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九歌傳奇 天生的凡夫俗子

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林淇瀁新增了 2 張相片 — 與陳素芳
從苗栗趕搭高鐵回到台北,參加九歌出版社40周年慶,九歌創辦人小說家蔡文甫先生雖在病中,仍堅持出席這場盛會,向眾多前來的作家朋友道謝,病中的他說話有些微困難,連說「抱歉」,這種老輩精神,讓人動容。
今天的盛會由九歌總編輯陳素芳主持,她從年輕時就進入九歌,跟隨蔡文甫先生迄今,孜孜矻矻,都在編輯檯上,為眾多的作家服務,這樣「從不換檯」的敬業精神,也讓我感佩。
因素芳的指定,我上台朗讀了20年前為九歌20周年寫的詩〈光的跋涉〉。時光飛逝,兩個20年就這樣一瞬間過去,但作家的創作、心血,則在九歌出版的冊頁中留存下來。九歌,見證了近40年來台灣文學的發展,這文學出版之路,果然是「路曼曼而無止息的光的跋涉」。
**********
光的跋涉
──為九歌出版社二十週年慶而寫
展詩兮會舞,應律兮合節。
──屈原‧九歌〈東君〉

敦將出兮東方1
朝顏正抖擻著枝葉
準備擁來自東方
溫煦問暖的光
昨夜未寐的書冊
陪著寂寞的燈
廝守了一個晚上
此刻也迎徐來的微風
以滿頭髮的蒼茫,叫醒了
簷下的風鈴
夜皎皎兮既明2
抗拒黑暗的燈
在沉沉的夜裡犁出了燦亮的
池塘。湧動夢、湧動愛,湧動
黃澄澄的年華白雪雪的流光
湧動每一顆星子的希望
在即將到來的晨曦前
宣佈:我將化做
白天的太陽
繼續這路曼曼3而無止息的光的跋涉
──1998.2.10.暖暖
1.語出屈原〈九歌‧東君〉句一。
2.語出屈原〈九歌‧東君〉句四。
3.語出屈原〈離騷〉:「路曼曼其修遠兮,吾將上下而求索。」
圖像裡可能有3 個人、微笑的人、室內
圖像裡可能有1 人

2009.1.7
從0到9的九歌傳奇   天生的凡夫俗子

台灣出版黃金時代創業的成功者
從"沒有觀眾的舞台"到出版集團

天生的凡夫俗子(改版:從0到9的九歌傳奇 2005 2005年獲金鼎獎終身成就獎特別獎 )

作者:蔡文甫

社別:九歌

出版日期:2001-10-10


從0到9的九歌傳奇:天生的凡夫俗子(增訂版) 2009







一個在動亂時代成長的少年──蔡文甫,隨著軍隊來台灣,獨自奮鬥。苦讀自學,於黑暗中摸索,在小說世界中覓得一片天。從軍人到教職,從作家到副刊主編,並創辦九歌出版社,至今擁有一系列出版事業及文學書屋,且成立九歌文教基金會以回饋社會。




蔡 文甫,在逆境中求生開拓新天地。他說:奮鬥的人沒有悲觀的權利。所以他立定目標,努力不懈,而能集教師、小說家、編者、出版家於一身,從一無所有到成為台 灣文學出版的重鎮,在穩定中一步步擴張,為平凡的生命創造願景。這是他努力的軌跡,也是一個出版人為追逐文學、為實現理想的奮鬥史。




是什 麼樣的人格特質與成長經歷造就今日的蔡文甫?他首度檢閱自己的生命歷程,用一字一句、珍藏的照片,訴說他苦澀的童年、困頓的青春、擦身而過的愛情、一磚一 瓦建立的家庭,以及創作路上的甘與苦、事業經營的有所為與有所不為。本書除了呈現最真實的蔡文甫外,並見證六○到九○年代文學的變革、文壇的掌故,以小見 大,用文學的角度睇視大時代的悲歡。




蔡文甫




江蘇鹽城人,民國十五年生,高等考試及格。曾任教職及主編中華日報副刊多年。創辦九歌出版社、健行文化公司、天培文化公司、九歌文學書屋等文化事業並設立九歌文教基金會。




著有長短篇小說集《雨夜的月亮》、《解凍的時候》、《女生宿舍》、《船夫與猴子》等十多部,作品被譯成英文、韓文;所寫自傳《天生的凡夫俗子》,獲選聯合報讀書人版二○○一年「年度好書」。迭獲金鼎獎以及大韓民國文學獎暨中國文藝協會文藝獎章、榮譽文藝獎章。










HC 評 請加人名索引等

Lassie Come-Home

"Follow your bliss ."By Joseph John Campbell

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我認識梁永安先生時,他已經為立緒出版社翻譯了 Joseph John Campbell 的書,所以,Campbell的傳記和書 (英文版很早就買,可是只讀些插圖), 是最近幾年的事。

19世紀末和20世紀上半葉的美國知識份子,還多/常到歐洲留學。然而,他們多可以掌握主要歐洲語言 (法文、德語等),這點很重要。

三十年前,名記者/主持人Bill Moyers訪談詩人等的書,今日世界出版社就有翻譯。現在,他更慷慨地將昔日訪問Campbell 的逐字稿與讀者分享。






Joseph John Campbell (March 26, 1904 – October 30, 1987) was an American mythologist, who worked in comparative mythologyand comparative religion. His work covers many aspects of the human experience. Campbell's magnum opus is his book The Hero with a Thousand Faces (1949), in which he discusses his theory of the journey of the archetypal hero found in world mythologies. Since the book's publication, Campbell's theory has been consciously applied by a wide variety of modern writers and artists. His philosophy has been summarized by his own often repeated phrase: "Follow your bliss."[1]

"Follow your bliss"[edit]

One of Campbell's most identifiable, most quoted and arguably most misunderstood sayings was his admonition to "follow your bliss". He derived this idea from the Upanishads:
Now, I came to this idea of bliss because in Sanskrit, which is the great spiritual language of the world, there are three terms that represent the brink, the jumping-off place to the ocean of transcendence: Sat-Chit-Ananda. The word "Sat" means being. "Chit" means consciousness. "Ananda" means bliss or rapture. I thought, "I don't know whether my consciousness is proper consciousness or not; I don't know whether what I know of my being is my proper being or not; but I do know where my rapture is. So let me hang on to rapture, and that will bring me both my consciousness and my being." I think it worked.[59]
He saw this not merely as a mantra, but as a helpful guide to the individual along the hero journey that each of us walks through life:
If you follow your bliss, you put yourself on a kind of track that has been there all the while, waiting for you, and the life that you ought to be living is the one you are living. Wherever you are—if you are following your bliss, you are enjoying that refreshment, that life within you, all the time.[60]
Campbell began sharing this idea with students during his lectures in the 1970s. By the time that The Power of Myth was aired in 1988, six months following Campbell's death, "Follow your bliss" was a philosophy that resonated deeply with the American public—both religious and secular.[61]
During his later years, when some students took him to be encouraging hedonism, Campbell is reported to have grumbled, "I should have said, 'Follow your blisters.'"[62]


【父親過世 兄長自殺 安德森‧庫柏:我向前走】
我10歲時,父親在接受心臟動脈繞道手術時過世,我21歲時,大我兩歲的哥哥跳樓自殺身亡,他從我們家的頂樓露臺跳下,即使母親在旁苦苦哀求,希望他冷靜,也沒能挽回他。
快畢業時,我非常徬徨,我問母親自己該做什麼工作,她引用神話學大師坎伯的話:「循著你的至喜(follow your bliss)」,但我的「至喜」到底是什麼?
安德森‧庫柏:「如果年輕時沒有經歷過喪親的痛苦,我可能不會對這份工作懷抱這麼大的使命感與衝勁。父親過世時,世界突然變成一個可怕的地方,我不覺得自己能依靠任何人,而且開始害怕會再有別的壞事發生。哥哥的自...
CW.COM.TW

Achieving Our Country:Leftist Thought in Twentieth-Century America, 築就我們的國家:20世紀美國左派思想

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Achieving Our Country
Leftist Thought in Twentieth-Century America

Richard Rorty, HUP, 1999


The William E. Massey Sr. Lectures in American Studies

American National Pride: Whitman and Dewey
The Eclipse of the Reformist Left
A Cultural Left
Appendixes
Movements and Campaigns
The Inspirational Value of Great Works of Literature
Notes
Acknowledgments
Index



築就我們的國家:20世紀美國左派思想


作者: (美)羅蒂
出版社:生活‧讀書‧新知三聯書店
出版日期:2006/2014



目錄
美國的民族自豪感:惠特曼與杜威
改良左派的衰落
文化左派
附錄
社會運動與政治活動
文學經典的啟迪價值
致謝


知識分子與民族理想


羅蒂追述20世紀60年代以前老左派的思想成就,評點60年代至今文化左派的功過得失,他指出,為了「築就我們的國家」,追求美國的建國理想,知識分子應做出更為腳踏實地的努力。

《築就我們的國家:20世紀美國左派思想》源於羅蒂1997年所作的「麥西美國文明史系列講座」。書中的羅蒂自始至終慷慨激昂、充滿自信,他旨在激勵美國左派知識分子積極參與國內事條,重新點燃他們心中的熱情,從而恢復美國文化生活的平衡。

理查德•羅蒂(RichardRorty,1931-2007),當代美國最有影響力的哲學家、思想家,美國新實用主義哲學和后現代主義的代表人物之一。羅蒂在耶魯大學取得哲學博士學位,曾執教於普林斯頓大學、弗吉尼亞大學、斯坦福大學。羅蒂的主要著作在國內出版的有:《哲學和自然之鏡》及《后哲學文化》等。

Must the sins of America’s past poison its hope for the future? Lately the American Left, withdrawing into the ivied halls of academe to rue the nation’s shame, has answered yes in both word and deed. In Achieving Our Country, one of America’s foremost philosophers challenges this lost generation of the Left to understand the role it might play in the great tradition of democratic intellectual labor that started with writers like Walt Whitman and John Dewey.

How have national pride and American patriotism come to seem an endorsement of atrocities—from slavery to the slaughter of Native Americans, from the rape of ancient forests to the Vietnam War? Achieving Our Country traces the sources of this debilitating mentality of shame in the Left, as well as the harm it does to its proponents and to the country. At the center of this history is the conflict between the Old Left and the New that arose during the Vietnam War era. Richard Rorty describes how the paradoxical victory of the antiwar movement, ushering in the Nixon years, encouraged a disillusioned generation of intellectuals to pursue “High Theory” at the expense of considering the place of ideas in our common life. In this turn to theory, Rorty sees a retreat from the secularism and pragmatism championed by Dewey and Whitman, and he decries the tendency of the heirs of the New Left to theorize about the United States from a distance instead of participating in the civic work of shaping our national future.

In the absence of a vibrant, active Left, the views of intellectuals on the American Right have come to dominate the public sphere. This galvanizing book, adapted from Rorty’s Massey Lectures of 1997, takes the first step toward redressing the imbalance in American cultural life by rallying those on the Left to the civic engagement and inspiration needed for “achieving our country.”

劉大任 「紐約眼」系列六冊:壹週刊專欄 晚晴 等

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紐約眼

中文書 , 大任 , 印刻 , 出版日期: 2002-

空望

中文書 , 大任 , 印刻 , 出版日期: 2003-

冬之物語

中文書 , 大任 , 印刻 , 出版日期: 2004-1

月印萬川

中文書 , 大任 , 印刻 , 出版日期: 2005



憂樂

中文書 , 大任 , 印刻 , 出版日期: 2008

晚晴


  「晚晴」這個用語,不是我的發明,古人早就用它來表達一種不知老之將至的豁達情懷;不過,在現代人的生活裡,各種挑戰嚴厲、多面而且複雜,僅僅「豁達」、看得開,還是不足以應付的。那麼如何在四面楚歌的圍困中立於不敗之地?或許正是我大膽定為書名的一點心思──試圖通過這一年來生活裡的點點滴滴,進行拓墾自己心靈田園、解決人生問題的一些必要演習工程吧……──劉大任 
  本書為劉大任先生「紐約眼」系列第五冊,收錄近一年來於壹週刊專欄上發表的五十餘篇文章,匯為五輯,從政治社會到鳥獸蟲魚,從哲學宗教到雞毛蒜皮,無所不能談,且多方觀照中外今昔;貫串起來則是一資深知識分子不斷自我充實的熱情,與其開闊胸襟和宇宙觀愈趨圓融完熟的展現! 
  每個人都在自己的歷史裡,留著一些不可捉摸的痛點,機緣湊巧,便暴露了。
輯二 生老病死  
  魯迅說他自己是速朽之人作些速朽的文章,他的頭腦是清醒的。
輯三 園林山水  
  咱只做園藝不搞農活,用心審美而不事生產,園名既稱「無果」,看不見的果實,都在過程中。
輯四 天涯行旅  
  在連綿不斷的戈壁灘旁顛簸前行,我那顆被徹底震昏了的腦袋裡,不意閃現了中國正在「和平崛起」的念頭。
輯五 時事家國 
  為什麼,現代公民的容忍標準可以超過自殺式毀滅性的政治作為而泰然自若呢?
作者簡介
劉大任
  台大哲學系畢業,早期參與台灣的新文學運動。一九六六年赴美就讀加州大學柏克萊分校政治研究所。因投入保釣運動,放棄博士學位。一九七二年入聯合國祕書處工作,一九九九年退休,現專事寫作。
  著作包括小說《浮游群落》、《劉大任袖珍小說選》、《晚風習習》、《杜鵑啼血》,運動文學《果嶺上下》、《強悍而美麗》,園林寫作《園林內外》,散文及評論《月印萬川》、《冬之物語》、《空望》、《紐約眼》、《無夢時代》、《走出神話國》、《赤道歸來》、《神話的破滅》、《落日照大旗》等。

卡萊爾 Carlyle by A.L.Le Quesne

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卡萊爾 Carlyle by A.L.Le Quesne 

卡萊爾 聯經,1986 ;Carlyle by A.L.Le Quesne ,OUP,1982



在沒網路、Wikipedia等時代,翻譯參考資料缺,尤其一般史地。 
例如,第78頁:
".....步行到城裡去看示威,他走到柏林敦大道 (Burlington Arcade)時遇雨,便乘公共馬車折回...."。

現在,我們很容易查出那是1819年建成的'伯靈頓拱廊街'。

Thomas Carlyle (1795-1881) was a Scottish philosopher, satirical writer, essayist, historian and teacher. Considered one of the most important social commentators of his time, he presented many lectures during his lifetime with certain acclaim in the Victorian era. He was the first and greatest of the Victorian 'prophets'. The style and imagination of his writing dazzled the young intellectuals of the 1830s, and by the 1840s the scale and radicalism of his social criticism had captured some of the best minds of a conscience-stricken generation. He was proclaimed a great moral leader by such notable figures as dickens, Thackeray, Mrs. Gaskel, Browning and Tennyson, who had all fallen under his prophetic spell. Yet this role was not to last. As England emerged from the economic crisis of the 2840s, Carlyle's vicious attacks on democracy and his gloomy predictions clashed with a new era of liberal optimism. His call for moral leadership developed into an obsession with 'hero-worship'. He no longer saw ordinary men and women as long-suffering and much-abused, but as greedy and shiftless, redeemable only by the iron and merciless discipline of a despot. A. L. Le Quesne examines the rise and fall of this extraordinary man, whose genius was recognized by his contemporaries yet has proved difficult to define ever since. He explains how Carlyle's greatness lay in his ability to voice the needs of a remarkably moral generation, and traces the growing divergence between Carlyle and his disciples, illustrating how they finally came to feel, in the words of one contemporary, that "Carlyle has led us out into the desert - and he has left us there". The Edinburg University Journal said this was "a first-rate introduction".






the Birth Control Handbook 1968

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McGill Birth Control Handbook | birthcontrolca - Wix.com

acumamas.wixsite.com/birthcontrolca/single.../1968/.../McGill-Birth-Control-Handboo...
This handbook is seen to be a major player in women's liberation because it gave young women the knowledge and the ability to control reproductive functions. Sethna in her article “The Evolution of the Birth Control Handbook: From Student Peer-Education Manual to Feminist Self-empowerment Text,1968-1975” (2006) ...



The Illegal Birth Control Handbook That Spread Across College ...

https://www.atlasobscura.com/.../the-illegal-birth-control-handbook-that-spread-across...
Mar 31, 2016 - An image accompanying the “Sexual Intercourse” section in multiple editions of the Birth Control Handbook. (Image: Canadian Museum of Human Rights/Used with Permission). The Birth Control Handbook, first printed in 1968 by students at McGill University, was a pioneering text. It was also illegal.
Today, nearly 50 years later, the information in the Birth Control Handbook remains as relevant, useful, and necessary as ever.
A group of Canadian teenagers wrote the first popular text on birth control.
ATLASOBSCURA.COM

牛的印跡:禪修與開悟見性的道路Hoofprint of the Ox By 聖嚴法師、丹.史蒂文生

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牛的印跡:禪修與開悟見性的道路,原文名稱:Hoofprint of the Ox


商周出版,作者:聖嚴法師、丹.史蒂文生,譯者:梁永安,出版日期:2009


「牛的印跡」此一概念可溯至十二世紀禪宗著名的《十牛圖》。這系列畫作以牛與牧牛人為主軸,生動描述了禪修的次第。畫中,牧牛人代表修行者;牛可視為想吃路邊欲望野草的煩惱心,同時也象徵著開悟心或人人本具的佛性。《十牛圖》描述了歷經尋找、發現、馴服與騎牛歸家的過程,意味著我們能透過參禪,馴服不羈的心並實現人的佛性。其中每一幅畫也都代表了修行人所必經的階段。











作者介紹
聖嚴法師

1930年出生,1943年出家修行。曾於高雄山中閉關六年,並留學日本,獲得立正大學文學博士學位。曾任雜誌編輯、教授、研究所所長以及譯經院院長等。

創辦中華佛學研究所、創建法鼓山、僧伽大學、法鼓大學以及社會大學等。在國內設立禪修、文教、慈善等基金會,分支道場遍及於歐、亞、美、澳等各大洲。

他是一位教育家、作家,更是一位宗教家和國際知名禪師,長年在國內外為推動「心靈環保」、「種族和諧」及「世界和平」等工作不遺餘力。

聖嚴法師所獲得的榮譽獎項中,包括總統文化獎、行政院文化獎、社會運動和風獎之傑出社會運動領袖獎、中山文藝創作獎、中山學術著作獎、斐德烈二世和平獎等十多種。

出版著作一百多種,已有十多種語言的譯著。他曾經應邀為《中華日報》、《中央日報》、《聯合報》、《中國時報》、《自由時報》等各大報紙,及《天下》、《康健》等雜誌撰寫專欄。

約翰.克魯克博士(John Crook, PhD, DSc)
 
一九三○年生,英國生物學家與人類學家。一九五○年代開始習禪,一九九三年於紐約接受聖嚴法師傳法,承繼曹洞與臨濟宗禪法法脈,成為聖嚴法師的第一位西方法子。目前為「西方人禪修會」(Western Chan Fellowship)導師。

著作甚豐(The Evolution of Human Consciousness)、(Space in Mind、Himalayan Buddhist Villages)、(The Yogins of Ladakh)、(Hilltops of the Hong Kong Moon),有《明末中國佛教的研究》、《戒律學綱要》、《明末佛教研究》等四十二種。



作者相關著作:《比較宗教學(精裝)》、《戒律學綱要

譯者介紹
梁永安

台灣大學哲學碩士,譯有《老年之書》、《毛二世》、《李維史陀:實驗室裡的詩人》、《大都會》、《如此燦爛,這個城市》、《此刻》、《身體藝術家》、《來自深淵的吶喊:王爾德獄中書》等。

目錄top

牛的印跡:禪修與開悟見性的道路-目錄導覽說明

<序>
<聖嚴法師簡介>

第一部 導言︰禪宗與佛教的修行

第一章 禪與「空」︰禪與傳統佛教的方法
禪宗與佛教的「空」觀 世俗經驗裡的「空」.小乘見到無我與涅槃的偏空.真空或作為實相的空.同時擁抱與同時遺忘全部的佛法:第一義空(畢竟空)
對應不同修行階段不同的修行方法 淨化與純化受障蔽的心.培養一心或心一境性.悟入「無我」、「真空」和「第一義空」的方法.頓悟法:直接到達畢竟空的方法

第二章 修禪與調攝身心的原則
有效禪修的先決條件︰調身 坐禪.經行.慢走.快走.立禪.臥禪.動中禪
有效禪修的先決條件︰調息 呼吸的方式
有效禪修的先決條件︰調心
修行進程的七階段 一、未修行前的散亂心.二、經過初步修行後的心.三、保持專注但仍然粗糙的心.四、保持專注而且精細的心.五、清淨但仍須使力保持專注的心.六、定境中的統一心.七、無我、無心

第二部 漸法中的三無漏學
第三章 佛教的戒律與禪修

第四章 五停心觀
數息觀 數息.隨息.意守丹田
不淨觀
念佛觀 稱名念佛.觀想佛相和佛功德
四無量心觀
因緣觀 觀想存在與不存在.觀想三時.觀想空間.觀想運動
界分別觀 依自相觀想六界.依共相觀想六界.依異相觀想六界.依滅相觀想六界

第五章 修慧︰四念處
四念處作為一種禪修的方法 身念處(觀身不淨).受念處(觀受是苦).心念處(觀心無常).法念處(觀法無我)
四念處與四諦及不同層次空性的關係

第三部 禪宗的頓法
第六章 禪宗與頓悟法門
頓悟與漸悟
禪宗 禪宗的歷史:禪宗的分支、學說和禪風的發展

第七章 參公案與看話頭
公案的用處
話頭的用處 看話頭.溫和的方法和強力的方法
<序>
<聖嚴法師簡介>

第一部 導言︰禪宗與佛教的修行

第一章 禪與「空」︰禪與傳統佛教的方法
禪宗與佛教的「空」觀 世俗經驗裡的「空」.小乘見到無我與涅槃的偏空.真空或作為實相的空.同時擁抱與同時遺忘全部的佛法:第一義空(畢竟空)
對應不同修行階段不同的修行方法 淨化與純化受障蔽的心.培養一心或心一境性.悟入「無我」、「真空」和「第一義空」的方法.頓悟法:直接到達畢竟空的方法

第二章 修禪與調攝身心的原則
有效禪修的先決條件︰調身 坐禪.經行.慢走.快走.立禪.臥禪.動中禪
有效禪修的先決條件︰調息 呼吸的方式
有效禪修的先決條件︰調心
修行進程的七階段 一、未修行前的散亂心.二、經過初步修行後的心.三、保持專注但仍然粗糙的心.四、保持專注而且精細的心.五、清淨但仍須使力保持專注的心.六、定境中的統一心.七、無我、無心

第二部 漸法中的三無漏學
第三章 佛教的戒律與禪修

第四章 五停心觀
數息觀 數息.隨息.意守丹田
不淨觀
念佛觀 稱名念佛.觀想佛相和佛功德
四無量心觀
因緣觀 觀想存在與不存在.觀想三時.觀想空間.觀想運動
界分別觀 依自相觀想六界.依共相觀想六界.依異相觀想六界.依滅相觀想六界

第五章 修慧︰四念處
四念處作為一種禪修的方法 身念處(觀身不淨).受念處(觀受是苦).心念處(觀心無常).法念處(觀法無我)
四念處與四諦及不同層次空性的關係

第三部 禪宗的頓法
第六章 禪宗與頓悟法門
頓悟與漸悟
禪宗 禪宗的歷史:禪宗的分支、學說和禪風的發展

第七章 參公案與看話頭
公案的用處
話頭的用處 看話頭.溫和的方法和強力的方法

第八章 默照禪
默照禪的歷史淵源
作為修行法的默照
修默照的先決條件與提醒
修默照的方法 修默照的第一階段:只管打坐.只管打坐的「鬆法」.只管打坐的「緊法」.修默照的第二階段.修默照的第三階段:默照的真實體現
有關修默照的各種疑問

第九章 禪修的先決條件
頓法的基本先決條件 《六祖壇經》與三無漏學的意義.現代的禪修
佛教的戒律與出家和在家之道 閉關禪修的制度
內在條件:取得進步四種必要的心理狀態 大信心.大願心.大憤心.大疑情

第十章 何謂禪師
擁有正見
透過禪修獲得開悟體驗
在正統的法脈裡得到傳法
福德因緣
觀機逗教、適應眾生的方便法門

第十一章 十牛圖
《十牛圖》 一、尋牛.二、見跡.三、見牛.四、得牛.五、牧牛.六、騎牛歸家.七、忘牛存人.八、人牛俱忘.九、返本還源.入廛垂手入廛垂手





序/導讀 《牛的印跡》top


【導讀】

《牛跡》之跡 / 單德興

聖嚴法師與史蒂文生博士(Dan Stevenson)合著的《牛跡:一位現代中國法師教導的禪道原則》(Hoofprint of the Ox: Principles of the Chan Buddhist Path as Taught by a Modern Chinese Master),二○○一年由牛津大學出版社印行,為英文的佛教著作增添了一本具有特色的力作。

法師鑽研佛法多年,解行並重,勤於著述,弘法利生,以「提昇人的品質,建設人間淨土」為目標,善用各種方式來從事佛法的人間化、普及化、現代化、學術化。法師著作等身,堂堂七十冊的《法鼓全集》,下分多種系列(包括膾炙人口的禪修指引系列十餘冊),其對佛法的見解與實踐以及在(台灣、中國、世界)佛教史上的地位,將來佛教學者與史家自有公斷。

法師的思想博大精深,著作既多且廣,並不限於禪宗,然因緣際會,而以弘揚現代中華禪法著稱國際。法師多年來定期往返於台灣、美國兩地,也應邀至世界各地傳授佛法。《佛教徒紐約導覽》一書的作者威爾森(Jeff Wilson, The Buddhist Guide to New York [New York: The St. Martin’s Griffin, 2000])認為,法師「也許是駐錫紐約巿而在國際上最受尊敬的佛教導師」。法師在紐約東初禪寺的開示內容,往往先刊載於《禪雜誌》(Chan Magazine,創刊於一九七七年三月),一九八二年七月起以英文書籍方式流通,頗受重視,不同語文的譯本相繼問世,影響更為廣泛。世界各地的修行者,甚至包括其他教派人士,紛紛邀請前往主持禪七。法師也本著推廣佛法的胸懷,抱著孱弱之軀,四處奔波,以禪法與世人結緣。

筆者跟隨法師修習佛法十餘年,一向留意法師各種著作及相關資料。《牛跡》一書是法師的第十三本英文專書,與其他著作相較,尤具特色。法師以往的英文著作各有因緣,大抵為在美國的禪修開示,其中有對禪法的基本說明(如《佛心》[Getting the Buddha Mind, 1982]),禪宗重要典籍的英譯與解說(如 《開悟的詩偈》[The Poetry of Enlightenment, 1987]、《信心銘》[Faith in Mind, 1987]),禪修重要法門的解說(如《智慧之劍》[The Sword of Wisdom, 1990]、《寶鏡無境》[The Infinite Mirror, 1990]),與外籍弟子的問答(如《禪的智慧》[Zen Wisdom, 1993,修訂版2001]),法語彙編(如《法鼓禪風》[Dharma Drum, 1996])等。

以上各書均由位於紐約東初禪寺的法鼓出版社(Dharma Drum Publications)印行。由於深受各方好評並為了擴大影響,一九九九年的《妙智》(Subtle Wisdom)和《完全證悟》(Complete Enlightenment),分別由雙日(Doubleday)出版社和出版靈修書籍著稱的香巴拉(Shambhala)出版社印行。

《牛跡》則是法師與佛教學者/修行者史蒂文生博士的合著。法師因緣殊勝,一身承繼禪宗曹洞、臨濟二法脈,赴日留學期間參訪禪寺、精進不懈,學成後在台灣及美國以禪法與眾結緣,主持過數百場禪七,經驗豐富、見多識廣,不在話下。史蒂文生博士任教於美國堪薩斯大學(University of Kansas),自一九八一年便隨聖嚴法師修習禪法,曾出版有關摩訶止觀的英文譯注。因此,《牛跡》一書是根據多年專業研究及將近二十年來親炙當代禪師,實學實修,並綜合法師多年來的中、英文著作,所歸納整理出的系統之作。此一結合二人心血的皇皇巨著獲得牛津大學出版社青睞,實非偶然。

由於歷史的機緣,英文讀者接觸禪宗,多由鈴木大拙的著作開始。鈴木的著作對於一九六○年代以降的美國作家、藝術家、靈修者頗有影響,對於禪宗在英文世界的推廣發揮了很大的作用,其作品中譯在一九七○年代台灣禪宗書籍短缺的情況下,也有相當的接引之功,不少與筆者同時代的知識青年就是透過他的著作接觸到佛法。然而,禪宗一路流傳、演變,由印度到中國,到日本、韓國、越南,再到歐美,其內容繁複多樣,也滋生不少誤解。

許多人初次接觸禪宗,是被公案中許多怪誕言行所吸引。然而,若不識其中的因緣與深意,徒見外表的荒謬,甚至東施效顰,流於狂妄自大、驚世駭俗,如此自誤誤人,殊為可歎復可惜││少數英文著作甚至如教科書般提供了與禪師對答時的「標準答案」與「制式動作」,以訛傳訛,莫此為甚。其中主要原因在於未能了解佛法的根本大義及修行次第,老實修行戒、定、慧,經由精進的修行而抵於悟境。套用法師的話說,《牛跡》「有系統地介紹了禪修的特殊風格背後的原則」(原文頁vii),可發揮尋根探源、撥亂反正的效用。著名的《圖書館學刊》(Library Journal)和《出版者週刊》(Publisher’s Weekly)針對英文讀者特別提出了這一點,並給予高度評價,認為是英文佛學著作中罕見的佳作。

「牛跡」一詞典出禪宗著名的十牛圖,尤其第二的「見跡圖」。文字著述雖落於言詮,卻是修學的必要途徑,否則無指如何見月,無筏如何渡津。禪宗號稱「不落文字,直指人心,見性成佛」,卻留下了最多的典籍,其原因在此;而《牛跡》一書以文字之「跡」為指、為筏,冀望讀者「循跡見牛」,體解大道,其用意也在此。副題「一位現代中國法師教導的禪道原則」更標示此書為「現代」、「中國法師」所教,為「禪道」之「原則」,依此奉行,離道不遠,意圖糾正「歐美人士認為中國久已無禪的誤解」(原文頁l)。

此書內容完整,次第分明,綜合了法師多年佛法研習、禪修體驗與海內外教學心得。前言訴說此書著作緣由、用意、特色及大要;緒論介紹聖嚴法師的生平,學思歷程,修持經驗,以及「弘法利生,世界一家」的悲心大願(原文頁13)。正文分為三部十一章,由淺入深,循序說明,條理之清晰顯見於章節之安排。

第一部介紹禪與佛教的修行,下分兩章。第一章談禪與空,說明禪與古典佛道的關係,尤其佛法中「空」的觀念,分別敘述世俗的空,小乘的偏空,真正的空,絕對及最高層次的空;進而談論不同階段的禪修法門,如淨化心中的基本障礙,產生統一心,發展出無我、真空、最高層次的空的技巧,以及頓悟的法門。全章主要由觀念出發,說明禪與佛教教義的關係及不同的法門。

第二章解說訓練身心的原則,分論調身、調息、調心。調身方面,仔細介紹坐禪(各種姿勢)、行禪(慢步與快步經行)、立禪、臥禪、動中禪,以示行住坐臥、語默動靜、挑水打柴皆可修禪。調息方面,介紹風、喘、氣、息四種呼吸類型。調心方面,介紹禪修時常見的兩種不良現象(散亂與昏沈)和對治的方法,以期達到無心無念的境界。接著以圖示及文字說明禪修的七個階段:從禪修之前的散亂心,到初用方法的時斷時續,到能粗略但不間斷地使用方法,到微細而不間斷地使用方法,到正念清淨地集中於方法,到與定相應的統一心,終抵無我無心的定境。此章結合了古德的禪修論述及法師個人的心得。

第二部解釋漸修的三學:戒、定、慧。第三章主要參照法師早年的中文成名作《戒律學綱要》,說明佛教戒律與修行的關係,分別談論在家眾四個層次的戒律(三皈依、五戒、八關齋戒、菩薩戒),以及出家眾五個層次的戒律(沙彌戒、沙彌尼戒、比丘戒、比丘尼戒、菩薩戒)。

第四章介紹五停心觀,下分數息觀(數息、隨息、觀丹田),不淨觀,慈悲觀(慈、悲、喜、捨),因緣觀(觀想空有、三世、空間、起心動念),界分別觀(以分別六界之異同、起滅),並輔以念佛觀(誦念佛號、觀想佛像及功德),以去除障礙,利於修行。

第五章說明四念處,亦即「觀身不淨,觀受是苦,觀心無常,觀法無我」,以開展智慧,並將四念處對應苦、集、滅、道四聖諦及不同層次的空性。

第三部說明禪修的頓門,為「本書的核心」(原文頁xvii)。第六章首先介紹開悟的頓門與漸門,歷史上的禪修之道。第七章解說兩種著名的頓悟法門:公案與話頭,以及運用話頭的鬆、緊兩種方式。...展開全部內容-->



試閱top



聖嚴法師是禪門曹洞宗與臨濟宗的法師,二十年來在台灣、美國和歐洲接引信徒不遺餘力。《牛跡》這本書,是要用聖嚴法師自己的語言,為他獨具特色的禪法所依據的原則,提供一個系統性的導論。

多年前初識法師時,我聽他說了一個故事。有一個人手持寶劍乘船渡江,中途不小心把劍掉到水裡。他在劍落水處的船舷做了一個記號,等船靠岸,再在記號下方的水裡到處尋覓,結果找了一整天都毫無所獲。這個寓言,許多方面符合了聖嚴法師對禪修的觀點。法師生於清帝國覆滅後的時期,親歷了西方殖民者的入侵、第二次世界大戰、共產革命和中國人為建造一個強大新中國持續至今的努力。所有這些經驗,都在法師其人及其學說裡留下無可磨滅的印記。雖然深植於中國的傳統僧院文化,但聖嚴法師憑著其禪修與多年來教導中國和西方學生的經驗,也對這種文化的侷限性產生敏銳的體認。因此,他的教誨是前瞻性的,並且他毫不諱言對過去的吸納有所選擇。法師不願意當個刻舟求劍的人。

當然,對很多西方讀者來說,聽到我說在今天的中國還有禪師,也許會感到驚訝,甚至不敢置信。按照流行的觀點(一種除中國人以外幾乎任何人都相信的觀點),真正的禪學早在十多世紀以前就已從中國消失,而這一點,是因為佛教自唐代衰亡(九○六年)後出現「庸俗化」所造成的。對持這種看法的人來說,聖嚴法師的禪學之所以和想像中一千年前的禪學有所出入,正好是禪學在中國已經式微的佐證。然而,聖嚴法師卻是當今中國僧人裡最受仰慕的其中一位,他的禪修課程動輒吸引數以百計的報名者,而他的公開佛法講座吸引到坐滿一整個音樂廳的聽眾,也是常有的事。

聖嚴法師並不是一個特例。在比他早一輩的僧人中,虛雲禪師(一八四○至一九五九)和來果禪師(卒於一九五三)以及天寧寺、南華寺和高旻寺這些禪學重鎮,都被視為是禪傳統的楷模,足以與禪宗的遙遠過去並駕齊驅。不管我們拿從前哪一個時代來跟近代中國禪學比較,我們就是無法得出禪學在現今中國是死氣沈沈的結論。

就像日本、韓國與越南的佛教徒那樣,中國的禪師與禪修團體都自視為佛教「黃金時代」(唐代)遺產的繼承者。 ...看全部

袁珂(1916—2001)《山海經校注》;开明版《闻一多全集·神话与诗》;高行健 《山海經傳》

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高行健  山海經傳 

本劇說明,研究者魯迅、聞一多;今人袁珂

山海經校注(最終修訂版)

山海經校注(最終修訂版)
作者:   袁珂 
出版社:北京聯合出版公司·後浪出版公司
出品方:  後浪
出版年: 2014-

內容簡介  · · · · · ·

作者簡介  · · · · · ·

袁珂(1916—2001),當代中國神話學大師。1946年,任職台灣省編譯館,開始系統化地研究中國神話。1949年回到四川,繼續從事文學暨神話學的研究;1978年調入四川省社會科學院任研究員,1984年擔任中國神話學會主席。
袁珂先生著述頗豐。1950年,《中國古代神話》出版,這是我國第一部系統研究漢民族古代神話專著,由此奠定了其學術聲望。之後,袁珂先生先後撰寫了《中國神話傳說》《中國神話傳說詞典》《古神話選釋》《神話論文集》《袁珂神話論集》《巴蜀神話》(合著)等二十餘部著作及八百餘萬字的論文。袁珂先生的多數著作被翻譯成俄、日、英、法、意、韓、捷克、西班牙等多種語言。其作品還在中國、日本、美國、新加坡等國入選學校課本。

目錄  · · · · · ·

出版説明
增補修訂版前言

山海經山經柬釋
卷一南山經(山海經第一)
卷二西山經(山海經第二)
卷三北山經(山海經第三)
卷四東山經(山海經第四)
卷五中山經(山海經第五)
山海經海經新釋
卷一海外南經(山海經第六)
卷二海外西經(山海經第七)
卷三海外北經(山海經第八)
卷四海外東經(山海經第九)
卷五海內南經(山海經第十)
卷六海內西經(山海經第十一)
卷七海內北經(山海經第十二)
卷八海內東經(山海經第十三)
卷九大荒東經(山海經第十四)
卷十大荒南經(山海經第十五)
卷十一大荒西經(山海經第十六)
卷十二大荒北經(山海經第十七)
卷十三海內經(山海經第十八)
附録
山海經敍録
所據版本及諸家舊注書目
引用書目
山海經索引
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"山海經校注(最終修訂版)"試讀  · · · · · ·

《山海經》包括《山經》五卷、《海經》十三卷,共十八卷,是研究我國上古社會的重要文獻,其中保存的有關我國上古時代民族、宗教、神話、歷史、地理、醫藥、生物、礦產等諸多方面的豐富資料,歷來爲國內外學者所重視並取資。但由於《山海經》記載雜亂疏略,加以流傳日久,訛脫嚴重,因此要對它所記載的內容加以全面清理,實非易事。袁珂先生的《山海經校注》正是系統研究《山海經》的重...


《山海經校注(最終修訂版)》試讀:增補修訂版前言

《山海經校注》於一九八○年在上海古籍出版社出版,迄今已逾十年,而其草創,則已將近三十年了。出版以後,在國內外產生了一定的影響。舉其要者,約有以下數端。一、一九八一年三月,日本東京慶應義塾大學伊藤清司教授率領研究生來成都訪問,我和他們在錦江賓館晤見,研究生們人手一冊新從上海購到的《山海經校注》,請我題詞留念,教授說這是他指定他們必讀的研究中國神話的參考書。二、一九八四年四月,法國雷米·馬蒂厄博士寄贈給我一部煌煌兩巨冊的他的大著《山海經譯注》,內容豐博詳贍,諸傢俱有徵引,尋檢書後索引,知博士採用拙著《校注》處,亦有六十餘處之多。三、同年九月,四川省哲學社會科學科學研究成果首屆評獎,本書榮獲一等獎。四、臺灣和大陸,本是同氣相連,雖因政治關係暫處暌隔,臺灣文化界對大陸文化卻是十分重視,拙著各書在臺灣多有翻印,特別是《校注》,據一九九一年十月臺灣《國文天地》雜誌報導:「臺北在七十年(一九八一年)下半年,即有兩家出版社相繼翻印。」五、「五四」以來(特別是建國以後),古籍整理,蔚然成風,多數經典著作,其校注與翻譯,俱不乏重複之本,而惟《山海經》的譯注,尚付闕如。本書從神話角度對《山海經》作了初步重新整理,輕裝一冊,便利學者,故書出以來,頗爲史學及神話界學人樂於研究引用。例如以研究《楚辭》與神話名家的蕭兵先生,即在他的大著《楚辭與神話》、《楚辭新探》、《中國文化的精英》、《楚辭的文化破譯》諸書中,累次引用本書經文及舊注(間亦採納拙說),但標頁碼,初注以後不再重註。由於受到文化學術界的重視,我對於這部草創的譾陋之作,也常惴惴不安,深恐疏漏與失誤之處過多,貽誤後學。但這種情況總是難於避免的,仔細檢點起來,約有二端。一是經文本身,由於校對及工作未精,還偶有脫文、誤字和標點失當之處。如原書一四三頁,「苦山……其上有木焉,名曰黃棘,黃華而員葉,服之不字」,「員葉」下脫「其實如蘭」四字。這是脫文。又如一○三頁,「犲山……其獸焉,其狀如夸父而彘毛」,「其獸」當爲「有獸」;一三七頁,「廆山……其陰有谷焉,名曰雚谷」,「其 陰」當作「其西」。這是誤字。又如一七四頁,「毛用一雄雞祈,瘞用一珪」,當作「毛用一雄雞祈瘞,用一珪」。這是標點失當之處。凡此之比,尚能舉出若干。二是注文,亦或時有疏誤。最大的使我感到難安者,是本書「柬釋」部分,乃後來增出,過於簡略,與「新釋」分量,畸輕畸重懸殊,極不相稱。爲彌補這一部分的疏漏,尚須增加一些注釋。因又酌採舊注,間附新意,作了適當的補充。再有整個注文,亦或偶有失妥或當充實之處,亦須加以修訂。如二五二頁「大人國在其北,爲人大,坐而削船」,初用郝懿行說:「削讀若稍,削船謂操舟也。」後採青年學者曹必文說,以「削船」爲「削治其船」,義乃較勝。又如二六三頁,「雨師妾在其北」,引郝疏云:「雨師妾蓋亦國名,即如《王會篇》有姑妹國矣。」我在按語中除贊同其說外,又加訂正語雲:「至郝所謂《王會篇》有姑妹國,則當係姑蔑國之譌。」凡此瑣屑,亦有多處訂補。諸所發現疏誤之處,恆隨時以紅圓珠筆記在初版《校注》頁端或近旁,積久漸多。出版十年期滿,收回版權,想出一個增補修訂的新的本子,以救此書的闕失。經過我和幾家出版社磋商,書稿終於給了就近的巴蜀書社,總算了卻近二三年來的一樁心願。以巴蜀書社的出版條件和一向嚴謹的工作作風,我相信新出版的此書,在紙張、印刷、校對質量各方面,是會大致不負所望的。本書過去曾經三次印刷,現在第四次又將以新的面貌和讀者見面了,希望能取得成功。袁珂一九九一年十月於成都 爲「削治其船」,義乃較勝。又如二六三頁,「雨師妾在其北」,引郝疏云:「雨師妾蓋亦國名,即如《王會篇》有姑妹國矣。」我在按語中除贊同其說外,又加訂正語雲:「至郝所謂《王會篇》有姑妹國,則當係姑蔑國之譌。」凡此瑣屑,亦有多處訂補。諸所發現疏誤之處,恆隨時以紅圓珠筆記在初版《校注》頁端或近旁,積久漸多。出版十年期滿,收回版權,想出一個增補修訂的新的本子,以救此書的闕失。經過我和幾家出版社磋商,書稿終於給了就近的巴蜀書社,總算了卻近二三年來的一樁心願。以巴蜀書社的出版條件和一向嚴謹的工作作風,我相信新出版的此書,在紙張、印刷、校對質量各方面,是會大致不負所望的。本書過去曾經三次印刷,現在第四次又將以新的面貌和讀者見面了,希望能取得成功。袁珂一九九一年十月於成都 爲「削治其船」,義乃較勝。又如二六三頁,「雨師妾在其北」,引郝疏云:「雨師妾蓋亦國名,即如《王會篇》有姑妹國矣。」我在按語中除贊同其說外,又加訂正語雲:「至郝所謂《王會篇》有姑妹國,則當係姑蔑國之譌。」凡此瑣屑,亦有多處訂補。諸所發現疏誤之處,恆隨時以紅圓珠筆記在初版《校注》頁端或近旁,積久漸多。出版十年期滿,收回版權,想出一個增補修訂的新的本子,以救此書的闕失。經過我和幾家出版社磋商,書稿終於給了就近的巴蜀書社,總算了卻近二三年來的一樁心願。以巴蜀書社的出版條件和一向嚴謹的工作作風,我相信新出版的此書,在紙張、印刷、校對質量各方面,是會大致不負所望的。本書過去曾經三次印刷,現在第四次又將以新的面貌和讀者見面了,希望能取得成功。袁珂一九九一年十月於成都



伏羲考

作者:  闻一多 
出版社: 上海古籍出版社
出版年: 2009-07

内容简介  · · · · · ·

作者简介  · · · · · ·

闻一多(1899~1946),中国诗人,文史学者。名亦多,字友三,亦字友山,家族排行叫家骅 。后改名多,又改名一多。生于湖北浠水。1912年考取北京清华学校,曾任《清华周报》编辑、《清华学报》学生部编辑,发表旧体诗文多篇。1920年7月,第一首新诗《西岸》发表,以后连续发表新诗。早期的诗,形式多为自由体,较为突出地表现了唯美的倾向和秾丽的风格。1921年11月,清华文学社成立,为其重要成员。同年12 月,在清华文学社作《诗的格律研究》的学术演讲,次年写成《律诗底研究》,开始进行系统的新诗格律化的理论研究。1922年去美国留学,学习绘画,进修文学,研究中国古典诗歌和英国近代诗歌。其间创作、发表了《太阳吟》、《孤雁》等诗,表达对祖国的思念。还在《创造周报》上发表《〈女神〉之时代精神》等有影响的新诗评论。1923年印行第一本新诗集《红烛》后,开始致力于新诗...

Fables by Aesop 《伊索寓言》《新伊索寓言》A story for Aesop :John Berger 西班牙名畫家與民風;

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奇怪,我的伊索寓言條目藏在那?

A story for Aesop :John Berger 西班牙名畫家與民風; 'Velázquez'',;菲力普四世(Felipe IV)委拉斯奎茲(Diego Velázquez)的《侍女圖(Las Meninas)》加泰隆尼亞人獨立公投





"Notoriety is often mistaken for fame.”
―from "The Mischievous Dog" included in FABLES by Aesop
Aesop is said to have lived in the sixth century B.C., a slave on the Greek island of Samos. The eternally entertaining tales attributed to him–in which the fates of sly foxes, wicked wolves, industrious ants, and others, suggest what our own behaviors should (or should not) be–have been universal "best-sellers" since before L’Estrange’s definitive 1692 English translation. Gooden’s superb engravings were first published in 1936 in a limited edition. READ an excerpt here: https://www.penguinrandomhouse.com/bo…/1027/fables-by-aesop/

沒有自動替代文字。





Everyman's Library
"Any excuse will serve a tyrant."

--from "The Wolf and the Lamb" by Aesop
"Slow and steady wins the race."
--from "The Hare and the Tortoise" in Fables by Aesop
Aesop is said to have lived in the sixth century B.C., a slave on the Greek island of Samos. The eternally entertaining tales attributed to him–in which the fates of sly foxes, wicked wolves, industrious ants, and others, suggest what our own behaviors should (or should not) be–have been universal "best-sellers" since before L'Estrange's definitive 1692 English translation. Gooden's superb engravings were first published in 1936 in a limited edition.

《新伊索寓言》黃美惠譯,台北聯經,2000/2004第5刷
根據英國的較全版本翻譯。
當時網路還不過發達,所以有的名詞,譯註就省了。譬如215則《交戰的狼與狗》的原註(中譯):.....古希臘的風俗是以狗生長的國家和地區為牠們取名字,譬如說,Molossian、Laconian (斯巴達)獵犬......

hc:前者為古希臘地區:https://en.wikipedia.org/wiki/Molossians



https://en.wikipedia.org/wiki/Aesop%27s_Fables
利瑪竇在著作《畸人十篇》(徐光啟筆錄,1608年)引用過一些《伊索寓言》,但中國最早的《伊索寓言》譯本是1625年由比利時傳教士金尼閣(Nicolas Trigault)口授、教友張賡筆錄的《況義》(「況」就是「比喻」的意思)[7],該書在西安出版,共收寓言22篇,巴黎國立圖書館有藏。
1837年,廣州一家教會出版了英漢對照的《伊索寓言》,名為《意拾蒙引》,譯者署名「蒙昩先生」,共收寓言81篇,不知何故一度遭禁,但於1840年重印。這個版本附有漢字的羅馬化拼音,主要是供外國人學習中文之用。 1860年代,香港英華書院曾經翻譯此書,名為《漢譯伊蘇普譚》,將伊索的(Aísôpos)翻譯成伊索普,譚即故事集。1876年原書經日本翻刻,在東京出版。 最早使用「伊索寓言」這個書名的是林紓,他的版本於1902年出版,由嚴璩(嚴復的長子)口授。


戈寶權:

八、同曹靖華相處的日子/312
一、中國翻譯的歷史/321
二、明代中譯《伊索寓言》史話/327
(一)談利瑪竇著作中翻譯介紹的伊索寓言/327
(二)談龐迪我著作中翻譯介紹的伊索寓言/336
(三)談金尼閣口授、張賡筆傳的伊索寓言《況義》/346
(四)再談金尼閣口授、張賡筆傳的伊索寓言《況義》/358
(五)談牛津大學所藏《況義》手抄本及其筆傳者張賡/364
三、清代中譯《伊索寓言》史話/373
四、辛亥革命以後中譯《伊索寓言》史話/381

24 bronze sculptures /The Complete Fables 新伊索寓言,Olivia, Robert Temple英文版編註

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A story for Aesop :John Berger 西班牙名畫家與民風; 'Velázquez'',;菲力普四世(Felipe IV)委拉斯奎茲(Diego Velázquez)的《侍女圖(Las Meninas)》加泰隆尼亞人獨立公投








 http://www.schon.com/aesop/index.php


Nancy Schön has created an extraordinary new series of 24 bronze sculptures based on Aesop’s Fables. Each sculpture was produced by the lost wax process and is mounted on an 11 1/2” D. Crema Marfil marble base, mounted on a rotating Lazy Susan bearing. The first edition of 24 are Artist’s Proofs and will be kept together for public showing or ultimately bought and placed in a permanent public location. The next individual sculptures, editions of 6, are now available for sale by contacting Nancy Schön at nancy@schon.com.
“Aesop intrigued me. I was astonished to discover that he was a Greek slave, said to have written 656 fables. Here was a man who was born about 2,500 years ago, yet we are still quoting his morals. Based on the 24 letters in the Greek alphabet, I decided on a 24 sculpture collection. How sad, yet also reassuring, that we human beings have not changed in all these centuries. I believe these sculptures represent and send a profound message, an indication of our humanity!”
Nancy Schön is a Boston based sculptor known for her warm, evocative representations of human and animal figures. She has received many commissions, both private and public, and is best known for her Make Way for Ducklings sculpture in the Boston Public Garden. www.schon.com
Anita Diamant is a prize-winning journalist and the author of 12 books, including the best selling novel, The Red Tent. Based on the biblical story of Dinah, The Red Tent has been published in 25 countries and 20 languages. www.anitadiamant.com
Video Produced by NKP Media, Inc.





Nancy Schön's Aesop's Fables

As retold by Anita Diamint, 24 videos of timeless lessons, based on Nancy Schön's new sculpture series.

新伊索寓言, AESOP原著; Olivia, Robert Temple英文版編註; 黃美惠中譯, 聯經出版事業股份有限, 2000



他們對於動植物的翻譯最認真
譬如說希臘的寵物不"貓".....
為什麼許多寓言中的動物和事物都不是希臘所能見/知的呢? 因為史地因素從衣索匹亞和埃及傳來不少的故事.....
古希臘的伊索是律師?奴隸?還是寵臣?為什麼他這麼會說故事?獅子為什麼會和素食的驢子一起去獵食?水獺在緊急時,為何要將自己的生殖器咬斷、吞落 腹中?別人好心在勸告你的時候,可不要說他是烏鴉嘴喲!天鵝輓歌這個浪漫的典故,是如何而來的?土狼的性別是一年為雌,一年為雄?有沒有搞錯呀!
   此書是目前世界最完整版的新伊索寓言,收錄358則寓教於樂的寓言故事,在兩位專家Olivia & Robert Temple多年的研究下,做了最多的解讀與註釋。本書將帶你回到古希臘文明,一窺這些寓言背後的真實面貌。當然,以上問題的答案,只有這本新伊索寓言, 才有解答。


伊索(Aesop) 2001 伊索寓言,吳憶帆譯。臺北:志文出版社。


 The Complete Fables (Penguin Classics)
 

The Complete Fables (Penguin Classics) [Paperback]

Aesop (Author), Robert Temple (Translator, Introduction), Olivia Temple (Translator) 

'Many people are not in the least disturbed at the harm that befalls them, provided they can see their enemies’ downfall first’
In a series of pithy, amusing vignettes, Aesop created a vivid cast of characters to demonstrate different aspects of human nature. Here we see a wily fox outwitted by a quick-thinking cicada, a tortoise triumphing over a self-confident hare and a fable-teller named Aesop silencing those who mock him. Each jewel-like fable provides a warning about the consequences of wrong-doing, as well as offering a glimpse into the everyday lives of Ancient Greeks.
This definitive edition is the first translation into English of the entire corpus of 358 unbowdlerized fables. It is fully annotated, with an introduction that rescues the fables from a tradition of moralistic interpretation.



About the Author

Aesop probably lived in the middle part of the sixth century BC. A statement in Herodotus gives ground for thinking that he was a slave belonging to a citizen of Samos called Iadmon. Legend says that he was ugly and misshapen. There are many references to Aesop found in the Athenian writers: Aristophanes, Xenophon, Plato, Aristotle and others. It is not known whether he wrote down his Fables himself, nor indeed how many of them are correctly attributed to his invention.


Product Details

  • Reading level: Ages 18 and up
  • Paperback: 262 pages
  • Publisher: Penguin Classics (March 1, 1998)
  • Language: English

Radio Benjamin by Walter Benjamin; True Dog Stories BY WALTER BENJAMIN

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讀了 Radio Benjamin by Walter Benjamin數篇,必須注解許多德國文化、史地:
譬如說
Chapter 10 Theodore Hosemann
可先參考
http://en.wikipedia.org/wiki/Theodor_Hosemann
---
chapter 26 "The Railway Disaster at the Firth of Tay"很有趣的鐵路科技發展史。
現在Wikipedia 有很清楚的說明:





  1. Tay Rail Bridge - Wikipedia, the free encyclopedia

    en.wikipedia.org/wiki/Tay_Rail_Bridge

    The Tay Bridge carries the main-line railway across the Firth of Tay in Scotland, between the city of Dundee and the suburb of Wormit in Fife. Its span is 2.75  ...

Berlin guttersnipe
了解有限:Großer Tiergarten

注解Demonic Berlin (寫Hoffmann)一篇,引參考:【1900年前後柏林的童年


 【莫斯科日記+柏林紀事】潘小松譯,北京:商務,2012 (Moscow Diary, Harvard University Press【莫斯科日記】;One Way Street and Other Writings. I【柏林紀事BERLINER CHRONIK】in Reflections.)


英譯本Radio Benjamin by Walter Benjamin的導言,將它和藝術史名家貢布里希的寫給年輕人看的世界簡明史【寫給大家看的簡明世界史】,因為兩德文作品"成書"約同一時期 (30年代),都是給年輕人的。不過,味道應該是差別很大的。


談狗:文藝、科學中的狗



淵源漫長的歴史中, 人們是如何馴服狗的?…
YOUTUBE.COM

True Dog Stories


No two dogs are alike, nor are their stories. An excerpt from Radio Benjamin, the collected radio broadcasts of Walter Benjamin.
https://hazlitt.net/longreads/true-dog-stories
Roman Dog via Wikimedia
Roman Dog via Wikimedia

You probably think you know dogs. By this I mean, when I read you a famous description of dogs, you will have the same feeling I did when I first read it. I said to myself: if the word “dog” had not appeared in the description, I wouldn’t have guessed which animal it was about; things look so new and special when a great scientist looks at them, as if they had never before been seen. The name of this scientist is Linnaeus, the very same Linnaeus you all know from botany and the man responsible for the system we still use today to classify plants. Here’s what he has to say about dogs:
Feeds on meat, carcasses, farinaceous grains, but not leaves; digests bones, vomits up grass; defecates onto stone: Greek white, exceedingly acidic. Drinks by lapping; urinates to the side, up to one hundred times in good company, sniffs at its neighbor’s anus; moist nose, excellent sense of smell; runs on a diagonal, walks on toes; perspires very little, lets tongue hang out in the heat; circles its sleeping area before retiring; hears rather well while sleeping, dreams. The female is vicious with jealous suitors; fornicates with many partners when in heat; bites them; intimately bound during copulation; gestation is nine weeks, four to eight compose a litter, males resemble the father, females the mother. Loyal above all else; house companion for humans; wags its tail upon master’s approach, defends him; runs ahead on a walk, waits at crossings; teachable, hunts for missing things, makes the rounds at night, warns of those approaching, keeps watch over goods, drives livestock from fields, herds reindeer, guards cattle and sheep from wild animals, holds lions in check, rustles up game, locates ducks, lies in wait before pouncing on the net, retrieves a hunter’s kill without partaking of it, rotates a skewer in France, pulls carts in Siberia. Begs for scraps at the table; after stealing it timidly hides its tail; feeds greedily. Lords it over its home; is the enemy of beggars, attacks strangers without being provoked. Heals wounds, gout and cancers with tongue. Howls to music, bites stones thrown its way; depressed and foul-smelling before a storm. Afflicted by tapeworm. Spreads rabies. Eventually goes blind and gnaws at itself.
That was Linnaeus. After a description like that, most of the stories frequently told about dogs seem rather boring and run-of-the-mill. In any case, they can’t rival this passage in terms of peculiarity or flair, even those told by people out to prove how clever dogs are. Is it not an insult to dogs that the only stories about them are told in order to prove something? As if they’re only interesting as a species? Doesn’t each individual dog have its own special character?
No single dog is physically or temperamentally like another. Each has its own good and bad tendencies, which are often in stark contradiction, giving dog owners precious conversation material. Everyone’s dog is cleverer than his neighbor’s! When an owner recounts his dog’s silly tricks, he is illuminating its character, and when the dog experiences some remarkable fate, it becomes something greater, part of a life story. It is special even in its death.

BOOKS

WALTER BENJAMIN
Now let’s hear about some of these peculiarities. It must also be true of other animals that they possess many unique qualities that are not found in the species as a whole. But humans make this observation so readily and definitively only with dogs, with whom they have a closer bond than with any other animal, except perhaps horses. It all began thousands of years ago with man’s great victory over the dog, or more precisely, over the wolf and the jackal; yielding to man, allowing themselves to be tamed, these wild animals became dogs. However, the most ancient dogs, which first appeared around the end of the Stone Age, were far removed from our pets and hunting dogs of today. They were more similar to the halfwild dogs of Eskimos, which have to fend for themselves for months at a time and resemble the Arctic wolf in every respect, as well as the fearful, treacherous, and currish dogs of Kamchatka, which, according to one traveler’s account, haven’t the slightest love for or loyalty to their master—in fact, they constantly try to kill him. The domesticated dog must have arisen from such a beast. It is truly regrettable that later on, some dogs, especially mastiffs, returned to their old savagery as a consequence of breeding, becoming even more dreadful and bloodthirsty than they had been in their primitive state. Here is the story of the most famous of all bloodhounds, named Bezerillo, whom the Spaniards of Fernando Cortez came upon while conquering Mexico, and then trained most hideously.
In earlier times the Mexican bulldog was used in the nastiest way. It was trained to catch people, tackle them to the ground, and even kill them. During the conquest of Mexico, the Spaniards deployed such dogs against the Indians and one of them, by the name of Bezerillo, became famous, or rather, infamous. It can no longer be said whether or not he was an actual Cuban mastiff, which is considered to be a mongrel of a bulldog and a bloodhound. He is described as mediumsized, red in color, but black around the nose and up to the eyes. His audacity and intelligence were equally extraordinary. He enjoyed the highest status among the dogs and received twice as much food as the others. When on the attack he would hurl himself against swarms of Indians while taking care to lock onto an arm so he could drag away a captive. If they complied, the dog would inflict no further harm; if they refused to accompany him, in a flash he would pin them to the ground and strangle them. He could tell exactly which Indians had capitulated and let them be, focusing instead on the resisters. Although so cruel and so fierce, he sometimes showed himself to be much more humane than his masters. One morning, so the story goes, Captain Jago de Senadza wanted to have a little barbarous fun by letting Bezerillo rip to shreds an old captive Indian woman. He gave her a letter and ordered her to deliver it to the governor of the island; the letter instructed that the dog be let loose on the old woman to rip her apart. When the poor, defenseless Indian woman saw the ferocious dog storming after her, she fell to the ground in fear, desperately begging him for mercy. She showed him the letter, explaining that she had brought it to the commander on orders. The ferocious dog hesitated at these words, and, after a moment’s contemplation, approached the old woman tenderly. This incident astounded the Spaniards, appearing to them as something mystical, or supernatural, which is probably why the governor set the old Indian free. Bezerillo met his end in a skirmish with Caribs, who felled him with a poison dart. It’s easy to see how the unfortunate Indians saw such dogs as four-legged abettors of the two-legged devil.
The following story tells of a breed of wild mastiff that roams in packs about Madagascar:
On the island of Madagascar, large hordes of dogs roam wild. Their bitterest enemy is the caiman, which would frequently devour them as they swam from one riverbank to the next. Over the years of struggle against the beast, the dogs have invented a trick that enables them to stay clear of the caiman’s jaws. Before diving into the water, they gather in a large group by the shore and bark as loudly as they can. Drawn to the noise, all the alligators in the vicinity raise their giant heads out of the water just below the spot on the bank where the pack is waiting. At this point the dogs gallop along the bank and then swim across the water unmolested, as the ungainly alligators are not able to keep up. It is also interesting to observe that dogs brought to the island by new settlers fall victim to the caiman, while their offspring later save themselves from certain death by employing the trick invented by the indigenous dogs.
We have seen that dogs know how to help one another. Now let’s see how helpful they’ve been to humans. I’m thinking of age-old human activities such as the hunt, the night watch, trekking, war, in all of which dogs have cooperated with humans, spanning various epochs of world history and the most remote corners of the Earth. Some ancient peoples, like those from Colophon, waged wars using great packs of dogs, who would attack first in all their battles. But I’m thinking not only of dogs’ heroism throughout history, but also of their roles in society, and the assistance they give people in countless aspects of everyday life. There is no end to the number of stories, but I will tell only three very short ones, the Boot Dog, the Coach Poodle, and the Death Hound.
At the Pont-Neuf in Paris there was a young bootblack who trained a poodle to dip her thick hairy paws in the water and then tread on the feet of passersby. The people would cry out, the bootblack would appear and thereby multiply his earnings. As long as he was busy shining someone’s shoes, the dog behaved, but when the footstool became free, the game would begin anew.
Brehm tells us about a poodle he knew whose intelligence brought great amusement. He was trained in all sorts of things and, in a manner of speaking, understood every word. Whatever his master sent him to fetch, he was sure to deliver what was asked. He would say: “Go fetch a carriage!” and the dog would run to the spot where the cabs wait, jump into a coach and keep barking until the carriage drove off; if the coachman took a wrong turn, the dog began barking again, and in some cases would even run along ahead of the wagon until they reached his master’s home.
An English newspaper reports: In Campbelltown in the province of Argyllshire, every funeral procession, with very few exceptions, makes its way from the church to the cemetery accompanied by a quiet mourner in the form of a huge, black dog. He always takes his place beside those immediately following the casket and escorts the funeral cortege to the grave. Once there, he lingers until the final words of the eulogy have come and gone. With much gravitas he then turns around and exits the graveyard at a solemn pace. This remarkable dog seems instinctively to know when and where a funeral will occur, as he always shows up just at the right moment. Because he has been shouldering this freely chosen obligation for years, his presence has become more or less expected, such that his failure to appear would be conspicuous. At first the dog was always chased from the open grave, his preferred spot to sit, but he would always return to accompany the mourners at the earliest opportunity. Eventually people gave up chasing away the quiet sympathy-bearer, and he has since had an official role in every funeral procession. However, the most remarkable thing was when a chartered steamer pulled into the harbor, carrying a recently deceased man and his attendant mourners: the dog waited right where the ship would dock and then accompanied the funeral procession to the cemetery in his usual way.
Incidentally, did you know there’s an encyclopedia of famous dogs? It was made by a man who busied himself with all sorts of obscure things. For instance, he compiled a lexicon of famous shoemakers, and wrote a whole book titled Soup, as well as other, similarly esoteric works. The dog book is very handy. Every dog known to man is in it, including some that the writer has conceived of himself. It was in this book that I found the wonderful and true story of Medor the dog, who took part in the Paris Revolution of 1831 and the storming of the Louvre, but lost his master there. I’ll tell it to you now in closing, just as its author Ludwig Börne wrote it.
I left Napoleon’s coronation for another spectacle that was more after my own heart. I visited the noble Medor. If virtue were rewarded with a title on this Earth, Medor would be the emperor of all dogs. Consider his story. After the storming of the Louvre in July, those who died in the battle were buried in the square in front of the palace, on the side where the delightful columns stand. When the bodies were laid onto carts to carry them to the grave, a dog jumped with heartrending sorrow onto one of the wagons, and from there into the large pit into which the dead were thrown. Great efforts were made to pull him out; he would have been scorched by the scattered lime even before being buried under the dirt. That was the dog people would later call Medor. During battle he always stood beside his master. He was wounded himself. Since his master’s death he never left the graves, moaning day and night before the door to the narrow cemetery, or howling while running back and forth in front of the Louvre.
No one paid much attention to Medor, because no one knew him or could guess his pain. His master must have been one of the many foreigners that came to Paris in those days, fought unnoticed for the freedom of his homeland, bled there, died there, and was buried anonymously. Only after several weeks did people begin to take notice of Medor. He was emaciated about the ribs and covered in festering wounds. People gave him food, but for a long time he refused it. Finally the persistent compassion of a good townswoman succeeded in alleviating Medor’s grief. She took him in, bandaged and healed his wounds, and made him strong again. Medor was more content, but his heart lay in his master’s grave, where his caretaker took him after his recovery and where he would stay for the next seven months. A few times greedy people sold him to rich curiosity seekers; once he was taken thirty hours from Paris, but he always found his way back. Medor is often seen unearthing a small piece of fabric; he becomes excited upon finding it and then sadly reburies it. It’s probably a piece of his master’s shirt. If he’s given a piece of bread or cake, he buries it in the ground, as if wanting to feed his friend in the grave, and then retrieves it, repeating this process several times a day. For the first few months the national guardsman at the Louvre would invite Medor into the guardhouse every night. Later on the guard saw to it that a hut was built for Medor beside the grave.
Medor quickly found his Plutarch, his rhapsodists, his painters. When I visited the square in front of the Louvre, peddlers offered me Medor’s life story, songs of his exploits, his portrait. For ten sous I purchased Medor’s immortality. The little graveyard was surrounded by a thick wall of people, all poor folks from the street. Here lies buried their pride and joy. This is their opera, their ballroom, their court, their church. They’re thrilled to get close enough to pet Medor. I too managed to edge my way through the crowd. Medor is a large, white poodle. I bent down to pet him, but he took no notice of me; my jacket was too fine. But when approached and stroked by a man in rough clothes, or a ragged woman, he responded warmly. Medor knows very well where to find the true friends of his master. A young girl, all in tatters, came to him. He jumped up to greet her, clung to her and wouldn’t let go. He was so happy, so at ease with her. To ask something of the poor girl, he didn’t need to first bend before her and touch the hem of her skirt as with a groomed and genteel lady. Wherever he bit at her dress was a rag that fit snug in his mouth. The child was very proud of Medor’s familiarity with her. I crept away, ashamed of my tears.
And with this we are through with dogs for the day.
An excerpt from Radio Benjamin, edited by Lecia Rosenthal and translated by Jonathan Lutes. Published by Verso Books.





Review

“Everything which fell under the scrutiny of his words was transformed, as though it had become radioactive.” —Theodor Adorno

“A complex and brilliant writer.” —J.M. Coetzee

“Walter Benjamin was one of the unclassifiable ones ... whose work neither fits the existing order nor introduces a new genre.” —Hannah Arendt

“Benjamin buckled himself to the task of revolutionary transformation … his life and work speak challengingly to us all.” —Terry Eagleton

“There has been no more original, no more serious critic and reader in our time.” —George Steiner

About the Author

Walter Benjamin (1892–1940) was a German-Jewish Marxist literary critic, essayist, translator and philosopher. He was at times associated with the Frankfurt School of critical theory and is the author of IlluminationsThe Arcades Project; and The Origin of German Tragic DramaLecia Rosenthal is the author of Mourning Modernism: Literature, Catastrophe, and the Politics of Consolation. She has taught at Columbia and Tufts.

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Radio Benjamin

“The German critic was not only a theorist of the media – he was a gifted broadcaster as well.” – Financial Times
Walter Benjamin was fascinated by the impact of new technology on culture, an interest that extended beyond his renowned critical essays. From 1927 to ’33, he wrote and presented something in the region of eighty broadcasts using the new medium of radio. Radio Benjamin gathers the surviving transcripts, which appear here for the first time in English. This eclectic collection demonstrates the range of Benjamin’s thinking and his enthusiasm for popular sensibilities. His celebrated “Enlightenment for Children” youth programs, his plays, readings, book reviews, and fiction reveal Benjamin in a creative, rather than critical, mode. They flesh out ideas elucidated in his essays, some of which are also represented here, where they cover topics as varied as getting a raise and the history of natural disasters, subjects chosen for broad appeal and examined with passion and acuity.
Delightful and incisive, this is Walter Benjamin channeling his sophisticated thinking to a wide audience, allowing us to benefit from a new voice for one of the twentieth century’s most respected thinkers.


Radio Benjamin Edited by Lecia Rosentha, book review: A new voice graces the airwaves
Walter Benjamin's work for radio finds the German thinker in beguiling form




Walter Benjamin is a writer whose star has only brightened since his death on the French-Spanish border in 1940, in despairing flight from the Nazis. While most of that brightening has taken place inside academia, it is delightful to learn that, as well as his intense theoretical writings on literature and society, Benjamin also wrote for the radio – and often for children.
The surviving texts of his German radio broadcasts have been side-lined over the years, rather than forgotten, and as editor Lecia Rosenthal admits in her introduction to these translations (by Jonathan Lutes, Lisa Harries Schumann and Diana Reese), that's how Benjamin would have wanted it. His radio work was largely done for money, although he was also interested in the medium itself, which was still in its infancy when these broadcasts were aired, between 1927 and 1933.
The pieces included here range from talks and readings to dialogues and radio plays, and two oddities: a "novella", the rather impenetrable "Sketched in Mobile Dust", and what Benjamin called a "listening model"– a sort of didactic public information broadcast.
This "listening model" goes by the distinctly un-Benjamin-ish title "A Pay Raise?! Whatever Gave You That Idea!" and is essentially an acted-out "how-to guide" for employees wanting to know how to deal with their boss – which, in a bizarre coincidence, is also the subject of Georges Perec's The Art of Asking Your Boss for a Raise. It seems they really were on our side, those maverick European 20th-century thinkers!
In truth, however, students of Benjamin are likely to find less of interest in the pieces directed at adults than in some of those written for children, which make up the bulk of the book.
These transcripts, running to six or seven pages each, cover subjects such as real and fictional figures like Kaspar Hauser and Faustus, historical events such as the great Lisbon earthquake of 1755 and the destruction of Pompeii, and, most pertinently, the life and history of Berlin, in pieces such as "Berlin Dialect", "Berlin Toy Tour" and "The Rental Barracks".
Although the tone is obviously different, these pieces can certainly be read alongside Benjamin's autobiographical writings on the city of his childhood, and might even be considered as sorts of primers for Benjamin's work on his mammoth Arcades Project: digging at the political and economic roots of what we think of as the purely cultural artefacts of the urban environment.
Through all of this runs a liberal humanist voice that is quite beguiling. The desire to incorporate even the harshest workings of the world into an optimistic and progressive narrative is at one with that of Ernst Gombrich's wonderful children's book A Little History of the World, which was written, in fact, within two years of Benjamin's last broadcast before the worsening political climate meant that as a left-wing Jew he could find no more air time.
We are still powerless before earthquakes, yet "technology will find a way out, albeit an indirect one: through prediction". A fire in a Chinese theatre in 1845 killed 2,000, but gives Benjamin opportunity for digressions into Chinese drama and national character.
The Firth of Tay railway disaster is carefully placed by Benjamin "within the history of technology". This collection shows a lighter – though entirely characteristic – side to this most influential of 20th-century thinkers.




Reviews

  • “Radio Benjamin could hardly be bettered... There really is no parallel for what Benjamin did in these talks. Imagine a particularly engaging episode of Melvyn Bragg’s In Our Time narrated by Alan Bennett – if Bennett were more profoundly steeped in Marx and politically engaged by the revolutionary potential of the medium of radio – and you have something of their allure.”
  • “This collection shows a lighter – though entirely characteristic – side to this most influential of 20th-century thinkers.”
  • “Like the best of children’s writers, he never condescends to his audience, and he communicates his encyclopaedic passion for the teeming immensity of the modern metropolis in vivid, engaging prose...He takes the standard villains of the children’s tale – the witch, the Gypsy, the robber – and shows that they were men and women who were often the victims of cruel prejudice.”
  • “Walter Benjamin, one of the first theorists to ponder the social impact of mass media [...] was equally entranced by the way thin air mysteriously transmits radio waves. In 1927, five years before he exiled himself from Germany in advance of the Nazi putsch, Benjamin began a series of experimental broadcasts on this new medium.”
  • “[An] ebullient compendium...In both their tone and mesmerizing array of subject matter, the broadcasts avoid the treacly condescension of contemporary children’s programming.”

http://www.bbc.co.uk/programmes/b044b3lj

The Benjamin Broadcasts

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The German-Jewish philosopher Walter Benjamin is best known as the author of seminal texts such as "The Work of Art in the Age of Mechanical Reproduction" and for his influence on Theodor Adorno and the "Frankfurt School" of philosophy. But behind the much-mythologised figure of Benjamin the philosopher, there lies the little-known historical reality of Benjamin the broadcaster...
When the Gestapo stormed Walter Benjamin's last apartment in 1940, they stumbled upon a cache of papers which the fleeing philosopher had abandoned in his hurry to escape Paris. Amongst these papers were the scripts for an extraordinary series of radio broadcasts for children covering everything from toy collecting to the politics of tenement housing, from the psychology of witch hunts to human responses to natural catastrophes. Designed to encourage young listeners to think critically, to question sources and to challenge clichés, Benjamin's broadcasts stand in stark contrast to the fascist propaganda which would come to take their place.
Benjamin committed suicide in 1940, when his flight out of Europe was blocked at the Spanish border. He died believing that most - if not all - of his writings were lost.
Here Radio4 listeners have an exclusive chance to discover them in this Archive on Four documentary presented by Michael Rosen, and with Henry Goodman as the voice of Walter Benjamin. It's the first ever English recreation of his pre-war broadcasts to children.
Producer: Kate Schneider
A Made in Manchester Production for BBC Radio 4.


*****Paris Review

ARTS & CULTURE

A Crazy Mixed-Up Day: Thirty Brainteasers

December 4, 2014 | by 

Walter Benjamin credit Doyle Saylor
Image: Doyle Saylor
From 1927 to early 1933, Walter Benjamin wrote and delivered some eighty to ninety broadcasts over the new medium of German radio, working between Radio Berlin and Radio Frankfurt. These broadcasts, many of them produced under the auspices of programming for children, cover a fascinating array of topics: typologies and archaeologies of a rapidly changing Berlin; scenes from the shifting terrain of childhood and its construction; exemplary cases of trickery, swindle, and fraud that play on the uncertain lines between truth and falsehood; catastrophic events such as the eruption of Vesuvius and the flooding of the Mississippi River, and much more. Now the transcripts of many of these broadcasts are available for the first time in English—Lecia Rosenthal has gathered them in a new book,Radio BenjaminBelow is one of his broadcasts for children, including thirty brainteasers.(Want the answers? They’re here.)
Perhaps you know a long poem that begins like this:
Dark it is, the moon shines bright,
a car creeps by at the speed of light
and slowly rounds the round corner.
People standing sit inside,
immersed they are in silent chatter,
while a shot-dead hare

skates by on a sandbank there.
Everyone can see that this poem doesn’t add up. In the story you’ll hear today, quite a few things don’t add up either, but I doubt that everyone will notice. Or rather, each of you will find a few mistakes—and when you find one, you can make a dash on a piece of paper with your pencil. And here’s a hint: if you mark all the mistakes in the story, you’ll have a total of fifteen dashes. But if you find only five or six, that’s perfectly alright as well.
But that’s only one facet of the story you’ll hear today. Besides these fifteen mistakes, it also contains fifteen questions. And while the mistakes creep up on you, quiet as a mouse, so no one notices them, the questions, on the other hand, will be announced with a loud gong. Each correct answer to a question gives you two points, because many of the questions are more difficult to answer than the mistakes are to find. So, with a total of fifteen questions, if you know the answers to all of them, you’ll have thirty dashes. Added to the fifteen dashes for mistakes, that makes a total of forty-five possible dashes. None of you will get all forty-five, but that’s not necessary. Even ten points would be a respectable score.
You can mark your points yourselves. During the next Youth Hour, the radio will announce the mistakes along with the answers to the questions, so you can see whether your thoughts were on target, for above all, this story requires thinking. There are no questions and no mistakes that can’t be managed with a little reflection.
One last bit of advice: don’t focus on just the questions. To the contrary, keep a lookout for the mistakes above all; the questions will all be repeated at the end of the story. It goes without saying that the questions don’t contain any mistakes; there, everything is as it should be. Now pay attention. Here’s Heinz with his story.
*
Radio Benjamin_RGBWhat a day! It all started early this morning—I had hardly slept a wink, because I couldn’t stop thinking about a riddle—anyway, the doorbell rang early. I opened the door and there was my friend Anton’s deaf housekeeper. She handed me a letter from Anton.
“Dear Heinz,” writes Anton, “yesterday, while I was at your house, I left my hat hanging by the door. Please give it to my housekeeper. Best regards, Anton.” But the letter continues. Below he writes: “I just now found the hat. Forgive the disturbance. Many thanks for your trouble.”
That’s Anton for you, the absent-minded professor type. By the same token, he’s also a great fan and solver of riddles. And when I looked at the letter, it occurred to me: I could use Anton today. Perhaps he knows the solution to my riddle; I made a bet that I would figure out the riddle by this morning. The riddle goes like this (Gong):
The peasant sees it often, the king only seldom, and God never at all. What is it?
Yes, that’s it, I thought to myself, I have to ask Anton. I was hoping to ask his housekeeper whether he was already at school—Anton is a teacher—but she had already left.
I thought to myself, Anton must be at school. I put on my hat and just as I was heading down the stairs, it occurred to me that summer daylight saving time began today, so everything starts an hour earlier. I pulled out my watch and set it back one hour. When I reached the street, I realized that I had forgotten to shave. Just around the corner to the left I saw a barbershop. In three minutes I was there. In the window hung a large enamel sign: “A shave today ten pfennigs, a shave tomorrow free.” (Gong): A shave today ten pfennigs, a shave tomorrow free. The sign struck me as odd. I wish I knew why. I went in, took a seat and got a shave, all the while looking in the large mirror hanging before me. Suddenly the barber nicked me, on my right cheek. And sure enough, blood appeared on the right side of my mirror image. The shave cost me ten pfennigs. I paid with a twenty-mark note and got back nineteen marks in five-mark coins, along with five groschen and twenty five-pfennig coins. Then the barber, a jolly young man, held open the door and said to me as I went out: “Say hello to Richard if you see him.” Richard is his twin brother who has a pharmacy on the main square.
Now I’m thinking: the best thing is to go straight to Anton’s school and see if I can’t track him down. On my way there, walking down a street, I saw a large crowd of people standing around a carnival magician performing his tricks. With chalk he drew a tiny circle on the sidewalk. He then said: “Using the same center point, I will draw another circle whose circumference is five centimeters greater than the first.” After doing so he stood up, looked around with a mysterious smile and said (Gong): “If I now draw a gigantic circle, let’s say as big as the circumference of the Earth, and then I draw a second one whose circumference is five centimeters greater than that of the giant circle, which ring is wider: the one that lies between the tiny circle and the one five centimeters larger, or the ring between the giant circle and the one five centimeters larger?” Yes, I would like to know this, too.
I’d finally managed to push my way through the crowd, when I noticed that my cheek still hadn’t stopped bleeding, and as I was on the main square, I went into the pharmacy to buy a bandage. “Greetings from your twin brother, the barber,” I said to the pharmacist. He’s old as the hills and a bit of an odd bird to boot. And more than anything, he’s terribly anxious. Whenever he leaves his ground-floor shop, not only does he double-lock the door, he also walks around the whole building, and if he sees he’s left a window open somewhere, he reaches inside to close it. But the most interesting thing about him is his collection of curiosities, which he’ll show to anyone who comes into his shop. Today was no exception and, before long, I was left to admire everything at my leisure. There was a skull of an African Negro when he was six years old, and next to it a skull of the same man when he was sixty. The second was much larger, of course. Then there was a photograph of Frederick the Great, playing with his two greyhounds at Sanssouci. Next to it lay a bladeless antique knife that was missing its handle. He also had a stuffed flying fish. And hanging on the wall was a large pendulum clock. As I paid for my bandage, the pharmacist asked (Gong): “If the pendulum on my clock swings ten times to the right and ten times to the left, how often does it pass through the middle?” This, too, I wanted to know. So, that was the pharmacist.
Now I needed to hurry if I wanted to make it to the school before lessons were over. I jumped onto the next streetcar and just managed to get a corner seat. A fat man was seated to my right and on my left was a small woman talking to the man across from her about her uncle (Gong): “My uncle,” she said, “has just turned one hundred years old, but has only had twenty-five birthdays. How can that be?” This, too, I wanted to know, but we had already reached the school. I went through all the classrooms looking for Anton. The teachers were very annoyed at being disturbed.
And they asked the oddest questions. For example, I walked into a math class where the teacher was getting cross with a young boy. He had not been paying attention and the teacher was going to punish him. He said to the boy (Gong): “Add up all the numbers from one to a thousand.” The teacher was more than a little surprised when, after a minute, the boy stood up and gave the right answer: 501,000. How was he able to calculate so fast? This I also wanted to know. First I tried it with just the numbers one through ten. Once I came upon the quickest way to do this, I had figured out the boy’s trick.
Another class was geography. (Gong): The teacher drew a square on the blackboard. In the middle of this square he drew a smaller square. He then drew four lines, each connecting one corner of the small square with the nearest corner of the large square.This resulted in five shapes: one in the middle, this was the small square, and four other shapes surrounding the small square. Every boy had to draw this diagram in his notebook. The diagram represented five countries. Now the teacher wanted to know how many different colors were needed so that each country was a different color than the three, or four, countries that it bordered. I thought to myself, five countries need five colors. But I was wrong, the answer was smaller than five. Why? This, too, I wanted to know.
I then entered another class, where students were learning to spell. The teacher was asking very strange things, for example (Gong): “How do you spell dry grass with three letters?” And (Gong): “How can you write one hundred using only four nines?” And (Gong): “In your ABC’s, which is the middlemost letter?” To conclude the lesson he told the children a fairy tale (Gong):
“An evil sorcerer transformed three princesses into three flowers, perfectly identical and planted in a field. Once a month, one of them was allowed to return to her house for the night as a human. On one of these occasions, one of the princesses said to her husband just as dawn broke and she had to return to her two friends in the field and become a flower again: ‘If you come to me this morning and pluck me, I will be redeemed and can stay with you for evermore.’ This came to pass. Now the question is, how did her husband recognize her, since the flowers looked identical?” This, too, I wanted to know, but it was high time for me to get hold of Anton, and because he wasn’t at school, I headed to his home.
Walter_Benjamin_vers_1928
Benjamin in 1928.
Anton lived not far away, on the sixth floor of a building on Kramgasse. I climbed the stairs and rang the bell. His housekeeper, who had been at my house in the morning, answered right away and let me in. But she was alone in the apartment: “Herr Anton is not here,” she said. This irritated me. I thought the smartest thing to do was to wait for him, so I went into his room. He had a gorgeous view onto the street. The only hindrance was a two-story building across the way, which obstructed the view. But you could clearly see the faces of passersby, and on looking up, you could see birds fluttering about in the trees. Looming nearby was the large train station clock tower. The clock read exactly 14:00. I pulled out my pocket watch for comparison and sure enough, it was 4 pm on the nose. I had waited for three hours when, out of boredom, I started browsing the books in Anton’s room. (Gong) Unfortunately a bookworm had gotten into his library. Every day it ate through one volume. It was now on the first page of the first volume of Grimm’s Fairy Tales. I thought to myself, how long will it need to reach the last page of the second volume ofGrimm’s Fairy Tales? I wasn’t concerned about the covers, just the pages. Yes, this is something I wanted to know. I heard voices outside in the hallway.
The housekeeper was standing there with an errand boy, who had been sent by the tailor to collect money for a suit. (Gong) Because the errand boy knew the housekeeper was deaf, he had handed her a piece of paper with one word written on it in large capital letters: MONEY [GELD]. But the housekeeper had no money with her, so to convey her request that he be patient, she drew just two more letters on the piece of paper. What were these two letters?
I had had enough of waiting. I headed out to find a little something to eat after such a tedious day. As I reached the street the moon was already in the sky. There had been a new moon a few days prior, and by now it had waxed to a narrow crescent that looked like the beginning of a capital German “Z” hovering over the rooftops. In front of me was a small pastry shop. I went in and ordered an apple cake with whipped cream. (Gong): When the apple cake with whipped cream arrived, it didn’t appeal to me. I told the waiter I would prefer a Moor’s Head [i.e., a mallomar]. He brought me the Moor’s Head, which was delicious. I stood up to go. As I was just on my way out, the waiter ran after me, shouting: You didn’t pay for your Moor’s Head!—But I gave you the apple cake in exchange, I told him.—But you didn’t pay for that either, the waiter said.—Sure, but I didn’t eat it either! I retorted, and left. Was I right? This, too, I’d like to know.
As I arrived home, imagine my astonishment at seeing Anton, who had been waiting there for five hours. He wanted to apologize for the silly letter he had sent to me early this morning via his housekeeper. I said that it didn’t matter all that much, and then told Anton my whole day as I’ve just told it to you now. He couldn’t stop shaking his head. When my story was over he was so astounded that he was speechless. He then left, still shaking his head. As he disappeared around the corner, I suddenly realized: this time he really has forgotten his hat. And I—of course I had forgotten something as well: to ask him the answer to my riddle (Gong): The peasant sees it often, the king only seldom, and God never at all.
But perhaps you’ve found the answer by now. And with this, I say goodbye.
*
Repetition of the fifteen questions:
  1. The first question is an old German folk riddle: The peasant sees it often, the king only seldom, and God never at all. What is it?

  2. What’s fishy about a barber who hangs an enamel sign in his window reading, “A shave today ten pfennigs, a shave tomorrow free”?
  3. If I have a small circle and then around its center point I draw a circle whose circumference is five centimeters greater than that of the original, this creates a ring between the two circles. If I then take a giant circle, one as big as the circumference of the Earth, and around the same center point I draw another one, whose circumference is five centimeters greater than that of the first giant one, there is then a ring between those two circles. Which of the two rings is wider, the first or the second?
  4. If the clock pendulum swings ten times to the right and ten times to the left, how often does it pass through the middle?

  5. How can a man who is a hundred years old have had only twenty-five birthdays?
  6. What is the quickest way to add up all the numbers from one to 1,000? Try it first with the numbers from one to ten.

  7. A country is surrounded by four other countries, each of which borders the middle country and two of the others. What is the fewest number of colors needed so that each country has a different color than its neighbors?
  8. How do you spell dry grass with three letters?
  9. How can you write 100 using only four nines?

  10. In your ABC’s, which is the middlemost letter?

  11. There are three identical flowers in a field. In the morning, how can you tell which of them has not been there overnight?

  12. If each day a bookworm eats through one volume in a series of books, how long will it take for it to eat its way from the first page of one volume to the last page of the next, provided he eats in the same direction in which the series of books is arranged?

  13. You have a piece of paper with the word money [Geld] written on it. Which two letters can you add to convey a request for patience [Geduld]?

  14. What’s wrong with the logic of a man who orders a piece of cake, exchanges it for another once it arrives, and then won’t pay for the new piece because he claims he traded the old piece for it?

  15. The old riddle once more, whose solution is worth four points because it has now appeared twice: The peasant sees it often, the king only seldom, and God never at all.
You can find the answers to these fifteen questions, as well as a list of the fifteen mistakes,here.
Translated from German by Jonathan Lutes. Broadcast on Southwest German Radio, Frankfurt, probably on July 6, 1932. The Südwestdeutsche Rundfunk-Zeitungannounced for the Youth Hour on July 6, 1932, at 3:15 pm, “‘Denksport’ [Mental Exercise], by Dr. Walter Benjamin (for children ten years and older).” “A Crazy Mixed-Up Day” was most likely the text Benjamin prepared for this broadcast.
This transcript appears in Radio Benjamin, available now. Reprinted with the permission of Verso Books.
Walter Benjamin (1892–1940) was a German Jewish Marxist literary critic, essayist, translator, and philosopher. He was at times associated with the Frankfurt School of critical theory and is the author of Illuminations, The Arcades Project, and The Origin of German Tragic Drama.



A Crazy Mixed-Up Day: Thirty Brainteasers

December 4, 2014 | by 
Walter Benjamin credit Doyle Saylor
Image: Doyle Saylor
From 1927 to early 1933, Walter Benjamin wrote and delivered some eighty to ninety broadcasts over the new medium of German radio, working between Radio Berlin and Radio Frankfurt. These broadcasts, many of them produced under the auspices of programming for children, cover a fascinating array of topics: typologies and archaeologies of a rapidly changing Berlin; scenes from the shifting terrain of childhood and its construction; exemplary cases of trickery, swindle, and fraud that play on the uncertain lines between truth and falsehood; catastrophic events such as the eruption of Vesuvius and the flooding of the Mississippi River, and much more. Now the transcripts of many of these broadcasts are available for the first time in English—Lecia Rosenthal has gathered them in a new book, Radio BenjaminBelow is one of his broadcasts for children, including thirty brainteasers. (Want the answers? They’re here.)
Perhaps you know a long poem that begins like this:
Dark it is, the moon shines bright,
a car creeps by at the speed of light
and slowly rounds the round corner.
People standing sit inside,
immersed they are in silent chatter,
while a shot-dead hare

skates by on a sandbank there.
Everyone can see that this poem doesn’t add up. In the story you’ll hear today, quite a few things don’t add up either, but I doubt that everyone will notice. Or rather, each of you will find a few mistakes—and when you find one, you can make a dash on a piece of paper with your pencil. And here’s a hint: if you mark all the mistakes in the story, you’ll have a total of fifteen dashes. But if you find only five or six, that’s perfectly alright as well.
But that’s only one facet of the story you’ll hear today. Besides these fifteen mistakes, it also contains fifteen questions. And while the mistakes creep up on you, quiet as a mouse, so no one notices them, the questions, on the other hand, will be announced with a loud gong. Each correct answer to a question gives you two points, because many of the questions are more difficult to answer than the mistakes are to find. So, with a total of fifteen questions, if you know the answers to all of them, you’ll have thirty dashes. Added to the fifteen dashes for mistakes, that makes a total of forty-five possible dashes. None of you will get all forty-five, but that’s not necessary. Even ten points would be a respectable score.
You can mark your points yourselves. During the next Youth Hour, the radio will announce the mistakes along with the answers to the questions, so you can see whether your thoughts were on target, for above all, this story requires thinking. There are no questions and no mistakes that can’t be managed with a little reflection.
One last bit of advice: don’t focus on just the questions. To the contrary, keep a lookout for the mistakes above all; the questions will all be repeated at the end of the story. It goes without saying that the questions don’t contain any mistakes; there, everything is as it should be. Now pay attention. Here’s Heinz with his story.
*
Radio Benjamin_RGBWhat a day! It all started early this morning—I had hardly slept a wink, because I couldn’t stop thinking about a riddle—anyway, the doorbell rang early. I opened the door and there was my friend Anton’s deaf housekeeper. She handed me a letter from Anton.
“Dear Heinz,” writes Anton, “yesterday, while I was at your house, I left my hat hanging by the door. Please give it to my housekeeper. Best regards, Anton.” But the letter continues. Below he writes: “I just now found the hat. Forgive the disturbance. Many thanks for your trouble.”
That’s Anton for you, the absent-minded professor type. By the same token, he’s also a great fan and solver of riddles. And when I looked at the letter, it occurred to me: I could use Anton today. Perhaps he knows the solution to my riddle; I made a bet that I would figure out the riddle by this morning. The riddle goes like this (Gong):
The peasant sees it often, the king only seldom, and God never at all. What is it?
Yes, that’s it, I thought to myself, I have to ask Anton. I was hoping to ask his housekeeper whether he was already at school—Anton is a teacher—but she had already left.
I thought to myself, Anton must be at school. I put on my hat and just as I was heading down the stairs, it occurred to me that summer daylight saving time began today, so everything starts an hour earlier. I pulled out my watch and set it back one hour. When I reached the street, I realized that I had forgotten to shave. Just around the corner to the left I saw a barbershop. In three minutes I was there. In the window hung a large enamel sign: “A shave today ten pfennigs, a shave tomorrow free.” (Gong): A shave today ten pfennigs, a shave tomorrow free. The sign struck me as odd. I wish I knew why. I went in, took a seat and got a shave, all the while looking in the large mirror hanging before me. Suddenly the barber nicked me, on my right cheek. And sure enough, blood appeared on the right side of my mirror image. The shave cost me ten pfennigs. I paid with a twenty-mark note and got back nineteen marks in five-mark coins, along with five groschen and twenty five-pfennig coins. Then the barber, a jolly young man, held open the door and said to me as I went out: “Say hello to Richard if you see him.” Richard is his twin brother who has a pharmacy on the main square.
Now I’m thinking: the best thing is to go straight to Anton’s school and see if I can’t track him down. On my way there, walking down a street, I saw a large crowd of people standing around a carnival magician performing his tricks. With chalk he drew a tiny circle on the sidewalk. He then said: “Using the same center point, I will draw another circle whose circumference is five centimeters greater than the first.” After doing so he stood up, looked around with a mysterious smile and said (Gong): “If I now draw a gigantic circle, let’s say as big as the circumference of the Earth, and then I draw a second one whose circumference is five centimeters greater than that of the giant circle, which ring is wider: the one that lies between the tiny circle and the one five centimeters larger, or the ring between the giant circle and the one five centimeters larger?” Yes, I would like to know this, too.
I’d finally managed to push my way through the crowd, when I noticed that my cheek still hadn’t stopped bleeding, and as I was on the main square, I went into the pharmacy to buy a bandage. “Greetings from your twin brother, the barber,” I said to the pharmacist. He’s old as the hills and a bit of an odd bird to boot. And more than anything, he’s terribly anxious. Whenever he leaves his ground-floor shop, not only does he double-lock the door, he also walks around the whole building, and if he sees he’s left a window open somewhere, he reaches inside to close it. But the most interesting thing about him is his collection of curiosities, which he’ll show to anyone who comes into his shop. Today was no exception and, before long, I was left to admire everything at my leisure. There was a skull of an African Negro when he was six years old, and next to it a skull of the same man when he was sixty. The second was much larger, of course. Then there was a photograph of Frederick the Great, playing with his two greyhounds at Sanssouci. Next to it lay a bladeless antique knife that was missing its handle. He also had a stuffed flying fish. And hanging on the wall was a large pendulum clock. As I paid for my bandage, the pharmacist asked (Gong): “If the pendulum on my clock swings ten times to the right and ten times to the left, how often does it pass through the middle?” This, too, I wanted to know. So, that was the pharmacist.
Now I needed to hurry if I wanted to make it to the school before lessons were over. I jumped onto the next streetcar and just managed to get a corner seat. A fat man was seated to my right and on my left was a small woman talking to the man across from her about her uncle (Gong): “My uncle,” she said, “has just turned one hundred years old, but has only had twenty-five birthdays. How can that be?” This, too, I wanted to know, but we had already reached the school. I went through all the classrooms looking for Anton. The teachers were very annoyed at being disturbed.
And they asked the oddest questions. For example, I walked into a math class where the teacher was getting cross with a young boy. He had not been paying attention and the teacher was going to punish him. He said to the boy (Gong): “Add up all the numbers from one to a thousand.” The teacher was more than a little surprised when, after a minute, the boy stood up and gave the right answer: 501,000. How was he able to calculate so fast? This I also wanted to know. First I tried it with just the numbers one through ten. Once I came upon the quickest way to do this, I had figured out the boy’s trick.
Another class was geography. (Gong): The teacher drew a square on the blackboard. In the middle of this square he drew a smaller square. He then drew four lines, each connecting one corner of the small square with the nearest corner of the large square.This resulted in five shapes: one in the middle, this was the small square, and four other shapes surrounding the small square. Every boy had to draw this diagram in his notebook. The diagram represented five countries. Now the teacher wanted to know how many different colors were needed so that each country was a different color than the three, or four, countries that it bordered. I thought to myself, five countries need five colors. But I was wrong, the answer was smaller than five. Why? This, too, I wanted to know.
I then entered another class, where students were learning to spell. The teacher was asking very strange things, for example (Gong): “How do you spell dry grass with three letters?” And (Gong): “How can you write one hundred using only four nines?” And (Gong): “In your ABC’s, which is the middlemost letter?” To conclude the lesson he told the children a fairy tale (Gong):
“An evil sorcerer transformed three princesses into three flowers, perfectly identical and planted in a field. Once a month, one of them was allowed to return to her house for the night as a human. On one of these occasions, one of the princesses said to her husband just as dawn broke and she had to return to her two friends in the field and become a flower again: ‘If you come to me this morning and pluck me, I will be redeemed and can stay with you for evermore.’ This came to pass. Now the question is, how did her husband recognize her, since the flowers looked identical?” This, too, I wanted to know, but it was high time for me to get hold of Anton, and because he wasn’t at school, I headed to his home.
Walter_Benjamin_vers_1928
Benjamin in 1928.
Anton lived not far away, on the sixth floor of a building on Kramgasse. I climbed the stairs and rang the bell. His housekeeper, who had been at my house in the morning, answered right away and let me in. But she was alone in the apartment: “Herr Anton is not here,” she said. This irritated me. I thought the smartest thing to do was to wait for him, so I went into his room. He had a gorgeous view onto the street. The only hindrance was a two-story building across the way, which obstructed the view. But you could clearly see the faces of passersby, and on looking up, you could see birds fluttering about in the trees. Looming nearby was the large train station clock tower. The clock read exactly 14:00. I pulled out my pocket watch for comparison and sure enough, it was 4 pm on the nose. I had waited for three hours when, out of boredom, I started browsing the books in Anton’s room. (Gong) Unfortunately a bookworm had gotten into his library. Every day it ate through one volume. It was now on the first page of the first volume of Grimm’s Fairy Tales. I thought to myself, how long will it need to reach the last page of the second volume of Grimm’s Fairy Tales? I wasn’t concerned about the covers, just the pages. Yes, this is something I wanted to know. I heard voices outside in the hallway.
The housekeeper was standing there with an errand boy, who had been sent by the tailor to collect money for a suit. (Gong) Because the errand boy knew the housekeeper was deaf, he had handed her a piece of paper with one word written on it in large capital letters: MONEY [GELD]. But the housekeeper had no money with her, so to convey her request that he be patient, she drew just two more letters on the piece of paper. What were these two letters?
I had had enough of waiting. I headed out to find a little something to eat after such a tedious day. As I reached the street the moon was already in the sky. There had been a new moon a few days prior, and by now it had waxed to a narrow crescent that looked like the beginning of a capital German “Z” hovering over the rooftops. In front of me was a small pastry shop. I went in and ordered an apple cake with whipped cream. (Gong): When the apple cake with whipped cream arrived, it didn’t appeal to me. I told the waiter I would prefer a Moor’s Head [i.e., a mallomar]. He brought me the Moor’s Head, which was delicious. I stood up to go. As I was just on my way out, the waiter ran after me, shouting: You didn’t pay for your Moor’s Head!—But I gave you the apple cake in exchange, I told him.—But you didn’t pay for that either, the waiter said.—Sure, but I didn’t eat it either! I retorted, and left. Was I right? This, too, I’d like to know.
As I arrived home, imagine my astonishment at seeing Anton, who had been waiting there for five hours. He wanted to apologize for the silly letter he had sent to me early this morning via his housekeeper. I said that it didn’t matter all that much, and then told Anton my whole day as I’ve just told it to you now. He couldn’t stop shaking his head. When my story was over he was so astounded that he was speechless. He then left, still shaking his head. As he disappeared around the corner, I suddenly realized: this time he really has forgotten his hat. And I—of course I had forgotten something as well: to ask him the answer to my riddle (Gong): The peasant sees it often, the king only seldom, and God never at all.
But perhaps you’ve found the answer by now. And with this, I say goodbye.
*
Repetition of the fifteen questions:
  1. The first question is an old German folk riddle: The peasant sees it often, the king only seldom, and God never at all. What is it?

  2. What’s fishy about a barber who hangs an enamel sign in his window reading, “A shave today ten pfennigs, a shave tomorrow free”?
  3. If I have a small circle and then around its center point I draw a circle whose circumference is five centimeters greater than that of the original, this creates a ring between the two circles. If I then take a giant circle, one as big as the circumference of the Earth, and around the same center point I draw another one, whose circumference is five centimeters greater than that of the first giant one, there is then a ring between those two circles. Which of the two rings is wider, the first or the second?
  4. If the clock pendulum swings ten times to the right and ten times to the left, how often does it pass through the middle?

  5. How can a man who is a hundred years old have had only twenty-five birthdays?
  6. What is the quickest way to add up all the numbers from one to 1,000? Try it first with the numbers from one to ten.

  7. A country is surrounded by four other countries, each of which borders the middle country and two of the others. What is the fewest number of colors needed so that each country has a different color than its neighbors?
  8. How do you spell dry grass with three letters?
  9. How can you write 100 using only four nines?

  10. In your ABC’s, which is the middlemost letter?

  11. There are three identical flowers in a field. In the morning, how can you tell which of them has not been there overnight?

  12. If each day a bookworm eats through one volume in a series of books, how long will it take for it to eat its way from the first page of one volume to the last page of the next, provided he eats in the same direction in which the series of books is arranged?

  13. You have a piece of paper with the word money [Geld] written on it. Which two letters can you add to convey a request for patience [Geduld]?

  14. What’s wrong with the logic of a man who orders a piece of cake, exchanges it for another once it arrives, and then won’t pay for the new piece because he claims he traded the old piece for it?

  15. The old riddle once more, whose solution is worth four points because it has now appeared twice: The peasant sees it often, the king only seldom, and God never at all.
You can find the answers to these fifteen questions, as well as a list of the fifteen mistakes,here.
Translated from German by Jonathan Lutes. Broadcast on Southwest German Radio, Frankfurt, probably on July 6, 1932. The Südwestdeutsche Rundfunk-Zeitungannounced for the Youth Hour on July 6, 1932, at 3:15 pm, “‘Denksport’ [Mental Exercise], by Dr. Walter Benjamin (for children ten years and older).” “A Crazy Mixed-Up Day” was most likely the text Benjamin prepared for this broadcast.
This transcript appears in Radio Benjamin, available now. Reprinted with the permission of Verso Books.
Walter Benjamin (1892–1940) was a German Jewish Marxist literary critic, essayist, translator, and philosopher. He was at times associated with the Frankfurt School of critical theory and is the author of Illuminations, The Arcades Project, and The Origin of German Tragic Drama.


The China Collectors: America's Century-Long Hunt for Asian Art Treasures 誰在收藏中國

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The China Collectors: America's Century-Long Hunt for Asian Art Treasures


Palgrave Macmillan. 420 pp. $30


“The China Collectors: America’s Century-Long Hunt for Asian Art Treasures,” by Karl E. Meyer and Shareen Blair Brysac. (Palgrave Macmillan)
  
Washington’s Freer Gallery of Art and Arthur M. Sackler Gallery have long made our city a magnet for students and admirers of Chinese art. These two institutions have taught us to appreciate calligraphic brush work, the clean lines of Ming furniture and the celadon glazes of ancient porcelain. But how did masterpieces from China end up on the Mall? How, in fact, did the United States become, as a recent Wall Street Journal article proclaimed, “the capital of Asian art”?
Part of the answer can be found in this excellent book, which tracks the adventures of the learned, cutthroat and eccentric scholars and collectors who brought the treasures of the Middle Kingdom to America, even to Middle America (two of the world’s major repositories of Asiana are the Cleveland Museum of Art and the Nelson-Atkins Museum of Art in Kansas City, Mo.). Sharply written throughout and packed with anecdotes, “The China Collectors,” by eminent journalist Karl E. Meyer and former CBS News documentary producer Shareen Blair Brysac, is one of those works of cultural history actually intended for readers of novels and newspapers, not just academic specialists. It belongs on the same shelf as Richard Holmes’s stirring account of science in the Romantic era, “The Age of Wonder” (2009), Jenny Uglow’s prize-winning“The Lunar Men: Five Friends Whose Curiosity Changed the World” (2002) and Norman Cantor’s sprightly and iconoclastic “Inventing the Middle Ages” (1992), a portrait gallery of the great medievalists of the 20th century.
Meyer and Brysac begin their story with an act of desecration and vandalism: the destruction of Yuanmingyuan, the Chinese emperor’s summer palace, by English and French troops in 1860. “As many as two hundred buildings were torched or leveled, and everything of value that could be taken, was taken.” The recent devastation of Nimrud by Islamic State fanatics is both heartbreaking and disgusting, yet it wasn’t so long ago that the civilized West behaved with comparable barbarity. “When we first entered the gardens, they reminded one of those magic grounds described in fairy tales,” recalled Col. Garnet Wolseley. Yet on Oct. 19 we “marched from them, leaving a dreary waste of ruined nothings.”...

~~ How Asian art came to America: 'The China Collectors' - The ...


誰在收藏中國


作者[美] 谢林·布里萨克 / [美] 卡尔·梅耶 
出版社: 中信出版社
副标题: 美国猎获亚洲艺术珍宝百年记
译者张建新 / 张紫微 
出版年: 2016-8
页数: 551

作者简介  · · · · · ·

谢林·布里萨克,艺术史学者,美国哥伦比亚广播公司获奖纪录片制作人,美国《考古》杂志特约编辑,是《纽约时报》《华盛顿邮报》《国际先驱论坛报》《民族》《军事历史季刊》等报刊的撰稿人。
卡尔·梅耶,历史学家,任教于耶鲁和普林斯顿大学。曾长期担任《华盛顿邮报》《纽约时报》驻外记 者和社论撰写人,《世界政策杂志》编辑。他写过14本书,包括有关文物非法交易的《被掠夺的历史》《艺术博物馆》,与布里萨克合作撰写过《阴影下的竞赛》《国王拥立者》。
译者 张建新,毕业于北京大学东语系,长期从事中外文物、博物馆交流工作;曾就职于中国文物交流中心、中国历史博物馆等单位;作为美国梅隆基金会研究员,赴美考察过美国博物馆管理运营;目前就职于国家文物局博物馆司;译著包括介绍美国纽约大都会博物馆发展历程的《商人与收藏——大都会艺术博物馆创建记》 《让木乃伊跳舞——大都会艺术博物馆变革记》等。

目录  · · · · · ·

译者序
作者按语
拼音变化注解
序言:通往中国之路蜿蜒盘旋
1 游戏规则
2 太平洋序曲
3 血色蹊径
4 胶水桶
5 龙门石窟之殇
6 宾州大学套住唐皇骏马
7 为明朝痴迷
8 铁轨上的艺术
9 瓷器泡沫
10 洛克菲勒家族的浪漫
11 满清官员
12 加拿大与中国的幽会
13 绘画的力量
14 天国衣裳
15 鉴赏家
16 美国中西部眼中的山水
17 大都会艺术博物馆的马拉松
18 敌国财产
19 角逐金牌
20 大收藏家
后记:长城上的希望之门



文摘

龙门石窟之殇
想象你是一位1923年前往中国探险的旅行家。离开北京时,你带上地图、挂包、水壶、锡罐、照相机、闪光灯和护照。有人警告你说,省界地区有土匪。过了一会儿,又建议你佩带一把猎枪或自动左轮手枪。最后,你乘坐平汉铁路(北京—汉口)的火车前往河南省洛阳市。在那里,假设你手持北京外交机构高官的一封介绍信,提前做好准备去司令部拜见陆军元帅吴佩孚。那里是一处距火车站6.4公里的巨大公园。吴佩孚绰号“玉帅”,是中国西部地区令人闻风丧胆的军阀。据说他是拥兵10万的司令官,还拥有世界上最大的钻石。
当被引见“玉帅”时,你会禁不住为见到乔治•华盛顿的肖像吃惊不已。它就镶嵌在元帅司令部墙上的地图之间。你没有料到的是,“玉帅”身材矮小,动作敏捷。他在上海圣约翰大学掌握的英语非常流利。你接受了他的仁慈邀请,与他共进晚餐,期待品尝闻名遐迩的洛阳“燕菜”。
洛阳“水席”宴分成几个小桌,每桌6人。餐厅的外面有军乐团演奏进行曲。晚宴头道菜有8个冷盘,随后是16道热菜。每道菜都由不同尺寸的蓝碗盛装,使用不同的汤汁烹制。当然,主菜“燕菜”是模仿燕窝味道的萝卜丝。至此,宴会接近尾声。“玉帅”起身,晚宴落幕。
你用各种各样的礼物酬谢“玉帅”。此时,你希望与他搞好关系,使你后面的旅途一帆风顺。第二天早上6点,你携带更多安全穿越铁路沿线动乱地区所需的文件,给地方官员的介绍信,以及吴元帅提供的一位骑兵护卫,离开了有古城墙环绕的洛阳。那座古代都城有过昔日辉煌的历史;如今,它已是日渐衰落。你坐上一辆人力车,朝着偏离你目的地南边20多公里的龙门石窟进发。那里曾是佛教朝圣人群的最终目的地,是传奇的丝绸之路的末端。你乘坐木筏渡过伊水河,那里有一匹马在恭候。你骑上马,来到一个守护龙门石窟的小村子。
公元495年,北魏孝文帝(471年至499年)将其都城从山西大同迁至洛阳。之后,洛阳成为佛教僧侣的目的地。他们沿佛教起源地印度北部与中国之间的商路游弋,那些贸易之路被统称为“丝绸之路”。龙门石窟有2 345个洞窟,它们在黑灰色石灰岩山崖上开凿而成,供佛教僧侣隐居之用。龙门石窟曾经拥有10万尊雕像,将近2 500座石碑。此时,龙门石窟的保护性柱廊、外厅已消失殆尽。龙门石窟是中国三大石窟寺之一,作为宗教朝拜地,那里已废弃很久。尽管如此,中国人仍然了解、崇敬龙门石窟,尤其是那里的书法碑刻。
日本学者冈仓天心是访问龙门石窟的首位外国探险家。后来,他当上了波士顿美术博物馆亚洲艺术部的主任。1893年,冈仓天心无意中发现了龙门石窟遗址。他拍摄了一些照片。返回日本后,他用宾阳中洞石窟的幻灯片举办了讲座。之后是法国汉学家爱德华•沙畹,他于1907年来到龙门石窟,在那里停留了12天,对石窟进行测量、拓片和拍照。1910年,查尔斯•朗•弗利尔参观了龙门石窟,他是美国亚洲艺术鉴赏家,也是以他自己姓名冠名博物馆的主要捐助人。弗利尔在龙门石窟驻扎了几日,委托摄影师裕泰拍摄玻璃底片照片(现存于弗利尔档案馆)。弗利尔评论说,龙门石窟的艺术,似乎优于他之前看过的任何东西。
在浏览龙门石窟照片时,兰登•华尔纳被文昭皇后和孝文皇帝(宾阳洞雕塑的供养人)两幅礼佛浮雕所吸引。他把照片送给波士顿美术博物馆。“你可以看到古代中国雕塑在全盛时期的样子。请留意那些礼佛人物——它们的构图与罗马万神庙的装饰雕刻一样好,至于那些浮雕的线条,我认为它们也毫不逊色……先生(冈仓天心)认为它们非常重要。西方应该能够接触到那座顶 级中国雕塑宝库,那是一座尚未开放的万神殿,堪称整座雅典卫城,等待着人们去学习研究。” 
1909年,法国汉学家沙畹在其里程碑著作《华北考古图谱》一书中发表的照片,刺激了1911年至1949年对龙门石窟的大规模掠夺。如斯坦利•亚伯公爵写道,法国人的学术著作“无意中提供了带照片的目录,外国买家可借此在公开市场追求,或有时候‘特别预订’所挑选作品,即告诉他们在中国的代理,他们对获得龙门石窟哪些东西感兴趣”。
兰登•华尔纳也证实了这一点。1913年,他去欧洲旅行,顺便访问了巴黎的赛努奇博物馆。亨利•赛努奇是一位意大利银行家,这些著名的亚洲艺术收藏虽然在赛努奇家中陈列,但已经被遗赠给了巴黎市政府。华尔纳向自己当时的导师和雇主查尔斯•朗•弗利尔报告,提到了赛努奇博物馆最近取自中国石窟的十几尊雕塑。华尔纳指出,欧洲的古董商们已向他们在中国的代理标注了龙门石窟的照片。代理们正根据订货,委托当地的石匠偷盗雕像。他担心自己有关中国附印照片的出版物也会带来同样结果。“那种事情,将会极度伤害我的良心。”
此时,卢芹斋粉墨登场。他是经营龙门石窟雕像的最重要的古董商,与美国博物馆研究员和亚洲艺术收藏家保持着长期互利关系。王伊悠曾撰写过有关卢芹斋的论文,在接受《金融时代》报采访时,她说,卢芹斋经营模式的基础,“是美国的资本主义和帝国主义逻辑,即将中国的古代文物供给有钱有势的现代美国人消费”。从那方面讲,卢芹斋扮演的角色,是为其欧美客户服务的“外来中国仆人”。在今天的中国人看来,卢芹斋是西方掠夺中国艺术的主犯。卢芹斋原名卢焕文(被一位法国博物馆研究员简称为C.T.Loo),出生于浙江省湖州城外一个默默无闻的生产丝绸的小村子卢家兜。他的父母都是农民,父亲是一位鸦片瘾君子,母亲后来自杀身亡。如《卢芹斋传》作者杰拉尔丁•萝拉所细述:1902年,卢芹斋作为厨师乘船前往巴黎。在那里,他与中国驻法国使团的商务参赞张静江携手,成立了“运通”公司,合作开展商业经营活动。除了从事茶叶和丝绸贸易,该公司也经营中国文物。1911年,辛亥革命推翻清王朝后,他们用其经营盈利资助了孙中山的国民军。那是他们最精明的投资,虽然从1913年起,民国政府已经开始限制文物出口,但他们仍然得以利用国民党的影响力出口文物,其中许多属于清代宫廷收藏。
卢芹斋爱上了经营帽子店的法国女子奥尔佳,但她却更愿意与资助自己生意的保护人继续交往。因此,卢芹斋与其15岁的女儿成婚,生育了4个女儿。卢芹斋擅长交际舞,是一位美食家——曾经拥有塞纳河左岸的一家中国餐厅,也是一位艺术鉴赏家。卢芹斋的事业始于经营古董,在巴黎第九区的泰特布大街开办了一家小画廊。起初,他只从欧洲进货。然而,到了1911年,他分别在北京和上海设立了办事处,从而有可能获得一些重要文物,许多东西源于宫廷。
经营初期,卢芹斋向欧洲收藏家出售瓷器,比如帕西瓦尔•大卫德爵士。今天,大卫德爵士的卓越藏品已经入藏大英博物馆。随着第一次世界大战在欧洲爆发,卢芹斋扩展了经营范围,以便向有钱的美国人兜售,如老约翰•洛克菲勒、查尔斯•朗•弗利尔、格伦威尔•温思罗普、阿尔伯特•皮尔斯伯里,以及尤金和艾格尼丝•迈耶。当时,中国在努力迈向现代化的过程中放弃了佛教。而像伊莎贝拉•斯图尔特•加德纳、阿比•洛克菲勒及其妹妹露西•奥尔德里奇之类的美国人,对佛教的兴趣却与日俱增。因此,卢芹斋为自己不断增长的佛教雕塑藏品找到了客户。他把自己的经营重点转移到了美国,在纽约第五大道开设了一家画廊。
1926年,卢芹斋迈出了大胆创新的一步。他对位于巴黎库尔塞勒路的一栋19世纪联排别墅进行修缮,将其改造成一座中国佛塔式的5层红色建筑,在其四周镶嵌了漆板。那里位于巴黎第八区,交通便利,附近有赛努奇博物馆,以及正成为巴黎富裕收藏家聚居之地的蒙索公园。卢芹斋在那里“养成了不向每位访客展示最 好东西的习惯”。德国收藏家爱德华•范•海德特说:“他的一些中国文物深藏地下室,只向那些他认为真正理解中国艺术的人展示。”最终,卢芹斋成了20世纪最重要的中国艺术古董商。劳伦斯•史克曼研究员给卢芹斋起个绰号,称其是“东方艺术古董商中的杜维恩”。杜维恩是经营欧洲古典绘画杰作的最著名商贩。最终,卢芹斋也与约瑟夫•杜维恩爵士一样,成为争议不断的人物。
一些重要艺术史家对卢芹斋经营的东西进行了研究、记录,随后出版了图录,组织举办了展览。在1940年图录前言中,卢芹斋回忆起自己最初与佛教雕塑的接触:

我记得那是1909年的春天。一天,我去巴黎的赛努奇博物馆,拜见阿登尼•德查克馆长。当时,我与他并不相识。谈话期间,他让我看了一张照片,那是一尊石雕头像。它精美之至,立刻唤醒了我的一个愿望:在中国艺术经营中开辟一条新战线……我随即把那尊石质头像的照片寄给了我在中国的合伙人,并很快收到了回信。合伙人告诉我,他的一个买家正担任法国古董商马塞尔•冰先生的翻译在西安旅行。当他们与一位当地古董商交谈时,冰先生踢到了自己所坐桌子下面的一块硬物,那正是我们为之感兴趣的石质头像。冰先生用10块大洋把它买下,最后卖给了布鲁塞尔的斯托克莱收藏馆。

卢芹斋继续讲述他有利可图的邮购生意:“此后几个月,我收到了北京办事处的电报,告诉我他们已获得8尊真人大小的石雕。由于我不知道如何处理,我给他们回电,让他们在中国处理掉那些石雕。他们无法办到,最后把它们给我运送到了巴黎。抵达巴黎后,我向所有古董商展示那些石雕,却无人想要购买……我在欧洲各地展示它们的照片,还是毫无结果。1914年至1915年冬天,我去美国,随身带了一套用于在美国展示的照片。”他展示了照片。客户们很快进行了核对。结果是,那些石雕至今仍在美国的十来座博物馆中展出。整个20世纪30年代期间,卢芹斋构建了复杂的买家和探子网络,使他不仅有能力购买佛教雕塑,还能够买到近期源于盗墓的整套玉器和青铜器,以及遭受破坏寺庙的壁画。卢芹斋扮演的角色,刺激了那些盗墓活动。因此,中国人把他看成一个大恶人。在卢芹斋带领下,其他人很快步其后尘,一拥而上。
但是这些都是后来的事了。让我们重返1914年5月2日。那一天,针对红火的佛教雕刻市场,伦敦的《泰晤士报》发表了一篇社论,反对“肆意掠夺、破坏重要中国艺术历史遗迹的行为”,社论详细写道:

巨大的人物浅浮雕,在其丰富环境中展现了佛教传说和神学。它们被盗贼肆意切割、锯断或摔成碎块,以便运往北京,并出售给欧洲古董商。收藏家或博物馆的代表,则迫不及待地买下它们。那些人会对参与走私踌躇迟疑。但是,他们反驳道,既然那些战利品已落入他们手中,他们至少有责任为其提供一处值得停留的地方。竞争在增长,价格在蹿升,破坏的动机进一步受到刺激,变得日益高涨。

同年同月,华尔纳访问了龙门石窟,却发现在那里连一个晚上也待不下去。洛阳的治安官警告他说,仅在龙门石窟外面就有1 000名盗贼;“军队每晚都出动,与盗贼发生冲突,维持正常秩序。两天前,军队遭遇了一场激战,杀掉了100多名盗贼。”华尔纳抵达龙门石窟时,看到墙上挂着被砍掉的盗贼脑袋。“邪恶的乌鸦在每个脑袋上面啄食,在横跨洞窟、挂着被砍头颅的横木间栖息。石窟墙壁的外面也有一些尸体。在那些尸体身上,发生过难以形容的、不可思议的暴行。”已有蒙古军队被调入,他们就驻扎在石窟之中。“陌生人不能在现场停留,更不用说寻求和平的考古交易了。”但是,华尔纳给停留开封的妻子写信时说,“总的来说,龙门石窟令人难以置信。在我看来,我们所熟知的那组《女士》浮雕人物像,是中国艺术的最 佳之作。我所见过的所有东西,都无法与其媲美……至于大平台上面那尊高近23米的坐佛及其8位侍从——不用说,那是全世界最伟大的圣地之一……龙门石窟最近遭受的破坏,如我们听说的一样糟糕,随处可见被打掉雕塑头像的新茬儿。有的雕像被蓄意挖出,有的被士兵随意敲落……那种场面惨不忍睹,几乎使人感到恶心。” 
回到美国,华尔纳忙于为弗利尔的收藏编写图录,他在底特律的藏品迅速增长。华尔纳注意到,他能把最近所购一尊头像,与龙门石窟一尊雕像的身子相衔接,这要归功于弗利尔的照片,它展示了雕像被盗贼砍头前的状况。战争已使欧洲对中国艺术的需求有所降低。但是,华尔纳预言:手持大把现金的美国人,“将乐享一个不同寻常、能用相对低价买入艺术珍品的良机”。
1923年,华尔纳与贺拉斯•杰恩和兼任秘书的王翻译重返龙门石窟。军阀吴佩孚为他们提供了一辆轿车。华尔纳在报告中写道:“龙门石窟的正门处,有高度超过18米的巨大力士雕像佛龛。除了出现了一些缺口裂缝外,那里与我记忆中10年前的样子无异。古董贩子为了我们的博物馆,正是从那些佛龛岩石上敲掉了人物雕像或头像。”华尔纳声称,在吴元帅领导下,所有故意破坏公物的行为已被阻止,虽然和平只是暂时的。政府官员仍有把龙门石窟珍宝当礼物送给外国显贵和游客的习惯。华尔纳对此感到悲哀。
中国政府实施了更加强硬的法律,包括1930年7月7日颁布的《古物保护法》,设立了诸如“中央古物保护委员会”之类的政府机构。尽管如此,20世纪30年代,收藏家及其“朋友们”在龙门石窟的经营,仍在良好运转。据法国人斯坦利•亚伯记载,龙门石窟有96个主要洞窟遭到洗劫。龙门石窟的雕像买卖并非全部经过卢芹斋之手。目前,它们已四处散落,遍及从大阪到多伦多,从苏黎世到华盛顿特区……从旧金山到波士顿的博物馆。目前,龙门石窟的雕像仍继续现身拍卖。1993年,伦敦苏富比落槌了一尊龙门石窟人物雕像,1996年4月,香港佳士得拍卖行上拍了一尊观音头像,其出处仅标注为“欧洲旧藏”。可与那尊头像相提并论的,还有已知源于龙门石窟、藏于洛杉矶郡立博物馆和旧金山亚洲艺术博物馆的其他代表作品。然而,与劳伦斯•史克曼和普艾伦的大胆进取相比,上述一切都属于小巫见大巫。那两位美国研究员,征集了龙门石窟宾阳中洞的两幅浅浮雕作品:20世纪30年代初,史克曼为一座崭新博物馆——堪萨斯城的纳尔逊美术馆购买了《帝后礼佛图》;而长期主管大都会艺术博物馆亚洲艺术部的普艾伦,则将《帝王礼佛图》纳入该馆收藏。

龙门石窟的宾阳洞长7.62米,宽6.1米。如史克曼自己所描述,它在公元6世纪完工时,显得“清晰而有条理”。洞窟正面入口靠墙处端坐一尊佛像,旁边是佛的弟子和两尊菩萨立像。洞窟两边的侧壁上有一组3尊雕像,为佛和菩萨像。洞窟的前壁被水平分为4层,其中有两块浮雕体量最大,无疑也最重要:它们展现了文昭皇后与随从、孝文帝与宫廷朝臣礼佛的形象。下层是恶魔像,上层雕刻的是佛本生的故事场景;最上面一层,再现了维摩罗诘菩萨与文殊菩萨辩经的场面。在中国,那是一个经久不衰的主题。
福格艺术博物馆第二次探险队失败后,兰登•华尔纳重返中国。除了在剑桥城教书和博物馆研究外,他还找到了一个收益丰厚的副业:为堪萨斯城待建的纳尔逊美术馆的董事们提供藏品征集咨询服务。为了给博物馆物色一个能去现场收集中国文物的人,华尔纳推荐了自己的优秀学生劳伦斯•史克曼(哈佛大学,1930级)。那时,史克曼拿到了哈佛—燕京学院的奖学金,正在北京学习。史克曼出生于丹佛,17岁时,他在丹佛布朗王府酒店附近的画廊,偶遇了亚美尼亚古董商和亚洲艺术专家萨尔基相夫妇,对亚洲艺术早早产生了兴趣。在科罗拉多大学学习的中期,他希望能找到一份博物馆工作。为此,他寻求普艾伦的意见,得到的建议是转学到哈佛大学,“因为波士顿博物馆拥有美国唯 一最 好、最可靠的中国和日本收藏。只有通过研究、接触实物,你才能从工作中获得乐趣”。在哈佛大学时,邓曼•罗斯发现了史克曼的天赋,经常邀请他到家里观看自己的收藏。史克曼选修了兰登•华尔纳的课,得到了老师的赏识。之后在约翰•弗格森处,他的天赋再次得到了确认。在中国时,弗格森见过史克曼,曾当过他的导师。弗格森把史克曼引见给私人收藏家,帮助他迈进“闲人莫入”场所。
1931年,史克曼依靠奖学金在中国居住。此时,华尔纳打断了史克曼的学习。他成为踌躇满志的华尔纳研究员的小跟班。他们一起去北京古玩区琉璃厂见古董商,到天津临时“皇宫”拜会中国末代皇帝溥仪,观看他的绘画收藏。离开中国时,华尔纳把堪萨斯城征集经费剩余的5 000美元移交史克曼,那笔钱存于美国的大通银行。起初,史克曼以10%的佣金形式工作,后来变成了每月100美元薪酬,责任是征集“不同凡响、有珍贵价值的东西”。如他自己所回忆:“那是一个机会,也要承担沉重的责任。我只能加倍提高自己的勇气和自信。作为菜鸟,你可以四平八稳地欣赏博物馆展示的一幅画或一件青铜器,可能还附带某位专家的说明。但是同样的艺术品放到市场上,没有说明牌,没有出处,就完全是另一回事。”那堪称一个合作的开始,其结果是见证了堪萨斯城一座巨大美术建筑拔地而起,成为世界级亚洲杰作的收藏之家。建设那座博物馆耗费了1 100万美元,来自《堪萨斯明星报》的所有人威廉姆•罗克希尔•纳尔逊的遗赠。该馆绝大多数藏品的征集,均由很快成为该馆研究员、后来当上馆长的史克曼完成。
信件在北京和剑桥城之间你来我往,里面充满了插科打诨和小道消息。“我的中文进展缓慢,却稳扎稳打,”史克曼给华尔纳写道,“我已可以向男服务员要一杯水,而不是一把锤。”在有些信中,史克曼描述了中国丰富的艺术珍宝。它们属于来自各省“被解放”的文物,属于老一辈贵族阶级不得不处理掉的文物,在上海和北京找到了古董商的大门。在那两座城市,活跃着大约十几位如鱼得水的古董商。1982年,史克曼在一次访谈中解释道:“那些古董商在中国内陆大城市都有永久代理。代理商经常是两眼大睁。当然,交易通常在私下进行。探子之间也存在着激烈竞争。假如某位地方官拿到一批东西,他很清楚哪位古董商有能力处置哪种质量的文物。那些文物从来不会在古董商的店铺里露面。古董商有跑腿者,他们会把东西送到你府上,对你说:‘嘿,我们刚拿到一些货,我觉得你可能会感兴趣。’” 
史克曼很信任德国古董商奥托•伯差德博士,赞赏他帮助自己打磨“几乎接近完美、万无一失的眼力”。伯差德居住北京,是德国海德堡大学的博士,在柏林拥有一家画廊。1920年,伯差德在柏林首次展示了达达流派艺术。他是史克曼在古董行当的领路人,帮他摸清了追寻柜台下重要艺术品的门道。据史克曼说,伯差德会与他联系,说“你现在就过来吧,让我们下去看看那家伙拿到了什么。我昨天去看了一下,觉得正是你需要的东西”。到达那里后,伯差德会领他穿过前屋,“那里堆满了瓷器、玉器和各种各样的小玩意儿。再穿过两三个房间后,才可能来到古董商的内部密室。你会在那里看到那些重要的东西”。史克曼表示:“除非你与古董商建立了相当密切的联系。否则,你真会变成丈二和尚。”有时候,伯差德也会买下某件东西,为史克曼保留,直到那件东西的照片送到美国审批。此举的结果,是华尔纳经常不让史克曼购买。华尔纳的“眼力”并不怎样,涉及中国绘画时尤为如此。
然而,史克曼是个学习高手。美国学者欧文•拉蒂摩尔是一位中国通,他描述的一件轶事证明了那一点:“今天早上,史克曼与一位古董商在一起,那位古董商一口回绝他的出价。然后日本人派来一架飞机解决了问题:史克曼向古董商抱歉,称自己很忙,要搬家,有许多包裹要打;同时,他一脸忧虑地抬头看看天空——于是,古董商调整了价格。” 
约翰•凯文•弗格森是史克曼人生中的另一位贵人。他是卫理公会教派传教士、文物鉴赏家和新近开放的北京故宫博物院的顾问。弗格森的关系网中有许多军阀和官员,他们都迫不及待地出售一些重要收藏。弗格森在信中对史克曼大加称赞,称他聪慧、勤奋,对老一辈学者建议研究的中国书籍欣然接受,并且“风度翩翩”。史克曼在中国停留了四年。其间,他足迹遍及中国北方的大部分地区,拍摄了大量照片。他探访村庄庙宇,延续自己对佛教艺术的学术兴趣。慧俊是史克曼信赖的助手。在他的陪同下,史克曼经常外出,一走就是六个星期(后来,那位助手被日本人绑架杀害)。
20世纪30年代,北京的国际社会光怪陆离。对此,史克曼的朋友们有过描述,包括传记作家乔治•凯茨的《丰腴年华》、牛津大学的极乐鸟哈罗德•艾克敦的《一位唯美主义者的回忆录》(在伊夫林•沃的小说《故园风雨后》中,他作为安东尼•布兰奇而名垂千古)。正是在北京,艾克敦与史克曼建立了终身友谊。他的部分中国藏品,至今仍在堪萨斯城收藏。对年轻的同事史克曼,艾克敦给予了概括,称其是所有中国物品的鉴赏家:

一天中的最 好时光,是史克曼走进屋子,怀里抱着他发现的一些珍宝。当然,他总是在发现珍宝,从周代青铜器到玉蝉。那真是堪萨斯城博物馆的齐天洪福。我对他的正直诚实感到惊奇。任何其他人,只要对那些东西带有如此强烈的个人激情,都会将它们据为己有。可堪萨斯城怎么就能道高一丈呢?在史克曼手里,那些东西宛如沉睡中的公主,被白马王子的吻从梦中唤醒,显得容光焕发。他抱着它们,回到北京协和胡同里的爱巢,如同携带新娘步入圣坛。在那些婚礼中,我常常有幸成为伴郎。但是,短暂蜜月过后,它们被送走,到密苏里州展厅的玻璃展柜后面再次入睡。

堪萨斯城著名的《帝后礼佛图》浮雕,是一个经常被人提及、令人不快的故事。在兰登•华尔纳与史克曼的一系列通信中,也谈到了那件事。他们之间的通信一直躺在华尔纳所在哈佛大学和史克曼所在堪萨斯城的档案馆里。1931年秋天,当史克曼第一次来到龙门石窟时,那两幅2.74米宽(帝后)和接近3.96米宽(帝王)的浮雕,仍在宾阳中洞里面完好无损。史克曼在龙门待了一个星期,委托人制作它们的拓片,记下了大量笔记。1932年末,他开始在北京古董商的店铺里见到龙门石窟的碎片:“一只只单手、头像碎块、浅浮雕佛龛装饰和铭文碎块。” 
到了12月,史克曼找到了北京国立图书馆馆长、古物保护委员会成员袁同礼。“我告诉他龙门石窟的状况,请他在权限范围内保护龙门石窟。他回答说:如果外国人不停止购买雕像碎块,破坏将会持续进行。对此,我的答复是:实际上,据我所知,没有外国人试图购买任何雕像碎块或碎片……除非它们在北京的市场上出现。到了那时,再想控制走私会是白费工夫。从另一方面讲,在龙门石窟阻止掠夺其实极其容易。此时,我提出建议,从对中国艺术感兴趣的外国人中筹款,在龙门石窟部署一些警察。袁先生说那种帮助没有必要。”另一封来自袁同礼的信问道:“找出那些收留龙门石窟雕像店铺的名字,对你来说是否过于麻烦?政府正在采取措施,从源头制止肆意破坏,如果你能向我提供那些信息,我将对你特别感激。”史克曼拒绝向他透露古董商的名字(袁同礼后来在对美国所藏中国艺术品进行核查、记录方面成了一名先锋)。
1933年3月,在当地一位官员和哈佛大学学者威尔玛和费正清的陪同下,史克曼再次访问了龙门石窟。他回忆道:“在许多公元500年至公元525年的早期洞窟中,雕像的头部不见了。在有的地方,墙上和佛龛中的整个雕像被砍掉。《帝后礼佛图》浮雕的大部分,以及几个人物头像已不翼而飞。” 
1934年1月底,史克曼向华尔纳报告说,伯差德已买下《帝后礼佛图》1933年消失的两个女性头像。“那时,我们开始听说,越来越多的浮雕碎块正流入市场……经过与伯差德博士仔细讨论,我们决定,尽我们所能收集该浮雕的碎块。我们的目的,是保护那尊北魏最 佳典范雕塑的安全,尽可能对其进行保护,使其接近完整。向中国政府报告此事已为时过晚,破坏已经造成……显然,无论龙门石窟还遗留了什么,那尊浮雕在原址的价值已经丧失。因而,尽我们所能收集其全部碎块,用我们掌握的资金对其进行认真修复,似乎成了我们能够提供的最大帮助。” 
1934年2月,堪萨斯城通知史克曼,它已暂时得到了希望获得的全部雕像。史克曼问华尔纳:“我们接下来干什么?当然,整个事情在这里还无人知晓。”他绝望地写道:“龙门石窟正遭受彻底破坏,在那种时刻,我到达龙门石窟现场或许是一种幸运。自公元6世纪以来,那些洞窟一直存在,却在一年之间消失,而那只是一千四百年中的一年。现在,古董店里已充斥着龙门石窟石雕。用不了几年,它们就会变得与古代希腊雕塑一样稀有,一样有价值。”此时,华尔纳的唆使似乎形成了一个计划,并得到了福布斯批准:由福格艺术博物馆和纳尔逊博物馆联合购买浮雕。由于浮雕绝大部分是小碎块,伯差德将对它们进行拼接。到了4月,史克曼已成功征集到浮雕的绝大部分碎块,首批分期付款是13 000美元。4月25日,福布斯给纳尔逊博物馆馆长保罗•加德纳发电报:“正邮汇给你6 000美元。7月1日后,能再提供500美元。” 1934年5月,计划用3个箱子,运送两大块经过修复的浮雕。为此,史克曼需要得到吉姆•普卢默的帮助,通过上海安排运输,以躲避天津港口海关的仔细查验。当时,普卢默在中国海关部门工作。在给普卢默的一封信中,史克曼细述了那些“中国拼图”长达一年的冒险故事,并要求普卢默读信后予以销毁

Thanks to Salem sea captains, Gilded Age millionaires, curators on horseback and missionaries gone native, North American museums now possess the greatest collections of Chinese art outside of East Asia itself. How did it happen? The China Collectors is the first full account of a century-long treasure hunt in China from the Opium Wars and the Boxer Rebellion to Mao Zedong's 1949 ascent. The principal gatherers are mostly little known and defy invention. They included "foreign devils" who braved desert sandstorms, bandits, and local warlords in acquiring significant works. Adventurous curators like Langdon Warner, a forebear of Indiana Jones, argued that the caves of Dunhuang were already threatened by vandals, thereby justifying the removal of frescoes and sculptures. Other Americans include George Kates, an alumnus of Harvard, Oxford, and Hollywood, who fell in love with Ming furniture. The Chinese were divided between dealers who profited from the artworks' removal and scholars who sought to protect their country's patrimony. Duanfang, the greatest Chinese collector of his era, was beheaded in a coup, and his splendid bronzes now adorn major museums. Others in this rich tapestry include Charles Lang Freer, an enlightened Detroit entrepreneur; two generations of Rockefellers; Avery Brundage, the imperious Olympian; and Arthur Sackler, the grand acquisitor. No less important are two museum directors, Cleveland's Sherman Lee and Kansas City's Laurence Sickman, who challenged the East Coast's hegemony. Shareen Blair Brysac and Karl E. Meyer evenhandedly consider whether ancient treasures were looted or salvaged and whether it was morally acceptable to spirit hitherto inaccessible objects westward, where they could be studied and preserved by trained museum personnel. And how should the US and Canada and their museums respond now that China has the means and will to reclaim its missing patrimony?

*****

《一代國士俞大維》《俞大維傳》俞大維故居

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不是國民黨員,也不是黃埔軍校出身,俞大維卻擔任中華民國國防部長長達10年,是首位設有紀念館的國防部長。(中央社檔案照片)不是國民黨員,也不是黃埔軍校出身,俞大維卻擔任中華民國國防部長長達10年,是首位設有紀念館的國防部長。(中央社檔案照片)

傳奇國防部長俞大維 金門人難忘的158公分巨人

發稿時間:2017/10/21
俞大維舊居專題1(中央社記者黃慧敏金門縣21日電)不是國民黨員,也不是黃埔軍校出身,俞大維卻擔任中華民國國防部長長達10年,是首位設有紀念館的國防部長。他在台北市溫州街的舊居已被定為文化資產,這位158公分的巨人與金門關係深厚,至今仍讓許多金門人難忘。

回想民國77年八二三砲戰30週年紀念日俞大維重返金門的盛況,早年投身軍旅、現任烈嶼鄉文化館館長的林馬騰記憶猶新。他說,從司令官以下,整個小金門全體總動員,鋪紅地毯迎接他;男女老少都爭相再睹他的丰采,這個畫面令人難忘。
前國防部長俞大維(坐輪椅者)民國52年巡視小金門時,與一名出生的女娃洪國珍結緣;民國77年八二三砲戰30週年,他重返舊地,在女娃青歧老家受到熱烈歡迎。(翻攝照片)中央社記者黃慧敏傳真 106年10月21日前國防部長俞大維(坐輪椅者)民國52年巡視小金門時,與一名出生的女娃洪國珍結緣;民國77年八二三砲戰30週年,他重返舊地,在女娃青歧老家受到熱烈歡迎。(翻攝照片)中央社記者黃慧敏傳真 106年10月21日
此行,俞大維特別到青岐和西宅探望當年他命名的嬰孩蔡國光和洪國珍的老家,兩家人像辦喜事般地隆重接待他。洪國珍說:「那時我家風光得不得了,我開心極了。」

俞大維民國51年為蔡國光命名的同時,也為軍方草棚電影院改建的戲院取名「國光」。蔡國光的父親蔡水杉感謝俞大維為兒子命名,還說,後來蔡國光到國光戲院看電影都是免費。蔡水杉6、70年代遷居台灣後,一年大概會到俞大維新生南路官邸拜會俞大維一兩次。

高齡96歲的烈嶼鄉老鄉長洪福田,談到俞大維,不禁豎起雙手大拇指推崇。他說,俞大維來過小金門好多次,還記得有一次俞大維在市場買了一個大冬瓜。
高齡96歲的烈嶼鄉老鄉長洪福田(圖)談到前國防部長俞大維,不禁豎起雙手大拇指推崇。中央社記者黃慧敏攝 106年10月21日
俞大維一生充滿傳奇,一介文人卻總綰國家兵符,以過人的學識才智與氣節贏得長官器重與屬下尊敬。金門俞大維紀念館展示的資料說,俞大維的名言是「我不相信情資,我只相信我雙眼所見的」他曾乘搭乘空中偵察機130多次,深入大陸內部。部屬認為部長不必御駕親征,但他卻說:「我不能去的地方,我也不會讓我的部屬去。」

也因為親自偵察兩岸情勢,他獨排眾議,堅持共軍一定會攻打金門,國軍也才能夠打贏八二三砲戰這一役,成功防禦台澎金馬,奠定了國家日後的繁榮基礎。

俞大維紀念館的導覽資料指出,俞大維從高中到大學只花了5年,到哈佛大學留學時也是跳級,3年就讀完碩博士。之後,他再赴柏林大學深造,修習數理邏輯、哲學之餘,兼修彈道學,為日後以非軍職出任國防部長奠下厚實軍事基礎。

他回國出任駐德採購,期間最為人津津樂道的就是政府給他12門大砲的經費,他卻帶回15門,笑說是廠商贈送的。真相是,他婉拒收取回扣,將回扣的錢再多買3枚大砲,清廉得連一毛錢也沒有放入自己口袋。

俞大維歷任兵工署長、交通部長,一路做到國防部長。在他晚年貼身訪問他的資深記者沈靜透露,他擔任交通部長時,還親自去送信,體驗郵差的辛苦。身先士卒的典範,令人感佩。

不像一般部會首長在辦公室裡辦公,俞大維在國防部長任內,有「前線部長」之稱,最常跑金門、馬祖和大陳。林馬騰形容俞大維是在飛機上辦公,3、5天就跑一趟金門。俞大維的乾孫女洪國珍也說,「公公沒有辦公室,他告訴我,他的辦公室就在金門。」
zoom in民國45年,時任國防部長的俞大維(前)視察金門前線時留影。(中央社檔案照片)民國45年,時任國防部長的俞大維(前)視察金門前線時留影。(中央社檔案照片)
雖然貴為國防部長、總統府資政,俞大維一生過著簡單、儉僕生活。晚年經常採訪他的中央社資深記者沈靜說,他到晚年還是睡著那一張單人床。82年7月,俞大維在證實罹患腎臟癌後2週過世,沈靜說,一般腎臟癌病患會非常疼痛,但俞大維很有福氣,不會感覺疼痛;而他過世時紅光滿面,也是沈靜從沒有見過的安詳。

俞大維的遺願是死後要把骨灰灑在金門海域,永遠陪伴八二三陣亡弟兄。洪國珍在淮陽艦上全程見證了這一幕。

俞大維紀念館裡有一個和本尊1:1比例的蠟像,他的身高不高,對國家的貢獻卻與身高成反比。他在民國43年到69年住了26年的台北市溫州街22巷4號,一度因都更面臨拆除命運。在建築師陳勤忠等人提報文資案後,台北市文資審議會通過提報為國定古蹟;後人將可在此緬懷這位前國防部長高風亮節的典範。1061021

延伸閱讀》俞大維舊居成古蹟 提案建築師陳勤忠憂喜參半
延伸閱讀》俞大維動員軍醫接生她 她送俞公公走完一生
延伸閱讀》搬離俞大維故居 許文富家屬樂見老屋保住了
延伸閱讀》俞大維晚年貼身採訪 沈靜引以為榮

圖像裡可能有3 個人、文字

俞大維故居
圖像裡可能有3 個人、文字





圖像裡可能有文字





一代國士 俞大維
作者: 李元平, 李吉安
編者:哈用.勒巴克
出版社:銘閎實業有限公司
出版日期:2015/11/12
語言:繁體中文

  俞大維何許人也?對現代年輕一輩來說,恐怕鮮有印象!

  民國七十五年六月研究所畢業,分發到軍聞社服務。社長李元平是我新聞採訪寫作的啟蒙恩師,更是讓我有機會接觸、採訪這位一生不忮不求,清末名臣曾國藩的外曾孫,也是哈佛大學一九二一年班傑出校友,更是中華民國首位擁有雙博士學位、又是將軍、教授的前國防部長俞大維之推手。

  俞老部長不僅因「八二三」一戰成名,而且更因「八二三」讓外國戰略軍事家,認識中國兵學寶典《孫子兵法》的奧妙。至情至性的俞大維,始終以「參謀官沒有姓名」自居,認為「八二三」是由於蔣中正總統英明領導,以及那些蹲在戰壕隨時付出生命鮮血的官兵與美方協助所致,一片丹心可表。

  他總是喜歡贈書給有緣人,勸人多讀書。老人家常笑謂:「書中也許沒有黃金屋,但自有道理千萬般,至少不會讓人變成老骨董。」筆者在採訪俞部長的六年多時光裏,先後獲老先生《三字經》、《陳散原文集》、《曾文正公家書全集》、《馬歇爾第二次世界大戰報告書》、《國防論》、《十一家註孫子兵法》、《顧炎武日知錄》上下兩冊等寶貴贈書,分享知識的喜悅。

  但是每次拜訪時,記憶力奇佳的俞部長,總會語氣咄咄逼人,問你書看了沒有?或是峰迴路轉的巧妙談話,有無讀書立見真章。要是有涉獵,老先生總是開懷與人談個不停,並不時以有力的智慧之手,拍捶在人的肩膀上,雖然有時被他拍打會略感疼痛,但是能通過老先生的檢測,許多寶貴的人生哲理,源源的醍醐灌頂,讓人獲益無窮。如果,他洞悉獲書人或採訪者沒有充實準備,做足功課的話,不是耳朵聽不到,就是稱其身體不舒服,下次再約;或是顧左右而言其他,在不傷對方自尊使其知難而退。
  
  寬容幽默、瀟灑豁達,廣植福田正是俞老部長的本性,臨終前猶不忘叮囑家屬,勿為後事安排而擾人,遺體火化所燒出舍利子、舍利花,豈止是慈悲心懷的結晶。但,老先生最大的遺願,就是羽化後一定要由長子揚和駕機,將其骨灰灑在金門海上,行禮之前務必要先飛慈湖陵寢與泰山陵寢,向蔣中正總統與陳誠副總統致最後的敬禮。筆者有幸隨行採訪見證此一感人情景,迄今仍歷歷在目,永難忘懷。
  
  「人生自古誰無死,留取丹心照汗青!」徹悟生死大愛,與天地自然同在,永遠以身為蔣公手下一員打鐵匠為榮的「一代國士」俞大維,一生中不但沒有繳白卷,在人間更是瀟灑走一回。
  
  恩師李元平將老部長的傳奇一生,完成《俞大維傳》,於民國八十一年元月五日問世,立即成為坊間的暢銷書,隨即再版付梓,在短時間內寫下國內出版界發行十幾版的記錄,回響熱烈,由此可見一斑。
  
  就連對岸大陸「兩彈一星」科技之父錢學森、「中國」社會科學研究院哲學研究所學者高山杉等名人,都對俞部長的貢獻與風範,讚譽不絕。
  
  近年來,臺灣雖然歷經兩次政黨輪替,寫下「世界民主燈塔」的成就,但不管是在李登輝,或是陳水扁、馬英九執政,實難看到有像俞大維這種「敢言、敢行、敢當」,且品德高尚廉潔,為國家利益與人民福祉全力以赴的風骨官員,未嘗不是臺灣今日未能向上提升的關鍵。
  
  由於《俞大維傳》已絕版,為勾起大家對這位傳奇人物的懷念,並作為人生觀建立與奮鬥的借鏡,奉恩師之命, 除對《俞大維傳》原文部分疏漏與錯誤之處, 加以補強校正外,並添增如今日沸沸揚揚、隨時有爆發南海衝突的問題,早在民國四十五年六月,俞部長就與美軍第二任協防司令殷格索研討,並獲美軍支持,簽請蔣中正總統同意派兵進駐南沙太平島,鞏固我南海主權等先知灼見,以及救劉安祺免軍法問罪、保住郝柏村官位、俞氏家族對兩岸的深遠影響與一些鮮為人知的史料故事,鮮活地讓俞大維部長走進讀者眼前,期能有所反思與啟發。
  
  本書《一代國士俞大維》,堪稱是《俞大維傳》的2.0版,感謝恩師李元平的信任、羅順德將軍與莊威先生的資料提供、還有哈用‧勒巴克先生支持出版的決心,才能使本書能夠如期如質問世,實現筆者懷念與感激俞老部長的教誨心意。

作者介紹

作者簡介

☉李元平 前國防部軍聞社社長

 
  殊榮:《建設的火花》一書榮獲國家建設新聞報導特優獎
  著作:《平凡平淡平實的蔣經國》、《南海血淚》、《建設的火花》、《俞大維傳》

☉李吉安  前青年日報副社長
 
  殊榮:華視獎、金鐘獎入圍、獲新聞局評選為海外宣傳片、國軍33屆文藝金像獎軍聞報導項金像獎、大眾傳播教育攝影獎、全國青年創作美展攝影類優選、中華民國97、98年版國防報告書總主筆。

  著作:《軍聞一甲子》、《國之干城》、《十年寸草心-誰說久病床前無孝子》
  《追憶金門砲戰五十周年》作者之一、《允文允武—榮民學人實錄》作者之一、《築夢家園—新北巿低碳家園巡禮》作者之一、《文才武略繞指柔情-杜金榮上將》作者之一、《福利事業管理處五十年處慶專輯》作者之一、

目錄

壹 前傳
  

第一章 滿門文武
第一節 家世―代代書香
第二節 家風—克勤克儉
第三節 「公羊」啟蒙—幸與不幸

第二章 治學心法
第一節 偷看閒書—崇拜天下第一好漢
第二節 求學—既吃虧又佔便宜的求學方法
第三節 哈佛的心法—簡單清楚取勝
第四節 兩次留德—由學文而學武
  
第三章 初試啼聲
第一節 徘徊人生十字路口
第二節 柏林「中國三劍客」、「結拜抗日六兄弟」
第三節 上「牯嶺」,初謁委員長
第四節 「中國的雷聲」—俞大維廉儉
第五節 父子英雄
第六節 神射手俞大維
第七節 長期抗戰確保彈藥無缺
第八節 我在兵工廠實行福利社會
  
第四章 風雲際會
第一節 風雲際會的年代
第二節 選派科學家,學造原子彈
第三節 運兵東北與戰後接收
第四節 參加「三人小組」始末
  
第五章 交通部長(民國三十五年五月~三十八年元月)
第一節 韓信登臺
第二節 金元券罪言
第三節 徐蚌戰場空中投糧
第四節 重病辭卸交通部長
  
第六章 顛沛流離(民國三十八年~四十年)
第一節 張治中最傷害蔣公
第二節 假如我是王耀武、鄭洞國……
第三節 劉斐不可能是匪諜
第四節 牆倒眾人推
第五節 骨肉離散
第六節 臺大校長宿舍的過客
第七節 解救陳儀
第八節 追訴毛邦初貪污案
  
第七章 臺海風雲(民國四十三年~五十四年)
第一節 聽到砲聲就趕回來
第二節 大陳轉進
第三節 建軍備戰
一、殺包啟黃
二、國民黨的漏網之魚
三、調查孫立人案敬陪末座
四、軍人待遇比照公教
五、外島「補給官」
六、親批的唯一公事
七、公館機場興建記
八、高登大維港
九、爭取美援、策訂三個作戰計畫
十、部長的辦公室在前線
十一、偵察飛行:「前無古人,後無來者。」
十二、敵前夜狩錄
第四節 作戰篇
一、戰爭前夕
二、出生入死
三、商洽緊急軍援—難纏的外交攻防戰
四、取得臺海空優
五、八吋巨砲~反砲擊~停火
六、火線零縑
  
第八章 兒女親家
第一節 兒女篇
第二節 親家情
  
第九章 書生本色
第一節 奉溪先生與我
第二節 蔣經國叫宋美齡一聲媽
第三節 遞辭呈;「我沒有繳白卷!」
第四節 鶼鰈情深
第五節 讀書人要收攤了!
第六節 最後征程

貳 增補  
第一章 威遠計劃
第二章 保住郝柏村、劉安祺
第三章 成績單
第四章 大師世紀對話錄
第五章 近代中國國防科技始祖園丁
第六章 知者不言
第七章 談募兵
第八章 俞氏家族
第九章 史政要「實」
第十章 行得通才是好政策
第十一章 龍嫂
第十二章 寶劍贈英雄
第十三章 俞大維與高登
第十四章 追隨二十四年

參 附錄
第一章 「八二三」美國援華兩大附件
第二章 遺囑
第三章 一片彈殼
第四章 瑰奇之士、勳榮永駐
第五章 俞大維家族表
第六章 年表大事記
第七章 《俞大維傳》作者的一封公開信


這本書

大陳島撤退時 俞大維部長多次去馬祖附近諸島空中巡視

包括近來新聞中的
平潭島 (台灣)
平潭
新竹

福州
平潭位置圖

平潭島又稱海壇島,位於福建東部福州市,屬於平潭縣,是福建省的最大島,中國大陸第五大島,面積370.9平方公里。海域面積6064平方公里,海岸線長408公里。人口近40萬。

海壇島是福建省的最大島,中國大陸第五大島,面積370.9平方公里。海域面積6064平方公里,海岸線長408公里。素有「千礁島縣」之稱。與福清市隔著海壇海峽。另外,平潭與臺灣新竹間為臺灣海峽最狹處(68),島上立有相關示意碑。







對所謂孫立人案也有其"控訴"

俞大維傳

封面
臺灣日報社, 1992 - 392 頁
李元平《俞大维传》,台北:台湾日报社,1992年1月5日初版,同年1月22日增订2版。据作者说,这部传记主要是根据他对俞大维所做数次访谈的记录,


我想 個人讀本書都會注意到自己想看的東西
我注意到的是
馬歇爾說四強中以蔣介石的周邊的人的品質最差
台灣228的接收失敗 一如在中國的幾個城市般 很不得民心
陳儀--
俞大維的 "恩人"的正反面.....
王雲五推行的金元券 讓中國的中產階級都破產 是失去中國的主因
可是王雲五至死都認為他是對的....
他在當交通部長的科學管理
我還注意到1987年邏輯學家訪問俞大維先生 安慰他是"學以致用"型
整篇認為蔣介石是恩人
(他晚年也是在安全系統監視下的一員)

他追訴對美採購大員的勝訴 連胡適等都要打電報慶賀


網路上有些摘述

俞大維傳-823砲戰節錄-戰爭前夕1

俞大維傳-晚年節錄-

這本傳記雖不全面 但可以參考的地方很多

余大維傳李元平/台灣日報社1992

譬如說 我今天 看一"演講" : 朝左的閱讀路線
想起維先生剛拿到哈佛博士學位 拿獎學金到歐洲去 在船上有有人勸他讀點左派的書 如此知識才完全
维基百科,自由的百科全书
俞大維

任期
1954年5月27日1965年1月13日
前任郭寄嶠
繼任蔣經國

任期
1948年5月31日1949年2月8日
前任首任
繼任凌鴻勛(代理)
端木傑(正任)

第8任中華民國國民政府交通部部長
任期
1946年5月16日1948年5月31日
前任俞飛鵬
繼任行憲

性別
出生1897年1月11日
大清浙江省山陰縣
逝世1993年7月8日 (96歲)
中華民國臺北市
籍貫浙江紹興
國籍中華民國
政黨Independent candidate icon (TW).svg無黨籍
父母俞明頤(父)
曾廣珊(母)
配偶妻 陳新午(1929年起)
同居者(德國鋼琴教師)(1924年前後)
子女俞揚和俞方濟俞小濟
軍事背景
效忠中華民國
服務Republic of China Army Flag.svg中華民國陸軍
階級中將
獲獎青天白日勳章
俞大維(1897年1月11日-1993年7月8日),中華民國軍事、政治人物,浙江紹興人,美國哈佛大學哲學博士。曾任中華民國交通部部長、國防部部長等職,八二三砲戰即在其任國防部部長時發生。

目錄

[隐藏]

[编辑]經歷

1918年10月,俞大維赴美入哈佛大學哲學系,畢業後至德國柏林大學深造,專攻數理邏輯與哲學。留德期間,聆聽過愛因斯坦教授的相對論課程,1925年,俞大維寫了一篇論文,題為《數學邏輯問題之探討》,刊登在愛因斯坦主編的德國數學雜誌《數學現況》上,成為在這本著名刊物上發表論文的第一個中國人。而在該期刊發表論文的第二個中國人是華羅庚,二人日後成為好友。因興趣逐漸轉向彈道研究,嗣成為彈道學專家,對兵學也由此奠定深厚基礎。
1928年,國民革命軍北伐成 功,全國統一,國民政府開始著手軍經建設,俞大維出任新設立「駐德使館商務調查部」主任。1929年6月返國,任軍政部參事。翌年5月,再度赴德,負責採 購軍備,並續習德國參謀教育。有一次政府命其採購大砲,按值計量,可買12門,但運回中國時,卻為15門,詢其緣故,僅輕描淡寫謂:「是送的」。實其將所 得傭金,另購砲3門,俞大維先生的熱血報國之心不言而喻。1932年派任參謀本部少將主任秘書,但俞大維婉拒而自願至中央訓練團任兵器總教官。次年1月,調軍政部兵工署長,並晉升陸軍中將,對當時的兵工現代化做出許多貢獻。
1937年抗戰爆發,俞大維指揮將沿海30餘座兵工廠、鋼鐵廠、材料廠、及兵工技術單位以有限之人力、物力與獸力搬運,陸續西遷內陸繼續生產,為抗戰中國國防工業生產貢獻卓越,1944年12月,調軍政部常務次長,並兼中美聯合參謀部中國代表,負責與美方代表魏德邁將軍協商,爭取美國軍援,當時「阿爾發部隊裝備方案」,使國軍36個師換裝美式裝備,即為此達成之建議。1946年4月,參加國府、中共、美國代表之3人小組會議,協商戰後還都事宜;5月,獲國民政府頒授青天白日勳章
1946年5月16日,繼俞飛鵬出任交通部部長,任內建立交通資料中心,全國鐵道狀況之自動化,以及郵政開辦24小時服務等事績尤為人稱道,1950年1月赴美養病。1954年出任國防部長,先後長達10年之久,任內積極整軍建設促使國軍成為一支現代化之部隊,1965年初,因病辭去部長一職由蔣經國接任,轉任總統府資政1993年病逝,享壽96高齡。

[编辑]家庭

俞大維的家世十分顯赫,不但名人眾多,還跟許多知名的家族結為姻親。

 好學不倦

俞大維一生都非常喜歡讀書求知識。當他晚年,視力變差,已無法看書時,決定「讀了一輩子書,現在要收攤了!」收攤就是不再讀書了,但收攤可是有一套 嚇人的程序:他決定把以前唸過的書,溫習一遍,之後才不讀書。俞大維決定每個月溫習一學問,「邀請各類學問極有成就的老朋友,相互討論」,他計畫先溫習天主教神學,請羅光主教陪他溫課,接著還計畫請物理學家吳大猷溫課,之後還有音樂、美術、哲學、數學、美學……,他不溫習軍事,因為那不是高深學問。

 外部連結

[编辑]參見


《希臘羅馬名人傳》Plutarch (46-120)普魯塔克《道德論集選》

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此著名的一小段 (下文,英文)的中譯,我讀過3人的:吳奚真譯、席代岳譯、梁永安的。

Plutarch. "Wikisource link to Pericles". Lives. Trans. John DrydenWikisource.


XIII 1As then grew the works up, no less stately in size than exquisite in form, the workmen striving to outvie the material and the design with the beauty of their workmanship, yet the most wonderful thing of all was the rapidity of their execution. Undertakings, any one of which singly might have required, they thought, for their completion, several successions and ages of men, were every one of them accomplished in the height and prime of one man's political service. 2Although they say, too, that Zeuxis once, having heard Agatharchus the painter boast of dispatching his work with speed and ease, replied, "I take a long time." For ease and speed in doing a thing do not give the work lasting solidity or exactness of beauty; the expenditure of time allowed to a man's pains beforehand for the production of a thing is repaid by way of interest with a vital force for its preservation when once produced. 3For which reason Pericles's works are especially admired, as having been made quickly, to last long. For every particular piece of his work was immediately, even at that time, for its beauty and elegance, antique; and yet in its vigor and freshness looks to this day as if it were just executed. There is a sort of bloom of newness upon those works of his, preserving them from the touch of time, as if they had some perennial spirit and undying vitality mingled in the composition of them.4Phidias had the oversight of all the works, and was surveyor-general, though upon the various portions other great masters and workmen were employed. For Callicrates and Ictinus built the Parthenon;

因為他的每一項作業,在完成地當時,就顯得古色古香,而在今天看來,它那種清新而富於生氣的樣子,卻仍然像是剛剛完成的一般。他的作品都具有一種新鮮的青春氣息,使它們的容態部會受到時間的影響,好像有一種永駐的精神和不死的活力,混合在它們的成分之中。----Plutarch著,吳奚真譯希臘羅馬名人傳》,台北: 中華,民73/1984,五刷。頁106





----



希臘羅馬名人傳(全三冊)

作者:普魯塔克;席代岳譯
出版社:台北:聯經/吉林出版集團有限責任公司
出版日期:2009年09月01日



《希 臘羅馬名人傳》(The live of the Noble Grecians and Romans)又稱《對傳》(Parallel lives),簡稱《名人傳》或《傳記集》。它是羅馬帝國早期希臘傳記作家和倫理學家普魯塔克(Lucius MestriusPlutarch,約公元46-120年)的傳世之作,也是西方紀傳體歷史著作之濫觴。

第五篇 政略決勝者 281
第一章 伯里克利(Pericles) 283




-----梁永安譯

這一點讓伯里克利的幾件傑作尤其讓人印象深刻,因為它們雖然完成得極快,但又極耐久。就美來說,它們在自己的時代便立刻成為經典,但就元氣來說,它們又是萬古常新,就像剛剛落成。它們儼如永遠盛放的鮮花,從不受時間的侵蝕,彷彿已被注入常綠精神和永不衰老的靈魂。------ http://hccart.blogspot.tw/2017/05/parthenon-enigma-new-understanding-of.html 《帕德嫩之謎:古希臘雅典人的世界The Parthenon Enigma: A New Understanding of the West’s Most Iconic Building and the People who Made It



2011


Biographical note

Greek historian, born at Chaeronea, Boeotia, in Greece, during the reign of the Roman Emperor Claudius.
His most important work is Lives of the Noble Greeks and Romans, a series of biographies of famous men, arranged in tandem to illuminate their common moral virtues or failings. The Parallel Lives, as they are also called, contain 23 pairs of biographies, each pair containing one Greek Life and one Roman Life; as well as 4 unpaired single Lives. Although Plutarch has sometimes been disparaged by later historians, he was not concerned with writing history, as such, but in exploring the influence of character - good or bad - on the lives and destinies of famous men. The remainder of his surviving oeuvre is loosely grouped together under the misleading title of Moralia. It is an eclectic collection of over one hundred essays including On the decline of the Oracles, On God's slowness to punish evil, On peace of mind and Odysseus and Gryllus, a humorous dialog between Homer's Ulysses and one of Circe's enchanted pigs.

Works

  • Lives of the Noble Grecians and Romans
    translated by Dryden, edited by A. H. Clough
  • Symposiacs
  • Sentiments concerning nature
  • Essays and Miscellanies

Other links



Parallel Lives

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Engraving facing the title page of an 18th Century edition of Plutarch's Lives
Plutarch's Lives of the Noble Greeks and Romans, commonly called Parallel Lives or Plutarch's Lives, is a series of biographies of famous men, arranged in tandem to illuminate their common moral virtues or failings, written in the late 1st Century. The surviving Parallel Lives [in Greek: Βίοι Παράλληλοι (Bíoi Parállēloi)], as they are more properly and commonly known, contain twenty-three pairs of biographies, each pair consisting of one Greek and one Roman, as well as four unpaired, single lives. It is a work of considerable importance, not only as a source of information about the individuals biographized, but also about the times in which they lived.

Contents

[hide]

[edit]Motivation

As he explains in the first paragraph of his Life of Alexander, Plutarch was not concerned with writing histories, as such, but in exploring the influence of character — good or bad — on the lives and destinies of famous men. And he wished to prove that the more remote past of Greece could show its men of action and achievement as well as the nearer, and therefore more impressive, past of Rome. The interest is primarily ethical, although the lives have significant historical value as well. The Lives were published by Plutarch late in life after his return to Chaeronea, and, if one may judge from the long lists of authorities given, must have taken many years in the compilation.[1]

[edit]Contents

The chief manuscripts of the Lives date from the 10th and 11th centuries; the first edition appeared at Florence in 1517. The most generally accepted text is that of the minor edition of Carl Sintenis in the Bibliotheca Teubneriana (5 vols., Leipzig 1852-55; reissued without much change in 1873-75). There are annotated editions by I. C. Held, E. H. G. Leopold, Otto Siefert and Friedrich Blass and Carl Sintenis, all in German; and by Holden, in English.[1]
The first pair of lives — the EpaminondasScipio Africanus— no longer exists, and many of the remaining lives are truncated, contain obvious lacunae and/or have been tampered with by later writers.
His Life of Alexander is one of the five surviving secondary or tertiary sources about Alexander the Great and it includes anecdotes and descriptions of incidents that appear in no other source. Likewise, his portrait of Numa Pompilius, an early Roman king, also contains unique information about the early Roman calendar.
Plutarch is criticized for his lack of judicious discrimination in use of authorities and the consequent errors and inaccuracies, but he gives an abundance of citations and incidentally a large number of valuable bits of information which fill up numerous gaps in historical knowledge obtained elsewhere. He is praised for the liveliness and warmth of his portrayals and his moral earnestness and enthusiasm, and the Lives have attracted a large circle of readers throughout the ages.[1]

[edit]Biographies

Plutarch structured his Lives by alternating lives of famous Greeks ("Grecians") with those of famous Romans. After such a set of two (and one set of four) lives he generally writes out a comparison of the preceding biographies.
The table below links to several on-line English translations of Plutarch's Lives;[1] see also "Other links" section below. The LacusCurtius site has the complete set; the others are incomplete to varying extents. There are also four paperbacks published by Penguin Books, two with Greek lives, two Roman, rearranged in chronological order, and containing a total of 36 of the lives.

[edit]Key to abbreviations

D = Dryden
Dryden is famous for having lent his name as editor-in-chief to the first complete English translation of Plutarch's Lives. This 17th century translation is available at The MIT Internet Classics Archive.
These translations are linked with D in the table below; those marked (D) in parentheses are incomplete in the HTML version.
G = Project Gutenberg
Project Gutenberg contains several versions of 19th century translations of these Lives, see: http://www.gutenberg.org/catalog/world/authrec?fk_authors=342andhttp://www.gutenberg.org/etext/14114
The full text version (TXT) of the English poet, Arthur Hugh Clough's translation is available (via download) at Gutenberg.
These translations are linked with G in the table below.
L = LacusCurtius
LacusCurtius has the Loeb translation by Bernadotte Perrin (published 1914‑1926) of part of the Moralia and all the Lives; see http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/home.html
These translations are linked with L in the table below.
P = Perseus Project
The Perseus Project has several of the Lives, see: http://www.perseus.tufts.edu/cache/perscoll_Greco-Roman.html
The Lives available on the Perseus website are in Greek and English according to the Loeb edition by Bernadotte Perrin; and/or in English according to an abbreviated version of the Thomas North translations[2]. This last edition concentrates on those of the LivesShakespeare based his plays upon: Thomas North's translation of most of the Lives, based on a French version published in the 16th century, preceded Dryden's translation mentioned above.
These translations are linked with P in the table below.

Greek

  1. TheseusDGLP
  2. Lycurgus(D)GL
  3. SolonDGLP
  4. ThemistoclesDGLP
  5. Pericles(D)GLP
  6. Alcibiades[3](D)GLP
  7. Timoleon(D)GL
  8. PelopidasDGL
  9. AristidesDGLP
  10. PhilopoemenDGL
  11. Pyrrhus(D)GL
  12. LysanderDGLP
  13. CimonDGLP
  14. NiciasDGLP
  15. EumenesDGL
  16. Agesilaus(D)GL
  17. Alexander the Great(D)GLP
  18. PhocionDGL
  19. AgisDL and CleomenesDL
  20. DemosthenesDL
  21. Demetrius(D)L
  22. Dion(D)L
  23. Aratus(D)L and ArtaxerxesDL
Roman

Comparisons

Notes
  1. ^ The last line of the table contains the four "unpaired" lives, as mentioned above.
  2. ^ The Perseus project also contains a biography of Caesar Augustus appearing in the North translation, but not coming from Plutarch's Parallel Lives: P
  3. ^ Though the majority of the Parallel Lives were written with the Greek hero (or heroes) placed in the first position followed by the Roman hero, there are three sets of Lives where this order is reversed : Aemilius Paulus-Timoleon, Coriolanus-Alcibiades and Sertorius-Eumenes.
  4. ^ At the time of composing this table there appears some confusion in the internal linking of the Perseus project webpages, responsible for this split in two references.

[edit]Chronology of the lives

The following chronology of legendary and historical figures whose biographies appear in the Lives is organized by date of death, as birth dates in antiquity are more often uncertain. All dates are BC except Galba and Otho.
  • Theseus 1234 – 1204 (myth)
  • Romulus 771 – 717 (myth)
  • Numa Pompilius d. 673 (Semi-Legendary)
  • Lycurgus circa 700 – 630 (Semi-Legendary)
  • Solon 638 – 558
  • Poplicola d. 503
  • Coriolanus c. 475
  • Aristides 530 – 468
  • Themistocles 524- 459
  • Cimon 510 – 450
  • Pericles 495 - 429
  • Artaxerxes d. 424
  • Nicias 470 – 413
  • Alcibiades 450 - 404
  • Lysander d. 395
  • Camillus 446 - 365
  • Pelopidas d. 364
  • Agesilaus 444 – 360
  • Dion 408 - 354
  • Timoleon 411 - 337
  • Alexander the Great 356 - 323
  • Demosthenes 384 - 322
  • Phocion 402 – 318
  • Eumenes 362 - 316
  • Demetrius d. 283
  • Pyrrhus 318 - 272
  • Agis c. 245
  • Cleomenes d. 219
  • Aratus 271 – 213
  • Marcellus 268 - 208
  • Fabius Maximus 275 – 203
  • Philopoemen 253 - 183
  • Flamininus 228 - 174
  • Aemilius Paulus 229-160
  • Cato the Elder 234 – 149
  • Tiberius Gracchus 163 - 132
  • Gaius Gracchus 154 - 121
  • Gaius Marius 157 - 86
  • Sulla 138 - 78
  • Sertorius b. c. 123 – d. 72
  • Lucullus 118 - 56
  • Crassus 115 - 53
  • Pompey 106 - 48
  • Cato the Younger 95 – 46
  • Julius Caesar 100 or 102 - 44
  • Cicero 106 – 43
  • Brutus 85 – 42
  • Mark Antony 83 - 30
  • Galba 3 BC – 69 AD
  • Otho 32 AD – 69 AD

[edit]References

[edit]External links

古典共和精神的捍衛--普魯塔克文選 北京:中國社會科學出版社 2005
《道德論集 選》pp.1-286
《希臘羅馬名人傳》選:亞歷山大傳與凱撒傳
導言參考兩本OUP 90年代出版的評論《希臘羅馬名人傳》

應用

希臘羅馬名人傳 吳乃德 思想聯經
書  名:台灣史:焦慮與自信(思想16)副標題 :
書  號:15708916出版社 :聯經出版公司
作  者:編者/思想編輯委員會頁  數:336頁


■ 思想評論
吳乃德 英雄的聖經,政治家的教科書:閱讀普魯塔克


*****

商務版注解稍深入 不過整篇漢字無外文 很不容易讀
聯經版很好 只是要讓原引詩更有"詩意"經常無法表現原意

本文

Plutarch著,吳奚真譯希臘羅馬名人傳》,台北: 中華,民73/1984,五刷。選譯
《希臘羅馬名人傳》(上/ 約全書1/3) 北京: 商務 1990/95

我記得此書之翻譯是由UNESCO 補助的
宏圖大業:聯合國教科文組織編年史(1946-1993)

希臘羅馬名人傳(全三冊)

作者:普魯塔克
出版社:台北:聯經
吉林出版集團有限責任公司
出版日期:2009年09月01日



《希 臘羅馬名人傳》(The live of the Noble Grecians and Romans)又稱《對傳》(Parallel lives),簡稱《名人傳》或《傳記集》。它是羅馬帝國早期希臘傳記作家和倫理學家普魯塔克(Lucius MestriusPlutarch,約公元46-120年)的傳世之作,也是西方紀傳體歷史著作之濫觴。《希臘羅馬名人傳》以古代希臘羅馬社會廣闊的歷史 舞台為背景,塑造了一系列栩栩如生的人物形象,《希臘羅馬名人傳》共有50篇,其中46篇以類相從,是名符其實的對傳。用一個希臘名人搭配一個羅馬名人, 共23組,每一組後面都有一個合論。其余四篇則為單獨的傳記,不作對比,也沒有合論。《名人傳》歷來被稱為西方古典文庫中的瑰寶,是一部融歷史。文學和人 生哲學于一爐的宏篇巨制。古代希臘、羅馬許多歷史人物的形象都是有賴于《名人傳》中繪聲繪色的敘述而流傳下來的。近2000年來,《名人傳》以豐富多彩的 史料。樸素生動的敘述以及滲透其間的倫理思想,一直為人們喜愛稱道。盡管它不是嚴格意義上的歷史專著,但因作者以其獨特的風格,以古希臘羅馬的重要歷史人 物為中心,詳盡地描述了許多重要歷史事件,保存了許多已散件的文獻材料和難得的傳說佚事,至今仍是研究希臘羅馬歷史所必不可少的典籍。另一方面,普魯塔克 也是西方傳記文學的鼻祖,因而又被稱為西方“現代心理傳記作家”的先驅。他的筆調和文體風格對歐美散文、傳記、歷史小說的發展產生了巨大的影響。

詳細資料


  • 規格:螺旋 / 17.5cmX24cm / 普級 / 部份全彩 / 初版
  • 出版地:大陸

目錄


目次

第一冊

編者前言 1
譯序(席代岳) 1

第一篇 創基開國者 1
第一章 帖修斯(Theseus) 3
第二章 羅慕拉斯(Romulus) 37
第三章 帖修斯與羅慕拉斯的評述 72

第二篇 法律制定者77
第一章 萊克格斯(Lycurgus) 79
第二章 努馬•龐皮留斯(Numa Pompilius) 114
第三章 努馬與萊克格斯的評述 140

第三篇 政治革新者 145
第一章 梭倫(Solon) 147
第二章 波普利柯拉(Poplicola) 181
第三章 波普利柯拉與梭倫的評述 201

第四篇 軍事改革者 205
第一章 提米斯托克利(Themistocles) 207
第二章 卡米拉斯(Camillus) 242

第五篇 政略決勝者 281
第一章 伯里克利(Pericles) 283
第二章 費比烏斯•麥克西穆斯(Fabius Maximus) 324
第三章 伯里克利與費比烏斯•麥克西穆斯的評述 351

第六篇 離邦去國者 355
第一章 亞西拜阿德(Alcibiades) 357
第二章 馬修斯•科瑞歐拉努斯(Marcius Coriolanus) 400
第三章 亞西拜阿德與馬修斯•科瑞歐拉努斯的評述 436

第七篇 揚威異域者 441
第一章 泰摩利昂(Timoleon) 443
第二章 伊米留斯•包拉斯(Aemilius Paulus) 476
第三章 泰摩利昂與伊米留斯•包拉斯的評述 512

第八篇 奮戰殞身者 515
第一章 佩洛披達斯(Pelopidas) 517
第二章 馬塞拉斯(Marcellus) 550
第三章 佩洛披達斯與馬塞拉斯的評述 581

第九篇 執法嚴明者 585
第一章 亞里斯泰德(Aristides) 587
第二章 馬可斯•加圖(Marcus Cato) 617
第三章 亞里斯泰德與馬可斯•加圖的評述 646

第二冊

第十篇 中興復國者 651
第一章 斐洛波門(Philopoemen) 653
第二章 弗拉米尼努斯(Flamininus) 674
第三章 斐洛波門與弗拉米尼努斯的評述 697

第十一篇 功敗垂成者 701
第一章 皮瑞斯(Pyrrhus) 703
第二章 該猶斯•馬留(Caius Marius) 741

第十二篇 暴虐統治者787
第一章 賴山德(Lysander) 789
第二章 蘇拉(Sylla) 819
第三章 賴山德與蘇拉的評述 860

第十三篇 決勝千里者 865
第一章 西蒙(Cimon) 867
第二章 盧庫拉斯(Lucullus) 890
第三章 盧庫拉斯與西蒙的評述 936

第十四篇 戰敗被殺者 939
第一章 尼西阿斯(Nicias) 941
第二章 克拉蘇(Crassus) 977
第三章 克拉蘇與尼西阿斯的評述 1012

第十五篇 叛徒殺害者 1017
第一章 塞脫流斯(Sertorius) 1019
第二章 攸門尼斯(Eumenes) 1046
第三章 塞脫流斯與攸門尼斯的評述 1066

第十六篇 武功彪炳者 1069
第一章 亞杰西勞斯(Agesilaus) 1071
第二章 龐培(Pompey) 1110
第三章 亞杰西勞斯與龐培的評述 1189

第十七篇 繼往開來者 1193
第一章 亞歷山大(Alexander) 1195
第二章 凱撒(Caesar) 1269

第三冊

第十八篇 擁戴共和者 1327
第一章 福西昂(Phocion) 1329
第二章 小加圖(Cato the Younger) 1362

第十九篇 改革敗亡者 1421
第一章 埃杰斯(Agis) 1423
第二章 克利奧米尼斯(Cleomenes) 1440
第三章 提比流斯•格拉齊(Tiberius Gracchus) 1471
第四章 該猶斯•格拉齊(Caius Gracchus) 1490
第五章 提比流斯和該猶斯•格拉齊與埃杰斯及克利奧米尼斯的評述 1506

第二十篇 政壇雄辯者 1511
第一章 笛摩昔尼斯(Demosthenes) 1513
第二章 西塞羅(Cicero) 1540
第三章 笛摩昔尼斯與西塞羅的評述 1582

第二十一篇 美色亡身者 1587
第一章 德米特流斯(Demetrius) 1589
第二章 安東尼(Antony) 1637
第三章 德米特流斯與安東尼的評述 1705

第二十二篇 弒殺君父者 1709
第一章 狄昂(Dion) 1711
第二章 馬可斯•布魯特斯(Marcus Brutus) 1752
第三章 狄昂與馬可斯•布魯特斯的評述 1797

第二十三篇 帝王本紀 1801
第一章 阿拉都斯(Aratus) 1803
第二章 阿塔澤爾西 (Artaxerxes) 1845
第三章 伽爾巴(Galba) 1873
第四章 奧索(Otho) 1897

大事紀1913
中文索引1921
英文索引1939

top
如果有一個時代因其偉大而使後世恨不能置身其中的話,那麼這個時代非古代希臘羅馬莫屬。不是因為她財富的豐裕和武力的 赫,亦或制度的完備和技術的發達, 而是因為她是一個群賢畢至、豪雄輻輳的時代。斯人已逝,何覓芳蹤——每個徜徉在歷史余燼的人無不驚嘆時間的破壞力,那些讓人神往的先哲和英豪,雖然曾經風 華絕代、雄杰無匹,如今卻連憑吊追念之處也難以尋覓。如古代希臘羅馬這般的偉大時代及生長其中的哲人,若使之湮沒無聞,當為史家之憾事。幸而,我們有了這 部《希臘羅馬名人傳》。

《希臘羅馬名人傳》(簡稱《名人傳》,亦譯《希臘羅馬人物平行(對比)列傳》、《傳記集》)系古希臘著名史家普魯塔克所著,普魯塔克生年大致處于古羅馬帝 國早期。當其時,古代希臘最後一幕已然落下,但是足跡尚在、背影猶存;而羅馬帝國正當極盛的巔峰,最精彩的一頁剛剛翻過,僵化單一的思想帷幕尚未張開,社 會安定、思想開放。普魯塔克生逢其時,兼之治學嚴謹,閱歷深廣,很多細節都是取自第一手資料,其價值自不待言。在西方思想文化史上,《希臘羅馬名人傳》和 希羅多德的《歷史》並稱西方古典史學著作的“雙璧”,其深遠的影響力跨越歷史長河一直延展到當代西方史學研究領域,堪與漢語典籍中司馬遷的《史記》相媲 美。

令人引為一嘆的是,這樣一部在西方如此重要的著作在中國至今沒有完整的中譯本出版。從20世紀五六十年代開始,《希臘羅馬名人傳》陸續出現中譯片斷和節本 (吳于廑等譯《普魯塔克〈傳記集〉選》,商務印書館,1962年;吳奚真節譯《希臘羅馬名人傳》,台北“國立”編譯館出版,台灣中華書局印行,1963年 上冊,1971年下冊),1980年代也有過一些單篇傳記和合論的中譯文,但都散見于期刊與內部資料,一般讀者難以覓得。1990年商務印書館推出黃宏煦 教授主譯的《希臘羅馬名人傳》上冊(1999年重印),但因為種種原因,其余部分一直沒有出版。近20年過去了,這部經典仍然以節本示人,難成完璧。

感謝席代岳先生所做的努力,學界對《希臘羅馬名人傳》的翹首以待終于等到了佳音。2009年,台灣地區知名出版社聯經出版公司推出了《希臘羅馬名人傳》的 全譯本(譯名為《希臘羅馬英豪列傳》),皇皇三巨冊。席代岳先生繼成功移譯《羅馬帝國衰亡史》之後,再次罄盡心血為中國學界和中國讀者奉獻了一道盛宴—— 《希臘羅馬名人傳》全本的譯竣。在這部著作中,席先生依然保持著酣暢流瀉的文風和古樸優雅的韻致,其字斟句酌的執著態度,只能用“推敲”一典來形容。編者 以為,席代岳先生行文中的古風和這部著作的精神甚相契合,可稱美文佳譯,讀之如飲醇醪不覺自醉。為了讓中國大陸讀者能夠一睹為快,吉林出版集團北京分公司 在第一時間取得了這部著作簡體字版的版權並予以出版,以饗大陸讀者。
  
需要說明的是︰首先,由于本書在譯名方面采用的是台灣地區通行譯名,和大陸通行譯名有差異,但是對于閱讀和理解方面並無大礙,為尊重譯文的完整性,除個別 之處(書名由《希臘羅馬英豪列傳》改為大陸慣例名稱《希臘羅馬名人傳》等)外,簡體字版未做調整;其次,我們延請專家對譯文做了審讀,進行了細微的技術性 修正,但由于編者水平有限,這部著作所涉及的領域又甚為廣闊,編輯的難度極大。作品肯定存在著瑕疵,難免為方家所笑,望讀者在閱讀的時候及時給予批評指 正,以利于這部經典譯文的進一步修正和完善。
  
最後,我們要向席代岳先生致以深深的謝意,由于他的慨然允諾和積極支持,本書的簡體字版才得以在這麼短的時間內與大陸讀者見面。同時,也要感謝台灣聯經出版公司的授權和支持。這本書的順利付梓,也和大陸學者們的積極參與是分不開的,在此一並表示感謝。
  
   編 者

帕德嫩之謎:古希臘雅典人的世界 / The Parthenon Enigma:

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我選的2017年最佳書是:

The Parthenon (Norton Critical STUDIES IN aRT hISTORY)



貓頭鷹出版部落格| 搜尋結果梁永安

owls.tw/?s=梁永安&type=book
書名: 帕德嫩之謎:古希臘雅典人的世界 / The Parthenon Enigma: A New Understanding of the West's Most Iconic Building and the People who Made It 作者: 康奈莉Joan Breton Connelly / 譯者: 梁永安 書系: 置頂 發行日: 2017/04/06 定價:720 元 ...

書名: 帕德嫩之謎:古希臘雅典人的世界 / The Parthenon Enigma: A New Understanding of the West's Most Iconic Building and the People who Made It 作者: 康奈莉Joan Breton Connelly / 譯者: 梁永安 書系: 置頂 發行日: 2017/04/06 定價:720 元 ...

170 Parthenon (希臘雅典衛城之謎) 2017-06-15 鍾漢清- YouTube


The Parthenon - Google 圖書結果

Vincent J. Bruno - 1996 - Architecture - 334 頁
Modeled on the highly successful Norton Critical Editions, this series offers illuminating introductions to major monuments of painting, sculpture, and ...

2018 書展期間的書故事

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書展;我選的2017年最佳書是:
書名: 帕德嫩之謎:古希臘雅典人的世界 / The Parthenon Enigma: A New Understanding of the West's Most Iconic Building and the People who Made It 作者: 康奈莉Joan Breton Connelly / 譯者: 梁永安 書系: 置頂 發行日: 2017/04/06 定價:720 元 ...
170 Parthenon (希臘雅典衛城之謎) 2017-06-15 鍾漢清- YouTube⋯⋯
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希臘雅典衛城(The Acropolis of Athen)的神殿( Parthenon)…
YOUTUBE.COM


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《文化之旅》1997在香港牛津大學出版社出版;2011年,由北京中華出版"插圖珍藏版",3個月賣完6000本.....
然而,核心,即凡爾賽郊外的靜室、埃及金字塔、佛教聖地、維也納鐘錶博物館等等地方的生死之思想。人類的渺小等,都保留。(相對其他民族,中國人的"靈性"頗低,忌談、思考生死......)


饒宗頤早期對地方志、遷移史等都下過功夫,所以1948年訪問高雄潮州,比較日本時期(1926:134800人)和民國時期(1946:189900人)的潮州移民,可知約有5萬多人從中國"撤退"....
《澄心論萃》胡曉明編,(上海文藝出版社,1996 ),178則/共435頁,第54則 頁132-35
討論syllogism的翻譯, 指出嚴復將其格義為"連珠,"是錯誤的。
《文化之旅》有篇"由Orchid 說到蘭",指出千年來已多人指出,現在通稱的蘭花,與詩經楚辭等的蘭,根本不一樣.......


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誰說我們沒有法國專家?
這本2006年的書,後頭有"高保書版35周年慶,百位名人聯名同賀!)
誰說法國只有浪漫
楊翠屏 2006  政大外交系畢,法國國家文學博士,曾為中國時報開卷報世界書房撰寫法國書評三年。旅居法國三十年,專事寫作。
  譯有《第二性:正當的主張與邁向解放》(獲得聯合報讀書人一九九二年非文學類最佳書獎)、《見證》(法國文學評論)、《西蒙波娃回憶錄》。著有《看婚姻如何影響女人》(方智)、《活得更快樂》(遠流,一九九八年台北市政府新聞處推介為優良讀物)。《名女作家的背後》(文經閣)。

http://www.books.com.tw/products/0010349865

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對書法家,簡體字,應該有點尷尬。鄭清茂老師幾年前的翻譯,不忘集臺老師的字當封面題字。

沒有自動替代文字。
圖像裡可能有一或多人
沒有自動替代文字。



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Peter Dormer: 《現代設計的意義》The Culture of Craft; Design Since 1945 ; The Art of the Maker: Skill and Its Meaning in Art, Craft and Design



書本總可能有許多淒厲的故事。
2018.2.8 看了Kensas 博物館的日本新陶瓷,我將一本 Peter Dormer主編的The New Ceramics 寫下去。(傍晚,我跟妻解釋,中國以前除了陶瓷之外,不知道有所謂的stoneware,
炻器(shí,英語:Stoneware)是介於陶器瓷器之間的陶瓷器[1],原料主要是石器土或非耐火的火泥[2],吸水率通常小於6%[3],有的施釉,有的不施釉[4]。.....)

然後查一下 Peter Dormer,已經過世 1949~96,英國皇家設計學校RCA有他為名之年度設計學講座。
然後,查他的書,圖書館有The Culture of Craft;
 Design Since 1945 ;
The Art of the Maker: Skill and Its Meaning in Art, Craft and Design
我在Google Books讀他參訪柏林Bauhaus檔案館對其建築的批評 (相對Bauhaus的手工藝品之工藝水準,建築令人不敢恭維.......),決定去借書。
不料,英文書都找不到,借一本南京譯林的《現代設計的意義》(英文1990,中文2013)。
某人所捐給台大圖書館。
《現代設計的意義》書的《後記》由已故主編 (5本叢書是其夫君在英讀博士十的"作品"。他太太在其離世頭七2012,寫一:《念奴嬌》悼念其夫君。
http://hccart.blogspot.tw/2018/02/peter-dormer-culture-of-craft-design.html


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中國

沒有自動替代文字。
富察追蹤
6小時
一個來自香港的編輯朋友,到台北國際書展尋找動能,大吐苦水。
『在香港,你當然可以出書,但,已經沒地方賣書了。』
『這兩年,郵寄到大陸的圖書會被沒收。人肉帶書也在海關扣住。所以大陸市場幾乎沒了。香港本地市場,你知道書店除了田園序言等二樓書店,我們出的書幾乎沒人進貨,或象徵性進貨。』
『沈老師的最後的天朝,也是如此。我們郵寄給他的,收不到。他自己帶的,被沒收。他想送朋友幾本書都沒辦法。』
『還好,他發現淘寶上竟然可以高價買到最後的天朝,趕緊下單,到貨一看是盜版。不過他總算可以送朋友了。』
最後的天朝,遇到新時代的天朝。
《我的十堂大體解剖課》《極權的誘惑》韓國版權代理和我講了另外一個中國出版的故事。
『薩德事件以後,很多簽署了韓文版權的中國出版社不能出書了,抵制韓貨,愛國主義高潮,中國出版人和我們說,現在不可以愛韓貨。』
『而且發生了一件事情。一個韓國作者接受了中國出版社的提案,把他的韓國名字拿掉,換了一個好像中國一樣的名字,出版了。』
『要是你,會接受這樣的條件嗎?』
我搖頭。
相濡以沫在水塘,忘掉所謂的大江湖。居住在陋巷,貧而不改其志。

2018 書展期間,談點書房中的書之故事俞大維、錢鍾書、楊絳

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太座命令"在家好好休息"。拿出數月前看一半的尚未塵封的過往 (允晨,2016)。由於書都是跳讀,過一陣子,才想起這是悼亡夏志清先生之作。夏先生退休之後,可以跟哥大申請更大點的宿舍,好放研究室扳回的書,學校也准了!
夏志清先生書房,或許有錢鍾書先生的《管椎篇》,當年夏先生由此知道錢先生看完中文的主要書本。然而,夏志清先生哪有閒情看這種書。


好友Ben Chen推薦我看:果然,有很多內容。
陆灏《看图识字》:钱钟书们的“独家旧闻”|一日一书http://book.ifeng.com/a/20150904/17286_0.shtml2015-09-04 


對於錢鍾書、楊絳兩先生的"藏書",我有一個疑問。他們照片中的書並不多,可我注意到,其中有本Hieronymus Bosch的大本畫冊.......



*****
前幾天,我上傳蔡孟堅與其夫婿在1987年某天,到俞大維先生的書房去訪問的合照,給"運動故居成文化局保護建築"的社團,當參考。
《一代國士》 的初版《俞大維傳》李元平(編著),也有李登輝先生訪問該書房的照片。人
能夠無所不讀書的人不多,俞大維先生是其一,晚年只有最前端的分子生物學等稍微有些困惑。
流傳的是俞大維先生晚年每年會去慈湖謝拜蔣介石的知遇之恩。
Ben Chen 留言說:國防部史政局有編過俞大維的資料,裡面有唐鳳的媽媽李雅卿的訪問紀錄,有一些俞大維抱怨蔣介石和蔣經國的真心話


《一代國士》
作者: 李元平, 李吉安
編者:哈用.勒巴克
出版社:銘閎實業有限公司
出版日期:2015/
沒有自動替代文字。
圖像裡可能有一或多人
一代國士 俞大維
作者: 李元平, 李吉安
編者:哈用.勒巴克
出版社:銘閎實業有限公司
出版日期:2015/
沒有自動替代文字。
圖像裡可能有一或多人

《 柏 德 遜 》 (Paterson by William Carlos Williams):'Paterson': A Love Poem To Poetry: 《 文學中的城市 》Richard Lehan

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Paterson by William Carlos Williams
英文全文
https://archive.org/stream/PatersonWCW/Paterson-William_Carlos_Williams_djvu.txt



The Paris Review
“Dear Mama: The reason I didn’t write last Sunday was because I was out of town. My friend Pound invited me to spend Saturday and Sunday with him … His parents are very nice people and have always been exceptionally kind to me.” — William Carlos Williams



“The people I met are too sporty for me,” Williams wrote to his mother, having trouble finding his footing in medical school.
THEPARISREVIEW.ORG
Richard Lehan  《文學中的城市》The City in Literature: An Intellectual and Cultural History: Richard ...1998  上海人民  2008


The City in Literature: An Intellectual and Cultural History

books.google.com.tw/books?isbn=0520212568
Richard Daniel Lehan - 1998 - ‎Literary Criticism
LITERATURE/URBAN STUDIES "Richard Lehan's is the first book to tackle, head-on, the way in which the city has simultaneously become a literary construct of ...
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'Paterson': A Love Poem To Poetry, From Director Jim Jarmusch : NPR


www.npr.org/2016/12/.../paterson-a-love-poem-to-poetry-from-director-jim-jarmusc...

Dec 27, 2016 - It was inspired, in part, by an epic William Carlos Williams poem. ... In his latest film, Paterson, Jarmusch takes that idea one step further.


游常山
2017.2.9

反戰詩人?公車司機?
藝術電影巨匠賈木許導演?他迷上了醫生詩人威廉斯嗎? 或是他覺得人生不值得活的,除非寫詩歌?賈木許導演是這個意思嗎?
美國文壇名詩人1960年代狂飆代表的金斯堡 與 醫師詩人William Carlos Williams都是紐澤西州的派特森市的出身
公車司機也是詩人: 導演賈木許Jarmusch的【派特森】詩人情節,/情結
這是我看的第二部賈木許,【愛情不用尋找】七年前看的, 這導演真另類,人文素養無疑很深厚,難怪潔西卡蘭芷等大牌都甘心票戲
公車司機愛寫詩,然後寶貝手稿被家中的牛頭犬狗兒子咬碎了, 傷心之餘遇到日本詩人,又被鼓舞,就是這樣無聊的故事, 這部「派特森」平淡如水,奇怪卻很有問題,我都沒有被催眠......



*****
.....醫生,你是否相信
"人民",民主?你仍否
相信----在這些腐敗垃圾城市?
喂?醫生?你是否?
---《 柏 德 遜 》p.266

Paterson (Books I-V in one volume, (1963) 含注/解說 552頁)

WC.威廉斯【柏德遜】(初版, 阿爾泰出版社, 譯者, 翱翱 (張錯) ...1978
《 柏 德 遜 》 (Paterson by William Carlos Williams)( 台 北 黎 明?? , 1978)
張錯,原名張振翱,曾用筆名翱翱,廣東省惠陽縣人,民國三十二年十月生於澳門。


Paterson (poem) - Wikipedia, the free encyclopedia


Paterson (poem)

From Wikipedia, the free encyclopedia

set of 1st editions
Paterson is a poem by influential modern American poet William Carlos Williams.
The poem is composed of five books and a fragment of a sixth book. The five books of Paterson were published separately in 1946, 1948, 1949, 1951, and 1958, and the entire work was published as a unit in 1963. This book is considered to be Williams' epic. Williams' book In the American Grain is claimed to be Paterson's abstracted introduction involving a rewritten American history. It is a poetic monument to, and personification of, the city of Paterson, New Jersey. However, as a whole the three main topics of the poem are Paterson the Man, Paterson the City, and Identity. The theme of the poem being centered in an in-depth look at the process of modernization and its effects.

[edit]Composition

Williams saw the poet as a type of reporter, who relays the news of the world to the people. He prepared for the writing of Paterson in this way:
I started to make trips to the area. I walked around the streets; I went on Sundays in summer when the people were using the park, and I listened to their conversation as much as I could. I saw whatever they did, and made it part of the poem.[1]
While writing the poem, Williams struggled to find ways to incorporate the real world facts obtained through his research into the poem. On a worksheet for the poem, he wrote, "Make it factual (as the Life is factual-almost casual-always sensual-usually visual: related to thought)". Williams considered, but ultimately rejected, putting footnotes into the work describing some facts. Still, the style of the poem allowed for many opportunities to incorporate 'factual information', including portions of his own correspondence with the American poet Marcia Nardi and fellow New Jersey poet Allen Ginsberg[2].

[edit]References

  1. ^Bollard, Margaret Lloyd (1975). "The "Newspaper Landscape" of Williams'"Paterson"". Contemporary Literature (University of Wisconsin Press) 16 (3): 317. doi:10.2307/1207405. http://links.jstor.org/sici?sici=0010-7484%28197522%2916%3A3%3C317%3AT%22LOW%22%3E2.0.CO%3B2-3.
  2. ^ Bollard (1975), p. 320




WILLIAM CARLOS WILLIAMS
Poet/Physician

1883 - 1963
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William Carlos Williams was born on September 17, 1883, in Rutherford, New Jersey. His father had emigrated from Birmingham, England, and his mother (whose mother Basque and whose father was of Dutch-Spanish-Jewish descent) from Puerto Rico. Williams attended schools in Rutherford until 1897, when he was sent for two years to a school near Geneva and to the Lycée Condorcet in Paris. On his return he attended the Horace Mann High School in New York City. After having passed a special examination, he was admitted in 1902 to the medical school of the University of Pennsylvania. There he met two poets, Hilda Doolittle and Ezra Pound. The latter friendship had a permanent effect; Williams said he could divide his life into Before Pound and After Pound.
Williams did his internship in New York City from 1906 to 1909, writing verse in between patients. He published a first book, Poems, in 1909. Then he went to Peipzig in 1909 to study pediatrics, and after that retuned to Rutherford to practice medicine there for the rest of his life. In 1912 he married Florence Herman (or "Flossie"). In 1913 Pound secured a London publisher for Williams' second book, The Tempers. But his first distinctly original book was Al Que Quiere! (To Him Who Wants It!), published in Boston in 1917. In the following years he wrote not only poems but short stories, novels, essays, and an autobiography. In 1946 he began the fulfillment of a long-standing plan, to write an epic poem, with the publication of Paterson, Book I. The three following books appeared in 1948, 1949, and 1951; in 1952 he suffered a crippling stroke, which forced him to give up his medical practice and drastically limited his ability to write. Nonetheless he continued to so so, producing an unanticipated fifth book of Paterson in 1958 as well as shorter poems. He died in Rutherford in March 4, 1963. Two months later his last book of lyrics won the Pulitzer prize for poetry.


***
帕特森(Paterson, New Jersey)是美國新澤西州巴賽克縣縣治。面積22.6平方公里,2006年人口148,708人,是該州第三大城市。[1]
1831年4月11日設鎮,1851年4月14日建市。
In 1791, Alexander Hamilton helped found the Society for the Establishment of Useful Manufactures (S.U.M.), which helped encourage the harnessing of energy from the Great Falls of the Passaic, to secure economic independence from British manufacturers. Paterson, which was founded by the society, became the cradle of the industrial revolution in America. Paterson was named for William Paterson, Governor of New Jersey, statesman, and signer of the Constitution.
French architect, engineer, and city planner Pierre L'Enfant, who developed the plans for Washington, D.C., was the first superintendent for the S.U.M. project. He devised a plan, which would harness the power of the Great Falls through a channel in the rock and an aqueduct. However, the society's directors felt he was taking too long and was over budget. He was replaced by Peter Colt, who used a less-complicated reservoir system to get the water flowing to factories in 1794. Eventually, Colt's system developed some problems and a scheme resembling L'Enfant's original plan was used after 1846. L'Enfant, meanwhile, brought his city plans with him when he designed Washington, and that city's layout resembles the plan he wanted to develop for Paterson.
The industries developed in Paterson were powered by the 77-foot high Great Falls, and a system of water raceways that harnessed the power of the falls. The city began growing around the falls and until 1914 the mills were powered by the waterfalls. The district originally included dozens of mill buildings and other manufacturing structures associated with the textile industry and later, the firearms, silk, and railroad locomotive manufacturing industries. In the latter half of the 19th century, silk production became the dominant industry and formed the basis of Paterson's most prosperous period, earning it the nickname "Silk City." In 1835, Samuel Colt began producing firearms in Paterson, although within a few years he moved his business to Hartford, Connecticut. Later in the 19th century, Paterson was the site of early experiments with submarines by Irish-American inventor John Holland. Two of Holland's early models — one found at the bottom of the Passaic River — are on display in the Paterson Museum, housed in the former Rogers Locomotive and Machine Works near the Passaic Falls.
The city was a mecca for immigrantlaborers who worked in its factories as well. Paterson was also the site of historic labor unrest that focused on anti-child labor legislation, and the six-month long Paterson silk strike of 1913 that demanded the eight-hour day and better working conditions, but was defeated by the employers with workers forced to return under pre-strike conditions. Factory workers labored long hours for low wages under dangerous conditions, and lived in crowded tenement buildings around the mills. The factories then moved south where there were no labor unions, and later moved overseas.
In 1932, Paterson opened Hinchliffe Stadium, a 10,000-seat stadium named in honor of John V. Hinchliffe, the mayor at the time. Hinchliffe originally served as the site for high school and professional athletic events. From 1933–1937, 1939–1945, Hinchliffe was the home of the New York Black Yankees and from 1935-36 the home of the New York Cubans of the Negro National League. The historic ballpark was also a venue for many professional football games, track and field events, boxing matches and auto and motorcycle racing.Abbott and Costello performed at Hinchliffe prior to boxing matches. Hinchliffe is one of only three Negro League stadiums left standing in the United States, and is on the National Register of Historic Places. In 1963, Paterson Public Schools acquired the stadium and used it for public school events until 1997, but it is currently in a state of disrepair, while the schools have been taken over by the state.
During World War II Paterson played an important part in the aircraft engine industry. By the end of WWII, however, there was a decline in urban areas and Paterson was no exception, and since the 1970s the city has suffered high unemployment rates.
Once a premier shopping and leisure destination of northern New Jersey, competition from the malls in upscale neighboring towns like Wayne and Paramus have forced the big-chain stores out of Paterson’s downtown. The biggest industries are now small businesses because the factories have moved overseas. However, the city still, as always, attracts many immigrants. Many of these immigrants have revived the city's economy especially through small businesses.
The downtown area was struck by massive fires several times, most recently Jan. 17, 1991. In this fire, a near full city block (bordered on the north and south by Main and Washington Street and on the east and west by Ellison Street and College Boulevard, a stretch of Van Houten Street that is dominated by Passaic County Community College) was engulfed in flames due to an electrical fire in the basement of a bar at 161 Main Street and spread to other buildings.[8] Firefighter John A. Nicosia, 28, of Engine 4, went missing in the fire, having gotten lost in the basement. His body was located two days later.[9] A plaque honoring his memory was later placed on a wall near the area. The area was so badly damaged that most of the burned buildings were demolished, with an outdoor mall standing in their place. The most notable of the destroyed buildings was the Meyer Brothers department store, which closed in 1987 and since had been parceled out.


The Great Falls of the Passaic River in Paterson, which are the second-highest large-volume falls on the East Coast of the United States.

商務印書館與王雲五 的五本書 《岫廬八十自述 》﹑等

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王雲五


記下昔日想研究商務印書館和台灣商務印書館的幾本書:

商務印書館1897-1949戴仁 (J-P DREGE) 北京: 商務印書館 ﹑2000 博士論文

商務印書館一百年北京: 商務印書館 1998


商務印書館與教育年譜王雲五 台北:台灣 商務印書館 1973
 《岫廬八十自述 》台北:台灣 商務印書館﹑ 共1104頁﹑1967年 7-9月共四版

岫廬八十自述節錄本 上海人民﹑ 2007

岫廬最後什年自述台北:台灣 商務印書館 1977


A brilliant and solid article on Commercial Press 商务印书馆, by Han Han !
商务印书馆是中国现代史上最重要的出版机构之一,也是中国第一家现代出版机构,绵延至今一百二十年。它源自于美国长老会,但却在中国的土地上生根发芽,经历了中国现代史上战乱变革甚至轰炸焚毁,不但未湮灭于历史长
SOHU.COM



王雲五1888-1979
名は之瑞だが、一般には雲五で知られる。幼名は日祥。族派名は鴻禎。号は岫廬。筆名は出岫竜倦飛。祖籍は広東省広州府香山県


more: 
王雲五先生,《商務印書館》﹑改革之"三王"
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