https://terebess.hu/zen/Blue-Cliff.pdf
https://en.wikipedia.org/wiki/Blue_Cliff_Record
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T48n2003.pdf
Sunday, December 30, 2018
圜悟克勤（1063 - 1135）
https://zh.wikipedia.org/wiki/%E5%9C%9C%E6%82%9F%E5%85%8B%E5%8B%A4
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T48n2003.pdf
http://buddhism.lib.ntu.edu.tw/BDLM/sutra/chi_pdf/sutra19/T48n2003.pdf
黨要搞你，就如擠死一隻螞蟻般容易
http://www.thestand.news/china/%E5%A4%9A%E6%AC%A1%E6%8F%AD%E6%96%B0%E7%96%86%E9%9B%86%E4%B8%AD%E7%87%9F%E5%85%A7%E5%B9%95-%E5%AF%92%E5%86%AC-%E8%87%B3%E5%B0%91-45-%E4%BE%9B%E7%A8%BF%E8%80%85%E8%A2%AB%E6%8B%98-%E9%81%AD%E8%99%90%E5%BE%85%E6%8B%B7%E5%95%8F/
https://www.youtube.com/watch?v=O7rrzMdFLvU
https://zh.bitterwinter.org/dozens-reporters-arrested-persecuted/
https://www.youtube.com/watch?v=O7rrzMdFLvU
https://zh.bitterwinter.org/dozens-reporters-arrested-persecuted/
唐浩：2019中国十大趋势
https://www.youtube.com/watch?v=lAxASb78EyM
http://www.epochtimes.com/gb/18/12/28/n10939290.htm (上)
http://www.epochtimes.com/gb/18/12/28/n10939290.htm (上)
黃河女人 (2011)
https://www.youtube.com/watch?v=RZXbvT2x3SM
https://baike.baidu.com/item/%E9%BB%84%E6%B2%B3%E5%A5%B3%E4%BA%BA
https://baike.baidu.com/item/%E9%BB%84%E6%B2%B3%E5%A5%B3%E4%BA%BA
回到歷史 回到自然
1. 兩者都有很大問題
2. 因為兩者都預設了烏托邦
3. 前者的烏托邦是自由民主公平正義
4. 基本上誰都他媽的不要欺負誰
5. 聽起來還不錯
6. 後者的烏托邦是沒有人為造作
7. 後者明顯屬道家無為風格
8. 與釋家尤其禪宗和尚擅長不知所蹤亦有關
9. 不知所蹤就是跑路的意思
10. 儒家對人世關係著墨過多且被中國歷代王朝糟蹋成帝王術幫兇
11. 瀟灑不起來
12. 瀟灑就是天高皇帝遠萬徑人蹤滅的意思
13. 大乘佛學有入世自苦心願
14. 所做已辦為而不有
15. 聽起來還不錯
16. 而且「不退轉」
17. 退轉你就他媽的萬劫不復
18. 意思是說你要做到死為止
19. 這明顯是血汗工廠的座右銘
20. 富士康門口就掛著這三個字
21. 當然機器人不會退轉
22. 除非停電
23. 大乘佛學是否回得了自然
24. 顯然不行
25. 因為他已預設上述苦行的必要
26. 禪宗和尚是否屬自了漢
27. 他們不會承認
28. 我也不希望他們只是自了
29. 我希望用他們的瀟灑入世洗碗
30. 洗一輩子碗
31. 所以回到自然就是
32. 道家加上禪宗的大乘洗碗學
33. 這與西谷啟治走過虛無超越虛無
34. 乍看無關
35. 其實有關
36. 這叫做洗過無量碗回到無量碗
37. 因此你變成碗
38. 你就是碗
39. 豈不自然
The Religious Philosophy of Nishitani Keiji (ed. by Taitetsu Unno, Asian Humanities Press, 1989)
A collection of essays by scholars, theologians, and students originating from a symposium held to discuss the religious philosophy of one of the great 20th century religious philosophers of Japan. The topics cover the meaning of emptiness in relation to God, science, ethics and history. (amazon) (Google play 2018-12-30)
Religion and Nothingness (Japanese: Shūkyō to wa Nanika; the original title translates literally as "What is Religion?") (Nishitani Keiji, 1961)
https://en.wikipedia.org/wiki/Religion_and_Nothingness (ebook not available)
Saturday, December 29, 2018
专制之下的经济奇蹟值得骄傲吗？习近平正驱使中国巨轮，撞向冰山；“麦肯锡们”在中国无法保持镇静；香港人中国认同创新低，对2019年悲观
https://www.youtube.com/watch?v=wKopuiJdOIQ&t=847s
江河水 Sorrow of the River
https://www.youtube.com/watch?v=zGZOKSz1EqI
https://www.youtube.com/watch?v=Do1Y8kY5m3Q
https://www.youtube.com/watch?v=D5X3mA3Qn7Y
https://www.youtube.com/watch?v=B_RxCLKRKic
https://www.youtube.com/watch?v=Do1Y8kY5m3Q
https://www.youtube.com/watch?v=D5X3mA3Qn7Y
https://www.youtube.com/watch?v=B_RxCLKRKic
The Bar (Spanish: El bar) (2017)
https://en.wikipedia.org/wiki/The_Bar_(film)
https://www.youtube.com/watch?v=OSFW01nuaLs
https://www.youtube.com/watch?v=OSFW01nuaLs
Cold Fish (冷たい熱帯魚 Tsumetai Nettaigyo) (2010)
https://en.wikipedia.org/wiki/Cold_Fish
https://www.youtube.com/watch?v=I9VHauZCMKE
https://www.youtube.com/watch?v=I9VHauZCMKE
中国知识人岁末焦虑 改革已死 前途何在
https://botanwang.com/articles/201812/%E4%B8%AD%E5%9B%BD%E7%9F%A5%E8%AF%86%E4%BA%BA%E5%B2%81%E6%9C%AB%E7%84%A6%E8%99%91%7C%E6%94%B9%E9%9D%A9%E5%B7%B2%E6%AD%BB%7C%E5%89%8D%E9%80%94%E4%BD%95%E5%9C%A8.html
https://www.youtube.com/watch?v=yUIgZ34epHI (2:38)
https://www.youtube.com/watch?v=yUIgZ34epHI (2:38)
black sheep (2006)
https://en.wikipedia.org/wiki/Black_Sheep_(2006_New_Zealand_film)
https://www.youtube.com/watch?v=4SUASVXFD6U
https://www.youtube.com/watch?v=4SUASVXFD6U
Flight 7500 (2014)
https://en.wikipedia.org/wiki/Flight_7500
https://www.youtube.com/watch?v=hj6l2YwFIh8
https://www.youtube.com/watch?v=hj6l2YwFIh8
Rude Awakenings: Zen, the Kyoto School, & the Question of Nationalism (1995)
Rude Awakenings: Zen, the
Kyoto School, & the Question of Nationalism (Nanzan Library of Asian
Religion and Culture), ed. by James W. Heisig, John C. Maraldo,
University of Hawaii Press, 1995
Can Zen tell us whether particular wars are
right or wrong? What role did D. T. Suzuki and other Zen figures play in the
Japanese nationalism that fueled World War II? What are we to make of
nationalistic elements in the thought of Nishida Kitaro, Tanabe Hajime,
Nishitani Keiji, and other philosophers of the Kyoto School? What connection
was there between the Japanese project of overcoming the modernity of the West
and the militarism of its 15-year war in Asia?
In a collection of carefully documented essays, 15 Japanese and
Western scholars take up these and other questions about the political
responsibility of Japanese Buddhist intellectuals. This well-indexed and
meticulously edited volume offers a variety of critical perspectives and a
wealth of information for those interested in prewar and wartime history, Zen,
Japanese philosophy, and the problem of nationalism today.(amazon)
https://terebess.hu/zen/mesterek/RudeAwakenings.pdf
Today, there is a great deal of critical
research into the school's role before and during the Second World War.
大慧宗杲（1089 - 1163）
https://zh.wikipedia.org/wiki/%E5%A4%A7%E6%85%A7%E5%AE%97%E6%9D%B2
http://reliableteacher.blogspot.com/2015/01/blog-post_12.html
http://reliableteacher.blogspot.com/2015/01/blog-post_12.html
桶地脫時大地闊，命要斷處碧潭清。
好將一點紅爐雪，散作人間照夜燈。
好將一點紅爐雪，散作人間照夜燈。
——宋. 大慧宗杲禪師. 《贈別》
Philosopher of nothingness: From ZEN Buddhism made Japanese philosophy
https://www.youtube.com/watch?v=OeOTbyy7uYE
凶地 (2014)
https://baike.baidu.com/item/%E5%87%B6%E5%9C%B0/13861877
https://www.youtube.com/watch?v=sUhAAQ-H-3w
https://www.youtube.com/watch?v=sUhAAQ-H-3w
The creative, non-essential self: an argument for the self as a radical creative act through explication, comparison and synthesis of self and world ontology in Gilles Deleuze's philosophy, Kyoto Zen Buddhism and G. H. Mead's social theory (2009)
This
dissertation investigates the self and its relation to reality within three
different schools of thought: Gilles Deleuze's postmodern thinking, the Kyoto School
of Zen Buddhism and G.H. Mead's social theory. The focus is explication of
ideas, examination of parallels and differences, and synthesis of similar
concepts, ultimately arguing for an understanding of self as creative and
non-essential, empty and full, resulting in the creation of a novel and open
process/field philosophy: Creative Vitality.
Chapter one
examines Deleuze and his concepts of creative ontology and the self as
assemblage, using the example of the rhizome. Chapter two analyzes ideas of the
self and world from the Kyoto School and discusses the
concepts of sunyata, co-dependent origination, and tathata with a corresponding
section on the self as skandas. Chapter two also includes an explication of the
Zen understanding of the no-self, or Formless Self. The third chapter examines
G.H. Mead's concept of the self as socially constructed and emergent within a
field of sociality. Chapter four compares/contrasts the systems within three
categories. First, a similarity throughout each system is a structural parallel
of the self to the world; the understanding of the self/world relationship as a
process/field relationship is shared by all three systems. Second, a major
difference between the systems, with Zen on one side and Deleuze and Mead on
the other, is the differing understanding of actuality and the relationship
between transcendence and immanence; this difference stems from the Zen
understanding of time and the present. Third, I argue that there lies a
possible synthesis of ideas from each system through the category of
creativity. Finally, in chapter five, I propose an open system, Creative
Vitality, paired with an explanation of the creative, non-essential self. The
chapter concludes with a presentation of a diagnostic field guide for stylized,
creatively vital self.
Hagan,
Michael Patrick (2009). Thesis (Ph.D.)--University of Louisville
Dissertation
Abstracts International, Volume: 70-10, Section: A
文字和文法
不信文法標點符號完整的句子只信散落的名詞動詞受詞像奧德賽尋找返鄉的文法在我們這個連說謊都要用完整的句子論述的時代你聽過狗和貓和牛用完整的句子聊天嗎大陸的政治語言每句話至少七十字台灣比較節制平均三十七字哲學的語言最好在五和二十三之間心理治療的語言則在零和七之間比如說嗯和你媽呢
10:21 AM
意外找到西谷啟治狀態很好十四歲喪父罹肺結核遭挫折羞辱正如其師海公二戰後被整肅五年蹲在院子看蜥蜴不計多少午後用德文寫日文就像陳映真用日文寫中文文字絞繞但又反覆清晰由先生和其師西田幾多郎入京都遂見空集合遂以空集合見心理治療這時2019將至昨日起天寒
豬哥亮講古 廖添丁
https://www.youtube.com/watch?v=JTBz56sxi8I
https://www.youtube.com/watch?v=lP64XDjdHkE
https://www.youtube.com/watch?v=AR1KmO_4K4A
https://www.youtube.com/watch?v=ScG6_p1JmlI
https://www.youtube.com/watch?v=gOSLYhvg5wk
https://www.youtube.com/watch?v=AROZe6lIhPQ
https://www.youtube.com/watch?v=lP64XDjdHkE
https://www.youtube.com/watch?v=AR1KmO_4K4A
https://www.youtube.com/watch?v=ScG6_p1JmlI
https://www.youtube.com/watch?v=gOSLYhvg5wk
https://www.youtube.com/watch?v=AROZe6lIhPQ
FDA Downgrades Risk Category for Certain Uses of ECT (Psychiatric News Alert, 2018-12-28)
http://alert.psychnews.org/
In Postpartum Depression: Changing Perceptions and Practice Patterns for Optimized Outcomes (Medscape Psychiatry, CME, 2018-12-28)
https://www.medscape.org/viewarticle/906365?src=mkmcmr_driv_stan_mscpedu&impID=1846802
秦伟平《中国危机大逃亡》视频版
https://www.youtube.com/watch?v=o5Dq8Fi1vAE
https://www.youtube.com/watch?v=ffJjC8Rk1Gw
https://www.youtube.com/watch?v=6KCQmdjolRg
https://www.youtube.com/watch?v=Vv6N13ZD800
https://www.youtube.com/watch?v=TFYJgngXfsM
https://www.youtube.com/watch?v=gmY2_3ko3Tc
https://www.youtube.com/watch?v=ffJjC8Rk1Gw
https://www.youtube.com/watch?v=6KCQmdjolRg
https://www.youtube.com/watch?v=Vv6N13ZD800
https://www.youtube.com/watch?v=TFYJgngXfsM
https://www.youtube.com/watch?v=gmY2_3ko3Tc
来自全国财政工作会议的最新消息：“树立过紧日子思想”
https://www.youtube.com/watch?v=FxBEfwzRSKU
https://bnn.co/news/gb/china/2018/12/201812290629.shtml
http://www.epochtimes.com/gb/18/12/28/n10938982.htm
https://bnn.co/news/gb/china/2018/12/201812290629.shtml
http://www.epochtimes.com/gb/18/12/28/n10938982.htm
Friday, December 28, 2018
中共最惧怕 真开放就垮台
https://www.youtube.com/watch?v=nXcTG4RdH-8
https://www.bannedbook.org/bnews/topimagenews/20181228/1054671.html
https://www.bannedbook.org/bnews/topimagenews/20181228/1054671.html
Nishitani Keiji
At the age of forty-three he assumed the
principal chair of religion. Not unlike others of his day, he had diffculties
with the wartime Ministry of Education, and it was not until two years later,
thanks in part to the intervention of Nishida, that he was awarded the doctoral
degree with a thesis entitled “Prolegomenon to a Philosophy of Religion.” In
December 1946, after the defeat in the war, he was obliged to take a leave of
absence from the university, and the following July was designated “unsuitable”
for teaching by the Occupation authorities. Relieved of his position in the
university, he was banned from holding any public position on the grounds of
having supported the wartime government. He intensified his practice of Zen,
which seems to have given him added strength to accept the affront silently and
with tranquility, though not without considerable distress. It was a diffcult time
for him, and his wife, who would watch him spending whole afternoons watching lizards
in the yard, was afraid he would crack under the pain. Still, it was
during those years that he produced some of his finest works, including A Study
of Aristotle, God and Absolute Nothingness, and Nihilism, all acknowledged by
Tanabe at the time to have been “masterpieces.”
Nishitani wrote later
complaining of unjust treatment at the hands of the ideologues. “During the war
he had been slapped on the left cheek and after the war on the right.” Still,
the stigma the Occupation forces intended did not have the crippling effect one
might imagine, both because the purge itself was so haphazard and
viewed with the same distaste as the presence of the foreign army itself, and
because Nishitani took it as an opportunity to rethink his philosophical
vocation. In doing so, he turned his back resolutely from then on against all
invitations to draw practical social conscience into philosophical and
religious ideas, preferring to think about the insight of the individual rather
than the reform of the social order.
Philosophers of Nothingness:
An Essay on the Kyoto School (Nanzan Library of Asian Religion and Culture), by James W. Heisig, University of Hawaii Press, 2001. pp.185-186
周周侃：人质战升级！抓捕第四人vs取消十年签！美国全面封杀华为，习近平号召“敢于斗争”，却又提倡“党内民主”
https://www.youtube.com/watch?v=cHXmn37Q8pU&t=202s
中国经济大衰退2大信号 “前进美国”才是真正解决之道
https://www.youtube.com/watch?v=03a_BcJccrA
http://tw.aboluowang.com/2018/1228/1224511.html
http://tw.aboluowang.com/2018/1228/1224511.html
Black Illumination: the abyss of Keiji Nishitani (Eugene Thacker, The Japan Times, 2016-4-30)
https://www.japantimes.co.jp/culture/2016/04/30/books/black-illumination-abyss-keiji-nishitani/#.XCYpPVwzYpt
船子和尚（生卒年不详）
https://baike.baidu.com/item/%E8%88%B9%E5%AD%90%E5%92%8C%E5%B0%9A
http://blog.sina.com.cn/s/blog_51fdbd9b0100xqwk.html
https://ctext.org/wiki.pl?if=gb&chapter=316998
Thursday, December 27, 2018
中美貿易戰最新消息雖來了！但明年戰火將延燒到內地
https://www.youtube.com/watch?v=B7DRBPyougw
http://tw.aboluowang.com/2018/1227/1224083.html
http://tw.aboluowang.com/2018/1227/1224083.html
草庵歌 (石頭希遷 700-790)
草庵歌
吾結草庵無寶貝，飯了從容圖睡快。
成時初見茆草新，破後還將茆草蓋。
住庵人鎮常在，不屬中間與內外。
世人住處我不住，世人愛處我不愛。
庵雖小含法界，方丈老人相體解。
上乘菩薩信無疑，中下聞之必生怪。
問此庵壞不壞，壞與不壞主元在。
不居南北與東西，基址堅牢以為最。
青松下明窗內，玉殿朱樓未為對。
衲被幪頭萬事休，此時山僧都不會。
住此庵休作解，誰誇鋪席圖人買。
迴光返照便歸來，廓達靈根非向背。
遇祖師親訓誨，結草為庵莫生退。
百年拋卻任縱橫，擺手便行且無罪。
千種言萬般解，只要教君長不昧。
欲識庵中不死人，豈離而今這皮袋。
（錄自1.《景德傳燈錄》卷三〇，《大正藏》五一．四六一頁下。2.《佛祖綱目》卷三一，《卍續藏》一四六．四八九－四九〇頁）
Shítóu Xīqiān (700-790) (石頭希遷)
https://en.wikipedia.org/wiki/Shitou_Xiqian#Writings
https://zh.wikipedia.org/wiki/%E7%9F%B3%E5%A4%B4%E5%B8%8C%E8%BF%81
https://zh.wikipedia.org/wiki/%E7%9F%B3%E5%A4%B4%E5%B8%8C%E8%BF%81
竺土大仙心，東西密相付，人根有利鈍，道無南北祖。靈源明皎潔，支派暗流注。執事元是迷，契理亦非悟。
門門一切境，迴互不迴互。迴而更相涉，不爾依位住。 色本殊質象，聲元異樂苦。暗合上中言，明明清濁句。 四大性自復，如子得其母，火熱風動搖，水溼地堅固。 眼色耳音聲，鼻香舌鹹醋，然依一一法，依根葉分布。
本末須歸宗，尊卑用其語。當明中有暗，勿以暗相遇。 當暗中有明，勿以明相睹。明暗各相對，比如前後步。 萬物自有功，當言用及處。事存函蓋合，理應箭鋒拄。 承言須會宗，勿自立規矩。觸目不會道，運足焉知路。
進步非近遠，迷隔山河固。謹白參玄人，光陰莫虛度。
The eighth century Chinese Zen master Shitou Xiqian writes in his Tsan Tung Chi: “The darkness is in the middle of the light—you cannot find it in its darkness.”1 The point is that one does not need to shun clear and distinct places and deliberately grope around for inscrutable mysteries. From a standpoint that is all light, the darkness may only look like ambiguity, but in fact the truly mysterious and mystical is there. At the same time, the encounter with the mystical cannot take place in mere darkness, cut off from all light. Just as a merely surface rationalism is lacking in true reason, the arationality of a deep mysticism prevents us from encountering what is truly mystical. Shitou Xiqian adds later in the same work: “The light is in the middle of the darkness—you cannot see it in its brightness.” What is the light in the very middle of the truly mystical? To see it, he says, we cannot look only at its bright side, turning the light of reason on it.
Without our going into too much detail here, a first reading of these two short lines of an ancient writer suffices to reveal a complex structural relation between the elements, here given as light and darkness, that rule the interiority of things themselves. There is a dialectical logic at work in the development of this idea that includes contradictories like affirmation and negation and the negation of negation. The problems of the person of the thinker referred to above and of the transmission of thought are also woven into the working of this logic. In addition, different readers find different meanings in these lines. The passage winds up in a sort of conclusion with these words: “Light and darkness face each other—like footsteps following one after the other.” Light and darkness are relative and yet move as one body, as when we shift our weight from the back foot to the front in walking. In the words of the Zen saying, “Light and darkness, at bottom a pair.”2 All of this may help in some way to understand the method and content of Nishida’s philosophy.
Nishitani, Keiji. Nishida Kitarō: The Man and His Thought (Studies in Japanese Philosophy Book 2) (pp. 4-5). Chisokudo Publications. 2016, Kindle edition.
NEJM Journal Watch Neurology Top Stories of 2018 (2018-12-21)
https://www.jwatch.org/na48004/2018/12/21/nejm-journal-watch-neurology-top-stories-2018
人民币贬值的速度有多快 看完你就懂了！
https://www.youtube.com/watch?v=IU34f6mTcVo
https://www.aboluowang.com/2018/1227/1224002.html
https://www.aboluowang.com/2018/1227/1224002.html
Papillon (1973) (2017)
https://en.wikipedia.org/wiki/Papillon_(2017_film)
https://en.wikipedia.org/wiki/Papillon_(1973_film)
https://en.wikipedia.org/wiki/Papillon_(1973_film)
美国专家：习近平作用惊人 中国之变可能早于人们想象
https://www.youtube.com/watch?v=5chOj8Cj2Uw
https://www.bannedbook.org/bnews/zh-tw/topimagenews/20181227/1054090.html
https://www.bannedbook.org/bnews/zh-tw/topimagenews/20181227/1054090.html
The Nanzan Institute for Religion and Culture
The seven recent volumes from the Nanzan Institute for Religion and Culture dealing with the Kyoto School in particular, but also covering much of modern Japanese philosophy are as follows:
Japanese Philosophy Abroad. Ed. James W. Heisig. Nagoya: Nanzan Institute for Religion and Culture, 2004.
Frontiers of Japanese Philosophy. Ed. James W. Heisig. Nagoya: Nanzan Institute for Religion and Culture, 2006.
Neglected Themes and Hidden Variations: Frontiers of Japanese Philosophy 2. Ed. Victor Sōgen Hori and Melissa Anne-Marie Curley. Nagoya: Nanzan Institute for Religion and Culture, 2008.
Origins and Possibilities: Frontiers of Japanese Philosophy 3. Ed. James W. Heisig and Uehara Mayuko. Nagoya: Nanzan Institute for Religion and Culture, 2008.
Facing the 21st Century: Frontiers of Japanese Philosophy 4. Ed. Lam Wing-keung and Cheung Ching-yuen. Nagoya: Nanzan Institute for Religion and Culture, 2009.
Confluences and Cross-Currents: Frontiers of Japanese Philosophy 6. Ed. Raquel Bouso and James W. Heisig. Nagoya: Nanzan Institute for Religion and Culture, 2009.
Classical Japanese Philosophy: Frontiers of Japanese Philosophy 7. Ed. James W. Heisig and Rein Raud. Nagoya: Nanzan Institute for Religion and Culture, 2010.
Carter, Robert E.. The Kyoto School: An Introduction. (kindle location 3691/3699) State University of New York Press. 2013, Kindle edition.
Japanese Philosophy Abroad. Ed. James W. Heisig. Nagoya: Nanzan Institute for Religion and Culture, 2004.
Frontiers of Japanese Philosophy. Ed. James W. Heisig. Nagoya: Nanzan Institute for Religion and Culture, 2006.
Neglected Themes and Hidden Variations: Frontiers of Japanese Philosophy 2. Ed. Victor Sōgen Hori and Melissa Anne-Marie Curley. Nagoya: Nanzan Institute for Religion and Culture, 2008.
Origins and Possibilities: Frontiers of Japanese Philosophy 3. Ed. James W. Heisig and Uehara Mayuko. Nagoya: Nanzan Institute for Religion and Culture, 2008.
Facing the 21st Century: Frontiers of Japanese Philosophy 4. Ed. Lam Wing-keung and Cheung Ching-yuen. Nagoya: Nanzan Institute for Religion and Culture, 2009.
Confluences and Cross-Currents: Frontiers of Japanese Philosophy 6. Ed. Raquel Bouso and James W. Heisig. Nagoya: Nanzan Institute for Religion and Culture, 2009.
Classical Japanese Philosophy: Frontiers of Japanese Philosophy 7. Ed. James W. Heisig and Rein Raud. Nagoya: Nanzan Institute for Religion and Culture, 2010.
Carter, Robert E.. The Kyoto School: An Introduction. (kindle location 3691/3699) State University of New York Press. 2013, Kindle edition.
讽刺的改革开放四十周年，中共误判国际形势孤立无援；中国走向朝鲜式的“人质外交”模式？害怕真相？还是缺乏自信？网信办又删了50万篇网文
https://www.youtube.com/watch?v=cu25lqW2ZVM
Japanese Philosophy: A Sourcebook (Nanzan Library of Asian Religion and Culture) (ed. James W. Heisig, et al., University of Hawaii Press, 2011)
With Japanese Philosophy: A Sourcebook, readers of English can now access in a single volume the richness and diversity of Japanese philosophy as it has developed throughout history. Leading scholars in the field have translated selections from the writings of more than a hundred philosophical thinkers from all eras and schools of thought, many of them available in English for the first time.
The Sourcebook editors have set out to represent the entire Japanese philosophical tradition—not only the broad spectrum of academic philosophy dating from the introduction of Western philosophy in the latter part of the nineteenth century, but also the philosophical ideas of major Japanese traditions of Buddhism, Confucianism, and Shinto. The philosophical significance of each tradition is laid out in an extensive overview, and each selection is accompanied by a brief biographical sketch of its author and helpful information on placing the work in its proper context. The bulk of the supporting material, which comprises nearly a quarter of the volume, is given to original interpretive essays on topics not explicitly covered in other chapters: cultural identity, samurai thought, women philosophers, aesthetics, bioethics.
An introductory chapter provides a historical overview of Japanese philosophy and a discussion of the Japanese debate over defining the idea of philosophy, both of which help explain the rationale behind the design of the Sourcebook. An exhaustive glossary of technical terminology, a chronology of authors, and a thematic index are appended. Specialists will find information related to original sources and sinographs for Japanese names and terms in a comprehensive bibliography and general index.
Handsomely presented and clearly organized for ease of use, Japanese Philosophy: A Sourcebook will be a cornerstone in Japanese studies for decades to come. It will be an essential reference for anyone interested in traditional or contemporary Japanese culture and the way it has shaped and been shaped by its great thinkers over the centuries. (amazon)
The Sourcebook editors have set out to represent the entire Japanese philosophical tradition—not only the broad spectrum of academic philosophy dating from the introduction of Western philosophy in the latter part of the nineteenth century, but also the philosophical ideas of major Japanese traditions of Buddhism, Confucianism, and Shinto. The philosophical significance of each tradition is laid out in an extensive overview, and each selection is accompanied by a brief biographical sketch of its author and helpful information on placing the work in its proper context. The bulk of the supporting material, which comprises nearly a quarter of the volume, is given to original interpretive essays on topics not explicitly covered in other chapters: cultural identity, samurai thought, women philosophers, aesthetics, bioethics.
An introductory chapter provides a historical overview of Japanese philosophy and a discussion of the Japanese debate over defining the idea of philosophy, both of which help explain the rationale behind the design of the Sourcebook. An exhaustive glossary of technical terminology, a chronology of authors, and a thematic index are appended. Specialists will find information related to original sources and sinographs for Japanese names and terms in a comprehensive bibliography and general index.
Handsomely presented and clearly organized for ease of use, Japanese Philosophy: A Sourcebook will be a cornerstone in Japanese studies for decades to come. It will be an essential reference for anyone interested in traditional or contemporary Japanese culture and the way it has shaped and been shaped by its great thinkers over the centuries. (amazon)
毛泽东冥诞官方低调 网络热传毛7大罪行、8段不敢公开秘密讲话
https://www.youtube.com/watch?v=PB29udioeaM
https://www.aboluowang.com/2018/1227/1223694.html
https://www.aboluowang.com/2018/1227/1223690.html
窃国心虚
毛泽东有八段话不敢公开
https://www.aboluowang.com/2018/1227/1223694.html
https://www.aboluowang.com/2018/1227/1223690.html
窃国心虚
毛泽东有八段话不敢公开
毛泽东关于抗日的部分言论，被学者认为足以证实“毛泽东实为抗日历史上最大的汉奸”。
12月26日，是中共第一代党魁毛泽东125岁冥诞。中共不敢公开的一些毛泽东的惊人言论，再次被媒体翻炒。中共一直歪曲历史，宣称自己是抗日战争的中流砥柱，但被媒体披露的毛泽东关于抗日的八段言论，被学者认为足以证实“毛泽东实为抗日历史上最大的汉奸”。
日本学者远藤誉曾在著作中披露，毛泽东曾在抗战中和日军暗中勾结。2016年9月20日，东京福祉大学特任教授远藤誉，在美国国家记者俱乐部介绍了她的新书《毛泽东勾结日军的真相》。书中披露，抗战期间，毛泽东曾通派潘汉年和日本间谍机构“岩井公馆”接触，要求停火，并向日本出卖国军情报，以达到自我壮大的目的。
远藤誉：“岩井英一写的《回想的上海》，仔细看了他的书之后呢，我才发现潘汉年向岩井申请了中共和日军之间的停战。所以我真吓了一跳。怎么也想不到嘛！辜负中华民族，是不是？”
通过日本间谍的回忆录与毛泽东年谱的记录，远藤誉揭示了毛泽东与日军秘密勾结、出卖中华民族的历史真相。历史学家辛灏年认为，书中披露的罪证足以让人们把中共视为抗日战争中的第二个汉奸集团。
而关于从史料中揭露的毛泽东的骇人之语，历史学家尚久颖表示：“毛泽东实为抗日历史上最大的汉奸，他一边卖国求荣，一边愚弄中国百姓的感情，抗战时曾庆红之父曾山曾奉毛泽东之命勾结侵华日军，这些在中共中央档案馆里都有秘密的记载。”
以下是毛泽东勾结日军，出卖国家民族的汉奸言论：
1、“一些同志认为日本占地越少越好，后来才统一认识：让日本多占地，才爱国。否则便成爱蒋介石的国了。国中有国，蒋、日、我，三国志。”
2、“要冷静，不要到前线去充当抗日英雄，要避开与日本的正面冲突，绕到日军后方去打游击，要想办法扩充八路军、建立抗日游击根据地，要千方百计的积蓄和壮大我党的武装力量。对政府方面（注：国民政府）催促的开赴前线的命令，要以各种借口予以推拖，只有在日军大大杀伤国军之后，我们才能坐收抗日成果，去夺取国民党的政权。”
3、“有的人认为我们应该多抗日，才爱国，但那爱的是蒋介石的国，我们中国共产党人的祖国是全世界共产党人共同的祖国即苏维埃（苏联），我们共产党人的方针是：要让日本军队多占地，形成蒋、日、我，三国志，这样的形势对我们才有利，最糟糕的情况不过是日本人占领了全中国，到时候我也还可以借助苏联的力量打回来嘛！”
4、“为了发展壮大我党的武装力量，在战后夺取全国政权。我们党必须严格遵循的总方针是‘一分抗日，二分应付，七分发展’。任何人，任何组织都不得违背这个总体方针。”
5、“我曾经跟日本朋友谈过。他们说，很对不起，日本皇军侵略了中国。我说：不！没有你们皇军侵略大半个中国，中国人民就不能团结起来对付蒋介石，中国共产党就夺取不了政权。所以，日本皇军是我们中国共产党人的好教员，也可以说是大恩人，大救星。”
6、“没有什么抱歉。日本军国主义给中国带来了很大的利益，使中国人民夺取了政权。没有你们的皇军，我们不可能夺取政权。这一点，我和你们有不同的意见，我们两个人有矛盾。”
7、“日本的侵略也可以说是好事，帮了我们的大忙。请看，中国人民夺取了政权，同时，你们的垄断资本、军国主义也帮了我们的忙。日本人民成百万、成千万的觉醒起来。包括在中国打仗的一部分将军，他们现在变成我们的朋友了。”
8、1972年，中日建交的时候，日本首相田中角荣就向毛道歉：“啊，对不起啊，我们发动了侵略战争，是中国受到很大的伤害。”
毛说：“不是对不起啊，你们有功啊，为啥有功呢？因为你们要不是发动侵华战争的话，我们共产党怎么能够强大？我们怎么能够夺权哪？怎么能够把蒋介石打败呀？我们如何感谢你们？我们不要你们战争赔偿！”
评论人士认为，貌似强大的中共，内部实际非常脆弱。竭力地掩盖和歪曲历史，是为了维护中共统治。学者们认为，唯有真诚地面对历史，中国才能拥有未来。
毛泽东冥诞 网路文章历数毛泽东的7大罪行
中共第一代党魁毛泽东125岁冥诞，有网路文章则历数毛的7大罪行。
2018年12月26日是毛泽东125岁冥诞。除中共军委喉舌孤独发声外，中南海方面并未有迹象要举行纪念活动，中共其它官媒也鲜有报导。有网路文章则历数毛的7大罪行。
12月25日，中共军委机关报中共军报旗下的“钧正平工作室”刊发纪念中共军队创建人毛泽东的文章。但中南海方面并未有迹象要举行纪念毛泽东125周年诞辰的活动。中共其它官媒也鲜有报导。
同时，在微博平台搜索“毛泽东”一词，并未出现有关毛的过热话题，所呈现的也多是数月之前、间隔较久的一些官微所发表的微博文章。
有网路文章则历数毛泽东的7大罪行。
一是，1957年反右派，仅带帽监督改造的右派55万，加上没戴帽右派，把一些人的右派言论装档的内控右派，总计近千万。这些右派大部分是知识分子，批斗中自杀的右派不计其数。这是人类社会坑儒最多的人类之最。
二是，1958年大跃进，为了迎合毛泽东的冒进心态，全国掀起了浮夸风。各地争先恐后大放粮食高产卫星，创造出粮食亩产1万斤到13万斤的虚假卫星，以至于毛郑重其事地提出“粮食多了吃不了怎么办”的难题。这是最荒唐的人间之最。
三是，三年大饥荒，据中共解秘的档案统计，1958年冬到62年春，在风调雨顺之下，中国饿死了3750万人。水稻专家袁隆平说，中国大饥荒“饿死了4000万～5000万人”。原新华社资深记者杨继绳说，大饥荒使中国人口损失大约7600万人。
四是，1957年反右之后，右派分子连同家属遣送农村，同农村的地富反坏分子构成地富反坏右五类分子，对他们进行监督劳动并随时拉出来批斗，作为阶级斗争的活教材。农村变成了没有围墙的最大监狱。毛开创出来的这个“刑外刑，狱外狱”的大监狱，堪称人类之最。
五是，毛泽东通过明倡暗逼的各种手段，搞个人崇拜和个人迷信，“早请示，晚汇报”、“敬迎红宝书”、“跳忠字舞”等等，愚弄几代人，达到古今中外无人可比的人类之最。
六是，1962年9月，江青从后宫走到前台指手画脚，1965年毛江暗室密谋，搞出“评新编历史剧《海瑞罢官》”，江青一举当上除毛之外的中共二把手，且利用毛给她的权利，干尽恶事、坏事、丑事。
七是，毛泽东以动听的理由，发动文革打击政敌，使中国天下大乱，陷入腥风血雨之中。十年文革打死、自杀、屠杀2000多万。这是人类史上最惨烈、最无人性、屠杀无辜人民最多的人类之最。
近年，许多专家、学者也相继揭露毛泽东的不光彩起家史。
历史学家辛灏年在多年的研究中发现，毛泽东领导的中共在八年抗战中是：一年消极抗战，七年专打国军。中共在毛的指挥下，与日军密切配合，抢夺半个中国，最终窃取了中国权力。
大陆学者茅于轼曾撰文历数毛泽东罪行，包括心理阴暗、奸淫妇女无数、搞阶级斗争、害死数千万人等。
一篇名为《毛泽东淫乱史——被他蹂躏过的女性高达千人》文章披露，毛泽东行宫除中南海外，还有各地15处。
文章形容，与毛泽东发生不正当关系的女子，多得如过江之鲗。事后，无名女子会被送往海南岛五指山、大小兴安岭等与世隔绝地带隐居等死。
这些女子则包括电影明星、杂剧明星、文工团员、服务员、女兵等，总数超过千人。
北京知名作家铁流早年曾发表倡议，希望全国幸存的“五七右派”难友，迅速发起一个起诉毛泽东罪恶的签名活动。一定要毛泽东的“腐尸出堂”，毛的头像“下墙”！不达到目地绝不罢休！
铁流指，毛泽东是中国最大的一个动乱因素。受害的人，如果还活着，都是历史的证人，都是毛泽东一桩一桩罪恶见证人。
2019年中国经济面临最艰巨挑战 三头恐怖的灰犀牛
https://www.youtube.com/watch?v=Opx1m9w2ZT0
https://finance.sina.com.cn/china/2018-12-24/doc-ihqhqcir9934535.shtml
https://finance.sina.com.cn/china/2018-12-24/doc-ihqhqcir9934535.shtml
吴敬琏的最后忠告遭遇习近平坚决不改，中国怎么办？
https://www.youtube.com/watch?v=GNX-SxIQ6Rk
https://peacehall.com/news/gb/pubvp/2018/12/201812270918.shtml
https://peacehall.com/news/gb/pubvp/2018/12/201812270918.shtml
Watsuji Tetsuro (和辻 哲郎 1889 – 1960)
https://en.wikipedia.org/wiki/Tetsuro_Watsuji
https://zh.wikipedia.org/wiki/%E5%92%8C%E8%BE%BB%E5%93%B2%E9%83%8E
https://zh.wikipedia.org/wiki/%E5%92%8C%E8%BE%BB%E5%93%B2%E9%83%8E
Nishitani Keiji (西谷 啓治 1900 – 1990)
https://en.wikipedia.org/wiki/Keiji_Nishitani
https://zh.wikipedia.org/wiki/%E8%A5%BF%E8%B0%B7%E5%90%AF%E6%B2%BB
Nishitani Keiji. 1982. Religion and Nothingness. Translated by Jan Van Bragt. Berkeley: University of California Press. (ISBN 0-520-04946-2)
Nishitani Keiji. 1990. The Self-Overcoming of Nihilism. Translated by Graham Parkes and Aihara Setsuko. Albany: State University of New York Press. (pdf available)
http://azinelibrary.org/approved/Nishitani_-_The_Self-Overcoming_of_Nihilism.pdf
Nishitani Keiji. 1991. Nishida Kitarō. Translated by Yamamoto Seisaku and James W. Heisig. Berkeley: University of California Press.
Nishitani Keiji. 2006. On Buddhism. Translated by Yamamoto Seisaku and Robert E. Carter. Albany: State University of New York Press. (kindle 2016-9-15)
Nishitani Keiji. 2012. The Philosophy of Nishitani Keiji 1900-1990 - Lectures on Religion and Modernity. Translated by Jonathan Morris Augustine and Yamamoto Seisaku. New York: The Edwin Meller Press. (ISBN 0-7734-2930-1)
https://zh.wikipedia.org/wiki/%E8%A5%BF%E8%B0%B7%E5%90%AF%E6%B2%BB
Nishitani Keiji. 1982. Religion and Nothingness. Translated by Jan Van Bragt. Berkeley: University of California Press. (ISBN 0-520-04946-2)
Nishitani Keiji. 1990. The Self-Overcoming of Nihilism. Translated by Graham Parkes and Aihara Setsuko. Albany: State University of New York Press. (pdf available)
http://azinelibrary.org/approved/Nishitani_-_The_Self-Overcoming_of_Nihilism.pdf
Nishitani Keiji. 1991. Nishida Kitarō. Translated by Yamamoto Seisaku and James W. Heisig. Berkeley: University of California Press.
Nishitani Keiji. 2006. On Buddhism. Translated by Yamamoto Seisaku and Robert E. Carter. Albany: State University of New York Press. (kindle 2016-9-15)
Nishitani Keiji. 2012. The Philosophy of Nishitani Keiji 1900-1990 - Lectures on Religion and Modernity. Translated by Jonathan Morris Augustine and Yamamoto Seisaku. New York: The Edwin Meller Press. (ISBN 0-7734-2930-1)
Subscribe to:
Posts (Atom)