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海明威 Ernest Hemingway

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董橋︰饗宴


海明威愛住威尼斯一家宮殿旅館,金門綉戶,老氣橫秋,他的套房古典極了,大窗戶對着大運河,派頭不小。那年仲秋古城煙水悠忽,街巷闃寂,大橋小橋人影稀 疏,橋下遊船都靠在一邊午休。倫敦相熟的意大利同學帶路,繞完弄堂繞進大街繞到山腰上找到那家老舊的宮殿。掌櫃客氣,各處瀏覽了一遍還請喫下午茶,說旅館 裏老一輩伙計都不在了,他們記得海明威,粗獷一條漢子,毛茸茸像拳師,言談倒和氣,話不多,輕描淡寫,不嚕囌,像他筆下的英文句子。喝酒也斯文,房間裏煙 味濃得很,天熱赤膊寫作,用打字機打字,用鉛筆改稿。一住好幾天,衣着樸素,亞麻布衣褲皺兮兮,很瀟灑。掌櫃的說好多年前《紐約客》雜誌上一幅漫畫畫海明 威,畫一隻筋絡虬結的手臂和一隻多毛的手,手裏緊緊抓着一朵玫瑰花,題目是《海明威的靈魂》。我早歲愛讀海明威,英文報刊上寫他的文章都剪存,厚厚兩冊卷 宗塞得滿滿的,年久散佚,舊夢縹緲。都說他的短篇小說比長篇好。其實短的長的都講究。迷惘,虛無,陽剛,簡練,每一本都像照常昇起的太陽,那麼耀眼,那麼 闌珊。《戰地春夢》裏凱瑟琳臨終前說:「我一點兒都不怕。這祗是個卑鄙的騙局。」海明威從來不否定努力,不否定紀律。紀律,幫規,堅忍,他從來守着:「勇 敢的人不會出岔子」。凱瑟琳死了,弗烈德里哥熄了燈彷彿在向一具石像告別,然後走出醫院,然後在雨裏走回旅館。海明威整套作品離不開傳遞一個信息:告別虛 幻的榮耀,挑戰傲慢的騙局,承受磨難的救贖。他是《老人與海》裏的老人,為天生的信仰潛進字海裏跟典章制度的巨鯊搏鬥,求存。《老人與海》一九五二年初 版。一九五四年,諾貝爾文學獎頒給海明威。明年是二○一四年,得獎剛好六十年,一甲子。台灣老朋友老張很想籌錢出版一本追憶海明威的文集,翻譯歷來英美文 評家評論海明威的文章,選錄海明威同代人記述海明威的軼事,刊登海明威所有作品初版的封面。那些評論文章老張譯了不少。中文報刊上寫海明威的零散文章他也 剪存了,選一批收進文集裏不難,逐一釐清版權要花點時間。今日世界出版社出版的《戰地春夢》和《老人與海》中文譯本的導論和序文也應該收進集子裏。海明威 寫的報刊特稿美國結集出版過,書信集也有,都可以選一批譯成中文收成一輯。老張要我寫一篇搜藏海明威初版的隨筆,穿插一些閱讀海明威的散記。搜藏初版和讀 書散記我資歷不足,不敢亂寫,寫淺了怠慢他,寫深了冤枉他。海明威初版都很貴,我無力多買,只藏了幾部:一九二四年的《我們的時代》,一九二六年的《太陽 照常昇起》,一九二七年的《沒有女人的男人》,一九二九年的《戰地春夢》,一九三二年的《死在午後》,一九三五年的《非洲青山》,一九四○年的《鐘為誰 鳴》,一九五二年的《老人與海》。海明威一九六一年自殺死了,一九六四年蒐集出版的花都憶往之作《流動的饗宴》我最喜歡。他第四任妻子瑪麗說海明威一九五 七年秋天在古巴着手寫這本書,一九五八到五九年帶回美國愛達荷州故居接着寫,一九五九年四月又帶到西班牙寫。一九六○年春天他在古巴寫完這本書,秋天在美 國又修飾過一遍。書裏寫的是一九二一年到一九二六年的巴黎。海明威說那時候沒錢買書,常到西爾薇婭的莎士比亞書店借書。冬天街上風大,很冷,書店裏又暖和 又閑散,桌子上書架上都是書,新書擺在櫥窗裏,牆上掛滿著名作家的照片,故世的在世的都有。西爾薇婭一張臉像雕塑,輪廓深刻,言談生動。他說她的腿很漂 亮,人又和善,愛開玩笑,愛聊天。海明威說他第一次走進書店很不好意思,沒帶夠錢交保證金申請借書證。西爾薇婭說保證金什麼時候方便什麼時候交,她先給他 做了一張借書證,說隨便借走多少本書都可以。海明威說她沒理由這樣相信他,他在申請表上填的地址又是巴黎的窮苦區。她不在乎,照樣那麼高興那麼歡迎他。他 借了屠格湼夫和兩本體育雜誌和勞倫斯的《兒子與情人》。西爾薇婭說還可以多借些。他於是又借了《戰爭與和平》和一本陀思妥耶夫斯基的短篇小說。「看那麼多 書你不會那麼快再來了,」她說。「我得回來還錢,」海明威說,「我公寓裏還有些錢。」她說她不是那個意思:「等你方便才還錢不遲。」海明威問她喬伊斯什麼 時候會來。她說通常過了午後晚些才來:「你沒見過他嗎?」海明威說餐館裏見過,他和家人在用膳,沒好意思多看,不禮貌,況且那家館子貴極了。那是八十多年 前的巴黎。四十多年前我第一次去巴黎好餐館還是貴。便宜的其實也不少,碰運氣碰得到好吃的。我住的小旅館靜得很,房間小陽台雕花欄杆前俯看小巷很詩意。午 後四點多鐘了,大街小餐館的後門就在巷子裏,相熟的伙計捲起衣袖點算剛送到的海鮮:「好大的魚,」他仰着頭跟我打招呼,「來吃晚飯吧!」小旅館隔壁是一家 麵包店,麵包剛出爐,好香。海明威說,在巴黎吃不飽的時候覺得特別餓,該死的糕餅舖子櫥窗裏那麼多糕餅,餐館外面路邊餐桌坐滿了食客,饞死人了。那幾天我 不斷想起海明威講究形容詞的用法,用得恰當不容易,盡量少用是出路:乾乾淨淨的屠格湼夫;乾乾淨淨的海明威,多好。有一天,海明威在咖啡館裏寫稿,一個麗 人走進來坐在角落裏等人。她太漂亮了。他一見動心,文思斷了:「你在等誰我不管,」他想。「從此再也見不到你了我也不管。這一刻,你是我的。全巴黎都是我 的。我卻屬於這本筆記簿和這枝鉛筆。」早年還有一個人喜歡《流動的饗宴》:倫敦一家律師樓的見習律師奈吉爾。二十來歲,又高又瘦,一頭鬈髮像鳥窩,一臉書 卷氣,金絲眼鏡兩塊圓圓的鏡片護着一雙湖水藍眼睛。鼻樑高得出奇,嘴唇薄得出奇,人中長得出奇。話不多,一口牛津英語跟他的相貌很般配。是個書蟲,經常蹲 在老威爾遜舊書店裏挑書。老威爾遜說是個世家子弟,爺爺第一次世界大戰時期當財政大臣的機要秘書,父親是郵政局出納部主管,母親是舞台設計師,他們家珍藏 歷代飛禽書籍出名,爺爺是這門學科的專家,寫過專書。奈吉爾不一樣,只收老小說,當代小說只愛喬伊斯和海明威。老威爾遜介紹我們認識。他上班的律師樓跟我 上班的英國廣播電台很近,他來參觀過,我請他在電台餐廳吃午飯,他說比外頭好吃,又便宜,從此得空常來找我吃飯,飯後到電台酒吧喝咖啡。海明威小說奈吉爾 熟透了,說寫得極好的是《雪山盟》和《老人與海》:「寫得最好的倒是《流動的饗宴》了。」《雪山盟》我讀外文系啃過,考過,苦死了。「你細細再讀一遍,不 難看出斯泰因為什麼這樣評定海明威的小說,」奈吉爾說。斯泰因是美國女作家,比海明威老,長住巴黎,提倡先鋒派藝術,運用重複和瑣碎和簡化的手法寫作,她 的小說《三個女人的一生》我喜歡。她說海明威是她讀到的「最羞澀最驕傲最芳香的說故事的人」。《流動的饗宴》裏寫斯泰因寫了不少,幾乎當她是寫作班的老 師,教訓海明威必須讀哪些作家不要讀哪些作家。奈吉爾說寫巴黎寫人物寫成《流動的饗宴》簡直了不起。翻譯家湯新楣先生也這樣說。威尼斯一家書籍裝幀作坊有 一本《流動的饗宴》,皮面裝潢很漂亮,說是一位藏書家訂做的,皮畫貼出畢加索一幅靜物,有酒杯,有水果,有盤子,有刀叉,有調羹。我跟奈吉爾說了,他心 動,也想找桑科斯基裝幀店做一本,後來做了沒有我不知道。這本書美國初版書衣其實也好看,油畫畫巴黎納夫橋的秋冬景色。書名摘自海明威一九五○年寫給朋友 信上的一句話:「年輕的時候運氣好住過巴黎,這輩子不論去到什麼地方,巴黎都和你在一起,因為巴黎是一席流動的饗宴」。我在巴黎找過海明威住過的房子,照 書上寫的地址找,路人都說拆掉了,門牌也重編,找不到。那天天陰,細雨迷濛。
董橋





http://en.wikipedia.org/wiki/Ernest_Hemingway



 Baker, Carlos. (1969). Ernest Hemingway: A Life Story. New York: Charles Scribner's Sons. ISBN 978-0-02-001690-8

 海明威傳 台北: 志文 1981/1990

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 爸爸海明威南京譯林1999

A. E. Hotchner - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/A._E._Hotchner - 頁庫存檔 -翻譯這個網頁
Hotchner is best known for Papa Hemingway, his 1966 biography of Ernest Hemingway, whose work he had adapted for plays and television. His play Sweet ...
 *****

To Use and Use Not


In an interview in The Paris Review in 1958 Ernest Hemingway made an admission that has inspired frustrated novelists ever since: The final words of “A Farewell to Arms,” his wartime masterpiece, were rewritten “39 times before I was satisfied.”
Those endings have become part of literary lore, but they have never been published together in their entirety, according to his longtime publisher, Scribner.
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John F. Kennedy Library and Museum
Ernest Hemingway in 1947.
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John F. Kennedy Presidential Library and Museum
Ernest Hemingway's first-page draft for “A Farewell to Arms.”
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The new edition, with the original cover art.
A new edition of “A Farewell to Arms,” which was originally published in 1929, will be released next week, including all the alternate endings, along with early drafts of other passages in the book.
The new edition is the result of an agreement between Hemingway’s estate and Scribner, now an imprint of Simon & Schuster.
It is also an attempt to redirect some of the attention paid in recent years to Hemingway’s swashbuckling, hard-drinking image — through fictional depictions in the best-selling novel “The Paris Wife” and the Woody Allen film “Midnight in Paris,” for instance — back to his sizable body of work.
“I think people who are interested in writing and trying to write themselves will find it interesting to look at a great work and have some insight to how it was done,” Seán Hemingway, a grandson of Ernest Hemingway who is also a curator of Greek and Roman art at the Metropolitan Museum of Art, said in an interview. “But he is a writer who has captured the imagination of the American public, and these editions are interesting because they really focus on his work. Ultimately that’s his lasting contribution.”
The new edition concludes that the 39 endings that Hemingway referred to are really more like 47. They have been preserved in the Ernest Hemingway Collection at the John F. Kennedy Presidential Library and Museum in Boston since 1979, where Seán Hemingway studied them carefully. (Bernard S. Oldsey, a Hemingway scholar, listed 41 endings in his book “Hemingway’s Hidden Craft,” but Seán Hemingway found 47 variations in manuscripts preserved at the Kennedy Library.)
The alternate endings are labeled and gathered in an appendix in the new edition, a 330-page book whose cover bears the novel’s original artwork, an illustration of a reclining man and woman, both topless.
For close readers of Hemingway the endings are a fascinating glimpse into how the novel could have concluded on a different note, sometimes more blunt and sometimes more optimistic. And since modern authors tend to produce their work on computers, the new edition also serves as an artifact of a bygone craft, with handwritten notes and long passages crossed out, giving readers a sense of an author’s process. (When asked in the 1958 Paris Review interview with George Plimpton what had stumped him, Hemingway said, “Getting the words right.”)
The endings range from a short sentence or two to several paragraphs.
In No. 1, “The Nada Ending,” Hemingway wrote, “That is all there is to the story. Catherine died and you will die and I will die and that is all I can promise you.”
The “Live-Baby Ending,” listed as No. 7, concludes, “There is no end except death and birth is the only beginning.”
And in No. 34, the “Fitzgerald ending,” suggested by Hemingway’s friend F. Scott Fitzgerald, Hemingway wrote that the world “breaks everyone,” and those “it does not break it kills.”
“It kills the very good and very gentle and the very brave impartially,” he wrote. “If you are none of these you can be sure it will kill you too but there will be no special hurry.”
Hemingway also left behind a list of alternate titles, which are reprinted in the new edition. They include “Love in War,” “World Enough and Time,” “Every Night and All” and “Of Wounds and Other Causes.” One title, “The Enchantment,” was crossed out by Hemingway.
Patrick Hemingway, Ernest Hemingway’s only surviving son, said in an interview from his home in Montana that when Scribner suggested the raw material be published, he agreed.
“They do give insight to how Hemingway was thinking,” said Patrick Hemingway, who is 84. “But it is absolutely true that no matter how much you analyze a classic bit of writing, you can never really figure out what makes talent work.”
Susan Moldow, the publisher of Scribner, said that while Hemingway is a perennial strong seller, especially for schools and libraries, “the estate is constantly wanting to present the work afresh.”
“This is one of the most important authors in American history,” she said. “And fortunately or unfortunately you need to keep refreshing or people lose interest.”
After reading the various endings, Ms. Moldow added, she didn’t question the author’s decision; the actual ending — cool and passionless after an epic tale of war and love, with the protagonist leaving a hospital in the rain — has stood the test of time.
“Ultimately,” she said, “I think we have to be glad that he went with the ending that he went with.”

書業

海明威的47個結尾

1958年,歐內斯特·海明威(Ernest Hemingway)在《巴黎評論》(Paris Review)訪談中坦言,他那部講述戰爭年代的傑作《永別了,武器》(A Farewell to Arms)的結尾,他重寫了39遍才算滿意。對於寫作中受挫的小說家來說,這句話至今仍是一種啟迪。
那些結尾已成文壇佳話,但按照長期出版海明威作品的斯克瑞伯納出版社(Scribner)的說法,它們從未被放在一起完整地出版。
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John F. Kennedy Library and Museum
1947年的歐內斯特·海明威。
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John F. Kennedy Presidential Library and Museum
海明威作品《永別了,武器》的第一頁手稿。
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《永別了,武器》新版書延用了初版的封面畫作。
斯克瑞伯納出版社將於下周推出初版於1929年的《永別了,武器》的新版,其中會收錄這些不同的結尾,以及書中其他一些段落定稿前的修改稿。
這一新版是海明威遺產基金會和斯克瑞伯納雙方協議的結果。斯克瑞伯納目前隸屬於西蒙與舒斯特出版集團(Simon & Schuster)。
此舉也是力圖扭轉近年來暢銷小說《巴黎妻子》(The Paris Wife)、伍迪·艾倫(Woody Allen)的電影《午夜巴黎》(Midnight in Paris)等虛構作品將海明威塑造成的那種虛張聲勢、酗酒莽漢的形象,讓人們對海明威的注意力放回到他數量可觀的作品上。
歐內斯特·海明威的孫子、紐約大都會博物館希臘與羅馬藝術部負責人肖恩·海明威(Seán Hemingway)在採訪中說:“我想,對寫作有興趣、剛開始寫作的人都會興緻勃勃地看一部傑作,看看它是怎樣寫成的。他也是一位俘獲了美國公眾想像力 的作家,這些不同版本令人感興趣,因為它們集中展現的是他的工作。這終究是他永恆的貢獻。”
這個收入海明威所說的那39種結尾的新版,實際上收了47種結尾。自1979年以來,這些資料被保存於波士頓的約翰·F.肯尼迪總統圖書館 (John F. Kennedy Presidential Library and Museum)中的歐內斯特·海明威藏區,肖恩·海明威在那裡做過仔細研究。(海明威研究專家伯納德·S.歐德塞[Bernard S.Oldsey]在他的著作《海明威的秘技》[Hemingway’s Hidden Carft]一書中曾列舉41種結尾,但肖恩·海明威在肯尼迪圖書館收藏的書稿中發現了47種。)
這些不同的結尾被編上名稱,作為附錄收入這個330頁的新版中。該書封面沿用了初版封面上的畫作——一對赤裸着上身、相互倚靠的男女。
對於熱愛海明威作品的讀者來說,這些結尾就像驚鴻一瞥,讓人陶醉地看到這部小說也可能以另一種基調結束,有的更直率,有的更樂觀。由於當代作家大都 使用電腦寫作,這個新版《永別了,武器》也像是一種手工製品,展現了一種業已失傳的手藝,上面有手寫的注釋、筆記和劃掉的長段落,讓讀者感覺像在看作家寫 作的過程。(1958年《巴黎評論》那次訪談中,採訪者喬治·普林頓[George Plimton]問海明威什麼是他的挑戰,他說,“用對詞。”)
這些結尾,短則一兩個短句,長則好幾個段落。
在一號“虛無結尾”中,海明威寫道:“那就是這個故事的全部。凱瑟琳死了,你會死,我也會死,那就是我能向你保證的一切。”
在七號“活嬰結尾”中,他最後寫道:“除了死亡,沒有終結。誕生只是開始。”
而34號結尾叫“菲茨傑拉德結尾”,是因為靈感來自海明威的朋友F.司各特·菲茨傑拉德(F. Scott Fitzgerald)提的建議。海明威寫道:這個世界“擊倒了每個人”,有些人“即使沒有被擊倒,也會死”。
“它不偏不倚地殺死善良的人,溫和的人,勇敢的人,即使你一概不是,請相信它也會殺死你,只是沒那麼匆忙而已。”
海明威還留下了一系列可供選擇的書名。新版中也收了這些書名,其中有《戰爭中的愛情》(Love in War),《世界夠了,時間也夠了》(World Enough and Time),《創傷與其他事業》(Of Wounds and Other Causes),還有一個被海明威自己劃掉的標題《魅力》(The Enchantment)。
海明威唯一還在世的兒子帕特里克·海明威(Patrick Hemingway)在蒙大拿州的家裡接受採訪時說,聽說斯克瑞伯納出版社提議出版這些原始材料,他就同意了。
84歲的帕特里克說:“它們確實讓人可以看到海明威是怎麼思考的。但無論你怎樣分析一部經典作品的寫作,有一點是絕對無疑的:你始終弄不明白他是如何施展才華的。”
斯克瑞伯納出版人蘇珊·莫爾多(Susan Moldow)說,雖然海明威作品的銷量經久不衰,尤其受學校和圖書館歡迎,“遺產基金會仍然想讓他的作品保持新鮮感”。
她說:“這是美國歷史上最重要的作家之一,無論幸或不幸,你都要保持出新,不然人們就失去了興趣。”
莫爾多還說,她讀了不同的結尾,認為作者最終的決定,也就是實際的那個結尾無可挑剔:一場戰爭與愛的史詩故事之後,主人公在雨中離開醫院。這個結尾冷靜而不動聲色,經受住了時間的考驗。
她說:“總而言之,我們還是得為他選擇了這個符合他風格的結尾而感到高興。”
特約翻譯:彭倫。外國文學編輯,業餘從事文學翻譯,他正在編纂《巴黎評論》系列中譯本。

 ----
  Hemingway and Ourselves  1954 223(8) 海明威與我們*


「詮釋 伊塔羅.卡爾維諾( Italo Calvino)著《為什麼讀經典》
*翻譯可能不正確


2小時 · 
"He is so very incorrect, except in this: he gave the century a way of making literary art that dealt with the remarkable violence of our time. He  listened and watched and INVENTED the language--using the power, the terror, of silences--with which we could name ourselves." (Frederick Busch, Reading Hemingway without Guilt)  1992年,紐約時報在海明威逝世30周年刊了一篇文章,標題是:沒有罪惡感地讀海明威。"政治不正確"--這是紅極一時的海明威,後來最受批評之處。他對女性對猶太人對同志甚至對各種暴烈運動的觀點都在60年代以後備受奚落。然而毫不意外,真正懂創作的人都繼續推崇他,即使對他也有過意見的卡爾維諾。他在1954年剖析自己從年輕到後來對海明威的愛恨交織的那篇文章<海明威與我們這一代>中,像個叛逆後再度理解並感激父輩的學徒說道:  "你唬不了我的,老頭。你沒有誤人子弟,你不是那種冒牌大師。"  卡爾維諾知道,現代文學如果有本帳,那海明威給的絕對比他拿走的多。沒有海明威,現代文學裡就沒有那些冷峻直接、不加裝飾又幹練的語言,那些20世紀人們得以說出自己不同於前世代的語言。


"He is so very incorrect, except in this: he gave the century a way of making literary art that dealt with the remarkable violence of our time. He listened andwatched and INVENTED the language--using the power, the terror, of silences--with which we could name ourselves." (Frederick Busch, Reading Hemingway without Guilt)


1992年,紐約時報在海明威逝世30周年刊了一篇文章,標題是:沒有罪惡感地讀海明威。"政治不正確"--這是紅極一時的海明威,後來最受批評之處。他對女性對猶太人對同志甚至對各種暴烈運動的觀點都在60年代以後備受奚落。然而毫不意外,真正懂創作的人都繼續推崇他,即使對他也有過意見的卡爾維諾。他在1954年剖析自己從年輕到後來對海明威的愛恨交織的那篇文章<海明威與我們這一代>中,像個叛逆後再度理解並感激父輩的學徒說道:

"你唬不了我的,老頭。你沒有誤人子弟,你不是那種冒牌大師。"

卡爾維諾知道,現代文學如果有本帳,那海明威給的絕對比他拿走的多。沒有海明威,現代文學裡就沒有那些冷峻直接、不加裝飾又幹練的語言,那些20世紀人們得以說出自己不同於前世代的語言。






ourselves[our・selves]
  • レベル:最重要
  • 発音記号[ɑːrsélvz, àuər-]
[代](複)
1 ((〜 -self))我々自身を[に]. ▼動詞の直接・間接目的語または前置詞の目的語. ⇒HERSELF 1
Weseated ourselves.
私たちはこしかけた.
2 ((強意))私たち自身[みずから].
(1) ((weとともに用いて))
Wewillhandletheproblem ourselves.
私たち自身がその問題を取り扱おう.
(2) ((usの代わりに用いて))
They, unlike ourselves, disliketravel.
彼らは私たちとちがって旅行がきらいだ.
(3) ((weまたはwe ourselvesの代わりに用いて))
Ourchildrenand ourselves willbegladtocome.
子供たちも私どもも喜んでうかがいます.
3いつもの自分, 正常な精神状態. ⇒ONESELF[語法]
Wehavenotbeen ourselves sinceheleft.
あの人がいなくなってから, どうかなってしまった.
between ourselves
ここだけの話だが.

 牌子上刻著海明威在《流動的饗宴???》中的一句話:「這就是我們年輕時的巴黎;雖然窮,卻很快樂。」......晚年的海明威曾說:「要是我那時候死了就好了。」唉!

命運是不能比的,紀弦詩中說:「君非海明威此一起碼認識之必要」。

我說了:MOMENT OF TRUTH 其實是海明威翻譯西班牙鬥牛的"決戰之剎那間"…..

十幾年前(可能近 20年),台灣翻譯一本談北歐航空公司生意和服務品質的書:
『關鍵時刻』( Moments of truth by J Carlzon - 1989 - New York: Perennial Library

這書名有典故,是 1932年海明威(Ernest Hemingway)寫Death in the Afternoon時,從西班牙文的el momento de la verdad 翻譯過來的,原先的 the moment of truth 是指闘牛時最後鬥牛士瞄準、給牛致命一刺的瞬間。後來引伸為「一大危機[転機] .」。( A critical or decisive time, at which one is put to the ultimate test, as in Now that all the bills are in, we've come to the moment of truth—can we afford to live here or not?

管理學上,想讓服務過程的互動更為人性化,所以有這方面的說法:The humanization of service: respect at the moment of truth by GR Bitran, J Hoech - Sloan Management Review, 1990 或醫療上When this initial moment of truth goes well, a positive cycle begins be- tween the customer and the organization; when it goes poorly, it may be difficult to ...




荷馬到海明威/
蔡義忠撰.
出版地/出版者/出版年, 臺中市/普天/1971 民60. 稽核項, [9],254面/19公分.

 《一個乾淨明亮的地方》

海明威著,陳夏民編譯,逗點文創出版
用字簡潔,大量對話,降低對事物的判斷或描述, 使讀者自行體會未被說出的部分——美國小說家海明威(Ernest Miller Hemingway,1899-1961)堅信「冰山理論」,作品也服膺此一美學,因此,由譯者陳夏民所編的這本短篇小說傑作選,故事核心總在情節之外, 看似呼之欲出,卻終究如生活局部般被時間截斷,留下想像的泛音。全書有洋溢童年啟蒙氣味如〈印第安人的營地〉或〈三聲槍響〉,挫敗愛情如〈一則很短的故 事〉或〈白象似的群山〉;有時敘事柔軟體貼,如〈雨中的貓〉或〈等了一整天〉,有時則強悍俐落不改記者本色,如〈法蘭西斯.麥坎伯幸福而短暫的一生〉。被 喬伊思力讚的〈一個乾淨明亮的地方〉,速寫一間午夜咖啡館,一老一少店員對話,折映出一個時代的疲軟與空無,而始知:「世物皆空,人也不例外。需要的,不 過是光,還有某些程度的乾淨與秩序罷了。」 (Herbie Hancock)


完全沒作者介紹
一票名家名著的簡介 不過多說"評價"



Michael Ignatieff 的2本書: Fire and Ashes: Success and Failure in Politics

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真正的人藏在許多地方:
編輯Henry Hardy 寫的《自由及其背叛編者前言》Freedom and its Betrayal: Six Enemies of Human Liberty很精彩,不亞於Michael Ignatieff 所寫的 Sir Isaiah Berlin 的傳記。(該書有二漢譯本,而我寫了好幾篇所謂"翻譯評論"/Michael Ignatieff 的訪問影片,在YouTube可找到---- 這是1952年的6小時BBC演講的追憶稿---- 最有趣/意思的是許多聽眾寫信問柏林……柏林很感動 每信必復……..)


“The first thing you need to know when you enter politics is why you’re doing it. You’d be surprised at how many people go into politics without being able to offer anyone a convincing reason why. But why is the first question they—voters, press and rivals—will ask you . . . ”
過去一個月,花了相當時間閱讀Fire and Ashes。這本由美國哈佛大學出版的書,紀錄了一位學者踏上政治後的回顧與反思。Ignatieff,一位在哈佛大學甘迺迪學院(Kennedy School of Government)教授人權與國際政治的加拿大人,於2005年10月返回家鄉踏入政壇,次年1月贏得選舉進入國會,2008年年底成為加拿大的傳統大黨「自由黨」(Liberal Party)黨魁,率領自由黨爭取執政機會,一切似乎都順利地依計劃進行。然而,2011年5月國會大選,自由黨慘敗,在308個國會席次中,僅僅取得34席。Ignatieff黯然退出政壇,結束短短五年的從政生涯。
這不是一個振奮人心的勝利故事,這是一個挫折失敗的故事,但卻因此是一個更有價值的故事。一位政治學家透過親身經歷,不做作、不浮誇、不推諉,以令人驚訝的坦率態度,誠實並深刻地反省自己的政治之路,帶領讀者認真地思考當代政治的意義與價值。
特別謝謝從不吝於給我直率諍言的好友丞儀與彥圖,催促我閱讀這本好書,考驗自己的心靈,逼迫自己誠實面對挑戰與選擇,追問自己意志的強度。
Fire and Ashes也是在明天(12/07)「閱讀,讓世界不一樣」的龍顏講堂上,我所推薦的一本書。如果有興趣,明天下午14:30,來金石堂信義店(台北市信義路二段196號5樓)走走,與我及飛帆一起交換閱讀的喜悅與心得。
“The first thing you need to know when you enter politics is why you’re doing it. You’d be surprised at how many people go into politics without being able to offer anyone a convincing reason why. But why is the first question they—voters, press and rivals—will ask you . . . ”  <Fire and Ashes: Success and Failure in Politics, Michael Ignatieff, Harvard University Press, 2013>  過去一個月,花了相當時間閱讀Fire and Ashes。這本由美國哈佛大學出版的書,紀錄了一位學者踏上政治後的回顧與反思。Ignatieff,一位在哈佛大學甘迺迪學院(Kennedy School of Government)教授人權與國際政治的加拿大人,於2005年10月返回家鄉踏入政壇,次年1月贏得選舉進入國會,2008年年底成為加拿大的傳統大黨「自由黨」(Liberal Party)黨魁,率領自由黨爭取執政機會,一切似乎都順利地依計劃進行。然而,2011年5月國會大選,自由黨慘敗,在308個國會席次中,僅僅取得34席。Ignatieff黯然退出政壇,結束短短五年的從政生涯。  這不是一個振奮人心的勝利故事,這是一個挫折失敗的故事,但卻因此是一個更有價值的故事。一位政治學家透過親身經歷,不做作、不浮誇、不推諉,以令人驚訝的坦率態度,誠實並深刻地反省自己的政治之路,帶領讀者認真地思考當代政治的意義與價值。  特別謝謝從不吝於給我直率諍言的好友丞儀與彥圖,催促我閱讀這本好書,考驗自己的心靈,逼迫自己誠實面對挑戰與選擇,追問自己意志的強度。  Fire and Ashes也是在明天(12/07)「閱讀,讓世界不一樣」的龍顏講堂上,我所推薦的一本書。如果有興趣,明天下午14:30,來金石堂信義店(台北市信義路二段196號5樓)走走,與我及飛帆一起交換閱讀的喜悅與心得。

Michael Ignatieff is Professor at the Munk School of Global Affairs, University of Toronto, and Edward R. Murrow Chair of Press, Politics and Public Policy at the John F. Kennedy School of Government, Harvard University.

Cover: Fire and Ashes in HARDCOVER

Fire and Ashes

Success and Failure in Politics


Michael Ignatieff










In 2005 Michael Ignatieff left his life as a writer and professor at Harvard University to enter the combative world of politics back home in Canada. By 2008, he was leader of the country’s Liberal Party and poised—should the governing Conservatives falter—to become Canada’s next Prime Minister. It never happened. Today, after a bruising electoral defeat, Ignatieff is back where he started, writing and teaching what he learned.
What did he take away from this crash course in political success and failure? Did a life of thinking about politics prepare him for the real thing? How did he handle it when his own history as a longtime expatriate became a major political issue? Are cynics right to despair about democratic politics? Are idealists right to hope? Ignatieff blends reflection and analysis to portray today’s democratic politics as ruthless, unpredictable, unforgiving, and hyper-adversarial.
Rough as it is, Ignatieff argues, democratic politics is a crucible for compromise, and many of the apparent vices of political life, from inconsistency to the fake smile, follow from the necessity of bridging differences in a pluralist society. A compelling account of modern politics as it really is, the book is also a celebration of the political life in all its wild, exuberant variety.

Contents
  • Acknowledgements
  • 1. Hubris
  • 2. Ambition
  • 3. Fortuna
  • 4. Reading the Room
  • 5. Money and Language
  • 6. Responsibility and Representation
  • 7. Standing
  • 8. Enemies and Adversaries
  • 9. What the Taxi Driver Said
  • 10. The Calling
  • Notes
  • Index

The Remains of the Day (Kazuo Ishiguro);賀洪禎國老師退休 Anthony Hopkins 兩片

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伍迪艾倫 回到倫敦「遇見愛」
伍迪艾倫(右)指導娜歐蜜華茲(左)和安東尼歐班德拉斯(左二)演戲。
(圖:索尼提供)
愛情喜劇大師伍迪艾倫(Woody Allen)回歸近年創意巔峰源地倫敦,拍攝都會喜劇「命中注定,遇見愛」(You Will Meet a Tall Dark Stranger),北美25日上映。透過一家兩代人的婚姻變故,探討婚姻、背叛、命運、生活與愛情。
伍迪艾倫每部愛情片,城市都是重要角色。他在紐約拍攝「安妮霍爾」(Annie Hall)、「曼哈頓」(Mannhatan)後,他轉向另一人文氣息濃厚、浪漫與罪惡相交織的城市倫敦。
本片其實是伍迪艾倫「倫敦三部曲」的第三篇,之前他還以倫敦為背景拍了「愛情決勝點」(Match Point)和「遇上塔羅牌情人」(Scoop),同樣是講述婚姻、背叛、人性的貪婪,並都有犯罪情節。在他眼中,倫敦是與紐約一樣,充滿欲望、貪婪、貧 富差距的城市。他希望透過這些城市人的婚姻變故,去探討人的脆弱本性和愛情的複雜。
伍迪艾倫的電影總有以下特色:角色對白很多,並往往有旁白。角色之一必然會捲入某種犯罪,招牌式嘲諷對白常帶有尖酸的幽默感。命運、緣份總是重要元素,並總能吸引很多明星加入。
本片邀集奧斯卡影帝安東尼霍普金斯(Anthony Hopkins)、潔瑪瓊斯(Gemma Jones)喬許布洛林(Josh Brolin)、娜歐蜜華茲(Naomi Watts)、安東尼歐班德拉斯(Antonio Banderas)、菲達品托(Freida Pinto)等眾多老中青優秀影星參與演出。
安東尼霍普金斯與潔瑪瓊斯飾演艾菲(Alfie)與海蓮娜(Helena),在結褵多年後,艾菲迷上應召女郎,決定離開老伴。
可憐的海蓮娜終日迷惘度日,漸而倚賴一位甫喪妻的占卜師。偏巧兩人的女兒莎莉(娜歐蜜華茲飾),同一時間對身旁的小說家老公羅伊(喬許布洛林飾)感到厭倦。
正當羅伊對神秘女子蒂雅大流口水,莎莉正好也與風度翩翩的藝廊老闆葛雷格(安東尼歐班德拉斯飾)乘興來段愛火試燃。
片中幾乎每個角色都在感情背叛和出軌,憧憬更美好的愛情幻想,卻不願意珍惜眼前人。伍迪艾倫總喜歡拿「命運」來開玩笑,讓觀眾體會人生的無常。本片風格與「愛情決勝點」很相似,但故事設計和人物刻畫並未超越,相對平庸。


*****

重記 賀洪禎國老師退休聚會

由於2010年9月26日晨 無意間又看 HBO
the-remains-of-the-day
這次重聽 Peter Vaughan - Mr. Stevens, Sr.講的印度管家處理桌下的老虎之故事....



所以取出2005/1/05 寫的作品
重記 賀洪禎國老師退休聚會之最大一件事是他約有2年戒到明目買書.......

禎國老師退休

禎國( Hong Chen-kuo老師八月一日從國立台北商業技術學院 (the National Taipei College of Business)退休。 我上周四說,他要活百歲,如此他選的月退法,才會將台灣經濟拖垮。
他在( 7/21)贈我們一組舊文:「知識分子的情愛與風俗—試探張賢亮的小說世界」、「談當前台灣文化現象」、「台灣的經濟建設—一項回顧與前瞻」、「咖啡與書香—北青座談系列之一」、「經濟方向球專欄(立報)」、「存在的體認與超越」、「詩歌 Epitaph翻譯」…..我說他與青年朋友介紹影響他的一些名著「咖啡與書香—北青座談系列之一」最感人。我希望他能繼續補充這未竟的愛書之旅。


今天 HBO再不斷地播好看的電影:TheRemainsoftheDay won the 1989 Booker Prize.【譯名情況:長日將盡 ( )/告別有情天 ( )/去日留痕 (其他 ) ...。書籍:『長日留痕』(南京:譯林出版社,2003)】我們可以引用主角安東尼.霍普金斯、艾瑪.湯普森在海濱談;「黃昏無限好」來勉勵他,他還有第二春。

電影中有一次重要的Lord Darlington,晚晏,該莊園的未來新主人劉易斯舉杯說,舉座嘉賓皆Decent, honorable and well-meaning『長日留痕』p.100正派、體面、本意善良)。

這最足以形容醉紅樓三桌的各路好漢、佳人。我上周奉命將他們打成草稿。這種人脈,最足以說明他的無限好的資產。
周四老師 31年匠氣)榮退聚會:明目書友會約 20人;周末派約5 人;老包派約3人;邊城出版約6人。


明目書友會 /明目幫
賴顯邦研讀印度學
黃月棋明目的老闆夫人
鍾漢清 戴明顧問公司 simon university. http://mypaper.pchome.com.tw/news/2adigoxl/
辜振豐作家暢銷書部落http://blog.yam.com/kucf326/
邱振瑞著名日本文學翻譯者
楊灌園台大農學博士
楊澤編輯豬+羊+鞭
賴鼎銘世新教務長 (2008? 升為校長)
劉后安法務部
葉春榮中央研究院人類所
楊碧川史學家
林長正電腦程式師
廖為民一橋出版社
吳錫德淡江大學教授 (2009升等成功)
劉端翼時報編輯
張仁傑淡江大學教授
舒國治名作家
歐麗娟台灣大學教授
林國卿大眾傳播業
涂明德美語老師
賴星明
李靜宜世新圖書館
鄭宏南自稱「無業遊民」
【記一番還可以補救的缺失。我在四月推出: 明目之友:
老師七月底退休流水宴 (確定日期另行通知 )
參加者請於六月十五日前撰『兄交遊誌』 (5百字之內 ) 寄鍾漢清hcsimonl@gmail.com。由於老師堅持「免戰」,所以我們原擬作一本可以讓他珍藏的小書還沒開工…… .
周末派
陳墇津政大教授
呂正會淡大教授
陳惠學中華工程
蔡其達時報編輯
潘光哲中央研究院 (現胡適紀念館和殷海光紀念館主管)
老包派
劉鈐佑群學出版社 (現經營良好)
陳文棋自由作家
朱道凱翻譯家
邊城出版 (這高品質出版社出2-3本好書之後就結束營業)
李亞南
伍至學
陳建銘
張?
張貝雯
林逸蓁

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Kazuo Ishiguro: how I wrote The Remains of the Day in four weeks

The author reveals how the Tom Waits song Ruby’s Arms served as inspiration for his Booker prize-winning classic novel

Emma Thompson and Anthony Hopkins in the 1993 film adaptation of Kazuo Ishiguro's Booker prize-winning novel The Remains of the Day.
 Emma Thompson and Anthony Hopkins in the 1993 film adaptation of Kazuo Ishiguro’s Booker prize-winning novel The Remains of the Day. public domain Photograph: public domain

《美國文化》 /美國歷任總統/Rethinking Camelot: JFK, the Vietnam War, and U.S. political culture

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Jean-Pierre Fichou 《美國文化》 (La Civilisation Americaine)宋亞克譯,台北:遠流1993
這本口袋型書是本簡單的美國文明論(章名:主編的話-譯序;緒論;幾種類型的解說;活力論;個人主義;資政;擴張主義;結論譯名索引),當然值得翻譯。它的正文(含注)138,另有5頁索引 (粗糙,譬如說注有引艾森豪總統的話,無此索引)。不過這是本錯誤相當多的書。推測原因是譯者對美國史很陌生以及他對人名處理大而化之,通常只譯/寫姓;出版社無審稿制和索引編輯人;…..
人名注解錯誤至少有:德國社會學家Max Weber 弄成藝術家 (索引中的113頁無此人) ;兩位羅斯福總統搞混 ( T. Roosevelt 又名 FDR,第35頁FDR出現在頁69,索引全弄混。同樣的,書中泰勒至少兩人,內文和索引都弄混…..) 。J. Q. Adams是美國第8任總統,不是第6任

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美國歷任總統 是基本知識 包括一些父子或"家族"都當過總統的關係

譬如說 中國翻譯 Rethinking Camelot: JFK, the Vietnam War, and U.S. political culture
作者:Noam Chomsky 反思肯尼迪王朝 上海譯文 2006

將Jackson 總統的印地安人遷徙法翻譯成Jefferson 總統 頁7

Rethinking Camelot: JFK, the Vietnam War, and U.S. political culture - Google 圖書結果



PresidentPolitical PartyDates in OfficeVice President(s)
George Washington
1789-97John Adams
John AdamsFederalist1797-1801Thomas Jefferson
Thomas JeffersonDemocratic-Republican1801-9Aaron Burr, 1801-5George Clinton, 1805-9
James MadisonDemocratic-Republican1809-17George Clinton, 1809-12(no Vice President, Apr., 1812-Mar., 1813)Elbridge Gerry, 1813-14(no Vice President, Nov., 1814-Mar., 1817)
James MonroeDemocratic-Republican1817-25Daniel D. Tompkins
John Quincy AdamsDemocratic-Republican1825-29John C. Calhoun
Andrew JacksonDemocratic1829-37John C. Calhoun, 1829-32(no Vice President, Dec., 1832-Mar., 1833)Martin Van Buren, 1833-37
Martin Van BurenDemocratic1837-41Richard M. Johnson
William Henry HarrisonWhig1841John Tyler
John TylerWhig1841-45(no Vice President)
James Knox PolkDemocratic1845-49George M. Dallas
Zachary TaylorWhig1849-50Millard Fillmore
Millard FillmoreWhig1850-53(no Vice President)
Franklin PierceDemocratic1853-57William R. King, 1853(no Vice President, Apr., 1853-Mar., 1857)
James BuchananDemocratic1857-61John C. Breckinridge
Abraham LincolnRepublican1861-65Hannibal Hamlin, 1861-65Andrew Johnson, 1865
Andrew JohnsonDemocratic/National Union1865-69(no Vice President)
Ulysses Simpson GrantRepublican1869-77Schuyler Colfax, 1869-73Henry Wilson, 1873-75(no Vice President, Nov., 1875-Mar., 1877)
Rutherford Birchard HayesRepublican1877-81William A. Wheeler
James Abram GarfieldRepublican1881Chester A. Arthur
Chester Alan ArthurRepublican1881-85(no Vice President)
Grover ClevelandDemocratic1885-89Thomas A. Hendricks, 1885(no Vice President, Nov., 1885-Mar., 1889)
Benjamin HarrisonRepublican1889-93Levi P. Morton
Grover ClevelandDemocratic1893-97Adlai E. Stevenson
William McKinleyRepublican1897-1901Garret A. Hobart, 1897-99(no Vice President, Nov., 1899-Mar., 1901)Theodore Roosevelt, 1901
Theodore RooseveltRepublican1901-9(no Vice President, Sept., 1901-Mar., 1905)Charles W. Fairbanks, 1905-9
William Howard TaftRepublican1909-13James S. Sherman, 1909-12(no Vice President, Oct., 1912-Mar., 1913)
Woodrow WilsonDemocratic1913-21Thomas R. Marshall
Warren Gamaliel HardingRepublican1921-23Calvin Coolidge
Calvin CoolidgeRepublican1923-29(no Vice President, 1923-25)Charles G. Dawes, 1925-29
Herbert Clark HooverRepublican1929-33Charles Curtis
Franklin Delano RooseveltDemocratic1933-45John N. Garner, 1933-41Henry A. Wallace, 1941-45Harry S. Truman, 1945
Harry S. TrumanDemocratic1945-53(no Vice President, 1945-49)Alben W. Barkley, 1949-53
Dwight David EisenhowerRepublican1953-61Richard M. Nixon
John Fitzgerald KennedyDemocratic1961-63Lyndon B. Johnson
Lyndon Baines JohnsonDemocratic1963-69(no Vice President, 1963-65)Hubert H. Humphrey, 1965-69
Richard Milhous NixonRepublican1969-74Spiro T. Agnew, 1969-73(no Vice President, Oct. 10, 1973-Dec. 6, 1973)Gerald R. Ford, 1973-74
Gerald Rudolph FordRepublican1974-77(no Vice President, Aug. 9, 1974-Dec. 19, 1974)Nelson A. Rockefeller, 1974-77
Jimmy CarterDemocratic1977-81Walter F. Mondale
Ronald Wilson ReaganRepublican1981-89George H.W. Bush
George Herbert Walker BushRepublican1989-93J. Danforth Quayle
Bill ClintonDemocratic1993-2001Albert Gore, Jr.
George Walker BushRepublican2001-9Dick Cheney
Barack Hussein ObamaDemocratic2009-Joseph R. Biden, Jr.


(編按:選戰期間,有次連勝文回答趙少康有關中韓通過FTA的提問,整個回覆,他的每個字、每一句大家其實都聽得懂,可是就是不知道他在講什麼。我於是寫了篇短文,把Noam Chomsky(杭士基)的一句話跟連勝文「神回答」擺在一起講,杭士基的那句話:「Colorless green ideas sleep furiously.」其中的文法結構完全無誤,可是你就是不知道這句話在講什麼。
今天,我特別將1992年1月出版的《給我報報001》其中一篇文章刊在此,旨在說明,杭士基的那個概念,二十多年前,就已經影響了我的報報體白目寫作。)
【假日後症候群之探討與透視──兼論中、西醫之異同與整合】
最近幾年,由於解嚴、解禁的關係,我們的社會滋生出一種新的疾病,這就是許多人聞之色變的「假日後症候群」,這種疾病,根據最新的統計,它危害社會與民族,其威力竟然不亞於投擲於日本廣島的原子彈。
「假日後症候群」(以下簡稱「Z」)的成因,中、西醫的看法截然不同。(其實,中、西醫的看法什麼時候截然相同過?中醫的手指和西醫的聽筒竟然扮演相同的角色,這也實在太離奇了吧?)中醫普遍認為,Z之所以形成,還是和「氣」有關係,也就是說,任、督二脈沒有打通的關係。
任、督二脈沒有打通,有時嚴重起來就很嚴重了,這是中醫界普遍的看法,仔細研究這種講法,竟然也言之成理。
可是西醫界偏說,Z的成因乃是濾過性病毒引起,因此,Z是傳染起來極為可怕的一種疾病,有時嚴重起來也的確很嚴重,這種西醫界普遍的看法,仔細研究起來,竟然也言之成理。(噢!這是多麼諷刺的巧合啊!中醫與西醫,有點「漢賊不兩立」味道的這兩大著名學術團體,在此,1991年的2月,竟然冤家路窄地有著幾乎相同的見解,即,「嚴重起來也的確很嚴重」。)
不過,不論Z之成因為何,和中醫及西醫都沒有關係的企業主管們則普遍認為,Z之危害社會與民族,其威力實在不亞於投擲於日本長崎的原子彈。
廣島與長崎,都曾經挨過原子彈,這是全世界人民都承認的一個事實,由此推之,Z之危害我社會與我民族,便也成了全世界必須承認的一個事實。
如果(記著,我說「如果」),如果廣島與長崎當初沒有挨過原子彈,那,這又將是一個截然不同的論戰了,而這論戰,我們有理由相信,絕對不亞於解嚴、解禁之前曾經發生過的鄉土派與現代派之間的論戰。
再回過頭來談Z吧。
Z的治療,中、西醫之間的看法,不用我贅述,當然還是截然不同。
中醫普遍認為,要治療Z,以針灸和推拿混和使用的療法基本上是可行的,當然,如果治療時再配合一指神功及瑜珈氣功原理,則百分之七十八的病人,將有治癒的機會。
西醫則普遍以為,要治療Z,非乞求弗洛依德學派一脈相傳之弗氏原理方得成其功。當然,在治療過程中,稍有不慎,整排牙齒都會掉光(即俗稱之牙周病)。
(中、西醫看法之迥異,於此再得到證明。)
不過,不論中、西醫如何治療Z,與中醫及西醫都沒有淵源之企業主管們則普遍認為,最有效的Z療法,即是將其開除。
這當然是簡單、明瞭多了,據說也頗有效。
最後,在討論「假日後症候群」的同時,我們還不能忽略的是,如果一個辦公室有八人以上患上此病,則辦公室的景象將是:
Z Z Z Z Z Z Z Z …………。
(圖片取材自杭士基網站,攝影者為Oliver Abraham。)
(編按:選戰期間,有次連勝文回答趙少康有關中韓通過FTA的提問,整個回覆,他的每個字、每一句大家其實都聽得懂,可是就是不知道他在講什麼。我於是寫了篇短文,把Noam Chomsky(杭士基)的一句話跟連勝文「神回答」擺在一起講,杭士基的那句話:「Colorless green ideas sleep furiously.」其中的文法結構完全無誤,可是你就是不知道這句話在講什麼。 今天,我特別將1992年1月出版的《給我報報001》其中一篇文章刊在此,旨在說明,杭士基的那個概念,二十多年前,就已經影響了我的報報體白目寫作。)  【假日後症候群之探討與透視──兼論中、西醫之異同與整合】  最近幾年,由於解嚴、解禁的關係,我們的社會滋生出一種新的疾病,這就是許多人聞之色變的「假日後症候群」,這種疾病,根據最新的統計,它危害社會與民族,其威力竟然不亞於投擲於日本廣島的原子彈。  「假日後症候群」(以下簡稱「Z」)的成因,中、西醫的看法截然不同。(其實,中、西醫的看法什麼時候截然相同過?中醫的手指和西醫的聽筒竟然扮演相同的角色,這也實在太離奇了吧?)中醫普遍認為,Z之所以形成,還是和「氣」有關係,也就是說,任、督二脈沒有打通的關係。  任、督二脈沒有打通,有時嚴重起來就很嚴重了,這是中醫界普遍的看法,仔細研究這種講法,竟然也言之成理。  可是西醫界偏說,Z的成因乃是濾過性病毒引起,因此,Z是傳染起來極為可怕的一種疾病,有時嚴重起來也的確很嚴重,這種西醫界普遍的看法,仔細研究起來,竟然也言之成理。(噢!這是多麼諷刺的巧合啊!中醫與西醫,有點「漢賊不兩立」味道的這兩大著名學術團體,在此,1991年的2月,竟然冤家路窄地有著幾乎相同的見解,即,「嚴重起來也的確很嚴重」。)  不過,不論Z之成因為何,和中醫及西醫都沒有關係的企業主管們則普遍認為,Z之危害社會與民族,其威力實在不亞於投擲於日本長崎的原子彈。  廣島與長崎,都曾經挨過原子彈,這是全世界人民都承認的一個事實,由此推之,Z之危害我社會與我民族,便也成了全世界必須承認的一個事實。  如果(記著,我說「如果」),如果廣島與長崎當初沒有挨過原子彈,那,這又將是一個截然不同的論戰了,而這論戰,我們有理由相信,絕對不亞於解嚴、解禁之前曾經發生過的鄉土派與現代派之間的論戰。  再回過頭來談Z吧。  Z的治療,中、西醫之間的看法,不用我贅述,當然還是截然不同。  中醫普遍認為,要治療Z,以針灸和推拿混和使用的療法基本上是可行的,當然,如果治療時再配合一指神功及瑜珈氣功原理,則百分之七十八的病人,將有治癒的機會。  西醫則普遍以為,要治療Z,非乞求弗洛依德學派一脈相傳之弗氏原理方得成其功。當然,在治療過程中,稍有不慎,整排牙齒都會掉光(即俗稱之牙周病)。  (中、西醫看法之迥異,於此再得到證明。)  不過,不論中、西醫如何治療Z,與中醫及西醫都沒有淵源之企業主管們則普遍認為,最有效的Z療法,即是將其開除。  這當然是簡單、明瞭多了,據說也頗有效。  最後,在討論「假日後症候群」的同時,我們還不能忽略的是,如果一個辦公室有八人以上患上此病,則辦公室的景象將是:  Z Z Z Z Z Z Z Z …………。  (圖片取材自杭士基網站,攝影者為Oliver Abraham。)

胡志強的晚秋:《向塔尖尋夢---我在牛津 (Balliol College) 的日子》

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東海實在沒有理由不請胡志強市場到校演講/當顧問,參考他的牛津等校求學/教學回憶錄《向塔尖尋夢---我在牛津 (Balliol College) 的日子》(台北:先覺,2001)。(這是幾年前寫的。胡市長下台幾天,2014年12月初,逢甲大學馬上奉上"講座教授"......)
這本書是胡的問政之書。之後的13年會是怎樣的"地方書"呢?

2014前天,參加汪浩博士《冷戰中的兩面派—英國的台灣政策(1949~1958)》的新書發表座談會,第一次見到這對夫婦及其互動。查胡志強Wikipedia資料,知道他很會鑽營,是牛津另外一個學院的Fellow。

司馬觀點:老胡的紀念碑(江春男)


蘋論:胡志強出馬與國民黨老化


胡志強拗不過黨(馬)的意志,終於答應再度出馬參選大台中市長。從這裡可以看出來,國民黨和民進黨面對同樣的困局,就是老化和僵化。

當13年已成老笑話

胡 擔任台中市長經13年,若再當選,將創下台灣唯一連任4屆17年的民選市長紀錄。這紀錄很光采嗎?與蔣中正、趙麗蓮、吳三連、趙元任、于右任、伍子胥的老 笑話差不多,具有高度被嘲諷的趣味。當然,在民主社會只要合法,連任100次都可以;只是選民可能看膩了老市長那張臉,想換張臉看看。喜新厭舊是民主機制 的特質,也是人性。
一個政黨讓一個人當13年的市長,還想要他當17年,這個黨必有問題。可能的因素有:沒培養接班的人才。為了阻擋他搶中央的位子,就把他釘死在地 方首長任上。敵軍太強,認為只有他才有勝算。經營13年,當地的金脈、人脈、行政資源都在掌握中,他選即如臂使指,順暢有效;換人選則這些優勢都須打折。 這些如意算盤今年是否有效,在未定之天。可以確定的是老胡這次選舉比上次艱難,慘遭滑鐵盧的可能性是具體存在的。國民黨若愛惜老胡,就不該強迫他出馬。須 知瓦罐不離井邊破,將軍難免陣前亡。
從國民黨迄今的候選人陣容來看,不是老派、守舊,就是官二代、富二代,找不到活力十足,熱情積極,精明能幹、器識遠大的候選人。這同時也是民進黨 的問題。民主政治的核心就是政黨政治,政黨孱弱,出馬的多屬平庸之輩,政治怎可能厲精圖治?又怎可能帶動經濟發展?政治的能力決定經濟制度的效能,沒有好 的政治革新和能幹的人才,經濟也受牽連而欲振乏力。

綠可用修憲做號召

政治經驗告訴我們,可良好運作的廣納型政治制度,不需要太多人的因素即可自動良性運作,就像精準的飛機使用自動駕駛即可安全飛行,官員平庸問題不大;但若制度缺陷百出,官員再能幹勤勞,都事倍功半。
台灣政府制度很遜,權力分配的安排混亂互擾,加上官員平庸,進入惡性迴圈,難以脫身。民進黨可以把修憲(制度部份)當作訴求,提出精闢的論述,肯定具有相當號召力。今年不論老胡勝負,都已顯示出國民黨的老化。

我是臺灣人你是臺灣人他是臺灣人我們都是臺灣人--《國民學校暫用國語課本》甲編,1946年

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臺灣省行政長官公署教育處編印:《國民學校暫用國語課本》甲編,1946年。
臺灣省行政長官公署於1945年成立,是第二次世界大戰結束後,中華民國政府用來接收與統治臺灣的「特別行政組織」,1947年228事件不久後撤銷,為時僅僅兩年,因此印有「臺灣省行政長官公署」的文獻自有其稀罕之處。
從第一課內文看來,這是專門給臺灣小學生讀的教科書。
臺灣省行政長官公署教育處編印:《國民學校暫用國語課本》甲編,1946年。  臺灣省行政長官公署於1945年成立,是第二次世界大戰結束後,中華民國政府用來接收與統治臺灣的「特別行政組織」,1947年228事件不久後撤銷,為時僅僅兩年,因此印有「臺灣省行政長官公署」的文獻自有其稀罕之處。  從第一課內文看來,這是專門給臺灣小學生讀的教科書。

《利瑪竇來華及其他:東西文化比較研究 》《譯述:明末耶穌會翻譯文學論》《中國晚明與歐洲文學——明末耶穌會古典型證道故事考詮》

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利瑪竇來華及其他:東西文化比較研究




《中國晚明與歐洲文學——明末耶穌會古典型證道故事考詮》

中國晚明與歐洲文學(精):聯經2005;

中國晚明與歐洲文學:明末耶穌會古典型證道故事考詮(修訂版)

簡體書 , 李奭學 , 生活‧讀書‧新知三聯書店 ,出版日期:2010-


譯述:明末耶穌會翻譯文學論


明末西學東漸,天主教耶穌會士翻譯了不少歐洲宗教文學入華。本書提綱挈領,選取其中八種要籍予以考釋,析論其中主旨與入華梗概,並進一步揭示出它們對日後清末文學新知的建構所具有之前導作用。這八種譯作的譯者包括利瑪竇、龍華民、高一志、艾儒略與陽瑪諾諸氏,文類涵蓋聖歌、聖傳、聖詩、奇蹟故事集,以及系統儼然的靈修散文集與修辭學論述等等,俱屬歐洲上古迄文藝復興時期宗教文學的代表,在華亦為首布之作,於一般歷史、文學史與翻譯史皆深具意義。
  本書乃《中國晚明與歐洲文學——明末耶穌會古典型證道故事考詮》之續篇,而析論之深與時代跨越之廣,則後出轉精,對中西比較文學及歐洲宗教文學中譯史的研究推進卓有貢獻。
作者簡介
李奭學
  芝加哥大學比較文學博士。現任中央研究院中國文哲研究所研究員,國立臺灣師範大學翻譯研究所合聘教授,並為輔仁大學跨文化研究所兼任教授,以及香港中文大學翻譯研究中心名譽研究員。
  著有《中西文學因緣》、《中國晚明與歐洲文學——明末耶穌會古典型證道故事考詮》等書,譯有《閱讀理論——拉康、德希達與克麗絲蒂娃導讀》、《重讀石頭記——《紅樓夢》裡的情欲與虛構》等書。

柳亞子詩選

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柳亞子詩選  

2007-09-23 01:02:05 |分類: 片玉藏文舉報字號 訂閱
         
柳亞子詩選
柳亞子,原名慰高,號安如。後更名亞盧(一作廬),棄疾,號亞子。一八八七年生於江蘇吳北一書香門第。十六歲進前清秀才。一九○九年與陳巢南等發起組織南社,並為實際負責人。後加入同盟會。大革命時曾任國民黨高層官員。三十六歲以後醉心於馬列主義。時局變幻,幾經沉浮,而士子心氣終未為所移,一度從激憤昂揚而至徬徨唱嘆,其心路歷程在近代知識分子中頗具代表性。
亞子九歲學詩,十七歲時受黃遵憲"詩界革命"的影響,宗龔自珍、梁啟超,曾與同光派詩人論戰。其詩頗得龔詩之豪邁恣肆而又變奇瑰為穩健,各體皆工,格律謹嚴而用典極多。觀其以舊事喻新人,以古體發時論,雖心氣相通,情恨相似,仍未免局促,以至牽強。他以舊詩宿耆加入新文化運動,卻提倡廢舊詩張新詩。並言"再過五十年,是不見得會有人再做舊詩了","除非是閒著沒有事情做,把它來當消遣品"。由此可見其本人舊瓶裝新酒之力不從心,當時雖意有所指,亦實言出有因。
詩選
自題磨劍室詩詞後一九○五
劍態簫心不可羈,已教終古負初期。能為頑石方除恨,便作詞人亦大癡。但覺高歌動神鬼,不妨入世任妍媸。只慚洛下書生詠,洒淚新亭又一時。
【注】 一、終古:一輩子。初期:最初的心願。二、頑石:喻無知無覺的不化之物。三、大癡:大一作太。四、妍媸:即美醜,此處活用為動詞。五、晉時謝安有鼻疾,吟詠時音濁異,而名流多效之。此處以自嘆如洛下書生之效大人,空吟詩詞而不能建功立業。六、新亭,在南京市南。西晉亡後,南渡名士常相邀飲宴新亭。感國土淪喪,相對流淚。
送秋葉歸閩一九一二
一士不得志,煩憂天地同。歸心湖海壯,靈想鬼神通。樊噲猶屠狗,荊卿未化虹。送君無別物,紅淚灑春風。
【注】 一、秋葉:林之夏,號秋葉,南社社員。二、樊噲少以屠狗為業。三、荊柯赴秦後,太子丹見白虹貫日不徹,知事不成。
雪後遊湖上諸山一九一三
六橋垂柳未成絲,鏡裡偏饒雪後姿。踏破瓊瑤天不管,萬山無語我來時。
文章一首一九一一
文章何處托微波,憂患如山可奈何!漸覺眼中人物少,不堪夢裡別離多。佯狂失路阮生涕,行樂及時楊惲歌。無分東山理絲竹,釣竿天地一漁蓑。
【注】 一、楊惲為漢時名士,言行狂放,有歌曰:"人生行樂耳,何須富貴時。"二、無分:無緣,不得。東山:用謝安事。
三十有一日抵梨湖已大除夕矣書示兒子
無忌即送其遊學海上(二首選一) 一九二○
飽死侏儒莫問天,死灰星火會生煙。刳肝志士爭仇國,著論才人競罵錢。憐我棲皇甘老死,期卿孟晉漫延緣。誓憑熱血三千丈,遍染中原赤幟妍。
【注】 一、侏儒古時宮廷優弄之臣,此處喻飽食無誌之士。二、孟晉:勉力進取之意。
酒邊一首為一瓢題扇一九一八
酒邊撥觸動牢愁,萬恨崢嶸若未休。祈死已煩宗祝請,偷生忍為稻粱謀!栖栖桑海無多淚,落落乾坤剩幾頭!一盞醇醪三鬥血,可能詞筆換兜鍪?
【注】 一、一瓢即費公直,南社社員,作者同鄉。二、牢愁即憂愁。三、宗祝:宗廟執掌祭祀之事的人。四、時章太炎有句​​"乾坤只兩頭"。
曲江喜晤李南溟賦贈一首一九四二 
射虎曾為將,猶龍更著書。函關遲未出,灞上尚閒居。道義憑肝膽,風雲仗卷舒。投林窮鳥倦,期君一吹枯。
【注】 一、吹枯:使枯槁者復生。

吳晟作品

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吳晟(1944年9月8日),本名吳勝雄台灣彰化縣溪州鄉圳寮村人。台灣鄉土作家,創作以新詩為主,散文為輔。寫作之餘亦從事農事。 筆名吳晟取自本名,時間為教育部將「晟」讀音定為「成」之前,晟應讀為「勝」。 屏東農業專科學校(現已改制為國立屏東科技大學)畢業後,曾任溪州國中生物科教師,1995年已退休。 寫作之外,兼任靜宜大學中國文學系講師。「寫台灣人、敘台灣事、繪台灣景、抒台灣情」是吳晟的創作主張。他的作品都是從生活體驗中醞釀出來,情境動人,包含深刻的哲理。

作品列表[編輯]

詩集[編輯]

  • 《飄搖裡》
  • 《泥土》
  • 《吾鄉印象》
  • 《向孩子說》

散文集[編輯]

  • 農婦
  • 店仔頭
  • 無悔
  • 不如相忘

唱片[編輯]

相關連結[編輯]


國家圖書館-當代文學史料系統
吳三連台灣史料基金會
在傑作中尋幽訪勝 ⊙林明德
吳晟的部落格 http://blog.roodo.com/poetwusheng
 吳晟、吳明益(編) 《溼地.石化.島嶼想像》

黎漢傑
他還年輕
作者: 吳晟
  台灣新詩的田園詩以吳晟為代表,他常年與泥土林木為伴,堅持躬耕生活,以樸素的詩風,鄉土的語言,深刻反映出台灣農村受到現代工商業衝激後的困頓和變貌,以及農民安守稼穑,對外來痛苦隱忍不語,怨而不怒的回應態度,情感真摯,寓意深遠。
  吳晟自2000年《吳晟詩選1963-1999》後,久未結集詩作,本書為睽違十四年之長、二十一世紀以來的全新五十二首作品,自言「也許,最後一冊詩集」。《他還年輕》謹守一貫鄉土田園詩風格,或揉入投身社會、環保運動的濃烈情感,復感懷溫潤時光及人事流轉;一面是對不公義的字句鏗鏘,一面愈趨練達觀世。「寫台灣人、敘台灣事、繪台灣景、抒台灣情」,念茲在茲者,永遠環繞腳所踏的吾鄉土地,憂懷守護者,則寶島上無窮盡的暖與美。
  吳晟:
  「時代風潮滔滔奔流,資訊如排山倒海,快速淹沒每一世代『風騷』人物;詩名如過眼雲煙,我從不妄想自己的詩名可以流傳久遠,更不妄想揚名海外。終我此生,只求多為保護生態環境,實實在在盡些心力。如果台灣子弟,從我的詩篇中有些體會,更懂得尊重自然倫理,更懂得珍惜自己、珍惜萬物的生命價值,則是我奢侈的願望。我要特別感謝。」
他還年輕  作者: 吳晟    台灣新詩的田園詩以吳晟為代表,他常年與泥土林木為伴,堅持躬耕生活,以樸素的詩風,鄉土的語言,深刻反映出台灣農村受到現代工商業衝激後的困頓和變貌,以及農民安守稼穑,對外來痛苦隱忍不語,怨而不怒的回應態度,情感真摯,寓意深遠。    吳晟自2000年《吳晟詩選1963-1999》後,久未結集詩作,本書為睽違十四年之長、二十一世紀以來的全新五十二首作品,自言「也許,最後一冊詩集」。《他還年輕》謹守一貫鄉土田園詩風格,或揉入投身社會、環保運動的濃烈情感,復感懷溫潤時光及人事流轉;一面是對不公義的字句鏗鏘,一面愈趨練達觀世。「寫台灣人、敘台灣事、繪台灣景、抒台灣情」,念茲在茲者,永遠環繞腳所踏的吾鄉土地,憂懷守護者,則寶島上無窮盡的暖與美。    吳晟:    「時代風潮滔滔奔流,資訊如排山倒海,快速淹沒每一世代『風騷』人物;詩名如過眼雲煙,我從不妄想自己的詩名可以流傳久遠,更不妄想揚名海外。終我此生,只求多為保護生態環境,實實在在盡些心力。如果台灣子弟,從我的詩篇中有些體會,更懂得尊重自然倫理,更懂得珍惜自己、珍惜萬物的生命價值,則是我奢侈的願望。我要特別感謝。」

呂學源的相片。
只發行七期的<文學家>,1985/12第二期,走訪溪州的泥土作家吳晟,時年四十二。
呂學源新增了 2 張相片。
只發行七期的<文學家>,1985/12第二期,走訪溪州泥土作家吳晟,時年四十二。

李曼瑰《現代女性》(劇本五種)

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《現代女性》(劇本五種)台北:臺灣商務,1970
"現代女性"是個變動的觀念,李曼瑰的,類似30~50年代的中國中上階層的"官夫人型"。
《現代女性》的劇情結構類似,表示作者對於愛情之衝突的認識不怎深刻。


李曼瑰《現代女性劇本五種》之研究
摘要李曼瑰向來被認為為反共抗俄劇寫作的翹楚,然而對於現代女性劇本領域的貢獻卻鮮少有人挖掘。《現代女性劇本五種》的劇本 ...


1949年赴台,任師範大學、政治大學、輔仁大學。藝專、文化大學教授,政工幹校影劇系、“ 中國文化學院”戲劇系主任,話劇欣賞演出委員會主任,文化學院戲劇研究所所長,“中國戲劇藝術中心”主任等職。李曼瑰在1967年還成立了民間組織的“ 中國戲劇藝術中心”,組織劇團,網羅了當時熱心劇運的人士,包括姚一葦、趙琦彬、張永祥、胡耀恆等,主辦訓練、推動演出,出版劇本及戲劇論文等等。她邀約參與的人士,還有很多黨政軍方面的要員,藉以壯大聲勢,但更多大專學校中的戲劇教師,以及她教過的干校學生。這些學生因為是屬於政工體系,與黨政軍各界關係良好,比較容易幫助演藝團體找到演出場地,以及打通關節,通過檢查,便利演出。在那個衙門主義盛行、政治疑慮深重的時代,化解來作純藝術的事業,她的劇本創作始於二十年代。六十年代以來,她寫出了以漢代歷史為題材的系列歷史劇《楚漢風雲》、《漢宮春秋》及漢武帝三部曲等。李曼瑰的歷史劇比較忠於史實,形像地再現了漢代的歷史風雲,劇中人物眾多,形象鮮明豐滿,富有神采,矛盾衝突錯綜複雜,結構縱橫捭闔,顯示出作者較深厚的功力。同時因受西方古 ​​典戲劇影響,她的歷史劇也有較濃重的悲劇和哲理意味。六十年代中期後,話劇藝術形式、表現手法開始受西洋現代戲劇的影響,進入大膽探索時期,使傳統戲劇觀受到極大衝擊。1975年病逝,被台灣戲劇界奉為“ 中國戲劇導師。”其創作以戲劇為主,多數作品屬歷史題材。劇本有《瑤池仙夢》、《皇天后土》、《國父傳》等近30種.





李曼瑰


林萬義

2000年12月
教育大辭書


名詞解釋:  李曼瑰(1906~1975),筆名雨初。廣東省臺山縣人。一九二六年,高中畢業,獲保送北京燕京大學中文系就讀。畢業後,任教於廣州培道中學。不久,再返燕京大學研究所專攻中國古典戲劇。然後赴美國留學,進密西根大學就讀,獲得英文碩士學位,並曾先後到哥倫比亞大學及耶魯大學研究院,選修戲劇及小說寫作。   


李氏十六歲時,即獲得徵文首獎。其後屢在學校戲劇活動中活躍,擅長編、導及演工作;中英文皆佳,在體育、音樂方面亦有相當成就,而受矚目。就讀密西根大學時,曾獲戲劇創作及論文競賽首獎。亦為美國國會圖書館協編〔清代名人辭典〕(Eminent Chinese in The Ching Period)。   


一九四○年學成歸國,先後任教於金陵女子文理學院、中央青年幹部學校、國立劇專、江蘇學院等校。對日抗戰時期,曾任三民主義青年團常務監察、新生活運動婦女指導委員會文化組長。勝利後,當選制憲國民大會代表及立法院立法委員。大陸淪陷後,來臺任教於國立臺灣師範大學、國立政治大學、私立輔仁大學、國立臺灣大學、國立臺灣藝術專科學校等校,並曾擔任政工幹部學校影劇系主任、私立文化學院戲劇系主任。   


一九五七年,獲教育部文藝獎。一九六○年,從美國耶魯大學研究戲劇返國,即籌組「三一劇藝研究社」、「話劇欣賞會」,提倡小劇場活動。一九六二年,在教育部輔導下成立「中國話劇欣賞演出委員會」及舉辦「青年劇展」。一九六七年創設「中國戲劇藝術中心」;為提倡兒童劇,成立「兒童戲劇推行委員會」。一九六九年,創立「海外影藝推行委員會」。又開辦各種影劇電視訓練班,培養編劇、導演及演員等人才。一九七五年十月病逝,享年七十歲。   


逝世後,教育文化界及影劇界人士決議尊稱李氏為「中國戲劇導師」。其終身獻身教育及劇運,所編劇本,達三十餘齣,小說及戲劇文學理論之著述頗多。


----這篇待找讀

她投身於一個戲劇藝術沒落的時代,她所面臨的戲劇王國正寫到邦無道的一頁, 
在明知隻臂難以獨挽狂瀾的情況下,她仍把自己作悲劇式的孤注一擲的奉獻。
【張曉風,〈一個愚不可及的角色──李曼瑰教授〉】


----


翻譯偵探事務所: 小劇場導師李曼瑰也得靠抄襲譯本

Hilaire Belloc, 希賴爾‧貝洛克

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張華: Read  Red的雙關翻譯

英國名作家貝洛克Hilaire Belloc(1870-1953)有一首詩:
When I am dead
I hope it will be said:
My sins are scarlet,
My books are read.
考倒了兩位大師。余光中在《書齋 書災》中說: 
「勉強譯成中文,就成為:   
 當我死時,我希望人們會說:   
 『他的罪深紅,但他的書有人讀過。』
 「此地的read是雙關的,它既是的過去分詞,又和red)同音,因此不可能譯得傳神。」
喬志高在《海外飯錄——談英文的雙關語》中問:
「試問英國名作家貝洛克Hilaire Belloc 這首道盡天下文人心理的打油你怎翻法?
「注釋:歪詩歪譯,大意如下:
雖然著作等身,
等到百年身後;
不怕人罵我聲名狼藉,
只怕人說我不可卒讀。」
朝詩人劉禹錫 (772842)《陋室銘》文中的一句話「談笑有鴻儒,往來無白丁」,用「鴻」諧音「紅」來和「白」相對,可說與Belloc的詩有異曲同工之妙。而且劉禹錫早生了約1100年。
這首詩的中譯,經過分析其實並不難,我的改譯:
當我百年入土,
希望有人追述:
他的罪雖極惡,
他的書有人讀。
改譯說明:1.原文scarletred (read的諧音是近義詞;中譯「惡」與「毒 (「讀」的諧音)」也是近義詞。圖解如下:
        Read→(諧音)Red→(相對)Scarlet
          → (諧音) →  (相對)





無所談‧無所不談‧貝洛克隨筆


 作  者:(英)希萊爾‧貝洛克
 出版單位:東方出版中心
 出版日期:2009.09

內容簡介:
希賴爾‧貝洛克(Hilaire Belloc)1870年7月27日出生於巴黎近郊一個叫拉塞勒-聖克盧的村莊,父親是法國人,一位知名畫家的兒子。母親是英國人,來自一個思想激進的家 庭。出生當天的殷殷雷鳴,仿佛預示了他風雷咆哮的一生。貝洛克出生時正當普法戰爭爆發,未幾,家人帶著他前往巴黎躲避戰亂,隨著法軍在戰爭中節節敗退,危 及巴黎,旋又於九月舉家遷往英國。戰爭在貝洛克的人生中如影隨形,他後來成為戰爭史方面的專家,布林戰爭期間旗幟鮮明地反對英國政府出兵,認為這是掠奪資 源的不義戰爭,第一次世界大戰期間更因寫戰爭分析的文章使文名達到頂峰。他對戰爭史的淵博知識,可以從本書所選的《戰場的沉寂》、《勝利》等文章中看出 來。令人同情的是兩次世界大戰使他失去了兩個兒子,飽受喪子之痛。貝洛克二歲喪父,加上戰爭的影響,使他最終在1902年成為英國公民,他既熱愛法國,又 熱愛英國,熱愛英國蘇塞克斯郡的家鄉,英法兩國的文化,對他有同樣深刻的影響。貝洛克無論外表還是性格,都讓人覺得他是一名軍人。他眼神堅定,表情略帶憂 鬱,鼻樑筆直,薄薄的嘴唇輪廓分明,頭髮總是理得很短,賈斯特頓甚至說他長得像拿破崙。在這副讓陌生人覺得不友好的面容背後,是一顆熱烈、堅毅的心。 1890年,貝洛克在一次茶會上遇上了從羅馬歸來、途經倫敦作短暫勾留的美國加州女孩埃洛迪?霍根,陷入熱戀。霍根回美國後,貝洛克抵押了私人藏書,借了 一些錢,橫渡大西洋隻身前往美國,在盤纏不足的情況下歷盡艱辛,狼狽地找到了霍根的家,向她求婚。霍根的母親不同意這門婚事,貝洛克遭到拒絕後,心碎地回 到英國。這樣的癡勁,堪比他之前的史蒂文生。1896年霍根主動給貝洛克寫信,兩人才再續前緣,在美國加州結了婚。

圖書目錄:
動筆的樂趣
談茶
談一個受人庇護的人
談我認識的一位元隱士
談死亡
談歌曲
談產權
經濟學家
魔王
喜劇作家之死
談某些風俗習慣
政治家
談一場戰役,或“新聞報導”,或“觀點立場”
韋爾德地帶
談高的地方
傳教士
戰場的沉寂
談反諷
談書中之人
談歷史研究方法
談彌爾頓
安徒生
談交通
誠實的人與魔鬼
我們的遺產
知善惡樹
勸告青年竊賊並曉以利害的信

一個孩子的肖像
談經驗
談不朽
發明家
瘋子
幽默的遺產
談歷史證據
聖派翠克
談讀史
勝利
現實
旅伴
《李爾王》
談大風
世界盡頭
談無神論
談名聲
談休息
談發現
談客棧
富人的奴僕
彎曲的街道
談與大人物相識
談撒謊
英格蘭之戀
巴黎與東方
在安道爾的一次談話
致青年食客的公開信
談拋錨
談一項教育改革
談註腳
為財神美言幾句
談頭銜
談蹩腳韻文
談爭議
談口音
一次短途的歷險
談航海
譯後記

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這譯文文字不怎好 不過總是參考
******
Joseph Hilaire Pierre René Belloc (27 July 1870[1]– 16 July 1953) was an Anglo-Frenchwriter and historian who became a naturalisedBritish subject in 1902. He was one of the most prolific writers in England during the early twentieth century. He is most notable for his Roman Catholic faith, which had an impact on most of his writing.
Recent biographies of Belloc have been written by A. N. Wilson and Joseph Pearce.
Contents[hide]

Family and career

Hilaire Belloc Portrait.jpg
Belloc was born in La Celle-Saint-Cloud, France (next to Versailles and near Paris) to a French father and English mother, and grew up in England. Much of his boyhood was spent in Slindon, West Sussex, for which he often felt homesick in later life. This is evidenced in poems such as, "West Sussex Drinking Song", "The South Country", and even the more melancholy, "Ha'nacker Mill".
His mother Elizabeth Rayner Parkes (1829–1925) was also a writer, and a great-granddaughter of the English chemist Joseph Priestley. In 1867 she married attorney Louis Belloc, son of the French painter Jean-Hilaire Belloc. In 1872, five years after they wed, Louis died, but not before being wiped out financially in a stock market crash. The young widow then brought her son Hilaire, along with his sister, Marie, back to England where he remained, except for his voluntary enlistment as a young man in the French artillery.
After being educated at John Henry Newman'sOratory School (located at the time in Edgbaston, Birmingham), Belloc served his term of military service, as a French citizen, with an artillery regiment near Toul in 1891. After his military service, Belloc proceeded to Balliol College, Oxford, as a History scholar. He went on to obtain first class honours in History, and never lost his love for Balliol, as is illustrated by his verse, "Balliol made me, Balliol fed me/ Whatever I had she gave me again".
He was powerfully built, with great stamina, and walked extensively in Britain and Europe. While courting his future wife Elodie, whom he first met in 1890, the impecunious Belloc walked a good part of the way from the midwest of the United States to her home in northern California, paying for lodging at remote farm houses and ranches by sketching the owners and reciting poetry.
He was the brother of the novelistMarie Adelaide Belloc Lowndes. In 1896, he married Elodie Hogan, an American. In 1906 he purchased land and a house called King's Land at Shipley, West Sussex where he brought up his family and lived until shortly before his death. Elodie and Belloc had five children before her 1914 death from influenza.
His son Louis was killed in 1918 while serving in the Royal Flying Corps in northern France. Belloc placed a memorial tablet in the Cathedral at nearby Cambrai. It is in the same side chapel as the noted icon, Our Lady of Cambrai.
Belloc suffered a stroke in 1941 and never recovered from its effects. He died on 16 July 1953 in Guildford, Surrey, following a fall he had at King's Land. He is buried at the Shrine of Our Lady of Consolation of West Grinstead, where he had regularly attended Mass as a parishioner. [2] At his funeral Mass, homilist Monsignor Ronald Knox observed, "No man of his time fought so hard for the good things."
Church website [1]

Political career

An 1895 graduate of Balliol College, Oxford, Belloc was a noted figure within the University, being President of the Oxford Union, the undergraduate debating society. He went into politics after he became a naturalised British subject. A great disappointment in his life was his failure to gain a fellowship at All Souls College in Oxford. This failure may have been caused in part by his producing a small statue of the Virgin and placing it before him on the table during the interview for the fellowship.
From 1906 to 1910 he was a Liberal PartyMember of Parliament for Salford South, but swiftly became disillusioned with party politics. During one campaign speech he was asked by a heckler if he was a "papist." Retrieving his rosary from his pocket he responded, "Sir, so far as possible I hear Mass each day and I go to my knees and tell these beads each night. If that offends you, then I pray God may spare me the indignity of representing you in Parliament." The crowd cheered and Belloc won the election.
His only period of steady employment was from 1914 to 1920 as editor of Land and Water, a journal devoted to the progress of the war. Otherwise he lived by his pen, and often fell short of money.

In controversy and debate

Belloc first came to public attention shortly after arriving at Balliol College, Oxford as a recent French army veteran. Attending his first debate of the Oxford Union Debating Society, he saw that the affirmative position was wretchedly and half-heartedly defended. As the debate drew to its conclusion and the division of the house was called, he rose from his seat in the audience, and delivered a vigorous, impromptu defense of the proposition. Belloc won that debate from the audience, as the division of the house then showed, and his reputation as a debater was established. He was later elected president of the Union. He held his own in debates there with F. E. Smith and John Buchan, the latter a friend.[3][4]
He was at his most effective in the 1920s, on the attack against H. G. Wells's Outline of History, in which he criticized Wells' secular bias and his belief in evolution by means of natural selection, a theory that Belloc asserted had been completely discredited. Wells remarked that "Debating Mr. Belloc is like arguing with a hailstorm". Belloc's review of Outline of History famously observed that Wells' book was a powerful and well-written volume, "up until the appearance of Man, that is, somewhere around page seven." Wells responded with a small book, Mr. Belloc Objects. [5] Not to be outdone, Belloc followed with, "Mr. Belloc Still Objects."
G. G. Coulton, a keen and persistent academic opponent, wrote on Mr. Belloc on Medieval History in a 1920 article. After a long simmering feud, Belloc replied with a booklet, The Case of Dr. Coulton, in 1938.
His style during later life fulfilled the nickname he received in childhood, Old Thunder. Belloc's friend, Lord Sheffield, described his provocative personality in a preface to The Cruise of the Nona.[6]
In Belloc's novel of travel, The Four Men, the title characters supposedly represent different facets of the author's personality. One of the four improvises a playful song at Christmastime, which includes the verse:
'May all good fellows that here agree
Drink Audit Ale in heaven with me,
And may all my enemies go to hell!
Noel! Noel! Noel! Noel!
May all my enemies go to hell!
Noel! Noel!'
It should be noted that the other characters regard the verse as fairly gauche and ill-conceived, so while part of Belloc may have agreed with this song, it is not necessarily representative of Belloc's personality as a whole.

Hobbies

When later he could afford it he was a well known yachtsman. He won many races and was in the French sailing team.[citation needed] In the early 1930s, he was given an old Jerseypilot cutter called 'Jersey'. He sailed this for some years around the coasts of England, with the help of younger men. One of them, Dermod MacCarthy, wrote a book about his time on the water with Belloc, called Sailing with Mr Belloc.

Writing

Belloc wrote on myriad subjects, from warfare to poetry to the many current topics of his day. He has been called one of the Big Four of Edwardian Letters[7], along with H.G.Wells, George Bernard Shaw, and G. K. Chesterton, all of whom debated each other into the 1930s. (In another definition of the Big Four, however, John Galsworthy and Arnold Bennett replace Belloc and Chesterton.)[8] Belloc was closely associated with Chesterton, and Shaw coined the term Chesterbelloc for their partnership.
Asked once why he wrote so much[9], he responded, "Because my children are howling for pearls and caviar." Belloc observed that "The first job of letters is to get a canon," that is, to identify those works which a writer looks upon as exemplary of the best of prose and verse. For his own prose style, he claimed to aspire to be as clear and concise as "Mary had a little lamb."

Essays and travel writing

His best travel writing has secured a permanent following. The Path to Rome (1902), an account of a walking pilgrimage he made from central France across the Alps and down to Rome, has remained continuously in print. More than a mere travelogue, "The Path to Rome" contains descriptions of the people and places he encountered, his drawings in pencil and in ink of the route, humor, poesy, and the reflections of a large mind turned to the events of his time as he marches along his solitary way. At every turn, Belloc shows himself to be profoundly in love with Europe and with the Faith that he claims has produced it.
As an essayist he was one of a small, admired and dominant group (with Chesterton, E. V. Lucas and Robert Lynd) of popular writers.
There is a passage in The Cruise of the Nona where Belloc, sitting alone at the helm of his boat under the stars, shows profoundly his mind in the matter of Catholicism and mankind; he writes of "That golden Light cast over the earth by the beating of the Wings of the Faith."

Poetry


Original cover for Cautionary Tales for Children, illustrated by Basil T. Blackwood
His "cautionary tales", humorous poems with an implausible moral, beautifully illustrated by Basil Blackwood and later by Edward Gorey, are the most widely known of his writings. Supposedly for children, they, like Lewis Carroll's works, are more to adult and satirical tastes: Henry King, Who chewed bits of string and was early cut off in dreadful agonies.[10] A similar poem tells the story of Rebecca, who slammed doors for fun and perished miserably.
The tale of Matilda who told lies and was burnt to death was adapted into the play Matilda Liar! by Debbie Isitt. Quentin Blake, the illustrator, described Belloc as at one and the same time the overbearing adult and mischievous child. Roald Dahl was a follower. But Belloc has broader if sourer scope:
It happened to Lord Lundy then
as happens to so many men
about the age of 26
they shoved him into politics ...
leading up to
we had intended you to be
the next Prime Minister but three ...
Of more weight are Belloc's Sonnets and Verses, a volume that deploys the same singing and rhyming techniques of his children's verses. Belloc's poetry is often religious, often romantic; throughout The Path to Rome he writes in spontaneous song.

History, politics, economics

Three of his best-known non-fiction works are The Servile State (1912), Europe and Faith (1920) and The Jews (1922).
From an early age Belloc knew Henry Edward Cardinal Manning, who was responsible for the conversion of his mother to Roman Catholicism. Manning's involvement in the 1889 London Dock Strike made a major impression on Belloc and his view of politics, according to biographer Robert Speaight. Belloc described this retrospectively in The Cruise of the Nona (1925); he became a trenchant critic both of unbridled capitalism[11], and of many aspects of socialism.
With others (G. K. Chesterton, Cecil Chesterton, Arthur Penty) Belloc had envisioned the socioeconomic system of distributism. In The Servile State, written after his party-political career had come to end, and other works, he criticized the modern economic order and parliamentary system, advocating distributism in opposition to both capitalism and socialism. Belloc made the historical argument that distributism was not a fresh perspective or program of economics but rather a proposed return to the economics that prevailed in Europe for the thousand years when it was Catholic. He called for the dissolution of Parliament and its replacement with committees of representatives for the various sectors of society, an idea popular among Fascists under the name of corporatism. Original corporatism, sometimes called "paleo-corporatism", was a system that predates capitalism and fascism. Paleo-corporatism was based around the guilds of the Middle Ages and served to appoint legislators. Neo-corporatism is a fascist system that merges the state with the capitalistic corporations and the corporations then are directed by the state, under nominal private ownership. Belloc's views fit medieval paleo-corporatism rather than neo-corporatist fascism.[citation needed]
With these linked themes in the background, he wrote a long series of contentious biographies of historical figures, including Oliver Cromwell, James II, and Napoleon. They show him as an ardent proponent of orthodox Catholicism and a critic of many elements of the modern world.
Outside academe, Belloc was impatient with what he considered to be axe-grinding histories, especially what he called "official history."[12] Joseph Pearce notes also Belloc's attack on the secularism of H.G. Wells's popular Outline of History:
Belloc objected to his adversary's tacitly anti-Christian stance, epitomized by the fact that Wells had devoted more space in his "history" to the Persian campaign against the Greeks than he had given to the figure of Christ.
He wrote also substantial amounts of military history. In alternative history, he contributed to the 1931 collection If It Had Happened Otherwise edited by Sir John Squire.

Reprints

Ignatius Press of California and IHS Press of Virginia have been reissuing Belloc. TAN Books of Charlotte, NC publishes a number of Belloc's works, particularly his historical writings.

Religion

One of Belloc's most famous statements was "the faith is Europe and Europe is the faith"; this sums up his strongly-held, orthodox Roman Catholic views, and the cultural conclusions he drew from them. Those views were expressed at length in many of his works from the period 1920–1940. These are still cited as exemplary of Catholic apologetics. They have also been criticised, for instance by comparison with the work of Christopher Dawson during the same period.
As a young man, Belloc lost his faith. Then came a spiritual event which he never discussed publicly, and which returned him to and confirmed him in his Catholicism for the remainder of his life.[citation needed] Belloc alludes to this return to the faith in a passage in The Cruise of the Nona. According to his biographer A.N. Wilson (Hilaire Belloc, Hamish Hamilton), Belloc never wholly apostasized from the Faith (ibid p. 105). The momentous event is fully described by Belloc in The Path to Rome (pp. 158-161). It took place in the French village of Undervelier at the time of Vespers. Belloc said of it, "not without tears", "I considered the nature of Belief" and "it is a good thing not to have to return to the faith". (See Hilaire Belloc by Wilson at pp. 105-106.)
Belloc's Roman Catholicism was uncompromising. He believed that the Roman Catholic Church provided hearth and home for the human spirit .[13] More humorously, his tribute to Catholic culture can be understood from his well-known saying, "Wherever the Catholic sun does shine, there's love and laughter and good red wine." He had a disparaging view of the Church of England, and used sharp words to describe heretics, such as, "Heretics all, whoever you be/ …You never shall have good words from me/ Caritas non conturbat me". Indeed, in his "Song of the Pelagian Heresy" he becomes quite strident, describing how the Bishop of Auxerre, "with his stout Episcopal staff/ So thoroughly thwacked and banged/ The heretics all, both short and tall/ They rather had been hanged".

On Islam

Belloc's 1937 book The Crusades: the World's Debate made no pretence at being impartial. Despite being concerned with events more than eight centuries old, it took sides very vehemently, from the first page on.[14] In his view, had the Crusaders captured Damascus, the Islamic World would have been cut in two and "bled to death of the wound"— which as Belloc explicitly stated, would have been a highly desirable and positive outcome.
Since the Crusaders missed that chance, Islam survived and eventually overwhelmed the Crusader bridgehead in the Middle East. For Belloc this was not a matter of old history: Islam continued to pose a dangerous threat.[15] In The Great Heresies, Belloc argues that, although, "That [Mohammedan] culture happens to have fallen back in material applications; there is no reason whatever why it should not learn its new lesson and become our equal in all those temporal things which now alone give us our superiority over it — whereas in Faith we have fallen inferior to it."[16]
At the time of his writing, the Islamic world was still largely under the rule of the European colonial powers and the threat to Britain was from Fascism and Nazism. Belloc, however, considered that Islam was permanently intent on destroying the Church, as well as the West, which Christendom had built. In The Great Heresies (1938) Belloc grouped the Protestant Reformation together with Islam as one of the major heresies threatening the "Church Universal."
Belloc in that book cited the many beliefs and theological principles which Islam shares with Catholicism[17]— and exactly which, in Belloc's view, identify it as a heresy. Where (in his view) Islam decisively diverges from Catholicism (and Christianity in general) is the "denial of the Incarnation and all the sacramental life of the Church that followed from it"— with Islam regarding Jesus as a human being, though honouring him as a Prophet.[18]

Accusations of anti-Semitism

For fuller discussion, see section in G. K.'s Weekly
Belloc has been deemed by some to be anti-Semitic and not concerned to conceal his views. A. N. Wilson's biography expresses the opinion that Belloc had a tendency to allude to Jews in conversation, in a seemingly obsessive fashion on occasion. Anthony Powell's review of that biography contains Powell's opinion, that Belloc was thoroughly anti-Semitic, except at a personal level.
There are a number of grounds on which the accusations of anti-semitism have been based. He was repeatedly critical, from his days in politics onwards, of the influence Jewish people had on society and the world of finance. In The Cruise of the Nona, Belloc reflected equivocally on the Dreyfus Affair after thirty years.[19]Norman Rose's book The Cliveden Set (2000) poses the question of whether Nancy Astor, a friend of Belloc's in the 1930s until they broke over religious matters, was influenced by him against Jews in general.[20] .
On the other hand, Canadian broadcaster Michael Coren wrote:
Belloc's polemics did periodically drift into the realms of bigotry, but he was invariably a tenacious opponent of philosophical anti-Semitism, ostracized friends who made attacks upon individual Jews, and was an inexorable enemy of fascism and all its works, speaking out against German anti-Semitism before the National Socialists came to power.
Robert Speaight cited a letter by Belloc in which he pilloried Nesta Webster because of her accusations against "the Jews". In February 1924, Belloc wrote to an American Jewish friend regarding an allegedly anti-Semitic book by Webster. Webster had rejected Christianity, studied Eastern religions, accepted the Hindu concept of the equality of all religions and was fascinated by theories of reincarnation and ancestral memory.[21] Belloc expressed his views very clearly:
In my opinion it is a lunatic book. She is one of those people who have got one cause on the brain. It is the good old 'Jewish revolutionary' bogey. But there is a type of unstable mind which cannot rest without morbid imaginings, and the conception of a single cause simplifies thought. With this good woman it is the Jews, with some people it is the Jesuits, with others Freemasons and so on. The world is more complex than that.[22]
Speaight also points out that when faced with anti-Semitism in practice — as at elitist country clubs in America before World War II — he voiced his disapproval. Belloc condemned Nazi anti-Semitism in The Catholic and the War (1940):
The Third Reich has treated its Jewish subjects with a contempt for Justice which even if there had been no other action of the kind in other departments would be a sufficient warranty for determining its elimination from Europe… Cruelty to a Jew is as odious as cruelty to any human being, whether that cruelty be moral in the form of insult, or physical… You may hear men saying on every side, 'However, there is one thing I do agree with and that is the way they (The Nazis) have settled the Jews'. Now that attitude is directly immoral. The more danger there is that it will grow the more necessity there is for denouncing it. The action of the enemy toward the Jewish race has been in morals intolerable. Contracts have been broken on all sides, careers destroyed by the hundred and the thousand, individuals have been treated with the most hideous and disgusting cruelty… If no price is paid for such excesses, our civilisation will certainly suffer and suffer permanently. If the men who have committed them go unpunished (and only defeat in war can punish them) then the decline of Europe, already advanced, will proceed to catastrophe. (pages 29ff.)
Dennis Barton[23] has defended Belloc at length. He notes that Belloc condemned wild accusations against the Jews, in his own book, The Jews. Belloc's open praises for the Jews (particularly in "The Jews, Chapter IV The General Causes of Friction") is further evidence that his anti-Semitism, to the degree that it existed, stemmed rather from unexamined cultural or personal prejudices than from conscious hostility to the Jews. Also, it is not possible to be an orthodox Catholic without thinking that the Jews made a mistake in not recognizing Jesus as the Messiah.

In the media

  • Stephen Fry has recorded an audio collection of Belloc's children's poetry.
  • A notable admirer of Belloc was the composerPeter Warlock, who set many of his poems to music.
  • A well-known parody of Belloc by Sir John Squire, intended as a tribute, is Mr. Belloc's Fancy.
  • Syd Barrett, a founder of Pink Floyd, was a fan. His song "Matilda Mother" was drawn directly from verses in Cautionary Tales, and was rewritten when Belloc's estate refused permission to record them. The Belloc version has been released on a 40th anniversary reissue of Piper at the Gates of Dawn.
  • In the second episode of Monty Python's Flying Circus, the tongue-in-cheek skit "The Mouse Problem," satirizing an exposure of homosexuality, names Belloc, along with Julius Caesar and Napoleon, as one of the "famous men now known to have been mice."

See also

Notes

  1. ^Toulmin, Priestley (1 June 1994), "The Descendants of Joseph Priestley, LL.D., F.R.S.", The Northumberland County Historical Society Proceedings (Sunbury, Pennsylvania: The Society) XXXII: 36
  2. ^ His estate was probated at £7,451.
  3. ^ Sir John Simon who was a contemporary at Oxford, described his "...resonant, deep pitched voice..." as making an "...unforgettable impression".
  4. ^ Francis West, Gilbert Murray, p.107 describes Murray's impression on an occasion in 1899: In July [...] [Murray] attended a meeting on the principles of Liberalism, at which Hilaire Belloc spoke brilliantly although Murray could not afterwards remember a word that he had said.
  5. ^ Wells, H. G., Mr. Belloc Objects, to the Outline of History, Watts & Company, London, 1926
  6. ^Time and again I have seen him throw out a sufficiently outrageous theory in order to stimulate his company, and, be it said, for the pleasure of seeing how slowly he might be dislodged from a position he had purposely taken up knowing it to be untenable...Of course Belloc was prejudiced, but there were few who knew him who did not love his prejudices, who did not love to hear him fight for them, and who did not honor him for the sincerity and passion with which he held to them. Once the battle was joined all his armoury was marshalled and flung into the fray. Dialectic, Scorn, Quip, Epigram, Sarcasm, Historical Evidence, Massive Argument, and Moral Teaching --of all these weapons he was a past master and each was mobilised and made to play its proper part in the attack. Yet he was a courteous and a chivalrous man. A deeply sensitive man, his was the kindest and most understanding nature I have ever known. In spite of a rollicking and bombastic side he was as incapable of the least cruelty as he was capable of the most delicate sympathy with other people's feelings. As he himself used to say of others in a curiously quiet and simple way, 'He is a good man. He will go to Heaven.'
  7. ^http://www.poetryarchive.org/poetryarchive/singlePoet.do?poetId=7490
  8. ^ Alfred F. Havighurst, Britain in Transition: The Twentieth Century (1985), p. 36.
  9. ^ See Hilaire Belloc's books for a chronological list of work by Belloc
  10. ^ :The Chief Defect of Henry King
    Was chewing little bits of String.
    At last he swallowed some which tied
    Itself in ugly Knots inside.
    Physicians of the Utmost Fame
    Were called at once; but when they came
    They answered, as they took their Fees,
    "There is no Cure for this Disease.
    Henry will very soon be dead."
    His Parents stood about his Bed
    Lamenting his Untimely Death,
    When Henry, with his Latest Breath,
    Cried - "Oh, my Friends, be warned by me,
    That Breakfast, Dinner, Lunch and Tea
    Are all the Human Frame Requires..."
    With that the Wretched Child expires.
  11. ^Raymond Williams, Culture and Society, p. 186: Belloc's argument is that capitalism as a system is breaking down, and that this is to be welcomed. A society in which a minority owns and controls the means of production, while the majority are reduced to proletarian status, is not only wrong but unstable. Belloc sees it breaking down in two ways — on the one hand into State action for welfare (which pure capitalism cannot embody); on the other hand into monopoly and the restraint of trade. There are only two alternatives to this system: socialism, which Belloc calls collectivism; and the redistribution of property on a significant scale, which Belloc calls distributivism.
  12. ^There is an enormous book called volume 1 of A Cambridge History of the Middle Ages. It is 759 pages in length of close print . . . It does not mention the Mass once. That is as though you were to write a history of the Jewish dispersion without mentioning the synagogue or of the British empire without mentioning the city of London or the Navy (Letters from Hilaire Belloc, Hollis and Carter, 75).
  13. ^ A.N. Wilson's Introduction to Belloc's Complete Verse, Pimlico, 1991
  14. ^Our fathers all but re-established the spiritual mastery of Europe over the East; all but recovered the patrimony of Rome (…). Western warriors, two thousand miles and more from home, have struck root and might feel they have permanently grasped the vital belt of the Orient. All seaboard Syria was theirs and nearly [emphasis in the original] the whole of that "bridge", a narrow band pressed in between the desert and the sea, the all-important central link joining the Moslem East to the Moslem West (…) Should the link be broken for good by Christian mastery of Syria, all Islam was cut in two and would bleed to death of the wound.
  15. ^The story must not be neglected by any modern, who may think in error that the East has finally fallen before the West, that Islam is now enslaved — to our political and economic power at any rate if not to our philosophy. It is not so. Islam essentially survives, and Islam would not have survived had the Crusade made good its hold upon the essential point of Damascus. Islam survives. Its religion is intact; therefore its material strength may return. Our religion is in peril, and who can be confident in the continued skill, let alone the continued obedience, of those who make and work our machines? (…) There is with us a complete chaos in religious doctrine (…) We worship ourselves, we worship the nation; or we worship (some few of us) a particular economic arrangement believed to be the satisfaction of social justice (…) Islam has not suffered this spiritual decline; and in the contrast between [our religious chaos and] the religious certitudes still strong throughout the Mohammedan world lies our peril.
  16. ^The Great Heresies, Ch. 4, "The Great and Enduring Heresy of Mohammed."
  17. ^ For Belloc, the common ground includes: the unity and the omnipotence of God; the personal nature, the all-goodness, the timelessness, and the providence of God; His creative power as the origin of all things, and His sustenance of all things by His power alone; the world of good spirits and angels and of evil spirits in war against God, with a chief evil spirit; the immortality of the soul and its responsibility for actions in this life, coupled with the doctrine of reward and punishment after death; the Day of Judgment with Christ as Judge; the Lady Miriam [Mary] as the first among womenkind.
  18. ^ On this see Islamic view of Jesus.
  19. ^I, for my part, pretend to no certain conclusion in the matter… Of my own intimate acquaintance who were on the spot [at Dreyfus' trial] and competent to judge, most were for the innocence of Dreyfus: but the rest, fully competent also, were and are, convinced of his guilt… There are in England to-day two Englishmen whose wide knowledge of Europe and especially of Paris, and the French tongue and society, enable them to judge. They are both close friends of mine. One is for, the other against… I believe that, when the passions have died down, the Dreyfus case will remain for history very much what the Diamond Necklace has remained, or the Tichborne case; that is, there will be a popular legend, intellectually worth nothing; and, for the historian, the task of criticising that legend, but hardly of solving the problem.
  20. ^ Rose asserts that Belloc 'was moved by a deep vein of hysterical anti-Semitism'.
  21. ^ Nesta Webster, Spacious Days, London and Bombay, 1950, pp. 103 and 172–5.
  22. ^ The Life Of Hilaire Belloc by R. Speaight, 1957, pp. 456–8.
  23. ^"In Defense of Hilaire Belloc".

References

  • Hilaire Belloc, the man and his work (1916) C. Creighton Mandell and Edward Shanks
  • For Hilaire Belloc (1942) Douglas Woodruff (editor), Douglas Jerrold, Ronald Knox, Arnold Lunn, C. A. J. Armstrong, Christopher Hollis, Gervase Matthew, David Mathew, J. B. Morton, W. A. Pantin, David Jones
  • Hilaire Belloc; An Introduction to his Spirit and Work (1945) Robert Hamilton
  • Hilaire Belloc (British Council, 1953) Renee Haynes
  • Hilaire Belloc: No Alienated Man. A Study in Christian Integration (1953) Frederick Wilhelmsen
  • Hilaire Belloc: A Memoir (1955) J. B. Morton
  • The Young Hilaire Belloc, Some Records of Youth and Middle Age (1956) Marie Belloc Lowndes
  • The Life of Hilaire Belloc (1957) Robert Speaight
  • Hilaire Belloc: Edwardian Radical (1978) John P. McCarthy
  • Hilaire Belloc (1984) A. N. Wilson
  • G. K. Chesterton & Hilaire Belloc: The Battle Against Modernity (Ohio University Press, 1991) Jay P. Corrin
  • Old Thunder: A Life of Hilaire Belloc (2002) Joseph Pearce
  • Hilaire Belloc: 1870-1953 (1998) Cooney, Anthony, ISBN 0-9535077-3-4.
  • "On a Monkey's Birthday: Belloc and Sussex" (2006) Tim Rich, contained within "Common Ground: Around Britain in Thirty Writers" (Cyan Books) ISBN 1-904879-93-4.
  • Hilaire Belloc and the Liberal revival: Distributism - an alternative Liberal tradition?David Boyle, Journal of Liberal History, Issue 40, Autumn 2003

External links

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Online editions of his works

Others




Belloc, Hilaire, 1870-1953



樂蘅軍 (著)《古典小說散論》

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樂蘅軍 (著) 《古典小說散論》;  台北: 純文學,1976;大安出版社,2004

  《古典小說散論》示範了一種至為難得的論述模式,作者嗜讀經典的專業素養,洞燭幽微的靈敏感性,乃至高度審美價值的書寫風格...
  凡此種種,莫不是文學好書的理想,難怪自問世之始(一九七六年純文學版),歷經多年,一直受到「古典小說」領域研究者的重視。
  大安出版社於三十週年社慶之際,取得作者授權,重新排印推出,卻仍然沿用原有書名。除了服務還內外同好外,也希望藉此永續人文出版的美好傳統。

  1.  樂蘅軍專書
      1. 《宋代話本研究》,臺北市,國立臺灣大學文學院,國立臺灣大學文史叢刊,1969年。
      2. 《古典小説散論》,臺北:純文學,1976年。
      3. 《中國古典文學論文精選叢刊、小説類》,臺北:幼獅,1980年。
      4. 《意志與命運:中國古典小説世界觀綜論》,臺北:大安,1992/2003年。
  1. 期刊論文
      1. 〈從水滸傳金蓮故事到金瓶梅的風格變易〉,《純文學》,7卷3期、頁11-24,1960年3月。
      2. 〈楊執中的銅爐及其他〉,《純文學》,9卷3期,頁12-20,1971年3月。
      3. 〈世紀的漂泊者—儒林外史群像〉,《現代文學》,45期,頁123-135,1971年12月。
      4. 〈梁山伯的締造與幻滅—論水滸的悲劇嘲弄〉,《中外文學》,1卷8期,1973年1月。
      5. 〈中國原始變形神話試探(上)〉,《中外文學》,2卷8期,頁10-21,1974年1月。
      6. 〈中國原始變形神話試探(下)〉,《中外文學》,2卷9期,頁24-40-,1974年2月。
      7. 〈悲劇英雄在中國古神話中的造像〉,《中外文學》,4卷3期,頁148-169,1975年8月。
      8. 〈倔強的山歌:讀羅淑苦難小說的樣象〉,《聯合文學》,3卷9期,頁52-61,1977年7月。
      9. 〈從黃春明小說藝術論其作品的浪漫精神〉,《臺灣文藝》,60期,1978年10月。
      10. 〈無言的悲情——讀《臺靜農短篇小説集》中悲運故事〉,《中外文學》,9卷2期,頁68-97,1980年7月。

鈴木虎雄《支那詩論史》

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鈴木虎雄 (1878-1963)



魯迅與鈴木虎雄的“文學的自覺”說張晨在二○○三年第六期《求是學刊》上說,不少學者認為,建安時期是一個“文學的自覺時代”的觀點是魯迅於一九二七年九月在廣州作的題為《魏晉風度及文章與藥及酒之關係》的演講​​中首次提出的。其實,根據確鑿資料,最早提出這一觀點的是日本京都大學著名漢學家鈴木虎雄(一八七八至一九六三)。此說見一九二五年日本出版的《中國詩論史》(鈴木虎雄著)一書。


《支那詩論史》是累績二十年的教學講義而成。特色之一是歷史的發展脈絡,以人和著作的時代來劃分。特色之二,詩論三說的提出。也就是解釋的架構具備了。所以,其後的累績,自然容易有歸屬。而細讀、精讀和歸納,就是日本漢學最有特色之處。

《支那詩論史》 , 鈴木虎雄著,東京, 1925/27.

鈴木虎雄 ,《中國古代文藝論史》,孫俍工(譯)(北平:北新書局, 1929),凡2冊

中國詩論史
中國詩論史
作者 : 鈴木虎雄
出版社:廣西人民出版社   譯者 : 許總
出版年: 1989 頁數: 249 定價: 3.9 ISBN: 9787219013366

Paradise Lost, John Milton

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Poet John Milton was born on this day in 1608.
Featured Artwork of the Day: Author: John Milton (British, 1608–1674) | Paradise Lost | 1902 http://met.org/1CbSeZt
Poet John Milton was born on this day in 1608.   Featured Artwork of the Day: Author: John Milton (British, 1608–1674) | Paradise Lost | 1902 http://met.org/1CbSeZt
John Milton, poet and creator of Paradise Lost, was born #onthisday in 1608. #DiscoverLiterature to find out more about this epic poem.http://bit.ly/1yvvP6N

相片:John Milton, poet and creator of Paradise Lost, was born #onthisday in 1608. #DiscoverLiterature to find out more about this epic poem. http://bit.ly/1yvvP6N

奇美博物館新增了 2 張相片。
【典藏組小編時間】
12/9是英國文學家約翰‧米爾頓(1608-1674)的生日。
他所寫的《失樂園》(Paradise Lost)被認為是偉大的文學作品之一。奇美博物館收藏的《米爾頓盾牌》,就是刻畫了《失樂園》中的場景。
盾牌中央的是「大天使拉斐爾向亞當夏娃訴說天堂大戰的始末」。下方則可見大天使米迦勒打敗撒旦的情景。
這件盾牌原本表面生成硫化銀,所以紋飾和人物造型都不甚清晰。在經過修復師的清潔後,就可以清楚地觀賞到盾牌的樣貌了!
《米爾頓盾牌》目前展示於兵器廳,大家未來參觀博物館的時候,千萬別忘記來欣賞這件精彩的盾牌!
艾金頓公司│米爾頓盾牌│約1866-1870製
Elkington & Co.│The Milton Shield│ca. 1866-1870 copy

奇美博物館的相片。
奇美博物館的相片。

2小時 · 

奇美博物館的相片。

廖振富《蔡惠如資料彙編與研究》及其它

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《蔡惠如資料彙編與研究 》,廖振富 編著,台北: 國立臺灣大學出版中心,2013年12月
精裝 / 21*15cm / 265頁 / 部分彩色 / 中文
叢書系列: 東亞文明研究資料叢刊 9 (此書系定價極廉,像本書定價: 250 元,實售200元......)本書似可取代絕版的"蔡惠如和他的時代"一書(東亞文明研究資料叢刊5)
蔡惠如――臺灣民族運動的先覺者
本書透過其作品、詩文與其他相關報導,以及友人日記記載,
建構出蔡惠如的完整形象,以呈現於世。


本書旨在蒐集蔡惠如作品與相關資料,以建構更清晰完整的蔡惠如形象,提供各界參考。全書共涵蓋六大部分:導論、蔡惠如作品、與蔡惠如相關之詩文與書信、蔡惠如的相關報導、友人日記之相關記載、蔡惠如年表初編。另附錄論文〈日治時期台灣「監獄文學」探析──以林幼春、蔡惠如、蔣渭水「治警事件」相關作品為例〉一篇。
本書資料來源,包括報紙、雜誌、專書,及田野調查所得之「傅錫祺日記」、「林癡仙日記」與相關文獻,來源廣泛。其中櫟社社長傅錫祺家屬提供之原始文獻尤多,如蔡惠如書信、手稿多件,皆屬新發現之珍貴史料。書中所收蔡惠如作品與文友相關詩文,曾參考謝金蓉編輯《蔡惠如和他的時代》一書,並重新逐一核對出處,加以校正增補。至於導論專文,係編者根據本書編輯過程中所發現之新資料撰寫而成,曾發表於《臺灣文學研究學報》第17期(2013年10月發行)。書後所附年表皆詳細交代出處,以方便查考。



廖振富(Liao Chen-fu)
1959年生,臺灣臺中人。臺灣師範大學文學博士,曾任臺灣師大臺文所教授,現任中興大學臺灣文學與跨國文化研究所教授兼所長。專長領域為中國古典文學、臺灣古典文學、臺灣近現代文學、日治時期在臺日人漢文學。著有《唐代詠史詩之發展與特質》、《櫟社研究新論》、《台灣古典文學的時代刻痕:從晩清到二二八》,策劃「台灣古典作家精選集」大型叢書,並主編《林癡仙集》、《林幼春集》、《在臺日人漢詩文集》三冊,另有單篇論文多種。多年來致力探勘近百年來臺灣知識份子新舊世代之思想與文學傳承,近年並關注「在臺日人漢文學」,試圖挖掘日治時期日本漢文學在臺灣文學場域與臺灣、中國交會之多重意涵。近期接受臺中市文化局委託,與楊翠教授共同執行「臺中文學館展示與臺中文學史編纂」研究計畫。

【目次】
影像圖集:蔡惠如相關照片、書信、手稿
編輯說明


壹、導論:從「富家公子」到民族運動「啟蒙先驅」──蔡惠如生平與作品新論
一、前言
二、蔡惠如新資料的來源與價值
三、蔡惠如的經商生涯:臺灣與中國投資的起落
四、蔡惠如的政治活動:從同化會到臺灣民族運動
五、蔡惠如的文學活動與創作:從「維護漢文」到「啟蒙意識」的覺醒
六、結語

貳、蔡惠如作品
一、詩作
二、詞作


http://www.press.ntu.edu.tw/?act=book&refer=ntup_book00706





大正13年(1924)台灣政冶無力者(林獻堂,林幼春等)對抗有力者(辜顯榮,林熊徵等)演講宣傳廣告,今天不管你自認是有力或無力者大家都要去投票,票票平等.祝福各位庫友投票順利!心想事成!

大正13年(1924)台灣政冶無力者(林獻堂,林幼春等)對抗有力者(辜顯榮,林熊徵等)演講宣傳廣告,今天不管你自認是有力或無力者大家都要去投票,票票平等.祝福各位庫友投票順利!心想事成!


廖振富
蔡惠如哀辭 連雅棠
嗚呼惠如死矣。惠如之死,出余意外,故余視其病,潸然流淚。及見其逝,放聲大哭。至今思之,猶有無窮之慟也。余之識惠如也,在二十五年前,其時惠如尚少,余以為豪華子弟爾。迨聞其議論、觀其行事、審其待人接物,而後知惠如為倜儻慷慨之士,不可以繩墨度也。惠如志大才大膽大,而心小慮周,又足以濟之,故疊遭挫敗,氣不稍餒,再接再厲,操縱自如。余以為必有成功之日,而今竟死矣,哀哉。
惠如之經營實業,奔走政治,事跡在人耳目,余不言。言其私,先是余寓臺中,與惠如同居瑞軒。余妻又與惠如之妻少同里閈,兩家兒子亦嬉戲如昆仲。交情日深,而道義愈篤,臺中為余第二之故鄉,又多友侶之周旋,居之甚樂。乃十數年來,一哭癡仙, 再哭悔之,今又哭惠如。故舊凋零。思之悽咽。顧惠如之死。不死於鰲峰。不死於榕城。而死於臺北。而余亦適居於此。豈余兩人之情義尚有最後之一訣耶。嗚呼痛哉。雖然惠如死矣。而尚有不死者在。余將綜其平生。書之簡策。以詔來許。則惠如可以不死。而今竟死矣。哀哉。

太震撼了!我熟悉蔡惠如,曾出版一本專書《蔡惠如資料彙編與研究》(台大出版社,2013),但從不知他的孫子蔡意誠兩度被捕,在監獄中度過大半生,帶給家人的傷害與陰影,實難以想像。「近代中國出版社」早年曾出版過《蔡惠如傳》,歌頌蔡惠如的抗日精神,但他的後代子孫卻飽受政治創傷。這與連橫曾因迎合日本當局,備受臺灣輿論批評,而其後代子孫長期享受榮華富貴,形成多大的反差!
1929年5月蔡惠如去世,連雅棠曾寫輓聯:「是文字交、是道義友、廿五載患難相扶,落落塵寰君及我。與環境戰、與命運爭、四百萬沈淪未度,茫茫苦海死猶生。」見證連橫對蔡惠如的推崇與交情,卻難以預見兩人及其子孫天差地別的命運。(2014/12/10) 





廖振富https://www.facebook.com/permalink.php......

Joy Luck's Mirror Garden

《嗨!妳好嗎?》-Part 1
錄像,複合媒材

蔡海如從小以畫畫做為逃避外界的避難所,也遵守被告知不對同學外人說家裡父親的事。成為母親之後,不同於自我滿足的過往創作模式,逐漸把創作內容當做為拓展自身與外界溝通、連結的介面。近兩年她才開始在一些契機之下正緩慢面對那塊家中禁語的部分,以藝術為踏腳板出發,同時也探得解決的路徑和自我療癒的功能。


「我希望在這個二代女展覽中對自己從小感受的陰影可以直白一點表現,透過影像內容再現某些這樣身分下的姊妹們曾經有過的某些遭遇和感受。...訪談與意象畫面交錯的紀錄片是我想做的,目前由於時間因素,只能完成初步階段。」(文/蔡海如)

--------------------

「我」是蔡海如,從小立志當畫家,畢業於國立藝專國畫組,法國瑟基藝術學院肄業,一直從事藝術創作,目前也擔任母職。隨著中年目光焦距不斷來回在近身親愛的新生命成長和不斷老化逝去的長輩之間,近兩年才開始能夠近身處理白色恐怖過往歷史相關的創作內容。不管「我」在獨立個體、女性照顧者或家庭與社會之中,流變成何種幻影或實體狀態,但終究存在樣態的根本結構,還是會來回折返於原生家庭當中的種種。儘管在父親回家後我也成年了,就算常常和他在餐桌上喝酒聊天講到後面總是爭吵翻臉收場,但兒時曾是我心中僅次於「神」那般的精神啟蒙人兼遠距書信好友的認知並不會消失。還有持續用心用力把大家都凝聚在一起並照料小孩和工廠都好好長大的─我偉大的母親。她讓我從小便心疼希望能夠一直保護她,但卻又是在我階段性經常出現意欲掙脫的傳統女性典範與那些的規訓束縛來源。

我的父親蔡意誠1927年出生於台中清水。日本時代畢業於台中一中,自小聽聞他的祖父蔡惠如相關事蹟心存景仰,喜愛思考閱讀與哲學思想亦傾向社會主義。1947年二二八事件之後曾為營救短期身陷牢獄的父親蔡珍曜奔走,未料1950年自己也因先前參加讀書會以及加入地下黨活動,便成為政治犯入獄長達近14年。回來之後進入四維公司工作並晉升到業務經理,與母親結婚後亦自行創業,生下三個女兒。1976年公司正要有新階段的發展時,再度因匪諜案牽連入獄10年,期間與之後母親不離不棄和全面承擔奮鬥,加上父親常講的「一個員工後面就是一個家庭」,出獄後決心徹底轉向以既有印刷事業的發展,做為他能為社會、眾人、家庭,甚至難友做最直接有力的回饋與照顧的方式,這樣的理念即便至今仍舊念茲在茲。

母親蔡李玉霞於1944年出生於台南善化清寒家庭,她父親從做木工到務農,家中二男四女,母親排行老三,自小靈精聰慧,勤於家務並照顧弟妹,上學時連僅有的一雙破布鞋常常不捨得穿赤腳上學。小六時一邊當校工一邊完成學業之後,便開始外出就業。曾在台南紡織廠當日夜輪班的女作業員,之後上台北工作幫人織毛線才與父親相識相戀而排除眾議成家。在父親再度出事之後,一肩扛起所有照顧的職責,她常說「一切事要能成功,都必須天時地利人和,缺一不可。」母親這輩子都在為她自己和周遭所有的人做這些努力,我們也都得到她全力的庇蔭。

「白色恐怖」的扭曲影響和糟糕情境,當然也陸續出現在我們家庭這一連串生命之歌的重要變奏當中。可是兒時的我所記得的很大部分都很歡樂,也是至今我們家人聚在一起吃飯時總反覆愛聊的回憶。包括爸爸被抓之前,每到周末常常出遊以及在爸媽房間裡我們小孩都會有小小家庭演唱會,被抓之後的周末就改成期待大嗓門又很會講故的大姨媽和大姑丈的出現,舅舅最愛帶我們去吃好料的,總要大家「薩齁霸」(台語)。就連每次前一晚媽媽要帶去看守所給爸爸的菜色準備和如何將酒藏在其中,都是當時圍在桌旁等吃的小孩會覺得好玩的事。還有工廠和住家不分地,周末眾人一起刷地板沖水和赤腳乾淨涼爽的感覺和歡笑聲等等。

若說有傷心和很深的孤獨與不安,甚至曾經出現過真的不知如何是好的恨意和種種懷疑,確實都是從我升小三那個暑假爸爸不見了之後才開始,直到長大成人,還是常需要不同程度的努力來和那些反覆跑出來的滋味奮戰。事發當時媽媽騙我們說爸爸出國了,但時間一久,我問她「是不是爸爸拋棄了我們?」。家裡氣氛和大人們的怪異談話,媽媽深夜床邊哭泣的背影。直到我像偵探一樣在家裡搜尋才發現一張張寫著我爸是匪諜的報紙剪報之後,媽媽開始叫我到學校不准跟別人說,連老師也不可以!於是「爸爸出國」的藉口便一直沿用到了我藝專畢業去法國念書之後。

這些大概就算是我與白恐有關的成長背景簡述了。

《撒馬爾罕的金桃》:影響世界的粟特人:追憶2005之一瞬

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 goldenpeach: 追憶2005之一瞬:
 
我錯失的「金色台灣新年」和《撒馬爾罕的金桃》



『金色新年台灣更好』是祝詞。我那時應該不是在讀關於"生活讀書新知"方面的書,而是在回味柏林愛樂的「貝多芬之夜(2005/11/17)」(Ludwig van Beethoven Eroica (Italian for "heroic"貝多芬降E 大調第三號交響曲「英雄」作品55,之前有白遼士「海賊序曲」作品21、拉威爾「鵝媽媽」組曲、之外,還有西貝流斯的…………歲末煙火之時,

京都寺院的除歲鐘聲,會像川端康成的寂寞回響嗎?
倫敦的摩天輪會再轉千年嗎?
「長安之春」的胡旋女,早已舞罷,我們還在醉酒…..

"……台北101昨晚再度詮釋完美煙火秀,40萬人在台北101前一起倒數「109876543212006新年快樂!」並親睹這場歷時128秒的煙火秀。過程中,81百枚煙火瞬間向暗夜狂奔而去,時而為大樓戴上金黃色皇冠,時而像一條飛龍蟠柱而上,讓新年一開始就充滿生命力。40萬民眾看傻了眼,直呼:「活在台北好幸福!」市府表示,透過電視轉播,全球有上億人目睹美景。一名民眾說:「煙火秀不只讓人看了激動萬分,還像見證歷史般,共同參與屬於台北人的特有驕傲! ……

那時候,與新婚妻子佳儀去德國度蜜月的回程飛過曼古還是越南,不,越過印度洋回太平洋,看得到台灣的群山聳立嗎?
Dear Sir,  過去十天,...此番德國之行甚為值得, .......希望屆時也能同您一敘.    又,飛機上讀到本期新新聞,有2005年人生畢業生的專輯,有幾人很陌生,也有幾人很好笑.......至於汪道涵和江澤民同志的一段歷史關係,我到頭一次聽說地這麼詳細.新新聞還是一本水準不錯的刊物,沒想到他們墓誌銘和生平簡介的功夫也是爐火純青.祝新年快樂,併祝師母身體好.)


紐約時報廣場的男女,還會情不自禁地吻擁嗎?
【今早 rl:「….早上看這文章的標題:Percents and Sensibility,我還以為Sensibility是「以分計」呢!per cent這句話千真萬確:Her characters never touch, let alone kiss.
我應該推薦過這個網站:http://www.pemberley.com/......」】

巴黎凱旋門前的香檳還在冒泡嗎?(約兩千年前,羅馬權貴酒杯中的 golden peach ,早早已成絕響……..

******
《唐代的外來文明》,原書名叫《撒馬爾罕的金桃》The golden peaches of Samarkand; a study of T 'ang exotics. by EH Schafer – 1963/1985 - Berkeley: University of California Press

這本書的作者墓木已拱。不過,1970s 台灣可能有翻譯本。數十年之後,1995有簡體字版:〔美〕薛愛華著,《唐代的外來文明》(吳玉貴譯:,中國社會科學出版社年版)。十年之後,陜西師範在出「豪華版」本。這時候,正倉院的香木,早已蒙上千年的風塵……….日本的讀者試訳『Golden peach of Samarkand (サマルカンドの金の桃)………

西元七世紀,撒爾馬罕國的國王兩次向唐朝進貢這種珍異的果子,據說"大如鵝卵,其色如金"。謝弗以此作書名,是把它作了未知事物的一個象徵,他這樣說及外來事物對唐朝人生活的影響:

 一隻西裏伯斯的白鸚,一條撒爾馬罕的小狗,一本摩揭陀的奇書,一劑占城(?)的烈性藥,等等,每一種東西都可能以不同的方式引發唐朝人的想像力,從而改變唐朝的生活模式。

中國史籍中的"金桃",首見唐代粟特之康國,即謝弗所謂"撒馬爾罕的金桃(The Golden Peaches of Samarkand )"是也。(《舊唐書》卷198西戎諸國康國傳,貞觀十一年,"又獻金桃、銀桃,詔令植之於苑囿。"《封氏聞見記》卷7、《唐會要》卷200都曾提到。 ...

... 大唐是盛產箭的,並且是世界聞名,訂購者頭名就是波斯,那時的波斯是蟠桃產地。研究唐朝進口貨的Edward Schafer 稱這些蟠桃為Golden Peaches of Samarkand ,兩國貿易往來甚密。)

本書引言:
西 Ezekiel
27:27 [hb5] 你的資財、物件、貨物、水手、掌舵的、補縫的、經營交易的、並你中間的戰士、和人民、在你破壞的日子必都沉在海中。 
     [kjv] Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin.  
     [bbe] Your wealth and your goods, the things in which you do trade, your seamen and those guiding your ships, those who make your boards watertight, and those who do business with your goods, and all your men of war who are in you, with all who have come together in you, will go down into the heart of the seas in the day of your downfall.  
 27:28 [hb5] 你掌舵的呼號之聲一發、郊野都必震動。 
     [kjv] The suburbs shall shake at the sound of the cry of thy pilots.  
     [bbe] At the sound of the cry of your ships' guides, the boards of the ship will be shaking.  
 27:29 [hb5] 凡盪槳的、和水手、並一切泛海掌舵的、都必下船登岸。 
     [kjv] And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land;  
     [bbe] And all the boatmen, the seamen and those who are expert at guiding a ship through the sea, will come down from their ships and take their places on the land;  
 27:30 [hb5] 他們必為你放聲痛哭、把塵土撒在頭上、在灰中打滾。 
     [kjv] And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes:  
     [bbe] And their voices will be sounding over you, and crying bitterly they will put dust on their heads, rolling themselves in the dust:  
 27:31 [hb5] 又為你使頭上光禿、用麻布束腰、號咷痛哭、苦苦悲哀。 
     [kjv] And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing.  
     [bbe] And they will have the hair of their heads cut off because of you, and will put haircloth on their bodies, weeping for you with bitter grief in their souls, even with bitter sorrow.  
 27:32 [hb5] 他們哀號的時候、為你作起哀歌哀哭、說、有何城如推羅、有何城如他在海中成為寂寞的呢。 
     [kjv] And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea?  
     [bbe] And in their weeping they will make a song of grief for you, sorrowing over you and saying, Who is like Tyre, who has come to an end in the deep sea? 
 27:33 [hb5] 你由海上運出貨物、就使許多國民充足.你以許多資財、貨物、使地上的君王豐富。 
     [kjv] When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise.  
     [bbe] When your goods went out over the seas, you made numbers of peoples full; the wealth of the kings of the earth was increased with your great wealth and all your goods.  
《唐代的外來文明》,原名又叫《撒馬爾罕的金桃》
〔美〕薛愛華著,吳玉貴譯:《唐代的外來文明》,中國社會科學出版社1995年版,第 28


The golden peaches of Samarkand ; a study of T 'ang exotics.
EH Schafer –
1963/1985 - Berkeley: University of California Press
Edward H.Schafer,The Golden Peaches of Samarkand: A study of T'Ang Exotics(サマルカンドの金の桃:唐代エキゾチシズムの研究),University of California Press,1985 から興味をおぼえた項目を試訳したものである。唐代中国に関する認識不足、英語力の不足から誤りがある点は、ご叱正をいただきたい。文中の[ ]は訳者補注、あるいはページの変わり目を示す。
【項目】
クローヴ(p171)
薔薇水(p173)
ジャスミン・オイル(p173)
テリアカ (p184)
ナツメグ (p185)
白蝋 (p193)
人間の頭髪 (p193)
硫酸銅 (p194)
金のスーツ (p197)
ポンジー(絹紬) (p201)
竜血 (p211)
本屋と図書館 (p271)
ラピス・ラズリ (p230)
サマルカンドの金の桃 裏表紙   



----
http://balaqhsieh.blogspot.tw/2014/06/blog-post_3.html


[歷史普及] 撒馬爾罕的金桃──影響世界的粟特人
撒馬爾罕的金桃
──影響世界的粟特人

作者:謝金魚

wiki的唐帝國與周邊國家圖


位於今日中亞的烏茲別克斯坦與塔吉克斯坦,阿姆河、錫爾河所夾的狹長地區被稱為索格底亞那,住在這個地區、說粟特語的人,被稱為粟特人,這種『語族』的概念與今日認知的『種族』並不一致。粟特一詞是《魏書》中的譯詞,在漢魏之間的史料中也譯粟弋,在此之前,則以康居、安息等國名存在於漢文文獻中。

曾野綾子Ayako Sono

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「順境的美德是節制,逆境的美德是忍耐。」


「理解『恰如其分』的美,是在世上活過一段歲月後累積的智慧。」

「一個人如果每天都擁有生活目標,很自然地就能成為一盞可以照亮他人的小燈。」

「無論是否有回報,要做該做的事情。這才是真正的信仰,也是人間的美學。」

「只要用心,只需覺得有趣,任何事都可迎刃而解。」

――曾野綾子
"奠基西方藝術的二本希臘史詩!一定要讀,越快越好(早點理解西方藝術的起源)!" (介紹:Homeric Moments: Clues to Delight in Reading the Odyssey & Iliad and other books by Eva Brann )

1979年9月11 ,曾野綾子與林文月有一番對談, 紀錄《(寫作如) 製造一枝棉花糖》收錄於林文月《午後書房》台北:洪範,1986 ,頁183-200。
她認為,日本高中的《源氏物語》選讀之教學 ,重考據及各家解釋,很破壞她的古典胃口,所以她寧可選寫《耶穌傳》......她對於京都等所謂傳統 ,也充滿矛盾。換句話說,她認為現代之日本,與平安朝等的可以絕裂,再創新日本文化。

(另外可參考: "榆樹鎮上:三浦朱門、曾野綾子印象" (殷允芃  中國人的光輝及其他:當代名人訪問錄 )

*****

曾野綾子,1931年生,天主教徒。她與遠藤周作、三浦朱門被並稱為帶有宗教精神的作家。 曾野綾子Ayako Sono絕對著作等身:  日本語

Ayako Sono(曽野 綾子 or 曾野 綾子Sono Ayako?, born September 17, 1931 in Tokyo) is a CatholicJapanese writer.[1]
She went to the Catholic Sacred Heart School in Tokyo after elementary school.[1] During World War II, she evacuated to Kanazawa. After writing for the fanzines La Mancha and Shin-Shicho (新思潮: New Thought),[2] she was recommended by Masao Yamakawa, an established critic at the time, to Mita Bungaku, for which she wrote Enrai No Kyaku Tachi (遠来の客たち: Visitors from Afar), one of the shortlisted stories for the Akutagawa Prize in 1954.[1] In 1953, she married Shumon Miura (三浦 朱門), one of the members of Shin-Shicho.[1]
The naming of “the Bas Bleu Era” (才女時代: Saijo-Jidai) by the writer and critic Yoshimi Usui famously described the prosperous activities of female writers including Sono or Sawako Ariyoshi—one of her contemporary who had published many reputable books that are still being read.



Her major novels include
  • Tamayura (たまゆら: Transience), which portrays the nihilistic daily life of man and woman
  • Satō-gashi-ga-kowareru-toki (砂糖菓子が壊れるとき: When a Sweetmeat Breaks), modeled on Marilyn Monroe and made into a film starring Ayako Wakao (IMDb)
  • Mumeihi (無名碑: A Nameless Monument), featuring the construction sites of the Tagokura Dam and the Asian Highway
  • Kizu-tsuita-ashi (傷ついた葦: Bruised Reed), which describes in a most dry style a life of a Catholic Father
  • Kyokō-no-ie (虚構の家: The House of Fiction), a bestseller depicting domestic violence
  • Tarō-Monogatari (太郎物語: Taro Story), which features her son Taro as the protagonist
  • Kami-No-Yogoreta-Te (神の汚れた手: The Soiled Hands of the god, translated into English as The Watcher from the Shore (ISBN 0-87011-938-9)), on the theme abortion and dignity of life problems, with a gynecologist as the protagonist
  • Tenjō-no-ao (天上の青: Heavenly Blue, translated into English as No Reason for Murder (ISBN 4-925080-63-6), a crime novel based on real serial murder and rape cases by a man named Kiyoshi Ōkubo, which tries to describe the extremity of love
  • Kyō-ō-Herode (狂王ヘロデ: Herod the Mad), which portrays the half life of Herod the Great, who is notorious for the Massacre of the Innocents, through the eye of a mute lute player called "Ana" (hole).
  • Aika (哀歌: Lamentations), a record of the dramatic experience of a nun Haruna, who encountered the Rwanda Genocide.
 

Essays

  • The two million bestseller Dare-no-tame-ni-aisuruka? (誰のために愛するか: For Whom Do You Love?)
  • Kairō-roku (戒老録: A note of Admonition to the Old) on the way how we behave in old age
  • II-hito-o-yameruto-raku-ni-naru (「いい人」をやめると楽になる: Stop Being ”Nice”, and You'll Be Liberated), a collection of epigrams

晚年的美學

 

內容簡介

晚年能過優美生活的人,就是自立,活得凜然獨立的人。

  凡生而為人,能否一直維持壯年的狀態,端視其能否理解「施比受更為有福」這句話的含意了。

我認為防止癡呆最好的方法是:自己購物、親自做料理。
晚年也應該要心懷感恩地明朗地活。說得更清楚些,儘管內心有許多不滿,但表面上裝出開朗的樣子是一種義務。即使不是打從心底喜歡對方,但如果採取的是和愛相同的理性的行動,也算是真正的愛。
——曾野綾子
  這不僅僅是一本獻給老年人的書籍,更是屬於青壯年的你我所必須用心體會的生命風景。

  「晚年」是每個人生命中都會面臨到的階段,晚年不代表失去,也不表示黯淡,而該是進入到另一種灑脫的境界。退休後的日子,可以恣意的完成最終的夢想,也可以隨心所欲的享受靜謐與孤獨的美感。曾野綾子告訴我們的「晚年」,是承接中年以後所重新開創的新視野。

   書中亦談及老人最後幸與不幸的處境,教導大家如何安置更年邁的父母、老人如何獨居或跟子女同住的相處技巧……等等。曾野綾子認為:「在老年和晚年的智慧 當中,有一種是卸下行李……,一般而言,人在卸下行李時,必定是達到目的,看準了地點後才卸下來。然而,當死亡臨近時,就沒有那種顧慮了。」這樣的觀點, 是何等的豁達、瀟灑!

想要讓自己享受與眾不同的晚年生活嗎?請看曾野綾子最具智慧的分享。
本書特色
  一位已屆晚年的文學作家曾野綾子,以其細膩的觀察,和其對生命的領悟,提醒大家該如何用正確的態度和思考來面對晚年生活。每一個建議,都是她對 生活的深刻體認。曾野綾子認為:晚年的人生如輕風吹拂似地全身感到輕快無比,亦猶如掙脫了人間所有的枷鎖,光亮逐漸照射進來。曾野綾子筆下的晚年生活,是 一種美學的呈現,也是一種對人生感到圓滿的富足心境。
作者簡介
曾野綾子
  日本知名戰後派女作家,1931年出生於東京,1953年與作家三浦朱門結為連理,1954年畢業於東京聖心女子大學英語系,並以《遠來之客》獲日本芥川賞提名。1993年起成為日本藝術學院會員,1995年擔任日本財團會長。現居住於東京。

   擅長撰寫人類情感與社會寫實。文風優雅,筆調明快清新,字裡行間處處顯現宗教與良知的醒世意味。曾榮獲多項文學殊榮,包括梵諦岡的聖十字勳章、韓國 Ugyon文化藝術獎,以及第四十九屆日本藝術院獎/恩賜獎等。與有吉佐和子(Enti Humiko,1931-1984)共同開創了日本文學的新世代。
著有《靈魂自由人》(天下雜誌出版)、《都市裡的幸福》(天下雜誌出版)、《中年以後》(天下雜誌出版)、《華麗的手》、《無名碑》、《戒老錄》、《人間的圈套》、《遠來之客》(遠流出版)及《曾野綾子作品選集 — 全集七冊 》等。
 

目錄

作者序
推薦序
第一章 賢者
第二章 沙漠的舒適生活
第三章 恰如其份的美
第四章 人生之薄日
第五章 僅只一次的收拾善後
第六章  金錢比名譽重要?
第七章  原美女?原原美女
第八章  有太宰味道的水
第九章  在卡布里島
第十章  微笑的佛
第十一章  紅族
第十二章  平平凡凡的迂迴曲折
第十三章  維持原貌的原石
第十四章  沈默死去的涵意
第十五章  告白失戀的賀賽
第十六章  從遠處觀望,心裡喜歡
第十七章  想進牢籠的獅子
第十八章  老爺爺砍柴,老婆婆洗濯
第十九章  「愛的學校」
第二十章   碑文祈禱
第二十一章 青春的記憶
第二十二章  單純勞動的重要意義
第二十三章  特別?上的酒和酒杯
第二十四章  老實是至高美德嗎?
第二十五章  自愚蠢者學到的教訓
第二十六章  在樹蔭下卸下重荷之時
第二十七章  自立與自律
第二十八章  壯大且充滿矛盾的地球





此貼文送給K.J. Wu


2011.3.26
KJ Wu 給我們看看 冰點作者的另外一書:
中年以後(紀念版) (詳情). 著者: 曾野綾子 出版社: 天下雜誌





岳父今年九十歲,縱使身體不像過去一般矍健,但仍然騎著腳踏車跑  來跑去,他年輕時也曾熬夜打牌、抽煙喝酒,但中年後,以書畫、寫作、運動和栽種花草當作休閒。 

三十年前,他從公家退休,本想和岳母共度晚年,不料岳母突然去世,岳父消沈了一陣子,又再到職場工作好多年。再次退休後,他仍然擔任家鄉刊物的編輯,並且陸續編寫了十幾本書,大部份是有關家鄉的風土人情,目前他每天把畫國畫、寫詩、練書法當日課。 

怡然自得度晚年 

岳父重視人際關係,每年兩次去大陸探訪鄉友,他出門時一定穿西裝、打領帶,衣著齊整,初識的人總認為他大約年近七十歲,沒有人能想像到他已經九十高齡,岳父稱的上是「老當益壯」、「老而彌堅」。 

作女婿的我,以前是從旁觀的角度來欣賞岳父的晚年,現在我不但早已中年,而且也提前退休,生活周遭所接觸的中年同儕和老年長輩愈來愈多,不由得不關心自己和別人的中年及晚年生活,特別是在「究竟如何才能怡然自得,而又樂觀奮進的度過中年和晚年?」這個大家都重視的問題。 

臺灣已經是一個高齡社會,而日本早在臺灣之前,就已經「高齡化」。針對高齡社會,日本採取了種種方法,但問題仍然不少。根據調 查,2009年日本全國自殺人數超過三萬人,其中六十歲以上占了百分之三十,臺灣也好不到哪裡去,2004年全國自殺死亡數為3468人,其中65  歲以上的有768人,超過百分之二十。 

每個人都必須面對年老,高齡社會不單單是政府的事,大家都需要趁早認識瞭解年老,並且採取因應的方法。 

銀髮族六項挑戰: 

針對「如何怡然自得,而又樂觀奮進的度過晚年?」這個問題,日本  作家曾野綾子不像有的人,從社福或立法,提出一堆解決的方法,她直接向年老者挑戰,也包括她自己在內,要每個人從「要求自己」開始做起。  ;

曾野綾子所提出來的「挑戰」有六項,分別是:要獨立、要工作、要通達、要獨處、要面對、要信仰。 

(1)老年要「獨立」
曾野綾子認為,人老了依然有上天所給的智慧和才情,不但要珍惜,更要發揮,千萬不能隨便放棄,許多老人習慣依賴別人,對於困難或新奇的事不願(或不敢)接觸,一開口就是請別人幫他的忙,曾野綾子叫這些老人是「幫我族」。其實,年齡不是人老的原因,心境才是,依賴人久了,不但原來所擁有的才情都  不見了,反而意志消沈,心志和體力都每況愈下。 

人老切忌「倚老賣老」,年紀長不是一個資格,也不值得誇口,老人要學著主動放棄該有的權利,在捷運公車上,若能站著,即使別人讓位,也不要輕易坐下;當然更不要一上車就搶著找位子。 

曾野綾子提醒「無論年紀多大,最重要的是『精神上的優雅』」,例如請別人服務時,要付出對等的酬勞,至於要如何酬謝,斟酌決定。 

(2)老年要「工作」
戰前日本,全國上下勤奮工作,和早期臺灣一樣,那時候,工作到死方歇是理所當然的事,戰後出生的,不再有那樣的勞動觀,還在工作時,一心想要過安逸的退休生活,等到真正退休了,反而無所事事。 

曾野綾子強調「人應該工作到死」,她說「老人活的健康,祕訣在於有目的、有目標」,不要老是想「別人要為我做什麼?」反而是「我能為別人做什麼?」曾野綾子是日本的名作家,也是日本財團的董事長,但她沒有雇用女傭,家裡的事,包括作菜、清掃、洗滌、種花,都不假手別人,凡事自己動手做。 

(3)老年要「通達」
「少年夫妻老來伴」,人到老年,才知老伴重要,這時候,彼此都要懂得退讓,成為「接受折衷」的夫妻,曾野綾子反對  「養兒防老」,她唯一的兒子離家讀大學後,就完全讓他獨立,彼此間相處有如朋友般的尊重,即便是孩子請客,她也會「回請」。 

除了老伴和老友;人老了,「老本」也很重要,曾野綾子強調老人要過「恰如其分」的生活,沒有錢,就不要奢望旅行、看戲;沒有錢,就把人情世故放旁邊,謝絕不必要的婚喪喜慶,千萬不要「打腫臉充胖子」,再沒錢,都不要想在金錢上佔別人便宜;若是真的身無分文,自己要先有「死無葬身之地」的覺悟。 

(4)老年要懂得「獨處」
人老了,離開職場,家人也不在身邊,「孤  獨」是必然的,「孤獨」不但不是威脅,反而是感受人生喜悅的大好機  會,老人有的是時間,從「孤獨」中,不但可以發現自己,甚至可以嘗試「冒險」,當然要合情合理。曾野綾子在中、晚年曾經多次到落後國家賑災,也曾與人結伴開車橫越撒哈拉沙漠。 

(5)老年要「面對」疾病、死亡:
保持健康當然重要,但是一旦得了任何  病,也要學著將疾病當作人生的一部份;就算在病痛中,也要一樣開朗,並從中找尋樂趣,老人家學著面對死亡,在活著時要將身後事安排妥當,不要給別人找麻煩。 

曾野綾子的母親長年病痛,自從知道自己不能再出門後,就陸續把衣服、首飾轉送他人,她母親死前只給曾野留下兩套和服、兩雙夾腳拖鞋。 

(6)老年要有「信仰」:
對一般人而言,以上所說的,都不容易做到,為  什麼曾野能有這種想法,並且能做的出來?因為她有信仰。曾野綾子信奉天主教,信仰幫助她從神的視野來看人生、作判斷,曾野在四十歲時勤讀聖經,她說神的話就像是一幅度數正確的眼鏡,戴上之後可以把人生看得清清楚楚。 


我們沒有曾野綾子一般的生活經驗和果敢信念,也不必和她比較,但是至少可以想一想,上帝既然創造生命,包括年齡,祂所做的盡都美好,從神的眼睛來看,中年和老年必然有它的「獨特」和「精彩」! 









杜海玲∕摘要: --雖然輿論攻擊「官官接待」,但我們財團在工作完後還是招待來客共飲啤酒。誰會真的為一罐啤酒而出賣自己的心呢?但我總堅持用罐裝而避免瓶裝,因為我怕被記者拍去正給誰倒酒的鏡頭:誰給誰倒酒了,裡面有問題啊,拉攏勾結到一起啦--這是我最近發現的日本文化的不成文條約。(《部族虐殺》)
  --79歲的女士打來電話,問她可以參加我們的聖地巡禮旅行團嗎?她因為高齡已經被許多旅行團拒絕了。我說,當然可以,但不是因為對你同情,而是因為,在旅行途中死了,也不介意,對吧?女士笑了,說「正是!」(《黎明報紙的氣息》)
  --1975年去中國,處處都感到溫暖周到的接待。唯一痛苦的,是與中國作家座談,一個叫浩然的團長和7、8個作家說了都差不多的話,幾個女作家則說下了鄉以後如何接受了再教育。我驚異了,難道她們都是深閨小姐,從未見過農村,從未沾過塵世?那天晚上,我在北京飯店回想無趣的座談會--人生不長,我一個下午就用來聽這些客套話?
  一定還有人在搞文學,只是不在這幾人之列,因此發不出聲音。我在暗夜裡彷佛聽到了那無聲的聲音,這一個夜晚苦悶而沈重。(《無聲的聲音》)
  --我從不敢做封筆宣言。封筆宣言本身是威脅--看哪,我不寫了,看你們怎麼辦?像我這樣對文章不自信的人,最多也就是不想寫便不寫了,周圍也不會有人感到有麻煩,甚至無人察覺。最多,隔了一陣以後,我的兩三個朋友疑惑:哎呀,那傢伙最近沒寫啊?(《黎明報紙的氣息》)
  --我已經寫了多次,並非我不努力,而是我總也難以將與命運強硬地對抗著看作是美。我倒願意在賜予我的命運裡,發現快樂、恬靜和有趣。這無關善惡,只是活著的趣味問題。人基本上順著命運的大流,只稍微有一點反抗--這樣的姿勢是我喜歡的。(《悲哀而明快的所在》)

Honoré Daumier(1808-1879)ドーミエ諷刺画の世界 / 喜安朗編

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 “The clown brings us anarchy, freedom and intuition. It’s a very Russian combination.” Russia’s best-known clown faced down Vladimir Putin over the invasion of Ukraine. Now he's coming to London http://econ.st/1vEiodI
SUNDAY morning at Slava Polunin’s house in Marne, south-east of Paris, is an eye-popping affair. Circus acrobats entangle themselves in elegant inversions in his...
ECON.ST





杜米埃 (H. Daumier 1808-79) 作的動人的小丑 (The Clown),補捉到了波特萊爾散文詩中的某種情感:他宛如一位被遺忘的高貴人物,擬視遠方;群聚四散而去:唯獨一小孩用好奇的眼神看著他。系統與變異:淵博知識與理想設計法

Peter Gay: On the other hand, I know no prejudice so widely shared, no stereotype so facilely applied, as the notion that ''bourgeois'' means materialistic, philistine, narrow-minded, tasteless and prudish. Denigration of the class that emerged triumphant from the French Revolution and reigned supreme as ''Victorians'' has been with us since the early 19th century, epitomized in the caricatures of Daumier. Few contradictions reach so deep in our cultural sensibility as this triumphant ignominy.


Honoré Daumier(1808-1879)說過:我們必須跟隨我們的時代
Ingress"如果時代錯了的話那怎麼辦呢?"--Jean-Auguste-Dominique Ingres | artist | 1780 - 1867 | The National ...

Baudelaire: 波特萊爾的《惡之華》:題詠 (Epigraphes)
 14奧諾雷.杜米埃肖像題詩 Vers Pour Le Portrait de M. Honore Daumier
Gombrich 在Photographer  as Artist: Henri Cartier-Bersson 一文中說Honoré Daumier更善於創造類型畫而非寫實

一點點指正: 凱綏.珂勒惠支 這篇的注有一小錯 (281頁  他是Max Liebermann 1947-1935)是著名的畫家) (她 的名 卻不用德文Käthe Kollwitz 凱綏·柯勒惠支/ 寇維茲(Kathe Kollwitz)是本世紀最重要的兩、三個女性畫家之一。
她的創作最接近現在對「女權主義」此術語的真正詮釋。然而她用的仍是扎根於十九世紀的形式。要 將她跟其他畫家做一比較時,最易讓人聯想到的,並非同時期的德國畫家格羅斯(George Grosz)或迪克斯(Dix),而是杜米埃(Honor Daumier) 及米勒(J.F.Millet)。





書名/作者 杜米埃 = Daumier eng / 廖瓊芳著 出版項 臺北市 : 藝術家, 民89(2000) 版本項 初版
主要作者Rey, Robert
書名/作者Honoré Daumier / text by Robert Rey ; [translated by Norbert Guterman]
出版項New York : Abrams, 1985
版本項Concise ed
總圖2F藝術資料區N6853.D38 R48z 1985 1583328 可流通
主要作者Delteil, Loys, 1869-1927
書名/作者Honoré Daumier : [oeuvre lithographiae] / Loeys Delteil. --
出版項Paris : Delteil, 1925-1930
總圖2F藝術資料區NE2415.D2 D45 v.1 2427386 可流通

主要作者杜彌爾 (Daumier, Honoré, 1808-1879)

Daumier, Honoré 1808-1879
書名/作者ドーミエ諷刺画の世界 / 喜安朗編
出版項東京都 : 岩波, 2002

總圖2F藝術資料區947.35 4411 2242697 可流通

主要作者蘇 茂生
書名/作者根斯勃羅Gainsborough雷諾爾兹Reynolds羅伊斯達Ruisdael荷加斯Hogarth多米埃Daumier / 蘇茂生著
出版項臺北市 : 光復, 民68[1979]

總圖2F密集書庫947.5 4462 v.10 2028386 可流通


「諷刺性插畫的意象組構與表現:以Honoré Daumier(1808-1879)為例」,蕭嘉猷,

Daumier, Honoré (ônôrā' dōmyā'), 1808-79, French caricaturist, painter, and sculptor. Daumier was the greatest social satirist of his day. Son of a Marseilles glazier, he accompanied his family to Paris in 1816. There he studied under Lenoir and learned lithography. He soon began to contribute cartoons to the weekly Caricature. In 1832 his representation of Louis Philippe as Gargantua caused him six months' imprisonment. Two outstanding lithographs of 1834, Rue Transnonain and Le Ventre législatif [the legislative paunch] testify to his early direct and bitterly ironic approach. After the suppression of Caricature his work appeared in Charivari, where he mercilessly ridiculed the bourgeois society of his day in a highly realistic graphic style. Relished as cartoons in his time, Daumier's lithographs, of which he produced almost 4,000, are now considered masterpieces. He also painted about 200 small canvases of power and dramatic intensity that were stylistically similar to his lithographs. Among these are Christ and His Disciples (Rijks Mus.); Republic (Louvre); Three Lawyers (Phillips Gall., Washington, D.C.); the romantic Don Quixote and The Third-Class Carriage (both: Metropolitan Mus.). Daumier's sculpture includes over 30 small, painted busts. An example of his work in this medium is a statuette in the Walters Art Gallery, Baltimore. In his last years he suffered from increasing blindness. His financial condition was perilous. Corot put at his disposal a cottage in Valmondois, and it was there that Daumier died.
Bibliography
See his Teachers and Students (tr. 1970); catalog raisonné ed. by K. E. Maison (2 vol., 1968); biography by R. Rey (1985); studies by K. E. Maison (1960), O. Larkin (1966), H. P. Vincent (1968), and J. L. Wasserman (1969).

Bob Dylan and the 50-Year Itch

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Photo
Bob Dylan in 1966.CreditJerry Schatzberg/Columbia Records, via PR Newswire
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Fifty years ago was an auspicious time in popular music.
In 1964, the Beatles appeared on Billboard’s charts for the first time, the Rolling Stones released their first album, the Supremes had five No. 1 hits and Simon and Garfunkel debuted with “Wednesday Morning, 3 A.M.”
The 50-year milestone is significant, because music published within the first half-century of its recording gets another 20 years of copyright protection under changes in European law.
So every year since 2012, studios go through their tape vaults to find unpublished music to get it on the market before the deadline.
That’s how we came to get outtakes of Bob Dylan, the Beatles and the Beach Boys in recent years.
This year, Sony is releasing a limited-edition nine-LP set of 1964 recordings by Mr. Dylan, including a 46-second try at “Mr. Tambourine Man,” which he would not complete until 1965.
The Beach Boys released two copyright-extension sets of outtakes last week.
There’s no official word on a Beatles release, but last year around this time, “The Beatles Bootleg Recordings 1963” turned up unannounced on iTunes.

訓道篇 Ecclesiastes 共 1/9 章

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Ecclesiastes 9 King James Version (KJV)

For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them.
All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.
This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.
For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.
Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.
Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
Let thy garments be always white; and let thy head lack no ointment.
Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.
10 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.
11 I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.
12 For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.
13 This wisdom have I seen also under the sun, and it seemed great unto me:
14 There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it:
15 Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.
16 Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard.
17 The words of wise men are heard in quiet more than the cry of him that ruleth among fools.
18 Wisdom is better than weapons of war: but one sinner destroyeth much good.

第九章

智愚善惡命運則一
  1. 我留心考察這一切,終於看出:義人、智者和他們的行為,都在天主手裏;是愛是恨,人不知道;二者都能來到他們身上。
  2. 無論是義人,是惡人,是好人,是壞人,是潔淨的人,是不潔淨的人,是獻祭的人,是不獻祭的人,都有同樣的命運;好人與罪人一樣,妄發誓的與怕發誓的也一樣。
  3. 太陽之下所發生的一切事中,最不幸的是眾人都有同樣的命運;更有甚者,世人的心都充滿邪惡,有生之日,心懷狂妄,以後與死者相聚。
  4. 的確,誰尚與活人有聯繫,還懷有希望,因為一隻活狗勝過一隻死獅。
  5. 活著的人至少自知必死,而死了的人卻一無所知;他們再得不到報酬,因為連他們的記念也被人遺忘了。
  6. 他們的愛好,他們的憎恨,他們的熱誠,皆已消失;在太陽下所發生的一切事,永遠再沒有他們的分。
  7. 及時行樂
  8. 你倒不如去快樂地吃你的飯,開懷暢飲你的酒,因為天主早已嘉納你所作的工作。
  9. 你的衣服常要潔白,你頭上不要缺少香液。
  10. 在天主賜你在太陽下的一生虛幻歲月中,同你的愛妻共享人生之樂:這原是你在太陽下,一生從勞苦中所應得的一分。
  11. 你手能做什麼,就努力去做,因為在你所要去的陰府內,沒有工作,沒有計劃,沒有學問,沒有智慧。
  12. 命運不濟
  13. 我又在太陽下看見:善跑的不得競賽,勇將不得參戰,智者得不到食物,明白人得不到財富,博學者得不到寵幸,因為他們都遭遇了不幸的時運。
  14. 因為人不知道自己的時期,當凶險猝然而至的時候,人子為不幸的時運所獲,就像魚被網捕住,又像鳥被圈套套住。
  15. 在太陽下我又得了一個智慧的經驗,依我看來,大有意義:
  16. 有座小城,裏面居民不多;有位大王來攻打此城,把城圍住,周圍築了高壘。
  17. 那時,城中有個貧賤卻具有智慧的人,他用自己的智慧,救了本城:可是人們卻忘了這貧賤的人。
  18. 於是我說:智慧遠勝過武力;然而貧賤人的智慧卻被人輕忽,他的話卻沒有人聽。
  19. 智者溫和的言語,比王者在愚人中的吶喊,更受歡迎。
  20. 智慧勝於武器;一個錯誤能破壞許多好事

Ecclesiastes 1:4-18King James Version (KJV)

One generation passeth away, and another generation cometh: but the earth abideth for ever.
The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.
The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.
All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.
All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.
10 Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.
11 There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.
12 I the Preacher was king over Israel in Jerusalem.
13 And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.
14 I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.
15 That which is crooked cannot be made straight: and that which is wanting cannot be numbered.
16 I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.
17 And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
18 For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.

第一章

  1. 達味之子耶路撒冷的君王「訓道者」的語錄:
  2. 萬事皆虛
  3. 虛而又虛,訓道者說:虛而又虛,萬事皆虛。
  4. 人在太陽下辛勤勞作,為人究有何益﹖
  5. 一代過去,一代又來,大地仍然常在。
  6. 太陽升起,太陽落下,匆匆趕回原處,從新再升。
  7. 風吹向南,又轉向北,旋轉不息,循環周行。
  8. 江河流入大海,大海總不滿溢;江河仍向所往之處,川流不息。
  9. 萬事皆辛勞,無人能盡言:眼看,看不夠;耳聽,聽不飽。
  10. 往昔所有的,將來會再有;昔日所行的,將來會再行;太陽之下決無新事。
  11. 若有人指著某事說:「看,這是新事。」豈不知在我們以前早就有過。
  12. 只是對往者,沒有人去追憶;同樣,對來者,也不會為後輩所記念。
  13. 智慧空虛
  14. 我訓道者,曾在耶路撒冷作過以色列的君王。
  15. 我曾專心用智慧考察研究過天下所發生的一切;──這實在是天主賜與人類的一項艱辛的工作。
  16. 我觀察了在太陽下所發生的一切:看,都是空虛,都是追風。
  17. 彎曲的,不能使之正直,虧缺的,實在不可勝數。
  18. 我心裏自語說:「看,我獲得了又大又多的智慧,勝過了所有在我以前住在耶路撒冷的人,我的心獲得了許多智慧和學問。」
  19. 我再專心研究智慧和學問,愚昧和狂妄,我纔發覺:連這項工作也是追風。
  20. 因為,智慧愈多,煩惱愈多;學問越廣,憂慮越深。
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