計畫

我內心計畫和Liu Xin進行一場洗碗工和蛋頭的爭辯

字裡行間我聽得出他對中共政權的過去的邪惡沒有幻想

但我也聽得出來他對中共政權的現在的邪惡視而不見

似乎那是必要的過程大家聽住

我們再犧牲幾億人幾代人就可以見到上帝和馬克斯和查理士布朗遜

和他們一起打麻將了

他說當今中國是全人類文明發展的一個症狀的瞬間(symptomatic moment)

言下之意這個世界生病了中國在發燒

但發燒的中國恰恰代表西方世界走不出來的困局的答案

這符合中國特色社會主義的講法

他分析毛時代和後毛時代的差別

將之歸約為知識論上的斷裂(epistemological rupture)

好像當今中國沒有官出數據數據出官

沒有屏蔽沒有封網沒有網格式管理

一切都是透明地求真求善為人民服務

我越看越看不出他知道中共的歷史

除了讚嘆富麗堂皇的炮房

他的英文寫得很像英文句子很長很多子句很多逗點

還有進步的空間如果多加一些驚嘆號

我訂了kindle的兩本

The Mirage of China和Moralization of China

但很可能幾天後退貨

人類學者對歷史政治社會居然可以無知至此

但又跨界表情很嚴肅地深邃論述

讓我警覺等一下一定要去大便和洗澡

或洗澡和大便

或同時做這兩件跟對內維穩和對外侵略一樣重要的事

這明顯是全人類文明發展的屬於我的一個症狀的瞬間

逃學威龍

https://www.youtube.com/watch?v=MVAtQy0Lsew

自由再受限? 中国互联网业纳入党的领导

https://www.youtube.com/watch?v=epo0uREHqYc

狼圖騰 (Wolf Totem) (姜戎 2005) (film 2015)

https://zh.wikipedia.org/wiki/%E5%A7%9C%E6%88%8E_(%E4%BD%9C%E5%AE%B6)

http://www.books.com.tw/products/0010279971

https://movie.douban.com/subject/3993588/

https://www.youtube.com/watch?v=htggGbrX3qk

https://www.youtube.com/watch?v=iARqEFKQ2-I

http://www.bbc.com/zhongwen/trad/china/2015/02/150224_wolf_tuteng



https://cn.nytimes.com/film-tv/20150303/tc03jiangrong/zh-hant/

姜戎：草原，已經回不去了

蒙古族作家郭雪波表示，狼從來不是蒙古人圖騰，宣揚狼精神是反人類法西斯思想。我不確定姜戎(原名呂嘉民 b 1946)喜愛中共政權，但我相信這個老兄這麼孤狼愛狼，不會喜歡狼道這種歌頌鼓吹人吃人的玩意。至於老法拍的電影，要小心美化了文化大革命，這種事老法，和不記得昨天晚餐吃了甚麼的中國人最喜歡做。我先前說過，記得昨天晚餐吃了甚麼，你就是中國歷史學家。老法通常記得昨天晚餐吃了甚麼，而且對文革迫害一億人，整死兩千萬人很嚮往。嚮往是興奮到勃起高潮的意思。結果是中國人被迫害一億人，整死兩千萬人，每個人是受害者也是施害者，手上沾滿自己的和別人的鮮血，好不容易吃了一餐晚餐，卻喪失記憶也不敢回憶，然後看著法國人優雅地高潮，感到他媽的很羨慕。

前往內蒙古

呂嘉民早於學生時期首次引起當局負面的注意，在1964年因寫下一篇評論而被受到譴責並被打成「反革命者」，^[3] 其父呂炳奎亦被紅衛兵認為他走資本主義路線並被紅衛兵打成右派，不過他之後仍決定加入紅衛兵。雖然他加入了紅衛兵，但當紅衛兵開始沒收「封資修」書籍並將其焚燒時，他經常將一些書收起，並加入其私人收藏。^[5]1967年他高中畢業，並於11月16日^[9] 應毛澤東「知識青年到農村去」的號召，自願與其他知青（包括劉小布及呂嘉民第一任妻子張紅軍）前往內蒙古錫林郭勒盟東烏珠穆沁旗草原插隊，與當地牧民生活，並居住在滿都寶力格牧場。^[2] 他當初選擇前往遙遠的內蒙古而不選當時受歡迎的黑龍江插隊，是因為方便他帶著上述「封資修」書籍前往。他怕如果前往黑龍江的話，他將會必須住在解放軍生產建設兵團內，而且他帶來的書籍會有可能再被沒收。^[10]

呂嘉民前往內蒙古後，生活不算安逸。雖然他在那裡成了公認的知青領袖，但後來被捲入滿都寶力格牧場的兩派鬥爭之內。^[9]1969年，內蒙古生產建設兵團接管滿都寶力格牧場，加上周恩來早前的干預，兩派鬥爭遂告平息，不過呂嘉民在兩派鬥爭失去知青的信任並失去威信。^[9]1970年9月30日，呂嘉民等三人因批鬥林彪而被軍人拘押，並承認犯下「反林彪副統帥的反革命罪行」，呂嘉平在弟弟的揭發之下亦受牽連。^[9]1971年8月，呂嘉平及其妻被捕，呂嘉平被判死刑，其妻被判死緩，而呂嘉民自己則被繼續關押（此時其著作《狼圖騰》已開始腹稿^[8]）。後來九一三事件發生，林彪政權垮台，他們才獲得特赦，呂嘉民則在幾個月後獲釋。^[9]

獲釋後呂嘉民生活回復平靜，並被官方指定為「反林彪英雄」。^[9]1975年，同為知青兼與呂嘉民同住一個蒙古包的張紅軍與呂嘉民結婚。但兩年後，呂嘉民以「在獄中遭毒打失去性功能」為由要求離婚。最後呂嘉民於1978年（一說1976年）返回北京。^[9]

寫作《狼圖騰》

自1978年返回北京後，呂嘉民開始參加北京之春運動，並加入《北京之春》雜誌任總編輯。^[5] 其後，他考上了中國社會科學院馬克思列寧主義毛澤東思想研究所（馬列所）研究生院，並與知名指揮家李德倫外甥女、同是《北京之春》編輯及滿都寶力格牧場知青的德方結婚，六年後離婚，與女作家張抗抗再婚。^[9]呂嘉民研究生畢業後進入中國工運學院（今中國勞動關係學院）任副教授。後來六四事件爆發，呂嘉民因參加學運第二次被捕，至1991年1月始被釋放，不過副教授的職位自此不保，他不能持護照出境，亦不肯公開露面。^{[2][11][12][13]} 此後他利用時間繼續寫作《狼圖騰》，並於1997年在北京完成初稿，至2003年底定稿，翌年4月交由長江文藝出版社出版。^[8] 其妻在丈夫寫作之時發現他行為怪異，曾表示當時他「總是把自己關在書房裡，也從來不告訴別人，他究竟在幹甚麼」。^[2][14]

近況

雖然他已經開始接受中國境內外傳媒作訪問，但至今仍婉拒提供其照片。另外，呂嘉民在出版《狼圖騰》早期對真實身份密而不宣，即使中華人民共和國公安部知道了，他當時亦不肯透露。在2006年之時，知道他真實身份的包括其妻及一位德國《明鏡周刊》駐華記者在內只有五人。^[2][14] 直到2007年11月，他的真實身份在其獲得曼氏亞洲文學獎（Man Asian Literary Prize）才為人所知，他遞交給裁判團的相片及其真實名字亦被公開並刊登在世界各地的報紙上。^[5][15]不過，他因為仍不能持護照出境，所以他最終未能赴香港獲獎。^[1]

目前他在北京某大學從事研究工作^[2]，但有報道指他已經退休。^[15]

China Review International

http://muse.jhu.edu/journal/39

Andrew Kipnis

https://researchers.anu.edu.au/researchers/kipnis-ab

https://www.journals.uchicago.edu/toc/tcj/current  (The China Journal)

Chinese Modernity and the Individual Psyche (ed. Andrew Kipnis, Palgrave Macmillan, 2012)

Rapid industrialization, urbanization, and marketization have led to startling social changes in reform-era China. Mindful of the many forms of social theory that relate modernity to individualism, this volume addresses social and cultural change through the lens of psychological anthropology. The contributors explore Chinese modernity through the psychosocial contradictions experienced by artists, dancers, and poets; by mothers and daughters; by school children and migrant workers; the mentally ill, and others. As a whole, the book provides a disturbing but hopeful portrait of Chinese society, an opportunity to rethink the significance of the concept of modernity, and a vivid reminder of the enmeshment of individual psyches in their wider social and cultural environments. (amazon) 

https://drive.google.com/drive/folders/13m2WnF8Q8YMxt9SAYotg6ysFoB_Zj3at?usp=sharing

The Individualization of Chinese Society (Yan Yunxiang, Berg Publishers, 2009)

Chinese society has seen phenomenal change in the last 30 years. Two of the most profound changes have been the rise of the individual in both public and private spheres and the consequent individualisation of Chinese society itself. Yet, despite China's recent dramatic entrance into global politics and economics, neither of these significant shifts has been fully analysed. China presents an alternative model of social transformation in the age of globalisation; therefore, its path to development may have particular implications for the developing world.

The Individualization of Chinese Society reveals how individual agency has been on the rise since the 1970s and how this has affected everyday life and Chinese society more broadly. The book presents a wide range of detailed case studies focusing on the impact of economic policy, patterns of kinship, changes in marriage relations and the socio-economic position of women, the development of youth culture, the politics of consumerism, and shifting power relations in everyday life.

Exploring the rise of the individual in both rural and urban settings, The Individualization of Chinese Society provides a detailed overview of this major social phenomenon and its wider implications. (amazon) 

http://journals.sagepub.com/doi/abs/10.1177/1440783315587413

see also

Private Life under Socialism: Love, Intimacy, and Family Change in a Chinese Village, 1949-1999, by Yan Yunxiang, Stanford University Press, 2003 (accessible via questia)

iChina: The Rise of the Individual in Modern Chinese Society (ed. Mette Halskov Hansen, Rune Svarverud, 2010)

https://drive.google.com/drive/folders/13m2WnF8Q8YMxt9SAYotg6ysFoB_Zj3at?usp=sharing

Such a sharp contrast between rural and urban attitudes toward individualization is further reinforced by an analysis of the individual in contemporary Chinese literature. The lonesome atmosphere repeatedly evoked by urban authors like Chen Ran seems extremely pale next to the forceful image of Wolf Totem in depictions of nomadic Inner Mongolia. Wedell-Wedellsborg’s chapter on literary analysis captures this contrast and encourages readers to contemplate its origin. In Yan Yunxiang’s own words, “the prolonged rural–urban dual structure in Chinese socialism, which made rural residents second-class citizens and deprived them of most of the social welfare entitlements enjoyed by urban residents, effectively made Chinese villagers into a proletariat who, to borrow from Marx, have nothing to lose but their chains” (ibid, p. 33) (book review, by Danning Wang, The China Quarterly, 207, September 2011, pp. 729–731)

獨生子

https://www.youtube.com/watch?v=5OTOnCH5Irw

https://www.xuehua.us/2018/04/04/%E7%9C%8B%E4%BA%86%E8%BF%99%E5%BC%A0%E8%AE%A9%E6%97%A0%E6%95%B0%E7%BD%91%E5%8F%8B%E5%85%B1%E9%B8%A3%E7%9A%84%E7%85%A7%E7%89%87-%E4%BD%A0%E6%9C%89%E4%BB%80%E4%B9%88%E6%83%B3%E8%AF%B4%E7%9A%84%E5%90%97/zh-tw/

狼道 (langdao)

https://book.douban.com/subject/1685372/

http://www.books.com.tw/products/CN10794977

http://www.books.com.tw/products/0010558561

https://baike.baidu.com/item/%E7%8B%BC%E9%81%93%E7%B2%BE%E7%A5%9E

http://blog.xuite.net/breeze6moon9/blog/174475370-%E7%8B%90%E6%99%BA%E3%80%81%E7%8B%BC%E9%81%93%E3%80%81%E9%B7%B9%E8%AC%80%EF%BC%8C%E6%95%99%E4%BD%A0%E5%81%9A%E5%80%8B%E8%81%B0%E6%98%8E%E7%9A%84%E7%94%9F%E5%AD%98%E8%80%85++

http://www.lizhidaren.com/lizhiwenzhang/1360.html

https://book.douban.com/subject/1443886/

https://yuedu.163.com/source/c6ad962f58f34e3a8fd09d239c04dfae_4

now, this wolf-worship indicates that man is not yet man, human is less than human, next time, i'd suggest we advocate snake-worship, or mosquito-worship, or swine-worship, personally i think pigs are cute, and i've been rearing a few mosquitoes in my study, and snakes are shy

道德滑坡

http://www.epochtimes.com/b5/12/1/12/n3484326.htm

http://www.npc.gov.cn/pc/11_5/2012-03/11/content_1714721.htm

http://www.qstheory.cn/laigao/2016-09/26/c_1119624184.htm

https://book.douban.com/review/6453592/

特案特辦從簡從快

https://www.youtube.com/watch?v=kxH3dDHTwWw

Moralization of China (Series on Contemporary China) (Xin Liu 2017-12-13)

Alongside China's vast material development, there came a change of its mental habits, largely affected by the technological revolution in the means of mass communication. This book shows how such a change has brought and yet been brought by a new form of pictorial thought, essentially sensuous and imagery, which is suggesting a possible future for the world. Today's China is different from what it used to be; the Maoist years appear, even to the official mind, an absurdity; and this difference is evident in the replacement of the Maoist mass-politics by what should be called "Moral politics", which is petty and personal. It is the moralizing practice that characterizes today's China, when the birth of so-called "ordinary people", taken as a collection of individual authors of their own private lives and personal stories, became an acknowledged social fact, proliferating in all kinds of mass media. This study traces the birth of "ordinary people" to the beginning of the century, when the reformation of the political in terms of personal dilemmas or moral groans began. From the beginning of this century, the moral content of Chinese politics is more and more fulfilled by such as problems of marriage or sexual affairs. In other words, this is participant observation of an affective change in the Chinese mind, where and when sociology became photographic, i.e. the photographer a natural sociologist, and the mold of Facebook or Wechat communication has reshaped the ideographic tradition of its writing system. This is yet another "Cultural Revolution" on the ruins of the Maoist revolution. (amazon) (kindle 2018-5-12) (refund 2018-5-16)

https://drive.google.com/file/d/1mSZN5yKEHyNxFIA58LhQEZH7GQGypx8W/view?usp=sharing  (preface)

Cf.  

Deep China: The Moral Life of the Person --- What Anthropology and Psychiatry Tell Us about China Today, by Arthur Kleinman, et al., University of California Press, 2011 (accessible via questia and scribd)

In One's Own Shadow: An Ethnographic Account of the Condition of Post-reform Rural China (Xin Liu 2000)

China underwent a dramatic social transformation in the last decade of the twentieth century. This powerful ethnographic study of one community focuses on the logic of everyday practice in post-reform rural China. Enriched with many vivid anecdotes describing life in the village of Zhaojiahe in northwestern China, In One's Own Shadowskillfully analyzes the changes and continuities marking the recent history of this region and highlights the broader implications for the way we understand Chinese modernity.

Liu's narrative provides a wonderfully evocative exploration of many domains of everyday life such as kinship and marriage traditions, food systems, ceremonial celebrations, social relations, and village politics. He brings to life many of the personalities and customs of Zhaojiahe as he presents the villagers' strategies to modernize in an environment of scarce resources and a discredited cultural heritage. This accessibly written ethnography will be an essential contribution to the anthropology of China. (amazon)

The Mirage of China: Anti-Humanism, Narcissism, and Corporeality of the Contemporary World (Culture and Politics/Politics and Culture) (Xin Liu 2012)

Today's world is one marked by the signs of digital capitalism and global capitalist expansion, and China is increasingly being integrated into this global system of production and consumption. As a result, China's immediate material impact is now felt almost everywhere in the world; however, the significance and process of this integration is far from understood. This study shows how the a priori categories of statistical reasoning came to be re-born and re-lived in the People's Republic - as essential conditions for the possibility of a new mode of knowledge and governance. From the ruins of the Maoist revolution China has risen through a mode of quantitative self-objectification.

As the author argues, an epistemological rift has separated the Maoist years from the present age of the People's Republic, which appears on the global stage as a mirage. This study is an ethnographic investigation of concepts - of the conceptual forces that have produced and been produced by - two forms of knowledge, life, and governance. As the author shows, the world of China, contrary to the common view, is not the Chinese world; it is a symptomatic moment of our world at the present time. (amazon) (kindle 2018-5-12) (refund 2018-5-16)

Down These Mean Streets a Man Must Go: Raymond Chandler's Knight (Philip Durham 1963)

Thematically, Chandler's work is in the mainstream of American literature that moved westward, carrying the simple problems of the extrovert who, knowing right from wrong, had only to exert a courageous individualism in order to end up a hardened but virtuous hero. (amazon) (accessible via questia)

The Eight Technologies of Otherness (ed. Sue Golding 1997)

The Eight Technologies of Otherness is a bold and provocative re-thinking of identities, politics, philosophy, ethics, and cultural practices. In this groundbreaking text, old essentialism and binary divides collapse under the weight of a new and impatient necessity. Consider Sue Golding's eight technologies: curiosity, noise, cruelty, appetite, skin, nomadism, contamination, and dwelling. But why only eight technologies? And why these eight, in particular? Included are thirty-three artists, philosophers, filmmakers, writers, photographers, political militants, and 'pulp-theory' practitioners whose work (or life) has contributed to the re-thinking of 'otherness,' to which this book bears witness, throw out a few clues. (amazon) (accessible via questia)

The Otherness of Self. A Genealogy of the Self in Contemporary China (Xin Liu 2002)

https://www.press.umich.edu/12062/otherness_of_self

An exploration of the conflict between traditional Chinese ideology and modern Chinese business practice (amazon)

not sure if this one is about individual psyche, not sure he knows anything about psychology or psychoanalysis, though the book title suggests he might be so; so far, four books, not sure if he enjoys the way of life under American democracy, not sure he knows anything about Taiwan, not sure he cares about pre-1949 Chinese history, not sure if he is a not-so-secret admirer of PRC regime economically-politically-morally, but apparently he is amazed by the economic development, or money power, of PRC; not sure if he has anything to say about evil, not sure he really knows what evil means, and not sure he would regard that evil as "necessary evil"  (2018-5-12)

3:33 AM

5/12-5/14 duty, 5/12 AM 9:30 / PM 1:30 PGY, 5/15 PM 2:00 suicide meeting, 5/16 PM 2:00 psy case consult meeting, 5/17 PM 3:00 family meetings / PM 6:00 MC (Taipei), 5/18 PM 1:40 FJU, 5/19 AM 9 community dementia survey; meantime, wait for the final paperwork; afterwards, change of life style; abundant time; 12/1 first draft done, further refinement, more detailed work on Mu Xin and Chen Ying-Zhen; for a metaphor to be worthy for the history; Wala's thesis mentioned Liu Xin, the otherness of self; 

The Sound Defects - The Iron Horse

https://www.youtube.com/watch?v=-gXrS6eKfjk

三線建設

https://zh.wikipedia.org/wiki/%E4%B8%89%E7%BA%BF%E5%BB%BA%E8%AE%BE

https://baike.baidu.com/item/%E4%B8%89%E7%BA%BF%E4%BA%BA

Warren Zevon - My shit's fucked up

https://www.youtube.com/watch?v=Fl0ahDKR0QU

https://en.wikipedia.org/wiki/Warren_Zevon  (1947-2003)

William M  2 年前

"When writing the story of your life, don't let anyone else hold the pen" - Warren Zevon.

七十二裡面的旅行

我先前說過

最好的旅行

是隨身帶著paperback

隨走隨看隨丟

揉成一團

因為心裡有一個旅行

所以外在的旅行相應之下

遂青青菜菜馬馬虎虎

無其所謂起來

上述相應的比例是關鍵

這裡隱藏著天機

當然蔣天師說天機不可洩漏

他是對長樂街烏蠅哥(aka 廣西暴龍哥)說的

有人舉手茫然烏蠅暴龍哥到底是誰

老師搖頭同學們你們對香港的歷史真是太無知了

香港有一個偉人叫做王晶

對香港的夜生活貢獻極大

美國精神醫學會2018

頒香港百憂解獎給他

回到那個天機

渾然天成是唯一可能

意思是說你不能強求

不能預想不能計畫

內在與外在的比例

我從來沒有正確過

意思是說我對天機一無所知

從今天早上八點開始

otherness

https://othersociologist.com/otherness-resources/

https://en.wikipedia.org/wiki/Other_(philosophy)

http://www.unige.ch/sciences-societe/geo/files/3214/4464/7634/OtherOtherness.pdf

http://journals.sagepub.com/doi/pdf/10.1177/002114000507000306

https://www.amazon.com/Desire-Dialectic-Otherness-Origins-Second/dp/1620321610

最後一支紙菸

文字是意象嗎

文字不是意象它還有生命嗎

意象能不破碎嗎

不破碎的你叫它甚麼都可以

但它是假的

天師鬥殭屍最後那幕你還記得罷https://www.youtube.com/watch?v=w-2yvr7pw0w (1:34:38)

暴龍哥滿頭大汗

大叫「假的」「假的」

甚麼文字能讓你滿頭大汗

甚麼意象能讓你滿頭大汗

這是哈姆雷特的問題

匆匆讀完Wala論文初稿

有一種巨大的平靜

這個平靜是必要的

像在廢墟中

點起一支紙菸

最後一支紙菸

這件事

班傑明發生過

Abandoned Beautiful

https://www.youtube.com/watch?v=OwxzbGhSt6Q

Estas Tonne - Place Of The Gods

https://www.youtube.com/watch?v=DO2QRo-SoaY

Estas Tonne - 13 songs of truth

https://www.youtube.com/watch?v=W5pu5Q7qxhM

张申府 (1893-1986) 与刘清扬 (1894-1977) 的命运

https://www.youtube.com/watch?v=gl94PGFuNec

https://zh.wikipedia.org/wiki/%E5%BC%A0%E7%94%B3%E5%BA%9C

https://zh.wikipedia.org/wiki/%E5%88%98%E6%B8%85%E6%89%AC

樊立勤大字報手稿版實錄

https://www.youtube.com/watch?v=6MrShQ2hEuM

Researcher Investigates Brain Neurocircuits to Better Understand Mental Illness (APA 2018-5-9)

http://www.psychnews.org/update/2018_apa_daily_5e.html

Researchers Describe Novel Interventions for Borderline Personality Disorder (APA 2018-5-9)

http://www.psychnews.org/update/2018_apa_daily_5f.html

FJU (2018-5-18)

https://drive.google.com/drive/folders/1HYkYDF527KxMY3FWlMFi8_L1LIIlP2oC?usp=sharing

歷史的荒原 一生所愛隱約 在白雲外 (2018-12-1)

https://drive.google.com/drive/folders/1nz_v3dmyu_5fWsDkKYveWo0CbiWLzvFW?usp=sharing

https://www.asuswebstorage.com/navigate/s/7A5366F2327548E6B31E2C5CA1BE359BY  (MP3 2018-5-10)

hibakusha

https://www.lensculture.com/articles/haruka-sakaguchi-1945-poignant-portraits-of-atomic-bomb-survivors?utm_source=General+List&utm_campaign=b8a0cfe5b9-04-23-18-ED-Newsletter&utm_medium=email&utm_term=0_f1724e682d-b8a0cfe5b9-91204081&mc_cid=b8a0cfe5b9&mc_eid=0edbd39256

奸人本色 (1988)

https://www.youtube.com/watch?v=rt_lR4KCAdU

武士之鞘 さや侍 (2011)

https://movie.douban.com/subject/5346471/

https://www.youtube.com/watch?v=YM5LZPFyjP8

老三屆新三屆

https://zh.wikipedia.org/wiki/%E8%80%81%E4%B8%89%E5%B1%8A

https://zh.wikipedia.org/wiki/%E6%96%B0%E4%B8%89%E7%BA%A7

不正確的質疑不能創造不正確的價值

https://www.youtube.com/watch?v=D8ChmdmnXP8

http://www.bbc.com/zhongwen/trad/chinese-news-44035915

Jerry Chun Shing Lee

https://www.nytimes.com/interactive/2018/01/16/world/asia/document-Read-the-Case-Against-Jerry-Chun-Shing-Lee.html

https://www.nytimes.com/2018/05/08/us/politics/cia-china-jerry-lee-indictment.html

https://cn.nytimes.com/usa/20180509/cia-china-jerry-lee-indictment/zh-hant/

irony的神經迴路

irony在邏輯推論

歸納的盡頭微笑著

不正確的說法是微哂

讓我們希望永遠不會

見到AI的機器人微哂

Estas Tonne - Bohemian Skies

https://www.youtube.com/watch?v=w0MJfomWtqI

Antonín Dvořák - Stabat Mater (Harnoncourt)

https://www.youtube.com/watch?v=VJr5Gzaa2ig

潘綏銘（b 1950）

https://zh.wikipedia.org/wiki/%E6%BD%98%E7%BB%A5%E9%93%AD

http://news.ifeng.com/shendu/nfrwzk/detail_2014_02/24/34123270_0.shtml

https://www.zhihu.com/question/26375611

https://www.zhihu.com/question/22855468

http://culture.people.com.cn/BIG5/n/2014/0226/c22219-24466318.html

https://www.youtube.com/watch?v=oR7O_AY4Dvo

房子是用來住的也是用來炒的

褲子是用來穿的也是用來脫的

躺在那裡

我是說那條魚

你說我快被你搞瘋了

我說你是說你快被那條魚搞瘋了罷

我剛剛google清蒸魚

找不到心目中的那條魚

找不到圖片說明了

這個隱喻的超越意象

其實我更希望那條魚

河裡溪裡湖裡游來游去

很多年前每晚都到淡水河邊

坐著躺著看黑夜中漂流的垃圾

總是有人釣魚

總是有人釣起魚來

就把它丟給守候

一旁的流浪貓吃

那條魚

隱藏了一個極大的神秘

神秘是甚麼你知道罷

就是權貴放在開曼群島銀行裡的那種東西

那條魚躺在你面前

你不耐煩地說

告訴我它有甚麼神祕

我點起紙菸

也看著那條魚

陷入巨大的沉默

這毋寧是恰當的

我是說那條魚

一條魚

今早我們花了一小時討論一條魚

這件事等一下再說

我想說說我不需要

和我只需要

確定十二月一日

要說關於荒原

最大的荒原

其實是我自己

充滿偏見

意思是說

我搖頭沒有嘆氣

當然是對我自己

每個人每個時空

都是一個話語系統(語境)

當它自我繁衍到

自圓其說的完美

你就知道完了

我的偏見有沒有這麼完美

我從來不知怎麼完美

雖然我知道那是偏見

我只能是偏見

雖然希望那是有趣的偏見

你抓到語病高興起來

有趣甚麼是有趣

有趣就是三十年沒有抽萬寶路

三十年後點起第一支萬寶路

注意永遠不要抽淡菸

現在我們可以說一說那條魚了

KUNDERA’S BOOK OF LAUGHTER AND FORGETTING FINALLY PUBLISHED IN CZECH REPUBLIC (2017-11-3)

http://www.radio.cz/en/section/curraffrs/kunderas-book-of-laughter-and-forgetting-finally-published-in-czech-republic

Antonín Dvořák (1841-1901)

https://en.wikipedia.org/wiki/Anton%C3%ADn_Dvo%C5%99%C3%A1k

https://www.youtube.com/watch?v=aPxHEN9lXCU&list=RDaPxHEN9lXCU&t=18

designed to grow old gracefully

https://www.troubadourgoods.com/collections/all

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

https://www.youtube.com/watch?v=c4jgr8xz25Q

https://estastonne.bandcamp.com/album/the-inside-movie

感恩日 (5/12)

https://www.youtube.com/watch?v=VQXXNLp3ujw

half baked (1998)

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

1) when you are only half stoned 
2) a plan not well thought out 
3) a great stoner movie

https://www.urbandictionary.com/define.php?term=half%20baked

Dashiell Hammett (1894-1961)

https://en.wikipedia.org/wiki/Dashiell_Hammett#Series

周揚（1907-1989）

https://zh.wikipedia.org/wiki/%E5%91%A8%E6%89%AC_(%E5%AD%A6%E8%80%85)

https://www.youtube.com/watch?v=1fyV9QBKKLE

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。

美駐華使館連發兩微博

https://www.youtube.com/watch?v=h9YmVnMV8lc

https://www.youtube.com/watch?v=-H9AjSQ3-hg

東北人真會唠嗑

當然宮二除外

下午讀到人類少了一根骨頭 (baculum)

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

https://www.theguardian.com/science/2016/dec/14/why-dont-humans-have-a-penis-bone-scientists-may-now-know-baculum

三分鐘先生

遂大笑三分鐘起來

三分鐘是標準的要求

所以一般歌都三分鐘