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阅读笔记2023

解析kindle clipping脚本是自己写的,适配stellar主题

存在豆瓣上的读书笔记

以下内容为2020-2023的kindle 截图和摘要

丰乳肥臀

她已经怀孕十一个月,

她是什么人类啊?

一语末了,万万千千昆虫合奏的夜曲便从四面八方漫上来。

樊三大爷往东屋里一探头,像突然见了鬼,目光发直,嘴唇打哆嗦。他倒退着出了我家屋子,跌跌撞撞地跑走了。孙家大哑巴站在我家堂屋里,转动着脑袋,好奇地东张西望。他的脸上,除了能表现出愚蠢的笑容外,还能表现出深不可测的沉思默想,表现出化石般的荒凉,表现出麻木的哀痛。后来我还看到他表达愤怒时脸部可怕的表情。

政委道:“大嫂何必隐瞒呢?您怀里抱着的,不就是沙月亮的女儿吗?”母亲说:“这是我的孙女。”

The Long Goodbye (Raymond Chandler)

She was still standing there quietly, close to me, slim and tall in a white dress of some sort. The light from the open door touched the fringe of her hair and made it glow softly.

I opened the windows wide to let out the smell of dust and dinginess that collected in the night and hung in the still air, in the corners of the room, in the slats of the venetian blinds.

She hesitated, but not for long. She gathered up a pair of black gloves and a black suede bag with a gold frame and clasp and walked across into a corner booth and sat down without a word. I sat down across the small table.

Like when Midori first appeared .I LIKE LInda

superhighways. I caught a glimpse of a bright scarf

“I don’t drink, Mr. Wade. As you very well know. I am here for one purpose and I have expressed that purpose.”

“Was this the face that launch’d a thousand ships And burnt the topless towers of Ilium? Sweet Helen, make me immortal with a kiss.” She opened her eyes, grabbed her glass, and winked at me. “You were pretty good in there, chum. Been writing any poetry lately?” “Not very much.” “You can kiss me if you like,” she said coyly.

The house was leaking guests out into the evening air now. Voices were fading, cars were starting, goodbyes were bouncing around like rubber balls. I went to the french windows and out onto a flagged terrace. The ground sloped towards the lake which was as motionless as a sleeping cat. There was a short wooden pier down there with a rowboat tied to it by a white

painter. Towards the far shore, which wasn’t very far, a black waterhen was doing lazy curves, like a skater. They didn’t seem to cause as much as a shallow ripple.

“Sometimes-not often, of course-when I go into a quiet cocktail lounge or the lobby of a good hotel at a dead hour, or along the deck of a liner early in the morning or very late at night, I think I may see him waiting for me in some shadowy corner.” She paused and dropped her eyes. “It’s very silly. I’m ashamed of it. We were very much in love-the wild, mysterious, improbable kind of love that never comes but once.”

Most people go through life using up half their energy trying to protect a dignity they never had.

That’s the difference between crime and business. For business you gotta have capitaL Sometimes I think it’s the only difference.”

snapped. “And don’t call me a cholo. I’m no wetback.

“Keep your voice down,” I said. “He’s gone back to sleep.” “I always knew you would come back,” she said softly. “Even after ten years.” I peered at her. One of us was goofy. “Shut the door,” she said in the same caressing voice. “All these years I have kept myself for you.” I turned and shut the door. It seemed like a good idea at the moment. When I faced her she was already falling towards me. So I caught her. I damn well had to. She pressed herself hard against me and her hair brushed my face. Her mouth came up to be kissed. She was trembling. Her lips opened and her teeth opened and her tongue darted. Then her hands dropped and jerked at something and the robe she was wearing came open and underneath it she was as naked as September Morn but a darn sight less coy.

I got up on my feet and it took character. It took will power. It took a lot out of me, and there wasn’t as much to spare as there once had been. The hard heavy years had worked me over.

“Don’t you even have a secretary?” “It’s a sordid

In our time we have seen a shocking decline in both public and private morals. You can’t expect quality from people whose lives are a subjection to a lack of quality. You can’t have quality with mass production. You don’t want it because it lasts too long. So you substitute styling, which is a commercial swindle intended to produce artificial obsolescence. Mass production couldn’t sell its goods next year unless it made what it sold this year look unfashionable a year from now.

The stretch of broken-paved road from the highway to the curve of the hill was dancing in the noon heat and the scrub that dotted the parched land on both sides of it was flour-white with granite dust by this time. The weedy smell was almost nauseating. A thin hot acrid breeze was blowing. I had my coat off and my sleeves rolled up, but the door was too hot to rest an arm on. A tethered horse dozed wearily under a dump of live oaks. A brown Mexican sat on the ground and ate something out of a newspaper. A tumbleweed rolled lazily across the road and came to rest against a piece of granite outcrop, and a lizard that had been there an instant before disappeared without seeming to move at all.

The glass of coke fizzed unnoticed on the desk in front of him. He read slowly, frowning. When he came to the end he refolded the sheets and ran a finger along the edge.

are eight feet tall and my heroines have callouses

There was plenty of noise. Why that should have

No feelings at all was exactly right. I was as hollow and empty as the spaces between the stars. When I got home I mixed a stiff one and stood by the open window in the living room and sipped it and listened to the groundswell of the traffic on Laurel Canyon Boulevard and looked at the glare of the big angry city hanging over the shoulder of the hills through which the boulevard had been cut. Far off the banshee wail of police or fire sirens rose and fell, never for very long completely silent Twenty.four hours a day somebody is running, somebody else is trying to catch him. Out there in the night of a thousand crimes people were dying, being maimed, cut by flying glass, crushed against steering wheels or under heavy tires. People were being beaten, robbed, strangled,

raped, and murdered. People were hungry, sick; bored, desperate with loneliness or remorse or fear, angry, cruel, feverish, shaken by sobs. A city no worse than others, a city rich and vigorous and full of pride, a city lost and beaten and full of emptiness. It all depends on where you Sit and what your own private score is. I didn’t have one. I didn’t care. I finished the drink and went to bed.

She almost passed me without a glance on the way out, then at the last moment turned her head a couple of inches and nodded very slightly, as if I was somebody she must have met somewhere a long time ago, but couldn’t quite place in her memory.

“My God, I thought Southern California had a dimate,”

of her face hid her expression if she had any. And when she spoke her voice had the lucid emptiness of that mechanical voice on the telephone that tells you the time and if you keep on listening, which people don’t because they have no reason to, it will keep on telling you the passing seconds forever, without the slightest change of inflection.

She lifted her eyes and looked at me vaguely and dropped them again.

The jangle of the telephone dragged me up out of a black well of sleep.

Time makes everything mean and shabby and wrinkled.

Americans will eat anything if it is toasted and held together with a couple of toothpicks and has lettuce sticking

He drifted out of the office like something blown by the wind.

“Getting so I don’t care for the stuff,” he said. “Maybe it’s the TV commercials. They make you hate everything they try to sell. God, they must think the public is a halfwit. Every time some jerk in a white coat with a stethoscope hanging around his neck holds up some toothpaste or a pack of cigarettes or a bottle of beer or a mouthwash or a jar of shampoo or a little box of something that -makes a fat wrestler smell like mountain lilac I always make a note never to buy any.

Let us leave it at that. Like Ophelia in that great dramatic masterpiece called Hamlet, by the immortal William Shakespeare, Eileen Wade wore her rue with a difference.

A man was sitting across the room with his legs

crossed and a gun resting sideways on his thigh. He looked rangy and tough and his skin had that dried-out look of people who live in sun-bleached cilmates. He was wearing a dark brown gabardine-type windbreaker and the zipper was open almost to his waist. He was looking at me and neither his eyes nor the gun moved. He was as calm as an adobe wall in the moonlight.

“Touch me with one finger and I’ll kill you,” Ohls said. “One finger.” Then he dropped his hands.

He shoved his taut face at me. “I hate gamblers,” he said in a rough voice. “I hate them the way I hate dope pushers. They pander to a disease that is every bit as corrupting as. dope. You think those palaces in Reno and Vegas are just for harmless fun? Nuts, they’re there for the little guy, the something-for-nothing sucker, the lad that stops off with his pay envelope in his pocket

and loses the week-end grocery money. The rich gambler loses forty grand and laughs it off and comes back for more. But the rich gambler don’t make the big racket, pal. The big steal is in dimes and quarters and half dollars and once in a while a buck or even a five-spot. The big racket money comes in like water from the pipe in your bathroom, a steady stream that never stops flowing. Any time anybody wants to knock off a professional gambler, that’s for me. I like it. And any time a state government takes money from gambling and calls it taxes, that government is helping to keep the mobs in business. The barber or the beauty parlor girl puts two bucks on the nose. That’s for the Syndicate, that’s what really makes the profits. The people want an honest police force, do they? What for? To protect the guys with courtesy cards? We got legal horse tracks in this state, we got them all year round. They operate honest and the state gets its cut, and

for every dollar laid at the track there’s fifty laid with the bookies. There’s eight or nine races on a card and in half of them, the little ones nobody notices, the fix can be in any time somebody says so. There’s only one way a jock can win a race, but there’s twenty ways he can lose one, with a steward at every eighth pole watching, and not able to do a damn thing about it if the jock knows his stuff. That’s legal gambling, pal, clean honest business, state approved. So it’s right, is it? Not by my book, it ain’t. Because it’s gambling and it breeds gamblers and when you add it up there’s one kind of gambling-the wrong kind.”

I told her and she hung up and I put the porch light on and then stood in the open door inhaling the night. It had got much cooler.

To say goodbye is to die a little.

That is, honor does not move sidewise like a crab, seсor.”

He reached up and took the dark glasses off. Nobody can change the color of a man’s eyes. “I suppose it’s a bit too early for a gimlet,” he said.

《灵山》+《一个人的圣经》 (高行健)

这猎手已经被神化了。历史同传说混为一谈,一篇民间故事就这样诞生的。真实只存在于经验之中,而且得是自身的经验,然而,那怕是自身的经验,一经转述,依然成了故事。真实是无法论证的,也毋须去论证,让所谓生活的真实的辩士去辩论就得了,要紧的是生活。真实的只是我坐在这火塘边上,

他是搞政治工作的,说起话来,振振有词,他说他给来这里实习的大学生们做报告,从保护大熊猫讲到爱国主义,可以把女学生们讲得痛哭流涕。

窗外的高音喇叭百乐大作,还伴以嗡声嗡气让我起鸡皮疙瘩的带哭腔的对话,是外面的篮球场上在放电影,又是那老一套悲欢离合的故事,只不过换了个时代。夜里二点钟,我上了去凯里的火车,早晨到了这苗族自治区的首府。

一个健康的女人,当然需要性爱,可不是性爱就能满足的,一个女人的本性还是做妻子,要一个正常的家庭。你找谁都免不了要依附你,是女人就要依附在男人身上,你又有什么办法?可未必能像她这样心疼你,像母亲疼爱孩子,在她怀里你不过是个可怜的孩子。你贪得无厌,不要以为你还强壮,你也很快会老的,你就什么都不是。你玩姑娘去呀,可最终,你也还是她的,最后也还得回到她身边,只有她能容忍你,你的弱点她都能宽容,你还哪里去找这样的女人?

他们还年轻,你经历的他们没准还得再来一遍。这是他们的事,他们有他们的命运,你不承担他人的痛苦,不是救世主,只拯救自己。

你需要远离痛苦,心情平和去俯视那些变得幽暗的记忆,找出若干稍许明亮的光点,好审视走过的路。

你不是龙,不是虫,非此非彼,那不是便是你,那不是也不是否定,不如说是一种实现,一条痕迹,一番消耗,一个结果,在耗尽也即死亡之前,你不过是生命的一个消息,对于不是的一番表现与言说。

你总算能对他作这番回顾,这个注定败落的家族的不肖子弟,不算赤贫也并非富有,界乎无产者与资产者之间,生在旧世界而长在新社会,对革命因而还有点迷信,从半信半疑到造反。而造反之无出路又令他厌倦,发现不过是政治炒作的玩物,便不肯再当走卒或是祭品。可又逃脱不了,只好带上个面具,混同其中,苟且偷生。

他就这样弄成了一个两面派,不得不套上个面具,出门便带上,像雨天打伞一样。回到屋里,关上房门,无人看见,方才摘下,好透透气。要不这面具戴久了,附在脸上,同原先的皮肉和颜面神经长在一起,那时再摘,可就揭不下来了。顺便说一下,这种病例还比比皆是。 他的真实面貌只是在他日后终于能摘除面具之时,但要摘下这面具也是很不容易的,那久久贴住面具的脸皮和颜面神经已变得僵硬,得费很大气力才能嘻笑或做个鬼脸。 他生来大概就是个造反派,只是没有明确的目的,没有宗旨,没有主义,不过出于自卫的本能,后来才明白那造反也落在人的指挥棒下,已经晚了。 他从此没了理想,也不指望人家费脑筋替他去想,既酬谢不了,又怕再上当。他也不再空想,也就不用花言巧语骗人骗己。现今,对人对事都已

Lord Jim & Nostromo (Joseph Conrad)

reminds us of a Hobbesian verity: that for the sake of our own preservation, we are all natural cowards—it is only necessity and social pressure that make us brave.

动物凶猛(2015版) (王朔作品精选) (王朔)

人都是顽固不化和自以为是的,相安无事的唯一办法就是欺骗。

胡兰成经典作品集(今生今世+山河岁月+禅是一枝花)(最完整简体版)(套装共3册) (胡兰成)

。胡村与我的童年虽好,譬如好吃的东西,已经吃过了即不可再讨添,且我今在绝国异域,亦与童年在胡村并非隔世,好马不吃回头草,倒不是因为负气。汉朝人的诗:“浮云蔽白日,游子不顾返。”我不但对于故乡是荡子,对于岁月亦是荡子。

二十亿光年的孤独 ([日]谷川俊太郎)

我想要一个宽敞的家

因为买不起希望有人送 我会写很多诗报答 犰狳11也可以搭上 即便在家里迷路 也还有谷歌地图 换个话题,你是谁?

Brave New World (Aldous Huxley)

And in effect the sultry darkness into which the students now followed him was visible and crimson, like the darkness of closed eyes on a summer’s afternoon.

He waved his hand; and it was as though, with an invisible feather whisk, he had brushed away a little dust, and the dust was Harappa, was Ur of the Chaldees; some spider-webs, and they were Thebes and Babylon and Cnossos and Mycenae. Whisk, whisk – and where was Odysseus, where was Job, where were Jupiter and Gotama and Jesus? Whisk – and those specks of antique dirt called Athens and Rome, Jerusalem and the Middle Kingdom – all were gone. Whisk – the place where Italy had been was empty. Whisk, the cathedrals; whisk, whisk, King Lear and the Thoughts of Pascal. Whisk, Passion; whisk, Requiem; whisk, Symphony; whisk . . .

‘Extremes,’ said the Controller, ‘meet. For the good reason that they were made to meet.’

No wonder those poor pre-moderns were mad and wicked and miserable. Their world didn’t allow them to take things easily, didn’t allow them to be sane, virtuous, happy. What with mothers and lovers, what with the prohibitions they were not conditioned to obey, what with the temptations and the lonely remorses, what with all the diseases and the endless isolating pain, what with the uncertainties and the poverty – they were forced to feel strongly. And feeling strongly (and strongly, what was more, in solitude, in hopelessly individual isolation), how could they be stable?

everyone belongs to everyone else.’

Sixty-two thousand four hundred repetitions make one truth.

Ending is better than mending,

or if ever by some unlucky chance such a crevice of time should yawn in the solid substance of their distractions, there is always soma, delicious soma, half a gramme for a half-holiday, a gramme for a weekend, two grammes for a trip to the gorgeous East, three for a dark eternity on the moon; returning whence they find themselves on the other side of the crevice, safe on the solid ground of daily

Bernard stood watching the retreating twinkle of the white stockings, the sunburnt knees vivaciously bending and unbending, again, again, and the softer rolling of those

well-fitted corduroy shorts beneath the bottle-green jacket.

He remembered those weeks of timid indecision, during which he had looked and longed and despaired of ever having the courage to ask her.

A physical shortcoming could produce a kind of mental excess. The process, it seemed, was reversible. Mental excess could produce, for its own purposes, the voluntary blindness

and deafness of deliberate solitude, the artificial impotence of asceticism.

What is there more important to say? And how can one be violent about the sort of things one’s expected to write about? Words can be like X-rays, if you use them properly – they’ll go through anything. You read and you’re pierced. That’s

one of the things I try to teach my students – how to write piercingly. But what on earth’s the good of being pierced by an article about a Community Sing, or the latest improvement in scent organs? Besides, can you make words really piercing – you know, like the very hardest X-rays – when you’re writing about that sort of thing? Can you say something about nothing? That’s what it finally boils down to. I try and I try . . .’

He was justifying himself. ‘If you knew what I’d had to put up with recently,’ he said almost tearfully – and the uprush of his self-pity was like a fountain suddenly released. ‘If you only knew!’

‘Poor little Bernard!’ he said to himself. But at the same time he felt rather ashamed for his friend. He wished Bernard would show a little more pride.

BY EIGHT O’CLOCK the light was failing.

But Henry’s tone was almost, for a moment, melancholy. ‘Do you know what that switchback was?’ he said. ‘It was some human being finally and definitely disappearing. Going up in a squirt of hot gas. It would be curious to know who it was – a man or a woman, an Alpha or an Epsilon . . .’ He sighed. Then, in a resolutely cheerful voice, ‘Anyhow,’ he concluded, ‘there’s one thing we can be certain of; whoever he may have been, he was happy when he was alive. Everybody’s happy now.’

The sexophones wailed like melodious cats under the moon, moaned in the alto and tenor registers as though the little death were upon them. Rich with a wealth of harmonics, their tremulous chorus mounted towards a climax, louder and ever louder – until at last, with a wave of his hand, the conductor let loose the final shattering note of ether-music and blew the sixteen merely human blowers clean out of existence. Thunder in A flat major. And then, in all but silence, in all but darkness, there followed a gradual deturgescence, a diminuendo sliding gradually, through quarter tones, down, down to a faintly whispered dominant chord that lingered on (while the

flushed, the inner light of universal benevolence

The loving cup had made its circuit. Lifting his hand, the President gave a signal; the chorus broke out into the Third Solidarity Hymn. Feel how the Greater Being comes! Rejoice and, in rejoicing, die! Melt in the music of the drums! For I am you and you are I.

for to be excited is still to be unsatisfied.

alone even in Morgana’s embrace

‘I’d rather be myself,’ he said. ‘Myself and nasty. Not somebody else, however jolly.’

She was appalled by the rushing emptiness of the night, by the black foam-flecked water heaving beneath them, by the pale face of the moon, so haggard and distracted among the hastening clouds. ‘Let’s turn on the radio. Quick!’

Looooooooooool,such is man

For answer, he lifted one hand from the controls and, slipping his arm round her, began to fondle her breasts. ‘Thank Ford,’ she said to herself, ‘he’s all right again.’

She looked up with a certain anxiety. ‘But you don’t think I’m too plump, do you?’ He shook his head. Like so much meat. ‘You think I’m all right.’ Another nod. ‘In every way?’ ‘Perfect,’ he said aloud. And inwardly, ‘She thinks of herself that way. She doesn’t mind being meat.’

‘Never put off till tomorrow the fun you can have today,’ she

‘When the individual feels, the community reels,’ Lenina pronounced.

as the Director – and to commit so gross a solecism!

Lenina was quite offended. ‘Of course I can

Uphill and down, across the deserts of salt or sand, through forests, into the violet depth of canyons, over crag and peak and table-topped mesa, the fence marched on and on, irresistibly the straight line, the geometrical symbol of triumphant human purpose. And

The toothless mouth had fallen in.

with a ladder emerging from the lower darkness.

Shutting her eyes she abandoned herself to their soft repeated thunder, allowed it to invade her consciousness more and more completely, till at last there was nothing left in the world but the one deep pulse of sound. It reminded her reassuringly of the synthetic noises made at Solidarity Services and Ford’s Day celebrations.

contemplated the bright remembered image. ‘And

The greater a man’s talents, the greater his power to lead astray.

She flung the obscenity like a challenge into the outraged silence;

Her high spirits overflowed in song. ‘Hug me till you drug me, honey; Kiss me till I’m in a coma: Hug me, honey, snuggly bunny; Love’s as good as soma.’’

The scent organ was playing a delightfully refreshing Herbal Capriccio – rippling arpeggios of thyme and lavender, of rosemary, basil, myrtle, tarragon;

the last stereoscopic kiss faded into darkness, the last electric titillation died on the lips like a dying moth that quivers, quivers ever more feebly, ever more faintly, and at last is quite, quite still.

crowd towards the lifts, its ghost still fluttered against her lips, still traced fine shuddering roads of anxiety and pleasure across her skin. Her cheeks were flushed, her eyes dewily bright, her breath came deeply. She caught hold of the Savage’s arm and pressed it, limp, against her side. He looked down at her for a moment, pale, pained, desiring, and ashamed of his desire.

But once you began admitting explanations in terms of purpose – well, you didn’t know what the result might be. In was the sort of idea that might easily recondition the more unsettled minds among the higher castes – make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human

sphere; that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge. Which was, the Controller reflected, quite possibly true. But not, in the present circumstances, admissible.

One of the principal functions of a friend is to suffer (in a milder and symbolic form) the punishments that we should like, but are unable, to inflict upon our enemies.

Henry detected the weariness in those purple eyes, the pallor beneath that glaze of lupus, the sadness at the corners of the unsmiling crimson mouth.

‘A doctor a day keeps the jim-jams away,’

哈哈哈哈哈哈可真有你的,Huxley

骚话一大堆

Her eyes were tenderly reproachful.

one hairless and freckled moon haloed in orange, the other a thin, beaked bird-mask, stubbly with two days’ beard, turned angrily towards him.

‘Ford helps those who help themselves.’

‘But that’s the price we have to pay for stability. You’ve got to choose between happiness and what people used to call high art.

‘They mean themselves, they mean a lot of agreeable sensations to the audience.’

But that requires the most enormous ingenuity. You’re making flivvers out of the absolute minimum of steel – works of art out of practically nothing but pure sensation.’

‘Of course it does. Actual happiness always looks pretty squalid in comparison with the over-compensations for misery. And, of course, stability isn’t nearly so spectacular as instability. And being contented has none of the glamour of a good fight against misfortune, none of the picturesqueness of a struggle with temptation, or a fatal overthrow by passion or doubt. Happiness is never grand.’

‘goes through life inside a bottle. But if we happen to be Alphas, our bottles are, relatively speaking, enormous.

‘The optimum population,’ said Mustapha Mond, ‘is modelled on the iceberg – eight-ninths below the water line, one-ninth above.’ ‘And they’re happy below the water line?’

‘Awful? They don’t find it so. On the contrary, they like it. It’s light, it’s childishly simple. No strain on the mind or the muscles. Seven and a half hours of mild, unexhausting labour, and then the soma ration and games and unrestricted copulation and the feelies. What more can they ask for? True,’ he added, ‘they might ask for shorter hours. And of course we could give them shorter hours. Technically, it would be perfectly simple to reduce all lower-caste working hours to three or four a day. But would they be any the happier for that? No, they wouldn’t. The experiment was tried, more than a century and a half ago. The whole of Ireland was put on to the four-hour day. What was the result? Unrest and a large increase in the consumption of soma; that was all. Those three and a half hours of extra leisure were so far from being a source of happiness, that people felt constrained to take a holiday from them. The Inventions Office is stuffed with

plans for labour-saving processes. Thousands of them,’ Mustapha Mond made a lavish gesture. ‘And why don’t we put them into execution? For the sake of the labourers; it would be sheer cruelty to afflict them with excessive leisure. It’s the same with agriculture. We could synthesize every morsel of food, if we wanted to. But we don’t. We prefer to keep a third of the population on the land. For their own sakes – because it takes longer to get food out of the land than out of a factory. Besides, we have our stability to think of. We don’t want to change. Every change is a menace to stability. That’s another reason why we’re so chary of applying new inventions. Every discovery in pure science is potentially subversive; even science must sometimes be treated as a possible enemy. Yes, even science.’

‘Yes; but what sort of science?’ asked Mustapha Mond sarcastically. ‘You’ve had no scientific training, so you can’t judge. I was a

pretty good physicist in my time. Too good – good enough to realize that all our science is just a cookery book, with an orthodox theory of cooking that nobody’s allowed to question, and a list of recipes that mustn’t be added to except by special permission from the head cook. I’m the head cook now. But I was an inquisitive young scullion once. I started doing a bit of cooking on my own. Unorthodox cooking, illicit cooking. A bit of real science, in fact.’

he’d understand that his punishment is really a reward. He’s being sent to an island. That’s to say, he’s being sent to a place where he’ll meet the most interesting set of men and women to be found anywhere in the world. All the people who, for one reason or another, have got too self-consciously individual to fit into community-life. All the people who aren’t satisfied with orthodoxy, who’ve got independent ideas of their own. Everyone, in a word, who’s anyone. I almost envy you, Mr Watson.’

‘Well, duty’s duty. One can’t consult one’s own preferences. I’m interested in truth, I like science. But truth’s a menace, science is a public danger. As dangerous as it’s been beneficent. It has given us the stablest equilibrium in history. China’s was hopelessly insecure by comparison; even the primitive matriarchies weren’t steadier than we are. Thanks, I repeat, to science. But we can’t allow science to undo its own good work. That’s why we so carefully limit the scope of its researches – that’s why I almost got sent to an island. We don’t allow it to deal with any but the most immediate problems of the moment. All other enquiries are most sedulously discouraged. It’s curious,’

‘to read what people in the time of Our Ford used to write about scientific progress. They seemed to have

imagined that it could be allowed to go on indefinitely, regardless of everything else. Knowledge was the highest good, truth the supreme value; all the rest was secondary and subordinate. True, ideas were beginning to change even then. Our Ford himself did a great deal to shift the emphasis from truth and beauty to comfort and happiness. Mass production demanded the shift. Universal happiness keeps the wheels steadily turning; truth and beauty can’t. And, of course, whenever the masses seized political power, then it was happiness rather than truth and beauty that mattered. Still, in spite of everything, unrestricted scientific research was still permitted. People still went on talking about truth and beauty as though they were the sovereign goods. Right up to the time of the Nine Years’ War. That made them change their tune all right. What’s the point of truth or beauty or knowledge when anthrax bombs are popping all around you? That was when science first began to be controlled – after the

Nine Years’ War. People were ready to have even their appetites controlled then. Anything for a quiet life. We’ve gone on controlling ever since. It hasn’t been very good for truth, of course. But it’s been very good for happiness. One can’t have something for nothing. Happiness has got to be paid for. You’re paying for it, Mr Watson – paying because you happen to be too much interested in beauty. I was too much interested in truth; I paid too.’

These may think it a great thing to have everything, as they suppose, their own way – to depend on no one – to have to think of nothing out of sight, to be without the irksomeness of continual

acknowledgement, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man – that it is an unnatural state – will do for a while, but will not carry us on safely to the end …”‘

People believe in God because they’ve been conditioned to believe in God.’

As a happy, hardworking, goods-consuming citizen he’s perfect.

‘civilization has absolutely no need of nobility or heroism. These things are symptoms of political inefficiency.

you’re so conditioned that you can’t help doing what you ought to do. And what you ought to do is on the whole so pleasant, so many of the natural impulses are allowed free play, that there really aren’t any temptations to resist.

hitting himself with a whip of knotted cords. His back was horizontally streaked with crimson, and from weal to weal ran thin trickles of blood.

Three days later, like turkey buzzards settling on a corpse, the reporters came.

But oh, oh, her arms round his neck, the lifting of her breasts, her mouth! Eternity was in our lips and eyes. Lenina . . . No, no, no, no!

And all our yesterdays have lighted fools the way to dusty death.

like swine about the trough.

The Communist regime in Russia and the Nazi takeover of Germany both began as Utopian visions.

人生的智慧:如何才能幸福度过一生(全新无删节插图珍藏版,中国作家榜官方推荐译本!) (阿图尔·叔本华;木云;林求是)

人类天性中的这种特性,很好地解释了为什么婚前出身贫寒的女性比起那些给丈夫带了一大笔嫁妆的女性,通常有着更多欲求,更容易挥霍浪费——富家千金带给丈夫的,不仅是一笔财产,还有血液中那股比贫穷女孩儿更强烈的想要去守护这笔财产的热望。如果有

但是,约翰逊博士

37 则同意我的观点。他说:“一个富有的女人,习惯运用金钱,会明智而审慎地花钱;但一个在婚礼上才首次掌握经济大权的女人却渴望花钱,常常一掷千金导致挥霍浪费。”(《约翰逊的一生》)以防万一,我奉劝那些娶了贫穷女孩儿的人们,不要把本金留给她们,只给她们一份年金即可,还要特别注意不要把孩子该继承的财产交给她们打理。

两性荣誉天然地划分为女性荣誉和男性荣誉,其宗旨都是“集体荣誉”。集体荣誉感对女性来说更为重要,因为女性生活最根本的特征就是她与男性的关系。

男性凭借生理和智力的优势,占有了地球上最好的资源;女性必须联合起来,展现出“团队精神”、“集体荣誉感”,来对抗他们共同的敌人——男性。女性必须坚持不懈,通过占有男性,从而享有男性占有的资源。

越是无耻之徒,越是喜欢侮辱其他人,正如塞内加所言,“一个人越是荒谬可鄙,就越是喜欢搬弄是非。”

因为哲学类作品能够提供给人们的教益尚且不明,从实用主义的角度来看甚至是无用的,所以哲学著作主要吸引的读者群以同行居多。

大萝卜和难挑的鳄梨 (村上春树)

人数在十到十五人之间,人人悄声交谈;大家都不交换什么名片,也不谈论工作;房间的一角,弦乐四重奏规规矩矩地演奏着莫扎特;不怕人的暹罗猫惬意地睡在沙发上;美味的黑品诺葡萄酒已经打开瓶盖;从露台可以眺望夜幕下的大海,海面上浮着半轮琥珀色的月亮;微风带来无限芬芳,身着丝绒晚礼服、睿智而美丽的中年女子亲切地向我详细解释鸵鸟的饲养方法。

“要想在家里饲养一对鸵鸟的话,村上先生,那至少需要一块五百平方米的地皮。围墙非得有两米高才行。鸵鸟是长寿的动物,有的寿命甚至会超过八十岁……”

从前美国西部的酒吧里大多会有一位驻店钢琴手,弹奏些闹哄哄却天真无邪的舞曲。据说那钢琴上就贴着一张纸条,上面写道:“请不要向钢琴手开枪。他也是在尽心尽力地演奏。”我完全理解他的心情。恐怕曾经有过酩酊大醉的牛仔,口中嚷嚷着“你个混蛋,这钢琴怎么弹得这么臭”,掏出家伙来,砰地就给他一枪。碰上这种事,那钢琴手怎么吃得消哟。

我在三十岁的时候获得了某家文艺杂志的新人奖,姑且以作家身份崭露头角。去出版社拜访时,一位似乎是出版部长的人物冷冷地说:“你的作品相当有问题哦,反正你好自为之吧。”当时我心里老老实实地想“是吗,原来我有问题呀”,回家去了。

居然想跟甲壳虫乐队相提并论,未免太自不量力。不过我痛切地感受到,看来哪家公司都不喜欢“有问题的东西”。对不合常规、没有前例、标新立异的东西,几乎是下意识地排斥在外。我总觉得在这种潮流中,能有多少员工做得到“

男作家与女作家

走到书店里的小说书架前,只见“男作家”与“女作家”往往分架排列。

魔鬼搭讪学:瞬间与陌生人成为朋友 (成杰)

延伸阅读:搭讪基本原则

(1)3秒钟原则。3秒钟之内开口,不然你可能永远失去开口的勇气或者机会。 (2)废话原则。很多人总是想着几时开口,如何开口,但就是不开口。等他想好台词,良机也过去了,勇气也没有了。事实证明,最笨的方法往往是最有效的方法。一句“今天天气不错”看起来很笨,甚至令你也感到尴尬,但是往往对方看到你尴尬,反而会找一些跟你聊,免得你尴尬。其实,只要打破原有的沉默、原有的气氛就好。重要的不是说什么话,而是要打破沉默! (3)灵活原则。说什么不是最重要的,重要的是对方的反应。所以,你说的一切,都要随着对方的反应而变化。 (4)示弱原则。这有很明显的好处,即对方容易放下对你的防备。比如问路,招数好像很旧了,但是为什么还是那么好用呢?就是因为它是示弱的一种方式,对方感觉自己处于强势,自然就不会过于防备。 (5)显示高价值原则。这个步骤是不能省的!假如你没有显示高价值,那么成功要到对方联系方式的概率是很低的。这个需要你在谈话的过程中,懂得抓住对方的需求点,然后再根据对方的需求点显示自己的高价值。 (6)自我透露原则。还有,先把自己介绍出去,这一点也是很重要的。在交往的过程中,适当地作自我透露。就算对方好像不想理你,你自顾自地说就是了。其实,对方是在听的,只是不好马上就和你聊而已。所以,懂得巧妙地显示高价值很重要。另外,名片也很有帮助,这个在这里就不详述了。

事实上,搭讪比任何一个商业活动或决策都要来得划算,而且只赚不赔。因为只要你做了,就可能有收获;即使你失败了,也不会有任何损失。有人会说:“不对,搭讪失败让我损失了面子啊!”但现代社会的经验告诉我们:做人要务实,里子比面子更重要。

第一步,明确你搭讪的目的,找出什么东西阻止你去搭讪。

第二步,激发自己的搭讪意愿到“一定要”的境界。你一定要去搭讪吗?是一定,还是只是有点想?重新考虑你为什么去搭讪:

第三步,打破旧的神经联想。什么是旧的神经联想?就是你错误的情绪模式,即做不该做的事情感觉舒服,做该做的事情感觉难受。比如搭讪,你去搭讪就感觉难受,不搭讪反而感觉放松。你必须打破这种旧的情绪模式,转变为搭讪就快乐,不搭讪就痛苦。

有了这个过程,可以消除你搭讪失败的痛苦感受。另外,建立一个惩罚机制来惩罚自己的逃避搭讪。在自己胳膊上绑个皮筋,如果见到一个美女,你却找借口不去行动,就用皮筋崩自己一下,让自己痛一下。

示弱不仅使彼此消除了不必要的敌意,增进了解和理解,还是成功路上必不可少的考验。

“你好,刚才在那边看到你,突然特别想认识一下,所以我脸皮一厚就来了。”

“我也不知道为什么想认识你,脑袋一热就跑过来了。”

三万年前的星空 (谷川俊太郎)

在深深的性高潮记忆里苏醒的世界

存在于与这个现实的不同次元 宛如岩浆 在熔炉中似梦非梦 把人种、宗教、制度、思想、幻想和 种种混在一起变成大杂烩 等待那神秘的第一声啼哭

Brave New World Revisited (Huxley, Aldous)

It is a pretty safe bet that, twenty years from now, all the world’s over-populated and underdeveloped countries will be under some form of totalitarian rule-probably by the Communist party.

And along with a decline of average healthiness there may well go a decline in average intelligence.

Power Elite directly employs several millions of the country’s working force in its factories, offices and stores, controls many millions more by lending them the money to buy its products, and, through its ownership of the media of mass communication, influences the thoughts, the feelings and the actions of virtually everybody.

To parody the words of Winston Churchill, never have so many been manipulated so much by so few.

Here is the answer to this question given by a philosopher-psychiatrist, Dr. Erich Fromm: Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.

It seeks to explain the endlessly diverse phenomena of nature by ignoring the uniqueness of particular events, concentrating on what they have in common

and finally abstracting some kind of “law,” in terms of which they make sense and can be effectively dealt with.

For the moment, however, the wish to resist does not seem to be very strong or very widespread. As Mr. William Whyte has shown in his remarkable book, The Organization Man, a new Social Ethic is replacing our traditional ethical system-the system in which the individual is primary. The key words in this Social Ethic are “adjustment,” “adaptation,” “socially orientated behavior,” “belongingness,” “acquisition of social skills,” “team work,” “group living,” “group loyalty,” “group dynamics,” “group thinking,” “group creativity.” Its basic assumption is that the social whole has greater worth and significance than its individual parts, that inborn biological differences should be sacrificed to cultural uniformity, that the rights of the collectivity take precedence over what the eighteenth century called the Rights of Man. According to the Social Ethic, Jesus was completely wrong in asserting that the Sabbath was made for man. On the contrary, man was made for the Sabbath, and must

sacrifice his inherited idiosyncrasies and pretend to be the kind of standardized good mixer that organizers of group activity regard as ideal for their purposes. This ideal man is the man who displays “dynamic conformity” (delicious phrase!) and an intense loyalty to the group, an unflagging desire to subordinate himself, to belong. And the ideal man must have an ideal wife, highly gregarious, infinitely adaptable and not merely resigned to the fact that her husband’s first loyalty is to the Corporation, but actively loyal on her own account. “He for God only,” as Milton said of Adam and Eve, “she for God in him.” And in one important respect the wife of the ideal organization man is a good deal worse off than our First Mother. She and Adam were permitted by the Lord to be completely uninhibited in the matter of “youthful dalliance.” Nor turned, I ween, Adam from his fair spouse, nor Eve the rites Mysterious

Today, according to a writer in the Harvard Business Review, the wife of the man who is trying to live up to the ideal proposed by the Social Ethic, “must not demand too much of her husband’s time and interest. Because of his single-minded concentration on his job, even his sexual activity must be relegated to a secondary place.” The monk makes vows of poverty, obedience and chastity. The organization man is allowed to be rich, but promises obedience (“he accepts authority without resentment, he looks up to his superiors” — Mussolini ha sempre ragione) and he must be prepared, for the greater glory of the organization that employs him, to forswear even conjugal love. It is worth remarking that, in 1984, the members of the Party are compelled to conform to a sexual ethic of more than Puritan severity. In Brave New World, on the other hand, all are permitted to indulge their sexual impulses without let or hindrance. The

But in the immediate future there is some reason to believe that the punitive methods of 1984 will give place to the reinforcements and manipulations of Brave New World.

He knew by bitter experience that the freedom of the press can be shamefully abused. “Nothing,” he declared, “can now be believed which is seen in a newspaper.”

Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill.

In their propaganda today’s dictators rely for the most part on repetition, suppression and rationalization — the repetition of catchwords which they wish to be accepted as true, the suppression of facts which they wish to be

ignored, the arousal and rationalization of passions which may be used in the interests of the Party or the State. As the art and science of manipulation come to be better understood, the dictators of the future will doubtless learn to combine these techniques with the non-stop distractions which, in the West, are now threatening to drown in a sea of irrelevance the rational propaganda essential to the maintenance of individual liberty and the survival of democratic institutions.

the unqualified assertions and sweeping generalizations which are the propagandist’s stock in trade. “All effective propaganda,”

These stereotyped formulas must be constantly repeated, for “only constant repetition will finally succeed in imprinting an idea upon the memory of a

“systems of dogma without empirical foundations, such as scholasticism, Marxism and fascism, have the advantage of producing a great deal of social coherence among their disciples.”

There are no grays in his picture of the world; everything is either diabolically black or celestially white. In

In all the world’s higher religions, salvation and enlightenment are for individuals. The kingdom of heaven is within the mind of a person, not within the collective mindlessness of a crowd. Christ promised to be present where two or three are gathered together.

Marching is the indispensable magic stroke performed in order to accustom the people to a mechanical, quasi-ritualistic activity until it becomes second nature.”

On the levels of politics and theology, beauty is perfectly compatible with nonsense and tyranny. Which is very fortunate; for if beauty were incompatible with nonsense and tyranny, there would be precious little art in the world. The masterpieces of painting, sculpture and architecture were produced as religious or political propaganda, for the greater glory of a

Under the new dispensation, political principles and plans for specific action have come to lose most of their importance. The personality of the candidate and the way he is projected by the advertising experts are the things that really matter.

Turning once again to Pavlov, he learns that, on their way to the point of final breakdown, dogs become more than normally suggestible. New behavior patterns can easily be installed while the dog is at or near the limit of its cerebral endurance, and these new behavior patterns seem to be ineradicable.

During the day, he wrote, “man’s will power revolts with highest energy against any attempt at being forced under another’s will and another’s opinion. In the evening, however, they succumb more easily to the dominating force of a stronger will.”

expulsion to a term in a forced labor camp or even liquidation.

Religion, Karl Marx declared, is the opium of the people.

For what is now merely science fiction will have become everyday political fact.

“History is not yet a science, and can only be made to seem scientific by falsifications and omissions.”

inaugurated immediately. Indeed it might have

第二性(合卷本) (西蒙娜·德·波伏瓦作品系列) (西蒙娜·德·波伏瓦 (Simone de Beauvoir))

而男人把女人的身体看做受到一切限定它的东西的拖累:一种障碍,一个监牢。“女性之为女性,是由于缺乏

某些品质,”亚里士多德 (6) 这样说。“

现今包含着往昔,过去的全部历史是由男性创造的。

巫言 (朱天文)

桂花低,一次伯母恐龙与E人类的相遇。

以前没见过,以后也再没见,我想快递两筒感热记录纸来的滑板小子是代朋友的班。又或者其实是未来时间,不,是共时的异次元,在某种明迷不可捉摸的跳轨交错之瞬我们恰巧抬起眼,恰巧看见互相的目光停留。恰巧,这般的恰巧,其几率,也许是一兆光年的平方。

Ulysses (James Joyce)

到葡萄紫的大海上去

Epi oinopa ponton. Ah,

—You said, Stephen answered, O, it’s only Dedalus

—And what is death, he asked, your mother’s or yours or my own? You saw only your mother die. I see them pop off every day in the Mater and Richmond and cut up into tripes in the dissectingroom. It’s a beastly thing and nothing else. It simply doesn’t matter. You wouldn’t kneel down to pray for your mother on her deathbed when she asked you. Why? Because you have the cursed jesuit strain in you, only it’s injected the wrong way. To me it’s all a mockery and beastly. Her cerebral lobes are not functioning. She calls the doctor sir Peter Teazle and picks buttercups off the quilt. Humour her till it’s over. You crossed her last wish in death and yet you sulk with me because I don’t whinge like some hired mute from Lalouette’s. Absurd! I suppose I did say it. I didn’t mean to offend the memory of your mother.

击壤歌 (朱天心)

最后一支是我最爱的《田纳西华尔兹》,由小喇叭吹的,不是菩蒂佩姬的低嗓子,但那才真是有情调。很晚了,开始飘些细雨,远处的灯火点点,和平东路嘈杂的车喇叭声依稀可闻。我们慢慢地晃着,一二三,一二三,一时我在二十世纪初年的密西西比的夜航中,那个可爱又可悲的岁月!不知为什么会这样想。眼睛又花花的了,眨眨眼,告诉自己,是雨,灯火变得一团团,整个世界突地光燦起来了。忽然觉得好幸福好甜,近乎有些酸楚。雨,是更大了。

猫咪,不管怎么样,我永远不忘记这时你大大褐色的眼睛曾在阳光中闪过一丝什么,但是我一定守信,我会努力快快长大,可是有时请你们等等我,等等我,在我没能长大前,请待我像个你幼稚可怜的小妹妹,我怕黑,更怕陌生冷然的世界。猫咪。

八月的天,却像是秋天了,天空宝蓝得干干净净,这种天候原总要让我想到汉唐,想到东坡,总要让我憧憬和一个男孩走在风中走在月亮中

过几天要考垒球掷远,卡洛老是使不上劲,掷不远,放了学我们就换上黑灯笼裤练,练到天黑看不到球时才走。我好喜欢夜晚的学校,尤其至善楼前有个游泳池,情调更是棒,有着七里花香的空气,灯光倒映在水面晃荡晃荡着,我总喜欢倚在凉凉的石栏上,闭起眼睛,耳旁会响起好多柔柔的情调音乐,碎碎懒懒的钢琴,华丽迷人的小喇叭。我想起那个和卡洛走过台大旁的夏日雷雨午后,校园内裙裾飘飘的女孩儿,那是个遥远的梦,像夏天蓝空下艳红的凤凰木,我没见过的,但是我会想,想它迎风对我招摇着……

…我喜欢看她迎风屹立着接受她的子民们的欢呼,那是我所愿的,但愿有一天我也能够迎风站立在这世界上,心底的深处埋藏着我那亲亲爱爱的年轻恋人

我和橘儿都很喜欢她,尤其她走起路来跌跌撞撞的模样,很可爱的,我总愿意把小凌想成一个纯情柔驯的小女孩,因为她也爱对事事反讽一番,也不是不好,这样对事情也许容易看得清些,但也使她少掉不少可能是世间难有的好东西。

我亦要回答爷爷,风起的时候,我就要做那只大鹏鸟,凌空一飞,飞到那九万里的高空里,与天父守着我的海棠叶,其翼,若垂天之云。

浮生六记(全本全译全注插图珍藏版,2017全新诗人译本)(作家榜推荐) (沈复)

从一见倾心,举案齐眉,到不离不弃,睹物思人,即便身在妓船,也要寻觅个与妻子相似的女子。沈复比中国文学史中塑造的任何一个男人都更为深情、真实。何况他是一个真真切切存在的人。

你好,忧愁 ((法)弗朗索瓦丝·萨冈)

不过这倒是真的。安娜说,"照俗话说,她尽了妻子和母亲的责任…"

还有她婊子的责任?我说。 我不喜欢听粗话,即使是反意。安娜说。 不过这不是反意。她像大家一样结婚,或是出于意愿,或是因为要这么做。她有了一个孩子。您知道孩子是怎么来的? 大概没有您来得正当。安娜讽刺道,”不过我也知道一些基本的事情。” 因此她抚养了这个孩子。她成许避免了遍好的不安和烦恼。她和成千上万的妇女达一样的生活,她为此而自豪,这您是懂得的。地处于一个年轻而平庸的妻子与母亲的地位。她并未做什么事以摆脱这种地位。她以没有做这事,没有做那事,没有完成什么事为荣。 这没有什么大意思。父亲说。 这是那些一事不做却爱吹嘘的人的镜子!我叫道,”有些人吹嘘’我尽了义务’是因为他们什么也没干。要是她出生在被女阶层,当了妓女,那么在这一点上,她或许还有点价值。” 您有一些时髦的观点,不过它们没什么价值。

再说,这也很滑稽:我把艾尔莎当成了目标,我看准了她的弱点,在说话之前就瞄准好了。我头一次尝到了这种非同寻常的快乐:辨出了一个人,发现了一个人,把他引到光天化日之下,击中了他。

像人家那样小心翼翼地扣着扳机,努力找到一个人,然后马上松掉扳机,击中了!这种情况我并不熟悉,我总是过于冲动。即使我伤害什么人,也总是出于疏忽大意。人的反应这种神奇的机制,语言的力量,我忽然一下全看到了……要是使用说谎这种办法会令人多么遗憾。 有一天,我将热烈地爱上某人,我将寻找一条道路,也是这样小心翼翼、不声不响、手颤抖着朝他走去……

我明白,比起攻读学士学位来,我更具有在太阳底下拥吻一个小伙子的天赋。

她深情地抚摸着我的头发和颈项。我一动也不动。当一排浪头退下去,沙子在我身下流走时,我也有一种失落的感觉:一种仁慈的愿望,失败的愿望侵袭了我。任何一种情绪,不论愤怒还是希望都没有这样吸引过我。抛弃那场喜剧,把我的一生托付给她,把我交给她支配,一直到生命终结。我从未感到如此折磨人,如此扰烦人的懦弱。我闭上双眼。我觉得心脏也停止了跳动。

我缓步走回松树林,筋疲力尽,头脑麻木。分手时,我要西利尔别送我,因为这会很危险。我怕别人可能从我脸上,从我深暗的眼底,从我突出的嘴唇,从我身体的颤抖中看出明显的快乐迹象。在房子前面,安娜坐在一张长椅上读书。我已经编好了一套圆满的谎话,来解释我的外出,可他没有问我一句话。地根本不问我。我默默地在她身边坐下,这时才想起我们闹翻了。我一动不动,两眼半闭,凝神注意呼吸的节奏和手指的颤抖。我不时地想起西利尔的肉体,想起一些时刻的情景,顿时颁发出满腔柔情。

我从桌上抓起一支卷烟,擦了一根火柴。火柴熄了,我又小心地擦了第二根。没有风,只是我的手在颤抖。这根火柴刚碰到烟,马上也炼了。我小声骂了一句,又抽出第三根。于是,也不知为什么,在我看来,这根火柴具有生死攸关的重要性。也许是安娜突然一扫漠不关心的状态,板着脸,关切地望着我。这时,时间、背景,一切都消失了,只剩下这根火柴、拈着火柴的手指、灰火柴盒和安娜的目光。我神慌意乱,心怦怦在跳。我的手指一使劲,火柴擦燃了,于是我迫不及待地把脸凑过去,烟卷压在火上,把它压灭了。我闭上眼睛松开手,让火柴盒掉在地上。安娜严厉的审问般的目光射在我身上。我真愿意乞求什么人干点什么事,只要这种等待终止。安娜的手抬起我的脸。我闭紧眼皮,怕她看见我的眼睛。我感到疲倦的、笨拙的、快乐的泪水流了出来。于是,她以一个不明底细的、平静的动作,把手从我的脸上移下来,放开了我,似乎放弃了所有的问题。接着,她把一支烟点燃塞进我嘴里,又埋头看起书来。 我赋予这种动作一种象征意义。我尽力这样做。不过,今天,当我没有擦燃一根火柴时,我就回想这个奇怪的时刻,回想起我的动作,我本人与安娜的严峻的目光的距离,以及那个空旷的周围,那种紧张的空旷……

我毫不为难地向安娜道了歉。她对我说,没有必要赔不是;造成我们争吵的原因是炎热。

我觉得自己毫不在乎,轻松愉快。 我像约好的那样在松树林里找到了西利尔。我告诉他必须干的事情。他又钦佩又恐惧地听我说着。接着,他把我搂在怀里。可是时间已晚,我得回去了。与他分开之难叫我吃惊。 如果他要寻找一些纽带把我留住,那么他找到了。我的肉体认出了他,也认出了自己,它紧贴着他的肉体,幸福万分。我热烈地拥吻他。我想吻痛地,给他打上烙印,好让他晚上时刻记着我,夜里梦见我。因为没有他,没有紧贴着我的他,没有他灵活的动作,没有他突然的疯狂,没有他久久的抚摸,夜将漫无尽头。

朝远海划去。海上空无人影。谁也不会想到在这样辣的太阳底下出来。一到深海,他便拉下帆,朝我转过身来。在此之前,我们几乎没说一句话。

今早……他开始道。 你住嘴。我说,”喂!你住嘴……” 他把我轻轻地扳倒在防雨篷上。我们汗流使背,身子滑溜溜的,又笨拙,又迫切。小船在我们身下有规律地晃荡着。我望着正当头顶的太阳。突然,耳畔响起了西利尔急切而多情的低身…太阳从天空脱落了,爆炸了,朝我砸下来……我在哪儿呀?在海底,在时间深处,在快乐的深处……我大声呼唤西利尔,他不回答,他不需要回答我。

接着是咸水的清凉。我们一起笑着,心醉神迷,疲软无力,彼此充满感激之情。我们有太阳,有海,有欢笑,有爱情。今后,我们什么时候还能像今年夏天这样,带着恐惧与内疚所造成的紧张和强烈欲望来拥有这些?……

次日,我毫不费力地醒来了,只觉得稍微有点疲倦,脖子因为过分偏歪而有点痛。一如所有的早上,阳光沐浴着我的床。我推开被单,脱下睡衣,光着背晒太阳。我把脸颊贴在弯曲的臂肘上,看到近处一大块床单,和远处方砖上一只越趄不前的苍蝇。

阳光柔和而温暖,我觉得它照出我皮下的骨头,特别小心地温暖着我的身子。我决定就这样一动不动地度过上午。

魔山(译文名著文库) (托马斯·曼 (Thomas Mann))

“您很苦闷哪,工程师!”他接着说。“您像一个走入歧途的人,十分苦闷,这点谁看不出来呢?可是您对苦闷的态度也应当是欧洲式的,不要像东方人那样,因为东方人弱不禁风,容易生病,大批大批的人上这块地方来……他们对待苦难的态度,是同情和无穷无尽的忍耐。我们的态度和您的态度不能这样,也不应当这样!……我们刚才谈起我的邮件……您瞧,这里……最好您跟我来!这个地方不行……我们还是回头走,到那边房间里去一下。我还有许多话要向您说呢,这些话……来吧!

青春咖啡馆 ((法)帕特里克·莫迪亚诺 / Patrick Modiano)

还有马扎利纳街那堵积满污垢的墙壁上的一行文字:“永远也别工作”,我每次去上学都要念到这句话。

地方已经混在一起了。我们旅行的惟一目的就是进入夏日的中心,时间在那里停止,时钟的指针永远指着同一时刻:正午十二时

我想,我们正在一个远离巴黎的地方,在地中海的一个海港上。每天早晨,我们在同一个时刻,沿着海滩的那条路漫步。我记住了那家宾馆的地址:大修院街2号。依维尼亚宾馆。在随后那暗无天日的几年里,时常有人问我要住址或者电话号码,我总会说:“您只要写信到大修院街2号的依维尼亚宾馆就行了。如果我不在,会按新地址转交的。”我也许应该去找找所有那些信,它们等着我去取回,已经等很久了,一直都没有给人回复。你说的没错,我们本该永远待在那里的。

To the Lighthouse (Virginia Woolf)

‘she saw the colour burning on a framework of steel; the light of a butterfly’s wing lying upon the

arches of a cathedral’

逃避自由 ([美]E.弗洛姆)

。在另一方面,由于情感不能完全的予以扼杀,人们就必须把情感与人格的知识一面加以分开;其结果是产生低级而不真实的多愁善感的情绪,电影与流行音乐便用这种情绪,来满足情感饥渴的顾客。

如果人能藉着自发性活动,来实现他自己,并使自己与世界,建立关系,他便不再是一个孤独的微尘了。他与世界化成为一个有组织的整体的一部分;他有其适当的地位,因而,他对自己及生命意义的怀疑,也一扫而空。他发现自己是活泼而有创造性个人,也体验到,“生命只有一个意义,那就是自发自动地生活。

The Discomfort of Evening (Marieke Lucas Rijneveld)

roaming and you never keep them still like

and even now when I looked at a clock the arms would still sometimes turn into the earthworms we dug out of the ground behind the cowshed with a fork to use as fishing bait. They wriggled every which way when you held them between forefinger and thumb and didn’t calm down until you gave them a couple of taps, and then they’d lie in your hand and look just like those sweet, red strawberry shoelaces from Van Luik’s sweet-shop.

Obbe had once joked that Jesus’ body was made of cheese, too, and that was why we were only allowed two slices on our bread each day, otherwise we’d run out of Him too quickly.

of the road, wrapped in an orange tarpaulin.

were covered in a thin layer of dried manure.

The warm ammonia smell of the rabbits seeps

covered by a lampshade. With or without floral

the slogan ‘liberté, égalité, fraternité’

‘As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. God’s plans are your plans.’

I don’t want to go to God but to myself.

The bench creaks beneath my belly like black ice. I don’t want to be rescued now, I want to sink. Deeper and deeper until breathing starts to become difficult. In the meantime I chew the frog sweets into tiny bits, taste the gelatine, the reassurance of sweetness. Hanna’s right: we have to get away from this village, away from the cows, away from death, away from life in its original form.

hair still damp from the swimming pool. No one asks how anything went; they just announce – when they think of them – the things we have to do, and forget to find out what happens next. They don’t want to know if and how I got out of the hole. I’m still alive, and that’s the only thing they pay attention to. That we get up every day, however slowly, is enough proof for them that we’re doing all right. The three kings continue to heave themselves onto our camels, even though the saddles disappeared long ago and

Everything here is a maths sum: respect equals four sugar lumps and a shot of condensed milk.

I lie on my back in the lavender. Please let the day wait so that I don’t have to go to school, long enough for the grass in the fields to be dry enough to make hay, long enough for the dampness in me to slowly subside.

says, ‘as long as she doesn’t start blubbering.’

Everything that requires secrecy here is accepted in silence.

before pulling our heads into our pyjama tops like snails in search of protection.

Then we’ll float away together on a lily-pad, and maybe, only maybe, I’ll even dare to take off my coat. Even though it will feel uncomfortable for a while, but according to the pastor, discomfort is good. In discomfort we are real.’

I squatted down next to the hedgehog sadly and whispered, ‘Lord have mercy on us and be near. We are united in this place to say

farewell to Hedgehog, who was so mercilessly taken from us. We return this broken life and lay it in Thy hands. Receive Hedgehog and grant him the peace he could not find. Be to all of us a merciful and loving God so that we may live with death. Amen.’ After that, I picked a few handfuls of grass and laid them over the hedgehog. I didn’t look back as I cycled away.

think she’s worried the milk customer would go off without any milk but with Dad instead.

Better to give temptation free rein, I decide.

‘What’s a whore?’ I ask. ‘A woman farmer.’

mustn’t forget. There’s a stethoscope

I watch Obbe take a can of Coke and begin to shake it around wildly. Then he holds the can to her slit and forces her legs as wide open as possible, affording me a view of the pinkish flesh. He shakes the can a few more times then holds it as close as possible to the opening. Suddenly he opens the ring pull and the Coke squirts in a straight line into her flesh. Hanna’s hips jerk, she cries out. But what I see in her eyes when I take away my hand in shock is not something I know. Not pain but more like peace. She giggles. Obbe shakes a second can and repeats the procedure. Hanna’s eyes grow bigger, her lips press damply against my palm, she moans quietly. ‘Does it hurt?’ ‘No, it feels nice.’

want to run away and stay at the same time. I want to sink and I want to stay afloat. A snowy landscape appears around me.

The End Of The Affair (Vintage Classics) (Greene, Graham)

It was strange to see Henry out on such a night: he liked his comfort and after all—or

To me comfort is like the wrong memory at the wrong place or time:

The Collected Poems (Sylvia Plath)

brave love, dream not of staunching such strict flame, but come, lean to my wound; burn on, burn on.

My head on the pillow (Piano, pianissimo)

Fisted to a foetus head, ravined,

所有男人都是消耗品 (村上龙作品集) (村上龙(Murakami Ryu))

能够看到未来,女人就会感到安心,感到无聊,感到失望,就开始左盼右顾,但这不是女人不好。

雌性具有离开停止进化的家伙扬长而去的习性,因为这个缘故,人类才能发展到现在这个模样。 女人在任何时候都不会是坏的。 这恐怕正是她们的可爱之处。

寄物柜婴儿 (村上龙作品集) (村上龙(Murakami Ryu))

阿菊,你错了,世上没有需要别人的人。你说得不对,那个同性恋和你没有任何关系。听你这么讲,就好像是一个小孩养的鸽子飞跑了一样,让人觉得很不舒服。重要的是寻找你自己想干的事情。我,还有我的父母脑子都不太好,不是有一个叫做‘思想者’的雕像吗?我很讨厌那个,见到那个雕像就想炸飞了它。对了,身体里不是有个地方存着尿吗?那里有了石头会生病,会尿血,总之很疼。那个雕像就是那种石头,有病的石头。我真想炸碎它。我喜欢活鳄鱼,我就是那种像鳄鱼一样的女人。阿菊,告诉你一个吓人的事吧,我是鳄鱼国的使者。就像迪斯尼乐园里有四个主题一样,我脑子里有三个区域,运动之国、欲望之国、思考之国,欲望之国的国王是鳄鱼,运动之国的国王是海七鳃鳗,思考之国的国王是死人。我住在鳄鱼国,我的脸长得很可爱,既不胖也不是穷人家的孩子,身体健康,没有先天性梅毒症,不认识的人们不喜欢我,我也不觉得痛苦。没有便秘,双眼的视力是二点〇,跑得也很快。鳄鱼神仙让我不必胡思乱想,你懂吗?我是使者,为了将这个城市变成鳄鱼王国才被派来的,让我来帮助一个男人。那人就是你。我一直在等你,你来到世上就是为了把这个城市变成废墟,你和我相识就是最大的证明。”

“鳄鱼国在什么地方?” “在我嘴里,幽暗而柔软的舌头下面。” “是吗?让我看看。”阿菊说着将阿莲莫莲抱在膝盖上,伸出两个手指掰开她的嘴。湿漉漉的头发触到腿上,感觉有些痒。阿菊用手指抓住阿莲莫莲的舌头。“哪儿是鳄鱼神仙?”说着将自己的脸贴近她。阿莲莫莲咯咯地笑着,随即转动舌头咬住阿菊的手指。她吐出舌头,一把抓住阿菊的头发,舔了一下他的耳朵,随即将舌头伸进他的耳朵,低声耳语道:“鳄鱼国和我都需要你。” 阿桥小时候在自己的周围撑开一张薄膜,以便躲到里面封闭自己,只有阿菊能穿过那个薄膜,那是一张令人愉悦的薄膜,阿桥在密封的薄膜里为阿菊唱歌。阿菊将阿莲莫莲湿滑的舌头按在自己的腹部,他想:阿莲莫莲就是那个空气薄膜,湿乎乎、凉簌簌地不停颤动。

男人是爬虫类动物而女人是水果,如果啃上一口刚摘的水果,就会感受到果树的根茎、黑土、空气以及太阳的气息。年轻女人赤裸的肢体富于弹力,就像水果一般,挂在枝条上时,用手一按就会出现一个红色的凹陷,像跟什么地方相连一样。老人赤裸的身体不美,用肉来打比方就是火腿,用水果打比方的话就是桃子做成的蛋糕,沾满明胶和砂糖,软乎乎的。你也真了不起,能和那样的老婆上床,如果是我的话早就恶心了。

没那回事儿!很清楚,歌声太弱。”回到录音棚的松山大声喊道,他右手抓着一只食用蛙,下田见到后皱着眉头。松山将食用蛙的嘴对准歌手的麦克风,然后猛力挤了一下青蛙的脖子。青蛙发出明亮而嘶哑的叫声,松山笑着说道:“这家伙的声音比你的歌声有魄力,你好好听着,这是致命弱点!”

青蛙嘴里流出绿色的液体,下田扭头不敢继续看下去。松山将青蛙从麦克风那里移开。 “阿桥,你的歌确实唱得很棒,你能巧妙操纵音质,创造出一种特殊的气氛,不对,并不是创造出气氛,而是形成一种真空状态,在听众的脑海里打开一个没有气压的空洞。听你歌的人会感到一种如同白日做梦的陶醉,那是因为那个空洞吸入了人的所有记忆,你作为这一类歌手算是超一流的,你的歌声可以钻入听众的脑海抚摸他们的神经,和毒品一样。不过,要想支配观众,将他们推向高潮,光靠毒品不够,需要炸弹。观众需要炸弹将沉浸在毒品里的白日梦炸飞,无论下田怎么拼命打鼓,我怎么加大吉他的音量,北见吹破萨克斯管,都没用,你的歌声太细弱了,你的极强音域还没有达到喊叫的程度,你的歌声简直就是婴儿的哭声。”

松山打开录音棚的双层窗户将青蛙扔出去。

“太清亮了,必须放开喉咙。阿桥,我们大家都一样,所以更加让人生气,不光是你,大家都一样,脱光了衣服,刮掉肌肤和血肉,晾出里面的东西一看,空荡荡的什么都没有。没有血肉模糊的内脏,只有像塑料一样光滑的薄片。我曾经听到过一个女人的尖叫,她战争期间还是个小孩儿,据说当时正在趟过一条黑暗的河,她在妈妈的背上,她哥哥不小心踩在河中间的淤泥里,脚被河底的水藻缠住了不断下沉,她哥哥只有手露在水面上,那个女孩对妈妈喊叫了一下,可是她妈妈实在太累了,走路时好像在昏昏沉沉打瞌睡,没听到女孩的喊声。她哥哥的手越滑越远,那个女孩恐怖得大叫起来。她始终没有忘记那时的尖叫,那是从女孩身体内部发出的喊声。我没有那种本事,阿桥,我以前以为你有,你不是在寄物柜里喊叫过吗?我原来以为你身体里可以发出那种喊声。”

从前审判女巫的严刑拷打中,据说有一种方法是将融化的山羊油灌入耳朵。阿桥的歌声和乐队伴奏就好像让听众体验这种感受,飞快的节奏,吉他和电子萨克斯的合奏中,中曼陀林奏出令人恶心的哀调,那旋律就像在吮吸我们最敏感的神经。那情景就如同用铁球、炸药和机器拆除高层建筑,旁边是汽车高速飞驰的立体交叉高速公路,在这种环境下有一条小道,一条胡同,一个老人带着一个少年乞丐伸出帽子边唱边走。阿桥总是这样唱歌。

“等待你的时候下起了小雨,你会不会被雨淋湿,让人担心。啊,高楼旁的饮茶室,雨天也可爱。”慢四步爵士曲的歌声,打个比方说,就像是一个女人的性感屁股之间淌着诱人的体液,在阳光明媚的房间里敲打着打字机,而我们却被反绑着,只能从远处眺望。又如第二次世界大战时伦敦在遭遇V型火箭的猛烈袭击,一个盲人钢琴手演奏着甜蜜的小夜曲。在猛烈的节奏敲打声中,从远方传来阿桥演唱的小夜曲,人们听到那歌声,不觉产生出淡淡的恐怖。是恐怖,并不是空袭会波及到地下防空洞里那样的恐怖,恰恰相反,是想看V型火箭的亮光而不自觉地要从防空洞跳出去的那种恐怖。害怕自己会不由自主地干出傻事,例如杀死坐在身旁的少女奸尸,或者在座椅上放火,脑海中泛起了一种喧闹的恐怖。阿桥抓住时机掀起第一个高潮,他发出一阵比吉他的回旋还要尖利的叫声,那声音刺到肌肤时,灌进耳朵的山羊油开始沸腾,耳膜蜗牛管以及鸭蛋形圆窗在沸腾中融化,从眼睛鼻子嘴里流出来。这时,听众的情绪出现了变化,刚才还在微笑低语的人像触电一般跳了起来,目不转睛地盯住舞台。他们都中了阿桥的催眠术,那是一幅巧妙的画面,舞台上伸出一个半球形的银幕,映出生猪的内脏解剖画面。切开的内脏随着低音吉他的节奏震颤,血管和肌肉鼓胀着,不知何故令人想起沧海。那不是神仙鱼畅游的大海,而是碳元素电解、诞生最初的生物之前的远古时代,一块陨石穿过大气层,呼啸着燃烧着落入创世纪时代的沧海,海底火山不断喷发,使人联想到燃烧的火焰染红海面的情景。“快来!来到我的身边!”阿桥唱道,“你们还不够狂热,世上还有很多你不懂的东西,你以为理解了,那就大错特错,拧开头上的螺丝加上油,如果你摇晃了,那就迈开第一步,摇摇晃晃向前走,黎明前走在死狗遍野的铁道上。凉风穿过你的内脏,从没感到过如此舒畅,飞驰的电车碾死你之前自行爆炸,不必担心,翻倒在地的车窗排满了涂满头油的头发,还有戴着黄玉项链的女孩头颅。你是国王,你还恋恋不舍这每天看惯的讨厌风景吗?那是海市蜃楼,那是你的幻灯!踢飞幻灯机,点上松明火把,白色薄膜对面是布满灰尘的墙壁,那里面是生猪的内脏,那里面是大雨滂沱的果汁世界。”

阿菊想其实阿桥活得也痛苦,他觉得阿桥很可怜。他感觉一股怒火冲上心头,从没见过面的家伙们随口哄骗我们,是的,一切都没有改变,自从我们在寄物柜里哭喊以来,一切都没有改变。巨大的寄物柜,里面有游泳池和动物园,有宠物和裸体的人群、乐队,有美术馆和银幕,还有精神病院,我们住在一个巨大的寄物柜里,揭开一个个盖子,顺从着欲望向前走,墙壁就挡在了眼前,攀上墙壁正要跳下来,在墙上狞笑的家伙就把我们踢落下来。我们从昏迷中醒来时,已经置身于监狱或精神病院了。墙壁隐藏得十分巧妙,墙壁就在可爱小狗的长毛、观赏植物、游泳池的水、热带鱼、银幕、展览会的绘画、裸体女人柔软肌

火车的尾灯渐渐远去,车灯有两盏,红灯和蓝灯。红灯代表我的心,蓝灯是过去情人的心,两盏灯逐渐离我远去。”

我的羊、我的妹妹、我的船、我的公园、我被盗走的眼珠,我寻找我的眼珠。我和我的眼珠被苍蝇的翅膀声隔绝,永远不能相逢,我无法摸到看得见的东西,无法看见摸得到的东西。我的眼珠在塔上,塔始终监视着我,塔的主人是苍蝇,塔是我从未见过的父亲。

阿桥在黑暗里合上眼睛,他知道如果在没有光源的房间里闭上眼睛,黑暗会无限扩展,沉重的黑色天鹅绒大幕遮到眼底,逐渐离自己远去。当黑暗达到极限时,远方会出现一个灰色的小点,逐渐汇集成划伤那样的细长线条。亮点慢慢渗进颜色,逐渐增多,不是像广场上人群聚集那样的增加方式,也和卵细胞分裂的形式不同。一个点的颜色变化刺激周围产生新的小点,如同隐藏着的灯泡突然点亮,又好像是将爆炸的烟花胶片倒着播放。密度一点点增加,像田里发光的番茄,像结核菌的显微镜照片一样放大,比沾在指尖上的飞蛾鳞粉还要晶亮,像猫剖开的胸肌一样呈斑状起伏,使人联想起流过火山的河水在沸腾,沉在河底的沙金升上水面翻滚着。最后汇集成暴动前夕的人群,人群里的每一个人都因为愤怒而发光,所有的人都手持松明火把不停挥舞。阿桥想,这和以往完全相同。

阿莲莫莲朝阿菊的耳朵里吹气,耳语道:“我的舌头下面有一个鳄鱼国,灼热如火,所有的一切都像冰激凌一样融化,摄影间会变回洁白的墙壁。”“我听不懂你在说什么。”阿菊笑道,一下剥开阿莲莫莲大腿上红肿溃烂的皮,湿滑的新肌肤在夜光虫和明月的照耀下微微震颤。

阿桥逐渐改变音色,从回荡在黑暗森林的兽角笛,直至柔软的树叶随风飘荡落在湖面的微弱声响,还有宽广而微弱的波纹打湿岸边细沙的声音,以及以三连符颤音开始的如同鸟叫一般的舞蹈病人叙事曲。他哼唱了各种曲调,旋律在房间里荡漾,毛毯微微抖动了一下。

钢铁巨人苏醒了,从太古时代起腹部流着鲜血,从大海中现身,埋没于胡萝卜、雷电和环状巨石柱群的钢铁巨人从沉睡中苏醒了,腐烂的鱼肉时代一去不复返了。钢铁和炸弹的时代重新到来,神从远方降临,赐予我们勇气,从这个囚禁地方解放我们,可以重新打乒乓球棒球啦

The Big Sleep (Raymond Chandler)

“I’m not crazy about yours,” I said. I didn’t ask to see you. You sent for me. I don’t mind your ritzing me or drinking your lunch out of a Scotch bottle. I don’t mind your showing me your legs. They’re very swell legs and it’s a pleasure to make their acquaintance. I don’t mind if you don’t like my manners. They’re pretty bad. I grieve over them during the long winter evenings. But don’t waste your time trying to cross-examine me.”

something told me to wait. Another army of sluggish

Another army of sluggish minutes dragged by.

A bell rang faintly, light through the rain, a closing door, silence.

She had a beautiful body, small, lithe, compact,

鱼没有脚【2017年布克国际奖提名作品!诺贝尔文学奖候选人、冰岛桂冠诗人和小说家约恩·卡尔曼·斯特凡松的文学力作!像《白鲸》、《老人与海》等文学经典一般让人满意!】 (约恩·卡尔曼·斯特凡松)

姐姐;听不见,胡尔达回答。我也没听见,奥洛夫

饥饿的女儿(食的饥饿,爱的饥饿,性的饥饿,一个民族的动荡岁月。 5000,000册畅销书,荣获意大利年度“罗马文学奖”,台湾《联合报》读书人奖。) (虹影)

不,我有什么必要扯谎?我应该告诉他,我就是想见你,就为这,我来了。海棠溪那坡石阶很长,我几次停下喘气,但从未有折回去的念头。他使我潜埋在身体里的一种东西爆发出来,我瘦削的脸颊,毫无血色的嘴唇,泛出淡淡的红润,头发在风中飘飞,正在由枯黄变青黑,粗糙的手在脱皮,指甲鲜亮晶莹。如果我能看见自己,我就会清楚,在十八岁那年的那些日子,我将自己一生应享有的美丽,不想保留地使用了。

来到那条与江面并行的小街,没按着门牌号数,凭着感觉,我找到了他的门前。

索拉里斯星 (斯坦尼斯瓦夫·莱姆)

们自己也不知道。只要有点结果,随便什么都行。这不是什么‘思想行动’,而是‘绝望行动’。现在他们需要的只有一样,那就是一个有足够的勇气、敢于为自己的决定承担责任的人。但大多数人把这种勇气看作是一种普普通通的懦弱,因为它是一种退却,你知道吧,是放弃,是一种为人不齿的逃避。仿佛值得尊敬的做法就是硬着头皮往前走,陷入一片泥潭,在你不理解而且永远都不会理解的东西里活活淹死。

他在胸前的口袋里摸索着,掏出一个皱巴巴的信封。我从他手里一把抓了过来。信封封着口,外面什么都没写。我把它撕开,一张折成四折的纸掉了出来。上面的字很大,字体像是小孩子写的,一行行参差不齐。我认出了这是谁的笔迹。

亲爱的,是我主动提出要他这样做的。他是个好人。我不得不骗你,这非常不好,但没有别的办法。我求你一件事—听他的话,不要伤害你自己。和你在一起的时光真的很美好。

在过去的一周里,我一直表现得非常理智,以至于斯诺特那种不信任的目光终于不再找我的麻烦。我表面上很平静,但在内心里,我一直在期待着什么,尽管我并没有完全意识到这一点。期待着什么呢?期待着她回来?怎么会呢?我们每个人都知道自己是一个物质生命,受着生理学和物理学法则的支配,而我们所有感情的力量加在一起,不管有多么强烈,也无法与这些法则抗衡,而只会产生对它的怨恨。恋人和诗人对爱的力量怀有永恒的信念,认为它比死亡还要持久,但那句千百年来一直缠着我们不放的“生命虽尽,爱犹未尽”,实际上不过是一句谎言。这句谎言只是徒劳无益,并非荒唐可笑。那么,难道我们应该把自己作为一只度量时间流逝的时钟,被反复砸碎又重新组装,只要钟表匠装好了齿轮,时钟开始运转,绝望和爱情也就随之而生?难道我们就应该接受一个人必须一遍遍遭受同样的痛苦,每一次重复都更为滑稽,而所受的痛苦也越来越深?重复人类的生活历程,好吧,可是难道非得像一个酒鬼一样,反复重放一首老掉牙的曲子,往自动点唱机里一枚又一枚地塞硬币?这个液体庞然大物,它在自己体内造成了数百人的死亡,整个人类几十年来一直在试图和它建立哪怕是一丝的沟通,却徒劳无功。它把我像一粒灰尘般高高扬起,却对此浑然不觉,我压根就不相信它会被两个人的悲剧所打动。但是它的行为的确有着某种目的。不错,就连这一点我也无法完全肯定。然而离开,就意味着完全放弃未来所隐藏的机会,尽管这种机会或许很渺茫,或许仅仅存在于我的想象之中。那么,难道我就应该年复一年,生活在我们两人都曾经触摸过的家具和物品当中,生活在她曾经呼吸过的空气中吗?这样做是为了什么呢?希望她会回来?我没有希望。但我心中仍有着一丝期待,这是她留下的最后一样东西。我仍在期待着的究竟是什么样的满足,什么样的嘲笑,什么样的折磨呢?我一点都不知道,但我心中怀着一个坚定不移的信念,那就是,这些残酷的奇迹并没有到此结束。

《黑暗的左手》三部曲(《黑暗的左手》《失去一切的人》《世界的词语是森林》) (厄休拉·勒古恩)

“我所说的爱国主义并不是热爱,我指的是恐惧,对他人的恐惧。它的表现形式是政治的而不是诗意的:仇恨、敌对、侵略。这种恐惧就在我们内心深处,年复一年,越积越多。我们在这条路上走得太远了。而你所来的世界在几百年前便已超越了国家的界限,因此你很难理解我现在所说的一切。你为我们展示了一条新路——”说到这里他突然打住了,片刻之后才接着说了下去,语气恢复到了那种节制平静、彬彬有礼的状态,

菲利普迪克科幻短篇小说集(套装共5册) (菲利普?迪克)

“基皮化?”她莫名其妙。

“基皮就是没用的东西,垃圾邮件啊,空火柴盒啊,口香糖包装纸啊,昨天的报纸啊。周围没人的时候,基皮就会自我繁殖。比如,如果你睡前在房间里留了些基皮,第二天醒来就会发现基皮增加了一倍。基皮总是会越变越多。” “我明白了。”女孩迟疑地盯着他,不知该不该相信他,一时无法确定他是不是在开玩笑。 “这就是基皮第一定律,”他说,“‘基皮驱逐非基皮’。就像格拉舍姆的劣币驱逐良币定律。那些空房间里头,没有活人在抵抗基皮。

想到这里,他开始寻思,不知莫扎特当时有没有预感到已经没有未来了,预感到他的时间所剩无几了。也许我也一样,里克边想边看彩排。这场彩排总会结束,表演总会结束,演员会死去,乐曲的最后一个音符也会沉默。最终,“莫扎特”这个名字也会消失,尘埃会取得最后胜利,即使不在这个星球,也会在别的星球。我们也许可以逃避一阵子。就像仿生人可以逃避我,多活那么一小会儿。但我还是会抓到它们,要么是另一个赏金猎人抓到它们。在某些方面,他意识到,我是破坏秩序的熵过程的一部分。罗森公司创建秩序,而我毁灭秩序。总之,他们一定是这么看的。

老人说:“不管去哪里,你都不得不做一些错事。这是生命的基本条件,要求你违背自己认同的身份。在某些时候,每个活着的生命都必须这么做。这就是终极的阴影,造物的缺陷。这是终极诅咒,那个吞噬所有生命的诅咒。整个宇宙都是这样。”

他再次注意到,蕾切尔的身材比例有点奇怪。厚重的黑发衬得她脸蛋很大,小小的乳房令她的身体看起来像小孩一样瘦弱。但她的大眼睛和长长的卷睫毛,只能属于成熟女人,而不是青春期小女孩。蕾切尔稍稍踮着脚尖,双臂下垂,在关节处弯曲。那个姿势,他想,就像是克鲁马努部落里一个小心翼翼的猎手。优秀猎手的种族,他想。没有赘肉,平坦的小腹,小小的后臀,比后臀更小的胸脯—蕾切尔是按照凯尔特人的模子造出来的,不合时代潮流,但又极富魅力。在小短裤下面,她的双腿细长,有种中性的感觉,没有什么女性曲线。然而总体印象很好。虽说看起来像个女孩,而不是女人。除了那双不安分的精明的眼睛。

爱你。”蕾切尔说,“要是我走进一个房间,发现一张沙发是用你的皮做的,我在沃伊特·坎普夫测试中的得分就会非常高。”

“那就是阿尔·哈里。”老友巴斯特的脸转向屏幕,“唉,唉。一位老人,就算在他的全盛时期,也没能成为足以让他自己自豪,或让我们尊重的人物。阿尔·哈里出演了一段重复无聊的影片,应该说是一系列影片,但雇主是谁,他从来都不知道—直到今天还不知道。默瑟主义的拥护者们经常说,威尔伯·默瑟不是人类,可能是从外星来的某种更高级智慧生命的原型。嗯,在某种意义上还真说对了。威尔伯·默瑟不是人类,他根本不存在。他所攀登的世界,只是一个再普通不过的好莱坞廉价摄影棚,多年前就已化为基皮了。那么,又是谁对整个太阳系开这么大的玩笑呢?好好想一想,各位观众。”

……最理想的状态是,三名先知得出的结果是一样的。但是据现任局长威特沃所说,大多数情况下并不是这样。通常是由其中两名先知产生一份多数派报告,而剩下的第三名先知会生成一份少数派报告,与前者在时间或地点上有所出入。这可以用多样未来理论来解释。如果只存在唯一一个时间路径,那么,即使预知到了未来,也不可能对其作任何改变,这样就使先知的存在毫无意义。所以,测罪系统有效运行的前提就在于……

77 Dream Songs (John Berryman)

over there? The restaurant buzzes.

Love, Death + Robots: The Official Anthology : Volume One (Love, Death and Robots) (Tim Miller;Alastair Reynolds;Claudine Griggs;Joe Lansdale;John Scalzi;Ken Liu;Marko Kloos;Peter F. Hamilton)

“But unless you ignore that suggestion now and then, won’t your whole life become a set of predictable responses?”

But on one occasion, for one reason or another, you were persuaded to choose white – against the judgement of the AM – and it was wonderful. Everything came together magically: the company, the conversation, the late afternoon ambience, the splendid view, the euphoric rush of being slightly drunk. A perfect afternoon turned into a perfect evening.”

“No. It would latch on to that one exception and attach undue significance to it. It would amplify the attractive parts of the memory of that afternoon and suppress the less pleasant parts: the fly that kept buzzing in your face, your anxiety about catching the boat home and the birthday present you knew you had to buy in the morning. All you’d remember was that golden glow of well-being. The next time, you might well choose white, and the time after. An entire pattern of behaviour would have been altered by one instance of deviation. The AM would never tolerate that. You’d have to go against its advice many, many times before it grudgingly updated its model and started suggesting white rather than red.”

Zima was right: I’d allowed my life to become scripted, laid out like a blueprint. It was always red wine with sunsets, never the white. Aboard the outbound lightbreaker a clinic installed a set of neural memory extensions that should serve me well for the next four or five hundred years. One day I’ll need another solution, but I’ll cross that particular mnemonic bridge

孙频痛感三部曲(疼+盐+裂)套装共3册 (孙频)

点名吧,一来是显得她不够有名士气,二来就是靠点名把学生们胁迫来,他们也懒得听她的课,他们会在课堂上做各种事,除了听课。有睡觉的,看小说的,玩手机的,偷吃零食的,谈恋爱的,大一就开始准备考研的,真是刚进校门就开始为毕业做准备了。她想,现在的孩子们怎么能务实到这种地步,满眼只有就业就业,活着就是为了就业,就业是为了等死。

欲望的演化:人类的择偶策略:最新修订版 (戴维·巴斯)

一个喜怒无常的女人会这样说:“你最好对我做出承诺,否则我就用反复无常的情绪让你付出代价。”

无论是喜怒无常策略还是情感保留策略,都不需要演员本身有意识的思维。女性没必要意识到她们在测试男人的承诺。男性也没必要意识到他们在最小化对配偶的投资以留待他用。就像大多数心理机制一样,情感压抑与情感表达之间的冲突所具有的功能并没有显现出来。

消费社会 (当代学术棱镜译丛) (张一兵)

广告的窍门和战略性价值就在于此:通过他人来激起每个人对物化社会的神话产生欲望。它从不与单个人说话,而是在区分性的关系中瞄准他,好似要捕获其“深层的”动机。它的行为方式总是富有戏剧性的,也就是说,它总是在阅读和解释过程中,在创建过程中,把亲近的人、团体以及整个等级社会召唤到一起。

工作、消费主义和新穷人 ((英)齐格蒙特·鲍曼)

穷人和老鼠一样,确实可以用这种方法消灭,或者至少把他们赶出人们的视线。需要做的只是下决心把他们当作老鼠对待,并接受“穷人和不幸的人是需要解决的麻烦”。[12]

在“大量减少”穷人的过程中,工作伦理的贡献是无价的。毕竟,工作伦理主张:无论生活多么悲惨,只要它是由劳动报酬支撑的,就具有道德优越性。有了这样的道德准则,满怀善意的改革者可以宣布,社会向无收入者提供的援助应当符合“最小化原则”(principle of less eligibility),并认为这个原则是向更人道的社会迈出的重要一步。

这样一来,勤奋和奉献的劝诫显得虚伪、空洞,理智的人最好能够洞察本质,看穿老板所布置游戏中的“使命感”外衣。老板其实并不指望员工们相信自己说的是肺腑之言,他们只希望彼此对这场游戏心照不宣,并据此行事。对老板来说,员工若真的接受所谓的“使命感”会积聚麻烦,下一次“裁员”或“合理化”时,这些麻烦就会爆发。道德说教或许可以在短期获得成功,但长远来看都会适得其反,因为这会转移人们的注意力,使他们偏离真正的使命——身为消费者的追求。

被崇拜的明星如同其他被崇拜的圣明一样,可以被敬仰,被视为典范,却不可效仿。他们象征着人生的理想,也象征着人生理想的遥不可及

然而,明星收获的东西多么令人赞叹,他们失去的东西就多么令人胆寒。代价之一是这种荣耀过于短暂,明星从不知名处跃入苍穹,最终又回到不知名处销声匿迹。难怪运动员是使命伦理剧的最佳演员:这种成就必然短暂,如青春一般稍纵即逝。他们生动地展示了“以工作为使命”是一种自我毁灭、快速消亡的生活。使命可能多种多样,但最重要的是,它不是——无论如何在这个剧本中不是——一个贯穿一生的命题。使命只是生活的一个插曲,就像那些后现代的体验收集者收集的任何一种体验一样。

这种困境在很大程度上解释了为什么要拆除所有妨碍贸易自由,特别是妨碍资本自由流动的障碍,以及为什么同时要扎紧禁止劳动力自由流动的藩篱。现在,在全球范围内正发生的事情是,资本的先知们发现,相较于把远方的廉价劳动力招募到本土,不如自己直接去那里更加方便、成本更低。

支持由国家提供保障服务的人,一定是无需立即享受这种服务的人,甚至是那些真诚地希望永远不要享受这种服务的人。表面来看,他们的行为是利他的:准备作出个人牺牲,在可预见的未来不求得到回报,而且最好永远都不需要得到回报。他们为什么会这样做呢?

真正的原因或许在于他们缺乏自信。运气使然,到目前为止他们仍能自力更生,但他们怎么知道自己的运气能永远持续下去?他们所处的世界声名狼藉,因为繁荣是那么不平均、那么零散、那么不可靠。在这个世界上,最令人惊叹的财富会消失得无影无踪,无数更渺小、更脆弱的生命被拽入深渊。一个人需要如何足智多谋才得以安全度日?安全难道不需要比最勤勉的努力所召唤的东西更有力、更可靠的基础?这是每个人需要面对的问题

为了让这个论调更加可信,他们必须用怀疑和蔑视的目光审视那些穷困的、不机灵的同伴;最重要的是,必须强烈要求拆除“特权”,因为它每时每刻都在提示着自己“被贬损的”(因为得到了帮助)历程。那些已经登上顶峰的人不再需要国家提供的梯子,他们急于脱离关系将其销毁。最先获益的人最先宣布它一无是处,抱怨它

无论什么工作,从雕塑到餐饮服务,人们都认同那些有挑战、有难度的任务。然而,操着各种语言的工人毫无征兆地来了又走,每天都有全然不同的订单进进出出,在这个充满灵活性的工作场所,机器才是唯一真正的秩序标准,所以必须让机器对于任何人——无论是谁——都是容易操作的。在一个灵活性的体制中,有难度的任务只会带来麻烦。这就带来一个可怕的悖论,当我们减少困难和阻力的时候,我们也在培育工作者不去挑选和漠不关心的行为。[6]

[9]。换言之,工作伦理虽然不再是减少贫困的手段,却能帮助调和社会众生和永恒存在的穷人之间的关系,有助于整个社会的安宁平和。

这个概念指代的底层阶级却大于其组分的总和:这种归类行为给其组分加上了它自身没有的新特征。实际上,“未婚母亲”和“底层女性”并不是同一种人,把前者归类为后者花费了大量的努力(虽然思考很少)。

消费者社会有一个没有争议的、核心的、不成文的规则——自由选择需要具有竞争力:行使选择权的技能和决心。选择自由并不意味着所有的选择都是正确的,因为既有好的选择,也有坏的选择。最终作出的选择是是否具有竞争力的证据。底层社会是错误选择者的集合,证明了其成员“选择无能”。

让我再重复一遍:一开始,工作伦理是一种非常有效的手段,它可以帮助急需劳动力的工厂迅速扩充人员。随着劳动力迅速变成提高生产力的障碍,工作伦理仍然可以发挥作用,但这次是作为另一种有效手段:洗涤社会中正常人的双手和良知,帮他们从抛弃同胞致使同胞永久失业的罪责中摆脱出来。在对穷人的道德进行谴责的同时,对非穷人的道德实施赦免,通过这种双管齐下的方法,达到双手和良心的洁净。

每种社会秩序都会制造出一些威胁它们自身的危险形象。每个社会也会按自己的标准孕育为之奋斗的愿景。总体来说,这些愿景往往是孕育它们的社会的映射,那些危险的形象通常是社会负面的镜像。

这些威胁是关于社会选择的方式方法、关于社会当下和长期生存方式的社会内部矛盾的投影。一个社会如果对自己的生存方式缺乏自信,就会产生围城心态。攻击城墙的敌人是它自己“内部的恶魔”:被压抑的、环绕着它的恐惧渗透进它的日常生活,渗透进它的“常态”。为了长盛不衰,这些恐惧必须被逐渐挤出,被塑造为一个异端形象:成为一个有形的敌人,人们可以与之不断斗争,并有望征服它。

不停生产这种废弃品还有个重要原因:需要让仍在参与游戏的人看到作出其他选择的可怕后果(他们也被告知这是唯一的后果),这样他们就能够忍受,并愿意忍受这场游戏给他们的生活带来的艰辛压力。

道德的本质是为弱者、不幸的人、受苦难的人谋求福祉的责任冲动,给贫穷定罪可以消除和减弱这种冲动。作为事实的或潜在的罪犯,穷人不再是一个道德问题,他们已经被摒弃于我们的道德义务之外。保护穷人不受残酷命运的伤害也不再是一个道德问题,另一个道德问题取而代之,即保护正常人的权利和他们的正当生活,使他们避免来自卑贱街区或贫民窟的袭击。

现在的情况有所不同,表面上没有什么变化的工作伦理与公共道德产生了一种新的关系。它不再是道德情感的出口,而是成为20世纪末“中立化”(adiaphorization)的有力工具。凭借这个进程中,道德谴责不再适用于道德上可憎的行为。

期的“慈善盛宴”提供了这样的出口——它们通常由耸人听闻的苦难或毁灭性的悲惨景象引发,是一种大规模但短暂的道德情感的爆发。然而,所有的慈善盛宴都是为了间接强化(而非破坏)日常的规则。大规模慈善的景象使日常的镇静和道德的冷漠更容易忍受。最

现代化不应该被解释为“通往现代性(modernity)之路”。如果那样,它就变成了一系列“变得更现代”的行动。一旦这些任务完成,现代化就戛然而止。现代化就是现代性,一旦停止,现代性也随之消亡。现代化是对世界和人们生活方式的一种难以抑制、令人上瘾的“重塑”,是“现代生活方式”的同义词。永久和持续的现代化是现代性的基本特征,这种生存方式使它有别于其他(传统主义)生存方式。

人们每天都身处市场造就的切实不安全感之中,政治力量对这种不安全感无能为力,只能听之任之。相反,“被包围的城堡”的心态,个人身心安全和私人财产无时不处于威胁之中的心态,是可以积极培养的。威胁必须被渲染上最邪恶的色彩,这样一来,无形的不可预测的威胁,就可以作为一个非常事件展现在惊慌失措的公众面前,当然更重要的是让他们认识到国家机关应对这些威胁的卓越能力、警惕性和良好意愿。这个目的确实达到了,而且效果卓著。中央情报局和联邦调查局几乎每天、每周都在向美国人民发出警告,警告他们的安全即将受到威胁,让他们处于持续的安全警戒状态,并将个人安全牢牢安放在最多样化的、四处弥漫的紧张局势之中。美国总统不断提醒他的选民,“一旦不慎让一丝不安定因素流入国内,我们就会遭受前所未见的灾难”。这个策略受到其他众多政府的热切关注,它们纷纷效仿,把社会国家亲手埋葬。民众普遍要求建立一个强大的国家权力,帮助他们重燃希望,对抗过剩,限制废弃物,只是这种需求不再建立在社会不安全和社会保护之上,而是建立在个人的脆弱性和人身安全之上。

秩序和规范旗帜鲜明地宣告,不是所有现存事物都可以被包含在这个公设的、正常运作的集合体中,也不是每个选择都被许可。秩序和规范的概念是对准社会现状的尖刀,传达的首先是分离、截断、切除、驱逐和排斥的意图。它们通过关注“不恰当的”来推行“恰当的”,把现实中那些被剥夺了生存权且注定被孤立、放逐和灭绝的部分挑选出来,

就秩序而言,被流放、被驱逐的是那些“违反秩序”的人;就规范而言,则是那些“不符合规范”的人。无论哪种情况,责任主要都在于被驱逐者,秩序和规范都预置了责任,先验地决定了“罪”与“罚”。是被驱逐者自己错误的行为,使他们成为被驱逐的对象,他们自己需要承担主要责任。因此被驱逐表现为社会性自杀的结果,而非社会性处决的结果。被驱逐者的过错在于没有付出努力或没有付出足够的努力避免被驱逐,他们甚至自甘堕落,使被驱逐成为自己必然的

把穷人培养成未来的劳动者,曾经在经济和政治上都很有意义。它促进了以工业为基础的经济的发展,很好地完成了“社会整合”的任务——秩序维护和规范管理。然而,在“后现代”的消费者社会,这两种意义都不成立了。现在的经济不再需要大量的劳动力,它已经学会了在减少劳动力及成本的同时增加利润和产出。同时,对规范和“社会纪律”的服从,主要是通过商品市场的吸引力来保证,而非通过国家管理的强制力和圆形监狱网络管理之下的训练来保证。

失业,没有收入,丧偶,离婚,分居,颠沛流离,不幸的命运交织累积,使个人和家庭陷入穷困潦倒的境地,不得不露宿街头。穷人从社会交互和交易的网络中被孤立出来,这一系列的排斥造成的结果是,他们失去了基准,前途未卜。

临时雇用制深刻影响了饱受其苦的人,通过把人们的未来变得更不确定,它制止了所有的理性预期,尤其熄灭了人们对未来的基本信念和希望。然而人们需要这种信念和希望来反抗(特别是集体反抗)目前这个最无可容忍的现状。[8]

如今,穷人的苦难不再能汇聚成一项共同的事业。每一个有缺陷的消费者都在孤独中舔舐自己的伤口,最多只能与他们尚未破碎的家庭为伴,与同样没有资源的朋友为伴。有缺陷的消费者是孤独的,感觉自己被抛弃,一旦他们长期处于孤独状态,他们就真的变成了独行者。他们不知道社会能帮上什么忙,也不期望能获得帮助,他们只能指望通过彩票来改变自己的命运。

他们不被需要,被社会抛弃。那么,哪里才是他们的归宿?最简短的答案是,消失不见。首先,要把穷人从消费者的勇敢新世界赶走,把他们从街道赶走,从公共场所赶走。如果他们碰巧是新来的,证件都不齐全,那就再好不过,可以把他们驱逐出境,从而把他们从社会的义务中完全驱逐出去。如果找不到驱逐出境的借口,他们仍可能被流放到遥远的监狱或集中营,最好在亚利桑那州的沙漠里,在远离航线的落锚船上,或在高科技、全自动化的牢狱中——

制造消费者 (安东尼·加卢佐)

在这些电影中,呈现给观众的往往是女性如何凭借自身的魅力获得奢华的消费主义生活。为了迎合人们的道德观,这些故事最后经常会有个转折来消解与现实社会的矛盾,比如坏人受到惩罚、女主人公重新走上婚姻爱情的正轨、不再颠覆旧有道德规范等。但是,对于批评者来说,这些电影仍然对人们的精神造成了损害。新兴大众媒体以故事、电影等方式描绘了众多肆无忌惮、冲动、欲望强烈又爱消费的年轻享乐主义者,这自然会受到人们的喜爱,并引发模仿。

在他的理论中,要是过分压抑“真实”的自我,会有引发精神疾病的危险,而勇敢认识自我,则可以让人实现独立自主。

随意女郎形象是通过其外在特征和消费方式(尤其是服饰)展现出来的,因此,通过购买和搭配“正确的商品”,年轻女孩就能获得这种角色、这种身份。

相反,应该保持媒体的多元化和信息的多样性。他们给各种媒体提供信息,有时有意通过明显中立的媒体来传递信息。这样做的目的是以诱导而不是控制和禁止的方式制造言论自由的假象。CPI的目的不是防止不利信息的传播,而是要让不利信息被持续不断的“积极”信息淹没,所以要持续散播高密度的重复信息,让国家想要传播的资讯无处不在。同时,CPI还向报纸和杂志发出指示,要求他们“自愿”关注战争信息。反对者并未受到直接压制和打击,只是他们的言论和信息被淹没了,以至于无法出现在新闻频道上。

所以,并不是媒体造成现代人的身份危机,新的经济模式才是根源所在,这一切都被既官僚又匿名的市场环绕着。不过,媒体的确让这场危机变得更加戏剧化和工具化了。商业所构造的幻想并不会去考虑个人在生产系统中所处的位置,以及每个人所拥有的权力关系,相反,消费者可以创造虚构的自己,人们需要把市场提供的商品元素完美地整合起来,包装自己,努力使自己在社交游戏中脱颖而出。在商业的世界里,消费者是提升自身价值的工匠,他所要做的就是通过挑

媒体为我们提供了大量图片,创造了很多刻板印象和流行语,极力展现世界上比较光彩的那一部分。他们刻意逃避了集体主义文化,通过构建一种“不假思索”的文化,掩藏了某些想法和某些异议。因此,消费者的自由不过是在他人强加的一堆东西中进行选择的自由。

商品崇拜、劳动分工和工资制度都是家庭内部生产关系解体的原因。

因此,鲍德里亚认为,现代商品陷入了一种“根本妥协”,即购买特定商品才能提高家庭地位和声望。人们很多时候都是在被迫的状态下必须要买一些东西,很少是因为有用或因为喜欢才买。

年轻人的文化就是商业的文化,他们的群体身份通过服饰美学和标志物来表达。青年们的不同小社群都有各自认同的消费代码,而这些代码形成了一种传达态度和信仰的语言。在这里,我们也能看到“同与不同”的基本机制,只有通过对符号物的拥有和展示、通过购买特定的象征性服饰,青少年才能加入一个群体,也和其他群体划清了界限。

马尔库塞认为,在人类历史中,最初对欲望的压抑是必不可少的,因为那是生存和生产的需要。但是随着技术的发展和人们对劳动掌握程度的提高,生产所需的劳动时间大大减少了,这种压抑就变得非理性了。人们现在能从异化劳动和牺牲中解放出来,但社会对人类的束缚仍然很牢固,现在它通过种种社会制度维持。这就是马尔库塞所谴责的“过度镇压”的非理性和无用,他认为这会最终导致废除它的反抗。

个人主义的左派人士希望的“新新人类”(nouvel

homme nouveau)是一种能从集体和集体所暗示的必要的从属关系中解放出来的存在。他们的矛头不再指向有产阶级本身,而是指向一种压抑人性的资产阶级心态——它体现为将压抑内在化的清教主义。为了实现内心的解放,他们提倡与人们心中根深蒂固的压迫制度作斗争。与资本作斗争,就是与异化作斗争,就是与最原始的人类本真重新建立联系。这种新兴的政治意识形态以治疗和自我为中心,希望通过愉悦、想象、享受活动来改变自己,而这些活动实际上也是压抑制度的一部分。

边缘人、小混混、艺术家听起来都是一些“酷酷的”角色,其实他们都可以被视为丹迪主义者矩阵形象的变体。和丹迪主义者一样,他们都追求一些特定的彰显身份的符号物,并抱有玩世不恭的态度,从而显示他们的与众不同。因此,反主流文化的本质也是一种消费文化,因为它基于人们的自恋和展示欲望,基于人们想向外界展示出自己所拥有某些符号和特点。所以,反主流文化也一样要遵循既定规矩,需要通过特定的符号物,来展现玩世不恭和不循规蹈矩,通过让自己与众不同来获得一些社会收益,从而抬高自己的身份。所谓的“酷”,意思就是随时随地都保持一种假装冷漠的姿态。这种“酷”文化彰显着一种傲慢和讽刺的情绪,有着丹迪主义的风格,是一种对自我形象的塑造,激烈、超脱又叛逆。

因为正如我们之前解释的那样,反主流文化从本质上就是商业的,它只能在基础设施完善、通信发达、市场成熟的情况下才能得到发展。摇滚乐队只能通过录音广播技术才能在世界范围内传播,只有经济基础完善了,猫王(Elvis

Presley)才能登上电视、影响无数反主流文化爱好者。

因此,人们对循规蹈矩的反感和反主流文化的兴起并没有给广告业带来多大的困难,只需要调整广告的语言风格,就可以很好地适应新的文化。如果墨守成规令人厌恶,那么广告就可以变得不墨守成规。如果公众不喜欢汽车广告强调身份地位,商家就可以通过广告反对身份地位论。这是广告从刻板到时髦的转变,广告的内容也不再遵循古板的老一套,变得更加轻松顽皮,更加符合时尚流行的节奏。

砂女 (安部公房(Abe Kobo))

是呵……在十几年前的那个废墟时代,人人都狂奔着去寻找不用走路就能解决的自由。那么,眼下果真能一口断定“不用走路就能解决的自由”已经让人们腻烦了吗?就说你吧,不是也被那种幻想对手的捉迷藏所拖累,受引诱到了这沙丘附近来的吗?……沙……1/8mm的无限流淌……它抓住了“不用走路就能解决的自由”,是底片中阴阳相反的自画像。一个孩子即使再向往远足,当他迷路的一刹那,也会大声哭泣的。

因“扭住胳膊”一词,皮肤展开了随心所欲的联想。忽然,女人同背景分离了开来,只剩一个轮廓存在着。二十岁的男人,靠观念发情。四十岁的男人,靠皮肤的表面发情。可是,对三十岁的男人来说,变成轮廓的女人最危险。……简直就像抱住自己似的,可以毫无顾忌地抱住吧……但是,女人的背后生着许多眼睛……女人被那视线之丝操纵着,不过是受操纵的娃娃……要是抱住了女人,这回可就要轮到你被操纵了……“脊椎脱臼”,撒了个大谎,立刻就会露出马脚来。已经过惯的生活,难道就此断送了吗!

等待的时间可真难受。时间,就像蛇腹一样,弄出深深的皱纹,折叠了好几层。那一层一层假如不绕远道,就无法向前挺进。每一层皱纹,所有形式的疑惑,手里都潜藏着各自的武器。与这些疑惑论争,或置之不理,或冲撞前行,都不是一般的努力。

二手时间 ((白俄)阿列克谢耶维奇)

但是生活却变得越来越糟糕。很快,除了书籍,什么都买不到了。货柜上只剩下书籍了……

我有一件事情永远不会厌烦,就是眼看着麦穗一天天变黄。我对生活总是充满渴望,最喜欢看面包烤熟的过程,看小狗的耳朵摇晃摇晃。这对我来说,就好像你们喜欢博物馆的油画

谚语说得对:手上有锁链,嘴里才有面包

唉,上帝啊!四十岁之前什么都可以做,也可以造孽。四十岁之后就应该忏悔了,上帝还来得及原谅你。

南方高速(《百年孤独》作者的文学偶像,马尔克斯、聂鲁达、萨拉马戈、莫言、略萨5位诺奖得主推崇!安东尼奥尼、王家卫爱重!) (胡里奥·科塔萨尔)

现在我只准备想你,亲爱的,整晚都只想你。我只准备想你,只有这样,我才能感觉到我自己,像一棵树,把你环抱在怀里,我要挣脱那束缚我、引导我的树干,小心翼翼地在你身旁飘舞,舒展开每一片树叶(绿色的,绿色的,我自己还有你自己,汁液丰润的树干,绿色的树叶:绿色的,绿色的)。我不会离开你,不允许别的东西介入我们俩之间,不能将注意力从你身上移开哪怕一秒,不能剥夺我去想起今夜正在轻快流淌,拂晓在望,在那边,在你生活和正沉睡的那一边,等黑夜再次降临的时候,我们将一起来到你家,走上门廊的台阶,打开灯,摸一摸你的小狗,喝咖啡,忍不住盯着对方看了又看,直到我拥抱你(我就像一棵树,把你环抱在怀里),把你带到楼梯边(但那里没有玻璃球),然后我们开始上楼,上楼,房门紧闭着,但我口袋里有钥匙……

我请她为我低声唱一支蓝调,她的那些蓝调曲子已经让她在伦敦和斯德哥尔摩声名鹊起。然后我们又唱起《你突然出现》,这支曲子整晚都在不停地追逐着我们,像是一条面色雪白、长着绿眼睛的猎犬。

时间就这样流逝,舞会,两三场舞会,尼克的X光片,然后是小不点拉莫斯的汽车,碧芭家的狂欢夜,彻夜畅饮,开车到溪边的小桥,月光,月亮像是天空酒店的一扇窗,劳拉在汽车里半推半就,一点点酒精,灵活的双手,热吻,压抑的叫声,羊驼毛毯,一切又恢复平静,抱歉的微笑

爱的艺术 (〔美〕弗洛姆)

妇女之所以于男子平等,是因为男女之间的差别消失了。启蒙运动的哲学论点——灵魂是不分性别的——被广泛使用。性别的两极消失了,以这两极为基础的性爱也随之而消失。男子和妇女完全相同,而不是作为对立的两极而平等。现代社会鼓吹实现非个性化的平等理想,因为这个社会需要“人——原子”,这些人原子相互之间没有区别,汇集起来也能毫无摩擦地顺利地发挥作用,他们都服从同一个命令,尽管如此,每个人却都确信他们是在按自己的意愿办事。就象现代化的大规模生产要求产品规格化,社会的发展也要求人的规格化,并把这称为“平等”。

人作为劳动大军和管理阶层的一员仅仅是一个号码而已。他几乎不需要有任何主观能动性,他的任务由劳动的组织派定。领导和被领导之间也几乎没有区别,因为他们都在行使由整个组织结构规定的任务,不仅要按规定的速度,也要按规定的方式完成。甚至他们的各种感情,如高兴、宽容、信任、雄心以及同每个人顺利合作的能力都是预先规定的。他们的娱乐方式即使不那么强求一律,也都是大同小异。阅读的书是读书俱乐部选定的;看的电影是电影院老板和他们出钱登印的广告选定的;其他的娱乐方式也都雷同:星期日驾车远足、看电视、打牌和社交活动。从生到死,从星期一到星期日,从早到晚——所有的行动都是千篇一律和按照预定的方式进行。请问:一个被围困在这么一个

罗网之中的人如何才能不忘记他是一个人,只存在一次的人,只有一次生存的机会,能经历希望、失望、担心和恐惧的人,渴望爱情和受到虚无和孤独威胁的人呢?

人类简史:从动物到上帝(图文精编版) (开放历史系列) (Yuval Noah Harari)

从认知革命以来,智人一直就生活在一种双重的现实之中。一方面,我们有像是河流、树木和狮子这种确实存在的客观现实;而另一方面,我们也有像是神、国家和企业这种想象中的现实。随着时间过去,想象现实也日益强大;时至今日,河流、树木和狮子想要生存,有时候还得仰赖神、国家和企业这些想象现实行行好、放它们一马。

一开始,英文讲到人人生而平等用的词是“create”(创造),但生物学并没有“创造”,而是演化。演化铁定没有“平等”这回事,所谓平等的概念,是与“创造”的概念紧密相关。美国人的“平等”观念来自基督教,基督教认为每个人的灵魂都是由上帝创造,而所有灵魂在上帝面前一律平等。但是,如果我们不相信基督教那一套关于上帝、创造和灵魂的神话故事,那所谓人人“平等”究竟是什么意思?演化的基础是差异,而不是平等。每个人身上带的基因码都有些许不同,而且从出生以后就接受着不同的环境影响,发展出不同的特质,导致不同的生存概率。“生而平等”其实该是“演化各有不同”。

而根据生物学,人并不是“创造”出来的,自然也就没有“造物者”去“赋予”人类什么。个体诞生的背后就只是盲目的演化过程,而没有任何目的。所以“造物者赋予”其实就只是“出生”。

因此,我们来看看美国《独立宣言》改用生物学、科学的角度来写该是如何:

我们认为下面这些真理是不言而喻的:人人演化各有不同,出生就有某些可变的特性,其中包括生命和追求快感。 上面这段推论过程,如果是平等权和人权的激进分子看到可能会大发雷霆,大声驳斥:“我们知道人在生物学上不相等!但是如果大家都相信人人在本质上平等,就能创造出一个稳定繁荣的社会。”这点我完全赞成,但这正是我所说“由想象所建构的秩序”。我们相信某种秩序,并非因为它是客观的现实,而是因为相信它可以让人提升合作效率、打造更美好的社会。这种由想象所建构的秩序绝非邪恶的阴谋或是无用的空谈,而是唯一能让大群人类合作的救命仙丹。但也别忘了,汉谟拉比也可以用同样的逻辑来捍卫他的阶级原则:“我知道所谓上等人、平民和奴隶在本质上其实并没有什么不同。但如果我们这么相信,就能创造出一个稳定繁荣的社会。” 真正的坚信者 很多读者读到上面这一节,可能都觉得如鲠在喉。毕竟那就是我们中的多数人今天所接受的教育。我们说《汉谟拉比法典》是虚构故事,并不会觉得难以接受,但说到人权也只是虚构的故事,听来就有些刺耳。如果大家都发现人权不过是种想象,岂不是社会就要崩溃了吗?讲到“神”的概念,伏尔泰就曾说:“世界上本来就没有神,但可别告诉我的仆人,免得他半夜偷偷把我宰了。”汉谟拉比对于阶级原则、美国国父杰斐逊对于人权,应该也都会说出一样的话。智人并没有什么与生俱来的权利,就像蜘蛛、鬣狗和黑猩猩也都是如此。但可别告诉我们的仆人,免得它们半夜偷偷把我们宰了。 这种担心其实很有道理。自然界的秩序是稳定不变的,就算人类不再相信世界上有重力,重力也不会一夜之间就消失。但相反的是,想象所建构出来的秩序总是有一夕崩溃的风险,因为这些秩序背后靠的都是虚构的故事,只要人们不再相信,一切就风云变色。为了维持想象建构出来的秩序,必须持续投入大量心

想象建构的秩序深深与真实的世界结合。

身为人类,我们不可能脱离想象所建构出的秩序。每一次我们以为自己打破了监狱的高墙、迈向自由的前方,其实只是到了另一间更大的监狱,把活动范围稍稍加以扩大。

文字是采用实体符号来储存信息的方式。苏美尔文字系统结合了两种类型的符号,刻印在黏土泥板上。第一种符号代表的是数字,分别有符号可以表达1、10、60、600、3600,以及36000。(苏美尔人的数字系统分别以6和10作为基数。即使到现在,人类生活还是处处可见以6为基数,像是一个圆有360度,一天有24小时。)另一类型的符号则代表人、动物、商品、领土、日期等等。结合这两种符号,苏美尔人能够记下的数据量就能够远胜于任何大脑的容量或任何DNA所含的基因码。

在被称为“阿拉伯数字”,但其实是印度人发明的。而且现代阿拉伯人自己还用了一组和西方颇不相同的数字符号系统,就更叫人一头雾水。之所以现在我们会称“阿拉伯数字”,是因为阿拉伯人攻打印度时发现了这套实用的系统,再加以改良传到中东,进而传入欧洲。等到有几个其他符号加入了阿拉伯数字系统(例如加号、减号、乘号),就成了现代数学符号的基础。

就算是1776年的美国《独立宣言》,尽管把人人生而平等喊得震天响,其实还是把人分成了上下等级。《独立宣言》区分了男女,男性从中得利,但女性却被剥夺了同样的权利。《独立宣言》也区分了白人、黑人和印第安人,让白人享有自由民主,但却认为黑人和印第安人是比较劣等的人类,不该享有平等的权利。当时许多蓄奴的人也在《独立宣言》上签了名,他们签署后并未释放奴隶,但一点儿也不觉得自己言行不一。在他们看来,黑鬼哪有什么“人”权?

美国这套秩序还区分了贫富之间的阶级。当时,美国人对于有钱爸妈把遗产和家族企业留给子女多半并不觉得有什么问题。在他们看来,所谓“平等”指的只有“法律面前人人平等”这件事,而与失业救济、普及教育或健康保险无关。至于当时的“自由”,也与今天截然不同。在1776年,“自由”并不代表着权利遭侵夺的人能够取得并行使权利(至于黑人、印第安人或女性更是绝无可能),而只是代表着除非特殊状况,否则国家不能没收或处分公民的私有财产。这么说来,美国这套秩序所奉行的就是“财富的阶级”,有些人会认为这就是神的旨意,也有些人会认为这是自然不变的规律。这些人会说,勤劳致富,懒惰则困穷,这是自然的赏罚原则。

至于赞成种姓制度的印度教徒则相信,是宇宙的力量划分了种姓的阶级。根据著名的婆罗门教神话,诸神是以原人普罗沙(Purusa)的身体创造这个世界:他的眼睛化成太阳,他的大脑化成月亮,他的口化成了婆罗门(祭司),他的手化成了刹帝力(贵族、武士),他的大腿化成了吠舍(农民和商人等平民),而他的小腿则化成了首陀罗(仆人)。如果相信这种说法,那么婆罗门和首陀罗的社会地位差异就再自然不过,就像太阳和月亮本来就该有所不同。45而中国古代的《风俗通》也记载,女娲开天辟地的时候要造人,一开始用黄土仔细捏,但后来没有时间余力,便用绳子泡在泥里再拉起来,飞起的泥点也化成一个一个的人,于是“富贵者,黄土人;贫贱者,引绳人也”。46

。这场经济的游戏,其实早就被种种法律限制和潜规则束缚住了手脚,根本不知道公平在哪里。

第三种想要从生物学解释父权制度的理论,并未将重点放在暴力或是蛮力上,而是认为在数百万年的演化过程中,男人和女人发展出了不同的生存和繁殖策略。对男人来说,得要彼此竞争才能得到让女人受孕的机会,所以个体想有繁殖的机会就看他能不能打败对手,比别的男人强。随着时间慢慢过去,传到后世的男性基因也就是那些最具野心、最积极、最好胜的男人。

只要读过狄更斯的小说,就知道19世纪的欧洲自由政体将个人自由奉为圭臬,即使这让付不出钱的贫困家庭只能犯罪被囚,孤儿被迫加入扒手集团,也在所不惜。就算到了现代美国,政治还是摆脱不了这种矛盾。民主党人希望社会更加平等,就算为了协助老弱病残必须增税也在所不惜。但这样一来,岂不是违反了民众支配收入的自由?如果我想把钱拿来供小孩读大学,为什么政府可以逼我非买健康保险不可?另一方面,共和党人希望让人人都享有最大的自由,就算会加大贫富差距,许多美国人将无力负担健康保险也在所不惜。但这样一来,平等也就成为空谈。

正如中世纪无法解决骑士精神和基督教的矛盾,现代社会也无法解决自由和平等的冲突。但这也不是什么缺点。像这样的矛盾,本来就是每个人类文化无法避免的,甚至还可以说是文化的引擎,为人类带来创意、提供动力。就像两个不谐和音可以让音乐往前进,人类不同的想法、概念和价值观也能逼着我们思考、批评、重新评价。一切要求一致,反而让心灵呆滞。

我们今天常认为宗教造成的是歧视、争端、分裂。但在金钱和帝国之外,宗教正是第三种让人类统一的力量。正因为所有的社会秩序和阶级都只是想象的产物,所以它们也十分脆弱,而且社会规模越大,反而就越脆弱。而在历史上,宗教的重要性就在于让这些脆弱的架构有了超人类的合法性。有了宗教之后,就能说法律并不只是人类自己的设计和想象,而是来自一种绝对的神圣最高权柄。这样一来,至少某些基本的法则便不容动摇,从而确保社会稳定。

这些神学争论愈演愈烈,最后在16、17世纪间,天主教徒和新教徒彼此杀红了眼,造成几十万人丧命。1572年8月23日,强调个人善行的法国天主教徒,袭击了强调上帝之爱的法国新教徒。这场攻击称为圣巴塞洛缪节大屠杀(St.

Bartholomew’s Day Massacre),短短24小时间,就有5000到10000个新教徒遭到屠杀。消息从法国传到古罗马的天主教教皇耳里,叫他满心欢喜,立刻安排举行庆典,还委托瓦萨里(Giorgio Vasari)在梵蒂冈的一个房间里将这场大屠杀绘成壁画作为纪念(目前这个房间禁止游客参观)。65不过24小时,基督徒自相残杀的人数,就已经超过了整个古罗马帝国曾经杀害的基督徒人数。

释迦牟尼找到一种方法可以跳出这种恶性循环。在事物带来快乐或痛苦的时候,重点是要看清事物的本质,而不是着重在它带来的感受,于是就能不再为此所困。虽然感受悲伤,但不要希望悲伤结束,于是虽然仍有悲伤,也能不再为此而困。即使仍然悲伤,也是一种丰硕的经验。虽然感受快乐,但不要希望快乐继续,于是虽然仍有快乐,也能不失去心中的平静。

和自由人文主义一样,社会人文主义也是以一神论为基础。像是人人平等这个概念,就是来自一神论认为在神的面前所有灵魂一律平等。唯一不是来自传统一神论的人文主义教派,就是演化人文主义,以纳粹为最著名的代表。真正让纳粹与其他人文主义教派不同的地方,在于他们深受演化论影响,对“人性”有不同的定义。相对于其他人文主义者,纳粹相信人类并非处处相同,也不是永恒不变,而是一个会进化或退化的物种。人可以进化成超人,也可以退化成非

这种说法有时称为“迷因学”(memetics)。迷因学假设,就像是生物演化是基于“基因”这种有机信息单位的复制,文化演化则是基于“迷因”(meme)这种文化信息单位的复制。67而所谓成功的文化,就是特别善于复制其迷因,而丝毫不论这对于其人类宿主的成本或利益。

至少在认知革命之后,人类就很希望能了解这个世界。我们的祖先投入大量时间和精力,希望能找出支配自然界的法则。然而,现代科学与先前的知识体系有三大不同之处:
  1. 愿意承认自己的无知。现代科学的基础就是拉丁文前缀“ignoramus-”,意为“我们不知道”。从这种立场,我们承认了自己并非无所不知。更重要的是,我们也愿意在知识进展之后,承认过去相信的可能是错的。于是,再也没有什么概念、想法或理论是神圣不可挑战的。 2. 以观察和数学为中心。承认无知之后,现代科学还希望能获得新知。方式则是通过收集各种观察值,再用数学工具整理连接,形成全面的理论。 3. 取得新能力。光是创造理论,对现代科学来说还不够。它希望能够运用这些理论来取得新的能力,特别是发展出新的科技。
事实上,事情永远没那么简单。就算是最虔诚、最保守的时代,还是会有人认为,一定有什么“重要的事”,是“整个知识体系”所不知道的,但这种人常常就会被边缘化或遭受迫害;但也有可能,他们就会开创一个新的体系,开始宣称只有他们才知道所有该知道的事。举例来说,穆罕默德宗教生涯的第一步,就是谴责他的阿拉伯同胞,说他们对于真正神圣的真理一无所知。穆罕默德很快就宣称只有自己知道全部的真相,而信众也开始称呼他为“先知的封印”(The

Seal of the Prophets,意为所有先知到此为终结)。于是,所有的启示当然也就是到了穆罕默德为止,再也没什么重要的了。

其中之一是雅各布布·伯努利(Jacob

Bernoulli)的大数法则(Law of Large Numbers)。伯努利认为,虽然某些单一事件(例如某个人死亡)难以准确预测,但只要有了许多类似事件,用平均结果来预测就能相去不远。

这两位苏格兰神职人员所用的概率计算,后来不仅成了精算学的基础(这是退休金和保险业务的核心),也成了人口统计学的重要概念[人口统计学则是由圣公会的牧师罗伯特·马尔萨斯(Robert

Malthus)所建立]。接着,人口统计学又成了达尔文(他也差点儿成了英国圣公会的牧师)建立演化论的基础。虽然没有公式能够预测某种条件下什么样的生物可能演化,但遗传学家还是能够利用概率计算,了解某个特定族群产生特定突变的可能性。这样的概率模型已经成了经济学、社会学、心理学、政治学和其他社会科学及自然科学的基础。就算是物理学,最后牛顿的经典公式也加入了量子力学的概率云(probability cloud)概念。

但今天情况正相反。大富豪管理资产和投资非常谨慎,反而是没那么有钱的人,买起没那么需要的汽车和电视机却毫不手软。

资本主义和消费主义的伦理可以说是一枚硬币的正反两面,将这两种秩序合而为一。有钱人的最高指导原则是——“投资!”而我们这些其他人的最高指导原则则是——“购买!”

市场和国家要增强这些情感面,靠的就是塑造“想象的社群”(imagined

communities,另译“想象的共同体”),纳入的人数可能达到数百万之巨,而且是专为国家或商业需求量身打造。所谓想象的社群,指的是虽然成员并不真正认识彼此,却想象大家都是同一伙的。这样的社群概念历史悠久,并不是到了现代才乍然出现。数千年来,王国、帝国和教会早就担任了这种想象社群的角色。例如在古代中国,数千万人都认为全国就是一家人,而皇帝就是父亲。在中世纪,数百万虔诚的穆斯林也想象着整个伊斯兰社会就是一个家庭,彼此都是兄弟姐妹。然而,纵观历史,这种想象的社群力量有限,比不上每个人身边几十个熟人所结合成的密切社群。密切社群能够满足成员的情感需求,而且对每个人的生存和福祉都至关重要。然而,密切社群在过去两世纪间迅速衰微,开始由想象社群填补这种情感上的空缺。

这么说来,所谓的快乐,很可能只是让个人对意义的错觉和现行的集体错觉达成同步而已。只要我自己的想法能和身边的人的想法达成一致,我就能说服自己、觉得自己的生命有意义,而且也能从这个信念中得到快乐。

时至今日,这个40亿岁的自然选择系统却面临了一项完全不同的挑战。在全球各地的实验室里,科学家正在改造各种生物。他们打破自然选择的法则而丝毫未受惩罚,就连生物最基本的原始特征也完全不看在眼里。巴西生物艺术家爱德华多·卡茨(Eduardo

Kac)就在2000年推出了一项新艺术作品:一只发着荧光绿的兔子。卡茨找上法国的一间实验室,付费请求依他的要求改造出一只会发光的兔子。法国科学家于是拿了一个普通的兔子胚胎,再植入由绿色荧光水母取得的DNA。当当当当!绿色荧光兔隆重登场。卡茨将这只兔子命名为阿巴(Alba)。

物理学家认为宇宙大爆炸(Big

Bang)就是一个奇异点(singularity)。在奇异点之前,所有我们认知的自然法则都还不存在,就连时间也不存在。所以要说宇宙大爆炸“之前”如何如何,对我们来说是没有意义、无法理解的。而我们可能正在接近下一个奇异点,所有我们现在这个世界的意义(不论是你我、男女、爱恨)都即将变得再也无关紧要。而在那个点之后的任何事,都还超出我们现在所能想象的

当代学术棱镜译丛:色情 (乔治·巴塔耶)

我已经说过,色情在我眼中是一种失衡,在这种失衡中,存在本身有意识地质疑自我。从某种意义上看,存在在客观上失去自我,但是主体会与失去自我的客体认同一致。如果有必要,我可以说,在色情中,大我(JE)失去自我。也许这是一种幸运的境遇。但是色情中的自愿失去是不容置疑的:没人可以怀疑。尽管开头我抛出了一些客观思考,但是现在谈到色情,我想直言不讳地将自己作为主体。不过,如果说我要

蛤蟆的油 (黑泽明)

植草说的是,小时候从母亲衣襟下面看见了她那白白的腿肚,给他留下了强烈的印象;同年级的女生班班长,是学校最美的女生,住在江户川的大泷附近,叫什么什么名字,好像很喜欢小黑你,等等。可是我对这些毫无记忆。

我记得最清楚的是我的剑道大有长进,五年级就升为副将。父亲为了奖励我,给我买了一副黑护胸的剑道用具。比赛的时候我用“反斩腹”的招数一连击败了五个人。当时被我击败的对方主将是染坊的小老板,当和他两刀相击难解难分之际,我闻到一股强烈的蓝靛味儿。总之,我记得的都是自己曾经大逞威风的事。

我问他为什么这事记得清楚,他说让你打疼了。我说:“不错,在剑道这门课程上,你从来没有胜过我一次。”他却说有一次我曾败在他手下。

我问他什么时候,他说那是我进了京华中学、他上了京华商业学校之后两校比赛的时候。我说那次我没参加,他却固执地认为:“你不参加就算我胜了,胜利就是胜利。” 总而言之,这位风流小生自不量力,实在拿他没办法。

偏巧,这位道场主人又被汽车撞了。那时汽车本来是罕见之物,可他却让这罕见之物撞伤,这简直就像宫本武藏挨了马踢一样可笑。因此,我对千叶周作这位孙子的尊敬立刻就烟消云散了。

辛波斯卡诗选三部曲(套装共3册) (维斯拉瓦·辛波斯卡)

我们的确有共通的亲友,

但在她的世界几乎全都健在, 在我的世界则几乎无一幸存 于同样的生活圈。 我们如此迥异, 谈论和思考的事情截然不同。 她几近无知—— 却坚守更高的目标。 我远比她见多识广—— 却充满疑虑。 她给我看她写的诗, 字迹清晰工整, 我已封笔多年。

车轮可对可对地发着声响。无空地的森林。

可对,可对。噪音的护送部队穿过森林。 可对,可对。夜里醒来我听见 可对,可对,寂静碰撞寂静的声音。

纪念

他们在榛树丛中做爱 在一颗颗露珠的小太阳下, 他们的发上沾满 木屑碎枝草叶。 燕子的心啊 怜悯他们吧。 他们在湖边跪下, 拨掉发间的泥和叶, 鱼群游到水边, 银河般闪闪发光。 燕子的心啊 怜悯他们吧。 雾气从粼粼水波间 倒映的群树升起。 噢燕子,让此记忆 永远铭刻。 噢燕子,云朵聚成的荆棘, 大气之锚, 改良版的伊卡鲁斯, 着燕尾服的圣母升天, 噢燕子,书法家, 不受时间限制的秒针, 早期的鸟类哥特式建筑, 天际的一只斜眼, 噢燕子,带刺的沉默, 充满喜悦的丧章, 恋人们头上的光环, 怜悯他们吧。

旅行挽歌

全都是我的,但无一为我所有, 无一为记忆所有, 只有在注视时属于我。 女神的雕像重现脑海,立刻又怀疑 她们的头配错了躯干。 属于萨莫科夫镇[1]的,除了雨水 还是雨水。 巴黎,从卢浮宫到指甲, 被一层白翳所笼罩。 圣马丁林荫大道:阶梯虽在 然通向乌有。 多桥的列宁格勒 只不过一座半座桥。 可怜的乌普萨拉[2], 大教堂没落成碎片。 索非亚[3]命运多舛的舞者, 一具没有脸孔的躯体。 分离——他的脸没有了眼睛, 分离——他的眼睛没有了瞳孔, 分离——猫的瞳孔。 高加索的老鹰翱翔 于复制的大峡谷上方, 掺了杂质的金色阳光 与伪造的石头。 全都是我的,但无一为我所有, 无一为记忆所有, 只有在注视时属于我。 无数,无穷, 但一丝一毫皆各有其特色, 沙粒,水滴 ——风景。 我无法鲜明真切地记住 一片叶子的轮廓。 问候与道别 在匆匆一瞥间。 过与不及, 脖子的一次转动。

诗歌朗读

当个拳击手,要不然就根本 不要到场。啊缪斯,蜂拥而至的群众在哪里? 大厅里有十二个人,还有八个空位—— 这场艺文活动可以开始了。 有一半的人是因为躲雨才进来, 其余都是亲属。噢,缪斯。 在场的女士们喜欢呐喊狂吼, 不过那只适合拳击赛。在这儿她们得行为检点。 但丁的地狱如今是台前的座位。 他的天堂亦然。噢,缪斯。 啊,当不成拳击手而成了诗人, 一个被判终生苦学雪莱的人, 因为肌肉无力,只好向世界展示 或许有幸收入中学书单上的 十四行诗。噢,缪斯, 噢短尾天使,珀加索斯[5]。 在第一排,有位和蔼的老人轻声打鼾: 他梦见妻子又活了过来,并且 像往常一样为他烘焙水果馅饼。 火光熊熊,但她小心翼翼——怕烤焦了他的饼!—— 我们开始朗读。噢,缪斯。 [5]珀加索斯(Pegasus),希腊神话中的神马,是灵感的象征。

“我没有门。”石头说。

写作的喜悦

被书写的母鹿穿过被书写的森林奔向何方? 是到复写纸般复印她那温驯小嘴的 被书写的水边饮水吗? 她为何抬起头来,听到了什么声音吗? 她用向真理借来的四只脆弱的腿平衡着身子, 在我手指下方竖起耳朵。 寂静——这个词也沙沙作响行过纸张 并且分开 “森林”这个词所萌生的枝桠。 埋伏在白纸上方伺机而跃的 是那些随意组合的字母, 团团相围的句子, 使之欲逃无路。 一滴墨水里包藏着为数甚夥的 猎人,眯着眼睛, 准备扑向倾斜的笔, 包围母鹿,瞄准好他们的枪。 他们忘了这并非真实人生。 另有法令,白纸黑字,统领此地。 一瞬间可以随我所愿尽情延续, 可以,如果我愿意,切分成许多微小的永恒, 布满暂停飞行的子弹。 除非我发号施令,这里永不会有事情发生。 没有叶子会违背我的旨意飘落, 没有草叶敢在蹄的句点下自行弯身。 那么是否真有这么一个 由我统治、唯我独尊的世界? 真有让我以符号的锁链捆住的时间? 真有永远听命于我的存在? 写作的喜悦。 保存的力量。 人类之手的复仇。

哀愁自我消解,日子一天接一天过,

而他们,受慰问后,将因流行性感冒而消瘦。

“袒胸露肩装”[2]一词来自decollo,

decollo的意思是我砍断脖子。 苏格兰皇后玛丽·斯图亚特 穿着得体的连身衣裙走上断头台。 她的衣衫袒胸露肩 红似喷溅的鲜血。

女性贫困【上海译文出品!NHK录制组一手资料大公开!继《穷忙族》后再次追击“女性看不见的贫困”,是什么在啃食年轻女性的未来?】 (译文纪实) (日本NHK特别节目录制组合)

出生于东北地区的真由高中毕业后来到东京,主要靠在夜总会打工维持生计。最后做的那家店,用真由的话来说,是家上档次的高级店。真由有一个交往了很多年的男朋友。对方与她同岁,在歌舞伎町的牛郎店上班。他们已经住在一起,如果告诉他怀孕的事,他一定会说那就一起养大吧!

但是真由怀的是别人的孩子。几个月前,真由与现任男朋友曾因吵架分手了一段时间,她怀的正是这段时间内交往的那个男人的孩子。与男朋友复合后不久她就发现自己怀孕了。

阳子:周围有很多网络玩家。他们都是朋友,或许比朋友还亲,感情很深厚。说到这您可能认为我要讲男人的事。在这些玩家当中有一个人很喜欢我,虽然我并不认识对方。我跟那个人说,我自己有问题,你还是不要选我这种人为好,去喜欢那些普通的女孩子吧。但是对方却说他已经做好心理准备了。

冈田:所以你才停止(自杀)了吗? 阳子:从那以后我就觉得天无绝人之路吧。 冈田:那你不能去他那里吗? 阳子:我也不认识他啊!只是听过声音、发过文字而已。 阳子摘下眼镜,一边擦着眼泪一边说道。

流溪 (林棹)

——打赌你想不到。千禧年,空间坍缩,时间获救。纯粹、纯粹的时间!匀净的、无水黄油般的时间。时间覆没大地,微醺的水手点时成金,成快箭、利剑,成蹦1K的裸女、独角兽、洞穴和焰火、坟莹和荒骨、海床与方舟。大气能见度高时,你能望见魔市高悬于碧蓝天宇:一抹苍白映像,核雕般精细,如同银色月球盛气凌人的姊妹,与真实世界平行,幅员是人类文明的总和。 魔市的物理形式是电线、大小不一的盒子、一种压 扁的魔法水晶球和一块符文托盘(每个符文字块背面都偷装了弹簧),其入口则是爱丽丝的兔子洞、连通纳尼亚的苹果木衣橱和野比家的二十二世纪抽屉。千千万万根走火入魔的手指踏着符文跳舞,疇里啪啦,嘛里啪啦,然后手指们发现自己已经置身匿名之神的无垠封地。


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