収録作品：川端康成「伊豆の踊子」（The Izu Dancer）、井上靖「ある偽作家の生涯」（The Counterfeiter）、井上靖「姨捨」（Obasute）、井上靖「満月」（The Full Moon）
英文版『Oxford Book of Japanese Short Stories (Oxford Books of Prose & Verse) 』（編集：Theodore W. Goossen。訳：Jay Rubin）（Oxford and New York: Oxford University Press,、1997年）
収録作品：森鴎外「山椒大夫」（Sansho the Steward）、芥川龍之介「藪の中」（In a Grove）、宮沢賢治「なめとこ山の熊」（The Bears of Nametoko）、横光利一「春は馬車に乗って」（Spring Riding in a Carriage）、川端康成「伊豆の踊子」（The Izu Dancer）、梶井基次郎「檸檬」（Lemon）、坂口安吾「桜の森の満開の下」（In the Forest, Under Cherries in Full Bloom）、中島敦「名人伝」（The Expert）、安部公房「賭」（The Bet）、三島由紀夫「女方」（Onnagata,）、ほか
英文版『The Dancing Girl of Izu and Other Stories』（訳：J. Martin Holman）（Counterpoint Press、1998年）
収録作品：伊豆の踊子（The Dancing Girl of Izu）、十六歳の日記（Diary of My Sixteenth Year）、油（Oil）、葬式の名人（The Master of Funerals）、骨拾い（Gathering Ashes）、ほか
... two of Sir John Tenniel’s illustrations for Lewis Carroll’s Alice’s Adventures in Wonderland (1865), in the chapter entitled ‘Pig and Pepper’, Alice is shown standing near a foxglove. Tenniel’s original illustrations were in mono- chrome, but in The Nursery ‘Alice’ (1889), the shortened version that Carroll prepared for readers ‘from Nought to Five’, they were coloured, and the flower is clearly a purple foxglove. In the first illustration Alice holds in her arms the Duchess’s baby, which has just metamorphosed into a pig ( Figure 1). In the second she stands talking to the Cheshire cat, who is sitting on the bough of a tree. The presence of foxgloves in these two illustrations is confusing, since Alice is about the same height as the flowers. However, purple foxgloves are on average about three feet in height, while we have just read that Alice has used the caterpillar’s mushroom to adjust her height to nine inches. Of course, we don’t know what height purple foxgloves are in Wonderland, but in another illustration, in Chapter IV, in which Alice is, according to the text, three inches high she is shown dwarfed by a thistle of about the expected height. Even stranger is the fact that Tenniel was not an artist who often included flowers in his drawings. In vain will you search for floral art in his Punch cartoons or his illustrations for works such as the Ingoldsby Legends . 1,2 His woodland and garden scenes are dominated by shrubs and trees and his riversides by grasses. They do not, with a few exceptions, contain flowers. But in the Alice books flowers abound. In Wonderland , in addition to the foxglove and thistle mentioned above, there are the roses in the Queen’s croquet-ground (Chapter VIII) and what looks like a scarlet-flowered epacris near the mushroom on which the caterpillar sits (Chapter IV). Tenniel also illustrated the garden of live flowers for Chapter II in Through the Looking-Glass, and What Alice Found There (1871), in which Carroll parodied the garden in Tennyson’s Maud , with its roses and lilies, larkspurs, daisies, and violets. We know that Carroll made many suggestions to Tenniel about the types of illustrations that he wanted, 3 and he may have asked him to include all of these flowers, particularly the foxgloves. This suggestion is supported by the fact that in The Nursery ‘Alice’ Carroll drew attention specifically to the foxglove: ‘Do you see that Fox-Glove growing close to the tree? And do you know why it’s called a Fox-Glove ? Perhaps you think it’s got something to do with a Fox? No indeed! Foxes never wear gloves! The right word is ‘‘ Folk’s -Gloves’’. Did you ever hear that Fairies used to be called ‘‘the good Folk’’?’ In The Story of Lewis Carroll (1899), Isa Bowman related how, although Carroll did not like flowers, he once showed her a foxglove and told her the story of how it came by its name. On the other hand, in three of his more than a hundred illustrations for Thomas James’s edition of Aesop’s fables of 1852, none depicting any other flowers whatsoever, Tenniel included foxgloves, and although they are small (indeed, as small as they are in Wonderland ; Figure 2) they are nevertheless there. So perhaps it was Tenniel’s initiative after all. Why are foxgloves illustrated in the ‘Pig and Pepper’ chapter? Carroll’s love of a good pun 4 provides a possible answer. Foxgloves belong to the family of plants known as the Scrophulariaceae , a family of sympetalous dicotyledons that also includes eyebright, mullein, speedwell and toadflax. None is as instantly recognizable as the foxglove, which is the obvious choice to represent the family. And the Scrophulariaceae were so called because they were supposed to cure scrofula, which is not irrelevant to pigs. Scrofa is the Latin for a sow and scrofula is its diminutive. Pigs were supposed to be susceptible to swellings of the lymph nodes, so when tuberculous swellings occurred in man they were called scrofula. The Greeks had a similar idea, but were more manly about it all—they called scrofula khoirades, the plural of the adjective khoiras, from the word for a hog, khoiros. Scrofula was not the only form of the word. Scroffles was an Old English alternative and so, by metathesis, was scurffyls (which was not, however, connected with scurf, scurfy, or scurvy). Since in French the letter ́ often replaces the s at the start of a Latin word (for example, ́crire from scribere, ́chelle from scala, and ́table from stabulum), scrofula in French became ́crouelles , from which, via the Auld Alliance, the Scots derived their word for scrofula, crewels or cruels . A scrophulous tumour was also called a struma , perhaps from struere, to pile up, but this term is now applied to thyroid tissue, as in struma ovarii , a tumour in which thyroid tissue appears in the ovary, and two forms of thyroiditis called struma lymphomatosa and Riedel’s struma. So perhaps the scrophulous foxglove echoes the scrofulous pig in Alice’s arms? We cannot see enough of the pig to determine whether it has any scrofulous swellings, but another clue comes from the Cheshire cat: Nothing happens in Carroll’s dream world without good reason. The cat has not merely misheard Alice—her mention of a pig has clearly put the Scrophulariaceae into its mind and it immediately thinks of another member of the family, the figwort, so called because it was thought to cure haemorrhoids, also called figs. Now the pig that Alice is holding is a royal pig—the son of the Duchess. And the Scrophulariaceae have several royal connections. In classical times regius morbus , the King’s disease, referred to jaundice, but after the eleventh century scrofula was known in England as the King’s (or Queen’s) evil, since it was thought that it could be cured by the monarch’s touch. The custom of touching in this way was introduced from France by Edward the Confessor and reached the height of its popularity in the reign of King Charles II, who touched nearly 100,000 people. According to Boswell, Samuel Johnson suffered from scrofula as a child and was probably the last person, at the age of two, to be touched for it by a reigning monarch, in his case Queen Anne, who failed to cure him thus in 1712. 5 Not unconnectedly, it has been suggested that foxglove, used to treat his dropsy, may have hastened Johnson’s death in 1784. 6 According to herbalists such as Parkinson, Culpeper and Salmon, foxglove was used from at least the 17th century for the treatment of tuberculosis. 7 Other royal associations with the Scrophulariaceae come from their alternative names, King’s Ellwand for the purple foxglove (because of its height, an ellwand being a yardstick) and King’s Taper for the great mullein, because of a fancied resemblance to a candle. Which duchess’s son was connected with pigs? In The Life and Death of Richard III , Richard is repeatedly referred to as a boar, and Queen Margaret calls him ‘thou elvish- marked, abortive, rooting hog’ (Act 1, Scene 3). Richard’s heraldic device was a white boar, and it is said that after the Lancastrian victory at the battle of Bosworth in 1485 many inn signs showing a white boar were hurriedly painted blue, the blue boar being the sign of Richard’s Lancastrian enemy, John de Vere, thirteenth Earl of Oxford. Many Blue Boar inns survive today, but there is still at least one White Boar , in Bury, Lancashire, and the fact that it is in the wrong county argues against this story. All this suggests that Alice’s pig is Richard of Gloucester, the son of Richard the third Duke of York. 8 To cap the connection, what better proof is needed than Richard’s exclamation in the play, ‘Off with his head’, addressed to Lord Hastings (Act 3, Scene 4), and his later ejaculation, ‘Off with his son George’s head!’ (Act 5, Scene 6). This evidence sets Alice’s dream in late 1452, in the October of which Richard of Gloucester was born, or early 1453, when Henry VI and Margaret of Anjou were on the throne. The Dictionary of National Biography describes Margaret as ‘a hard-headed, ruthless, cruel, vengeful power-seeker’, an excellent model indeed on which to base the Queen of Hearts. And Henry’s mental breakdown in 1453 is clearly foreshadowed by the King of Hearts’ absentmindedness. This means that the Duchess is Cecily Neville, the so- called White Rose of Raby [Castle], who was born in 1415, the eighteenth child of Ralph Neville, first earl of Westmorland, and the tenth from his marriage to Joan Beaufort, his second wife. She became the child bride of Richard, Duke of York, in 1429 and bore 12 children, of whom Richard of Gloucester was the last, when she was 37. The fact that she was a Yorkist and Margaret a Lancastrian explains the enmity between the Duchess and the Queen of Hearts. And it also explains the fact that the Queen’s gardeners, having mistakenly planted Yorkist white roses, are in a rush to paint them Lancastrian red. We can only conclude that it was to make this point that Carroll persuaded Tenniel to illustrate that event. Competing interests None declared. Funding ...
Happy #Hanukkah! This stunning page decorated with gold is from ‘Decisions of Isaiah of Trani the Younger', a Hebrew manuscript from Italy (1374). It describes the laws associated with the Jewish festival of lights and depicts the lighting of the Hanukiah.
我們昨天已指出下述 slash and burn是比喻用法【參考：「陸谷孫《英文大詞典》的進一步（ 1）cold call 和 slash and burn」】
現在看它在本書之應用：
The stereotype of the slash-and-burn manager was born, and figures such as "Chainsaw" Al Dunlap became sudden celebrities. Business leaders became widely ... （Page 169）
我們從這段之翻譯和處理，可以知道本書的問題：
有的美國企業典故刪掉，或許是翻譯者不懂。譬如說，上文的 and figures such as "Chainsaw" Al Dunlap became sudden celebrities. Business leaders became widely ... 都未翻譯出來。想了解這，可以參考拙譯之『戴明領導手冊』之索引。
--- 我讀過「中國翻譯網」上梅先生談翻譯之參考書。我的朋友梁先生說：「工具書是用來查的，不是用來看的。工具書當然多多益善，但要是只能有一本，我會選陸谷孫編的《英漢大詞典》或《大不列顛百科全書》。」 除了google，你願意告訴我們家藏法寶嗎？ ---- 歐陽楨（Eugene Eoyang）……一篇論文，有益世道人心，題名Cuentos Chinos（Tall Talesand Fables）：The New Chinoiserie。…….。西班牙文Cuentos Chinos不知何解，幸好他用括號解釋為tall tales and fables，大概是「天方夜譚」或「胡說八道」的故事吧。法文chinoiserie倒常見。陸谷孫的《英漢大詞典》譯為「（尤指十八世紀歐洲家具、纖物、陶瓷器等的）中國式裝飾風格。」韋氏辭典多了一句：that represents fanceful European interpretation of Chinese styles（代表了歐洲對中國風格標奇立異的詮釋）。…
----
xe·ni·a (zē'nē-ə, zēn'yə) n. The direct effect on a hybrid plant produced by the transfer of pollen from one strain to the endosperm of a different strain. [New Latin, from Greek xeniā, hospitality, from xenos, guest, stranger. See xeno–.]
陸谷孫《英文大詞典》的進一步（2 ）：xenia 和 xenial
在 xe·ni·a . ，只有「 種子直感、異粉性」義
The direct effect on a hybrid plant produced by the transfer of pollen from one strain to the endosperm of a different strain.
在 xenial 只有類似的簡單辭源說明（無中文）： [New Latin, from Greek xeniā , hospitality, from xenos, guest, stranger. See xeno–.]
Poems for the Millennium The University of California Book of Modern and Postmodern Poetry Volume One: From Fin-de-Siecle to Negritude Edited by Jerome Rothenberg and Pierre Joris
Eugenio Montale The Lemon Trees The Eel Little Testament 166字
The Little Testament (Petit testament, 1456) and the Great Testament (Grand testament, 1462) show both the traditional and the original aspects of his ...
The Divine Comedy : Inferno; Purgatorio; Paradiso (in one volume) (Everyman's Library (Cloth)) (Hardcover)by Dante Alighieri, Allen Mandelbaum (Translator) 導言
---- hanching chung Thu, Oct 27, 2005, 9:12 PM
今天碰到faux brow 查不到確切定義 也不知它是否同mono brow 請賜知 謝謝 附參考資料 2. Madame de by Louise
Oct 28, 2005, 8:17 AM
知道有"德蕾莎嬤嬤"稱法 或許就容易了解它採用 "對母親的稱呼。" Mother Teresa? hc 但是，這個字彙在宗教用詞......
Is the search engine giant preparing for a landgrab in online auctions?
它的定義轉到(戰)爭地盤
land grabn.An aggressive taking of land, especially by military force, in order to expand territorial holdings or broaden power: "The Oklahoma Land Rush of 1889 was . . . the first of several Oklahoma land grabs that sealed the fate of the American Indian" (Robert Day).
People exaggerate the changes in nature so as to make nature seem lighter. Nature resists change. If something changes, nature waits to see whether the change can continue, and it it can’t, it crushes it with all its weight! Ten thousand years ago the trout in the stream would have been exactly the same as today.
Stasis and disruption and the relation between people and their natural and urban surroundings are the themes John Berger writes about in his 1979 collection of essays, poems and short stories, Pig Earth. Having moved from England, where he enjoyed considerable renown as an art critic and fiction writer, to the peasant villages of the French Alps, Berger settled into his role as an active participant in rural life, not only turning hay but observing and documenting the disappearance of a way of a once-pervasive mode of life. Pig Earth was one result of his labors, the first book of a trilogy that took some fifteen-odd years to complete, a moving but not uncritical account of humanity’s struggle to conquer nature by symbiosis.
Maybe symbiosis isn’t the proper term if we agree that humanity is part of nature’s whole, but Berger juxtaposes the frailty of humanity with the earth’s uncaring and often violent strength. Survival for the family of the subsistence farmer depends upon that family’s ability to tend to the needs of the plant and animal world (as well as more than a little bit of luck). In the collection’s first true story, “A Calf Remembered,” a baby cow is delivered on a dark winter’s night. Here, Berger stresses the protections that nature and man have designed to ensure the survival of a young, vulnerable animal: mucus, barn, salt, and sense. The human spends his night in the barn protecting his property because it provides him not only with sustenance in the forms of milk and meat, but also companionship and a sense of duty. When daily living requires acts that might mean life or death, the conscious and the instinct converge.
He sat on a milking stool in the dark. With his head in his hands, his breathing was indistinguishable from that of the cows. The stable itself was like the inside of an animal. Breath, water, cud were entering it: wind, piss, shit were leaving.
Pig Earth is a book worth studying as people attempt to make sense of a world transitioning from one type of living to another and fuss over the sources of their own limited strength and vitality. Berger may not have been looking to pioneer a slow-living locavore lifestyle, but his subjects worry about their increasing isolation from the circles of power and industry. They fret over the pointlessness of passing their knowledge to their children who need entirely different skills to survive in the rapidly encroaching urban wage economy. In “The Value of Money” a father refuses a tractor, branded “The Liberator” by the manufacturer, that his son has purchased for him because it will render his faithful work-horse obsolete. This same farmer kidnaps local tax officials because they want to confiscate the products of his labor without compensation for value that he exclusively created. Unable to make them understand their wrongdoing, he sets them free because “you can only take revenge on those who are your own.”
The final story, “The Three Lives of Lucy Cabrol,” is the lengthiest and perhaps most poignant narrative in the book. It follows the life of a bright, tenacious, physically stunted woman as she grows from young girl to town outcast. While Berger admired much of the life in the peasant village, he would fail in his duty as critic and chronicler if he ignored its darker sides. Berger often sets the title character’s pluck against the resignation and superstition endemic to village life. When life requires struggle, most people choose to hoard. When poor choices may lead to death or family hardship, capitulation to those in power, whether those rulers be the town’s big man or Nazi collaborators, can often seem the only obvious choice. Lucy shows us that cowardice, no matter the circumstances, only seems easy. Pig Earth is highly recommended.
Perfection, of a kind, was what he was after, And the poetry he invented was easy to understand; He knew human folly like the back of his hand, And was greatly interested in armies and fleets; When he laughed, respectable senators burst with laughter, And when he cried the little children died in the streets.
-- W.H. Auden, Epitaph on a Tyrant
From Wikipedia, the free encyclopedia
First UK edition
Forewords and Afterwords is a prose book by W. H. Auden published in 1973.
The book contains 46 essays by Auden on literary, historical, and religious subjects, written between 1943 and 1972 and slightly revised for this volume.
Auden, W.H. and Elizabeth Mayer. “Introduction.” Goethe: Italian Journey. London: Penguin, 1970，508頁。這篇導論很值得一讀，文末有譯者的翻譯論。 1962年的譯本，由Collins 出版。我記得也出版過Auden單讀翻譯的部分，可能只百來頁。 Goethe: Italian Journey. London: Penguin, 1970. 副標題是著名 (藝術史名家多有專文討論)的一句：Et in Arcadia ego.
Auden, W. H. “Today’s ‘Wonder-World’ Needs Alice.” New York Times Magazine 1 July 1962. Rpt. in Phillips, Robert, ed. Aspects of Alice: Lewis Carroll’s Dreamchild as seen Through the Critics’ Looking- Glasses, 1865-1971. New York: Vanguard, 1971. 3-12.
Tagore has been called one of the outstanding thinkers of the 20th century and the greatest poet India has ever produced. In Our Time looks at the polymath, progressive, painter, play writer, novelist, short story writer, composer of many songs and friend of Gandhi.
Great writers often shape our impressions of a place. Steinbeck and Dust Bowl Oklahoma, for instance. Sometimes a writer might even define a place, as Hemingway did for 1920s Paris. Rarely, though, does a writer create a place. Yet that is what the Indian poet and Nobel Prize winner Rabindranath Tagore did with a town called Shantiniketan, or “Abode of Peace.” Without Tagore’s tireless efforts, the place, home to a renowned experimental school, would not exist.
Tagore produced many of his famous poems at the school, which has always been known for its arts program.
For Indians, a trip to Shantiniketan, a three-hour train ride from Kolkata, is a cultural pilgrimage. It was for me, too, when I visited last July, in the height of the monsoon season. I had long been a Tagore fan, but this was also an opportunity to explore a side of India I had overlooked: its small towns. It was in places like Shantiniketan, with a population of some 10,000, that Tagore — along with his contemporary Mohandas K. Gandhi — believed India’s greatness could be found.
As I boarded the train at Kolkata’s riotous Howrah Station, there was no mistaking my destination, nor its famous resident. At the front of the antiquated car hung two photos of an elderly Tagore. With his long beard, dark eyes and black robe, the poet and polymath, who died in 1941, looked like a benevolent, aloof sage, an Indian Albus Dumbledore. At the rear of the car were two of his paintings, one a self-portrait, the other a veiled woman. Darkness infused them, as it does much of Tagore’s artwork, unlike his poems, which are filled with rapturous descriptions of nature. As the train ambled through the countryside, Tagore’s words echoed in my head. “Give us back that forest, take this city away,” he pleaded in one poem.
The son of a Brahmin landlord, Tagore was born in Calcutta, as Kolkata was called back then, in 1861. He began writing poetry at age 8. In 1913, he became the first non-Westerner to receive the Nobel Prize for Literature. The committee cited a collection of spiritual poems called “Gitanjali,” or song offerings. The verses soar. “The traveler has to knock at every alien door to come to his own, and one has to wander through all the outer worlds to reach the innermost shrine at the end,” reads one.
Tagore became an instant international celebrity, discussed in the salons of London and New York. Today, Tagore is not read much in the West, but in India, and particularly in West Bengal, his home state, he remains as popular — and revered — as ever. For Bengalis, Tagore is Mark Twain, Walt Whitman, Andy Warhol and Steven Sondheim — with a dash of Martin Luther King Jr. — rolled into one. Poet, artist, novelist, composer, essayist, educator, Tagore was India’s Renaissance man. He was also a humanist, driven by a desire to change the world, which is what he intended to do in Shantiniketan. Upset with what he saw as an India that mooched off other cultures — “the eternal ragpickers of other people’s dustbins,” he said — he imagined a school modeled after the ancient Indian tapovans, or forest colonies, where young men meditated and engaged in other spiritual practices. His school would eschew rote learning and foster “an atmosphere of living aspiration.”
Equipped with this vision — and unhappy with Calcutta’s transformation from a place where “the days went by in leisurely fashion,” to the churning, chaotic city that it is today — Tagore decamped in 1901 to a barren plain about 100 miles north of Calcutta. Tagore’s father owned land there, and on one visit experienced a moment of unexpected bliss. He built a hut to mark the spot, but other than that and a few trees, the young Tagore found only “a vast open country.”
Undaunted, he opened his school later that year, readily admitting that it was “the product of daring inexperience.” There was a small library, lush gardens and a marble-floored prayer hall. It began as a primary school; only a few students attended at first, and one of those was his son. Living conditions were spartan. Students went barefoot and meals, which consisted of dal (lentils) and rice, were “comparable to jail diet,” recalled Tagore, who believed that luxuries interfered with learning. “Those who own much have much to fear,” he would say.
Shantiniketan and its school represented an idea as much as a place: people do their best learning and thinking when they divorce themselves from the distractions of urban life and reconnect with their natural environment. That’s not easy to do in India. As my train trundled past rice fields and open space, I was inundated with offers of a shoeshine, pens, biscuits, flowers, jhalmuri (puffed rice), newspapers, musical performances and a magic show that featured the transformation of a Pepsi bottle into a bouquet of flowers.
Before I knew it, the train pulled into a tiny station, and the touts and hawkers were replaced by a few young men meekly asking if I needed a taxi. We drove past a moving collage of small-town India: squat buildings, women in saris riding sidesaddle on motor scooters, men in rickshaws selling banners emblazoned with verses from the Great Poet, tailors working from sidewalk shops, a sign for the “Tagore Institute of Management for Excellence.” Fifteen minutes later, I entered the lush grounds of the Mitali inn — and exhaled. India often takes your breath away; rarely does it give it back.
After settling into my simple room, lined from floor to ceiling with books (including Tagore’s), I met the inn’s owner, Krishno Dey, a former United Nations official who returned to his native Bengal some years ago. Sitting in a portico with ceiling fans whirling, we dined on chom-chom, or mango pulp (it tastes better than it sounds).
“You’re not going to see much here,” Mr. Dey warned me, “because there’s really not much to see.”
Perfect, I thought. I had just spent three weeks in Kolkata, an unrelenting city of 13 million, and “not much” was precisely what I craved. India may have invented the concept of zero, but traveling in the country has more to do with infinity. A seemingly infinite number of people, vehicles, noises, odors, wonders and hassles. Not in Shantiniketan, thankfully, where there are just enough sights to justify a few days’ stay.
The perfect activity is to read Tagore, and that’s what I did on the veranda, where I stumbled across a poem called “The Gardener”: “Let your life lightly dance on the edges of time like dew on the tip of a leaf.”
Tagore, who lived on campus, produced much of his poetry in Shantiniketan (and nearly all of his paintings), taught a few courses and hosted a parade of visitors that included Ramsey MacDonald, a future British prime minister, and Gandhi.
Ridiculed at first, Tagore’s new school, which he called Patha Bhavan (“a place for the wayfarer”), became a college in 1921 and attracted thousands, including a young Indira Gandhi, the Nobel Prize winning economist Amartya Sen and Satyajit Ray, the Indian filmmaker.
“If Shantiniketan did nothing else,” Mr. Ray once recalled, “it induced contemplation, and a sense of wonder in the most prosaic and earthbound of minds.”
Today, more than 6,000 students attend the university, which is now known as Visva-Bharati. Despite a drop in academic standards, its art school is still considered one of the best in the world.
As the school grew, so did the town. Its streets are lined with stately sal trees (some planted by Tagore), tea stalls and tiny bookstores. The poems and paintings of Tagore are everywhere.
Bicycles, which outnumber cars, are the best transportation. One day, Mr. Dey lent me his clunky bike equipped with a single gear and a bell, which came in handy given that there seem to be no passive-aggressive drivers on Indian roads, only aggressive-aggressive ones. Riding under a blanket of monsoon clouds, I passed schoolgirls in crisp blue uniforms, two or three to a bike. My destination was Rabindra Bhavan, the small museum that celebrates Tagore’s life.
Built on his former estate, it consists of a clutch of bungalows separated by raked gravel. Inside the dimly lighted exhibition hall are a few handwritten pages from “Gitanjali,” Tagore’s most famous poem, and black-and-white photographs of Tagore — a few of him as a dashing young man, but most of an older Tagore with crinkly eyes, looking off into the distance.
There are photos of Tagore with Helen Keller, Freud and Gandhi. Notable for its absence is the Nobel Prize itself. It was stolen from the museum in 2004, a crime that remains unsolved and that is, some believe, emblematic of a deeper problem.
“Long before the prize was stolen, Tagore was stolen,” quipped Kumar Rana, an aid worker I met. Reminiscing about Shantiniketan’s “good old days” is a popular sport here. Everyone I met told me how the air was once cleaner, the streets quieter, the people gentler.
Later that afternoon, I strolled through the sprawling university campus, with its simple concrete buildings and rows of sal trees. In the art studios, students’ work was on display: intricate bas-reliefs of Hindu goddesses, a sculpture made from a bicycle rickshaw.
A group of students gestured to me from a dormitory balcony. I climbed some stairs and found them slumped about a simple room — perhaps not as austere as Tagore had in mind, but close. On the ledge of the balcony sat one of their assignments, a bust of a well-known artist, a Shantiniketan alumna, drying slowly in the humid air.
Tagore left Shantiniketan rarely, but when he fell gravely ill in 1941, he went to Calcutta for treatment. It was there, in his ancestral home, that he dictated his last poem. “Today my sack is empty. I have given completely whatever I had to give. In return if I receive anything — some love, some forgiveness — then I will take it with me when I step on the boat that crosses to the festival of the wordless end.” Nine days later, the Sage of Shantiniketan died.
Toward the end of my stay, I encountered a baul singer alongside the road, strumming an ektara, a guitarlike instrument with a single string. He waved and I steered my bike toward him.
With their unruly hair, matted beards and saffron kurtas, the singers (baul means “crazy”) are difficult to miss. Neither Hindu nor Muslim, they are said to be insane with the love of God and wander the countryside, as they have for centuries, singing enigmatic songs about the blessings of madness and the life of a seeker. Tagore adored the bauls, and even declared himself one of them.
I sat on the ground and listened to the hypnotic music. Bauls have grown popular in recent years and, inevitably, poseurs have tried to cash in. So when another traveler, a well-off Kolkatan with an expensive camera, joined us, I asked, “Do you think he is a real baul singer?”
Clearly displeased with my question, he said after a long pause, “He’s as real as you want him to be.”
Sitting on the hard Shantiniketan earth, a breeze foreshadowing the monsoon rains, I closed my eyes, listened to the music, and asked no more questions.
IF YOU GO
Getting There
Shantiniketan is reached via Kolkata. The fastest way is by train. The Shantiniketan Express runs daily and takes about two and half hours. Round-trip fare: approximately 1,560 rupees, or about $30, at 52 rupees to the dollar, on Indian Railways: indianrail.gov.in.
Where to Stay
Mitali Homestays (91-94-3307-5853, mitalishantiniketan.com; 1,560 to 4,160 rupees, about $30 to $80, a night) is a delightful B&B run by Krishno and Sonali Dey with lush gardens, an impressive library and delicious food. They will lend you a bicycle for the day, and offer suggestions about what to do.
What to See
The Rabindra Bhavan Museum features several of Rabindranath Tagore’s original manuscripts, as well as letters and photographs. Closed Wednesdays.
What to Buy
Shantiniketan is known for its leather goods, batik prints and artwork. Visit the bustling Saturday market on the outskirts of town.
Eric Weiner, author of “Man Seeks God: My Flirtations With the Divine,” is working on a book about the connection between place and genius.
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Asia and the West
Never the twain
The intellectual roots of Asian anti-Westernism
Jul 28th 2012 | from the print edition
Dreaming of doing down the overlords
From the Ruins of Empire: The Revolt Against the West and the Remaking of Asia. By Pankaj Mishra. Allen Lane; 356 pages; £20. To be published in America in September by Farrar, Straus and Giroux; $27. Buy from Amazon.com, Amazon.co.uk RARELY has the prestige of the West fallen lower in Asian eyes. Seemingly endless wars and the attendant abuses, financial crisis and economic malaise have made Europe and America look less like models to aspire to than dire examples to be shunned. In response, Asian elites are searching their own cultures and intellectual histories for inspiration.
In this section
As Pankaj Mishra, a prolific Indian writer, shows in this subtle, erudite and entertaining account of Asian intellectuals’ responses to the West, much the same was true over a century ago. He defines Asia broadly, as bordering with Europe at the Aegean Sea and Africa at the River Nile. A century ago, what he calls “an irreversible process of intellectual…decolonisation” was under way across this huge region. For Mr Mishra, and many Asians, the 20th century’s central events were the “intellectual and political awakening of Asia and its emergence from the ruins of both Asian and European empires”. China and India have shaken off foreign predators and become global powers. Japan has risen, fallen and risen again. It is commonplace to describe the current century as Asia’s. Mr Mishra tells the story of this resurgence through the lives of a number of pivotal figures, as they grappled with the dilemma of how to replicate the West’s power while retaining their Asian “essence”. He pays most attention to two, both little known in the West. One, Jamal al-Din al-Afghani, was like most of them “neither an unthinking Westerniser, nor a devout traditionalist”. Despite his name, and despite a tomb in Kabul restored at America’s expense, al-Afghani was born in Persia in 1838. An itinerant Islamist activist, he also spent time in Egypt, India, Turkey and Russia, railing against the feebleness and injustices of Oriental despotisms and the immorality of Western imperialism, and trying to forge a Pan-Islamic movement. He had the ear of sultans and shahs. The other main character is Liang Qichao, a leading Chinese intellectual in the twilight of the last imperial dynasty, the Qing, and the chaotic early years after it fell in 1911. Steeped in the old Confucian traditions and aghast at the weak new republic, he came to the conclusion that “the Chinese people must for now accept authoritarian rule; they cannot enjoy freedom”. Writing in 1903, however, he saw this as a temporary phenomenon. He would have been surprised to find China’s rulers today arguing much the same. Two other developments would also have surprised these men. The first is how disastrously some of the syntheses of West and East worked out: from Mao’s and Pol Pot’s millenarian communism, to al-Qaeda’s brand of Islamist fundamentalism and Japan’s replication of the worst traits of Western imperialism. Japan’s later aggression helps explain the other surprise: that in many ways the links between Asian thinkers look more tenuous now than they did a century ago. Then, men such as Liang, or Rabindranath Tagore (pictured) from Bengal, would travel to Tokyo. They would dream of a pan-Asian response to the West, inspired by Japan’s example. China is now the coming Asian power, but it is not an intellectual hub of pan-Asianism, either in Communist orthodoxy or in efforts to revive Confucianism. And the Islam of al-Afghani’s ideological heirs has made little headway in non-Muslim countries. There is one contemporary Asian phenomenon that, Mr Mishra notes, would seem far less surprising to the author’s subjects than to many present-day Westerners. That is the depth of anti-Western feeling. Millions, he writes, “derive profound gratification from the prospect of humiliating their former masters and overlords.” That prospect, however, masks what Mr Mishra concedes is an “immense intellectual failure”, because “no convincingly universalist response exists today to Western ideas of politics and economy”. The ways of the West may not be working. Yet the alarming truth, Mr Mishra concludes, is that the East is on course to make many of the same mistakes that the West has made in its time.
When she passed by me with quick steps, the end of her skirt touched me. From the unknown island of a heart came a sudden warm breath of spring. A flutter of a flitting touch brushed me and vanished in a moment, like a torn flower petal blown in the breeze. It fell upon my heart like a sigh of her body and whisper of her heart.
A unique resource: You can access our database of 80,000 records of all known Einstein manuscripts and correspondence and also search the full text of 2,000 digitized items.
The newly unveiled English translation of Einstein's travel diaries caused outrage by revealing some disparaging remarks the physicist wrote about the Chinese in the 1920s.
......愛因斯坦在二十年代初，雖兩度路過中國，但逗留時間不長，對中國人僅有浮光掠影的印象。這次日記曝光，最深入民心的地圖炮，就是稱中國人「勤奮、骯髒、遲鈍」（industrious, filthy, obtuse）。愛因斯坦日記寫的是德文，我向來對翻譯有點戒心，所以嘗試翻查原文。據德媒《明鏡》（Spiegel）的〈愛因斯坦是種族主義者嗎？〉（War Einstein ein Rassist？），愛因斯坦稱中國人為「emsige, schmutzige, stumpfsinnige Menschen」，「勤奮」（emsige），「骯髒」（schmutzige）都沒問題，但「stumpfsinnige」譯作「遲鈍」，似可商榷。「遲鈍」，我們一般理解為反應緩慢，側重於智力一面，譯「obtuse」沒錯，「stumpfsinnige」也有這意思，但這個德文字還有一個更根本的意義，表示漠不關心、態度冷淡。 我不肯定德媒所引，到底是直接取自愛因斯坦日記原文，抑或二度翻譯普林斯頓的英譯本。假如愛因斯坦用的真是「stumpfsinnige」一字，我傾向相信他的原意，是說中國人麻木不仁，而非腦筋遲鈍，因為他那樣走馬看花，怎可能憑目測就洞悉到中國人的IQ呢？至於冷漠態度，則較顯而易見，正如魯迅筆下那群「看殺頭」的群眾，類近的現象比比皆是。莫說百年前中國，今天大部分中國人，包括主流香港人，不也對真正要緊的事，展露出一種精神上的麻木嗎？中國人的靈活狡黠，是世界聞名的；假如愛因斯坦真的認為中國人在智力方面「遲鈍」，那麼他的問題不在種族主義，而在觀察有誤。 以公開的日記內容來說，我不覺得愛因斯坦「侮辱」了中國人。「勤奮」、「麻木」，都是大致準確的描述，百年前如是，今天亦然；「骯髒」則未免以偏概全了，但也是他的所見所聞，如果是事實，就唯有是事實。他說「中國人吃飯時不坐在長櫈上，而是像歐洲人在森林方便時那樣蹲着」（Die Chinesen sitzen nicht auf Baenken, waehrend sie essen, sondern hocken wie Europaeer, wenn sie sich im Wald erleichtern），的確有點刻薄，但也不能否認這比喻很到肉。...... https://hk.lifestyle.appledaily.com/lifestyle/columnist/16633979/daily/article/20180616/20421796
Einstein, like most of us, needed a vacation from work sometimes. In 1922, he traveled through the Middle East, Hong Kong, China, Japan, and Spain. A new book from an editor of the Einstein Papers shares the diary Einstein kept during his journey. Read the Q&A here: www.einstein.caltech.edu/
News
June 6th: Princeton University Press Releases Ze’ev Rosenkranz’s latest book The Travel Diaries of Albert Einstein: The Far East, Palestine, and Spain, 1922 – 1923
Q&A With The Author:
Q: How does your work as an editor at the Einstein Papers Project compare to, or inform your work as an author?
A: My work as an editor and former curator of the Einstein Archives has given me amazing access to and great familiarity with the materials over many years. As an author, I can express my opinions on the subject matter, whereas as an editor I need to be as objective as possible in selecting, presenting, and annotating the materials.
A: The major exclusion from the book are the 20 pages of calculations Einstein wrote at the other end of the diary (he turned it upside down and started noting them there). We included those in Vol. 13 of The Collected Papers of Albert Einstein but not in this edition, which is for a popular audience. Similarly, I only included quotes and titles in English in the annotations instead of in the original languages. In addition, this book contains a smaller collection of auxiliary materials (letters, speeches, articles) from the period.
Q: What are the ethics of writing about a historical figure?
A: In previous eras, biographers viewed a historical figure's private life as completely off-limits. I don't subscribe to that point of view. A historical figure's personal life can provide some of the most fascinating insights we can gain about these famous personalities. The intention is not salacious but rather a genuine attempt to understand what makes such celebrities tick. This is particularly pertinent in Einstein's case, where there is such a great discrepancy between the public image and the actual historical individual. Few studies manage to gain a deeper insight into the interrelations between private lives, public personae, political activities, and scientific and intellectual output. Consequently, I don't think there are no-go areas when it comes to the private life of an individual such as Albert Einstein.
Q: Are you planning other books about Einstein or other subjects?
A: I'm currently working on a study of the relationship between Albert Einstein and his second wife Elsa. It will examine topics such as Einstein's masculinity, emotionality, and sexuality through the lens of this crucial relationship; Elsa was also his first and second cousin. It will place the relationship in the context of gender and men's studies, the social history of family and couple relations, and the history of emotions.
Q: Are you trying to build a body of work with connections between each book?
A: I think I have been moving more towards an examination of Einstein's private life with each book. Increasingly, with each publication, I have tried to reach some conclusions about Einstein's personality and how our public image of this celebrity squares up or juxtaposes with the private man. 6-6-18
Photo Credits: Ze'ev Rosenkranz's latest book The Travel Diaries of Albert Einstein: The Far East, Palestine, and Spain, 1922–1923; book design by Chris Ferrante of Princeton University Press. Sketch by Ippei Okamoto, "Albert Einstein or The Nose as a Reservoir for Thoughts," on train journey to Nikko, Japan, 4 December 1922.
(1931) Der Weg zurück; English translation: The Road Back (1931)
(1936) Drei Kameraden; English translation: Three Comrades (1937)
(1939) Liebe deinen Nächsten; English translation: Flotsam (1941)
(1945) Arc de Triomphe; English translation: Arch of Triumph (1945)《凱旋門》
(1952) Der Funke Leben; English translation: Spark of Life (1952) 《人性的光輝》?最早讀到的雷馬克作品是《生命的光輝》，那是一本描述納粹集中營的小說，聳人的罪行和主角的不屈，深深的打動了我，從此迷上了雷馬克。
趙友培、陳雨航提過此書
is a political prisoner in a German concentration camp. For ten years, he has persevered in the most hellish conditions. Deathly weak, he still has his wits about him and he senses that the end of the war is near. If he and the other living corpses in his barracks can hold on for liberation—or force their own—then their suffering will not have been in vain. Now the SS who run the camp are ratcheting up the terror. But their expectations are jaded and their defenses are down. It is possible that the courageous, yet terribly weak prisoners have just enough left in them to resist. And if they die fighting, they will die on their own terms, cheating the Nazis out of their devil's contract.(1) For 509, it is not just a question of staying alive, but of staying human.
(1956) Der schwarze Obelisk; English translation: The Black Obelisk (1957)
(1961) Der Himmel kennt keine Günstlinge (serialized as Geborgtes Leben); English translation: Heaven Has No Favorites (1961)
(1962) Die Nacht von Lissabon; English translation: The Night in Lisbon (1964)《里斯本之夜》描述二戰時德國猶太難民湧入里斯本，在德軍進佔 前夕，大家都想拿到船票離開，一位難民遇到神秘人物舒華茲，願 意將價值連城的船票給他，只要他陪他一晚，聽他的故事：大時代 裡不得不分開的相愛夫妻，丈夫冒死潛回希特勒德國，為了件妻子 一面，重逢後卻展開驚心卻甜蜜的逃亡生活
臉書創辦人佐克伯(Mark Zuckerberg)於2013年捐款近10億美元，成為美國最大捐款人。許多大型捐款人，均為科技界人士。佐克伯與妻子Priscilla Chan大筆捐款的主要受益者為矽谷社區基金。根據慈善紀事報(Chronicle of Philanthropy)指出，該基金於2013年躍升至美國最大型基金之列。
跟男性比起來，女性往往低估自己的能力。對女性來說，「成功」和「受人喜愛」呈現了負相關。意思是說，女性在職場愈成功，就愈不受其他人喜歡。所以，女性亟需跟男性不一樣的輔導和鼓勵。 最 重要的是，我們需要探討，為什麼渴望躍上最高峰的女性人數，總是比男性少。想要縮短高層領導的性別落差，就必須先縮短專業企圖心的落差。我們不僅需要讓更 多女性坐到桌前（sit at the table），積極參與職場，還要像歐巴馬總統最近說的，讓更多女性坐上桌子的首席。
熱門社群網站「臉書」（Facebook）創辦人兼執行長馬克．祖克伯（Mark Zuckerberg），十五日被《時代》（Time）雜誌評選為二○一○年「年度風雲人物」（Person of the Year）。祖克伯現年廿六歲，是獲此殊榮的第二年輕者，僅次於廿五歲時獲選為年度風雲人物的傳奇飛行家林 ... --- 熱門社群網站「臉書」（Facebook）的創辦人兼執行長「馬克．祖克伯」，獲「時代雜誌」選為今年的「年度風雲人物」；祖克伯今年26歲，是時代雜誌有史以來，年紀第二輕的年度風雲人物（葉柏毅報導）
Members of the staff of Lean In, the organization founded by Sheryl Sandberg, Facebook’s chief operation officer. “Sheryl’s not really Lean In,” said Emily Schwarz, who runs Lean In Atlanta, a group with about 2,000 members. “We are Lean In.”CreditCreditJessica Chou for The New York Times
The door to the Lean In office in Palo Alto, Calif., has Sheryl Sandberg’s name on it. The email addresses for Lean In employees bear her initials. And millions of dollars in funding every year for the women’s empowerment organization comes from her.
But inside, surrounded by wall art reminding women to be bold, the Lean In staff has a singular message: Ms. Sandberg now has little to do with the group she founded.
“I don’t want to take anything away — how could I? — from Sheryl as the inspiration for the work that we do,” said Rachel Thomas, the president of LeanIn.org. “But the book came out six years ago. It’s become less and less about Sheryl with every passing year.”
The sentiment extends beyond Silicon Valley. “Sheryl’s not really Lean In,” said Emily Schwarz, who runs Lean In Atlanta, a group of about 2,000. “We are Lean In.”
This is a startling change for an organization that still has Ms. Sandberg’s face pop up when you scroll over the About Us tab on its website; as recently as October, she was the lead author of a Lean In-branded essay in The Wall Street Journal. It coincides with a radical shift in perception of Ms. Sandberg in her day job, as Facebook’s chief operating officer.
In recent weeks, Ms. Sandberg’s work at Facebook has been the subject of damaging headlines, from her slow response to Russian manipulation of Facebook to the way her team went on the attack against critics. Pundits have called on her to resign. Now, the Lean In movement is trying to figure out how independent it can actually become from the Sheryl Sandberg brand.
Ms. Sandberg’s workplace feminism revival began with her 2013 book, “Lean In: Women, Work, and the Will to Lead.” Research she popularized at the time — about how women do not negotiate as strongly as men do for raises, about how posing like Superwoman in the bathroom can help women stand more authoritatively for a presentation — is now mainstream. Her phrases became part of the lexicon.
But it was always going to be tricky to have a feminist movement led by a billionaire corporate executive. Now jabs at Ms. Sandberg make some crowds cheer. “It’s not always enough to lean in,” Michelle Obama said onstage in Brooklyn this month, while promoting her memoir. Using an expletive, Mrs. Obama added that Lean In stuff “doesn’t work all the time.”
For Ms. Sandberg, 49, none of this was the plan. She was widely expected to leave Facebook after the 2016 election and work for President Hillary Clinton, perhaps as secretary of the Treasury. When Mrs. Clinton lost, Ms. Sandberg continued at the company just as it became engulfed in crises.
After an initial interview, Ms. Thomas emailed to say Ms. Sandberg remains “a driving force behind all we do” and has for years discussed making her own brand less central to Lean In. Through a Facebook spokeswoman, Ms. Sandberg declined to comment.
‘I no longer ascribe to her view of corporate feminism’
Lean In inspired outrage from the start.
On the left, critics panned Ms. Sandberg’s advice as only for other wealthy white women and said it ignored structural problems in society. On the right, a chorus tried to argue that the gender wage gap was exaggerated, and a cottage industry of writers emerged to fight ideas she popularized, like microaggressions.
But Ms. Sandberg’s message largely won over the feminist mainstream, and she became one of its iconic leaders. According to the organization, more than 40,000 Lean In Circles now meet regularly around the world, from Fremont County, Wyo., to New Delhi and Paris.
Some were drawn to Lean In exactly because of Ms. Sandberg’s business success. They wanted more economic power, and here was a mother of two who had figured it out and whom they could aspire to be like.
“You’re looking at someone who’s in Silicon Valley, a billionaire, one of the most powerful people in the world,” said Julene Allen, describing why she founded Lean In Dayton in Ohio. “How can I be more influential?”
Yet as Ms. Sandberg’s wealth and fame grew — movie stars and other celebrities began showing up at her parties — she started losing the support of some in her tight-knit Silicon Valley community. And Facebook began confronting concerns that it was a harmful force in society. After the 2016 election, the social network was revealed to have played a role in distributing Russian propaganda to Americans, stoking genocidal rage in countries like Myanmar and disrupting elections around the world.
Ms. Sandberg at the World Economic Forum in Davos, Switzerland, in 2017. She remains “a driving force behind all we do,” said Rachel Thomas, LeanIn.org’s president, who added that Ms. Sandberg had long discussed making her own brand less central to the organization.CreditFabrice Coffrini/Agence France-Presse — Getty Images
Image
Ms. Sandberg at the World Economic Forum in Davos, Switzerland, in 2017. She remains “a driving force behind all we do,” said Rachel Thomas, LeanIn.org’s president, who added that Ms. Sandberg had long discussed making her own brand less central to the organization.CreditFabrice Coffrini/Agence France-Presse — Getty Images
That tipped the delicate balance of having a corporate leader as a feminist leader.
“I no longer ascribe to her view of corporate feminism as a heroic thing,” said Katherine Goldstein, who hosts a podcast, Double Shift, about working moms. “Its inherent message is that corporations and workplaces are basically benevolent and good.”
Amy Westervelt, whose book “Forget ‘Having It All’: How America Messed Up Motherhood — and How to Fix It,” came out in November, said Ms. Sandberg had made bringing more women into the workplace a priority over changing the structure of workplaces.
“All people in power have potential to be corrupted by it, and women are no different,” Ms. Westervelt said. “Your social movement can’t be led by a C.E.O. or the C.O.O.”
A thought leader, and a possible candidate for president
When I attended a few Lean In Circle meetings in 2013 and 2014, most of us had Ms. Sandberg’s book — with her face on the cover — on our laps.
Her life story inspired us, a group of mid-20s professionals in San Francisco confronting workplace challenges for the first time. And I found the advice, like to stop insulting my own work and to not be afraid of being disliked, useful.
The manifesto, which was full of intimate anecdotes, made Ms. Sandberg a household name. It took her out of simply being Facebook’s No. 2 and reframed her as a thought leader and, many fans thought, a potential candidate for president.
In Silicon Valley, Ms. Sandberg became the social nexus for a collective of powerful women who met regularly for dinners at her house. At the events, she often invited a guest of honor and did a casual interview, the two in armchairs in front of 30 or so female guests who held plates on their laps.
Lean In remained a core outlet for Ms. Sandberg, too. She contributed essays about women in the workplace and other topics to The Journal and The New York Times. She spoke regularly about women at work, and her Facebook feed was full of news about Lean In.
Today, the staff of Lean In works in the Sheryl Sandberg & Dave Goldberg Family Foundation office, which is named after her and her husband, who died in 2015. Ms. Sandberg still hosts Lean In Circle leaders at her house.
But what has changed is that some of those leaders and even friends of Ms. Sandberg’s are playing down her role, and positioning her as a peripheral character to the movement.
“From the very beginning, Sheryl drew people in,” said Deborah Gruenfeld, a professor at Stanford and a co-director of the university’s Executive Program in Women’s Leadership. “But I don’t think of her as all that central to what’s happening right now.”
Alexa Crisa, a digital strategist who leads Lean In Atlanta alongside Ms. Schwarz, told me: “We don’t work at Facebook, we work with Lean In. We only ever even mention who Sheryl is to explain why her experience is relevant to women. That’s where it ends to us in terms of the mention of Sheryl.”
Ms. Allen, in Dayton, said, “We’ve taken this thing, and we’re driving it.”
These women were ones Lean In suggested I call.
Most anyone not on its list had a different take. Gia Punjabi, a senior finance analyst at Levi Strauss & Company, founded a Lean In Circle in San Francisco in August 2017. She said that she had noticed a recent drop in interest, and that she suspected it was tied to Ms. Sandberg’s changing brand.
“At the end of the day, Lean In is something that’s integrated with Sheryl’s name,” Ms. Punjabi said. “You can’t know one without the other.”
Ms. Sandberg has her defenders, some of whom post on public Facebook pages with the hashtag #IStandBySheryl. And Ms. Sandberg has been engaging directly with women on the platform. “Sharon — thank you for being a voice on the importance of 50/50 relationships for women,” she wrote to a user who had shared a Forbes essay headlined “The Sheryl Sandberg Bashing Explained.”...
Q&A With The Author:
A: In previous eras, biographers viewed a historical figure's private life as completely off-limits. I don't subscribe to that point of view. A historical figure's personal life can provide some of the most fascinating insights we can gain about these famous personalities. The intention is not salacious but rather a genuine attempt to understand what makes such celebrities tick. This is particularly pertinent in Einstein's case, where there is such a great discrepancy between the public image and the actual historical individual. Few studies manage to gain a deeper insight into the interrelations between private lives, public personae, political activities, and scientific and intellectual output. Consequently, I don't think there are no-go areas when it comes to the private life of an individual such as Albert Einstein.
圖片來源：達志影像／路透社提供 