比較 “Like the generations of leaves, the lives of mortal men. Now the wind scatters the old leaves across the earth, now the living timber bursts with the new buds and spring comes round again. And so with men: as one generation comes to life, another dies away.” ― Homer, The Iliad
"Like the generations of leaves, the lives of mortal men. Now the wind scatters the old leaves across the earth, now the living timber bursts with the new buds and spring comes around again" - Hippolochus (6. 171-174)
Bk VI:119-211 Glaucus meets Diomedes and tells his lineage
Now Diomedes and Glaucus, son of Hippolochus, met in the space between the armies, eager for the fight. When they had come within range, the son of Tydeus, he of the loud war-cry, called: ‘What mighty man are you, among mortals? I have never seen you on the field of honour before today, yet facing my long-shadowed spear, you show greater daring than all the rest. Unhappy are those whose sons meet my fury. But if you be one of the gods from heaven, I will not fight with the immortals. Not even mighty Lycurgus, son of Dryas, survived his war with the gods for long. He chased the nymphs, who nursed frenzied Dionysus, through the sacred hills of Nysa, and struck by the murderous man’s ox-goad their holy wands fell from their hands. But Dionysus fleeing, plunged beneath the waves, trembling and terrified by the man’s loud cries, and Thetis took him to her breast. Then the gods who take their ease were angered by Lycurgus, and Zeus blinded him. So that, hated by the immortals, he soon died. No way then would I wish to oppose the blessed gods. But if you are mortal, and eat the food men grow, come on, and meet the toils of fate the sooner.’
‘Brave Diomedes’, Hippolochus’ son replied, ‘why ask my lineage? Like the generations of leaves are those of men. The wind blows and one year’s leaves are scattered on the ground, but the trees bud and fresh leaves open when spring comes again. So a generation of men is born as another passes away. Still if you wish to know my lineage, listen well to what others know already.
中學時，讀過一些名人的"This I Believe"，原來是美國NPR電台的文集。還有此節目：
http://www.npr.org/series/4538138/this-i-believe
This I Believe is an international organization engaging people in writing and sharing essays describing the core values that guide their daily lives. Over 125,000 of these essays, written by people from all walks of life, have been archived here on our website, heard on public radio, chronicled through our books, and featured in weekly podcasts. The project is based on the popular 1950s radio series of the same name hosted by Edward R. Murrow.
“The perishableness of life … imparts value, dignity, interest to life.”
“The best thing about time passing,” Sarah Manguso wrote in her magnificent meditation on ongoingness, “is the privilege of running out of it, of watching the wave of mortality break over me and everyone I know.” More than half a century earlier, the great German writer, philanthropist, and Nobel laureate Thomas Mann (June 6, 1875–August 12, 1955) articulated this idea with enchanting elegance in NPR’s program-turned-book This I Believe: The Personal Philosophies of Remarkable Men and Women (public library) — a compendium of wisdom from eighty contributors ranging from a part-time hospital worker to a woman who sells Yellow Pages advertising to luminaries like Eleanor Roosevelt, John Updike, Errol Morris, Gloria Steinem, Eve Ensler, and Andrew Sullivan.
NPR’s invitation was simple yet enormously challenging: Each contributor was asked to capture his or her personal credo — that essential set of guiding principles by which life is lived — in just a few hundred words. In an era long before people were being asked to capture their convictions in 140 characters, this was a radical proposition — particularly for writers used to exploring such matters in several hundred pages.
What I believe, what I value most, is transitoriness.
But is not transitoriness — the perishableness of life — something very sad? No! It is the very soul of existence. It imparts value, dignity, interest to life. Transitoriness createstime — and “time is the essence.” Potentially at least, time is the supreme, most useful gift.
Time is related to — yes, identical with — everything creative and active, with every progress toward a higher goal. Without transitoriness, without beginning or end, birth or death, there is no time, either. Timelessness — in the sense of time never ending, never beginning — is a stagnant nothing. It is absolutely uninteresting.
What is interesting, of course, is that Mann’s work — his words
Life is possessed by tremendous tenacity. Even so, its presence remains conditional, and as it had a beginning, so it will have an end. I believe that life, just for this reason, is exceedingly enhanced in value, in charm.
One of the most important characteristics distinguishing man from all other forms of nature is his knowledge of transitoriness, of beginning and end, and therefore of the gift of time.
In man, transitory life attains its peak of animation, of soul power, so to speak. This does not mean man alone would have a soul. Soul quality pervades all beings. But man’s soul is most awake in his knowledge of the inter-changeability of the terms “existence” and “transitoriness.”
To man, time is given like a piece of land, as it were, entrusted to him for faithful tilling; a space in which to strive incessantly, achieve self-realization, move onward and upward. Yes, with the aid of time, man becomes capable of wresting the immortal from the mortal.
Columbia students believe that Ovid’s Metamorphoses should come with trigger warnings—the myths of Persephone and Daphne, after all, include rape. “But the core [curriculum] is not a form of therapy; it’s a form of exposure to diverse ideas, and it should not have the aim of making people feel ‘safe.’ In fact, that’s precisely the opposite of its aim.”
In the high heavens there is a roadway, which can be seen when the sky is clear. It is called the Milky Way, and it is famous for its whiteness. Here the gods pass by on their way to the palace of the great Thunderer. On the right and left side of the road, with their doors open. Stand the entrance halls of the nobler gods, always filled with crowds. The more plebeian deities live scattered about elsewhere. The more powerful and famous gods have settled their own household gods here, given directly onto the road(… a fronte potentes / caelicolae clarique suos posuere penates). If the comparison didn’t seem irreverent, I would say that this place is the Palatine area of the mighty heavens.
面對這樣的大哉問，或許僅能以「只有上帝曉得」（God knows）一語回答，但是當人們這麼回答問題時，是指他們認為該問題無人能回答。意即：假設如果上帝存在（If a god existed），祂就會知道任何人都不知道的事情。這樣的用法並不是針對一個非人格神而發。正相反，這樣的修辭力量皆是仰仗一個虛擬的人格神。
美國著名法理學家、公共知識份子代表，曾任教於耶魯大學、牛津大學、紐約大學和倫敦大學，為當代新自然法學派代表人物。二○一三年二月十四日因病逝世，英國《衛報》在訃聞中將其與十九世紀世界上最重要的思想家之一斯圖爾特．密爾相提並論。著作包括《認真對待權利》（Taking Rights Seriously）、《法律帝國》（Law`s Empire）、《生命的自主權》（Life’s Dominion）、《民主是可能的嗎？》（Is Democracy Possible Here?）、《刺蝟的正義》（Justice for Hedgehogs）等。
譯者簡介
梁永安
台灣大學文化人類學學士、哲學碩士，東海大學哲學博士班肄業。目前為專業翻譯者，共完成約近百本譯著，包括《文化與抵抗》（Culture and Resistance / Edward W. Said）、《啟蒙運動》（The Enlightenment / Peter Gay）、《現代主義》（Modernism：The Lure of Heresy / Peter Gay）等。
《ISIS: 恐怖軍隊內部》(ISIS: Inside the Army of Terror)是由記者邁克爾·韋斯(Michael Weiss)與哈桑·哈桑(Hassan Hassan)所著，該書建立在兩位記者範圍廣泛的新聞報道之上，其中包括對ISIS在伊拉克與敘利亞的幾十名合作者的訪談，這些人當中有宗教人士、戰士、安保官員和ISIS的同情者。這本書堪稱一幅邏輯嚴密的全景，令讀者看到這個組織是如何在各式各樣的前身（包括伊拉克基地組織、聖戰者協商委員會和伊拉克伊斯蘭國）基礎之上發展起來，以及它在今日如何運作。
左起依次為，邁克爾·韋斯，哈桑·哈桑，傑西卡·斯特恩，J·M·伯格。
Left to right: Sylvain Gaboury/Starpix; Dahlia Shami; Richard Howard; Janet Walsh
《ISIS:恐怖之國》(ISIS: The State of Terror)是由哈佛大學專門研究恐怖主義的學者傑西卡·斯特恩(Jessica Stern)與《外交政策》(Foreign Policy)雜誌撰稿人J·M·伯格(J. M. Berger)合著，它與上一本書的基礎大致相同，但細節並不那麼豐富。對於西方世界的對策，這本書的兩位作者也給出了一些大致的建議：應當致力於「牽制與遏制」，而非投入壓倒性的軍事力量，並且要在數碼領域進行更有效的控制（「我們如果有了控制互聯網的力量，就等於有了在戰爭中控制天氣的力量」）。
他們寫道，基地組織將恢復伊斯蘭王權視為「一項一板一眼的長期工程」——「是一個理想化的未來，基地組織的領導者們並不指望自己有生之年能夠親眼見到」。作者認為，通過使用「典型的極端主義修辭」（保衛一個人自身所屬的群體不受侵犯），奧薩馬·本·拉登(Osama bin Laden)的組織「用『做正確的事』之類與人們更加切身相關的詞語，為招募潛在新人奠定了基調」。
盟軍的佔領與戰後計劃同樣是災難性的。兩本書都提醒我們，2003年，美國駐伊拉克最高民事長官L·保羅·布雷默三世(L. Paul Bremer III)所做的一系列決定——解散伊拉克軍隊，禁止阿拉伯社會復興党進入政府——導致憤怒、失業的伊拉克人迅速增長，他們特別容易被吸納到新興的叛亂組織中去，人心惶惶，缺乏安全感。事實上，韋斯和哈桑主張，大多數伊斯蘭國的「頂尖決策者都曾在薩達姆·侯賽因(Saddam Hussein)的軍隊或保安系統中服役，」因此，「『現世的』阿拉伯社會復興主義在伊斯蘭原教旨主義的偽裝下再度回到了伊拉克。」
Review: ‘ISIS: The State of Terror,’ by Jessica Stern and J. M. Berger, and ‘ISIS: Inside the Army of Terror,’ by Michael Weiss and Hassan Hassan
Books of The TimesByMICHIKO KAKUTANIApril 16, 2015
Alessandra Montalto/The New York Times
The Islamic State and its atrocities — beheadings, mass executions, the enslavement of women and children, and the destruction of cultural antiquities — are in the headlines every day now. The terror group not only continues to roll through the Middle East, expanding from Iraq and Syria into Libya and Yemen, but has also gained dangerous new affiliates in Egypt and Nigeria and continues to recruit foreign fighters through its sophisticated use of social media.
Given the ascendance of the Islamic State (also known as ISIS or ISIL), it’s startling to recall that in January 2014, President Obama referred to it as a “J.V. team,” suggesting that it did not pose anywhere near the sort of threat that Al Qaeda did.
Since then, yards of copy and scores of pixels have been devoted to trying to chronicle and comprehend the group. Two new books pull together and analyze a lot of material on it. Although much of their coverage (on matters like the organization’s use of social media, its fueling of sectarian hatred and its combination of ultraviolence with civil governance) will be familiar to those who follow the news, the authors do nimble jobs of turning their copious research and their own expertise on terrorism into coherent, accessible narratives that leave us with an understanding of the Islamic State’s history and metastasis, and its modus operandi.
“ISIS: Inside the Army of Terror” by the journalists Michael Weiss and Hassan Hassan, draws upon the authors’ extensive reporting — including interviews with dozens of ISIS associates in Iraq and Syria, among them religious clerics, fighters, security officials and sympathizers — to give readers a fine-grained look at the organization’s evolution through assorted incarnations (Al Qaeda in Iraq, the Mujahidin Advisory Council and the Islamic State of Iraq) and its operations today.
From left, Michael Weiss, Hassan Hassan, Jessica Stern and J. M. Berger.
Left to right: Sylvain Gaboury/Starpix; Dahlia Shami; Richard Howard; Janet Walsh
“ISIS: The State of Terror” by the Harvard terrorism scholar Jessica Stern and J. M. Berger, a contributor to Foreign Policy magazine, covers much of the same ground but with less granular detail. The authors also offer some vague recommendations on how they think the West should deal with the Islamic State: focus on “containment and constriction” rather than overwhelming military force, and exert more effective control of the digital battleground. (“Our power over the Internet is the equivalent of being able to control the weather in a ground war.”)
The most compelling sections of the Stern-Berger book are devoted to comparing ISIS and Al Qaeda. The authors describe Al Qaeda as an exclusive “vanguard movement,” a “cabal that saw itself as the elite intellectual leaders of a global ideological revolution that it would assist and manipulate.” Through the 1990s, they write, Al Qaeda “grew into a corporation, with a payroll and benefits department, and operatives who traveled around the world inserting themselves into local conflicts.”
ISIS, in contrast, is more of a populist start-up operation. Online, Ms. Stern and Mr. Berger note, “it amassed and empowered a ‘smart mob’ of supporters,” polling “its constituents and making shrewd calls about when to listen and who could safely be ignored.”
Al Qaeda’s vision for the restoration of the Islamic caliphate, they write, “is framed squarely in the long term” — “an idealized future that its leaders did not expect to see realized in their lifetimes.” Using “a classic extremist trope” (the defense of one’s own identity group against aggression), the authors assert, Osama bin Laden’s organization “framed its pitch to potential recruits in more relatable terms as ‘doing the right thing.’ ”
The Islamic State, Mr. Berger and Ms. Stern say, dispensed with such intellectual argumentation and instead emphasized horrific violence (which served to stimulate and attract disaffected, angry young men) combined with the promise of a building “a Muslim society with all the trappings.” This utopian vision of “food aplenty, industry, banks, schools, health care, social services, pothole repair — even a nursing home with the insurgents’ unmistakable black flag draped over the walls,” they write, served as “a call for noncombatants, men and women alike, to build a nation-state alongside the warriors, with a role for engineers, doctors, filmmakers, sysadmins, and even traffic cops.”
Mr. Weiss and Mr. Hassan describe the Islamic State not only as a terrorist organization but also as “a slick propaganda machine effective at disseminating its message,” “a mafia adept at exploiting decades-old transnational gray markets for oil and arms trafficking,” a “conventional military that mobilizes and deploys foot soldiers” with professional acumen, and a “sophisticated intelligence-gathering apparatus that infiltrates rival organizations and silently recruits within their ranks before taking them over.”
As Mr. Weiss and Mr. Hassan see it, many reluctant supporters regard the Islamic State as “the only option on offer for Sunni Muslims who have been dealt a dismal hand in the past decade — first losing control of Iraq and now suffering nationwide atrocities, which many equate to genocide, in Syria. They view the struggle in the Middle East as one between Sunnis and an Iranian-led coalition, and they justify ultraviolence as a necessary tool to counterbalance or deter Shia hegemony.” The Islamic State has viciously exploited this sense of sectarian grievance, trying to fan the flames of civil war and incite Shia militias to violence — which the group could then hold up as proof to Sunnis that they “have no hope but the caliphate.”
These books note that in Iraq the sectarianism of Nuri Kamal al-Maliki (a polarizing figure who as prime minister increasingly moved to disenfranchise Sunnis and purge prominent Sunni leaders from the government) served only to push more Sunnis into the embrace of the Islamic State.
Both books also provide lucid assessments of the role that missteps and disastrous decision-making on the part of the United States played in fueling the rise of the Islamic State and its antecedents and affiliates. Ms. Stern and Mr. Berger write that the 2003 invasion of Iraq “reinforced jihadi claims about America’s hegemonic designs on the Middle East, providing a recruiting bonanza at a time when the terrorists needed it most.” They add that “while some politicians wanted to see Iraq during the allied invasion as a roach motel, we see it more like a hornet’s nest — with allied bombs and bullets spreading the hornets ever further, throughout the region and beyond.”
The occupation and postwar planning would prove equally disastrous. Both books remind us that decisions announced by L. Paul Bremer III, the top American civilian administrator in Iraq, in 2003 — to dissolve the Iraqi Army and to ban Baath Party members from government — resulted in huge numbers of angry, unemployed Iraqis, easily recruited into a burgeoning insurgency and a dangerous lack of security. In fact, Mr. Weiss and Mr. Hassan contend that most of the Islamic State’s “top decision makers served in Saddam Hussein’s military or security services,” and in that sense, “ ‘secular’ Baathism has returned to Iraq under the guise of Islamic fundamentalism.”
Finally, both books point out that the United States’ withdrawal of troops from Iraq in 2011 and the Obama administration’s political disengagement have had lasting consequences for what Mr. Weiss and Mr. Hassan call “the country’s future instability.”
“The rise of ISIS,” Mr. Berger and Ms. Stern conclude, “is to some extent, the unintended consequence of Western intervention in Iraq. Coalition forces removed a brutal dictator from power, but they also broke the Iraqi state. The West lacked the patience, the will, and the wisdom to build a new, inclusive one. What remained were ruins.” They quote King Abdullah II of Jordan saying that the battle with ISIS will be a “generational fight.”
Mr. Weiss and Mr. Hassan sound an even more pessimistic note. “The army of terror,” they write at the end of their book, “will be with us indefinitely.”
PAGE-TURNERMAY 20, 2015 Dante Turns Seven Hundred and Fifty BY JOHN KLEINER It’s hard to convey the importance of Dante’s place in Italian culture, but there are many possible explanations for the poet's enduring hold on the country.CREDITIMAGE VIA GETTY
On April 24th, Samantha Cristoforetti, Italy’s first female astronaut, took time off from her regular duties in the International Space Station to read from the Divine Comedy. She picked the opening canto of the Paradiso, in which Dante describes his ascent through the circle of fire and his approach toward God:
I was within the heaven that receives
more of His light; and I saw things that he
who from that height descends, forgets or can
not speak.
As Cristoforetti spun around the globe at the rate of seventeen thousand miles an hour, her reading was beamed back to earth and shown in a movie theater in Florence.
Ten days later, the actor Roberto Benigni recited the last canto of Paradiso in the Italian Senate. His selection included the poem’s famous closing lines:
Here force failed my high fantasy; but my
desire and will were moved already like
a wheel revolving uniformly by
the Love that moves the sun and the other stars.
The senators gave the comedian a standing ovation. That same day, Pope Francis made some brief remarks about the poet, officially joining what he called the “chorus of those who believe Dante Alighieri is an artist of the highest universal value.” He can, the Holy Father added, help us “get through the many dark woods we come across in our world.”
Dante’s seven-hundred-and-fiftieth birthday is sometime in the coming month—he was born, he tells us in Paradiso, under the sign of Gemini—and, to mark the occasion, well over a hundred events are planned. These include everything from the minting of a new two-euro coin, embossed with the poet’s profile, to a selfie-con-Dante campaign. (Cardboard cutouts of the poet are being set up in Florence, and visitors are encouraged to post pictures of themselves with them using the hashtag #dante750.) There’s talk of extending the celebrations to 2021, the seven-hundredth anniversary of the poet’s death.
I teach Dante to American undergraduates, and I struggle to convey to them his place in Italian culture. The obvious comparison is to Shakespeare, but this is like trying to make sense of Mozart by means of Coltrane: the number of centuries that divide Dante from Shakespeare is practically as large as the number that separates Shakespeare from us.
Italian kids first encounter Dante at school, when they’re in the equivalent of seventh grade. They return to him in the eleventh grade to study the Inferno in more depth. In twelfth grade, they work on the Purgatorio. Secondary school—liceo—lasts five years, and so in what might be considered the thirteenth grade, the text for the year is the Paradiso. I recently asked the high-school-aged son of an Italian friend of mine about the experience. “It’s annoying, boring, and it never ends,” he told me. “But then you get to like it.”
At the college level, the study of Dante ratchets up by slowing down. In the late nineteen-eighties, I spent a semester in Florence, where I sat in on a Dante course at the university. The entire term was devoted to the analysis of a single canto. As it happened, the canto was Inferno 19, which is devoted to simony. Dante reserves a special hole in the third sub-circle of the eighth circle of Hell for corrupt Popes; they are stuffed into it, one after another, headfirst. Their feet are then lit on fire. Among the issues the class discussed at length was how, exactly, new Popes could be accommodated. Had space been left open for all those that would come along? Or did each new arrival compress his predecessor into some kind of pontifical pesto?
Either because of or despite this pedagogical program, Italians, to a surprising degree, stick with Dante. Since 2006, Benigni has been staging hepped-up variations on the traditional lectura dantis, a form that goes back all the way to the fourteenth century, to Boccaccio, who lectured on the poem in Florence’s Santo Stefano church. A typical lectura opens with a detailed gloss of a particular canto, followed by a dramatic reading of it. Benigni’s performances in Rome, Florence, Verona, and other cities have been watched live by more than a million people. Millions more have tuned into them on TV.
Similar, if stodgier, lectures are delivered all over Italy at societies set up expressly to foster appreciation of the Divine Comedy. In Rome, for example, the Casa di Dante sponsors a lectura dantis every Sunday at 11 A.M. Owing to holidays and long summer breaks, six years of Sundays are required to get through the poem, at which point the whole process starts over again. It’s not unusual for two hundred Romans to attend. Some are liceo students, perhaps there under duress, but most are middle-aged and beyond. After one recent session at the Casa di Dante, I asked the white-haired gentleman sitting next to me what everyone was doing there. “I don’t know about the others,” he said. “I always come.”
There are, of course, many possible explanations for Dante’s hold on Italy, including, after seven hundred and fifty years, sheer momentum. Language, too, clearly plays a part. When Dante began work on the Comedy, none of the different dialects spoken in Italy’s many city-states had any particular claim to preëminence. Latin, meanwhile, was the language of the Church and of institutions such as the courts and universities. (Dante wrote “De Vulgari Eloquentia,” his defense of the vernacular, in Latin.) Such was the force and influence of the Comedy that the Tuscan dialect became Italy’s literary language and, eventually, its national one. The fact that people in Venice and Palermo could understand Cristoforetti as she read from the Paradiso in space was due, in a quite literal sense, to the poem that she was reading.
For the last nine months, I’ve been living in Rome, and the experience has helped me to appreciate another, more subversive side to Dante’s appeal. Though he may be force-fed to seventh graders, applauded in the Senate, and praised by the Holy See, Dante is, as a writer, unmistakably anti-authoritarian. He looks around and what he sees is hypocrisy, incompetence, and corruption. And so he strikes out, not just at the Popes, whom he turns upside down and stuffs in a hole, but also at Florence’s political leaders, whom he throws into a burning tomb, and his own teacher, whom he sets running naked across scorching sand.
In 2015, this sort of frustration still feels fresh. Earlier this month the latest World Expo opened in Milan, on the edifying theme of “feeding the planet.” All spring, the papers have been filled with stories of bid-rigging and extortion. Just the other day, the Expo’s procurement manager and six other officials were arrested for graft. “No one should be surprised,” Milan’s Corriere della Sera editorialized. To express their anger over the billions in public funds lavished on Expo, students went on strike and cars were burned in the streets of Milan. It’s hard to know what Dante would have made of flaming Fiats, but it seems likely that he would have sympathized with the protesters: for the abuse of public trust, he prescribed swimming in boiling pitch, and for avarice, an eternity spent rolling stones in circles.
The destructive fervour of Islamic State rages on. The jihadists have entered Syria's UNESCO world heritage site of Palmyra, home to the monumental ruins of an ancient city. They are attacking more than the region’s people, part of a broader attack, perpetrated in the name of Islam, on the Middle East’s rich cultural and religious heritagehttp://econ.st/1R6yVoq#econarchive
To the dustbin of history THE beheadings, this time, were performed with hammer and drill, not sword or knife—for the victims were made of stone, not flesh. The...
這本書的首篇文章，一九五二年為《現代》（Les Temps modernes）期刊所作的〈被處決的耶誕老人〉（Le Père Noël supplicié）一文中，已經出現這樣的觀察方式，這種遠方與近處互為明燈的看法的「實行」。在這篇文章中，關於一個近期才出現在西方社會的儀式，李維-史陀寫道：「民族學家並非總是能夠有此機會去觀察一個儀式、甚至是一種崇拜，在他自己的社會中如此微妙的發展。」然而他很謹慎地立即說明，要了解我們自己的社會同時是最簡單也最困難的：「最簡單，因為經驗的傳承無時無刻、鉅細靡遺；但也是最困難的，因為只有在這種極為罕見的機會下，我們才能察覺社會轉變的極端複雜性，即使是最受約束的轉變。」
"We are all cannibals. The simplest way to identify with another is still to eat them." Claude Lévi-Strauss, La Repubblica, 1993.
Curator: Jeanette Zwingenberger
From February 12th to May 15th, la maison rouge is staging an exhibition on anthropophagy and its representations in contemporary visual art. The exhibition’s curator has chosen pieces for the most part by young artists working independently of each other on the concept of incorporation. A body of contemporary works (photography, video, installation, sculpture, drawing and painting) finds echoes in a historic perspective (illustrations, illuminated texts, engravings and ritual objects). Together, they show how the theme of anthropophagy has persisted and evolved through time and place. Despite being largely ignored by art critics and theorists, anthropophagy is an underlying theme of current creation, as the presence in the show of major artists from the contemporary scene confirms. Leaving aside images of gore, Jeanette Zwingenberger has chosen artists, almost half of whom are women, who address the cruelty of anthropophagy from a critical standpoint and with a certain delicacy. Dreamlike representations voice and develop the questions that surround this notion. In an age of cloning, organ transplants and virtual worlds, when the integrity of the body has been thrown into doubt, these artists reveal how perceptions of the body have changed. They take the body apart, transforming and reconstructing it as a hybrid organism; one that both eats and is eaten. Do we not absorb and devour our peers as we construct and share with them our individual self? As Claude Lévi-Strauss observes in a quotation which the curator highlights: "We are all cannibals. After all, the simplest way to identify with another is still to eat them." (La Repubblica, 1993). Tous cannibales invites us to lift the veil on a disturbing, repressed, even taboo subject that has implications for ethnology, history, psychoanalysis, medicine and religion.
The exhibition will continue in Berlin, from May 28th to September 18th, at Me Collectors Room Berlin (www.me-berlin.com), recently opened by the collector Thomas Olbricht.
Poisonous pen … detail from portrait of Charles Baudelaire by Gustave Courbet (1847). Photograph: De Agostini/Getty Images
Victor Hugo, revered author of Les Misérables and towering French literary giant, was also something of a nuisance – at least according to his contemporary and fellow poet Charles Baudelaire.
In a January 1860 letter to an unknown correspondent, Baudelaire bemoans how Hugo "keeps on sending me stupid letters", adding that Hugo's continuing missives have inspired him "to write an essay showing that, by a fatal law, a genius is always an idiot". The letter is being auctioned by Christie's in New York, alongside a first edition of Baudelaire's celebrated poetry collection Les Fleurs du Mal, containing the six poems that were deleted from the second edition. The set is expected to fetch up to $100,000 (£60,000), according to the auction house.
Detail from Baudelaire's letter, containing his private opinion of the 'stupid' Les Misérables author. Photograph: Christie's
Publication of the first edition of Les Fleurs du Mal in 1857 was followed by Baudelaire's prosecution for "offending public morals", with the judge ordering his publisher to remove six poems from the collection. Hugo supported Baudelaire after the prosecution in August 1857, telling him that "your Fleurs du mal shine and dazzle like stars", and, in 1859, that "you give us a new kind of shudder".
Baudelaire had, in his turn, dedicated three poems in Les Fleurs du Mal to Hugo, but the Pulitzer prize-winning poet CK Williams has written of how despite this, "Baudelaire secretly despised Hugo". Rosemary Lloyd, meanwhile, writes of the "corrosive envy" of Hugo revealed by Baudelaire in his letters, in her Cambridge Companion to Baudelaire.The author, while praising Les Misérables in public in an 1862 review in Le Boulevard, described it as "immonde et inepte"– vile and inept – in a letter to his mother, adding, "I have shown, on this subject, that I possessed the art of lying".
The first edition of Les Fleurs du Mal, tooled in gold and silver, colored inlays of flowers and symbols of death and evil, similiarly tooled. Photograph: Christie's
"Baudelaire, to his chagrin and perhaps as a factor in his ultimate self-destruction, had to contend with Victor Hugo: poet, novelist, essayist, polemicist of unreal energy and fluency … literally the most famous man in the world, with his own admirable social and political projects, his own vast ego, his domination of poetry and culture," writes Williams.
Williams has it that while Hugo praised Baudelaire, he "surely underestimated the significance" of his fellow poet's work, "and never in his dreams would have imagined that for the future Baudelaire would define the aesthetics of the century that followed him, and that he, Hugo, as an influence, as a genius, would become more an item of nostalgia than a symbol of artistic power and significance".
In VICTOR HUGO Graham Robb examines two major aspects of Hugo’s life: his amorous adventures and his gradual transformation from a political conservative who supported the monarchy into a social activist who defended democratic values. Robb’s stress on the adulterous affairs of both Victor Hugo and his wife Adele is perhaps misplaced, but it does demonstrate that the Hugo family was quite dysfunctional. Juliette Drouet was Victor Hugo’s mistress from 1833 until 1883, but Victor and his wife maintained for decades the public facade of a loving and happy couple. Near the end of his life, Victor Hugo even published a very sentimental book about being a grandfather. Robb shows that he was a devoted grandfather only in this work of personal mythmaking. Robb’s analysis of Victor Hugo’s political evolution is fascinating. Victor Hugo’s father had been a general in the army of Napoleon I. Perhaps as a reaction to his father’s abdication of his paternal responsibilities, Hugo rejected the First Empire and became a fervent supporter of the monarchy. By the end of the 1840’s, however, he changed his political beliefs and became the most eloquent voice of opposition to the dictatorship of Napoleon III during the 1850’s and 1860’s. During the almost two decades of his political exile, Hugo became a profound social critic and composed his masterpiece LES MISERABLES (1862). This superb biography also includes a thirty-page bibliography to help readers discover for themselves the rich complexity of Victor Hugo’s life and works.
**** "In His Nightmare City"The New York Review of Books 54/11 (28 June 2007) : 52-54 [reviews Mario Vargas Llosa, The Temptation of the Impossible: Victor Hugo and Les Misérables, translated from the Spanish by John King]
Il y a 130 ans, le 22 mai 1885, Victor Hugo était emporté par une congestion pulmonaire, à l’âge de 83 ans. Ses funérailles nationales, le 1er juin 1885, furent suivies par près de 2 millions de personnes.....
Emeritus Sterling Professor of History Peter Gay — described as “the ultimate homme de lettres” — died Tuesday at his home in Manhattan. He was 91 years old.
The cause of death was “old age,” his stepdaughter Elizabeth Glazer told the Associated Press.
Born in Berlin in 1923, Gay, along with his family, escaped from Nazi Germany during his teenage years. Although he and his parents were identified by the Nazis as Jews — his father’s business was one of thousands of Jewish establishments attacked during Kristallnacht in 1938 — the family did not identify with the religion, the New York Times reported. The family fled first to Havana, Cuba, where Gay taught himself English by reading magazines and listening to broadcasts, before arriving to the United States in 1941.
He went on to study Jewish history and write about Nazi Germany, among many other topics, and he eventually became one of the English language’s most elegant writers. As history professor Jay Winter, who learned from Gay as an undergraduate, put it, he was “a man who writes like an angel.”
“The world of ideas was an elegant idea; [Gay] thought it should be expressed in elegant prose,” said Jon Butler, a former Yale history professor who overlapped with Gay in the department for nearly a decade. “There were very few historians who could or would equal his achievements.”
Gay, born Peter Joachim Fröhlich, wrote prolifically on topics as wide-ranging as Mozart, Freud and the Enlightenment. In his decades-long career, he published nearly 30 volumes, writing at a rate his colleagues agreed is astonishingly fast. His book “The Enlightenment: An Interpretation. The Rise of Modern Paganism,” considered the quintessential text on the period, won the National Book Award in 1967, and in 2003, Gay was honored with a lifetime achievement award from the American Historical Association.
History professor David Sorkin, a scholar of Jewish history whose work departs from Gay’s, described him as “tremendously influential, tremendously admired.”
“He was a wonderful historian, an outstanding stylist,” Sorkin said. “Even if you disagree with him, you have to admire what he did.”
Focused largely on Western Europe, Gay also delved deep into the field of psychology, even completing all the coursework required for psychoanalyst training in order to better understand the human psyche and its role in history. Gay also wrote a well-received biography of Sigmund Freud.
After over two decades of teaching at Yale, Gay retired in 1993, one of the final years during which Yale still mandated faculty retirement after the age of 70. Butler said the scholar would have much preferred to continue stay on.
Still, Gay’s departure from Yale hardly slowed his career. In 1999, he became the founding director of the Dorothy and Lewis B. Cullman Center for Scholars and Writers, a global fellowship program housed within the New York Public Library. He filled that role until 2003 while also continuing his own scholarship. Since 1993, Gay has continued to publish, including several volumes of his five-part series “The Bourgeois Experience: Victoria to Freud” and his autobiography, “My German Question: Growing Up in Nazi Berlin.”
Even in his later years, when his health began to decline, Gay’s mind remained sharp, friends said. His most recent book, “Why the Romantics Matter,” was published in January, and University of Illinois history professor Mark Micale, a former graduate student advisee of Gay’s who compiled the footnotes for the volume, said there was “no loss of literary grace at all.” According to Yale history professor John Merriman, a close personal friend, Gay had another book under contract when he died this week.
But beyond his intellectual contributions, those who knew Gay also described him as a person of sophistication, warmth and personal elegance. They also remembered him for his impressive art collection and personal library, his penchant for tuna salad sandwiches and his photographic memory. Several recalled the graduate student tutorials he hosted in his home in Hamden and the many meals eaten with him at Yorkside Pizza Restaurant.
“He just cared about people, not just vaguely in the abstract but on a day-to-day basis,” said Merriman, who asked Gay to be a groomsmen in his wedding. “He was one of my heroes and one of my best friends.”
Following the murder of a friend, he attended the trial where he saw that the judge completely ignored evidence against the Brown Shirts Nazis. Horrified, he ardently investigated many similar political murders that had occurred and published his findings in Four Years of Political Murder in 1922. In 1928, he published Causes of Political Murder and also tried to create a political group to counter Nazism. Gumbel was also one of the 33 signers of the 1932 Dringender Appell.
Among the Nazi's most-hated public intellectuals, he was forced out of his position in Heidelberg in 1932. Gumbel then moved to France, where he taught in Paris and Lyon, and then to the United States in 1940. He taught at the New School, Columbia University, and the École Libre Des Hautes Études in New York City until his death in 1966.[1]
When he died, Gumbel's papers were made a part of The Emil J. Gumbel Collection, Political Papers of an Anti-Nazi Scholar in Weimar and Exile. These papers include reels of microfilm that document his activities against the Nazis.[2]
Jump up^Much of this discussion is drawn from an account in The Lady Tasting Tea, a book about the history of Statistics and biographies of Statisticians.
“We have to re-write the rules, the recognition that the rules that we put into place over the last third of the century have destroyed our economy and our society.”
Joseph Stiglitz on why the gap between rich and poor has grown so wide
BBC.IN
Joseph Stiglitz explains why he thinks the gap between rich and poor has grown so wide. The Nobel-prize-winning economist tells the BBC's Ed Butler why, in his view, precious little is being done about it. Also, we hear from Marie Keyworth in Haifa in northern Israel on how the local heavy industry - which is set to be expanded - is accused of causing air pollution and cancer among the residents of this coastal town. 2007 紐約時報的書評 所謂 Bleakonomics 是指 "bleak加 economics "。 作者(著名的民間組織運動家)對於全球資本主義的惡勢力看法：情景慘淡。 評者是經濟學家不認為此書是經濟作品，而是新聞記者的全球實地訪察觀。 評者只在文中說明：該書中介紹的經濟學大師MF的理論，缺點多多.....
Bleakonomics
By JOSEPH E. STIGLITZ
Published: September 30, 2007
There are no accidents in the world as seen by Naomi Klein. The destruction of New Orleans by Hurricane Katrina expelled many poor black residents and allowed most of the city’s public schools to be replaced by privately run charter schools. The torture and killings under Gen. Augusto Pinochet in Chile and during Argentina’s military dictatorship were a way of breaking down resistance to the free market. The instability in Poland and Russia after the collapse of Communism and in Bolivia after the hyperinflation of the 1980s allowed the governments there to foist unpopular economic “shock therapy” on a resistant population. And then there is “Washington’s game plan for Iraq”: “Shock and terrorize the entire country, deliberately ruin its infrastructure, do nothing while its culture and history are ransacked, then make it all O.K. with an unlimited supply of cheap household appliances and imported junk food,” not to mention a strong stock market and private sector.
“The Shock Doctrine” is Klein’s ambitious look at the economic history of the last 50 years and the rise of free-market fundamentalism around the world. “Disaster capitalism,” as she calls it, is a violent system that sometimes requires terror to do its job. Like Pol Pot proclaiming that Cambodia under the Khmer Rouge was in Year Zero, extreme capitalism loves a blank slate, often finding its opening after crises or “shocks.” For example, Klein argues, the Asian crisis of 1997 paved the way for the International Monetary Fund to establish programs in the region and for a sell-off of many state-owned enterprises to Western banks and multinationals. The 2004 tsunami enabled the government of Sri Lanka to force the fishermen off beachfront property so it could be sold to hotel developers. The destruction of 9/11 allowed George W. Bush to launch a war aimed at producing a free-market Iraq. In an early chapter, Klein compares radical capitalist economic policy to shock therapy administered by psychiatrists. She interviews Gail Kastner, a victim of covert C.I.A. experiments in interrogation techniques that were carried out by the scientist Ewen Cameron in the 1950s. His idea was to use electroshock therapy to break down patients. Once “complete depatterning” had been achieved, the patients could be reprogrammed. But after breaking down his “patients,” Cameron was never able to build them back up again. The connection with a rogue C.I.A. scientist is overdramatic and unconvincing, but for Klein the larger lessons are clear: “Countries are shocked — by wars, terror attacks, coups d’état and natural disasters.” Then “they are shocked again — by corporations and politicians who exploit the fear and disorientation of this first shock to push through economic shock therapy.” People who “dare to resist” are shocked for a third time, “by police, soldiers and prison interrogators.” In another introductory chapter, Klein offers an account of Milton Friedman— she calls him “the other doctor shock” — and his battle for the hearts and minds of Latin American economists and economies. In the 1950s, as Cameron was conducting his experiments, the Chicago School was developing the ideas that would eclipse the theories of Raul Prebisch, an advocate of what today would be called the third way, and of other economists fashionable in Latin America at the time. She quotes the Chilean economist Orlando Letelier on the “inner harmony” between the terror of the Pinochet regime and its free-market policies. Letelier said that Milton Friedman shared responsibility for the regime’s crimes, rejecting his argument that he was only offering “technical” advice. Letelier was killed in 1976 by a car bomb planted in Washington by Pinochet’s secret police. For Klein, he was another victim of the “Chicago Boys” who wanted to impose free-market capitalism on the region. “In the Southern Cone, where contemporary capitalism was born, the ‘war on terror’ was a war against all obstacles to the new order,” she writes. One of the world’s most famous antiglobalization activists and the author of the best seller “No Logo: Taking Aim at the Brand Bullies,” Klein provides a rich description of the political machinations required to force unsavory economic policies on resisting countries, and of the human toll. She paints a disturbing portrait of hubris, not only on the part of Friedman but also of those who adopted his doctrines, sometimes to pursue more corporatist objectives. It is striking to be reminded how many of the people involved in the Iraq war were involved earlier in other shameful episodes in United States foreign policy history. She draws a clear line from the torture in Latin America in the 1970s to that at Abu Ghraib and Guantánamo Bay. Klein is not an academic and cannot be judged as one. There are many places in her book where she oversimplifies. But Friedman and the other shock therapists were also guilty of oversimplification, basing their belief in the perfection of market economies on models that assumed perfect information, perfect competition, perfect risk markets. Indeed, the case against these policies is even stronger than the one Klein makes. They were never based on solid empirical and theoretical foundations, and even as many of these policies were being pushed, academic economists were explaining the limitations of markets — for instance, whenever information is imperfect, which is to say always. Klein isn’t an economist but a journalist, and she travels the world to find out firsthand what really happened on the ground during the privatization of Iraq, the aftermath of the Asian tsunami, the continuing Polish transition to capitalism and the years after the African National Congress took power in South Africa, when it failed to pursue the redistributionist policies enshrined in the Freedom Charter, its statement of core principles. These chapters are the least exciting parts of the book, but they are also the most convincing. In the case of South Africa, she interviews activists and others, only to find there is no one answer. Busy trying to stave off civil war in the early years after the end of apartheid, the A.N.C. didn’t fully understand how important economic policy was. Afraid of scaring off foreign investors, it took the advice of the I.M.F. and the World Bank and instituted a policy of privatization, spending cutbacks, labor flexibility and so on. This didn’t stop two of South Africa’s own major companies, South African Breweries and Anglo-American, from relocating their global headquarters to London. The average growth rate has been a disappointing 5 percent (much lower than in countries in East Asia, which followed a different route); unemployment for the black majority is 48 percent; and the number of people living on less than $1 a day has doubled to four million from two million since 1994, the year the A.N.C. took over. Some readers may see Klein’s findings as evidence of a giant conspiracy, a conclusion she explicitly disavows. It’s not the conspiracies that wreck the world but the series of wrong turns, failed policies, and little and big unfairnesses that add up. Still, those decisions are guided by larger mind-sets. Market fundamentalists never really appreciated the institutions required to make an economy function well, let alone the broader social fabric that civilizations require to prosper and flourish. Klein ends on a hopeful note, describing nongovernmental organizations and activists around the world who are trying to make a difference. After 500 pages of “The Shock Doctrine,” it’s clear they have their work cut out for them.
Joseph E. Stiglitz, a university professor at Columbia, was awarded the Nobel in economic science in 2001. His latest book is “Making Globalization Work.”
The opulent Chalice of the Abbot Suger of Saint-Denis is made of sardonyx stone set in a heavily gilded silver mounting, adorned with filigrees set with stones, pearls, glass insets, and opaque white glass pearls. The stones seen today are paste replacements of the original rubies and sapphires.
French 12th Century, Chalice of the Abbot Suger of Saint-Denis, 2nd/1st century B.C. (cup); 1137-1140 (mounting), sardonyx cup with heavily gilded silver mount⋯⋯
近幾年已有越來越多的藝術資源被數位化、搬上網路，為全世界公開，讓更多人可以更方便接觸到這些資訊，而無須親自造訪各大博物館或美術館，例如 Google 早在 2012 年就開始進行 Google Art Project 藝術計畫，將全世界的博物館、藝術作品都帶進網路，甚至推出 Chrome 擴充功能讓這些偉大畫作能深入每個使用者的瀏覽器。世界最大藝術博物館之一的紐約「大都會藝術博物館」（The Metropolitan Museum of Art）也宣布將近五十年共 422 件出版品全面開放，供使用者免費閱讀、下載。
Suger, abbot of the French abbey of Saint-Denis, lived from 1081 to 1151. This book of essays about his life and achievements grew out of a symposium sponsored by the International Center of Medieval Art and by Columbia University. The symposium was held in 1981 simultaneously at The Cloisters and Columbia University in conjunction with an exhibition at The Cloisters that commemorated the 900th anniversary of Suger's birth. For the symposium, twenty-three medieval scholars from all parts of the world, representing a wide range of humanistic disciplines, were brought together to discuss the varied nature of Suger's activities. Suger has been best known for his contributions as a patron of art and architecture. As H.W. Janson wrote, "The origin of no previous style can be pinpointed as exactly as that of Gothic. It was born between 1137 and 1144 in the rebuilding, by Abbot Suger, of the Royal Abbey Church of Saint-Denis, just outside the city of Paris." Within decades of its "invention," the style spread throughout the Capetian domains and by the thirteenth century to all of Europe where it dominated architecture for the next two to three hundred years. Perhaps because Suger's achievements in art and architecture were so extraordinary, they have eclipsed the public's awareness of his crucial role in the growth of the Capetian monarchy and in other aspects of his participation in twelfth-century affairs. As royal advisor, Suger illustrates that superb collaboration between church and state so fundamental to an understanding of the development of the national states of Western Europe. As the essays in this volume devoted to Suger's political activities and historical writings demonstrate, he was, in addition to being a brilliantly innovative patron of architecture, an important architect of the French state. Only by bringing together differing humanistic perspectives on Suger and Saint-Denis has it been possible to achieve, for the first time, a fully rounded appreciation of a man who was, at the same time, a patron of the arts and literature, a politician who adroitly used his ecclesiastical position to enhance the growth and power of the monarchy, and a churchman consistently devoted to the promotion of the cult of Saint-Denis, the patron saint of his abbey and of France.
《啟蒙運動：一種解讀：現代異教精神的掘起》The Enlightenment: An Interpretation: The Rise of Modern Paganism , 1966 《啟蒙運動：一種解讀：自由之科學》The Enlightenment: An Interpretation: The Science of Freedom , 1969 .
現為美國紐約大學比較文學系和東亞研究系教授。1986年北京大學中文系畢業。美國杜克大學文學博士。曾任教於美國新澤西州立羅格斯大學東亞系。著有Chinese Modernism in the Era of Reforms: Cultural Fever, Avant-garde Fiction, and New Chinese Cinema, Postsocialism and Cultural Politics: The Last Decade of China's Twentieth Century，《幻想的秩序：批評理論與現代中國文學話語》、 《批評的蹤跡︰文化理論與文化批評》、《全球化時代的文化認同︰西方普通主義話語的歷史批判》等。譯有《發達資本主義時代的抒情詩人：論波特萊爾》等。
王斑
美國斯坦福大學東亞系William Haas講座教授。加州大學洛杉磯分校比較文學博士，先後任教於紐約州立大學、新澤西羅格斯大學。學術寫作涉及文學、美學、歷史、國際政治、電影及大眾文化。主要著作有The Sublime Figure of History: Aesthetics and Politics in Twentieth-Century China, Narrative Perspective and Irony in Chinese and American Fiction, Illuminations from the Past，《歷史與記憶——全球現代性的質疑》(香港：牛津) 。1997與2001年兩次獲美國人文基金學術研究獎勵。
Greatness and Limitations of Freud's Thought by Erich Fromm (Author) 1980
Renowned social psychologist Erich Fromm's classic study of Freud's most important—and controversial—ideasBestselling philosopher and psychoanalyst Erich Fromm contends that the principle behind Freud's work—the wellspring from which ...
Freud and Philosophy: An Essay on Interpretation，1970年由美國耶魯大學出版社，Terry演講叢書第38本。演講是1961-62年：
The Dwight H. Terry Lectureship , also known as the Terry Lectures , was established at Yale University in 1905 [1] by a gift from Dwight H. Terry of Bridgeport, Connecticut . Its purpose is to engage both scholars and the public in a consideration of religion from a humanitarian point of view, in the light of modern science and philosophy. The subject matter has historically been similar to that of the Gifford Lectures in Scotland, and several lecturers have participated in both series.
en.wikipedia.org/wiki/ Dwight _H._ Terry _Lectureship
The Dwight H. Terry Lectureship, also known as the Terry Lectures, was ... The object of this foundation is not the promotion of scientific investigation and ...
Liao,Ping-hui， "Is There Society in the Text? Reviewing Fiction and Society. Taiwan Racial Social Review 3.1988。
Liao,Ping-hui， 〈文學理論與社會實踐，《中美文學與思想論文集》，台北：中中研院美研所。"Literary Theory and Social Practice"Essays in Sino-American Literature and Philosophy （ Taipei： Academia Sinica，）.1991
Liao,Ping-hui，〈兩種「體」現〉，楊儒賓主編，《中國古代思想中的氣論與身體觀》，台北：巨流，215-26. "Two Modern of Embodiment", Theories of Chi and Body in Chinese Antiquity， ed. Rubing Yang （Taipei： Chu- liu）.1993
Liao,Ping-hui，"Words and Pictures： On Lyric Inscriptions in Chinese Painting", Tsing Hua Journal of Chinese Studies， No.8：441-66.收入（rpt. in）East-West comparative Literature， ed. Tak- wai Wang （U of Hong Kong， 1993） 75-203.1988
Liao,Ping-hui，"Taking a Part in that Utopian Space", Asian Culture 15： 35-53.1987
Liao,Ping-hui，"Program Asian-Pacific Cultural Studies", Culture and Policy （ forthcoming）.
Liao,Ping-hui，"Intersection and Juxtaposition of Wor（1）DS", TAMKANG REVIEW 14：395-441.1983
Liao,Ping-hui， "Disrupting the Single Voice Narrative： Sexuality vs. Textual Economy in Wuthering Heights", Studies in Language and Literature 3：37-55.1988
1994Liao,Ping-hui，〈族群與民族主義〉，《台灣民族主義》101-16，（台北：前衛）。" Ethnicity and Nationalism", The Development Nationalism in Taiwan（Taipei： Chienwei）.
1993.09Liao,Ping-hui，〈母語運動與國家文藝體制〉，《中外文學》 22, 4， （國家文學專號： 9-17）：6-14， "Mother Tongue and National Literature", Chung-wai Literary Monthly .
Liao,Ping-hui，"Opera and the Postmodern Cultural Politics", A Night in at he Opera： Media Representations of Opera , ed. Jeremy Tambling London： John Libbey）,297-305.1994
Liao,Ping-hui，〈空與性別的錯亂：論霸王別姬時〉，《中外文學》 22, 1：6-18。"Chronotopic and Gender Disorder： ON Farewell to My Concubine", Chung-wai Literary Monthly .1993.06
Liao,Ping-hui，〈馬克吐溫《哈克歷險記》與多元及公共場域〉，《當代》93 （1994）：48-65。"Multiculturalism and the Public Sphere Issues in Adventure of Huckleberry Finn", Contemporary .1994.
Liao,Ping-hui，〈創新與蛻變〉，收入《中國文學史的省思》，陳國沈主編（香港：三聯） 186-212 。"Innovation and Transformation", Reflections on History of Chinese Literature ,（Hong- Kong：Shanlien）.1993.
Liao,Ping-hui， "Image, Power, Zen Discourse", Tamkang Review 18： 371-378.1989.
1994. Liao,Ping-hui，〈噪音或造音〉，《《噪音》導讀》，（台北：時報文化）。"Noise or Music?", Foreword to the Chinese Translation of Jacques Attali's Bruits（Taipei： Shih-pao）.
Liao,Ping-hui，〈文化研究與文學教育〉，《中外文學》23,8： 21-28。" Cultural Studies and Literary Education", Chung-wai Literary Monthly .1995.
Liao,Ping-hui，〈比較文學與現代詩篇〉，《中外文學》24,2：67-84。"Comparative Literature and Modem Poetics", Chungwai Literary Monthly .1995.
Liao,Ping-hui，〈導讀：媒體、消費大眾、國際公共領域〉，《文化批評與華語電影》，鄭樹森主編，（台北：麥田）。Foreword to Cultural Criticism and Chinese Films，ed. William Tay，Taipei：Maitien. 9-34.1995.
Liao,Ping-hui，〈帝國、性別、階級與敘事體〉，《英美文學評論》 2：33- 54。"Empire, Gender, Class, and Narrative Studies", English and American Literature 2.1995.
Liao,Ping-hui， "The Case of the Emergent Cultural Criticism Columns in Taiwan's Newspaper Litera ry Supplements",G lobal/Local ： Cultural Production and the Transnational Imaginary , eds. Rob Wilson and Wimal Dissanayake, Durham：Duke Up： 337- 347.1996.
1996.Liao,Ping-hui， "Chinese Nationalism or Taiwanese Localism", Culture and Policy 7.2： 75-92.
Liao,Ping-hui， "Postmodern Literary Discourse and Contemporary Public Culture in Taiwan", Boundary 2.1997,
Liao,Ping-hui，"The Case of the Emergent Cultural Criticism Column,in Taiwan's Newspaper Literary Supplements", Internationalizing Cultural Studies , Eastwest Center, Dec. 12-14,（Tobe included in Global Local： Cultural Production and the TransnationalImag ）. 1994.
Liao,Ping-hui， "Commentary as Literature", Comparative Approaches to Civil Society and the Public Sphere, Bellagio Center, Italy.1993.08.23-27
Liao,Ping-hui"The Ideology of Reading： On Rose,Rose, I Love You" Chinese Literature and the Politics of Reading, Duke University, Oct. 4-6.1990.
Liao,Ping-hui， "Reproducing Histories： On Farewell to My Concubine and the Master Puppeteer", Anticipating the 21th Century, Univ. of Colorado， Mar. 4-7.1994
Liao,Ping-hui， "The Ideology of Reading： On Rose， Rose， I Love You", Chinese Literature and the Politics of Reading,Duke University.1990.10.4-6
Liao,Ping-hui， "Reading the Other Reading" ,Concepts of Literary Theory, East and West， ICLA,National Taiwan University, Apr.27-30， （論文中譯刊於中外文學）1990
Liao,Ping-hui， "Reading the Other Reading", Concepts of Literary Theory,East and West, ICLA, National Taiwan University, March 23- 25. （論文中譯刊於中外文學）1991
Liao,Ping-hui， "The Sexual and Racial Politics of Incorporation and Distanciation in Ching-hua Yuan", Chinese Literature and Critical Theory， UCLA.1992.03.21-24.
Liao,Ping-hui， "Hope, Recollection, Repetition", International Conference on Cultural Criticism, Chinese University of Hong Kong, （論文刊於Musical Quarterly 71期）1992.12.27-1993.01.10.
Liao,Ping-hui，"Rewriting Taiwan's National History", The Internalization of the Public Sphere, Center for Psychosocial Studies, Chicago, （論文刊於Public Studies 5， 1期）1992.07.21-08.03.
Liao,Ping-hui， "Of Writing Words for Music Which is Already Made" ,Chinese Western Comparative Literature for the 90s. Chinese University, Hong Kong, （論文刊於Culture Critique 16 期）1989/12/11-14.
Liao,Ping-hui，"The Sexual and Racial Politics of Incorporation and Distanciation in Ching-hua Yuan", Chinese Literature and Critical Theory, UCLA, 1992, March 21-24.1992.
Liao,Ping-hui，"Rethinking Japanese Colonialism, Modernity and Colonialism in East Asia", Humanities Research Institute, Univ. of California at Irvine, April 20, 1995. （invited guest speaker）.1995.
Liao,Ping-hui， "Identity Politics and Cultural Fundamentalism in Modern East sia", IFK Workshop on Cultural Identity, Vienna, May 27-28, 1995.1995.
Liao,Ping-hui "The Receptions of Hong Kong Kung-fu Films in the Pan-Chinese Communities, Media, Culture, and Society in Contemporary Hong Kong", Workshop, Fairbank Center, Harvard Univ. June17-22, 1995.1995.
Liao,Ping-hui ，"Chinese Nationalism or Taiwanese Localism", Cultural Policy： State of the Art Conference, Brisbane, June 28-30, 1995.
Liao,Ping-hui， "Hyphen-Nations, Rewriting the Pacific Workshops", Univ of California, Davis-Berkeley, Oct. 19-22, 1996. （Key-note speech）.
Liao,Ping-hui， "Taiwan and the Inter-Chinese Public Sphere, Cultural Politics of Cosmopolitanism Conference", Chinese Univ. of Hong Kong, Jan.2-8, 1996.
Liao,Ping-hui，",Hermeneutic Tradition in Chinese Culture, Rutgers University, Sept.11-14,1996, （invited speaker）.1996
Liao,Ping-hui， "Modernity and Identity in Taiwan", Contemporary Chinese Culture Studies Workshop, Harvard Univ., Oct.17,1996, （invited speaker）.1996.
Liao,Ping-hui，"Contemporary Taiwan Studies and Internet Possibilities", Rethinking Asian Studies, Rice Univ., Nov. 16-17. （invited speaker）. <>1996.
Liao,Ping-hui，"Art and Identity in Modern Taiwan" and "Music and Travel in the Postcolonial Era", April17-18, 1997, Braudel Center, Binghamton University, New York."Thinking Beyond the Postcolonial" series. （invited speaker）（論文之一將刊登於Modern China）.1997.
Liao,Ping-hui，"Pan-Asianism and Archive Research", Rice Univ. May8-10, 1997, （invited speaker）.1997.
Liao,Ping-hui，"Journalism, Popular Culture, and Literary Studies", North America Taiwan Studies Conference, commentary on panel papers, UC Berkeley May 28-June 1,1997.（invited speaker & chair）.1997.
Liao,Ping-hui， "History as a Sign of the Modern：Gendered Memories of the February 28 Incident", XVth Congress of the ICLA, Leiden, The Netherlands, August 16-22, 1997.1997.
“The best thing about time passing,” Sarah Manguso wrote in her magnificent meditation on ongoingness, “is the privilege of running out of it, of watching the wave of mortality break over me and everyone I know.” More than half a century earlier, the great German writer, philanthropist, and Nobel laureate Thomas Mann (June 6, 1875–August 12, 1955) articulated this idea with enchanting elegance in NPR’s program-turned-book This I Believe: The Personal Philosophies of Remarkable Men and Women (public library) — a compendium of wisdom from eighty contributors ranging from a part-time hospital worker to a woman who sells Yellow Pages advertising to luminaries like Eleanor Roosevelt, John Updike, Errol Morris, Gloria Steinem, Eve Ensler, and Andrew Sullivan.
![「 Les funérailles de Victor Hugo, la foule place de l'Etoile (1er juin 1885) Jean Béraud 1885 @[159737906547:274:Musée Carnavalet - Histoire de Paris] 」](http://fbcdn-sphotos-b-a.akamaihd.net/hphotos-ak-xpf1/v/t1.0-9/p240x240/19493_842775475808930_7923198242478759601_n.jpg?oh=4b146d8542c6245c5d521c31fe2d32c4&oe=55FA6D11&__gda__=1443493941_13468257f1a0c00ce90187b0320ce96a)
迴路轉的奇妙現象。我在武大時，沒能趕上錢穆先生講學的盛況。沒想到在編譯館這位置上，卻因「武聖岳飛事件」，讓我有機會與錢穆先生聯繫上。
