Who 's who in HEADING WEST 2?

《大路西遊２之（阿）公審三藏 》：一場獨立思考的一種「演練」

假如 閣下打算安坐劇院舒適的座椅上，默默地欣賞一場賞心悅目的劇作，恐怕您將與這個創作最精彩的部分失之交臂。因為《大路西遊２之（阿）公審三藏 》（下稱《大路西遊２》）壓根兒不是單純以「賞心悅目」為終極目標的演出（當然筆者並不排除演出具「賞心悅目」的元素），而是需要參與者投入的「文化事件」(‘cultural event’)。更具體而言，這是一個探討獨立思考的創作項目——不單是以獨立思考為「題材」的劇作，從何應豐的文本創作、演員在排練室的創造、陳國平的音樂創作、以至與觀眾於劇場的交流和從而產生的「再創造」，整個創作都是獨立思考的一種「演練」和「成品」。在讓大家進一步了解《大路西遊２》如何於不同創作階段引發不同個體獨立思考、同時在不同個體參與下有機成長前，筆者先略述《大路西遊２》的創作緣起。

 緣起：有關大開發與獨立思考

《大路西遊２》的構思蘊釀於京奧前夕，四川大地震和「太湖衛士」吳立紅被判刑事件，喚起了何應豐沉澱多時、有關「大開發」的種種思考。「那情況十分吊詭，我們可以大灑金錢向世界宣示中國有多強大的同時，從不會想到用這些資源用來做好國內的人文建設、學校、機建建設……」有感當時所有人都只是盲從於「發展就是硬道理」的迷思當中，卻沒有深思「發展」背後的可能性，以致在大家一窩蜂埋首於國家的經濟建設、為經濟發展一日千里而眉飛色舞的同時，在文化、精神方面的發展乏善可陳，何應豐便想到創作延續七年前的作品《大路西遊》，創作《大路西遊２》。

「假如二零零三年的《大路西遊》是探索中國西北大開發背後的荒誕，《大路西遊2之（阿）公審三藏》恐怕是借一件假設的懸案，想像在一個不尋常國度裡的「一個香港人」 ，如何撞上 「開發行動」背後「妄想」的「話頭」罷。」[1]

相比《大路西遊》，《大路西遊２》以北上的香港律師作為敘事中心的設定更加貼近港人處境。誠然，內地與香港的關係已今非昔比，隨著中港日趨一體化，對於「開發」的種種問題，我們已不能抱著隔岸觀火或視而不見的態度——不同名目的「活化」計劃把舊有的多元文化摧毀，在超級商業集團承包管理下，一個個蒼白和單一的「品牌」和「地標」在頹垣之上被打造出來……這不正是「中國香港」的寫照嗎？

 何應豐進一步指出，這不單是香港或大西北的現象。奉行「自由經濟」至上的發展邏輯是全球勢之所趨，其背後所產生的諸種妄思與盲動亦是全球化現象。劇中B.T.的所見所聞所作所為實為一個跳板，讓我們得以重新審視在這個狂潮背後的種種迷思，以及我們盲目地推動建立出來的，本質上到底是怎樣的一個世代——在經濟效益至上的開發活動中，行政手段成為了人們行事與資源分配的唯一標準，個體的價值和獨立思考的空間備受扼殺。

「在行政主導的情況下，很多情況只講程序（procedure）而不需要講理據。人們只依循已制定下來的規則行事，從不懷疑。雖然歷史說明了規則非永恆，隨時間和文化發展它必需變化，但我們總有一個妄想：當一個人有了經驗和建樹，便會覺得它是永恆的，希望透過抱持它們從而得到安全感。這是一個吊詭，我們在不同年紀都有一種社會責任將某種文化傳承——不是告訴下一代要如何做人，而是將一些經驗分享出去，由他們決定怎樣做他們的夢想。然而，大部分人都只是抱持著一些他們自以為成功的案例，將之成為大家要依循的規則。這是很危險的。」

這種「行政過於一切」的因循態度在「中國香港」中顯而易見，曾特首的名句「我要做好呢份工」，正是社會在行政主導下，以高效率（高經濟效益）和安守本份為最高品德情操的最佳寫照。在這種缺乏自主性、鼓吹單一思維的氛圍下，教育界所倡議的「通識教育」、「獨立思考」豈不是另一個蒼白的口號？

 培養「獨立思考」是近年炙手可熱的教學「理念」，然而從「理念」到「實踐」之間的落差卻有目共睹（且看新高中通識課程指引中如何片面地強調祖國經濟發展成就，對於民主民生方面卻鮮有提及便能略知一二）。1400多年前，「獨立思考」沒有人講，卻有人一步一步的實踐出來。那就是何應豐形容為「中國歷史上少見自主獨立以至用行動體現信念」的唐玄奘，他在反覆鑽研佛經之下，有感「諸師各異其途，聖典亦有隱誨，不知適從」，於是決心西行天竺求法，「師誓西行一步而死，不願東退一步而生」。另一個何應豐認為具有獨立思考的代表人物乃是《廣陵散》名垂千古的嵇康，他的風骨氣魄固然教人敬畏，但更讓何應豐扼腕的是，何以從古至今，社會都不能容納這樣一個有獨立思考的人？《大路西遊２》在文本上以唐玄奘為「懸案的一個點子」，而音樂上則將嵇康的慷慨激昂化為《廣陵散》融入劇中，通過這兩個少數的「獨立思考」先行者，審視「大開發」過程中，在人民被嚴重剔除建構「獨立思考」的空間下所導致文化上以至環境上被「壟斷思考」、「集體污染」的「野蠻現象」。

 劇場作為獨立思考的一個可能場域

獨立思考重視的不是被約化、被歸納的「已知」答案，而是通過主動、積極的探索過程，走向種種「未知」的可能性。《大路西遊２》的創作過程正好體現這種精神，更準確而言，它本身就是一個獨立思考的演練和產物——從編劇、演員排練、音樂設計，以至觀眾參與，《大路西遊２》在不同階段一直保持讓不同個體創造、思考的開放性，亦有意識地誘導不同的參與者投入其中。

 身兼編劇和導演的何應豐表示，在排練過程展開了便不再回看劇本。「傳統劇場將文本視為終極，演員的責任只是『演繹』故事；對我而言，文本只是一個起點，它必須由演員完成。演員作為一個文化評論人、一個文化故事中的批判人/傳遞人（communicator），他們要做的不只是了解劇本，而是如何了解這些材料，從而找尋角色的面貌、心境和看法。」何應豐形容劇場為「解剖場」，舞台上的演員一起從事這項解剖工作——他們將人們的內在真實（inner reality）活剝出來，從而重新審視當中的價值和運作方法。在這個過程中，作為導演的何應豐堅持將演員視為獨立的個體，給予他們自主的思考空間。「我會對演員說，我見到你正用怎樣的邏輯建構出怎樣的行為。你今天和明天的演繹可以不同，只要你的合乎邏輯，可以邀請我閱讀一場戲的可能性。」他又指出，大部分人都局限於劇本所謂的邏輯，扼殺了它的繼續成長。「那些是死的藝術，戲劇藝術是'Live performance'、 'Live art'，演員當下的判斷和創造才是這種生命投放最即時、最精彩的部分。」

在演員的創作過程中，每一個獨特的個體對文本的詮釋賦予何應豐很多不同的想像，特別是他每次的創作都會找來很多來自不同背景的演員或創作人合作，大大擴展了創作的未知性和可能性。「每個人身上都有著某種共通共融的特質，而且不同個體之間的對話、交流可以開拓彼此視野，令我們不致局限於某種平常的慣性去看事物。」經過演員的投入創造，作品得以進一步豐富、成長。

 除了演員的創作，音樂從來都是何應豐創作的必然部分。「音樂表達了非語言的訊息，它超越日常思維模式，觸碰了一些很深刻、細微和崇高的情緒和感覺。現場奏樂更是如此，在劇場中，樂師如何消化舞台上的行動，與演員、空間、燈光和現場所有微妙變化建立一種有機的語言，實在很具挑戰性。」何應豐與陳國平之間的創作方式也很特別——文本在排練室逐漸生長變化的同時，陳國平以文本作為具體起點進行創作。何應豐認為兩層創作之間未必存有矛盾，反而為作品帶來一個新的層次(layer)，讓他重新思考文本的可能性。「我很享受這種讓劇作有機『生長』的創作方式，我永遠不會預先說好想要的是甚麼，反而是讓事情先發生，看了、聽了再發現當中的可能性，以及當中編織的合理性是怎樣的」。

何應豐期望，《大路西遊２》的演員不是單純的「說書人」，走進劇場的觀眾也不是單純來「聽故事的人」。「大部分聽故事的人都認為自己不用負責任，我很不喜歡這樣的對話。事實上，『生活』貴乎能否活在當下、投入眼前 ，‘Being’與‘becoming’是很關鍵的存在問題，當你坐在觀眾席中，你的內在世界是否甚麼也沒有發生？你應該如何參與、投入一個眼前的event/事件？」何應豐認為觀眾不應作為被動的接收者，而是交流、對話的對象。「他們不是普遍的、單一的群眾(generalized mass)，他們每一個都是獨立個體，在黑暗之中各自找尋自己的線索和定位。我們要給予他們空間，容許他們從既有的思考模式中釋放出來，重新創造與建構他們的想法。」他認為，觀眾如何與他和演員所建構的文化事件建立對話，正是劇場中最引人入勝、最精彩的創作。這已不是單純的消費，而是一種具創造性的思考和行為。「戲劇／藝術本身是一個行動（action）——既是建構一個事件，也是透過行動去疏理一些平時沒機會思考、或疏理得不夠清楚深入的思緒。」

正如文章開首所言，《大路西遊２》是一個需要參與者（包括創作人、演員和觀眾）主動投入（engage）的文化事件（cultural event），在人人都在等指示、等上級作決定（但同時又充滿投訴、怨氣，認為自己永遠不用負責任）的社會中，這正是我們所急切需要的。「如果我們想建構一種有機、有活力的文化，這就先必須孕育一種條件。我相信，如果每一個人都將自己視為獨立個體，重視自己可以引發的可能性，同時又能包容、欣賞每個人的精彩，這個社會就可能會孕育出一種共融的美麗，而且它並不遠。」

伍綺琪 28/09/2009

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[1] 何應豐《觀照「話頭」》

From 1984 to One-Dimensional Man: Critical Reflections on Orwell and Marcuse

Section One

By Douglas Kellner

Occasionally literary and philosophical metaphors and images enter the domain of popular discourse and consciousness. Images in Uncle Tom's Cabin of humane and oppressed blacks contrasted to inhumane slave owners and overseers shaped many people's negative images of slavery. And in nineteenth century Russia, Chernyshevsky's novel What is to be Done? shaped a generation of young Russian's views of oppressive features of their society, including V.I. Lenin who took the question posed by Chernyshevsky's novel as the title of one of his early revolutionary treatises. In the twentieth century, George Orwell's vision of totalitarian society in his novel 1984 has had a major impact on how many people see, understand, and talk about contemporary social trends. {1} Subsequently, Herbert Marcuse's analyses and images of a "one-dimensional man" in a "one-dimensional society" shaped many young radicals' ways of seeing and experiencing life in advanced capitalist society during the 1960s and 1970s --though to a more limited extent and within more restricted circles than Orwell's writings which are among the most widely read and discussed works of the century.

There are, in fact, both some striking differences and similarities between the visions of totalitarianism in contemporary industrial societies in the works of George Orwell and Herbert Marcuse. A contrast between Orwell and Marcuse seems useful at this point in time since they both offer insights that illuminate various features of the contemporary social and political world. In the light of the growth of repressive governments of the communist, fascist, and democratic capitalist systems in the contemporary epoch, it seems appropriate to re-read Orwell's novels and essays and Marcuse's writings since both contain concepts and analyses that provide sharp critiques of the mechanisms and power in institutions which practice socio-political domination and oppression. Moreover, both raise the question of the proper theoretical and political response toward current trends of social irrationality and domination, as well as the possibilities of emancipation. (CLICK TO LINK FULL ARTICLE)

excerpts from http://www.gseis.ucla.edu/faculty/kellner/Illumina%20Folder/kell13.htm

Section Two [http://www.gseis.ucla.edu/faculty/kellner/Illumina%20Folder/kell13a.htm]

One-Dimensional Man in The Postmodern Age

Re-Thinking The Bourgeois Subject, Toward the Sensibilities of Freedom.

 

J.L. Hinman

  

either traditional Marxism, nor postmodernism, grasp the dynamic nature of the cultural and economic process shaping the consciousness of the bourgeoisified subject. Traditional Marxists tend to view the process from a transhistorical perspective; class conflict within a framework of economic determinism, and to deal with the bourgeois subject by creating its own "socialist man." Postmodernism, to a large extent, seeks to evade the problem by eliminating the subject altogether. Both camps fail to produce a dynamic critique of the process, and both fail to translate what they do understand into a consciousness capable of resisting bourgeoisification. The industrial production mode of late capitalism necessitates a total way of life that shapes people into alienated consumers and reduces all personal and social values to economic commodity. The only hope for re-thinking the left is to cultivate sensibilities of freedom that create new possibilities and new ways of life.

Traditional Marxism always tried to work the other way around, to have the revolution, to produce a society capable of forging the "new humanity," and then to produce a free individual, one whose freedom is predicated upon the Vanguard, the state, and the party line. This is like wanting to have a child, and then to consummate the marriage. Moreover, capitalism has delivered the goods, and bound the consciousness of the subject to itself as supplier. It has produced:

...a social totality integrated under the universal form of commodity production. Under the domination of the commodity structure, a phantom objectivity is conferred upon human relations, transforming social relations into relations between things; subjectivity, the consciousness, comes to reflect and reproduce this system of domination, giving it the character of a `second nature.' ¹

In other words, the mode of production shapes a total way of life that revolves around commodity. This process, rather than labor alone as in traditional Marxism, creates the bond of social relations. This ensemble forges an obedient subject. Within that framework class struggle and exploitation exist as historical contingencies. The alienated subject is itself a product of the way of life.^{2 (CLICK TO LINK FULL ARTICLE)}

EXCERPTS FROM http://www.datawranglers.com/negations/issues/97f/97F_jhinman2.html

Negative Thinking: The Defeated Logic of Protest

Herbert Marcuse: One-Dimensional Man 
(Boston: Beacon, 1964)

Part II: One-Dimensional Thought

[CHAPTER FIVE] "... that which is cannot be true." To our well-trained ears and eyes, this statement is flippant and ridiculous, or as outrageous as that other statement which seems to say the opposite: "what is real is rational." And yet, in the tradition of Western thought, both reveal, in provocatively ..bridged formulation, the idea of Reason which has guided its logic. Moreover, both express the same concept, namely, the antagonistic structure of reality, and of thought trying to Understand reality. The world of immediate experience-the world in which we find ourselves living-must be comprehended, transformed, even subverted in order to become that which it really is. In the equation Reason = Truth = Reality, which joins the subjective and objective world into one antagonistic unity, Reason is the subversive power, the "power of the negative" that establishes, as theoretical and practical Reason, the truth for men and things—that is, the conditions in which men and things become what they really are. The attempt to demonstrate that this truth of theory and practice is not a subjective but an objective condition was the original concern of Western thought and the origin of its logic—logic not in the sense of a special discipline of philosophy but as the mode of thought appropriate for comprehending the real as rational. The totalitarian universe of technological rationality is the latest transmutation of the idea of Reason. In this and the following chapter, I shall try to identify some of the main stages in the development of this idea—the process by which logic became the logic of domination. Such ideological analysis can contribute to the understanding of the real development inasmuch as it is focused on the union (and separation) of theory and practice, thought and action, in the historical process—an unfolding of theoretical and practical Reason in one...(click to link more) excerpts from http://www.marcuse.org/herbert/pubs/64onedim/odm5.html

http://books.google.com/books?id=63QdLKsuqCwC&dq=one+dimensional+man&printsec=frontcover&source=bn&hl=en&ei=SGC7SoOYKYXs6AP72uGECg&sa=X&oi=book_result&ct=result&resnum=5#v=onepage&q=&f=false

Herbert Marcuse:One-Dimensional Man

Introduction to the First Edition
The Paralysis of Criticism: Society Without Opposition

Does not the threat of an atomic catastrophe which could wipe out the human race also serve to protect the very forces which perpetuate this danger? The efforts to prevent such a catastrophe overshadow the search for its potential causes in contemporary industrial society. These causes remain unidentified, unexposed, unattacked by the public be- cause they recede before the all too obvious threat from without--to the West from the East, to the East from the West. Equally obvious is the need for being prepared, for living on the blink, for facing the challenge. We submit to the peaceful production of the means of destruction, to the perfection of waste, to being educated for a defense which deforms the defenders and that which they defend. If we attempt to relate the causes of the danger to the war in which society is organized and organizes its members, we are immediately confronted with the fact that advanced industrial society becomes richer, bigger, and better as it perpetuates the danger. The defense structure makes life easier for a greater number of people and extends man's mastery of nature. Under these circumstances, our mass media have little difficulty in selling particular interests as those of all sensible men. The political needs of society become individual needs and aspirations, their satisfaction promotes business and the commonweal, and the whole appeals to be the very embodiment of Reason...(click to link full version) excerpts from http://www.marcuse.org/herbert/pubs/64onedim/odmintro.html

龙应台：香港，你往哪里去？

— 对香港文化政策与公民社会一点偏颇的观察 

04年11月 10日 星期三 

【明報專訊】

到税务局缴完了税，下楼时觉得特别神气，从此以后多了一重身分：香港的纳税人。写这篇文章，就是在尽一个香港纳税人的义务，当然，也是权利。

从税务大楼出来，横过几条大道就可以到石水渠街，我要到那儿买一把野姜花。窄窄的石水渠街是一个露天市场，挤挤攘攘的，人情味十足。鞋店前放着几个水桶，火百合、满天星、野姜花，随兴地“扔”在里面，爱买不买。海产店前一摊一摊的鲜活渔货。一只巴掌大小的草虾蹦到隔邻的一笼青翠的菠菜上，又弹到地面；吓了一跳的家庭主妇将它捡起，笑眯眯交还给鱼贩。腆着肚子的屠户高举着刀，正霍霍地斩肉；千锤百炼的砧板已经凹成一个浅盆。驼背的老太太提着菜，一步一步走在人群里，虽然拥挤不堪，她不慌不忙，显然脚底熟悉每个地面的凹凸，眼里认识每个摊子后面的乡亲......(click to link)

龍應台：60年來從沒問過對方，痛在哪裡？

龍應台：60年來從沒問過對方，痛在哪裡？(click to link)

目送1949，龍應台的探索:「我最大的遺憾是，寫《大江大海一九四九》時，父親不在了，母親 失憶了，」 四十歲以後才想去了解父母的龍應台，有跟時間賽跑的緊 張，想「用一個文學的方式，對這一整代已經剩下不多的人，做一個 致敬跟告別。」(click to link)

HEADING WEST 2 rehearsal clip II

The "Reflection Protocol"

- a way to develop learning and independent thinking?

Paper presented at 

NFPF conference in Orebro, Sweden, 9-11 March 2006

by Inger von Schantz & Mats Lundgren

University of Dalarna, Centre for Education Development

Sweden

... A "reflection protocol" usually consists of one or a few pages of freely written text related to something the students have read as a part of their studies. There are usually no direct demands on a special form and content in a "reflection protocol", but the reflections must, in some way or another, more or less freely, be related to the text the students have studied. Accordingly, writing a "reflection protocol" is not a summary, not a review, not even an analysis of a text. Instead it is about writing down thoughts and questions that come up as a result of the reading. It is also about making associations interpreting a text and relating this to some kind of theme. The "reflection protocol" could, from these points of view, be seen as a very open and creative learning instrument...

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HOW DOES EDUCATION PARALYZE INDEPENDENT THINKING?

CRITICAL UNDERSTANDING AND CRITICAL THINKING IN SCIENCE EDUCATION 

K. P. Mohanan 

1. A CRISIS IN SCIENCE EDUCATION 

There has been a growing awareness all over the world that the current approach to science education is unsatisfactory in many ways. Books by educators and professional scientific journals devoted to research have repeatedly voiced this concern. In his book The Unschooled Mind, for instance, Howard Gardner describes how otherwise competent college students do not “really understand” what they have learnt, even when they show a high degree of understanding in solving problems of the textbook type (Gardner 1993). In his Science editorial, “Science: A Mountain or a Stream,” Don E. Detmer (1997) expresses the warning: “If we remain dedicated to minor revisions of past educational approaches, our prospects will be dim indeed.” In his Scientific American article in the section on Trends in Science Education, Tim Beardsley (1992) documents an extensive list of similar concerns. The 1991 Carnegie Commission on Science, Technology and Government states that the situation is “a chronic and serious threat” to the future...(click to link full article)

Fostering Independent Thinking

One of the primary goals of an educator should be to help students develop the desire and ability to think on their own. Independent thinking is the desire of a person to convince oneself that the information being presented is true or reasonable. This differs from critical thinking, which is the process used to collect and process information to arrive at a logical conclusion. In other words, independent thinking has more to do with the desire to think for oneself and critical thinking is the process used to deal with information...(click to link full article)

excerpts from NDT Resource Center

http://www.ndt-ed.org/TeachingResources/

八识规矩颂讲记 / 于凌波居士 讲述

第一讲    解释经题

 

一    识者心之别名

 

八识规矩颂，是唐代玄奘大师所造。这是玄奘大师于翻译得数百卷唯识经论之后，对于唯识学中的‘八识’，提纲携领所作出的总结。全部颂文，七言一句共四十八句，四句一颂分为十二颂，每三颂为一组，计四组。即前五识颂，第六识颂，第七识颂，第八识颂。八识的行相、业用、性别、识量、所缘、相应等，全包括在颂文之中。唯颂文辞约理著，言简义丰，每一颂中都有许多佛学专有名词，若不详加讲解，一般人很难了解。因此，乃有八识规矩颂讲座的开设。

 

八识规矩颂这五个字颂题，重点在‘八识’二字，尤其是这个‘识’字，要特别加以诠释。识是什么？  <大乘义林章> 曰：‘识者心之别名’。因此、识就是‘心’。在唯识学上称识而不称心，只是一种方便，因为心与识是一体两面的东西。 <大乘广五蕴论> 上说：‘云何识蕴，谓于所缘，了别为性，亦名心，能采集故。亦名意，意所摄故。’这样看来，心、意、识三者，也全是一样东西了。那么，或有人问：‘心又是什么呢？ ’依照佛经上说，‘心’是我们精神作用的主体。原来依照佛教的教义，所谓‘宇宙]  (物质世间，我人赖以生存的环) 和人生 (有情世间，我人的生命体) ，不是神 (大梵天或上帝)所创造，不是无因而生，这一切，都是‘因缘和合’而生起存在的......(click to link full article)

Clean Water Laws Are Neglected, at a Cost in Human Suffering

Damon Winter/The New York Times

Ryan Massey, 7, shows his caps. Dentists near Charleston, W.Va., say pollutants in drinking water have damaged residents’ teeth. Nationwide, polluters have violated the Clean Water Act more than 500,000 times.

By CHARLES DUHIGG

Published: September 12, 2009

Jennifer Hall-Massey knows not to drink the tap water in her home near Charleston, W.Va.

In fact, her entire family tries to avoid any contact with the water. Her youngest son has scabs on his arms, legs and chest where the bathwater — polluted with lead, nickel and other heavy metals — caused painful rashes. Many of his brother’s teeth were capped to replace enamel that was eaten away...(click to link full article)

Karl Russell contributed reporting.

The New York Times. September 13, 2009. A1 page.

渴望墮落：談當代中國知識份子的痞子化

作者﹕王力雄

【大紀元2月1日訊】對王朔的大紅大紫，不喜歡的人當時有自己的解釋——王朔就如他自己書中所寫，是流氓轉業幹起了“碼字兒”，是痞子寫痞子，中國社會在文革廢墟上生長起來的衆多痞子，爲他提供了暢銷的市場和走紅基礎。這種解釋其實回避了一種現象，即爲什麽王朔的書在知識份子當中也有相當影響？連他的痞子語言和文風也被不少知識份子模仿？ 
　　　　
《廢都》的出現更讓做上述解釋的人困惑，一向以“嚴肅文學”著稱的賈平凹，一旦把筆鋒從鄉土轉向其身邊的生活圈子，湧出來的竟然也是一群痞子，讓王朔都如小巫見大巫。相比之下，王朔寫的只算一群嘴皮能耐的小痞，賈平凹筆下才寫出了真正入道的大痞、老痞、靈魂之痞。而那些莊之蝶們跟賈平凹一樣是名副其實的“知識份子”. 這回知識份子寫知識份子，寫出來的爲什麽也成了痞子？而且稍有眼力的人即可看出，賈平凹並非在寫一個杜撰的世界，也非冷眼旁觀，他與他寫的世界血脈相通、百感交集地糾纏在一起。作者如此投入，那不可能不是一個真實世界。(click to link full article) 

1994年

──轉自《博訊》www.peacehall.com(h

WHAT ECONOMISTS CAN LEARN FROM EVOLUTIONARY THEORISTS

(A talk given to the European Association for Evolutionary Political Economy)

Paul Krugman 
Nov. 1996

Good morning. I am both honored and a bit nervous to be speaking to a group devoted to the idea of evolutionary political economy. As you probably know, I am not exactly an evolutionary economist. I like to think that I am more open-minded about alternative approaches to economics than most, but I am basically a maximization-and-equilibrium kind of guy. Indeed, I am quite fanatical about defending the relevance of standard economic models in many situations.

Why, then, am I here? Well, partly because my research work has taken me to some of the edges of the neoclassical paradigm. When you are concerned, as I have been, with situations in which increasing returns are crucial, you must drop the assumption of perfect competition; you are also forced to abandon the belief that market outcomes are necessarily optimal, or indeed that the market can be said to maximize anything. You can still believe in maximizing individuals and some kind of equilibrium, but the complexity of the situations in which your imaginary agents find themselves often obliges you - and presumably them - to represent their behavior by some kind of ad hoc rule rather than as the outcome of a carefully specified maximum problem. And you are often driven by sheer force of modeling necessity to think of the economy as having at least vaguely "evolutionary" dynamics, in which initial conditions and accidents along the way may determine where you end up. Some of you may have read my work on economic geography; I only found out after I had worked on the models for some time that I was using "replicator dynamics" to discuss the problem of economic change...(click to link full article)

excerpts from http://web.mit.edu/krugman/www/evolute.html

In China, You Play By Another Set Of Rules

By Ashley Wald on 12.9.2008 - 10:05 am

As the entire world observed in August at the 2008 Olympic Games in Beijing, China has emerged with unparalleled force onto the world stage. Most businesses are aware of the lure of the Chinese market, and stories abound of unbridled opportunities and potential for financial gain. But with all great opportunities come significant risks. My experience practicing at an international law firm in Beijing, China, taught me first-hand that not every business can, or should, go to China. This experience also helped me gain some insight as to what any attorney advising a client about doing business in China should keep in mind...(click to link full article)

excerpts from The Complete Lawyer

蘇州一中學舉行成人宣誓 齊誦岳陽樓記

　　“不以物喜，不以己悲，居庙堂之高，则忧其民；处江湖之远，则忧其君。是进亦忧，退亦忧……”

　　昨天下午三点，苏州中学663名高三学生穿着校服肃立在苏州文庙广场上。之所以在此举行成人宣誓仪式是因为追溯学校历史，1035年范仲淹兴办苏州府学，其原址就是今天苏州中学的校园。而范仲淹的名言“先天下之忧而忧、后天下之乐而乐”的先忧后乐思想也一直成为苏中的办学精神与校园文化精髓所在。在自己的成人宣誓仪式上和同学们一起齐声朗读范仲淹的《岳阳楼记》，也是苏中的一种特色教育。 (顾秋萍 单成志)

来源：《扬子晚报》

做官先做人：重讀《岳陽樓記》隨感

四川省南江縣政協黨組成員  楊紹碧

2009年07月31日13:19   來源：人民網-理論頻道

《岳陽樓記》，文質兼美，立意之高，影響之大，堪稱千古名文。從《古文觀止》到解放后歷屆的中學課本，一直在冊﹔從政界要人、學者教授到中小學生，無人不讀。

　　初中之時學《岳陽樓記》，隻知文章做得美妙，作者將敘事、寫景、抒情和議論融為一體，以敘事帶出景，又由景生情，達到情景交融，最后由情入議，點明全文中心。加之文中有“先天下之憂而憂，后天下之樂而樂”之名句，雖在稚年，也頗欣賞作者的氣度，僅此而已。好在語文老師硬性強調背誦，加之讀來也很順暢，還真是將其背得滾瓜爛熟，但對其意沒有深究，不甚了了。

　　今天重讀，覺得文短而意長，句約而理深。369字的短文，文言發於中，情見於辭，他超越了單純寫山水樓觀的狹境，將自然界的晦明變化、風雨陰晴和“遷客騷人”的“覽物之情”結合自身的經歷感悟，以作“記”為名，借題發揮，表達了作者“不以物喜，不以己悲”的曠達胸襟和“先天下之憂而憂，后天下之樂而樂”的政治抱負，且將全文的重心放到了做人做官之道上，擴大了文章的境界，抒發了自己的感慨。全篇看似閑筆漫敘，實際上卻大有深意......(click to link full article)

岳陽樓記根本在說生命高度這碼子事

這一課談的是生命高度

人稱一流『文』一流的岳陽樓記

每一年要敎先天下憂而憂、後天下樂而樂的岳陽樓記，我都在想：暑假這麼悶熱、年輕如此狂放，初初升上高二的孩子讀來會不會太重？

連古人對『八百里洞庭，飛過去，飛過來』的呂洞賓冒出『一個神仙誰在眼』的吐槽，這些搖頭晃腦聽著mp3，電玩裡的魔獸世界比禮記裡的大同小康還真實的小子們又能看懂岳陽樓幾層高？！

岳陽樓恁的天高，我都仰著頭脖酸之至，要如何帶孩子看見那個2歲失怙、23歲才知身世、當了差後積了些錢買個田一心要周濟全族的范先生立在那天下第一樓的頂端時，心理揣想的是什麼？(click to link full article)

作家：如靈不語

西部大开发的环境忧思 / 何清涟

　　美国《国家地理杂志》在创刊百周年纪念特刊的头条写道：“人类能够拯救这个脆弱的行星吗？”文字的旁边是一张水晶般地球的全息照片，当地球倾斜着时，看起来就像是摔破了。球体的完整形像被授给环保英雄，旁边的说明则写着：“我们的星球就象是托座上的精致水晶球，值得我们做最妥善的照顾。”

　　
　　地理决定论：有关人与自然关系的思考
　　
　　秋风乍起的八月，整个新疆热气腾腾。短短一个月内，共有５个大型招商会议在乌鲁木齐召开。山东、四川、湖南、上海等地的招商代表团联袂而至，据说已签了近两百个亿的投资协议，电视、报纸等媒体上一片欢欣鼓舞之声。
　　
　　与新疆各界人士在一起聊天，免不了要谈起时下最热闹的“西部大开发”这个话题。谈到当前的“热”时，竟然连他们自己都难以相信这些协议最后会落到实处。一个在当地颇为活跃的记者私下里说：“每个招商会议来了好几千人，平均每人最低花费１万元，加起来就有好几亿。将这些钱支持新疆也够了，可能比那些意向性的协议还更实在。那些意向性协议上承诺的投资，天知道最后能落实多少？” (click to link full article)

王力雄：西部大開發

如今很多中國人正在爲“西部大開發”神魂顛倒，似乎終於等來了可以實現“騰飛”夢的時機。其實西部開發不是今天才開始，新疆生産建設兵團（新疆人簡稱其爲“兵團”）就是五、六十年代開發新疆的典型。

上一次西部開發

那次開發也可以被冠以“大”字，所謂“力度”不亞於今天。資金投入以今天概念衡量可能不算多，但那時社會的最大資源是人力，從這種資源衡量，投入是相當巨大的。

新疆生産建設兵團最初由十幾萬解放軍官兵就地轉業組成，隨後由政府組織內地勞動力遷入而不斷擴大。1956年僅河南一省就有5萬青年被送到兵團。從1957年到1966年，兵團職工人數由17.8萬人增長到80.8萬人。其中國家有組織地大批調入的有：1959-1960年，安徽、江蘇、湖北三省的青壯勞動力近10萬人；1963-1966年，上海、天津、北京、武漢、浙江、江蘇的青年學生12萬人；還有復員士兵和轉業軍官8萬人；饑荒時期“自流”入疆的21萬人；職工子女9萬人；以及12萬名交由兵團“勞動改造”的犯人，刑滿後大部分留在兵團。 到1966年，兵團的職工加上家屬，人口總數已達到148.5萬人。(click to link full article)

──轉自《遞進民主》2/4/2004 

什么是863、973计划？？

80年代以来，许多国家都把发展高技术列为国家发展战略的重要组成部分。1986年3月3日，王大珩、王淦昌、杨嘉墀、陈芳允四位老科学家给中共中央写信，提出要跟踪世界先进水平，发展我国高技术的建议。这封信得到了小平同志的高度重视，小平同志亲自批示：此事宜速决断，不可拖延。 
在此后的半年时间里，中共中央、国务院组织200多位专家，研究部署高技术发展的战略，经过三轮极为严格的科学和技术论证后，中共中央、国务院批准了《高技术研究发展计划（“863”计划）纲要》......(click to link)

What is a Standard Operating Procedure?

Standard Operating Procedures (SOPs) help maximum safety and operational efficiency for these kind of organisations:
- Pharmaceutical organizations
- Government organizations
- Emergency response operations
- Clinical research organizations
- Power producing organizations

SOPs are detailed written instructions to achieve uniformity of the performance of a specific function...(click to link)

excerpts from http://www.sop-standard-operating-procedure.com/

ReThinking Standard Operation Procedure

何清漣：是誰破壞了中國的生態環境？

【明見網6月21日訊】最近，在觥籌交錯的“財富論壇”上，參加者都在歡慶商業公關與現實政治的雙贏，而國家環保總局副局長潘岳有關中國環境生態的一番講話，卻為這一成功者的盛宴蒙上了一層淡淡的陰影。

　　 潘岳在《財富》全球論壇上指出中國這個“世界工廠”可能會成為“世界垃圾廠”，這一點並不希奇，希奇之處在於他在這一特殊的場合公開指出，中國的環境問題不是專業問題，而是一個政治問題，並指出造成這種結果的根源，是整個社會單純追求經濟增長速度的扭曲發展觀──在反思發展觀方面，官方承認錯失比學界指出發展觀的扭曲晚了十餘年！

每天都在增加的中國“生態難民......(click to link)

沙漠化吞噬北方......(click to link)

長江水系將步黃河的後塵......(click to link)

(6/22/2005 8:37:00 AM)

牟傳珩：“太湖藍藻”的政治啟示

──點擊“發展就是硬道理”的死穴

【明見網6月14日訊】“發展就是硬道理”，曾是鄧小平傳承給中共領導人借經濟增長維護制度合法性的武林秘笈，無論是江澤民還是胡錦濤，都將其視為最高聖旨心領神會，似乎中國一天沒有犧牲環境、資源與正義的經濟發展，就一天無法證明其制度的“優越性”。據說，中國今日的“經濟成就”，無不是由這個道理支撐的。頗為巧合的是，就在德國舉行的八國集團與發展中國家領導人對話會上，有關氣候與溫室氣體減排的話題，正從國際政治經濟的角度，對中國經濟的發展模式提出了全新質疑的同時，中國無錫太湖又爆發了由“藍藻”事件引發的水源危機與人心恐慌，並由此敲響了中國經濟高增長式的“發展就是硬道理”的警鐘......(click to link)

轉自《新世紀新聞網》(6/14/2007 9:50:00 PM)

王維洛：太湖水污染的背後

【明見網7月11日訊】治理太湖污染年毫無成果

二○○七年五月底、六月初太湖水嚴重污染，江南重鎮無錫無乾淨水可喝，引起世人的關注。一九九二年，李鵬在巴西裡約熱內盧的地球峰會上宣布了中國政府雄心勃勃的環保計劃，太湖水污染治理也是其中一個項目。屈指算來，至今整整十五年了。李鵬把治理太湖污染列入其計劃，自認是心中有底。因為一九九一年國發（一九九一）六十二號文件就宣布了“國務院關於進一步治理太湖的決定”。李鵬認為治理太湖水污染並不困難，也就是三、五年的事。因為中國經濟發展了，經濟發展了就可以拿出錢來治理污染......(click to link article)

轉自《爭鳴》２００７年７月號

嵇康先世及家族考述

A Study of Ji Kang's Ancestry

Chuang Wan Shou

Abstract

I. Observation Concerning Ji Kang's Personal Historical Data
Ji Kang - - one of the most priminent artists, poets, and philosophers in the Epoch of Three Kingdoms - - was killed because of his opposition to powers. Historians of his time, being afraid of political persecution, did not give a true account of this matter, so that in later years, the authenticity of the historical account about him became divergently controvercial. Historical data of different sources, including poems and essays written by him that have been preserved until today, are in this paper carefully observed.
II. Observation Concerning Ji Kang's surname
Modern scholars often regard Ji as a surname of humble people. As a matter of fact, Ji (嵇) is a surname evolving from Ji （稽）. Ji Kang's ancestors actually come from Kuay-Ji ( 會稽). This will be proved from many viewpoints.
III. Ji Kang's Father and Brother
A complete study of the materials concerning Ji Kang's father and brother shows that they had intimate relationship with Tsaur Tsau (曹操). Ji Kang was born after his father's death. He was brought up by his mother and his elder brother. Ji Kang was in bad terms with his another brother Ji Shi ( 稽喜 ) because he strongly opposed his siding with Sy Ma-i (司馬懿) as Ji Shi sucessfully overturned the existing political power.
IV. Ji Kang's Off springs
Ji Kang's wife was the princess of Wei Dynasty, possibly Tsaur Tsau (曹操)'s granddaughter.Ji Kang, being unwilling to take advantage of his familial re-lationship to seek for prosperity, led a poverty-stricken life. His son and his daughter were killed by members belonging to Sy Ma-i's family.
V. Date of Ji Kang's Birth and Death
Ji Kang was born in 224 A. D. and died in 263 A. D.
VI. Ji Kang's Ancestry
Ji Kang's relatives totalized thirty persons are listed. This contributes to supplement Wei-Tsin Dynasty's Ancestry.

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嵇康論理

黃志盛

國立高雄海洋科技大學基礎教育中心副教授

摘 要

本文旨在探討嵇康的思惟方法；分別就嵇康喜歡論理的原因，嵇康論理的原則、目

的、層面及方法與運用，加以分析比較，統合歸納，為嵇康在論理領域的學術成就定位。

嵇康論理的特色，在於方法論的建立、及依其建立的方法以論理。他依據一、辨名析理；

二、因見求隱；三、觀物於微等三個方法以論常理；另外，他依據一、求諸身而後悟、

校外物以知之；二、較而論之；三、獨觀等三個方法以論至理。使理由論得，論以彰理，

理論謹嚴相扣。在邏輯推理並不盛行的我國，嵇康有此創見，殊為難能可貴。(click to link)

文藝史上怪事件：嵇康《廣陵散》跟鬼學的

  ◎馬嘯

    余秋雨先生在《狼山腳下》裏寫道:初唐詩人宋之問在杭州靈隱寺遊覽，夜間吟詩道:“鷲嶺鬱岧峣，龍宮鎖寂寥。”然後怎麼也接不下去了，不知不覺步入了一個禪堂，遇到一位老僧，便把所作的兩句詩讀給他聽，老僧道:“何不對這樣兩句:樓觀滄海日，門對浙江潮。”宋之問大驚，趕緊道謝，後面的詩句也源源而至。宋之問第二天醒來，只覺似夢似真，趕到禪堂早已無人。一個掃地的小和尚悄悄告訴他，老僧就是駱賓王......(click to link)

嵇康为何而死

　王蒙《名士风流以后》一文是一篇读罗宗强《玄学与魏晋士人心
态》一书的读后感。文中，王蒙说：“嵇康为什么被杀？罗氏认为是
由于‘他太认真’、‘性烈’、‘在思想感情上把自己和世俗对立起
来’，罗氏最精彩的论述是：‘以自己为高洁是可以的，以世俗为污
浊则不可。’以至，他认为这是嵇康的‘性格弱点’。由于‘认真’、
‘性烈’、‘与世俗对立’就要掉脑袋，这很可怕也很不好。另一方
面，从嵇康本人方面探讨一下经验教训，并非没有话可说。”王蒙接
着用他刻意的“幽默”语言说：“山涛向朝廷推荐嵇康代己为官，看
不出有什么恶劣的用心，辞谢是可以的，写‘公开信’与之绝交，就
有点不合分寸......(click to link)

嵇康全集

代秋胡歌詩七首 ">

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一
富貴尊榮。憂患諒獨多。富貴尊榮。憂患諒獨多。古人所懼。豐屋蔀家。人害其上。獸惡網羅。惟有貧賤。可以無他。歌以言之。富貴憂患多。

二

貧賤易居。貴盛難為工。貧賤易居。貴盛難為工。恥佞直言。與禍相逢。變故萬端。俾吉作凶。思牽黃犬。其計莫從。歌以言之。貴盛難為工... (and more...click to link)

What is Independent Thinking?

by Sharon Presley, Ph.D., Executive Director, RIT

Oxford Unabridged Dictionary offers many definitions of independent, including "not depending on the authority of others" and "not dependent on others for forming an opinion." Making up your own mind, in other words. But what does that really mean? Does it mean forming an opinion without input from others? No, of course not, otherwise we "reinvent the wheel" every time we make a decision. We all need relevant information and data on which to base our opinions. It's the way that we seek information and how we apply it that makes us dependent or independent thinkers. If we uncritically accept whatever values or ideas we've been taught by parents, teachers or church, never questioning these ideas or asking ourselves if these ideas really make sense, then we are dependent thinkers (even if the ideas are true!).

If we reject what our parents, teachers or church have taught us simply because they say something is right, does that make us independent thinkers? No, that's just what psychologists call "anti-conformity" rather than non-conformity. Making up your own mind is an action, not a reaction.

Independent thinking means making sense of the world based on your own observations and experiences rather than just depending on the word of others. It means trusting your own ability to make judgments, even if they contradict what others say. It means acting in accordance with these judgments, even if you sometimes make mistakes. An independent thinkers knows it's psychologically better to make your own mistakes than someone else's...(click to link)

The Importance of Being Nothingness

Craig Hogan / book reviews

Scientists banter endlessly these days about The Mysterious Vacuum. Like aliens in a crackpot conspiracy theory, the vacuum seems to be connected to everything: dark energy, dark matter, the anthropic principle, parallel universes (or multiverses), the theory of everything, black holes, extra dimensions, gravitational waves, you name it. Everything is connected to Nothing is connected to Everything. The surreal wordplay of confusing jargon makes you wonder: Is there any There there?

Two recent books delve into Nothing from very different perspectives. In The Hole in the Universe, K. C. Cole, from the behind-the-scenes perspective of a science journalist, heads for the banter—the endlessly creative attempts of scientists to explain things to each other and to others in colorful and trenchant metaphors. In The Book of Nothing, J. D. Barrow explores, with meticulous scholarly attention to detail, thousands of years of philosophy, mathematics, physics and theology organized around the concept of Nothingness....(click to link)

Self-Esteem and The Making of Independent Thinkers

by Tal Ben Shahar

www.talbenshahar.com

What makes certain individuals independent thinkers? What characteristics separate individuals like Einstein, Beethoven, Freud, and Bill Gates from others in their respective domains? Is it possible to create structures in our education system which will encourage and foster independent thinking? I will argue that self-esteem, specifically a component that I have called independent self-esteem, is the distinguishing characteristic of independent thinkers...(click to link)

rehearsal clip (1)

The Organization Man, Pt. 1: The Ideology Of

I'm on a looong flight tonight, from Columbus to San Francisco, via Charlotte. (Yes, I flew an hour East to grab a West-bound plane.) Usually on a flight, I like to keep my reading material light. Super-light... like, Marine Sniper: 93 Confirmed Kills, or Tom Clancy, or anything I think I'll reasonably be able tofinish in 10-12 hours of reading (two trips' worth.) For some reason it depresses me to arrive home with a half-finished book, knowing that I'll probably set it aside just long enough for my interest in it to wane.

But tonight I brought along an old nugget that's been gathering dust on my bookshelf since college: The Organization Man, by William H. Whyte, Jr. It was published in 1956, and hailed at the time (and really ever since) as an important sociological treatise. This is not light reading...(click to link)

excerpts from SOLDIER ANT

source related ORGANIZATION MAN

organization man Originally the title of an influential book (published in 1956), a classic of American pop sociology by William H. Whyte, which claimed that white-collar employees in large organizations are dominated by corporate life and loyalties. In cutting themselves off from friends, families, and communities, organization men came to assume a new ‘bureaucratic, personality structure’. This favoured conformity, a privatized life-style in mass-produced suburbia, and subverted the American values of competitiveindividualism.(CLICK TO LINK MORE)