically, Tillich sees religion itself as one of the great dangers to the religious life.
Why? Because religious systems tend to become rigid with age. And when they become rigid they suppress the inquiry, the dynamic, the love, and the insight that gave them their original inspiration and growth.
Continuous individual research for the deepest meanings of rituals and symbols is absolutely necessary to preserve the vitality of religion. And unfortunately all religions tend eventually to defeat and discourage that search, a fact which presents us with the existential problem: How can we restore the meaning of religious symbols and goals
which have been challenged and sometimes destroyed by the emergence of technology, bourgeois ways of life, nationalism, and the quasi-religions? (ibid, p. 6)
做好宗教工作必須講政治 (王作安 「求是」雜誌2017年第14期)
https://www.youtube.com/watch?v=DATAr9Xh8bs
https://udn.com/news/story/7332/2590379
https://udn.com/news/story/7331/2591502
https://udn.com/news/story/7332/2590379
https://udn.com/news/story/7331/2591502
托克维尔悖论
“革命的發生並非總因為人們的處境越來越壞。最經常的情況是，一向毫無怨言仿佛若無其事地忍受著最難以忍受的法律的人民，一旦法律的壓力減輕，他們就將它猛力拋棄。被革命摧毀的政權幾乎總是比它前面的那個政權更好，而且經驗告訴我們，對於一個壞政府來說，最危險的時刻通常就是它開始改革的時刻。”（參《舊制度與大革命》第二一零頁，托克維爾著，馮裳譯，桂裕芳、張芝聯校，商務印書館）
http://www.huanghuagang.org/hhgMagazine/issue46/page045_GeMinChanShi.html
http://paper.people.com.cn/hqrw/html/2013-01/06/content_1186828.htm?div=-1
http://www.gmfus.org/commentary/tocqueville-paradox
http://www.huanghuagang.org/hhgMagazine/issue46/page045_GeMinChanShi.html
http://paper.people.com.cn/hqrw/html/2013-01/06/content_1186828.htm?div=-1
http://www.gmfus.org/commentary/tocqueville-paradox
修昔底德陷阱
https://www.youtube.com/watch?v=YL5t4bcDEkU
https://www.youtube.com/watch?v=k2A-NodMmQA
CHINA AND THE UNITED STATES ARE HEADING TOWARD A WAR NEITHER WANTS. The reason is Thucydides’s Trap, a deadly pattern of structural stress that results when a rising power challenges a ruling one. This phenomenon is as old as history itself. About the Peloponnesian War that devastated ancient Greece, the historian Thucydides explained: “It was the rise of Athens and the fear that this instilled in Sparta that made war inevitable.” Over the past 500 years, these conditions have occurred sixteen times. War broke out in twelve of them. Today, as an unstoppable China approaches an immovable America and both Xi Jinping and Donald Trump promise to make their countries “great again,” the seventeenth case looks grim. Unless China is willing to scale back its ambitions or Washington can accept becoming number two in the Pacific, a trade conflict, cyberattack, or accident at sea could soon escalate into all-out war.
In Destined for War, the eminent Harvard scholar Graham Allison explains why Thucydides’s Trap is the best lens for understanding U.S.-China relations in the twenty-first century. Through uncanny historical parallels and war scenarios, he shows how close we are to the unthinkable. Yet, stressing that war is not inevitable, Allison also reveals how clashing powers have kept the peace in the past — and what painful steps the United States and China must take to avoid disaster today. (amazon)
In Destined for War, the eminent Harvard scholar Graham Allison explains why Thucydides’s Trap is the best lens for understanding U.S.-China relations in the twenty-first century. Through uncanny historical parallels and war scenarios, he shows how close we are to the unthinkable. Yet, stressing that war is not inevitable, Allison also reveals how clashing powers have kept the peace in the past — and what painful steps the United States and China must take to avoid disaster today. (amazon)
Friday, July 21, 2017
許聖梅和台灣神聖的崇高的美妙的夜生活的未來
https://www.youtube.com/watch?v=jB9ZZ6q00P0
改革和脫褲之間的辯證關係中隱藏著台灣的呻吟的未來有教養的體面的改革者傳統上是穿著褲子的然而脫褲是這麼快樂的一件事有機會脫當然要脫但是脫之後還是要穿穿之後還是要脫每天穿穿脫脫這麼多次實在太太麻煩有識之士已修脫褲改革法意思是說在台灣混以後不需穿褲大家可以把脫脫穿穿的浪費的時間省下來好好呻吟
改革和脫褲之間的辯證關係中隱藏著台灣的呻吟的未來有教養的體面的改革者傳統上是穿著褲子的然而脫褲是這麼快樂的一件事有機會脫當然要脫但是脫之後還是要穿穿之後還是要脫每天穿穿脫脫這麼多次實在太太麻煩有識之士已修脫褲改革法意思是說在台灣混以後不需穿褲大家可以把脫脫穿穿的浪費的時間省下來好好呻吟
Thursday, July 20, 2017
Wednesday, July 19, 2017
Max Richter - Sarajevo (Need For Speed Movie Trailer)
https://www.youtube.com/watch?v=-XULJfdiAxM
https://www.youtube.com/watch?v=miw-uCCWk8E
Max Richter and Grace Davidson - Sarajevo (2016)
Tuesday, July 18, 2017
大暑前四日
7/18
7:09 AM work on jessica benjamin. mutual recognition in the
sweating summer heat. keep watching the tidal waves. keep trying to make sense
of the hidden underlying currents. keep living the absurd so-called modern
life. keep waiting for the ineluctable senseless end. 7/31 ppt done. 8/23
ppt needs to be revised. what's the middle class in 一二線城市
of mainland like? what's the life and mentality of 三四線城市 of mainland like? what's the life and mentality of rural areas of
mainland like? 群聚感染 A7 (4) H2 (1) adult attachment
disturbance and its trajectories and manifestations is the important
question. the art of solo. amazing indeed. aco did a wonderful presentation
7/15. 長壽菸還沒有漲價.
7/18 10:37 AM. The Third (a la Benjamin) is the space where hermeneutical
experiences take place. letter from Olga, saying 1/3 taiwan kids are mentally
ill, not surprising, 99.999999% adults are mentally ill in this
fucking country 僅存七個精神正常的成年台灣人 他們躲在那裡 是一個有趣的文學問題 2:59 PM 澆水 jessica benjamin is writing german in english, very
dense prose, a believer in long and torturous sentences, so eager to
say something profound, that that something overwhelms her 4:43 PM 澆水 twice by now 6:43 PM McKay, R. K. (2016). Bread and
roses: from empathy to recognition. (Submitted for publication, July 2016) (not
yet accessible 2017-7-18). 11:53 PM tocqueville paradox 一旦鬆口 就會崩盤 這是大陸現在的局嗎 7/19 8:16 AM to create a space, where life may dwell 大陸的連續劇裡 無法處理中年(或老年)人的角色的內心世界 他們沒有過去 八零後的角色很好處理 他們也沒有過去 但他們以為有現在 7/19 6:41 PM Ludovico Einaudi (b 1955) a poetic pianist 7/24 4:15 PM embodied simulation theory (vittorio gallese 2009, 2014) self-critique of RP (joyce slochower 2017) change in psychotherapy: a unifying paradigm (bcpsg 2010) 7/25 7:09 AM the word kairos, which daniel stern used, was frist used by harold kelman. ER (1) Consul (1) BVH (PM) drudgery 十分厭倦
Monday, July 17, 2017
Sunday, July 16, 2017
無窮大公司的陳頂天正在開發超級翻牆軟件供全中國人使用
https://www.youtube.com/watch?v=r-sXJBAI2CI&t=139s
https://www.youtube.com/watch?v=Ln4V294TKkY
https://www.youtube.com/watch?v=Yb3F7Inlgjc
https://www.youtube.com/watch?v=xmz01snuwks
https://www.youtube.com/watch?v=WbJ2u4xq3vA
https://www.youtube.com/watch?v=gv0n-NetlIk
https://www.youtube.com/watch?v=J7eXlJ74J2I
https://www.youtube.com/watch?v=Ln4V294TKkY
https://www.youtube.com/watch?v=Yb3F7Inlgjc
https://www.youtube.com/watch?v=xmz01snuwks
https://www.youtube.com/watch?v=WbJ2u4xq3vA
https://www.youtube.com/watch?v=gv0n-NetlIk
https://www.youtube.com/watch?v=J7eXlJ74J2I
誰能召喚過去
回憶是關鍵
容許回憶發生在淚水中
等待片斷的回憶的拼圖
逐漸形成不成形的圖像
靈媒是關鍵
陰陽兩隔
幽冥杳杳
孟婆，在中國民間信仰裡，是遺忘的管理者，也是地府的年長女神。據傳，孟婆生於古代。她在世時，不回憶過去，也不想未來，一心一意勸人行善。她姓孟，不詳其名，人稱「孟婆」。後來，孟婆入山修行，終於得道。因為當時世人有知前世因者，往往泄露天機，因此，上天特命孟婆為遺忘之神，並為她造築醧忘台。
孟婆常駐在地獄的奈何橋邊。她的職責，是確保所有前往投胎的鬼魂，都不會記得自己的前世和地府中的一切，以避免人世間的愛恨糾葛。
孟婆在各溪流河畔採集藥草，加上有迷魂作用的「忘川」河水，熬製成一種匯集辣、甜、鹹、苦、酸、澀、腥、沖八味的迷湯，俗稱孟婆湯。服用者會立即完全地失去記憶。要過橋離開地府，就必須喝一碗，確定洗去所有過去的記憶後，才可以抵達來生。
在《閻王經》中說，鬼魂在十殿閻羅拷問、受刑後，由第一殿、第二殿依序解送，最後押至第十殿，交付給轉輪王。第十殿掌管鬼魂投生，凡被送到這裡來準備投生的鬼魂，都會先被押到由孟婆神所掌管的醧忘台下灌飲迷湯，讓鬼魂們忘卻前生。
https://zh.wikipedia.org/wiki/%E5%AD%9F%E5%A9%86
所以靈媒的高明
在破解孟婆湯嗎
不
破解不是關鍵
淚水才是關鍵
你問
誰的淚水
感謝黨國的人文關懷
https://www.youtube.com/watch?v=e7dyAnkYO8o
https://www.youtube.com/watch?v=MPcQcgEnq4Q
https://www.youtube.com/watch?v=HhEX16r24CA
https://www.youtube.com/watch?v=O-T0KojT9aw
https://www.youtube.com/watch?v=MPcQcgEnq4Q
https://www.youtube.com/watch?v=HhEX16r24CA
https://www.youtube.com/watch?v=O-T0KojT9aw
Saturday, July 15, 2017
Friday, July 14, 2017
Thursday, July 13, 2017
Patterns of Attachment: A Psychological Study of the Strange Situation (Mary Ainsworth, et al., 1978) (2015)
Mary Ainsworth (1913-1999)
accessible via questia (1978)
Wednesday, July 12, 2017
Tuesday, July 11, 2017
進步
progress is based on experience, which implies mistakes, lots of mistakes
progress is based on ignorance, which allows for mistakes, lots of mistakes
progress is based on paying the fees, for the mistakes, lots of mistakes
progress is a lousy journey, with no itinerary ahead, with no end in the end
progress is life itself, which is so imperfect, that the god pities and sighs
progress is rat race, which means nobody can escape from the fucking zoo
maturity is supposed to be the end of the progress, however, nothing can be falsier than maturity
progress is a fucking dirty lie, very costly, self-righteous too
progress is based on ignorance, which allows for mistakes, lots of mistakes
progress is based on paying the fees, for the mistakes, lots of mistakes
progress is a lousy journey, with no itinerary ahead, with no end in the end
progress is life itself, which is so imperfect, that the god pities and sighs
progress is rat race, which means nobody can escape from the fucking zoo
maturity is supposed to be the end of the progress, however, nothing can be falsier than maturity
progress is a fucking dirty lie, very costly, self-righteous too
Charles Darwin: A New Life (John Bowlby 1992)
abebooks 2017-7-11
there must be a long-hidden reason for him to write this book
Monday, July 10, 2017
點起一支紙菸
悲傷的原因是預知了後果
上午的星期一坐在窗前
我知道該接受這個後果
人改變不了的後果
你看著飛蛾
找不到飛出窗外的路
奧林匹亞山上的神祉看著你
找不到飛出窗外的路
你現在知道為什麼悲傷了嗎
因為即使
找不到飛出窗外的路
你還是要繼續狂飛尋找
Sunday, July 9, 2017
Winged Migration (2001)
https://www.youtube.com/watch?v=5pFiuUUBKoY
https://www.youtube.com/watch?v=RrHpwfpswcA (50:44 you can see what kind of FUCKING assholes men are, and why i say they should be FUCKED up badly, and extinguished, by whatever methods)
https://www.youtube.com/watch?v=pd5sU27u6Hc&list=PLQyYRcm1SLNkvezv6QzzYA9pTPwjH9GXj
https://en.wikipedia.org/wiki/Winged_Migration
后会无期
https://www.youtube.com/watch?v=x27ydlNIuzs
https://www.youtube.com/watch?v=x90bdj7_Dgg
https://www.youtube.com/watch?v=QuXUEuZlpB4
https://www.youtube.com/watch?v=x90bdj7_Dgg
https://www.youtube.com/watch?v=QuXUEuZlpB4
為什麼
大陸和台灣沒有鬼新加坡有幾隻鬼香港有很多鬼以上是旅遊網普遍共識剛剛讀到十九世紀末是This was also the age of Dr Jekyll and Mr Hyde, of Frankenstein and
renewed interest in Dracula myths. (Genes on the Couch: Explorations in
Evolutionary Psychotherapy, ed. Paul Gilbert, Kent Bailey, 2000, p. 16)狂咳後想到我們這個年頭是喪屍(zombie)和變形金剛(transformer)的年頭是Reinvention (Anthony Elliott, 2013)Mobile Lives (Anthony Elliott, John Urry, 2010)光鮮亮麗megacity的年頭早就知道人工智慧比肉身好用更有智慧Roy on the roof (Blade Runner, 1982) Roy: I've seen things you people wouldn't
believe. Attack ships on fire off the shoulder of Orion. I watched C-beams
glitter in the dark near Tannhauser Gate. All those moments will be lost in
time... like tears in rain. [Pause] Time to die. 支離+疏離=
回到第一個為什麼沒有鬼就沒有神當然台灣例外我們有神雖然沒有鬼有鬼的地方表示人跟鬼還有關係有關係就表示支離疏離尚未絕對中國的俗語是下去見馬克斯香港的俗語是下去賣鹹鴨蛋台灣的俗語是託夢求明牌和破案新加坡的俗語是不要吃我的柳丁台灣人喜歡裝神弄鬼但化妝通常不到位大陸人說我就是鬼我就是神香港人說鬼跟黑社會一樣與鬼媾像和空氣做愛一樣偶一為之有益身心而且香港人喜歡人鬼戀這點說明香港不愧是一個浪漫的地方新加坡的鬼喜歡穿紅衣胖胖的會變魔術最會抓鬼的還是香港人不過九叔過世後已經失傳
Saturday, July 8, 2017
Textbook of Evolutionary Psychiatry and Psychosomatic Medicine: The Origins of Psychopathology, 2e (Martin Brune, 2015)
The Textbook of Evolutionary Psychiatry and Psychosomatic Medicine updates and expands on the original Textbook of Evolutionary Psychiatry (OUP, 2008) to provide answers to these questions by emphasising an evolutionary perspective on psychiatric and psychosomatic conditions. It explains how the human brain/mind has been shaped by natural and sexual selection; why adaptations to environmental conditions in our evolutionary past may nowadays work in suboptimal ways; and how human cognition, emotions, and behaviour can be scientifically framed to improve our understanding of how people try to attain important biosocial goals pertaining to one's status in society, mating, eliciting and providing care, and maintaining rewarding relationships.
The evolutionary topics relevant to the understanding of psychiatric and psychosomatic conditions include the concepts of genetic plasticity, life history theory, stress regulation and immunological aspects. In addition, it is argued that an evolutionary framework is also necessary to understand how psychotherapy and psychopharmacology work to improve the lives of patients with psychiatric and psychosomatic disorders. (amazon)
Missing the Revolution: Darwinism for Social Scientists (ed by Jerome H. Barkow, 2005)
accessible via questia
In The Adapted Mind (1995), Jerome Barkow, along with Leda Cosmides and John Tooby, set out to redefine evolutionary psychology for the social sciences and to create a new agenda for the next generation of social scientists.
While biologically oriented psychologists quickly accepted the work, social scientists in psychology and researchers in anthropology and sociology, who deal with the same questions of human behavior, were more resistant.
Missing the Revolution is an invitation to researchers from these disciplines who, in Barkow's view, have been missing the great evolution-revolution of our time to engage with Darwinian thought, which is now so large a part of the non-sociological study of human nature and society. (amazon)
Genes on the Couch: Explorations in Evolutionary Psychotherapy (ed by Paul Gilbert, Kent Bailey, 2000)
Genes on the Couch brings together respected clinicians who have integrated evolutionary insights into their case conceptualisations and therapeutic interventions. Various psychotherapy schools are represented, and each author provides illustrative examples of the interventions used. Specific topics addressed include the nature of evolved mental mechanisms; regulation/dysregulation of internal processes; attachment and kinship in therapy; the importance of internalising warmth as a therapeutic goal; kin selection and incest avoidance; co-operation and deception in social relations; difficulties in working with certain male clients; gender differences in therapy and the roles of shame and guilt in treatment. (amazon)
https://en.wikipedia.org/wiki/Paul_Gilbert_(psychologist)
Subscribe to:
Posts (Atom)