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Alberto Giacometti.A Giacometti portrait By James Lord《未完成的肖像》;《賈珂梅悌》

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John Berger on Giacometti


Alberto-Giacometti,-etching-(author-Jan-Hladík-2002)
GIACOMETTI
I write this note as a reflection on John Berger’s essay on Giacometti. I chanced upon this essay in his book ‘On Looking’. What follows are mostly thoughts by Berger, but I often find that by trying to understand words, we transform them and hence these reflections are at least a rearrangement of Berger’s thoughts if not their transformation.
It might be considered a sign of artistic maturity when the artist begins to think of his body of work. It is the birth of a perspective that ties the many fragments of his creation into a cohesive whole. And in this awareness of a theme the artist might seek a completion to the body of work. In this sense Berger says, “It is as though his death confirms his work: as though one could now arrange his works in a line leading to his death.”  Giacometti construed a body of work whose essential completion would be the artist’s death. This gave his works, while he was alive, the quality if being a preparation for what the future held. And to Giacometti the only irrefutable promise his future made was his mortality. What makes an artist think about life with the perspective supplied by his mortality? Berger offers a suggestion: “he simply could not in all honesty overcome his conviction that he had always been and would always be totally alone.” What has this loneliness to do with the sense of death? How does from it spring the theme which only death completes? The loneliness that Giacometti experienced originated from the proposition that reality could never be shared. This very private quality of an artist’s reality supplies him with that sense of isolation which nurtures an everlasting awareness of death. Under the inescapable canopy of isolation, the star of death shines ever so brightly. Once this is realized, death becomes the origin and the culmination of everything that one creates. Berger says, “This is why the content of any work is the incomplete history of his (Giacometti’s) staring at it. The act of looking was like a form of prayer for him, it became a way of approaching but never being able to grasp an absolute.”  Giacometti’s works shone with an incompleteness only death could erase.
Berger attempts to explain what brings this extraordinary sense of loneliness among some individuals. He says it is the result of a certain temperament which Giacometti shared with Samuel Beckett. “If a man was purely animal and not a social being, all old men would have the expression of Giacometti”. Here I know exactly what Berger wants to say, because I know of another man with the same expression, Manik Ghodghate, a poet of the Marathi language. Ghodghate’s poems give us the impression that they have been written in an eternal evening which the poet inherited at birth. The quality of fatigue on the face of Ghodghate and Giacometti is that of an unavoidable inheritance of solitude. In this sense both the sculptor and the poet lived in an evening that longed for a final nocturnal completion.


Alberto Giacometti





Myth, Magic, and the Man

Laurie Wilson
Alberto Giacometti, one of the most important artists of the twentieth century, was also one of the most enigmatic. In this major new interpretation of Giacometti and his work, art historian and psychoanalyst Laurie Wilson demonstrates how the artist’s secret beliefs and emotional scars are reflected in his evocative sculpture, drawings, and paintings.

Wilson’s Giacometti was an extremely imaginative child who entwined fantasy and real-life experiences. As he matured, the artist combined fact and fancy into evolving myths, part conscious and part unconscious. Drawing on biographical data uncovered during a decade of research, Wilson reconstructs traumatic events and issues in Giacometti’s life—including family births and deaths in early childhood, world wars and their aftermath, and his intense and ambivalent relationship with his parents—and examines their profound effects on his artistic evolution. These startling new interpretations will forever change the way we understand both the man and his work.
Laurie Wilson, an art historian and a psychoanalyst, is Clinical Associate Professor of Psychiatry at the New York University Medical Center and teaches at the NYU Psychoanalytic Institute.

Alberto Giacometti with his work. (Photo by Paul Almasy.) 







未完成的肖像:在賈克梅第的巴黎畫室

A Giacometti portrait


未完成的肖像:在賈克梅第的巴黎畫室


文/博客來編輯2009年09月02日


未完成的肖像:在賈克梅第的巴黎畫室
 如果我先把賈克梅第(Alberto Giacometti)和傑米斯?路德(James Lord)兩人之間的關係點明出來,也許你會覺得這本書會比較有趣。一九○一年生於瑞士偏僻小村莊的的賈克梅第,在一九二二年來到法國巴黎之後,在藝術的創作風格上(主要是繪畫和雕塑),一路走過了立體主義和超現實主義,最後回到寫實主義,在二十世紀的藝術家殿堂裡占有一席之地。而路德則是在法國住了很長一段時間的美國作家,和賈克梅第私交甚篤,這本書就在描寫一九六四年的九月十二日到十月一日,這十八天期間,賈克梅第以路德為模特兒,為其畫一肖像的創作歷程。

表面上看是賈克梅第在畫路德,但從這本書的鉅細靡遺的描寫中,似乎賈克梅第才是路德的模特兒,以文字書寫的主要對象。「如果賈克梅第早就知道我想將他作畫過程以及我們的交談內容全部記下的話,這將會影響作品的自然發展,以及我們對話的隨性所至。除此之外,我也不希望讓他覺得自己處於被觀察者的地位。」(頁199)從這段路德的「後記」當中,我們很難清楚地分辨究竟誰在看誰,以及誰在畫╱寫誰,其間的主╱被動交互關係,霎時間變得非常有趣。

老實說,他們倆在那十八天其實是互為主動也相對被動的,賈克梅第在那十八天裡常常陷入一種創作的瓶頸之中,導致情緒大壞,甚至信心大失,路德總是扮演情緒輔導者的角色,有時甚至採取一種技巧性的激將法,讓賈克梅第可以繼續未完成的肖像。賈克梅第有撕毀或破壞劣作的習慣,幸虧當時路德徵得賈克梅第的同意,「每天下午他開始作畫之前,我會將畫擺在通道上,然後拍下那幅畫的照片」,因而我們可以在書中看到這十八幅畫作照片,被擺置在每一天的描寫之前,當做「章名頁」來處理,令人值得注意的是,這十八幅畫作照片還真是天天都有不同(不知道這是否就是賈克梅第所說的「進展」),在閱讀本書的過程當中,每遇到某一天的畫作照片,都會不自覺地和前面幾天的比較看看,更令人好奇肖像畫到最後一天會變成什麼樣子(你必須壓抑自己的好奇心,才會有一些發現的樂趣)。我們更可以對照某天的畫作照片與當天賈克梅第的心情,多半能看到其間的情緒反應與筆觸的關係,這些種種都透過路德的文字書寫而被保留在書裡頭,賈克梅第似乎仍是活著的(他逝於1966年)、畫家與模特兒之間的關係也是活的、肖像畫也因為模特兒的大量參與而活了起來。「假如沒有我,他就無法畫出這幅畫,同樣的道理,假如沒有他,這幅畫也不會存在。」(頁113)

最後,他們倆人其實都早就知道這幅「路德的肖像畫」永遠無法完成,賈克梅第寫信給路德:「真希望有一天我可以再畫一次你的頭。」而路德則寫下這本書來紀念他的老友亞柏多?賈克梅第(本書的題辭)。(文/于善祿)

內容簡介

不論在美術館,或是畫冊上欣賞一幅畫作的時候,我們只能看見畫家決定要呈現的部分,也就是完成的藝術品。創作過程本身--藝術品從開始到完成的各個面貌--是十分隱晦的,觀者無從得知。過程往往比結果更感人與寫實,《未完成的肖像》一書正勾勒了二十世紀最偉大的一位藝術家的創作過程與方式。
詹姆斯.洛德(James Lord)擔任他的朋友亞柏多.賈克梅第(Alberto Giacometti)的模特兒,讓賈克梅第在十八天當中,以油畫方式畫下他的畫像。藝術家作畫之時,模特兒則以文字記錄下整個過程,並且每天用相機拍下那幅畫作的進展。這讓讀者得以窺見何謂藝術家,以及何謂真正的賈克梅第。這幅畫像有如散文一般,忠實記錄這位偉人以及他的藝術。本書是不同凡響的文學作品,也是描繪一位偉大藝術家的精采紀實。

***** 
《賈珂梅悌》 黃琪著,北京:中國人民大學出版社,2004

  內容簡介
  阿爾貝托·賈珂梅悌,世界著名雕塑家和畫家。是20世紀西方現代藝術最主要的代表之一。晚期他開始致力于以“人和人的行爲”爲主題的雕塑創作。被認爲是“超現實主義運動”的傑出藝術家。看他的作品,會有種“比真實更真實、比痛苦更痛苦”的震撼。
  畢加索對賈珂梅悌的雕塑曾給予很高評價,而瑞士攝影家鮮伊代克從青年時就與賈珂梅悌建立了深厚的友誼,從1947年到賈珂梅悌去世的20年間,他是被允許可隨意對賈珂梅悌的生活起居和創作進行拍攝的兩三個攝影家之一。在20年間,他不間斷地積累了關于賈珂梅悌的鏡頭,爲世界留下了一筆珍貴的文化遺産。他的攝影作品完美地再現了雕塑家的生活、創造和作品,還爲人們認識這位大師提供了新的和獨特的視角。
  供職于瑞士蘇黎世渥地出版社的華人黃琪女士,曆時一年半,在中國京、滬、杭等16城市義務舉辦“雙藝合璧——鮮伊代克鏡頭中的賈珂梅悌”攝影作品展,並將其編輯出版的同名書籍無償贈送各地博物館。對于黃琪女士以及由她發起的這次真正純粹的文化交流活動,我們有理由奉上自己的敬意。
  著者以采訪、研讀、思考和獨特視覺體驗爲基礎,以圖並舉的方式析述西方現代重要藝術家賈柯梅悔和他的創作。賈珂梅悌的藝術與人生密不可分,“人及人的生存”是其主題,“真實”是其核心,“尋找”貫穿其始終。賈珂梅悌生長在瑞士,長期生活在巴黎,書中也講述了他的家鄉和親人,講述了他的朋友薩特、熱內、貝克特、畢加索、斯特拉文斯基、卡鐵爾-布勒松和鮮伊代克。
  作者簡介
  黃琪,女,雲南昆明人。“文化大革命”時因家庭出身問題而上學受阻。從名師習書法,繪畫。1979年入廣州中山大學考古專業就讀(獲學士學位)。其後在北京中國博物館學會和文物出版社任職。主要隨中國古代書畫鑒定組工作,參與編輯《中國古代書畫圖目》、《中國美術全集》等書。1991年到瑞士蘇黎世大學藝術史系深造(獲碩士學位)。繼而在蘇黎世從事編輯和文化工作,兼事寫作。
  媒體推薦
  書評
  是的,我繪畫和雕塑。自從我第一次拿起筆來,試圖完成一次速寫或一幅畫,就是爲了抓住並揭露一種真實。從那一刻起我就同樣爲了保護我自己,爲了養活我自己,爲了我的成長。同樣,我還爲了支撐,使我不放棄,使我盡可能去接近我自己的選擇。我還爲了抵禦,我要抵禦饑餓與寒冷,我要抵禦死亡。
  目錄
  猶在心目
  望盡天涯路
  賈珂梅悌在他朋友的眼中
  澗戶寂無人
  賈珂梅悌和他的故鄉貝蓋爾
  月出驚山鳥
  賈珂梅悌和他的巴黎角落
  天寒紅葉稀
  賈珂梅悌逝世的日子
  燈火闌珊處
  賈珂梅悌雕塑在原有的氛圍
  附錄五則
  賈珂梅悌生平大事記
  翻譯人名中外文檢索
  主要地名中外文檢索
  引用文獻及采訪索引
  圖版索引

兩本《費米傳》Enrico Fermi / Illustrious immigrants: the intellectual migration from Europe, 1930 -1941

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Who is Steve Jobs' Syrian immigrant father, Abdul Fattah Jandali ...

www.macworld.co.uk/.../who-is-steve-jobs-syrian-immigrant-father-abdul-fattah-jand...

Dec 14, 2015 - Plus: Banksy depicts Steve Jobs as migrant in Calais refugee camp. The Syrian crisis has highlighted the fact that the biological father of Apple's Steve Jobs was himself a Syrian political refugee. ... Less well known is the fact that while Steve Jobs was born in California he was ...

Sergey Brin - Wikipedia

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

Sergey Mikhaylovich Brin is a Soviet-born American computer scientist, internet entrepreneur, and philanthropist. Together with Larry Page, he co-founded ...


Jennie Resnick and Samuel Bernstein: escaped the Russian pogroms, immigrated to the United States, settled in Massachusetts, and raised a son, Leonard, who became the first U.S.-born conductor of a major symphony orchestra.


圖像裡可能有2 個人


 此書吾友汪永祺先生翻譯部分。2014.8.25 建議孫康宜等,編寫一本旅美華人.....



Illustrious Immigrants. The Intellectual Migration from Europe, 1930-41. Laura Fermi. University of Chicago Press, Chicago, 1968. xii + 440 pp., illus. $7.95



Illustrious immigrants: the intellectual migration from Europe, 1930 ...
books.google.com/.../Illustrious_immigrants.html... -翻譯這個網頁
Title, Illustrious immigrants: the intellectual migration from Europe, 1930-41. Author, Laura Fermi. Publisher, University of Chicago Press, 1968. Original from, the ...



Enrico Fermi (1901-1954): pioneer in nuclear fission
在一九二九年到三○年那幾年中,嶄新而具革命性的物理觀念,像是量子理論、波動力學,正激盪著許多大學生(至少是最好的大學生),其中還包括一些名人,像波耳(Niels Bohr,1885-1962)、海森堡(Wenner Heisenberg,1901-1976)、薛丁格(Erwin Schrodinger,1887-1961),特別是費米(Enrico Fermi,1901-1954,以上幾位都是諾貝爾物理獎得主),他當時早已是義大利物理學界傳奇的年輕明星。聽著費諾講述有關量子、正電子、中子等令人興奮的理論,我把物理學想像成一個令人神往的領域,也由於我完全不懂,反而更加強了它的神奇色彩。



*Henry Moore Sculpture - "Nuclear Energy"
Henry Moore Sculpture© Jennifer Roche
I have always found this sculpture by Henry Moore chilling. The bronze is titled "Nuclear Energy," and it commemorates the creation of the first sustained nuclear chain reaction, which was realized by a team of University of Chicago scientists led by Enrico Fermi. This knowledge eventually led to the creation of the nuclear bomb and, subsequently, to its use in Hiroshima. The sculpture was unveiled on December 2, 1967.

Location:
Ellis Avenue between 56th Street and 57th Street
Chicago, IL
----

寓意重申﹕有位朋友聽完我在這方面的演講後﹐寄了下面這個剪報給我﹐並且加上一行字:「從今以後﹐我決意對於大將軍的頒授重新衡量。」
關於那些大將軍們的影響力及其天賦 *﹐據說 Enrico Fermi有一次問了Leslie Groves將軍:「究竟有多少將軍可以說得上偉大﹖」Groves回答說:「一百個中約有三個。」Fermi又問:「到底一個將軍怎樣才算是偉大的將軍﹖」 Groves回答說:「只要能連續贏得五次大戰役便可以很保險地說他是偉大。」此問答是在第二次大戰中。Fermi接下來說:「我們考慮在大多數戰役中敵對兩方大抵勢均力敵﹐因此一個將軍打贏一次勝仗的勝算為一對二﹔連贏兩仗的勝算為一對四﹔連贏三仗為一對八﹔連贏四仗為一對十六﹔連贏五仗為一對三十二。所以﹐將軍你果然沒錯。大約每一百個中有三個是屬於機率所創造的將軍﹐而不是天賦。」

---



很巧,今天是費米(Enrico Fermi 1901-1954)的生日。

我對於他的科學貢獻只是似懂非懂。不過他是個奇才,有其特殊的遭遇。對於我們這種雅好傳記的人,他有愛妻蘿拉(Laura Fermi)和摯友賽格勒(Emilio Segre)分別為他立傳,又都有中文翻譯本,真是福氣(雖說它們姍姍來遲,卻聊勝於無)。可惜的是,中國的有許多翻譯失誤。Emilio Segre著《原子舞者:費米傳》,翻譯錯誤多。
蘿拉•費米(Laura Fermi)是健筆,寫過不少書,例如我們Simon University討論過的《美國傑出的歐洲移民》( Illustrious immigrants: the intellectual migration from Europe),他是費米的太太,在香港版的後記,Laura Fermi說,賽格勒對她說,
"你應該寫一本你先生的傳記。" Laura 起先說:"我做不到,我的丈夫只是一個我替他做飯和燙襯衣的人,我怎麼能夠嚴肅地替他寫傳記。"但這念頭卻在我心裡生了根,結果是寫了這本書。我也感謝Emilio Segre替我校閱書稿中有關科學的部分。
Emilio Segre(1905-89) 也是諾貝爾物理學獎得主(1959),他也寫一本費米傳記:《費米傳:物理學家》。
Emilio Segre著《原子舞者:費米傳》( Enrico Fermi: Physicist  1970) ,上海科學技術出版社,2004 (Emilio Segre 的作品可以上網讀一下,也是我對照讀的根據:
http://www.amazon.com/gp/reader/0226744736/ref=sib_dp_pt/104-8765438-1148768#reader-page


Atoms in the Family: My Life with Enrico Fermi (University of Chicago Press, 1954)




  1.         Atoms in the Family: My Life with Enrico Fermi
    books.google.com.tw/books?isbn=0226243672Laura Fermi - 1954 - ‎Biography & Autobiography
    My Life with Enrico Fermi Laura Fermi ... wrote Atoms for the World, Mussolini, andIllustrious Immigrants: The Intellectual Migration from Europe, 1930-1941.
Atoms in the Family: My Life With Enrico Fermi ,香港和北京都有翻譯。我讀過的:
費米傳:原子時代的奠基人 葉蒼譯,香港:今日世界, 1973--本書第一頁將"1942年"誤植為"1972年"。又,  "sélf-sustáining",是"自足的"。不是"自動的"....

(美)蘿拉•費爾米著《費米傳》何兆武,何芬奇譯.北京:商務印書館,1997
《費爾米傳》

-

無意中讀到某單位說明「書號」。
Emilio Segre 1970年所著的 "Enrico Fermi: Physicist"一書的索書號
分析如下: 依國會圖書分類法索書號為: QC16
                   F46
                   S4
                   1970
     其中 Q  代表科學
         QC  代表物理學
        16   代表個人傳記
         .F46  代表被傳者Fermi的科特號
        S4     代表著者Segre的科特號
        1970     代表出版年








先談一下意大利文的音譯。我最近才知道它是「雙子音」系統,即每個子音都要發音,所以我們翻譯經長容易出錯。譬如說,我們習慣說《費米傳》,其實《費爾米傳》較為正確。這方面的翻譯問題例子相當多,我就不再說了。
我主要的批評在《原子舞者:費米傳》,雖然我對蘿拉•費爾米著《費米傳》也不太滿意,不過前者問題多多。當然,我只談前幾頁。



談前言翻譯:
Segre說,他們寫的費米傳,觀照或重視的觀點不同(points of view),前者為devoted, loving wife (這翻譯成「忠實妻子」不盡好 p.1),後者為朋友、門下、同行科學家---所以「我們許多觀點不一樣」的翻譯,容易讓人誤會這兩本書內容會打架—事實恰相反,它們相輔相成,費米夫人還是go over《原子舞者:費米傳》的第一手呢(go over 翻譯成「撿查」也怪)!

接下來Segre說,書中有些地方他不太確定時,他會做些【臆測】(guess),不過在行文處會指出來。這地方翻譯成「我偶而試圖猜測:什麼是我不能肯定的:這些猜測後來都被証實是對的。」
第2頁 信的shipment 不是「乘船」,該船被炸沉,所以信不是「遺失」(loss)。 頁末最後一句比較有問題:「我認為這是正常的,許多偉大的科學家的經歷也證明了這一點。」應該翻譯類似「我認為這是正當的,許多渴望(aspiring求知(了解傳主人格、個性))的科學家顯示的企盼可以為此作證、說明。

第一章 第1頁 這些大戰中罹難的消息在年青一代慢慢傳開來(percolated),不是「承擔這些…..」;書兩處用tomes(大本書),卻只一處如此翻譯—他用一周的零用錢買(未翻出)。

第一章 第2頁牽涉宗教,錯誤極多。
天主教的Father 通稱「【人】 神父,教父,修道院長,師傅;告解神父 ( ( 尊稱 ) )」不是牧師;芝加哥大學的chapel 是著名的Rockefeller Chapel ,不是「小禮堂」(看圖應可容納數百人);網路上「萬物的讚頌歌」(The Canticle of Creatures)有數處可參考,例如http://www.sfac.edu.hk/schinfo/francis/BrotherSun02.html
本書翻譯誤差極大(不管從義大利文或英文看都如此)。

第一章 第3頁
「維也納和約」(the Peace of Vienna )不是「維也納和平時期」(歷史上有兩同名之約,應該是1873年簽的)。
「聰明又有野心,既偏狹又果斷」翻譯(who combined ambition and intelligent with a purposeful narrowness of mind),後半句翻得不準確。

房龍的《人類的故事》《聖經的故事》

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年前看到《聖經的故事》出版時,尤其又是找「信了大半輩子耶穌,讀基督教大學,在神學院上過幾年聖經課」的《魔戒》譯者鄧小姐翻譯的,毫不猶豫就買了(括號裡的文字取自譯後記)。
覺得譯後記寫得很好,照片出自譯後記。

沒有自動替代文字。


聖經的故事(暢銷百年紀念版)

The Story of the Bible


房龍(Hendrik Willem Van Loon)

  1882年,亨德里克.威廉.房龍出生於荷蘭鹿特丹,1902年隻身前往美國,是一位享譽世界的人類通俗學家。房龍曾先後在美國康乃爾大學和德國慕尼黑大學就讀,並獲得博士學位。在人類歷史、地理、文化、藝術、科學等方面的精深學識,賦予了他開闊、溫文儒雅、自由飄逸的文字風格。另作《聖經的故事》、《寬容》、《房龍地理》等書,亦充滿幽默、迷人的特殊風格。

譯者簡介

鄧嘉宛


  英國紐卡斯爾大學社會語言學碩士。專職譯者,從事翻譯逾二十年,譯作四十餘種。代表作品有《魔戒》、《哈比人漫畫本》、《精靈寶鑽》、《饑餓遊戲》、《提靈女王》、《胡林的子女》。
 
 

目錄

一座橋梁——《聖經的故事》導讀

作者序

第一章 文學遺產
第二章  創世之說
第三章 拓荒先驅
第四章  繼續西行
第五章  安家埃及
第六章 逃離奴役
第七章 曠野漂流
第八章 找尋新牧場
第九章  征服迦南
第十章  路得的故事
第十一章  猶太王國
第十二章 內戰
第十三章 先知的警告
第十四章 亡國和流亡
第十五章 歸回家園
第十六章  其他各類書卷
第十七章  希臘人的到來
第十八章  希臘的行省:猶大
第十九章 革命與獨立
第二十章 耶穌的降生
第二十一章 施洗約翰
第二十二章  耶穌的童年
第二十三章  門徒
第二十四章 新導師
第二十五章  宿敵
第二十六章 耶穌之死
第二十七章 信念的力量
第二十八章 信念的勝利
第二十九章 教會的建立
多走一里路--《聖經的故事》譯後記
 

 

導讀

一座橋樑

  
  一九二八年,房龍出版《聖經的故事》,這是房龍對基督宗教(包括基督教、天主教、東正教)的核心經典《聖經》一書的理解和詮釋,與《聖經》文本本身有相當距離。房龍說他為年輕人寫這本書,是因為:「你們人生中總會有一段迫切需要智慧的時候,而那些智慧就隱藏在這些古老的編年史裡。並且數百個世代以來,《聖經》一直是人最忠心的伴侶。我僅僅是要告訴你們,我認為你們該知道這本書,因為你們的人生會因此充滿更多的理解、寬容和愛,這會使人生變得美善,並且進而變得聖潔。」
  
  好特別的一本書,竟能讓人讀了之後變得理解、寬容、有愛,並使人生變得美善,變得聖潔。這書到底說了什麼?
  
  從歷史長河看《聖經》
  
  《聖經》的成書經歷了很長的時間。從最早的口傳到後來有文字記載(《舊約》以希伯來文和阿拉米文寫成,《新約》以希臘文寫成),前後經歷約三千年時光(從公元前二八○○年一直到公元二世紀)。經過這麼漫長的記載、編輯、翻譯、流傳,關於《聖經》的詮釋,已經形成了專門的「釋經學」。與《聖經》研究相關的著作,已非車載斗量可以形容,而歷代以來受《聖經》影響並靠《聖經》養活的人(神學家、教授、神父、牧師、信徒),更是多到無法計數。今日西方整個先進文明背後最重要的基礎,也非《聖經》莫屬。
  
  在此我們不談專家學者的研究,也不談信仰,只談房龍這本書如何幫助不認識此書的讀者循序漸進走過這漫長時光,看人類古老文明發源地之一西亞兩河流域和地中海沿岸的早期歷史,看猶太人如何從一支沙漠中的游牧小部族,一路走到建立王國,經歷滅國、流亡到全世界,最後誕生出基督教的故事。
  
  房龍在一九四四年去世,他若再多活四年,說不定會給自己這部作品寫出第三十章。一九四五年,二次世界大戰結束,全世界知道了歐洲的猶太人在二戰時的悲慘經歷。一九四八年,猶太人在他們聲稱上帝賜給亞伯拉罕後裔、名為巴勒斯坦的狹長土地上,宣布獨立建國。
  
  亡國近兩千年,散居世界各地,二戰時慘遭屠殺六百萬的猶太人,是什麼讓他們可以走過漫長時光,歷經磨難,卻依舊凝聚起來,堅持復國?是他們的信仰。他們始終相信上帝賜給亞伯拉罕子孫的應許,他們始終守著祖先的傳統以及《塔納赫》(也就是《舊約》)。
  
  至於猶太人所不接受的《新約》,也就是上帝的兒子耶穌來到世上拯救世人的故事,卻已成為當今世上第一大宗教的根基。耶穌的追隨者所建立起來的基督宗教,其信徒已經遍及世界各個角落,上至達官顯貴(比如美國前總統歐巴馬),下至販夫走卒(比如我家巷口麵攤的老闆),都有基督的信徒。
  
  化繁為簡的歷史知識書
  
  相對於《聖經》審慎又龐大的記述,房龍用一種閒話家常的說故事口吻,夾雜著他五花八門的評述與舉例,把這本超強的經典用平易近人的方式講了一遍。房龍的敘述,是順著《聖經》編年史的順序走的。
  
  本書從創世故事和大洪水與挪亞方舟說起,講到亞伯拉罕離鄉,冒險西遷,隨後猶太人遷居埃及,在埃及安家過了數百年,最後淪為奴隸,然後在摩西的帶領下脫離奴役走向自由。
  
  猶太人離開埃及時,已經不是當年亞伯拉罕離鄉時所率領的一個家族,甚至不是約瑟帶到埃及的一個部族。此時的猶太人已經超過了兩百萬。摩西是古往今來空前絕後的領導人,想想,兩百多萬人每天在沙漠中的吃喝拉撒、摩擦糾紛,處理起來豈是易事。摩西與這群超難搞的同胞在光禿禿的曠野中熬了四十年,最後交棒給約書亞。《聖經》說:「摩西死的時候年一百二十歲;眼目沒有昏花,精神沒有衰敗。」難怪他被稱為「神人摩西」。
  
  約書亞率領百姓渡過約旦河,進入迦南,打下了一片安身立命之地。在一個接一個的士師領導更迭之後,大衛建立了以色列王國,並在所羅門統治時期達到顛峰。不幸的是,所羅門沒有處理好王位繼承人的事,他死後王國南北分裂,除了兄弟鬩牆打內戰,南國猶大和北國以色列都各自出了一些荒腔走板的國王,無論先知如何警告建言,國王和百姓依舊故我。最後,北國以色列於公元前七二二年亡於亞述帝國,南國猶大於公元前五八六年亡於巴比倫帝國。
  
  當巴比倫亡於波斯,波斯王古列於公元前五三八年允許猶太人第一次歸回,隨後亞達薛西王在公元前四五八年第二次允許猶太人歸回,這些歸回的猶太人重建了耶路撒冷的城牆和聖殿。時移世易,馬其頓的亞歷山大大帝擊敗波斯,橫掃了西亞,征服了巴勒斯坦地區,隨後由敘利亞的塞琉古王朝(Seleucid Empire)接管,建立了猶大行省。面對異族統治,不堪信仰迫害的猶太人忍無可忍發動了革命,由馬加比家族建立了哈斯摩尼王朝。
  
  隨著羅馬人登場,哈斯摩尼王朝覆滅,猶大地區成為羅馬的行省。接著,耶穌降生。
  
  《新約》一開場的四卷福音書講述了耶穌的生平,尤其著重他在世最後三年,一邊傳講上帝之道,一邊行神蹟奇事,一邊打破各種僵化的傳統,一邊濟弱扶貧的言行蹤跡。耶穌因為得罪當時的權貴,最後被釘死在十字架上,但是他的門徒記載他在三日後復活。從此,信他的人絡繹不絕,基督宗教成了世界第一大宗教。
  
  除了四卷福音書,《新約》其餘的部分,是使徒保羅、彼得、約翰等人所寫的書信及傳教行蹤的記載。房龍在本書中除了講述《新約》的人物事蹟,還一直說到羅馬帝國的衰亡和基督教的興起。他化繁為簡的本事的確了得。
  
  不過,從他的敘述,我判斷他是屬於近代基督教神學中所謂的「新派」。馬丁.路德改教後的基督新教,隨著歷史發展衍生出許多派別,一般較為耳熟的有「新派」(或稱自由派)、「基要派」、「福音派」等,這些派別各有主張和淵源,在此不予討論。關於「新派」,是將《聖經》與理性並列,更多時候將理性架高到《聖經》之上,以理性檢驗《聖經》,批判《聖經》。所有《聖經》的啓示,必須接受理性科學的批判,凡經不起理性批判的,一概拒絕。因此,房龍在這本《聖經的故事》中,略去了所有《聖經》正典內有關神蹟奇事的記載。
  
  儘管如此,我仍認為這是一本值得一讀的書籍。翻譯過程中,除了碰到神學問題時請教我的新舊約老師之外,我也在網路上(特別是維基百科)搜索了不少資料,寫成譯注,幫助讀者簡單認識龐雜的歷史人物與事件。
  
  這本書是一座橋樑,幫助讀者從簡易的《聖經的故事》通往厚重的《聖經》。讀者有興趣的話,可進一步從歷史的知識走向信仰的認識。人除了物質需求,還有心靈需求,而《聖經》說:「你要保守你的心,勝過保守一切,因為一生的果效是由心發出。」
  
  我深盼房龍寫此書的初衷,得以在讀者身上實現。

~~~~~

在台灣,1960~1970年代,許多人被房龍的《人類的故事》之懷舊故鄉教堂頂樓極目遠眺回憶所感動。其實房龍的書在30~40年代就有翻譯 (台灣商務印書館翻印《發明的故事》等)。
十幾年前 (約2000?),中國興起房龍 的著作集的出版,有些書可能是湊出來的,譬如說,《名人的故事》北京:東方,2006; 《房龍音樂的故事》成都:時代,2003。
在美國,房龍被看作著名作家、歷史學家和記者,其影響主要來自於他的著作。但在學術界房龍的影響則不大。儘管中國公眾可能對房龍缺乏了解,但在中國的知識界,房龍卻擁有相當的認知度。早在1927年,其著作《古人類》就已由中國作家林微音(非林徽因)翻譯出版(書名《古代的人》[2])。《人類的故事》在1930年代出現中文版。中國當代作家郁達夫曾評價說:「范龍(即房龍)的這一種方法,實在巧妙不過,乾燥無味的科學常識,經他那麼一寫,無論大人小孩,讀他的書的人,都覺得娓娓忘倦了」。「……范龍的筆,有這一種魔力。但這也不是他的特創,這不過是將文學家的手法,拿來用以講述科學而已。」[3]1950年代以後,房龍的著作在中國大陸長期遭禁。1980年代中後期起,中國大陸的大學生開始重新傳看房龍的著作。到2000年以後中華人民共和國境內實際上掀起了房龍著作的出版熱潮,市面上同時存在著同一部著作的多種翻譯版本。部分中國知識分子把閱讀房龍著作作為了解西方歷史、接受人文主義啟蒙教育的捷徑。房龍作品的通俗性、趣味性和傾向於自由主義的思想也相當程度上滿足了中國讀書界的需求,有人認為他是「人文主義大師」[來源請求]。房龍在歐洲幾乎不享有知名度,即使在他的故鄉荷蘭也有很多人不知道房龍或者不認為他是知名人士。



 My School Books was a chapter from the unpublished autobiography of Hendrik Willem van Loon made by the DuPont chemical company to demonstrate their new 'PX Cloth' on school books, and distributed free at the New York Worlds Fair in 1939



人類的故事  (The Story of Mankind)亨德里克.房龍 著 / 1921


吳奚貞 譯 協志工業叢書出版公司 2006年?
志文出版社,譯者:劉緣子等,出版日期:1993好讀出版  ; 日期:2002
聯經出版公司:2016
當代歷史家亨德里克.房龍(Hendrik Willem van Loon)以他一貫淺顯的語言,輕鬆流暢的筆法,為我們敘述人類五十萬年歷史的演變和大事,全書洋溢著作者的智慧,人情味和幽默感,配上作者親自繪製的精 美插圖,讓讀者讀來趣味盎然,印象深刻而對歷史有初步的認識。這是一部信史,是學習歷史的入門書;但讀起來卻像一部迷人的小說。


~~~~~



房龍的『人類的故事』,我不知讀過說少次?也拿它當過在大學開歷史通識課的指定學生閱讀教材.可是,台灣出版的中譯本,沒有原書的最美妙序文.我直到剛剛才讀到大陸的中譯本,才讀到這篇陌生的序文,但我立刻肯定,這是全書中,寫得最優美最有啓發性的一章.但,為何我會這樣慢才會讀到它呢?為何?

Tony Liu 江教授:聯經新版與米娜貝爾版的《人類的故事》都有房龍的原序。志文岀版社的則無。

HC:Tony Liu 關於志文出版社版本的說法有誤,"原書序"見其頁11-15。 房龍的《人類的故事》插圖本,新潮文庫 351 (新版1993,有翻譯版權:2000.12 新版7刷。) 


~~~~~
關於此書的中文版本及其出版史,曹永洋先生有一篇短文說明,我有空再打出。

Book Director,;The Vast Library of Congress Card Catalog Is Gathering Dust in the Basement

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「動漫業界的人坐下畫畫的時間特別長 ,很多人有腰酸背痛 的問題 。這些人對頸椎保養 、身體鍛鍊方面的書感興趣 。第二 ,業界 的報酬普遍不是特別高 ,為了節省午餐費用 ,帶便當的人也不少 。這 些人想看看便當菜譜的書或常備菜那種食譜 。還有 ,因為剛搬遷過 來 ,大家對中野這個地方不熟悉 ,所以介紹中野商店街的雜誌 、JR 中央線附近的散步地圖也很受歡迎 。」
「有限公司BACH」代表 、Book Director,媒體如此介紹幅允孝。Book Director,可譯為「選書師」或「選書家」,也有人管 他叫「書店陳列設計師 」。幅允孝的工作確實是「選書 」和「陳 列 」的綜合 ,但並不僅僅是如此而已…
READ01.COM|作者:壹讀

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Library of Congress employees fought hard to keep the old cards around as a backup, so down they went into the basement.



There’s an abandoned bibliographic gem in the basement of the Library of Congress.
ATLASOBSCURA.COM

英國 Independent報的分類

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The Goldman Sachs Effect. "occupy the Capitol.""佔領華爾街”/ Capitalism: A Love Story (2009) /“The Economic Bill of Rights” 不 堪回首的 華爾街鉅變

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"Whether you voted for or against Donald Trump, whether you’re gearing up for the revolution or waiting for his next tweet to drop, rest assured that, in the years to come, the ideology that matters most won’t be that of the 'forgotten' Americans of his inaugural address. It will be that of Goldman Sachs and it will dominate the domestic economy and, by extension, the global one." - Nomi Prins, a former managing director at Goldman Sachs.



2 012.3.7
THOUSANDS MARCH ON CAPITOL
Thousands of students and activists marched through Sacramento's streets and rallied outside the state Capitol on Monday to protest cuts to California's colleges and universities. "They say cut back, we say fight back!" the students chanted while waving signs saying "fund education, not war" and "cuts in education never heal." The plaza on the west side of the Capitol was teeming with protesters during the rally, which was billed as a chance to "occupy the Capitol." Outside the building, student leaders and top Democrats who voted to slash higher education budgets last year addressed the crowd. "We've cut billions of dollars and I've hated every minute of it," said Senate President Darrell Steinberg (D-Sacramento). The article is in the L.A. Times.

Anti-Wall Street Protesters Prep For "Massive" March


As effort spreads outside of NYC, Big Apple organizers look to double down.




"佔領華爾街” 的示威(10月1日)
截止到10月3日,紐約警方逮捕了近700名參加“佔領華爾街”示威遊行活動的示威者。這一活動已經持續了兩週,抗議已蔓延至波士頓、洛杉磯、芝加哥及舊金山等城市。截止到10月3日,紐約警方逮捕了近700名參加"佔領華爾街"示威遊行活動的示威者。這一活動已經持續了兩週,示威者抗議失業問題嚴重,反對銀行獲得上億救市資金。抗議已蔓延至波士頓、洛杉磯、芝加哥及舊金山等城市。警察要求示威者只能在人行道上抗議。但部分示威者佔領了通往布魯克林區方向的行車道。警方以阻礙交通為由進行了逮捕。An elderly group leads a march up Broadway towards Police Headquarters, Friday, Sept. 30, 2011, in New York. The 示威者"我們完蛋了,資本主義就和有組織的犯罪一樣!我的黃金制經理降落傘在哪裡?"示威者10月4日在波士頓的金融區高呼。 "佔領華爾街"的示威遊行活動在不斷的升級,抗議已經從紐約擴大至美國其它的城市。"你們這些美國記者都特別有同情心的報導阿拉伯國家發生的暴動。"華盛頓智庫"美國進步中心"的瓊斯(Van Jones)在接受美國HBO電視台採訪時說道,他認為就是"阿拉伯之春"激發了反華爾街的運動:"阿拉伯的春天之後可能就是美國的秋天。""民主就是這個樣子的。"示威者在波士頓、洛杉磯、芝加哥、丹佛遊行時高呼。他們嘲笑美國兩黨制就是一場鬧劇,斥責他們不以人民的利益為先,反而"青睞"權貴階層。尤其是共和黨已成為右翼保守的"茶黨"的人質。"我們必須重新奪回我們的國家。"一名示威遊行者高呼,"我們的政治制度服務於經濟,首先是那些越來越富的,但只佔人口的1%群體,而忽略普通老百姓的呼聲。"抗議者呼籲,美國不能再僅由那些公司主管、華爾街銀行和他們的利益代言人治理。反華爾街運動的支持者瓊斯說,近兩年來,極右翼勢力鼓譟一時,並聚集在"茶黨"的旗幟下頻頻走上街頭,是一場醜聞。"他們毀掉我們國家的時候,那些沉默的大多數人都哪去了?""佔領華爾街"示威遊行活動的倡議者說,把所有的希望都寄託在總統身上是缺乏政治意識的表現。奧巴馬的口號不是"是的,他能做到",而是"是的,我們能做到"。A large group of protesters affiliated with the Occupy Wall Street movement march across the Brooklyn Bridge, effectively shutting parts of it down, Saturday, Oct. 1, 2011 in New York. Police arrested dozens while trying to clear the road and reopen for traffic. (Foto:Will Stevens/AP/dapd)示威景象"我們代表的是在過去的幾十年裡一直被打敗的99%美國民眾。"反華爾街運動的支持者在電視辯論節目和報紙的採訪中指責道。對於美國的總統,民眾十分失望,雖然他拯救了銀行和保險公司,但是他又創造了一個又一個失業率、貧窮、房地產貶值的記錄。就連美國中央情報局(CIA)也必須在其"世界實況錄"裡承認,美國已經躋身於世界上社會不平等國家的前列,與烏干達、喀麥隆、科特迪瓦國家為伍。而就在首都華盛頓,每三個孩子就有一個吃不飽飯。不滿的怒火在黑人、拉美族裔和中產階級白人中不斷高漲。美國的秋天將會是一個炎熱的秋天。




2011/11

資本主義的威力
Police arrested protesters who had marched from Zuccotti Park to Union Square. Arrests were made after the protesters left Union Square and were heading back to Zuccotti Park.
Andrew Hinderaker

80 Arrested in Financial District Protest

The police in New York City made scores of arrests as hundreds of people, many of whom had been encamped in a lengthy protest, marched north to Union Square.


昨晚在HBO 看到半部的 應該是這片 Capitalism: A Love Story (2009)聲討美國政府將大筆納稅人的錢拿去救製造出金融危機的各家華爾街公司或銀行


Moore, Michael, 1954-, American documentary filmmaker, author, and sociopolitical activist, b. Flint, Mich. After working as an alternative print and radio journalist, he embarked on a career as a highly personal, populist, frequently polarizing, and increasingly controversial documentary filmmaker. Appalled by his native city's economic decline as a result of downsizing and closings by General Motors, he made Roger & Me (1989), a satirical journey in which he unsuccessfully tries to meet with GM's chairman. His next major work, Bowling for Columbine (2002; Academy Award), is a scathing look at America's gun culture. Fahrenheit 9/11 (2004), his most controversial and financially successful film to date, is an angry critique of the Bush administration's handling of post-9/11 events and Iraq. His next documentary, Sicko (2007), an indictment of the American healthcare industry, focuses on the ways private insurance companies, primarily HMOs, deny appropriate care to subscribers. His film Capitalism: A Love Story (2009) is a scorching attack on the contemporary free-market system that explores and deplores corporate dominance of American society and its disastrous effects on the lives of ordinary citizens. Moore also has produced television programs combining news and satire and written several provocative books, e.g., Downsize This! (1996), Stupid White Men (2001), and Dude, Where's My Country? (2003).
Bibliography
See K. Lawrence, ed., The World according to Michael Moore (2004).
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Wikipedia

Franklin Delano Roosevelt announced the plan for a bill of social and economic rights in the State of the Union address broadcast on January 11, 1944
The Second Bill of Rights was a list of rights proposed by Franklin D. Roosevelt, the then President of the United States, during his State of the Union Address on January 11, 1944. In his address Roosevelt suggested that the nation had come to recognize, and should now implement, a second "bill of rights". Roosevelt's argument was that the "political rights" guaranteed by the constitution and the Bill of Rights had "proved inadequate to assure us equality in the pursuit of happiness." Roosevelt's remedy was to declare an "economic bill of rights" which would guarantee:
Roosevelt stated that having these rights would guarantee American security, and that America's place in the world depended upon how far these and similar rights had been carried into practice. Later in the 1970s, Czech jurist Karel Vasak would categorize these as the ‘second generation’ rights in his theory of three generations of human rights.
Contents

“The Economic Bill of Rights”

Excerpt from President Roosevelt's January 11, 1944 message to the Congress of the United States on the State of the Union[1]:
It is our duty now to begin to lay the plans and determine the strategy for the winning of a lasting peace and the establishment of an American standard of living higher than ever before known. We cannot be content, no matter how high that general standard of living may be, if some fraction of our people—whether it be one-third or one-fifth or one-tenth—is ill-fed, ill-clothed, ill-housed, and insecure.
This Republic had its beginning, and grew to its present strength, under the protection of certain inalienable political rights—among them the right of free speech, free press, free worship, trial by jury, freedom from unreasonable searches and seizures. They were our rights to life and liberty.
As our nation has grown in size and stature, however—as our industrial economy expanded—these political rights proved inadequate to assure us equality in the pursuit of happiness.
We have come to a clear realization of the fact that true individual freedom cannot exist without economic security and independence. “Necessitous men are not free men.”[2] People who are hungry and out of a job are the stuff of which dictatorships are made.
In our day these economic truths have become accepted as self-evident. We have accepted, so to speak, a second Bill of Rights under which a new basis of security and prosperity can be established for all—regardless of station, race, or creed.
Among these are:
The right to a useful and remunerative job in the industries or shops or farms or mines of the nation;
The right to earn enough to provide adequate food and clothing and recreation;
The right of every farmer to raise and sell his products at a return which will give him and his family a decent living;
The right of every businessman, large and small, to trade in an atmosphere of freedom from unfair competition and domination by monopolies at home or abroad;
The right of every family to a decent home;
The right to adequate medical care and the opportunity to achieve and enjoy good health;
The right to adequate protection from the economic fears of old age, sickness, accident, and unemployment;
The right to a good education.
All of these rights spell security. And after this war is won we must be prepared to move forward, in the implementation of these rights, to new goals of human happiness and well-being.
America's own rightful place in the world depends in large part upon how fully these and similar rights have been carried into practice for all our citizens.
For unless there is security here at home there cannot be lasting peace in the world.

Lost footage

Roosevelt's January 11 address was delivered via radio, as the President was suffering from the flu at the time. During the last portion dealing with the Second Bill of Rights, he asked news cameras to come in and begin filming for later broadcast. This footage was believed lost until it was uncovered in 2008 in South Carolina by Michael Moore while researching for the film Capitalism: A Love Story.[3] The footage shows Roosevelt's Second Bill of Rights address in its entirety, as well as a shot of the Five Rights printed on a sheet of paper.[4]

Significance

This bill of rights held a number of parallels with the programme of the New Deal. It also reflected some elements of the 1936 Soviet Constitution, which guaranteed to the Soviet citizens the right to work, rest and leisure, health protection, care in old age and sickness, housing, education, and cultural benefits.

See also

References

External links



----不堪回首的華爾街鉅變
9.11十年回首:華爾街巨變
一幕令人難以忘懷:自9.11恐怖襲擊開始的四個工作日內﹐紐約證券交易所(New York Stock Exchange﹐簡稱:紐交所)暫停了交易﹐當時就在不遠處﹐世界貿易中心(World Trade Center)的廢墟上的烈火還在燃燒。

當時的紐交所是一家非盈利企業﹐從某個方面講﹐紐交所自1792年以來幾乎沒有改變:數千名交易員扯著嗓門喊出買入或賣出的訂單。由於曼哈頓下城被塵埃所覆蓋﹐政府官員又禁止一切非必要人員進入該區域﹐直到之後的週一(9月17日)紐交所才重新開市。


Spencer Platt/Getty Images
8月12日開盤之前﹐紐約證交所交易大廳內十分安靜。
時 至今日﹐紐交所已經成為公開上市交易的盈利性企業紐約泛歐交易所集團(NYSE Euronext)的組成部分。電子化交易變成了主體。而一旦發生緊急情況﹐從地處紐約之外的辦公樓里﹐便可以即時處理交易信息﹐實現無縫鏈接。這一轉型 並非完全由9.11事件所推動﹐但它卻是重塑華爾街的許多變化之一。

紐交所對其交易大廳的依賴程度已經大大降低﹐其2006年收購電子交 易商Archipelago及其同德意志交易所(Deutsche Borse AG)合併的待決交易增加了其全球知名度。紐約大學斯特恩商學院(New York University's Stern School of Business)教授史密斯(Roy Smith)說﹐如今﹐華爾街與其說是一個地理概念﹐不如說是一個心理概念。

9.11 恐怖襲擊發生之後﹐觀察人士預測﹐紐約金融業精英會因安全風險逃離曼哈頓南端﹐紐約的金融業也可能萎縮。10年後﹐紐約金融業的規模確實縮小了﹐金融機構 的分佈也更加廣泛。紐約州數據顯示﹐紐約市證券業從業人員的數量從超過19萬人下降到16.8萬人。世貿雙塔的倒塌加快了大公司撤出曼哈頓下城的步伐。曾 是世界貿易中心最大租戶的摩根士丹利(Morgan Stanley)已將其總部搬至中城﹐並將其它一些業務遷出紐約﹐以避免業務中斷的影響。

但 華爾街卻遠未荒蕪。紐交所、德意志銀行(Deutsche Bank AG)和紐約梅隆銀行(Bank of New York Mellon Corp.)是那些主要業務還留在“街”上的金融機構的代表。在曼哈頓下城六個街區之遙﹐高盛集團(Goldman Sachs Group Inc.)新總部大樓已經啟用﹐大樓就位於從未離開紐約的金融業巨頭美國運通公司(American Express Co.)的北面。

電子化交易的興起減少了利潤豐厚的傭金收入﹐主要金融機構因此轉向了固定收益證券等其它業務﹐這包括在2005年前後的經濟繁榮期時各類住房貸款支持證券的銷售。

雖然這一業務在2005至2007年期間推高了華爾街的利潤﹐並令無數交易員發財﹐但它同時也為2008年金融危機的爆發做了舖墊。

由 於投資者規避風險﹐貝爾斯登(Bear Stearns)和雷曼兄弟(Lehman Brothers)這樣一度受人尊敬的公司因沒有能夠得到救援資金而紛紛倒下。在9.11恐怖襲擊之前﹐雷曼兄弟曾租用世界貿易中心和毗鄰的世界金融中心 (World Financial Center)的辦公室﹐9.11之後才搬到中城。三年前的9月雷曼兄弟的破產迫使政府提供價值數萬億美元的擔保以支持銀行系統和金融市場﹐這也為如今緊 張的市場和脆弱的經濟復蘇埋下了隱患。

有的人說對金融業的擔憂已經過了頭。但銀行業的前景何時能夠變得清晰尚不清楚。史密斯說﹐對於金融行業來說﹐現在的情形像9.11恐怖襲擊時一樣糟糕﹐但卻不敵9.11後從繁榮到蕭條的那個過程。

Suzanne Kapner / Randall Smith / Aaron Lucchetti


《新聞控制與反控制》

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偶然看到中國大陸有網友將我舊作《新聞控制與反控制:「記實避禍」的報導策略》列為最喜歡的書,我有點高興也有點尷尬;因為這本書絕版多年,我沒再做相關研究,沒想到還有人注意。打開電腦檔案夾,發現全書檔案還在,索性轉檔上網,全書開放共享。
我在書中記錄威權體制、黑金勢力、媒體老闆如何層層箝制記者;記者為了兼顧記實理想和避禍現實,如何巧用策略來突破桎梏。我也討論實務背後的理論和文化意涵,分析客觀報導的實踐困境,發掘春秋筆法的實用價值,進而檢視華人記者如何因勢制宜、靈活運用客觀報導和春秋筆法,並發展新的報導策略。
AXIAO.TW|由陳順孝上傳

Leonard Bernstein 1918-1990

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http://www.newworldencyclopedia.org/entry/Serge_Koussevitsky


6月4日 俄裔美籍庫塞維茲基去世
俄裔指揮家庫塞維茲基S. A. Koussevitzky在1951年6月4日去世,想到伯恩斯坦在《創見集》裡頭多次提到這位影響他很深的導師,便從書架上取了下來,幾乎是二十年前編的書。伯恩斯坦在1959年年底寫信給庫塞維茲基的遺孀,摘抄數段如下:
「今天的一切都異常清晰地喚起對S. A. K的回憶:地方、時間、沙漠的空氣,還有沙漠中那蒼涼、多石的山丘。就像這樣的一個日子,就像這樣的一個背景,我們坐著,凝望著一座類似的山丘。他只剩幾個月的壽命,雖然他和我當時都不知道。不過,他知道有東西將要完結;他以溫和的達觀說起時間和永恆,這是他從那乾乾的山丘體認到的;並不悲傷,而是超越了悲傷。他知道有東西將要完結,因為他悄悄地、婉轉地交代任務給我--待實現的夢想、待肩負的責任,以及待維護的標準。」
伯恩斯坦提到1943年,他臨危受命,代替生病的布魯諾華爾特登台,指揮紐約愛樂,當時庫塞維茲基還不知道這件事,自然也沒有給伯恩斯坦任何指點,但是,「他每個音,每個小節都在我身邊,提供我所需要的權威感、驅策我的想像力、引導並克制我的熱情。我還聽得見他說:『當你站在你的樂團面前,要站得筆直,像太陽下的一顆大樹。用正眼打量樂團的每一個人,每一個人,直到你掌握了他們,很慢很慢地,舉起指揮棒,然後就開始。你在樂團面前就等於是魔術師,準備揭開作曲家的奧祕。』」
「落日幾乎依禿山而盡;寒意乍起,而我也得回屋裡去做點研究。下星期我又要指揮;桌上的巴爾扥克《為管絃樂團所寫的協奏曲》攤開等著我。這是庫塞維茲基委託創作的作品。一脈相傳,至今未絕。」
庫塞維茲基在俄國的時候,也兼營樂譜出版,或許是這種出版的思維根植在庫塞維茲基的想法中,他對於刺激創作活動、保存作品也比很多音樂家更為熱衷。
他的事蹟和留下的遺產,在出版業艱困求存的年代,是一則勵志故事。
https://www.youtube.com/watch?v=n2JanKszFoQ




"The gift of the imagination is by no means an exclusive property of an artist; it is a gift we all share; to some degree or other all of us, all of you, are endowed with the powers of fantasy. The dullest of dullards among us has the gift of dreams at night – visions and yearnings and hopes. Everyone can also think; it is the quality of thought that makes the difference – not just the quality of logical thinking, but of imaginative thinking."
-Leonard Bernstein, Commencement Speech at Johns Hopkins University, May 30, 1980
(Photo credit James Lightner)


Leonard Bernstein 的相片。




On this day in 1971, Leonard Bernstein conducted his one-thousandth New York Philharmonic concert--a historic milestone. For this occasion, Bernstein conducted ‪#‎Mahler‬'s "Resurrection" Symphony No. 2.
Bernstein dedicated the concert “with affection and gratitude to all my Philharmonic colleagues, onstage and off, with whom I have shared three decades of joyful ‪#‎music‬-making."
The New York Times critic James R. Oestreich wrote: "As the two timpanists whaled away in the clamor of the finale, the head of a timpani stick flew off and sailed into the audience. That added bit of fireworks seemed wholly of a piece with the choral and orchestral tumult conjured by a master, and this remains, of the many candidates, my favorite moment from the ‪#‎Bernstein‬ years."
We share this photo of Maestro Bernstein rehearsing the New York Philharmonic:

On this day in 1971, Leonard Bernstein conducted his one-thousandth New York Philharmonic concert--a historic milestone.  For this occasion, Bernstein conducted #Mahler's "Resurrection" Symphony No. 2.  Bernstein dedicated the concert “with affection and gratitude to all my Philharmonic colleagues, onstage and off, with whom I have shared three decades of joyful #music-making."    The New York Times critic James R. Oestreich wrote: "As the two timpanists whaled away in the clamor of the finale, the head of a timpani stick flew off and sailed into the audience. That added bit of fireworks seemed wholly of a piece with the choral and orchestral tumult conjured by a master, and this remains, of the many candidates, my favorite moment from the #Bernstein years."  We share this photo of Maestro Bernstein rehearsing the New York Philharmonic:


*****
http://thisibelieve.org/essay/16368/

The Mountain Disappears

Leonard Bernstein - New York, New York
Broadcast during the 1950s
I believe in people. I feel, love, need and respect people above all else, including the arts, natural scenery, organized piety, or nationalistic superstructures. One human figure on the slope of a mountain can make the whole mountain disappear for me. One person fighting for the truth can disqualify for me the platitudes of centuries. And one human being who meets with injustice can render invalid the entire system which has dispensed it.
I believe that man’s noblest endowment is his capacity to change. Armed with reason, he can see two sides and choose: he can be divinely wrong. I believe in man’s right to be wrong. Out of this right he has built, laboriously and lovingly, something we reverently call democracy. He has done it the hard way and continues to do it the hard way–by reason, by choosing, by error and rectification, by the difficult, slow method in which the dignity of A is acknowledged by B, without impairing the dignity of C. Man cannot have dignity without loving the dignity of his fellow.
I believe in the potential of people. I cannot rest passively with those who give up in the name of “human nature.” Human nature is only animal nature if it is obliged to remain static. Without growth, without metamorphosis, there is no godhead. If we believe that man can never achieve a society without wars, then we are condemned to wars forever. This is the easy way. But the laborious, loving way, the way of dignity and divinity, presupposes a belief in people and in their capacity to change, grow, communicate, and love.
I believe in man’s unconscious mind, the deep spring from which comes his power to communicate and to love. For me, all art is a combination of these powers; for if love is the way we have of communicating personally in the deepest way, they what art can do is to extend this communication, magnify it, and carry it to vastly greater numbers of people. Therefore art is valid for the warmth and love it carries within it, even if it be the lightest entertainment, or the bitterest satire, or the most shattering tragedy.
I believe that my country is the place where all these things I have been speaking of are happening in the most manifest way. American is at the beginning of her greatest period in history–a period of leadership in science, art, and human progress toward the democratic ideal. I believe that she is at a critical point in this moment, and that she needs us to believe more strongly than ever before, in her and in one another, in our ability to grow and change, in our mutual dignity, in our democratic method. We must encourage thought, free and creative. We must respect privacy. We must observe taste by not exploiting our sorrows, successes, or passions. We must learn to know ourselves better through art. We must rely more on the unconscious, inspirational side of man. We must not enslave ourselves to dogma. We must believe in the attainability of good. We must believe, without fear, in people.
Composer, conductor, pianist and educator Leonard Bernstein was longtime music director of the New York Philharmonic, where he led the highly successfuly Young People`s Concerts series. Bernstein forged a new relationship between classical and popular music with his compositions "West Side Story,""On the Town.""Candide" and others.





2013.10.18上周同學小聚。吳國維兄還在談他搜集的許多Leonard Bernstein"演奏".....
今天在紐約時報看到他的訃聞, 才發現還沒為他集些資料。
90年代台灣有些他的訪談譯書, 我讀過。
我有這本傳記:Leonard Bernstein - Humphrey Burton - Google Books
books.google.com › ... › Composers & Musicians
The definitive biography of one of the most influential, flamboyant, and multifaceted musical talents of the 20th century, a man whose concert hall performances ...

Leonard Bernstein, 72, Music's Monarch, Dies


LEAD: Leonard Bernstein, one of the most prodigally talented and successful musicians in American history, died yesterday evening at his apartment at the Dakota on the Upper West Side of Manhattan. He was 72 years old.
Leonard Bernstein, one of the most prodigally talented and successful musicians in American history, died yesterday evening at his apartment at the Dakota on the Upper West Side of Manhattan. He was 72 years old.
Mr. Bernstein's spokeswoman, Margaret Carson, said he died of a heart attack caused by progressive lung failure.
His death followed by five days the announcement that Mr. Bernstein would retire from performing because of health problems. A heavy smoker for most of his life, he had been suffering from emphysema, pulmonary infections and a pleural tumor.
In recent months, Mr. Bernstein had canceled concerts in Japan and in Charleston, S.C., and a tour of Europe. He conducted his final performance at Tanglewood on Aug. 19, when he led the Boston Symphony in Britten's ''Four Sea Interludes'' and the Beethoven Seventh Symphony.

'Fated for Success'
Long before Mr. Bernstein became, at the age of 40, the youngest music director ever engaged by the New York Philharmonic, the drama critic Harold Clurman sized up the flamboyant musician's future: ''Lenny is hopelessly fated for success.''
It was Mr. Bernstein's fate to be far more than routinely successful, however. His fast-burning energies, his bewildering versatility and his profuse gifts for both music and theater coalesced to make him a high-profile figure in a dozen fields, among them symphonic music, Broadway musicals, the ballet, films and television.
Still, his hydra-headed success did not please all his critics. While he was music director of the Philharmonic from 1959 to 1969, some friends and critics urged him to quit and compose theater music full time. Many regarded him as potentially the savior of the American musical, to which he contributed scores for ''On the Town,''''Wonderful Town,''''Candide'' and ''West Side Story.''

Determining His Focus
At the same time, others were deploring his continued activity in such fields, contending that to be a successful leader of a major orchestra he would have to focus on conducting.
Still other observers of the Bernstein phenomenon wished he would concentrate on the ballet, for which he had shown an affinity (''Fancy Free,''''Facsimile''), or on opera and operetta (''Trouble in Tahiti,''''Candide'').
Or on musical education. His television programs on such subjects as conducting, symphonic music and jazz fascinated millions when he appeared on ''Omnibus,'' the cultural series, and later as star of the Philharmonic's televised Young People's Concerts.
And still others, a loyal few, counseled Mr. Bernstein to throw it all over and compose more serious symphonic scores. His gifts along this line were apparent in such works as his Symphony No. 1 (''Jeremiah'') of 1942, Symphony No. 2 (''The Age of Anxiety'') of 1949 and Symphony No. 3 (''Kaddish'') of 1963. He played the piano well enough to have made a separate career as a virtuoso. He was a facile poet. He wrote several books, including the popular ''The Joy of Music'' (1959). He was a teacher of rare communicative talent, as television audiences discovered.
But Mr. Bernstein resolutely resisted pressure to restrict his activities. During his decade as the Philharmonic's musical director, he grew steadily as an interpreter and as a technician.
His performances of Mahler's symphonies were almost universally conceded to be of the highest quality, and his recordings for Columbia Records of the complete set not only constituted the first such integral collection but also continue to be regarded as among the most idiomatic Mahler performances available. His obsession with that composer, in fact, has been credited with generating the Mahler boom in America.
His conducting of works by Classical composers like Mozart and Haydn, often derided in his earlier days, attracted more and more praise as his career unfolded and he could relax a little. ''There is nothing Lenny can't do supremely well,'' an acquaintance remarked several years ago, ''if he doesn't try too hard.''
The future Renaissance man of American music was born in Lawrence, Mass., on Aug. 25, 1918, the son of Samuel and Jennie Resnick Bernstein. His father, a beauty-supplies jobber who had come to the United States from Russia as a boy, wanted Leonard to take over the business when he grew up. For many years the father resisted his son's intention to be a musician.
The stories of how he discovered music became encrusted with legend over the years, but all sources agree he was a prodigy. Mr. Bernstein's own version was that when he was 10 years old his Aunt Clara, who was in the middle of divorce proceedings, sent her upright piano to the Bernstein home to be stored. The child looked at it, hit the keys and cried: ''Ma, I want lessons!''
Until he was 16, by his own testimony, he had never heard a live symphony orchestra, a late start for any musician, let alone a future musical director of the Philharmonic. Virgil Thomson, while music critic of The New York Herald Tribune in the 1940's, commented on this:
''Whether Bernstein will become in time a traditional conductor or a highly personal one is not easy to prophesy. He is a consecrated character, and his culture is considerable. It might just come about, though, that, having to learn the classic repertory the hard way, which is to say after 15, he would throw his cultural beginnings away and build toward success on a sheer talent for animation and personal projection. I must say he worries us all a little bit.'' These themes - the concern over Mr. Bernstein's ''talent for animation'' and over his penchant for ''personal projection'' - were to haunt the musician through much of his career.

Economy of Motion Not His Virtue
As for ''animation,'' that theme tended to dominate much of the criticism of Mr. Bernstein as a conductor, particularly in his youthful days. Although he studied conducting in Philadelphia at the Curtis Institute with Fritz Reiner, whose precise but tiny beat was a trademark of his work, Mr. Bernstein's own exuberant podium style seemed modeled more on that of Serge Koussevitzky, the Boston Symphony's music director. The neophyte maestro churned his arms about in accordance with some inner message, largely ignoring the clear semaphoric techniques described in textbooks. Often, in moments of excitement, he would leave the podium entirely, rising like a rocket, arms flung aloft in indication of triumphal climax.
So animated, in fact, was Mr. Bernstein's conducting style at this point in his career that it could cause problems. At his first rehearsal for a guest appearance with the St. Louis Symphony, his initial downbeat so startled the musicians that they simply looked in amazement and made no sound.
Like another prodigally gifted American artist, George Gershwin, Mr. Bernstein divided his affections between the ''serious'' European tradition of concert music and the ''popular'' American brand. Like Gershwin, he was at home in jazz, boogie-woogie and the cliches of Tin Pan Alley, but he far outstripped his predecessor in general musical culture.
In many aspects of his life and career, Mr. Bernstein was an embracer of diversity. The son of Jewish immigrants, he retained a lifelong respect for Hebrew and Jewish culture. His ''Jeremiah'' and ''Kaddish'' symphonies and several other works were founded on the Old Testament. But he also acquired a deep respect for Roman Catholicism, which was reflected in his ''Mass,'' the 1971 work he wrote for the opening of the John F. Kennedy Center for the Performing Arts in Washington.
A similar catholicity was reflected throughout his music. His choral compositions include not only songs in Hebrew but also ''Harvard Songs: Dedication and Lonely Men of Harvard.'' He was graduated in 1939 from Harvard, where he had studied composition with Walter Piston and Edward Burlingame Hill.
A sense of his origins, however, remained strong. Koussevitzky proclaimed him a genius and probable future musical director of the Boston Symphony - ''The boy is a new Koussevitzky, a reincarnation!'' - but the older conductor urged Mr. Bernstein to improve his chances for success by changing his name. The young musician replied: ''I'll do it as Bernstein or not at all!''
He pronounced the name in the German way, as BERN-stine, and could no more abide the pronounciation BERN-steen than he could enjoy being called ''Lenny'' by casual acquaintances.
In a sense, he was in lifelong flight from Lenny Bernstein, from being treated as the raffish ''ordinary guy'' that the nickname seemed to suggest. Although some elder members of the New York Philharmonic never stopped calling him Lenny, Mr. Bernstein lived down the nickname, and in his late years heard himself addressed almost reverentially as ''Maestro'' in the world's music capitals. The man who had been patronized in print for many years as ''Glamourpuss'' or ''Wunderkind of the Western World'' became a favorite of Vienna both as conductor and as accompanist for such lieder specialists as Dietrich Fischer-Dieskau and Christa Ludwig.
Fame brought the usual honorary degrees, and honors far beyond the usual. He not only conducted at La Scala in Milan, at the Metropolitan Opera and at the Staatsoper in Vienna, but he was also invited by Harvard in 1973 to lecture, as Charles Eliot Norton Professor of History, on linguistics as applied to musical analysis. The distinction had previously been conferred on Robert Frost, T. S. Eliot, Igor Stravinsky, Aaron Copland and Paul Hindemith. Typically, Mr. Bernstein's Harvard performance was greeted with a mingling of critical raves and boos.
Harvard played an important part in Mr. Bernstein's rise, providing a pinch of Brahminism. The boy whose bar mitzvah was at Temple Mishkan Tefila had gone on to the elite Boston Latin School, and graduated cum laude from Harvard with a B.A.
During his last semester at Harvard, he organized and led a performance of Marc Blitzstein's ''Cradle Will Rock,'' a left-wing musical that had been banned in Massachusetts, but that could not be proscribed within the academic walls. It was not his first fling as a producer. At age 16 he had starred in his own production of ''Carmen'' at a summer camp, playing the title role alluringly in wig and black gown.
It was as a result of another schoolboy production, at Camp Onota in the Berkshires, that he met Adolph Green, with whom he later collaborated in several Broadway musicals. Mr. Bernstein was a camp counselor and theater director and Mr. Green was in ''The Pirates of Penzance.''

An Unlikely Start For a Conductor
Subsequently, when Mr. Bernstein was out of a job in New York City, he looked up Mr. Green, moved in with him in his East Ninth Street apartment in Greenwich Village, and began playing the piano at the Village Vanguard for a group called the Revuers. The ensemble included, besides Mr. Green, his musical comedy collaborator Betty Comden and the actress Judy Holliday.
Mr. Bernstein met Aaron Copland at Harvard in 1937, and through him came to know two other aspiring composers, Roy Harris and William Schuman. Admiring his intuitive grasp of modern music and his phenomenal skill at playing complex orchestral scores on the piano, the composers agreed that Mr. Bernstein should become a conductor. Dimitri Mitropoulos, the New York Philharmonic's music director, met Mr. Bernstein in 1938 and added to the consensus.
At that point, Mr. Bernstein ''didn't know a baton from a tree trunk,'' as he later put it.
Nevertheless, he had made up his mind. Because he had applied at the wrong time of the year and was turned down by the Juilliard School, he went to Philadelphia to audition for Reiner's conducting class at the Curtis Institute. The Hungarian maestro opened a score in the middle, put it on the piano and told Mr. Bernstein to play until he could recognize the piece.
The aspiring conductor, who was having difficulty seeing the music because he was suffering from an allergic reaction to Copland's cat, nevertheless discerned that the work was the ''Academic Festival'' Overture of Brahms. He was accepted.
At Curtis, he studied conducting with Reiner and piano with Isabella Vengerova. His earlier piano teachers included a neighbor, Freida Karp, Helen Coates and Heinrich Gebhard. In 1940 he went to Tanglewood, where he studied at the Berkshire Music Center with Koussevitzky, who quickly adopted Mr. Bernstein and called him Lenyushka.
In later years, Mr. Bernstein prided himself on having retained the respect and friendship of both Koussevitzky and Reiner, who held virtually opposing ideas about what a conductor should do and how he should do it. But the story as the famously irascible Reiner told it to acquaintances was different: ''He didn't leave me for Koussevitzky - I threw him out.''
In truth, not all of Mr. Bernstein's associations with elder colleagues were warm and collegial. In John Gruen's biographical ''The Private World of Leonard Bernstein,'' published in 1968, Mr. Bernstein asserted that Artur Rodzinski had once pinned him against the wall of a dressing room, trying to choke him because of jealousy over the young assistant's flair for publicity. But according to Mr. Bernstein, Rodzinski had by this time become somewhat peculiar: he always carried a gun in his back pocket, for instance, for psychological support when he faced the orchestra.

A Boycott Causes Stumble at the Start
It was Rodzinski, however, who gave Mr. Bernstein his chance at conducting the New York Philharmonic at a lean time when the young man was scraping along as a musician in New York. When he was 22, Mr. Bernstein had been offered a guest-conducting engagement with the Boston Symphony by Koussevitzky but had been forced to refuse. The American Federation of Musicians, to which Mr. Bernstein belonged, advised its members to boycott the Boston Symphony, the last of the major orchestras remaining unorganized. Mr. Bernstein tried to mark time by opening a teaching studio in Boston, he later recalled, but ''nobody came.''
That fall, he moved to New York, where he fared hardly better.
Eventually he got a $25-a-week job at Harms-Remick, a music-publishing house, where his duties included listening to Coleman Hawkins and Earl (Fatha) Hines, and getting their jazz down on paper. He also wrote popular arrangements under the name of Lenny Amber (Bernstein in English).
The Philharmonic offer by Rodzinski came without warning. Rodzinski had heard Mr. Bernstein conduct a rehearsal at Tanglewood, remembered the young man, and after an hour's discussion, had hired him as an assistant for the 1943-44 season.
Assistant conductors by tradition do a great deal of assisting, but not much conducting. Destiny had other plans for Leonard Bernstein, however, and when opportunity knocked one Sunday afternoon in 1943, he was ready to open the door. On Nov. 14, Bruno Walter fell ill and could not conduct the Philharmonic. The young assistant took over his program (works by Schumann, Rosza, Strauss and Wagner) and achieved a sensational success. Because the concert was broadcast over radio and a review appeared on page 1 of The New York Times the next day, the name of Leonard Bernstein suddenly became known throughout the country.
''Typical Lenny luck,'' some longtime Bernstein observers said. But Mr. Bernstein had given luck a hand: Knowing that Walter was not feeling well, he had studied the program's scores especially hard, just in case. At 25, he had become a somebody in the symphonic world.
After that break, though he was still more then a decade away from becoming music director of the Philharmonic, Mr. Bernstein began to consolidate his gains. He put in three exciting but financially unproductive seasons (1945-48) as conductor of the New York City Symphony. He received no fee, and neither did the soloists.

In 40's, Celebrity And Back Muscles
In the late 1940's Mr. Bernstein bloomed as a public figure. He came to be a familiar sight at the Russian Tea Room, at Lindy's and at Reuben's. Columnists reported that he liked boogie-woogie, the rumba and the conga, and that female admirers swooned when he stepped on the podium.
Tallulah Bankhead once watched Mr. Bernstein conduct a Tanglewood rehearsal and said to him in her husky baritone: ''Darling, I have gone mad over your back muscles. You must come and have dinner with me.''
Just about everyone in those years wanted Mr. Bernstein. The United States Chamber of Commerce named him as one of the outstanding men of the year, along with Nelson A. Rockefeller and John Hersey. His fans, it was reported, ripped at his clothes and attacked him in his car. Paramount tested him for the title part in a film about Tchaikovsky, but he was turned down, according to the conductor, because ''my ears were too big.''
Mr. Bernstein, in fact, looked the part of a pop idol with his strong profile and wavy black hair.
Musically, his career was on the upswing, too. In 1947 he conducted a complete Boston Symphony concert as a guest, the first time in Koussevitzky's 22-year reign that any other conductor had been permitted to do that in Carnegie Hall. He served as musical adviser of the Israel Philharmonic Symphonic Orchestra for the 1948-49 season. He was a member of the Berkshire Music Center from 1948 and head of its conducting department from 1951. He served as professor of music at Brandeis University from 1951 to 1956.
In 1953 Mr. Bernstein became the first American-born conductor to be engaged by La Scala in Milan, Italy's foremost opera house, leading a performance of Cherubini's ''Medea'' with Maria Callas in the title role.
During the six-year tenure of Mitropoulos as music director of the Philharmonic, beginning in the 1951-52 season, Mr. Bernstein was a frequent guest conductor. In 1957-58, the two worked jointly as principal conductors of the orchestra. A year later, Mr. Bernstein was named music director.
The New York appointment would have been a severe test of any conductor. The orchestra's quality had gone downhill, its repertory had stagnated and audiences had fallen off. Orchestra morale was low and still sinking. Mr. Bernstein leaped in with his customary brio and showmanship and his willingness to try new ideas.
He designated the Thursday evening concerts as ''Previews,'' at which he spoke informally to the audience about the music. He built his season around themes like ''Schumann and the Romantic Movement'' and ''Keys to the 20th Century.'' Strange-sounding works by avant-garde composers like Elliott Carter, Milton Babbitt, Karlheinz Stockhausen, Gunther Schuller and John Cage began to infiltrate the Philharmonic's programs. He took the orchestra on tours to Latin America, Europe, Japan, Alaska and Canada.
It sometimes seemed that Mr. Bernstein could not possibly squeeze in one more engagement, one more social appearance. During one particularly busy stretch, he conducted 25 concerts in 28 days. His conducting style accurately reflected his breathless race through life. Although in later years he toned down his choreographic manner, he remained one of the more consistently elevating conductors of his time. That irrepressible buoyancy sometimes led to trouble: in 1982 he fell off the stand in Houston while conducting Tchaikovsky and two years later encored that frightening stunt while leading the Vienna Philharmonic in Chicago. The worst injury he suffered, however, was a bruise from a medallion he wore around his neck.
Throughout his Philharmonic years, he kept his ties with Broadway and the show-business friends he had made before he became an internationally adulated maestro. He had already written music for the musical version of ''Peter Pan'' (1950) and ''The Lark,'' a play starring Julie Harris (1955). For Hollywood, he wrote the score to ''On the Waterfront'' (1954). Musical successes on the stage followed: ''On the Town'' (1944), ''Wonderful Town'' (1953), ''Candide'' (1956) and ''West Side Story'' (1957). Several of the stage works continue to thrive: in 1985 Mr. Bernstein conducted a quasi-operatic version of ''West Side Story'' (the cast included Kiri Te Kanawa and Jose Carreras) that pleased him immensely and introduced the work to a new generation of listeners.
Then there were the ballets ''Fancy Free'' (1944) and ''Facsimile'' (1946); the song cycles ''I Hate Music'' and ''La Bonne Cuisine''; the ''Jeremiah'' and ''Age of Anxiety'' symphonies; the one-act opera ''Trouble in Tahiti''; Serenade for violin and string orchestra with percussion; the Symphony No. 3 (''Kaddish''), and the ''Chichester Psalms.''
In the years after he had left the music directorship of the Philharmonic to become the orchestra's laureate conductor, he returned to the theater. He created the ecumenical and controversial ''Mass'' and, with Jerome Robbins, the ballet ''Dybbuk,'' staged by the New York City Ballet in 1974.
Mr. Bernstein's life took a turn toward greater stability in 1951 when he married the actress Felicia Montealegre Cohn. Her American father had been head of the American Smelting and Refining Company in Chile and she had been sent to New York City to study the piano. After several years of off-and-on romance, they were married in Boston. They had three children: a daughter, Jamie, a son, Alexander Serge (named for Serge Koussevitzky) and a second daughter, Nina.
In addition to his children, who all live in New York City, and his mother, of Brookline, Mass., Mr. Bernstein is survived by a sister, Shirley Bernstein of New York City, and a brother, Burton, of Bridgewater, Conn.
Mr. Bernstein and his wife began a ''trial separation'' after 25 years of marriage. They continued, however, to appear together in concerts, one such occasion being a program in tribute to Alice Tully at Alice Tully Hall, where Mr. Bernstein conducted Sir William Walton's ''Facade'' with his wife as one of the two narrators. Mrs. Bernstein died in 1978 after a long illness.
After leaving the music director's post with the Philharmonic in 1969, Mr. Bernstein hardly curtailed his frantic activities. He continued to guest-conduct, to record for Columbia Records, to conduct at the Metropolitan Opera and to play the piano for lieder recitalists. His company, Amberson Productions, which he had formed with his friend Schuyler G. Chapin to handle his diverse interests, expanded into the new field of videocassettes.
Mr. Bernstein, a longtime Democrat and liberal, took a deep interest in politics and was a friend of the Kennedys. His ''Mass'' was dedicated to John F. Kennedy. Among guests at fund-raising parties in his apartment during the late 1960's, one could find some of the leading civil-rights advocates of the period, a form of hospitality that inspired the writer Tom Wolfe to coin the term ''radical chic.'' In his book ''Radical Chic & Mau-Mauing the Flak Catchers,'' Mr. Wolfe described a fund-raising party that Mr. Bernstein gave for the Black Panthers.
During Mr. Bernstein's Philharmonic decade, the orchestra engaged its first black member, the violinist Sanford Allen.
He continued composing, if only in spurts. Late works included ''Jubilee Games,''''Arias and Barcarolles,''''Halil'' and a sequel to his opera ''Trouble in Tahiti'' entitled ''A Quiet Place.'' After its premiere in Houston in 1983, ''A Quiet Place'' was produced at the Vienna State Opera, La Scala and the Kennedy Center in Washington.
Almost to the time of his death, Mr. Bernstein carried on a bewildering variety of activities, rushing about the world with the same tireless abandon that had characterized his life in the days when he was churning out a hit a season on Broadway.
But Broadway had changed by the time Mr. Bernstein's final theatrical score reached the Mark Hellinger Theater in March 1976. The long-awaited work that he and Alan Jay Lerner had composed, ''1600 Pennsylvania Avenue,'' closed after seven performances.
He turned up in Israel, where the Israel Philharmonic was putting on a Leonard Bernstein retrospective festival to celebrate the 30th anniversary of his debut on an Israeli podium. During a two-week period, his music was heard in concert halls, theaters, movie houses and other auditoriums all over the country. In 1988, when he was 70 years old, Mr. Bernstein was named laureate conductor of the Israeli orchestra. That birthday year brought honors from all directions, but none seemed to gratify him more than the celebration staged for him at the Tanglewood Festival, scene of so many triumphs early in his career. On Nov. 14, 1988, to mark the 45th anniversary of his Philharmonic conducting debut, he led the orchestra in an all-Bernstein concert.
Laurel wreaths continued to shower on him in his last decades. Elected to the American Academy and Institute of Arts and Letters in 1982, he was awarded the Academy's Gold Medal three years later. The city of Milan, home of La Scala, also gave him its Gold Medal.
A discordant note sounded in 1989 when he refused to accept a medal from the Bush Administration, apparently as a protest against what he regarded as censorship of an AIDS exhibition by the National Endowment for the Arts. Like many other artists and public figures, he contributed his services at concerts to benefit the fight against AIDS.
Mr. Bernstein's private life, long the subject of rumors in the musical world, became an open book in 1987 when his homosexuality was brought to wide public attention by Joan Peyser's ''Bernstein: A Biography.''

As Age Advances, The Pace Does Too
Far from slowing down as age encroached, Mr. Bernstein seemed to accelerate. Last Christmas he led a performance of Beethoven's Ninth Symphony in Berlin to celebrate the crumbling of the wall between East and West Germany. With typical flair, he substituted the word ''Freiheit'' (''Freedom'') for the poet's ''Freude'' (''Joy'') in the choral finale. The East German Government bestowed on him its Star of People's Friendship Medal.
Although he had reportedly refused an offer to return to the New York Philharmonic as music director, he was scheduled to conduct six weeks of concerts for the next few seasons. Before collapsing from exhaustion this year in Japan, Mr. Bernstein had taken part in the Pacific Music Festival.
Late in his extraordinarily restless and fruitful life, Mr. Bernstein defended his early decision to spread himself over as many fields of endeavor as he could master. ''I don't want to spend my life, as Toscanini did, studying and restudying the same 50 pieces of music,'' he wrote in The Times.
''It would,'' he continued, ''bore me to death. I want to conduct. I want to play the piano. I want to write for Hollywood. I want to write symphonic music. I want to keep on trying to be, in the full sense of that wonderful word, a musician. I also want to teach. I want to write books and poetry. And I think I can still do justice to them all.''
Photos: Leonard Bernstein (Steve J. Sherman, 1988) (pg. A1); Leonard Bernstein conducting the New York Philharmonic during his farewell concert as he retired as music director in 1969. (Michael Evans/The New York Times); Mr. Bernstein at the keyboard in 1945. (Graphic House); Leonard Bernstein instructing singers from the cast of ''West Side Story'' in 1957. At the piano was Stephen Sondheim, who was co-lyricist. (Friedman-Abeles) (pg. B6)

Gertrude Stein, 1874-1946:《愛麗絲‧B‧托克勒斯的自傳》(The Autobiography of Alice B.Toklas)

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Gertrude Stein, the great American writer, was born on February 3, 1874. The seventh movement of Leonard Bernstein's Songfest, "Storyette H.M.", is set to text by Gertrude Stein.
Bernstein archivist, Jack Gottlieb, wrote of the song: "The initials specifically refer to the painter Henri Matisse, but the story, in general, refers to impossible marriages. Musically, it is delivered as a deadpan duet with a perpetuo moto accompaniment, both of which mirror the poet's distinctive manner."
We share with you a recording of Bernstein conducting the National Symphony Orchestra with soprano Clamma Dale and bass Donald Gramm.
The 1977 Deutsche Grammophon recording was made two months following the work’s premiere by Bernstein and the NSO at The John F. Kennedy Center for the Performing Arts.



Bernstein: Songfest - VII. Storyette H.M. / Bernstein · National Symphony Orchestra
Leonard Bernstein: Songfest - Three Ensembles VII. Duet: Storyette H.M. (Gertrude Stein) /…
YOUTUBE.COM


STORYETTE H.M. (Gertrude Stein, 1874- 1946): The initials specifically refer to the painter Henri Matisse, but the story, in general, refers to impossible marriages. Musically, it is delivered as a deadpan duet with aperpetuo moto accompaniment, both of which mirror the poet's distinctive manner.
https://leonardbernstein.com/works/view/61/songfest


Gertrude Stein is known for her trail-blazing modernist writing ("A rose is a rose is a rose"), but was also a keen patron of the arts. She championed the career of Picasso, and when she died—on July 27th 1946—she left the portrait he painted of her to the Met, as the image by which she wanted to be remembered





Gertrude Stein
美國文壇大師史坦因(Gertrude Stein)1933年出版的《愛麗絲‧B‧托克勒斯的自傳》(The Autobiography of Alice B.Toklas),即是她用同志愛人愛麗絲的角度,敘述自己在巴黎的生活。

美國女作家葛楚斯坦(Gertrude Stein, 1874-1946)1933年出版的《愛麗絲‧B‧托克勒斯的自傳》(The Autobiography of Alice B.Toklas)中寫到:當她在重度昏迷時曾一度甦醒過來,並詢問伴侶愛麗斯‧托克勒斯,「愛麗斯,愛麗 斯,答案是什麼?」伴侶回答:「沒有答案。」葛楚斯坦繼續說:「嗯,那問題是什麼?」說完這句話後便離開人世……

  • Gertrude Stein, Gradually Readings from Autobiography of Alice B. Toklas,Bee Time Vine, and more. Includes excerpts from Patriarchal Poetry.
傳奇戀人的視角
《愛麗絲.B.托克勒斯的自傳》(The Autobiography of Alice B. Toklas),葛楚.史坦(Gertrude Stein)

◎耿一偉

這是一位傳奇的女子,她有傳奇的一生,在她身邊也全都是傳奇人物。一九○三年,家境富裕的葛楚.史坦(Gertrude Stein),自約翰霍普金斯醫學院逃到巴黎投靠她哥哥。喜歡藝術與文學的史坦,立即成為那些尚未成名的偉大畫家的贊助者,畢卡索、馬蒂斯等人都曾是她的 食客……她並開始買畫,第一幅就是馬蒂斯的《戴帽子的女人》。

單是有錢並不足製造傳奇,葛楚.史坦的立體派散文詩集《柔軟鈕扣》(Tender buttons,1914),讓她成為二十世紀上半葉美國文學史不能不提的人物,許多美國人都慕名來拜訪這位傳說中的「達達之母」(Mama of Dada)。她曾對海明威說:「你們是失落的一代(lost generation)。」於是該詞就成為海明威第一部長篇小說《旭日依舊東昇》(The Sun Also Rises)的扉頁題詞。

一九三三年出版的《愛麗絲.B.托克勒斯的自傳》(The Autobiography of Alice B. Toklas),實際上是以史坦的女友愛麗絲(Alice B. Toklas)的虛構視角,來描繪她自己在巴黎三十年來見聞的軼事與社交生活。本書在當年即是暢銷書,近年亦入選藍燈書局的二十世紀百大英文非小說,《愛麗絲.B.托克勒斯的自傳》不僅是同性戀文學的經典,也是一個傳奇時代的傳奇紀錄。

畢卡索於一九○六年所繪的巨幅葛楚.史坦肖像中,坐在文藝復興大椅上的她簡直就是女王。史坦於一九四七年過世之後,終身伴侶愛麗絲曾於一九五四年出版過一本《愛麗絲.B.托克勒斯食譜》(The Alice B. Toklas Cookbook),將她款待藝術家饕客的祕訣分享大眾,我們才算在觥杯交錯的宴席間聽到一點點愛麗絲真正的聲音。


Stein, Gertrude, 1874-1946



Summary


Alice B. Toklas, photographed by Carl Van Vechten, 1949

Before I came to Paris

Alice B. Toklas, as narrator of the work, says she was born into an affluent family in San Francisco. Later she met Gertrude Stein's mother during the San Francisco fires and finally decided to move to Paris in 1907.

My Arrival in Paris

Alice talks about the important role of Helene, Gertrude's housemaid, in their household in Paris. She mentions preparations for an art exhibition. She discusses Picasso and his mistress Fernande. The couple break up and Fernande moves to Montparnasse to teach French. Alice and Gertrude visit her there.

Gertrude Stein in Paris, 1903-1907

Alice tells of Gertrude and her brother Leo Stein buying paintings by Paul Cézanne and Henri Matisse from Ambroise Vollard. They subsequently all become friends. She next discusses spending the summer with Gertrude in Fiesole while Picasso goes to Spain. Back in France, Gertrude falls out with Guillaume Apollinaire. Later, Picasso has an argument with Matisse.

Gertrude Stein before she came to Paris

Alice tells how Gertrude Stein was born in Allegheny, Pennsylvania, then moved to Vienna, Passy, and finally New York City and California. She attended Radcliffe College, where she was taught by William James. She decided to study for a Master's degree at Johns Hopkins University but dropped out because she was bored, then moved to London and was bored there too, returned to America, and eventually settled in Paris.

1907-1914

Alice tells stories about Matisse, Apollinaire, and many other Cubist artists. She recounts holidays in Italy and Spain with Gertrude. Finally, they move to England on the eve of the First World War to meet with Gertrude's editor, leaving Mildred Aldrich alone in Paris.

The War

Gertrude and Alice begin the war years in England, then go briefly to France to rescue Gertrude's writings. They then live in Spain for a while and eventually move back to France. There, they do volunteer work for the American Fund for the French Wounded driving around France to help the wounded and homeless. By the end of the war, Paris seems changed.

After the War, 1919-1932

Alice tells of Gertrude's argument with T. S. Eliot after he finds one of her writings inappropriate. She talks about her friendship with Sherwood Anderson and Ernest Hemingway, who helped with the publication of The Making of Americans. They the couple make friends with a coterie of Russian artists, but they constitute no artistic movement. Later, Gertrude gives a lecture at Oxford University. Alice then mentions more parties with artists. Later, they abridge The Making of Americans to four hundred pages for commercial reasons and devise the idea of authoring an autobiography.

Literary significance and criticism

Gertrude Stein admitted to writing the work in six weeks with an end to making money.[1] However, she did not like writing it for that particular reason, and Alice didn't think it would be a success.[2]
It was the first of her writings to be published in the Atlantic Monthly, much to her joy. The magazine published sixty per cent of the novel, in four installments.[3]
As to her friends, Carl Van Vechten liked it. Henry McBride thought it was too commercial. Ernest Hemingway called it a 'damned pitiful book'. Henri Matisse was offended by the descriptions of his wife. Georges Braque thought Stein had misconstrued Cubism. Leo Stein deemed it a farrago of lies.[4]
The commercial success that came with this book enabled Stein to live a more prosperous lifestyle.[5]
According to Virgil Thomson, who wrote music to libretti authored by Stein, the "book is in every way except actual authorship Alice Toklas's book; it reflects her mind, her language, her private view of Gertrude, also her unique narrative powers. Every story in it is told as Alice herself had always told it....Every story that ever came into the house eventually got told in Alice's way, and this was its definitive version.".[6]

References

  1. ^ Diana Souhami, Gertrude and Alice: Gertrude Stein and Alice B.Toklas, Rivers Oram Press/Pandora List, 20 Feb 1992, 187
  2. ^ Diana Souhami, Gertrude and Alice: Gertrude Stein and Alice B.Toklas, Rivers Oram Press/Pandora List, 20 Feb 1992, 189
  3. ^ Diana Souhami, Gertrude and Alice: Gertrude Stein and Alice B.Toklas, Rivers Oram Press/Pandora List, 20 Feb 1992, 190-191
  4. ^ Diana Souhami, Gertrude and Alice: Gertrude Stein and Alice B.Toklas, Rivers Oram Press/Pandora List, 20 Feb 1992, 192-194
  5. ^ Diana Souhami, Gertrude and Alice: Gertrude Stein and Alice B.Toklas, Rivers Oram Press/Pandora List, 20 Feb 1992, 195
  6. ^ Virgil Thomson, 'A Portrait of Gertrude Stein', An Autobiography of Virgil Thomson, 176-177

Record Digital Growth at NY Times

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https://www.bloomberg.com/news/articles/2017-02-02/trump-drives-record-digital-growth-at-ny-times-earnings-beat

Trump Feeds Record Digital Growth at NY Times; Earnings Beat

New York Times Co. attracted a record number of online subscribers in the fourth quarter, bolstering a critical new revenue stream thanks to Donald Trump’s election as U.S. president.
The company signed up 276,000 digital news customers, the most since Times Co. started selling online subscriptions, according to a statement Thursday. The paper now has 1.85 million paying online-only readers.
The surge in web subscriptions tied to Trump’s election Nov. 8 helped the newspaper post profit excluding some items of 30 cents a share, beating the 24-cent average of estimates compiled by Bloomberg. Revenue decreased 1.1 percent to $439.7 million but beat the $438 million seen by analysts.
Times Co. shares rose 1.7 percent to $13.78 at 11:36 a.m. in New York.
Trump’s election is helping Times Co. build the largest digital business of any news organization and fend off challenges from tech platforms like Facebook that are taking advertising sales from newspapers globally. The president has railed against the Times, accusing the paper of unfair news coverage of him. But those criticisms, often in the form of early-morning tweets, amount to free advertising for the Times and have helped feed the subscription surge.
Times Chief Executive Officer Mark Thompson has said he wants to reach 10 million digital subscribers, though he hasn’t given a timeline for the goal.
  • Print advertising sales declined 20.4 percent, while digital ad revenue climbed 10.9 percent. Digital ads represented 41.9 percent of total ad revenue, compared with 34.1 percent in the fourth quarter of 2015.
  • Circulation revenue from the company’s digital-only subscriptions, which includes news and crosswords, increased 21.9 percent compared with the year earlier, to $63.7 million. 
  • Circulation sales from digital-only subscriptions to the paper’s news products rose 21.2 percent to $61.1 million.
  • Total circulation revenue in the first quarter of 2017 is expected to increase 6 percent compared with the first quarter of 2016. Total ad sales in the first quarter will likely decrease in the “high-single digits” compared with the first quarter of 2016.
  • Operating costs in the fourth quarter increased to $362.8 million, compared with $352.7 million in the fourth quarter of 2015, due to higher marketing, advertising, newsroom and technology costs.

René Girard 勒內·基拉爾1923-2015, Walter Burkert

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René Girard, the French-born philosopher of history, anthropology, and theology, died this week. At the heart of his work was a search for the origin of religion, violence and war


A French thinker on religion, war and peace
ECON.ST



http://en.wikipedia.org/wiki/Ren%C3%A9_Girard

René Girard (born December 25, 1923, Avignon , France) is a French historian , literary critic , and philosopher of social science. His work belongs to the tradition of anthropological philosophy . He is the author of several books (see below ), in which he developed the following ideas:
  1. mimetic desire : imitation is an aspect of behaviour that not only affects learning but also desire, and imitated desire is a cause of conflict,
  2. the scapegoat mechanism is the origin of sacrifice and the foundation of human culture , and religion was necessary in human evolution to control the violence that can come from mimetic rivalry,
  3. the Bible reveals the two previous ideas and denounces the scapegoat mechanism.
René Girard's writings cover many areas. Although the reception of his work is different in each of these areas, there is a growing body of secondary literature that uses his hypotheses and ideas in the areas of literary criticism , critical theory , anthropology , theology , psychology , mythology , sociology , economics , cultural studies , and philosophy .

雙重束縛:文學、摹仿及人類學文集


作者:(法)勒內﹒ 基拉爾(Rene Girard)劉舒陳明珠
出版社:華夏出版社
出版日期:2006-01


勒內·基拉爾是當代最才華橫溢、正強好勝、發人深省的思想家之一……他渴望論戰、充滿激情、堅定專一,他是一個偶像破壞者,毫不猶豫地同諸如弗洛伊德、列維繫-斯特勞斯、德勒茲和拉康等人交鋒……自嚴復譯泰西政法諸書至本世紀四十年代,漢語學界中的有識之士深感與西學相遇乃漢語思想史無前例​​ 的重大事變,孜孜以求西學堂奧,憑著個人的禀賦和志趣選譯西學經典,翻譯大家輩出。可以理解的是,其時學界對西方思想統緒的認識剛剛起步,選擇西學經典難免帶有相當的隨意性。五十年代後期,新中國政府規范西學經典譯業,整編四十年代遺稿,統一制訂新的選題計劃,幾十年來寸累銖積,至八十年代中期形成振裘挈領的"漢譯世界學術名著“體系。雖然開牖後學之功萬不容沒,這套名著體系的設計仍受當時學界的教條主義限制。”思想不外義理和製度兩端"(康有為語),涉及義理和製度的西方思想典籍未有譯成漢語的,實際未在少數。


目錄

人類學的“慾望”與古典/中譯本前言(劉小楓)
引言
1.保羅和弗朗西斯卡的摹仿性慾望
2.重審加繆的局外人
3.地下評論
4.瘋癲之略——尼采、瓦格納和陀思妥耶夫斯基
5.成體系的精神錯亂
6.危險的平衡:一種喜劇理論
7.文學和神話中的瘟疫
8.列維一斯特勞斯和當代理論中的區分與互反性
9.神話文本中的暴力和表現
10.與勒內·基拉爾的訪談

*
主要作者基拉爾( Girard , René , 1923- )

Girard , René 1923-


書名/作者替罪羊/ 勒內.吉拉爾(René Girard)著; 馮壽農譯
出版項台北市: 臉譜出版: 城邦文化發行, 2004[民93]
版本項初版
**
附註作者改譯基拉爾

含參考書目
譯自Le bouc emissaire
ISBN/價格986-7896-90-4 平裝
標題lc Jesus Christ Passion

神學

lc Violence Religious aspects Christianity

lc Persecution

lc Scapegoat
其他作者馮壽農




主要作者Girard , René , 1923-書名/作者Mimesis and theory : essays on literature and criticism, 1953-2005 / René Girard ; edited and with an introduction by Robert Doran 出版項Stanford, Calif. : Stanford University Press, 2008 PN511 G48 2008






René Girard (1923-2015)
勒內.吉拉爾是人類學家和哲學家,在法國出生,25歲留學美國,終生在美國任教。主要著作均先以法文出版,再譯成英文,如《浪漫主義的謊言與小說的真實》(Mensonge romantique et vérité romanesque, 1961)、 《暴力與神聖》(La Violence et le sacré, 1972)、《自世界奠基以來就被隱閉的事物》(Des choses cachées depuis la fondation du monde, 1978)、《代罪羔羊》(Le Bouc émissaire, 1982)和《完成克勞塞維茨 》(Achever Clausewitz, 2007) 等。其作品涉及文學、人類學、聖經解釋學、歷史、哲學和文化理論等。早年在美國成名,在法國則由學者Jean-Michel Oughourlian和Jean-Pierre Dupuy等人討論。



Le professeur de Stanford, âgé de 91 ans, avait bâti une œuvre originale.
LEMONDE.FR




******






德國古文獻學家Walter Burkert (1931-2015)日前逝世,對哲學和人類學有相當貢獻,最著名的著作可數1972年出版的《殺戮的人類——古希臘祭祠儀式和神話的詮釋》 (Homo necans: Interpretationen Altgriechischer Opferriten und Mythen),英譯本為Homo Necans: the Anthropology of Ancient Greek Sacrificial Ritual and Myth。本書的其中一個出發點為,古希臘的祭祀儀式犧牲牲口,是暴力行徑,同時也是限制社會暴力任意行使的方法。有趣的是,同一年,相近主題的《暴力與神聖》 (La Violence et le Sacré)在法國出版,由人類學家和哲學家René Girard所寫,把暴力視為一切社會和宗教的最基本現象。Burkert和Girard二人後來在一個會議上共同探討暴力作為社會基本的現象,並出版論文集,名為《暴力的起源——儀式殺戮和文化形成》(Violent Origins: Ritual Killing and Cultural Formation)。


歐洲哲學與跨文化研究European philosophy and transcultural studies 的相片。

René Girard (1923-2015)《浪漫主義的謊言與小說的真實》“三角”欲望Mimetic desire

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René Girard (1923-2015)
勒內.吉拉爾是人類學家和哲學家,在法國出生,25歲留學美國,終生在美國任教。主要著作均先以法文出版,再譯成英文,如《浪漫主義的謊言與小說的真實》(Mensonge romantique et vérité romanesque, 1961)、 北京:三聯*,1998


作者[法] 勒内·基拉尔 
出版社: 北京大学出版社
原作名: Mensonge romantique et vérité romanesque
译者罗芃 
出版年: 2012-

· · · · · ·


 René Girard (1923-2015)《浪漫主義的謊言與小說的真實》

目录  · · · · · ·

第一章 “三角”欲望
第二章 人将互为上帝
第三章 欲望的变形
第四章 主人和奴隶
第五章 红与黑
第六章 斯丹达尔、塞万提斯和福楼拜作品中的技巧问题
第七章 主人公的苦修
第八章 受虐癖和施虐癖
第九章 普鲁斯特的世界
第十章 普鲁斯特和陀思妥耶夫斯基作品的技巧问题
第十一章 陀思妥耶夫斯基启示录
第十二章 结论
再版后记


目錄

第一章 “三角”欲望
第二章 人將互為上帝
第三章 欲望的變形
第四章 主人和奴隸
第五章 紅與黑
......
第十一章 陀思妥耶夫斯基啟示錄
第十二章 結論
再版後記

*1998年版本,第4頁,
當時,不知道
Jules de Gaultier (born in 1858 in Paris, died in 1942 in Boulogne-sur-Mer), born Jules Achille de Gaultier de Laguionie, was a French philosopher and essayist. He was a contributor to Mercure de France and one of the chief advocates of "nietzscheism" in vogue in the literary circles of the day. He was known especially for his theory of "bovarysme" (the name taken from Flaubert's novel), by which he meant the continual need of humans to invent themselves, to lie to themselves. His books include De Kant à Nietzsche (1900) and Le Bovarysme, essai sur le pouvoir d'imaginer (1902).[1]

希望2012年的再版後記更新。





《暴力與神聖》(La Violence et le sacré, 1972)、《自世界奠基以來就被隱閉的事物》(Des choses cachées depuis la fondation du monde, 1978)、《代罪羔羊》(Le Bouc émissaire, 1982)和《完成克勞塞維茨 》(Achever Clausewitz, 2007) 等。其作品涉及文學、人類學、聖經解釋學、歷史、哲學和文化理論等。早年在美國成名,在法國則由學者Jean-Michel Oughourlian和Jean-Pierre Dupuy等人討論。


  • mimetic desire : imitation is an aspect of behaviour that not only affects learning but also desire, and imitated desire is a cause of conflict,

    1. Girard's thought[edit]


      Mimetic desire[edit]

      After almost a decade of teaching French literature in the United States, Girard began to develop a new way of speaking about literary texts. Beyond the "uniqueness" of individual works, he looked for their common structural properties, having observed that characters in great fiction evolved in a system of relationships otherwise common to the wider generality of novels. But there was a distinction to be made:
      Only the great writers succeed in painting these mechanisms faithfully, without falsifying them: we have here a system of relationships that paradoxically, or rather not paradoxically at all, has less variability the greater a writer is.[6]
      So there did indeed exist "psychological laws" as Proust calls them.[7] These laws and this system are the consequences of a fundamental reality grasped by the novelists, which Girard called "the mimetic character of desire." This is the content of his first book, Deceit, Desire and the Novel (1961). We borrow our desires from others. Far from being autonomous, our desire for a certain object is always provoked by the desire of another person—the model—for this same object. This means that the relationship between the subject and the object is not direct: there is always a triangular relationship of subject, model, and object. Through the object, one is drawn to the model, whom Girard calls the mediator: it is in fact the model who is sought. Girard calls desire "metaphysical" in the measure that, as soon as a desire is something more than a simple need or appetite, "all desire is a desire to be",[6] it is an aspiration, the dream of a fullness attributed to the mediator.
      Mediation is external when the mediator of the desire is socially beyond the reach of the subject or, for example, a fictional character, as in the case of Amadis de Gaula and Don Quixote. The hero lives a kind of folly that nonetheless remains optimistic. Mediation is internal when the mediator is at the same level as the subject. The mediator then transforms into a rival and an obstacle to the acquisition of the object, whose value increases as the rivalry grows. This is the universe of the novels of StendhalFlaubertProust and Dostoevsky, which are particularly studied in this book.
      Through their characters, our own behaviour is displayed. Everyone holds firmly to the illusion of the authenticity of one's own desires; the novelists implacably expose all the diversity of lies, dissimulations, maneuvers, and the snobbery of the Proustian heroes; these are all but "tricks of desire", which prevent one from facing the truth: envy and jealousy. These characters, desiring the being of the mediator, project upon him superhuman virtues while at the same time depreciating themselves, making him a god while making themselves slaves, in the measure that the mediator is an obstacle to them. Some, pursuing this logic, come to seek the failures that are the signs of the proximity of the ideal to which they aspire. This can manifest as a heightened experience of the universal pseudo-masochism inherent in seeking the unattainable, which can, of course, turn into sadism should the actor play this part in reverse[citation needed].
      This fundamental focus on mimetic desire would be pursued by Girard throughout the rest of his career. The stress on imitation in humans was not a popular subject when Girard developed his theories[citation needed], but today there is independent support for his claims coming from empirical research in psychology and neuroscience (see below).




      茨威格Stefa Zweign 《昨日的世界》The World of Yesterday 《蒙田》《一个古老的梦:伊拉斯谟传 》畫傳《巴爾扎克傳》

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      The New Yorker
      Stefan Zweig recognized that propaganda had played a crucial role in eroding the conscience of the world.



      I wonder how far along the scale of moral degeneration Zweig would judge…
      NEWYORKER.COM|由 GEORGE PROCHNIK 上傳


      陳思宏
      看了描述奧地利作家褚威格Stefan Zweig的傳記電影《拂曉之前》Vor der Morgenröte,非常感動。
      納粹在歐洲擴張,猶太裔奧地利作家褚威格不得不流亡南美,四處旅行、演說,沿途書寫。1942年,他和第二任妻子在巴西Petrópolis自殺。關於他的生平,我就不多說,網路上有很多資料。
      導演Maria Schrader以一個Long Take開啟電影,帶領觀眾進入褚威格的南美流亡日子,電影紓緩展開,不激情不造作,慢慢進入作家的飄浪孤寂,最蔥綠的熱帶,對比最冰冷的心靈,最後電影再以一個Long Take處理作家的自殺,緩慢關上記憶。結尾的長鏡頭真的很節制,以一面櫥櫃鏡子映照,間接拍下作家的死。
      這是我今年看到最好的德國電影。

      陳思宏的相片。


      Stefan and Lotte Zweig's South American Letters: New York, ... - Google 圖書結果



      《茨威格畫傳》上海: 復旦大學 2011
      台灣話: 無魚蝦亦好 多少可參考

      本書是我國著名翻譯家高中甫先生最近的力作,以優美的文筆和翔實的資料勾勒出了茨威格傳奇的一生,尤其是全書收入了200多幅有關茨威格的珍貴照片,是國 內第一本最權威的茨威格畫傳。斯蒂芬‧茨威格是偉大的猶太小說大師,是著名的心理分析大師。他以《一個女人一生的24小時》、《陌生女人的來信》、《象棋 的故事》、《三大師》等一系列杰作征服的世界,通過對人類靈魂的挖掘與刻畫,其作品以濃郁的抒情性和人物傳記強烈的時人感與現實性使用中國讀者為之傾倒。 而茨威格生性內斂抑郁,帝人很難洞翻他的內心世界。他的婚戀,他的政治態度以及他和妻子雙雙自殺,都構成了世界文壇之謎。


      序言
      家世,童年
      求學年代(1900-1914)
      第一次世界大戰(1914-1918)
      第一共和國時期(1918-1938)
      最後的歲月(1939-1942)
      茨威格年表
      後記


      在德語作家中,特別是在奧地利作家群中,斯‧茨威格在中國是最為熟悉的作家之一了。他在1939年用英文寫的一份簡歷中這樣寫道︰“我的著作的影響也超出 了民族,這是一種特別幸運的機緣,甚至是生活所給予我的最偉大的祝福。正如我感到整個世界是我的家鄉一樣,我的書在地球上所有語言中找到了友誼和接受。” 在他生前,特別是在死後,歷史為他的這段話做了印證。據聯合國教科文組織的統計,斯,茨威格是作品被翻譯成最多語言的作家之一,是世界上擁有讀者最多的作 家之一。我沒有看到近期的資料,但我這里有1981年為紀念茨威格逝世一百周年發表的一篇署名盧道夫‧J‧克拉維特的文章︰《一份最新的茨威格研究現 狀》。此文對1965年之前和之後直到1980年茨威格作品的出版和翻譯情況做了詳細的統計。以他的《人類命運攸關的時刻》為例,到1980年為止,共印 制了62版,被翻譯成23種語言,被翻譯了41次。這位研究者肯定在他的統計中沒有把中文包括在內。在1981年之前,茨威格的名字在中國還不廣為人知, 雖然茨威格本人在他撰寫《昨日的世界》時,就已經知道,他的作品被譯成中文。在三四十年代,茨威格的個別著作,如傳記《羅曼‧羅蘭》、《巴爾扎克傳》和小 說《馬來亞狂人》(即《熱帶癲狂癥患者>)被譯成中文出版,但此後就歸于消寂之中。直到80年代初,以茨威格百年祭為起點,茨威格在中國文學藝術新 的春天的到來之際為中國讀者所熟悉、所喜愛,並且形成了可說是“茨威格熱”的年代。茨威格是一位勤奮的作家,雖說一生只活了六十個年頭,但創作了十二部傳 記、九部散文集、七部戲劇、六本小說集、兩部長篇(一部未完成)小說、兩本詩集、一部中篇小說的殘稿以及一部題為《昨日的世界》的自傳。這些作品,除戲劇 和部分詩歌,都已被譯成了中文,並且有多個譯本和各種版本。這是茨威格在中國擁有大量的、不同階層的讀者群的一個明證。

      歌德在他的自傳《詩與真》的附錄中寫道︰“無論是對一個藝術家還是對一個藝術流派,都不能孤立地去進行觀察,他是同他生活于其中的國家,同他的民族中的人 民大眾,同時代連在一起的……”這確是至理名言。我們要了解茨威格的成長過程,要了解他走的文學之路,我們就要認識19世紀末期的奧匈帝國,認識它的首都 維也納那種世紀末的氛圍。奧匈帝國是一個多民族國家,建于1867年,是一個二元帝國,奧地利皇帝兼匈牙利國王。到19世紀末,它的興盛期已過,國運式 微;帝國內部的民族矛盾日益激烈,歐洲列強間的爭奪日益頻仍;工人運動蓬勃發展,民族解放的革命,階級之間的斗爭都正蓄勢待發。到20世紀頭一個十年,第 一次世界大戰爆發,終于導致這個曾顯赫一時的帝國的滅亡,奧地利第一共和國成立了。然而這個奧匈帝國瀕臨覆滅的世紀交替之際卻正是奧地利歷史上科學和文學 藝術一個生機勃發的時期。如茨威格所言︰“維也納是西方一切文化的綜合。”當時的維也納文化藝術界形成了一個百家競榮的局面。如馬赫 (1838-1911)在哲學上的成就,弗洛伊德(1886-1939)的精神分析學的創立,古‧馬勒(1860-1911)、里‧施特勞斯 (1864-1949)、勛伯格(1874-1951)在音樂上創新和贏得的世界聲譽,建築和繪畫藝術上的分離派和印象派的飲譽歐洲,而文學上則是“青年 維也納”的崛起。“青年維也納”代表著1890年至1914年第一次世界大戰爆發前這段時間的文學主流,涌現了海爾曼‧巴爾、卡爾‧克勞斯、阿’施尼茨 勒、霍夫曼斯塔爾、彼‧阿爾敦伯格、里‧貝爾一霍夫曼以及斯’茨威格等一批杰出的作家、戲劇家、批評家、政論家。正是由于“青年維也納”的出現使這個時代 的奧地利文學達到了一個前所未有的高峰,不僅它被提升到與其他的德語文學作品的同等地位,而且在整個歐洲乃至整個世界都得到了高度的承認。維也納在文學藝 術上的影響勝于柏林、慕尼黑,可以與巴黎媲美。

      我們仔細觀察這一時期奧地利文學的發展,會發現一個值得注意的現象,“青年維也納”的一些代表性的作家、藝術家都出身猶太人血統,如卡爾,克勞斯、阿‧施尼茨勒、霍夫曼斯塔爾、彼‧阿爾敦伯格、里‧貝爾-霍夫曼等人,這其中也包括斯‧茨威格。


      ****

      Fear by Stefan Zweig

      Nicholas Lezard on there still being a place for Stefan
      • A few weeks ago, the London Review of Books published a review of Stefan Zweig's The World of Yesterday by Michael Hofmann. It wasn't just a review of the book; it was a splenetic, infuriated attack on Zweig's writings in general, on Zweig the man and, I couldn't help noticing, on those who praise him. ". . . Now again book of the week here, rediscovery of the century there, and indulgently reviewed more or less everywhere . . ." writes Hofmann, and as I rashly made The World of Yesterday my pick of the week when I reviewed it – as well as a few others by him over the last few years – I can't help feeling as though he has me, among others, in his sights.
        1. Fear
        2. by Stefan Zweig
        3. Buy it from the Guardian bookshop
        The case against Zweig, as set out by Hofmann, is that he is simply no good: "Every page he writes is formulaic, thin, swollen, platitudinous." Now the funny thing is that this review was discussed like no other review I can remember since Tibor Fischer tore into Martin Amis's Yellow Dog. Honestly, tout Londres was talking about it, darling. Had Hofmann gone barmy? Was he trying to reignite some ancient family grudge? One thing I couldn't help noticing was that no one was asking, "is he right?"
        That such a flap about a long-dead Viennese writer should be bothering some people now is itself a testament to the success Pushkin and others have had in engineering a Zweig revival. (Which, of course, drives Hofmann bananas.) But Hofmann is no idiot and, as an accomplished translator of Zweig's sort-of-friend Joseph Roth, has probably forgotten more about Viennese literary circles than I have ever known. And, as Dan Brown has reminded us, just because a writer sells by the million it doesn't mean he or she is any good. (Zweig was, for quite a while, pretty much the most popular author in the world.) So, immersing myself in self-doubt, I picked up this novella. This had better be good, I thought, especially as it comes in at about 10p a page.
        It begins as Irene, a young married woman, is leaving her lover's apartment, already suffering the pangs of guilt and anxious to get back to "her placid, bourgeois world". She is accosted by a woman who, speaking in a voice which Anthea Bell renders in deliberately archaic cockney, accuses her of stealing her man. Petrified and ashamed, Irene begins a descent into insane fear. The woman demands ever larger sums in blackmail, while Irene tries to hide everything from her husband, her children and the staff.
        This is the stuff of melodrama: the typical Zweigian scenario in which, beneath the trappings of respectability, storms of carnal passion, guilt and shame rage. It is no accident, you feel, that Zweig was writing at the same time and in the same city as Sigmund Freud.
        But is this "formulaic, thin, swollen and platitudinous"? I suppose there is a formula to this, which can be attested to by the fact that there are at least three film versions of this story, the most famous being by Rossellini. Leaving aside the question of how something can be swollen and thin at the same time, I don't think you can call it platitudinous, unless you count the very notion of the woman haunted by her adultery as a platitude in itself. Zweig picked again and again at this weeping scab, of how to indulge desire in a society which asserted the importance of denying it.
        That Irene, though, realises her affair is nothing more than self-indulgence born from boredom and complacency may make the book more of an endorsement of bourgeois values than we might like today, but I can't gainsay the fact that I was groaning in anguish throughout the work as her sufferings became more acute. Handing an engagement ring to a blackmailer may be corny, but by the time it happens here, there is an affecting inevitability about the act.
        Clive James, in Cultural Amnesia, sticks up for Zweig, and says he is "still paying the penalty" for his success. Of course, Hofmann may well have a point. Zweig may not, to use a simplistic comparison, be as "good" as, say, Arthur Schnitzler – but there's still a place for him. Make up your own minds.


      台北去年又出版斯蒂芬.茨威格( Stefan Zweig)的回憶錄『昨日世界』( Die Welt Von Gestern)(譯者:史行果,台北:邊城出版,2005
      這本書沒索引,所以無買,因為大陸版有兩本:
      Stefan Zweig《昨日的世界:一個歐洲人回憶》(舒昌善等譯,北京:三聯出版社,1991
      這一歐洲文豪 Stefan Zweig,著作達數十本,似乎一半以上是暢銷書。最近,還一直與他的話語和著作不期而遇:(約 40年前,他的「一位陌生女子的來信」似乎震盪全台灣的喜愛文學的朋友…….

      此書對於莎士比亞的引詞至少有二處 書前語從德文再回譯有點失真:
      Epigraph "Let's withdraw
      And meet the time as it seeks us."
      Shakespeare: Cymbeline


      The World of Yesterday (German title Die Welt von Gestern) is the autobiography of AustrianwriterStefan Zweig.[1] He started writing it in 1934 when, anticipating Anschluss and Nazi persecution, he uprooted himself from Austria to England and later to Brazil. He posted the manuscript, typed by his second wife Lotte Altmann, to the publisher a day before his wife's and his suicide in February 1942. The book was first published in Stockholm in 1942, as Die Welt von Gestern.[2] It was first published in English in April 1943 by Viking Press.[1]
      The book describes the life in Vienna at the start of the 20th century with detailed anecdotes.[1] It depicts the dying days of Austria-Hungary under Emperor Franz Joseph I of Austria, including the system of education and the sexual ethics prevalent at the time, the same that provided the backdrop to the emergence of psychoanalysis.
      According to Zweig, earlier European societies, where religion (i.e. Christianity) had a central role, condemned sexual impulses as work of the devil. The late 19th century had abandoned the devil as an explanation of sexuality; hence it lacked a language able to describe and condemn sexual impulses. Sexuality was left unmentioned and unmentionable, though it continued to exist in a parallel world that could not be described, mostly prostitution. The fashion at the time contributed to this peculiar oppression by denying the female body and constraining it within corsets.
      The World of Yesterday details Zweig's career before, during and after World War I. Of particular interest are Zweig's description of various intellectual personalities, including Theodor Herzl, the founder of Zionism, the composer Ferruccio Busoni, the philosopher and antifascist Benedetto Croce, Maxim Gorky, Hugo von Hofmannsthal, the German industrialist and politician Walther Rathenau and the pacifist and friend Romain Rolland. Zweig also met Karl Haushofer during a trip to India. The two became friends. Haushofer was the founder of geopolitics and became later an influence on Adolf Hitler. Always aloof from politics, Zweig did not notice the dark potential of Haushofer's thought; he was surprised when later told of links between Hitler and Haushofer.
      Notable episodes include the departure from Austria by train of the last Emperor Charles I of Austria in 1918, the beginning of the Salzburg festival and the Austrian hyperinflation of 1921-22. Zweig admitted that his younger self had not recognized the danger coming from the Nazis, who started organizing and agitating in Austria in the 1920s. Zweig was a committed pacifist but hated politics and shunned political engagement. His autobiograaphy shows some reluctance to analyse Nazism as a political ideology and a tendency to regard it as simply the rule of one particularly evil man, Hitler. Zweig was struck that the Berghof, Hitler's mountain residence in Berchtesgaden, was just across the valley from his own house outside Salzburg. Berchtesgaden was an area of early Nazi activity. Zweig believed strongly in Europeanism against nationalism.
      Zweig also describes his passion for collecting manuscripts, mostly literary and musical.
      Zweig collaborated in the early 1930s with composer Richard Strauss on the opera Die schweigsame Frau, which is based on a libretto by Zweig. Strauss was then admired by the Nazis, who were not happy that the new opera of their favourite composer had a libretto by a Jewish author. Zweig recounts that Strauss refused to withdraw the opera and even insisted that Zweig's authorship of the libretto be credited; the first performance in Dresden was said to have been authorized by Hitler himself. Zweig thought it prudent not to be present. The run was interrupted after the second performance, as the Gestapo had intercepted a private letter from Strauss to Zweig in which the elderly composer was asking Zweig to write the libretto for another opera. This led, according to Zweig, to Strauss' resignation as president of the Reichsmusikkammer, the Nazi state institute for music.
      Nothing is said of Zweig's first wife; his second marriage is briefly touched upon. The tragic effects of contemporary antisemitism are discussed but Zweig does not analyse in detail his Jewish identity.
      Zweig's friendship with Sigmund Freud is described towards the end, particularly while both of them lived in London during the last year of Freud's life. The book finishes with the news of the start of World War II.
      "When I attempt to find a simple formula for the period in which I grew up, prior to the First World War, I hope that I convey its fullness by calling it the Golden Age of Security."[1]

      Notes

      1. ^ abcdThe World of Yesterday, Viking Press.
      2. ^Darién J. Davis, Oliver Marshall (ed.), Stefan and Lotte Zweig's South American Letters: New York, Argentina and Brazil, 1940-42, Continuum International Publishing Group, 2010, p. 41.

      External links





      「然後我就要跟我一切的熱望與野心的計畫告別,不必再打鑼打鼓。」(Stefan Zweig《巴爾扎克傳( Balzac )》陳文雄譯,台北處志文出版社,1977334頁。)

      「巴爾扎克當時寄宿的閣樓『冬天的時候像冰塊一樣冰冷,夏天則有如地獄一般地炎熱。』」(鹿島茂『巴黎時間旅行』吳怡文譯,台北:果實, 2005

      「我相信再沒有比褚威格( Zweig)這位奧國小說家說得更適切了,他在一九二八年前往雅莊參加托翁百年冥誕回國完成的《蘇俄之旅》書裡寫道:這是世上最美麗、最動人、最雋永的墓……巴黎傷兵大院圓穹下拿破崙的石棺、威瑪公侯墓園中歌德的陵寢、倫敦西敏寺裡莎士比亞的雕像,看去都遠不如這森林———只有微風低吟、枯葉飄落、莊嚴肅穆、刻骨銘心的無名孤墓來得震顫每位訪客的心。」(東方白「一個托爾斯泰迷的好奇與求知」)





      一个古老的梦:伊拉斯谟传

      一个古老的梦
      作者: (奥)斯・茨威格
      译者: 姜瑞璋
      出版社:辽宁教育出版社
      出版年: 1998

      目录

      茨威格和伊拉斯谟
      目标与意义
      时代一瞥
      模糊不清的青年时代
      肖像
      工艺大师
      伟大与局限
      强大的对手
      为独立而挣
       ******
      2009.12 蒙田  Montaigne (Stefan Zweig)
      感謝蒙田 Montaigne

      * 作者:斯蒂芬.褚威格
      * 原文作者:Stefan Zweig
      * 譯者:舒昌善
      * 出版社:網路與書出版
      * 出版日期:2009年04月30日

      看這本書莞爾的是 Montaigne到羅馬 似乎靈肉兩全 逛妓院給金幣
      這本書"後記"說中國的"嘗試集"流傳

      這套1995年的號稱"蒙田隨筆全集"其實並沒有翻譯"友誼"之後的數十首sonnets....
      RL 可以當 第一人

      (蒙田是一個活在古代的現代人。他不朽的隨筆,
      充滿著冷峻的觀察、辛辣而幽默的批判、
      豐富的知識、出入今古的精采摘錄。他無所不談,自有見地,留下的精神財富使後人至今 ...)

      较量
      结局
      伊拉斯谟留下的遗产




      Stefan Zweig in exile: A European in Brazil; The Unhurried World of Pre-War Vienna

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      0
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      Stefan Zweig recognized that propaganda had played a crucial role in eroding the conscience of the world.

      I wonder how far along the scale of moral degeneration Zweig would judge…
      NEWYORKER.COM|由 GEORGE PROCHNIK 上傳


      The Unhurried World of Pre-War Vienna

      Author Stefan Zweig, who inspired Wes Anderson's The Grand Budapest Hotel, recalls Austria at the dawn of the 20th century




      SMITHSONIAN MAGAZINE ·
      • The Unhurried World of Pre-War Vienna
      Author Stefan Zweig, who inspired Wes Anderson's The Grand Budapest Hotel, recalls Austria at the dawn of the 20th century

      Smithsonian Journeys Quarterly
      May 18, 2016



      The Unhurried World of Pre-War Vienna
      Author Stefan Zweig, who inspired Wes Anderson's The Grand Budapest Hotel, recalls Austria at the dawn of the 20th century



      SMITHSONIAN JOURNEYS QUARTERLY
      MAY 18, 2016
      627 8 0 1 1 2 666
      6278110666





      Excerpted from Chapter 1: “The World of Security” from "The World of Yesterday" by Stefan Zweig, 1942.



      ~~~~
      One lived well and easily and without cares in that old Vienna, and the Germans in the North looked with some annoyance and scorn upon their neighbors on the Danube who, instead of being “proficient” and maintaining rigid order, permitted themselves to enjoy life, ate well, took pleasure in feasts and theaters and, besides, made excellent music. Instead of German “proficiency,” which after all has embittered and disturbed the existence of all other peoples, and the forward chase and the greedy desire to get ahead of all others, in Vienna one loved to chat, cultivated a harmonious association, and lightheartedly and perhaps with lax conciliation permitted each one his share without envy. “Live and let live” was the famous Viennese motto, which today still seems to me to be more humane than all the categorical imperatives, and it maintained itself throughout all classes. Rich and poor, Czechs and Germans, Jews and Christians, lived peaceably together in spite of occasional chafing, and even the political and social movements were free of the terrible hatred which has penetrated the arteries of our time as a poisonous residue of the First World War. In the old Austria they still strove chivalrously, they abused each other in the news and in the parliament, but at the conclusion of their Ciceronian tirades, the selfsame representatives sat down together in friendship with a glass of beer or a cup of coffee and called each other [the familar] Du. Even when [Karl] Lueger, the leader of the anti-Semitic party, became mayor of the city, no change occurred in private affairs, and I personally must confess that neither in school nor at the university, nor in the world of literature, have I ever experienced the slightest suppression or indignity as a Jew. The hatred of country for country, of nation for nation, of one table for another, did not yet jump at one daily from the newspaper, it did not divide people from people and nations from nations; not yet had every herd and mass feeling become so disgustingly powerful in public life as today. Freedom in one’s private affairs, which is no longer considered comprehensible, was taken for granted. One did not look down upon tolerance as one does today as weakness and softness, but rather praised it as an ethical force.

      For it was not a century of suffering in which I was born and educated. It was an ordered world with definite classes and calm transitions, a world without haste. The rhythm of the new speed had not yet carried over from the machines, the automobile, the telephone, the radio, and the airplane, to mankind; time and age had another measure. One lived more comfortably, and when I try to recall to mind the figures of the grown-ups who stood about my childhood, I am struck with the fact that many of them were corpulent at an early age. My father, my uncle, my teacher, the salesmen in the shops, the members of the Philharmonic at their music stands were already, at forty, portly and “worthy” men. They walked slowly, they spoke with measured accent, and, in their conversation, stroked their well-kept beards, which often had already turned gray. But gray hair was merely a new sign of dignity, and a “sedate” man consciously avoided the gestures and high spirits of youth as being unseemly. Even in my earliest childhood, when my father was not yet 40, I cannot recall ever having seen him run up or down stairs, or even doing anything in a visibly hasty fashion. Speed was not only thought to be unrefined, but indeed was considered unnecessary, for in that stabilized bourgeois world with its countless little securities, well palisaded on all sides, nothing unexpected ever occurred. Such catastrophes as took place outside on the world’s periphery never made their way through the well-padded walls of “secure” living. The Boer War, the Russo-Japanese War, the Balkan War itself did not penetrate the existence of my parents. They passed over all reports of war in the newspapers just as they did the sporting page. And truly, what did it matter to them what took place outside of Austria...? In their Austria in that tranquil epoch, there were no state revolutions, no crass destruction of values; if stocks sank four or five points on the exchange, it was called a “crash” and they talked earnestly, with furrowed brows, about the “catastrophe.” One complained more as a habit than because of actual conviction about the “high” taxes, which de facto, in comparison with those of the postwar period, were nothing other than small tips to the state. Exact stipulations were set down in testaments, to guard grandchildren and great-grandchildren against the loss of their fortunes, as if security were guaranteed by some invisible promissory note by the eternal powers. Meanwhile one lived comfortably and stroked one’s petty cares as if they were faithful, obedient pets of whom one was not in the least afraid. That is why, when chance places an old newspaper of those days in my hands and I read the excited articles about some little community election, when I try to recall the plays in the Burgtheater with their tiny problems, or the disproportionate excitement of our youthful discussions about things that were so terribly unimportant, I am forced to smile. How Lilliputian were all these cares, how wind-still the time! It had better luck, the generation of my parents and my grandparents, it lived quietly, straight and clearly from one end of its life to the other. But even so, I do not know if I envy them. How they remained blissfully unaware of all the bitter realities, of the tricks and forces of fate, how they lived apart from all those crises and problems that crush the heart but at the same time marvelously uplift it! How little they knew, as they muddled through in security and comfort and possessions, that life can also be tension and profusion, a continuous state of being surprised, and being lifted up from all sides; little did they think in their touching liberalism and optimism that each succeeding day that dawns outside our window can smash our life. Not even in their darkest nights was it possible for them to dream how dangerous man can be, or how much power he has to withstand dangers and overcome trials. We, who have been hounded through all the rapids of life, we who have been torn loose from all roots that held us, we, always beginning anew when we have been driven to the end, we, victims and yet willing servants of unknown, mystic forces, we, for whom comfort has become a saga and security a childhood dream, we have felt the tension from pole to pole and the eternal dread of the eternal new in every fiber of our being. Every hour of our years was bound up with “the world’s destiny.” Suffering and joyful, we have lived time and history far beyond our own little existence, while they, the older generation, were confined within themselves. Therefore each one of us, even the smallest of our generation, today knows a thousand times more about reality than the wisest of our ancestors. But nothing was given to us: we paid the price, fully and validly, for everything.









      ----
      Some writers’ lives prove to be more enduring than their works. One of them is Stefan Zweig, born to Jewish parents in Vienna in 1881, whose short stories and historical biographies made him a literary celebrity. As the biopic "Vor der Morgenröte" shows, the rise of the Nazis drove him away from Europe, his "spiritual homeland"




      A tender film chronicling a true Central European's tragic final years
      ECON.ST



      Biopics
      Stefan Zweig in exile: A European in Brazil

      Jun 22nd 2016, 15:39 BY A.B.C.

      SOME writers’ lives—and deaths—prove to be more enduring than their works. One of them is Stefan Zweig, born to Jewish parents in Vienna in 1881, whose short stories and historical biographies made him a literary celebrity in Europe and beyond before the second world war. The rise of the Nazis, who banned his books, drove him into exile. Crushed by the destruction of Europe, his “spiritual homeland”, he eventually settled in Brazil, where he and his young wife committed suicide together in February 1942 by swallowing poison. These final years have inspired books such as French novelist Laurent Seksik’s "The Last Days" and German literary critic Volker Weidermann’s "Summer before the Dark", set in Ostend in 1936. Now they are revisited in a new film, "Vor der Morgenröte" ("Before the Dawn"), an Austrian-German-French production directed by Maria Schrader. Rather than a linear biopic, it is a nuanced meditation on exile.

      Set entirely in the Americas, the film assumes a bit of knowledge of Zweig, jumping past the celebrity years and the horrors of Nazism, and focusing on couple’s final months in Petropolis, some 70km outside Rio de Janeiro. The Europe that Zweig eternalised in his memoirs, "The World of Yesterday: Memories of a European", is gone. In its place is Brazil, which Zweig calls “land of the future”. He marvels at how its diverse inhabitants live peacefully side by side; “it seems like a miracle to us, coming from Europe,” says his wife Lotte, played with a quiet dignity by Aenne Schwarz. Though primarily in German, the film flits between languages with the ease of a Central European intellectual. Rather than a practical afterthought, language documents the Zweigs’ exile; at first, they chat to locals in rudimentary Spanish, only gradually picking up the Portuguese phrases of their adopted homeland.

      Where other directors might have fallen into stuffiness or despair, Ms Schrader’s film retains a lightness. This owes something to the casting of Josef Hader, an Austrian comedian known for his cabaret acts, as Zweig. Yet even the funny moments bear the imprint of exile. In a key scene, a mayor deep in the state of Bahia hosts a reception in Zweig’s honour. After the mayor’s speech, a brass band in uniform launches into a shaky rendition of “The Blue Danube” waltz. Zweig listens stunned, caught between laughter and tears. The pulsing Brazilian landscape, with its bright greens and men in linen suits, only accentuates the darkness left behind. The contrast can be seen during a quick trip to snowy New York in early 1941, shot in cold blues and whites. “For today my life is black enough,” says Zweig when offered coffee there, his mounting anguish compounded by his inability to respond to all the requests to help other Jews get out of Europe.

      In these snapshots of life and death in exile, some things are deliberately left unsaid. There are no shots of burning books, marching soldiers or camp inmates, yet these cast a shadow throughout the film. Just as the Zweigs follow the horror in Europe from across the Atlantic, the director keeps her distance from her characters. This subtlety continues to the final scene, reflected in a bedroom mirror. In his suicide note, Zweig hoped that his friends would “live to see the dawn” (giving the film its title). Amid new uncertainty about the future of Europe, of which the Brexit referendum has been just one aspect, "Vor der Morgenröte" is a timely homage to a man who believed in it to the very end.







      德國的“路邊圖書館”/ 斯圖加特市立圖書館

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      德國的“路邊圖書館”

      http://www.dw.com/zh/德国的路边图书馆/a-37430115?


      古人云,書非借不能讀也。德國人看來也甚解其意。除了上正規圖書館借書外,德國人還“發明”了“路邊圖書館”。
      (德國之聲中文網)德國人愛書。據Emnid民調機構2016年10月的一項調查,超過一半德國人一年看5到10本書,超過四分之一的德國人一年看書10本以上。儘管數字化浪潮襲來,絕大多數德國人仍然偏愛紙質書籍。無論大人孩子過生日,或者慶祝聖誕節,親朋好友贈送的禮品中少不了各種書籍。每到週末,各大書店仍是門庭若市的地方。
      買書、贈書……年復一年,不少人家裡書越堆越多,簡直可以開圖書館了。不過,德國人以節儉著稱。尤其是扔書,在一些人眼裡完全是一種褻瀆。那麼。看完書後捨不得扔,又沒地方放該怎麼辦呢?早在90年代,克萊格和古特曼(Clegg & Guttmann)兩位德國藝術家就在格拉茲(Graz)和美因茨(Mainz)推出了路邊圖書櫃,當時還是作為一項行為藝術。這個主意很快得到響應。
      Deutschland | Offene Bücherschränke (picture-alliance/dpa/R. Weihrauch)
      到了90年代末,達姆施達特(Darmstadt)和漢諾威也出現了這樣的路邊圖書櫃。人們可以從書櫃裡免費選走自己想看的書,看完後歸還,也可以把自己的書貢獻出來,放進書櫃裡。到2013年,僅在漢諾威市區,就有31個這樣的路邊書櫃。在漢堡,甚至還出現了移動的"圖書櫃",安放在100輛公共汽車裡。像法蘭克福這樣的大城市,各城區如今有50個路邊圖書櫃,借閱者還可以在一個網上平台上跟踪書籍的去向,和下一個想藉閱的人交流。許多當地人都清楚這些"藏書櫃"具體位於哪條街,網上也可以查找到路邊圖書櫃所在的街名。
      Deutschland | Offene Bücherschränke (picture-alliance/dpa/B. Settnik)
      路邊"圖書館"的面貌也今非昔比。有專門設計的造型別緻的書亭,也有用舊電話亭改造的。最重要的是,它們都防風防雨,任何時候都向公眾開放。如果有人借了書不歸還怎麼辦,沒關係,儘管留著吧。這既不是偷書,也不是竊書。人人各取所需,人人各盡所能。這就是路邊圖書櫃的魅力,這就是分享的快樂,讀書之樂!
      使用我們的App,閱讀文章更方便!給yingyong@dingyue.info 發送一封空白電子郵件就能得到軟件和相關信息!
      閱讀每日時事通訊,天下大事一覽無餘!給xinwen@dingyue.info 發送一封空白電子郵件就能完成訂閱!

      Jacques MEYER《第一次世界大戰時期士兵的日常生活 1914-1918》

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       Jacques MEYER《第一次世界大戰時期士兵的日常生活 1914-1918》上海人民,2007


      1914~1918:第一次世界大戰時期士兵的日常生活

      Les soldats de la Grande Guerre

      1914-1918年,大約800萬法國人應征入伍,實際參加戰斗的士兵超過400萬,其中三分之一的人在前線犧牲。本書描述的正是這些沒有特權、生命得不到保障的普通士兵的戰地生活。他們除了面臨殘廢的威脅,還要忍受飢渴、疾病、嚴寒酷璁、孤獨和恐懼。作者雅克·梅耶從親身經歷出發,同時援引了許多戰友的書信、感想和回憶錄,為我們展現了一幅幅真實而悲慘的戰時生活場景。本書眾多細節性的真實描述讓我們看到了戰爭之外的一些東西,或者說戰爭中的人性,其中有悲壯的犧牲和獻身,有默默的隱忍和堅持,有不滿現實的憤怒情緒,有戰友之間的真摯情誼,也有對不平等的反抗和對自身尊嚴和榮譽的維護。

      作者簡介:

      雅克·梅耶,巴黎高等師范學院畢業,曾著有《步兵》,並與兩位同窗合著了《1914-1918,法國人的生與死》一書。他也是一戰期間的士兵,為了這部作品收集了大量的口頭見證材料。這些材料描述了戰爭期間士兵時而單調時而令人恐懼的日常生活,為研究士兵心理狀態作出了重要貢獻。
       

      目錄

      前言 士兵們真的曾經有過日常生活嗎?
      第一章 人物與背景
      第二章 戰壕里的人
      一、戰壕的布局
      二、步兵們的苦與難
      三、野戰炮兵的苦難
      四、勞動與生活
      襲擊與巡邏
      雜役與工程
      獎勵與處罰
      五、動身
      六、感覺與情感
      遠離火線的軍人
      百姓
      高級首領
      盟軍
      殘酷的戰爭——令人沮喪的宿命
      死亡
      回到人間
      勇氣與恐懼
      信仰
      為什麼戰斗?
      敵人
      上級
      軍人的友誼
      第三章 殊死決戰
      一、凡爾登士兵
      二、凡爾登印象
      第四章 休整
      一、預備部隊
      二、宿營地
      三、大休
      四、后方與休假許可證
      結論 日常生活是否在老兵身上留下了印記?
      參考文獻
      譯后記

       劉振強 (三民書局)

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      三民書局創辦人劉振強農曆年前過世了,享壽86歲。三民表示,劉振強行事低調,生前交代家人不要驚動外界,家屬將遵照遺願不辦公祭、只辦家祭;等後事處理結束,三民將登報感謝各界關心。三民表示,劉振強生病之前,還是每天到公司走動,他們會保留劉振強辦公室,讓至親好友有追思的地方。1953年,劉振強與友人柯君欽、范守仁等人合資5000元創辦三民書局,取「三個小民」之意命名,最早在台北市衡陽路上,後來遷至重慶南路,1993年復興北路的大樓落成;根據經濟部商業司資料,目前公司代表人為劉仲傑。三民早期以出版法政類大學用書、古籍今注新譯叢書、《大辭典》為主,後來也出版各式英漢字典及兒童、青少年讀物,成立至今出版了1萬多種圖書;1975年成立關係企業東大圖書,主要出版中、西方思想、人文、藝術專書。(蔡永彬/台北報導)


      ~~~~


      三民書局創辦人劉振強過世 享壽86歲


      發稿時間:2017/02/07 10:08


      最新更新:2017/02/07 11:45



      三民書局股份有限公司7日證實,創辦人劉振強(圖)今年農曆年前過世,享壽86歲。劉振強向來行事低調,家屬遵照遺願將不辦公祭,感謝各界關心。(中央社檔案照片)


      (中央社記者王靖怡台北7日電)三民書局股份有限公司今天證實,創辦人劉振強今年農曆年前過世,享壽86歲。劉振強向來行事低調,家屬遵照遺願將不辦公祭,感謝各界關心。




      三民書局上午受訪表示,劉振強農曆年前過世,家屬遵照遺願將不辦公祭,感謝各界關心,不願驚動太多人,待劉振強後事相關事宜處理結束,三民書局將登報向各界致謝,也會保留劉振強辦公室,讓至親好友有追思的地方。




      劉振強於民國42年與友人柯君欽、范守仁等人集資創辦三民書局,秉持「知識普及化,學術思想通俗化」理念,成立至今已出版7000多種書籍,涵蓋範圍廣及社會科學、自然科學與人文藝術等各領域。




      雅言出版社創辦人顏擇雅在社群網站臉書(facebook)貼文表示,這幾年古籍出版在台灣已整個沒落,但三民把「後漢書」、「三國志」這種不算熱門典籍的今註今譯都做出來,還全部注音,一定是不計成本。劉振強真是了不起的出版事業家。




      新經典圖文傳播有限公司總編輯葉美瑤說,重慶南路這幾年關了多少店,面貌已不復當年光彩,只有三民始終在,像庇蔭苗草的大樹,給予難以言說的安定感。聽聞劉振強過世,無限感傷。向這位傳奇出版人致敬,謝謝他留給台灣出版這樣巨大的精神財產。




      前教育部次長黃碧端表示,她感到巨大的哀傷。劉振強是當代影響台灣最大的文化人之一,卻從不自我張揚。1060207




      劉振強創辦三民書局一甲子 今之古人風




      (中央社記者王靖怡台北7日電)三民書局股份有限公司劉振強堅持理念,帶領三民書局從最初的衡陽路小書店,成為綜合出版機構,走過一甲子,見證台灣學術發展歷程,文化界也稱許劉振強有「今之古人」風格。




      三民書局證實劉振強今年農曆年前過世,享壽86歲。劉振強向來行事低調,家屬遵照遺願將不辦公祭。




      劉振強於民國42年與友人柯君欽、范守仁集資創立三民書局,取「三個小民」之意命名為「三民」,宗旨為「傳播學術思想,延續文化發展」。不過,因志向不同,范守仁、柯君欽先後離開,由劉振強獨立經營。




      早期出版法政(法律類及政治類)大學用書、「三民文庫」、「古籍今注新譯叢書」、「大辭典」,後也出版字典及兒童、青少年讀物,三民書局成立至今已出版7000多種書籍。關係企業東大圖書公司西元1975年創立,秉持「知識普及化,學術思想通俗化」理念,主要出版哲學、人文與藝術等書籍。


      三民店面在台北市衡陽路創立,經營漸穩後遷到重慶南路,到現在擁有重慶南路和復興北路兩家門市。走過一甲子,已然是重慶南路書店街代名詞。


      劉振強曾說,開始經營前8年,月底要交書款,但身邊沒錢,曾多次半夜睡不著,獨自踱步新公園(現二二八和平紀念公園),望月興歎。幸好一路有好友相助才能走到今天,非常感謝一路相隨的老友。


      前教育部次長黃碧端在也社群網站臉書(facebook)分享劉振強的一段往事說,30年曾有學者有機會購買台灣大學剛蓋好的宿舍,但苦於付不出頭期款,被劉振強知道了,有天親自登門送筆錢給這名學者。學者嚇一跳,「說我怎麼還你呢?」劉振強說不必還,以後寫書交給三民出就可以了。


      黃碧端表示,這事沒留1張借據,30年間也不曾催問1句話,房子住了30年的學者,終於在80歲時交出重要著作給三民出版,「這樣的故事該不只一樁兩樁,讓我們看見的是一位今之古人的劉振強先生」。


      此外,三民書局鎮店寶「大辭典」編纂過程艱辛,耗費14年才完成,留下70噸銅模和鑄字鉛條,見證劉振強的堅持;劉振強更曾獲金鼎獎特別貢獻獎肯定。


      經營模式從自產自銷,走向產銷分流,成立弘雅圖書公司,成為全國首創「圖書館式」書店。因應網路世代,三民網路書店於1996年營運。三民與東大各系列專業叢書,更是詳實記錄不同階段台灣學術領域發展。1060207



      ~~~
      高鳴(本名劉明哲)辭世,沒想到另個劉姓知名人物也走了。三民書局創辦人之一的劉振強也離了病痛、肉身化無。兩星期前我寫重慶南路書店街,本想給予三民一個重要位置,奈何篇幅所限,未能如願。但三民確實非常重要,它不像老字號的商務、正中、中華等有強力資本,它創設於1953年算是重慶南的第二階段。凡我法律科系的學子必然人手好幾冊三民出版的法律教科書,這是積累資本的必要手段,而後《三民文庫》、《古籍今注新譯叢書》、《大辭典》都是叫好又叫座的叢書,劉振強厲害處在於眼光夠遠又獨到,致使重慶南書店街雖沒落,但三民卻獨樹一幟 ,成為今日重慶南唯一指標,它走出自己的出版路。R.I.P.
      【文化新聞】走過一甲子 三民書局堅守出版崗位(NTDAPTV) http://ap.ntdtv.com/
      YOUTUBE.COM

      John Berger 作品及翻譯;

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       John Berger 作品及翻譯;

      作品Works分類

      Fiction   10本,翻過3本*

      • *A Painter of Our Time (1958)[8]

      This visionary first novel by the Booker Prize-winning author of To the Wedding and G. is at once a gripping intellectual and moral detective story and a book whose aesthetic insights make it a companion piece to John Berger's great works of art criticism.
      3年的辛苦:放棄當職業畫家,寫批評,訪問許多難民,傾聽其故事.....
      出版20/30年的後記:萬物老化後的美與成熟
      "'Life will always be bad enough
      for the desire for something better
      not to be extinguished in men
      (Berger, 1989, p. 5).
      • The Foot of Clive (1962)[2]
      • Corker's Freedom (1964)[2]
      • *G. (1972)[25]
      • G, éditions de l’Olivier, 1972. Traduction d’Elisabeth Motsch.
      栗原行雄訳『G.』新潮社、1975年

      A致X:給獄中情人的溫柔書簡(約翰伯格首部中譯小說)
      中文書 , 約翰伯格   吳莉君 , 麥田 ,出版日期:2014-08-02在字裡行間讀出人們義無反顧的理念,與對自由解放的無限想望。──沒有任何強權可以阻擋愛與信念,也沒有任何暴力能夠摧毀人類的心靈。 無論愛妲和澤維爾如今是生是死,無論他們是否仍住在那個不知位於何方的小鎮,約翰.伯格以觀照微物之眼繪出了一幅在...... more

      Plays  4本,都未讀過,不過可知其合作者1人

      • A Question of Geography (with Nella Bielski) (1987)[44][45]
      • Les Trois Chaleurs (1985)[46]
      • Boris (1983)[47]
      • Goya's Last Portrait (with Nella Bielski) (1989)[48]

      Screenplays   5本,都未讀過,不過可知其合作者2人

      • Jonah who will be 25 in the year 2000 (with Alain Tanner) (1976)[25][11]
      • La Salamandre (The Salamander) (with Alain Tanner) (1971)[49]
      • Le Milieu du monde (The Middle of the World) (with Alain Tanner) (1974)[49]
      • Play Me Something (with Timothy Neat) (1989)[50]
      • Une ville à Chandigarh (A City at Chandigarh) (1966)[51]

      Poetry  零散讀過數十首

      • Pages of the Wound (1994)[52]
      • Collected Poems (2014)[53]

      Other  47本 (因為他的作品難歸類,所以此類最多)





      • Marcel Frishman (with George Besson) (1958)[52]
      • Permanent Red (1960)[52] (Published in the United States in altered form in 1962 as Toward Reality: Essays in Seeing)
      • The Success and Failure of Picasso (1965)[25][11]
      • 奥村三舟訳『ピカソ――その成功と失敗』雄渾社、1966年


      • A Fortunate Man (with Jean Mohr) (1967)[52]

      • ジャン・モア写真、村松潔訳『果報者ササル――ある田舎医者の物語』みすず書房、2016年

      • Art and Revolution: Ernst Neizvestny And the Role of the Artist in the U.S.S.R (1969)[52]

      • 奥村三舟訳『芸術と革命――エルンスト・ニェイズヴェースヌイとソ連における芸術家の役割』雄渾社、1970年

      • The Moment of Cubism and Other Essays (1969)[52]
      • The Look of Things: Selected Essays and Articles (1972)[52]
      • Ways of Seeing[25] (with Mike Dibb, Sven Blomberg, Chris Fox and Richard Hollis) (1972)

        精力旺盛的約翰.伯格,向來被敬重為英國最具影響力的藝術評論家。他的《觀看的方式》,從社會關係談論藝術,翻轉傳統觀畫的方式,從側面切入,看到了傳統藝術史沒有看到的問題,是使許多人印象深刻,影響深遠的一本書。

      伊藤俊治訳『イメージ――視覚とメディア』Parco出版、1986年/〔文庫版〕筑摩書房、2013年
      松村昌家、大井浩二編注『イメジのとらえ方』英宝社、1988年




      With John Berger / Ways of Seeing , Episode 4 (1972)



      A BAFTA award-winning series with John Berger, which rapidly became regarded as one of the most influential art programmes ever made. In this…
      YOUTUBE.COM




      • About Looking (1980)[11]
      • 飯沢耕太郎監修、笠原美智子訳『見るということ』白水社、1993年/〔文庫版〕筑摩書房、2005年


      • 出版日期:2015/05/01
      一個多世紀以前,動物與人仍在相互凝視,彼此確認,而今人們前往動物園觀看一只又一只動物,只會感覺到自己的孤單;當我們看到麥卡林在順化所拍攝的照片,我們看到的是戰爭被違背其本意地非政治化,照片變成了人類普遍境況的一項證據;庫爾貝最早體認到的景物和聲音是流水,以至於當他畫穆提耶的岩壁,都如同池塘里映照出的風景……不同形式、不同對象、不同結果的「看」,似乎都可以找到某種宿命般的因果邏輯,如同作者在本書最后所說:「你眼前的原野,就如同你自己生活中的視野一般大小。」這部批評文集分為三部分:首先以我們看動物的方式為切入點,回溯人類與動物漫長而悠遠的關系,而這種關系,在當代資本主義社會中是永久地失落了;繼之以對攝影功能的思考,與蘇珊·桑塔格遙相唱和;最后則聚焦於藝術,談繪畫、論雕塑,從容游走於社會。心理與藝術各個層面,頗得瓦爾特·本雅明的遺風。


      • Another Way of Telling (with Jean Mohr) (1982)[52]

      另一種影像敘事
      中文書 , 約翰伯格、尚.摩爾 , 臉譜 ,出版日期:2009-03-20★美學理論大師約翰.伯格vs專業攝影名家尚.摩爾合力探究攝影本質的經典之作! ★薩依德譽為「劃時代的原創性影像論述」! ★繼《明室》、《論攝影》、《迎向靈光消逝的年代》後又一影像思考巨著! ★探討影像敘事之道的理論與實務之作! 關於攝影...... more



      另一種講述的方式



      • And Our Faces, My Heart, Brief as Photos (1984)[52]
      • The White Bird (U.S. title: The Sense of Sight) (1985)[52]
      • Keeping a Rendezvous (1992)[52]
      • The Sense of Sight (1993)[54]

      觀看的視界
      The Sense of Sight

      約翰·伯格作品:講故事的人簡體書 , (英)約翰·伯格 , 廣西師範大學出版社 ,出版日期:2015-05-01關系。 在約翰伯格的人生里,從而也在本文集里,對於故事敘述和語言的關注是一個更全面、更廣泛的議題。「離鄉」一輯的主題是旅行、放逐、移居,本書最后「未修築的路」繼續着這些反思;「愛情入門」的所有文章顯示了約翰伯格對於藝術作品,尤其是繪畫的...... more


      • Albrecht Dürer: Watercolours and Drawings (1994)[55]
      Mitsuyo Nakamura訳『アルブレヒト・デューラー――水彩と素描』タッシェン・ジャパン、2005年

      • Titian: Nymph and Shepherd (with Katya Berger) (1996)[52]
      • Photocopies (1996)[2]
      • Isabelle: A Story in Shorts (with Nella Bielski) (1998)[52]
      • At the Edge of the World (with Jean Mohr) (1999)[56]
      • Selected Essays (Geoff Dyer, ed.) (2001)[52]
      • The Shape of a Pocket (2001)[52]
        我所謂群體意指一小群反抗勢力。當兩個以上志同道合的人聯合起來,便組成一個群體。反抗的是世界經濟新秩序的缺乏人性。凝聚的這群人是讀者、我、以及這些文章的主題人物─林布蘭,舊石器時代的洞窟壁畫畫家,一個來自羅馬尼亞的鄉下人,古埃及人,對描繪孤寂的旅館客房很在行的一位專家,薄暮中的狗,廣播電台的一個男子。意外的是,我們的交流強化了我們每個人的信念,堅信今天在世界上發生的事情是不對的,所說的相關話題往往是謊言。我寫過的書,就屬本書最迫切。——約翰.柏格
        本書同時清楚標示了他的馬克思主義色彩,為文熱情、反向思考、大膽批評。收錄了二十四篇,他在蘇黎士、馬德里、瑞典、法蘭克福、赫爾辛基等地以不同語言發表的講演與文章, 初次翻成英文出版,基本觀點集中於對現下經濟全球化趨勢的批評,文字依舊有著濃烈的批評色彩,約翰.伯格曾在訪問中提及,這是近幾年少數幾本迫切著非出不可的一本書。
        書中以對法國史前藝術的觀察,古典藝術大師米開蘭基羅、林布蘭、竇加,以及個性強烈的墨西哥女畫家卡蘿,廿世紀雕塑大師布朗庫西(Brancusi)等人的作品,以及相關的歷史社會分析,批評全球經濟掛帥環境下,對藝術的欠缺理解與乏善可陳,是一本權威敢言且殷切提醒的書。


      • I Send You This Cadmium Red: A Correspondence between John Berger and John Christie (with John Christie) (2001)[57]
      • My Beautiful (with Marc Trivier) (2004)[58]
      • Berger on Drawing (2005)[59]
      • Here is Where We Meet (2005)[8]

      約翰·伯格作品:我們在此相遇

      簡體書 , (英)約翰·伯格 , 廣西師範大學出版社 ,出版日期:2015-05-01
      當代最有影響力的作家、藝評家、公共知識分子約翰伯格的自傳性小說;一部記憶之書、死亡之書、愛之書、成長之書,一部深沉無悔的告解。 這不是一本傳統的小說、回憶錄、散文或傳記,而是一種混雜了這些文體的嶄新文類,即NewStatesman所謂的...... more

      " What in another writer's work might be the associative work of memory becomes, in Berger's fiction, virtual alchemy. "

      "Yet the density of the foliage was not like that of a jungle, but like the density of a closed book, which had to be read page by page."
      此書台北麥田有漢譯本,詳註
      我們在此相遇 2008


      • Hold Everything Dear: Dispatches on Survival and Resistance (2007; 2nd ed. 2016)[60]

      留住一切親愛的:生存.反抗.欲望與愛的限時信
      中文書 , 約翰伯格   吳莉君 , 麥田 ,出版日期:2009-05-10繼《觀看的方式》、《另類的出口》、《另一種影像敘事》、《我們在此相遇》後,英國最具影響力的藝術批評家、美學理論大師──約翰.伯格,在最新著作《留住一切親愛的》裡,通過不同的形式、體裁,以最感性的抒情訴求,喚醒眾生心中的普遍性。 《留住...... more




      班托的素描簿
      中文書 , 約翰伯格   吳莉君 , 麥田 ,出版日期:2012-07-08◎觀看的方式 + 繪畫的過程 = 班托的素描簿 ◎英國當代最具影響力的藝術批評家、美學理論大師──約翰.伯格,首部以文字和圖像共同呈現的素描沉思錄 大師與大師的唱和創意之作──當約翰.伯格遇上斯賓諾莎! 我們畫畫的人,不僅想創作...... more



      • Cataract (with Selçuk Demirel) (2012)[68]
      • Understanding a Photograph (Geoff Dyer, ed.) (2013)[69]
      • Daumier: The Heroism of Modern Life (2013)[70]
      • Flying Skirts: An Elegy (with Yves Berger) (2014)[71]
      • Portraits: John Berger on Artists (Tom Overton, ed.) (2015)[48]

       https://www.amazon.com/Portraits-John-Berger/dp/1784781762



      A major new book from one of the world’s leading writers and art criticsJohn Berger, one of the world’s…
      AMAZON.COM

      • Cuatro horizontes (Four Horizons) (with Sister Lucia Kuppens, Sister Telchilde Hinkley and John Christie) (2015)[72]
      • Lapwing & Fox (Conversations between John Berger and John Christie) (2016)[73]
      • Confabulations (Essays) (2016)[11]
      • Landscapes: John Berger on Art (Tom Overton, ed.) (2016)[74]
      • John by Jean: Fifty Years of Friendship (Jean Mohr, ed.) (2016)[75]
      • A Sparrow's Journey: John Berger Reads Andrey Platonov (CD: 44:34 & 81-page book with Robert Chandler and Gareth Evans), London: House Sparrow Press in association with the London Review Bookshop (2016)[76]







      江燦騰(工人博士)的奮進人生/江燦騰【二十世紀台灣佛教文化史研究】、【晚明佛教改革史】。江燦騰+陳正茂《新臺灣史讀本》/一些明末佛教研究:從《人間淨土的追尋一一中國近世佛教思想研究》《晚明思想與社會變遷》

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      2016.2.8   錦坤兄來訪,帶來江燦騰博士年前簽名贈書 (謝謝。我與江燦騰博士尚未謀面,在80年代讀過江先生的第一本著作;此次二書都無索引):1.【二十世紀台灣佛教文化史研究】北京:宗教文化,2010, 45萬字 (3+507頁)。他應該是要我讀"胡適來台前新禪學研究的肇始及其發展和爭辯" (211-260)等等篇。
      2.【晚明佛教改革史】桂林:廣西師範,2006, 30萬字 12+387頁)


      我不認識劉振強先生(三民書局)。
      不過多年前聽過故陳寬仁老師談及他的【工程經濟學】的初版和再版(約30年之後);可惜沒問他其九十多歲母親的回憶錄【果姑漂流記】的故事。可以肯定的是,劉先生是位俠義之士。今晨讀江燦騰博士提的,他的一本自學奮鬥史之書 (書類是我猜的),劉先生給百萬稿費故事。
      這讓我更覺得應該說說陳老師(家)的出書之故事,以紀念劉振強先生。
      ~~~~2015.4
      新臺灣史讀本

      新臺灣史讀本



        1987年臺灣解嚴後,隨著本土意識的抬頭,臺灣史漸成顯學,相關著作如雨後春筍般地出現。《新臺灣史讀本》之所以「新」,在於其與時俱進,內 容涵蓋史前史乃至2006年臺灣政治的動向,論述簡潔扼要。作者為求主題豐富多樣,脫去詳述政治更迭與經濟變遷之窠臼,納入文學、美術、戲劇、音樂、電 影、舞蹈等藝文課題,由藝文活動反過來刻劃各時期的政治氛圍及經濟糾葛。為何現代文學與鄉土文學針鋒相對?臺灣電影的載浮載沉從何說起?雲門舞集如何躍上 國際舞臺,成為臺灣人的驕傲?兩岸關係將何去何從?……過去臺灣通史不足之處,本書一一補齊。
        本書共分三卷,十一章,章章獨立,可自行重組,不僅適合大學通識課程之用,淺白易懂的文字更利於一般大眾閱讀。掌握臺灣的過去,未來始能寫下臺灣燦爛的一頁。
      作者簡介
      江燦騰
        臺灣大學歷史所博士,曾任教於臺大和清大多年,現任北臺灣科學技術學院通識教育中心史地組專任副教授。曾榮獲第一屆宗教學術金典獎、第二屆臺灣 省傑出文獻工作獎。著有《臺灣近代佛教的變革與反思──去殖民化與臺灣佛教主體性確立的新探索》、《臺灣佛教文化的新動向》、《臺灣佛教與現代社會》…… 等相關書籍多種。
      陳正茂
        政治大學歷史所碩士,現任北臺灣科學技術學院通識教育中心史地組專任教授,編著有《臺灣史綱》、《臺灣經濟發展史》、《歷史與文化》等書十餘本、論文二十餘篇,亦於雜誌、月刊發表上百篇文章。


       ******
       這兒多談一點江先生的第一本學術著作,因為最近才與江先生在網路筆談, 才"認識"他--而我是他的讀者。 雖然其著作中只有它:江燦騰《人間淨土的追尋一一中國近世佛教思想研究》台北:稻鄉  1989。
      很難得的是在這兒可以找到此書. 很有緣份.  所以翻翻它. 根據它大略做出此"一些明末佛教研究"---我是外行者.

      寫序者第二人是作者舊識"水月"  此"君"文中罵胡適 ,不過,讓我讀一下胡適的原作: 胡適《廬山遊記》1928) 摘記憨山德清

      一本書多少可以看出社會和文化  譬如說  我有興趣研究1987年的台灣 將來希望跟我的日記一起出版.  這本書的第二章"李卓吾的生平與佛教思想"的"前言"提到12月6日淡江大學中文系的"晚明思想與社會變遷"研討會會議前就將論文 集(草稿)出書(《晚明思想與社會變遷》(弘化叢刊第一種)---本書收入的《李卓吾的生平與佛教思想》是"重寫過的"......
      ---本文可能有5~6個錯字

      我對台灣第一義學高僧釋印順的歷史定位

      當代臺灣人間佛教思想的領航者
      江燦騰

      在臺灣當代的佛教學術圈,雖然並不缺乏學有專長的佛教學者,但是,要像印順導師那樣,幾乎受到僧俗兩眾一致推崇的佛教學者,並仰之為當代佛學最高權威者,可謂絕無僅有。

      不過,論世俗名聲上,他比不上南部佛光山的星雲法師,甚至也比不上他門下的證嚴法師。但是,在真正的佛教研究圈裡,卻唯有印順導師一人能具有一言九鼎的公信力。

      也因為如此,在臺灣的佛學界居然出現一種有趣的現象,即:有不少佛教道場,經營會對外界表示,他(她)們奉印順導師為「導師」的;而印順導師的佛學見解,就是彼等修行的最高指導原則。換句話說,在當代臺灣的佛教學術界裡,掛印順導師的「招牌」,已經成了一種新的流行。
      本來,佛法的流布,就是要深入廣大社會的,並非只是出家人自己關起門來說說而已。所以當年佛陀在菩提樹下悟得無上的解脫道之後,隨之而來的,是遊走四方,傳播所悟正道;不拘對像,不論種性、貧富、賢愚,凡有所求法者,無不一一為其決疑和開示,務必使其蒙受法益而後已。
      總計佛陀從35歲悟道到80歲入滅的45年間,弘法利生,即是他行道的主要宗旨,也是他實踐佛法的主要方式。

      從這個角度來看,印順導師,自25歲出家以來,就在佛法中薰習和成長;而自26歲撰寫(扶擇三時教)和(共不共之研究)於《現代僧伽》以來,也已經歷了近幾十個年頭的弘法生涯。

      他的《妙雲集》和其他多種傑出的佛學著作,質精量多,幾乎涉及到經、律、論三藏的每一層面,堪稱一套小型的「三藏」寶典,為傳統佛學和現代佛教思想,建立起一條寬坦的溝通橋梁。

      對於這樣的佛教高僧,身為佛教徒或佛法的愛好者,能閱讀他的書、以研討他的思想為榮,毋寧是很值得稱許的。

      但,在1991年10月20日的一次聚會中,印順導師本人卻對我談起他的著作被濫引濫用的情形。他還感嘆早期來臺灣,有心教卻找不到程度好的學生來學習,以後又因身體弱,無法將內心所想的一一寫出,因此他認為他在臺灣佛學界的影響力一定很弱(※當時在場的,還有來自臺南妙心寺的傳道法師。我們都是來參加福嚴佛學院的改建落成典禮,才與印順導師碰上的)。

      不過當時,我隨即對他表示:在臺灣,他的書已成為當代知識份子,要接觸佛教思想的最佳媒介,即連一些新儒家的年經學者,也多多少少讀過一些。因此他的佛學影響力,是無可置疑的。

      然而,真正能對他思想做深刻掌握的,並不多。換句話說,當代的臺灣佛學水準,儘管有印順導師的著作可讀,由於理解不精確,很難評估提升多少。這樣的狀況,到底要怎樣扭轉,便值得探討了。

      再另一方面,我之所以要重提這一段關於當代臺灣佛教界對印順導師的矛盾影響現象,其真正用意是,是想藉導出一個相關的論述主題,亦即,我們可以由此發現,當代整個臺灣佛教界的學術水準,其實並不如想像中那樣高,而事實上這又是印順導師再臺灣已經經營了近幾十年的結果。可見他過去的努力,是何等地艱辛、何等地不易。

      再換另一角度來說吧!我們都知道有一些佛學界的同道,相當同情1953年到54年之間,印順導師因《佛法概論》被檢舉為「為匪宣傳」的這件事。甚至有些學者,還把此事當作印順導師遭受保守派迫害的實例;同時也批判包括慈航法師在內的教界領袖。於是有個新的研究結論提出:認為臺灣光復的佛教發展,所以在水準尚未大幅度地提昇,是由於印順導師受迫害,以致失去其領導性的地位,連帶也喪失原可循印順導師思想發展的大好機會。總之,在《佛法概論》這件事上,印順導師不但被當成受難的英雄,也使保守派必須擔負了佛教發展落後的嚴重責任。

      然而,我們如果環繞著這件事打轉的話,可能對整個順印導師的時代角色與地位,會判斷不清。因為從事件的過程來看,印順導師並未被關,或被逮捕,甚至連限制行動的禁令也未發出,僅是在處理上,有警總和黨部介入,且要求對否些關於北拘蘆洲的描寫作修改而已。

      其後印順導師在經營道場和弘法活動上,一點也未遭到官方的干涉。所以我們如果太過強調此事的迫害性質,則有可能會誤導判斷的方向。做為一個現代佛教學者,在觀察此一事件的本質時,不能太感情用事,應該用較深度的視野來分析才對。這是我在展開以下的說明之前,首先要強調的一點。
      其實我們可以從他在心智上的偉大創造,以及對人間苦難的關懷這兩點,來評估他的人格特質以及他在佛教思想方面的卓越成就。

      就第一點來說,我曾在一篇文章中,提到:「印順導師的最大貢獻,是以此三系(性空唯名、虛妄唯識、真常唯心)的判教,消化了日本近代佛教學者的研究成果,融會自己探討的資料,而以流利的中文傳出清晰可讀的現代佛學作品。迄今為止,他的確代表了當代中國佛學研究的最高峰,臺灣近40年來的佛學研究,抽去了印老的著作,將非常貧乏,可見其份量超重量級的。」①

      另外我在(孤獨的佛教哲人)一文中,也曾提到他說:「像這樣的佛學專家(印老),卻是長年身體虛弱,不斷地和病魔抗爭,幾度徘徊在死亡邊緣的。他的心力之強,心思之邃密,心智之清晰,實在令人驚嘆不已!」②

      假如人類的偉大性,是指人類對內在脆弱性的強化與不斷地提昇,那麼像印順導師這一堅毅的創造性表現,實在是相當不易的。

      況且,在這一心智的偉大創造背後,印順導師又具有關懷人間苦難的強烈取向。可以說,他對佛法解脫道本質的理解,是界定在對人間為主的強烈關懷上。由於這樣,他一方面極力探尋印度佛法的原始意義為何?一方面極力強調初期大乘是佛教真正解脫的精神所在。在這樣的佛教思想主張,其實又和印順導師的學佛歷程,以及當時國家社會的危難局是有關。換言之,印順導師在作為出家人的角色上,他不只是隱逸式的探求佛法而已,他在內心深處,始終和時代的的處境有一密切的關聯性。因而,他的著作內容,其實是以佛教的社會關懷,做為對時代處境的一種回應。
      我們在他的自傳之文《平凡的一生》和學術史回顧《遊心法海六十年》這一小冊子中,即可以看到他的長期治學,厥再尋求佛陀本懷,同時也可發現他對民族的尊嚴和時代的使命,抱持著一份強烈的關懷。例如他曾反對太虛弟子和日本佛教界過於親近。他的理由是:「日本軍閥的野心是不會中止的,中日是遲早要一戰的。處於這個時代的中國佛教徒,應該愛護自己,不宜與特務化的日僧往來。」這是他從1935年起,和太虛大師有一年多未交往的主要原因。

      到了1938年冬天,中日戰爭已爆發,全國上下正努力對日抗戰,面對此一國族危難,他眼見廣大的佛教信眾,無以解國族之急和聖教之危,於是她深切反省佛教的過去與未來,想探明問題出在哪裡?而當時新儒家的大師梁漱溟在四川縉雲山與他談到學佛的中止與時代環境的關涉時,更令他思考:「是否佛法有不善之處?」然後在《增一阿含經》中讀到「諸佛皆出人間,終不在天上成佛也」的句子,之道佛陀的本來教法,就是以人類為本的。他因能找到「人間佛教」的法源,內心為之欣喜、熱淚為之奪眶而出!

      從此以後,楬櫫佛教的人間關懷,即成為他的為學生主要方針。一度他甚至不惜為此一主張而和太虛大師有所諍辯。由於這是他親探經藏原義而後才確立其堅決主張的,因此他敢於喊出:「我不屬於宗教徒裔,也不為民族情感所拘蔽。」他並且提出他的治學理念說:「治佛教史,應理解過去的真實情況,記得過去的興衰教訓。佛法的信仰者,不應該珍惜過去的光榮,而對導致衰落的內在因素,懲前瑟後嗎?焉能做為無關於自己的研究,而徒供庋藏參考呢!」所以佛法的嚴就,對他而言,是具有時代的使命感的。

      而他日後來臺灣所寫的龐大著作,也都具有像這樣的關懷在內。因此要理解他的思想,即必須將他的思想放在時代的大架構中來理解。否則是掌握不到他的真正的思想特質的!

      但是,他的研究,儘管文獻解讀精確、立論嚴謹、證據充分,可是由於他的同時也吸收了不少國外學者的研究成果,在詮釋上便和傳統佛教的佛教僧侶產生了很大的差異。例如他重視原始佛教,他的《佛法概論》一書,即是以原始佛教的經典為主要內容。可是對傳統派的中國僧人而言,《佛法概論》其實是小乘的佛法;而流傳在中國的傳統佛法確是以大乘佛法為主。他們視大乘佛法為佛陀的成熟教誨,是原始佛教為不了義。如此一來,雙方在認知上產生了鉅大的衝突。於是印順導師便遭到了長期的批評。

      他在《法海微波》 (序)中有一對沉痛話,提到他的作品遭遇和失望的心情。他說:「(從)民國20年來,我寫下了第一篇——《抉擇三時教》,一直到現在,紀錄的與寫作的,也不算少了,但傳統佛教界給予的反應,除極少數外,反對、不滿、厭惡、咒詛、都有口頭傳說中不斷流行,這實在使我失望!」——這是他在1987年所寫的感嘆之辭,離他寫第一篇文意的時間,已經過了二分之一的世紀有餘。

      他其實是很歡迎公開批評討論的,例如他曾因唯識新舊譯的問題和守培筆戰,因三系判教的問題和默如筆戰等,都是相當精采的。可是佛教界能有實力和他公開討論的,畢竟不多。即以南懷謹這樣有聲望的學者,一旦涉及《楞嚴經》被批評為真常唯心的道理時,他竟指批評者根據日本式的佛學研究,「曲學取巧」、「捨本逐末」、「不智之甚」!他雖未指名是印順導師,但三系判教,以真常唯心判如來藏系正是印順導師本人,所以南氏實際是未指名的批判印順導師。——這還算客氣的!

      事實上,印順導師在臺灣所遭受的批判,遠比南氏所指責者,要嚴重多多。除了他的《佛法概論》被指為「為匪宣傳」外,他的《淨土新論》被反對派大批放火焚燬,他獲頒日本大學的博士學位被圍剿為「有損清譽」。其中關於《佛法概論》事件,尤其令印順導師耿耿於懷。③他在《平凡的一生》中,詳細交代經過,並點出他來台灣進駐善導寺,以及佔了赴日代表的名額,是整個事件的內在主因。

      但是,他似乎忽落了思想上的差異,才是根本原因所在。例如他提到「漫天風雨三部曲」,其一是圍剿圓明、其二是慈航為文批他、其三是反對派向政府檢舉,而其中一和二即是思想上的差異所引起的。

      並且在政府不追究《佛法概論》的思想問題之後,印順導師長期在台灣的傳統派隔閡的,仍是思想的歧異,而非利益的爭奪。——為甚麼呢?
      因為印順導師批評傳統佛教,從天臺宗到禪宗和淨土的思想,皆在批判之列。就天臺宗言印順導師指出智者大師的空、中、假三諦、非龍樹《中論》本義。在禪宗方面,他指出印度禪法被「中國化」的過程,以及中國人禪宗人物重視修行、急於證悟,卻忽視三藏經教和未能多關懷社會的缺失。

      至於淨土思想,他則批判彌陀思想受太陽崇拜的影響,以及此一思想太偏於死後的關懷等。反此種種,都是極革命性的批評,因而引起反彈,毋寧是理所當然的。從臺灣佛教發展史來看,臺灣光復後的最大變遷,應是佛教人間化的提倡。而在這一思潮之下,可以有各種不同的活動形態。其中以著作為主,並且強調原始佛教和初期大乘的佛法為核心思想的,即是印順導師的最大特色。至於像佛光山的「人間佛教」理念,則強調佛法的現代化、生活化,所謂「給人信心、給人希望、給人歡喜、給人服務」,因此佛法不分宗派高下地一概予融通活用。在這一立場上,是星雲法師可說是太虛佛教精神的追隨者;而印順導師則「批評地繼承」了太虛的佛教思想。

      亦即,在法源上,印順導師重視原始佛教和初期大乘,特別是以中觀思想為核心,不同於太虛的法界圓覺思想;然而,太虛的強烈社會關懷,則印順導師並不反對;所以他是「批評地繼承」,這也是他和星雲法師的最大不同點。他和星雲法師也因此分別代表了臺灣光復以來,兩大「人間佛教」的思想潮流。

      不過由於印順導師來臺後,一直缺乏資質好的弟子追隨,「宏法、出國、建寺、應酬」這些事,他認為自己並不擅長。所以經過13年的試驗後(1953年至64年),他決心丟下一切重溫昔願——專心地研究佛法。④

      的確,他後來所寫的傑作,像《說一切有部為主的論書與論師之研究》、《中國禪宗史》、《初期大乘佛教之起源與開展》和《空之探究》等,都是這一決心和努力下的研究成果。這一成果,不要說一般體弱多病的學者不可能,就是健康良好、時間充裕的一般佛學專家,也辦不到。而印順導師居然以危脆之身辦到了。這不能說他只是學問的才情好,應該說:他有大悲願,他有強烈的時代關懷和使命感,才能使他做出如此了不起的成就!就這一點來說,他實堪稱「當代俠客」而無愧!

      但是,他也有寂寞之感。他曾在1988年11月,於《當代》第三十期,發表了一篇《冰雪大地撒種的癡漢》,以酬答我在同刊物所發表的(臺灣當代淨士思想的新動向)一文。他除了補充一些看法外,對於我提到他的佛教思想,在臺灣環境中所出現理想與現實的差異,也頗有同感。可見他對知音的缺乏,是甚感無奈的。這也印證了在本文一開始所提到的,印順導師對他的思想的流佈狀況,始終懷著兩難之心;既希望被人接受,也擔心被人誤解誤用。所以今後在臺灣,印順導師的思想要如何理解和實踐,應是相當耐人尋味的。
      (※本文經印順導師本人過目)

      ① 此文即(台灣當代最偉大的佛教思想家印順盛正),收在拙著《人間淨土的追尋――中國近世佛教思想研究》(板橋:稻鄉出版社,1989年),頁229-234。

      ② 見江燦騰,前引書,頁235-238。

      ③ 這是《佛法概論》被取締的那一段原文,其中提到:「……未來的世界―傳說的北拘羅洲,是極福樂的世界。北拘羅洲的平等、自由,有點類似此世界起初的人類社會。將此世界融入佛教的真理與自由,智慧與慈悲,即為淨土的內容。我們這個世界,經過多少次荒亂,彌勒降生時,才實現為淨土。佛教淨土的真精神,如果說在西方極樂國,在兜率天內院,不如說重在這個世界的將來。拘羅洲的特質,沒有家庭―沒有男女間的相互佔有,沒有經濟上的私有。衣服、飲食、住處、舟車、浴池、莊嚴具,一切是公共的,儘可適量的隨意受用。大家都「無我我所,無守護者」,真的做到私有經濟的廢除。男女間,除了近親屬而外,自由交合,自由離散。所生的子女,屬於公共。拘羅洲的經濟狀況,男女關係,家庭本位的倫理學者,或者會大聲疾呼,斥為道德淪亡,類於無父無母的禽獸。然而佛法說:這是無我我所的實踐者,是「能行十善業」者,是真能做到不殺、不盜、不邪淫、不妄語者,比家庭本位的道德――五戒――要高尚得多。拘羅洲的人,沒有膚色――種族優劣――的差別,人類是一樣的平等。由於體健進步,人間再有夭壽的。壽終而死,也再沒有憂愁啼哭。這個世界,非常的莊嚴,非常的清淨,像一所大公園。土地肥沃,道路平坦,氣候冷暖適中;到處是妙香、音樂、光明。人類生活於這樣的世界,何等的幸福!這樣的世界,為無數世界中的現實存在著。原始佛教仰望中的世界,即是這樣的世界,而又充滿了佛陀的真理與自由,智慧與慈悲;這即是這個世界的將來。(※印順導師在《佛法概諭》中,因書寫這段文字而遭受保守派佛教徒檢舉「為匪宣傳」,當時他因此忍辱刪掉這段文字,並重寫之,但是隔十年後,他卻自認為「不能忠於佛法,不能忠於所學,缺乏大宗教家那種為法殉道的精神……這是我最傷心的,引為出家以來最可恥的一著!」)

      ④ 於是他宣布了如下的決定――(舉偈遙奇,以告謝海內外緇素同道)離國三五載,來臺滿一紀。風雨悵淒其,歲月驚消逝!時難懷親依,折翩歎羅什,古今事本同,安用心於悒!願此危脆身,仰憑三寶力;教證得增上,自他咸喜悅!不計年復年,且度日又日,聖道耀東南,靜對萬籟寂。這是文辭典雅、意境幽遠的詩偈。也是來臺僧侶中,最不尋常的一次文學創作(儘管原意非關文學)。印順導師舉鳩摩羅什和真諦來中國後的不如意為例,以抒解她來台後的諸多不順遂,同時也流露出他願獨自研究佛法的強烈心聲!

      ——錄自江燦騰《當代台灣人間佛教思想家——以印順導師為中心的薪火相傳研究論文集》,(台北市:新文豐,2001)頁15-26。

      ---

      致讀者

      凡 例

      第一卷 早期臺灣的歷史(從古代臺灣到清季開港前)第一章 近代人類學認知下的臺灣史前文化

      1.1 臺灣先史時期的文化遺址

      1.2 「臺灣人」族群的源流與分類

      1.3 臺灣原住民的社會與文化
      第二章 荷西與明鄭時期的臺灣

      2.1 荷西入主臺灣及其拓殖

      2.2 明鄭時期的開發與經營

      2.3 最後的攤牌──鄭清的和與戰

      第三章 清領前期的臺灣開發與社會變遷

      3.1 土地拓墾與區域開發

      3.2 衝破網羅橫渡重洋的移民潮

      3.3 民變迭起與分類械鬥

      3.4 商品經濟的發展與特殊的郊行制度
      第二卷 臺灣近代史(從清季開港後到日本撤出)第四章 清季後期的外力入侵與臺灣的相應變革

      4.1 紛至沓來的列強侵擾

      4.2 迎向世界的起步

      4.3 臺灣的建省與劉銘傳的富強新政

      第五章 日治時期的殖民統治與臺灣社會變革情況

      5.1 甲午戰爭與馬關議和

      5.2 武士刀支配下的番薯及其武裝反抗

      5.3 異族殖民統治下的政經文教措施

      第六章 政治抗爭運動與皇民化運動下的臺灣

      6.1 近代臺灣本土社團的崛起

      6.2 臺灣議會設置請願運動

      6.3 臺灣文化協會的活躍與沒落

      6.4 戰雲密佈下之臺灣──皇民化運動

      第三卷 臺灣現代史的戰後發展(自二戰後──2006年)第七章 戰後臺灣政治的變革與發展

      7.1 從「二二八事件」到「白色恐怖」

      7.2 戒嚴下的政治改造與威權體制的建立

      7.3 從風雨飄搖到政局穩定

      7.4 蔣經國接班後的銳意革新

      第八章 戰後臺灣之藝文活動和自由主義發展的趨勢

      8.1 從反共文學、現代文學到鄉土文學的批判

      8.2 近代臺灣美術的百年回顧

      8.3 戲夢人生的百年風華──近代臺灣戲劇的發展

      8.4 唱我們的歌──臺灣近代音樂發展滄桑錄

      8.5 臺灣近代電影的百年浮沉

      8.6 飆舞──林懷民與羅曼菲的舞蹈世界

      8.7 自由主義在臺灣的緣起緣滅

      第九章 解嚴後臺灣政治社會面相之觀察

      9.1 過渡階段──從蔣經國到李登輝的政權轉移

      9.2 政黨輪替──陳水扁本土政權的確立

      9.3 弊政下風起雲湧的各種社會運動

      9.4 當代臺獨思想的崛起及其實際政治行動

      第十章 破冰後兩岸的政經交流趨勢及其待解問題

      10.1 破冰後的兩岸政治關係

      10.2 破冰後兩岸相互依存的經貿網絡

      10.3 當代兩岸文化交流與國家認同問題

      第十一章 全球化與本土化交互衝擊下的當代臺灣處境

      11.1 面對新局──從現代化到全球化

      11.2 全球化潮流下的臺灣
      ----
      致讀者

             現在擺在讀者面前的這本新書,是由東大圖書公司所悉心規劃和出版的,一本有關臺灣史的嶄新著作。

             其目的是,準備提供給國內大專及技職院校,屬於大學階段成年者,「臺灣史」課程教學所使用的最新讀本。

             本書內容突破一般教科書之窠臼,以新穎多元之內容,來彰顯臺灣歷史與文化之豐富內涵。這是本書有別於一般臺灣史之教科書的一大特色。

             本書在詮釋體系上,兩位作者議定:撰寫自解嚴以來,當代臺灣社會大量湧現的各種新穎的學術課題。有關本書的這一部分,可說是當代臺灣現行歷史教科書,較少觸及的條目。本書的內容,即由此建構起來。

             兩位作者都體認到,自解嚴以來的臺灣政局變化,和社會各方面的發展,及兩岸的複雜關係,這些當代的現成歷史素材,書中均有深刻的論述。讀者當能體會,本書內容不會只是空洞的表述,或僅存概念性的歷史書寫。

             因此,本書的特點之一,就是能呈現具有血肉鮮活和深情動人的歷史書寫。因為兩位作者有深刻感受和鮮明個性,也才能據以撰出此一新類型的臺灣史教科書。

             雖然如此,在本書中所論述者,仍得力於學界既有成果的多,完全由兩位作者嶄新開創者少,但我們都願打開心胸,避免出現任何特定政治立場的詮釋觀點,也不妄 斷未定論的司法案件,以及不偏愛任何統獨的觀點或立場;甚至於包括兩岸敏感的統獨論述在內,本書也都在不避諱的加以論述之同時,不作任何偏袒,而是以史家 專業的態度,來進行分析,或據以進行高度思維性的相關論述。

             所以,本書在問題意識的思考層次上,是深刻而細緻的;在持論態度上,雖仍相當嚴謹,卻能保有極大的開闊心胸,為史事當事人設身處地的設想,或為之留餘地的寬容及諒解,來撰述相關史實。

             根據以上所述,讀者不難了解,兩位作者的撰書心態,整體來說,是充滿撰史熱情的;在題材的挑選上,也是百無禁忌的;但在專業上,則仍嚴格遵守客觀史家應有 的不偏頗立場,亦即,是以極冷靜的深刻思維,和處處懷著關愛自己鄉土同胞的心,來進行如此的新臺灣史書寫。

             因此,此一新書的出版,既是在深刻描寫當代,也是在紀念當代和歌頌當代!同時,也藉此和當代讀者交流及對話。兩位作者雖能撰此新書,卻也非事事精通,和所 論皆對。因而,對於本書中,仍存在的知識空隙和見識不足,也已了然於胸;對於相關書寫內容,也隨時可能犯錯。

             也因此,凡能讀本書,而指正其中論述疏失、記載資料有不確、或疏忽者,皆兩位作者史學之師,或難得請益之學友。而且,不論其身分是學生、初學者,或一般喜愛本書的普通讀者,兩位作者也會對其任何的指正,衷心感謝。

      2008年元月

      江燦騰 陳正茂

      明末佛教研究

       By 聖嚴

      明末佛教研究

      books.google.com.tw
       明末之蓮池、藕益、弘贊、元賢諸大師,均有意 169 見聖嚴法師〈明末的中國戒律復興〉,收入《從傳統到現代一一佛教倫理與現代社會》,頁 152 〜 153 。 170 參南京大學陳永革的博士論文《晚明佛學的復興與困境》





      美國哥倫比亞大學的于君方博士,撰成的學位論文 
      The Renewal of Buddhism in China:Chu-Hung and the Late Ming Synthesis
      Columbia University Press, Jan 1, 1981 - Religion - 353 pages









      胡適等遊廬山1928.4.7-4.10 1928.4.20補記

      《廬山遊記》, 《新月》1卷3號(1928年5月10日);1928年上海新月書店出版單行本, 1930年收入上海亞東圖書館的《胡適文存》三集卷2;1986年收入台北遠流出版社的《胡適作品集 》冊11...

      用現在的話說,這篇新式「遊記」中包含太多的記述、(文化、佛教、孫中山遺囑.......)批判、考証、「明志」...等等,所以後人可以「各取所需」來附會或議論。


      記人方面 ,高夢旦先生帶「高度器」去測各山,讓胡適有比較《指南》書中的數據。......令我印象深刻。

      ----

      文中: 「自明以來,上流社會則受朱熹的理學的支配,中下社會則受朱元璋的「真命天子」的妖言的支配。二朱狼狽為奸,遂造成一個最不近人情的專制社會。」(後文用「朱子」。)


      -----

      到海會寺.....「並說還有普超血書《華嚴經》全部。.......」

      「刺血寫經是一種下流的求福心理。深山勝地的名刹......中古時代教徒捨身焚身的瘋狂心理,便知刺血寫經已是中古宗教的末路 。.......憨山蓮池的中興事業也只是空費了一番手足,終不能挽救已成的敗局。佛教在中國只剩得一只飯碗,若干飯桶,中古宗教是過去的了。」

      hc注 : 弘一法師請教印光法師關於切刺血寫經的書信往返,現在可以找到。
      憨山德清(1546年-1623年),俗姓蔡,字澄印,號憨山,謚號弘覺禪師,明朝安徽全椒人,臨濟宗門下,復興禪宗

      憨山生平以「憨山生平」爲範圍探討的專著有:徐頌鵬《中國明代佛教領袖一憨山德清的生平與思想》
      徐頌鵬
      The Life and Thought of Han-shan Te-ching: 1546-1623
      Sung-peng Hsu
      University Microfilms, 1978
      654 pages
      陳運星翻譯徐頌鵬對於憨山生涯所分之九個時期,其中的第六個時期,翻譯乃有錯誤。
      *******


      *****
        江燦騰自學回憶錄 : 從失學少年到臺大文學博士之路 / 江燦騰著
      臺北市 : 秀威資訊科技, 2009

       櫛風沐雨話平生 / 江燦騰著
      臺北市 : 商鼎文化出版 : 千華總經銷, 民82[1993]

      工人博士-江燦騰的奮進人生

      目錄 

      工人博士-江燦騰的奮進人生

      • 本書目錄
        第一章:吃苦長大~桃園大溪的童年記憶
        第二章:失學童工浪跡台北~少年歲月的辛酸與愛情
        第三章:啟動知識生命力~自學考取師大歷史系的奮鬥歷程
        第四章:從工人到博士~抗癌勇士的堅毅與努力
        第五章:「回首來時路」的喜悅分享~與江燦騰談知識、理性與生命力

        正面思考的勇者 陳耀昌
        真情告白 江燦騰
        活出自己的生命 曹銘宗
        感恩與感謝 許麗霞

        江燦騰大事年表

      序/導讀 《工人博士-江燦騰的奮進人生》


      認識江燦騰先生已七年了,我都叫他江老師。記得第一次到他的竹北家裡採訪,我開車去,他在電話裡跟我說,到了他住的村子時,如果還找不到,問一下「江老師住在哪裡」就知道了。
        江老師一直是我採訪、諮詢有關宗教、歷史的學者。我當主編時,他還是我邀稿的專欄作者。我沒有想到,有一天我會撰寫他的傳記。
        我想要說的是:這本書不是為了他寫的,而是為了他可能成為一個有影響力的老師而寫的。我在這裡說的老師,指的是人生的老師。
        你在生活上窮困、痛苦嗎?你在心靈上迷惘、無助嗎?甚至你面臨死亡的威脅嗎?這些人生的功課,都可以在江老師的現身說法中找到一些答案。
        江老師的教學也與眾不同,他不教你認命,也不教你躲在宗教裡安身立命,他教你以追求知識、堅持理性的精神,活出自己的生命。
        我相信,江老師作為這樣一個人生的老師,可以帶給很多人鼓勵和啟示。
        有的傳記太過強調傳主在生活環境上的惡劣,甚至誇大一些人類本來就有的痛苦,讓讀者看了很有壓力,也沒有達到治療和鼓勵的效果。江老師遭受的困苦不遑多讓,但我希望讓讀者清楚看到他解決問題的方法。所以,我在書中除了寫他的故事,還直接呈現與他的對談。
        當然,江老師即使是一個人生的老師,也有一些缺點,尤其是學界公認的「狂傲」,以及連他都不否認的「粗魯」。這些,我都寫在書裡,但也給他辯解的機會。
      我比較喜歡謙虛的人,所以我曾跟他說:「你有什麼成就,應該讓別人來講,你自己一直講,反而讓人家覺得你愛吹噓。」我也告訴他:「你太過理直氣壯,反而無法讓人接受。」
      但是,我的話作用不大,因為這是他的個性,而且我也無法否認,他只是說話口氣很大,其實並未吹牛。既然他說本性難改,我也就懶得理他了。
      江老師抗癌過程中,得到社會很多幫助。他說,他回饋社會的方法就是勤於著作、批評時事。未來,他還要與癌症繼續搏鬥,我們都要祝福他,因為他活得愈久,回饋愈多。陳耀昌
      幾 年前,我們的陳維昭校長打電話告訴我,要送一位歷史系的研究生來就醫,沒想到在急診室見到的病人是一位年過五十,年紀比我還大(雖然看起來比我年輕)的 「老生」,心想這麼老了,還唸研究所,精神實在可佩。後來才慢慢知道江燦騰先生雖然只是「研究生」,但已經是國內佛教史的權威,才知道江先生可佩的不只是 外在精神而已,肚子裡的東西也很令人肅然起敬,但一直等到看到這本傳記,才知道江先生的經歷還真是不尋常。
      做為一個病人,江先生是我見過最具「positive thinking」(正面思考)的人,他的這種人格特質,其實反應在他的生涯的每一段(大概是青少年時期差點去「投水自盡的經歷」而大澈大悟「得道」的 吧)。譬如說,他唸師大夜間部歷史系時,早上六點半到飛利浦上班,下午三點下班,坐火車自竹北到台北,晚上十點多下課後再搭火車回竹北,再走路,凌晨一點 半返家,第二天六點以前起床,周而復始,這樣的日子,連續半年,就算很厲害了,而能連續五年,還有家務事,沒有「positive thinking」的信力,是做不到的。
      江先生的治療過程亦是不叫痛、不抱怨,與醫護人員完全配合,說化學治療就化學治療、說放射就放射、說切骨頭就切骨頭、說做自體造血幹細胞移植就移植,這也 是要有很大的「positive thinking」的信力才做得到的。而「positive thinking」說來應有兩種,一是對自己能掌握的,比較簡單;對必須和他人互動的,就複雜了,往往還要靠幾分運氣。特別是在癌症的治療上,往往幾乎同 樣的病,同樣的治療,同樣地配合醫療人員,偏偏就是有些病人倖存下來,得享高壽;而有些人仍然藥石罔效,仍然魂歸離恨天。徼天之倖,江先生屬於前者那幸運 的20-30%(以他的病情及現代醫療的成績而言),不但遠離了疾病(雖然付出了「長短腳」的代價),得到了博士學位,還出了傳記,也成為一個典範。
      想當年我高中畢業,在填寫保送志願時,曾經心動想去唸台大歷史系,雖壯志未酬,或臨陣退出,但後來卻與台大歷史系頗有奇緣。除了有不少好朋友出身於此外, 與我亦師亦友的李敖先生,我負責在他死後把他的骨頭做成標本;兩年半前,為了高雄市議員林滴娟,單騎深入遼東(海城),完成了我就任法醫學科主任之後的 「第一件差事」,而滴娟也是台大歷史系的。如今生平第一次為人寫序,江先生也是台大歷史系的,人生真是奇妙啊。
      在經驗裡,病人在經歷過骨髓移植而治癒癌症後,都有「浴火重生」的感覺,他們往往表現出一種特別高貴的人格情操,比較樂於奉獻,樂於助人,樂於對社會的回 饋。以台灣男人的平均壽命而言,江先生大約還有二十年以上的日子,也許江先生能有更精彩、更不平凡的二十年,讓這本書只是江先生的「前傳」。就像世界三大 男高音的卡瑞拉斯一樣,做完骨髓移植治癒血癌之後,人生更為燦爛。

      Articles by John Berger openDemocracy

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      John Berger | openDemocracy

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      Jan 4, 2017 - John Berger on poverty, desire, storytelling, and the future's gift to the present. 1. The wind got up in the night and took our plans away.

      Articles by John Berger

      This week's editor

      TR, editor
      This week Tom Rowley and the oDR team edit the front page.

      Constitutional conventions: best practice

       ‘Clarity is more important than money’

      After winning the Booker Prize for Fiction in 1972, John Berger spoke out against the award’s historic roots in Caribbean exploitation: “This is why I have to turn this prize against itself.”

       Rostia Kunovsky: Fenêtres Lettres

      On an incognito yet convivial art which animates even when there is no promise of survival 

       Let Vietnam live!

      "The simple issue around which all the history of the rest of the century will concentrate: are we in the privileged quarter of the world, going to continue to exploit the other three quarters?"
      John Berger in England for Oxford Vietnam Week (Jan. 25 – 31, 1967).

       Railtracks

      "Impossible now to think of train travel without a kind of tenderness - as if that is what love is: arrival after arrival". A conversation between the writers Anne Michaels and John Berger, in dialogue with a photographic journey through southern Bohemia, evokes the intimate meanings and shared belongings that unfold to the rhythm and the heartbeat of the world the railways made.

       The Time We Live

      What might we hope for from life? Watching the London riots from afar John Berger finds a small passport that lets him visualise what is missing from a looter's expectations

       John Berger: a life in Gaza

      We are now spectators of the latest - and perhaps penultimate - chapter of the 60 year old conflict between Israel and the Palestinian people. About the complexities of this tragic conflict billions of words have been pronounced, defending one side or the other.
      Today, in face of the Israeli attacks on Gaza, the essential calculation, which was always covertly there, behind this conflict, has been blatantly revealed. The death of one Israeli victim justifies the killing of a hundred Palestinians. One Israeli life is worth a hundred Palestinian lives.
      This is what the Israeli State and the world media more or less - with marginal questioning - mindlessly repeat. And this claim, which has accompanied and justified the longest Occupation of foreign territories in 20th C. European history, is viscerally racist. That the Jewish people should accept this, that the world should concur, that the Palestinians should submit to it - is one of history's ironic jokes. There's no laughter anywhere. We can, however, refute it, more and more vocally.
      Let's do so.
      John Berger

       Wall and Bulldozer

      A pitiless market is met by an anomic politics. John Berger dissects the official language of crisis in France.

       Undefeated despair

      John Berger and his family went to organise painting and drawing workshops for children in Ramallah in November 2005. Here are his reflections.

       That have not been asked: ten dispatches about endurance in face of walls

      “The worst cruelties of life are its killing injustices.” John Berger on poverty, desire, storytelling, and the future’s gift to the present.
      1
      The wind got up in
      the night and took our plans away.
      (Chinese proverb)

       Quicksilver

      Susan Sontag, born in 1933, died in New York on 28 December 2004.

       The decisive moment: John Berger interviewed

      The importance of the United States election on 2 November is so great that all considerations except one – defeating Bush - need to be set aside, John Berger tells openDemocracy editor Anthony Barnett.

       Michael Moore, artist and patriot

      A sloppy, cynical piece of propaganda? No, says John Berger: Michael Moore’s documentary film “Fahrenheit 9/11” is a historical landmark inspired by hope – and its maker is a true artist deeply committed to his country.

       To the mountain

      Iraq, the Republic of Fear under Saddam, is now ruled by a Coalition of Fear. The distinguished writer John Berger said on the eve of war that lies prepare the way for missiles. Now he sees revealed in the desperate chaos of Baghdad the blindness of a force whose pitiless weaponry and limitless ambition offer no insight into the truths of its conquest.
      “If we don’t succeed, we run the risk of failure.” George W. Bush
      Baghdad has fallen. The city has been taken by the troops who were bringing it freedom.

       Shame, not individual guilt

      It is 12 January 2003 and US president Bush has rallied his troops for what he calls “The first war of the 21st century”. What is your view of this crisis, where, briefly, do you stand? This is the question we are putting to people around the world, especially those with their own public reputation and following. Our aim, to help create a truly global debate all can identify with.
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