本書作者羅威廉是《劍橋大學中國史》（The Cambridge History of China）系列作者群之一，是當今西方研究清史的權威學者。《中國最後的帝國：大清王朝》是繼魏斐德《大清帝國的衰亡》、史景遷《追尋現代中國：最後的王朝》之後，西方史學界極具代表性的清史研究專書，更為近半世紀西方清史研究的集大成之作。
本書是美國哈佛大學出版社《帝制中國史》（History of Imperial China）系列中的最後一冊，全書綜合近數十年來美國清史學界的新研究成果，呈現包括社會史研究、內亞轉向和歐亞轉向等三個重要的新取向。作者羅威廉教授從這些觀點出發，把大清帝國的歷史放入前後更長時段的中國史脈絡，以及更廣闊空間的全球性觀點中。書中以主題為主、時序為輔的方式安排章節，深入淺出地探討清代各時期的政治、社會、經濟、文化等各重要主題，分析與敘述兼長且極具可讀性。雖然本書原為針對美國讀者撰寫，然而對於想一窺歐美清史學界近數十年發展概要的臺灣讀者而言，仍是極佳的入門之作。
羅威廉在本書中運用西方的「帝國」概念恰如其分地詮釋清朝的歷史位置：清朝將蒙古、女真、西藏及其他非漢民族，成功地整合為一種新型態、超越性的政治體，類似近代早期歐亞大陸型態之多民族普世帝國，是民族主義浮現檯面前的政治形式。羅威廉（William T. Rowe）
哥倫比亞大學東亞語言文化碩士、博士，現任約翰‧霍普金斯大學John & Diane Cooke中國史講座教授、曾任該校東亞研究中心主任、歷史系主任，Late Imperial China主編。主要學術領域為近代東亞社會經濟史、中國城市社會經濟史等。著有：《漢口：一個中國城市的商業和社會，1796-1889》、《漢口：一個中國城市的衝突和社區，1796—1895》（Hankow: Conflict and Community in a Chinese City, 1796-1895）、《救世：陳宏謀與十八世紀中國精英意識》（Saving the World: Chen Hongmou and Elite Consciousness in Eighteenth-Century China）、《紅雨：一個中國縣七百年的暴力史》（Crimson Rain: Seven Centuries of Violence in a Chinese City）、《中國最後的帝國：大清王朝》（China’s Last Empire: The Great Qing）等專書。
人類的第一對夫妻是恩蓋．穆隆古（Ngai Mulungu，即「全能神」）和恩蓋．姆瓦團吉．瓦．恩扎（Ngai Mwatuangi wa nzaa，即「分指神」）合力從地洞中拉出來的。人本來是不死的，穆隆古神派變色龍送信，變色龍慢吞吞一路鬼混，等牠到達，另一名信差織布鳥早已飛到，傳達了死亡訊息。人從此有了死亡。但康巴族相信，死亡不代表完全消失，因為人的生殖繁衍抵消了一部分死亡，此外，人死並非絕滅，他進入「艾姆」（aimu）精神世界，持續死生相續。那個持續死生相續的世界，叫做「亞亞亞尼」（yayayani）。
The Late Ming Poet Ch'en Tzu-lung: Crisis of Love and Loyalism, by Kang-i Sun Chang. New Haven: Yale University Press, 1991. Pp. xx + 183. $25.00. 133 .孫康宜著,{陳子龍柳如是詩詞情緣}李奭學譯,台北:允晨文化, 1992 我對她冠夫姓的做法感到好奇 查Google等如何處理 The late-Ming poet Ch'en Tzu-lung: crises of love and loyalism KS Chang - 1991 - Yale University Press 參考 loyalist
Pepys' Diary: Wednesday 4 April 1660 The King: O, prisca fides! What can these be? Rochester: The love of wine and women. The King: God bless your majesty!" new. Hhomeboy on Sun 6 Apr 2003, ...
Sober in govt….continued: One of the better exchanges between Rochester and The King: "Rochester:Were I in your Majesty's place I would not govern at all. The King: How then? Rochester: I would send for my good Lord Rochester and command him to govern. The King: But the singular modesty of that nobleman- Rochester: He would certainly conform himself to your Majesty's bright example. How gloriously would the two grand social virtues flourish under his auspices! The King: O, prisca fides! What can these be? Rochester: The love of wine and women. The King: God bless your majesty!"
crest The Family Motto is: "PRISCA FIDES" this translates to "Ancient Trust" and can be traced to John Glassford Tobacco Lord. ...
ip·so fac·to (ĭp'sō făk'tō) adv. By the fact itself; by that very fact: An alien, ipso facto, has no right to a U.S. passport. [New Latin ipsō factō : Latin ipsō, ablative of ipse, itself + Latin factō, ablative of factum , fact.]
September 15, 1974
A Martyr to Sin
By WALTER CLEMONS
LORD ROCHESTER'S MONKEYBy Graham Greene.
n the best known portrait of John Wilmot, Second Earl of Rochester, a pet monkey proffers a tattered page ripped from one of his master's books. The Earl, resplendent in silks, coolly awards the beast a laurel crown. "Were I...," Rochester wrote, "a spirit free, to choose for my own share/ what sort of flesh and blood I pleas'd to wear,/ I'd be a dog, a monkey or a bear,/ Or any thing but that vain animal/ Who is so proud of being rational." For more than two centuries Rochester's notoriety as the wildest of "the merry gang" of wits who converged at Charles II's court during the 1660's overshadowed his reputation as a poet. The poetry- skeptical, parodistic, obscene and scathing- was a rediscovery of the 1920's, though John Hayward's 1926 Nonesuch edition escaped prosecution only by being limited to 1,050 copies. A scholarly biography by Vivian de Sola Pinto (1935; revised as "Enthusiast in Wit," 1962) usefully related Rochester's libertinism to Hobbesian materialism- specifically to Hobbes's doctrine that sensory experience was the only philosophical reality. Pinto pitched his claims high: "If Milton is the great poet of belief in the 17th century, Rochester is the great poet of unbelief." Professor Pinto's book hadn't yet appeared when Graham Greene, an unsuccessful novelist in his twenties, wrote a biography of Rochester 40 years ago. It was turned down "without hesitation" by his publisher, Greene told us in his 1971 autobiography, "and I was too uncertain of myself to send it elsewhere." The typescript has now been retrieved from the University of Texas library, minimally revised and elaborately packaged by George Rainbird Ltd. of London in the format of Nancy Mitford's "The Sun King" and Angus Wilson's "The World of Charles Dickens." "Lord Rochester's Monkey," it turns out, is Greene's best early work- a writer's book about a writer, with the vibrations of affinity we feel in Henry James's "Hawthorne" or John Berryman's "Stephen Crane." Greene, who had drawn the title of his first novel from Sir Thomas Browne- "There's another man within me that's angry with me"- responded to the discord between Cavalier and Puritan in Rochester's character, the extremities of debauchery and disgust, his personal elegance and appetite for squalor, the acrid blend of bawdry and moral fervor in his verses. Rochester lived with extraordinary velocity. Son of a Cavalier general who had followed Charles II into exile, and of a strong willed Puritan mother, he presented himself at court at 17- "graceful, tho' tall and slender," according to an early account, "his mien and shape having something extremely engaging; and for his mind, it discovered charms not to be withstood." The next year he was in the Tower for having tried to abduct the heiress Elizabeth Mallet, whose guardians aimed to auction her in marriage to a higher bidder. Freed, he redeemed himself by bravery with the fleet against the Dutch, returned to be sworn a Gentleman of the King's Bedchamber and to elope with Elizabeth Mallet, this time successfully, when he was 19. Of the tradition that he "was very barbarous to his own lady, tho' so very fine a woman," Greene observes that "infidelity was the full extent of his barbarity. A love story... may have lain hidden between these two young, witty and unhappy people." As he veered between country and court, Rochester's inconstancy seems to have tormented him. More than one letter to his wife is filled with tender regret: "I myself have a sense of what the methods of my life seem so utterly to contradict..." Rochester told the historian Gibert Burnet that "for five years together he was continually drunk; not all the while under the visible effect of it." He was repeatedly banished- and as often recalled- by the King he scurrilously lampooned. Drink made him "extravagantly pleasant"; it also led to disgraces like the smashing of the royal sundial and the brawl at Epsom in which his friend Mr. Downes was killed. Greene plausibly links the most famous of Rochester's masquerades to the aftermath of the Epsom affray: he vanished from London and a mysterious Dr. Alexander Bendo- astrologer, diviner of dreams, dispenser of beauty aids and cures for women's diseases- set up shop on Tower Hill. "Dr. Bendo's" advertisement is one of the most dazzling virtuoso pieces of 17th-century prose. In its impromptu rush of quackery and Biblical cadences, its promises of marvels and its teasing challenge to distinguish the counterfeit from the real. Greene astutely notes "the cracks in the universe of Hobbes, the disturbing doubts in his disbelief, which may have been in Rochester's mind even in the midst of his masquerade, so riddled is the broadsheet with half truths." Dating his poems is a snare, but Rochester's Songs and his best satires- "A Ramble in St. James's Park," the "Satyr Against Reason and Mankind," "A Letter from Artemisia in the Town to Chloe in the Country," "The Maim'd Debauchee"- all seem to have been written before he turned 29. Thereafter "an embittered and thoughtful man who would die in 1680 of old age at 33," he seldom appeared at court. In his last year he debated theology with the Anglican Gilbert Burnet and underwent a religious conversion, the authenticity of which was impugned when Burnet published his account of it but which Greene, like Vivian de Sola Pinto, believes to have been genuine. "The hand of God touched him," Burnet wrote- "but," Greene characteristically adds, "it did not touch him through the rational arguments of a cleric. If God appeared at the end, it was the sudden secret appearance of a thief... without reason, an act of grace." Rochester is thus the earliest of Graham Greene's black sheep heroes, far more powerfully drawn than the protagonists of the novels Greene was writing at this time ("The Man Within," "Rumour at Nightfall," "The Name of Action"). Facets of Rochester's character will reappear in the dangerous Pinky in "Brighton Rock," the whisky priest, the remorseful husband in "The Heart of the Matter," the God-thwarted amorist in "The End of the Affair." At Rochester's funeral the chaplain preached an unusual sermon: "He seemed to affect something singular and paradoxical in his impieties, as well as in his writings, above the reach and thought of other men... Nay, so confirmed was he in sin, that he oftentimes almost died a martyr for it." "Lord Rochester's Monkey," with a bibliography containing no item more recent than 1931, is going to catch hell from some scholars. Greene gracefully acknowledges Pinto's work ("I have no wish to rewrite my biography at Professor Pinto's expense") and sideswipes David M. Vieth's 1968 "The Complete Poems of John Wilmot, Earl of Rochester" (Yale University Press): "As Mr. Vieth admits the attribution to a great many poems depends on subjective judgment, and out ears often differ... Rochester's poems from his death on became more indecent with every year, and I have the impression that Mr. Vieth is inclined to prefer the hotter versions." But 40 years' work on the dating and ascription of Rochester's writings (by Pinto, John Harold Wilson, James Thorpe, Frank H. Ellis, Vieth and others) has left Greene in a number of unprotected positions. Four out of five verse citations on a single page, during a discussion of Rochester's marriage, are now pretty reliably believed not to be Rochester's. Misdating a letter blunts its fine edge of sarcasm: when Rochester wrote, "My passion for living is so increased that I omit no care of myself... The King, who knows me to be a very ill-natured man, will not think it an easy matter for me to die, now I live chiefly out of spite," it now appears he was not referring to the false report of his death in 1678 but to the King's premature appointment, three years earlier, of Rochester's successor to the lifetime post of the Ranger of Woodstock Park. When Rochester wonders at the enmity of the Duchess of Portsmouth, Greene remarks, "He had forgotten 'Portsmouth's Mirror'" -a poem containing allusions to events after his death. These lapses disfigure the book but cannot wreck it. Greene's intuition of character yields insights that academic caution might prohibit. He is at his keenest in a chapter on Elizabeth Barry, the London actress who bore Rochester a daughter remembered in his will. Her fellow players despaired of her; she had "not a musical ear" and could not master the declamatory tragedy-queen style. Undertaking her training on a bet, Rochester "caused her to enter into the meaning of every sentiment... and adapt her whole behavior to the situations of the characters." (Professor Pinto loses his head and tells us "we can see here the beginnings of a new art of the theatre that was to culminate in the naturalistic drama of Ibsen, Shaw and Chekov.") Mrs. Barry became one of the great actresses of her time, unequalled in the art of exciting pity, Colley Cibber said. And notorious offstage, Greene adds, for her combination of immorality and coldness. Thirty-four undated letters to "slattern Betty Barry" exist in print, though not in manuscript. Greene shifts these into a pattern of his own, speculating that she inspired the famous lyric "An age in her embraces past/ Would seem a winter's day"- with its piercing observation that while pleasure may be mistaken for true love, "pain can ne'er deceive." It is a convincing feat of historical imagination. Greene's claim for his Rochester is justified: "So complex a character can be 'dramatized' (in James's sense) in more ways than one. The longer I worked on his life the more living he became to me."
Walter Clemons is an editor of Newsweek.
side・swipe sideswipe (REMARK) noun [C] a remark attacking something or someone made while talking about something else: During her lecture on her discoveries, she made/took several sideswipes at the management.
━━ n., v.横なぐり（する）; ことのついでの非難.sideswipe (HIT) Show phonetics verb [T] to hit on the side: The motorcycle turned the corner too quickly, and sideswiped a car coming towards it.
at the expense of sb (ALSO at sb's expense) making another person look foolish: Would you stop making jokes at my expense?
━━ n.賭(か)け（金，の対象）; 有力候補; 期待に添うもの; 〔話〕 予想; 意見. one's best bet 最も確実なこと. hedge [cover] one's bets 2度賭けをする. ━━ v.（～(・ted); -tt-） 賭ける ((on, against)). bet one's boots [bottom dollar, shirt] on (that) 〔話〕 …を確信する, 間違いなく…だと思う. I ('ll) bet 〔話〕 間違いない; 〔反語〕 ほんとかなあ. You bet! 〔俗〕 きっと; 〔米俗〕 どう致しまして. You bet? きっとか.
----- http://en.wikipedia.org/wiki/Berkhamstead
Famous people born in Berkhamsted include the novelist Graham Greene (1904–1991), whose father was headmaster of Berkhamsted School, which Greene attended. One of Greene's novels, The Human Factor, set there and mentions several places in the town, including Kings Road and Berkhamsted Common. In his autobiography, Greene wrote that he has been moulded in a special way "through Berkhamsted". Greene's life and works are celebrated annually during the last weekend in September with a festival organised by the Graham Greene Birthplace Trust.[40]
小說家的人生 A Sort of Life
類別： 文學小說 叢書系列：藍小說 作者：格雷安‧葛林 Graham Greene 譯者：黃芳田 出版社：時報文化 出版日期：2006年
在 六十六年的人生歲月裡，我花在虛構人物與真實男女身上的光陰幾乎一樣多。說真的，雖然我很幸運擁有為數眾多的朋友，但卻不記得任何朋友的趣聞軼事，不管他 們是名人還是惡名昭彰的人──我能依稀記得的故事就是我寫過的那些故事。 那麼我紀錄這些往事點滴卻又為何呢？這就跟造就我成為小說家的動機差不多：渴望把紊亂的經歷理出一點頭緒來，同時也出於深切的好奇心。據那些神學家教導 說，除非我們多少學會先愛自己，否則無法去愛別人，而好奇心也是初始於家裡的。──引自格雷安葛林所著《小說家的人生》 (A Sort of Life,1971)
Graham Green was born into a veritable tribe of Greenes - six children, eventually, and sic cousins - based in Berkhamstead at the public school where his father was headmaster. In A SORT OF LIFE Greene recalls schooldays and Oxford, adolescent encounters with psychoanalysis and Russian roulette, his marriage and conversion to Catholicism, and how he rashly resigned from The Times when his first novel, THE MAN WITHIN was published in 1929. A SORT OF LIFE, like its companion volume, WAYS OF ESCAPE, combines reticence with candour and reveals, brilliantly and compellingly, the genesis of a life lived and an art obsessed by 'the dangerous edge of things. . the narrow boundary between lovalty and disloyalty, between fidelity and infidelity, the mind's contradictions, the paradox one carries within oneself'. --This text refers to the Kindle Edition edition.
There are people with whom one immediately feels a rapport, the certainty that one will know them forever. So it was with Elisabeth Dennys, who has died aged 84, as she stood in the doorway of her Sussex house one morning in the autumn of 1988. She was in her mid-seventies, but could have been far younger: tall, slim, with that smile and blue, exophthalmic eyes characteristic of the Greene family.
I was visiting to look at her brother Graham's papers for an edition of his letters to the press. We talked about many things, and the files of Greene's papers spread across the floor. Pepper, my dog, had no idea of the value which Greene's handwriting conferred on them; it seemed that they were spread about for her comfort, and she promptly sat down. I was mortified, but Elisabeth beamed - her smile was magical, and it charmed people across the generations.
It was a shock, a few months later, to hear that she had suffered a stroke at the wheel of her car. One cannot imagine anything worse than the condition which she endured for 10 years after that. Able only to utter a few sounds, and unable to walk or to move one arm, she had an initial despair, but - as throughout her life - she regained a certain serenity. Her brother Graham's great friend, Yvonne Cloetta, maintains that he never got over the shock of her stroke, and that his own health deteriorated from then on.
Not only Graham's death in 1991 did she survive, but also that of her husband, Rodney, in 1993, after he too had suffered a stroke: he would manage to get from his wheelchair to bed each night and a nurse tucked them up together.
Born in Berkhamsted, Elisabeth was one of six children, several of whom became eminent in the diverse but overlapping worlds of fiction, broadcasting, climbing, medicine and the secret service. Ten years younger than Graham, she enjoyed an at first necessarily remote relationship with him.
Being the youngest, she became imbued with a certain power of observation and empathy: quietly, she was the rock on which many lives depended. After going to school at Downe House and taking a secretarial course, she joined MI6 at Bletchley in November 1938, and worked for Captain Cuthbert Bowlby until he became head of Middle East secret intelligence in Cairo, where she rejoined him in the autumn of 1941. On the convoy out, she and other women had to lock in his cabin the ship's libidinous skipper. Not that there was any doubting her passionate nature: as her great friend Rozanne Colchester, another MI6 wife, has said, Elisabeth was extremely attractive to men, and attracted by them.
Meanwhile, at Bletchley she had met the man, Rodney Dennys, who would become her husband after his great escape from under Nazi noses in Holland.
Unrecorded by Graham Greene's biographers is the fact that Elisabeth was in close contact with him again by the late-1930s. As Yvonne Cloetta records, he told her "il serait tombe amoureux de cette belle jeune femme seduisante si elle n'avait ete sa propre soeur." hewouldfall in love withthis beautiful youngseductivewomanif she had notbeenhis own sister
She was responsible for the SIS engaging him and - more problematically - Malcolm Muggeridge as an unlikely double-act across Africa. Greene later dedicated The Human Factor to her, "who cannot deny some responsibility". As for his Sierra Leone experience, this brought him the material for his first big-selling novel, The Heart Of The Matter, and worldwide fame.
Elisabeth's war years were spent between Cairo and Algiers. She and Cuthbert Bowlby worked on evacuation plans for Cairo, and her letters to her mother were used by Michael Ondaatje as background for The English Patient. Her meeting again with Rodney Dennys was the stuff of romance. She had gone on a jaunt to an out-of-bounds section of desert by the Suez Canal and faced prosecution, from which he saved her: he pointed out that those who had reported her were also off-limits. In 1944 they began a very happy marriage.
Elisabeth, and the children who soon followed, travelled with Dennys from one MI6 posting to another - in Egypt, Turkey and Paris. In what seemed a surprising career move to some, Rodney left the secret service in 1957 to pursue a passion for heraldry, in the College of Arms. He and Elisabeth found and renovated a house which overlooks the Sussex Downs. As their children (a son and two daughters, who survive her) left, Elisabeth went through a low phase. She had hopes of writing fiction set in Tudor times, but it would not work. In the summer of 1975, Graham Greene's secretary retired, and, in an inspired move, he suggested that Elisabeth take on the job.
The routine of his work in Antibes, Capri and Paris depended upon somebody to field the myriad inquiries and demands upon his time. Their minds were in perfect harmony, as she could tell what would attract him. He either taped letters for typing onto signed paper or dictated urgent ones over the telephone: concise, witty and masterly.
Shortly before his death, Graham Greene arranged for his annotated library and manuscripts to be sold to help the family pay for the young carers who looked after Elisabeth at home. These were invariably from Australia or New Zealand, and travelling in Europe: they fell under her great charm - often returning for another spell. There was one exception: on his last visit to England, Greene stayed at a bed-and-breakfast place nearby, and, as he thought, would put a more severe-minded person at her ease with tales of his smoking opium in Saigon: with no idea who he was, she wondered what sort of household this could be, and soon left.
A cherished memory is of Elisabeth ringing up after she had heard that Pepper had died. I could not really understand what she was saying. That did not matter. Her spirit had always transcended words. In her work and her life, she never pushed herself forward, but her great kindness was built upon true strength and determination. No biographer can understand the brother she loved dearly without taking account of their relationship. Yvonne Cloetta gets it exactly right: she was struck by the similarity of their facial expressions, pleasant but firm, "avec une pointe d'ironie toujours presente. La complicite - pour ne pas dire la connivance - entre eux etait si flagrante qu'elle ne pouvait echapper a personne. Leur finesse d'esprit intuitive et discrete rendait les discours inutiles et superflus. Ils se comprenaient a mi-mots."
"witha touch of ironyalwayspresentthecomplicity-. if nottheconnivance-betweenthem wasso obviousthatno onecouldescapetheirfinesseintuitiveand discreetspiritmadeunnecessaryandsuperfluousTheytalk.. isincludedinmid-word. "
Sir Hugh Carleton GreeneKCMG, OBE (15 November 1910 – 19 February 1987) was a Britishjournalist and television executive. He was the Director-General of the BBC from 1960―1969, and is generally credited with modernising an organisation that had fallen behind in the wake of the launch of ITV in 1955.
一九九O年代，除了衛星與有線電視相繼扣關台灣以外，公共電視也將成為整個影視生態的要角。B B C是全世界第一個公共廣播系統，但究竟她是如何運作，國人並未得到可信而詳實的中文資料，尚難全面認識。作者服務BBC三十餘年，從基層至最高行政管理職 務，歷練豐富 ，因此能夠娓娓道來，交代公共廣播之哲學理念與實務運作，迄今再無超出其右的著作。
--- 朝日新聞社論也抓不住媒體的政經社等方面的角逐
EDITORIAL: Picking an NHK president
2011/01/14
The Board of Governors of Japan Broadcasting Corp. (NHK) is the supreme decision-making body of the public broadcaster. Selecting the president of NHK is the board's most important job. The panel is now in serious disarray over the selection of the new president just as the term of the incumbent is about to expire. Late last year, Shigehiro Komaru, chairman of the board, asked former Keio University President Yuichiro Anzai to become NHK president. After obtaining Anzai's informal consent, however, Komaru urged him to decline the offer, citing slanderous rumors about Anzai as the reason for the about-face. Unsurprisingly, Anzai became infuriated and refused to assume the top post at the broadcaster. An NHK president serves a three-year term. The incumbent chief, Shigeo Fukuchi, has long made it clear that he intends to retire from the post. There has been enough time for the board to select Fukuchi's successor. But Chairman Komaru dragged his feet on the selection in hopes that Fukuchi might change his mind and agree to serve another term. The current snafu is Komaru's fault. He should take responsibility for failing to build a consensus among the governors on the selection of the new NHK head. The board of governors should not take the path of least resistance by picking an insider for the job simply to make the appointment in time for the end of Fukuchi's term on Jan. 24. The board took the correct position when it said Wednesday that it had not yet decided whether to choose the next president from inside or outside the organization. The broadcast law contains a provision that requires the NHK president to stay in office until a successor is selected. The only reasonable option for the board is to ask Fukuchi to remain in his job for the time being and carefully choose his successor. The business environment for broadcasters is changing radically due to the scheduled shift to digital terrestrial television and a growing trend toward convergence between broadcasting and telecommunications. While commercial broadcasters are facing a rough going because of dwindling ad revenue, NHK is on a stable financial footing supported by the mandatory subscription fees. What kind of role should the public broadcaster play under these circumstances? The selection of its new leader has huge implications for this question. What are the key qualities the NHK president is required to have? First of all, NHK's chief needs to demonstrate a strong commitment to protecting the broadcaster's independence and freedom in news reporting and program production while keeping a safe distance from politics. A second important quality for the NHK head is the ability to govern and manage the huge organization. When Fukuchi, a former adviser for Asahi Breweries Ltd., was named NHK president, some people secretly expressed concerns that he had had no journalistic experience. But Fukuchi has proved to be worth his salt. He has allowed programs to be made in a free atmosphere, and his policy has paid off in some brilliant documentaries and creative dramas. When a scandal over alleged insider trading by NHK employees came to light, Fukuchi set up an independent committee to investigate the allegations. His presidency has helped restore public confidence in NHK and reduce the number of viewers who refuse to pay the fees. When the Liberal Democratic Party was in power, it is said, the party's heavyweights pulled the strings from behind the scenes to influence the selections of the NHK president. It is hard to believe that all the choices were based totally on the decisions by the Board of Governors. Now that the old system is gone, the governors, appointed with the approval of the Diet, need to deal with the task through their own efforts and responsibility. But this is how things should be. By regarding the current confusion as part of its growth pains, the board should choose the new president through a transparent process based on serious discussions from various perspectives. We hope the board will understand its mission and fulfill its responsibility. --The Asahi Shimbun, Jan. 13
The eminent American sociologist of religion Robert Bellah has passed away at 86. He was an influential figure in the field and beyond for fifty years, with a career highlighted by his two classic essays of the mid-1960s—“Religious Evolution” and “Civil Religion in America”—his immensely successful co-authored Habits of the Heart in 1985, and 2011’s Religion in Human Evolution, a work widely considered his magnum opus. We had the great good fortune of working with Bellah on Religion in Human Evolution, and this year selected it as one of the hundred significant titles with which to mark our centennial. Upon publication of Religion in Human Evolution, Bellah sat for a long interview with The Atlantic, explaining the book and his hopes for it. The work itself, he noted, was “a plea for rooting ourselves in an understanding of the deep past,” the one thing that could save us from the perils of the present:
I think our cultural change has sped up to the point where it really is surpassing our evolutionary capacities for dealing with it. We need to be aware of where we came from, because that tells us who we are. And there are things that don’t change, there are things we need to hold on to. We think, criticize, reapply, but we can’t imagine that the latest technological development is going to solve everything. We need to understand the past out of which we came and in particular the great Axial traditions which are still alive to us. Good philosophers read Plato not as historical texts of the past but as words that speak to them and have something to say to them. Aristotle’s ethics are taken seriously as one of the great alternatives to philosophical ethics today. So these Axial figures are still around and may help us. We certainly need help, as we don’t seem to be doing very well.
Robert Neelly Bellah (born February 23, 1927) is an American sociologist, now the Elliott Professor of Sociology, Emeritus at the University of California, Berkeley. Bellah is best known for his work related to "American civil religion" (a term he used in a 1967 article).[1] He is also known for his 1985 book Habits of the Heart, how religion contributes to and detracts from America's common good; and as a sociologist who studies religious and moral issues and their connection to society.
Born in Altus, Oklahoma, Bellah received a B.A. degree from Harvard University in 1950, and a Ph.D. from Harvard in 1955. He was a student of Talcott Parsons, sociologist at Harvard and he and Parsons remained intellectual friends until Parson's death in 1979. Parsons was specially interested in Bellah's concept of religious evolution and the concept of "Civil Religion." While an undergraduate at Harvard, he was a member of the Communist Party USA and chairman of the John Reed Club, "a recognized student organization concerned with the study of Marxism." Dean McGeorge Bundy threatened to withdraw his fellowship if he did not provide the names of his former associates.[2] He served in various positions at Harvard from 1955 to 1967 when he took the position of Ford Professor of Sociology at the University of California at Berkeley. He spent the remainder of his career at Berkeley. His political views are often classified as communitarian.
Imagining Japan: The Japanese Tradition and its Modern Interpretation (2003)
The Robert Bellah Reader (2006)
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Society | 29.07.2011
Community is not dead in America
Economic pressures have exacerbated the trend toward individualism in the US, says Robert Bellah, one of the most influential sociologists of American society. Still, the US is less divided than is commonly assumed.
Robert N. Bellah is Emeritus Professor of Sociology at the University of California at Berkeley and considered one of the leading living sociologists. He is most famous for co-authoring the bestseller "Habits of the Heart" about individualism and community in American society and for his work on American Civil Religion. His new book "Religion in Human Evolution: From the Paleolithic to the Axial Age" will be published in September by Harvard University Press. Deutsche Welle: In your 1985 classic Habits of the Heart you analyzed the dualism of individualism and community in the American society. How do you assess the state of individualism and community in the US today? Robert Bellah: Many people who still teach Habits of the Heart tell me that it is if anything more true today than it was when it was published in 1985. Now remember that the argument of Habits is relative. America is still a society in which voluntary associations are very active and community is by no means dead. Individualism has been part of our culture from the beginning. It is kind of the default mode when everything else is in trouble radical individualism is always there just below the surface. So our feeling that individualism was undermining a strong sense of community should be viewed in relative terms. That doesn't mean we don't have community in America, it doesn't mean we are all radical individualists, it just means that the individualist strand has become stronger and the classical sources of community have become weaker. But it's not absolute, it's relative. Would you argue than that this trend toward individualism has been exacerbated and has gotten stronger in the last 20 years? The intensification is linked to the growth of neoliberal economics and a change of the economy in America. Long-term employment is much less common now than. People are on their own. This is exemplified by the phrases "Be your own brand" and "You have to sell yourself" and that makes competition very very strong. And it reaches into the school system. Competition to get into college is much worse than when I was growing up. This is true in many advanced countries. It is terrible in Japan. Education should be a place of some degree of not thinking about getting a job, but trying to get an education. The business major is now the largest undergraduate major in American universities. I don't think there should be a business major. That should be something you do after you get your college education. And in most prestigious universities there is still no business major. Harvard University doesn't have a business major for undergraduates. But in the country as a whole this competition has reached into the educational world. But let me now say some of the positive things about individualism. In the midst of the weakening of connections, growing divorce rates and what Robert Wuthnow, a leading sociologist of religion calls loose connections, the other positive side of individualism is that we have had a great increase in acceptance of people who were formerly excluded. As you may know anti-semitism in America was as great as in Germany up to the time of Hitler. In the early 20th century Jews were excluded from all kinds of life. That's completely collapsed and anti-semitism virtually doesn't exist in this society. There are very few things from which Jews are excluded. The Civil Rights movement changed attitudes toward blacks. More and more Americans think that if there are a lot of poor people in the black community, it's because they don't have adequate opportunity and they don't have good schools and not because they are inferior biologically. That's a statistically important change in view. We have had a tremendous move in the direction that women should be equal to men in politics, economics and even in the family. And what's interesting is that these changes toward greater acceptance of people who were once excluded are happening in every group, in conservative groups as well as in liberal groups. And most surprising of all since 1990 we have seen a dramatic change in the acceptance of homosexuality as a natural form of being human. Just a month or so ago a Gallup poll showed on a national sample for the first time 52 percent of people approve of gay marriage. In 1990 maybe 17 percent did. So who can oppose these things? They are linked to the sense that every individual whether they are Jewish or black or whatever there gender or sexual orientation is should be treated equally. At the same time in the same period when these rather inclusive views have grown stronger America has undergone a dramatic polarization of income. People in the top one or two percent have gotten stratospherically richer, people on the bottom have gotten poorer and the middle class has gone nowhere for 20 or 30 years. In previous periods in American history a change like this would have awakened social movements that would call for higher taxes and for changes that would help poor people. The reaction to this dramatic polarization of income which has taken us back to the 1920s if not the 1890s has been silence. The left has not mobilized on it. Most people just think that's normal. Rich people get rich because they work harder and this kind of individualism. It affects elections because rich people put much more money into politics and it creates this illusion that America is a deeply divided society. The fact is that the top 10 percent of the people are quite conservative and sometimes very zealously so and it's linked to some kind of intense evangelical religion. And the bottom 10 percent are more secular and more liberal, but the middle 80 percent is not polarized and pretty much agrees on most things. And yet our politics which you can see in this insane business about raising our debt limit looks like the whole country is polarized. I think the extremes are polarized, but about 80 percent of the people don't disagree with each other. This is a complicated country. It's not that polarized. It's just that the people on the extreme right wing have a great deal of money and organization and they can get their way through the use of mass media and a high level of voting. But the country isn't really that divided and it's not really that happy with the fight in Washington. In Habits of the Heart you interviewed numerous Middle Class Americans about their social connections, faith, values, and aspirations and thus painted a picture of mainstream America. How would you describe Middle Class America today compared to 26 years ago and why hasn't it reacted to this trend of stagnation?
Partly it does have to do with this decline of community. A neoliberal economy makes people very anxious and competitive and looking out for themselves. And even though they feel that they aren't treated fairly they rather than organizing together to change things in a more moderate direction and put some limits on income polarization they have been caught up in the struggle for survival. Politically they are moderate. We have an increase of what are called independent voters that won't identify themselves as Republicans or Democrats and these people change their votes and they elected Obama in 2008 because they went heavily for Obama. The Middle Class has moderate views, but it's unable to organize effectively to have the impact on American politics that it traditionally did. So in terms of values I think the Middle Class is still representative and not the polarized extreme. But it's fractioned, less organized and more effected by what's happened in the economy in the last 30 years and that leads to incoherence rather than strong organization. Are you worried than that these economic factors and pressures could ultimately undermine or even destroy social structures on a large scale? Yes, the effort of these extreme Republicans is to destroy the last remnants of the welfare state, to get rid of Medicare and Social Security. Nonetheless the trend on public opinion on most issues has been on a more moderate and even liberal direction and this is particularly true of young people. And it's true of Latinos and as you may know the Latino population is growing very fast. And the Latino population although it remains more loyally Catholic than native born Americans politically is on the left. So I think the mood of Republican conservatism demographically is in decline. So there is some hope that we may pull ourselves together and come back from this extreme neoliberal effort to destroy all the structures of the welfare state. A very small number of people want to get rid of Social Security and Medicare. That's an extremist view that's pushed by an intense amount of money and by the Republican Party which has been taken over by extremists. But I am moderately optimistic that the trends in this society are in the other direction. The very fact that a black man could be elected president of the United States tells you that this not such a reactionary country. That would never have happened 20 years ago. So several things are going on in this country, some are bad and some are good. You have to keep in mind the complexity of the situation. Do you see the same phenomenon, this trend toward individualism, also in Europe? Yes. I think the same thing is true everywhere, because the pressure of neoliberal economics has certainly been great in Europe and in England. On the other hand you do have traditional communities that the United States doesn't have because we never were a traditional country. And the other thing is that Americans hate government. Europeans realize government has a few good things to do, so it's a little harder to make the government itself per se a demon. And I think although the welfare state has been weakened in Europe, it's not as in much danger as here. Interview: Michael Knigge Editor: Rob Mudge
Reflections on Judging | Richard A. Posner “A deep and thought-provoking collection of insightful analyses of various aspects of being a judge, told from an insider’s perspective, but with appropriate and equally thoughtful caveats about the advantages and disadvantages of an insider’s account.” —Frederick Schauer, University of Virginia School of Law
PUBLIC INTELLECTUALS: A Study in Decline By Richard A. Posner Harvard University Press The Harvard University Press is a publishing house, a division of Harvard University, that is highly respected in academic publishing. It was established on January 13, 1913. In 2005, it published 220 new titles. , $29.95
Richard Allen Posner (born January 11, 1939, in New York City)
"[A] pragmatic approach [to lawisone] that is practical and instrumental rather than essentialist—interested in what works and what is useful rather than in what 'really' is. It is therefore forward-looking, valuing continuity with the past only so far as such continuity can help us cope with problems of the present and the future." —Richard A. Posner Author, legal scholar, and federal judge, Richard A. Posner is one of the most influential and controversial figures in contemporary American law. Posner rose to prominence first in academia in the early 1970s, when he championed economic analysis of the law. With his faith in free-market capitalism and the goal of economic efficiency, he became one of the leaders of the so-called chicago school of antitrust theory, whose ideas left a broad mark on this area of law over the next decade and a half. In 1981, Posner was appointed to the U.S. Court of Appeals for the Seventh Circuit, and in 1993 he became its chief judge. In addition to issuing more than double the national average of judicial opinions annually, Posner has continued to publish many articles and books that range across legal, social, and intellectual topics. Posner's ascent began immediately after his graduation from Harvard Law School in 1962. After he graduated first in his class, he clerked for U.S. Supreme Court Justice william j. brennan jr., who reportedly regarded him as one of the few geniuses he had ever known. A career as a government attorney followed, with stints on the federal trade commission (FTC); in the department of justice, working for solicitor general thurgood marshall; and in President lyndon johnson's administration. During this time, Posner also served on a highly visible american bar association commission that evaluated the FTC, which established him as a strong supporter of free-market capitalism and a critic of federal regulation. In 1968, Posner left government service for academia. He taught at Stanford Law School for a year before leaving for the University of Chicago, where he would soon make his mark as a leading legal theorist. Economics served as the foundation for his approach; like adherents of the nineteenth-century Utilitarian movement in english law, Posner believed firmly in the values of the free market and individual initiative. Many legal problems, he argued, were best approached using economic models of analysis, including those in areas that were not directly related to economics, such as criminal and constitutional law. The approach also had implications for public policy. In one widely cited example, Posner argued that the system of child adoption would be improved if parental rights were sold, because it would reduce the imbalance between supply and demand. Although some critics accused Posner of reducing complexities to simple matters of dollars and cents, his 1972 book Economic Analysis of Law became standard reading in many law schools over the next two decades. During the 1970s, Posner became a leader of the Chicago School of antitrust theory. This was a group of scholars, (mostly associated with the University of Chicago) who, like Posner, held antiregulatory and free-market views. The Chicago School sought to turn antitrust law—which is concerned with fair competition in business—on its head. At the heart of their arguments was the goal of economic efficiency. Posner and others urged the U.S. Supreme Court to abandon its critical view on so-called restraints of trade because business practices that had been thought to hurt competition actually helped it. Their theories had considerable impact on the Court and U.S. corporations for the next decade and a half. Meanwhile, Posner's visibility grew. He published a prodigious amount of writing, established Lexecon, Inc.—a consulting firm specializing in economics and the law—and founded the Journal of Legal Studies. Then political fortune smiled on him: the administration of President ronald reagan saw Posner and other members of the Chicago School as its intellectual bedfellows, providing theoretical muscle to its antiregulatory politics. In 1981, Reagan nominated Posner to the U.S. Court of Appeals for the Seventh Circuit, in Chicago. The appointment provoked debate. In a decade and a half, Posner had accumulated a number of enemies in academia, nearly all of them on the political left. Although he considered himself a classical liberal in the tradition of john stuart mill, his ideas struck opponents as crass, latter-day conservatism. Leading the attack was ronald dworkin, the prominent liberal professor of jurisprudence at New York University Law School and Oxford University. Posner struck back, accusing his opponents in the professoriat of being afraid to take stands in their own work. However, he announced that he would avoid imposing his theoretical views from the bench. As an appellate judge, Posner has defied the labels that his critics have applied to him. Some of his opinions have a conservative bent: In Dimeo v. Griffin, 943 F.2d 679 (7th Cir. 1991), for example, Posner wrote for an en banc majority that upheld mandatory drug testing for jockeys and others in horse racing, favoring the state of Illinois's interest in requiring the testing. Some of his other opinions have been more liberal: In Metzl v. Leininger, 57 F.3d 618 (7th Cir. 1995), Posner wrote an opinion that declared unconstitutional an Illinois law requiring schools to close on Good Friday, holding that the law violated the Establishment Clause of the first amendment. Some of his opinions have employed his fascination for economics: In a 1986 case, American Hospital Supply Corp. v. Hospital Products Limited, 780 F.2d 589, he provided a mathematical formula for determining when preliminary injunctions should be denied:
if the harm to the plaintiff if the injunction is denied, multiplied by the probability that … the plaintiff … will win at trial, exceeds the harm to the defendant if the injunction is granted, multiplied by the probability that granting the injunction would be an error.
Most notably, he has authored a much greater number of judicial opinions than have his peers on the federal bench. By 1994, he had averaged 77 opinions annually, as compared with the national average of 28. Since the 1980s, Posner has exerted a strong influence on legal thought. He has argued against popular conservative criticism that judges are too aggressive and activist, asserting that judges must be able to exercise interpretative discretion. Besides being widely read and debated in academia, he found a popular audience with his 1992 book Sex and Reason, a critical analysis of sexual behavior. Posner is also a leading contributor to the law and literature movement, impressing critics and supporters alike with his knowledge of jurisprudence and literary theory. Although Posner stepped down as chief judge of the Seventh Circuit in 2000, he has remained visible. In 1999, U.S. District Judge Thomas Penfield Jackson named Posner to serve as a mediator in the Microsoft antitrust lawsuit that the federal government had brought. Posner was outspoken about the U.S. Supreme Court's decision in bush v. gore, 531 U.S. 98, 121 S. Ct. 525, 148 L. Ed. 2d 388 (2000), where the U.S. Supreme Court held that the Florida Supreme Court could not constitutionally order a recount of thousands of votes for the 2000 presidential elections. In Breaking the Deadlock, Posner finds that the decision was abominable, but that the judgment was necessary to avoid a constitutional crisis. Along with Economic Analysis of the Law, several of Posner's books are widely read among academics, including Economics of Justice, Law and Literature, and Antitrust Law. Posner has received numerous honorary degrees, including the degree of doctor of laws from Yale University, Georgetown University, the University of Pennsylvania, Syracuse University, and Duquesne University. He also has received numerous awards and has served in a variety of capacities in several scholarly and professional organizations. Posner is married to the former Charlene Horn. They have two sons and three grandchildren.
further readings
Margolick, David M. 1981. "Ally and Foe Admire Bench Nominee." New York Times (November 20). Posner, Richard A. 2000. The Collected Essays of Richard A. Posner. Northampton, Mass.: Edward Elgar. ——. 1987. "What Am I? A Potted Plant?" The New Republic (September 28). ——. 1977. Economic Analysis of the Law. Boston: Little, Brown. Rosen, Jeffrey. 1995. "Overcoming Law" (book review). Yale Law Journal 105.
[1]这部著作也许是波斯纳的著作中评论最少的一部。搜寻相关的书评只发现3篇: Thomas S. Ulen, Book Review Essay: The Law and Economics of the Elderly, 4 Elder Law Journal 99, Spring, 1996; Patrick E. Longan, Elder Law Symposium: Book Review: The Law and Economics of Aging and the Aged, 26 Stetson Law Review 667, Winter, 1996; Paul H. Brietzke and Linda S. Whitton, Book Review: An Old(er) Master Stands on the Shoulders of Ageism to Stake Another Claims for Law and Economics, 31 Valparaiso University Law Review 89, Fall, 1996;
[2]查看波斯纳有关其著述的资料，此前，波斯纳只有一篇不那么重要的讲演明确讨论了年龄的问题，"Economics, Time and Age: Twenty Fifth Geary Lecture" (Economic and Social Research Institute of Ireland 1994). (全部)
PUBLIC INTELLECTUALS: A Study in Decline By Richard A. Posner Harvard University Press The Harvard University Press is a publishing house, a division of Harvard University, that is highly respected in academic publishing. It was established on January 13, 1913. In 2005, it published 220 new titles. , $29.95
Richard Allen Posner (born January 11, 1939, in New York City)
Climacus writes, "[A]s soon as I discover that I have known the Truth from eternity without being aware of it, the same instant this moment of occasion is hidden in the eternal, and so incorporated with it that I cannot even find it, so to speak, even if I sought it; because in my eternal consciousness there is neither here nor there, but only an ubique et nusquam" (hc 按：[everywhere and nowhere] 翁譯為｢天地悠｣)
Kierkegaard, Soren. Philosophical Fragments. A Kierkegaard Anthology. Ed. Robert Bretall. Princeton: Princeton University Press, 1946. 153-171. 《哲學片段》翁紹軍譯香港:道風山基督教叢林1994 /北京:商務2012 頁14 譯者有一注說：齊克果的永恆觀念，與西方哲學史一脈相傳。……黑格爾：｢時間的真正終止是無始無終的現在，即永恆。｣
Greek and Christian Models of the Truth
In his Philosophical Fragments, Søren Kierkegaard, writing under the pseudonym of Johannes Climacus, poses the question, "How far does the Truth admit of being learned?" (154). A more direct and succinct formulation of Climacus' question is "How is the Truth learned?" since his question does not concern the extent of human knowledge, which "How far" implies, but the possible modes through which one comes, or may come, to know the Truth. For Climacus, there are two possible modes of knowing, or two theories of how one comes to know the Truth: the Greek and the Christian. Both of these modes lead one not to truths, but to "the Truth"; Climacus' concern is not with those modes of knowing that yield particular truths about the world and humans, as in science, but with those modes that yield ultimate Truth, that highest and purest dream of philosophy. The central purpose of this deliberation on the two modes of knowing the Truth, according to Niels Thulstrup, is to point out "the deep essential difference between Platonism and Christianity because of the fact of the incarnation" (lxxxvii). Climacus wants to demonstrate that the Greek, Platonic, or Socratic mode of knowing the Truth contradicts the Christian mode of knowing the truth. Many theologians and philosophers hold that Climacus succeeds in his demonstration and therefore extol the genius of Kierkegaard. My reading of Climacus' "Project of Thought" is also that he succeeds, but that his success is a fundamental failure. For even though Climacus indicates an essential difference between the Greek mode of knowing the Truth and the Christian, he does not fully recognize that his whole thought-project is itself Greek, and that it puts a question to Christianity that Christianity neither poses nor answers. Climacus' effort, therefore, to clarify the nature of Christianity by contrasting the Greek mode of knowing with the Christian only obfuscates Christianity and Christian revelation.
Climacus precisely and persuasively elucidates the Greek mode of knowing. The initial dilemma in Socratic thought is the "pugnacious proposition" that Socrates intimates in the Meno: "[O]ne cannot seek for what he knows, and it seems equally impossible for him to seek for what he does not know. For what a man knows he cannot seek, since he knows it; and what he does not know he cannot seek, since he does not even know for what to seek" (155). The basic metaphor of the Socratic mode of knowing is that the Truth is sought, but this metaphor deconstructs itself because the nature of seeking implies some sense of prior possession. If one is to find the truth, one must find it already in one's possession. As Climacus points out, Socrates works out this difficulty in "the doctrine of Recollection" (155). Socrates concludes that "all learning and inquiry is... a kind of remembering" and that "one who is ignorant needs only a reminder to help him come to himself in the consciousness of what he knows" (155). Thus, Climacus concludes, "[T]he Truth is not introduced into the individual from without, but was within him all the time" (155). Paul Tillich correctly sums up Climacus' understanding of the Greek mode of knowing: "[T]he religion of Socrates presupposes that truth is present within every human being. The fundamental truths are in man himself" (467).
Climacus sets forth a remarkable implication of the Greek mode of knowing: It thoroughly minimizes the significance of the moment in which one learns the Truth. Climacus writes, "From the standpoint of the Socratic thought every point of departure in time is eo ipso accidental, an occasion, a vanishing moment" (156). The phrase "point of departure in time," or "temporal departure," refers simply to the moment in which one learns the truth, when one departs--in time--from the flow and flux of time and sees the eternal; in a literal sense, a point of departure in time is "a moment of Truth." Climacus argues that according to the Greek mode of knowing, every point of departure is occasional, accidental, and vanishing because only contact with the Truth matters, not the context from which one departs for the Truth. Context refers primarily to the teacher; Climacus writes that, on the Greek mode of knowing the Truth, "[T]he teacher himself is no more than... accidental" and vanishing (156). H.A. Nielsen clarifies the meaning of a vanishing point of departure: "[W]ith regard to getting hold of the Truth, no man owes thanks to any other man... . The teacher plays a midwife's forgettable role, which anyone with similar training might have played" (4).
According to Climacus, the teacher plays the lowly role of the midwife, or the moment of departure vanishes, on the Greek mode of knowing because one's eternal consciousness never comes into being. One never connects with the eternal, for one is not disconnected from the eternal. Climacus writes, "[A]s soon as I discover that I have known the Truth from eternity without being aware of it, the same instant this moment of occasion is hidden in the eternal, and so incorporated with it that I cannot even find it, so to speak, even if I sought it; because in my eternal consciousness there is neither here nor there, but only an ubique et nusquam" (157). The moment of temporal departure is insignificant because it is only the moment in which one realizes one's eternal consciousness. One's eternal consciousness does not come into being in the moment; one simply realizes that it has always been. Since one's eternal consciousness does not come into being at "temporal departure," the moment of departure lacks significance.
The Christian mode of knowing the Truth contradicts the Greek mode and thereby gives the moment in time "decisive significance," writes Climacus (157). The temporal moment of departure has decisive significance in the Christian mode "because the eternal, which hitherto did not exist," comes "into being in this moment" (157). Thus, the moment of departure in time is more than just a realization of what one already has. It is a creation of what one wholly lacks. One wholly lacks the Truth, an eternal consciousness, just up to the moment of departure: "[T]he seeker" is "destitute of the Truth up to the very moment of his learning it" (158). The seeker, writes Climacus, does not even possess the truth in ignorance or unwittingly, and is not even really a seeker: "He [the would-be seeker] must therefore be characterized as beyond the pale of the Truth, not approaching it like a proselyte, but departing from it; or as being in Error. He is then in a state of Error" (158). Hence, it will not profit him to be reminded "of what he has not known, and consequently cannot recall" (158). Prior to her moment of departure, the "learner" is in a state of ignorant ignorance, according to the Christian mode of knowing. Not only does she not know or possess the truth, she does not even know that she does not know the truth.
On the Christian mode of knowing, with the learner in such a depraved state, only one way exists for the learner to know the Truth: "[I]f the learner is to acquire the Truth, the Teacher must bring it to him; and not only so, but he must also give him the condition necessary for understanding it" (158). The Teacher must also give the learner the condition for understanding the Truth because "if the learner were in his own person the condition for understanding the Truth, he need only recall it" (158). If the learner has the condition for understanding the Truth, she already has the Truth, for all she must do is call upon this condition and the Truth is hers. At this point in the argument, "recalling the Truth" becomes, for Climacus, a metaphor for any mode of knowing that presupposes the truth to be within the human being, or any form of Idealism. As Nielsen points out, any mode of knowing that makes it possible for the learner "to acquire the Truth by human effort" contradicts the Christian mode of knowing. The elemental distinction, then, between the Greek and the Christian modes of knowing is that the Greek mode presupposes that humans can attain the Truth from themselves, and the Christian mode presupposes that the Truth must come from outside all human selves.
This Teacher, therefore, must be more than human:
[O]ne who gives the learner not only the Truth, but also the condition for understanding it, is more than teacher... if [the requisite condition] is lacking, no teacher can do anything. For otherwise he would find it necessary not only to transform the learner, but to re-create him before beginning to teach him. But this is something that no human being can do; if it is to be done, it must be done by God himself. (158-159).
On this Christian mode learning the Truth the moment has decisive significance, argues Climacus, because one does more in the moment than simply realize the eternal. One encounters the eternal. Both condition and Truth come at once, and what one before lacked completely, one now possesses completely.
Climacus thus skillfully distinguishes between the Greek and Christian modes of knowing the Truth. In making this distinction, however, Climacus does not fully grasp that his own approach, his entire thought-project, contradicts the nature of Christianity and its message, for his thought-project itself is fundamentally Greek. Climacus does indicate that he is partly aware of the Greek nature of his thought-project. After asking his initial question regarding how far the Truth admits of being learned, Climacus writes, "With this question let us begin. It was a Socratic question, or became such in consequence of the parallel Socratic question with respect to virtue, since virtue was again determined as insight" (154-155). Though Climacus perceives the Socratic nature of his question, however, he proceeds with his inquiry, and demonstrates thereby that he has not understood the profound problem of putting a Greek question, such as how one learns the Truth, to Christianity. By putting this Greek question to Christianity, or by interpreting Christianity from a Greek perspective, Climacus skews the very nature of Christianity and Christian revelation.
Critics have not missed Climacus' error. A.B. Drachmann astutely notes, "[T]he decisive Christian category is developed [in Philosophical Fragments] not out of Christianity itself... , but only out of Christianity in relationship to the Socratic; and it is Christianity which must there conform to the Socratic and not the reverse" (qtd. in Thulstrup lxxxix). Drachmann's criticism is that Climacus' Greek perspective does not allow Christianity to stand fully forth. Climacus reads Christianity dialectically in terms of Greek thought instead of on its own terms. Torsten Bohlin argues that Climacus, whom he positively identifies with Kierkegaard, merely repeats the mistake that "orthodox theology" has made:
According to this view the formation of dogma in the early church was not a development out of the given of the New Testament but "a work of the Greek spirit on the basis of the Gospel." If Kierkegaard holds to the orthodox theology... , his understanding of Christianity is determined by "the Greek spirit," that is, by Platonism and not by the New Testament, and that it thereby can be rejected as false. (qtd. in Thulstrup lxxxix).
Bohlin's contention is that the mistake Climacus makes in the Philosophical Fragments is the basic mistake of historical orthodoxy: interpreting the New Testament from Greek categories.
In The Subversion of Christianity, Jacques Ellul persuasively argues a similar thesis: that the elementary error of orthodoxy has been to interpret the New Testament by the terms of Greek philosophy. Ellul provides a cogent historical account of the origin of this error of orthodoxy, which Climacus repeats in his thought-project:
Hebrew thought was sown in a field nourished by Greek thought and Roman law. There was a need to translate the history into terms that the Greco-Roman world could understand, that is, into philosophical and legal terms. The Torah became the divine equivalent of the law of the Twelve Tables. God's revelation became the climax of the teaching of Socrates. What resulted was of decisive importance. The Bible was interpreted by the intellectual tools of Greek philosophy. (25)
According to Ellul, the problem with interpreting the Bible "by the intellectual tools of Greek philosophy" is that Christian revelation, specifically the New Testament, "does not reveal by means of a philosophical system or a moral code or a metaphysical construction" (23). Christian revelation is historical, not philosophical. In God's work of revelation, God does not send "a book of metaphysics or a sacred book of Gnostic revelations or a complete epistemological system or a perfected wisdom. He sends a man. In relation to him stories are told... that constitute a history" (24). The text of the New Testament is not a book of philosophical answers. It is a record of historical events. Thus, the grand error of orthodoxy "goes back to a phenomenal change in the understanding of revelation, namely, the transition from history to philosophy" (23). Orthodoxy construes Christian revelation as a philosophical text, and thus brings to Christian revelation "intellectual, metaphysical, and epistemological questions" (23).
Climacus only repeats the error of orthodoxy when he puts the epistemological question of how one learns the Truth to Christianity. Since, as Ellul indicates, Christian revelation is essentially historical, posing a philosophical question to it is unreasonable. It is like asking Paul Johnson's History of Christianity to answer the question of what is persuasive proof for God's existence. Johnson did not design his text to answer such a question, nor did the writers of the New Testament, and God for Ellul, design the New Testament to answer epistemological questions such as how one learns the Truth. Climacus' method does more, however, than simply put a question to Christianity which it does not and cannot answer: By generating an answer from a misreading of Christian revelation, Climacus distorts the nature of Christianity and Christian revelation.
Works Cited
Ellul, Jacques. The Subversion of Christianity. Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1986.
Kierkegaard, Soren. Philosophical Fragments. A Kierkegaard Anthology. Ed. Robert Bretall. Princeton: Princeton University Press, 1946. 153-171. 《哲學片段 》翁紹軍譯 香港:道風山基督教叢林1994 /北京:商務2012
Nielsen, H.A. Where the Passion Is: A Reading of Kierkegaard's Philosophical Fragements. Tallahassee: University Presses of Florida, 1983.
Tillich, Paul. A History of Christian Thought. New York: Simon and Schuster, 1968.
How to Cite this Page
MLA Citation: "Greek and Christian Models of the Truth." 123HelpMe.com. 14 Aug 2013 .
*****《結論性非科學附筆 》
The one prays in truth to God though he worships an idol; the other prays falsely to the true God, and hence worships an idol… The objective accent falls on what is said, the subjective accent on how it is said.
Concluding Unscientific Postscript to the Philosophical Fragments (Danish: Afsluttende uvidenskabelig Efterskrift til de philosophiske Smuler) is a major work by Søren Kierkegaard. The work is a poignant attack against Hegelianism, the philosophy of G. W. F. Hegel. The work is also famous for its dictum, Subjectivity is Truth. It was an attack on what Kierkegaard saw as Hegel's deterministic philosophy. Against Hegel's system, Kierkegaard is often interpreted as taking the side of metaphysical libertarianism or freewill, though it has been argued that an incompatibilist conception of free will is not essential to Kierkegaard's formulation of existentialism. As the title suggests, the Postscript is sequel to the earlier Philosophical Fragments. The title of the work is ironic because the Postscript is almost five times larger than the Fragments. The Postscript credits "Johannes Climacus" as the author and Kierkegaard as its editor. Like his other pseudonymous works, the Postscript is not a reflection of Kierkegaard's own beliefs. However, unlike his other pseudonymous works, Kierkegaard attaches his name as editor to this work, showing the importance of the Postscript to Kierkegaard's overall authorship.
Contrasts in Concluding Unscientific Postscript
Objectivity
Subjectivity
Objective truth is that which relates to propositions, that which has no relation to the existence of the knower. History, science, and speculative philosophy all deal with objective knowledge. According to Climacus, all objective knowledge is subject to doubt. Focuses on what is asserted.
Subjective truth is essential or ethico-religious truth. It is not composed of propositions or perceptions of the external world, but of introspection, experiences, and especially one's relationship with God.
Direct Communication consists of statements that can be communicated and understood without appropriation, that is, without experiencing personally what is being communicated. Objective knowledge can be communicated directly.
五年前寫文轉引： 楊玉功編譯《克爾凱郭爾（台譯為齊克果）哲學寓言集》北京：商務印書館，2000年，最近讀丹尼爾 R. 克來因編(Daniel B. Kline)「經濟學家貢獻了什麼」（What do Economists Contribute北京：法律，2006），有一則故事出自Parables of Kierkegaard （頁18），想起似曾相識，果然《克爾凱郭爾哲學寓言集》北京: 商務 2000 (這本書是自行編譯) 翻譯得好多了．．．．．
Introducing Iroshizuku bottled ink for Namiki and Pilot fountain pens. The name “Iroshizuku” is a combination of the Japanese words “Iro (Coloring),” expressing high standards and variation of colors, and “Shizuku (Droplet),” that embodies the very image of dripping water.
Retail Price: $35.00
Enjoy Japan’s rich and subtle color aesthetic as you write in a choice of 17 ink colors: Morning Glory (asa-gao) Hydrangea (ajisai) Asiatic Dayflower (suyu-kusa) Deep Cerulean Blue (kon-peki) Moonlight (suki-yo) Peacock (ku-jaku) Dew on Pine Tree (syo-ro) Forest Green (shin-ryoku) Autumn Shower (kiri-same) Old Man Winter (fuyu-syogun) Crimson Glory Vine (yama-budo) Azalea (tsutsuji) Autumn Leaves (momiji) Sunset (yu-yake) Winter Persimmon (fuyu-gaki) Horsetail (tsukushi) Wild Chestnut (yama-guri) Each Iroshizuku bottled ink name derives from the expressions of beautiful Japanese natural landscapes and plants, all of which contribute to the depth of each individual color:
Morning Glory – a refreshing blue hue like a newly blooming morning glory.
Hydrangea – this shade of blue is reminiscent of the image of raindrops nestling on its petals.
Asiatic Dayflower – a blue similar to a small, fragile Asiatic dayflower.
Deep Cerulean Blue - expresses the color of a vast and clear summer sky.
Moonlight – a blue shade like the night sky, dimly illuminated by moonlight.
Peacock – a green color which evokes visions of the stark and vivid feathers of the richly multicolored peacock.
Dew on Pine – a green shade similar to a dewdrop reflecting pine needles.
Forest Green – embodies the unchanging color of a dense evergreen forest in a long winter.
Autumn Shower – a grey shade like a landscape expectant of winter.
Old Man Winter – a grey conjuring up the image of the cold, clear air of the severe winter season.
Crimson Glory Vine – this red embodies the bright and ripe fruit of the wild, yet subdued crimson glory vine.
Azalea – a red hue like the common red amongst the myriad hues of the Azalea flowers.
Autumn Leaves – a red shade emulating the bright red leaves that are iconic of a Japanese autumn.
Sunset – an orange hue like sky, painted by the evening sunset on clear day.
Winter Persimmon - an orange similar to the shade of a lusciously ripe persimmon.
Horsetail – a soft brown like a young horsetail awaiting the coming of spring.
Wild Chestnut – a brown color similar to the image of a ripe, fallen chestnut shell during the longing season of autumn.
日本 Pilot 百樂彩色墨水系列，顏色的名字取得真美： 朝顏、紺碧、露草、紫陽花、月夜、松露、深綠、孔雀、紅葉、冬柿、夕燒、躑躅、山葡萄、霧雨、冬將軍、山栗、土筆 共十七色。
‘This desert inaccessible Under the shade of melancholy boughs’
As you like it.
U Po Kyin, Sub-divisional Magistrate of Kyauktada, in Upper Burma, was sitting in his veranda. It was only half past eight, but the month was April, and there was a closeness in the air, a threat of the long, stifling midday hours. Occasional faint breaths of wind, seeming cool by contrast, stirred the newly drenched orchids that hung from the eaves. Beyond the orchids one could see the dusty, curved trunk of a palm tree, and then the blazing ultramarine sky. Up in the zenith, so high that it dazzled one to look at them, a few vultures circled without the quiver of a wing.
Blue Through the Centuries: Sacred and Sought After
By NATALIE ANGIEROctober 29, 2012
However inspired they may have been by the immaculate beauty of the sky and water they saw every day, prehistoric artists had no way to render the color blue with paint. As Heinz Berke of the University of Zurich has pointed out, the famous cave paintings at Lascaux and surrounding sites, which date back some 20,000 years, are notably lacking in blue.
“Early mankind had no access to blue, because blue is not what you call an earth color,” said Dr. Berke, a chemist who has studied the history of blue pigment. “You don’t find it in the soil.” Only with the advent of mining, he said, could sources of blue pigment be extracted.
The first stable blue colorant used in the ancient world came from lapis lazuli, a semiprecious stone mined in Afghanistan beginning about 6,000 years ago. The Egyptians prized all things lapis, combining it with gold to adorn the tombs of the pharaohs, or powdering it into eye shadow for Cleopatra. But the scarcity of the mineral drove the Egyptians to seek new blues through chemistry. By heating together limestone, sand and copper into the chemical compound calcium copper silicate, they invented the richly saturated royal-turquoise pigment called Egyptian blue. Variants of the recipe were taken up by the Mesopotamians, the Persians, the Greeks and the Romans, who built factories devoted to blue’s production. In ancient China, chemists created blue pigments by blending copper with heavy elements like barium, lead and mercury. Unfortunately, those same heavy elements were often brewed into popular — and ultimately toxic — elixirs. “It’s said that 40 percent of the Chinese emperors suffered from heavy-element poisoning,” Dr. Berke said. The Mesoamericans invented the third of the three great blues of ancient civilization, a vivid and durable pigment called Mayan blue that scientists recently suggested could be a mix of indigo plant extract, a clay mineral called palygorskite, and resin from the Maya’s sacred incense, copal. Whatever its origin, the blue pigment remained rare and expensive until the dawn of the industrial age, which probably explains blue’s longstanding association with royalty and divinity, and possibly why it is a widely favored color today. According to Steven Bleicher, a professor of visual arts at Coastal Carolina University, blue got a big endorsement in the year 431, when the Catholic church decided to “color code” the saints. “Mary was given a blue robe,” he said, “a dark, wonderful and expensive blue befitting the queen of heaven.” Over time, Mary blue became navy blue, the color of trustworthiness and authority, of bankers and the police. At this point, navy blue is so tightly linked to the notions of authority, Dr. Bleicher said, that the United Nations specifically avoided the color in designing the uniform of its peacekeeping troops and instead opted for a softer robin’s-egg blue. As for the color-coding of the sexes, the idea that blue is for boys and pink means girls didn’t really gain traction in this country until the postwar baby boom, according to Jo B. Paoletti, a historian of dress at of the University of Maryland and the author of the new book “Pink and Blue: Telling the Boys From the Girls in America.” Even then, some parts of the South lagged in adopting the strict rules of childhood attire. “I found examples of pink clothing for boys way up through the 1970s,” Dr. Paoletti said. So, too, should we recall in today’s bitter blue-red, donkey-pachyderm dialectic that just a few years ago, red stood for Marx.
藍色曾經是一種尊貴的顏色
NATALIE ANGIER報道2012年10月29日
Anne Rippy/Getty Images
端莊的孔雀總是和藍色聯繫在一起。
無論天空、水面的無瑕之美曾給史前藝術家們帶來多少靈感，他們也無法將藍色再現於畫布。 蘇黎世大學(University of Zurich)的海因茨·貝爾克(Heinz Berke)指出，知名的拉斯科(Lascaux)洞窟及其附近洞窟內2萬年前的壁畫看不到任何藍色。
他說，“馬利亞穿上了藍色的袍子，這種深沉、美麗、奢華的藍色正符合聖母的形象。” 布萊謝爾博士說，後來馬利亞藍成了海軍藍，一種代表信任、權威的顏色，也成了銀行家和警察的顏色。此時，藍色和權威已經緊緊聯繫起來。聯合國在設計維和士兵制服的時候有意避開始用這種顏色，而選擇了更為柔和的知更鳥蛋殼藍。 馬里蘭大學(University of Maryland)研究服裝史的喬·B·保萊蒂(Jo B. Paoletti)說，至於用顏色來標識性別——藍色代表男孩，粉色代表女孩，也是在戰後嬰兒潮時才開始使用。保萊蒂寫了《粉和藍：在美國辨別男孩、女 孩》(Pink and Blue: Telling the Boys From the Girls in America)。即使在那時，美國南部的一些地區仍沒有採用嚴格的兒童服飾規則。保萊蒂博士說，“我發現直到上世紀70年代末，仍有男孩穿粉色服裝。” 那麼，我們是不是應該忘記當下的非藍即紅，非驢即象的邏輯。要知道，不久以前，紅色代表馬克思主義。
In the early 1960s, as Lawrence Herbert drove to work in a blue Cadillac with cherry red seats, he mulled over a problem: How to create a “universal language” of color. Herbert, the owner of the Pantone printing company, had just produced a retail display card that helped shoppers choose pantyhose. He had to hand-mix the subtle beiges of each swatch, because it was so difficult to buy the exact shade he wanted from an ink manufacturer. Each company defined colors differently, and when you ordered “wheat” or “taupe” or “cream,” you couldn’t predict what you’d get.
The solution, he realized, was to create a unified color system in which each shade was expressed as a number. “If somebody in New York wanted something printed in Tokyo, they would simply open up the book and say, ‘Give me Pantone 123,’ ” Herbert says; 123 (a daffodil yellow) would look exactly the same the world over. Herbert created a sample page to show how the system worked and sent it to ink makers. Fifty years later, he still owns a copy of that page: “I’ve got it right here in my office in Palm Beach.”
By the 1970s, Pantone was making more than a million dollars a year in licensing fees. “We had a consultant who would get a committee together and find out, for example, what colors are showing up in Milan, what colors are showing up in Paris,” he recalled. “It seems that a lot of designers all decide that coffee brown might be a good color in the same year.”
The Pantone system spread from the advertising world to textiles to food science and has been put to some unexpected uses — like defining the color of a Ben & Jerry’s brownie. “I have matched color charts for wine,” Herbert said. “I matched color charts for anemia blood samples and for walnuts and strawberries and goldfish.”
Now retired, Herbert still takes a proprietary interest in color — in, say, the difference between delphinium blue (16-4519 TPX) and Maui blue (16-4525 TCX). “God created the world in seven days,” he says. “And on the eighth day, he called Pantone to put color into it.”
HEIR COLOR
Lisa Herbert, the daughter of Lawrence Herbert, is Pantone’s vice president of consumer licensing.
What’s your earliest memory of your father’s business? When I was 6, I would go to the office with my dad and play with piles of cosmetics. My dad was matching colors for clients like Revlon and Max Factor.
Pantone has recently gone into the business of “cool-hunting.” Yes, design-conscious industries want to know the colors for the next season. So people have begun to look to Pantone for that.
Pantone declared emerald green as the color for 2013. How did you come up with that forecast? We travel the world and shop the trade shows and look at awards shows and what’s coming down the runway. We also track the sales of our swatches to designers — so we know about the popularity of the colors.
What’s the most unusual use of the Pantone system? Calvin Klein kept a Pantone chip in the kitchen to signal to his chef what color he wanted his coffee to be.
Give kids early start in bilingualism: Lee Kuan Yew
He reiterates belief close to his heart at N-Day dinner in his constituency
Mr Lee's birthday being celebrated in advance at the National Day dinner in his Tanjong Pagar ward yesterday. He will turn 90 on Sept 16. With Mr Lee are Tanjong Pagar GRC MPs Chan Chun Sing, Lily Neo, Chia Shi-Lu and Indranee Rajah, People's Association chief executive director Ang Hak Seng and Senior Parliamentary Secretary for Culture, Community and Youth Sam Tan. -- ST PHOTO:NURIA LING
Although he was feeling unwell, former prime minister Lee Kuan Yew yesterday continued his perfect record of turning up at every National Day dinner of his Tanjong Pagar ward.
Mr Lee, who turns 90 next month, was feeling weak yesterday but refused to miss the dinner with his residents.
While there, he then went through the entire planned programme, which included delivering a 10-minute speech....
----Graham Allison、Robert D. Blackwill、Ali Wyne合著.《去問李光耀：一代總理對中國、美國和全世界的深思》(Lee Kuan Yew: The Grand Master’s Insights on China, the United States, and the World) 林添貴譯，台北：時報出版，2013，頁54-5
Dow Jones yesterday announced the closure of the Far Eastern Economic Review, which gained a reputation for incisive business and political reporting over its six decades of publishing. The closure comes as Rupert Murdoch's News Corp, which bought Dow Jones in 2007, steps up the restructuring of its businesses in the region. Dow Jones said Feer, based in Hong Kong, would shut down in December as part of a reorganisation to focus on its core products and key markets in Asia, including India, China and Japan. News of Feer's closure came a month after News Corp unveiled a wide-ranging shake-up of its Star Asian television group. It is looking to cut costs and allocate more resources to India, where it has been expanding aggressively. News Corp has made cost-cuts across the group after swinging from an annual net profit of $5.4bn in fiscal 2008 to a $3.4bn net loss this year. Feerhas been struggling in recent years due to falling advertising revenues and lower subscriber numbers. Current circulation is less than 20,000. In 2004, Feer cut 80 jobs, or almost its entire workforce, after Dow Jones changed it from a weekly publication written mostly by a team of regional correspondents to a monthly publication that publishes commentary by outside contributors. The magazine has had a series of tussles with Asian governments. It came under the spotlight in 2006 when it was sued by Lee Hsien Loong, Singapore's prime minister, and Lee Kuan Yew, his father and the country's elder statesman, over comments about them by Chee Soon Juan, an opposition leader, in an article published that year. Feer is appealing against a 2008 Singapore court verdict which ruled that Feer had defamed the Lees. The appeal is pending.
Part I Sociological Reflections on Mozart. .He Simply Gave Up and Let Go. Bourgois Musicians in Court Society. Mozart Becomes a Freelance Artist. Craftsmen's Art and Artists' Art. The Artist in the Human Being. The Formative Years of a Genius. Mozart's Youth - Between Two Social Worlds. Part II . Mozart's Revolt: from Salzburg to Vienna. Emancipation Completed: Mozart's Marriage. PThe Drama of Mozart's Life: a Chronology in Note Form. Two Notes. Editor's Afterword. Index.
Part I Sociological Reflections on Mozart He simply Gone up and Let Go 這第一章關懷Mozart 最後幾年的夢碎與孤寂
University of California Press, 1993/ Polity Press 1994
Length
152 pages
"Mozart's need for love had grown uncertain of itself in early childhood. His feeling of being unloved found constant confirmation in his changing experiences over the years, and the intensity of his unsatisfied desire to be loved, detectable as a dominant wish throughout his life, very largely determined what had meaning for him and what did not."--From the book One of the most important social thinkers of our time provides a haunting portrait of Mozart's life and creative genius. German sociologist Norbert Elias examines the paradoxes in Mozart's short existence--his brilliant creativity and social marginality, his musical sophistication and personal crudeness, his breathtaking accomplishments and deep despair. Using psychoanalytic insights, Elias examines Leopold Mozart's carefully honed ambitions for his son and protege. From the age of six Mozart traveled with his father, performing in the major courts throughout Europe. The elder Mozart worked on his son "like a sculptor on his sculpture," and this deep bond formed the lietmotif in understanding Mozart's early talent and complicated psyche. Mozart chafed at the constraints of Viennese courtly culture. Growing up in a society which viewed musicians as manual laborers producing entertainment for the court, he fought for an independent livelihood. Vienna's aristocracy ultimately turned its back on the composer, who faced mounting debts, no work, and no prospect of fulfilling his innermost desires. He died feeling that his life had become empty of meaning. Elias ponders the concept of genius, which he sees as a complex marriage of fantasy, inspiration, and convention. In exploring the tension between personal creativity and the tastes of an era, he gives us a book of startling insight and discovery. "Mozart's need for love had grown uncertain of itself in early childhood. His feeling of being unloved found constant confirmation in his changing experiences over the years, and the intensity of his unsatisfied desire to be loved, detectable as a dominant wish throughout his life, very largely determined what had meaning for him and what did not."--From the book One of the most important social thinkers of our time provides a haunting portrait of Mozart's life and creative genius. German sociologist Norbert Elias examines the paradoxes in Mozart's short existence--his brilliant creativity and social marginality, his musical sophistication and personal crudeness, his breathtaking accomplishments and deep despair. Using psychoanalytic insights, Elias examines Leopold Mozart's carefully honed ambitions for his son and protege. From the age of six Mozart traveled with his father, performing in the major courts throughout Europe. The elder Mozart worked on his son "like a sculptor on his sculpture," and this deep bond formed the lietmotif in understanding Mozart's early talent and complicated psyche. Mozart chafed at the constraints of Viennese courtly culture. Growing up in a society which viewed musicians as manual laborers producing entertainment for the court, he fought for an independent livelihood. Vienna's aristocracy ultimately turned its back on the composer, who faced mounting debts, no work, and no prospect of fulfilling his innermost desires. He died feeling that his life had become empty of meaning. Elias ponders the concept of genius, which he sees as a complex marriage of fantasy, inspiration, and convention. In exploring the tension between personal creativity and the tastes of an era, he gives us a book of startling insight and discovery.
MOZART PICTURES – PICTURES OF MOZART Portrayals between wishful thinking and reality
Exhibition in the Mozart Residence, Makartplatz 8, 26 January – 14 April 2013 The exhibition is on display in all rooms of the museum and can be visited with the regular entrance ticket (admission: € 10; concessions: € 8.50, children € 3.50). The Salzburg Mozarteum Foundation owns the largest collection of original Mozart portraits and for the duration of this exhibition they are complemented now by many valuable loans from all over Europe thus presenting a unique display of the familiar and also unknown images of Mozart. About 80 exhibits, half of them loans, are on display. On show are portraits from the time of Mozart as well as types of pictures that evolved later. The present-day image of Mozart has very little to do with the portraits created during his lifetime. Nowadays we have an idealized image in mind which is often reduced to a white wig and red jacket. For the first time almost all the authentic portraits of Mozart can be seen in the exhibition Mozart Pictures – Pictures of Mozart. Of 14 portraits created during his lifetime 12 are on show; 9 of these are owned by the Salzburg Mozarteum Foundation. Two new authentic portraits of Mozart are included. As a result of sifting through all the documents and sources, a miniature that was previously more or less disregarded has now been clearly identified as a portrait of Mozart dating from 1783. This is sensational because until now no portraits of Mozart from the last ten years of his life were known that show him en face (in full face). In addition a silhouette from the collection of graphic work owned by the Mozarteum Foundation has also been pre-dated to 1784 and is thus also one of the authentic Mozart portraits. New information has also been gained concerning the famous “unfinished” Mozart portrait by Joseph Lange. Radiological studies made by the Doerner Institute in Munich early in December 2012 have shown that the famous “unfinished portrait” of Mozart was very probably “finished” during his lifetime. It comprised merely the head and shoulders, the unfinished parts were added later. An exhibition catalogue has been published by the Anton Pustet Verlag Salzburg containing illustrations of all the pictures shown in the exhibition and a collection of essays reflecting the current state of research on the subject of Mozart portraits. Audio guides in German and in English assist visitors as they go round the exhibition. The presentation by the Thaddaeus Ropac Gallery Salzburg makes reference to the present. Two pictures by Marc Brandenburg and Bernhard Martin are to be seen. In the vaults of the Salzburg Mozarteum Foundation a small exhibition on the theme Mozart Portraits can also be seen. This exclusive exhibition is open once a week for one hour to the public: on Thursdays at midday (for a maximum of 25 persons). The exhibition team of the Salzburg Mozarteum Foundation: Dr. Gabriele Ramsauer, Dr. Sabine Greger-Amanshauser, Dr. Christoph Großpietsch, Linus Klumpner Bakk.phil. Exhibition design: Thomas Wizany
Wolfgang, Is That You?
By DANIEL J. WAKINFebruary 18, 2013
Mozarteum Foundation
A family portrait of the Mozarts from 1780 or 1781 by Johann Nepomuk della Croce. Wolfgang, center, with his sister Maria Anna (known as Nannerl), and father, Leopold. The painting at center depicts the children’s mother, Anna Maria, who died in 1778.
In the impossible search to know exactly what the face of musical genius looked like, researchers in Salzburg, Austria, have made progress. Their subject was Wolfgang Amadeus Mozart, a local boy. One portrait long thought to be of Mozart turned out to be someone else. A suspect image was confirmed to be of him. And a third portrait, deemed incomplete, was actually found to consist of a finished piece grafted onto a larger canvas.
The International Mozarteum Foundation in Salzburg, Mozart’s birthplace, announced the findings last month in conjunction with an exhibition of Mozart portraits that opened on Jan. 26 and runs through April 14. One goal, the foundation said, was to burn away idealized conceptions of Mozart — a white-wigged, red-jacketed, romanticized figure — and focus attention on what he might really have looked like. Fourteen images created in Mozart’s lifetime are known to exist, sometimes reproduced in different mediums, like oil paintings, engravings or medallions. The Mozarteum holds examples of nine and has borrowed three others for the show. The remaining lifetime portraits were not available, said Gabriele Ramsauer, director of the foundation’s museums and of the Mozart birthplace. The exhibition speaks to a yearning within the living to know the past, by knowing the face of someone whose work lives on so powerfully in our own time. “It’s an emotional question,” Ms. Ramsauer said. “Mozart is such a universal genius. Everybody knows him. Everybody takes part of his life.” Research done before the show altered assumptions held for decades. In 1924 a British art dealer sold the Mozarteum a portrait of a boy in a long brown jacket holding a bird’s nest, standing in front of a round table with an open book on it. When the foundation bought the painting, “W. A. Mozart 1764” was inscribed on a page of the book. An engraving of the portrait commissioned by the art dealer and now in the Vienna Museum included the name. The initials stand for Wolfgang Amadeus. But doubts lingered about the authenticity of the identification, Ms. Ramsauer said, in part because Mozart rarely used"Amadeus"in his lifetime; “Gottlieb,” the German form, was his preferred usage. “We always wrote ‘Mozart’ with a little question mark,” Ms. Ramsauer said. When curators examined the painting recently, the name was missing from the book page. A search of the Mozarteum archives found a 1928 restoration report that said all overpainting had been removed, including the “W. A. Mozart inscription.” “Now we are sure that one of the former owners had made these overpaintings, and had published this engraving in 1906, to sell this portrait,” Ms. Ramsauer said. “We were always wondering why Mozart should be painted with a bird’s nest in his hand.” An opposite conclusion was reached regarding a miniature painting on ivory set on a tortoise shell snuffbox. It shows a cherubic face surrounded by curly hair, with dark, serious eyes. The Mozarteum acquired the snuffbox in 1956. An inscription inside said, “Johann Mozart, 1783,” using the composer’s first given name. Was it really Mozart? “We always doubted it a little bit,” Ms. Ramsauer said. A rummage through the archives found a document showing the object’s provenance, she added. The document said Mozart had owned the snuffbox for 10 years and gave it as a gift to Anton Grassi, a sculptor friend in Vienna. Letters from Mozart indicate that Grassi’s brother Joseph, also an artist, painted a miniature of Mozart. Joseph acquired the snuffbox from his brother and attached the miniature, Ms. Ramsauer said. “For us now the time has come to say there is no doubt,” she said. The find is considered important, because no other head-on portraits of Mozart exist after 1781. One of the most famous portraits — and the one Mozart’s wife, Constanze, considered the most true to life — has long been considered unfinished. It is by Joseph Lange, Mozart’s brother-in-law, and shows him in profile, looking down, his face emerging from a dark background, with a triangle of torso surrounded by scratched white space. The painting, dating from 1789, without doubt looks unfinished, like a classical symphony of two movements. X-ray and infrared analysis performed at the Doerner Institute in Munich, an art research institution, last December showed that a small completed painting of Mozart’s head and shoulder had been trimmed and mounted at some point on a larger canvas, with paint added around the edges to smooth out the surface. The enlargement was unfinished, not the original.
Gay, Peter， Penguin USA， 出版日期：2006/08/29 外文書：共 758 筆搜尋結果 ，分類： 表演藝術 優惠價：455元 The National Book Award-winning author of The Enlightenment chronicles the life and work of the grea... more
PeterGay - 1999 - Biography & Autobiography - 177 頁 More than an engrossing biography, this is a meditation on the nature of genius and, for any music lover, a wealth of new critical insights.
University of California Press, 1993/ Polity Press 1994
Length
152 pages
"Mozart's need for love had grown uncertain of itself in early childhood. His feeling of being unloved found constant confirmation in his changing experiences over the years, and the intensity of his unsatisfied desire to be loved, detectable as a dominant wish throughout his life, very largely determined what had meaning for him and what did not."--From the book One of the most important social thinkers of our time provides a haunting portrait of Mozart's life and creative genius. German sociologist Norbert Elias examines the paradoxes in Mozart's short existence--his brilliant creativity and social marginality, his musical sophistication and personal crudeness, his breathtaking accomplishments and deep despair. Using psychoanalytic insights, Elias examines Leopold Mozart's carefully honed ambitions for his son and protege. From the age of six Mozart traveled with his father, performing in the major courts throughout Europe. The elder Mozart worked on his son "like a sculptor on his sculpture," and this deep bond formed the lietmotif in understanding Mozart's early talent and complicated psyche. Mozart chafed at the constraints of Viennese courtly culture. Growing up in a society which viewed musicians as manual laborers producing entertainment for the court, he fought for an independent livelihood. Vienna's aristocracy ultimately turned its back on the composer, who faced mounting debts, no work, and no prospect of fulfilling his innermost desires. He died feeling that his life had become empty of meaning. Elias ponders the concept of genius, which he sees as a complex marriage of fantasy, inspiration, and convention. In exploring the tension between personal creativity and the tastes of an era, he gives us a book of startling insight and discovery. "Mozart's need for love had grown uncertain of itself in early childhood. His feeling of being unloved found constant confirmation in his changing experiences over the years, and the intensity of his unsatisfied desire to be loved, detectable as a dominant wish throughout his life, very largely determined what had meaning for him and what did not."--From the book One of the most important social thinkers of our time provides a haunting portrait of Mozart's life and creative genius. German sociologist Norbert Elias examines the paradoxes in Mozart's short existence--his brilliant creativity and social marginality, his musical sophistication and personal crudeness, his breathtaking accomplishments and deep despair. Using psychoanalytic insights, Elias examines Leopold Mozart's carefully honed ambitions for his son and protege. From the age of six Mozart traveled with his father, performing in the major courts throughout Europe. The elder Mozart worked on his son "like a sculptor on his sculpture," and this deep bond formed the lietmotif in understanding Mozart's early talent and complicated psyche. Mozart chafed at the constraints of Viennese courtly culture. Growing up in a society which viewed musicians as manual laborers producing entertainment for the court, he fought for an independent livelihood. Vienna's aristocracy ultimately turned its back on the composer, who faced mounting debts, no work, and no prospect of fulfilling his innermost desires. He died feeling that his life had become empty of meaning. Elias ponders the concept of genius, which he sees as a complex marriage of fantasy, inspiration, and convention. In exploring the tension between personal creativity and the tastes of an era, he gives us a book of startling insight and discovery.
German Science : Some Reflections on German Science by Pierre Duhem.... by; Pierre Duhem,; John Lyon (Translator).
Pierre Duhem (1861-1916) is a major influence in twentieth-century thought, a source for many of the ideas of the Vienna circle, Karl Popper, Imre Kalatos, and Thomas S. Kuhn. Yet Duhem's arguments have often been perceived as enigmatic, quirky, muddled, or even disingenuous, because his influence has been greatest outside his native France many of his works have never been translated, and Duhem's readers have mostly been ignorant of the peculiar French cultural and political background during Duhem's lifetime. "German Science" (here translated into English for the first time) is a document of importance for understanding Duhem's better-known works. Duhem's "Aim and Structure of Physical Theory" has been misunderstood because of ignorance of the position set forth in "German Science". At first sight, "German Science" is typical chauvinistic wartime propaganda, thought by the standards of the time and place, Duhem emerges as a moderate and sensitive patriot. The enduring worth of "German Science" lies in its oscillation between the poles of two basic Pascalian premisses: "Principles are intuited" and "Propositions are inferred". The introduction is by Stanley Jaki, author of the biography, "Uneasy Genius: The Life and work of Pierre Duhem".
Product details
Paperback: 164 pages
Publisher: Open Court Publishing Co ,U.S. (Nov 1991)
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……..)
從我所不知道的巴黎『 邁斯特路』 Rue Joseph De Maistre 說起 2005
第一次 （認真 ）看見邁斯特（Joseph De Maistre， 1753-1821） ，約 1992年， 在波士頓買 I. Berlin的 Crooked Timber of Humanity:，其中有章 "Joseph de Maistre and the Origins of Fascism,"，不過一直沒讀它。 2005/12/7 讀 R. Barthe 的The Neutral 一書，其中有一段教材是 Joseph De Maistre 談論「西班牙的宗教審判所」 ，才認真讀 『自由及其背叛』*（趙國新譯，南京譯林，2005 之末篇：「邁斯特」）。再取出它讀讀。
他的著名作品是『教皇論』（ Du Pape,1819）； 又因為它出使聖彼德堡， 所以俄國論也很有名。我用日文找資料，有Joseph de Maistre On Russia.之類的論文。
另外，有一四星級旅館： Terrass ホテルパリ（ホテル住所 :, 12, Rue Joseph De Maistre 75018. 所在地為市中心 Paris - City Center.）。
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reactionary thinker
Joseph de Maistre As a harbinger of Fascism.
Chapters in the One of the essays, is published here for the first time; ... He persuasively interprets 18th-century French
我昨天介紹普魯塔克(PLUTARCH) 作品，發現他翻譯其作品『論神的懲罰的延遲』（普魯塔克著,『古典共和精神的捍衛 :普魯塔克文選 ,』中國社科,，2005， pp.84-122）【After the appearance in 1816 of the treatise Sur les délais de la justice divine dans la punition des coupables (On the Delay of Divine Justice in the Punishment of the Guilty), translated from Plutarch, 】
之後，再買 《論法國》魯仁譯，上海人民出版社，2005（Considerations on France (Cambridge Texts in the History of Political Thought)）。這是11篇短論的文集。我們也可以從中知道：二百多年前巴黎的 方便看熱鬧的街屋都有人事先租下，再分租出去給人瞻望皇帝等儀隊。
他批評當時一部憲法只為廣義而抽象的一般化之人而立，而非為斯土斯民而立。【His little book Essai sur le principe générateur des constitutions politiques et des autres institutions humaines (Essay on the Generative Principle of Political Constitutions and other Human Institutions , 1809) [2] (http://www.umanitoba.ca/faculties/arts/history/links/maistre/generative_Principle.html ), centers on the idea is that constitutions are not the artificial products of study but come in due time and under suitable circumstances from God, who slowly brings them to maturity in silence. /// 人権（Human rights, les droits de l'homme）の、定冠詞付きのhomme = 抽象的（非決定の）人間; 右翼思想家Joseph de Maistre（仏、1753-1821）の抽象的人間（×特定の共同体への帰属によって定義されることのない非決定の人間）の否定。...】
以下之文為從網路上馬華靈提出的翻譯問題和法文資料（謝謝瑞麟兄）：
In Considerations sur la France (Considerations on France, 1796), [1] ( http://maistre.ath.cx:8000//considerations_on_france.html這版本少一章，又少掉下面討論的一句，所以不是好英文版本；或許更好之版本為Considerations on France (Cambridge Texts in the History of Political Thought) Joseph Marie Maistre (著), Joseph De Maistre (著 ), Richard A. Lebrun (著 )。本書中文：《論法國》魯仁譯，上海人民出版社2005 –此書取前述之新本之I. Berlin之序當導言，可是這篇的翻譯品質不及『自由及其背叛』趙國新譯，南京譯林，2005 之末篇。 ) he maintains the thesis that France has a mission from God: France is the principal instrument of good and of evil on earth. Maistre looks on the Revolution as a Providential occurrence: the monarchy, the aristocracy, the whole of the old French society, instead of turning the powerful influence of French civilization to benefit mankind, had used it to foster the doctrines of the eighteenth-century philosophers. The crimes of the Reign of Terror were at once the apotheosis and logical consequence of the destructive spirit of the eighteenth century, as well as the divinely decreed punishment for it.
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馬華靈提出書名應為《法蘭西沉思錄》，以及下句討論：
『另請教劉老師一個翻譯： The restoration of the monarchy,which they call the counter-revolution,will not be a contrary revolution,but the contrary of revolution.
——語出Joseph de Maistre "Considerations on France"，中國政法大學出版社出版的劍橋政治思想史原著系列（影印本）倒數第二章的最後一句（P.105）。）譯為：被稱為反革命的君主制重建，不會是一場反向的革命，而是目前這場革命的對立物。中譯本是直接從法文翻譯過來的，可能譯文與英譯本有出入，但僅僅從中譯本與英譯本及原作者的態度來考察，總覺中譯不妥，有直譯之嫌且原文之韻味全無。 邁斯特作為與柏克齊名的保守主義者，同柏克開創了兩個不同的保守主義系譜；他對深植於中世紀遺址之上的君主制與基督教念念不忘，因此在這句話中，毫無疑問，他的用意無非是為被法國大革命狂飆所驅散了的君主制之陰靈招魂，那麼前半句的"will not be a contrary revolution"應當是對君主制之貶損姿態的反撥，與中文語境下帶貶義的"反革命 "意義相近，由於前面的 counter-revolution已被翻譯成反革命，所以不宜故詞重現，魯先生翻譯成 "反向的革命"，意義全變了，在中文語境裏，"反向 "是個中性詞，無法彰顯邁斯特的願意；而後半句"but the contrary of revolution" 應當是對君主制的正名，反而顯出中性的意味來，然而魯先生卻譯為"目前這場革命的對立物"，個人感覺"對立物 "一詞有點尖銳，亦與作者本義無法溝通，而且魯先生的翻譯從形式上也無法構成原文的對仗，不無遺憾。我認為這最後一個 "revolution"含有"革命的價值"的意思，邁斯特的意思是與這場革命相反的一種價值，猶如硬幣之兩面，無褒貶之分。因此，我的翻譯是：被視為反革命的君主制復辟，不再是一場反動的革命，而是這場革命的反向。對於此句的翻譯我請教過不少朋友，畢竟均是 20上下的年輕人，對英文的掌握程度不夠，因此請教劉老師。….. 』
Enfin, c'est ici la grande vérité dont les Français ne sauraient trop se pénétrer: le rétablissement de la monarchie, qu'on appelle contre-révolution, ne sera point une révolution contraire, mais le contraire de la révolution.
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hc案：由於在Considérations sur la France 一書中，將法國革命之雙方之革命都簡稱為「革命」，所以究竟那方是counter-revolution 都要思索作者的保守/保皇或稱為反動主義者之立場，才好了解。
n the best known portrait of John Wilmot, Second Earl of 
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