In this new book, Marko Zlomislić argues that Slavoj Žižek's work does not contain any sort of radical emancipatory project, especially as it passes through the ideology of communism and Lacanian psychoanalysis. The evidence for the failure of communism is vast and includes the more than six hundred mass graves recently located in Žižek's homeland of Slovenia. Zlomislić demonstrates that the way out of the capitalist dilemma is not a repetition of communism but a return to the late medieval notion of haecceity or "individual thisness" that was rejected by modernity. Haecceity, or the indescribable and indefinite here and now of the person, shows that the late medieval Franciscans were already "postmodernists." It is no wonder that the totalitarianism of the modernist Hegel is embraced by thinkers such as Žižek, Badiou, Hardt, Negri, and Laclau and was already rejected by Leibnitz, Kierkegaard, Nietzsche, Levinas, Deleuze, and Derrida. This important book shows that Žižek's work must be rejected because it does not uphold the dignity, worth, and uniqueness of the person.
Friday, January 7, 2022
Zizek: Paper Revolutionary: A Franciscan Response (Marko Zlomislic, 2018)
https://www.amazon.com/Marko-Zlomisli%C4%87-ebook/dp/B07G21YWYY/ref=mp_s_a_1_1?crid=22N9XMU38Y7CR&keywords=paper+zizek+revolutionary&qid=1641520151&sprefix=paper+zizrk+revolutionary%2Caps%2C311&sr=8-1 (accessible via scribd)
6：26 AM
昨天下午門診，C 君說，他等一下要去全家福買鞋，C 君就是，那個有為的，思覺失調，十六歲發病，之後再也沒有回過家，目前廿四歲，自己養自己，住在康家，做清潔工，每月薪水，二萬四千元，四年，存了十四萬，上次康家有人離職，疑似捲病人款，他因而報警，警察吃案不受裡，在門診跟我說起此事，我請社工師去電康家，下一次門診，他說他因此被康家責備，怎麼跟外人說，的那個 C 君，我們遂互祝新年快樂，你要理解，在 C 君身上，你看到台灣的堅強和希望，
德勒茲的書寫策略，是系列 (series)，每段的篇幅比 aphorism 長，而且是一串，有點像葡萄，或香蕉，或螞蚱，七八個系列，串在一起，遂成一本百來頁的書，更用力的話，數個系列當成一個 part，數個 parts ，串在一起，遂成系列的系列，這就是有名的千高原，意思是說，有名的「百果山」，天上飛的、地上跑的、水裡游的、草窠里蹦的，遂什麼名堂都有，不過你要理解，三元路大業路口，那家百果山，已經歇業，搬到大竹，
我們思考滅共的時候，通常會說，共匪數位極權，全方位，無死角覆蓋，維穩極強，無孔不入，人民無處可逃，意思是說，共匪把人民當畜牲，予取予求，人民只能任匪宰割，意思是說，只能絕望，上述，是把人民當成，無行為能力者，無思考能力者，無覺醒能力者，簡單講，把人民當成，被禁治產，被監護宣告者，你要理解，這個絕望，恰恰就是共匪的目的，意思是說，「殺一個共匪夠本，殺兩個共匪賺到」，這是當年東歐猶太人，匿藏山林，「活得跟畜牲一樣，死得跟人一樣」，反納粹的時候說的，
洗碗餬口之餘，讀點沒有用的書，想點沒有用的事，非到萬不得已，絕不洗澡，我相信德勒茲，當年也是如此，度過他的一生，
Thursday, January 6, 2022
【書齋夜話】2022是好的轉折，還是更深的陷阱？關鍵在於中國人民願不願意知道習近平貪了多少萬億美金
https://www.youtube.com/watch?v=gHzV4MXD9f8&t=309s
廣州吊死勞改犯事件 (1967年8月)
https://zh.wikipedia.org/wiki/%E5%B9%BF%E5%B7%9E%E5%90%8A%E5%8A%B3%E6%94%B9%E7%8A%AF%E4%BA%8B%E4%BB%B6
https://www.youtube.com/watch?v=gHzV4MXD9f8&t=309s
From economic miracle to mirage – will China’s GDP ever overtake the US ? (George Magnus, 2021-12-28)
https://amp-theguardian-com.cdn.ampproject.org/v/s/amp.theguardian.com/business/2021/dec/28/from-economic-miracle-to-mirage-will-chinas-gdp-ever-overtake-the-us?amp_js_v=a6&_gsa=1&usqp=mq331AQKKAFQArABIIACAw%3D%3D#aoh=16414741806316&referrer=https%3A%2F%2Fwww.google.com&_tf=%E4%BE%86%E6%BA%90%EF%BC%9A%251%24s&share=https%3A%2F%2Fwww.theguardian.com%2Fbusiness%2F2021%2Fdec%2F28%2Ffrom-economic-miracle-to-mirage-will-chinas-gdp-ever-overtake-the-us
https://youtu.be/gHzV4MXD9f8
9：12 AM
語言文字，頂多只能 S (symbolic)，若能在罕見的瞬間，一窺 R (real)，已是其極致，
意思是說，在那裡，你無法久留，
比如說，阿甘從東到西，跑了數千英里，到了太平洋邊就折返， 意思是說，阿甘並沒有，從此住在海邊，
意思是說，文本是有限的，意思是說，事件 (event) 的發生，在那個邊界，
一般說法，情緒 (affect) 是心理治療的明燈，智者說，跟著情緒走 (follow the affect)，你就不會迷路，
拉岡桑，講過那些情緒，除了焦慮以外，拉岡桑，怎麼看待情緒，比如說，憂鬱，
你要理解，拉岡桑，情願被逐出 IPA，也不願低頭，這就是事件，Kohut 也發生過類似情節，這兩個例子，都是五十六十間，意思是說，悲劇是中年的事，意思是說，中年以前，只能想像，中年以後，已經來不及發生，或發生了，也沒有用，
這是，我先前說過，Jack Reacher，的困境，意思是說，你無法想像，五十以後，還在四界流浪的傑克，
十六，就是，洒家放你不下，直送兄弟到滄州，多走的那一英里路，意思是說，只是療傷，不是重生，意思是說，我還不了，也不打算還，任何人，一個童年，
拉岡桑，講過移情，拉岡桑，有沒有講過，反移情，
拉岡桑，有沒有，講過失敗的例子，比如說，病人自殺，
至此，你可以理解，我的意思是說，拉岡桑，必須重寫，改寫，精神分析，意思是說，重蓋，另蓋，一棟樓 (edifice)，
昨天，家樂福，看到一條睡袋，質地似棉，考慮，也許，IARPP 續 membership，
數本奇書，Joyce 的 Finnegans wake，Bion 晚年三冊回憶錄，拉岡桑的 Ecrits，D&G 的千高原，
你要理解，大國外交，就是小人外交，意思是說，大國才配小人，意思是說，永遠不要相信，宣稱「比生命大的」 (larger than life)，比如說，日本 A 片的巨根，射得像消防栓的水柱，意思是說，那是撲滅森林大火的水，「十分驚人可笑」，下次，你見到王毅趙立堅華春瑩汪文斌噴水，就知道我的意思，
發現，Sergio Benevento，Msssimo Recalcati，很高興，
Wednesday, January 5, 2022
11：31 PM
被瑣碎窒息，被匪諜搞破壞，傍晚，塞車在匝道，的時候，我歸納，台灣人生的兩個主題，前者，是為生活奔波，需要超越，後者，是台灣的命運，需要判準，
夫復何求，不須在意，安安靜靜，混口飯吃，而已，
5：11 AM (jouissance)
生活的改變，即，關心的信息的重心的轉移，即，時間的比重的板塊的移動，關鍵是，你要知足，要運動，要空下來，要無事，要慢，要偶爾剪指甲，不要洗澡，不要舔共，可以舔別的，如果你真的那麼喜歡舔，至於舔完要不要刷牙，你可以自己決定，我尊重你的口腔的決定，
至此，你可以理解，我無法正經，
RSI
R ～ 哲學
S ～ 藝術
I ～ 心理學
我們，對「這個世界」的，所謂理解，往往是順著既有路徑，既有習性的，枝節的，片斷的，誤解，意思是說，每次迷路，都是「發現」一個新的角落，新的世界，新的視野，的機會，其實，「它一直都在那裡」，只是，你視而不見，聽而不聞，覽而不思，
你要理解，當年，李登輝用郝柏村，陳水扁用唐飛，當行政院長，是因為他們當時，掌握不了軍方，你要理解，軍方是一個幫派性格，山頭性格，極強，的利益集團，講究輩分分贓，謀略實力，觀察解放軍，亦須依此原則，
Perversion 的本質，就是 narcissism，意思是說， 不是 borderline，所以，題目，「變態和自戀的比較研究」，你可以說，變態是自戀者的娛樂，當然，玩過頭了，像 Sade 當年，是會要命的，你必須想像，一般自戀者，是暗中羨慕 Sade 的，
自戀，就是把自己，看得太重要，就是 hubris ，距離邪惡，只有半步，尤其是感覺受辱，因而睚眥必報的時候，意思是說，narcissistic rage ，就是邪惡，當然，你可以說，這是次生的 (secondary) 邪惡，另外還有原生的 (primary) 邪惡，原生就是與生俱有，我想，你不妨把原生的那種，當成種籽，意思是說，邪惡是人性的可能性之一，你可以讓它茁壯，因而決定你，也可以不讓它茁壯，因而它決定不了你，意思是說，原生次生，是交混在一起的，端看，你是誰，你的教養，你的見識，你的努力，你的同理，你的判斷，你的計較與否，你的節制，你的畢竟不忍，你的寬恕，你的原諒，你的不願放棄，善的最終的可能，
Perversion 的起因，是父親功能 (paternal function) 不彰，pervert 有朝一日，成為父親，他會是，能夠是，怎麼樣的父親，這是一個，有趣的，跨代影響 (transgenerational transmission) 的問題，
Jouissance，就是 drive itself ，所以與匱乏無關，所以不是欲望，拉岡桑處理的是 subject ，和主體如何忠實於他的驅力，Kohut 在過世前數月，接受 Charles Strozier 訪談，結集成「自體心理學和人文學」一書，其中有一段話，回答 Strozier 提問，說明自體和驅力的關係，意思是說，where it is ，there shall I be ，當一個人的自體健康，請注意，健康不是平靜的意思，他，就擁有他自己的驅力，他就可以活出他自己的驅力，反之，當一個人的自體不健康，他就會有崩解的焦慮 （disintegration anxiety)，和隨之而來的崩解的產物 （disintegration produc)，他就會為其驅力所使喚，而不得不為之，請問，Kohut 的說法，和拉岡桑，差別何在，
為驅力所使的生命，是自然的生命，那個地方，本無善惡，或超越了善惡，比如說，草原上獅子捕捉羚羊，這是獅子的本性，非獅子的邪惡殘暴，
但是，Kohut 和拉岡桑，都沒有回答一個問題，那就是，如果這個，個人的驅力，的實現，會造成另一個人，另一個生命，的傷害，那怎麼辦，意思是說，酣暢的，忠實於驅力，隱含倫理的兩難 （ethical dilemma），拉岡桑第七研討班，精神分析的倫理 （The Seminar of Jacques Lacan: The Ethics of Psychoanalysis (Book VII，1997），須查閱，Why It Is Good to Be Good: Ethics, Kohut's Self Psychology, and Modern Society (John H. Riker，2010)，Exploring the Life of the Soul: Philosophical Reflections on Psychoanalysis and Self Psychology （John H. Riker，2017)，亦須重讀，克萊茵講的 guilt and reparation，與此亦有關，簡單講，這個倫理的兩難，就是救贖的不可及，意思是說，有些過錯，你是終其一生，無法彌補的，
Cf.
The Jouissance Principle： Kant, Sade and Lacan on the Ethical Functioning of the Unconscious （Christian Fierens，2022）
https://www.proquest.com/openview/67c90fd37ddbc5c095a334146fb9c21d/1?pq-origsite=gscholar&cbl=105839
Tuesday, January 4, 2022
一月四日
今天，共匪規定，西安清零，意思是說，不清則滅，意思是說，滅則清，滅則零，
Bruce Fink (1997) ，第九章，你要理解，欲望 (desire)，是，你「必須擁有」(have to own)，不是，你「需要用到」 (need to use)，所以，是你「沒有，但想要有」，所以，是你「心裡缺少」(lack)，
而，jouissance，是你「承受不起」(unbearable) 的欲望，意思是說，是必須擁有，但一旦擁有，正確的說，是「被它擁有」，會要你命的欲望，意思是說，就是帶來極大愉悅，超過愉悅的閾值，以致痛苦的，死亡本能，就是第四騎士，pale horse rider，就是克林伊斯威特，起碼是年輕的他，
聽說，jouissance，才是真實，才夠真實，這個蠱惑，說明，一般的欲望，不過是，自衛機轉，不過是，是讓你分心，以避免你毀滅的贗品 (simulacra)，
意思是說，你需要症狀，才能苟活，而，le Sinthome，才是 jouissance，才是玩真的的人生，
五包菸，三加二，
陽光，燦然，
I don't mind moving around, I don't mind being still either.
精神分析，主觀性極強，無法驗誤，本質上屬人文學，文人相輕，語不驚人死不休，非偏執，不足以成其為一說，精神分析史，遂由此偏執，和其對立面，被激起之另一偏執，輪番出現，各領風騷，的辯證，決定其軌跡，
剛剛想到，精神分析史，能以上述方式理解，是因為，它是一個封閉的學科，
哲學史，理應，門關不住，起碼，「這是我們希望」，門關不住的開放系統，可否以辯證理解之，
我剛剛說，這是我們希望，意思是說，「我們常常失望」，意思是說，哲學史，往往也是封閉系統，是一鍋，千年火侯，捨不得丟的湯頭，
當然，據說，那鍋湯，熬的是，永恆無解的 (perennial) 難題，比如說，人從哪裡來，要到哪裡去，人活著的意義是什麼，你怎麼確定，你以為的知道，是真的知道，為什麼要善，為什麼不要作惡，面對共匪淫威，屈從下跪後，你怎麼可能，繼續做人，
辯證帶來張力，這是其可貴，也是其弔詭之處，封閉系統的辯證，是獨斷的，扼殺生命的辯證，開放系統的辯證，是容許生命，繼續森羅，萬象湧現的辯證，前者是歷史的常態，意思是說，人類歷史，基本教義，血腥斑斑，乏善可陳，後者，對於辯證，珍惜之，但不執著，意思是說，生命的可能性，不囿於思考所賴以為之的辯證，意思是說，有本事舉起，你就要有本事放下，比如說，Ronald Fairbairn (1889~1964)，用十幾個命題，顛覆了古典精神分析，開啟了客體關係理論，做完這件了不得的大事之後，繼續種花，但他最自豪的，不是前者，而是曾得愛丁堡園藝獎，意思是說，他真的，他媽的，很會種花，2021，我種了一年辣椒，才知道，很奇妙，但真的，他媽的，蟲子很多，很不好照顧，
Monday, January 3, 2022
5：47 AM
昨天看到一段話，凱因斯九十年前就說 (The Economic Prospects of Our Grandchildren, Keynes, 1930) (Accelerate, Robin Mackay, Armen Avanessian, 2014, p. 354)，未來的人類，每個人每天，只需要工作三小時，你要理解，更新世的人類，早就是，每個人每天，只需要工作三小時，
意思是說，「三」，是一個合理的人生的數字，比如說，佟麗婭，是包子的，小「三」，
周三，家樂福，舊街場，牛奶，
一月，十八行，16 + 2 = 18 ，一千八百公里，
後結構主義和心理治療，有點進展 (Ian James, 2012)
Perversion (Bruce Fink, 1997, Chap 9) ，也有點進展，
BCPSG (2010)，八篇論文，已 PEP 檢索，亦有點進展，
你要覺悟，以上，就是，剩餘價值 (surplus value)，意思是說，人生的意義，是奔波餬口之外，附帶多餘的，那一點甚麼，
1/2，IAPSP，renew membership，
你要理解，從宏觀經濟的數字，你讀不出，人生的真實血淚，
十六，練習，打通任督二脈，還有，十二，
為什麼，bushcrafter，很少喝水，
洗澡，既然，新年，
題目，後結構主義和心理治療，Cf. Del Loewenthal，雖然，他想的可能限於存在治療，
看到生命，才看到希望，
Sunday, January 2, 2022
Nanjing Massacre Graphic Video Upsets HK primary school Students
https://www.nspirement.com/2022/01/02/graphic-video-nanjing-massacre.html?utm_source=Nspirement&utm_campaign=304fe6517d-RSS_EMAIL_CAMPAIGN&utm_medium=email&utm_term=0_0ece06508b-304fe6517d-125910857
這個世界
最重要的是，如何促成系統崩潰，
系統，註定會，自我繁衍，自我茁壯，自我僵化，
意思是說，所有系統，都註定，會變成封閉系統，
除非，制度設計上，讓它定期洗牌，換人作莊，
中國人，黑格爾說過，沒有歷史，只有永恆的下跪，重複跟不同的皇帝下跪，
下跪的人，你認為，還有主體性，還配為人嗎，
一般症狀，不會傷筋動骨，反而會讓系統，自我調節，因而延緩，預防，其崩潰的發生，
所以，
我們需要的是，要命的，燎原的，症狀，
我們需要的是，多重器官衰竭，
我們需要的是，系統的自我調節失靈，
然後，
我們需要的是，下跪的人，站起來，
拿起磚頭，
BCPSG vs RP
Magid, B., Fosshage, J. & Shane, E. (2021) The Emerging Paradigm of Relational Self Psychology: An Historical Perspective. Psychoanalysis, Self, and Context 16:1-23
https://www.relationalimplicit.com/knowing/
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7451336/
From the Great Resignation to Lying Flat, Workers Are Opting Out
https://www.bloomberg.com/news/features/2021-12-07/why-people-are-quitting-jobs-and-protesting-work-life-from-the-u-s-to-china
客觀的存在
樓下數百公尺外，對面街角，那家 7/11，四天前開業，「暗黑荒野，遂點起永恆的燈火」，你要理解，那就是，客觀的存在，我的意思是說，此刻，我所在五樓的微弱燈光，相對於，那個街角的通明燈火，
治療者，與這個世界的關係，發生的困難是，主觀大於客觀，意思是說，治療者，要學習，把自己，和他者，當成，客觀的存在，
工具理性，一路到黑者，不管是，資本主義，還是，共產主義，與這個世界，的關係，只有客觀，不容主觀，比如說，習近平新年講話，說民之所苦，常在包子心，所以，鄭州淹死數十萬人，他去西藏，此刻，西安封城哀嚎，他在喝茅台，
後結構主義及其後
4：35 AM，後結構主義，之後，是什麼，
(1) Why There Is No Poststructuralism in France: The Making of an Intellectual Generation, Johannes Angermüller, Bloomsbury Academic, 2015
(2) Twentieth-Century French Philosophy: Key Themes and Thinkers, Alan D. Schrift, Wiley-Blackwell, 2008
(3) Poststructuralism and Critical Theory's Second Generation (The History of Continental Philosophy Book 6), ed. Alan D. Schrift, Routledge, 2013
(4) After Poststructuralism: Transitions and Transformations (The History of Continental Philosophy 7), ed. Rosi Braidotti, Routledge, 2013
(5) Emerging Trends in Continental Philosophy (The History of Continental Philosophy 8), ed. Todd May, Routledge, 2013
(6) Post-Continental Philosophy: An Outline (Transversals: New Directions in Philosophy), John Mullarkey, Continuum, 2007
John Mullarkey’s Post-Continental Philosophy: An Outline (Mullarkey 2006) is without doubt the most ambitious and fully developed attempt that has been made to date to argue for a paradigm break within the development of contemporary French thought. Post-Continental Philosophy brings together four philosophers, two of whom are also discussed in this book. They are Gilles Deleuze, Michel Henry (1922-2002), Alain Badiou and François Laruelle. As Mullarkey himself points out at the very beginning of the introduction, his work does not address something that is, or which has already occurred, but rather something that ‘is unfolding, an event in the making’ (Mullarkey 2006: 1). More precisely, the book takes as its premise the claim that a certain moment in the ongoing development of French thought might be accorded the status of an ‘event’. The moment he identifies is 1988, a year which sees the publication in French of important texts by each of the philosophers he discusses: Deleuze’s The Fold (Deleuze 2006), Badiou’s Being and Event (Badiou 1988; 2005b), Henry’s Voir l’invisible [Seeing the Invisible] (Henry 2009), and an important discussion between Laruelle and Derrida on the possibility of a science of philosophy (Mullarkey 2006: 11). The event that he identifies is a change in philosophical thought which is centred on the question of immanence. More precisely this ‘event’ marks an attempt by philosophy to articulate ‘an embrace of absolute immanence over transcendence . . . to make immanence supervene on transcendence’ (Mullarkey 2006: 1). Post-Continental Philosophy argues, both persuasively and powerfully, that this attempted embrace of immanence leads to a realignment of French thought with naturalism and with the life sciences, with mathematics and with the reaffirmation of ‘philosophy as a worldly and materialist thinking’ (Mullarkey 2006: 2 ). (Ian James, 2014, p. 4-5)
(7) The New French Philosophy, Ian James, Polity, 2014
In each case, albeit in different ways, the emergence of the 'new' or the possibility of change or transformation can be understood as an 'erosion from the outside', as an exposure to an instance of excess, an excess over the finite limits of conceptual or categorical determination. (Ian James, 2014, p. 3)
Cf. Ferenczi vs. R.N.
The argument of this book is that, beginning in the 1970s, the French philosophers discussed all, in different but decisive ways, making a break from the thought of the preceding generation. The difficulty in making such an argument is that attention to the difference and specificity of each thinker must be balanced with what they might, however loosely, share. The danger, of course, will be that quite divergent developments of thought will be assimilated to a unified paradigm which in fact blurs or misrepresents the specificity of each
thinker.
A very preliminary rehearsal of this book’s argument might run as follows: in different and sometimes directly opposing ways, and beginning in the 1970s, the philosophers treated in this book explicitly distance themselves from the linguistic paradigm which informed much of what has gone under the name of structuralism and poststructuralism and which can be associated with diverse terms: with the order of signifiers, signifieds and of the symbolic, or with the categories of discourse, text, and writing (or arche-writing). They do so in the name of a systematic attempt to radically rethink questions of materiality and the concrete, together with questions of worldliness, shared embodied existence and sensible-intelligible experience. They can all be said to rethink the status of the ‘real’, of worldly appearance, or to re-engage in new and highly original ways with the question of ontology. (ibid, p. 4)
This book differs from Mullarkey insofar as it takes the idea of a break from the linguistic, textual or discursive paradigm of (post-) structuralism as its initial premise and locates the beginnings of this break in the 1970s.6 The broad shift towards a thinking of immanence is certainly a result of this, but not all the thinkers discussed here can easily be said to be thinkers of radical or absolute immanence (at least not to the same degree) and, as will become clear, a range of other important philosophical shifts can be seen to follow on from this break: a re-engagement with the question of ontology as has already been mentioned, but also a sustained renewal with the question of the subject and of subjectivity, with questions of community, politics and political change, and with questions relating to the aesthetic and aesthetics. Within the logic of the break from structuralism and/or post-structuralism, the thought of both Deleuze and Henry arguably offer indispensable resources to some of the thinkers treated here (e.g. the influence of Deleuze and Henry on Laruelle or of Henry in particular on Marion).7 To this extent, it could be argued that they represent an important, and specifically French, trajectory of thought which can be traced from Bergson. (ibid, pp. 5-6)
... what this brief survey of Mullarkey’s and Hallward’s accounts shows is the extent to which any attempt to characterize ‘French philosophy today’ and to articulate what is or is not ‘new’ within this tradition is itself a philosophical argument which entails philosophical decisions and judgements. (ibid, p. 7)
As has been indicated, the principal argument of this book is that, despite their obvious differences from each other and despite the fact that this remains a field defined by major lines of conflict, argument and polemical opposition, all the thinkers treated have come to reaffirm what one might call the ‘materiality of the real’ in the wake of the preceding generation’s focus on language and signification. (ibid, p. 7)
What links all the thinkers who have been included here is a specific set of continuities and discontinuities with the work of the preceding generation of philosophers. It is on the basis of continuity (marks of influence, continued concerns, instances of repetition) and of discontinuity (specific gestures of critical distance, differentiation, and ruptures or breaks) with the generation of Foucault, Deleuze, Derrida and Lyotard that this study identifies something which could be called the ‘New French Philosophy’. (ibid, p. 8)
The fact that an affirmation of materialism can be identified across all the thinkers discussed here and aligned in each instance with an unambiguous break with or distancing from a linguistic, structuralist, textualist or discursive paradigm is striking. (ibid, p. 12)
What might be even more striking in relation to the polemics of Badiou, Rancière, Nancy and Laruelle in the 1970s is that the questions of materialism and materiality were, of course, already central to the (post-)structuralism they sought to repudiate. (ibid, p. 12)
Such a linguistic materialism is perceived by all the thinkers here to be unable to account for a more fundamental materiality: of givenness in the auto-affection of the flesh (Marion), of sense of and embodied existence (Nancy), of technical prosthetics and their constitution of a temporal world (Stiegler), of plasticity (Malabou), of the sensible and its distribution (Rancière), of immanent inconsistent multiplicity (Badiou) and, finally, of the absolute immanence of the One (Laruelle).
The call for a new materialism articulated in the thought of the seven philosophers treated in this book is developed in different ways by each. (ibid, p. 12)
Linking many of these philosophical innovations is also a sustained attempt to re-engage with the question of the subject and to resituate something which might still be called subjectivity within a presymbolic/linguistic and material dimension. All of these philosophers can be said to engage in diverse ways with the question posed by Jean-Luc Nancy namely, ‘Who comes after the subject?’ (Nancy 1991f). (ibid, p. 13)
It may also be that if, in the wake of the Cold War, the orthodoxies of liberal capitalism have enjoyed a significant degree of global hegemony, then our future crises (political, economic, environmental) are likely to be crises of these ideological and philosophical orthodoxies as well as of the political forms they represent.
In light of this, it could be said that the task of philosophical renewal taken up by the seven thinkers presented here is as much orientated towards the future as it is predicated on a logic of continuity and discontinuity with the past. Tiiey might all be united by a shared sense that the destruction or deconstruction of metaphysics, subjectivity, or traditional notions of being, truth and knowledge, is a necessary (and unfinished) but certainly not sufficient gesture to meet the demands of contemporary thinking. (ibid, p. 14)
但是 你要理解 這七個人 包括信奉毛左的那個傻逼Badiou 都沒有生活在共產極權暴政下 意思是說 西方新左 是可恥戲論 共匪甚至不用收買他們 他們就舔個不停
The French philosophies presented here are highly ambitious in their attempt to renew the claims, possibilities and transformative power of philosophical thinking. The renewal of philosophical thinking, however, can only be achieved in the transformation of the techniques of thought itself. (ibid, p. 16)
It might be concluded, then, that the break from the linguistic
paradigm and the categories of discourse, text and writing has led
these French philosophers to renew the practice and techniques of
philosophy. This renewal perhaps finds its most significant expression
in the realignment of philosophy with technological and scientific
paradigms, anthropological, neuroscientific, mathematical or that of
‘science’ conceived in more general structural terms (Laruelle).1 (ibid, p. 187)
If it is possible to speak of the ‘New French Philosophy’, then this may
be so only insofar as philosophy itself has sought to radically renew
itself in the wake of the anti-foundationalism of post-structuralism,
postmodernism and deconstruction. All these philosophies seek in
various ways to move beyond the anti-foundationalist or deconstructive
moment and do so in the name of what might be called the
groundless or non-foundational ground of the real, conceived variably
as givenness, sense, technicity, plasticity, the sensible, the multiple
or the One. (ibid, p. 187)
This variably configured real can perhaps be called a
ground, but not in the sense of providing any solid foundation or
bedrock to thought and knowledge. Rather, as Laruelle might put it,
it is a matter of leaving the illusory ground of metaphysical foundations
in favour of ‘a real base - the only real base’, that of the real
itself. The question then is not exactly one of the philosophical determination
of the real in the service of a foundational gesture. Rather,
it becomes a question of how thought may best position itself up
against, approach or ‘reach’ the real. (ibid, pp. 187-188)
It is a question of what renewed technique of thought might best accomplish this repositioning of, or approach to, the real. The task of thought which these philosophers take up, and the demand of thought to which they respond, is one of thinking material immanence and worldly, shared existence. They do so by way of techniques which affirm themselves as resolutely material. Only on this basis can philosophy renew itself and move beyond the closure of the metaphysics of the past to the opening of new forms in the future. (ibid, p. 188)
你要理解 物優先於心 意思是說 這個世界 優先於你的心 意思是說 外優先於內 意思是說 事件優先於反思 意思是說 你註定永遠遲到 但是 請你不要遲到太久 至於 有沒有可能 你可以預見 明天的世界 這件事很罕見 你可以自許 但不要強求 極可能你做不到 雖然尼采和卡夫卡和德勒茲曾經做到 意思是說 我們通常的命運 是渾然不覺的遲到者而已 你能夠努力 要努力的是 去觀察 去接觸 去疑惑 去試著理解 (make sense of) 這個世界 最重要的是 讓這個世界穿透你 我先前說過 再看你能剩下甚麼 那剩下的 就是你的再出發點 正常情況下 剩下不多 意思是說 一無所有 是你的再出發點
依此 後結構主義 和心理治療 要講的是 拆掉龍天樓 行走荒野 找到 你的路 找到 家 找到 你在歷史中的 和自然中的 家
(8) French Philosophy Today: New Figures of the Human in Badiou, Meillassoux, Malabou, Serres and Latour, Christopher Watkin, Edinburgh University Press, 2016
What we are witnessing in French thought today is a series of returns to the human after the human. (Watkin, 2016, p. 4)
Watkin 不喜後人類，意思是說，當代法國哲學，不喜，也不需，後人類，意思是說，他們以為人類，玩得起 AI 和 Singularity，他們顯然，沒有看過 Blade Runner 1982 / 2049，你要理解，後人類，不是後人類哲學，是後人類「世界」，意思是說，那個世界，已經沒有人了，我先前說過，人文學，如值其名 (worth its salt)，必與這個世界，足夠相應，面對，明天，後天，即將發生的，後人類世界，我問你，人文學，拿什麼，相應，
Saturday, January 1, 2022
一月一日
人文學，與這個世界，「足夠相應」，是其存在的理由 (Raison D'être)，和意義所在，意思是說，不足夠相應，就無法感人，就是自欺欺人，就是可恥戲論，
依此，後結構主義，是否，與這個世界，足夠相應，
後結構主義之後的哲學，能否，與這個世界，足夠相應，比如說，Francoise Laruelle 的 non philosophy，
精神分析，諸家理論，能否，與這個世界，足夠相應，比如說，拉岡桑，自體心理學，克萊茵學派，中間獨立學派，關係學派，
首先，你要理解，這個世界，是指什麼，
三個重災區，一是，新自由主義的廢墟，一是，中共超限邪惡滲透侵略，一是，科技加速奔向浩劫 (Apocalypse)，
你告訴我，哪一個，人文學，學門，作者，能與這個世界，足夠相應，
After Work: The Fight for Free Time (2023)
https://www.amazon.co.uk/After-Work-Fight-Free-Time/dp/1786633078
ACCELERATE MANIFESTO for an Accelerationist Politics (Alex Williams, Nick Srnicek, 2013)
https://criticallegalthinking.com/2013/05/14/accelerate-manifesto-for-an-accelerationist-politics/
Michel Henry (1922~2002)
https://en.wikipedia.org/wiki/Michel_Henry
- Le fils du roi (The Son of the King): A story of life locked up in a psychiatric hospital and confronted by the rationality of psychiatrists.
一月一日
空，空下來，後者，不等於，前者，前者，是，一無所有，後者，以為，「有」空，可言，意思是說，非，一無所有，遂，一無所知，對於，空，空，空下來，時間，空間，物，心，
Paring Down Life to the Essentials: An Epicurean Psychodynamics of Midlife Change (Carlo Strenger, 2009)
意思是說， 中年以後，理應，減之再減，只剩殘骸，
正確的說，連殘骸，都嫌多餘，
念，至此，我不禁，高興起來，
是為，新年誌，
Friday, December 31, 2021
Sadomasochism, Sexual Excitement, and Perversion (Otto Kernberg. 1991)
https://journals.sagepub.com/doi/10.1177/000306519103900202
Did Kernberg ever say anything about Lacan ?
perversion
... involves the attempt to prop up the law so that limits can be set to jouissance (to what Lacan calls "the will to jouissance")
... struggles to bring the law into being --- in a word, to make the Other exist.
In other words, in the beginning, the world of the pervert is a lawless one.
Well, sounds like that wonderful Pleistocene, doesn't it？
... as Lacan says, objet a has something inherently fetishistic about it.
STIPO~R (July, 2021) (2022 秋）
https://www.borderlinedisorders.com/assets/STIPORmanual.July2021.pdf
https://www.borderlinedisorders.com/structured-interview-of-personality-organization.php
NORMAL
Identity:
Object Relations:
Defenses:
Aggression:
Moral values:
Consolidated
Stable, complex, and enduring; able to integrate tender and erotic feelings
Healthy defenses predominate; No evidence of primitive defenses
No primitive aggression; control and modulation of aggression
Consistent and flexible; no antisocial behavior
我非常確定，我不正常，
Neurotic I
Consolidated
Stable, complex, and enduring; difficulty integrating tender and erotic feelings
No evidence of primitive defenses, Repression-based and mature defenses predominate; some rigidity.
No primitive aggression; some evidence faulty modulation of aggression (e.g., minor self-neglect or occasional verbal outbursts)
Overly harsh and/or inflexible but fully organized and internalized; no antisocial behavior
Neurotic II
Consolidated; somewhat superficial sense of self and/or others
Somewhat superficial, but enduring; some limitation in capacity for empathy; difficulty integrating tender and erotic feelings
Endorsement of primitive defenses is rare; Repression-based defenses predominate; some rigidity.
No primitive aggression; evidence of faulty modulation of aggression (e.g., minor self-destructive behaviors or controlling interpersonal style)
Organized and internalized but variable; self-critical attitudes and demanding standards may co-exist with disavowal of exploitative or minor self-destructive behaviors
Borderline I
Identity diffusion, mild
Split and/or superficial but with some degree of stability and integration, especially in non-conflictual domains
Combined use of splitting-based and repression-based defenses, significant rigidity and compromised adaptation.
Primitive aggression; aggressive behaviors largely self-directed
Variable
Borderline II
Identity diffusion, moderate
Superficial and based on need-fulfillment; empathy impaired; little ability to sustain interest over time; widely split and unstable
Predominance of primitive defenses with significant impairment; severe rigidity and grossly maladaptive defensive strategies
Primitive aggression; aggressive behaviors directed against other +/- against self
Variable, generally poorly integrated and poorly internalized
Borderline III
Identity diffusion, severe
Based entirely on need-fulfillment, no empathy and no capacity to sustain interest in others
Constant use of primitive defenses; extreme rigidity and failure of adaptation
Primitive aggression with dangerous, aggressive behaviors directed towards self and/or others
No organized moral value system; antisocial behavior
repression，disavowal，foreclosure (2022 秋)
Negation ～ Verneinung
Repression ～ Verdragung
Disavowal ～ Verleugnung
Foreclosure ～ Verwerfung
Repression is constitutive of neurosis. One becomes neurosis due to repression.
Disavowal is constitutive of perversion. One becomes perversion due to disavowal.
Foreclosure is constitutive of psychosis. One becomes psychosis due to foreclosure.
Evil is constitutive of CCP. One becomes CCP due to evil.
上帝說，把傳教士找回來 (2022 秋)
在秋天以前，
今天年末，有風，些許陽光，
Bruce Fink (1997) Danielle Knafo & Rocco Lo Bosco (2016) 跨年，回答一個卅年來，NBD 未解難題，「我接受事情暫時只能如此，我不同意事情一直只能如此，我知道改變很難，我希望你能夠改變，原因是，如果不能改變，你就是笑不出來的，無奈的悲劇，而我和你，都希望，你可以是，讓上帝，下巴掉下來的喜劇」，
你要理解，perversion，就像 PD (personally disorder)，他的症狀，就是他，就是他的存在，意思是說，拿掉症狀，他就不是他，他就不存在了，意思是說，他會死命，抗拒不從，這是前提，也是結局，
所以治療的關鍵，在有沒有可能，有其他可能性，你面對的是千年習性，的超穩定結構，意思是說，你改變不了，覺醒不了中國人，你就治療不了，perversion，和 personally disorder，
至此，你可以理解，為什麼，上帝這麼著急，
改變中國，需要外力，改變 perversion，和 personally disorder，也需要外力，意思是說，治療者，必須，畢竟，是，外力，
弔詭的是，治療關係，必須，畢竟，也是，內力，他，必須，知道，你，畢竟，沒有，完全否定他，意思是說，你必須，畢竟，在他身上，找到，看到，救贖，的，一絲，希望，
意思是說，你必須，畢竟，克服，你的反移情，以致，從投射認同，來到同理，那個同理，是希臘悲劇的同理，所以，就是，悲憫，
意思是說，你知道，人是多麼不堪，多麼不完美，因為，你知道，你自己，是，多麼不堪，多麼不完美，
Thursday, December 30, 2021
Relaxing Music with Beautiful Nature - Peaceful Piano & Guitar Music by Soothing Relaxation
https://www.youtube.com/watch?v=DGQwd1_dpuc&t=5059s
Dubliners
https://www.nybooks.com/articles/2022/01/13/dubliners-anne-enright/?utm_medium=email&utm_campaign=NYR%20Tallman%20Enright%20Frazier%20Wilentz%20Rose&utm_content=NYR%20Tallman%20Enright%20Frazier%20Wilentz%20Rose+CID_9c0a5c1ead6e1a0e6d1e9028af5f7f1f&utm_source=Newsletter&utm_term=Dublin%20scene
Fear to Anger Chinese Communist Party Will Lead to Disaster
https://www.nspirement.com/2021/12/30/chinese-communist-party-disaster.html?utm_source=Nspirement&utm_campaign=1d3528b624-RSS_EMAIL_CAMPAIGN&utm_medium=email&utm_term=0_0ece06508b-1d3528b624-125910857
今天
寒冷，Francoise Laruelle，non philosophy，續訂 Zoom Pro 50 半年，退會 APA IARPP IAPSP SEA，except D39 ，due to PEP Web，你要理解，熙熙攘攘，只為餬口，這是生活的底線，也是生活的本質，Eric 說，台灣人仍處在殖民化和後殖民化的糾結，還未來到去殖民化 (de-colonization)，我說，de 是否意謂 denial，他說，de 是 undo，「so that something different can be created」，我跟 Eric 說，你的命運是 traveller between worlds，你很容易被誤解，but don't be discouraged by the misunderstanding，because your perspective is more enriched than either side，
Ketamine Therapy Is Going Mainstream. Are We Ready?
https://www.newyorker.com/culture/annals-of-inquiry/ketamine-therapy-is-going-mainstream-are-we-ready?utm_source=nl&utm_brand=tny&utm_mailing=TNY_Daily_122921&utm_campaign=aud-dev&utm_medium=email&utm_term=tny_daily_recirc&bxid=5e1b55bc576f2c5df1220065&cndid=59646955&hasha=55cfbc3c817bcf26b54c8d19b8fe535a&hashb=2f53836f758ec35266827c1a73652d20b8cf5159&hashc=bfe0b2e9bf93f6b293aad4baaf1694d4ef3d86677736166ccb6e8563430c861d&esrc=bounceX&mbid=CRMNYR012019
Wednesday, December 29, 2021
Why Topology Matters in Psychoanalysis
https://www.lacanonline.com/2015/01/from-the-bridges-of-konigsberg-why-topology-matters-in-psychoanalysis/
今天
樓上鄰損，修補磁磚，多此一舉，偶而陽光，不宜赤身，
陳松勇遺贈二百萬元，給照顧他至終，的印尼看護，你要理解，這就是自體客體 (selfobject)，黃秋生演過，托爾斯泰寫過，這樣的情節，可見自體客體，是語言前經驗 (pre-verbal)，意思是說，無待乎語言，
Sade 寫肛交一百二十日，只花了三十七天，每天晚上，七點寫到十點，所以，只寫了一百二十小時，然後，把手稿捲起來，藏在囚房，牆壁縫中，你必須想像，Sade 在微弱燭光下，用極小的筆跡，振筆疾書，意思是說，他不能修改，只能一氣呵成，一百二十日，角色逾二百，可見，Sade 腦中，清晰無比，否則寫不出，如此繁複肛交，
今天下午，落髮，狗間食，貓罐頭，衛生紙，你要理解，只是，混口飯吃，不必當真，
4：49 PM，點起紙菸，春日路邊，檯燈？拉岡桑，殊勝在奇特精巧的解釋？Now，問題是，我口袋，和褲襠裡，沒有解釋，我不喜，不願，也不信解釋，或，被解釋，你要理解，解釋，不等同理解，解釋，是你以為，你理解，你要理解，假如，你真的理解，你必然，「無言以對」，遑來解釋，意思是說，解釋，急於解釋，強作解釋，表示，你不理解，
Tuesday, December 28, 2021
Leopold Ritter von Sacher-Masoch (1836~1895)
https://en.wikipedia.org/wiki/Leopold_von_Sacher-Masoch
The term masochism was coined in 1886 by the Austrian psychiatrist Richard Freiherr von Krafft-Ebing (1840–1902) in his book Psychopathia Sexualis.
Masoch did not approve of this use of his name.
慶祝 7/11 開幕
我先前說過，對面街角，今日下午四時，一家便利商店開幕，此刻，數十萬黑衣人，塞滿街道，口號舞獅鞭炮不斷，豬哥亮佟麗婭主持，上千歌星輪番演唱，陣仗極大，有點像，台灣匪諜慶祝包子登基大典，你要理解，我住在一個荒涼的地方，千山鳥飛絕，萬徑人蹤滅，平均三個月，才看到一個人過馬路，
Marquis de Sade (1740~1814)
While de Sade mentally explored a wide range of sexual deviations, his known behavior includes "only the beating of a housemaid and an orgy with several prostitutes—behavior significantly departing from the clinical definition of sadism".[7][8] De Sade was a proponent of free public brothels paid for by the state.
Despite having no legal charge brought against him,[7] De Sade was incarcerated in various prisons and an insane asylum for about 32 years of his life (or, after 1777, solely due to lettre de cachet and involuntary commitment): seven years in the Château de Vincennes, five years in the Bastille, a month in the Conciergerie, two years in a fortress, a year in Madelonnettes Convent, three years in Bicêtre Asylum, a year in Sainte-Pélagie Prison, and 12 years in the Charenton Asylum. During the French Revolution, he was an elected delegate to the National Convention. Many of his works were written in prison.
https://en.wikipedia.org/wiki/Marquis_de_Sade
換句話說，你要理解，他的書寫，是獄中的書寫，是想像的書寫，是邊寫邊笑到，腰，和/或，老二，伸不直的的書寫，意思是說，從他的囚房，傳來歌劇般的叫床，這是有難度的，不信下次，你叫叫看，
後結構主義和心理治療
寒流過去，陽光，必須，回到，海德格，1936-1938，Medard Boss 到底有沒有接上去後期海德格，Alice Holzhey-Kunz 和 Hans Cohn 明顯沒有，意思是說，接上去後期海德格，你才會遇見後結構主義，關鍵字就是 ereignis，
Badiou，畢竟，無關，尤其，舔毛，一生，讓人，怒不，可遏，
傅柯，系譜學，有關，德勒茲，差異，有關，德希達，解構，有關，布希亞，消失，有關，Bataille，溢越，有關，Guattari，lines of flight，分子革命，有關，
總之，挖一個個大坑，讓生命，跌落，混亂混沌，生命，元素本色，方得以現，乃得以現，
意思是說，生命，悲從中來，「終成一個笑話」，
你要理解， P-H-E，畢竟溫吞，畢竟沈鬱，畢竟笑不出來，
史亡而後詩作，悲劇亡而後喜劇作，心理治療，用意如此，意思是說，若非如此，不值折騰，
依此，精神病理，定義為，自欺，怯弱，無力，以致無法，「面對那個笑話，大笑」，
你要理解，千高原，就是他鄉，活在他鄉，客死他鄉，是唯一正確的劇情和結局，
至此，你對五十後的 Jack Reacher，不禁，充滿，希望，
Monday, December 27, 2021
今天
兩年前，共匪製毒，投毒武漢，惡意擴散全球，與此同時，掃貨囤積，全世界防護裝備，詳情請看 Navarro 說明，這件事說明，共匪佈局設套，無所不用其「極」，
近日，共匪掃貨囤積，全世界糧食，這件事說明，共匪佈局設套，無所不用其「極」，
你要理解，上述二「極」，是「極」其邪惡的「極」，
蘇小和昨天說，地方官員擺人奶宴，招待中紀委，席上中紀委摸著奶說，共匪喜歡打炮，但是，五十歲以前，不准打炮，某君足歲四十九，十二月，三十日，摸著奶急著問，五十歲以後呢，
對面街角，明天下午四點，便利商店開幕，這是方圓百里，半個世紀來大事，
蘇小和今天說，習近平下令公安，嚴打農民工正義討薪，
Sunday, December 26, 2021
Leon Garber went to Hawaii, for what ？
Now, Hook Hobie is too greedy to let go, the Stone score is just too juicy for him, meantime, Jack Reacher and Jodie Garber are going to visit old Mr and Mrs Hobie, the first thing next morning, poor Hook doesn't know whom he is messing with,
肖培：每天坚持勇于打炮四十六次
http://www.ce.cn/xwzx/gnsz/gdxw/202112/24/t20211224_37200172.shtml
https://youtu.be/vrkuoeOCX6k
Lacanian Psychoanalysis: A Clinical Casebook (Danièle Brillaud, Routledge, 2020)
https://www.amazon.com/-/zh_TW/Dani-C3-A8le-Brillaud-dp-0367027127/dp/0367027127/ref=mt_other?_encoding=UTF8&me=&qid=1640485737 (no e-text so far)
世界觀
拉岡桑 1955 年，買了一幅畫，Gustave Courbet (1819-1877) 的「世界的起源」(1866)，
https://amp-theguardian-com.cdn.ampproject.org/v/s/amp.theguardian.com/artanddesign/jonathanjonesblog/2013/feb/08/gustave-courbet-origin-world-art?amp_js_v=a6&_gsa=1&usqp=mq331AQKKAFQArABIIACAw%3D%3D#aoh=16404789650068&referrer=https%3A%2F%2Fwww.google.com&_tf=%E4%BE%86%E6%BA%90%EF%BC%9A%251%24s&share=https%3A%2F%2Fwww.theguardian.com%2Fartanddesign%2Fjonathanjonesblog%2F2013%2Ffeb%2F08%2Fgustave-courbet-origin-world-art
https://arthive.com/zh/artists/120~Gustave_Courbet/works/208426~The_origin_of_the_world
你要理解，這就是世界觀，
我先前說過，中國需要的批判的心理治療，是三觀療法，三觀，就是世界觀，人生觀，價值觀，
湖南永順縣公安，逮捕廿五歲鄉村教師李田田，送進精神病院，起因是李田田聲援宋庚一，宋庚一講課，被狗雜種，職業學生，細作舉報，失去教職，
永順公安跟李田田的男友說，李是精神病患，「跟精神病患打炮，等同強姦」，意思是說，習近平跟佟麗婭打炮，東打西打，站著打，躺著打，倒著打，背著打，玩得有點厭倦了，送給慎海雄繼續，東打西打，站著打，躺著打，倒著打，背著打，這不是強姦，因為，中國精神醫學會「被迫發表假聲明」說，根據 DSM-V TR ，佟有本事主持假春晚，所以不是真精神病患，
然後，李的姐姐，「被迫發表假聲明」，說李有抑鬱症，意思是說，心智不健全，只是胡說，
你要理解，李田田懷孕四個月，而且，你要理解，抑鬱症不是精神病，況且，那是被迫的假聲明，
以上，是為了舉例說明，共匪的世界觀，人生觀，價值觀，就是惡魔的世界觀，人生觀，價值觀，
Saturday, December 25, 2021
8：04 PM
包子坐在龍椅上以為自己是條龍
你要理解龍像蟑螂蜥蜴是一種爬蟲類
黑格爾說中國只有皇帝一個人自由
所有其他中國人都是奴隸
意思是說有點像人
但是還算不上是嚴格意義上的人
我不想跟你爭辯主奴的辯證
如果你想說因為皇帝的自由
奠基於奴隸的不自由
所以皇帝畢竟也不自由
我只要你告訴我
你願意過那樣的爬蟲類把人不當人的日子嗎
「不要死」
昨天門診，聽到這三個字，七歲的小女孩，跟她的阿嬤說，
經過是這樣的，小女孩的父母離婚，把小孩丟給阿嬤照顧，我甚至不確定，阿嬤是爸爸的媽媽，還是媽媽的媽媽，然後小女孩過動，Rx Ritalin 5 mg qd，5 mg qnoon，但是情緒還是不穩，會大哭大叫，比如說，昨天班上二十五個同學，要選一個小天使，沒有人選她，所以大哭大叫一小時，
你要理解，阿嬤的頭髮是斑白的，阿嬤說，小女孩叫她去染黑，跟她說「不要死」，
心理治療的兩個困難 (perversion)
一是治療關係的界面上的困難，一是症狀本身的困難，
首先你要理解，這兩個困難，都是不得已的，因此，都是可以被諒解的，意思是說，他沒有其他選擇，只能用這樣的方式，存在，和與你相處，
意思是說，他的選擇的可能性是困乏的 (poverty of choice)，這個困乏，就是他的侷限，就是他的悲劇，
當你與他，相處久了，你承受了他的存在方式，相處方式，你感受到無助的無奈，你才知道囚徒的吶喊，的無助的無奈，意思是說，你與他同被關在一間牢房，
這時，終於，你與他，都知道，生命，最可貴的，就是自由，
意思是說，心理治療，就是一個人，走進另一個人的牢房，一起被關，很久很久，終於兩個人越獄的故事，
Friday, December 24, 2021
NBDs (perversion)
黑夜中，高架橋上，突然知道，關鍵是自戀，帶來的兩個自戀的失衡，乃至崩解的現象，一是成癮，一是變態，原因是，他，太寂寞了，太無以聊賴了，太需要強烈的經驗了，太藐視一般人遵循的常規了，太享受症狀了，
Prescribing Psychotropics: From Drug Interactions to Genetics (2021)
https://www.thecarlatreport.com/product/prescribing-psychotropics-from-drug-metabolism-to-genetics/
Toward Precision Assessment and Psychotherapy: Understanding Individual Differences through Neurobiology, Genetics, and Epigenetics (2019)
https://novapublishers.com/shop/toward-precision-assessment-and-psychotherapy-understanding-individual-differences-through-neurobiology-genetics-and-epigenetics/
Implementing Precision Psychiatry: A Systematic Review of Individualized Prediction Models for Clinical Practice (2021)
https://academic.oup.com/schizophreniabulletin/article/47/2/284/5903901#
Precision Psychiatry (APPI, 2022)
https://www.appi.org/Products/Neuropsychiatry-and-Biological-Psychiatry/Precision-Psychiatry?sku=
- Part 1: Neuroimaging of Circuits
- Chapter 1. A Neural Circuit-Informed Taxonomy for Precision Psychiatry
- Chapter 2. The Future of Precision TMS in Psychiatry
- Chapter 3. Neural Mechanisms of Bipolar Disorder
- Part 2: Neurocognition, Neurophysiology, and Behavior
- Chapter 4. Information Processing Impairments as Transdiagnostic Treatment Targets
- Chapter 5. State-Sensitive Vision Science-Based Markers in People with Schizophrenia
- Part 3: Blood Markers
- Chapter 6. Using Inflammatory Biomarkers to Identify Transdiagnostic Subtypes
- Chapter 7. Pharmacogenetic Testing
- Part 4: Translational Neurobiological Approaches
- Chapter 8. Treatment Prediction Biomarkers for Major Depression
- Chapter 9. Translational Neurobiological Approaches to Precision Medicine
- Part 5: New Approaches and Computational Models That Bridge Neuroscience Insights and Clinical Application
- Chapter 10. Latent Variable-Based Predictive and Explanatory Disease Models
- Chapter 11. Computational Cognitive Methods for Precision Psychiatry
- Chapter 12. Toward Precision CBT via Reinforcement Learning Theory
- Part 6: Developing the Academic Discipline of Precision Psychiatry
- Chapter 13. Moving from Precision to Personalized Psychiatry: Clinical Perspectives
- Chapter 14. Preparing for the Future of Precision Psychiatry
Center for Precision Psychiatry
https://www.massgeneral.org/psychiatry/research/center-for-precision-psychiatry
"Precision psychiatry”: A promising direction so far
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6201668/
The new field of ‘precision psychiatry’ (2017)
https://bmcmedicine.biomedcentral.com/articles/10.1186/s12916-017-0849-x
今天 (2022)
低估 Georgia 後勁，整夜無眠，Zoom 續訂，E 君十六，五月新莊，六月息壤， BCPSG，十二月 SP，也許 BCPSG，2022 十八分，關鍵仍是，PS & PT，
Tripwire，Jack Reacher，in Key West，digging swimming pool，and worked as doorman at the nude bar，someone，more than one，in fact，were looking for him，
包子下放千百萬公務員去農村接受再教育
Thursday, December 23, 2021
Anti-Networks and a Review of Byung-Chul Han’s Psychopolitics
https://medium.com/fan-publication/anti-networks-and-a-review-of-byung-chan-hans-psychopolitics-6c2ada673bb2
THE PHILOSOPHY OF BYUNG-CHUL HAN: Relax. Do nothing. Become no one.
https://www.themindfulword.org/2018/byung-chul-han-philosophy/
今天之後
意思是說，有意識的過完今天之後，
息緣，須要堅持，但是我做不到，
我先前說過，我不反對奔波，移動正好抵銷不動，當然，這兩者與流動皆無關，意思是說，我沒有興趣流動，因為那太抽象了，
繼續思考，後結構主義和心理治療，關鍵是哲學功夫，意思是說，關鍵不是心理治療的論述，那個部份十分無趣，
12：40 Noon，抵達高原，Georgia，
反覆讀，千高原，很多年，
4：15 PM，自高原返，
美好人生是，絕大多數無所謂，和一點點有所謂，前者是海量數據，後者是暫時凝聚，但是你要理解，即使後者，也是無所謂，這點很重要，切記，換句話說，只是「暫時」有所謂，當然，這句話，你不要全信，如果，你真的有一個凝聚一生的焦點，我恭喜你，你就是海德格，當然，如果你真的是海德格，你必須去山裡，每年住在小木屋半年，這是有難度的，相信我，意思是說，我們這個年頭，已經沒有山，也沒有小木屋，當然，你可以假裝，或者想像，意思是說，你可以試著當喜劇演員，這個結局其實不差，你要理解，我們最缺的，就是喜劇，而且，假裝和想像久了，搞不好你會「信以為真」，你要理解，那個信以為真的瞬間，就是喜劇，
Wednesday, December 22, 2021
包子和佟麗婭打炮之後把她送給雄哥代持有點像龐氏騙局的擊鼓傳花
https://youtu.be/JtLogSvmQvg
https://youtu.be/PWV9E3tZ6-8
https://www.youtube.com/watch?v=QDIA_mWGLQA
你要理解，邪惡的極端的權力，是最好的春藥，很多年前，老友 L 君說，日本有一座有名的牆，牆上有很多孔，你把勃起的傢伙塞進去，牆的另一邊，就會有一隻手，幫你去火，這明顯是勞動者的，一群人排排，站在那裡的，一起拉開褲襠拉鍊的，便宜的玩法，你要理解，包子的玩法，指鹿為馬，屠殺新疆人，卻玩新疆人，然後要十四億中國人裝傻，比這複雜多了，
包子和佟丽娅打炮
https://www.youtube.com/watch?v=NZnqmleBJ54&t=167s
https://www.youtube.com/watch?v=PWV9E3tZ6-8
GILLES DELEUZE: THE ABC PRIMER
https://deleuze.cla.purdue.edu/node/290
http://www.langlab.wayne.edu/cstivale/d-g/abcs.html
後結構主義
(1) Structuralism and Poststructuralism For Beginners, by Donald Palmer, For Beginners, 2007
(2) Understanding Poststructuralism, by James Williams, Routledge, 2014
(3) The Edinburgh Companion to Poststructuralism, ed. by Benoît Dillet, Iain MacKenzie, Robert Porter, Edinburgh University Press, 2013
(4) An Introductory Guide to Post-Structuralism and Postmodernism , Madsn Sarup, University of Georgia Press, 1993
(5) Poststructuralism: A Very Short Introduction, by Catherine Belsey, OUP, 2002
(6) Poststructuralist Agency: The Subject in Twentieth-Century Theory, by Gavin Rae, Edinburgh University Press, 2021
(7) Why There Is No Poststructuralism in France: The Making of an Intellectual Generation, by Johannes Angermüller, Bloomsbury Academic, 2018
FDA approves first long-acting injectable for HIV prevention
https://www.healio.com/news/infectious-disease/20211220/fda-approves-first-longacting-injectable-for-hiv-prevention?utm_source=selligent&utm_medium=email&utm_campaign=news&M_BT=1421828296669
Prescription Digital Therapeutics (PDTs)
https://avalere.com/insights/prescription-digital-therapeutics-bring-new-treatments-to-healthcare
https://www.statnews.com/2019/10/29/prescription-digital-therapeutics-realizing-promise/
https://www.neiglobal.com/Default.aspx?TabId=104&action=INVProductDetails&args=3240
France: Kierkegaard as a Forerunner of Existentialism and Poststructuralism
https://www.taylorfrancis.com/chapters/edit/10.4324/9781315234526-19/france-kierkegaard-forerunner-existentialism-poststructuralism-jon-stewart
Existentialism and Poststructuralism: Some Unfashionable Observations (2011)
https://philpapers.org/rec/REYEAP
Tuesday, December 21, 2021
Caplyta Approved for Bipolar Depression in Adults
https://alert.psychnews.org/2021/12/caplyta-approved-for-bipolar-depression.html?m=1
Monday, December 20, 2021
什麼是 CRO
https://yuanming-wordpress-com.cdn.ampproject.org/v/s/yuanming.wordpress.com/2013/08/29/cro/amp/?amp_js_v=a6&_gsa=1&usqp=mq331AQKKAFQArABIIACAw%3D%3D#aoh=16399642867658&referrer=https%3A%2F%2Fwww.google.com&_tf=%E4%BE%86%E6%BA%90%EF%BC%9A%251%24s&share=https%3A%2F%2Fyuanming.wordpress.com%2F2013%2F08%2F29%2Fcro%2F
不溢越不足以成其為事件 (event)
怎麼理解這句話
https://www.academia.edu/37563013/An_Excess_of_Signification_Or_What_is_an_Event
Saturday, December 18, 2021
Special Report: Amazon partnered with China propaganda arm
https://www.reuters.com/world/china/amazon-partnered-with-china-propaganda-arm-win-beijings-favor-document-shows-2021-12-17/
Amazon 十分可恥
China has mind control weapons and isn't afraid to use them, warns US government
https://www-dailystar-co-uk.cdn.ampproject.org/v/s/www.dailystar.co.uk/tech/news/china-mind-control-weapons-isnt-25723517.amp?amp_js_v=a6&_gsa=1&usqp=mq331AQKKAFQArABIIACAw%3D%3D#aoh=16397935171948&referrer=https%3A%2F%2Fwww.google.com&_tf=%E4%BE%86%E6%BA%90%EF%BC%9A%251%24s&share=https%3A%2F%2Fwww.dailystar.co.uk%2Ftech%2Fnews%2Fchina-mind-control-weapons-isnt-25723517
US blacklists 34 Chinese entities on human rights abuses, brain control weapons
https://rvpgmedia.com/2021/12/16/us-blacklists-34-chinese-entities-on-human-rights-abuses-brain-control-weapons/
更新世記事 (後結構主義)
(一)
終於，開始，筆記，拉岡桑，
意思，是說，還無法，也不應，筆記，德勒茲，
意思，是說，不過，累積，印象，
題目，後結構主義和心理治療，
Key issue: decentered subject，
self as an irretrievable other，
Cf. Carlo Strenger，屬此，
Giacometti 和 Beckett ，屬此，
Georges Bataille，Michel Leiris， Maurice Blanchot，Pierre Klossowski，屬此，
意思是說，他們說，我倒要看看，你還能剩下什麼，
Bataille 是後結構主義的前驅者，這句話是什麼意思？
Cf. 以 Dr Adrian Borel 為例
Cf. Narrative therapy
Cf. Evental psychiatry，Evental psychotherapy (？)，
Cf. Lacanian clinic
Lacanian Psychoanalysis: A Clinical Casebook (Danièle Brillaud，Routledge， 2020)
Lacan 是結構主義，跨後結構主義，關於主體性的論述，的最重要的作者。
Therapy and the Counter-tradition: The Edge of Philosophy, ed. by Manu Bazzano, Julie Webb, Routledge, 2016 (Chapter 16： On Deleuze and therapy, by Manu Bazzano)
Cf. Del Loewenthal (post-existential therapy)
(二)
Echo Burning (Jack Reacher)
“I’m exploring,” he said.
“Exploring Texas? They already discovered it.”
(三)
冰天雪地，畫面，傳來狼嚎，你要理解，這是，亙古的，回憶，意思是說，狗狗，對著電視，狂吠，起來，
(四)
全聯，香皂，可樂，
(五)
題目，如果 Heinz Kohut 今天還健在，他會怎麼說？
(六)
Now, you see, Jack needs a worthy rival, to make sense of his nomadic life. This rival, has to be a bunch of badass. Organized criminals, gangsters, better mafia, or something worse. I strongly wish Jack will, one of these days, meet CCP, and its allies. Espionage, thief, spy, dirty assholes, etc.
(七)
疲倦的獵人，Bataille 的文字很好，後結構主義，之後，還有，甚麼，可能，
唯一，接得上，後人類世界，的，哲學，就是，後結構主義，
這句話，有沒有，問題，
(八)
Friday, December 17, 2021
Xi Jinping’s Leadership Style: Micromanagement That Leaves Underlings Scrambling
https://www-wsj-com.cdn.ampproject.org/v/s/www.wsj.com/amp/articles/xi-jinpings-leadership-style-micromanagement-that-leaves-underlings-scrambling-11639582426?amp_js_v=a6&_gsa=1&usqp=mq331AQKKAFQArABIIACAw%3D%3D#aoh=16397550136223&referrer=https%3A%2F%2Fwww.google.com&_tf=%E4%BE%86%E6%BA%90%EF%BC%9A%251%24s&share=https%3A%2F%2Fwww.wsj.com%2Farticles%2Fxi-jinpings-leadership-style-micromanagement-that-leaves-underlings-scrambling-11639582426
https://youtu.be/HLiXyiGw_iw
https://youtu.be/LxlHQBY0FhM
Unsilenced: A Thrilling Movie About the Suppression of Falun Gong in China
https://www.nspirement.com/2021/12/17/unsilenced-about-falun-gong.html?utm_source=Nspirement&utm_campaign=079513091d-RSS_EMAIL_CAMPAIGN&utm_medium=email&utm_term=0_0ece06508b-079513091d-125910857
拉岡桑
If the analyst is to get the analysand to guess his own hand, the analyst must be operating as objet a, not as the all-knowing subject. (Lacan to the Letter: Reading Ecrits Closely, Bruce Fink, 2004, p. ix)
... I'd recommend starting with "Seminar on The Purloined Letter,'""The Situation of Psychoanalysis in 1956," or "Function and Field" (Jacques Lacan Ecrits The First Complete Edition in English, translated by Bruce Fink, 2006, p. xii)
No one in France comes to understand Lacan by reading his main written work, the Ecrits; as Lacan himself says, "they were not meant to be read" (Seminar XX, 29) ... French therapists learned about Lacan's work first hand --- as a practice. (A Clinical Introduction to Lacanian Psychoanalysis, Bruce Fink, p. xii)
And even lesser known fact is that Lacan alternated his Seminaire with clinical case-presentations, a practice which has now become largely obsolete but which was widespread within psychiatric training hospitals during Lacan's lifetime. (Day Nobus, 2000, p. xii)
With two exceptions (Lacan 1980a[1976]; 1998c[1976]) the minutes of his case-presentations have not been published and he himself did not produce any extensive case-studies.
Alternatively, patient-accounts of Lacan‘s analytic procedures could be consulted (Schneiderman 1983; Rey 1989; Gordon 1990; Ground 1990), yet these often strongly fictionalized testimonies lack reliability owing to the patients' emotional ties with their analysts and the singularity of their experiences. (ibid, p. xii)
... the importance of his contributions for the broad contemporary tradition of psychodynamic psychotherapy hinges less on some innovative concept or key proposition, and more on his overarching exploration of the effects of speech and language on the human condition. (ibid, p. xiii)
... it is virtually impossible to isolate Lacan's concepts and propositions from their global theoretical framework. (ibid, p. xiii)
... even more than the Freudian inspiration of his trajectory, Lacan‘s self-acknowledged intention to explain the relationship between the subject, speech and language serves as an excellent springboard for overcoming the difficulties of his work. (ibid, p. xiii)
香港大學研究：就算打了兩劑科興疫苗，對 Omicron 的抗體依舊不足
https://www.storm.mg/article/4102589
https://tw-news-yahoo-com.cdn.ampproject.org/v/s/tw.news.yahoo.com/amphtml/%E7%A0%94%E7%A9%B6-%E7%A7%91%E8%88%88%E7%96%AB%E8%8B%97%E5%B0%8D%E5%A5%A7%E5%AF%86%E5%85%8B%E6%88%8E%E9%9B%A3%E4%BB%A5%E7%94%A2%E7%94%9F%E8%B6%B3%E5%A4%A0%E6%8A%97%E9%AB%94-121400456.html?amp_js_v=a6&_gsa=1&usqp=mq331AQKKAFQArABIIACAw%3D%3D#aoh=16397211393628&referrer=https%3A%2F%2Fwww.google.com&_tf=%E4%BE%86%E6%BA%90%EF%BC%9A%251%24s&share=https%3A%2F%2Ftw.news.yahoo.com%2F%25E7%25A0%2594%25E7%25A9%25B6-%25E7%25A7%2591%25E8%2588%2588%25E7%2596%25AB%25E8%258B%2597%25E5%25B0%258D%25E5%25A5%25A7%25E5%25AF%2586%25E5%2585%258B%25E6%2588%258E%25E9%259B%25A3%25E4%25BB%25A5%25E7%2594%25A2%25E7%2594%259F%25E8%25B6%25B3%25E5%25A4%25A0%25E6%258A%2597%25E9%25AB%2594-121400456.html
如何將小說作為宣傳 (propaganda)
Why Fiction Matters in Contemporary China (王德威，2020)，提到包子說，中國需要好聽的故事，特別是魔幻寫實那種，比如說，有一天早上，包子起床，發現他的陽具變成一個超音速洲際彈道導彈，的模型，
三觀和史觀 (critical psychotherapy)
我先前說過，中國的批判的心理治療，是三觀療法，因為，三觀不清澈，人遂無惡不作，
我先前也說過，台灣的批判的心理治療，是史觀療法，因為，史觀不厚重，人遂只能賣萌，
王滬寧投奔自由尋求政治庇護
https://youtu.be/TbHwYdASGIQ
https://www-colombotelegraph-com.cdn.ampproject.org/v/s/www.colombotelegraph.com/index.php/wang-huning-a-communist-mandarin/amp/?amp_js_v=a6&_gsa=1&usqp=mq331AQKKAFQArABIIACAw%3D%3D#aoh=16397097884529&csi=1&referrer=https%3A%2F%2Fwww.google.com&_tf=%E4%BE%86%E6%BA%90%EF%BC%9A%251%24s&share=https%3A%2F%2Fwww.colombotelegraph.com%2Findex.php%2Fwang-huning-a-communist-mandarin%2F
https://www.washingtonpost.com/opinions/2021/12/16/china-wang-huning-is-man-see/
那卡西
你要理解，大型巨蛋，賽事演唱，台上場中，固然熱鬧，但更重要的是，走來走去，兜售爆米花可樂的小販，意思是說，這分明就是，北投酒家，讓酒和下半身，憂傷的那卡西，
意思是說，那卡西，就是葡萄牙的 Fado，郎中，就是古中國的那卡西，
就是，美國黑人，藍調，
昨晚與菲裔美人 E 君談，來台六年，我說，所遇台灣人友善罷，他說還好，沉吟半晌，說，但是，這句話要 qualify，台灣人 parochial，只關心侷限的小事，愛好很像日本人，我說，台灣的歷史，complicated，多遇一些人，多與一些人說話，
我喜那卡西，比如說，但，我也喜 Fado，郎中，和藍調，
Thursday, December 16, 2021
浙江疫情流调报告曝光，道尽共匪怎麼屠殺中國人
https://3g.163.com/dy/article/GR956K540537B5O6.html?spss=adap_pc
https://youtu.be/Cvkhohp4uwU
y mettre du sien (拉岡桑)
You must "work at it" everyday.
我想，我已經，準備好了，
意思是說，翻開 ecrits，
意思是說，六十五歲的惡夢，只有六十五歲的人，才懂，
人和制度的關係就是人和屁眼的關係
首先，你要理解，屁眼是莊嚴的，
尤其是，共匪的屁眼，不管是莊嚴的共匪的屁眼，還是共匪的莊嚴的屁眼，
其次，你要理解，系統，就是，屁眼，
當然，成年以前，你，已經被系統塑造，但是，當時，你，不知道，也拿它沒辦法，
為什麼是界定成年的，你，因為，你，已經成年，成年的定義，就是，你，可以說下面這句話，我，今天下午要去高雄，意思是說，你有可能，可以作一點，你，的決定，
你要注意，決定，二字，你要理解，決定，是，一種判斷，
判斷，是在海量信息中，形成自己的一點看法，
意思是說，有了那幾句話，你，終於可以不被信息淹沒，尤其是謊言的大數據，
意思是說，你分辨得出，共匪作為一種制度的純粹邪惡的本質，和所有粉飾這個純粹邪惡的謊言，
比如說，汪洋說，他，莊嚴的承諾，他，要舔爛習近平的屁眼，
意思是說，共產主義，就是，一百五十年來，人類歷史的屁眼，
被迫「舔」屁眼，則是，一百五十年來，人類歷史的災難，
Wednesday, December 15, 2021
priotity of symptomatology (2022 秋)
重要的，不是，解釋，因為，解釋，通常，是，強作解人，
重要的，是，現象，本身，意思是說，症狀學，的優先，
意思是說，如果，你，真的，忍不住，要解釋，你，要記得，嘲笑，自己的，解釋，
當然，那是，事後，
意思是說，如果，你，忘了，嘲笑，自己的，解釋，不要，擔心，別人，會幫你，這個，大忙，
意思是說，守住，現象，本身，良久，說一兩句話，或無話可說，但是，不管，有沒有話要說，都還是看著現象，不願離去，
荒野者吃甚麼 (van life)
比如說，Chad，喜歡表演下廚，甚至冰天雪地，做 pizza，昨天，看到，swedwoods，做超級漢堡，
好像，沒有人，吃泡麵，
除了，Chad 有一次，吃紀念韓戰的韓國泡麵，
迄今，沒有見過，吃水果，
好像，也很少喝水，除了，swedwoods 偶而煮即溶咖啡，他喜歡，壺口加上松葉，聽說，這樣，會有一種，雪地的苦澀感，
偶而，他們倆，都會煮點麵條，但往往是義大利麵，
Chad 喜歡吃蛋，一次四個，好像太多了，
Chad 偶而，會喝一罐啤酒，或一小杯威士忌，swedwoods 不喝酒，
他們倆，都中意蛋白質，都喜歡牛排，或雞排，
Swedwoods 曾烤全雞，有點像甕缸雞，
北歐的森林，水很乾淨，swedwoods 是喝溪水，甚至冰雪的，Chad 有車，車上有儲水，
Chad 喜歡攝影，swedwoods 喜歡用炭筆素描，雖然他不常畫，
Chad 生火，會用酒精棉球引火，swedwoods 有一個奇怪的道具，摩擦一下，就可引火，屢試不爽，
Chad 很少用斧頭，因為車上備有木材，swedwoods 每次都必須用斧頭，往往還要用鋸子，swedwoods 喜歡自己做鋸子手把，工藝很好，
結論是，我喜歡吃 7-11 的壽司，不喜生火，不喜蛋白質，喜即溶咖啡，不反對泡麵，不用斧頭鋸子，不反對棒球棒，
包子敗光四十年家產後
https://youtu.be/WD-9wWcK8EQ
包子跟中國十四億韭菜說操你們的媽媽們的 「B」老子沒錢花了你們給我用力生用力產意思是說包子胃口不錯要「操」七億個「B」你要理解偉大的粵語歌謠學家黃霑先生說過每個人一輩子只能「舉」兩千次舉就是多此一「舉」的舉
Tuesday, December 14, 2021
慾望的最好的結局 (perversion)
我跟你，一起，看著，你的，慾望，
你知道，我知道，你的，慾望，
所以，你不再是，以為，沒有人，知道，你的，慾望，
我的知道，是他者的知道，
我，是，如何的，他者，
如果，我能，中立，我希望，我還，做得到，
我的知道，遂變成，天地的知道，
意思是說，我的知道，如果，不能，中立，一則，道德譴責，一則，偷窺共犯，
那，我的知道，對，你，畢竟，沒有用，
意思是說，面對，perversion，我跟你，一起，看著，你的，慾望，
是，最好，的，結局，
當然，我們都知道，這種，最好，的，結局，是罕見的，
意思是說，perversion 的心理治療，最困難的是治療者的反移情，那個中立必須是天地的中立，才能回到天地，但困難的是，與此同時，病人的 perversion，往往不止於他個人，你要理解，perversion 是需要他者，才能完成的，意思是說，治療者往往站在道德譴責，訓斥教化，的那一邊，或被病人的 perversion 蠱惑，也羨慕的，一起偷偷勃起，
derealization
通常合併 depersonalization 意思是說突然不知道自己怎麼來到這裡為什麼在這裡或來到這裡的這個人是誰他為什麼在這裡
通常合併一種好像自己在看著另一個人的感覺意思是說有一種發生在另一個人身上的感覺
意思是說既然是發生在另一個人身上的事情所以沒有關係
上述屬解離經驗但我不認為必然與創傷有關必然是病理現象
我認為上述是存有的靈魂脫竅的漂浮意思是說緊緊抓著自己是一件極其疲憊的事情所以你的靈魂說 life is elsewhere
Omicron Is Likely to Weaken COVID Vaccine Protection—but Boosters Could Restore It
https://www.scientificamerican.com/article/omicron-is-likely-to-weaken-covid-vaccine-protection-but-boosters-could-restore-it/?utm_source=newsletter&utm_medium=email&utm_campaign=health&utm_content=link&utm_term=2021-12-13_featured-this-week&spMailingID=70991226&spUserID=MTEwMTQwMDYwODYS1&spJobID=2227596169&spReportId=MjIyNzU5NjE2OQS2
Monday, December 13, 2021
接下來
其實我不知道會遇見什麼六月變態六月BCPSG十二月BCPSG請NP代簽十八分想辦法多拿廿分過年後思考決定或不決定幾個會退出輪胎打氣卅六繼續D&G也許B必須L不必旅行因為每天都在旅行看著遠方的樹繼續練功變態不是答案但會帶來快樂當然快樂的終點是痛苦和死亡但那是趨近真實的唯一可能意思是說那是必須的代價拿掉標點符號後這個世界遂渾沌起來Bushcraft的最大問題是一直在砍材生火搭拆帳篷我先前說過我沒有見過bushcrafter看書至此你可以理解其實我沒有計劃這件事讓我很高興
Sunday, December 12, 2021
周日正宜自慰
你要理解習明澤在紐約中央公園旁的豪宅公寓一般行情四千萬美金物業管理每年十二萬美金你要理解她俯瞰中央公園的時候有一種「脫下褲子」憂傷的自慰的衝動你要理解自慰是一種「脫下褲子」撫慰孤寂的正常人類行為意思是說全中國十四億人每天都在「脫下褲子」自慰但是你要理解看著曼哈頓的森林一般的中央公園「脫下褲子」自慰是非同小可的憂傷的自慰意思是說一般韭菜的自慰是無用的憂傷的自慰意思是說那是韭菜唯一擁有的憂傷的娛樂
The 7 Biggest Consumer Technology Trends In 2022
https://www.forbes.com/sites/bernardmarr/2021/12/07/the-7-biggest-consumer-technology-trends-in-2022/?sh=72c6e2214ea2
Psychoanalytically oriented supportive therapy: literature review and techniques (1989)
https://pubmed.ncbi.nlm.nih.gov/2681104/
Saturday, December 11, 2021
秦剛投奔自由尋求政治庇護
https://youtu.be/oVvgjrE4Qf0
共匪說中國有傑出的全過程民主全過程就是風俗浴全套的意思但是中國人民你不要忘記偉大的武林敗類屁眼十八舔大師成龍說過中國不需要民主中國人沒有資格擁有民主
vs. (critical psychotherapy)
Psychic reality ～ External reality
治療室內 ～ 治療室外
Past ～ Present and Future
Proustian ～ Kafkaesque
Memory ～ Event
Words ～ Action
Friday, December 10, 2021
The Fucking Firewall of China: How to Liberate the Chinese People from the Fucking CCP
https://www.amazon.com/James-Griffiths/dp/1786995352/ref=mp_s_a_1_4?crid=XBKPGLDL52IL&keywords=james+griffiths&qid=1639101046&sprefix=james+grifiths%2Caps%2C421&sr=8-4
Thursday, December 9, 2021
周四
這明顯是兩難，一則絕緣，一則不拒絕，遂仍沾緣，前者，孤寂，自由，後者，負擔，牽掛，
這個兩難，暫歇，於十二月卅一日，
另一個兩難，開業賺多，打工餬口，前者，全部時間，都被填滿，後者，時間像是海洋，事件則是島嶼，前者，不得自由，後者，擁有全世界的時間，
這個兩難，來春判決，
再一兩難，一則歸屬，一則 nomad，前者，據說，會帶來安全，後者，離群無援，但少了聒噪，清淨許多，
這個兩難，早已決定，
STIPO-R (2017)
https://www.borderlinedisorders.com/structured-interview-of-personality-organization.php
Pyatiletka
計畫經濟，為什麼是五年計畫，不是五十年，一百五十年，五千萬年，我想，是因為計畫者，對於佈局的時間感，想像有限，計畫的「計」，就是下一盤大棋，計畫的「畫」，就是畫一個大餅，但是，你要理解，這是趙家人的大棋，趙家人的大餅，我相信，十年期，聽周小川池子理論佈局樓市，趙家人頻頻點頭，心裡已經盤算，獲利多少，
Wednesday, December 8, 2021
Tuesday, December 7, 2021
周二
This is 「personal」. I think Jack is going to get laid soon. I'm happy for him. He just came back from Paris, and will go to London soon. Which means he's got to hurry, I mean, to get laid.
蘇小和說太監李稻葵發言前三思復三思意思是說總共六思意思是說他有一個深怕衝動的大腦每個動作都在下一盤擦屁股的大棋
正午風急且驟
Well, I was wrong. They were called back, because someone was shot in London.
Monday, December 6, 2021
Senses of Upheaval: Philosophical Snapshots of a Decade (Michael Marder, 2021)
https://www.amazon.com/Michael-Marder-ebook/dp/B09M7HSZ87/ref=mp_s_a_1_1?crid=533S824Q13NX&keywords=michael+marder+upheaval&qid=1638801850&sprefix=michael+marder+upheaval%2Caps%2C325&sr=8-1 (accessible via scribd)
D and L
(1) Lacan and Deleuze: A Disjunctive Synthesis, ed. by Boštjan Nedoh, Andreja Zevnik, Edinburgh University Press, 2018
(2) Ontology and Perversion: Deleuze, Agamben, Lacan (Futures of the Archive), by Boštjan Nedoh, Rowman & Littlefield Publishers, 2019
(3) Lacan Deleuze Badiou, by A. J. Bartlett, Justin Clemens, Jon Roffe, Edinburgh University Press, 2014
(4) The science of events: Deleuze and psychoanalysis, Edward Kazarian, 2009, PhD dissertation
(5) Deleuze and Psychoanalysis: Philosophical Essays on Deleuze's Debate with Psychoanalysis, ed. by Leen de Bolle, 2010
(6) The Trouble with Pleasure: Deleuze and Psychoanalysis, by Aaron Schuster, The MIT Press, 2016
D and H
(1) Heidegger’s Ontology of Events (New Perspectives in Ontology, by James Bahoh, Edinburgh University Press, 2021
(2) HEIDEGGER AND DELEUZE: THE GROUNDWORK OF EVENTAL ONTOLOGY, by James Bahoh, Duquesne University, PhD dissertation
(3) Ontology in Heidegger and Deleuze: A Comparative Analysis, by Gavin Rae, Palgrave Macmillan, 2014
(4) Poststructuralist Agency: The Subject in Twentieth-Century Theory, by Gavin Rae, Edinburgh University Press, 2021
(5) Priority of Events: Deleuze's Logic of Sense (Plateaus - New Directions in Deleuze Studies), by Sean Bowden, Edinburgh University Press, 2011
(6) The Emergency of Being: On Heidegger's Contributions to Philosophy, by Richard Polt, Cornell University Press, 2006
(7) Lacan and Deleuze: A Disjunctive Synthesis, ed. by Boštjan Nedoh, Edinburgh University Press, 2016
(8) Ontology and Perversion: Deleuze, Agamben, Lacan (Futures of the Archive), by Boštjan Nedoh, Rowman & Littlefield Publishers, 2019
(9) Heidegger's Poietic Writings: From Contributions to Philosophy to The Event, by Daniela Vallega-Neu, Indiana University Press, 2018
(10) Immanence - Deleuze and Philosophy (Plateaus - New Directions in Deleuze Studies), by Miguel de Beistegui, Edinburgh University Press, 2010
(11) Deleuze and Ethics (Deleuze Connections), ed. by Daniel W. Smith, Nathan Jun, Edinburgh University Press, 2011
(12) Deleuze and Guattari's Immanent Ethics: Theory, Subjectivity, and Duration, by Tamsin Lorraine, SUNY Press, 2011
(13) Deleuze's Way: Essays in Transverse Ethics and Aesthetics, by Ronald Bogue, Routledge, 2007
(14) Pure Immanence: Essays on a Life, by Gilles Deleuze, Zone Books, 2005
(15) Being Shaken: Ontology and the Event, ed. by Michael Marder, Santiago Zabala, Palgrave Macmillan, 2014
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