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Steve Jobs Stanford Commencement Speech

brent — Thu, 27 Mar 2008 07:04:00 GMT

I am honored to be with you today at your commencement from one of the finest universities in the world. Truth be told, I never graduated from college, this is the closest I’ve ever gotten to a college graduation. Today I want to tell you three stories from my life. That’s it. No big deal. Just three stories.

The first story is about connecting the dots.

I dropped out of Reed College after the first 6 months, but then stayed around as a drop-in for another 18 months or so before I really quit. So why did I drop out?

It started before I was born. My biological mother was a young, unwed college graduate student, and she decided to put me up for adoption. She felt very strongly that I should be adopted by college graduates, so everything was all set for me to be adopted at birth by a lawyer and his wife. Except that when I popped out they decided at the last minute that they really wanted a girl. So my parents, who were on a waiting list, got a call in the middle of the night asking: “We have an unexpected baby boy; do you want him?” They said: “Of course.” My biological mother later found out that my mother had never graduated from college and that my father had never graduated from high school. She refused to sign the final adoption papers. She only relented a few months later when my parents promised that I would someday go to college.

And 17 years later I did go to college. But I naively chose a college that was almost as expensive as Stanford, and all of my working-class parents’ savings were being spent on my college tuition. After six months, I couldn’t see the value in it. I had no idea what I wanted to do with my life and no idea how college was going to help me figure it out. And here I was spending all of the money my parents had saved their entire life. So I decided to drop out and trust that it would all work out OK. It was pretty scary at the time, but looking back it was one of the best decisions I ever made. The minute I dropped out I could stop taking the required classes that didn’t interest me, and begin dropping in on the ones that looked interesting.

It wasn’t all romantic. I didn’t have a dorm room, so I slept on the floor in friends’ rooms, I returned coke bottles for the 5¢ deposits to buy food with, and I would walk the 7 miles across town every Sunday night to get one good meal a week at the Hare Krishna temple. I loved it. And much of what I stumbled into by following my curiosity and intuition turned out to be priceless later on. Let me give you one example:

Reed College at that time offered perhaps the best calligraphy instruction in the country. Throughout the campus every poster, every label on every drawer, was beautifully hand calligraphed. Because I had dropped out and didn’t have to take the normal classes, I decided to take a calligraphy class to learn how to do this. I learned about serif and san serif typefaces, about varying the amount of space between different letter combinations, about what makes great typography great. It was beautiful, historical, artistically subtle in a way that science can’t capture, and I found it fascinating.

None of this had even a hope of any practical application in my life. But ten years later, when we were designing the first Macintosh computer, it all came back to me. And we designed it all into the Mac. It was the first computer with beautiful typography. If I had never dropped in on that single course in college, the Mac would have never had multiple typefaces or proportionally spaced fonts. And since Windows just copied the Mac, its likely that no personal computer would have them. If I had never dropped out, I would have never dropped in on this calligraphy class, and personal computers might not have the wonderful typography that they do. Of course it was impossible to connect the dots looking forward when I was in college. But it was very, very clear looking backwards ten years later.

Again, you can’t connect the dots looking forward; you can only connect them looking backwards. So you have to trust that the dots will somehow connect in your future. You have to trust in something - your gut, destiny, life, karma, whatever. This approach has never let me down, and it has made all the difference in my life.

My second story is about love and loss.

I was lucky, I found what I loved to do early in life. Woz and I started Apple in my parents garage when I was 20. We worked hard, and in 10 years Apple had grown from just the two of us in a garage into a $2 billion company with over 4000 employees. We had just released our finest creation - the Macintosh - a year earlier, and I had just turned 30. And then I got fired. How can you get fired from a company you started? Well, as Apple grew we hired someone who I thought was very talented to run the company with me, and for the first year or so things went well. But then our visions of the future began to diverge and eventually we had a falling out. When we did, our Board of Directors sided with him. So at 30 I was out. And very publicly out. What had been the focus of my entire adult life was gone, and it was devastating.

I really didn’t know what to do for a few months. I felt that I had let the previous generation of entrepreneurs down - that I had dropped the baton as it was being passed to me. I met with David Packard and Bob Noyce and tried to apologize for screwing up so badly. I was a very public failure, and I even thought about running away from the valley. But something slowly began to dawn on me Ð I still loved what I did. The turn of events at Apple had not changed that one bit. I had been rejected, but I was still in love. And so I decided to start over.

I didn’t see it then, but it turned out that getting fired from Apple was the best thing that could have ever happened to me. The heaviness of being successful was replaced by the lightness of being a beginner again, less sure about everything. It freed me to enter one of the most creative periods of my life.

During the next five years, I started a company named NeXT, another company named Pixar, and fell in love with an amazing woman who would become my wife. Pixar went on to create the worlds first computer animated feature film, Toy Story, and is now the most successful animation studio in the world. In a remarkable turn of events, Apple bought NeXT, I retuned to Apple, and the technology we developed at NeXT is at the heart of Apple’s current renaissance. And Laurene and I have a wonderful family together.

I’m pretty sure none of this would have happened if I hadn’t been fired from Apple. It was awful tasting medicine, but I guess the patient needed it. Sometimes life hits you in the head with a brick. Don’t lose faith. I’m convinced that the only thing that kept me going was that I loved what I did. You’ve got to find what you love. And that is as true for your work as it is for your lovers. Your work is going to fill a large part of your life, and the only way to be truly satisfied is to do what you believe is great work. And the only way to do great work is to love what you do. If you haven’t found it yet, keep looking. Don’t settle. As with all matters of the heart, you’ll know when you find it. And, like any great relationship, it just gets better and better as the years roll on. So keep looking until you find it. Don’t settle.

My third story is about death.

When I was 17, I read a quote that went something like: “If you live each day as if it was your last, someday you’ll most certainly be right.” It made an impression on me, and since then, for the past 33 years, I have looked in the mirror every morning and asked myself: “If today were the last day of my life, would I want to do what I am about to do today?” And whenever the answer has been “No” for too many days in a row, I know I need to change something.

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything Ð all external expectations, all pride, all fear of embarrassment or failure - these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart.

About a year ago I was diagnosed with cancer. I had a scan at 7:30 in the morning, and it clearly showed a tumor on my pancreas. I didn’t even know what a pancreas was. The doctors told me this was almost certainly a type of cancer that is incurable, and that I should expect to live no longer than three to six months. My doctor advised me to go home and get my affairs in order, which is doctor’s code for prepare to die. It means to try to tell your kids everything you thought you’d have the next 10 years to tell them in just a few months. It means to make sure everything is buttoned up so that it will be as easy as possible for your family. It means to say your goodbyes.

I lived with that diagnosis all day. Later that evening I had a biopsy, where they stuck an endoscope down my throat, through my stomach and into my intestines, put a needle into my pancreas and got a few cells from the tumor. I was sedated, but my wife, who was there, told me that when they viewed the cells under a microscope the doctors started crying because it turned out to be a very rare form of pancreatic cancer that is curable with surgery. I had the surgery and I’m fine now.

This was the closest I’ve been to facing death, and I hope its the closest I get for a few more decades. Having lived through it, I can now say this to you with a bit more certainty than when death was a useful but purely intellectual concept:

No one wants to die. Even people who want to go to heaven don’t want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because Death is very likely the single best invention of Life. It is Life’s change agent. It clears out the old to make way for the new. Right now the new is you, but someday not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it is quite true.

Your time is limited, so don’t waste it living someone else’s life. Don’t be trapped by dogma - which is living with the results of other people’s thinking. Don’t let the noise of other’s opinions drown out your own inner voice. And most important, have the courage to follow your heart and intuition. They somehow already know what you truly want to become. Everything else is secondary.

When I was young, there was an amazing publication called The Whole Earth Catalog, which was one of the bibles of my generation. It was created by a fellow named Stewart Brand not far from here in Menlo Park, and he brought it to life with his poetic touch. This was in the late 1960’s, before personal computers and desktop publishing, so it was all made with typewriters, scissors, and polaroid cameras. It was sort of like Google in paperback form, 35 years before Google came along: it was idealistic, and overflowing with neat tools and great notions.

Stewart and his team put out several issues of The Whole Earth Catalog, and then when it had run its course, they put out a final issue. It was the mid-1970s, and I was your age. On the back cover of their final issue was a photograph of an early morning country road, the kind you might find yourself hitchhiking on if you were so adventurous. Beneath it were the words: “Stay Hungry. Stay Foolish.” It was their farewell message as they signed off. Stay Hungry. Stay Foolish. And I have always wished that for myself. And now, as you graduate to begin anew, I wish that for you.

Stay Hungry. Stay Foolish.

Thank you all very much.

brent 2008-03-27 15:04 发表评论

The world as I see it (Einstein)

brent — Thu, 20 Mar 2008 02:13:00 GMT

What an extraordinary situation is that of us mortals! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he feels it. But from the point of view of daily life, without going deeper, we exist for our fellow-men �?in the first place for those on whose smiles and welfare all our happiness depends, and next for all those unknown to us personally with whose destinies we are bound up by the tie of sympathy. A hundred times every day I remind myself that my inner and outer life depend on the labours of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving. I am strongly drawn to the simple life and am often oppressed by the feeling that I am engrossing an unnecessary amount of the labour of my fellow-men. I regard class differences as contrary to justice and, in the last resort, based on force. I also consider that plain living is good for everybody, physically and mentally.

In human freedom in the philosophical sense I am definitely a disbeliever. Everybody acts not only under external compulsion but also in accordance with inner necessity. Schopenhauer's saying, that "a man can do as he will, but not will as he will," has been an inspiration to me since my youth up, and a continual consolation and unfailing well-spring of patience in the face of the hardships of life, my own and others'. This feeling mercifully mitigates the sense of responsibility which so easily becomes paralyzing, and it prevents us from taking ourselves and other people too seriously; it conduces to a view of life in which humour, above all, has its due place.

To inquire after the meaning or object of one's own existence or of creation generally has always seemed to me absurd from an objective point of view. And yet everybody has certain ideals which determine the direction of his endeavours and his judgments. In this sense I have never looked upon ease and happiness as ends in themselves �?such an ethical basis I call more proper for a herd of swine. The ideals which have lighted me on my way and time after time given me new courage to face life cheerfully, have been Truth, Goodness, and Beauty. Without the sense of fellowship with men of like mind, of preoccupation with the objective, the eternally unattainable in the field of art and scientific research, life would have seemed to me empty. The ordinary objects of human endeavour �?property, outward success, luxury �?have always seemed to me contemptible.

My passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced freedom from the need for direct contact with other human beings and human communities. I gang my own gait and have never belonged to my country, my home, my friends, or even my immediate family, with my whole heart; in the face of all these ties I have never lost an obstinate sense of detachment, of the need for solitude �?a feeling which increases with the tears. One is sharply conscious, yet without regret, of the limits to the possibility of mutual understanding and sympathy with one's fellow-creatures. Such a person no doubt loses something in the way of geniality and light-heartedness; on the other hand, he is largely independent of the opinions, habits, and judgments of his fellows and avoids the temptation to take his stand on such insecure foundations.

My political ideal is that of democracy. Let every man be respected as an individual and no man idolized. It is an irony of fate that I myself have been the recipient of excessive admiration and respect from my fellows through no fault, and no merit, of my own. The cause of this may well be the desire, unattainable for many, to understand the one or two ideas to which I have with my feeble powers attained through ceaseless struggle. I am quite aware that it is necessary for the success of any complex undertaking that one man should do the thinking and directing and in general bear the responsibility. But the led must not be compelled, they must be able to choose their leader. An autocratic system of coercion, in my opinion, soon degenerates. For force always attracts men of low morality, and I believe it to be an invariable rule that tyrants of genius are succeeded by scoundrels. For this reason I have always been passionately opposed to systems such as we see in Italy and Russia to-day. The thing that has brought discredit upon the prevailing form of democracy in Europe to-day is not to be laid to the door of the democratic idea as such, but to lack of stability on the part of the heads of governments and to the impersonal character of the electoral system. I believe that in this respect the United States of America have found the right way. They have a responsible President who is elected for a sufficiently long period and has sufficient powers to be really responsible. On the other hand, what I value in our political system is the more extensive provision that it makes for the individual in case of illness or need. The really valuable thing in a pageant of human life seems to me not the State but the creative, sentient individual, the personality; it alone creates the noble and the sublime, while the herd as such remains dull in thought and dull in feeling.

This topic brings me to that worst outcrop of the herd nature, the military system, which I abhor. That a man can take pleasure in marching in formation to the strains of a band is enough to make me despise him. He has only been given his big brain by mistake; a backbone was all he needed. This plague-spot of civilization ought to be abolished with all possible speed. Heroism by order, senseless violence, and all the pestilent nonsense that goes by the name of patriotism �?how I hate them! War seems to me a mean, contemptible thing: I would rather be hacked in pieces than take part in such an abominable business. And yet so high, in spite of everything, is my opinion of the human race that I believe this bogey would have disappeared long ago, had the sound sense of the nations not been systematically corrupted by commercial and political interests acting through the schools and the Press.

The fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. He who knows it not and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle. It was the experience of mystery �?even if mixed with fear �?that engendered religion. A knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to our reason in their most elementary forms �?it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in this alone, I am a deeply religious man. I cannot conceive of a God who rewards and punishes his creatures, or has a will of the type of which we are conscious in ourselves. An individual who should survive his physical death is also beyond my comprehension, nor do I wish it otherwise; such notions are for the fears or absurd egoism of feeble souls. Enough for me the mystery of the eternity of life, and the inkling of the marvelous structure of reality, together with the single-hearted endeavour to comprehend a portion, be it never so tiny, of the reason that manifests itself in nature.

brent 2008-03-20 10:13 发表评论

well blowout

brent — Thu, 06 Mar 2008 07:46:00 GMT

井喷的愤�?才华�Q?br>
http://blog.csdn.net/fudan_abc/
http://www.cnblogs.com/guaiguai/

http://www.oursci.org/ency/phil/020.htm

brent 2008-03-06 15:46 发表评论

brent — Thu, 17 Jan 2008 05:44:00 GMT

To Be By Your Side_Nick Cave
Masters Of The Field_Robert Wyatt
Northern Bound
The Crossing
The Highest Gander_Robert Wyatt
Beating Drums
The Return Of The Cranes
The Blue Thread
The Red Forest_Robert Wyatt
Like A Breath Of Air_A Filetta
The Takeoff
Amidst The Factory Smoke
The Glider
After The Hunt
The Paper Parrot
The Swans Flight
Feathers
The Wounded Dove_Gabriel Yacoub
Off Camera

brent 2008-01-17 13:44 发表评论

Polar express

brent — Tue, 06 Feb 2007 10:39:00 GMT

It doesn't matter where the train is going. What is important is deciding to get on.

When a train goes through a tunnel and it gets dark, you don't throw away the ticket and jump off. You sit still and trust the engineer.

brent 2007-02-06 18:39 发表评论

brent — Wed, 17 Jan 2007 05:06:00 GMT

鲁迅是谁�Q?----写在鲁迅逝世七十周年

作�?陈丹�?/p>

大家好：

�q�是我第三次谈论鲁迅先生了。每�ơ都是又恭敬�Q�又有点紧张。昨天特地剃了头�Q�换双新皮鞋。我不会当场讲演�Q�讲到鲁�q�的话题�Q�尤光��重，总要事先写点�E�子才能自以��得清楚一些。下面我按着�E�子念，再作些发挥，误��位原谅�?/p>

�Q�一�Q?/p>

鲁迅先生的纪念会�Q�七十年来不知开�q�多��次了。在中国�Q�鲁�q�至今是个大话题�?/p>

�_�略说来�Q�从鲁迅逝世�?936�q�到1949�q�_��鲁迅话题为民族革命问题所�~�绕�Q�从1949�q�到八十�q�代初，鲁迅话题则成为准官方意识形态，在大陆无人敢于冒犯，在台湾被长期��杀。��M��Q�“鲁�q�话题”是癑ֈ�之百的“政治话题”�?/p>

八十�q�代中期�Q�鲁�q�话题逐渐被移出政�ȝ��坛，挪进学术领域�Q�九(ji��)十年代迄今，官方寚w��q�话题开始了沉默、回�ѝ��冷淡的戏剧性过�E�。二十多�q�来�Q��D凡重要的国家话题和政府语�a��Q�不再能够，也不再打��从鲁迅那里盘剥搜寻��M��说法�Q�鲁�q�话题的庞大利用价��g��乎走到尽��_��由“在朝”�{向“在野”，随即在学界与民间展开“鲁�q�争议”，王朔�Q�是�q�场争议的发难者�?/p>

��C��C��U�，“鲁�q�争议”衍生了“还原鲁�q�”的愿望。就我所知，不论是鲁�q�的“捍卫派”还是“质疑者”，�q�十余年出版的鲁�q�专著大�q�度抛弃官方意识形态尺度，试图描述真实的鲁�q�。旧史料出现新的解读�Q�一些新的史料披露了。其中，最可注意的声音来自鲁迅后代�Q�先�?002�q�周��婴回忆录《我与鲁�q�七十年》，后有2006�q��v婴先生大公子周��o飞同志在交通大学的一��演，�q�位鲁迅的长孙直截了当问道：“鲁�q�是谁？�?/p>

�q�可能是�q�今为止关于鲁迅最为激烈而讽刺的发问。这一问，宣告七十�q�来我们被告知的那位鲁迅先生�Q�面目全非�?/p>

�Q�二�Q?/p>

我们可能都会同意�Q�几十年来，中国历史�q�远�q�近的大人物几乎都被弄得面目全非。而鲁�q�的被扭�Ԍ��是现代中国一桩超�U�公案。从五十�q�“政治话题”到�q�二十年的“鲁�q�争议”，中国毕竟有所�q�步了，今天�Q�鲁�q�的读者有可能�E�微接近鲁迅生前的语境�?/p>

但这�q�不意味着鲁迅的“还原”�?/p>

鲁迅先生的寿命是五十多年�Q�他��d��被政��d��也有五十多年�Q�鲁�q�著作是一份遗产，被极端政��d��的鲁�q�是另一份遗产。鲁�q�的�q�灵、鲁�q�的读者，七十�q�来始终在两个鲁�q�、两份遗产之间游荡�?/p>

�q�是鲁迅公案的一面。另一面，我们看看西方。譬如但丁、蒙田、莎士比亚、歌得��黑格尔、托��斯泰、尼采、马克思……都是巨大的历史公案、文化公案，他们在��n后被不断解读、塑造、发掘、�g伸。他们属于不同的国族和时代，但不属于政权�Q�他们对文化与政��d��生深�q�媄响，但从未被现实政治吞没�Q�他们的��d��阶段性过时了�Q�因为后人接�l�了他们的文脉；他们历久常新�Q�因��Z��们早�l�熔��ؓ文化之链与历史坐标�?/p>

鲁迅�w�后的命�q�正相反�Q�他是中国现代文学的头牌�Q�但始终抉|��在政权手里；他对现实政治其实毫无影响�Q�却沦�ؓ政权的超�U�打手；他被�(zh��n)�置�Q�但难以�q�时�Q�因��Z��w�后既不曑և�现、也不可能出现等量齐观的人物�Q�因此他历久长在�Q�不完全�׃��他著作的影响�Q�而是最高规格的孤立状态；他的全集一版再版，但与当今文化难以建立�zȝ��关系——相比被��杀、被遗忘�Q�鲁�q��n后的命运与处境更其诡�Ԍ��更其�(zh��n)�哀�?/p>

七十�q�来�Q�鲁�q�墓前曾有无数革命者或权势者的鲜花�Q�近二十�q�_��煞有介事也�Ş�Q�发乎内心也好，官方与民间不再主动拜��。鲁�q�清静了�Q�不再被利用�Q�也不再被供奉。这�U�暧昧的��h��和前五十�q�炙手可热的“鲁�q�政沠Z��一��P��都是反常与变态，是历史的�ȝ��。目前这份已告冷却的鲁迅遗��Q�仍然是官方撤除之后的官斚w��产�?/p>

�?ji��)十多年前，鲁迅的大愿是“救救孩子！”今天，孩子们的命题可能是：“救救鲁�q�”！

�Q�三�Q?/p>

鲁迅�w�后的所有话题，是鲁�q�先生的问题�q�是我们的问题？如果是鲁�q�的问题�Q�他的遗作俱在，要争议就争议�Q�不愿读��׃��去读�Q�无所谓还原不�q�原�Q�如果这是我们的问题�Q�那么，我们��Z��么要�q�原鲁迅�Q�怎样�q�原�Q�有没有可能�q�原�Q?/p>

我想来想去，�{�案是：一�Q�问题出在我们；二，鲁迅很难�q�原。三�Q�要�q�原鲁迅和无数历史�h物，有待于“我们”发生根本的变化�Q�四�Q�不论是良性的、恶性的、还是中性的�Q�不��Z��鲁迅有关�p�还是没关系�Q�这�U�变化的�q�程会很镎쀔—可能需要另一个七十年——但��g��q�变化已初露端倪�?/p>

所以重要的不是鲁迅�Q�不是还原，而是“我们”的变化�?/p>

以下试着��D��谈论鲁迅��Z��么难以还原，��Z��么这“难以还原”是我们的问题。最�q�，香港凤凰台就鲁迅逝世七十周年来访�Q�给我一�l�关于鲁�q�的质疑。有的早��听�q�，有的��L��未闻。记忆所及，仅�D如下数端�Q?/p>

1�Q�鲁�q�的思想可以商榷吗？2�Q�鲁�q�的�_��是否被��承？是否值得�l�承�Q?�Q�鲁�q�喜�Ƣ骂人，是否��D��Z��在文革中互相��d��斗争的恶习？4�Q�怎么看待鲁迅认同“无产阶�U�专攎쀝？5�Q�鲁�q�的名句�Q�“我向来不憚以最坏的恶意揣测中国人”，是否助长了中国�h的恶�Q?/p>

在半��时访答中，我无能展开谈论�Q�现在顺着问题想下去，我清清楚楚看见，问题在我们，在那份鲁�q�政�ȝ��遗��?/p>

其一�Q�鲁�q�可以商榷吗�Q�这是典型的奴才思�\�Q�是极权文化才会提出的问题——所有�h物与思想都可以“商榷”，理应“商榷”，但我不用“商榷”这个词�Q�那是中国式伪争论的代用词，吞吞吐吐�Q�躲�w�闪闪。当“商榷”二字得以流行的�q�代�Q�正是抹杀批评�Q�禁止怀疑的�q�代�Q�我们是思想被封锁被掐灭的几代�h证�?/p>

其二�Q�鲁�q�的�_��是否被��承？是否值得�l�承�Q�我的回�{�是�Q�假如鲁�q�精��指的是怀疑、批评和抗争�Q�那么，�q�种�_��不但丝毫没有被��承，而且被空前成功地铲除了。我不主张��承这�U�精��，因�ؓ谁也�l�承不了、��承不��P��除非你有两条以上性命�Q�或者，除非你是鲁迅同时代的人。最�E�_��的办法是取鲁�q�精��的反面�Q�沉默、归��、奴化，以至奴化得珠圆玉润�?/p>

其三�Q�鲁�q�喜�Ƣ骂人，是否��D��文革期间��Z��互相攻讦斗争的恶习？阿��I陀�?j��ng)！�q�样的问题需要回�{�么�Q�有��的倒是看看别的国家、别的时代，文学家思想家怎样骂�h——我不认��是骂人，反而指为骂��，真是一�U�骂。但既是谁都用这个词�Q�姑且从众吧——太�q�的例子不去��_��仅看比鲁�q�略早、略晚，或大致同期的人物�Q�有人问��娄拜最�q�在�q�什么，他说�Q�我在��l�诅咒我的同�?y��u)，向他们头上倒粪便；托尔斯泰一辈子骂�h�Q�谁都骂�Q�骂皇帝和教主，骂莎士比亚和��采�Q�骂前辈赫尔岑，骂老朋友屠格涅夫，当然�Q�也骂他自己�Q�尼采的咒骂则指向整个基督教世界�Q�他��_��天下只有一位基督徒�Q�那��是耶稣�Q�而“耶稣教”是两千�q�来�Ƨ洲最大的政治……在中国�Q�应该�ؓ温柔敦厚的良��Z��~�一册世界文豪骂人史�Q�虽然全世界没有一个国家发生过文革�Q�那样�h整�h�?/p>

�q�种人整人的恶习、模式、话语方式，在三十年代的左翼内部已经发难�Q�成��Z��四百家争鸣的异化。八十年代出版了鲁迅论敌骂鲁�q�的大部头史料，�?ji��)十�q�代有一部书叫做《鲁�q�：最被污蔑的人》，历历举证鲁迅被谩骂被围攻的史实。这里仅举一例，卛_��C��国文艺牌坊中仅次于鲁�q�的郭沫若同志，��x��公然宣判鲁迅为“双重的��徏余孽”。当郭同志出口定�|�前�Q�他自称几乎不读鲁迅的书�?/p>

其四�Q�怎样看待鲁迅认同“无产阶�U�专攎쀝？是的�Q�我们这代�h都是“无产阶�U�专攎쀝的子民。但不要弄错�Q�从六七十年代的《红旗》杂志或《�h民日报》通栏标题��d��“无产阶�U�专攎쀝这句话�Q�和二三十年代在�U�密书刊以及文�h写作中读到同一句话�Q�是两种��L��Q�两�U�后果，两回事。是的，鲁迅曾是左翼阵营的大��——在他的时代�Q�世界范围激�q�知识分子和艺术家十之七八选择左翼立场�Q�譬如法国�h文�h阿拉贡、西班牙��d��毕加索、意大利导演帕烦里尼、彼德鲁齐等�{�，不仅左倾，而且是准�׃�党员——当“双重封��Z��孽”鲁�q�先生晚期靠拢左��|��模写“无产阶�U�专攎쀝这句话�Q�不是出于政��M��从ͼ�而是再三目击“无产阶�U�”青�q�肝脑涂圎ͼ�被枪毙。但及早道破左翼内部的虚伪、狡诈、霸道、浅薄，同样也是鲁迅。�ؓ什么呢�Q?/p>

因�ؓ其五�Q�鲁�q�“向来不憚以最坏的恶意揣测中国人”——这句话居然“助长了中国人的恶”，且不说此话通不通，�q�是什么逻辑�Q�莫非此后至今遍中国滔滔不绝的恶��Z��在作恶之前，都曾��h��q�鲁�q�的著作么——恶意，分两�U�，一�U�是自知其恶�Q�一�U�竟��Z��所谓“善意”，若是今天�q�有中国��Z��q�样的“善意”去责难鲁迅�Q�这善意�Q�在我看来就是十��的恶意�?/p>

不过以上的问�Q�以上的�{�，都愚蠢，那是一�W�现代中国是非观的糊涂帐�Q�是不��g��谈的常识问题。可资详实对照的是鲁�q�时代与我们时代的差异，�q�差异，才是�q�原鲁迅真正的难处�?br />

�Q�四�Q?/p>

以下�_�略排列一�l�时代背景、社会指标与文化形态，借以提醒我们��Z��么难以还原鲁�q��?/p>

鲁迅青少�q�时期，中国有大清政府，有康梁�ؕ党，有孙中山革命集团�Q�有无数民间集社�Q�有列国的殖民地。鲁�q�壮�q�时期，北方是军阀政府�Q�南�Ҏ(gu��)��国民政府�Q�江西是苏维埃政府；而军阀在各省据有势力，国民政府曑ֈ�为宁汉政府，许多省䆾�q�设有苏�l�埃��C��政府。到了鲁�q�的中期与晚期，中国�_�粗�l�一�Q�但仍有南京政府与�g安政府，抗战时期�q�有南京伪政府与重庆国民政府�Q�而在鲁迅居住的上��P��有日�U�界与法�U�界�?/p>

鲁迅在北京厦门广州上��h��期，学界有前清遗老，有各省宿儒，有留日派�Q�留英派�Q�留��派�Q�留��h��{�等�Q�这些�v龟派与今日的��龟�z�不可同日而语�Q�各有真正的学派、主张和势力。政��L��z�，则先后出现过君主立宪�z�，共和�z�，保皇�z�，三民��M��Q�共产主义，资本��M��Q�自�׃��义，法西斯主义，民族��M��Q�还有无政府��M��——在座年��M�h可能不知道，“巴金”的�W�名�Q�就是取两位�Ƨ洲无政府主义者的中文译名�Q�巴库宁和克鲁��牚w��Q�他比鲁�q�谈论“无产阶�U�专攎쀝还?g��u)Ȁ�q�，居然公开��着无政府主义者的名，�z�M��一癑֤�岁——最�q�中央电(sh��)视台新闻频道一挡节目还公布了史料：虽然昙花一玎ͼ�形同儿戏�Q�但上世�U�二十年代前后，中国的政党出现过上百个�?/p>

鲁迅的同学、战友、论敌，有的是国民党要�h�Q�如蔡元培和陈��A�Q�有的是�׃�党要人，如陈独秀与瞿�U�白�Q�有的既是国民党员又是共产党员，如郭沫若与田汉，有的既是学者教授又是党国重臣，如胡适之�Q�当�Ӟ��自也有许多无党无�z��文�h。教�U�书��L��凸显鲁迅�q�轻朋友中的左翼人士与共产党人，察看鲁迅通信的朋友，却有国民党军人如他格外�h��q��李秉中；有鲁�q��ؓ之谋职，解放后被镇压的国民政府县官如荆有驎；也有先左后右的青�q�_��如选择台湾的台静农。鲁�q�与好几位左��小青年从亲昵到�l�交�Q�但与国民党军政界或右翼��朋友反倒未有闹��ȝ��记蝲。鲁�q�的外国友�h�Q�则有俄国没落诗人爱�|�先珂，有美国左��小子史沫莱特与斯诺�Q�而内山完造与增田涉等�{�日本友人，非左非右�Q��ƈ没有政治色彩�?/p>

说到鲁迅与他同代人的交友范围�Q�今天即便�h脉最�q�，�w�䆾最�Ҏ(gu��)��的角�Ԍ��也不可能与社会��n份杂异、政�ȝ��场截然对立的人群�l�持朋友关系或彼此�ؓ敌的关系。从五十�q�代��C��十年代，朋友�{�同朋党�Q�胡风集团、二��堂圈子�Q�均曾获�|�，��x��自杀多�h�Q�株�q�千百。政治集团的�c�M��案例更是不可胜数。八十年代迄今，则朋友关�p�d��致是权利关系�Q�或以升官，或以发胦。相对纯�_�的�U��h友谊勉强恢复常态，然而众人的��n、职业、观�Ҏ(gu��)��有差异，但我们全是国家的人，教育背景和整体�h��|��都是一��L��?/p>

��M��Q�鲁�q�与他同代�h的政��M��文化版图�Q�鲁�q�与他敌友置�w�其间的�a�行空��_��以我们这几代人同��Z��一个模子的生存�l�验�Q�绝对不可能惌��Q�不可能亲历�Q�不可能分��n鲁迅那代人具体而微的日常经验——当�Ӟ��我们几代人共享齐天洪��，免于三��大山的压�q�，免于�׃��之苦。其代�h(hu��n)�Q�是我们对相对纷杂的�C�会形态，相对异样的生存选择�Q�相对自�ȝ��成长�l�历�Q�迹�q�生理上的无知�?/p>

至于鲁迅的言��Z��思想�Q�再早、再晚，都出不来。他的时代，是中国现代史国家��ؕ与历史机会最为密集的世代�Q�也是春�U�以来唯一一�ơ短暂的“百家争鸣”时代。倘若他被认�ؓ高于其他人，因�ؓ有其他�h�Q�倘若其他��Z��认同他，便说明那是群雄�ƈ��L��q�代。他�w�后被高�(zh��n)�、孤立，使我们只能�Ԓ望他一个。近二十�q�_��那个时代与他对立的学说大�U�出齐了�Q�然而最初的阅读形同烙印�Q�我们读鲁迅在先�Q�读其他人在后，听他骂�h在先�Q�得知骂他的文章在后。这�U�先后差异，不可低估�?/p>

但这些都不重要，真的要害�Q�是我们几代人早已被塑造�ؓ另一��物�U�。我们的思维模式、话语习惯、�h(hu��n)值判断及无数生存�l�节�Q�几乎无法与鲁迅及他的同代�h衔接对应。我们的困难不是不认识鲁�q�，而是不认识我们自己。要�q�原鲁迅�Q�恐怕先得借助鲁迅的生存经验，做一番自我还原�?/p>

譬如�Q�鲁�q�在中国数度�q�移�Q�但不必到派出所甛_��户口或暂住证�Q�他与好几所大学有受聘解聘的关系�Q�但从来没有一份�h事��案尾随其后；他有�w�居高官的老朋友，但从未受制于��M��单位领导�Q�他被特务监视，但弄堂隔壁没有居民委员会�Q�他的文章常被封杀��止�Q�但从未写过一�U�思想汇报与书面检讨；他被多位友朋明攻暗伤�Q�但�q��Z��卑怯的��举揭发；他被不同阵营污蔑围攻�Q�但从未被国民政府“打倒”�ƈ发动全国性批判；他活在战��R��仍的时代�Q�但从未领教�q��D国民众的武斗�Q�他擅逃亡�Q�但不是��Z��逃避隔离审查、监督劳动或遣送下乡；他活��d��旧文人孔已己的凄惨末路，但对学者教授��为囚犯或�׃�h的经历毫无感知；他�ؓ我们留下永恒的阿Q�Q�但�l�不会料到到阿Q同志后来可能当上役��乡民的村长，甚至厉K��Q�他�U�通�ؕ党，名列通缉�Q�但从未被戴上一��右�z�或现行反革命帽子，所以，他不知道什么叫做被�q�_��的狂喜与委屈。许多�h讥嘲他是位“绍兴师爷”，可他从未�l�手一件我们时代哪怕最卑微的“冤假错案”；兄弟失和诚然是他最��N��怀的内伤，此外�Q�要论无可申说的个�h委屈和无妄之灾，他��n后的大小文�h都比他阅历深厚；晚期�Q�鲁�q�主动阅读马克思学��_��但从未被命��o以唯物主义检讨、修攏V��以臛_��开否定自己的著作；不消��_��他从未申请入党，从未听说全国文联与作家协会，从未被阻止或恩准阅读“内部文件”，从未�׃��行政�U�别分到或分不到一间住房，从未接受�q�哪位�h事处�U�员的威胁或奉承�Q�他的葬�C�g��Z��抬棺的巴金同志的葬礼完全不同�Q�不是国家操办；他被覆盖《民族魂》大旗的�D�荣不是�Ҏ(gu��)��国务院或XX部的指��o�Q�当国母宋庆龄与国师蔡元培以�U��h�w�䆾出席他葬�C�时�Q�伙同沈君儒章乃器等�W�三势力�Q�而葬�C�的�U�密�{�划与公开�{�动�Q�是当时的青�q��ؕ党如冯雪��C��大批左翼青年。这些�h的政治��n份与�C�会��C��完全不同�Q�却堂而皇之站在鲁�q�的灉|��旁轮番演��_��h��Ȁ昂，公然咒骂政府的无能与不抵抗�?/p>

对不��P��q�有�Q�鲁�q�生前从未见�q�粮��和布票�?br />

�Q�五�Q?/p>

所以周令飞动问“鲁�q�是谁”，鲁迅怕也弄不清“��o飞是谁？”——��o飞与我同岁同届，我一见他�Q�除了头十秒钟惊喜，旋即发现他是我的哪位中学同学。我在他�怸�搜寻鲁迅�Q�结果读到所有老知青的心理与生理密码：十六岁我下乡落户�Q�在赣南零上四十度的��h��中割水稻�Q�他十六岁当兵，在东北零下四十度的严寒中站岗�Q�八十年代我��M��U�约�Q�他��M��东京�Q�在台湾�Q�我有一位爷��P��他有一位太太，当初他俩在东京向中国大��馆与台湾办事处申报婚姻，两边的官员均不敢作主成全�q�对政治鸳鸯……反正��o飞同志的成长与他��父没有��M��怼�之点�Q�却和我出奇地相伹{�?/p>

我也见到令飞的爸爸。多么熟�(zh��n)�的老上��h。在他的回忆录中�Q�许�q��^先生晚年�l�历了所有国安��q�的�(zh��n)�喜剧，那是�׃�h事处、房��所、中央领对{��以及历届运动编写的曲折剧情。假如鲁�q�先生半夜敲门回�Ӟ��婴母子必须��p��无数口舌才能佉K��q�听明白——只有一部分故事早已为鲁�q�所熟�?zh��n)��Q�那��是左翼分子的上�U�上�Uѝ��弄权整人。但他绝�Ҏ(gu��)��不到当年左翼��圈子的暴戾�Q�日后竟扩大为神州大地数十年斗争生活�Q�其中，单是“气宇轩昂”的左联“元帅”周杨同志当了文化部长，六十�q�代又遭报应的个案，��׃��使他大开眼界�?/p>

�q�就是鲁�q�决定拯救的孩子们。调动他�q�生所有经验，他也弄不清这些孩子玩得是什么把戏�?/p>

七十�q�历�Ԍ��是我们与鲁迅成�ؓ彼此的异�cȝ��历史。今天不论怎样谈论鲁迅、阅读鲁�q�，我们的感知系�l�或研究手段�Q�其实都很难真的奏效。在我们的上下周��_��鲁迅那样的物�U�灭�l�了——岂止是他，伟大的早期国民党人，伟大的早期共产党人，伟大的革命者与启蒙者一代，在今天的人群与�h格类型中�Q�消失净��——而在鲁迅的时代，�q�些��Z��Zؓ敌�ؓ友、�ؓ官�ؓ匪，但他们的伦理道�d血脉教养，个个跨越唐宋�Q�上溯先�U�，同时�Q�他们是中国�W�一代世界主义者，�W�一代现代民族主义者，�W�一代新型的文化�_�英和政�ȝ��英�?/p>

或曰�Q�难道时代没有进步吗�Q�大大进步了。“革命前辈的鲜血岂能白流�Q�”我�怿��怽�不会误解我在夸大�q�去�Q�贬低今天。事物与人物需要比较，臛_��Q�一个物质的��C��化中国��佉K��q�目瞪口呆——鲁�q�早�q�在北��^�I�着单裤�q�冬�Q�无�~��n受空调；鲁迅坐�R有感于道路颠��，无缘驰骋高速公路；他主张抛弃毛�W�，可未曾梦见电(sh��)脑；他晚岁收藏不��《世界裸体美术全集》，可惜看不��C��日的��短裙……一个�h(hu��n)��D��q��中国也��佉K��q�与他的敌友哑口无言。不�q�他早经预先�l�望�q�了�Q�好像知道将要认不出未来的中国，他说�q�，未来是坟�Q�坟的未来，无非是被�t��^�?/p>

西方人物的��n后命�q�怎样呢？譬如�Q�启蒙运动确实塑造了今日西方�Q�尼采果然标举了新型知识�_�英的立场，马克思大大颠覆了资本��M��。然后，启蒙先贤、尼采学说、马克思主义不断被后代展开、追问，�q�持�l�超��。当李维·斯特��x��怀疑晚辈福柯或德里辄��学说�Ӟ��他知道审慎而准��地用词�Q�巴特尔出道之书《写作的零度》旨在与长辈萨特辩难�Q�而他最后著作《明室》的扉页�Q�题写“向萨特的想象致敬”……十倍百倍于鲁迅耗尽心智的文化论战，在西方从未停止，那种�Ȁ烈、深度、不苟同�Q�尤其是丰富的徏树，�q�远��过鲁迅与他的敌友。在西方�Q�文��Z��未被打倒，而是被质疑；从未被神化，而是被纪念；从未被架�I�，而是实实在在地被试图理解、被持箋研究。我所亲见的西方�h谈�v先贤与哲人，�q�不大惊��怪，只是�q�静而诚恳的��敬�?/p>

我们只有一位鲁�q�。当我们�q�代��U�容阅读鲁迅及不准阅读胡适，乃出于同一的原由和性质。而鲁�q�死后，他的价��D��求便被成功地�H�息�Q�或者割裂、或者歪�Ԍ��休想�l�箋传递、提升、展开。他的大半命题在今日中国�q�未�q�时�Q�却被迫停在�q�去时。同�Ӟ��那䆾政治化的鲁迅遗��以不可抗拒的方式灌输至今�Q�看不出停止的迹象——在中国�Q�鲁�q�和马克思各有分工：鲁迅专门负责诅咒万恶的旧中国�Q�马克思专门负责证明社会主义的必然性。而今“与时俱�q�”的国情又将鲁迅和马克思的脸涂得又�U�又白，他们仍然被孤雉��吊在中国��C��史上�I�，既当圣�h�Q�又做恶人：不是吗？今日千千万万中学生大学生寚w��克思或鲁迅敬而远之，又不得不与之周旋�Q�他们年�q�必��背诵马克思教条（俗称“马概”）以便通过政治考试�Q�又�q�年被迫阅读鲁迅�q�书写读后感。什么是马克思主义？鲁迅有哪些�h(hu��n)��|��孩子们根本不在乎。在今日知识��q��中，马克思与鲁迅被重视的�E�度是半世纪以来最低点�Q�除了屈��p��厌烦，�q�轻人对他们没有��敬�Q�没有爱�?/p>

�q�也是�ؓ什么维护或质疑鲁迅的种�U��Q叨，均难发生真的影响和说服力。我们既难消除鲁�q�，也难以挽救他�Q�他在我们够不着的某处，他甚至不属于自己的血�Ԍ��当周令飞问道“鲁�q�是谁？”我猜想�Q�他愿意��的��n份�ƈ非仅仅因��Z��是鲁�q�的孙儿。他与父亲在安��提�v��父�Q�恐怕不常称之�ؓ“爸爸”、“爷爷”，而是直呼“鲁�q�”，正象七十�q�前周作人指着自己妈妈��_��“这是鲁�q�的母亲。�?/p>

说来不仅是��o飞的��父�Q�五四前后的重要人物都被架空了、作废了�Q�梁启超、孙中山、蔡元培、胡适、陈独秀、梁漱溟、马寅初……这份名单顶多进入学术研�IӞ��不再发生温热�Q�投��光芒。他们的命运模式是这��L��Q�先是失败的历史英雄�Q�接着�Q�空留英雄之名而遭遇历史性失败�?/p>

“鲁�q�话题”不能只谈鲁�q�。只谈鲁�q�，��会加深他的孤立�Q��ɘq�孤立更�_�致�Q�更难以把握�Q�“鲁�q�研�I�”本该是文化研究�Q�然而我们时代货真�h(hu��n)实的文化在哪里，拿什么去研究鲁迅——当��h��对哥德微妙地不敬、庞��h��动艾略特的诗章、巴特评析纪��L��文体、纪德发掘妥斯托也夫斯基的深度、博��赫斯偏爱叔本华的哲学、昆��h��分析贝多芬的乐谱�Q�他们不必顾虑种族与时空的阻隔，因�ؓ他们当然地属于同一的、有效的�Ƨ洲人文大统�Q�不曾迷�׃��历史谎言�Q�更不会在历史断层的深隙中，坐井观天�Q�当以赛亚��h��林大范围质疑启蒙遗��Q��ƈ居然从康��L��U�烦中清理出民族��M��信号�Ӟ��他是在挽救�ƈ丰富前辈的学��_��而他�U�|��捡视古希腊迄今的思想遗��Q�乃��Z��对西�Ҏ(gu��)��化版图��够的资格与确信�?/p>

我们有这��L��靠的资格与确信吗�Q?/p>

十月以来�Q�鲁�q�逝世七十周年��g��成�ؓ媒体与社会一�l�相对自发的话题�Q�看�q�去昄��不是官方�U�念的老花栗��可喜的是，当今中国莫可名状的文化�Ş态，其表层，�E�微有一丁点接近鲁迅时代的意思了�Q�知识景观逐渐铺展�Q�言论空间有限豁裂，开攄��国策不容逆�{�Q�旧有意识�Ş态在�q�轻一代相对失效。��M��Q�这都是好消息——不是对鲁迅的好消息�Q�而是对于我们�?/p>

最�q�我收到几家媒体关于鲁迅的问题，重复道：我们��Z��么还要阅读鲁�q�？我的回答是：一�Q�不必勉强。当�q�《呐喊》《彷徨》再版时�Q�鲁�q�就不愿意，说不要用他阴暗的念头影响��孩子；二，七十�q�来的历史剧情是我们解读鲁迅的珍贵资源，因�ؓ他的光焰需要我们世代作有效的映衬。换句话��_��W�三�Q�鲁�q�早��自��q��毁了�Q�他的�h(hu��n)值可能照亮的�Q�应该是我们——我们愿意被照亮吗？

回到�q�篇讲稿的题目：“鲁�q�是谁？”我愿去掉“鲁�q�”两个字�Q�改成“我们”�?/p>

写于2006�q?0�?2日 �?2006�q?0�?4日在上�v图书馆讲�?br />

brent 2007-01-17 13:06 发表评论

愤青叔R��q�对“天道”的讥讽

brent — Wed, 01 Nov 2006 03:48:00 GMT

    老婆备课《伯夷列传》。史太公在此��传��C��不着重写人物事迹�Q�而是发表了一大通牢骚和议论。老婆看不懂，求教于俺�?a target="" class="" title="" >文章可在此阅诅R�?/a>
    我看了之后发玎ͼ�除了最后一个段落，每个�D�落作者都假装提出了疑问。文章大意是�Q?br />
    ��让位给舜，舜让位给��，都庄重得要命�Q�又是�D荐，又是试用�Q�试用了十几�q�_��才把帝位传给他，皇权真是天下最贵重的东西呀。但据说��最先是把天下让�l�许��q��Q�许��q��然不要，竟然认�ؓ�q�是个羞辱，觉得无面目见��山里藏�v来了。到了商汤灭夏朝后，要把皇位让给卞随�Q�卞随竟然蟩水自杀了，汤又��x��皇位传给务光�Q�务光竟然又��x��自杀了。因��Z��接受皇位而隐居，而蟩��_��怎么��值得�U�道呢？
    (因�ؓ皇位都是暴力得来的，是可�ȝ��?/i>�?/i>太公牛逼吧�Q�逆反吧？或者因为尧舜和��舜之前的皇帝，是要负责�ȝ��Q�给老百姓办事办不好�Q�拉出去杀��_��的老爸��是��L��不好�Q�被喀嚓了。后来的皇帝真他妈爽�Q�一个�h快活�Q�全天下受苦�Q�他不需要负什么责仅R�?/i>��舜之后的皇帝，都是占了茅坑不拉屎，占了皇位不负责的�?/i>)
    我爬��山的时候，听说上面有许��q��墓。孔子给古代的圣贤写传记的时候，关于伯夷叔齐的文章很详细�Q�而我所听说的许由、卞随和务光�{��h�Q�品��h��何等高尚呀�Q�他们的事迹怎么��没��载没��Z��颂呢�Q?br />    (因�ؓ名节需要别人宣传呀�Q�这帮�h�q�气不好�Q�碰不到孔子�l�他们做宣传啊�?
    孔子��_��“伯夗��叔齐不记别人旧日之�q�失,因此没有怨恨。”“他们追求仁�Q�而自�׃��得到仁了�Q�还有什么怨恨呢”。伯夗��叔齐的用意�Q�从散失的诗歌里可以看出�Q�和孔子说的“不怨恨”是不符合的�Q�真是�?zh��n)�哀啊。伯夗��叔齐的传记��_��伯夷、叔齐是孤竹君的两个儿子�Q�孤竹君生前��x��王位传给叔齐�Q�他��d��呢，叔齐要把王位让给伯夷�Q�伯夯��Q�你当王是老爸的意思呀�Q�跑了。叔齐这个糊涂蛋也把王位扔了跑了。孤竹君国的人就拥戴他们的另一个兄弟�ؓ王了。伯夗��叔齐听说西伯昌对老�h很好�Q�就跑去投靠西伯昌了。西伯昌��d��Q�他儿子武王把他��ؓ文王�Q��D着他的牌位打商朝的皇帝�U�去了。伯夗��叔齐就跑去死谏�Q�“你老爸刚死�Q�尸体还没冷呢，��发动战争，你这是孝��吗�Q�你一个诸侯国�Q�一个臣子，竟然以下犯上�Q�你�q�算仁吗�Q�”武王听不下去：“拉出去砍了”，姜太公说�Q�“这两个人很仁义啊，名气很大呀�Q�你杀了他们会失去人心的，失去人心你打不赢商朝的，得不到皇位的�Q�妲己那个美人就没你的分了。”武王想惻I��Z��h妲己�Q�还是暂时放了他们吧。就把他们蘪��C��。武王打败了�U�，取代了商朝，天下癑֧��尊崇周了，周就是正义的化��n了。偏偏这两个傻老头以此��i�Q�绝食抗议，说我们不吃周的粮食了。跑到首阛_��d��厥菜��M��。厥菜能有什么营��d��Q�维生素和纤�l�素不少�Q�但��是不能提供能量�Q�两老头饿死在山上了。死前做歌曲一首，唱到�Q�“爬那西山呀�Q�挖那野菜啊。用暴力来对抗暴力啊�Q�还以�ؓ自己是正义的呀。世上没有神农、虞、夏�q�些明君了啊�Q�我们能��d��里呀�Q�唉�Q�我们就要死了，真倒霉呀。”，唱完�Q�就饿死于山上了。这么说来，伯夷、叔齐究竟有没有怨恨呢？
   (武王以暴易暴�Q�伯夷叔齐怎能没有怨恨啊�?
   有�h��_��“天道公正，好�h��L��好报”。那伯夷、叔齐可以算好�h吧？品节如此高尚�Q�竟焉��死！孔子有七十几个成大器的学生，他单单认为颜渊一人好学；然而颜渊穷得要命，吃糟�p�都吃的唧吧唧吧的，营养不良�Q�英�q�早逝了。天道对好�h的回报，��是�q�样的吗�Q�盗跖天天枉杀无辜�Q�吃��Q�穷凶极�Ӟ��成立黑帮�Q�横行于天下�Q�这��L��黑手党头目，竟然怡��n天年。这遵��@的是什么天理呢�Q�这两个例子只是比较明显的两例。到了近代，徯��不好�Q�无视道��P��一辈子��L��作乐�Q�居然还一代代富贵淫欲。有的�h�늺�守法�Q�不��p��话，能走大�\��׃��走小路，��到不公正的事情��奋力维护正义，而这��L��人，遇到灄��的，��C��胜数呀。我��q��惑了�Q�这所谓的天道�Q�究竟他妈的有还是没有？
    (�Ҏ(gu��)��没有天道�Q�老天眼睛他妈瞎了啊�?
    孔子��_��d��不同�Q�就不互相磋商。也��是各�h坚持自己的志向。所以说�Q�如果富贵可求，��q��当马夫，我也愿意啊。如果富贵不可求�Q�那我就爱做什么就做什么吧。天��P��才知道松柏不象别的树木那样凋谢啊。整个世道浑��的时候，品格高尚的�h才会��N��出来啊。难道品格高��的��N��出来�Q�就是因��Z��们重道�d�Q�轻富贵吗？
    (一个�h品格高尚的�h为后人所知，只是因�ؓ他们品格高尚吗？)
    品�d高尚的�h��d��Q�没有得到相应的名声。贾子说�Q�“贪婪的��Zؓ财而死�Q�烈士�ؓ名而死�Q�追逐权力的��Zؓ权而死�Q��^�思h贪生怕死。”同�cȝ��人��L��集聚在一赗��云和龙一��P��风和虎一��P��圣�h兴�v�Q�万物的本质才能被看清。虽说伯夗��叔齐品格高��，�q�是因�ؓ孔子才有了更大的名气�Q�颜渊虽然好学，也需要和孔子在一��h��能�ؓ世�h所知。居住在山间的高人，�q�取与退隐皆合于时宜�Q�象�q�样的�h�Q��没无闻，世�h都不知道他们�Q��?zh��n)�哀啊。��^民百姓，惌��练操行来扬名的�Q�如果不依附于显�늚�人物�Q�怎能留传于后世呢�Q?br />    (如果没有人宣传，真正品�d高尚也是不�ؓ人所知的。名节，是宣传出来的呀�?

所以这��文章的观点是：
    武王以暴易暴�Q�是可�ȝ��。伯夷叔齐对�q�点是怨恨的。天下百姓拥戴周朝，以及孔子认�ؓ伯夷叔齐得到了名壎ͼ�没有怨恨�Q�是不对的�?br />    �Ҏ(gu��)��没有所谓天道的。好人好报，坏�h恶报�Q�是狗扯淡的。象我，�q�么个有道�d的君子，到头来居然被宫刑了，皇帝老儿眼睛瞎了�Q�上天的眼睛也是瞎的�?br />    一个�h的名节，是靠人宣传出来的。象我这��P��受宫刑而不自尽的�h�Q�死后是不会有名节的。但��N��我的道�d��׃��高尚了吗�Q?br />    皇权�Q�都是用暴力夺取�q�来的，真正道�d高尚的�h都是以皇位�ؓ�ȝ��。当皇帝的�h都是不要脸的�?br />    呵呵�Q�司马迁真牛逼啊�Q�可以看得出来他是反皇权的，��舜的民��L��d��l�不再了�Q�只有一帮龌龊的皇帝在专制这个国家�?br />    中国历史上头��h��青非他莫属了。伯夷叔齐，也可以封一个中国历史上最早的“民��M�h士”的�U�号�?img src ="http://www.shnenglu.com/aqazero/aggbug/14466.html" width = "1" height = "1" />

brent 2006-11-01 11:48 发表评论

brent — Tue, 31 Oct 2006 01:56:00 GMT
�q�年��_��一个�h对中�ȝ��态度可以看出很多东西�?br />很多��Z��听到反对中医的声韻I��p��h��Q�指责反对中��L��“数典忘��”，�q�种人最要不得。每个民族医药的发展�Q�都�l�历了从巫医到草药医�Q�每个民族都曄��用草药治病。很多MMRPG游戏里面“�d鲁伊”这个职业，��是专门用草药治病的人。而所谓中医，只不�q�是草药学加上“阴阳五行五味”等�{�这�U�古代中国的低��思��L而已。很多�h说这很伟大，我说�q�很�(zh��n)�哀。在�U�学昌明的现代，�q�想用几千年前的低��思��L来解释宇宙万物？�q�不是猖狂是什么？��C��U�学家研�I�了一辈子都没研究出来的东西，一个老中医，用中华民族几千年前的低��思��L�Q�就一下解决了�Q�这�U�对��先的盲目崇拜，责骂“数典忘��”的�Ҏ(gu��)��_��Q�是最典型的中国式傻逼思维。你��先那么厉害�Q�你怎么不穿唐装汉服�Q�席地而坐�Q�或者不回到更早的祖先生�zȝ��树上�ȝ��z�？��Z��么不写甲骨文�Q�非要写��体字�Q�简直“数典忘��”得无法无天了�?br />反对中医的目的是�Q��?span style="font-family: 宋体;" lang="ZH-CN">戳穿中医理论的的伪科学和非科学本质，希望国家能够完善法规�Q�强制中药通过��C��药检以减��危実뀂�?br />盲目支持中医�Q�认为凡是中华民族的传统�Q�就是好的，��׃��能用�U�学的方法去对待�Q�那中医药就得不到发展，也�ؓ谋胦宛_��的那些中医骗子们大开方便之门�?br />韩国人申��L��是世界文化遗产，不是世界�U�学遗��。文化和��d��不是一回事�Q�对待文化和对待��d��Q�用的应该是不同的标准�?br />

brent 2006-10-31 09:56 发表评论

brent — Sat, 28 Oct 2006 15:06:00 GMT
如果你十几年前看�q�一本叫《奥�U�》的杂志�Q��ƈ且喜�Ƣ它的封面�?br />如果你十几年前听�q?猛士的士�?(Master Mix Disco)的磁带，喜欢��带的封面�?br />如果你玩�q�游戏《魔法门》�ƈ且喜�Ƣ它载入游戏时的画面�?br />那你一定和我一��P��喜欢鲍里斯��L��q��(Boris Vallejo)的魔�q�L��甅R�?br />http://vallejo.ural.net/

brent 2006-10-28 23:06 发表评论

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