Sunday, September 10, 2017
张博树：中美俄三国演义
https://www.youtube.com/watch?v=FQetz0kBhM8
https://www.youtube.com/watch?v=tipV-Crji4Y
https://www.youtube.com/watch?v=bX4A-CRDfXQ
https://www.youtube.com/watch?v=aChtLTUfmsg
https://www.youtube.com/watch?v=Lfk4uXDPU_0
https://www.youtube.com/watch?v=hErh9D3mmeg
https://www.youtube.com/watch?v=1v27V75stb0
https://www.youtube.com/watch?v=tipV-Crji4Y
https://www.youtube.com/watch?v=bX4A-CRDfXQ
https://www.youtube.com/watch?v=aChtLTUfmsg
https://www.youtube.com/watch?v=Lfk4uXDPU_0
https://www.youtube.com/watch?v=hErh9D3mmeg
https://www.youtube.com/watch?v=1v27V75stb0
人算不如天算
同學們
今天我們要講的題目是
人算不如天算
Now,
先說算
準確的說
是兩個算
第一個是人的算
人算甚麼
人能算甚麼
第二個是天的算
天算甚麼
天能算甚麼
第一個算
和第二個算
明顯說明
人和天的關係
意思是說
人有可能
以為他已
精算預知
識破天機
這種人
通常拜師習易
或找黃琪算命
換句話說
人算 >> 天算
同學們
你們羨慕
這種進取人生嗎
意思是說
人有可能
以為他已
完全臣服
乾脆不算
這種人
通常不喜刷牙
也不喜洗澡
活得淡出鳥來
換句話說
天算 >> 人算
同學們
你們羨慕
這種隨遇人生嗎
意思是說
人有可能
和天結為
好友故舊
相惜相重
這種人
通常偶而刷牙
偶而洗澡
活得還是淡出鳥來
換句話說
人算 = 天算
同學們
你們羨慕
這種落葉人生嗎
老師的朋友
洗碗工曾云
洗得天長地久
海枯石爛
人就是碗
碗就是人
這時
你告訴我
碗在算甚麼
人在算甚麼
Saturday, September 9, 2017
Friday, September 8, 2017
河南「75·8」潰壩事件
https://zh.wikipedia.org/wiki/%E6%B2%B3%E5%8D%97%E2%80%9C75%C2%B78%E2%80%9D%E6%BA%83%E5%9D%9D%E4%BA%8B%E4%BB%B6
在災難發生時，對於外界的求援，鄧小平的女兒鄧榕拒絕向他通報，擔心影響其打牌，鄧小平沒有視察災區。
在災難發生時，對於外界的求援，鄧小平的女兒鄧榕拒絕向他通報，擔心影響其打牌，鄧小平沒有視察災區。
Thursday, September 7, 2017
Roger Frie (Oct 13, 2017)
History Flows through Us: Germany, the Holocaust, and the Importance of Empathy (Psychoanalytic Inquiry Book Series), ed. by Roger Frie, Routledge, 2017
Roger Frie (Apr 4, 2017)
劉再復 (b 1941)
1989年後流亡海外。
1992年的《人論二十五種》評論了25種人物，主要探討人性中丑的一面，抒發對國人靈魂質量降低的憂慮。又認為開放的社會應該允許怪人的存在。
http://www.baike.com/wiki/%E3%80%8A%E4%BA%BA%E8%AE%BA%E4%BA%8C%E5%8D%81%E4%BA%94%E7%A7%8D%E3%80%8B
https://zh.wikipedia.org/wiki/%E5%88%98%E5%86%8D%E5%A4%8D
1992年的《人論二十五種》評論了25種人物，主要探討人性中丑的一面，抒發對國人靈魂質量降低的憂慮。又認為開放的社會應該允許怪人的存在。
http://www.baike.com/wiki/%E3%80%8A%E4%BA%BA%E8%AE%BA%E4%BA%8C%E5%8D%81%E4%BA%94%E7%A7%8D%E3%80%8B
https://zh.wikipedia.org/wiki/%E5%88%98%E5%86%8D%E5%A4%8D
Wednesday, September 6, 2017
春秋战国 (BC 770 - BC 221)
春秋（前770年－前476年）
战国（前476年，一说前453年或前403年～前221年）
https://baike.baidu.com/item/%E6%98%A5%E7%A7%8B%E6%88%98%E5%9B%BD/53913
战国（前476年，一说前453年或前403年～前221年）
https://baike.baidu.com/item/%E6%98%A5%E7%A7%8B%E6%88%98%E5%9B%BD/53913
兄弟规则：中国的饭局、性交易与生意潜规则
https://www.youtube.com/watch?v=8rXJhD_fqvc
https://cn.nytstyle.com/culture/20150708/tc08brocode/zh-hant/
http://www.chinafile.com/reporting-opinion/postcard/bro-code
https://cn.nytstyle.com/culture/20150708/tc08brocode/zh-hant/
http://www.chinafile.com/reporting-opinion/postcard/bro-code
Otto Gross (1877-1920)
Freud's 'Outstanding' Colleague/Jung's 'Twin Brother': The suppressed psychoanalytic and political significance of Otto Gross, by
https://en.wikipedia.org/wiki/Otto_Gross
Tuesday, September 5, 2017
蘇紹智 (b 1923)
蘇是中國高調提倡政治改革的人物之一。1986年，他發表了一系列的文章，從社會主義的觀點出發，指出政治體制改革的重要性。1986年年底至1987年初，中國各地爆發大規模學生運動，之後1987年的反對資產階級自由化運動中，蘇因此被指為有資產階級自由化傾向，撤除黨內外職務，但仍保留黨籍，「留黨察看」。1989年4月，蘇與嚴家其、包遵信聯署公開信，強烈抗議江澤民領導的上海市政府查封世界經濟導報。六四屠殺後，蘇被政府點名批判，於6月15日流亡往美國，並於7月中到法國巴黎，與嚴家其、吾爾開希等民運人士會面，後發表了成立「民主中國陣線」的倡議書，反對「六四屠殺」，支持八九民運，強調以和平、理性、非暴力的形式繼續為中國民主運動而努力。蘇曾任《北京之春雜誌》編輯顧問，現任普林斯頓中國學社主席，並繼續撰寫對於中國政治的評論。
關於中華人民共和國政治體制的轉變，2001年7月江澤民以國家及政黨領導人身份允許資本家加入共產黨，此一政策舉措引發國內外討論：除了中共黨內左派發表多份「萬言書」，蘇紹智（原中國社科院馬列所所長）稱之為是由「官僚壟斷資產階級」統治的「法西斯政權轉化」
https://zh.wikipedia.org/wiki/%E8%98%87%E7%B4%B9%E6%99%BA
https://zh.wikipedia.org/wiki/%E8%98%87%E7%B4%B9%E6%99%BA
周揚 (1907-1989)
晚年他的思想有巨大轉變，對早期種種批判運動都有反思。陸續對胡風等被其批判過的人士道歉。1983年3月7日，在中央黨校紀念馬克思去世一百周年的學術報告中，周揚做了《關於馬克思主義的幾個理論問題的探討》（報告由王若水、顧驤和王元化共同起草）報告中的第四章「論人道主義和異化問題」很快引起黨內爭議——會議進行到第二天後休會兩天，同時胡喬木要求周揚修改文章，但周揚非但沒有修改，並在3月16日的《人民日報》上全文刊發。胡喬木等黨內人士極為不滿，並以違紀為名要求周揚檢討。十二屆二中全會召開時，由胡喬木起草的報告中猛烈批評了人道主義和異化問題的說法，此後持續28天的「清除精神污染」運動中，周揚也成為批判對象，並被要求做公開檢討。後因胡耀邦出面，將批判風波平息。但對人道主義的批判並未結束。
1984年周揚前往南方訪問，在廣州時不慎摔倒，回京住院治療，1985年由於腦軟化病危，成為植物人。
1989年7月31日，周揚在北京病逝。
https://zh.wikipedia.org/wiki/%E5%91%A8%E6%89%AC_(%E5%AD%A6%E8%80%85)
1984年周揚前往南方訪問，在廣州時不慎摔倒，回京住院治療，1985年由於腦軟化病危，成為植物人。
1989年7月31日，周揚在北京病逝。
https://zh.wikipedia.org/wiki/%E5%91%A8%E6%89%AC_(%E5%AD%A6%E8%80%85)
王若水 (1926-2002)
1983年3月16日，周揚的有關人道主義和異化問題的文章，在紀念馬克思逝世一百周年學術報告會上題為《關於馬克思主義的幾個理論問題的探討》的演講稿在人民日報發表，當天中宣部長鄧力群批評王若水不應該發表文章。3月26日中宣部會議上，鄧力群宣讀報告，要求將王若水調出《人民日報》。1983年10月12日，鄧力群在中共第十二屆中央委員會第二次全體會議的討論會中再次批評王若水。會後，由胡喬木與鄧力群主導的清除精神污染運動開始。
1987年8月，因為支持八六學潮，對中國共產黨提出大量反對意見，在「反對資產階級自由化運動」中被中紀委勒令退出中國共產黨，1988年離休。
https://zh.wikipedia.org/wiki/%E7%8E%8B%E8%8B%A5%E6%B0%B4
1987年8月，因為支持八六學潮，對中國共產黨提出大量反對意見，在「反對資產階級自由化運動」中被中紀委勒令退出中國共產黨，1988年離休。
https://zh.wikipedia.org/wiki/%E7%8E%8B%E8%8B%A5%E6%B0%B4
张博树《中国批判理论十讲》第四讲：异化论与总体人学（上下）
https://www.youtube.com/watch?v=OJ_Eg3ed9Zc
https://www.youtube.com/watch?v=0ZTyX_mC2XU
http://www.hrichina.org/cht/content/574
https://www.youtube.com/watch?v=0ZTyX_mC2XU
http://www.hrichina.org/cht/content/574
Howard Kirschenbaum (2008)
Carl Rogers (1902-1987)
储安平
https://www.youtube.com/watch?v=w57CxTAySpo
廿世紀初葉中葉的記者們吾父如是靠的是汗水膽識和筆沒有把自己當成巨鱷名嘴大約1984年某一天記者已經消失上焉者錯別字連篇下焉者顛倒是非自自冉冉近十年的新聞則普遍去脈絡化不交代時地也不核實事情經過
廿世紀初葉中葉的記者們吾父如是靠的是汗水膽識和筆沒有把自己當成巨鱷名嘴大約1984年某一天記者已經消失上焉者錯別字連篇下焉者顛倒是非自自冉冉近十年的新聞則普遍去脈絡化不交代時地也不核實事情經過
無盡黑夜怎麼讀出契機
無盡黑夜
停止不動在凌晨四點
徹夜未眠
洗碗工想著他的碗
運甕者以為他在甕外
洗碗工知道他必在碗內
碗和人有沉思的關係嗎
打破的碗和人有沉思的關係嗎
打破的碗和打破的人
有沉思的關係嗎
永遠的凌晨四點
兩個碎片能夠
讀出甚麼黎明
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
說
簡單
隱在雲霧的深山
Otto Veraguth (1870-1944)
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
https://en.wikipedia.org/wiki/Otto_Veraguth
Sunday, September 3, 2017
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
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
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
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
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
https://www.youtube.com/watch?v=FUxYpjKhbak
out of print, not accessible
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
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
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
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
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
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
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
KC
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.
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