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Monday, September 4, 2017

怎麼從破椅見到古城

根據Tarkovsky
這需要語言

Cinematic language

詩是透明的
也是不可解的

矛盾吧

但這個矛盾
就是那個有名的

不可解

傍晚夜診前
我看到一隻

小螳螂

Solo climb呢
順著古城外牆

往上爬

我不知道
牠為什麼這麼作

螳螂回過頭來

說
簡單

隱在雲霧的深山

His name is associated with "Veraguth's fold", a fold of skin on the upper eyelid that purportedly is a characteristic of individuals suffering from depression.

https://en.wikipedia.org/wiki/Otto_Veraguth

Sunday, September 3, 2017

Kazuki Tomokawa - Nakahara Chuya Sakuhinnshu, another break

https://www.youtube.com/watch?v=-0kwhmV9ztA&t=527s

习胡联盟

https://www.youtube.com/watch?v=Qp0T9rGXWy0

上街

https://www.youtube.com/watch?v=rpfmyswdUfA

To the man who saw the Angel

暮在初秋

是昏黃的

Iain McGilchrist (2009)

提到Andrei Tarkovsky

我有印象

海邊老人小孩

和一棵樹

和騎著腳踏車繞來

繞去說話的朋友

這一幕大概

花了十分鐘

Tarkovsky在赫魯雪夫底下活著

卻沉浸在另一個世界

沒有打算政治正確的世界

1982滯義

自此流亡

1985年底

末期肝癌

1986年12月15日

But now I have no strength left – that is the problem

1986年12月29日辭世

墓碑上寫著

To the man who saw the Angel

13225/379 (Andrei Tarkovsky, 1932-1986)

Tarkovsky's films include Ivan's Childhood (1962), Andrei Rublev (1966), Solaris (1972), Mirror (1975), and Stalker (1979). He directed the first five of his seven feature films in the Soviet Union; his last two films, Nostalghia (1983) and The Sacrifice (1986), were produced in Italy and Sweden, respectively. His work is characterized by long takes, unconventional dramatic structure, distinctly authored use of cinematography, and spiritual and metaphysical themes.

Tarkovsky returned to Italy in 1982 to start shooting Nostalghia. He did not return to his home country.

He spent most of 1984 preparing the film The Sacrifice. At a press conference in Milan on 10 July 1984, he announced that he would never return to the Soviet Union and would remain in Europe. At that time, his son Andrei Jr. was still in the Soviet Union and not allowed to leave the country. On 28 August 1985, Tarkovsky arrived at Latina Refugee Camp in Latina, where he was registered with the serial number 13225/379.

https://en.wikipedia.org/wiki/Andrei_Tarkovsky

https://en.wikipedia.org/wiki/Time_Within_Time:_The_Diaries_1970%E2%80%931986

https://www.youtube.com/watch?v=w-vNOfr2Aec

怎麼玩統計數字

https://www.youtube.com/watch?v=JdZe-KzEKQQ

Daikanjyo, take a break

https://www.youtube.com/watch?v=dMCQhJSzzFs&t=190s

穩定壓倒一切

http://www.aisixiang.com/data/59642.html

https://zh.wikipedia.org/wiki/%E7%BB%B4%E7%A8%B3#.E8.B4.B9.E7.94.A8.E6.94.AF.E5.87.BA

根據《南方都市報》的報導，以一個在江蘇省張家港市楊舍鎮東萊辦事處徐豐村維穩一個上訪戶為例：監視上訪戶，每天12人，三班倒，每班4人，8小時一輪換。(2011-5-14)http://news.sohu.com/20110514/n307537833.shtml

吳國光 (b 1957)

https://www.youtube.com/watch?v=iGVNn3wqBt4

https://www.youtube.com/watch?v=4_HXX-oW1YI

https://www.youtube.com/watch?v=th0onNVbPlg

https://www.youtube.com/watch?v=FUxYpjKhbak&t=93s

https://www.youtube.com/watch?v=BI5JylRganU

https://zh.wikipedia.org/wiki/%E5%90%B4%E5%9B%BD%E5%85%89

透視中國政治 (2009)

https://www.youtube.com/watch?v=-Bn9NbztF1E

https://www.youtube.com/watch?v=FUxYpjKhbak

out of print, not accessible

共产党资本主义的宿命：富豪劫

https://www.youtube.com/watch?v=e1EU7vAsbYU&t=44s

https://www.youtube.com/watch?v=Gcqdv_Rscms

http://www.epochtimes.com/b5/17/8/10/n9516448.htm

吃飯是對的還是錯的

https://www.youtube.com/watch?v=vJfo8AcG2IE

走出帝制从晚清到民国的历史回望 (秦晖 2015-10)

https://drive.google.com/file/d/0B5viXpvvYMYEWm9XR3JjcjNTc1E/view?usp=sharing

https://www.youtube.com/watch?v=bz2vaXDvba8

https://www.youtube.com/watch?v=yVx9ZMukOBc

终点在木樨地

https://www.youtube.com/watch?v=Wse-UYUmS9w

see also
https://www.youtube.com/watch?v=CPTpHKbJq34

https://www.youtube.com/watch?v=JYa0OHUsOkc

https://www.youtube.com/watch?v=kI3HEJ5shss

https://www.youtube.com/watch?v=aqta0rGAKLo

https://www.youtube.com/watch?v=wk1e3DoKHNE

https://www.kingstone.com.tw/book/book_page.asp?kmcode=2018570510889&lid=search&actid=wise

渌江书院 (1175)

https://baike.baidu.com/item/%E6%B8%8C%E6%B1%9F%E4%B9%A6%E9%99%A2

http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=625625

Saturday, September 2, 2017

HCC-73-301

http://www.appledaily.com.tw/realtimenews/article/new/20170902/1195602/

https://tw.news.yahoo.com/%E7%B7%A3%E7%9B%A119%E5%A4%A7%E6%94%BF%E5%B1%80-%E7%8E%8B%E5%B2%90%E5%B1%B1%E9%A9%9A%E5%82%B3%E7%99%8C%E7%97%87%E6%9C%AB%E6%9C%9F-052015327.html

https://www.youtube.com/watch?v=8um47F8-ujM

https://www.youtube.com/watch?v=VjGv7Xi-B8E (well, he is alive and preaching as usual)

https://www.youtube.com/watch?v=ZHUUbGvboy8

https://www.youtube.com/watch?v=ocC2w_akVQ4

醴陵 (from 人佳)

looking for meaning, in vain, alone in that room

The interpreter’s task is to look for meaning. But that meaning can only come to the representational world by allowing a betweenness with the world it represents – as words need their real world referents to have meaning. (McGilchrist 2009, kindle location 10461-10463) (i.e. meaning comes from “betweenness”, whatever they are)

the interpreter

Ultimately there is nothing less than an emptying out of meaning. The influential contemporary neuroscientist Michael Gazzaniga has referred to the left hemisphere as ‘the interpreter’, the locus of self-consciousness, of conscious volition, and of rationality, which since the Enlightenment we have seen as being our defining qualities as human beings.

An interpreter is not an originator, however, but a facilitator, and should be involved in mediating between parties. The more we rely on the left hemisphere alone, the more self-conscious we become; the intuitive, unconscious unspoken elements of experience are relatively discounted, and the interpreter begins to interpret – itself.

The world it puts into words for us is the world that words themselves (the left hemisphere’s building blocks) have created. (McGilchrist 2009, kindle location 10450-10456)

i regard this as compliment for the modernist novel

Robbe-Grillet’s story (The Secret Room) and a number of others are carefully compared by Sass with characteristic schizophrenic discourse.

The parallels include lack of a cohesive narrative line, dissolution of character, neglect of conventional space–time structure, loss of comprehensible causal relations, and disruption of the symbol–referent relationship – or, as I would say, the all-important sense of metaphor. (McGilchrist, 2009, kindle location 10403-10406)

創作者們用他們裸露的神經經驗著這個破碎的世界帶回來破碎的訊息真實還有別種可能嗎

Hooverphonic - Mad About You

https://www.youtube.com/watch?v=6EA-MIYY1bg&index=27&list=RD1nEnenji0PI

Madness and Modernism: Insanity in the Light of Modern Art, Literature, and Thought (Revised Edition) (Louis Sass 2017-10-3)

What Sass picks up in modern culture and identifies with schizophrenia may in fact be the overreliance on the left hemisphere in the West, which I believe has accelerated in the last hundred years. In fact Sass himself discusses this possibility (along with several others) in an appendix called ‘Neurobiological Considerations’.

Although the phenomenology of schizophrenia comprises an array of symptoms and experiences, these relate to a group of core disturbances in the relationship between the self and the world. Perhaps the single most important one is what Sass calls hyperconsciousness. (McGilchrist 2009, kindle location 10330-10334)

Associated with this is what Sass calls a loss of ‘ipseity’, a loss in other words of the pre-reflective, grounding sense of the self. The self has to be constructed ‘after the fact’ from the products of observation, and its very existence comes into doubt. (ibid, kindle location 10347-10350)

There is a veering between two apparently opposite positions which are in reality aspects of the same position: omnipotence and impotence. Either there is no self; or all that the observing eye sees is in fact part of the self, with the corollary that there is no world apart from the self. Whether there is no self, or everything is embraced in the self, the result is the same, since both conditions lack the normal sense we have of ourselves as defined by an awareness that there exists something apart from ourselves. (McGilchrist 2009, kindle location 10354-10358) (now, man, you are talking about narcissism)

Sass compares Antonin Artaud (who himself suffered from schizophrenia): ‘I can’t even find anything that would correspond to feelings’, and suggests that the ‘theatre of cruelty’, which Artaud originated, was a response to this devitalised condition. ‘I wanted a theatre’, he told Anaïs Nin, ‘that would be like a shock treatment, galvanise, shock people into feeling.’ (McGilchrist 2009, kindle location 10389-10392) (what is the RH doing, when LH fragments? shall we say, the craziness of the modernist art presents exactly the desperation of RH to restore sanity, in the fragmentation caused by overwhelming LH?)

Dear Louis and Iain,

Madness does not equal to schizophrenia.

Madness is out there, not in the asylum only, or, shall we say, the former is more interesting, as an example, in terms of what we’ve been made of, or, how we’ve been screwed up, by the modernity.

Have a nice life.

Best wishes

Zeitraffer phenomenon vs. akinetopsia

The Zeitraffer phenomenon is the altered perception of the speed of moving objects.

The Zeitraffer phenomenon probably arises from dysfunction of brain networks subserving visual perception of speed.

It shares characteristics with akinetopsia, the loss of visual ability to perceive motion.

https://www.ncbi.nlm.nih.gov/pubmed/23557277

http://www.bbc.com/future/story/20140624-the-man-who-saw-time-freeze

our zeitgeist of evidence-based EVERYTHING

’Belonging’ comes from the same Old English word langian which forms the root of ‘longing’. It means a sense of powerful emotional attachment to ‘my place’, where I am ‘at home’, and implies a sense of permanence.

In the last hundred years this has come increasingly under attack from at least three of the defining features of modernity: mobility, which ensures a permanently changing population, who do not necessarily have any prior attachment to the place where they now find themselves; an extreme pace of change in the physical environment, fuelled by consumption, the need for convenience of transport, exploitation of the natural world, the transformation of agriculture from an ancient culture into a business, and increasing urbanisation, all of which results in the familiar scene quickly becoming alien; and the fragmentation of social bonds within communities, for a host of reasons, devastatingly and meticulously captured in a work such as Robert Putnam’s Bowling Alone, leaving us feeling less and less as if we belong anywhere.

Continuities of space and time are related: the loss of sense of place threatens identity, whether personal, or cultural, over time – the sense of a place not just where we were born and will die, but where our forefathers did, and our children’s children will. Continuities of time are disrupted as the traditions that embody them are disrupted or discarded, ways of thinking and behaving change no longer gradually and at a pace that the culture can absorb, but radically, rapidly and with the implicit, and at times explicit, aim of erasing the past.

The changes that characterise modernism, the culture of modernity, then, are far deeper and wider than their manifestation in art. They represent, I believe, a world increasingly dominated by the left hemisphere, and increasingly antagonistic to what the right hemisphere might afford.

In his account of the scientific revolution of the seventeenth century, Toulmin sees a relationship between social, religious and political conflict, on the one hand, and the hungering for certainty that was exhibited in the science and philosophy of the age. Though he makes the perhaps understandable assumption that the first was the cause of the second, he himself cannot avoid noticing evidence that the second was, to a greater extent, the cause of the first.

When we come to the twentieth century, Toulmin identifies, I believe rightly, a still greater demand for certainty:

The ideas of ‘strict rationality’ modelled on formal logic, and of a universal ‘method’ for developing new ideas in any field of natural science, were adopted in the 1920s and 1930s with even greater enthusiasm, and in an even more extreme form, than had been the case in the mid-17th century … The Vienna Circle program was … even more formal, exact, and rigorous than those of Descartes or Leibniz. Freed from all irrelevant representation, content, and emotion, the mid20th-century avant garde trumped the 17th-century rationalists in spades.

And here again he makes, mutatis mutandis, the same assumption: that the demand for certainty was a response to the unrest in Europe occasioned by Fascism and Stalinism. I rather doubt that. For one thing the intellectual changes can be seen well before the rise of totalitarianism.

What if Fascism and Stalinism were facets of the same mental world as modernism, both of them expressions of the deep structure of the left hemisphere’s world?

McGilchrist, Iain. The Master and His Emissary: The Divided Brain and the Making of the Western World (kindle location 10231-10264). Yale University Press.

王小明坐監

已經不是新聞

每月十五滿月

為什麼坐監

因為他執拗

《京本通俗小說·拗相公》：「因他性子執拗，主意一定，佛菩薩也勸他不轉，人皆呼為『拗相公』。」《文明小史·第九回》：「當下眾紳士見本府如此執拗，就想置之不理，聽其自然。」《水滸傳·第七二回》：「李逵守死要去，那里執拗得他住。」 (續資治通鑑‧宋紀) 「人言安石姦邪，則毀之太過，但不曉事又『執拗』耳。」

這時 (9/2 PM 6:03)

颱風邊緣雨

飄進窗內

我聽過左腦發達的人

分析透徹有條有理

絕對不會離題

我的右腦點起紙菸
這時決定啪噠

看著窗外

權力的運作

需要蛋白質

單位要高的

形狀要對的

吃甚麼補甚麼

需要打手五毛

前者武鬥

後者文鬥

當然有些網軍

身手也很不錯

需要布局埋線害人

運籌帷幄攤牌決勝

於幾道門後

這種時候

一定要搬出老孫兵法

需要獨處打坐

高處不勝寒冷

到底誰可信任

連你養的狗

都無法信任

需要放鬆一下

這時波多野結衣

就會被召喚進宮

教你日文

三隻失去母親的小貓

稍早在急診室阿嫂跟我說那三隻小貓回到那個沒有母親的窩

The ‘homeless’ mind: attachment to place runs deep in us. In neurological terms, the evolutionary roots of the integrated emotional system involved in the formation of social attachments may lie in more ancient and primitive animal attachments to place.

Some animals bond as much with their nest sites as with their mothers.

McGilchrist, Iain. The Master and His Emissary: The Divided Brain and the Making of the Western World (kindle location 10228-10231). Yale University Press.

为何中国人有钱没钱都想逃 (2016-10-27)

https://www.youtube.com/watch?v=4uBUblm1E_E

大潮退去中國高資產淨值人群將遇困境

https://www.youtube.com/watch?v=69Q-_TsrGXI

it takes a village to raise a child

我說

照顧好自己

照顧好彼此

照顧好病人

taken for granted and cannot be taken for granted

常見的例子是健康

就是你能視為當然的

身體的運作

所以

症狀恰恰說明

你不能視為當然的

身體的運作

比如說呼的吸

比如說喝的水

比如說吃的蛋

比如說決定今天下午去高雄

然後三百年後才回來

比如說表達異議

比如說說真心話

換句話說

你能視為當然的

對你不會造成阻攔不適

不能視為當然的

你就知道不自由不自在不誠實

是甚麼意思

那天我說

台灣的希望在

每一個人

有一個我

且這個我

能走多遠

就走多遠

然後再看

這一個個我

願意成為

如何的我們

所以

我們(準確的說是成為我們之前的我們)

要捍衛的是

讓每一個個人

成為我的權利

這個順序

現在搞反了

不管在台灣

還是大陸

他們說

我們(準確的說是還沒有成為我之前的我們)

要捍衛的是

他們的我們

他們笑著說

這樣就會有

一個個的我

Character in Fiction (Virginia Woolf 1924)

http://www.ibiblio.org/sally/woolf.html

‘on or about December 1910 human character changed’

The change had already been long in process: what was sudden was the revelation of the consequences. It was less an avalanche after unexpected snow than a landslide following years of erosion.

McGilchrist, Iain. The Master and His Emissary: The Divided Brain and the Making of the Western World (Kindle location 10200-10202). Yale University Press.