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螣 渭慰谓慰未喂维蟽蟿伪蟿慰蟼 维谓胃蟻蠅蟺慰蟼
韦慰 苇蟻纬慰 蟿慰蠀 螠伪蟻魏慰蠉味蔚
螣 渭慰谓慰未喂维蟽蟿伪蟿慰蟼 维谓胃蟻蠅蟺慰蟼
蟽蠀谓慰蠄委味蔚喂 渭喂伪 蟽畏渭伪谓蟿喂魏萎 魏蟻喂蟿喂魏萎 蟿畏蟼 畏胃喂魏萎蟼 蟿畏蟼 蟽蠉纬蠂蟻慰谓畏蟼 尾喂慰渭畏蠂伪谓喂魏萎蟼 魏慰喂谓蠅谓委伪蟼. 螕喂鈥� 伪蠀蟿蠈 魏蟻委谓伪渭蔚 蠈蟿喂 畏 蔚位位畏谓喂魏萎 苇魏未慰蟽萎 蟿慰蠀 胃伪 蟽蠀渭尾维位蔚喂 蟽蟿畏谓 蟽蠀谓蔚喂未畏蟿慰蟺慰委畏蟽畏, 伪蟺蠈 蟿慰 渭慰蟻蠁蠅渭苇谓慰 魏慰喂谓蠈 蟿慰蠀 蟿蠈蟺慰蠀 渭伪蟼, 蟿蠅谓 伪谓胃蟻蠋蟺喂谓蠅谓 蟺蟻慰尾位畏渭维蟿蠅谓, 蟺慰蠀 胃苇蟿蔚喂 畏 蟽蠉纬蠂蟻慰谓畏, 慰蟻胃慰位慰纬喂魏维 慰蟻纬伪谓蠅渭苇谓畏, 蟺伪蟻伪纬蠅纬喂魏萎 魏慰喂谓蠅谓委伪.
螚 蔚喂蟽伪纬蠅纬萎 伪蠀蟿萎 伪蟺慰尾位苇蟺蔚喂 蟽蟿畏谓 魏蟻喂蟿喂魏萎 伪蟺慰蟽伪蠁萎谓喂蟽畏 蟿畏蟼 蟽蠂苇蟽畏蟼 蟿畏蟼 蟽魏苇蠄畏蟼 蟿慰蠀 螠伪蟻魏慰蠉味蔚 渭蔚 蟿慰谓 蔚纬蔚位蔚喂伪谓喂蟽渭蠈 魏伪喂 蟿伪 蟺喂慰 蟽蠉纬蠂蟻慰谓伪 蠁喂位慰蟽慰蠁喂魏维 蟻蔚蠉渭伪蟿伪. 螆蟿蟽喂 慰 螆位位畏谓伪蟼 伪谓伪纬谓蠋蟽蟿畏蟼 胃伪 苇蠂蔚喂 蟿伪 未蔚未慰渭苇谓伪 纬喂伪 谓伪 蟿慰蟺慰胃蔚蟿萎蟽蔚喂 蟿畏 蟽魏苇蠄畏 蟿慰蠀 螠伪蟻魏慰蠉味蔚 蟽蔚 蟽蠀谓维蟻蟿畏蟽畏 渭蔚 蟿喂蟼 喂未蔚慰位慰纬喂魏苇蟼 蟿维蟽蔚喂蟼 蟿慰蠀 魏伪喂蟻慰蠉 渭伪蟼. 螚 渭蔚蟿维蠁蟻伪蟽畏 伪蟺慰尾位苇蟺蔚喂 蟽蟿畏谓 伪魏蟻喂尾萎, 蟿伪蠀蟿蠈蠂蟻慰谓伪 蠈渭蠅蟼 味蠅谓蟿伪谓萎 魏伪喂 蔚蠉位畏蟺蟿畏 伪蟺蠈未慰蟽畏 蟿慰蠀 蟺蠀魏谓慰蠉 魏伪喂 渭蔚 伪魏伪未畏渭伪蠆魏萎 伪蠀蟽蟿畏蟻蠈蟿畏蟿伪 未喂伪蟿蠀蟺蠅渭苇谓慰蠀 位蠈纬慰蠀 蟿慰蠀 螠伪蟻魏慰蠉味蔚.
螤蔚蚁喂蔚蠂蠈渭蔚谓伪
螤蟻蠈位慰纬慰蟼 蟽蟿畏谓 蔚位位畏谓喂魏萎 苇魏未慰蟽畏
螘喂蟽伪纬蠅纬萎: 螚 谓维蟻魏蠅蟽畏 蟿畏蟼 魏蟻喂蟿喂魏萎蟼: 螠喂伪 魏慰喂谓蠅谓委伪 蠂蠅蟻委蟼 伪谓蟿喂蟺慰位委蟿蔚蠀蟽畏
螠苇蟻慰蟼 蟺蟻蠋蟿慰: 螚 渭慰谓慰未喂维蟽蟿伪蟿畏 魏慰喂谓蠅谓委伪
1. 螣喂 魏伪喂谓慰蠉蟻纬喂蔚蟼 渭慰蟻蠁苇蟼 蔚位苇纬蠂慰蠀
2. 螤蔚蟻喂蠂伪蟻维魏蠅蟽畏 蟿畏蟼 蟺慰位喂蟿喂魏萎蟼 味蠅萎蟼
螜. 螤蠋蟼 未喂伪蠁慰蟻慰蟺慰喂萎胃畏魏蔚 畏 魏慰喂谓蠅谓喂魏萎 伪位位伪纬萎
螜螜. 螤蟻慰慰蟺蟿喂魏苇蟼 蟺蔚蟻喂蠂伪蟻维魏蠅蟽畏蟼
螜螜螜. 螝蟻维蟿慰蟼 蔚蠀畏渭蔚蟻委伪蟼 魏伪喂 魏蟻维蟿慰蟼 蟺慰位苇渭慰蠀
3. 螚 蟽蠀谓蔚喂未畏蟿慰蟺慰委畏蟽畏 蟿慰蠀 蟿蟻伪纬喂魏慰蠉 蔚尉伪蠁伪谓委味蔚蟿伪喂: 螠喂伪 魏伪蟿伪蟺喂蔚蟽蟿喂魏萎 伪蟺慰渭蔚蟿伪蟻蟽委蠅蟽畏
韦慰 蟺伪喂纬谓委未喂
4. 韦慰 蟽蠉谓慰位慰 蟿慰蠀 魏位蔚喂蟽蟿慰蠉 位蠈纬慰蠀
螜. 螚 纬位蠋蟽蟽伪 蟿畏蟼 伪蟺蠈位蠀蟿畏蟼 未喂慰委魏畏蟽畏蟼
螜螜. 螤蟻慰蟼 蟿畏谓 魏伪蟿蔚蠉胃蠀谓蟽畏 蟿畏蟼 伪蟺蠈位蠀蟿畏蟼 蟻蠉胃渭喂蟽畏蟼
螠苇蟻慰蟼 未蔚蠉蟿蔚蟻慰: 螚 渭慰谓慰未喂维蟽蟿伪蟿畏 蟽魏苇蠄畏
5. 螚 伪蟻谓畏蟿喂魏萎 蟽魏苇蠄畏: 螒蟺慰蟿蠀蠂委伪 蟿畏蟼 位慰纬喂魏萎蟼 蟿畏蟼 伪谓蟿委胃蔚蟽畏蟼
6. 螒蟺蠈 蟿畏谓 伪蟻谓畏蟿喂魏萎 蟽蟿畏 胃蔚蟿喂魏萎 蟽魏苇蠄畏: 螚 蟿蔚蠂谓慰位慰纬喂魏萎 慰蟻胃慰位慰纬喂魏蠈蟿畏蟿伪 魏伪喂 畏 位慰纬喂魏萎 蟿畏蟼 魏蠀蟻喂伪蟻蠂委伪蟼
7. 螣 胃蟻委伪渭尾慰蟼 蟿畏蟼 胃蔚蟿喂魏萎蟼 蟽魏苇蠄畏蟼: 螚 渭慰谓慰未喂维蟽蟿伪蟿畏 蠁喂位慰蟽慰蠁委伪
螠苇蟻慰蟼 蟿蟻委蟿慰: 螤蟻慰慰蟺蟿喂魏苇蟼 喂蟽蟿慰蟻喂魏萎蟼 伪位位伪纬萎蟼
8. 螚 蠁喂位慰蟽慰蠁委伪 魏伪喂 畏 喂蟽蟿慰蟻喂魏萎 蟿畏蟼 蠀蟺慰蠂蟻苇蠅蟽畏
9. 螚 魏伪蟿伪蟽蟿蟻慰蠁萎 蟿畏蟼 伪蟺蔚位蔚蠀胃苇蟻蠅蟽畏蟼
10. 危蠀渭蟺蔚蟻维蟽渭伪蟿伪
螚 蔚喂蟽伪纬蠅纬萎 伪蠀蟿萎 伪蟺慰尾位苇蟺蔚喂 蟽蟿畏谓 魏蟻喂蟿喂魏萎 伪蟺慰蟽伪蠁萎谓喂蟽畏 蟿畏蟼 蟽蠂苇蟽畏蟼 蟿畏蟼 蟽魏苇蠄畏蟼 蟿慰蠀 螠伪蟻魏慰蠉味蔚 渭蔚 蟿慰谓 蔚纬蔚位蔚喂伪谓喂蟽渭蠈 魏伪喂 蟿伪 蟺喂慰 蟽蠉纬蠂蟻慰谓伪 蠁喂位慰蟽慰蠁喂魏维 蟻蔚蠉渭伪蟿伪. 螆蟿蟽喂 慰 螆位位畏谓伪蟼 伪谓伪纬谓蠋蟽蟿畏蟼 胃伪 苇蠂蔚喂 蟿伪 未蔚未慰渭苇谓伪 纬喂伪 谓伪 蟿慰蟺慰胃蔚蟿萎蟽蔚喂 蟿畏 蟽魏苇蠄畏 蟿慰蠀 螠伪蟻魏慰蠉味蔚 蟽蔚 蟽蠀谓维蟻蟿畏蟽畏 渭蔚 蟿喂蟼 喂未蔚慰位慰纬喂魏苇蟼 蟿维蟽蔚喂蟼 蟿慰蠀 魏伪喂蟻慰蠉 渭伪蟼. 螚 渭蔚蟿维蠁蟻伪蟽畏 伪蟺慰尾位苇蟺蔚喂 蟽蟿畏谓 伪魏蟻喂尾萎, 蟿伪蠀蟿蠈蠂蟻慰谓伪 蠈渭蠅蟼 味蠅谓蟿伪谓萎 魏伪喂 蔚蠉位畏蟺蟿畏 伪蟺蠈未慰蟽畏 蟿慰蠀 蟺蠀魏谓慰蠉 魏伪喂 渭蔚 伪魏伪未畏渭伪蠆魏萎 伪蠀蟽蟿畏蟻蠈蟿畏蟿伪 未喂伪蟿蠀蟺蠅渭苇谓慰蠀 位蠈纬慰蠀 蟿慰蠀 螠伪蟻魏慰蠉味蔚.
螤蔚蚁喂蔚蠂蠈渭蔚谓伪
螤蟻蠈位慰纬慰蟼 蟽蟿畏谓 蔚位位畏谓喂魏萎 苇魏未慰蟽畏
螘喂蟽伪纬蠅纬萎: 螚 谓维蟻魏蠅蟽畏 蟿畏蟼 魏蟻喂蟿喂魏萎蟼: 螠喂伪 魏慰喂谓蠅谓委伪 蠂蠅蟻委蟼 伪谓蟿喂蟺慰位委蟿蔚蠀蟽畏
螠苇蟻慰蟼 蟺蟻蠋蟿慰: 螚 渭慰谓慰未喂维蟽蟿伪蟿畏 魏慰喂谓蠅谓委伪
1. 螣喂 魏伪喂谓慰蠉蟻纬喂蔚蟼 渭慰蟻蠁苇蟼 蔚位苇纬蠂慰蠀
2. 螤蔚蟻喂蠂伪蟻维魏蠅蟽畏 蟿畏蟼 蟺慰位喂蟿喂魏萎蟼 味蠅萎蟼
螜. 螤蠋蟼 未喂伪蠁慰蟻慰蟺慰喂萎胃畏魏蔚 畏 魏慰喂谓蠅谓喂魏萎 伪位位伪纬萎
螜螜. 螤蟻慰慰蟺蟿喂魏苇蟼 蟺蔚蟻喂蠂伪蟻维魏蠅蟽畏蟼
螜螜螜. 螝蟻维蟿慰蟼 蔚蠀畏渭蔚蟻委伪蟼 魏伪喂 魏蟻维蟿慰蟼 蟺慰位苇渭慰蠀
3. 螚 蟽蠀谓蔚喂未畏蟿慰蟺慰委畏蟽畏 蟿慰蠀 蟿蟻伪纬喂魏慰蠉 蔚尉伪蠁伪谓委味蔚蟿伪喂: 螠喂伪 魏伪蟿伪蟺喂蔚蟽蟿喂魏萎 伪蟺慰渭蔚蟿伪蟻蟽委蠅蟽畏
韦慰 蟺伪喂纬谓委未喂
4. 韦慰 蟽蠉谓慰位慰 蟿慰蠀 魏位蔚喂蟽蟿慰蠉 位蠈纬慰蠀
螜. 螚 纬位蠋蟽蟽伪 蟿畏蟼 伪蟺蠈位蠀蟿畏蟼 未喂慰委魏畏蟽畏蟼
螜螜. 螤蟻慰蟼 蟿畏谓 魏伪蟿蔚蠉胃蠀谓蟽畏 蟿畏蟼 伪蟺蠈位蠀蟿畏蟼 蟻蠉胃渭喂蟽畏蟼
螠苇蟻慰蟼 未蔚蠉蟿蔚蟻慰: 螚 渭慰谓慰未喂维蟽蟿伪蟿畏 蟽魏苇蠄畏
5. 螚 伪蟻谓畏蟿喂魏萎 蟽魏苇蠄畏: 螒蟺慰蟿蠀蠂委伪 蟿畏蟼 位慰纬喂魏萎蟼 蟿畏蟼 伪谓蟿委胃蔚蟽畏蟼
6. 螒蟺蠈 蟿畏谓 伪蟻谓畏蟿喂魏萎 蟽蟿畏 胃蔚蟿喂魏萎 蟽魏苇蠄畏: 螚 蟿蔚蠂谓慰位慰纬喂魏萎 慰蟻胃慰位慰纬喂魏蠈蟿畏蟿伪 魏伪喂 畏 位慰纬喂魏萎 蟿畏蟼 魏蠀蟻喂伪蟻蠂委伪蟼
7. 螣 胃蟻委伪渭尾慰蟼 蟿畏蟼 胃蔚蟿喂魏萎蟼 蟽魏苇蠄畏蟼: 螚 渭慰谓慰未喂维蟽蟿伪蟿畏 蠁喂位慰蟽慰蠁委伪
螠苇蟻慰蟼 蟿蟻委蟿慰: 螤蟻慰慰蟺蟿喂魏苇蟼 喂蟽蟿慰蟻喂魏萎蟼 伪位位伪纬萎蟼
8. 螚 蠁喂位慰蟽慰蠁委伪 魏伪喂 畏 喂蟽蟿慰蟻喂魏萎 蟿畏蟼 蠀蟺慰蠂蟻苇蠅蟽畏
9. 螚 魏伪蟿伪蟽蟿蟻慰蠁萎 蟿畏蟼 伪蟺蔚位蔚蠀胃苇蟻蠅蟽畏蟼
10. 危蠀渭蟺蔚蟻维蟽渭伪蟿伪
255 pages, Paperback
First published January 1, 1964
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About the author
Herbert Marcuse
246听books600听followersGerman-Jewish philosopher, political theorist and sociologist, and a member of the Frankfurt School. Celebrated as the "Father of the New Left", his best known works are Eros and Civilization, One-Dimensional Man and The Aesthetic Dimension. Marcuse was a major intellectual influence on the New Left and student movements of the 1960s.
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April 24, 2025
A very perceptive writer once said you can鈥檛 sidestep Samsara. In the same way, nowadays we can鈥檛 effectively sidestep Socialism, either.
And even if we could, the concept of sin and salvation would still remain freeze-dried in our hearts by its aftereffects.
It鈥檚 in the frozen and caustic meme- and slogan-filled air we breathe, of indifference and amorality.
But we can鈥檛 perch on an ivory tower. We can only learn through the pain and aggravation of being stung. So it is with kids.
We鈥檇 like to warn our kids, but whatever we say they鈥檙e going to live their life as a long and winding road, or as James Joyce put it, as 鈥漚 commodious vicus of recirculation leading PAST EVE AND ADAM鈥橲.鈥� Get it?
We each have our Fall, though we鈥檝e paved THAT over too, alongside the last iota of compassion in our barely-beating hearts.
There are so many Garden Paths in kid鈥檚 lives, leading those kids into carefully concealed personal Hidden Agendas - especially these days - that it all really comes down to the brass tack of choosing your poison wisely.
it鈥檚 an Absurd World, and all the prudence and probity in the world can鈥檛 help us if we fall! Even in my teenaged years it was tough.
Maybe not quite as tough as it is now, because so many families were successful in inculcating strong, abiding values in their kids, without any advanced form of media persuasion taking the lead.
But it was still tough to learn.
Marcuse is right on many counts about WHY it鈥檚 like that, but only vis-脿-vis how it all functions together to MAKE it bad. Because he鈥檚 coming at us from the same freethinking direction - get it?
Like... it鈥檚 a broken, Absurd World, but there鈥檚 an APP for that! Oh, yeah? The iron boot of Marxism, I think it鈥檚 called...
We should trash his hopeless political agenda, all based on a fictional Golden Age.
There鈥檚 no perfect world on this planet. Hard knocks will always abound, though Bernie Sanders may have told us otherwise.
Garden Paths every one.
And Marcuse leads us into two REALLY big traps: hard-line Marxism, and extreme Pessimism.
But, the problem for me is this book INFLUENCED my teenaged then-evergreen mind in affective, moody and rebellious ways.
That鈥檚 bad enough, but so many of my young peers of the sixties succumbed to a more serious, deadly cynicism because of this kinda book.
And, you know, it all started - for me - with what was a perfectly great idea: the Bookmobiles.
Remember them?
The Smithsonian Magazine says there were at least 2,000 of these so-very-welcome moving libraries in America in the sixties, and many more here in Canada and around the world. You still see 鈥榚m here and there!
And what a treat-on-the-outside they were to an intellectually famished teenager like me, and so many of my friends!
Wonderful fad indeed, and so useful in an 鈥榟omebody鈥� age when cars weren鈥檛 so necessary and thus not so prevalent.
My librarian Mom started using bookmobiles in the sixties, and what a godsend they were to her rural clients. I can still remember the dinner-table gripes that started out with 鈥淭hat bookmobile broke down again today!鈥�
(A head librarian鈥檚 job is NEVER easy. Especially when they鈥檙e only a phone call away from city hall, with its anxious politicos standing up for their disgruntled constituents. My Mom always kept a vial of 222鈥檚 in her purse for such major migraine moments!)
Anyway, the bookmobiles are where I started learning my lessons about diversionary Garden Paths when it came to books. Like this one. And started falling into traps, and finding Mistakes were my best Teachers.
Those moodily affective books鈥檇 snare a young kid every minute, back in the liberated sixties.
And they AWAYS did for me.
Once bitten and twice shy. Very shy! But of course, I鈥檓 way old enough now to know the difference.
But not back then - I fell between the cracks without a safety net. Yikes.
Yes, the traps of life are unavoidable. But you know what helps?
Humility.
For with THAT virtue, we鈥檙e not always sticking our necks out, and getting them caught in freethinkers鈥� guillotines!
And, 鈥渉umility is endless.鈥� Socialism just inflates our egos.
For, with humility, we can forever say with Dante, 鈥渉ic incipit Vita Nuova....鈥�
And Every Day can henceforth be a New Beginning.
Just don鈥檛 nip it in the bud!
And even if we could, the concept of sin and salvation would still remain freeze-dried in our hearts by its aftereffects.
It鈥檚 in the frozen and caustic meme- and slogan-filled air we breathe, of indifference and amorality.
But we can鈥檛 perch on an ivory tower. We can only learn through the pain and aggravation of being stung. So it is with kids.
We鈥檇 like to warn our kids, but whatever we say they鈥檙e going to live their life as a long and winding road, or as James Joyce put it, as 鈥漚 commodious vicus of recirculation leading PAST EVE AND ADAM鈥橲.鈥� Get it?
We each have our Fall, though we鈥檝e paved THAT over too, alongside the last iota of compassion in our barely-beating hearts.
There are so many Garden Paths in kid鈥檚 lives, leading those kids into carefully concealed personal Hidden Agendas - especially these days - that it all really comes down to the brass tack of choosing your poison wisely.
it鈥檚 an Absurd World, and all the prudence and probity in the world can鈥檛 help us if we fall! Even in my teenaged years it was tough.
Maybe not quite as tough as it is now, because so many families were successful in inculcating strong, abiding values in their kids, without any advanced form of media persuasion taking the lead.
But it was still tough to learn.
Marcuse is right on many counts about WHY it鈥檚 like that, but only vis-脿-vis how it all functions together to MAKE it bad. Because he鈥檚 coming at us from the same freethinking direction - get it?
Like... it鈥檚 a broken, Absurd World, but there鈥檚 an APP for that! Oh, yeah? The iron boot of Marxism, I think it鈥檚 called...
We should trash his hopeless political agenda, all based on a fictional Golden Age.
There鈥檚 no perfect world on this planet. Hard knocks will always abound, though Bernie Sanders may have told us otherwise.
Garden Paths every one.
And Marcuse leads us into two REALLY big traps: hard-line Marxism, and extreme Pessimism.
But, the problem for me is this book INFLUENCED my teenaged then-evergreen mind in affective, moody and rebellious ways.
That鈥檚 bad enough, but so many of my young peers of the sixties succumbed to a more serious, deadly cynicism because of this kinda book.
And, you know, it all started - for me - with what was a perfectly great idea: the Bookmobiles.
Remember them?
The Smithsonian Magazine says there were at least 2,000 of these so-very-welcome moving libraries in America in the sixties, and many more here in Canada and around the world. You still see 鈥榚m here and there!
And what a treat-on-the-outside they were to an intellectually famished teenager like me, and so many of my friends!
Wonderful fad indeed, and so useful in an 鈥榟omebody鈥� age when cars weren鈥檛 so necessary and thus not so prevalent.
My librarian Mom started using bookmobiles in the sixties, and what a godsend they were to her rural clients. I can still remember the dinner-table gripes that started out with 鈥淭hat bookmobile broke down again today!鈥�
(A head librarian鈥檚 job is NEVER easy. Especially when they鈥檙e only a phone call away from city hall, with its anxious politicos standing up for their disgruntled constituents. My Mom always kept a vial of 222鈥檚 in her purse for such major migraine moments!)
Anyway, the bookmobiles are where I started learning my lessons about diversionary Garden Paths when it came to books. Like this one. And started falling into traps, and finding Mistakes were my best Teachers.
Those moodily affective books鈥檇 snare a young kid every minute, back in the liberated sixties.
And they AWAYS did for me.
Once bitten and twice shy. Very shy! But of course, I鈥檓 way old enough now to know the difference.
But not back then - I fell between the cracks without a safety net. Yikes.
Yes, the traps of life are unavoidable. But you know what helps?
Humility.
For with THAT virtue, we鈥檙e not always sticking our necks out, and getting them caught in freethinkers鈥� guillotines!
And, 鈥渉umility is endless.鈥� Socialism just inflates our egos.
For, with humility, we can forever say with Dante, 鈥渉ic incipit Vita Nuova....鈥�
And Every Day can henceforth be a New Beginning.
Just don鈥檛 nip it in the bud!
June 21, 2017
This was a very interesting read, I'm particularly interested in this line of critique on modern society and technology, how our technology ends up imprisoning us within closed loop thinking making it difficult to avoid subjugation to the system, both in the mental and physical realms. We are reduced to instruments, all life and nature is reduced to mere tool and in the process our thinking is flattened (one-dimensional man). We become prisoners within this paradigm, and there is no real way to dissent, heck it is impossible to imagine beyond this paradigm because we labor under the illusion of freedom and choice, subsumed within the invisible threads of a modern industrial apparatus that precludes true freedom by dominating the mental landscape, crowding out any competing visions by force of historical, cultural, economic, social momentum and indoctrination (sheesh this is all sounding so Matrix-y). Working jobs we hate to buy things we don't want to impress people we don't care about. That kind of thing. And so long as the system delivers "the goods," if the material wealth delivery system functions to some degree (for some subset of people) then the status quo will grind on, buttressed by some measure of popular support. Marcuse hits upon the fact that much of the production of the system is based upon destruction, so you know that kind of view forces you to ask the question: is such a system sustainable? or will it implode based upon its contradictions? it seems more and more people are asking this question nowadays, because the potential catastrophic looming crises are sharpening into focus and becoming harder to ignore (imo).
I had trouble following some of the parts where the critique got more technical, I found the language overly complicated and for me it became a thicket of obfuscatory language that was hard to chop through. Still I enjoyed the read in spite of those sections, I'm guessing those sections were more difficult for me because I don't have a lot of background in the technical language and fundamentals of philosophy. Less of a strike against the author, more indicative of my own shortcomings as a reader.
Anyways, the critique is interesting. It is quite pessimistic, damning, I wish I could disagree with more of it but I find a lot of it rather on point although I'm torn on certain aspects, or at least still trying to figure out what I think on certain things. The critique is relevant to our times I think, one doesn't have to agree with it, but it is great material to think about and forces one to reflect upon modern systems, and maybe the collective delusions we accept (whether consciously or subconsciously) that allow the system to keep functioning.
I had trouble following some of the parts where the critique got more technical, I found the language overly complicated and for me it became a thicket of obfuscatory language that was hard to chop through. Still I enjoyed the read in spite of those sections, I'm guessing those sections were more difficult for me because I don't have a lot of background in the technical language and fundamentals of philosophy. Less of a strike against the author, more indicative of my own shortcomings as a reader.
Anyways, the critique is interesting. It is quite pessimistic, damning, I wish I could disagree with more of it but I find a lot of it rather on point although I'm torn on certain aspects, or at least still trying to figure out what I think on certain things. The critique is relevant to our times I think, one doesn't have to agree with it, but it is great material to think about and forces one to reflect upon modern systems, and maybe the collective delusions we accept (whether consciously or subconsciously) that allow the system to keep functioning.
December 1, 2008
Here's an interesting thought: Every technologically advanced society operates on a de facto ideology stemming from the technology itself, regardless of its particular political system. When television or the Internet replace newspapers, for instance, as the means by which an individual interacts with society, the concomitant replacement of words by images takes on an unforeseen brainwashing quality. This is the odd progression looked at in One-Dimensional Man, and Herbert Marcuse鈥檚 investigation leaves the reader with an altered perspective, enlightened and disturbed at the same time.
The book tackles in two parts the Orwellian quality of advanced technology, one part looking at the kind of society technology brings forth, and the other explaining the kind of thinking this society engenders. As a philosophy work, it requires a rudimentary knowledge of that subject. From there, I came across enough original thinking to keep my highlighter busy throughout the read.
The nature of one-dimensional society I vaguely suspected, and Marcuse filled in the details. Modern society has gutted Enlightenment ideas, such as the right to dissent, and hollowed out concepts such as 鈥渄emocracy,鈥� leaving the terms intact while eviscerating the meanings. The book shows how it is then possible to manufacture an everyday reality for ordinary people.
One example is that the pre-industrial "battle for existence" humans once faced has long been obviated by technology, so the misery and distress found in modern societies is in fact artificially contrived. Why? Because modern economics needs the threat of destitution and insecurity to function. But paradoxically, one-dimensional society is far more passive in its contrived reality than previous societies. With the institutions of modern society now geared toward dissipating serious dissent, no real social change will ever be possible using the means available within that society. Wow.
The section on 鈥渙ne-dimensional thinking鈥� contained even greater surprises. With the media entrapping society in a permanent present, people cannot achieve the historical perspective necessary to make judgments critical of the status quo. The author goes into some depth about 鈥渦niversal鈥� concepts, concepts of quality which, in one-dimensional society, are stripped of their actual importance. How is this stripping done? Using linguistic analysis and even logical positivism, that鈥檚 how. What a cogent, provocative argument Marcuse presses on this point, and what a persuasive one. Never had I thought of linguistic analysis as actually impeding the ability to think, especially since its goal has been to improve the use of language.
The author takes up many philosophical questions connected to one-dimensional thinking: dialectical versus formal logic; quality versus quantity; Plato versus Aristotle; the immediate versus the ends. Because the author takes care with his conclusions, the book is filled with more ideas than just these. But the examples, I expect, will give potential readers an idea of the original work to be found here.
First published in the sixties, this book鈥檚 theme has proven more durable with each passing year, and its relevance is far more obvious now than when it first came out. I recommend it to anyone who likes reading philosophy or is interested in the social sciences, people who like to consider novel and challenging ideas.
The book tackles in two parts the Orwellian quality of advanced technology, one part looking at the kind of society technology brings forth, and the other explaining the kind of thinking this society engenders. As a philosophy work, it requires a rudimentary knowledge of that subject. From there, I came across enough original thinking to keep my highlighter busy throughout the read.
The nature of one-dimensional society I vaguely suspected, and Marcuse filled in the details. Modern society has gutted Enlightenment ideas, such as the right to dissent, and hollowed out concepts such as 鈥渄emocracy,鈥� leaving the terms intact while eviscerating the meanings. The book shows how it is then possible to manufacture an everyday reality for ordinary people.
One example is that the pre-industrial "battle for existence" humans once faced has long been obviated by technology, so the misery and distress found in modern societies is in fact artificially contrived. Why? Because modern economics needs the threat of destitution and insecurity to function. But paradoxically, one-dimensional society is far more passive in its contrived reality than previous societies. With the institutions of modern society now geared toward dissipating serious dissent, no real social change will ever be possible using the means available within that society. Wow.
The section on 鈥渙ne-dimensional thinking鈥� contained even greater surprises. With the media entrapping society in a permanent present, people cannot achieve the historical perspective necessary to make judgments critical of the status quo. The author goes into some depth about 鈥渦niversal鈥� concepts, concepts of quality which, in one-dimensional society, are stripped of their actual importance. How is this stripping done? Using linguistic analysis and even logical positivism, that鈥檚 how. What a cogent, provocative argument Marcuse presses on this point, and what a persuasive one. Never had I thought of linguistic analysis as actually impeding the ability to think, especially since its goal has been to improve the use of language.
The author takes up many philosophical questions connected to one-dimensional thinking: dialectical versus formal logic; quality versus quantity; Plato versus Aristotle; the immediate versus the ends. Because the author takes care with his conclusions, the book is filled with more ideas than just these. But the examples, I expect, will give potential readers an idea of the original work to be found here.
First published in the sixties, this book鈥檚 theme has proven more durable with each passing year, and its relevance is far more obvious now than when it first came out. I recommend it to anyone who likes reading philosophy or is interested in the social sciences, people who like to consider novel and challenging ideas.
December 25, 2016
鈥庁堌池з嗁� 诏乇丕賳賯丿乇貙 丕蹖賳 讴鬲丕亘 丕夭 爻賴 賮氐賱 讴賱蹖 賵 10 亘禺卮 鬲卮讴蹖賱 卮丿賴 丕爻鬲... 賲賳 丕蹖賳 讴鬲丕亘 乇丕 亘乇丕蹖賽 卮賲丕 毓夭蹖夭丕賳 爻賮丕乇卮 賳賲蹖讴賳賲.. 趩乇丕讴賴 賳丕丕賲蹖丿蹖 丿乇噩丕蹖 噩丕蹖賽 讴鬲丕亘 賲賵噩 賲蹖夭賳丿
鈥庁①傌й� <賲丕乇讴賵夭> 賳丕丕賲蹖丿丕賳賴 丕蹖賳诏賵賳賴 賲蹖賳賵蹖爻丿 讴賴: 鬲卅賵乇蹖 丕賳鬲賯丕丿蹖 噩丕賲毓賴貙 丨丕賵蹖 賲賮丕賴蹖賲蹖 讴賴 亘鬲賵丕賳丿 丨丕賱 賵 丌蹖賳丿賴 乇丕 亘丕 倬賱蹖 亘賴 賴賲 亘倬蹖賵賳丿丿貙 賳蹖爻鬲... 賳賴 丌乇賲丕賳蹖 丿乇亘乇 丿丕乇丿 賵 賳賴 賲賵賮賯蹖鬲蹖貙 亘賱讴賴 禺氐賵氐蹖鬲賽 賲賳賮蹖 禺賵丿 乇丕 賴賲趩賳丕賳 丨賮馗 賲蹖讴賳丿. 亘丿蹖賳鬲乇鬲蹖亘 鬲卅賵乇蹖 丕賳鬲賯丕丿蹖 噩丕賲毓賴 亘乇丌賳爻鬲 讴賴 賳爻亘鬲 亘賴 丌賳賴丕蹖蹖 讴賴 亘丿賵賳賽 丕賲蹖丿 夭賳丿诏丕賳蹖賽 禺賵丿 乇丕 賮丿丕蹖賽 "丕賳讴丕乇 亘夭乇诏" 讴乇丿賴 賵 賲蹖讴賳賳丿貙 氐丕丿賯 亘丕賯蹖 賲蹖賲丕賳丿
鈥庁� 噩丕蹖賽 丿蹖诏乇 丕蹖賳诏賵賳賴 賲蹖賳賵蹖爻丿 讴賴: 丿乇 噩賴丕賳賽 賲毓丕氐乇 賵丕賯毓蹖鬲賽 鬲丕乇蹖禺蹖 丕賳爻丕賳 丕夭 蹖丕丿 乇賮鬲賴貙 賵丨卮鬲 丕夭 賮丕卮蹖爻賲 趩賵賳 丕賳丿蹖卮賴贁 爻賵爻蹖丕賱蹖爻賲貙 賴賲乇丕賴賽 丿乇讴賽 卮乇丕蹖胤 賳禺爻鬲蹖賳賽 丿賲賵讴乇丕爻蹖 賵 賲毓賳丕蹖賽 乇丕爻鬲蹖賳賽 丌夭丕丿蹖 亘賴 賮乇丕賲賵卮蹖 爻倬乇丿賴 卮丿賴 丕爻鬲.... 禺乇丿诏乇丕蹖蹖 乇賵夭丕賮夭賵賳賽 噩丕賲毓賴贁 氐賳毓鬲蹖 賵 倬蹖卮乇賮鬲賴贁 丕賲乇賵夭貙 毓賳丕氐乇賽 賲夭丕丨賲賽 夭賲丕賳 賵 丨丕賮馗賴 乇丕 亘賴 毓賳賵丕賳賽 丕賲賵乇賽 睾蹖乇賽 賲賳胤賯蹖 丿乇 禺賵丿 丨賱 賲蹖讴賳丿貙 賲丨鬲賵丕蹖賽 禺乇丿诏乇丕蹖丕賳賴贁 噩丕賲毓賴 趩賳丕賳 亘丕 丕賲賵乇賽 睾蹖乇 賲賳胤賯蹖 丿乇賲蹖 丌賲蹖夭丿 讴賴 鬲丿乇蹖噩丕賸 禺丕氐蹖鬲賽 禺賵丿 乇丕 丕夭 丿爻鬲 賲蹖丿賴丿
***
鈥庁关槽屫藏з嗁呚� 賲賳 賮讴乇 賲蹖讴賳賲 讴爻丕賳蹖 讴賴 <賲丕乇讴賵夭> 乇丕 蹖讴 乇賴亘乇賽 丕賳賯賱丕亘蹖 亘卮賲丕乇 賲蹖 丌賵乇賳丿貙 讴丕賲賱丕賸 丿乇 丕卮鬲亘丕賴 賴爻鬲賳丿貙 趩乇丕讴賴 賴蹖趩诏丕賴 蹖讴 丕賳賯賱丕亘 亘乇 倬丕蹖賴贁 賳丕丕賲蹖丿蹖 丕爻鬲賵丕乇 賳亘賵丿賴 賵 賳禺賵丕賴丿 亘賵丿... 噩丕賱亘 丕蹖賳 丕爻鬲 讴賴 <賲丕乇讴賵夭> 賴蹖趩 毓賱丕賯賴 丕蹖 賳蹖夭 亘賴 爻蹖丕爻鬲 賳丿丕乇丿. 夭蹖乇丕 讴爻蹖 讴賴 亘賴 倬賱賽 亘蹖賳賽 丨丕賱 賵 丌蹖賳丿賴 毓賱丕賯賴 賵 丿賱亘爻鬲诏蹖 賳卮丕賳 賳賲蹖丿賴丿貙 賲卮禺氐 丕爻鬲 讴賴 亘丕 爻蹖丕爻鬲 賳蹖夭 讴丕乇蹖 賳丿丕乇丿貙 禺賵丕賴 乇丕丿蹖讴丕賱 亘丕卮丿 賵 禺賵丕賴 乇丕丿蹖讴丕賱 賳亘丕卮丿
鈥庁①傌й� <賲丕乇讴賵夭> 賳賲賵賳賴贁 亘賴 丕氐胤賱丕丨 蹖讴 乇賵卮賳賮讴乇賽 亘蹖 丌夭丕乇 丕爻鬲 讴賴 賳丕丕賲蹖丿蹖 卮禺氐蹖賽 禺賵蹖卮 乇丕 亘賴 氐賵乇鬲賽 蹖讴 鬲卅賵乇蹖 乇丕丿蹖讴丕賱 毓乇囟賴 賲蹖丿丕乇丿... 亘丕 禺賵丕賳丿賳賽 賳賵卮鬲賴 賴丕蹖賽 <賲丕乇讴賵夭> 賲蹖鬲賵丕賳 丿乇蹖丕賮鬲 讴賴 毓丿賲賽 卮賳丕禺鬲 賵 丿乇讴賽 丕賵 丕夭 夭賳丿賴 蹖丕丿 <賮乇賵蹖丿>貙 倬購賱蹖 賲蹖爻丕夭丿 讴賴 <賲丕乇讴賵夭> 丿乇 賮乇丕爻賵蹖賽 丌賳 倬購賱 丕夭 賮乇賵蹖丿蹖爻賲 賵 賲丕鬲乇蹖丕賱蹖爻賲 亘賵乇跇賵丕夭蹖 賵 賴诏賱蹖爻賲貙 鬲乇讴蹖亘 賵 爻賳鬲夭蹖 賲蹖爻丕夭丿 讴賴 亘賳馗乇賽 丕賵 賵 丿蹖诏乇 賴賲賮讴乇丕賳 乇丕丿蹖讴丕賱 丕卮 賲鬲乇賯蹖 鬲乇蹖賳 鬲卅賵乇蹖 亘賳馗乇 賲蹖乇爻丿
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鈥庁з呟屫堌ж辟� 丕蹖賳 乇蹖賵蹖賵 賲賮蹖丿 亘賵丿賴 亘丕卮賴
鈥�<倬蹖乇賵夭 亘丕卮蹖丿 賵 丕蹖乇丕賳蹖>
鈥庁①傌й� <賲丕乇讴賵夭> 賳丕丕賲蹖丿丕賳賴 丕蹖賳诏賵賳賴 賲蹖賳賵蹖爻丿 讴賴: 鬲卅賵乇蹖 丕賳鬲賯丕丿蹖 噩丕賲毓賴貙 丨丕賵蹖 賲賮丕賴蹖賲蹖 讴賴 亘鬲賵丕賳丿 丨丕賱 賵 丌蹖賳丿賴 乇丕 亘丕 倬賱蹖 亘賴 賴賲 亘倬蹖賵賳丿丿貙 賳蹖爻鬲... 賳賴 丌乇賲丕賳蹖 丿乇亘乇 丿丕乇丿 賵 賳賴 賲賵賮賯蹖鬲蹖貙 亘賱讴賴 禺氐賵氐蹖鬲賽 賲賳賮蹖 禺賵丿 乇丕 賴賲趩賳丕賳 丨賮馗 賲蹖讴賳丿. 亘丿蹖賳鬲乇鬲蹖亘 鬲卅賵乇蹖 丕賳鬲賯丕丿蹖 噩丕賲毓賴 亘乇丌賳爻鬲 讴賴 賳爻亘鬲 亘賴 丌賳賴丕蹖蹖 讴賴 亘丿賵賳賽 丕賲蹖丿 夭賳丿诏丕賳蹖賽 禺賵丿 乇丕 賮丿丕蹖賽 "丕賳讴丕乇 亘夭乇诏" 讴乇丿賴 賵 賲蹖讴賳賳丿貙 氐丕丿賯 亘丕賯蹖 賲蹖賲丕賳丿
鈥庁� 噩丕蹖賽 丿蹖诏乇 丕蹖賳诏賵賳賴 賲蹖賳賵蹖爻丿 讴賴: 丿乇 噩賴丕賳賽 賲毓丕氐乇 賵丕賯毓蹖鬲賽 鬲丕乇蹖禺蹖 丕賳爻丕賳 丕夭 蹖丕丿 乇賮鬲賴貙 賵丨卮鬲 丕夭 賮丕卮蹖爻賲 趩賵賳 丕賳丿蹖卮賴贁 爻賵爻蹖丕賱蹖爻賲貙 賴賲乇丕賴賽 丿乇讴賽 卮乇丕蹖胤 賳禺爻鬲蹖賳賽 丿賲賵讴乇丕爻蹖 賵 賲毓賳丕蹖賽 乇丕爻鬲蹖賳賽 丌夭丕丿蹖 亘賴 賮乇丕賲賵卮蹖 爻倬乇丿賴 卮丿賴 丕爻鬲.... 禺乇丿诏乇丕蹖蹖 乇賵夭丕賮夭賵賳賽 噩丕賲毓賴贁 氐賳毓鬲蹖 賵 倬蹖卮乇賮鬲賴贁 丕賲乇賵夭貙 毓賳丕氐乇賽 賲夭丕丨賲賽 夭賲丕賳 賵 丨丕賮馗賴 乇丕 亘賴 毓賳賵丕賳賽 丕賲賵乇賽 睾蹖乇賽 賲賳胤賯蹖 丿乇 禺賵丿 丨賱 賲蹖讴賳丿貙 賲丨鬲賵丕蹖賽 禺乇丿诏乇丕蹖丕賳賴贁 噩丕賲毓賴 趩賳丕賳 亘丕 丕賲賵乇賽 睾蹖乇 賲賳胤賯蹖 丿乇賲蹖 丌賲蹖夭丿 讴賴 鬲丿乇蹖噩丕賸 禺丕氐蹖鬲賽 禺賵丿 乇丕 丕夭 丿爻鬲 賲蹖丿賴丿
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鈥庁关槽屫藏з嗁呚� 賲賳 賮讴乇 賲蹖讴賳賲 讴爻丕賳蹖 讴賴 <賲丕乇讴賵夭> 乇丕 蹖讴 乇賴亘乇賽 丕賳賯賱丕亘蹖 亘卮賲丕乇 賲蹖 丌賵乇賳丿貙 讴丕賲賱丕賸 丿乇 丕卮鬲亘丕賴 賴爻鬲賳丿貙 趩乇丕讴賴 賴蹖趩诏丕賴 蹖讴 丕賳賯賱丕亘 亘乇 倬丕蹖賴贁 賳丕丕賲蹖丿蹖 丕爻鬲賵丕乇 賳亘賵丿賴 賵 賳禺賵丕賴丿 亘賵丿... 噩丕賱亘 丕蹖賳 丕爻鬲 讴賴 <賲丕乇讴賵夭> 賴蹖趩 毓賱丕賯賴 丕蹖 賳蹖夭 亘賴 爻蹖丕爻鬲 賳丿丕乇丿. 夭蹖乇丕 讴爻蹖 讴賴 亘賴 倬賱賽 亘蹖賳賽 丨丕賱 賵 丌蹖賳丿賴 毓賱丕賯賴 賵 丿賱亘爻鬲诏蹖 賳卮丕賳 賳賲蹖丿賴丿貙 賲卮禺氐 丕爻鬲 讴賴 亘丕 爻蹖丕爻鬲 賳蹖夭 讴丕乇蹖 賳丿丕乇丿貙 禺賵丕賴 乇丕丿蹖讴丕賱 亘丕卮丿 賵 禺賵丕賴 乇丕丿蹖讴丕賱 賳亘丕卮丿
鈥庁①傌й� <賲丕乇讴賵夭> 賳賲賵賳賴贁 亘賴 丕氐胤賱丕丨 蹖讴 乇賵卮賳賮讴乇賽 亘蹖 丌夭丕乇 丕爻鬲 讴賴 賳丕丕賲蹖丿蹖 卮禺氐蹖賽 禺賵蹖卮 乇丕 亘賴 氐賵乇鬲賽 蹖讴 鬲卅賵乇蹖 乇丕丿蹖讴丕賱 毓乇囟賴 賲蹖丿丕乇丿... 亘丕 禺賵丕賳丿賳賽 賳賵卮鬲賴 賴丕蹖賽 <賲丕乇讴賵夭> 賲蹖鬲賵丕賳 丿乇蹖丕賮鬲 讴賴 毓丿賲賽 卮賳丕禺鬲 賵 丿乇讴賽 丕賵 丕夭 夭賳丿賴 蹖丕丿 <賮乇賵蹖丿>貙 倬購賱蹖 賲蹖爻丕夭丿 讴賴 <賲丕乇讴賵夭> 丿乇 賮乇丕爻賵蹖賽 丌賳 倬購賱 丕夭 賮乇賵蹖丿蹖爻賲 賵 賲丕鬲乇蹖丕賱蹖爻賲 亘賵乇跇賵丕夭蹖 賵 賴诏賱蹖爻賲貙 鬲乇讴蹖亘 賵 爻賳鬲夭蹖 賲蹖爻丕夭丿 讴賴 亘賳馗乇賽 丕賵 賵 丿蹖诏乇 賴賲賮讴乇丕賳 乇丕丿蹖讴丕賱 丕卮 賲鬲乇賯蹖 鬲乇蹖賳 鬲卅賵乇蹖 亘賳馗乇 賲蹖乇爻丿
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鈥庁з呟屫堌ж辟� 丕蹖賳 乇蹖賵蹖賵 賲賮蹖丿 亘賵丿賴 亘丕卮賴
鈥�<倬蹖乇賵夭 亘丕卮蹖丿 賵 丕蹖乇丕賳蹖>
June 22, 2017
螖蠀蟽魏慰位蔚蠉蟿畏魏伪 蟺慰位蠉 谓伪 蟿慰 伪尉喂慰位慰纬萎蟽蠅 蟽蠅蟽蟿维. 螝维蟺慰喂伪 魏蔚蠁维位伪喂伪 蟿伪 未喂维尾伪味伪 魏伪喂 蟿伪 尉伪谓伪未喂维尾伪味伪. 危蠀谓蔚喂未畏蟿慰蟺慰喂蠋 魏慰喂蟿蠋谓蟿伪蟼 蟿喂蟼 畏渭蔚蟻慰渭畏谓委蔚蟼 蠈蟿喂 蠈谓蟿蠅蟼 渭慰蠀 蟺萎蟻蔚 蟽蠂蔚未蠈谓 1,5 渭萎谓伪 谓伪 蟿慰 未喂伪尾维蟽蠅. 螣喂 位蠈纬慰喂 纬喂' 伪蠀蟿萎 蟿畏谓 伪蟻纬慰蟺慰蟻委伪 蔚委谓伪喂 未蠉慰. 螖蔚 胃伪 伪谓苇位蠀伪 蟿慰蠀蟼 位蠈纬慰蠀蟼 伪谓 未蔚谓 蔚委蠂伪谓 谓伪 魏维谓慰蠀谓 渭蔚 蟿畏谓 魏蟻喂蟿喂魏萎 渭慰蠀.
螝伪蟿' 伪蟻蠂萎谓, 畏 位蠈纬喂伪 魏伪喂 蟺慰位蠉 蟽蠀蠂谓维 尉蠉位喂谓畏 纬位蠋蟽蟽伪 蟺慰蠀 渭蔚 伪蟺蠅胃慰蠉蟽蔚 魏伪喂 胃伪 萎胃蔚位伪 谓伪 魏维谓蠅 渭喂伪 蟺伪蟻苇谓胃蔚蟽畏 纬喂伪 谓伪 蔚尉畏纬萎蟽蠅 魏维蟿喂: 畏 位慰纬慰蟿蔚蠂谓委伪 渭蟺慰蟻蔚委 谓伪 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 伪魏蠈渭畏 魏伪喂 蠀蟺蔚蟻尾伪蟿喂魏维 蠈蟺慰喂伪 纬位蠋蟽蟽伪 蔚蟺喂胃蠀渭蔚委 慰 蟽蠀纬纬蟻伪蠁苇伪蟼, 慰喂 蔚蟺喂蟽蟿萎渭蔚蟼 蟿慰蠀 伪谓胃蟻蠋蟺慰蠀 蟽蠀谓萎胃蠅蟼 伪蟽蟺维味慰谓蟿伪喂 苇谓伪 未喂魏蠈 蟿慰蠀蟼 位蔚魏蟿喂魏蠈, 渭蔚 蟽蠀纬魏蔚魏蟻喂渭苇谓蔚蟼 蔚魏蠁蟻维蟽蔚喂蟼 魏伪喂 位苇尉蔚喂蟼 蠈蟺慰蠀 蔚蟺蔚魏蟿蔚委谓蔚蟿伪喂 伪魏蠈渭畏 魏伪喂 蟽蟿伪 蟺伪蟻伪未蔚委纬渭伪蟿伪 蟺慰位位苇蟼 蠁慰蟻苇蟼 ( 蟺伪蟻苇谓胃蔚蟽畏 渭苇蟽伪 蟽蟿畏谓 蟺伪蟻苇谓胃蔚蟽畏 :p: 蔚喂未喂魏维 伪蠀蟿蠈 渭蔚 蟿伪 蟺伪蟻伪未蔚委纬渭伪蟿伪 蔚委谓伪喂 魏伪喂 慰 位蠈纬慰蟼 蟺慰蠀 蟺伪蟻伪渭苇谓蔚喂 苇谓伪 伪蟺' 蟿伪 魏伪位蠉蟿蔚蟻伪 尾喂尾位委伪 桅蠀蟽喂魏萎蟼 蟿慰蠀 危苇蟻纬慰蠀蔚畏 喂魏伪谓蠈 谓伪 蟺蟻慰魏伪位苇蟽蔚喂 伪魏蠈渭畏 魏喂 苇谓伪谓 维蟽蠂蔚蟿慰 谓伪 蟿慰 未喂伪尾维蟽蔚喂 ).
螘委谓伪喂 伪蠀蟿蠈 蟺慰蠀 未蠀蟽蠂蔚蟻伪委谓蔚喂 蟿畏谓 伪谓维纬谓蠅蟽畏 伪蟺蠈 蟺慰位位慰蠉蟼. 螘委谓伪喂 慰 位蠈纬慰蟼 蟺慰蠀 渭蟺慰蟻蔚委蟼 谓伪 未喂伪尾维蟽蔚喂蟼 蟿畏谓 韦蔚蟿蟻伪蟺位萎 巍委味伪 蟿慰蠀 危慰蟺蔚谓维慰蠀蔚蟻 伪蟺谓蔚蠀蟽蟿委 位蠈纬蠅 蟿畏蟼 伪蟺位萎蟼 纬位蠋蟽蟽伪蟼 魏伪喂 蟿蠅谓 魏伪胃畏渭蔚蟻喂谓蠋谓 蔚魏蠁蟻维蟽蔚蠅谓 魏伪喂 蟺伪蟻伪未蔚喂纬渭维蟿蠅谓 渭蔚 蟿畏谓 萎蟺喂伪 蠂蟻萎蟽畏 蟿蠅谓 伪谓蟿委蟽蟿慰喂蠂蠅谓 蔚蟺喂蟽蟿畏渭慰谓喂魏蠋谓 蔚魏蠁蟻维蟽蔚蠅谓 魏伪喂 畏 螝蟻喂蟿喂魏萎 蟿慰蠀 螤蟻伪魏蟿喂魏慰蠉 位蠈纬慰蠀 伪蟺伪喂蟿蔚委 蔚谓苇蟽蔚喂蟼 伪未蟻蔚谓伪位委谓畏蟼.
螤伪蟻伪未蔚喂纬渭伪蟿委味慰渭伪喂 渭蔚 蟿畏 桅喂位慰蟽慰蠁委伪 蟺慰蠀 渭蔚 苇蠂蔚喂 魏蔚蟻未委蟽蔚喂 蟿蠈蟽慰 蠋蟽蟿蔚 谓伪 胃苇位蠅 魏维胃蔚 蠁慰蟻维 谓伪 蔚蟺喂尾位畏胃蠋 蟽蟿慰谓 蔚伪蠀蟿蠈 渭慰蠀 伪魏蠈渭伪 魏喂 蠈蟿伪谓 蟿慰 魏蔚委渭蔚谓慰 未蔚 渭蔚 魏伪位蔚委 蟽' 伪蠀蟿蠈. 螣 螠慰谓慰未喂维蟽蟿伪蟿慰蟼 维谓胃蟻蠅蟺慰蟼 未蔚谓 伪谓萎魏蔚喂 伪魏蟻喂尾蠋蟼 蟽蟿畏 桅喂位慰蟽慰蠁委伪, 伪谓 蟺伪蟿维蔚喂 畏 蟻维蠂畏 蟿慰蠀 蟽蟿畏 桅喂位慰蟽慰蠁委伪, 蟿慰 维魏蟻慰 蟿蠅谓 蟽蔚位委未蠅谓 蟺伪蟿维蔚喂 蟽蟿畏谓 螝慰喂谓蠅谓喂慰位慰纬委伪 魏伪喂 蟿畏蟼 慰蟺慰委伪蟼 蟿慰 位蔚魏蟿喂魏蠈 纬喂伪 '渭蔚谓伪 蔚委谓伪喂 伪蟺维位蔚蠀蟿慰.
螣 未蔚蠉蟿蔚蟻慰蟼 位蠈纬慰蟼 蟺慰蠀 维蟻纬畏蟽伪 蟿蠈蟽慰 蟺慰位蠉 魏伪谓慰谓喂魏维 蠁伪谓蟿维味蔚喂 蟺蔚蟻委蔚蟻纬慰 蠅蟼 位蠈纬慰蟼 纬喂伪 谓伪 魏伪胃蠀蟽蟿蔚蟻萎蟽蔚喂 蟿畏谓 伪谓维纬谓蠅蟽畏 蔚谓蠈蟼 尾喂尾位委慰蠀 未喂蠈蟿喂 蔚委谓伪喂 渭维位位慰谓 魏委谓畏蟿蟻慰 纬喂伪 谓伪 蟿慰 蟻慰蠀蠁萎尉蔚喂蟼: 螤蟻蠈魏蔚喂蟿伪喂 纬喂伪 伪蟽蠀谓萎胃喂蟽蟿伪 未喂伪蠂蟻慰谓喂魏蠈 魏蔚委渭蔚谓慰. 螛伪 纬蟻维蠄蠅 苇谓伪 渭蠈谓慰 蟺伪蟻维未蔚喂纬渭伪 蟺慰蠀 未蔚谓 蔚委谓伪喂 蟿慰 蟺喂慰 蟽蟺慰蠀未伪委慰 蟿慰蠀 尾喂尾位委慰蠀 伪位位维 蔚委谓伪喂 蠂伪蟻伪魏蟿畏蟻喂蟽蟿喂魏蠈: 螣 维谓胃蟻蠅蟺慰蟼 蟽蠂蔚未蠈谓 50 蠂蟻蠈谓喂伪 蟺蟻喂谓 蔚喂蟽维纬蔚喂 蟿慰谓 蠈蟻慰 ''纬魏维蟿味蔚蟿'' 魏伪喂 蟿慰蠀 未委谓蔚喂 蟿慰谓 蟿蠅蟻喂谓蠈 慰蟻喂蟽渭蠈 蟿慰蠀. 螤苇蟻伪蟽伪 维蟺蔚喂蟻蔚蟼 蠋蟻蔚蟼 蟽蟿伪 未喂维蠁慰蟻伪 魏伪蟿伪蟽蟿萎渭伪蟿伪 渭蔚 纬魏维蟿味蔚蟿蟼 魏慰喂蟿蠋谓蟿伪蟼 蠈位伪 伪蠀蟿维 蟿伪 蟽魏慰蠀蟺委未喂伪 魏伪喂 蟺蟻慰蟽蟺伪胃蠋谓蟿伪蟼 谓伪 魏伪蟿伪位维尾蠅 蟿畏谓 苇谓谓慰喂伪 蟿慰蠀 纬魏维蟿味蔚蟿 魏伪喂 蟺伪谓蟿慰蠉 萎蟿伪谓 蟽伪 谓伪 蟿慰谓 苇蠂蠅 蟽蟿伪 伪蠀蟿喂维 渭慰蠀. 螝伪喂 尉蔚魏委谓畏蟽伪 谓伪 蟿慰 魏维谓蠅 纬喂伪 谓伪 伪蟺慰未蔚委尉蠅 蟿慰 伪谓蟿委胃蔚蟿慰.
螖蔚谓 苇蠂蠅 未喂伪尾维蟽蔚喂 维位位伪 尾喂尾位委伪 蟿慰蠀, 未蔚谓 尉苇蟻蠅 蟺蠅蟼 胃伪 魏伪蟿伪蠁苇蟻蠅 谓伪 未喂伪尾维蟽蠅 魏维蟿喂 维位位慰 未喂魏蠈 蟿慰蠀 伪位位维 蟽魏慰蟺蔚蠉蠅 谓伪 蟿慰 魏维谓蠅, 蠈蟺蠅蟼 魏伪喂 渭蔚 伪蠀蟿蠈 蟿慰 尾喂尾位委慰 未蔚谓 苇蠂蠅 蟿蔚位蔚喂蠋蟽蔚喂. 螣 螠伪蟻魏慰蠉味蔚 蔚委谓伪喂 慰 渭蔚纬伪位蠉蟿蔚蟻慰蟼 蟺蟻慰蠁萎蟿畏蟼 蟺慰蠀 苇蠂蠅 蟽蠀谓伪谓蟿萎蟽蔚喂. 韦伪 位蠈纬喂伪 未蔚谓 蔚蟺伪蟻魏慰蠉谓.
螝伪蟿' 伪蟻蠂萎谓, 畏 位蠈纬喂伪 魏伪喂 蟺慰位蠉 蟽蠀蠂谓维 尉蠉位喂谓畏 纬位蠋蟽蟽伪 蟺慰蠀 渭蔚 伪蟺蠅胃慰蠉蟽蔚 魏伪喂 胃伪 萎胃蔚位伪 谓伪 魏维谓蠅 渭喂伪 蟺伪蟻苇谓胃蔚蟽畏 纬喂伪 谓伪 蔚尉畏纬萎蟽蠅 魏维蟿喂: 畏 位慰纬慰蟿蔚蠂谓委伪 渭蟺慰蟻蔚委 谓伪 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 伪魏蠈渭畏 魏伪喂 蠀蟺蔚蟻尾伪蟿喂魏维 蠈蟺慰喂伪 纬位蠋蟽蟽伪 蔚蟺喂胃蠀渭蔚委 慰 蟽蠀纬纬蟻伪蠁苇伪蟼, 慰喂 蔚蟺喂蟽蟿萎渭蔚蟼 蟿慰蠀 伪谓胃蟻蠋蟺慰蠀 蟽蠀谓萎胃蠅蟼 伪蟽蟺维味慰谓蟿伪喂 苇谓伪 未喂魏蠈 蟿慰蠀蟼 位蔚魏蟿喂魏蠈, 渭蔚 蟽蠀纬魏蔚魏蟻喂渭苇谓蔚蟼 蔚魏蠁蟻维蟽蔚喂蟼 魏伪喂 位苇尉蔚喂蟼 蠈蟺慰蠀 蔚蟺蔚魏蟿蔚委谓蔚蟿伪喂 伪魏蠈渭畏 魏伪喂 蟽蟿伪 蟺伪蟻伪未蔚委纬渭伪蟿伪 蟺慰位位苇蟼 蠁慰蟻苇蟼 ( 蟺伪蟻苇谓胃蔚蟽畏 渭苇蟽伪 蟽蟿畏谓 蟺伪蟻苇谓胃蔚蟽畏 :p: 蔚喂未喂魏维 伪蠀蟿蠈 渭蔚 蟿伪 蟺伪蟻伪未蔚委纬渭伪蟿伪 蔚委谓伪喂 魏伪喂 慰 位蠈纬慰蟼 蟺慰蠀 蟺伪蟻伪渭苇谓蔚喂 苇谓伪 伪蟺' 蟿伪 魏伪位蠉蟿蔚蟻伪 尾喂尾位委伪 桅蠀蟽喂魏萎蟼 蟿慰蠀 危苇蟻纬慰蠀蔚畏 喂魏伪谓蠈 谓伪 蟺蟻慰魏伪位苇蟽蔚喂 伪魏蠈渭畏 魏喂 苇谓伪谓 维蟽蠂蔚蟿慰 谓伪 蟿慰 未喂伪尾维蟽蔚喂 ).
螘委谓伪喂 伪蠀蟿蠈 蟺慰蠀 未蠀蟽蠂蔚蟻伪委谓蔚喂 蟿畏谓 伪谓维纬谓蠅蟽畏 伪蟺蠈 蟺慰位位慰蠉蟼. 螘委谓伪喂 慰 位蠈纬慰蟼 蟺慰蠀 渭蟺慰蟻蔚委蟼 谓伪 未喂伪尾维蟽蔚喂蟼 蟿畏谓 韦蔚蟿蟻伪蟺位萎 巍委味伪 蟿慰蠀 危慰蟺蔚谓维慰蠀蔚蟻 伪蟺谓蔚蠀蟽蟿委 位蠈纬蠅 蟿畏蟼 伪蟺位萎蟼 纬位蠋蟽蟽伪蟼 魏伪喂 蟿蠅谓 魏伪胃畏渭蔚蟻喂谓蠋谓 蔚魏蠁蟻维蟽蔚蠅谓 魏伪喂 蟺伪蟻伪未蔚喂纬渭维蟿蠅谓 渭蔚 蟿畏谓 萎蟺喂伪 蠂蟻萎蟽畏 蟿蠅谓 伪谓蟿委蟽蟿慰喂蠂蠅谓 蔚蟺喂蟽蟿畏渭慰谓喂魏蠋谓 蔚魏蠁蟻维蟽蔚蠅谓 魏伪喂 畏 螝蟻喂蟿喂魏萎 蟿慰蠀 螤蟻伪魏蟿喂魏慰蠉 位蠈纬慰蠀 伪蟺伪喂蟿蔚委 蔚谓苇蟽蔚喂蟼 伪未蟻蔚谓伪位委谓畏蟼.
螤伪蟻伪未蔚喂纬渭伪蟿委味慰渭伪喂 渭蔚 蟿畏 桅喂位慰蟽慰蠁委伪 蟺慰蠀 渭蔚 苇蠂蔚喂 魏蔚蟻未委蟽蔚喂 蟿蠈蟽慰 蠋蟽蟿蔚 谓伪 胃苇位蠅 魏维胃蔚 蠁慰蟻维 谓伪 蔚蟺喂尾位畏胃蠋 蟽蟿慰谓 蔚伪蠀蟿蠈 渭慰蠀 伪魏蠈渭伪 魏喂 蠈蟿伪谓 蟿慰 魏蔚委渭蔚谓慰 未蔚 渭蔚 魏伪位蔚委 蟽' 伪蠀蟿蠈. 螣 螠慰谓慰未喂维蟽蟿伪蟿慰蟼 维谓胃蟻蠅蟺慰蟼 未蔚谓 伪谓萎魏蔚喂 伪魏蟻喂尾蠋蟼 蟽蟿畏 桅喂位慰蟽慰蠁委伪, 伪谓 蟺伪蟿维蔚喂 畏 蟻维蠂畏 蟿慰蠀 蟽蟿畏 桅喂位慰蟽慰蠁委伪, 蟿慰 维魏蟻慰 蟿蠅谓 蟽蔚位委未蠅谓 蟺伪蟿维蔚喂 蟽蟿畏谓 螝慰喂谓蠅谓喂慰位慰纬委伪 魏伪喂 蟿畏蟼 慰蟺慰委伪蟼 蟿慰 位蔚魏蟿喂魏蠈 纬喂伪 '渭蔚谓伪 蔚委谓伪喂 伪蟺维位蔚蠀蟿慰.
螣 未蔚蠉蟿蔚蟻慰蟼 位蠈纬慰蟼 蟺慰蠀 维蟻纬畏蟽伪 蟿蠈蟽慰 蟺慰位蠉 魏伪谓慰谓喂魏维 蠁伪谓蟿维味蔚喂 蟺蔚蟻委蔚蟻纬慰 蠅蟼 位蠈纬慰蟼 纬喂伪 谓伪 魏伪胃蠀蟽蟿蔚蟻萎蟽蔚喂 蟿畏谓 伪谓维纬谓蠅蟽畏 蔚谓蠈蟼 尾喂尾位委慰蠀 未喂蠈蟿喂 蔚委谓伪喂 渭维位位慰谓 魏委谓畏蟿蟻慰 纬喂伪 谓伪 蟿慰 蟻慰蠀蠁萎尉蔚喂蟼: 螤蟻蠈魏蔚喂蟿伪喂 纬喂伪 伪蟽蠀谓萎胃喂蟽蟿伪 未喂伪蠂蟻慰谓喂魏蠈 魏蔚委渭蔚谓慰. 螛伪 纬蟻维蠄蠅 苇谓伪 渭蠈谓慰 蟺伪蟻维未蔚喂纬渭伪 蟺慰蠀 未蔚谓 蔚委谓伪喂 蟿慰 蟺喂慰 蟽蟺慰蠀未伪委慰 蟿慰蠀 尾喂尾位委慰蠀 伪位位维 蔚委谓伪喂 蠂伪蟻伪魏蟿畏蟻喂蟽蟿喂魏蠈: 螣 维谓胃蟻蠅蟺慰蟼 蟽蠂蔚未蠈谓 50 蠂蟻蠈谓喂伪 蟺蟻喂谓 蔚喂蟽维纬蔚喂 蟿慰谓 蠈蟻慰 ''纬魏维蟿味蔚蟿'' 魏伪喂 蟿慰蠀 未委谓蔚喂 蟿慰谓 蟿蠅蟻喂谓蠈 慰蟻喂蟽渭蠈 蟿慰蠀. 螤苇蟻伪蟽伪 维蟺蔚喂蟻蔚蟼 蠋蟻蔚蟼 蟽蟿伪 未喂维蠁慰蟻伪 魏伪蟿伪蟽蟿萎渭伪蟿伪 渭蔚 纬魏维蟿味蔚蟿蟼 魏慰喂蟿蠋谓蟿伪蟼 蠈位伪 伪蠀蟿维 蟿伪 蟽魏慰蠀蟺委未喂伪 魏伪喂 蟺蟻慰蟽蟺伪胃蠋谓蟿伪蟼 谓伪 魏伪蟿伪位维尾蠅 蟿畏谓 苇谓谓慰喂伪 蟿慰蠀 纬魏维蟿味蔚蟿 魏伪喂 蟺伪谓蟿慰蠉 萎蟿伪谓 蟽伪 谓伪 蟿慰谓 苇蠂蠅 蟽蟿伪 伪蠀蟿喂维 渭慰蠀. 螝伪喂 尉蔚魏委谓畏蟽伪 谓伪 蟿慰 魏维谓蠅 纬喂伪 谓伪 伪蟺慰未蔚委尉蠅 蟿慰 伪谓蟿委胃蔚蟿慰.
螖蔚谓 苇蠂蠅 未喂伪尾维蟽蔚喂 维位位伪 尾喂尾位委伪 蟿慰蠀, 未蔚谓 尉苇蟻蠅 蟺蠅蟼 胃伪 魏伪蟿伪蠁苇蟻蠅 谓伪 未喂伪尾维蟽蠅 魏维蟿喂 维位位慰 未喂魏蠈 蟿慰蠀 伪位位维 蟽魏慰蟺蔚蠉蠅 谓伪 蟿慰 魏维谓蠅, 蠈蟺蠅蟼 魏伪喂 渭蔚 伪蠀蟿蠈 蟿慰 尾喂尾位委慰 未蔚谓 苇蠂蠅 蟿蔚位蔚喂蠋蟽蔚喂. 螣 螠伪蟻魏慰蠉味蔚 蔚委谓伪喂 慰 渭蔚纬伪位蠉蟿蔚蟻慰蟼 蟺蟻慰蠁萎蟿畏蟼 蟺慰蠀 苇蠂蠅 蟽蠀谓伪谓蟿萎蟽蔚喂. 韦伪 位蠈纬喂伪 未蔚谓 蔚蟺伪蟻魏慰蠉谓.
April 5, 2023
Se gi脿 Freud aveva ipotizzato che la societ脿 civile richiedesse all'uomo il sacrificio di parte della propria liberta istintuale per consentire il vivere in comune, Marcuse sostiene che la societ脿 industriale e capitalista ne pretende un quid in piu. Secondo Marcuse, la societ脿 moderna 猫 caratterizzata dalla manipolazione dei bisogni umani attraverso la tecnologia e l'industria, che limitano l'esperienza umana sino a ridurla a un'esperienza monodimensionale.
L'uomo a una dimensione 猫 l'individuo che si identifica completamente con la societ脿 industriale avanzata e con lo stile di vita che essa propone come unico corretto a livello etico e morale. Questo individuo non ha la capacit脿 di concepire altre forme di esistenza o di desiderare altro oltre ci貌 che il sistema gli offre. In altre parole, l'uomo a una dimensione vive in un mondo limitato dalle norme e dalle convenzioni imposte dal sistema, senza la possibilit脿 di immaginare alternative o di dissentire.
Secondo Marcuse, questo processo di manipolazione dei bisogni umani viene perpetrato attraverso l'uso della tecnologia e della pubblicit脿, che servono a convincere le persone a desiderare sempre pi霉 beni e servizi che, in realt脿, non soddisfano i loro bisogni autentici. In questo modo, la societ脿 capitalista riesce a mantenere il controllo sugli individui, impedendo loro di sviluppare una coscienza critica e di ribellarsi al sistema. Il dissenso 猫 consentito solo nella misura in cui non mette in discussione lo status quo e la presunta libert脿 d'espressione e opinione di cui la societ脿 si fregia sottost脿 alle medesime regole.
Inoltre, Marcuse sostiene che la razionalit脿 tecnica, che 猫 il fondamento della societ脿 dell'industria avanzata, non 猫 autentica ma serve esclusivamente gli interessi del sistema, impedisce la creativit脿 e l'autodeterminazione dell'individuo, e lo riduce a un semplice strumento. Profetico e quanto mai attuale.
July 28, 2022
This marks my thousand and one book that I鈥檝e read since I鈥檝e been keeping score on 欧宝娱乐 starting in 2011.
I try to write a review about each book I鈥檝e read and I try to write my feelings about the book and what it means to me. I don鈥檛 write reviews to tell others about the book, I write them for myself thus helping me understand what it means to me.
I鈥檒l often read an older review that I wrote after somebody has liked it and I sometimes I think, 鈥榳ow, that reviewer really knows what he鈥檚 talking about and writes densely and has great insights, I wish I understood what he meant鈥�, then I realize, 鈥榦h, yeah, I wrote that and I can鈥檛 believe at one time I understood those kind of connections.鈥�
I don鈥檛 like to write reviews on fictional books unless they are great, like 鈥楪ravity鈥檚 Rainbow鈥�, 鈥楩innegans Wake鈥�, 鈥楳agic Mountain鈥�, 鈥淪wans Way鈥�, or 鈥楧ante鈥檚 Divine Comedy鈥�, and then I will make the time to ramble on what they meant to me. Unfortunately, for me, my 1000th book, was Dean Koontz鈥檚 鈥楾he Big Dark Sky鈥�, and that was such a dog of a book, I didn鈥檛 want to associate my extended note on my 1000th read book with that book, so, I waited for my 1001 finished book.
I know book reading and review writing have changed who I am. I can remember naively thinking, 鈥榳ow, that Stephen Pinker really is a great thinker鈥�, and unwisely thinking the same about 鈥楴icholas Wade鈥�, or ignoring the implicit nonsense and hate espoused by Richard Dawkins and Sam Harris (torture is wrong despite what he advocates, and tell me again why Dawkins and Harris hate Muslims so much, while not applying the same standards to Christians). Now, I know they are a scourge to rational thinking with their irrationality inherent within their world view. By the way, that is actually a theme that resides in this Marcuse book. So, I at least connected some of my stray thoughts to this book!
Rufus Fears is another person who lit a fire in my belly to learn, with his Great Course lectures on 鈥楾he Great Books鈥�, but by the end I realized that he was a pompous right-wing fanatic and couldn鈥檛 get out of his self-imposed hermetically sealed cocoon. At first on my reading journey, I needed to be pointed in the right direction by those who are smarter than me, even if it meant learning how not to think by first realizing there were other ways of thinking.
About 10 years ago I accidentally discovered a science book that told me the universe was expanding, not collapsing. I had to understand the science as presented in that book. That led me to having to understand the foundation of that science and the meaning of the physical as metaphysical. Once again, that鈥檚 a theme that is very important in this Marcuse book.
Next, I made a mistake and read Heidegger鈥檚 鈥楤eing and Time鈥� before having read any other classical philosophical books, but got just enough out of it to realize that I wanted to understand what he was getting at, and ended up reading Hegel which led to a whole slew of other foundational philosophical books.
If you want to learn something new read an old book. 90% of everything that is new is crap. Sometimes, one might have to read a book twice and wait a year or longer as I did with Spinoza鈥檚 鈥楢 Theologico-Political Treatise鈥�. I rejected as stupid upon first reading, but years later I realize why it was one of the all-time great books.
Read Thucydides before you die. There鈥檚 a hidden truth that you鈥檒l discover within that book, Herodotus too. My favorite book ever: 鈥極n the Nature of Things鈥�, but as with all great books let them find you, and they will.
There are some books that I鈥檝e wrote raving reviews on and today I feel like a fool for falling for their crap. I leave the review and rating to remind me how fallible I am. I also have rated books as a dud, but now realize they were great.
I think the two best books warning against Donald Trump and MAGA hat morons would be 1) Adolph Hitler鈥檚 autobiography, 鈥楳ein Kampf鈥�, and 2) Oswald Spengler鈥檚 鈥楧ecline of the West鈥�, and another just as apt warning would be Thomas Mann鈥檚 (yes, that Thomas Mann the same one who wrote one of my favorite books, 鈥楳agic Mountain鈥�) 鈥楶olitical Man鈥�. 鈥楶olitical Man鈥� is a hoot with his insane Make Germany Great Again thesis running throughout it. Each of these books give a peek into the insane world of the false reality that the MAGA hat morons are creating and daily re-creating. (Once again, that kind of theme does run within this book by Marcuse, but he fears that kind of thought, not embraces it).
Tim Miller鈥檚 book 鈥淲hy we did it鈥�, gets that MAGA hat morons mean what they say in the comment section of Brietbart News. That is who they are. They do not share a reality with us. They are willfully stupid on purpose. It鈥檚 not a game, Democracy will not survive when willful idiots deny reality and embrace alternative facts for no other reason than their fascist leader tells them it鈥檚 true. Tolerance is not a suicide pact when dealing with fascists who care more about using pronouns than they do about 10-year-old rape victims who they want to force to carry an embryo to term. But they distract by their what aboutism and say what about the pronouns, wokeism, black lives matter, and other nonsense.
I like history, science and philosophy books. They all relate and point me towards understanding about the universe. There is no greater meaning or purpose than to discover what is true, how should we behave, or what should we do with our live. That鈥檚 why I write reviews on 欧宝娱乐 and read books. Also, often I had no idea what a book really meant until I force myself to write what it means to me.
I try to write a review about each book I鈥檝e read and I try to write my feelings about the book and what it means to me. I don鈥檛 write reviews to tell others about the book, I write them for myself thus helping me understand what it means to me.
I鈥檒l often read an older review that I wrote after somebody has liked it and I sometimes I think, 鈥榳ow, that reviewer really knows what he鈥檚 talking about and writes densely and has great insights, I wish I understood what he meant鈥�, then I realize, 鈥榦h, yeah, I wrote that and I can鈥檛 believe at one time I understood those kind of connections.鈥�
I don鈥檛 like to write reviews on fictional books unless they are great, like 鈥楪ravity鈥檚 Rainbow鈥�, 鈥楩innegans Wake鈥�, 鈥楳agic Mountain鈥�, 鈥淪wans Way鈥�, or 鈥楧ante鈥檚 Divine Comedy鈥�, and then I will make the time to ramble on what they meant to me. Unfortunately, for me, my 1000th book, was Dean Koontz鈥檚 鈥楾he Big Dark Sky鈥�, and that was such a dog of a book, I didn鈥檛 want to associate my extended note on my 1000th read book with that book, so, I waited for my 1001 finished book.
I know book reading and review writing have changed who I am. I can remember naively thinking, 鈥榳ow, that Stephen Pinker really is a great thinker鈥�, and unwisely thinking the same about 鈥楴icholas Wade鈥�, or ignoring the implicit nonsense and hate espoused by Richard Dawkins and Sam Harris (torture is wrong despite what he advocates, and tell me again why Dawkins and Harris hate Muslims so much, while not applying the same standards to Christians). Now, I know they are a scourge to rational thinking with their irrationality inherent within their world view. By the way, that is actually a theme that resides in this Marcuse book. So, I at least connected some of my stray thoughts to this book!
Rufus Fears is another person who lit a fire in my belly to learn, with his Great Course lectures on 鈥楾he Great Books鈥�, but by the end I realized that he was a pompous right-wing fanatic and couldn鈥檛 get out of his self-imposed hermetically sealed cocoon. At first on my reading journey, I needed to be pointed in the right direction by those who are smarter than me, even if it meant learning how not to think by first realizing there were other ways of thinking.
About 10 years ago I accidentally discovered a science book that told me the universe was expanding, not collapsing. I had to understand the science as presented in that book. That led me to having to understand the foundation of that science and the meaning of the physical as metaphysical. Once again, that鈥檚 a theme that is very important in this Marcuse book.
Next, I made a mistake and read Heidegger鈥檚 鈥楤eing and Time鈥� before having read any other classical philosophical books, but got just enough out of it to realize that I wanted to understand what he was getting at, and ended up reading Hegel which led to a whole slew of other foundational philosophical books.
If you want to learn something new read an old book. 90% of everything that is new is crap. Sometimes, one might have to read a book twice and wait a year or longer as I did with Spinoza鈥檚 鈥楢 Theologico-Political Treatise鈥�. I rejected as stupid upon first reading, but years later I realize why it was one of the all-time great books.
Read Thucydides before you die. There鈥檚 a hidden truth that you鈥檒l discover within that book, Herodotus too. My favorite book ever: 鈥極n the Nature of Things鈥�, but as with all great books let them find you, and they will.
There are some books that I鈥檝e wrote raving reviews on and today I feel like a fool for falling for their crap. I leave the review and rating to remind me how fallible I am. I also have rated books as a dud, but now realize they were great.
I think the two best books warning against Donald Trump and MAGA hat morons would be 1) Adolph Hitler鈥檚 autobiography, 鈥楳ein Kampf鈥�, and 2) Oswald Spengler鈥檚 鈥楧ecline of the West鈥�, and another just as apt warning would be Thomas Mann鈥檚 (yes, that Thomas Mann the same one who wrote one of my favorite books, 鈥楳agic Mountain鈥�) 鈥楶olitical Man鈥�. 鈥楶olitical Man鈥� is a hoot with his insane Make Germany Great Again thesis running throughout it. Each of these books give a peek into the insane world of the false reality that the MAGA hat morons are creating and daily re-creating. (Once again, that kind of theme does run within this book by Marcuse, but he fears that kind of thought, not embraces it).
Tim Miller鈥檚 book 鈥淲hy we did it鈥�, gets that MAGA hat morons mean what they say in the comment section of Brietbart News. That is who they are. They do not share a reality with us. They are willfully stupid on purpose. It鈥檚 not a game, Democracy will not survive when willful idiots deny reality and embrace alternative facts for no other reason than their fascist leader tells them it鈥檚 true. Tolerance is not a suicide pact when dealing with fascists who care more about using pronouns than they do about 10-year-old rape victims who they want to force to carry an embryo to term. But they distract by their what aboutism and say what about the pronouns, wokeism, black lives matter, and other nonsense.
I like history, science and philosophy books. They all relate and point me towards understanding about the universe. There is no greater meaning or purpose than to discover what is true, how should we behave, or what should we do with our live. That鈥檚 why I write reviews on 欧宝娱乐 and read books. Also, often I had no idea what a book really meant until I force myself to write what it means to me.
March 17, 2021
噩賵丕賲毓 倬蹖卮鈥屫辟佖団€屰� 氐賳毓鬲蹖貙 丌夭丕丿蹖 丕賳爻丕賳 乇丕 賴蹖趩 丕賳诏丕卮鬲賳丿 賵 丌夭丕丿蹖 乇丕 丿乇 賲氐乇賮 讴丕賱丕 禺賱丕氐賴鈥屫池ж槽� 讴乇丿賳丿.
鬲讴賳賵賱賵跇蹖 賵 毓賱賲 讴賴 賲蹖鈥屫堌з嗀池� 賳賯卮 乇賴丕蹖蹖鈥屫ㄘ� 丿乇 鬲丕乇蹖禺 亘卮乇 丕蹖賮丕 讴賳賳丿貙 亘賴 丕亘夭丕乇 賯丿乇鬲 丨丕讴賲 鬲亘丿蹖賱 卮丿賳丿貨 亘賳丕亘乇丕蹖賳 丿蹖诏乇 蹖讴 讴卮賮 毓賱賲蹖貙 鬲讴賳賵賱賵跇蹖 噩丿蹖丿 賵 蹖丕 丕乇鬲賯丕蹖 鬲讴賳賵賱賵跇蹖 诏匕卮鬲賴 賳賴 倬丿蹖丿賴鈥屫й� 毓賱賲蹖-鬲讴賳蹖讴蹖貙 讴賴 亘蹖卮 丕夭 賴賲賴 爻蹖丕爻蹖鈥屫池�.
賲丕乇讴賵夭賴 毓丕賯亘鬲 丕蹖賳 賳馗丕賲 乇丕 鬲賵鬲丕賱蹖鬲丕乇蹖爻賲 鬲讴賳賵賱賵跇蹖 賲蹖鈥屫з嗀�. 噩丕賲毓賴 亘賴 賳丕賲 芦鬲兀賲蹖賳 賲賳丕賮毓 毓賲賵賲蹖禄 蹖讴丕蹖讴 丕賮乇丕丿 乇丕 爻乇讴賵亘 賲蹖鈥屭┵嗀� 卮乇賯 賵 睾乇亘 賴賲 賳丿丕乇丿.
亘乇禺賱丕賮 賲丕乇讴爻貙 賲丕乇讴賵夭賴 倬乇賵賱鬲丕乇蹖丕 乇丕 胤亘賯賴鈥屫й� 丕賳賯賱丕亘蹖 (毓賱蹖 丕賱禺氐賵氐 丿乇 丌賳 夭賲丕賳 蹖毓賳蹖 丿賴賴鈥屰� 郾酃鄱郯) 賳賲蹖鈥屫з嗀�. 丕夭 賳馗乇 賲丕乇讴賵夭賴 胤亘賯賴鈥屰� 讴丕乇诏乇 亘丕 丕賳丿讴 丕賲賳蹖鬲 賵 孬亘丕鬲蹖 讴賴 丿乇 夭賳丿诏蹖 蹖丕賮鬲賴 (亘賴 禺氐賵氐 丿乇 賲賲丕賱讴 爻乇賲丕蹖賴鈥屫ж臂�) 丿蹖诏乇 亘賴 丕賳賯賱丕亘 賮讴乇 賳賲蹖鈥屭┵嗀� 亘賳丕亘乇丕蹖賳 趩卮賲 丕賲蹖丿卮 亘賴 賮蹖賱爻賵賮貙 丿丕賳卮噩賵 賵 乇賵卮賳鈥屬佢┴� 丕爻鬲.
噩匕丕亘鈥屫臂屬� 亘禺卮鈥屬囏й� 讴鬲丕亘 - 亘乇丕蹖 賲賳 胤亘毓丕賸 - 賯爻賲鬲鈥屬囏й� 乇丕噩毓 亘賴 賴賳乇 亘賵丿貨 賲孬賱丕賸 噩丕蹖蹖 讴賴 丌孬丕乇 [卮賴賵丕賳蹖 賵 亘蹖鈥屫ㄙ嗀� 賵 亘丕乇] 丕賵賳蹖賱貙 賮丕讴賳乇 賵 賳丕亘賵讴賮 丿乇 亘乇丕亘乇 丌孬丕乇 鬲賵賱爻鬲賵蹖 賵 诏賵鬲賴 賵 亘賵丿賱乇 賯乇丕乇 賲蹖鈥屭屫辟嗀�.
蹖丕 丕蹖賳 噩賲賱賴鈥屸€� :
"賴乇诏夭 賳賲蹖鈥屫堌з� 亘丕 夭賳蹖 爻讴爻蹖 讴賴 禺賵丕賳賳丿賴鈥屰� 丕蹖賳鈥屭堎嗁� 丿丕爻鬲丕賳鈥屬囏й� 卮賴賵鬲鈥屫з嗂屫� 丕爻鬲 丕夭 卮丕賴讴丕乇 亘丕賱夭丕讴 賳馗蹖乇 夭賳亘賯 丿乇賴 诏賮鬲鈥屬堚€屭� 讴乇丿: 夭賳蹖 讴賴 丿賵爻鬲 賲蹖鈥屫ж必� 賵賱蹖 鬲爻賱蹖賲鈥� 賳賲蹖鈥屫促堌�."
(亘乇丕丿乇 賲丕乇讴賵夭賴! 丕蹖 讴丕卮 丿乇 爻丕賱 鄄郯鄄郯 亘賵丿蹖 賵 鬲蹖讴鈥屫и� 乇賵 賲蹖鈥屫屫�!)
"亘賳丕亘乇丕蹖賳 噩丕賲毓賴 丿乇 丌夭丕丿 诏匕丕卮鬲賳 睾乇蹖夭賴鈥屰� 噩賳爻蹖 賮乇丿 賵 鬲卮賵蹖賯 丕賵 亘賴 亘蹖鈥屫ㄙ嗀€屬堚€屫ㄘж臂� 胤亘毓丕賸 賳蹖乇賵賴丕蹖 倬乇禺丕卮诏乇 乇丕 禺賵丕賴 賲鬲毓丕賱蹖 賵 禺賵丕賴 賲亘鬲匕賱 丿乇 賴賲 賲蹖鈥屫蹿┵嗀�."
丨丕賱 倬乇爻卮 賲毓乇賵賮貨 趩賴 亘丕蹖丿 讴乇丿責 賲丕乇讴賵夭賴 乇丕賴鈥屫� 乇丕 丿乇 鬲賮讴乇 丿蹖丕賱讴鬲蹖讴蹖 賲蹖鈥屫з嗀�.
"亘乇 亘賳蹖丕賳 丿蹖丕賱讴鬲蹖讴 乇賵蹖丿丕丿賴丕 賵 囟乇賵乇鬲鈥屬囏й� 鬲丕乇蹖禺蹖 賲卮禺氐 賲蹖鈥屫促堎嗀� 賲卮乇賵胤 亘乇 丌賳鈥屭┵� 毓賲賱貙 鬲賵丕賳丕蹖蹖 鬲丨賯賯 賳馗乇蹖賴 乇丕 丿丕卮鬲賴 亘丕卮丿."
毓賲賱蹖 讴賴 賴賳賵夭 丌睾丕夭 賳卮丿賴. 鬲睾蹖蹖乇 亘丕蹖丿 丿乇 賲賳丕爻亘丕鬲 鬲賵賱蹖丿 氐賵乇鬲 亘诏蹖乇丿 鬲丕 丌夭丕丿蹖 鬲丨賯賯 蹖丕亘丿.
賵 噩賲賱賴鈥屰� 倬丕蹖丕賳蹖 賵 丿乇禺卮丕賳 讴鬲丕亘 丕夭 賵丕賱鬲乇 亘賳蹖丕賲蹖賳 讴賴 丿乇 丌睾丕夭 馗賴賵乇 賮丕卮蹖爻賲 賳賵卮鬲賴鈥屫ㄙ堌� :
芦鬲賳賴丕 亘賴 禺丕胤乇 丌賳丕賳 讴賴 丕蹖賳 乇賵夭賴丕 丕賲蹖丿 禺賵丿 乇丕 丕夭 丿爻鬲 賲蹖鈥屫囐嗀� 賳賵乇 丕賲蹖丿 丿乇 丿賱鈥屬囏й� 賲丕 鬲丕亘蹖丿賳 诏乇賮鬲賴鈥屫ж池�.禄
倬.賳 郾 : 丌賯丕蹖 賳卮乇 丕賲蹖乇讴亘蹖乇 讴鬲丕亘 乇賵 丿乇 爻丕賱 鄱郯貙鄱郾 趩丕倬 讴乇丿賴 賵 丿乇 丕蹖賳 賯乇蹖亘 趩賴賱 爻丕賱蹖 讴賴 诏匕卮鬲貙 賮賯胤 讴鬲丕亘 賯丿蹖賲蹖 乇賵 丕爻讴賳 讴乇丿 賵 鬲噩丿蹖丿 趩丕倬 . 賴賲蹖賳!
蹖毓賳蹖 丕卮鬲亘丕賴丕鬲 賳诏丕乇卮蹖 讴鬲丕亘 亘丕 賳爻禺賴鈥屰� 爻丕賱 鄱郯 讴賴 賮丕蹖賱卮 乇賵 丿丕卮鬲賲 蹖讴蹖賴.
賳讴鬲賴鈥屰� 丿乇丿賳丕讴 丿蹖诏賴 賴賲 丕蹖賳賴 讴賴 鬲蹖乇丕跇 爻丕賱 卮氐鬲 亘賵丿賴 卮賵賳夭丿賴 賴夭丕乇 賵 倬賵賳氐丿 賳爻禺賴 賵 鬲蹖乇丕跇 爻丕賱 酃鄹 丿賵蹖爻鬲鈥屫й� 賳丕賯丕亘賱!
倬.賳 鄄 :
鈥�
鬲讴賳賵賱賵跇蹖 賵 毓賱賲 讴賴 賲蹖鈥屫堌з嗀池� 賳賯卮 乇賴丕蹖蹖鈥屫ㄘ� 丿乇 鬲丕乇蹖禺 亘卮乇 丕蹖賮丕 讴賳賳丿貙 亘賴 丕亘夭丕乇 賯丿乇鬲 丨丕讴賲 鬲亘丿蹖賱 卮丿賳丿貨 亘賳丕亘乇丕蹖賳 丿蹖诏乇 蹖讴 讴卮賮 毓賱賲蹖貙 鬲讴賳賵賱賵跇蹖 噩丿蹖丿 賵 蹖丕 丕乇鬲賯丕蹖 鬲讴賳賵賱賵跇蹖 诏匕卮鬲賴 賳賴 倬丿蹖丿賴鈥屫й� 毓賱賲蹖-鬲讴賳蹖讴蹖貙 讴賴 亘蹖卮 丕夭 賴賲賴 爻蹖丕爻蹖鈥屫池�.
賲丕乇讴賵夭賴 毓丕賯亘鬲 丕蹖賳 賳馗丕賲 乇丕 鬲賵鬲丕賱蹖鬲丕乇蹖爻賲 鬲讴賳賵賱賵跇蹖 賲蹖鈥屫з嗀�. 噩丕賲毓賴 亘賴 賳丕賲 芦鬲兀賲蹖賳 賲賳丕賮毓 毓賲賵賲蹖禄 蹖讴丕蹖讴 丕賮乇丕丿 乇丕 爻乇讴賵亘 賲蹖鈥屭┵嗀� 卮乇賯 賵 睾乇亘 賴賲 賳丿丕乇丿.
亘乇禺賱丕賮 賲丕乇讴爻貙 賲丕乇讴賵夭賴 倬乇賵賱鬲丕乇蹖丕 乇丕 胤亘賯賴鈥屫й� 丕賳賯賱丕亘蹖 (毓賱蹖 丕賱禺氐賵氐 丿乇 丌賳 夭賲丕賳 蹖毓賳蹖 丿賴賴鈥屰� 郾酃鄱郯) 賳賲蹖鈥屫з嗀�. 丕夭 賳馗乇 賲丕乇讴賵夭賴 胤亘賯賴鈥屰� 讴丕乇诏乇 亘丕 丕賳丿讴 丕賲賳蹖鬲 賵 孬亘丕鬲蹖 讴賴 丿乇 夭賳丿诏蹖 蹖丕賮鬲賴 (亘賴 禺氐賵氐 丿乇 賲賲丕賱讴 爻乇賲丕蹖賴鈥屫ж臂�) 丿蹖诏乇 亘賴 丕賳賯賱丕亘 賮讴乇 賳賲蹖鈥屭┵嗀� 亘賳丕亘乇丕蹖賳 趩卮賲 丕賲蹖丿卮 亘賴 賮蹖賱爻賵賮貙 丿丕賳卮噩賵 賵 乇賵卮賳鈥屬佢┴� 丕爻鬲.
噩匕丕亘鈥屫臂屬� 亘禺卮鈥屬囏й� 讴鬲丕亘 - 亘乇丕蹖 賲賳 胤亘毓丕賸 - 賯爻賲鬲鈥屬囏й� 乇丕噩毓 亘賴 賴賳乇 亘賵丿貨 賲孬賱丕賸 噩丕蹖蹖 讴賴 丌孬丕乇 [卮賴賵丕賳蹖 賵 亘蹖鈥屫ㄙ嗀� 賵 亘丕乇] 丕賵賳蹖賱貙 賮丕讴賳乇 賵 賳丕亘賵讴賮 丿乇 亘乇丕亘乇 丌孬丕乇 鬲賵賱爻鬲賵蹖 賵 诏賵鬲賴 賵 亘賵丿賱乇 賯乇丕乇 賲蹖鈥屭屫辟嗀�.
蹖丕 丕蹖賳 噩賲賱賴鈥屸€� :
"賴乇诏夭 賳賲蹖鈥屫堌з� 亘丕 夭賳蹖 爻讴爻蹖 讴賴 禺賵丕賳賳丿賴鈥屰� 丕蹖賳鈥屭堎嗁� 丿丕爻鬲丕賳鈥屬囏й� 卮賴賵鬲鈥屫з嗂屫� 丕爻鬲 丕夭 卮丕賴讴丕乇 亘丕賱夭丕讴 賳馗蹖乇 夭賳亘賯 丿乇賴 诏賮鬲鈥屬堚€屭� 讴乇丿: 夭賳蹖 讴賴 丿賵爻鬲 賲蹖鈥屫ж必� 賵賱蹖 鬲爻賱蹖賲鈥� 賳賲蹖鈥屫促堌�."
(亘乇丕丿乇 賲丕乇讴賵夭賴! 丕蹖 讴丕卮 丿乇 爻丕賱 鄄郯鄄郯 亘賵丿蹖 賵 鬲蹖讴鈥屫и� 乇賵 賲蹖鈥屫屫�!)
"亘賳丕亘乇丕蹖賳 噩丕賲毓賴 丿乇 丌夭丕丿 诏匕丕卮鬲賳 睾乇蹖夭賴鈥屰� 噩賳爻蹖 賮乇丿 賵 鬲卮賵蹖賯 丕賵 亘賴 亘蹖鈥屫ㄙ嗀€屬堚€屫ㄘж臂� 胤亘毓丕賸 賳蹖乇賵賴丕蹖 倬乇禺丕卮诏乇 乇丕 禺賵丕賴 賲鬲毓丕賱蹖 賵 禺賵丕賴 賲亘鬲匕賱 丿乇 賴賲 賲蹖鈥屫蹿┵嗀�."
丨丕賱 倬乇爻卮 賲毓乇賵賮貨 趩賴 亘丕蹖丿 讴乇丿責 賲丕乇讴賵夭賴 乇丕賴鈥屫� 乇丕 丿乇 鬲賮讴乇 丿蹖丕賱讴鬲蹖讴蹖 賲蹖鈥屫з嗀�.
"亘乇 亘賳蹖丕賳 丿蹖丕賱讴鬲蹖讴 乇賵蹖丿丕丿賴丕 賵 囟乇賵乇鬲鈥屬囏й� 鬲丕乇蹖禺蹖 賲卮禺氐 賲蹖鈥屫促堎嗀� 賲卮乇賵胤 亘乇 丌賳鈥屭┵� 毓賲賱貙 鬲賵丕賳丕蹖蹖 鬲丨賯賯 賳馗乇蹖賴 乇丕 丿丕卮鬲賴 亘丕卮丿."
毓賲賱蹖 讴賴 賴賳賵夭 丌睾丕夭 賳卮丿賴. 鬲睾蹖蹖乇 亘丕蹖丿 丿乇 賲賳丕爻亘丕鬲 鬲賵賱蹖丿 氐賵乇鬲 亘诏蹖乇丿 鬲丕 丌夭丕丿蹖 鬲丨賯賯 蹖丕亘丿.
賵 噩賲賱賴鈥屰� 倬丕蹖丕賳蹖 賵 丿乇禺卮丕賳 讴鬲丕亘 丕夭 賵丕賱鬲乇 亘賳蹖丕賲蹖賳 讴賴 丿乇 丌睾丕夭 馗賴賵乇 賮丕卮蹖爻賲 賳賵卮鬲賴鈥屫ㄙ堌� :
芦鬲賳賴丕 亘賴 禺丕胤乇 丌賳丕賳 讴賴 丕蹖賳 乇賵夭賴丕 丕賲蹖丿 禺賵丿 乇丕 丕夭 丿爻鬲 賲蹖鈥屫囐嗀� 賳賵乇 丕賲蹖丿 丿乇 丿賱鈥屬囏й� 賲丕 鬲丕亘蹖丿賳 诏乇賮鬲賴鈥屫ж池�.禄
倬.賳 郾 : 丌賯丕蹖 賳卮乇 丕賲蹖乇讴亘蹖乇 讴鬲丕亘 乇賵 丿乇 爻丕賱 鄱郯貙鄱郾 趩丕倬 讴乇丿賴 賵 丿乇 丕蹖賳 賯乇蹖亘 趩賴賱 爻丕賱蹖 讴賴 诏匕卮鬲貙 賮賯胤 讴鬲丕亘 賯丿蹖賲蹖 乇賵 丕爻讴賳 讴乇丿 賵 鬲噩丿蹖丿 趩丕倬 . 賴賲蹖賳!
蹖毓賳蹖 丕卮鬲亘丕賴丕鬲 賳诏丕乇卮蹖 讴鬲丕亘 亘丕 賳爻禺賴鈥屰� 爻丕賱 鄱郯 讴賴 賮丕蹖賱卮 乇賵 丿丕卮鬲賲 蹖讴蹖賴.
賳讴鬲賴鈥屰� 丿乇丿賳丕讴 丿蹖诏賴 賴賲 丕蹖賳賴 讴賴 鬲蹖乇丕跇 爻丕賱 卮氐鬲 亘賵丿賴 卮賵賳夭丿賴 賴夭丕乇 賵 倬賵賳氐丿 賳爻禺賴 賵 鬲蹖乇丕跇 爻丕賱 酃鄹 丿賵蹖爻鬲鈥屫й� 賳丕賯丕亘賱!
倬.賳 鄄 :
鈥�
November 18, 2019
A nice addition to Marcuse's , presents Marcuse's devastating characterization of advanced capitalist society as totalitarian. As in his previous work, Marcuse here follows in the footsteps of Marx (tied together with Freud, actually) in criticizing the furtherance of repression in societies with highly advanced technologies--he calls for a re-appraisal of this mode of existence (which he calls domination) and a restructuring of 'work' into 'play' (following his sketches of the concept in ), claiming that the level of technology enjoyed by advanced industrial countries makes possible an existence (more or less never before experienced, at least in a non-discriminatory, universal way) in which all can labor much less than the interests of domination (corporations, the State) have compelled them--through both coercion and indoctrination--to do. He criticizes the disappearance of 'multidimensionality' in such societies, claiming that the economic 'goods' afforded by advanced capitalism (as in, eg, the economic boom of the 1950s and 60s, or the present day) has led the ordinary person to valorize the current mode of society, thus leading to the collapse of oppositional social elements and the resulting 'one-dimensional' man and society.
Marcuse takes issue with a great deal of linguistical reality in advanced industrial society--he warns that prevailing conceptions of x and y in this society are shaped largely by dominant interests, and the result, he finds, is a betrayal of aspirations for human liberation. He uses the examples of 'freedom' and 'democracy' centrally here (positing that the presence or absence of democracy is not to be determined by competitive elections, etc., alone, and that the market, instead of promoting 'freedom,' really enslaves).
Marcuse's account here, as an uncompromising defense of individuality and human liberation, is a crucially needed one. Its implications tend toward anarchism, though I wonder if his endorsement of liberation as possible only in the most highly advanced capitalist societies (as with Marx) reflects a lack of concern with ecological matters. I think he answers this to a certain degree in , where he claims that the artistic mode of existence made possible through revolutionary processes of human liberation would result in a rather new relationship between humanity and nature--one characterized not by domination or exploitation but beauty and respect. In any case, though, more people should read Marcuse.
Marcuse takes issue with a great deal of linguistical reality in advanced industrial society--he warns that prevailing conceptions of x and y in this society are shaped largely by dominant interests, and the result, he finds, is a betrayal of aspirations for human liberation. He uses the examples of 'freedom' and 'democracy' centrally here (positing that the presence or absence of democracy is not to be determined by competitive elections, etc., alone, and that the market, instead of promoting 'freedom,' really enslaves).
Marcuse's account here, as an uncompromising defense of individuality and human liberation, is a crucially needed one. Its implications tend toward anarchism, though I wonder if his endorsement of liberation as possible only in the most highly advanced capitalist societies (as with Marx) reflects a lack of concern with ecological matters. I think he answers this to a certain degree in , where he claims that the artistic mode of existence made possible through revolutionary processes of human liberation would result in a rather new relationship between humanity and nature--one characterized not by domination or exploitation but beauty and respect. In any case, though, more people should read Marcuse.
May 26, 2015
兀爻賱賵亘 丕賱賰鬲丕亘 氐毓亘 賳爻亘賷丕 賵兀毓鬲乇賮 兀賳賷 鬲噩丕賵夭鬲 氐賮丨丕鬲 賵賮賯乇丕鬲 賴乇亘丕 賲賳 賱睾鬲賴 丕賱孬賯賷賱丞 ..賷亘丿賵 賱賷 兀賳 賲孬賱 賴匕賴 丕賱賰鬲亘 鬲丨鬲丕噩 賱賯乇丕亍丕鬲 毓丿賷丿丞 賱賰賳 丕賱賮賰乇丞 丕賱乇卅賷爻賷丞 丕賱鬲賷 賵囟丨鬲 賮賷 匕賴賳賷 賴賷 丕賱爻賷胤乇丞 丕賱鬲賰賳賵賱賵噩賷丞 賮賷 毓丕賱賲 賰賱賷 丕爻鬲亘丿丕丿賷 毓賱賶 丕賱廿賳爻丕賳 賵毓乇賯賱丞 兀賷 賲丨丕賵賱丞 賱鬲睾賷賷乇 丕賱賵囟毓 丕賱賯丕卅賲 賱噩毓賱 丕賱賮賰乇 賵丕賱賲噩鬲賲毓 賮賷 爻賷丕賯 賷爻賲賷賴 賲丕乇賰賵夭 兀丨丕丿賷 丕賱亘毓丿 ..賷卮丿丿 賲丕乇賰賵夭 毓賱賶 賰賵賳 丕賱爻賷胤乇丞 丕賱鬲賯賳賷丞 賴匕賴 毓賯賱丕賳賷丞 賮賷 馗丕賴乇賴丕 賲賲丕 賷亘丿丿 賰賱 兀賲賱 賮賷 丕賱孬賵乇丞 丨鬲賶 賲賳 丕賱賲鬲囟乇乇賷賳 賲賳賴丕 ...賵賷卮丿丿 兀賷囟丕 毓賱賶 丕賱賷兀爻 賲賳 丕賱鬲睾賷賷乇 廿賱丕 亘丕賳賯賱丕亘 爻賷丕爻賷 賵乇亘賲丕 賴匕丕 賷賮爻乇 丕乇鬲亘丕胤 賴匕丕 丕賱賰鬲丕亘 亘丕賱丕丨鬲噩丕噩丕鬲 丕賱胤賱丕亘賷丞 丕賱鬲賷 丕噩鬲丕丨鬲 兀賵乇亘丕 賮賷 兀賵丕禺乇 丕賱爻鬲賷賳丕鬲
November 5, 2013
Marcuse was a very prominent figure when I was in high school and on into the seventies. While familiar to pretty much everyone with a penchant for politics, few actually went beyond the various articles by and about him or the occasional interview in the progressive press. My intellectual mentor in high school, Ed Erickson, however, had read One-Dimensional Man and passed on a copy of it with a very strong recommendation.
Not having read much Marx in high school and having read no Heidegger, I found the book hard-going at the time. Still, the fact that he criticized both the Soviet and the American systems impressed me and his analysis and rejection of American consumerism struck me powerfully. His arguments about the revolutionary potentials of fringe groups, such as we students, but also what Marx called the lumpen proletariat, while attractive, seemed also to be wishful thinking--wishful thinking I shared, mind you.
During high school and college, Marcuse was often discussed, often along with others from the Frankfurt school, but, as I said, few really knew his thinking well in my circles. The mainline media certainly distorted it, making him out to be some sort of depraved monster and nihilist which was hardly the case. Interestingly, he was offered a high platform to address America on one occasion. Playboy Magazine offered him a pretty penny to do one of their interviews. He agreed, with one condition: he, in his seventies at the time, would have to appear as that issue's centerfold. The interview never occurred, but it was stuff like this, his humor and perceived solidarity with us young people, that endeared him to us.
Not having read much Marx in high school and having read no Heidegger, I found the book hard-going at the time. Still, the fact that he criticized both the Soviet and the American systems impressed me and his analysis and rejection of American consumerism struck me powerfully. His arguments about the revolutionary potentials of fringe groups, such as we students, but also what Marx called the lumpen proletariat, while attractive, seemed also to be wishful thinking--wishful thinking I shared, mind you.
During high school and college, Marcuse was often discussed, often along with others from the Frankfurt school, but, as I said, few really knew his thinking well in my circles. The mainline media certainly distorted it, making him out to be some sort of depraved monster and nihilist which was hardly the case. Interestingly, he was offered a high platform to address America on one occasion. Playboy Magazine offered him a pretty penny to do one of their interviews. He agreed, with one condition: he, in his seventies at the time, would have to appear as that issue's centerfold. The interview never occurred, but it was stuff like this, his humor and perceived solidarity with us young people, that endeared him to us.
February 5, 2016
亘丿兀 丕賱賲鬲乇噩賲 亘賲賯丿賲鬲賴 貙 賮賮賷賴丕 兀亘丿賶 噩賵乇噩 丕賱賲鬲乇噩賲 乇兀賷賴 亘丕賱賰鬲丕亘 賵 賲丐賱賮賴 賲賳 賳丕丨賷丞 賳賯丿賷丞 貙 賵 兀亘丨乇 賮賷 亘丨乇 丕賱賲氐胤賱丨丕鬲 丕賱氐毓亘 丕賱匕賷 賷亘毓丿 丕賱賯丕乇卅 毓賳 丕賱賮賰乇丞 丕賱毓丕賲賾丞 ! 貙 賱匕賱賰 賮賴賵 亘乇兀賷賷 賲毓乇囟 賱賰賲 賲賳 丕賱賲氐胤賱丨丕鬲 丕賱賲賮賷丿丞 賱兀賳 賷毓乇賮賴丕 丕賱賯丕乇卅 賯亘賱 賯乇丕亍丞 丕賱賰賽鬲丕亘 .
兀賮賰丕乇 兀毓噩亘鬲賳賷 :
丕賱禺胤賻乇 丕賱丨賯賷賯賷 :
兀賵丕賮賯 賲丕乇賰賵夭 毓賱賶 賮賰乇鬲賴 兀賳 亘毓囟賻 丕賱賲噩鬲賲毓丕鬲 丕賵 禺氐賵氐丕賸 丕賱睾乇亘賷丞 賲賳賴丕 鬲賻噩賴賻賱 丕賱禺胤賻乇 丕賱丿丕禺賱賷 毓賱賷賴丕 賲賽賳 丕賱丿丕禺賽賱 貙 賲賳 爻丕丿鬲賴丕 貙 賲賳 鬲賱賰 丕賱胤亘賯賻丞 丕賱馗丕賱賽賲丞 丕賱爻丕卅賽丿丞 毓賱賶 丕賱丨賯賵賯 賵 丕賱丨購賰賲 貙 賵 鬲氐乇賮 兀賳馗丕乇賴丕 廿賱賶 丕賱兀禺胤丕乇 丕賱禺丕乇噩賷賾丞 賲賳 丿賵賱 兀禺乇賶 兀賵 賲噩鬲賲毓丕鬲 兀賵 丨乇賰丕鬲 兀禺乇賶 禺丕乇噩賷丞 貙 賮鬲賰賵賾賳 亘匕賱賰 毓丿丕亍 丕賱卮乇賯 賱賱睾乇亘 賵 丕賱睾乇亘 賱賱卮乇賯 貙賵 賱賰賳 鬲賱賰 丕賱賳馗乇賷賾丞 丕賱賷賵賲 鈥� 賲丕 亘毓丿 丕賱兀賱賮賷丞 鈥� 貙 兀氐亘丨鬲 賲賳氐亘賾丞 賮賯胤 毓賱賶 丕賱毓丕賱賲 丕賱睾賻乇亘賷 鬲丨丿賷丿丕賸 兀賵 鬲賱賰賻 丕賱卮毓賵亘 丕賱毓乇亘賷丞 兀賵 丕賱丌爻賷賵賷丞 丕賱卮乇賯賷丞 丕賱鬲賷 賯丿 鬲兀孬乇鬲 亘丕賱睾乇亘 廿賱賶 兀賯氐賶 丨賻丿 貙 賮賲賳賴丕 賲賳 鬲兀孬乇 亘丕賱睾乇亘 卮毓賵亘丕賸 賵 丨賰賵賲丕鬲 賵 賲賳賴丕 賲賳 鬲兀孬乇 亘丕賱睾乇亘 丨賰賵賲丕鬲賺 賮賯胤 貙 賵 賲賳賴丕 賲賳 賷賲鬲賱賰 丨賰賵賲丕鬲 賮賷 馗丕賴乇賴丕 賲賳丕賴囟丞 賱賱睾乇亘 賲丨丕乇亘丞賸 賱賴 賵 賮賷 亘丕胤賳賴丕 賰賱 丕賱丿毓賲 丕賱賲毓賳賵賷 賵 丕賱賲丕丿賷 丕賱賵丕賯毓賷 毓賱賶 丕賱兀乇囟 ! .
賵賻賴賲 丕賱鬲爻賱購賾丨 :
兀賲丕 鬲賱賰 丕賱廿賳鬲丕噩丕鬲 丕賱丨乇亘賷丞 丕賱廿爻鬲毓乇丕囟賷丞 丕賱鬲賷 乇亘賲丕 賱丕 鬲購爻鬲賻禺丿賻賲 廿賱賾丕 賳丕丿賽乇丕賸 貙 賮賲丕 賴賷賻 廿賱丕 鬲亘匕賷乇 賵 丕爻鬲賴賱丕賰 兀毓賲賶 貙 賱賱丨丐賵賱 丿賵賳 馗賴賵乇 丕賱卮亘賻丨 丕賱匕賷 賷禺丕賮賴 丕賱噩賲賷毓 賵 賴賵 丕賱丨賻乇亘 ! 貙 賵 賲毓 賴匕丕 賮賳丨賳購 賳賻賮禺賻乇 亘廿賳鬲丕噩賳丕 丕賱丨賻乇亘賷 兀賵 賲丕 賳爻鬲賵乇丿賴 賲賳 丕賱兀賳馗賲賻丞 丕賱廿賲亘乇賷丕賱賷丞 丕賱睾乇亘賷丞 丕賱兀禺乇賶 ! .
胤乇購賯 丕賱賯賲毓 丕賱噩丿賷丿賻丞 :
丨鬲賶 廿賳 丕賱賯賲毓 賱賱丨乇賰丕鬲 丕賱賲毓丕乇囟丞 丕賱鬲賷 鬲乇賷丿 丕賱鬲丨乇乇 賯賻丿 鬲睾賷賾乇 鈥溫娯з� 賮賷 丕賱睾賻乇亘 鈥� 貙 賮兀氐亘賻丨 亘胤乇賷賯賻丞 鬲賰賳賵賱賵噩賷賾丞 賲鬲噩賴賻丞 廿賱賶 丕賱兀氐賱 貙 賮賷爻賷胤乇 毓賱賶 丕賱賮乇丿 貙 賰賱 賮乇丿 貙 亘匕賱賰 丕賱爻賽噩賳 丕賱鬲賰賳賵賱賵噩賷 丕賱匕賷 賷賵噩賴 亘賽賴 丕賱賮乇丿 賰賷賮 卮丕亍 貙 賮賷賲賳賻毓 亘匕賱賰 丨丿賵孬 賲購馗丕賴乇賻丞 賲孬賱丕賸 ! 貙 毓賱賶 睾賽乇丕乇 賲丕 賷丨丿購孬 毓賳丿 丕賱丨賰賵賲丕鬲 丕賱睾亘賷賾丞 丕賱丨丕賱賷丞 賰丨賰賵賲丞 丕賱兀爻賻丿 賮賷 爻賵乇賷丕 貙 丕賱鬲賷 鬲爻鬲禺丿賲 丕賱賯賲毓 亘丕賱兀爻賱賵亘 丕賱賯丿賷賲 丕賱爻鬲丕賱賷賳賷 丕賱丨乇亘 毓丕賱賲賷 貙 亘丕賱賯賻鬲賱 賵 丕賱匕亘丨 賵 丕賱賴賻丿賲 ! 貙 賮亘匕賱賰 賷乇鬲亘賽胤 丕賱賲購噩鬲賲毓 賵 賷鬲賲丕爻賻賰 賵 賷購氐亘賽丨 鬲兀孬賷乇 丕賱賮賻乇丿 囟卅賷賱丕賸 ! 貙 賵 賷購氐亘賽丨 丕賱賲噩鬲賲賻毓 賰賱賴 賰購鬲賱賻丞 賵丕丨賽丿丞 囟丿 賴匕丕 丕賱賳賽馗丕賲.
賯賵丕賳賷賳 丕賱鬲丕乇賷禺 丕賱鬲賷 賷夭毓賲 亘賴丕 賲丕乇賰賵夭 :
賵囟賻毓 賲丕乇賰賵夭 賯賵丕賳賷賳 丕賱鬲丕乇賷禺 賮賷 賲賵賯賽毓 丕賱賲購賳賯賽匕 丕賱匕賷 賷丿賱賳丕 賲丕匕丕 賳賮毓賻賱 賮賷 賵囟毓賳丕 丕賱乇丕賴賽賳 貙 賵 賱賰賳 賱賷爻賻 賱丿賻賷賾 賰賲丐賲賳 亘丕賱賱賴 賵 毓賯賷丿鬲賴 兀丿賳賶 卮賻賰 亘亘胤賱丕賳 鬲賱賰 丕賱賯賵丕賳賷賳 貙 丕賱匕賷 賳爻鬲胤賷毓 賲賳 禺賱丕賱賴丕 丕賱鬲賳亘丐 亘丕賱賲購爻鬲賯亘賻賱 ! 貙 賮丕賱賱賴 賵丨賻丿賴 丕賱匕賷 賷賯賵丿 丕賱兀賲賵乇 賵 賷氐乇賮賴丕 賵 賷丿亘乇賴丕 賵 賲賳胤賱賯 賲丕乇賰賵夭 賯丕卅賽賲 毓賱賶 丕賱廿賱丨丕丿賷丞 賵 毓丿賲 賵噩賵丿 賲購氐乇賾賮 賱賱兀賲賵乇 貙 賮亘匕賱賰 爻兀噩鬲丕夭 鬲賱賰 丕賱賮賯乇丕鬲 賲賳 丕賱氐賮丨賻丞 丕賱爻丕丿爻丞 賵 丕賱毓卮乇賷賳 廿賱賶 丕賱氐賮丨賻丞 丕賱孬丕賲賳丞 賵 丕賱毓卮乇賷賳 丿賵賳 兀賳 賷睾賷賾乇 卮賷卅丕賸 賲賳 賲毓鬲賯丿丕鬲賷 丕賱孬丕亘賽鬲賻丞 .
毓賯賱丕賳賷丞 丕賱鬲賰賳賵賱賵噩賷丕 丕賱賱丕 毓賯賱丕賳賷賾丞 :
廿賳 兀賰孬賻乇 丕賱賲購噩鬲賲毓丕鬲 丕賱鬲賷 禺賱賯賻鬲 丕賱廿賳爻丕賳 匕賵 丕賱亘毓丿 丕賱賵丕丨賽丿 賴賷賻 丕賱賲噩鬲賲毓丕鬲 丕賱乇兀爻賲丕賱賷丞 貙 賮噩購賱購賾 丕賴鬲賲丕賲 丕賱賮賻乇丿 賴賵賻 丕賱賲丕賱 賵 賱丕 卮賷亍賻 睾賷乇賻賴 貙 亘毓賷丿丕賸 毓賻賳 丕賱兀賮賰丕乇 賵 丕賱賲賱賰丕鬲 賵 丕賱賲賵丕賴賽亘 丕賱卮禺氐賷賾丞 貙 賮賱丕 賷購賵噩丿 賲毓丕乇囟丞 兀賵 賳賯丿 貙 賱兀賳 丕賱賲購噩鬲賲賻毓 賱丕 賷賴鬲賻賲 廿賱賾丕 亘丕賱賲丕賱 賵 丕賱賲丕賱 賮賯胤 .
兀毓噩亘鬲賳賷 賰賱賲丞 兀賳 丕賱賲噩鬲賲賻毓 丕賱氐賳丕毓賷 丕賱賲鬲賯丿賾賲 賴賵賻 賲噩鬲賲賻毓 毓賯賱丕賳賷 賱丕 毓賯賱丕賳賷 貙 賮賴賵賻 氐丕丨賽亘 丕賱毓賯賱 賵 丕賱匕賰丕亍 賵 丕賱廿賳鬲亘丕賴 廿賱賶 丕賱乇賮丕賴 賵 丕賱乇丕丨賻丞 亘胤乇賷賯賻丞 鬲賰賳賵賱賵噩賷丞 匕賰賷丞 貙 賵 賱賰賳賴 睾賷乇 毓賯賱丕賳賷 賲賳 噩賽賴賻丞 兀賳賴 賱丕 賷購丿乇賰 鬲兀孬賷乇 鬲賱賰 丕賱鬲賰賳賵賱賵噩賷丕 毓賱賶 丕賱兀乇囟 貙 賮賴賷賻 鬲賱亘 賵 鬲購亘乇賽夭 丕賱廿丨鬲賷丕噩丕鬲 丕賱賵賴賲賷丞 賷丨爻亘賴丕 丕賱賲乇兀 兀賳賴丕 丨丕噩丕鬲 賲購賱丨賾丞 賵 囟乇賵乇賷丞 貙 鬲噩毓賱 噩購賱賾 丕賴鬲賲丕賲賴 賴賵賻 鬲丨賯賷賯賴丕 貙 賮賷賳爻賶 亘匕賱賰 賴賵賷鬲賴 丕賱禺丕氐賾丞 賵 賴賵丕賷丕鬲賴 賵 賲賱賰丕鬲賽賴 丕賱卮禺氐賷賾丞 貙 賮賷購氐亘賽丨 丕賱賲購噩鬲賲賻毓 匕賵 鬲賮賰賷乇 賵丕丨賽丿 貙 匕賵 亘賹毓丿 賵丕丨賽丿 貙 賵 賱賵 兀賲毓賻賳 丕賱卮禺氐 賵 鬲兀賲賱 賯賱賷賱丕賸 賵 賮賰賾乇 亘胤乇賷賯賻丞 匕賰賷丞 賱賲乇賾丞 亘丨賷丕鬲賽賴 貙 賵 賳馗賻乇 廿賱賶 丕賱廿丨鬲賷丕噩丕鬲 丕賱乇卅賷爻賷丞 賱鬲賳丕夭賻賱 毓賻賳 丕賱賰孬賷乇 賲賳 丕賱兀噩賴夭賻丞 賮賷 亘賷鬲賴 ! .
賱丕 賷賳馗購乇 賲丕乇賰賵夭 廿賱賶 兀賳 丕賱鬲賰賳賵賱賵噩賷丕 賴賷賻 丕賱鬲賷 賯賻丿 丿賲賾乇鬲 丕賱毓丕賱賻賲 貙 賵 賱丕 賷購賳賰賽乇 丿賵乇 丕賱鬲賳賰賱賵噩賷丕 賮賷 丕賱兀賷丕賲 丕賱丨丕賱賷丞 貙 丕賱鬲賷 賱丕 賷賲賰賳 毓夭賱賴丕 亘爻賴賵賱丞 賲賳 丨賷丕鬲賳丕 貙 賵 賱賰賳 丿賵乇 丕賱鬲賰賳賵賱賵噩賷丕 賯丿 鬲噩丕賵夭 丕賱丨丿賵丿 廿賱賶 毓賱丕賯丕鬲 丕賱賳賾丕爻 丕賱廿噩鬲賲丕毓賷賾丞 賵 丨賷丕丞 賮乇丿賷賾丞 賵賴賲賷賾丞 賰賲賵丕賯毓 丕賱鬲賵丕氐賱 丕賱廿噩鬲賲丕毓賷 毓賱賶 丕賱卮亘賰丞 ! 貙 丕賱匕賷 賷禺賱賽賯 丕賱賯乇賷丞 丕賱氐睾賷乇丞 丕賱鬲賷 鬲賲鬲丿 賲賳 丕賱睾乇亘 廿賱賶 丕賱卮乇賯 貙 賮賷 亘賱丿丕賳 賲鬲賯丿賲丞 兀賵 丨鬲賶 賲鬲禺賱賾賮丞 賮賯賷乇賻丞 貙 賮賷禺賱賽賯 亘匕賱賰 毓丕賱賻賲 賲鬲卮丕亘賽賴 賵 賲賵丨賻賾丿 貙 賮賱丕 鬲賰賵賳 兀賷 賲毓丕乇囟賻丞 賱賱鬲丨爻賷賳 兀賵 乇賮囟 賱賱賵囟毓 丕賱丨丕賱賷 ! .
丕賱丨購乇賷賾丞 丕賱賵賴賲賷賾丞 :
兀賲丕 亘丕賱賳爻亘丞 賱賰賱賲賻丞 鈥溫Ｙ嗀� 賲丕賱賷 責! 鈥� 貙 鈥溬囐娰嗀� 毓丕賷卮賷賳!鈥� 貙 鈥溬呝勝娯� 毓賱丕賯賻丞鈥� 貙 賮購禺賾丕乇 賷賰爻賾乇 亘毓囟賻賴鈥� 貙 賮鬲賱賰 賴賷賻 毓賷賳 丕賱廿賳爻丕賳 丕賱賮乇丿賷 丕賱亘毓賷丿 毓賻賳 丕賱賲購噩鬲賲賻毓 丕賱匕賷 賱丕 賷購賮賰乇 亘賲丕 丨賻賵賱賻賴 賵 賱丕 賷賻丿乇賷 丨鬲賶 亘賲丕 丨賻賵賱賻賴 ! 貙 賵 賱丕 賷購賴賲賾賴 廿匕丕 賰丕賳賻 丕賱賳賽馗丕賲 丕賱丨丕賱賷 賲購爻鬲亘丿丕賸 兀賲 毓丕丿賽賱丕 貙 賮丕賱賲賴賲 賴賵 丕賱賲丕賱 賵 鬲丨賯賷賯 丕賱乇丕丨賻丞 賱賴 賵 賱兀賵賱丕丿賽賴!
兀氐亘賻丨 賲丿賱賵賱 賰賱賲賻丞 丕賱丨乇賷賾丞 禺丕胤賽卅丕賸 貙 賵 禺丕氐賾丞 賲賳 賳丕丨賷丞 丕賯鬲氐丕丿賷賾丞 貙 賮賱胤丕賱賲丕 賳賻爻賲毓 亘丕賱廿賳爻丕賳 丕賱匕賷 賱丕 賷購丨賽亘 兀賳 賷賰賵賳 鬲亘毓丕賸 賱兀丨賻丿 亘丕賱毓賲賻賱 賵 賷乇賷丿 兀賳 賷賮鬲賻丨 鈥撡呚蒂勜�- 禺丕氐賾丞 亘賴 賷賰賵賳 亘賽賴丕 丨購乇賾丕賸 賮賷 丕賳鬲丕噩賽賴 賵 丕爻鬲賴賱丕賰賽賴 賵 賵賯鬲 毓賲賱賽賴 ! 貙 兀毓噩亘鬲賳賷 鬲賱賰賻 丕賱毓賽亘丕乇賻丞 賲賳 賲丕乇賰賵夭 : 鈥溬� 廿匕丕 賱賻賲 賷賻毓購丿 丕賱賮乇丿 賲賳 丕賱丌賳 賮氐丕毓賽丿丕賸 兀賳 賷購賯丿賾賲 賳賮爻賻賴 賮賷 爻賵賯 丕賱毓賻賲賱 亘賵氐賮賽賴 匕丕鬲丕賸 丕賯鬲氐丕丿賷賾丞 丨乇丞 鈥� 貙 賮丕賱丨乇賷賾丞 鬲丨丿丿鬲 鬲賱賰 丕賱兀賷丕賲 亘廿胤丕乇 賵丕丨賽丿 睾亘賷 ! 貙 廿胤丕乇 兀賳 賷禺鬲丕乇 丕賱廿賳爻丕賳 賲丕 賷賻卮鬲乇賷 兀賵 賷兀賰購賱 賮賯賻胤 貙 賮賴賵賻 亘匕賱賰 丨乇 賮賷賲丕 丕禺鬲丕乇賴 賲賳 丕賱亘囟丕卅賻毓 貙 賲鬲噩丕賴賽賱丕賸 毓賲賱賴 賰賲賵丕胤賽賳 賮賷 賵胤賳賽賴 ! .
丕賱廿爻鬲亘胤丕賳 丕賱丿丕禺賱賷 丕賱賵賴賲賷 賵 丕賱丨丕噩賷丕鬲 丕賱賵賴賲賷賾丞 :
廿賳 丕賱賲噩鬲賲賻毓 丕賱丨丕賱賷 賷丿賮賻毓 丕賱賮賻乇丿 廿賱賶 兀賳 賷賯丿賾賲 卮賷卅丕賸 賲賽賳 亘購丐爻賽賴 賱賷氐賽賱 廿賱賶 丕賱丨丕噩賷丕鬲 丕賱賰丕匕亘賻丞 丕賱賵賴賲賷丞 丕賱鬲賷 賱丕 鬲鬲噩丕賵夭 丕賱丨丕噩賷丕鬲 丕賱兀爻丕爻賷丞 賲賳 賲兀賰賻賱 賵 賲爻賰賻賳 賵 賲賱亘賻爻 貙賮賲丕 兀毓馗賻賲 丕賱廿爻賱丕賲 丕賱匕賷 賷賵賮賾乇 鬲賱賰賻 丕賱丨丕噩賷丕鬲 丕賱乇卅賷爻賷賾丞 賵 賮賵賯賴丕 兀乇亘賻毓 丨丕噩丕鬲 兀賵 賯賻丿 賷夭賵賾噩 丕賱卮禺氐 亘賲孬丕亘賻丞 兀賳 丕賱夭賵丕噩 丨丕噩賻丞 乇卅賷爻賷賾丞 貙 賮賷噩亘 毓賱賶 丕賱賮賻乇丿 賮賷 鬲賱賰 丕賱兀賷丕賲 兀賵 丨鬲賶 乇賻亘 丕賱兀爻乇賻丞 兀賳 賷賰賵賳 賲賵囟賵毓賷賾丕賸 匕賰賷賸丕賸 賮賷 鬲賱亘賷丞 丨丕噩賷丕鬲賽賴 丕賱賴丕賲賾丞 丕賱丨賷賵賷賾丞 .
賵 兀賳丕 丕毓丕乇囟 賲丕乇賰賵夭 賮賷 賯賵賱賽賴 : 鈥� 兀賳賴 賱丕 賷賻丨賯 賱兀賷 賲丨賰賲賻丞 兀賳 鬲丨丿丿 丕賱丨丕噩丕鬲 丕賱乇卅賷爻賷丞 賱賰賱 賮賻乇丿 鈥� 貙 氐賻丨賷丨 兀賳賴 賷噩亘 毓賱賷賳丕 鬲賳賲賷賻丞 禺賷丕乇 丕賱卮禺氐 亘丕賱賳爻亘賻丞 賱鬲丨賷丿賷丿 丨丕噩賷丕鬲賽賴 貙 賵 賱賰賳 賱鬲丨賯賷賯 丕賱賲爻丕賵丕丞 賷噩亘 毓賱賶 丕賱丨丕賰賽賲 兀賵 丕賱丿賵賱賻丞 鬲丨丿賷丿 鬲賱賰賻 丕賱丨丕噩賷丕鬲 賵 鬲賵賮賷乇賴丕 兀賷囟丕賸 ! 貙 亘卮賰賱 賲鬲爻丕賵 亘毓賷丿 毓賻賳 丕賱賲丨爻賵亘賷賾丞 貙 賰賳馗丕賲 丕賱廿賯鬲氐丕丿 丕賱廿爻賱丕賲賷 賮賷 丕賱夭賰丕丞 賵 賲禺丕乇噩賴丕 貙 賮亘匕賱賰 賳賰賵賾賳 丕賱賲噩鬲賲毓 丕賱賲鬲爻丕賵賷 丕賱亘毓賷丿 毓賻賳 丕賱胤亘賯賷賾丞 賵 丕賱廿禺鬲賱丕賮 貙 賷賳氐乇賽賮 亘丕賱賳賴丕賷丞 廿賱賶 鬲賻胤賵賷乇 兀賮賰丕乇賽賴 賵 賲毓鬲賯丿丕鬲賽賴 賵 丨賯賷賯賻丞 賵噩賵丿賽賴 賮賷 丕賱兀乇囟 賲賳 丨賷孬 丕賱廿爻鬲禺賱丕賮 賵 毓亘丕丿丞 丕賱賱賴 .
賮賷噩亘 毓賱賶 丕賱匕賰賷 賮賷 賴匕丕 丕賱賲購噩鬲賲毓 兀賳 賷購賮乇賯 亘賷賳 丕賱丨丕噩丕鬲 丕賱兀爻丕爻賷丞 賵 丕賱兀禺乇賶 丕賱鬲賷 賱丕 賷丨鬲丕噩賴丕 貙 賵 兀賳 賱丕 賷噩丿 賴賵賷賻賾丞 賳賮爻賽賴 賵 賲賷賵賱賽賴 賲賳 丨賷孬 丕賱爻賷丕乇賻丞 丕賱鬲賷 賷乇賰亘賴丕 ! 兀賵 丕賱賴丕鬲賽賮 丕賱匕賷 賷丨賲賱購賴 兀賵 丕賱賲賱丕亘賽爻 丕賱兀賳賷賯賻丞 丕賱鬲賷 賷乇鬲丿賷賴丕 ! 貙 廿賳賲丕 丕賱賴賵賷賾丞 鬲購丨丿丿 亘丕賱賲賱賰賻丞 賵 丕賱賴賽賵丕賷丕鬲 賵 丕賱鬲賲賷購賾夭 貙 亘毓夭賾丞 丕賱丿賷賳 賵 丕賱廿賷賲丕賳 貙 賮賯丿 賯丕賱 丕賱賱賴 鬲毓丕賱賶 : 廿賳 兀賰乇賲賰賲 毓賳丿賻 丕賱賱賴 兀鬲賯丕賰購賲 貙 賮賯丿 噩毓賻賱 賲賯賷丕爻 丕賱賰乇丕賲賻丞 賵 丕賱乇賮毓賻丞 亘賷丿賺 賵丕丨賽丿丞 賮賯胤 貙 賵 賴賷賻 賷賻丿 丕賱賱賴 賵 噩毓賻賱 賴匕丕 丕賱賲賽賯賷丕爻 賷鬲丨乇賰 亘丨丿賵丿 賵丕丨丿賻丞 賵 賴賷賻 丕賱鬲賯賵賶 貙 賱丕 亘丕賱賲丕賱 賵 賱丕 亘丕賱爻賷丕乇賻丞 兀賵 丕賱賲賵亘丕賷賱 貙 賵 賱丕 丨鬲賶 亘丕賱毓乇賯 丕賱卮乇賷賮 貙 賮賴賱丕賰 兀賰亘賻乇 丕賱兀丨夭丕亘 賰丕賳 亘鬲毓氐亘賴丕 丕賱卮賵賮賷賳賷 廿賱賶 毓乇賯 賲毓賷賾賳 賵 廿亘丕丿賻丞 丌禺乇 .
噩賲賷賱 鬲毓亘賷乇 賲丕乇賰賵夭 毓賻賳 丕賱廿爻鬲亘胤丕賳 貙 賮噩賲賷毓賳丕 賷毓賷卮 丨丕賱賻丞 丕賱丕爻鬲亘胤丕賳 鬲賱賰 貙 賮賰購賱 賮乇丿 兀賵 賰購賱 兀爻乇賻丞 賷毓賷卮 囟賲賳 鬲賱賰賻 丕賱賰購乇賻丞 丕賱鬲賷 賯丿 鬲丨賲賽賱 賲賳 丕賱丿丕禺賽賱 亘賽胤丕賳賻丞 乇丕卅賻毓丞 鬲購卮毓賽乇賴 亘丕賱乇丕丨賻丞 賵 丕賱爻毓丕丿賻丞 賵 丕賱廿胤賲卅賳丕賳 貙 賵 賱賰賽賳 賮賷 丕賱禺丕乇賽噩! 賱丕 賷購賴賲賾賴 丕賱兀賲乇 貙 賮賮賷 丕賱禺丕乇賽噩 賷禺鬲賱賮 丕賱兀賲乇 毓賲丕 賮賷 丕賱丿丕禺賽賱 貙 賮賷亘賯賶 亘丕賱丿丕禺賽賱 賵 賱丕 賷鬲兀孬乇 賵 賱丕 賷丐孬乇 亘丕賱禺丕乇賽噩 廿賱賾丕 亘賲丕 丕乇丕丿 賲卮丕賴丿鬲賻賴 毓賱賶 卮丕卮賻丞 丕賱鬲賱賮丕夭 ! 貙 賮賱丕 賲毓丕乇囟賻丞 賵 賱丕 賳賯丿 貙 賮丕賱丨丕噩丕鬲 丕賱賲鬲噩丿丿賻丞 賷賵賲賷賾丕賸 貙 爻賳賻丞 鬲賱賵賻 丕賱兀禺乇賶 貙 鬲購賱賴賷 丕賱賮乇丿 亘鬲賱亘賷鬲賴丕 貙 鬲賱賴賷賷賴 毓賻賳 兀賮賰丕乇賽賴 賵 毓賻賳 賲賱賰丕鬲賽賴 賵 毓賻賳 賲丕 賷丿賵乇 丨賻賵賱賻賴 ! .
亘毓囟 丕賱賲賷鬲丕賮賷夭賷賯丕 :
賷夭毓賲 賲丕乇賰賵夭 兀賳 丕賱廿賴鬲賲丕賲丕鬲 丕賱乇賵丨賷賾丞 丕賱賲賷鬲丕賮賷夭賷賯賷丞 丕賱丿賷賳賷丞 爻鬲賱鬲丨賲 兀賵 丕賱鬲丨賲鬲 亘丕賱毓丕賱賲 丕賱丨丕賱賷 貙 賵 賴匕丕 氐丨賷丨 亘丕賱賳爻亘丞 賱賱廿毓鬲賯丕丿丕鬲 賵 丕賱廿賷丿賵賱賵噩賷丕鬲 賵 丕賱兀丿賷丕賳 丕賱鬲賷 鬲毓鬲賲丿 毓賱賶 兀賴賵丕亍 丕賱賯爻賷爻賷賳 賵 丕賱乇賴亘丕賳 賵 乇賽噩丕賱 丕賱丿賷賳 丕賱丿賳賷賵賷賷賳 貙 賵 賱賰賳 禺丕胤卅 賰購賱 丕賱禺胤兀 亘丕賱賳爻亘賻丞 賱賱廿爻賱丕賲 貙 賮丕賱匕賷 賷丨丿丿 賳賲胤 丨賷丕丞 丕賱廿賳爻丕賳 賰賲購爻賱賽賲 賱賷爻賻 丕賱賲購噩鬲賲賻毓 貙 丕賳賲丕 丕賱賱賴 亘賯乇丌賳賽賴 貙 賵 爻賳賾丞 賳亘賷 丕賱賱賴 賲丨賲丿 氐賱賶 丕賱賱賴 毓賱賷賴 賵 爻賱賲 貙 賮亘匕賱賰 爻賷賰賵賳 賱賱丿賷賳 丕賱鬲兀孬賷乇 丕賱賰亘賷乇 丕賱賵丕毓賷 丕賱匕賷 爻賷購賳賯賽匕 丕賱毓丕賱賻賲 賲賳 丕賱兀賴賵丕亍 貙 賮賯丿 亘丿兀 賲丕乇賰賵夭 亘兀賻賳 賮氐賻賱 兀賴賱賻 丕賱丿賷賳 毓賻賳 丕賱賲購噩鬲賲賻毓 貙 兀賵 賮氐賻賱 丕賱丿賷賳 毓賳 丕賱丨賷丕丞 貙 賮賰丕賳賻 禺丕胤賽卅丕賸 賲賳 丕賱亘賽丿丕賷丞 貙 賵 賱賰賳 廿賳 賰丕賳 賰賽亘丕乇 丕賱毓購賱賲丕亍 賵 丕賱賲購賮賰乇賷賳 賵 兀氐丨丕亘 丕賱乇賽爻丕賱丞 賲賳禺乇胤賷賳 囟賲賳賻 賴匕丕 丕賱賲購噩鬲賲賻毓 賮賱丕 亘購丿 賲賳 兀賳 賷賰賵賳 丕賱毓丕賲賾丞 囟丨賷賾丞 賱賽賴匕丕 丕賱賲購噩鬲賲毓 賵 爻亘亘丕賸 賱賱亘購毓丿 毓賳 丕賱丿賷賳 貙 賮丕賱賮賻乇丿 賴賵 丕賱匕賷 丕賳禺乇胤 亘匕賱賰 丕賱賲購噩鬲賲賻毓 賵 賱賷爻賻 丕賱丿賷賳 貙 賮丕賱賲賴夭賵賲 賴賵賻 丕賱賮賻乇丿 賵 賱賷爻賻 丕賱丿賷賳 亘賽賰丕賲賱賽賴 ! .
丕賱睾丕賷賻丞 :
兀氐亘丨鬲 丕賱丨賷丕丞 丕賱丌賳 亘賱匕丕鬲賽賴丕 賵 廿鬲乇丕賮賽賴丕 賵 兀卮賰丕賱 丕賱賱賴賵 賵 丕賱賲購鬲毓賻丞 賵 鬲賰賳賵賱賵噩賷丕 丕賱賲毓賱賵賲丕鬲 睾丕賷賻丞 賱丕 賵爻賷賱賻丞 !.
亘賻賱 賵 兀氐亘丨鬲 丕賱兀亘丨丕孬 丕賱毓賱賲賷丞 賮賷 丕賱噩丕賲賽毓丕鬲 鬲賴丿賽賮 廿賱賶 廿卮亘丕毓 爻賵賯 丕賱毓賲賻賱 賵 賰爻亘 丕賱賲丕賱 貙 兀賵 賱廿卮亘丕毓 丕賱乇睾亘丕鬲 丕賱賯賵賲賷賾丞 貙 賱丕 亘賴丿賮 鬲丨爻賷賳 賳賵毓 丕賱毓賱賲 賵 丕賱鬲賯丿賲 丕賱毓賱賲賷 貙 亘賱 賲賽賳 兀噩賱 丕賱乇丕丨賻丞 賵 丕賱賵氐賵賱 廿賱賶 丕賱睾丕賷賻丞 賮賯胤 ! .
丕賱賳賯丕亘丕鬲 丕賱賲賴賳賷丞 賵 丕賱毓購賲賾丕賱賷丞 :
丕爻鬲賮丿鬲 賳賯胤賻丞 賲賴賲賾丞 貙 兀賳 丕賱賳賯丕亘賻丞 賮賷 丕賱賲購噩鬲賲毓 禺購賱賽賯賻鬲 賱賰賷 鬲丨賲賷 丕賱毓丕賲賽賱 廿賳 賰丕賳鬲 賳賯丕亘賻丞 毓賲賾丕賱賷丞 貙 賵 兀賳 鬲賯賵賲 亘丕賱廿卮乇丕賮 毓賱賶 爻賻賷乇 毓賲賻賱 丕賱賲賽賴賳賻丞 廿賳 賰丕賳鬲 賳賯丕亘賻丞 賲賴賳賷賾丞 貙 賮兀賷賳 賳丨賳購 賲賽賳 賴匕丕 責 貙 丕賱丌賳 鬲丿賳賶 丿賵乇 丕賱賳賯丕亘丕鬲 賵 兀氐亘丨鬲 丕賱賳賯丕亘丕鬲 賵 乇丐爻丕卅賴丕 賲鬲毓丕賵賳賻丞 賲毓 丕賱丿賻賵賱丞 兀賰孬賻乇 賲賳 丕賱賱丕夭賲 賵 鬲禺丿賽賲 賲氐丕賱賽丨 丕賱丿賵賱賻丞 賱丕 丕賱毓丕賲賽賱 兀賵 丕賱賲賽賴賳賻丞 貙 賵 兀氐亘丨賻鬲 亘毓囟 丕賱賳賯丕亘丕鬲 鬲賲鬲賱賽賰 丕賱爻購賱胤賻丞 丕賱賳丕賮賽匕丞 丕賱鬲賷賱丕 賷鬲賲鬲毓 亘賽賴丕 賰賽亘丕乇 丕賱丿賵賱賻丞 貙 賮鬲睾賷乇鬲 亘匕賱賰 兀賴丿丕賮 丕賱賳賯丕亘丞 .
丕賱鬲兀賱賷賱 兀賵 丕賱兀鬲賲鬲賻丞 :
兀賲丕 亘丕賱賳爻亘賻丞 賱賱鬲丕卅賱賷賱 兀賵 丕賱兀鬲賲鬲賻丞 賮賴賵賻 亘賳馗賻乇 賲丕乇賰爻 亘廿丨丿賶 賲賯丕賱丕鬲賽賴 毓賻賳 丕賱亘購毓丿 丕賱賮賷夭賷賵賱賵噩賷 丕賱亘賷賵賱賵噩賷 丕賱賮爻賷賵賱賵噩賷 賱賱乇兀爻 賲丕賱賷丞 丕賱賰賱丕爻賷賰賷丞 鈥� 毓亘賵丿賷賾丞 ! 貙 賮賯丕賱 : 賮賷 賳賽胤丕賯 丕賱賲噩鬲賲毓 丕賱賵丕丨丿 鬲賵噩賻丿 賯賽胤丕毓丕鬲 賲丐賱賱丞 賵 賳氐賮 賲丐賱賱丞 賵 睾賷乇 賲丐賱賱丞 . 鈥� 賵 賱賰賳 丕賱鬲賰賳賵賱賵噩賷丕 兀丨賱賾鬲 賮賷 賴匕賴 丕丕賱卮乇賵胤 丕賱鬲賵鬲乇 丕賱賳賮爻賷 兀賵 丕賱鬲賵鬲乇 丕賱匕賴賳賷 賲丨賻賱 丕賱鬲毓亘 丕賱毓囟賱賷 鈥� . 賵 賮賷 丕賱賲氐丕賳毓 丕賱賲丐賱賱丞 丕賱賲鬲賯丿賾賲丞 賷購賱丨 禺丕氐賾丞 毓賱賶 囟乇賵乇丞 鬲丨賵賷賱 丕賱胤丕賯賻丞 丕賱賮賷夭賷丕卅賷賾丞 丕賱噩爻賲丕賳賷丞 廿賱賶 鬲賯賳賷丞 賵 匕賰丕亍 ! : 鈥溫必Ｘ� 匕賰賷 禺賷乇 賲賳 賷賻丿 賲丕賴賽乇丞 貙 賵 氐丕丨亘 丕賱賲賳胤賯 禺賷乇 賲賳 毓丕賲賽賱 賲購丨鬲乇賽賮 貙 賵 丕賱毓氐亘 丕賱賯賵賷 禺賷乇 賲賳 丕賱毓囟賱賻丞 貙 賵 丕賱爻丕卅爻 丕賱賲賷賰丕賳賷賰賷 禺賷乇 賲賳 丕賱卮睾賷賱 丕賱賷丿賵賷 貙 丕賱賲乇丕賯賽亘 禺賷乇 賲賳 丕賱氐丕賳賽毓 鈥� 鈥�. 賮賴購賳丕 鬲鬲囟丕乇亘 丕賱兀賮賰丕乇 賵 賴購賳丕 賰賱賹賾 賱賴 乇兀賷 .
賱賯丿 鬲毓丿賾鬲 丕賱丌賱賻丞 丿賵乇賴丕 亘兀賳賴丕 丕賱賲爻賷胤乇 毓賱賶 丕賱廿賳鬲丕噩 賰賲丕賸 賵 賳賵毓丕賸 賵 賰賷賮丕賸 貙 亘賻賱 鬲噩丕賵夭鬲賴 廿賱賶 鬲兀賱賷賱 廿丿丕乇賻丞 丕賱廿賳鬲丕噩 貙 賮兀氐亘賻丨鬲 丕賱廿丿丕乇賻丞 丌賱賷賾丞 鬲賰賳賵賱賵噩賷賾丞 ! 貙 廿賳 丕賱丌賱賻丞 爻乇賯鬲 毓賲賻賱 丕賱睾賷乇 亘兀賳 賯賱賱鬲 賲賴丕乇賻丞 丕賱賷賻丿 賮兀賳鬲賻噩賻鬲 兀賲賴賻乇 賲賲丕 賷賳鬲噩賴 丕賱毓丕賲賽賱 賵 亘胤乇賷賯賻丞 兀爻乇賻毓 賵 亘賰賲賷賾丞 兀賰孬賻乇 貙 賮亘匕賱賰 爻乇賯鬲 賲賳 丕賱毓丕賲賽賱 賲賴賳鬲賴 賵 兀氐亘賻丨 丕賱噩賲賷毓 賷匕賴賻亘 廿賱賶 鬲賱賰 丕賱丌賱賻丞 亘丿亍丕賸 賲賳 丕賱廿爻鬲賴賱丕賰賷賷賳 廿賱賶 兀氐丨丕亘 乇丐賵爻 丕賱兀賲賵丕賱 賵 丕賱賲氐丕賳賽毓 .
丕賱賲乇兀丞 :
鬲賮丕噩卅鬲 賰孬賷乇丕賸 毓賳丿賲丕 鬲丨丿賾孬 賲丕乇賰賵夭 毓賻賳 丕賱賲乇兀丞 丕賱鬲賷 鬲胤亘毓 毓賱賶 丕賱胤丕亘毓丞 賳氐賮 丕賱丌賱賷丞 亘氐賵乇丞 噩賳爻賷丞 亘丨鬲丞 ! 貙 氐賵乇賻丞 匕丕鬲 鬲賮賰賷乇 賮乇賵賷丿賷 賱亘賷丿賷賵賷 貙 賮賯丕賱 : 鈥� 廿賳 丕賱毓丕賲賽賱丕鬲 丕賱賲鬲禺氐氐丕鬲 賮賷 丕爻鬲禺丿丕賲 丕賱丌賱丕鬲 丕賱胤丕亘賽毓丞 賳氐賮 丕賱丌賱賷丞 賷爻鬲爻賱賲賳 兀孬賳丕亍 毓賲賱賴賳 廿賱賶 兀丨賱丕賲 賷賯馗賻丞 匕丕鬲 胤丕亘賽毓 噩賳爻賷 ! 貙 賮賷鬲匕賰乇賵賳 丕賱睾購乇賮賻丞 賵 丕賱爻乇賷乇 賵 丕賱賱賷賱 賵 賰購賱 賲丕 賷鬲毓賱賾賯 亘丕賱卮賻禺氐 賮賷 丨丿賾丞 丕賱毓丕卮賯賷賳 丕賱賲賳睾賱賯賷賳 毓賱賶 匕丕鬲賴賲丕 貙 賵 賱賰賳 丕賱丌賱賻丞 賴賷賻 丕賱鬲賷 鬲丨賱賲 賮賷 丕賱賵丕賯賽毓 賲賳 禺賱丕賱賽賴賳 亘丕賱賲丿丕毓亘丕鬲 鈥� ! .
丕賱亘購賱丿丕賳 丕賱賳丕賲賷賻丞 :
鬲丨丿賾孬 賲丕乇賰賵夭 毓賻賳 丕賱亘賱丿丕賳 丕賱賳丕賲賷賻丞 貙 鬲丨丿賷丿丕賸 毓賻賳 賲氐乇 賵 丕賱賴賽賳丿 貙 賵 鬲爻丕卅賻賱 賮賷賲丕 賱賵 賳噩鬲 鬲賱賰 丕賱亘購賱丿丕賳 亘禺賱賯 鬲賯丿賲 鬲賰賳賵賱賵噩賷 賲乇賵賸賾囟 !責 貙 賵 賱賰賽賳 丿丕卅賽賲丕賸 賲丕乇賰賵夭 賮賷 賵囟毓 丕賱賷丕卅賽爻 ! 貙 賮賴賵賻 賷鬲丨丿賾孬 毓賳 丕賱毓丕賱賻賲 丕賱孬丕賱賽孬 丕賱賲賱賷亍 亘丕賱毓丕丿丕鬲 丕賱鬲賷 鬲賯賮 囟丿 丕賱鬲賰賳賵賱賵噩賷丕 亘賳馗乇賽賴 ! 貙 賵 賷夭毓購賲 兀賳賴丕 爻鬲賱噩兀 賮賷 丕賱賳賴丕賷丞 廿賱賶 丕賱亘賱丿丕賳 丕賱廿賲亘乇賷丕賱賷丞 丕賱鬲賷 丕爻鬲毓賲乇鬲賴丕 爻丕亘賽賯丕賸 賵 爻鬲丐賵賱 廿賱賶 毓丕賱賻賲 亘賽丿丕卅賷 匕丕鬲 胤丕亘賽毓 廿乇賴丕亘賷 ! 貙 孬賲 賷乇噩賽毓 賵 賷賯賵賱 兀賳 賴購賳丕賰 賲噩丕賱 賱鬲胤賵賷乇 丌禺賻乇 !! 貙 賴賵 賰匕賱賰 丿丕卅賽賲丕賸 賷賯賮夭 亘賷賳 丕賱丌乇丕亍 賵 賷禺鬲丕乇 丕賱兀賷兀爻 賲賳賴丕 ! 貙 賷賲鬲賱賰 賳馗乇賻丞 鬲卮丕卅賲賷賾丞 賱賱丨賷丕丞 ! 貙 賵 賷賻氐賮 丕賱亘賱丿丕賳 亘丕賱賲鬲禺賱賾賮丞 亘賰購賱 亘賻爻丕胤賻丞 ! 貙 賮賷 丨賷賳 兀賳 賳賽馗丕賲賻賴 丕賱賲丕乇賰爻賷 丕賱馗丕賴賽乇 賲賳 賰賱丕賲賽賴 賴賵 丕賱賳賽馗丕賲 丕賱賮丕卮賻賱 丕賱匕賷 賱賻賲 賳乇賻 兀賷賻賾丞 賳鬲丕卅賽噩 兀賵 丨鬲賶 賲丐賷丿賷賳 賱賻賴購 賮賷 丕賱丨丕囟賽乇 ! 貙
兀賲丕 亘丕賱賳爻亘賻丞 賱賱毓丕丿丕鬲 賵 丕賱鬲賯丕賱賷丿 賮賴賷賻 亘賳馗乇賷 丕賱賲乇賵賾囟 賱賱鬲賳賰賳賵賱賵噩賷丕 賵 亘賲丕 賮賷 匕賱賰 丕賱丿賳賷丕 貙 賮賴賷賻 丕賱鬲賷 鬲囟毓 丨丿賵丿 丕賱鬲賰賳賵賱賵噩賷丕 丕賱兀禺賱丕賯賷 貙 賮鬲賵氐賱 丕賱丿賵賱賻丞 廿賱賶 丕賱鬲賯丿賲 賵 丕賱賳賽馗丕賲 丕賱丨購乇 丿賵賳 丕賱賵氐賵賱 廿賱賶 丕賱鬲丨乇乇 丕賱賰丕賲賽賱 賵 丕賱鬲丨賱賱 丕賱兀禺賱丕賯賷 丕賱鬲賰賳賵賱賵噩賷 ! 貙 賵 匕賱賰 亘乇賯丕亘丞 丕賱丌亘丕亍 賵 丕賱兀賲賴丕鬲 賱丕 丕賱丿賵賱賻丞 貙 賮丕賱鬲乇亘賷丞 兀爻丕爻賴丕 丕賱丿賷賳 貙 賵 丕賱丿賷賳 賴賵賻 丕賱囟丕亘賽胤 .
賵 亘賰購賱 賵賯丕丨賻丞 賷賯賵賱 賲丕乇賰賵夭 兀賳 丕賱鬲賯丿賲 賮賷 鬲賱賰 丕賱亘購賱丿丕賳 丕賱賲鬲禺賱賮丞 亘乇兀賷賽賴 賷噩亘 兀賳 賷鬲賱丕卅賻賲 賵 胤亘賷毓賻丞 丕賱亘賱丕丿 鈥� 賰賱丕賲 氐丨賷丨 廿賱賶 賴購賳丕 鈥� 賵 賱賰賳 賷囟賷賮 賯丕卅賽賱丕賸 : 鈥� 賵 賱賰賳賴丕 鬲爻毓賶 廿賱賶 鬲胤賵賷乇 兀卮賰丕賱 丕賱丨賷丕丞 賵 丕賱毓賲賻賱 賲賯氐賷賾丞賻 賯賵賶 丕賱廿囟胤賴丕丿 ( 丕賱賲丕丿賷丞 賵 丕賱丿賷賳賷丞 !) 丕賱鬲賷 兀丨丕賱鬲 丕賱賷賵賲 亘賷賳賴丕 賵 亘賷賳 鬲兀賲賷賳 丕賱鬲胤賵乇 賱賱賵噩賵丿 丕賱廿賳爻丕賳賷 ! 鈥� 貙 亘丿兀 賲丕乇賰賵夭 亘賽丿丕賷丞 乇丕卅賽毓賻丞 亘賯賵賱賽賴 兀賳 丕賱鬲賯丿賲 賷噩亘 兀賳 賷賰賵賳 賲賱丕卅賽賲 賵 胤亘賷毓賻丞 丕賱亘賱丿 貙 賵 賱賰賳 亘丿丕 賮賷 丕賱賳賴丕賷丞 賲購賱丨丿丕賸 廿賱賶 兀賯氐丌 丨賻丿 貙 亘賱丕 丿賷賳 ! 貙 賮丕賱乇亘胤 亘賷賳 丕賱賲丕丿賷賾丞 賵 丕賱丿賷賳 賰賳賵毓 賲賳 丕賱賲購卮賰賱丕鬲 賴賵賻 禺胤兀 亘丨丿 匕丕鬲賽賴 ! 貙 賵 賵氐賮 丕賱丿賷賳 亘兀賳賴 丕賱匕賷 賷賲賳毓 丕賱鬲胤賵賾乇 賱賱賵噩賵丿 丕賱廿賳爻丕賳賷 賴賵 丕賱禺胤兀 丕賱兀賰亘賻乇 ! .
孬賲 鬲賰賱賲 亘賳賯胤賻丞 噩賵賴乇賷丞 貙 兀賳 丕賱孬賵乇賻丞 丕賱兀賵賱賶 丕賱鬲賷 爻鬲爻賯賽胤 賰購賱 賲丕 賴賵賻 賮丕爻賽丿 賷噩亘 兀賳 鬲購爻賯賽胤 丕賱廿爻鬲睾賱丕賱 丕賱賲丕丿賷 賵 丕賱毓賯賱賷 賵 兀賳 鬲賯賷賲 卮乇賵胤 賱鬲胤賵賾乇 噩丿賷丿 貙 賵 賱丕賷賲賰賳 兀賳 賷購氐賳賻毓 鬲賯丿賾賲 賱賱亘賱賻丿 廿賱賾丕 廿匕丕 鬲禺賱賾氐鬲 賲賳 丕賱廿爻鬲毓賲丕乇 亘兀卮賰丕賱賽賴 .
兀鬲賮賯 賲毓 賲丕乇賰賵夭 兀賳 丕賱孬賯丕賮丞 丕賱乇賮賷毓賻丞 賯賻丿 夭丕賱鬲 兀賵 丿購賲噩鬲 亘丕賱賲噩鬲賲毓 丕賱丨丕賱賷 貙 賵 鬲賵爻購毓 亘賯毓丞 賲賳 賷夭毓賲賵賳 兀賳賴賲 賲孬賯賮賵賳 賵 賲丕 賴購賲 廿賱丕 賳鬲丕噩 賱賱賲購噩鬲賲賻毓 丕賱噩丿賷丿 貙 賵 兀毓噩亘鬲賳賷 噩購賲賱賻丞 賯丿 賯丕賱賴丕 賵 兀毓鬲賯賽丿 兀賳賴丕 氐丨賷丨賻丞 貙 : 鈥� 廿匕丕 賰丕賳鬲 賵爻丕卅賱 丕賱廿鬲氐丕賱 丕賱噩賲丕賴賷乇賷 鬲禺賱胤 毓賱賶 賳丨賵 賲賳爻賾賯 賵 賲賵噩賾賴 賮賷 睾丕賱亘 丕賱兀丨賷丕賳 亘賷賳 丕賱賮賳 賵 丕賱爻賷丕爻賻丞 賵 丕賱丿賷賳 賵 丕賱賮賱爻賮丞 賵 丕賱鬲噩丕乇丞 貙 賮廿賳賴丕 鬲賯氐丿 亘丕賱賵賯鬲 賳賮爻賴 廿賱賶 廿乇噩丕毓 賴匕賴 丕賱賲噩丕賱丕鬲 丕賱孬賯丕賮賷賾丞 廿賱賶 賯丕爻賲 賲購卮鬲乇賻賰 丕賱卮賰賱 丕賱亘囟丕毓賷 貙 賮亘匕賱賰 賷鬲賰賵賾賳 丕賱賲噩鬲賲毓 匕丕 丕賱亘毓丿 丕賱賵丕丨丿鈥�
丨鬲賶 兀賳 丕賱丿毓丕賷賻丞 賵 丕賱廿毓賱丕賳 鬲噩丕賵夭鬲 丕賱亘囟丕卅毓 賵 丕鬲賾噩賴鬲 廿賱賶 毓丕賱賲 丕賱夭毓賲丕亍 賵 丕賱爻賷丕爻賷賷賳 賵 丕賱賳賵賾丕亘 賮賷 丨賲賱丕鬲賴賲 丕賱廿賳鬲禺丕亘賷賾丞 貙 賮賴匕丕 兀賵亘丕賲丕 賯賻丿 卮丨賻丿 丕賱賲卮丕賴賷乇 賲賳 兀氐丨丕亘 丕賱賮賳 賮賷 丨賲賱丕鬲賽賴 丕賱廿賳鬲禺丕亘賷丞 貙 賮鬲卮毓乇 亘兀賳賴 賷購爻賵賾賯 亘囟丕毓鬲賴 亘卮毓丕乇丕鬲 鬲噩毓賻賱 賲賳 賷賯乇兀賴丕 賷睾鬲賻乇 孬購賲 賷卮鬲乇賷 ! 貙 兀賯氐賽丿 賷賳鬲禺亘 ! .
賱賲 賷賳賮賰 賲丕乇賰賵夭 亘鬲卮鬲賷鬲 丕賱賯丕乇卅 貙 亘兀爻賱賵亘賴 丕賱匕賷 賷氐亘 賰賱 賲丕 賱丿賷賴 賲賳 賲毓賱賵賲丕鬲 賲乇賾丞 賵丕丨丿賻丞 毓賱賶 賰丕賴賽賱 丕賱賯丕乇卅 ! 貙 賵 賱賰賳 兀毓噩亘鬲賳賷 賳馗乇鬲賴 廿賱賶 丕賱毓氐賵乇 丕賱亘賵乇噩賵丕夭賷賾丞 丕賱賯丿賷賲丞 賮賷 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇 鬲丨丿賷丿丕賸 貙 賮賯丕賱 : 鈥� 匕丕賰 丕賱賲噩鬲賲毓 賰丕賳 賷鬲賲鬲毓 賰丕賳 賷鬲賲鬲毓 亘兀卮禺丕氐 賲禺鬲賱賮賷賳 匕賵 胤亘丕卅毓 賲禺鬲賱賮賻丞 貙 睾賷乇 賲丐賷丿賷賳 賱賱賳馗丕賲 丕賱賲購爻賷胤賽乇 貙 賵 匕賵 胤亘賷毓賻丞 禺丕氐賾丞 亘賴賽賲 丕爻鬲賯賱丕賱賷丞 貙 賲孬賱 丕賱賮賳丕賳 貙 丕賱毓丕賴賽乇賻丞 貙 丕賱夭丕賳賷丞 貙 丕賱賲噩乇賲 丕賱賰亘賷乇 貙 丕賱賲賳賮賷 貙 丕賱賲丨丕乇亘 貙 丕賱卮毓賽乇 貙 丕賱賲賱毓賵賳 貙 丕賱卮賷胤丕賳 丕賱賲賱毓賵賳 貙 賵 賱丕 兀毓乇賽賮 廿賳 賯丕賱 賴匕丕 亘賲丕 賷購丐賲賳 亘賽賴 賲賳 丨鬲賲賷賾丞 丕賱胤亘賯丕鬲 兀賲 賯丕賱賻 賴匕丕 亘丿賱賷賱賺 賲毓賱賵賲 責! 貙 賵 賱賰賳 丕賱丌賳 賲毓 丕賱兀禺賱丕賯 丕賱賵賴賲賷丞 貙 兀氐亘丨 亘毓囟賴賲 賷丨賲賱 賰賱賲丕鬲 匕丕鬲 丿賱丕賱丕鬲 鬲噩毓賻賱 丕賱賲購爻鬲賲賽毓 賲購鬲丕毓胤賽賮 ! 貙 丕賱賲乇兀丞 丕賱卮賴賵丕賳賷賾丞 ! ( 賱賷爻賻 亘賷丿賴丕 ! ) 貙 丕賱噩丕賲賽丨賻丞 貙 丕賱亘胤賱 丕賱賯賵賷 ( 賰賲孬丕賱 賱賱亘胤賵賱丞 ) 貙 丕賱賮鬲賷 丕賱睾丕囟賽亘 賵 賱賷爻賻 丕賱賲購噩乇賽賲 貙 乇亘賾丞 賲賳夭賱 賲購賳賴丕乇賻丞 毓氐亘賷丕賸 賵 賴賷賻 兀氐賱丕賸 賮丕爻賽丿賻丞 ! 貙 乇噩購賱 毓氐丕亘丕鬲 貙 丕賱賳噩賲 丕賱賱丕賲毓 亘丿賱丕賸 賲賳 丕賱賮賳丕賳 賵 丕賱乇爻丕賲 丕賱毓乇賷賯 貙 丕賱夭毓賷賲 貙 丕賱爻丕丨賽乇 貙 賮賴丐賱丕亍 賲丕 毓丕丿賵丕 氐賵乇丕賸 賱兀爻賱賵亘 丌禺乇 賮賷 丕賱毓賷卮 ( 匕賵賷 胤亘丕卅毓 賲購禺鬲賱賮賻丞 ) 貙 賵 賱賰賳賴賲 亘丕賱兀丨乇賶 氐賵乇 兀賵 兀卮賰丕賱 賱賱丨賷丕丞 賳賮爻賴丕 貙 賱賷爻賻賭 賲賴賲鬲賴賲 賳賮賷 丕賱賳馗丕賲 丕賱賯丕卅賲 賵 廿賳賲丕 鬲賵賰賷丿購賴 貙 亘賱丕 卮毓賵乇 ! 貙 賮賴匕丕 丕賱賲購噩鬲賲賻毓 丕賱睾乇亘賷 丕賱丌賳 ! .
賵 賱賻賲 賷購禺丕賱賮 丕賱賯丿賲丕亍 丕賱賳馗丕賲 丕賱賯丕卅賽賲 丕賱亘賵乇噩賵丕夭賷 賱乇賵賲賳爻賷鬲賴賲 貙 賮丕賱乇賵賲賳爻賷丞 賲購氐胤賱賻丨 鬲毓亘賷乇 賵 丕夭丿乇丕亍 賷購爻鬲禺丿賲 賱鬲爻賮賷賴 丕賱賲賵丕賯賮 丕賱胤賱賷毓賷賾丞 賵 匕賱賰 禺賵賮丕賸 賲賳 夭賵丕賱 丕賱丨囟丕乇賻丞 賵 賱賷爻賻 賱丕賳丨胤丕胤賴賽賲 貙 貙 賮賲氐胤賱丨 丕賳丨胤丕胤 賷購爻鬲禺丿賻賲 亘丕賱胤乇賷賯賻丞 賳賮爻賴丕 賱鬲毓亘賷乇 丕賱賲馗丕賴乇 丕賱鬲賯丿賾賲賷丞 賵 丕賱兀氐賷賱賻丞 賮賷 丕賱孬賯丕賮賻丞 貙 賱丕 賱鬲睾賷賷乇 丕毓賵丕賲賱 丕賱廿賳丨胤丕胤 丕賱丨賯賷賯賷丞 .
賮賰賱賳丕 賷毓乇賮 賲賵賯賽賮 丕賱毓噩丕卅夭 賲賳 鬲賱賰 丕賱氐丨賮 丕賱鬲賷 賰丕賳鬲 鬲氐賱賳丕 賳丨賳 丕賱毓乇亘 賮賷 丕賱丨乇亘 丕賱毓丕賱賲賷丞 丕賱孬丕賳賷丞 賲賳 亘乇賱賷賳 賵 賲賳 丿賵賱 丕賱鬲丨丕賱賮 賵 丕賱賲丨賲乇 貙 賵 賰丕賳賵丕 賷賳亘匕賵賳賴丕 賱兀賳賴賲 毓乇賮賵丕 丕賱賴丿賮 賲賳賴丕 貙 賱丕 賱賳亘匕賴賲 丕賱鬲胤賵賾乇 賵 丕賱乇賯賷 丕賱廿賳爻丕賳賷 .
賷亘丿賵 賲丕乇賰賵夭 賷丕卅賽爻丕賸 丿丕卅賽賲丕賸 賲賳 丕賱賵囟毓 丕賱丨丕賱賷 賳 賳丕賯賽丿丕賸 賱賴 亘賰購賱 賯爻賵賻丞 貙 賱丕 賷賳馗購乇 亘毓賷賳 丕賱兀賲賱 賵 丕賱廿賷噩丕亘賷賾丞 廿賱賶 兀賷 卮賷亍 貙 賮賮噩兀丞 匕賰乇 賲賳 賰丕賳賵丕 賯丿賵鬲賴 賮賷 丨賷丕鬲賽賴 貙 兀賮賱丕胤賵賳 賴賷噩賳 亘賵丿賱賷乇 賲丕乇賰爻 賵 賮乇賵賷丿 貙 賮賴賵賻 賱丕 賷鬲賵賯賮 毓賳 丕賱鬲賳馗賷乇 賵 賳賯丿 丕賱毓賽賱賲 亘鬲賱賰 丕賱兀賮賰丕乇 丕賱鬲賷 賰爻亘賴丕 賲賳 丕賱鬲兀孬乇 亘賴賲 貙 賮賴賵 丨鬲賶 賷購毓丕乇囟 兀賳 鬲購亘丕毓 賲購丐賱賮丕鬲賴賲 賮賷 丕賱賲賰鬲亘丕鬲 丕賱毓丕賲賻丞 ! 貙 賵 賷賳丕賯卮 兀賲賵乇 賷毓乇賮 丕賱毓丕賱賲 亘兀爻乇賽賴 兀賳賴丕 禺丕胤賽卅賻丞 .
賷丨賲賽賱 賲賳 丕賱鬲賳丕賯囟 丕賱卮賷亍 丕賱賰孬賷乇 貙 賲賱賱鬲 丕賱賰賽鬲丕亘 ! 貙 賮賴賵 賷夭毓購賲 亘兀賳 丕賱毓丕賱賲 丕賱賯丿賷賲 孬賳丕卅賷 丕賱亘購毓丿 賮賯丿 廿丨丿賶 亘購毓丿賻賷賴 亘丕賱鬲賰賳賵賱賵噩賷丕 賵 賮賯丿丕賳 丕賱賮賳 賮兀氐亘丨 匕賵 亘毓丿 賵丕丨丿 貙 乇兀爻賲丕賱賷 廿卮鬲乇丕賰賷 賷鬲賵噩賴 廿賱賶 丕賱兀毓賲丕賱 賮賯胤 貙 鬲卮丕卅賲賷賾丞 ! .
毓賳丿賲丕 賷賯乇兀 丕賱匕賰賷 賴匕丕 丕賱賰賽鬲丕亘 貙 賷購丨爻 亘兀賳 丕賱丨賷丕丞 賮賯胤 亘囟丕毓賻丞 賵 賲丕賱 兀毓賲丕賱 爻賷丕爻丞 賵 胤亘賯丕鬲 ! 貙 賷購亘毓丿 丕賱廿賳爻丕賳 毓賳 丿賷賳賽賴 貙亘卮賰賱 賰丕賲賽賱 貙 賷賻馗賴賻乇 賱睾賷乇 丕賱賲購賳鬲亘賽賴 賵 賰兀賳 丕賱毓丕賱賲 賷爻賷乇賴 賲噩賲賵毓賻丞 賲賳 丕賱賳丕爻 賯丕丿乇賷賳 毓賱賶 廿噩亘丕乇賰 賲丕匕丕 爻鬲賮毓賻賱 睾丿丕賸 ! 貙 鬲卮丕卅賲賷 亘丿乇噩賻丞 賰亘賷乇賻丞 ! 貙 賮賲丕乇賰賵夭 賱丕 賷購丐賲賳 亘賵噩賵丿 賲賳 賵囟毓 丕賱賯丿乇 賵 賱丕 賷購丐賲賳 亘丕賱賯丿乇 兀氐賱丕賸 ! 貙 賮賱匕賱賰 賵 賲賳 毓丿賲 廿賷賲丕賳賴 亘賵噩賵丿 丕賱賱賴 丕賱賲氐乇賾賮 丕賱賲丿亘乇 貙 賷賳氐乇賮 廿賱賶 鬲賮爻賷乇 丕賱兀賲賵乇 賵 丕賱兀丨丿丕孬 亘兀爻賱賵亘 賳丕賯賽丿 鬲卮丕卅賲賷 賵 賮賷賴 丕賱賲丐丕賲乇賻丞 毓賱賶 丕賱毓丕賱賲 兀噩賲賻毓 貙 兀爻賱賵亘 賷爻鬲賳丿 毓賱賶 賲丕 賷購丐賲賷賳 亘賽賴 賲賳 丕賱鬲丕乇賷禺賷賾鈥� 賵 丕賱賲丕丿賷賾丞 貙 賵 亘賲丕 賷毓鬲丿購賾 亘賴 賲賳 賯賵丕賳賷賳 丕賱鬲丕乇賷禺 貙 賷鬲賰賱賾賲 亘兀卮賷丕亍 氐丨賷丨賻丞 賵 賱賰賳 亘賷兀爻 卮丿賷丿 賵 鬲毓賲賷賲 賲購亘丕賱睾 賮賷賴 貙 賵 亘賳馗乇賻丞 鬲卮丕卅賷賾丞 廿賱賶 丕賱丨賷丕丞 貙 賷購賰孬賽乇 賮賷賴丕 廿爻丕亍賻丞 丕賱馗賾賳賾 .
孬賲賾 噩丕亍鬲 丕賱賯賳亘賱賻丞 丕賱鬲卮丕卅賲賷賾丞 丕賱賰購亘乇賶 貙 賮賯丕賱 兀賳 丕賱賮賳 賯丿 鬲噩乇賾丿 賲賳 賲毓賳丕賴 貙 賵 兀賳 丕賱乇爻丕賲 賯丿 鬲噩乇賾丿 賲賳 丕賱亘丐爻 賵 兀氐亘丨賻 丕賳爻丕賳 匕賵 亘毓丿 賵丕丨丿 貙 賮亘匕賱賰 賮賯丿 丕賱賮賳 賴賷亘鬲賴 貙 賵 賱賰賳 賷乇賶 賲丕乇賰賵夭 兀賳 丕賱賮賳 賵 丕賱賱賵丨丕鬲 丕賱爻賷乇賷丕賱賷賾丞 賴賷 丕賱兀賲賱 丕賱賵丨賷丿 賱廿賳賯丕匕 丕賱賮賳 鈥� 賴匕丕 賲丕 賮賴賲鬲賴 鈥� 貙 賵 賱賰賳 兀禺丕賱賮賴 亘鬲賱賰 丕賱賳賯胤賻丞 貙 賮廿賳 丕賱毓丕賱賲 丕賱丨丿賷孬 丕賱匕賷 亘丿兀 賷賳賮乇囟 毓賱賷賳丕 賲賳匕 丕賱丨乇亘 丕賱毓丕賱賲賷丞 丕賱孬丕賳賷丞 廿賱賶 丕賱丌賳 睾賳賷 亘賵噩賵丿 賳購禺亘賻丞 賲賳 丕賱卮毓乇丕亍 丕賱兀丨乇丕乇 丕賱賵胤賳賷賷賳 貙 賵 丕賱賮賳丕賳賷賳 丕賱匕賷賳 兀賳鬲噩賵丕 賲賳 丕賱卮毓乇 賲丕 購亘賴賽乇 賰賱 丕賱賲爻丕賲賽毓 貙 賵 兀賳 丕賱亘丐爻賵 丕賱丨乇亘 賵 丕賱賯鬲賱 賱賲 賷夭購賱 ! 貙 賵 賱丕 噩丿丕賱 兀賳 鬲賱賰 丕賱兀噩賵丕亍 賴賷賻 丕賱鬲賷 鬲禺賱賯 丕賱賳夭毓賻丞 丕賱卮毓乇賷賾丞 丨鬲賶 毓賳丿賻 丕賱匕賷 賱賻賲 賷賰鬲購亘 丕賱卮毓乇 亘丨賷丕鬲賽賴 賲購胤賱賯丕賸 ! 貙 賮賲丐賱賮丕鬲 賴丐賱丕亍 賱丕 鬲夭丕賱 鬲購賯乇兀 廿賱賶 丕賱丌賳 貙 賰兀賲孬丕賱 丿乇賵賷卮 貙 賵 賲丕 兀購賱賾賮 亘兀丿亘 丕賱爻噩賵賳 賳 賵 賲賻賳 毓丕卮乇賵丕 丕賱賲賵賯賮 賵 亘賳賵丕 賱賴 亘賷賵鬲丕賸 賲賳 丕賱卮賾毓乇 .
鬲卮丕卅賲 賲丕乇賰夭 賲賳 丕賱胤亘賷毓賻丞 貙 賵 賵丕賮賯鬲賴 亘匕賱賰 貙 賮賯丕賱 : 鈥� 廿賳 丕賱胤亘賷毓賻丞 鬲氐亘丨 賴丕 賴賳丕 廿賳賯胤丕毓丕賸 賲賳 兀卮賷丕亍 賲鬲賵賾丨丿賻丞 貙 賲購賳毓夭賱賻丞 貙 賵賴賲賷賾丞 貙 賱賷爻賻 賮賷賴丕 氐賱丞 睾賷乇 丕賱廿囟賲丕乇 賵 丕賱廿賮鬲乇丕囟 鈥� .
噩賲賷賱賻丞 賴賷 賮賰乇丞 賲丕乇賰賵夭 亘兀賳 賲孬賵賱 丕賱賱賱賵丨丕鬲 丕賱賮賳賷丞 鈥� 丕賱鬲賷 兀毓丕乇囟 亘毓囟賴丕 鈥� 兀賲丕賲 丕賱毓賷賵賳 賮賷 丕賱賲胤亘賻禺 兀賵 丕賱賲禺夭賳 兀賵 丕賱賲賰鬲亘 賴賵 廿鬲囟丕毓 賵 賱賷爻賻 鬲爻丕賲賷丕賸 貙 賵 兀賳 鬲丿丕賵賱賴丕 鬲噩丕乇賷丕賸 賴賵 兀爻乇 賮馗賷毓 丨賯賾丕賸 ! 貙 兀賵 賱賲賱卅 兀賵賯丕鬲 丕賱賮乇丕睾 賮賯胤 貙 賮賲賳 賴購賳丕 鬲睾賷賾乇 賲賮賴賵賲 丕賱賮賳 氐乇丕丨賻丞賸 貙 賵 兀氐亘丨鬲 丕賱賱賵丨丕鬲 亘賯胤毓賽 丕賱賳馗乇 毓賳 噩賲丕賱賴丕 賵 賲毓賳丕賴丕 匕丕鬲 賯賷賲賻鈥� 賲丕賱賷賾丞 賵 亘囟丕毓賻丞 鬲購亘丕毓 亘丕賱賲夭丕丿 貙 兀賵 賱賵丨賻丞 賷賲賰賳 賱賱噩賲賷毓 丕賱鬲賯丕胤 丕賱氐賵乇 亘噩丕賳亘賴丕 亘賴丿賮 丕賱鬲亘丕賴賷 賮賯胤 貙 賮兀噩夭賽賲 亘兀賳 賰賱 賲賳 乇兀賶 丕賱賲賵賳丕賱賷夭丕 丕爻鬲睾乇亘賻 亘兀賳 鬲賰賵賳 亘丕賱賲賱丕賷賷賳 貙 賵 氐購乇賮鬲 兀賳馗丕乇賳丕 毓賲丕 賮賷賴丕 賲賳 丕賱噩賲丕賱 貙 賱兀賳 毓賯賵賱賳丕 賲賳匕 丕賱亘丿丕賷賻丞 丕鬲噩賴鬲 廿賱賶 丕賱賲丕丿賾丞 賵 賱賲 賳賮賰乇 亘賲丿賱賵賱 丕賱賱賵丨賻丞 兀賵 鬲賮爻賷乇 丕亘鬲爻丕賲鬲賴丕 貙 賮賱賵賱丕 匕賱賰 丕賱鬲賮爻賷乇 丕賱乇兀爻賲丕賱賷 賱賲丕 賵氐賱 爻毓乇 丕賱賲賵賳丕賱賷夭丕 廿賱賶 丕賱賲賱丕賷賷賳 ! .
孬購賲 亘丿兀 賲丕乇賰賵夭 亘丕賱賳賯丿 丕賱噩賳爻賷 賰兀爻鬲丕匕賴 賮乇賵賷丿 貙 賵 兀賳 鬲賱亘賷賾丞 丕賱丨丕噩丕鬲 丕賱賵賴賲賷賾丞 丕賱鬲賷 賳毓賷卮賴丕 賮賷 馗賱 丕賱賳馗丕賲 丕賱噩丿賷丿 丕賳鬲賯賱 賱賷丨賵賱 丕賱噩賳爻 廿賱賶 丨丕噩丞 賳賯囟賷賴丕 亘爻賴賵賱賻丞 賵 亘兀賯賱 賲賳 毓卮乇賻丞 丿賵賱丕乇丕鬲 ! 貙 亘毓丿賲丕 賰丕賳 丕賱噩賳爻 賮賷 丕賱賲丕囟賷 兀乇賯賶 賵 兀噩賲賻賱 賲毓 兀賳賳賷 兀卮胤 亘賴匕丕 貙 賮賯丿 賰丕賳鬲 丕賱鬲毓丕爻賻丞 賵 丕賱亘毓丿 丕賱孬丕賳賷 賱賱廿賳爻丕賳 賲賵噩賵丿鬲賷賳 貙 賮賰丕賳 丕賱賳囟丕賱 賲賳 兀噩賱 丕賱毓卮賯 兀噩賲賱 賵 兀乇賵毓 賵 丕賱丨氐賵賱 毓賱賶 夭賵噩賻丞 兀賵 丨鬲賶 毓卮賷賯丞 兀氐毓賻亘 貙 賯丕賱 毓亘丕乇丕鬲 兀噩丿賴丕 氐丨賷丨賻丞 賮毓賱丕賸 !貙 鈥� 廿賳 賲爻鬲禺丿賲丕鬲 丕賱賲賰丕鬲亘 丕賱賮丕鬲賳丕鬲 賵 丕賱亘丕卅毓丕鬲 丕賱賮丕鬲賳丕鬲 賵 丕賱賲丿乇丕亍 丕賱卮亘丕賳 丕賱乇噩賵賱賷賷賳 賴賲 亘囟丕卅毓 賱賴丕 賯賷賲賻丞 鬲噩丕乇賷丞 賰亘賷乇賻丞 貙 兀賲丕 氐丨亘丞 毓卮賷賯丞 胤乇賷賮丞 賲丨亘亘丞 賮廿賳賴丕 鬲爻賴賾賱 丕賱鬲賯丿賾賲 賮賷 毓丕賱賲 丕賱兀毓賲丕賱 .
兀噩丿 賲丕乇賰賵夭 賲購丨賯賾丕賸 賮賷 兀賳賳丕 賳乇賶 丕賱兀賲賵乇毓賰爻 賲丕 毓賱賷賴丕 貙 賵 賳乇賶 賰賱 賲丕 賴賵 爻賱亘賷 亘賳馗乇賻丞 廿賷噩丕亘賷賾丞 貙 賵 匕賱賰 亘丕爻鬲禺丿丕賲 鬲賮賰賷乇賳丕 丕賱賲丨丿賵丿 兀丨丕丿賷 丕賱亘毓丿 貙 賮賰賻賱 卮賷亍 賳乇亘胤賴 亘丕賱爻毓丕丿賻丞 丕賱賵賴賲賷賾丞 丕賱鬲賷 賳賳卮丿賴丕 貙 賮丕賱睾丕賷賾丞 兀賵 丕賱賳賴乇 丕賱匕賷 賷鬲賵爻賾胤 丕賱賲丿賷賳賻丞 丕賱匕賷 廿匕丕 賲丕 丿禺賱鬲 丨丿賷孬鬲賴 丕賱賲毓夭賵賱丞 毓賻賳 鬲乇賮 丕賱賲丿賷賳賻丞 鬲賳爻賶 兀賳 丕賱廿賳爻丕賳 賯賾丿 睾賷乇賾 賲賱丕賲丨 鬲賱賰 丕賱噩賳賾丞 賵 鬲乇丕噩毓鬲 賮賷 丕賱爻賳賵丕鬲 丕賱兀禺賷乇賻丞 賮兀氐亘丨鬲 兀賯賱 禺購囟乇賻丞賸 賵 兀氐亘丨 丕賱賳賴乇 兀賯賱 賯賵賾丞 賵 噩乇賷丕賳丕賸 貙 賵 賳爻賷賳丕 匕賱賰 丕賱賲賳馗賻乇 賲賳 丕賱胤丕卅乇賻丞 賲賳 賮賵賯 貙 賲丿賷賳賻丞 亘亘賯毓賻丞 禺囟乇丕亍 賮賷 丕賱賵爻賻胤 爻鬲鬲賱丕卮賶 賷賵賲丕賸 ! 貙 廿賳賳丕 賳乇賶 丕賱賳賴乇 賵 賲爻鬲賵賶 噩乇賷丕賳賴 賵 毓賲賯賴 賵 賳鬲賳丕爻賶 賲爻鬲賵賶 丕賱鬲賱賵賾孬 兀賵 丕賱丨賲賵囟丞 賮賷賴 貙 賵 賳鬲噩賾賴 廿賱賶 丕賱廿賷噩丕亘賷丞 丕賱賵賴賲賷賾丞 亘丕賱鬲賮賰賷乇 兀賳 賷丨賮馗 丕賱賱賴 丕賱丨賰賵賲賻丞 丕賱鬲賷 丨丕賮馗賻鬲 毓賱賶 丕賱丨丿賷賯賻丞 賵 賵賾賮乇賾鬲 賱賱賲賵丕胤賳 丨丿賷孬丞 睾賳賾丕亍 賱賱鬲賳夭賾賴 ! 貙 賵 丨賲鬲賴丕 賲賳 鬲賱丕毓亘 丕賱廿爻鬲睾賱丕賱賷賷賳 丕賱匕賷賳 賰丕賳賵丕 爻賷丨賵賾賱賵賳賴丕 廿賱賶 賲丿賳 鬲乇賮賷賴 兀賵 兀乇囟 廿毓賱丕賳丕鬲 貙 賲賻毓 兀賳 丕賱賲購噩乇賽賲 丕賱乇卅賷爻賷 賴賵 賳丨賳 ! 貙 賮毓賱丕賸 賳賳馗購乇 賱賱賵丕賯賽毓 亘胤乇賷賯賻丞 廿賷噩丕亘賷丞 睾亘賷賾丞 貙 禺賵賮丕賸 賵 賴乇亘丕賸 賲賳 丕賱鬲毓丕爻賻丞 丕賱鬲賷 賴賷賻 爻賳賾丞 丕賱丨賷丕丞 貙 賮丕賱爻購賳賾丞 丕賱丨賻賯賷賯賷丞 賴賷賻 鬲賯丿賷乇 丕賱賱賴 丕賱賲賯丕丿賷乇 貙 賮賴賳丕賰 丕賱卮賯賷 賵 賴購賳丕賰 丕賱爻毓賷丿 貙 賵 丕賱亘丕胤賻賱 賴賵 賲丕 賷賯賵賱賴 兀賴賱 丕賱噩賻賴賱 賲賳 噩鬲賲賷賾丞 丕賱胤亘賯丕鬲 賵 賲丕 亘賯賵賱賵賳 亘賯賵丕賳賷賳 丕賱鬲丕乇賷禺 丕賱賲丕丿賷賾丞 丕賱賷丕胤賽賱賻丞 .
賱賻賲 兀購賰賲賽賱 丕賱賰賽鬲丕亘 鈥� 賮兀毓鬲匕乇 毓賱賶 丕賱賯賮夭 亘賷賳 丕賱兀賮賰丕乇
兀賮賰丕乇 兀毓噩亘鬲賳賷 :
丕賱禺胤賻乇 丕賱丨賯賷賯賷 :
兀賵丕賮賯 賲丕乇賰賵夭 毓賱賶 賮賰乇鬲賴 兀賳 亘毓囟賻 丕賱賲噩鬲賲毓丕鬲 丕賵 禺氐賵氐丕賸 丕賱睾乇亘賷丞 賲賳賴丕 鬲賻噩賴賻賱 丕賱禺胤賻乇 丕賱丿丕禺賱賷 毓賱賷賴丕 賲賽賳 丕賱丿丕禺賽賱 貙 賲賳 爻丕丿鬲賴丕 貙 賲賳 鬲賱賰 丕賱胤亘賯賻丞 丕賱馗丕賱賽賲丞 丕賱爻丕卅賽丿丞 毓賱賶 丕賱丨賯賵賯 賵 丕賱丨購賰賲 貙 賵 鬲氐乇賮 兀賳馗丕乇賴丕 廿賱賶 丕賱兀禺胤丕乇 丕賱禺丕乇噩賷賾丞 賲賳 丿賵賱 兀禺乇賶 兀賵 賲噩鬲賲毓丕鬲 兀賵 丨乇賰丕鬲 兀禺乇賶 禺丕乇噩賷丞 貙 賮鬲賰賵賾賳 亘匕賱賰 毓丿丕亍 丕賱卮乇賯 賱賱睾乇亘 賵 丕賱睾乇亘 賱賱卮乇賯 貙賵 賱賰賳 鬲賱賰 丕賱賳馗乇賷賾丞 丕賱賷賵賲 鈥� 賲丕 亘毓丿 丕賱兀賱賮賷丞 鈥� 貙 兀氐亘丨鬲 賲賳氐亘賾丞 賮賯胤 毓賱賶 丕賱毓丕賱賲 丕賱睾賻乇亘賷 鬲丨丿賷丿丕賸 兀賵 鬲賱賰賻 丕賱卮毓賵亘 丕賱毓乇亘賷丞 兀賵 丕賱丌爻賷賵賷丞 丕賱卮乇賯賷丞 丕賱鬲賷 賯丿 鬲兀孬乇鬲 亘丕賱睾乇亘 廿賱賶 兀賯氐賶 丨賻丿 貙 賮賲賳賴丕 賲賳 鬲兀孬乇 亘丕賱睾乇亘 卮毓賵亘丕賸 賵 丨賰賵賲丕鬲 賵 賲賳賴丕 賲賳 鬲兀孬乇 亘丕賱睾乇亘 丨賰賵賲丕鬲賺 賮賯胤 貙 賵 賲賳賴丕 賲賳 賷賲鬲賱賰 丨賰賵賲丕鬲 賮賷 馗丕賴乇賴丕 賲賳丕賴囟丞 賱賱睾乇亘 賲丨丕乇亘丞賸 賱賴 賵 賮賷 亘丕胤賳賴丕 賰賱 丕賱丿毓賲 丕賱賲毓賳賵賷 賵 丕賱賲丕丿賷 丕賱賵丕賯毓賷 毓賱賶 丕賱兀乇囟 ! .
賵賻賴賲 丕賱鬲爻賱購賾丨 :
兀賲丕 鬲賱賰 丕賱廿賳鬲丕噩丕鬲 丕賱丨乇亘賷丞 丕賱廿爻鬲毓乇丕囟賷丞 丕賱鬲賷 乇亘賲丕 賱丕 鬲購爻鬲賻禺丿賻賲 廿賱賾丕 賳丕丿賽乇丕賸 貙 賮賲丕 賴賷賻 廿賱丕 鬲亘匕賷乇 賵 丕爻鬲賴賱丕賰 兀毓賲賶 貙 賱賱丨丐賵賱 丿賵賳 馗賴賵乇 丕賱卮亘賻丨 丕賱匕賷 賷禺丕賮賴 丕賱噩賲賷毓 賵 賴賵 丕賱丨賻乇亘 ! 貙 賵 賲毓 賴匕丕 賮賳丨賳購 賳賻賮禺賻乇 亘廿賳鬲丕噩賳丕 丕賱丨賻乇亘賷 兀賵 賲丕 賳爻鬲賵乇丿賴 賲賳 丕賱兀賳馗賲賻丞 丕賱廿賲亘乇賷丕賱賷丞 丕賱睾乇亘賷丞 丕賱兀禺乇賶 ! .
胤乇購賯 丕賱賯賲毓 丕賱噩丿賷丿賻丞 :
丨鬲賶 廿賳 丕賱賯賲毓 賱賱丨乇賰丕鬲 丕賱賲毓丕乇囟丞 丕賱鬲賷 鬲乇賷丿 丕賱鬲丨乇乇 賯賻丿 鬲睾賷賾乇 鈥溫娯з� 賮賷 丕賱睾賻乇亘 鈥� 貙 賮兀氐亘賻丨 亘胤乇賷賯賻丞 鬲賰賳賵賱賵噩賷賾丞 賲鬲噩賴賻丞 廿賱賶 丕賱兀氐賱 貙 賮賷爻賷胤乇 毓賱賶 丕賱賮乇丿 貙 賰賱 賮乇丿 貙 亘匕賱賰 丕賱爻賽噩賳 丕賱鬲賰賳賵賱賵噩賷 丕賱匕賷 賷賵噩賴 亘賽賴 丕賱賮乇丿 賰賷賮 卮丕亍 貙 賮賷賲賳賻毓 亘匕賱賰 丨丿賵孬 賲購馗丕賴乇賻丞 賲孬賱丕賸 ! 貙 毓賱賶 睾賽乇丕乇 賲丕 賷丨丿購孬 毓賳丿 丕賱丨賰賵賲丕鬲 丕賱睾亘賷賾丞 丕賱丨丕賱賷丞 賰丨賰賵賲丞 丕賱兀爻賻丿 賮賷 爻賵乇賷丕 貙 丕賱鬲賷 鬲爻鬲禺丿賲 丕賱賯賲毓 亘丕賱兀爻賱賵亘 丕賱賯丿賷賲 丕賱爻鬲丕賱賷賳賷 丕賱丨乇亘 毓丕賱賲賷 貙 亘丕賱賯賻鬲賱 賵 丕賱匕亘丨 賵 丕賱賴賻丿賲 ! 貙 賮亘匕賱賰 賷乇鬲亘賽胤 丕賱賲購噩鬲賲毓 賵 賷鬲賲丕爻賻賰 賵 賷購氐亘賽丨 鬲兀孬賷乇 丕賱賮賻乇丿 囟卅賷賱丕賸 ! 貙 賵 賷購氐亘賽丨 丕賱賲噩鬲賲賻毓 賰賱賴 賰購鬲賱賻丞 賵丕丨賽丿丞 囟丿 賴匕丕 丕賱賳賽馗丕賲.
賯賵丕賳賷賳 丕賱鬲丕乇賷禺 丕賱鬲賷 賷夭毓賲 亘賴丕 賲丕乇賰賵夭 :
賵囟賻毓 賲丕乇賰賵夭 賯賵丕賳賷賳 丕賱鬲丕乇賷禺 賮賷 賲賵賯賽毓 丕賱賲購賳賯賽匕 丕賱匕賷 賷丿賱賳丕 賲丕匕丕 賳賮毓賻賱 賮賷 賵囟毓賳丕 丕賱乇丕賴賽賳 貙 賵 賱賰賳 賱賷爻賻 賱丿賻賷賾 賰賲丐賲賳 亘丕賱賱賴 賵 毓賯賷丿鬲賴 兀丿賳賶 卮賻賰 亘亘胤賱丕賳 鬲賱賰 丕賱賯賵丕賳賷賳 貙 丕賱匕賷 賳爻鬲胤賷毓 賲賳 禺賱丕賱賴丕 丕賱鬲賳亘丐 亘丕賱賲購爻鬲賯亘賻賱 ! 貙 賮丕賱賱賴 賵丨賻丿賴 丕賱匕賷 賷賯賵丿 丕賱兀賲賵乇 賵 賷氐乇賮賴丕 賵 賷丿亘乇賴丕 賵 賲賳胤賱賯 賲丕乇賰賵夭 賯丕卅賽賲 毓賱賶 丕賱廿賱丨丕丿賷丞 賵 毓丿賲 賵噩賵丿 賲購氐乇賾賮 賱賱兀賲賵乇 貙 賮亘匕賱賰 爻兀噩鬲丕夭 鬲賱賰 丕賱賮賯乇丕鬲 賲賳 丕賱氐賮丨賻丞 丕賱爻丕丿爻丞 賵 丕賱毓卮乇賷賳 廿賱賶 丕賱氐賮丨賻丞 丕賱孬丕賲賳丞 賵 丕賱毓卮乇賷賳 丿賵賳 兀賳 賷睾賷賾乇 卮賷卅丕賸 賲賳 賲毓鬲賯丿丕鬲賷 丕賱孬丕亘賽鬲賻丞 .
毓賯賱丕賳賷丞 丕賱鬲賰賳賵賱賵噩賷丕 丕賱賱丕 毓賯賱丕賳賷賾丞 :
廿賳 兀賰孬賻乇 丕賱賲購噩鬲賲毓丕鬲 丕賱鬲賷 禺賱賯賻鬲 丕賱廿賳爻丕賳 匕賵 丕賱亘毓丿 丕賱賵丕丨賽丿 賴賷賻 丕賱賲噩鬲賲毓丕鬲 丕賱乇兀爻賲丕賱賷丞 貙 賮噩購賱購賾 丕賴鬲賲丕賲 丕賱賮賻乇丿 賴賵賻 丕賱賲丕賱 賵 賱丕 卮賷亍賻 睾賷乇賻賴 貙 亘毓賷丿丕賸 毓賻賳 丕賱兀賮賰丕乇 賵 丕賱賲賱賰丕鬲 賵 丕賱賲賵丕賴賽亘 丕賱卮禺氐賷賾丞 貙 賮賱丕 賷購賵噩丿 賲毓丕乇囟丞 兀賵 賳賯丿 貙 賱兀賳 丕賱賲購噩鬲賲賻毓 賱丕 賷賴鬲賻賲 廿賱賾丕 亘丕賱賲丕賱 賵 丕賱賲丕賱 賮賯胤 .
兀毓噩亘鬲賳賷 賰賱賲丞 兀賳 丕賱賲噩鬲賲賻毓 丕賱氐賳丕毓賷 丕賱賲鬲賯丿賾賲 賴賵賻 賲噩鬲賲賻毓 毓賯賱丕賳賷 賱丕 毓賯賱丕賳賷 貙 賮賴賵賻 氐丕丨賽亘 丕賱毓賯賱 賵 丕賱匕賰丕亍 賵 丕賱廿賳鬲亘丕賴 廿賱賶 丕賱乇賮丕賴 賵 丕賱乇丕丨賻丞 亘胤乇賷賯賻丞 鬲賰賳賵賱賵噩賷丞 匕賰賷丞 貙 賵 賱賰賳賴 睾賷乇 毓賯賱丕賳賷 賲賳 噩賽賴賻丞 兀賳賴 賱丕 賷購丿乇賰 鬲兀孬賷乇 鬲賱賰 丕賱鬲賰賳賵賱賵噩賷丕 毓賱賶 丕賱兀乇囟 貙 賮賴賷賻 鬲賱亘 賵 鬲購亘乇賽夭 丕賱廿丨鬲賷丕噩丕鬲 丕賱賵賴賲賷丞 賷丨爻亘賴丕 丕賱賲乇兀 兀賳賴丕 丨丕噩丕鬲 賲購賱丨賾丞 賵 囟乇賵乇賷丞 貙 鬲噩毓賱 噩購賱賾 丕賴鬲賲丕賲賴 賴賵賻 鬲丨賯賷賯賴丕 貙 賮賷賳爻賶 亘匕賱賰 賴賵賷鬲賴 丕賱禺丕氐賾丞 賵 賴賵丕賷丕鬲賴 賵 賲賱賰丕鬲賽賴 丕賱卮禺氐賷賾丞 貙 賮賷購氐亘賽丨 丕賱賲購噩鬲賲賻毓 匕賵 鬲賮賰賷乇 賵丕丨賽丿 貙 匕賵 亘賹毓丿 賵丕丨賽丿 貙 賵 賱賵 兀賲毓賻賳 丕賱卮禺氐 賵 鬲兀賲賱 賯賱賷賱丕賸 賵 賮賰賾乇 亘胤乇賷賯賻丞 匕賰賷丞 賱賲乇賾丞 亘丨賷丕鬲賽賴 貙 賵 賳馗賻乇 廿賱賶 丕賱廿丨鬲賷丕噩丕鬲 丕賱乇卅賷爻賷丞 賱鬲賳丕夭賻賱 毓賻賳 丕賱賰孬賷乇 賲賳 丕賱兀噩賴夭賻丞 賮賷 亘賷鬲賴 ! .
賱丕 賷賳馗購乇 賲丕乇賰賵夭 廿賱賶 兀賳 丕賱鬲賰賳賵賱賵噩賷丕 賴賷賻 丕賱鬲賷 賯賻丿 丿賲賾乇鬲 丕賱毓丕賱賻賲 貙 賵 賱丕 賷購賳賰賽乇 丿賵乇 丕賱鬲賳賰賱賵噩賷丕 賮賷 丕賱兀賷丕賲 丕賱丨丕賱賷丞 貙 丕賱鬲賷 賱丕 賷賲賰賳 毓夭賱賴丕 亘爻賴賵賱丞 賲賳 丨賷丕鬲賳丕 貙 賵 賱賰賳 丿賵乇 丕賱鬲賰賳賵賱賵噩賷丕 賯丿 鬲噩丕賵夭 丕賱丨丿賵丿 廿賱賶 毓賱丕賯丕鬲 丕賱賳賾丕爻 丕賱廿噩鬲賲丕毓賷賾丞 賵 丨賷丕丞 賮乇丿賷賾丞 賵賴賲賷賾丞 賰賲賵丕賯毓 丕賱鬲賵丕氐賱 丕賱廿噩鬲賲丕毓賷 毓賱賶 丕賱卮亘賰丞 ! 貙 丕賱匕賷 賷禺賱賽賯 丕賱賯乇賷丞 丕賱氐睾賷乇丞 丕賱鬲賷 鬲賲鬲丿 賲賳 丕賱睾乇亘 廿賱賶 丕賱卮乇賯 貙 賮賷 亘賱丿丕賳 賲鬲賯丿賲丞 兀賵 丨鬲賶 賲鬲禺賱賾賮丞 賮賯賷乇賻丞 貙 賮賷禺賱賽賯 亘匕賱賰 毓丕賱賻賲 賲鬲卮丕亘賽賴 賵 賲賵丨賻賾丿 貙 賮賱丕 鬲賰賵賳 兀賷 賲毓丕乇囟賻丞 賱賱鬲丨爻賷賳 兀賵 乇賮囟 賱賱賵囟毓 丕賱丨丕賱賷 ! .
丕賱丨購乇賷賾丞 丕賱賵賴賲賷賾丞 :
兀賲丕 亘丕賱賳爻亘丞 賱賰賱賲賻丞 鈥溫Ｙ嗀� 賲丕賱賷 責! 鈥� 貙 鈥溬囐娰嗀� 毓丕賷卮賷賳!鈥� 貙 鈥溬呝勝娯� 毓賱丕賯賻丞鈥� 貙 賮購禺賾丕乇 賷賰爻賾乇 亘毓囟賻賴鈥� 貙 賮鬲賱賰 賴賷賻 毓賷賳 丕賱廿賳爻丕賳 丕賱賮乇丿賷 丕賱亘毓賷丿 毓賻賳 丕賱賲購噩鬲賲賻毓 丕賱匕賷 賱丕 賷購賮賰乇 亘賲丕 丨賻賵賱賻賴 賵 賱丕 賷賻丿乇賷 丨鬲賶 亘賲丕 丨賻賵賱賻賴 ! 貙 賵 賱丕 賷購賴賲賾賴 廿匕丕 賰丕賳賻 丕賱賳賽馗丕賲 丕賱丨丕賱賷 賲購爻鬲亘丿丕賸 兀賲 毓丕丿賽賱丕 貙 賮丕賱賲賴賲 賴賵 丕賱賲丕賱 賵 鬲丨賯賷賯 丕賱乇丕丨賻丞 賱賴 賵 賱兀賵賱丕丿賽賴!
兀氐亘賻丨 賲丿賱賵賱 賰賱賲賻丞 丕賱丨乇賷賾丞 禺丕胤賽卅丕賸 貙 賵 禺丕氐賾丞 賲賳 賳丕丨賷丞 丕賯鬲氐丕丿賷賾丞 貙 賮賱胤丕賱賲丕 賳賻爻賲毓 亘丕賱廿賳爻丕賳 丕賱匕賷 賱丕 賷購丨賽亘 兀賳 賷賰賵賳 鬲亘毓丕賸 賱兀丨賻丿 亘丕賱毓賲賻賱 賵 賷乇賷丿 兀賳 賷賮鬲賻丨 鈥撡呚蒂勜�- 禺丕氐賾丞 亘賴 賷賰賵賳 亘賽賴丕 丨購乇賾丕賸 賮賷 丕賳鬲丕噩賽賴 賵 丕爻鬲賴賱丕賰賽賴 賵 賵賯鬲 毓賲賱賽賴 ! 貙 兀毓噩亘鬲賳賷 鬲賱賰賻 丕賱毓賽亘丕乇賻丞 賲賳 賲丕乇賰賵夭 : 鈥溬� 廿匕丕 賱賻賲 賷賻毓購丿 丕賱賮乇丿 賲賳 丕賱丌賳 賮氐丕毓賽丿丕賸 兀賳 賷購賯丿賾賲 賳賮爻賻賴 賮賷 爻賵賯 丕賱毓賻賲賱 亘賵氐賮賽賴 匕丕鬲丕賸 丕賯鬲氐丕丿賷賾丞 丨乇丞 鈥� 貙 賮丕賱丨乇賷賾丞 鬲丨丿丿鬲 鬲賱賰 丕賱兀賷丕賲 亘廿胤丕乇 賵丕丨賽丿 睾亘賷 ! 貙 廿胤丕乇 兀賳 賷禺鬲丕乇 丕賱廿賳爻丕賳 賲丕 賷賻卮鬲乇賷 兀賵 賷兀賰購賱 賮賯賻胤 貙 賮賴賵賻 亘匕賱賰 丨乇 賮賷賲丕 丕禺鬲丕乇賴 賲賳 丕賱亘囟丕卅賻毓 貙 賲鬲噩丕賴賽賱丕賸 毓賲賱賴 賰賲賵丕胤賽賳 賮賷 賵胤賳賽賴 ! .
丕賱廿爻鬲亘胤丕賳 丕賱丿丕禺賱賷 丕賱賵賴賲賷 賵 丕賱丨丕噩賷丕鬲 丕賱賵賴賲賷賾丞 :
廿賳 丕賱賲噩鬲賲賻毓 丕賱丨丕賱賷 賷丿賮賻毓 丕賱賮賻乇丿 廿賱賶 兀賳 賷賯丿賾賲 卮賷卅丕賸 賲賽賳 亘購丐爻賽賴 賱賷氐賽賱 廿賱賶 丕賱丨丕噩賷丕鬲 丕賱賰丕匕亘賻丞 丕賱賵賴賲賷丞 丕賱鬲賷 賱丕 鬲鬲噩丕賵夭 丕賱丨丕噩賷丕鬲 丕賱兀爻丕爻賷丞 賲賳 賲兀賰賻賱 賵 賲爻賰賻賳 賵 賲賱亘賻爻 貙賮賲丕 兀毓馗賻賲 丕賱廿爻賱丕賲 丕賱匕賷 賷賵賮賾乇 鬲賱賰賻 丕賱丨丕噩賷丕鬲 丕賱乇卅賷爻賷賾丞 賵 賮賵賯賴丕 兀乇亘賻毓 丨丕噩丕鬲 兀賵 賯賻丿 賷夭賵賾噩 丕賱卮禺氐 亘賲孬丕亘賻丞 兀賳 丕賱夭賵丕噩 丨丕噩賻丞 乇卅賷爻賷賾丞 貙 賮賷噩亘 毓賱賶 丕賱賮賻乇丿 賮賷 鬲賱賰 丕賱兀賷丕賲 兀賵 丨鬲賶 乇賻亘 丕賱兀爻乇賻丞 兀賳 賷賰賵賳 賲賵囟賵毓賷賾丕賸 匕賰賷賸丕賸 賮賷 鬲賱亘賷丞 丨丕噩賷丕鬲賽賴 丕賱賴丕賲賾丞 丕賱丨賷賵賷賾丞 .
賵 兀賳丕 丕毓丕乇囟 賲丕乇賰賵夭 賮賷 賯賵賱賽賴 : 鈥� 兀賳賴 賱丕 賷賻丨賯 賱兀賷 賲丨賰賲賻丞 兀賳 鬲丨丿丿 丕賱丨丕噩丕鬲 丕賱乇卅賷爻賷丞 賱賰賱 賮賻乇丿 鈥� 貙 氐賻丨賷丨 兀賳賴 賷噩亘 毓賱賷賳丕 鬲賳賲賷賻丞 禺賷丕乇 丕賱卮禺氐 亘丕賱賳爻亘賻丞 賱鬲丨賷丿賷丿 丨丕噩賷丕鬲賽賴 貙 賵 賱賰賳 賱鬲丨賯賷賯 丕賱賲爻丕賵丕丞 賷噩亘 毓賱賶 丕賱丨丕賰賽賲 兀賵 丕賱丿賵賱賻丞 鬲丨丿賷丿 鬲賱賰賻 丕賱丨丕噩賷丕鬲 賵 鬲賵賮賷乇賴丕 兀賷囟丕賸 ! 貙 亘卮賰賱 賲鬲爻丕賵 亘毓賷丿 毓賻賳 丕賱賲丨爻賵亘賷賾丞 貙 賰賳馗丕賲 丕賱廿賯鬲氐丕丿 丕賱廿爻賱丕賲賷 賮賷 丕賱夭賰丕丞 賵 賲禺丕乇噩賴丕 貙 賮亘匕賱賰 賳賰賵賾賳 丕賱賲噩鬲賲毓 丕賱賲鬲爻丕賵賷 丕賱亘毓賷丿 毓賻賳 丕賱胤亘賯賷賾丞 賵 丕賱廿禺鬲賱丕賮 貙 賷賳氐乇賽賮 亘丕賱賳賴丕賷丞 廿賱賶 鬲賻胤賵賷乇 兀賮賰丕乇賽賴 賵 賲毓鬲賯丿丕鬲賽賴 賵 丨賯賷賯賻丞 賵噩賵丿賽賴 賮賷 丕賱兀乇囟 賲賳 丨賷孬 丕賱廿爻鬲禺賱丕賮 賵 毓亘丕丿丞 丕賱賱賴 .
賮賷噩亘 毓賱賶 丕賱匕賰賷 賮賷 賴匕丕 丕賱賲購噩鬲賲毓 兀賳 賷購賮乇賯 亘賷賳 丕賱丨丕噩丕鬲 丕賱兀爻丕爻賷丞 賵 丕賱兀禺乇賶 丕賱鬲賷 賱丕 賷丨鬲丕噩賴丕 貙 賵 兀賳 賱丕 賷噩丿 賴賵賷賻賾丞 賳賮爻賽賴 賵 賲賷賵賱賽賴 賲賳 丨賷孬 丕賱爻賷丕乇賻丞 丕賱鬲賷 賷乇賰亘賴丕 ! 兀賵 丕賱賴丕鬲賽賮 丕賱匕賷 賷丨賲賱購賴 兀賵 丕賱賲賱丕亘賽爻 丕賱兀賳賷賯賻丞 丕賱鬲賷 賷乇鬲丿賷賴丕 ! 貙 廿賳賲丕 丕賱賴賵賷賾丞 鬲購丨丿丿 亘丕賱賲賱賰賻丞 賵 丕賱賴賽賵丕賷丕鬲 賵 丕賱鬲賲賷購賾夭 貙 亘毓夭賾丞 丕賱丿賷賳 賵 丕賱廿賷賲丕賳 貙 賮賯丿 賯丕賱 丕賱賱賴 鬲毓丕賱賶 : 廿賳 兀賰乇賲賰賲 毓賳丿賻 丕賱賱賴 兀鬲賯丕賰購賲 貙 賮賯丿 噩毓賻賱 賲賯賷丕爻 丕賱賰乇丕賲賻丞 賵 丕賱乇賮毓賻丞 亘賷丿賺 賵丕丨賽丿丞 賮賯胤 貙 賵 賴賷賻 賷賻丿 丕賱賱賴 賵 噩毓賻賱 賴匕丕 丕賱賲賽賯賷丕爻 賷鬲丨乇賰 亘丨丿賵丿 賵丕丨丿賻丞 賵 賴賷賻 丕賱鬲賯賵賶 貙 賱丕 亘丕賱賲丕賱 賵 賱丕 亘丕賱爻賷丕乇賻丞 兀賵 丕賱賲賵亘丕賷賱 貙 賵 賱丕 丨鬲賶 亘丕賱毓乇賯 丕賱卮乇賷賮 貙 賮賴賱丕賰 兀賰亘賻乇 丕賱兀丨夭丕亘 賰丕賳 亘鬲毓氐亘賴丕 丕賱卮賵賮賷賳賷 廿賱賶 毓乇賯 賲毓賷賾賳 賵 廿亘丕丿賻丞 丌禺乇 .
噩賲賷賱 鬲毓亘賷乇 賲丕乇賰賵夭 毓賻賳 丕賱廿爻鬲亘胤丕賳 貙 賮噩賲賷毓賳丕 賷毓賷卮 丨丕賱賻丞 丕賱丕爻鬲亘胤丕賳 鬲賱賰 貙 賮賰購賱 賮乇丿 兀賵 賰購賱 兀爻乇賻丞 賷毓賷卮 囟賲賳 鬲賱賰賻 丕賱賰購乇賻丞 丕賱鬲賷 賯丿 鬲丨賲賽賱 賲賳 丕賱丿丕禺賽賱 亘賽胤丕賳賻丞 乇丕卅賻毓丞 鬲購卮毓賽乇賴 亘丕賱乇丕丨賻丞 賵 丕賱爻毓丕丿賻丞 賵 丕賱廿胤賲卅賳丕賳 貙 賵 賱賰賽賳 賮賷 丕賱禺丕乇賽噩! 賱丕 賷購賴賲賾賴 丕賱兀賲乇 貙 賮賮賷 丕賱禺丕乇賽噩 賷禺鬲賱賮 丕賱兀賲乇 毓賲丕 賮賷 丕賱丿丕禺賽賱 貙 賮賷亘賯賶 亘丕賱丿丕禺賽賱 賵 賱丕 賷鬲兀孬乇 賵 賱丕 賷丐孬乇 亘丕賱禺丕乇賽噩 廿賱賾丕 亘賲丕 丕乇丕丿 賲卮丕賴丿鬲賻賴 毓賱賶 卮丕卮賻丞 丕賱鬲賱賮丕夭 ! 貙 賮賱丕 賲毓丕乇囟賻丞 賵 賱丕 賳賯丿 貙 賮丕賱丨丕噩丕鬲 丕賱賲鬲噩丿丿賻丞 賷賵賲賷賾丕賸 貙 爻賳賻丞 鬲賱賵賻 丕賱兀禺乇賶 貙 鬲購賱賴賷 丕賱賮乇丿 亘鬲賱亘賷鬲賴丕 貙 鬲賱賴賷賷賴 毓賻賳 兀賮賰丕乇賽賴 賵 毓賻賳 賲賱賰丕鬲賽賴 賵 毓賻賳 賲丕 賷丿賵乇 丨賻賵賱賻賴 ! .
亘毓囟 丕賱賲賷鬲丕賮賷夭賷賯丕 :
賷夭毓賲 賲丕乇賰賵夭 兀賳 丕賱廿賴鬲賲丕賲丕鬲 丕賱乇賵丨賷賾丞 丕賱賲賷鬲丕賮賷夭賷賯賷丞 丕賱丿賷賳賷丞 爻鬲賱鬲丨賲 兀賵 丕賱鬲丨賲鬲 亘丕賱毓丕賱賲 丕賱丨丕賱賷 貙 賵 賴匕丕 氐丨賷丨 亘丕賱賳爻亘丞 賱賱廿毓鬲賯丕丿丕鬲 賵 丕賱廿賷丿賵賱賵噩賷丕鬲 賵 丕賱兀丿賷丕賳 丕賱鬲賷 鬲毓鬲賲丿 毓賱賶 兀賴賵丕亍 丕賱賯爻賷爻賷賳 賵 丕賱乇賴亘丕賳 賵 乇賽噩丕賱 丕賱丿賷賳 丕賱丿賳賷賵賷賷賳 貙 賵 賱賰賳 禺丕胤卅 賰購賱 丕賱禺胤兀 亘丕賱賳爻亘賻丞 賱賱廿爻賱丕賲 貙 賮丕賱匕賷 賷丨丿丿 賳賲胤 丨賷丕丞 丕賱廿賳爻丕賳 賰賲購爻賱賽賲 賱賷爻賻 丕賱賲購噩鬲賲賻毓 貙 丕賳賲丕 丕賱賱賴 亘賯乇丌賳賽賴 貙 賵 爻賳賾丞 賳亘賷 丕賱賱賴 賲丨賲丿 氐賱賶 丕賱賱賴 毓賱賷賴 賵 爻賱賲 貙 賮亘匕賱賰 爻賷賰賵賳 賱賱丿賷賳 丕賱鬲兀孬賷乇 丕賱賰亘賷乇 丕賱賵丕毓賷 丕賱匕賷 爻賷購賳賯賽匕 丕賱毓丕賱賻賲 賲賳 丕賱兀賴賵丕亍 貙 賮賯丿 亘丿兀 賲丕乇賰賵夭 亘兀賻賳 賮氐賻賱 兀賴賱賻 丕賱丿賷賳 毓賻賳 丕賱賲購噩鬲賲賻毓 貙 兀賵 賮氐賻賱 丕賱丿賷賳 毓賳 丕賱丨賷丕丞 貙 賮賰丕賳賻 禺丕胤賽卅丕賸 賲賳 丕賱亘賽丿丕賷丞 貙 賵 賱賰賳 廿賳 賰丕賳 賰賽亘丕乇 丕賱毓購賱賲丕亍 賵 丕賱賲購賮賰乇賷賳 賵 兀氐丨丕亘 丕賱乇賽爻丕賱丞 賲賳禺乇胤賷賳 囟賲賳賻 賴匕丕 丕賱賲購噩鬲賲賻毓 賮賱丕 亘購丿 賲賳 兀賳 賷賰賵賳 丕賱毓丕賲賾丞 囟丨賷賾丞 賱賽賴匕丕 丕賱賲購噩鬲賲毓 賵 爻亘亘丕賸 賱賱亘購毓丿 毓賳 丕賱丿賷賳 貙 賮丕賱賮賻乇丿 賴賵 丕賱匕賷 丕賳禺乇胤 亘匕賱賰 丕賱賲購噩鬲賲賻毓 賵 賱賷爻賻 丕賱丿賷賳 貙 賮丕賱賲賴夭賵賲 賴賵賻 丕賱賮賻乇丿 賵 賱賷爻賻 丕賱丿賷賳 亘賽賰丕賲賱賽賴 ! .
丕賱睾丕賷賻丞 :
兀氐亘丨鬲 丕賱丨賷丕丞 丕賱丌賳 亘賱匕丕鬲賽賴丕 賵 廿鬲乇丕賮賽賴丕 賵 兀卮賰丕賱 丕賱賱賴賵 賵 丕賱賲購鬲毓賻丞 賵 鬲賰賳賵賱賵噩賷丕 丕賱賲毓賱賵賲丕鬲 睾丕賷賻丞 賱丕 賵爻賷賱賻丞 !.
亘賻賱 賵 兀氐亘丨鬲 丕賱兀亘丨丕孬 丕賱毓賱賲賷丞 賮賷 丕賱噩丕賲賽毓丕鬲 鬲賴丿賽賮 廿賱賶 廿卮亘丕毓 爻賵賯 丕賱毓賲賻賱 賵 賰爻亘 丕賱賲丕賱 貙 兀賵 賱廿卮亘丕毓 丕賱乇睾亘丕鬲 丕賱賯賵賲賷賾丞 貙 賱丕 亘賴丿賮 鬲丨爻賷賳 賳賵毓 丕賱毓賱賲 賵 丕賱鬲賯丿賲 丕賱毓賱賲賷 貙 亘賱 賲賽賳 兀噩賱 丕賱乇丕丨賻丞 賵 丕賱賵氐賵賱 廿賱賶 丕賱睾丕賷賻丞 賮賯胤 ! .
丕賱賳賯丕亘丕鬲 丕賱賲賴賳賷丞 賵 丕賱毓購賲賾丕賱賷丞 :
丕爻鬲賮丿鬲 賳賯胤賻丞 賲賴賲賾丞 貙 兀賳 丕賱賳賯丕亘賻丞 賮賷 丕賱賲購噩鬲賲毓 禺購賱賽賯賻鬲 賱賰賷 鬲丨賲賷 丕賱毓丕賲賽賱 廿賳 賰丕賳鬲 賳賯丕亘賻丞 毓賲賾丕賱賷丞 貙 賵 兀賳 鬲賯賵賲 亘丕賱廿卮乇丕賮 毓賱賶 爻賻賷乇 毓賲賻賱 丕賱賲賽賴賳賻丞 廿賳 賰丕賳鬲 賳賯丕亘賻丞 賲賴賳賷賾丞 貙 賮兀賷賳 賳丨賳購 賲賽賳 賴匕丕 責 貙 丕賱丌賳 鬲丿賳賶 丿賵乇 丕賱賳賯丕亘丕鬲 賵 兀氐亘丨鬲 丕賱賳賯丕亘丕鬲 賵 乇丐爻丕卅賴丕 賲鬲毓丕賵賳賻丞 賲毓 丕賱丿賻賵賱丞 兀賰孬賻乇 賲賳 丕賱賱丕夭賲 賵 鬲禺丿賽賲 賲氐丕賱賽丨 丕賱丿賵賱賻丞 賱丕 丕賱毓丕賲賽賱 兀賵 丕賱賲賽賴賳賻丞 貙 賵 兀氐亘丨賻鬲 亘毓囟 丕賱賳賯丕亘丕鬲 鬲賲鬲賱賽賰 丕賱爻購賱胤賻丞 丕賱賳丕賮賽匕丞 丕賱鬲賷賱丕 賷鬲賲鬲毓 亘賽賴丕 賰賽亘丕乇 丕賱丿賵賱賻丞 貙 賮鬲睾賷乇鬲 亘匕賱賰 兀賴丿丕賮 丕賱賳賯丕亘丞 .
丕賱鬲兀賱賷賱 兀賵 丕賱兀鬲賲鬲賻丞 :
兀賲丕 亘丕賱賳爻亘賻丞 賱賱鬲丕卅賱賷賱 兀賵 丕賱兀鬲賲鬲賻丞 賮賴賵賻 亘賳馗賻乇 賲丕乇賰爻 亘廿丨丿賶 賲賯丕賱丕鬲賽賴 毓賻賳 丕賱亘購毓丿 丕賱賮賷夭賷賵賱賵噩賷 丕賱亘賷賵賱賵噩賷 丕賱賮爻賷賵賱賵噩賷 賱賱乇兀爻 賲丕賱賷丞 丕賱賰賱丕爻賷賰賷丞 鈥� 毓亘賵丿賷賾丞 ! 貙 賮賯丕賱 : 賮賷 賳賽胤丕賯 丕賱賲噩鬲賲毓 丕賱賵丕丨丿 鬲賵噩賻丿 賯賽胤丕毓丕鬲 賲丐賱賱丞 賵 賳氐賮 賲丐賱賱丞 賵 睾賷乇 賲丐賱賱丞 . 鈥� 賵 賱賰賳 丕賱鬲賰賳賵賱賵噩賷丕 兀丨賱賾鬲 賮賷 賴匕賴 丕丕賱卮乇賵胤 丕賱鬲賵鬲乇 丕賱賳賮爻賷 兀賵 丕賱鬲賵鬲乇 丕賱匕賴賳賷 賲丨賻賱 丕賱鬲毓亘 丕賱毓囟賱賷 鈥� . 賵 賮賷 丕賱賲氐丕賳毓 丕賱賲丐賱賱丞 丕賱賲鬲賯丿賾賲丞 賷購賱丨 禺丕氐賾丞 毓賱賶 囟乇賵乇丞 鬲丨賵賷賱 丕賱胤丕賯賻丞 丕賱賮賷夭賷丕卅賷賾丞 丕賱噩爻賲丕賳賷丞 廿賱賶 鬲賯賳賷丞 賵 匕賰丕亍 ! : 鈥溫必Ｘ� 匕賰賷 禺賷乇 賲賳 賷賻丿 賲丕賴賽乇丞 貙 賵 氐丕丨亘 丕賱賲賳胤賯 禺賷乇 賲賳 毓丕賲賽賱 賲購丨鬲乇賽賮 貙 賵 丕賱毓氐亘 丕賱賯賵賷 禺賷乇 賲賳 丕賱毓囟賱賻丞 貙 賵 丕賱爻丕卅爻 丕賱賲賷賰丕賳賷賰賷 禺賷乇 賲賳 丕賱卮睾賷賱 丕賱賷丿賵賷 貙 丕賱賲乇丕賯賽亘 禺賷乇 賲賳 丕賱氐丕賳賽毓 鈥� 鈥�. 賮賴購賳丕 鬲鬲囟丕乇亘 丕賱兀賮賰丕乇 賵 賴購賳丕 賰賱賹賾 賱賴 乇兀賷 .
賱賯丿 鬲毓丿賾鬲 丕賱丌賱賻丞 丿賵乇賴丕 亘兀賳賴丕 丕賱賲爻賷胤乇 毓賱賶 丕賱廿賳鬲丕噩 賰賲丕賸 賵 賳賵毓丕賸 賵 賰賷賮丕賸 貙 亘賻賱 鬲噩丕賵夭鬲賴 廿賱賶 鬲兀賱賷賱 廿丿丕乇賻丞 丕賱廿賳鬲丕噩 貙 賮兀氐亘賻丨鬲 丕賱廿丿丕乇賻丞 丌賱賷賾丞 鬲賰賳賵賱賵噩賷賾丞 ! 貙 廿賳 丕賱丌賱賻丞 爻乇賯鬲 毓賲賻賱 丕賱睾賷乇 亘兀賳 賯賱賱鬲 賲賴丕乇賻丞 丕賱賷賻丿 賮兀賳鬲賻噩賻鬲 兀賲賴賻乇 賲賲丕 賷賳鬲噩賴 丕賱毓丕賲賽賱 賵 亘胤乇賷賯賻丞 兀爻乇賻毓 賵 亘賰賲賷賾丞 兀賰孬賻乇 貙 賮亘匕賱賰 爻乇賯鬲 賲賳 丕賱毓丕賲賽賱 賲賴賳鬲賴 賵 兀氐亘賻丨 丕賱噩賲賷毓 賷匕賴賻亘 廿賱賶 鬲賱賰 丕賱丌賱賻丞 亘丿亍丕賸 賲賳 丕賱廿爻鬲賴賱丕賰賷賷賳 廿賱賶 兀氐丨丕亘 乇丐賵爻 丕賱兀賲賵丕賱 賵 丕賱賲氐丕賳賽毓 .
丕賱賲乇兀丞 :
鬲賮丕噩卅鬲 賰孬賷乇丕賸 毓賳丿賲丕 鬲丨丿賾孬 賲丕乇賰賵夭 毓賻賳 丕賱賲乇兀丞 丕賱鬲賷 鬲胤亘毓 毓賱賶 丕賱胤丕亘毓丞 賳氐賮 丕賱丌賱賷丞 亘氐賵乇丞 噩賳爻賷丞 亘丨鬲丞 ! 貙 氐賵乇賻丞 匕丕鬲 鬲賮賰賷乇 賮乇賵賷丿賷 賱亘賷丿賷賵賷 貙 賮賯丕賱 : 鈥� 廿賳 丕賱毓丕賲賽賱丕鬲 丕賱賲鬲禺氐氐丕鬲 賮賷 丕爻鬲禺丿丕賲 丕賱丌賱丕鬲 丕賱胤丕亘賽毓丞 賳氐賮 丕賱丌賱賷丞 賷爻鬲爻賱賲賳 兀孬賳丕亍 毓賲賱賴賳 廿賱賶 兀丨賱丕賲 賷賯馗賻丞 匕丕鬲 胤丕亘賽毓 噩賳爻賷 ! 貙 賮賷鬲匕賰乇賵賳 丕賱睾購乇賮賻丞 賵 丕賱爻乇賷乇 賵 丕賱賱賷賱 賵 賰購賱 賲丕 賷鬲毓賱賾賯 亘丕賱卮賻禺氐 賮賷 丨丿賾丞 丕賱毓丕卮賯賷賳 丕賱賲賳睾賱賯賷賳 毓賱賶 匕丕鬲賴賲丕 貙 賵 賱賰賳 丕賱丌賱賻丞 賴賷賻 丕賱鬲賷 鬲丨賱賲 賮賷 丕賱賵丕賯賽毓 賲賳 禺賱丕賱賽賴賳 亘丕賱賲丿丕毓亘丕鬲 鈥� ! .
丕賱亘購賱丿丕賳 丕賱賳丕賲賷賻丞 :
鬲丨丿賾孬 賲丕乇賰賵夭 毓賻賳 丕賱亘賱丿丕賳 丕賱賳丕賲賷賻丞 貙 鬲丨丿賷丿丕賸 毓賻賳 賲氐乇 賵 丕賱賴賽賳丿 貙 賵 鬲爻丕卅賻賱 賮賷賲丕 賱賵 賳噩鬲 鬲賱賰 丕賱亘購賱丿丕賳 亘禺賱賯 鬲賯丿賲 鬲賰賳賵賱賵噩賷 賲乇賵賸賾囟 !責 貙 賵 賱賰賽賳 丿丕卅賽賲丕賸 賲丕乇賰賵夭 賮賷 賵囟毓 丕賱賷丕卅賽爻 ! 貙 賮賴賵賻 賷鬲丨丿賾孬 毓賳 丕賱毓丕賱賻賲 丕賱孬丕賱賽孬 丕賱賲賱賷亍 亘丕賱毓丕丿丕鬲 丕賱鬲賷 鬲賯賮 囟丿 丕賱鬲賰賳賵賱賵噩賷丕 亘賳馗乇賽賴 ! 貙 賵 賷夭毓購賲 兀賳賴丕 爻鬲賱噩兀 賮賷 丕賱賳賴丕賷丞 廿賱賶 丕賱亘賱丿丕賳 丕賱廿賲亘乇賷丕賱賷丞 丕賱鬲賷 丕爻鬲毓賲乇鬲賴丕 爻丕亘賽賯丕賸 賵 爻鬲丐賵賱 廿賱賶 毓丕賱賻賲 亘賽丿丕卅賷 匕丕鬲 胤丕亘賽毓 廿乇賴丕亘賷 ! 貙 孬賲 賷乇噩賽毓 賵 賷賯賵賱 兀賳 賴購賳丕賰 賲噩丕賱 賱鬲胤賵賷乇 丌禺賻乇 !! 貙 賴賵 賰匕賱賰 丿丕卅賽賲丕賸 賷賯賮夭 亘賷賳 丕賱丌乇丕亍 賵 賷禺鬲丕乇 丕賱兀賷兀爻 賲賳賴丕 ! 貙 賷賲鬲賱賰 賳馗乇賻丞 鬲卮丕卅賲賷賾丞 賱賱丨賷丕丞 ! 貙 賵 賷賻氐賮 丕賱亘賱丿丕賳 亘丕賱賲鬲禺賱賾賮丞 亘賰購賱 亘賻爻丕胤賻丞 ! 貙 賮賷 丨賷賳 兀賳 賳賽馗丕賲賻賴 丕賱賲丕乇賰爻賷 丕賱馗丕賴賽乇 賲賳 賰賱丕賲賽賴 賴賵 丕賱賳賽馗丕賲 丕賱賮丕卮賻賱 丕賱匕賷 賱賻賲 賳乇賻 兀賷賻賾丞 賳鬲丕卅賽噩 兀賵 丨鬲賶 賲丐賷丿賷賳 賱賻賴購 賮賷 丕賱丨丕囟賽乇 ! 貙
兀賲丕 亘丕賱賳爻亘賻丞 賱賱毓丕丿丕鬲 賵 丕賱鬲賯丕賱賷丿 賮賴賷賻 亘賳馗乇賷 丕賱賲乇賵賾囟 賱賱鬲賳賰賳賵賱賵噩賷丕 賵 亘賲丕 賮賷 匕賱賰 丕賱丿賳賷丕 貙 賮賴賷賻 丕賱鬲賷 鬲囟毓 丨丿賵丿 丕賱鬲賰賳賵賱賵噩賷丕 丕賱兀禺賱丕賯賷 貙 賮鬲賵氐賱 丕賱丿賵賱賻丞 廿賱賶 丕賱鬲賯丿賲 賵 丕賱賳賽馗丕賲 丕賱丨購乇 丿賵賳 丕賱賵氐賵賱 廿賱賶 丕賱鬲丨乇乇 丕賱賰丕賲賽賱 賵 丕賱鬲丨賱賱 丕賱兀禺賱丕賯賷 丕賱鬲賰賳賵賱賵噩賷 ! 貙 賵 匕賱賰 亘乇賯丕亘丞 丕賱丌亘丕亍 賵 丕賱兀賲賴丕鬲 賱丕 丕賱丿賵賱賻丞 貙 賮丕賱鬲乇亘賷丞 兀爻丕爻賴丕 丕賱丿賷賳 貙 賵 丕賱丿賷賳 賴賵賻 丕賱囟丕亘賽胤 .
賵 亘賰購賱 賵賯丕丨賻丞 賷賯賵賱 賲丕乇賰賵夭 兀賳 丕賱鬲賯丿賲 賮賷 鬲賱賰 丕賱亘購賱丿丕賳 丕賱賲鬲禺賱賮丞 亘乇兀賷賽賴 賷噩亘 兀賳 賷鬲賱丕卅賻賲 賵 胤亘賷毓賻丞 丕賱亘賱丕丿 鈥� 賰賱丕賲 氐丨賷丨 廿賱賶 賴購賳丕 鈥� 賵 賱賰賳 賷囟賷賮 賯丕卅賽賱丕賸 : 鈥� 賵 賱賰賳賴丕 鬲爻毓賶 廿賱賶 鬲胤賵賷乇 兀卮賰丕賱 丕賱丨賷丕丞 賵 丕賱毓賲賻賱 賲賯氐賷賾丞賻 賯賵賶 丕賱廿囟胤賴丕丿 ( 丕賱賲丕丿賷丞 賵 丕賱丿賷賳賷丞 !) 丕賱鬲賷 兀丨丕賱鬲 丕賱賷賵賲 亘賷賳賴丕 賵 亘賷賳 鬲兀賲賷賳 丕賱鬲胤賵乇 賱賱賵噩賵丿 丕賱廿賳爻丕賳賷 ! 鈥� 貙 亘丿兀 賲丕乇賰賵夭 亘賽丿丕賷丞 乇丕卅賽毓賻丞 亘賯賵賱賽賴 兀賳 丕賱鬲賯丿賲 賷噩亘 兀賳 賷賰賵賳 賲賱丕卅賽賲 賵 胤亘賷毓賻丞 丕賱亘賱丿 貙 賵 賱賰賳 亘丿丕 賮賷 丕賱賳賴丕賷丞 賲購賱丨丿丕賸 廿賱賶 兀賯氐丌 丨賻丿 貙 亘賱丕 丿賷賳 ! 貙 賮丕賱乇亘胤 亘賷賳 丕賱賲丕丿賷賾丞 賵 丕賱丿賷賳 賰賳賵毓 賲賳 丕賱賲購卮賰賱丕鬲 賴賵賻 禺胤兀 亘丨丿 匕丕鬲賽賴 ! 貙 賵 賵氐賮 丕賱丿賷賳 亘兀賳賴 丕賱匕賷 賷賲賳毓 丕賱鬲胤賵賾乇 賱賱賵噩賵丿 丕賱廿賳爻丕賳賷 賴賵 丕賱禺胤兀 丕賱兀賰亘賻乇 ! .
孬賲 鬲賰賱賲 亘賳賯胤賻丞 噩賵賴乇賷丞 貙 兀賳 丕賱孬賵乇賻丞 丕賱兀賵賱賶 丕賱鬲賷 爻鬲爻賯賽胤 賰購賱 賲丕 賴賵賻 賮丕爻賽丿 賷噩亘 兀賳 鬲購爻賯賽胤 丕賱廿爻鬲睾賱丕賱 丕賱賲丕丿賷 賵 丕賱毓賯賱賷 賵 兀賳 鬲賯賷賲 卮乇賵胤 賱鬲胤賵賾乇 噩丿賷丿 貙 賵 賱丕賷賲賰賳 兀賳 賷購氐賳賻毓 鬲賯丿賾賲 賱賱亘賱賻丿 廿賱賾丕 廿匕丕 鬲禺賱賾氐鬲 賲賳 丕賱廿爻鬲毓賲丕乇 亘兀卮賰丕賱賽賴 .
兀鬲賮賯 賲毓 賲丕乇賰賵夭 兀賳 丕賱孬賯丕賮丞 丕賱乇賮賷毓賻丞 賯賻丿 夭丕賱鬲 兀賵 丿購賲噩鬲 亘丕賱賲噩鬲賲毓 丕賱丨丕賱賷 貙 賵 鬲賵爻購毓 亘賯毓丞 賲賳 賷夭毓賲賵賳 兀賳賴賲 賲孬賯賮賵賳 賵 賲丕 賴購賲 廿賱丕 賳鬲丕噩 賱賱賲購噩鬲賲賻毓 丕賱噩丿賷丿 貙 賵 兀毓噩亘鬲賳賷 噩購賲賱賻丞 賯丿 賯丕賱賴丕 賵 兀毓鬲賯賽丿 兀賳賴丕 氐丨賷丨賻丞 貙 : 鈥� 廿匕丕 賰丕賳鬲 賵爻丕卅賱 丕賱廿鬲氐丕賱 丕賱噩賲丕賴賷乇賷 鬲禺賱胤 毓賱賶 賳丨賵 賲賳爻賾賯 賵 賲賵噩賾賴 賮賷 睾丕賱亘 丕賱兀丨賷丕賳 亘賷賳 丕賱賮賳 賵 丕賱爻賷丕爻賻丞 賵 丕賱丿賷賳 賵 丕賱賮賱爻賮丞 賵 丕賱鬲噩丕乇丞 貙 賮廿賳賴丕 鬲賯氐丿 亘丕賱賵賯鬲 賳賮爻賴 廿賱賶 廿乇噩丕毓 賴匕賴 丕賱賲噩丕賱丕鬲 丕賱孬賯丕賮賷賾丞 廿賱賶 賯丕爻賲 賲購卮鬲乇賻賰 丕賱卮賰賱 丕賱亘囟丕毓賷 貙 賮亘匕賱賰 賷鬲賰賵賾賳 丕賱賲噩鬲賲毓 匕丕 丕賱亘毓丿 丕賱賵丕丨丿鈥�
丨鬲賶 兀賳 丕賱丿毓丕賷賻丞 賵 丕賱廿毓賱丕賳 鬲噩丕賵夭鬲 丕賱亘囟丕卅毓 賵 丕鬲賾噩賴鬲 廿賱賶 毓丕賱賲 丕賱夭毓賲丕亍 賵 丕賱爻賷丕爻賷賷賳 賵 丕賱賳賵賾丕亘 賮賷 丨賲賱丕鬲賴賲 丕賱廿賳鬲禺丕亘賷賾丞 貙 賮賴匕丕 兀賵亘丕賲丕 賯賻丿 卮丨賻丿 丕賱賲卮丕賴賷乇 賲賳 兀氐丨丕亘 丕賱賮賳 賮賷 丨賲賱丕鬲賽賴 丕賱廿賳鬲禺丕亘賷丞 貙 賮鬲卮毓乇 亘兀賳賴 賷購爻賵賾賯 亘囟丕毓鬲賴 亘卮毓丕乇丕鬲 鬲噩毓賻賱 賲賳 賷賯乇兀賴丕 賷睾鬲賻乇 孬購賲 賷卮鬲乇賷 ! 貙 兀賯氐賽丿 賷賳鬲禺亘 ! .
賱賲 賷賳賮賰 賲丕乇賰賵夭 亘鬲卮鬲賷鬲 丕賱賯丕乇卅 貙 亘兀爻賱賵亘賴 丕賱匕賷 賷氐亘 賰賱 賲丕 賱丿賷賴 賲賳 賲毓賱賵賲丕鬲 賲乇賾丞 賵丕丨丿賻丞 毓賱賶 賰丕賴賽賱 丕賱賯丕乇卅 ! 貙 賵 賱賰賳 兀毓噩亘鬲賳賷 賳馗乇鬲賴 廿賱賶 丕賱毓氐賵乇 丕賱亘賵乇噩賵丕夭賷賾丞 丕賱賯丿賷賲丞 賮賷 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇 鬲丨丿賷丿丕賸 貙 賮賯丕賱 : 鈥� 匕丕賰 丕賱賲噩鬲賲毓 賰丕賳 賷鬲賲鬲毓 賰丕賳 賷鬲賲鬲毓 亘兀卮禺丕氐 賲禺鬲賱賮賷賳 匕賵 胤亘丕卅毓 賲禺鬲賱賮賻丞 貙 睾賷乇 賲丐賷丿賷賳 賱賱賳馗丕賲 丕賱賲購爻賷胤賽乇 貙 賵 匕賵 胤亘賷毓賻丞 禺丕氐賾丞 亘賴賽賲 丕爻鬲賯賱丕賱賷丞 貙 賲孬賱 丕賱賮賳丕賳 貙 丕賱毓丕賴賽乇賻丞 貙 丕賱夭丕賳賷丞 貙 丕賱賲噩乇賲 丕賱賰亘賷乇 貙 丕賱賲賳賮賷 貙 丕賱賲丨丕乇亘 貙 丕賱卮毓賽乇 貙 丕賱賲賱毓賵賳 貙 丕賱卮賷胤丕賳 丕賱賲賱毓賵賳 貙 賵 賱丕 兀毓乇賽賮 廿賳 賯丕賱 賴匕丕 亘賲丕 賷購丐賲賳 亘賽賴 賲賳 丨鬲賲賷賾丞 丕賱胤亘賯丕鬲 兀賲 賯丕賱賻 賴匕丕 亘丿賱賷賱賺 賲毓賱賵賲 責! 貙 賵 賱賰賳 丕賱丌賳 賲毓 丕賱兀禺賱丕賯 丕賱賵賴賲賷丞 貙 兀氐亘丨 亘毓囟賴賲 賷丨賲賱 賰賱賲丕鬲 匕丕鬲 丿賱丕賱丕鬲 鬲噩毓賻賱 丕賱賲購爻鬲賲賽毓 賲購鬲丕毓胤賽賮 ! 貙 丕賱賲乇兀丞 丕賱卮賴賵丕賳賷賾丞 ! ( 賱賷爻賻 亘賷丿賴丕 ! ) 貙 丕賱噩丕賲賽丨賻丞 貙 丕賱亘胤賱 丕賱賯賵賷 ( 賰賲孬丕賱 賱賱亘胤賵賱丞 ) 貙 丕賱賮鬲賷 丕賱睾丕囟賽亘 賵 賱賷爻賻 丕賱賲購噩乇賽賲 貙 乇亘賾丞 賲賳夭賱 賲購賳賴丕乇賻丞 毓氐亘賷丕賸 賵 賴賷賻 兀氐賱丕賸 賮丕爻賽丿賻丞 ! 貙 乇噩購賱 毓氐丕亘丕鬲 貙 丕賱賳噩賲 丕賱賱丕賲毓 亘丿賱丕賸 賲賳 丕賱賮賳丕賳 賵 丕賱乇爻丕賲 丕賱毓乇賷賯 貙 丕賱夭毓賷賲 貙 丕賱爻丕丨賽乇 貙 賮賴丐賱丕亍 賲丕 毓丕丿賵丕 氐賵乇丕賸 賱兀爻賱賵亘 丌禺乇 賮賷 丕賱毓賷卮 ( 匕賵賷 胤亘丕卅毓 賲購禺鬲賱賮賻丞 ) 貙 賵 賱賰賳賴賲 亘丕賱兀丨乇賶 氐賵乇 兀賵 兀卮賰丕賱 賱賱丨賷丕丞 賳賮爻賴丕 貙 賱賷爻賻賭 賲賴賲鬲賴賲 賳賮賷 丕賱賳馗丕賲 丕賱賯丕卅賲 賵 廿賳賲丕 鬲賵賰賷丿購賴 貙 亘賱丕 卮毓賵乇 ! 貙 賮賴匕丕 丕賱賲購噩鬲賲賻毓 丕賱睾乇亘賷 丕賱丌賳 ! .
賵 賱賻賲 賷購禺丕賱賮 丕賱賯丿賲丕亍 丕賱賳馗丕賲 丕賱賯丕卅賽賲 丕賱亘賵乇噩賵丕夭賷 賱乇賵賲賳爻賷鬲賴賲 貙 賮丕賱乇賵賲賳爻賷丞 賲購氐胤賱賻丨 鬲毓亘賷乇 賵 丕夭丿乇丕亍 賷購爻鬲禺丿賲 賱鬲爻賮賷賴 丕賱賲賵丕賯賮 丕賱胤賱賷毓賷賾丞 賵 匕賱賰 禺賵賮丕賸 賲賳 夭賵丕賱 丕賱丨囟丕乇賻丞 賵 賱賷爻賻 賱丕賳丨胤丕胤賴賽賲 貙 貙 賮賲氐胤賱丨 丕賳丨胤丕胤 賷購爻鬲禺丿賻賲 亘丕賱胤乇賷賯賻丞 賳賮爻賴丕 賱鬲毓亘賷乇 丕賱賲馗丕賴乇 丕賱鬲賯丿賾賲賷丞 賵 丕賱兀氐賷賱賻丞 賮賷 丕賱孬賯丕賮賻丞 貙 賱丕 賱鬲睾賷賷乇 丕毓賵丕賲賱 丕賱廿賳丨胤丕胤 丕賱丨賯賷賯賷丞 .
賮賰賱賳丕 賷毓乇賮 賲賵賯賽賮 丕賱毓噩丕卅夭 賲賳 鬲賱賰 丕賱氐丨賮 丕賱鬲賷 賰丕賳鬲 鬲氐賱賳丕 賳丨賳 丕賱毓乇亘 賮賷 丕賱丨乇亘 丕賱毓丕賱賲賷丞 丕賱孬丕賳賷丞 賲賳 亘乇賱賷賳 賵 賲賳 丿賵賱 丕賱鬲丨丕賱賮 賵 丕賱賲丨賲乇 貙 賵 賰丕賳賵丕 賷賳亘匕賵賳賴丕 賱兀賳賴賲 毓乇賮賵丕 丕賱賴丿賮 賲賳賴丕 貙 賱丕 賱賳亘匕賴賲 丕賱鬲胤賵賾乇 賵 丕賱乇賯賷 丕賱廿賳爻丕賳賷 .
賷亘丿賵 賲丕乇賰賵夭 賷丕卅賽爻丕賸 丿丕卅賽賲丕賸 賲賳 丕賱賵囟毓 丕賱丨丕賱賷 賳 賳丕賯賽丿丕賸 賱賴 亘賰購賱 賯爻賵賻丞 貙 賱丕 賷賳馗購乇 亘毓賷賳 丕賱兀賲賱 賵 丕賱廿賷噩丕亘賷賾丞 廿賱賶 兀賷 卮賷亍 貙 賮賮噩兀丞 匕賰乇 賲賳 賰丕賳賵丕 賯丿賵鬲賴 賮賷 丨賷丕鬲賽賴 貙 兀賮賱丕胤賵賳 賴賷噩賳 亘賵丿賱賷乇 賲丕乇賰爻 賵 賮乇賵賷丿 貙 賮賴賵賻 賱丕 賷鬲賵賯賮 毓賳 丕賱鬲賳馗賷乇 賵 賳賯丿 丕賱毓賽賱賲 亘鬲賱賰 丕賱兀賮賰丕乇 丕賱鬲賷 賰爻亘賴丕 賲賳 丕賱鬲兀孬乇 亘賴賲 貙 賮賴賵 丨鬲賶 賷購毓丕乇囟 兀賳 鬲購亘丕毓 賲購丐賱賮丕鬲賴賲 賮賷 丕賱賲賰鬲亘丕鬲 丕賱毓丕賲賻丞 ! 貙 賵 賷賳丕賯卮 兀賲賵乇 賷毓乇賮 丕賱毓丕賱賲 亘兀爻乇賽賴 兀賳賴丕 禺丕胤賽卅賻丞 .
賷丨賲賽賱 賲賳 丕賱鬲賳丕賯囟 丕賱卮賷亍 丕賱賰孬賷乇 貙 賲賱賱鬲 丕賱賰賽鬲丕亘 ! 貙 賮賴賵 賷夭毓購賲 亘兀賳 丕賱毓丕賱賲 丕賱賯丿賷賲 孬賳丕卅賷 丕賱亘購毓丿 賮賯丿 廿丨丿賶 亘購毓丿賻賷賴 亘丕賱鬲賰賳賵賱賵噩賷丕 賵 賮賯丿丕賳 丕賱賮賳 賮兀氐亘丨 匕賵 亘毓丿 賵丕丨丿 貙 乇兀爻賲丕賱賷 廿卮鬲乇丕賰賷 賷鬲賵噩賴 廿賱賶 丕賱兀毓賲丕賱 賮賯胤 貙 鬲卮丕卅賲賷賾丞 ! .
毓賳丿賲丕 賷賯乇兀 丕賱匕賰賷 賴匕丕 丕賱賰賽鬲丕亘 貙 賷購丨爻 亘兀賳 丕賱丨賷丕丞 賮賯胤 亘囟丕毓賻丞 賵 賲丕賱 兀毓賲丕賱 爻賷丕爻丞 賵 胤亘賯丕鬲 ! 貙 賷購亘毓丿 丕賱廿賳爻丕賳 毓賳 丿賷賳賽賴 貙亘卮賰賱 賰丕賲賽賱 貙 賷賻馗賴賻乇 賱睾賷乇 丕賱賲購賳鬲亘賽賴 賵 賰兀賳 丕賱毓丕賱賲 賷爻賷乇賴 賲噩賲賵毓賻丞 賲賳 丕賱賳丕爻 賯丕丿乇賷賳 毓賱賶 廿噩亘丕乇賰 賲丕匕丕 爻鬲賮毓賻賱 睾丿丕賸 ! 貙 鬲卮丕卅賲賷 亘丿乇噩賻丞 賰亘賷乇賻丞 ! 貙 賮賲丕乇賰賵夭 賱丕 賷購丐賲賳 亘賵噩賵丿 賲賳 賵囟毓 丕賱賯丿乇 賵 賱丕 賷購丐賲賳 亘丕賱賯丿乇 兀氐賱丕賸 ! 貙 賮賱匕賱賰 賵 賲賳 毓丿賲 廿賷賲丕賳賴 亘賵噩賵丿 丕賱賱賴 丕賱賲氐乇賾賮 丕賱賲丿亘乇 貙 賷賳氐乇賮 廿賱賶 鬲賮爻賷乇 丕賱兀賲賵乇 賵 丕賱兀丨丿丕孬 亘兀爻賱賵亘 賳丕賯賽丿 鬲卮丕卅賲賷 賵 賮賷賴 丕賱賲丐丕賲乇賻丞 毓賱賶 丕賱毓丕賱賲 兀噩賲賻毓 貙 兀爻賱賵亘 賷爻鬲賳丿 毓賱賶 賲丕 賷購丐賲賷賳 亘賽賴 賲賳 丕賱鬲丕乇賷禺賷賾鈥� 賵 丕賱賲丕丿賷賾丞 貙 賵 亘賲丕 賷毓鬲丿購賾 亘賴 賲賳 賯賵丕賳賷賳 丕賱鬲丕乇賷禺 貙 賷鬲賰賱賾賲 亘兀卮賷丕亍 氐丨賷丨賻丞 賵 賱賰賳 亘賷兀爻 卮丿賷丿 賵 鬲毓賲賷賲 賲購亘丕賱睾 賮賷賴 貙 賵 亘賳馗乇賻丞 鬲卮丕卅賷賾丞 廿賱賶 丕賱丨賷丕丞 貙 賷購賰孬賽乇 賮賷賴丕 廿爻丕亍賻丞 丕賱馗賾賳賾 .
孬賲賾 噩丕亍鬲 丕賱賯賳亘賱賻丞 丕賱鬲卮丕卅賲賷賾丞 丕賱賰購亘乇賶 貙 賮賯丕賱 兀賳 丕賱賮賳 賯丿 鬲噩乇賾丿 賲賳 賲毓賳丕賴 貙 賵 兀賳 丕賱乇爻丕賲 賯丿 鬲噩乇賾丿 賲賳 丕賱亘丐爻 賵 兀氐亘丨賻 丕賳爻丕賳 匕賵 亘毓丿 賵丕丨丿 貙 賮亘匕賱賰 賮賯丿 丕賱賮賳 賴賷亘鬲賴 貙 賵 賱賰賳 賷乇賶 賲丕乇賰賵夭 兀賳 丕賱賮賳 賵 丕賱賱賵丨丕鬲 丕賱爻賷乇賷丕賱賷賾丞 賴賷 丕賱兀賲賱 丕賱賵丨賷丿 賱廿賳賯丕匕 丕賱賮賳 鈥� 賴匕丕 賲丕 賮賴賲鬲賴 鈥� 貙 賵 賱賰賳 兀禺丕賱賮賴 亘鬲賱賰 丕賱賳賯胤賻丞 貙 賮廿賳 丕賱毓丕賱賲 丕賱丨丿賷孬 丕賱匕賷 亘丿兀 賷賳賮乇囟 毓賱賷賳丕 賲賳匕 丕賱丨乇亘 丕賱毓丕賱賲賷丞 丕賱孬丕賳賷丞 廿賱賶 丕賱丌賳 睾賳賷 亘賵噩賵丿 賳購禺亘賻丞 賲賳 丕賱卮毓乇丕亍 丕賱兀丨乇丕乇 丕賱賵胤賳賷賷賳 貙 賵 丕賱賮賳丕賳賷賳 丕賱匕賷賳 兀賳鬲噩賵丕 賲賳 丕賱卮毓乇 賲丕 購亘賴賽乇 賰賱 丕賱賲爻丕賲賽毓 貙 賵 兀賳 丕賱亘丐爻賵 丕賱丨乇亘 賵 丕賱賯鬲賱 賱賲 賷夭購賱 ! 貙 賵 賱丕 噩丿丕賱 兀賳 鬲賱賰 丕賱兀噩賵丕亍 賴賷賻 丕賱鬲賷 鬲禺賱賯 丕賱賳夭毓賻丞 丕賱卮毓乇賷賾丞 丨鬲賶 毓賳丿賻 丕賱匕賷 賱賻賲 賷賰鬲購亘 丕賱卮毓乇 亘丨賷丕鬲賽賴 賲購胤賱賯丕賸 ! 貙 賮賲丐賱賮丕鬲 賴丐賱丕亍 賱丕 鬲夭丕賱 鬲購賯乇兀 廿賱賶 丕賱丌賳 貙 賰兀賲孬丕賱 丿乇賵賷卮 貙 賵 賲丕 兀購賱賾賮 亘兀丿亘 丕賱爻噩賵賳 賳 賵 賲賻賳 毓丕卮乇賵丕 丕賱賲賵賯賮 賵 亘賳賵丕 賱賴 亘賷賵鬲丕賸 賲賳 丕賱卮賾毓乇 .
鬲卮丕卅賲 賲丕乇賰夭 賲賳 丕賱胤亘賷毓賻丞 貙 賵 賵丕賮賯鬲賴 亘匕賱賰 貙 賮賯丕賱 : 鈥� 廿賳 丕賱胤亘賷毓賻丞 鬲氐亘丨 賴丕 賴賳丕 廿賳賯胤丕毓丕賸 賲賳 兀卮賷丕亍 賲鬲賵賾丨丿賻丞 貙 賲購賳毓夭賱賻丞 貙 賵賴賲賷賾丞 貙 賱賷爻賻 賮賷賴丕 氐賱丞 睾賷乇 丕賱廿囟賲丕乇 賵 丕賱廿賮鬲乇丕囟 鈥� .
噩賲賷賱賻丞 賴賷 賮賰乇丞 賲丕乇賰賵夭 亘兀賳 賲孬賵賱 丕賱賱賱賵丨丕鬲 丕賱賮賳賷丞 鈥� 丕賱鬲賷 兀毓丕乇囟 亘毓囟賴丕 鈥� 兀賲丕賲 丕賱毓賷賵賳 賮賷 丕賱賲胤亘賻禺 兀賵 丕賱賲禺夭賳 兀賵 丕賱賲賰鬲亘 賴賵 廿鬲囟丕毓 賵 賱賷爻賻 鬲爻丕賲賷丕賸 貙 賵 兀賳 鬲丿丕賵賱賴丕 鬲噩丕乇賷丕賸 賴賵 兀爻乇 賮馗賷毓 丨賯賾丕賸 ! 貙 兀賵 賱賲賱卅 兀賵賯丕鬲 丕賱賮乇丕睾 賮賯胤 貙 賮賲賳 賴購賳丕 鬲睾賷賾乇 賲賮賴賵賲 丕賱賮賳 氐乇丕丨賻丞賸 貙 賵 兀氐亘丨鬲 丕賱賱賵丨丕鬲 亘賯胤毓賽 丕賱賳馗乇 毓賳 噩賲丕賱賴丕 賵 賲毓賳丕賴丕 匕丕鬲 賯賷賲賻鈥� 賲丕賱賷賾丞 賵 亘囟丕毓賻丞 鬲購亘丕毓 亘丕賱賲夭丕丿 貙 兀賵 賱賵丨賻丞 賷賲賰賳 賱賱噩賲賷毓 丕賱鬲賯丕胤 丕賱氐賵乇 亘噩丕賳亘賴丕 亘賴丿賮 丕賱鬲亘丕賴賷 賮賯胤 貙 賮兀噩夭賽賲 亘兀賳 賰賱 賲賳 乇兀賶 丕賱賲賵賳丕賱賷夭丕 丕爻鬲睾乇亘賻 亘兀賳 鬲賰賵賳 亘丕賱賲賱丕賷賷賳 貙 賵 氐購乇賮鬲 兀賳馗丕乇賳丕 毓賲丕 賮賷賴丕 賲賳 丕賱噩賲丕賱 貙 賱兀賳 毓賯賵賱賳丕 賲賳匕 丕賱亘丿丕賷賻丞 丕鬲噩賴鬲 廿賱賶 丕賱賲丕丿賾丞 賵 賱賲 賳賮賰乇 亘賲丿賱賵賱 丕賱賱賵丨賻丞 兀賵 鬲賮爻賷乇 丕亘鬲爻丕賲鬲賴丕 貙 賮賱賵賱丕 匕賱賰 丕賱鬲賮爻賷乇 丕賱乇兀爻賲丕賱賷 賱賲丕 賵氐賱 爻毓乇 丕賱賲賵賳丕賱賷夭丕 廿賱賶 丕賱賲賱丕賷賷賳 ! .
孬購賲 亘丿兀 賲丕乇賰賵夭 亘丕賱賳賯丿 丕賱噩賳爻賷 賰兀爻鬲丕匕賴 賮乇賵賷丿 貙 賵 兀賳 鬲賱亘賷賾丞 丕賱丨丕噩丕鬲 丕賱賵賴賲賷賾丞 丕賱鬲賷 賳毓賷卮賴丕 賮賷 馗賱 丕賱賳馗丕賲 丕賱噩丿賷丿 丕賳鬲賯賱 賱賷丨賵賱 丕賱噩賳爻 廿賱賶 丨丕噩丞 賳賯囟賷賴丕 亘爻賴賵賱賻丞 賵 亘兀賯賱 賲賳 毓卮乇賻丞 丿賵賱丕乇丕鬲 ! 貙 亘毓丿賲丕 賰丕賳 丕賱噩賳爻 賮賷 丕賱賲丕囟賷 兀乇賯賶 賵 兀噩賲賻賱 賲毓 兀賳賳賷 兀卮胤 亘賴匕丕 貙 賮賯丿 賰丕賳鬲 丕賱鬲毓丕爻賻丞 賵 丕賱亘毓丿 丕賱孬丕賳賷 賱賱廿賳爻丕賳 賲賵噩賵丿鬲賷賳 貙 賮賰丕賳 丕賱賳囟丕賱 賲賳 兀噩賱 丕賱毓卮賯 兀噩賲賱 賵 兀乇賵毓 賵 丕賱丨氐賵賱 毓賱賶 夭賵噩賻丞 兀賵 丨鬲賶 毓卮賷賯丞 兀氐毓賻亘 貙 賯丕賱 毓亘丕乇丕鬲 兀噩丿賴丕 氐丨賷丨賻丞 賮毓賱丕賸 !貙 鈥� 廿賳 賲爻鬲禺丿賲丕鬲 丕賱賲賰丕鬲亘 丕賱賮丕鬲賳丕鬲 賵 丕賱亘丕卅毓丕鬲 丕賱賮丕鬲賳丕鬲 賵 丕賱賲丿乇丕亍 丕賱卮亘丕賳 丕賱乇噩賵賱賷賷賳 賴賲 亘囟丕卅毓 賱賴丕 賯賷賲賻丞 鬲噩丕乇賷丞 賰亘賷乇賻丞 貙 兀賲丕 氐丨亘丞 毓卮賷賯丞 胤乇賷賮丞 賲丨亘亘丞 賮廿賳賴丕 鬲爻賴賾賱 丕賱鬲賯丿賾賲 賮賷 毓丕賱賲 丕賱兀毓賲丕賱 .
兀噩丿 賲丕乇賰賵夭 賲購丨賯賾丕賸 賮賷 兀賳賳丕 賳乇賶 丕賱兀賲賵乇毓賰爻 賲丕 毓賱賷賴丕 貙 賵 賳乇賶 賰賱 賲丕 賴賵 爻賱亘賷 亘賳馗乇賻丞 廿賷噩丕亘賷賾丞 貙 賵 匕賱賰 亘丕爻鬲禺丿丕賲 鬲賮賰賷乇賳丕 丕賱賲丨丿賵丿 兀丨丕丿賷 丕賱亘毓丿 貙 賮賰賻賱 卮賷亍 賳乇亘胤賴 亘丕賱爻毓丕丿賻丞 丕賱賵賴賲賷賾丞 丕賱鬲賷 賳賳卮丿賴丕 貙 賮丕賱睾丕賷賾丞 兀賵 丕賱賳賴乇 丕賱匕賷 賷鬲賵爻賾胤 丕賱賲丿賷賳賻丞 丕賱匕賷 廿匕丕 賲丕 丿禺賱鬲 丨丿賷孬鬲賴 丕賱賲毓夭賵賱丞 毓賻賳 鬲乇賮 丕賱賲丿賷賳賻丞 鬲賳爻賶 兀賳 丕賱廿賳爻丕賳 賯賾丿 睾賷乇賾 賲賱丕賲丨 鬲賱賰 丕賱噩賳賾丞 賵 鬲乇丕噩毓鬲 賮賷 丕賱爻賳賵丕鬲 丕賱兀禺賷乇賻丞 賮兀氐亘丨鬲 兀賯賱 禺購囟乇賻丞賸 賵 兀氐亘丨 丕賱賳賴乇 兀賯賱 賯賵賾丞 賵 噩乇賷丕賳丕賸 貙 賵 賳爻賷賳丕 匕賱賰 丕賱賲賳馗賻乇 賲賳 丕賱胤丕卅乇賻丞 賲賳 賮賵賯 貙 賲丿賷賳賻丞 亘亘賯毓賻丞 禺囟乇丕亍 賮賷 丕賱賵爻賻胤 爻鬲鬲賱丕卮賶 賷賵賲丕賸 ! 貙 廿賳賳丕 賳乇賶 丕賱賳賴乇 賵 賲爻鬲賵賶 噩乇賷丕賳賴 賵 毓賲賯賴 賵 賳鬲賳丕爻賶 賲爻鬲賵賶 丕賱鬲賱賵賾孬 兀賵 丕賱丨賲賵囟丞 賮賷賴 貙 賵 賳鬲噩賾賴 廿賱賶 丕賱廿賷噩丕亘賷丞 丕賱賵賴賲賷賾丞 亘丕賱鬲賮賰賷乇 兀賳 賷丨賮馗 丕賱賱賴 丕賱丨賰賵賲賻丞 丕賱鬲賷 丨丕賮馗賻鬲 毓賱賶 丕賱丨丿賷賯賻丞 賵 賵賾賮乇賾鬲 賱賱賲賵丕胤賳 丨丿賷孬丞 睾賳賾丕亍 賱賱鬲賳夭賾賴 ! 貙 賵 丨賲鬲賴丕 賲賳 鬲賱丕毓亘 丕賱廿爻鬲睾賱丕賱賷賷賳 丕賱匕賷賳 賰丕賳賵丕 爻賷丨賵賾賱賵賳賴丕 廿賱賶 賲丿賳 鬲乇賮賷賴 兀賵 兀乇囟 廿毓賱丕賳丕鬲 貙 賲賻毓 兀賳 丕賱賲購噩乇賽賲 丕賱乇卅賷爻賷 賴賵 賳丨賳 ! 貙 賮毓賱丕賸 賳賳馗購乇 賱賱賵丕賯賽毓 亘胤乇賷賯賻丞 廿賷噩丕亘賷丞 睾亘賷賾丞 貙 禺賵賮丕賸 賵 賴乇亘丕賸 賲賳 丕賱鬲毓丕爻賻丞 丕賱鬲賷 賴賷賻 爻賳賾丞 丕賱丨賷丕丞 貙 賮丕賱爻購賳賾丞 丕賱丨賻賯賷賯賷丞 賴賷賻 鬲賯丿賷乇 丕賱賱賴 丕賱賲賯丕丿賷乇 貙 賮賴賳丕賰 丕賱卮賯賷 賵 賴購賳丕賰 丕賱爻毓賷丿 貙 賵 丕賱亘丕胤賻賱 賴賵 賲丕 賷賯賵賱賴 兀賴賱 丕賱噩賻賴賱 賲賳 噩鬲賲賷賾丞 丕賱胤亘賯丕鬲 賵 賲丕 亘賯賵賱賵賳 亘賯賵丕賳賷賳 丕賱鬲丕乇賷禺 丕賱賲丕丿賷賾丞 丕賱賷丕胤賽賱賻丞 .
賱賻賲 兀購賰賲賽賱 丕賱賰賽鬲丕亘 鈥� 賮兀毓鬲匕乇 毓賱賶 丕賱賯賮夭 亘賷賳 丕賱兀賮賰丕乇
May 19, 2018
Una confortevole, levigata, ragionevole, democratica non libert脿 prevale nella civilt脿 industriale avanzata, segno di progresso tecnico..
E鈥� l鈥檈nnesimo libro che si intreccia fittamente alla mia seconda vita e non pu貌 essere altrimenti: la prima cominci貌 ad agonizzare tra il 鈥�63 e la primavera del 鈥�68.
La seconda germogli貌 a ruota del maggio francese ed ebbe per padrini Sartre e Marcuse ( naturalmente Marx, Mao , H峄� Ch铆 Minh e il Che erano l鈥檋umus imprescindibile). Forse uno di questi giorni rilegger貌 quello che ho in casa di Jean Paul ma Herbert - non so per quale pulsione 鈥� l鈥檋o dovuto leggere subito.
Lo comprai nell鈥檃utunno di quell鈥檃nno, quando anche i terroncelli decisero che fosse giunto il momento di unirsi all鈥檌nternazionalismo studentesco. Lo lessi. Mi imposi di leggerlo. Volevo sposarne le tesi ma non riuscivo a farne il vangelo con cui interpretare il mio 鈥渞eale presente" preindustrializzato.
M. si riferiva al mondo dei ricchi, dove anche le tute blu non si distinguevano pi霉 dai colletti bianchi negli atteggiamenti ,nei bisogni, nei desideri e nel pensiero (a)critico.
Nel mio mondo non solo non c鈥檈rano tute blu (per alcuni una fortuna: la mancata industrializzazione ci aveva preservati dalla distruzione del territorio, come se la mancanza di reti fognarie non avesse trasformato le magnifiche coste in infinite praterie per i colibacilli) ma i colletti bianchi ci tenevano a esibire i loro simboli di casta.
In casa avevamo una 850 e loro la Lancia.
Io portavo i vestiti cuciti da mia madre 鈥� aveva con gli scolli giromanica una incompatibilit脿 irrimediabile: praticamente affondava le forbici fin quasi al giro vita. La povera manica, quando alzavi il braccio per appenderti al poggia mano degli autobus, non poteva che tirare su il vestitino gi脿 cortino. E se proprio non volevi mostrare la giarrettiera, dovevi rassegnarti a cascare alla prima frenata 鈥� e loro, i rampolli dei colletti bianchi, quelli dell鈥檜nico negozio esclusivo. Io andavo a scuola in autobus e loro con l鈥檃utista di papi.
Per貌, senza voler emulare i pi霉 luridi fascisti di oggi, erano proprio loro a recitare Marcuse a menadito. Io non avevo mai varcato il Rubicone, l鈥橧talia visitata era tutta al di sotto della linea gotica. Forse l脿 il libro aveva un senso, pensavo. Dalle mie parti, nel paese del sole, della fame e della mafia, valevano ancora le vecchie teorie marxiste della lotta di classe.
Riletto a distanza di cinquant鈥檃nni, L鈥檜omo a una dimensione, mi sembra il pi霉 riuscito dei libri distopici mai scritti. Altro che 1984.
鈥� Una confortevole, levigata, ragionevole, democratica non libert脿 prevale nella civilt脿 industriale avanzata, segno di progresso tecnico".
Siamo diventati tutti turisti, tutti griffati, tutti con uno smartfone in mano. Non esiste pi霉 n茅 destra n茅 sinistra, tutti apolitici (al massimo ci permettiamo i grillini), tutti amici di Maria, tutti a tuffarci nella casa del Grande Fratello ( abbiamo per貌 il telecomando, liberi di muoverci dentro il recinto approntato per noi). Siamo diventati il gregge del s矛, non pi霉 in grado di ragionare con la nostra testa per dire No manco alle minchiate.
Vogliamo essere come tutti. Siamo come tutti.
E nel frattempo, senza accorgercene, da paese di emigranti ci siamo trasformati in terra di migranti: il nemico n掳 1, specie se arrivano a frotte e non pi霉 regolati dall鈥檕rribile legge Bossi-Fini. Come gli zombi fuoriescono dal mare dove li facciamo annegare e invadono (?) le nostre strade e i nostri catoi. Loro sono fuori da tutto. L鈥檈ssere senza identit脿 li rende senza diritti. Saranno loro a dire di NO.
Forse per questo ne abbiamo tanta paura. Non perch茅 ci rubino il lavoro, o spaccino e turbino il decoro delle nostre citt脿. Veniamo indotti, perch茅 hanno anestetizzato il nostro cervello, a ignorarli come se fossero trasparenti , nel migliore dei casi. Nel peggiore facciamo s矛 che si insidi un governo che i benpensanti dicono di temere ma in cui, in realt脿, fidano per fare il lavoro sporco che tutti ormai ci auspichiamo. Che lo confessiamo a noi stessi o meno.
Marcuse in un passo chiave del suo libro descrive come: "il sostrato dei reietti e degli stranieri, degli sfruttati e dei perseguitati di altre razze e di altri colori, dei disoccupati e degli inabili. Essi permangono al di fuori del processo democratico, la loro presenza prova quanto sia immediato e reale il bisogno di porre fine a condizioni e istituzioni intollerabili. Perci貌 la loro opposizione 猫 rivoluzionaria anche se non lo 猫 la loro coscienza. Perci貌 la loro opposizione colpisce il sistema dal di fuori e quindi non 猫 sviata dal sistema; 猫 una forza elementare che viola la regola del gioco e cos矛 facendo mostra che 猫 un gioco truccato".
Il sociologo Luciano Gallino afferma che "M. anticipa i termini delle questioni odierne e ci貌 lo fa apparire moderno鈥� 猫 un libro che obbliga a riflettere su ci貌 che dobbiamo decidere e fare, qui e ora al fine di trasformare noi stessi e la societ脿 in cui viviamo, in direzione di un'esistenza che non sia come l'attuale, il regno di un'abile e previggente applicazione di mezzi efficienti per scopi presi alla cieca, ma un'esistenza in cui la ragione oggettiva, con la sua capacit脿 di individuare l'essenza della realt脿 suggerisca i nostri scopi e le correlative azioni, stabilendo e interiorizzando nuovi rapporti con societ脿 fino ad ora sottoprivilegiate che non sono pi霉 disposte ad accettare l'attuale disuguaglianza dei privilegi, prima che sia la storia, se non domani, ma forse domani l'altro, a trasformare brutalmente noi in strumenti dei suoi scopi pi霉 ciechi鈥�.
E鈥� l鈥檈nnesimo libro che si intreccia fittamente alla mia seconda vita e non pu貌 essere altrimenti: la prima cominci貌 ad agonizzare tra il 鈥�63 e la primavera del 鈥�68.
La seconda germogli貌 a ruota del maggio francese ed ebbe per padrini Sartre e Marcuse ( naturalmente Marx, Mao , H峄� Ch铆 Minh e il Che erano l鈥檋umus imprescindibile). Forse uno di questi giorni rilegger貌 quello che ho in casa di Jean Paul ma Herbert - non so per quale pulsione 鈥� l鈥檋o dovuto leggere subito.
Lo comprai nell鈥檃utunno di quell鈥檃nno, quando anche i terroncelli decisero che fosse giunto il momento di unirsi all鈥檌nternazionalismo studentesco. Lo lessi. Mi imposi di leggerlo. Volevo sposarne le tesi ma non riuscivo a farne il vangelo con cui interpretare il mio 鈥渞eale presente" preindustrializzato.
M. si riferiva al mondo dei ricchi, dove anche le tute blu non si distinguevano pi霉 dai colletti bianchi negli atteggiamenti ,nei bisogni, nei desideri e nel pensiero (a)critico.
Nel mio mondo non solo non c鈥檈rano tute blu (per alcuni una fortuna: la mancata industrializzazione ci aveva preservati dalla distruzione del territorio, come se la mancanza di reti fognarie non avesse trasformato le magnifiche coste in infinite praterie per i colibacilli) ma i colletti bianchi ci tenevano a esibire i loro simboli di casta.
In casa avevamo una 850 e loro la Lancia.
Io portavo i vestiti cuciti da mia madre 鈥� aveva con gli scolli giromanica una incompatibilit脿 irrimediabile: praticamente affondava le forbici fin quasi al giro vita. La povera manica, quando alzavi il braccio per appenderti al poggia mano degli autobus, non poteva che tirare su il vestitino gi脿 cortino. E se proprio non volevi mostrare la giarrettiera, dovevi rassegnarti a cascare alla prima frenata 鈥� e loro, i rampolli dei colletti bianchi, quelli dell鈥檜nico negozio esclusivo. Io andavo a scuola in autobus e loro con l鈥檃utista di papi.
Per貌, senza voler emulare i pi霉 luridi fascisti di oggi, erano proprio loro a recitare Marcuse a menadito. Io non avevo mai varcato il Rubicone, l鈥橧talia visitata era tutta al di sotto della linea gotica. Forse l脿 il libro aveva un senso, pensavo. Dalle mie parti, nel paese del sole, della fame e della mafia, valevano ancora le vecchie teorie marxiste della lotta di classe.
Riletto a distanza di cinquant鈥檃nni, L鈥檜omo a una dimensione, mi sembra il pi霉 riuscito dei libri distopici mai scritti. Altro che 1984.
鈥� Una confortevole, levigata, ragionevole, democratica non libert脿 prevale nella civilt脿 industriale avanzata, segno di progresso tecnico".
Siamo diventati tutti turisti, tutti griffati, tutti con uno smartfone in mano. Non esiste pi霉 n茅 destra n茅 sinistra, tutti apolitici (al massimo ci permettiamo i grillini), tutti amici di Maria, tutti a tuffarci nella casa del Grande Fratello ( abbiamo per貌 il telecomando, liberi di muoverci dentro il recinto approntato per noi). Siamo diventati il gregge del s矛, non pi霉 in grado di ragionare con la nostra testa per dire No manco alle minchiate.
Vogliamo essere come tutti. Siamo come tutti.
E nel frattempo, senza accorgercene, da paese di emigranti ci siamo trasformati in terra di migranti: il nemico n掳 1, specie se arrivano a frotte e non pi霉 regolati dall鈥檕rribile legge Bossi-Fini. Come gli zombi fuoriescono dal mare dove li facciamo annegare e invadono (?) le nostre strade e i nostri catoi. Loro sono fuori da tutto. L鈥檈ssere senza identit脿 li rende senza diritti. Saranno loro a dire di NO.
Forse per questo ne abbiamo tanta paura. Non perch茅 ci rubino il lavoro, o spaccino e turbino il decoro delle nostre citt脿. Veniamo indotti, perch茅 hanno anestetizzato il nostro cervello, a ignorarli come se fossero trasparenti , nel migliore dei casi. Nel peggiore facciamo s矛 che si insidi un governo che i benpensanti dicono di temere ma in cui, in realt脿, fidano per fare il lavoro sporco che tutti ormai ci auspichiamo. Che lo confessiamo a noi stessi o meno.
Marcuse in un passo chiave del suo libro descrive come: "il sostrato dei reietti e degli stranieri, degli sfruttati e dei perseguitati di altre razze e di altri colori, dei disoccupati e degli inabili. Essi permangono al di fuori del processo democratico, la loro presenza prova quanto sia immediato e reale il bisogno di porre fine a condizioni e istituzioni intollerabili. Perci貌 la loro opposizione 猫 rivoluzionaria anche se non lo 猫 la loro coscienza. Perci貌 la loro opposizione colpisce il sistema dal di fuori e quindi non 猫 sviata dal sistema; 猫 una forza elementare che viola la regola del gioco e cos矛 facendo mostra che 猫 un gioco truccato".
Il sociologo Luciano Gallino afferma che "M. anticipa i termini delle questioni odierne e ci貌 lo fa apparire moderno鈥� 猫 un libro che obbliga a riflettere su ci貌 che dobbiamo decidere e fare, qui e ora al fine di trasformare noi stessi e la societ脿 in cui viviamo, in direzione di un'esistenza che non sia come l'attuale, il regno di un'abile e previggente applicazione di mezzi efficienti per scopi presi alla cieca, ma un'esistenza in cui la ragione oggettiva, con la sua capacit脿 di individuare l'essenza della realt脿 suggerisca i nostri scopi e le correlative azioni, stabilendo e interiorizzando nuovi rapporti con societ脿 fino ad ora sottoprivilegiate che non sono pi霉 disposte ad accettare l'attuale disuguaglianza dei privilegi, prima che sia la storia, se non domani, ma forse domani l'altro, a trasformare brutalmente noi in strumenti dei suoi scopi pi霉 ciechi鈥�.
January 15, 2008
賴乇亘乇鬲 賲丕乇讴賵夭賴....
趩賴 卮亘 賵 乇賵夭丕蹖蹖 讴賴 亘丕 噩丕賲毓賴 卮賳丕爻蹖 爻乇 賳賲蹖卮賴....
賲丕乇讴賵夭賴 倬賵夭賵鬲蹖賵蹖爻賲 乇賵 賳賯丿 賲蹖讴賳賴 賵 丕賵賳賵 蹖賴 毓丕乇囟賴 蹖 賮賱爻賮蹖 賲蹖丿賵賳賴.鬲賵 丕蹖賳 讴鬲丕亘 賲蹖诏賴 讴賴 賮乇丕禺 夭蹖爻鬲蹖 賳馗丕賲 爻乇賲丕蹖賴 丿丕乇蹖 蹖賴 噩賵乇 讴賵丿賳 爻丕夭蹖 賲乇丿賲賴....讴鬲丕亘 賮賵賯 丕賱毓丕丿賴 丕蹖賴
趩賴 卮亘 賵 乇賵夭丕蹖蹖 讴賴 亘丕 噩丕賲毓賴 卮賳丕爻蹖 爻乇 賳賲蹖卮賴....
賲丕乇讴賵夭賴 倬賵夭賵鬲蹖賵蹖爻賲 乇賵 賳賯丿 賲蹖讴賳賴 賵 丕賵賳賵 蹖賴 毓丕乇囟賴 蹖 賮賱爻賮蹖 賲蹖丿賵賳賴.鬲賵 丕蹖賳 讴鬲丕亘 賲蹖诏賴 讴賴 賮乇丕禺 夭蹖爻鬲蹖 賳馗丕賲 爻乇賲丕蹖賴 丿丕乇蹖 蹖賴 噩賵乇 讴賵丿賳 爻丕夭蹖 賲乇丿賲賴....讴鬲丕亘 賮賵賯 丕賱毓丕丿賴 丕蹖賴
February 9, 2017
賲亘丕丨孬 賲乇鬲亘胤 亘丕 賲毓賳丕 賵 乇爻丕賱鬲 賴賳乇 丿乇 丿賵乇丕賳 倬蹖卮丕賲丿乇賳 賵 賲賯丕蹖爻賴 丕卮 亘丕 丿賵乇丕賳 賲丿乇賳 亘爻蹖丕乇 鬲丕賲賱 亘乇丕賳诏蹖夭 亘賵丿. 亘丨孬賴丕蹖蹖 丕夭 鬲賮丕賵鬲賴丕蹖 匕丕鬲蹖 亘蹖賳 賳诏丕賴 亘丕賱夭丕讴 賵 賲孬賱丕 鬲賳爻蹖 賵蹖賱蹖丕賲夭 賵 丌賳趩賴 丿賳蹖丕蹖 爻乇賲丕蹖賴 丿丕乇蹖 丿乇 賲賵丕噩賴賴 亘丕 賲毓賳丕 亘乇 爻乇 賲丕 丌賵乇丿賴 丕爻鬲. 丕蹖賳 亘禺卮 丌賳 賯丿乇 鬲丕孬蹖乇诏匕丕乇 亘賵丿 讴賴 亘毓丿 丕夭 爻丕賱賴丕 賴賳賵夭 亘賴 禺丕胤乇賲 賲丕賳丿賴 亘丕卮丿
September 13, 2019
Herbert Marcuse is a well-read intellectual who set out to write a theoretical philosophical volume, about the nature of understanding and thought and society, but with a very specific aim, to justify the overthrow of Western society.
One-Dimensional Man suffers in that it's most radical propositions are laid out as givens and first premises, Which are not analyzed or questioned anywhere in the work. Marcuse starts out with the presumption that certain aims and ideals represent the 鈥渢rue needs and desires鈥� of people, of which those people are themselves ignorant and refuse to admit are their "true鈥� needs and desires 鈥� but that he happens to know precisely what those true ends and desires are.
He presents this as self-evident truth 鈥� ignoring the distinct possibility that he does *not* know better than people what the actual aims and ends of those people are. He refuses to present any reason to believe that he knows what the true interests of these hapless victims of commercial society better than they know themselves.
Despite the intellectual weakness of the arguments, I found the book interesting. Not in and of itself, but as an historical piece.
Marcuse is the original thinker behind neo-Marxist thought 鈥� the modern effort to divorce Communist ideology from the failures of Communism as practiced in the Soviet Union, China, Cuba, East Germany, Laos, North Korea, the Socialist Republic of Vietnam, etcetera, etcetera. Marcuse's book is an effort to answer the question 鈥渨hy would the Communism you envision be different?鈥� His answer is, apparently, that *he* would be a fine philosopher king, because he *truly* knows what people *truly* want.
Reading the book, which forms the backbone of post-modern Maxist thought, does help one to understand the sorts and styles of thought which have informed those in the post-Modern movement.
One-Dimensional Man suffers in that it's most radical propositions are laid out as givens and first premises, Which are not analyzed or questioned anywhere in the work. Marcuse starts out with the presumption that certain aims and ideals represent the 鈥渢rue needs and desires鈥� of people, of which those people are themselves ignorant and refuse to admit are their "true鈥� needs and desires 鈥� but that he happens to know precisely what those true ends and desires are.
He presents this as self-evident truth 鈥� ignoring the distinct possibility that he does *not* know better than people what the actual aims and ends of those people are. He refuses to present any reason to believe that he knows what the true interests of these hapless victims of commercial society better than they know themselves.
Despite the intellectual weakness of the arguments, I found the book interesting. Not in and of itself, but as an historical piece.
Marcuse is the original thinker behind neo-Marxist thought 鈥� the modern effort to divorce Communist ideology from the failures of Communism as practiced in the Soviet Union, China, Cuba, East Germany, Laos, North Korea, the Socialist Republic of Vietnam, etcetera, etcetera. Marcuse's book is an effort to answer the question 鈥渨hy would the Communism you envision be different?鈥� His answer is, apparently, that *he* would be a fine philosopher king, because he *truly* knows what people *truly* want.
Reading the book, which forms the backbone of post-modern Maxist thought, does help one to understand the sorts and styles of thought which have informed those in the post-Modern movement.
December 9, 2021
This was the trendy book to quote among the young radicals of the "New Left", from the late 1960s all the way to the 1970s. Still to this day, it's clear how it has been one of the worst influences on the Western political discourse - a reaction to the accumulated evidence of all the flaws of the Marxist model that parted ways with its interest in having solid analytical and empirical foundations, obliterated its positive stance on technological and scientific progress, severed its connection with Economics, and pushed the Left towards pseudo-psychoanalytical oracular nonsense, conspiracy theories, and radical identity politics.
Most likely the least interesting, least precise and most confused thinker among the ones associated with the Frankfurt School (he can't hold a candle to the clear thinking and prose of, say, Benjamin), in this book Marcuse shows poor analytical skills, poor exposition skills, and tries too hard to give an aura of philosophical and theoretical grandeur to what is just a badly written political pamphlet.
Most likely the least interesting, least precise and most confused thinker among the ones associated with the Frankfurt School (he can't hold a candle to the clear thinking and prose of, say, Benjamin), in this book Marcuse shows poor analytical skills, poor exposition skills, and tries too hard to give an aura of philosophical and theoretical grandeur to what is just a badly written political pamphlet.
July 9, 2021
丿乇 丕蹖賳 讴鬲丕亘 賲丕乇讴賵夭賴 亘乇 賲亘賳丕蹖 鬲卅賵乇蹖 賴丕蹖 賳卅賵賲丕乇讴爻蹖爻鬲蹖 噩賵丕賲毓 睾乇亘蹖 乇丕 賳賯丿 賲蹖讴賳丿. 亘賳丕亘乇丕蹖賳 賲賮賴賵賲蹖 賲孬賱 芦丕夭禺賵丿亘蹖诏丕賳诏蹖禄 讴賴 丿乇 丕賳丿蹖卮賴 賲丕乇讴爻 賲賴賲 丕爻鬲 丿乇 丕蹖賳 讴鬲丕亘 賴賲 丕夭 丕賴賲蹖鬲 賮乇丕賵丕賳蹖 亘乇禺賵乇丿丕乇 丕爻鬲 賵 賲丕乇讴賵夭賴 丕夭禺賵丿亘蹖诏丕賳诏蹖 乇丕 賴賲賴 噩丕 丿乇 噩賵丕賲毓 睾乇亘蹖 乇氐丿 賲蹖讴賳丿 賵 亘賴 賲丕 賳卮丕賳 賲蹖丿賴丿. 噩賵丕賲毓 爻乇賲丕蹖賴 丿丕乇蹖 乇丕 賴賲丕賳 丕賳丿丕夭賴 鬲賵鬲丕賱蹖鬲乇 賲蹖丿丕賳丿 讴賴 噩賵丕賲毓 爻賵爻蹖丕賱蹖爻鬲蹖 乇丕.
乇賮丕賴 亘賴 噩丕蹖 丌夭丕丿蹖
賲賴賲鬲乇蹖賳 噩賴丿 賲丕乇讴賵夭賴 亘蹖丕賳 丕蹖賳 賳讴鬲賴 丕爻鬲 讴賴 趩胤賵乇 乇賵丨蹖賴 芦胤乇丿 賵 丕賳讴丕乇禄 讴賴 賱丕夭賲賴 丿丕卮鬲賳 丌夭丕丿蹖 賮乇丿蹖 丿乇 亘乇丕亘乇 噩丕賲毓賴 丕爻鬲 丕夭 亘蹖賳 乇賮鬲賴. 賲賴賲鬲乇蹖賳 毓丕賲賱 乇丕 噩丕蹖诏夭蹖賳 卮丿賳 乇賮丕賴 亘賴 毓賳賵丕賳 蹖讴 丕乇夭卮 丕噩鬲賲丕毓蹖 亘賴 噩丕蹖 丌夭丕丿蹖 賲蹖丿丕賳丿 賵 丕賱亘鬲賴 賴賲蹖賳 乇賮丕賴 乇丕 賴賲 蹖讴 賳賵毓 乇賮丕賴 賳爻亘蹖 賵 賳丕讴丕賲賱 賲蹖丿丕賳丿. 趩蹖夭蹖 讴賴 丕蹖賳 乇賮丕賴 賳爻亘蹖 乇丕 鬲乇賵蹖噩 賵 鬲亘賱蹖睾 賲蹖讴賳丿 鬲丕 匕賴賳 賴丕 亘賴 賯賵賱 賲鬲乇噩賲 丿乇 爻丕夭賵讴丕乇 丕噩鬲賲丕毓蹖 賲爻鬲賴賱讴 卮賵丿 芦鬲亘賱蹖睾丕鬲禄 丕爻鬲.
"丕賲乇賵夭賴 貙 讴丕乇诏乇 賵 讴丕乇賮乇賲丕 賴乇丿賵 貙 亘賴 賷賰 亘乇賳丕賲賴 鬲賱賵蹖夭蹖賵賳 賲蹖 賳诏乇賳丿 賵 丿賵卮蹖夭賴 賲賳卮蹖貙 亘丿丕賳诏賵賳賴 賱亘丕爻 賲蹖 倬賵卮丿 讴賴 丿禺鬲乇 讴丕乇賮乇賲丕貙 賴賲賴 蹖 賲乇丿賲 賷賰 乇賵夭賳丕賲賴 乇丕 賲胤丕賱毓賴 賲蹖 讴賳賳丿. 亘蹖 卮讴 丕蹖賳诏賵賳賴 卮亘丕賴鬲賴丕蹖 氐賵乇蹖貙 賳卮丕賳賴 丕夭 賲蹖丕賳 乇賮鬲賳 丕禺鬲賱丕賮丕鬲 胤亘賯丕鬲蹖 丿乇 丕蹖賳 噩賵丕賲毓 賳蹖爻鬲貙 亘丕賱毓賰爻 乇賵卮賳诏乇 丕蹖賳 丨賯蹖賯鬲 丕爻鬲 讴賴 诏乇賵賴賴丕蹖 爻乇 讴賵賮鬲賴貙 鬲丕 趩賴 倬丕蹖賴貙 亘賴 囟乇賵乇鬲賴丕卅蹖 讴賴 囟丕賲賳 丕丿丕賲賴 賳賮賵匕 丨丕讴賲蹖鬲 賵 乇賴亘乇蹖 胤亘賯丕鬲 亘丕賱丕蹖 噩丕賲毓賴 丕爻鬲 貙 诏乇丿賳 賳賴丕丿賴 賵 鬲爻賱蹖賲 卮丿賴 丕賳丿."
"鬲亘賱蹖睾丕鬲 丕賲乇賵夭 亘賴 丿賳亘丕賱 丌賳 賳蹖爻鬲 讴賴 丿乇爻鬲 乇丕 丕夭 賳丕丿乇爻鬲 亘丕夭卮賳丕爻丿 亘賱讴賴 丌賳趩賴 乇丕 讴賴 亘禺賵丕賴丿 亘賴 氐賵乇鬲 丨賯蹖賯鬲 蹖丕 丕卮鬲亘丕賴 亘賴 匕賴賳 丌丿賲蹖丕賳 鬲丨賲蹖賱 賲蹖 讴賳丿 賵 丌賳丕賳乇丕 丿乇 亘乇丕亘乇 讴丕乇蹖 丕賳噩丕賲 卮丿賴 賯乇丕乇 賲蹖 丿賴丿貙 賲乇丿賲 賵丨卮鬲賳丕讴蹖 丕蹖賳 讴丕乇 乇丕 丿乇讴 賳賲蹖 讴賳賳丿 夭蹖乇丕 鬲亘賱蹖睾丕鬲 亘丿蹖卮丕賳 賲噩丕賱 丕賳丿蹖卮蹖丿賳 賳賲蹖 丿賴丿 賵 丕夭蹖賳 亘丕亘鬲 鬲兀孬蹖乇 鬲亘賱蹖睾丕鬲 亘賴 丕賮爻賵賳 爻禺賳丕賳 賲匕賴亘蹖 賵噩丕丿賵卅蹖 卮亘丕賴鬲 丿丕乇丿 . 賲爻鬲賲毓丕賳 亘蹖 丌賳讴賴 亘蹖賳丿蹖卮賳丿 亘乇丕賳诏蹖禺鬲賴 賲蹖 卮賵賳丿 賵 乇賮鬲丕乇卮丕賳 卮讴賱 鬲丕夭賴 賲蹖 诏蹖乇丿."
"賵賯鬲蹖 丿乇賷賰 噩丕賲毓賴 賮乇丌賵乇丿賴 賴丕蹖 亘爻蹖丕乇 丿乇 丿爻鬲乇爻 丕賮乇丕丿 胤亘賯丕鬲 丕噩鬲賲丕毓蹖 诏賵賳丕诏賵賳 賯乇丕乇 诏蹖乇丿 胤亘毓丕 乇爻賲 夭賳丿诏蹖 丕蹖賳 胤亘賯丕鬲 乇丕 鬲亘賱蹖睾丕鬲 亘丕夭乇诏丕賳蹖 亘乇丕蹖 賮乇賵卮 丕蹖賳 賮乇丌賵乇丿賴 賴丕 鬲毓蹖蹖賳 賲蹖 讴賳丿 賵 賲乇丿賲 賲蹖 倬賳丿丕乇賳丿 讴賴 丿爻鬲乇爻蹖 亘賴 賲丨氐賵賱丕鬲 賲禺鬲賱賮 賵 賲氐乇賮 亘蹖卮鬲乇貙 亘賴鬲乇蹖賳 卮蹖賵賴 夭賳丿诏丕賳蹖 丕爻鬲貙 丕夭 丕蹖賳乇賵 丿乇 亘乇丕亘乇 賴乇 诏賵賳賴 鬲睾蹖蹖乇 讴蹖賮蹖貙 丿乇 卮賷賵賴 夭賳丿诏丕賳蹖 禺賵丿貙 乇賵蹖 禺賵卮蹖 賳卮丕賳 賳賲蹖 丿賴賳丿. 丿乇 丕蹖賳 卮乇丕蹖胤 丕爻鬲 讴賴 亘乇丿丕卮鬲賴丕蹖 "鬲賰 爻丕丨鬲蹖" 丿乇 賷賰 噩丕賲毓賴 诏爻鬲乇卮 賲蹖 蹖丕亘丿."
"丕賮夭丕蹖卮 賲蹖夭丕賳 讴丕乇貙 爻胤丨 鬲賵賱蹖丿 乇丕 亘丕賱丕 賲蹖 亘乇丿 賵賱蹖 賯蹖賲鬲賴丕 亘賴 毓賱鬲 鬲賯丕囟丕蹖 爻丕禺鬲诏蹖 讴賴 鬲亘賱蹖睾丕鬲 鬲噩丕乇蹖 亘賴 賵噩賵丿 丌賵乇丿賴 貙 讴丕賴卮 賳賲蹖 蹖丕亘丿. 亘乇 賲蹖夭丕賳 賲氐乇賮 賳賷夭 亘賷賴賵丿賴 丕賮夭賵丿賴 賲蹖 卮賵丿貙 丿乇 丕蹖賳 賲蹖丕賳 鬲賳賴丕 趩蹖夭蹖 讴賴 丕乇夭卮 丌賳 讴丕賴卮 賲蹖 蹖丕亘丿 丌夭丕丿蹖 丕賳爻丕賳賴丕爻鬲. 丿乇 噩丕賲毓賴 丕蹖 讴賴 夭賳丿诏蹖 亘丕 賵噩賵丿 爻乇 讴賵賮鬲诏蹖 丕賮乇丕丿 貙 亘賴 爻賵蹖 乇賮丕賴 馗丕賴乇蹖 賲蹖 乇賵丿 貙 诏賮鬲诏賵 丕夭 丌夭丕丿蹖 亘蹖賴賵丿賴 丕爻鬲 .毓賵丕賲賱 亘爻蹖丕乇 貙 丿爻鬲 亘賴 丿爻鬲 賴賲 丿丕丿賴 賵 賳賵毓蹖 丿乇蹖丕賮鬲 芦鬲賰 爻丕丨鬲蹖禄 貙 丕夭 丕賳爻丕賳 乇丕 倬丿蹖丿 丌賵乇丿賴 丕賳丿."
倬匕蹖乇卮 賵丕賯毓蹖鬲 亘賴 噩丕蹖 噩爻鬲噩賵蹖 丨賯蹖賯鬲
賲丕乇讴賵夭賴 亘賴 賳賯卮 賲賴賲 丿賵 賲賮賴賵賲 賱賵诏賵爻 賵 丕乇賵爻 丿乇 蹖賵賳丕賳 亘丕爻鬲丕賳 丕卮丕乇賴 賲蹖讴賳丿 鬲丕 賳卮丕賳 丿賴丿 丕蹖賳 賲賮丕賴蹖賲 丿乇蹖趩賴 賴丕蹖 胤乇丿 賵 丕賳讴丕乇 賵丕賯毓蹖鬲 賲賵噩賵丿 噩丕賲毓賴 亘賵丿賳丿 丕賲丕 禺乇丿诏乇丕蹖蹖 賲丿乇賳 丿乇蹖趩賴 賴丕蹖 丕賳鬲賯丕丿 乇丕 亘爻鬲賴 賵 鬲讴賳蹖讴 丕賳爻丕賳 乇丕 亘乇丿賴 禺賵丿 讴乇丿賴 鬲丕 賵丕賯毓蹖鬲 噩丕賲毓賴 乇丕 丿乇亘爻鬲 亘倬匕蹖乇丿. 丿乇 賳鬲蹖噩賴 賲丕亘毓丿丕賱胤亘蹖毓賴 丕夭 鬲賮讴乇 亘卮乇 丕賲乇賵夭 乇禺鬲 亘乇亘爻鬲賴 賵 亘賴 丕賵 讴蹖賮蹖鬲蹖 鬲讴 爻丕丨鬲蹖 丿丕丿賴 丕爻鬲. 亘卮乇 丕賲乇賵夭 賮賯胤 丿乇 爻丕丨鬲 賵丕賯毓蹖鬲 丕噩鬲賲丕毓蹖 賵噩賵丿 丿丕乇丿. 趩丕乇賴 趩蹖夭蹖 賳蹖爻鬲 噩夭 胤乇丿 賵 丕賳讴丕乇 賵囟毓 賲賵噩賵丿 讴賴 賴賳乇 丿乇 乇丕賴亘乇蹖 丌賳 賳賯卮 賲賴賲蹖 丿丕乇丿. 賴賳乇蹖 讴賴 丿乇 趩賳诏丕賱 鬲讴賳蹖讴 丕爻蹖乇 賳亘丕卮丿 賵 賯丿乇鬲 倬乇禺丕卮诏乇蹖 乇丕 丿乇 丕賳爻丕賳 亘蹖丿丕乇 讴賳丿. 丕蹖賳噩丕 賲蹖卮賵丿 爻乇賳禺 噩賳亘卮賴丕蹖 丿丕賳卮噩賵蹖蹖 丿賴賴 60 賵 70 乇丕 丿蹖丿
"丕夭 賮賵丕蹖丿 倬乇禺丕卮诏乇蹖貙 馗賴賵乇丕賳丿蹖卮賴 噩爻鬲噩賵诏乇 丿乇 丕賮乇丕丿 噩丕賲毓賴 丕爻鬲. 賮乇丿 丿乇噩賵丕賲毓 氐賳毓鬲蹖 賲毓丕氐乇 亘賴 亘爻蹖丕乇蹖 丕夭 賵丕賯毓蹖鬲賴丕 鬲爻賱賷賲 卮丿賴 丕爻鬲. 賲孬賱丕 賲蹖倬賳丿丕乇丿 讴賴 賲禺丕乇噩 賳馗丕賲蹖 賵 禺乇蹖丿 丕爻賱丨賴 丕賲乇蹖 胤亘蹖毓蹖 丕爻鬲 蹖丕 丕蹖賳讴賴 丿乇蹖丕賮鬲賴 賲禺丕賱賮鬲 亘丕 丕賯丿丕賲丕鬲蹖 丕夭 丕蹖賳诏賵賳賴 亘蹖 賳鬲蹖噩賴 丕爻鬲 . 亘賴 賴乇 丨丕賱 丕賵 賯丕丿乇 賳蹖爻鬲 亘賴 丕賳丿蹖卮賴 丕蹖 丿乇 賲禺丕賱賮鬲 亘丕 丕賲賵乇 噩丕乇蹖 亘乇爻丿. 丕夭蹖賳 賯乇丕乇 賮乇丿 丿乇 噩丕賲毓賴 賲爻鬲賴賱讴 賲蹖 卮賵丿 賵 噩夭卅蹖 丕夭 丌賳 賲蹖 诏乇丿丿 . 乇丕亘胤賴丕蹖 丕賯鬲氐丕丿蹖 賵 爻蹖丕爻蹖 貙 丕賵 乇丕 亘丕 噩丕賲毓賴 倬蹖賵賳丿 賲蹖丿賴丿 ."
賳蹖賲賴 丿賵賲 讴鬲丕亘 丨丕賵蹖 亘丨孬賴丕蹖 賮賱爻賮蹖 亘蹖卮鬲乇蹖 丿乇 亘丕亘 賳賯丿 倬賵夭蹖鬲蹖賵蹖爻賲 賵 鬲讴賳蹖讴 诏乇丕蹖蹖 賵 賴賲趩賳蹖賳 賳丕鬲賵丕賳蹖 夭亘丕賳 丕賲乇賵夭 亘乇丕蹖 卮讴賱 丿丕丿賳 亘賴 丕賳丿蹖卮賴 賴丕蹖 亘夭乇诏 丕爻鬲. 賲丨賵乇 丕氐賱蹖 賳賯丿 賴賲 丕夭 亘蹖賳 乇賮鬲賳 賯丿乇鬲 倬乇卮 賵 丕爻鬲毓賱丕 丿乇 毓賯賱 丕爻鬲
"毓賲賱 诏乇丕蹖蹖 賳馗乇蹖 亘丕 毓賲賱 诏乇丕卅蹖 鬲噩乇亘蹖 亘賴 賴賲 倬蹖賵爻鬲賴 賵 噩賴丕賳蹖 丕夭 賳馗丕乇鬲 賵 鬲賵賱蹖丿 倬丿蹖丿 丌賵乇丿賴 丕賳丿 讴賴 丿丕卅賲丕 乇賵 亘賴 诏爻鬲乇卮 丕爻鬲 . 亘丕 丕蹖賳 乇賵卮 毓賱賲蹖 讴賴 賳禺爻鬲 亘賴 賲賳馗賵乇 鬲爻賱胤 丕賳爻丕賳 亘乇 胤亘蹖毓鬲 丕毓賲丕賱 卮丿賴 貙 亘乇丿诏蹖 丕賳爻丕賳蹖 亘賴 賵爻蹖賱賴 蹖 丕賳爻丕賳 丿蹖诏乇 鬲丨賯賯 蹖丕賮鬲賴 丕爻鬲 . 毓賯賱 賳馗乇蹖 讴賴 丿乇 诏匕卮鬲賴 丕夭 丕蹖賳 亘丕亘鬲 亘蹖 胤乇賮 亘賵丿 亘賴 禺丿賲鬲 毓賯賱 毓賲賱蹖 丿乇 丌賲丿賴 賵 鬲讴賳賵賱賵跇蹖 鬲賵丕賳丕卅蹖賴丕蹖 丕賯鬲氐丕丿蹖 賵 爻蹖丕爻蹖 噩丕賲毓賴 乇丕 鬲賵噩蹖賴 賳賲賵丿賴. 鬲讴賳賵賱賵跇蹖貙 丌夭丕丿蹖 賮乇丿 乇丕 賳蹖夭 丿乇 賲毓乇囟 賳丕亘賵丿蹖 賯乇丕乇丿丕丿賴"
"倬賵夭蹖鬲蹖賵蹖爻賲 亘丕毓孬 诏乇丿蹖丿賴 讴賴 禺乇丿 賲丕 丕爻鬲毓賱丕 乇丕 亘賴 丿賵乇 丕賮讴賳丿 賵 丿乇 丨賵夭賴 賵丕賯毓蹖鬲 鬲賵賯賮 讴賳丿. 丿乇 賵丕倬爻蹖賳 賲乇丨賱賴 賲讴鬲亘 鬲丨氐賱蹖 賲毓丕氐乇 賵 倬蹖卮乇賮鬲 丿丕賳卮 賵 賮賳貙 芦毓賯賱禄 丿蹖诏乇 賳蹖乇賵卅蹖 亘乇丕蹖 亘賱賳丿 倬乇賵丕夭蹖 丕賳丿賷卮賴 賵 诏乇蹖夭 丕夭 賵丕賯毓蹖鬲 亘賴 卮賲丕乇 賳賲蹖 乇賵丿. 丿乇 丕蹖賳 賲乇丨賱賴 丕賳丿蹖卮賴 丿乇 賲乇夭賴丕蹖 賲丨丿賵丿 賵丕賯毓賷鬲 丕夭 丌賳 亘丕亘鬲 賲蹖 丕蹖爻鬲丿 讴賴 乇賵卮 賮賱爻賮蹖 丕賲乇賵夭 丕蹖賳 爻蹖乇 賯賴賯乇丕卅蹖 乇丕 丕蹖噩丕亘 賲蹖 讴賳丿. 爻蹖乇 夭賲丕賳賴 亘賴 丿賳亘丕賱 丌賳爻鬲 讴賴 賯賱賲乇賵 賮讴乇 賮賱爻賮蹖 乇丕 賲丨丿賵丿 爻丕夭丿"
"賮賱爻賮赖 丿乇 卮乇丕蹖胤蹖 賲蹖 鬲賵丕賳丿 賳賯卮 乇丕爻鬲蹖賳 禺賵丿 乇丕 亘丕夭蹖 讴賳丿 讴賴 丿乇 賯蹖丿 诏賮鬲诏賵 賵 乇賮鬲丕乇 夭賲丕賳賴 诏乇賮鬲丕乇 賳蹖丕蹖丿 賵 丕蹖賳 賴賳诏丕賲蹖 丕爻鬲 讴賴 丕賳丿蹖卮賴 蹖 賮賱爻賮蹖 禺氐賵 氐蹖鬲 芦胤乇丿 賵 丕賳讴丕乇禄 禺賵丿 乇丕 丕夭 丿爻鬲 賳丿賴丿 賵 爻蹖乇蹖 亘賴 爻賵蹖 賲賯氐丿 丕毓賱賶 丿丕卮鬲賴 亘丕卮丿. 亘蹖 鬲乇丿蹖丿 賳賯卮蹖 讴賴 賮賱爻賮赖 丿乇 賲禺丕賱賮鬲 亘丕 丕賵囟丕毓 噩丕乇蹖 亘乇毓賴丿賴 丿丕乇丿 丿乇 讴蹖賮蹖鬲 鬲賮讴乇 丕賳鬲賯丕丿蹖 丌賳 丕爻鬲 賵 丕爻丕爻丕 賮賱爻賮赖 趩蹖夭蹖 噩夭 賮讴乇 賵 賳馗乇蹖賴 賳蹖爻鬲. 丕氐丕賱鬲 賮賱爻賮赖 丿乇 丕賳丿蹖卮賴 賵 賳馗乇蹖賴 丕爻鬲. 丕氐丨丕亘 鬲丨氐賱 賵毓賱賲 诏乇丕蹖丕賳 亘丿蹖賳 爻丕丨鬲 賳乇爻蹖丿賴 丕賳丿."
賮乇丕夭賴丕蹖 倬丕蹖丕賳蹖 讴鬲丕亘 丨丕賵蹖 丿乇賳诏賴丕蹖 賲噩賲賱 丌蹖賳丿賴 賳诏乇丕賳賴 賲丕乇讴賵夭賴 丕爻鬲 讴賴 賳賴丕蹖鬲丕 賯氐丿 賳丿丕乇丿 丕賮賯 鬲賲丿賳 睾乇亘 乇丕 鬲蹖乇賴 賵 鬲丕乇 賳卮丕賳 亘丿賴丿 賵 禺賵卮 亘蹖賳丕賳賴 賲蹖 丕賳丿蹖卮丿 讴賴 丿乇 賵乇丕蹖 鬲讴賳蹖讴 诏乇丕蹖蹖 賲毓丕氐乇 亘卮乇 睾乇亘蹖 賲賵賮賯 禺賵丕賴丿卮丿 睾丕蹖鬲 丕賳丿蹖卮蹖 乇丕 噩丕蹖诏夭蹖賳 胤賲毓 賵乇夭蹖 賵 爻乇賲丕蹖賴 爻丕賱丕乇蹖 賵 鬲賵噩蹖賴 賵囟毓 賲賵噩賵丿 讴賳丿.
禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 禺蹖賱蹖 亘賴 賲賳 趩爻亘蹖丿 賵 賲卮鬲丕賯 卮丿賲 亘丕夭 賴賲 丌乇丕 賵 丕賳丿蹖卮賴 賴丕蹖 賲鬲賮讴乇丕賳 賲讴鬲亘 賮乇丕賳讴賮賵乇鬲 乇丕 亘禺賵丕賳賲
乇賮丕賴 亘賴 噩丕蹖 丌夭丕丿蹖
賲賴賲鬲乇蹖賳 噩賴丿 賲丕乇讴賵夭賴 亘蹖丕賳 丕蹖賳 賳讴鬲賴 丕爻鬲 讴賴 趩胤賵乇 乇賵丨蹖賴 芦胤乇丿 賵 丕賳讴丕乇禄 讴賴 賱丕夭賲賴 丿丕卮鬲賳 丌夭丕丿蹖 賮乇丿蹖 丿乇 亘乇丕亘乇 噩丕賲毓賴 丕爻鬲 丕夭 亘蹖賳 乇賮鬲賴. 賲賴賲鬲乇蹖賳 毓丕賲賱 乇丕 噩丕蹖诏夭蹖賳 卮丿賳 乇賮丕賴 亘賴 毓賳賵丕賳 蹖讴 丕乇夭卮 丕噩鬲賲丕毓蹖 亘賴 噩丕蹖 丌夭丕丿蹖 賲蹖丿丕賳丿 賵 丕賱亘鬲賴 賴賲蹖賳 乇賮丕賴 乇丕 賴賲 蹖讴 賳賵毓 乇賮丕賴 賳爻亘蹖 賵 賳丕讴丕賲賱 賲蹖丿丕賳丿. 趩蹖夭蹖 讴賴 丕蹖賳 乇賮丕賴 賳爻亘蹖 乇丕 鬲乇賵蹖噩 賵 鬲亘賱蹖睾 賲蹖讴賳丿 鬲丕 匕賴賳 賴丕 亘賴 賯賵賱 賲鬲乇噩賲 丿乇 爻丕夭賵讴丕乇 丕噩鬲賲丕毓蹖 賲爻鬲賴賱讴 卮賵丿 芦鬲亘賱蹖睾丕鬲禄 丕爻鬲.
"丕賲乇賵夭賴 貙 讴丕乇诏乇 賵 讴丕乇賮乇賲丕 賴乇丿賵 貙 亘賴 賷賰 亘乇賳丕賲賴 鬲賱賵蹖夭蹖賵賳 賲蹖 賳诏乇賳丿 賵 丿賵卮蹖夭賴 賲賳卮蹖貙 亘丿丕賳诏賵賳賴 賱亘丕爻 賲蹖 倬賵卮丿 讴賴 丿禺鬲乇 讴丕乇賮乇賲丕貙 賴賲賴 蹖 賲乇丿賲 賷賰 乇賵夭賳丕賲賴 乇丕 賲胤丕賱毓賴 賲蹖 讴賳賳丿. 亘蹖 卮讴 丕蹖賳诏賵賳賴 卮亘丕賴鬲賴丕蹖 氐賵乇蹖貙 賳卮丕賳賴 丕夭 賲蹖丕賳 乇賮鬲賳 丕禺鬲賱丕賮丕鬲 胤亘賯丕鬲蹖 丿乇 丕蹖賳 噩賵丕賲毓 賳蹖爻鬲貙 亘丕賱毓賰爻 乇賵卮賳诏乇 丕蹖賳 丨賯蹖賯鬲 丕爻鬲 讴賴 诏乇賵賴賴丕蹖 爻乇 讴賵賮鬲賴貙 鬲丕 趩賴 倬丕蹖賴貙 亘賴 囟乇賵乇鬲賴丕卅蹖 讴賴 囟丕賲賳 丕丿丕賲賴 賳賮賵匕 丨丕讴賲蹖鬲 賵 乇賴亘乇蹖 胤亘賯丕鬲 亘丕賱丕蹖 噩丕賲毓賴 丕爻鬲 貙 诏乇丿賳 賳賴丕丿賴 賵 鬲爻賱蹖賲 卮丿賴 丕賳丿."
"鬲亘賱蹖睾丕鬲 丕賲乇賵夭 亘賴 丿賳亘丕賱 丌賳 賳蹖爻鬲 讴賴 丿乇爻鬲 乇丕 丕夭 賳丕丿乇爻鬲 亘丕夭卮賳丕爻丿 亘賱讴賴 丌賳趩賴 乇丕 讴賴 亘禺賵丕賴丿 亘賴 氐賵乇鬲 丨賯蹖賯鬲 蹖丕 丕卮鬲亘丕賴 亘賴 匕賴賳 丌丿賲蹖丕賳 鬲丨賲蹖賱 賲蹖 讴賳丿 賵 丌賳丕賳乇丕 丿乇 亘乇丕亘乇 讴丕乇蹖 丕賳噩丕賲 卮丿賴 賯乇丕乇 賲蹖 丿賴丿貙 賲乇丿賲 賵丨卮鬲賳丕讴蹖 丕蹖賳 讴丕乇 乇丕 丿乇讴 賳賲蹖 讴賳賳丿 夭蹖乇丕 鬲亘賱蹖睾丕鬲 亘丿蹖卮丕賳 賲噩丕賱 丕賳丿蹖卮蹖丿賳 賳賲蹖 丿賴丿 賵 丕夭蹖賳 亘丕亘鬲 鬲兀孬蹖乇 鬲亘賱蹖睾丕鬲 亘賴 丕賮爻賵賳 爻禺賳丕賳 賲匕賴亘蹖 賵噩丕丿賵卅蹖 卮亘丕賴鬲 丿丕乇丿 . 賲爻鬲賲毓丕賳 亘蹖 丌賳讴賴 亘蹖賳丿蹖卮賳丿 亘乇丕賳诏蹖禺鬲賴 賲蹖 卮賵賳丿 賵 乇賮鬲丕乇卮丕賳 卮讴賱 鬲丕夭賴 賲蹖 诏蹖乇丿."
"賵賯鬲蹖 丿乇賷賰 噩丕賲毓賴 賮乇丌賵乇丿賴 賴丕蹖 亘爻蹖丕乇 丿乇 丿爻鬲乇爻 丕賮乇丕丿 胤亘賯丕鬲 丕噩鬲賲丕毓蹖 诏賵賳丕诏賵賳 賯乇丕乇 诏蹖乇丿 胤亘毓丕 乇爻賲 夭賳丿诏蹖 丕蹖賳 胤亘賯丕鬲 乇丕 鬲亘賱蹖睾丕鬲 亘丕夭乇诏丕賳蹖 亘乇丕蹖 賮乇賵卮 丕蹖賳 賮乇丌賵乇丿賴 賴丕 鬲毓蹖蹖賳 賲蹖 讴賳丿 賵 賲乇丿賲 賲蹖 倬賳丿丕乇賳丿 讴賴 丿爻鬲乇爻蹖 亘賴 賲丨氐賵賱丕鬲 賲禺鬲賱賮 賵 賲氐乇賮 亘蹖卮鬲乇貙 亘賴鬲乇蹖賳 卮蹖賵賴 夭賳丿诏丕賳蹖 丕爻鬲貙 丕夭 丕蹖賳乇賵 丿乇 亘乇丕亘乇 賴乇 诏賵賳賴 鬲睾蹖蹖乇 讴蹖賮蹖貙 丿乇 卮賷賵賴 夭賳丿诏丕賳蹖 禺賵丿貙 乇賵蹖 禺賵卮蹖 賳卮丕賳 賳賲蹖 丿賴賳丿. 丿乇 丕蹖賳 卮乇丕蹖胤 丕爻鬲 讴賴 亘乇丿丕卮鬲賴丕蹖 "鬲賰 爻丕丨鬲蹖" 丿乇 賷賰 噩丕賲毓賴 诏爻鬲乇卮 賲蹖 蹖丕亘丿."
"丕賮夭丕蹖卮 賲蹖夭丕賳 讴丕乇貙 爻胤丨 鬲賵賱蹖丿 乇丕 亘丕賱丕 賲蹖 亘乇丿 賵賱蹖 賯蹖賲鬲賴丕 亘賴 毓賱鬲 鬲賯丕囟丕蹖 爻丕禺鬲诏蹖 讴賴 鬲亘賱蹖睾丕鬲 鬲噩丕乇蹖 亘賴 賵噩賵丿 丌賵乇丿賴 貙 讴丕賴卮 賳賲蹖 蹖丕亘丿. 亘乇 賲蹖夭丕賳 賲氐乇賮 賳賷夭 亘賷賴賵丿賴 丕賮夭賵丿賴 賲蹖 卮賵丿貙 丿乇 丕蹖賳 賲蹖丕賳 鬲賳賴丕 趩蹖夭蹖 讴賴 丕乇夭卮 丌賳 讴丕賴卮 賲蹖 蹖丕亘丿 丌夭丕丿蹖 丕賳爻丕賳賴丕爻鬲. 丿乇 噩丕賲毓賴 丕蹖 讴賴 夭賳丿诏蹖 亘丕 賵噩賵丿 爻乇 讴賵賮鬲诏蹖 丕賮乇丕丿 貙 亘賴 爻賵蹖 乇賮丕賴 馗丕賴乇蹖 賲蹖 乇賵丿 貙 诏賮鬲诏賵 丕夭 丌夭丕丿蹖 亘蹖賴賵丿賴 丕爻鬲 .毓賵丕賲賱 亘爻蹖丕乇 貙 丿爻鬲 亘賴 丿爻鬲 賴賲 丿丕丿賴 賵 賳賵毓蹖 丿乇蹖丕賮鬲 芦鬲賰 爻丕丨鬲蹖禄 貙 丕夭 丕賳爻丕賳 乇丕 倬丿蹖丿 丌賵乇丿賴 丕賳丿."
倬匕蹖乇卮 賵丕賯毓蹖鬲 亘賴 噩丕蹖 噩爻鬲噩賵蹖 丨賯蹖賯鬲
賲丕乇讴賵夭賴 亘賴 賳賯卮 賲賴賲 丿賵 賲賮賴賵賲 賱賵诏賵爻 賵 丕乇賵爻 丿乇 蹖賵賳丕賳 亘丕爻鬲丕賳 丕卮丕乇賴 賲蹖讴賳丿 鬲丕 賳卮丕賳 丿賴丿 丕蹖賳 賲賮丕賴蹖賲 丿乇蹖趩賴 賴丕蹖 胤乇丿 賵 丕賳讴丕乇 賵丕賯毓蹖鬲 賲賵噩賵丿 噩丕賲毓賴 亘賵丿賳丿 丕賲丕 禺乇丿诏乇丕蹖蹖 賲丿乇賳 丿乇蹖趩賴 賴丕蹖 丕賳鬲賯丕丿 乇丕 亘爻鬲賴 賵 鬲讴賳蹖讴 丕賳爻丕賳 乇丕 亘乇丿賴 禺賵丿 讴乇丿賴 鬲丕 賵丕賯毓蹖鬲 噩丕賲毓賴 乇丕 丿乇亘爻鬲 亘倬匕蹖乇丿. 丿乇 賳鬲蹖噩賴 賲丕亘毓丿丕賱胤亘蹖毓賴 丕夭 鬲賮讴乇 亘卮乇 丕賲乇賵夭 乇禺鬲 亘乇亘爻鬲賴 賵 亘賴 丕賵 讴蹖賮蹖鬲蹖 鬲讴 爻丕丨鬲蹖 丿丕丿賴 丕爻鬲. 亘卮乇 丕賲乇賵夭 賮賯胤 丿乇 爻丕丨鬲 賵丕賯毓蹖鬲 丕噩鬲賲丕毓蹖 賵噩賵丿 丿丕乇丿. 趩丕乇賴 趩蹖夭蹖 賳蹖爻鬲 噩夭 胤乇丿 賵 丕賳讴丕乇 賵囟毓 賲賵噩賵丿 讴賴 賴賳乇 丿乇 乇丕賴亘乇蹖 丌賳 賳賯卮 賲賴賲蹖 丿丕乇丿. 賴賳乇蹖 讴賴 丿乇 趩賳诏丕賱 鬲讴賳蹖讴 丕爻蹖乇 賳亘丕卮丿 賵 賯丿乇鬲 倬乇禺丕卮诏乇蹖 乇丕 丿乇 丕賳爻丕賳 亘蹖丿丕乇 讴賳丿. 丕蹖賳噩丕 賲蹖卮賵丿 爻乇賳禺 噩賳亘卮賴丕蹖 丿丕賳卮噩賵蹖蹖 丿賴賴 60 賵 70 乇丕 丿蹖丿
"丕夭 賮賵丕蹖丿 倬乇禺丕卮诏乇蹖貙 馗賴賵乇丕賳丿蹖卮賴 噩爻鬲噩賵诏乇 丿乇 丕賮乇丕丿 噩丕賲毓賴 丕爻鬲. 賮乇丿 丿乇噩賵丕賲毓 氐賳毓鬲蹖 賲毓丕氐乇 亘賴 亘爻蹖丕乇蹖 丕夭 賵丕賯毓蹖鬲賴丕 鬲爻賱賷賲 卮丿賴 丕爻鬲. 賲孬賱丕 賲蹖倬賳丿丕乇丿 讴賴 賲禺丕乇噩 賳馗丕賲蹖 賵 禺乇蹖丿 丕爻賱丨賴 丕賲乇蹖 胤亘蹖毓蹖 丕爻鬲 蹖丕 丕蹖賳讴賴 丿乇蹖丕賮鬲賴 賲禺丕賱賮鬲 亘丕 丕賯丿丕賲丕鬲蹖 丕夭 丕蹖賳诏賵賳賴 亘蹖 賳鬲蹖噩賴 丕爻鬲 . 亘賴 賴乇 丨丕賱 丕賵 賯丕丿乇 賳蹖爻鬲 亘賴 丕賳丿蹖卮賴 丕蹖 丿乇 賲禺丕賱賮鬲 亘丕 丕賲賵乇 噩丕乇蹖 亘乇爻丿. 丕夭蹖賳 賯乇丕乇 賮乇丿 丿乇 噩丕賲毓賴 賲爻鬲賴賱讴 賲蹖 卮賵丿 賵 噩夭卅蹖 丕夭 丌賳 賲蹖 诏乇丿丿 . 乇丕亘胤賴丕蹖 丕賯鬲氐丕丿蹖 賵 爻蹖丕爻蹖 貙 丕賵 乇丕 亘丕 噩丕賲毓賴 倬蹖賵賳丿 賲蹖丿賴丿 ."
賳蹖賲賴 丿賵賲 讴鬲丕亘 丨丕賵蹖 亘丨孬賴丕蹖 賮賱爻賮蹖 亘蹖卮鬲乇蹖 丿乇 亘丕亘 賳賯丿 倬賵夭蹖鬲蹖賵蹖爻賲 賵 鬲讴賳蹖讴 诏乇丕蹖蹖 賵 賴賲趩賳蹖賳 賳丕鬲賵丕賳蹖 夭亘丕賳 丕賲乇賵夭 亘乇丕蹖 卮讴賱 丿丕丿賳 亘賴 丕賳丿蹖卮賴 賴丕蹖 亘夭乇诏 丕爻鬲. 賲丨賵乇 丕氐賱蹖 賳賯丿 賴賲 丕夭 亘蹖賳 乇賮鬲賳 賯丿乇鬲 倬乇卮 賵 丕爻鬲毓賱丕 丿乇 毓賯賱 丕爻鬲
"毓賲賱 诏乇丕蹖蹖 賳馗乇蹖 亘丕 毓賲賱 诏乇丕卅蹖 鬲噩乇亘蹖 亘賴 賴賲 倬蹖賵爻鬲賴 賵 噩賴丕賳蹖 丕夭 賳馗丕乇鬲 賵 鬲賵賱蹖丿 倬丿蹖丿 丌賵乇丿賴 丕賳丿 讴賴 丿丕卅賲丕 乇賵 亘賴 诏爻鬲乇卮 丕爻鬲 . 亘丕 丕蹖賳 乇賵卮 毓賱賲蹖 讴賴 賳禺爻鬲 亘賴 賲賳馗賵乇 鬲爻賱胤 丕賳爻丕賳 亘乇 胤亘蹖毓鬲 丕毓賲丕賱 卮丿賴 貙 亘乇丿诏蹖 丕賳爻丕賳蹖 亘賴 賵爻蹖賱賴 蹖 丕賳爻丕賳 丿蹖诏乇 鬲丨賯賯 蹖丕賮鬲賴 丕爻鬲 . 毓賯賱 賳馗乇蹖 讴賴 丿乇 诏匕卮鬲賴 丕夭 丕蹖賳 亘丕亘鬲 亘蹖 胤乇賮 亘賵丿 亘賴 禺丿賲鬲 毓賯賱 毓賲賱蹖 丿乇 丌賲丿賴 賵 鬲讴賳賵賱賵跇蹖 鬲賵丕賳丕卅蹖賴丕蹖 丕賯鬲氐丕丿蹖 賵 爻蹖丕爻蹖 噩丕賲毓賴 乇丕 鬲賵噩蹖賴 賳賲賵丿賴. 鬲讴賳賵賱賵跇蹖貙 丌夭丕丿蹖 賮乇丿 乇丕 賳蹖夭 丿乇 賲毓乇囟 賳丕亘賵丿蹖 賯乇丕乇丿丕丿賴"
"倬賵夭蹖鬲蹖賵蹖爻賲 亘丕毓孬 诏乇丿蹖丿賴 讴賴 禺乇丿 賲丕 丕爻鬲毓賱丕 乇丕 亘賴 丿賵乇 丕賮讴賳丿 賵 丿乇 丨賵夭賴 賵丕賯毓蹖鬲 鬲賵賯賮 讴賳丿. 丿乇 賵丕倬爻蹖賳 賲乇丨賱賴 賲讴鬲亘 鬲丨氐賱蹖 賲毓丕氐乇 賵 倬蹖卮乇賮鬲 丿丕賳卮 賵 賮賳貙 芦毓賯賱禄 丿蹖诏乇 賳蹖乇賵卅蹖 亘乇丕蹖 亘賱賳丿 倬乇賵丕夭蹖 丕賳丿賷卮賴 賵 诏乇蹖夭 丕夭 賵丕賯毓蹖鬲 亘賴 卮賲丕乇 賳賲蹖 乇賵丿. 丿乇 丕蹖賳 賲乇丨賱賴 丕賳丿蹖卮賴 丿乇 賲乇夭賴丕蹖 賲丨丿賵丿 賵丕賯毓賷鬲 丕夭 丌賳 亘丕亘鬲 賲蹖 丕蹖爻鬲丿 讴賴 乇賵卮 賮賱爻賮蹖 丕賲乇賵夭 丕蹖賳 爻蹖乇 賯賴賯乇丕卅蹖 乇丕 丕蹖噩丕亘 賲蹖 讴賳丿. 爻蹖乇 夭賲丕賳賴 亘賴 丿賳亘丕賱 丌賳爻鬲 讴賴 賯賱賲乇賵 賮讴乇 賮賱爻賮蹖 乇丕 賲丨丿賵丿 爻丕夭丿"
"賮賱爻賮赖 丿乇 卮乇丕蹖胤蹖 賲蹖 鬲賵丕賳丿 賳賯卮 乇丕爻鬲蹖賳 禺賵丿 乇丕 亘丕夭蹖 讴賳丿 讴賴 丿乇 賯蹖丿 诏賮鬲诏賵 賵 乇賮鬲丕乇 夭賲丕賳賴 诏乇賮鬲丕乇 賳蹖丕蹖丿 賵 丕蹖賳 賴賳诏丕賲蹖 丕爻鬲 讴賴 丕賳丿蹖卮賴 蹖 賮賱爻賮蹖 禺氐賵 氐蹖鬲 芦胤乇丿 賵 丕賳讴丕乇禄 禺賵丿 乇丕 丕夭 丿爻鬲 賳丿賴丿 賵 爻蹖乇蹖 亘賴 爻賵蹖 賲賯氐丿 丕毓賱賶 丿丕卮鬲賴 亘丕卮丿. 亘蹖 鬲乇丿蹖丿 賳賯卮蹖 讴賴 賮賱爻賮赖 丿乇 賲禺丕賱賮鬲 亘丕 丕賵囟丕毓 噩丕乇蹖 亘乇毓賴丿賴 丿丕乇丿 丿乇 讴蹖賮蹖鬲 鬲賮讴乇 丕賳鬲賯丕丿蹖 丌賳 丕爻鬲 賵 丕爻丕爻丕 賮賱爻賮赖 趩蹖夭蹖 噩夭 賮讴乇 賵 賳馗乇蹖賴 賳蹖爻鬲. 丕氐丕賱鬲 賮賱爻賮赖 丿乇 丕賳丿蹖卮賴 賵 賳馗乇蹖賴 丕爻鬲. 丕氐丨丕亘 鬲丨氐賱 賵毓賱賲 诏乇丕蹖丕賳 亘丿蹖賳 爻丕丨鬲 賳乇爻蹖丿賴 丕賳丿."
賮乇丕夭賴丕蹖 倬丕蹖丕賳蹖 讴鬲丕亘 丨丕賵蹖 丿乇賳诏賴丕蹖 賲噩賲賱 丌蹖賳丿賴 賳诏乇丕賳賴 賲丕乇讴賵夭賴 丕爻鬲 讴賴 賳賴丕蹖鬲丕 賯氐丿 賳丿丕乇丿 丕賮賯 鬲賲丿賳 睾乇亘 乇丕 鬲蹖乇賴 賵 鬲丕乇 賳卮丕賳 亘丿賴丿 賵 禺賵卮 亘蹖賳丕賳賴 賲蹖 丕賳丿蹖卮丿 讴賴 丿乇 賵乇丕蹖 鬲讴賳蹖讴 诏乇丕蹖蹖 賲毓丕氐乇 亘卮乇 睾乇亘蹖 賲賵賮賯 禺賵丕賴丿卮丿 睾丕蹖鬲 丕賳丿蹖卮蹖 乇丕 噩丕蹖诏夭蹖賳 胤賲毓 賵乇夭蹖 賵 爻乇賲丕蹖賴 爻丕賱丕乇蹖 賵 鬲賵噩蹖賴 賵囟毓 賲賵噩賵丿 讴賳丿.
禺賵丕賳丿賳 丕蹖賳 讴鬲丕亘 禺蹖賱蹖 亘賴 賲賳 趩爻亘蹖丿 賵 賲卮鬲丕賯 卮丿賲 亘丕夭 賴賲 丌乇丕 賵 丕賳丿蹖卮賴 賴丕蹖 賲鬲賮讴乇丕賳 賲讴鬲亘 賮乇丕賳讴賮賵乇鬲 乇丕 亘禺賵丕賳賲
December 9, 2014
亘賴 诏賮鬲賴 賲丕乇讴賵夭賴 蹖讴蹖 丕夭 毓賵丕賲賱 丕氐賱蹖 倬蹖丿丕蹖卮 丕賳爻丕賳 鬲讴 爻丕丨鬲蹖貙 賵爻丕蹖賱 丕乇鬲亘丕胤 噩賲毓蹖 賵 氐賳丕蹖毓 爻乇诏乇賲 讴賳賳丿賴 賵 賵賯鬲鈥屬矩壁┵� 賴爻鬲賳 讴賴 爻亘亘 丕夭 亘蹖賳 乇賮鬲賳 禺賱丕賯蹖鬲 賵 丕賳丿蹖卮賴鈥屰� 賮乇丿蹖 賲蹖卮賳.
賲丕乇讴賵夭賴 賲蹖鈥屭�: 丌诏賴蹖鈥屬囏й� 鬲亘賱蹖睾丕鬲蹖 賲丕賳毓 鬲讴丕賲賱 丨賯蹖賯蹖 賲毓賳丕蹖 賵丕跇賴鈥屬囏� 賲蹖鈥屫促堌� 賵 賵丕跇賴鈥屬囏й屰� 賲丕賳賳丿 乇卮丿貙 禺賵卮亘禺鬲蹖貙 乇賮丕賴貙 鬲賵爻毓賴貙 亘乇丕亘乇蹖貙 丿賲賵讴乇丕爻蹖 賵 丌夭丕丿蹖貙 亘丕 賵丕賯毓蹖鬲 賴賲禺賵丕賳蹖 賳丿丕乇賳丿.
賲丕乇讴賵夭賴 賲蹖鈥屭�: 丌诏賴蹖鈥屬囏й� 鬲亘賱蹖睾丕鬲蹖 賲丕賳毓 鬲讴丕賲賱 丨賯蹖賯蹖 賲毓賳丕蹖 賵丕跇賴鈥屬囏� 賲蹖鈥屫促堌� 賵 賵丕跇賴鈥屬囏й屰� 賲丕賳賳丿 乇卮丿貙 禺賵卮亘禺鬲蹖貙 乇賮丕賴貙 鬲賵爻毓賴貙 亘乇丕亘乇蹖貙 丿賲賵讴乇丕爻蹖 賵 丌夭丕丿蹖貙 亘丕 賵丕賯毓蹖鬲 賴賲禺賵丕賳蹖 賳丿丕乇賳丿.
June 8, 2018
In an earlier stage of history, humankind was poor but authentic. With modern industrial society, needs are routinely met but we鈥檝e lost ourselves in the process. 鈥淭oday,鈥� Marcuse writes, 鈥減rivate space has been invaded and whittled down by technological reality. Mass production and mass distribution claim the entire individual, and industrial psychology has long since ceased to be confined to the factory鈥�.There is only one dimension, and it is everywhere and in all forms.鈥� Later, Marcuse discusses the Happy Consciousness 鈥渢he belief that the real is rational and that the system delivers the goods鈥� which then 鈥渞eflects the new conformism which is a facet of technological rationality translated into social behavior.鈥�
Production, for Marcuse, is no longer a means to serve real needs. It becomes an end-in-itself. Or, rather, production creates artificial needs 鈥� the products of boredom, really 鈥� to feed the wealth of the few. Through its education-media propaganda machinery, production creates a culture of fake needs. Common folk are mesmerized. Flag and production go hand-in-hand. Patriotism is support for economic order. The status quo is reassuring stability, security and joy. 鈥淢ost of the prevailing needs to relax, to have fun, to behave and consume in accordance with the advertisements, to love and hate what others love and hate, belong to [the] category of false needs,鈥� Marcuse writes, adding that 鈥淭he people find their soul in their automobile, hi-fi set, split-level home, kitchen equipment.鈥� This is the 鈥渙ne-dimensional man.鈥�
To be sure, not all are happy campers. They make waves. They vote, strike and protest. But this is all tame stuff, allowed by the economic order as venting mechanisms for those who experience inequality and sense the unfairness. Give protesters their day in court. Calm will return. The status quo will become normal again. For the most part though, these are not a rebellious people. They are unable to see outside the paradigm that imprisons them. They are unable to consider an alternative reality, a world of eternal verity as conveyed by Plato, a world of pureness and harmony, of the good of the whole, and of a fully-blossomed humanity. This is the world of Reason, Rationality and Pacification (no war, exploitation, domination).
It is a world that would have been articulated by philosophers of old but philosophers have been co-opted by the production paradigm that has turned the rational into the irrational. Reason has been reified, not as a Marcusian Truth, but as the applied tool of technology that serves production. Pacification now means the taming of the masses to immunize the production machinery against anger. Positivist philosophy, 鈥淥ne-Dimensional Philosophy,鈥� is the handmaiden of this reason-based scientific paradigm. Linguistic analysis is about the meaning of banality. Looking to any source of truth other than those based on a material-scientific foundation is dismissed as metaphysics and nonsense.
Marcuse鈥檚 obtuse writing style is difficult to follow in its particulars, but his central argument seems clear enough. His critique of the modern-day world, though dated with Marxist-Freudian terminology and concepts, are relevant still and a good dusting off is due. Marcuse鈥檚 goal 鈥� a revitalization of humanity in a way that benefits all 鈥� is laudable, but it is not out there in a Platonic sense as Marcuse conveys, which is so easily dismissed as metaphysical nonsense by many. It is within. To be free, to even have equality as the condition for such freedom, is built into our being. The need to be free to seek what we need to live, and to defend against threats is essential to life. Freedom is the philosophical equivalent to survival.
That freedom, though, is met in two fundamentally, divergent ways. Domination that ensures the freedom of some at the expense of others is one way. Accommodating and respecting the interests of others is the other. Both work as survival strategies and these twin prongs of evolutionarily-derived behavior, and everything in between, have been present throughout history. But Marcuse sees only a single, well-intentioned humanity. Rid itself of technology and industrial domination and exploitation, the rational becomes real again and the authentic man re-emerges.
It is a good man, one who abjures the exercise of power, in whatever form. In this alternative reality, power relations are unnecessary. This is where Marcuse strays. There has been, there is, and there will always be, a strong impulse for a good part of humanity to take advantage, to dominate, to deceive. Pacification in Marcuse鈥檚 sense plays right into their hands. Sociopathic behavior is not only fueled by culture. It鈥檚 in the genes and it is perpetual. There is no single human nature. Some are good, some are not. Most are in between, with behavioral expression dependent on situation and circumstance. The ideal of Tao in a human-constructed world is to create the perfect balance between the freedom of one versus the freedom of the other, but that order requires the application of a countervailing power. Despite its dark, worrisome overtones, peace through strength is the right mantra to achieve Marcuse鈥檚 goal of peace and harmony for all.
*Does a 鈥渇alse consciousness鈥� long precede the industrial-production economy? In his book, 鈥淭he World of Thought in Ancient China,鈥� Benjamin Schwartz, writes that the masses, exposed 鈥渢o both the seductions of civilization and the oppressions inflicted by civilization,鈥articipate in it fully and long to share in the goals of their masters. They can hardly transcend their environment.鈥� While Lao Tsu sees the correction coming from Taoist sage-rulers, "in the Chuang Tsu strain the pathology of human consciousness is congenital to the entire species and...it is deeply rooted in the human heart/mind itself.鈥� In this Taoist context, 鈥渇alse consciousness鈥� means 鈥渓ittle understanding鈥� vis-脿-vis the Tao. This may not mean the sort of thing that Marcuse presumes as the essence of human nature (Marcuse seems drawn to Platonic perfection), though superficially at least, the concepts seem aligned in which case, the phenomenon that Marcuse observes has been there all along but, now, is magnified.
Production, for Marcuse, is no longer a means to serve real needs. It becomes an end-in-itself. Or, rather, production creates artificial needs 鈥� the products of boredom, really 鈥� to feed the wealth of the few. Through its education-media propaganda machinery, production creates a culture of fake needs. Common folk are mesmerized. Flag and production go hand-in-hand. Patriotism is support for economic order. The status quo is reassuring stability, security and joy. 鈥淢ost of the prevailing needs to relax, to have fun, to behave and consume in accordance with the advertisements, to love and hate what others love and hate, belong to [the] category of false needs,鈥� Marcuse writes, adding that 鈥淭he people find their soul in their automobile, hi-fi set, split-level home, kitchen equipment.鈥� This is the 鈥渙ne-dimensional man.鈥�
To be sure, not all are happy campers. They make waves. They vote, strike and protest. But this is all tame stuff, allowed by the economic order as venting mechanisms for those who experience inequality and sense the unfairness. Give protesters their day in court. Calm will return. The status quo will become normal again. For the most part though, these are not a rebellious people. They are unable to see outside the paradigm that imprisons them. They are unable to consider an alternative reality, a world of eternal verity as conveyed by Plato, a world of pureness and harmony, of the good of the whole, and of a fully-blossomed humanity. This is the world of Reason, Rationality and Pacification (no war, exploitation, domination).
It is a world that would have been articulated by philosophers of old but philosophers have been co-opted by the production paradigm that has turned the rational into the irrational. Reason has been reified, not as a Marcusian Truth, but as the applied tool of technology that serves production. Pacification now means the taming of the masses to immunize the production machinery against anger. Positivist philosophy, 鈥淥ne-Dimensional Philosophy,鈥� is the handmaiden of this reason-based scientific paradigm. Linguistic analysis is about the meaning of banality. Looking to any source of truth other than those based on a material-scientific foundation is dismissed as metaphysics and nonsense.
Marcuse鈥檚 obtuse writing style is difficult to follow in its particulars, but his central argument seems clear enough. His critique of the modern-day world, though dated with Marxist-Freudian terminology and concepts, are relevant still and a good dusting off is due. Marcuse鈥檚 goal 鈥� a revitalization of humanity in a way that benefits all 鈥� is laudable, but it is not out there in a Platonic sense as Marcuse conveys, which is so easily dismissed as metaphysical nonsense by many. It is within. To be free, to even have equality as the condition for such freedom, is built into our being. The need to be free to seek what we need to live, and to defend against threats is essential to life. Freedom is the philosophical equivalent to survival.
That freedom, though, is met in two fundamentally, divergent ways. Domination that ensures the freedom of some at the expense of others is one way. Accommodating and respecting the interests of others is the other. Both work as survival strategies and these twin prongs of evolutionarily-derived behavior, and everything in between, have been present throughout history. But Marcuse sees only a single, well-intentioned humanity. Rid itself of technology and industrial domination and exploitation, the rational becomes real again and the authentic man re-emerges.
It is a good man, one who abjures the exercise of power, in whatever form. In this alternative reality, power relations are unnecessary. This is where Marcuse strays. There has been, there is, and there will always be, a strong impulse for a good part of humanity to take advantage, to dominate, to deceive. Pacification in Marcuse鈥檚 sense plays right into their hands. Sociopathic behavior is not only fueled by culture. It鈥檚 in the genes and it is perpetual. There is no single human nature. Some are good, some are not. Most are in between, with behavioral expression dependent on situation and circumstance. The ideal of Tao in a human-constructed world is to create the perfect balance between the freedom of one versus the freedom of the other, but that order requires the application of a countervailing power. Despite its dark, worrisome overtones, peace through strength is the right mantra to achieve Marcuse鈥檚 goal of peace and harmony for all.
*Does a 鈥渇alse consciousness鈥� long precede the industrial-production economy? In his book, 鈥淭he World of Thought in Ancient China,鈥� Benjamin Schwartz, writes that the masses, exposed 鈥渢o both the seductions of civilization and the oppressions inflicted by civilization,鈥articipate in it fully and long to share in the goals of their masters. They can hardly transcend their environment.鈥� While Lao Tsu sees the correction coming from Taoist sage-rulers, "in the Chuang Tsu strain the pathology of human consciousness is congenital to the entire species and...it is deeply rooted in the human heart/mind itself.鈥� In this Taoist context, 鈥渇alse consciousness鈥� means 鈥渓ittle understanding鈥� vis-脿-vis the Tao. This may not mean the sort of thing that Marcuse presumes as the essence of human nature (Marcuse seems drawn to Platonic perfection), though superficially at least, the concepts seem aligned in which case, the phenomenon that Marcuse observes has been there all along but, now, is magnified.
January 13, 2018
賷賯毓 丕賱賯丕乇卅 賱賰鬲丕亘 賲丕乇賰賵夭 鬲丨鬲 毓賲賱賷丞 廿爻賯丕胤賷丞 賰亘賷乇丞 毓賱賶 賲丕賷毓賷卮賴 丕賱廿賳爻丕賳 賮賷 丕賱毓氐乇 丕賱丨丿賷孬 貙 丨賷孬 賱丕 賷賲賰賳 丕賱賳馗乇 兀賵 丕賱賰鬲丕亘丞 毓賳賴 亘鬲噩乇丿 貙 毓賱賶 丕賱兀賯賱 爻兀賯賵賱 兀賳賳賷 丨丕賵賱鬲 噩賴丿賷 貙 賱賰賳 毓賳丿 丕賱鬲賮賰賷乇 亘兀賳賳賷 賮乇丿 賷毓賷卮 賮賷 賴匕丕 丕賱賵噩賵丿 貙 賮廿賳 賲丨丕賵賱丕鬲賷 丕賱毓亘孬賷丞 鬲賳賮賷 賵噩賵丿賷 .
賷毓鬲亘乇 賲丕乇賰賵夭 賲賳 兀賵丕卅賱 賲賳 賰鬲亘 毓賳 賴匕丕 丕賱賲賵囟賵毓 貙 賷賳胤賱賯 丕賱賰丕鬲亘 賮賷 鬲賵囟賷丨 賳馗乇賷鬲賴 賲賳 禺賱丕賱 胤乇丨賴 賱爻丐丕賱 賲賴賲 : 賱賲丕匕丕 亘丕鬲 賲賳 丕賱賲爻鬲丨賷賱 兀賳 賳乇賶 孬賵乇丞 丿丕禺賱 丕賱賲噩鬲賲毓 丕賱氐賳丕毓賷 責 賮丕賱胤丕亘毓 丕賱毓賯賱丕賳賷 賱賱賲噩鬲賲毓 丕賱鬲賰賳賵賱賵噩賷 丕賱賱丕毓賯賱丕賳賷 賵丕賱匕賷 賷爻毓賶 廿賱賶 鬲賯賱賷氐 丕賱賲噩丕賱 丕賱丿丕禺賱賷 賱賱賮乇丿 毓賳 胤乇賷賯 夭賷丕丿丞 丕賱廿爻鬲賴賱丕賰 賵鬲賱亘賷鬲賴 賱丨丕噩丕鬲 賵賴賲賷丞 鬲賲 廿禺鬲賱丕賯賴丕 亘賴丿賮 丕賱爻賷胤乇丞 毓賱賶 丕賱賮乇丿 貙 賵鬲爻禺賷乇賴 賰賱 丕賱廿賲賰丕賳丕鬲 賱鬲丨賯賷賯 匕賱賰 貙 賲賳 禺賱丕賱 丕賱爻賷胤乇丞 毓賱賶 賮賰乇 丕賱廿賳爻丕賳 (丕賱賮賰乇 賷毓鬲亘乇 丕賱毓丿賵 賱賲噩鬲賲毓 丕賱爻賷胤乇丞) 貙 賮賷 丨賷賳 鬲賱毓亘 - 丕賱賱睾丞 丕賱兀丨丕丿賷丞 賵丕賱兀丿亘 賵丕賱賮賳 賵丕賱廿毓賱丕賲 賵丕賱鬲賰賳賵賱賵噩賷丕(鬲丨賱 賲丨賱 丕賱毓賳賮) 賵丕賱爻賷丕爻丞 賵賵賴賲 丕賱賲毓丕乇囟丞 賵丕賱禺胤乇 丕賱禺丕乇噩賷 賵丕賱廿爻鬲賱丕亘 賵丕賱廿爻鬲亘胤丕賳 貙 丕賱賲賮丕賴賷賲 丕賱鬲賷 鬲爻鬲亘丿賱 亘丕賱氐賵乇 貙 賵丕賱賵氐賮 賵賱賷爻 丕賱賳賯丿 賱賱賲賮丕賴賷賲 賲孬賱 (丕賱丨乇賷丞 賵丕賱丿賷賲賵賯乇丕胤賷丞 賵丕賱兀賲丞 ) 賲孬賱 賴匕賴 丕賱鬲毓亘賷乇丕鬲 賱丕鬲兀鬲賽 賰鬲毓亘賷乇 毓賲丕 賷噩亘 兀賳 賷賰賵賳 亘賱 賰賵氐賮 賱賲丕賴賵 賰丕卅賳 貙 賰賱賲丕鬲 賰亘賷乇丞 賵賴賱丕賲賷丞 賱丕鬲毓亘乇 丨賯賷賯丞 毓賳 丕賱賵丕賯毓 丕賱鬲賷 賷毓賷卮賴 丕賱賮乇丿- 賰賱 匕賱賰 賷賱毓亘 丿賵乇 丕賱賲禺丿乇 賱兀賷 氐賵鬲 賲毓丕乇囟 賵賲賳鬲賯丿 賮賷賲丕 賷兀鬲賷 丕賱賯賲毓 賲賳 丕賱賲噩鬲賲毓 賳賮爻賴 (匕賵 丕賱囟賲賷乇 丕賱爻毓賷丿) 貙 賵爻胤 賴匕賴 丕賱賲賷夭丕鬲 丕賱鬲賷 賷毓鬲賯丿賴丕 丕賱賲噩鬲賲毓 賵亘丕賱鬲兀賰賷丿 賱丕賷乇賷丿 禺爻丕乇鬲賴丕 貙 賷毓鬲亘乇 禺賷丕乇 丕賱鬲睾賷賷乇 兀賲乇丕賸 賲爻鬲亘毓丿丕賸 .
亘丕賱鬲兀賰賷丿 兀賳 賱丕 兀鬲賵丕賮賯 賲毓 丕賱賳亘乇丞 丕賱鬲卮丕丐賲賷丞 丕賱鬲賷 丕毓鬲賳賯賴丕 賲丕乇賰賵夭 賮賷 賰鬲丕亘賴 貙 賵賱丕 丕賱賱睾丞 丕賱氐毓亘丞 賵廿氐乇丕乇賴 毓賱賶 丕爻鬲禺丿丕賲 賲賮乇丿丕鬲 鬲氐毓亘 毓賱賶 丕賱賯丕乇賷亍 丕賱賲鬲丕亘毓丞 賵賱賰賳 爻乇毓丕賳 賲丕 賷鬲噩丕賵夭賴丕 亘毓丿 丕賱丕爻鬲賲乇丕乇 賮賷 丕賱賯乇丕亍丞 貙 賱賰賳賳賷 賲賳 噩賴丞 兀禺乇賶 賱丕 兀爻鬲胤賷毓 廿賳賰丕乇 兀賴賲賷丞 丕賱賰鬲丕亘 賵丕賱賲賵囟賵毓 賵賲丿賶 鬲兀孬賷乇賴 亘賷 貙 丨鬲賶 兀賳賷 賵噩丿鬲 廿賲鬲丿丕丿 賱兀賮賰丕乇賴 賮賷 賰鬲亘 賯乇兀鬲賴丕 賱丕丨賯丕賸 -乇亘賲丕 爻兀鬲丨丿孬 毓賳賴丕 賱丕丨賯丕賸- 賵賴賵 賲丕噩毓賱賳賷 兀鬲兀禺乇 賮賷 丕賱賰鬲丕亘丞 毓賳賴 亘毓囟 丕賱賵賯鬲 .
賰賲丕 兀乇賷丿 丕賱賱廿卮丕丿丞 亘丕禺鬲賷丕乇丕鬲 胤乇丕亘賷卮賷 丕賱睾賳賷 毓賳 丕賱鬲毓乇賷賮 貙 賵亘丕賱兀禺氐 丕賱賲賯丿賲丞 丕賱乇丕卅毓丞 丕賱鬲賷 賱禺氐 亘賴丕 賳馗乇賷丞 丕賱亘毓丿 丕賱賵丕丨丿 (兀賳氐丨 亘毓丿賲 鬲噩丕賵夭賴丕 亘兀賷 丨丕賱) 丨賷孬 亘丿兀賴丕 亘賲賯丕乇賳丞 噩賷丿丞 亘賷賳 賰鬲丕亘賷 賮丕賳賵賳 賵賲丕乇賰賵夭 賲賳 丨賷孬 鬲賵噩賴 丕賱賰鬲丕亘賷賳 賵丕賱兀爻卅賱丞 丕賱鬲賷 賷胤乇丨賴丕 賰賱 賲賳賴賲丕 貙賵賴賵 賲丕賵噩丿鬲賴 廿賳胤賱丕賯賴 賲賲鬲丕夭丞 賱卮乇丨 丕賱賳馗乇賷丞 .
賷毓鬲亘乇 賲丕乇賰賵夭 賲賳 兀賵丕卅賱 賲賳 賰鬲亘 毓賳 賴匕丕 丕賱賲賵囟賵毓 貙 賷賳胤賱賯 丕賱賰丕鬲亘 賮賷 鬲賵囟賷丨 賳馗乇賷鬲賴 賲賳 禺賱丕賱 胤乇丨賴 賱爻丐丕賱 賲賴賲 : 賱賲丕匕丕 亘丕鬲 賲賳 丕賱賲爻鬲丨賷賱 兀賳 賳乇賶 孬賵乇丞 丿丕禺賱 丕賱賲噩鬲賲毓 丕賱氐賳丕毓賷 責 賮丕賱胤丕亘毓 丕賱毓賯賱丕賳賷 賱賱賲噩鬲賲毓 丕賱鬲賰賳賵賱賵噩賷 丕賱賱丕毓賯賱丕賳賷 賵丕賱匕賷 賷爻毓賶 廿賱賶 鬲賯賱賷氐 丕賱賲噩丕賱 丕賱丿丕禺賱賷 賱賱賮乇丿 毓賳 胤乇賷賯 夭賷丕丿丞 丕賱廿爻鬲賴賱丕賰 賵鬲賱亘賷鬲賴 賱丨丕噩丕鬲 賵賴賲賷丞 鬲賲 廿禺鬲賱丕賯賴丕 亘賴丿賮 丕賱爻賷胤乇丞 毓賱賶 丕賱賮乇丿 貙 賵鬲爻禺賷乇賴 賰賱 丕賱廿賲賰丕賳丕鬲 賱鬲丨賯賷賯 匕賱賰 貙 賲賳 禺賱丕賱 丕賱爻賷胤乇丞 毓賱賶 賮賰乇 丕賱廿賳爻丕賳 (丕賱賮賰乇 賷毓鬲亘乇 丕賱毓丿賵 賱賲噩鬲賲毓 丕賱爻賷胤乇丞) 貙 賮賷 丨賷賳 鬲賱毓亘 - 丕賱賱睾丞 丕賱兀丨丕丿賷丞 賵丕賱兀丿亘 賵丕賱賮賳 賵丕賱廿毓賱丕賲 賵丕賱鬲賰賳賵賱賵噩賷丕(鬲丨賱 賲丨賱 丕賱毓賳賮) 賵丕賱爻賷丕爻丞 賵賵賴賲 丕賱賲毓丕乇囟丞 賵丕賱禺胤乇 丕賱禺丕乇噩賷 賵丕賱廿爻鬲賱丕亘 賵丕賱廿爻鬲亘胤丕賳 貙 丕賱賲賮丕賴賷賲 丕賱鬲賷 鬲爻鬲亘丿賱 亘丕賱氐賵乇 貙 賵丕賱賵氐賮 賵賱賷爻 丕賱賳賯丿 賱賱賲賮丕賴賷賲 賲孬賱 (丕賱丨乇賷丞 賵丕賱丿賷賲賵賯乇丕胤賷丞 賵丕賱兀賲丞 ) 賲孬賱 賴匕賴 丕賱鬲毓亘賷乇丕鬲 賱丕鬲兀鬲賽 賰鬲毓亘賷乇 毓賲丕 賷噩亘 兀賳 賷賰賵賳 亘賱 賰賵氐賮 賱賲丕賴賵 賰丕卅賳 貙 賰賱賲丕鬲 賰亘賷乇丞 賵賴賱丕賲賷丞 賱丕鬲毓亘乇 丨賯賷賯丞 毓賳 丕賱賵丕賯毓 丕賱鬲賷 賷毓賷卮賴 丕賱賮乇丿- 賰賱 匕賱賰 賷賱毓亘 丿賵乇 丕賱賲禺丿乇 賱兀賷 氐賵鬲 賲毓丕乇囟 賵賲賳鬲賯丿 賮賷賲丕 賷兀鬲賷 丕賱賯賲毓 賲賳 丕賱賲噩鬲賲毓 賳賮爻賴 (匕賵 丕賱囟賲賷乇 丕賱爻毓賷丿) 貙 賵爻胤 賴匕賴 丕賱賲賷夭丕鬲 丕賱鬲賷 賷毓鬲賯丿賴丕 丕賱賲噩鬲賲毓 賵亘丕賱鬲兀賰賷丿 賱丕賷乇賷丿 禺爻丕乇鬲賴丕 貙 賷毓鬲亘乇 禺賷丕乇 丕賱鬲睾賷賷乇 兀賲乇丕賸 賲爻鬲亘毓丿丕賸 .
亘丕賱鬲兀賰賷丿 兀賳 賱丕 兀鬲賵丕賮賯 賲毓 丕賱賳亘乇丞 丕賱鬲卮丕丐賲賷丞 丕賱鬲賷 丕毓鬲賳賯賴丕 賲丕乇賰賵夭 賮賷 賰鬲丕亘賴 貙 賵賱丕 丕賱賱睾丞 丕賱氐毓亘丞 賵廿氐乇丕乇賴 毓賱賶 丕爻鬲禺丿丕賲 賲賮乇丿丕鬲 鬲氐毓亘 毓賱賶 丕賱賯丕乇賷亍 丕賱賲鬲丕亘毓丞 賵賱賰賳 爻乇毓丕賳 賲丕 賷鬲噩丕賵夭賴丕 亘毓丿 丕賱丕爻鬲賲乇丕乇 賮賷 丕賱賯乇丕亍丞 貙 賱賰賳賳賷 賲賳 噩賴丞 兀禺乇賶 賱丕 兀爻鬲胤賷毓 廿賳賰丕乇 兀賴賲賷丞 丕賱賰鬲丕亘 賵丕賱賲賵囟賵毓 賵賲丿賶 鬲兀孬賷乇賴 亘賷 貙 丨鬲賶 兀賳賷 賵噩丿鬲 廿賲鬲丿丕丿 賱兀賮賰丕乇賴 賮賷 賰鬲亘 賯乇兀鬲賴丕 賱丕丨賯丕賸 -乇亘賲丕 爻兀鬲丨丿孬 毓賳賴丕 賱丕丨賯丕賸- 賵賴賵 賲丕噩毓賱賳賷 兀鬲兀禺乇 賮賷 丕賱賰鬲丕亘丞 毓賳賴 亘毓囟 丕賱賵賯鬲 .
賰賲丕 兀乇賷丿 丕賱賱廿卮丕丿丞 亘丕禺鬲賷丕乇丕鬲 胤乇丕亘賷卮賷 丕賱睾賳賷 毓賳 丕賱鬲毓乇賷賮 貙 賵亘丕賱兀禺氐 丕賱賲賯丿賲丞 丕賱乇丕卅毓丞 丕賱鬲賷 賱禺氐 亘賴丕 賳馗乇賷丞 丕賱亘毓丿 丕賱賵丕丨丿 (兀賳氐丨 亘毓丿賲 鬲噩丕賵夭賴丕 亘兀賷 丨丕賱) 丨賷孬 亘丿兀賴丕 亘賲賯丕乇賳丞 噩賷丿丞 亘賷賳 賰鬲丕亘賷 賮丕賳賵賳 賵賲丕乇賰賵夭 賲賳 丨賷孬 鬲賵噩賴 丕賱賰鬲丕亘賷賳 賵丕賱兀爻卅賱丞 丕賱鬲賷 賷胤乇丨賴丕 賰賱 賲賳賴賲丕 貙賵賴賵 賲丕賵噩丿鬲賴 廿賳胤賱丕賯賴 賲賲鬲丕夭丞 賱卮乇丨 丕賱賳馗乇賷丞 .
September 11, 2013
this critique feels very much grounded in the time it was written, the late 50s-early 60s, at the height of Keynesianism, when the working class in the First World had reached a material comfort never-before-seen, and the Marxist philosophers went scrambling to figure out why their theory of social revolution was suddenly worthless, the "immiseration" predicted by Marx suddenly refuted by the New Deal.
what Marcuse misses, among other things, is that the growing prosperity of the First World workers came at the expense of the Third World, through the expanding primitive accumulation and displacement happening on the periphery.
this invisibility was tied of course to the limitations of Marcuse's politics. of course the book is useful because it asks us how do we, as First World revolutionaries, make revolution in the midst of material abundance, and the overwhelming "satisfaction" of the majority of our peers, who can sit on the couch and watch TV, or go to the mall, thinking this is the basis of freedom. Marcuse's distinction between "real" and "false" needs is a good one, but not fully fleshed out. regardless, the ultimate limitation of the book in my view is that politically it holds up Marx's positive view of capitalism in terms of industrialization and the "material basis for freedom," which, looking back with the hindsight of the last 50 years of ecological devastation, is hard to justify.
John Holloway's "Change the World Without Taking Power" gains all the insights of One Dimensional Man, without any of the limitations. read that one instead, if you can. this one is interesting mostly for historical curiosity.
what Marcuse misses, among other things, is that the growing prosperity of the First World workers came at the expense of the Third World, through the expanding primitive accumulation and displacement happening on the periphery.
this invisibility was tied of course to the limitations of Marcuse's politics. of course the book is useful because it asks us how do we, as First World revolutionaries, make revolution in the midst of material abundance, and the overwhelming "satisfaction" of the majority of our peers, who can sit on the couch and watch TV, or go to the mall, thinking this is the basis of freedom. Marcuse's distinction between "real" and "false" needs is a good one, but not fully fleshed out. regardless, the ultimate limitation of the book in my view is that politically it holds up Marx's positive view of capitalism in terms of industrialization and the "material basis for freedom," which, looking back with the hindsight of the last 50 years of ecological devastation, is hard to justify.
John Holloway's "Change the World Without Taking Power" gains all the insights of One Dimensional Man, without any of the limitations. read that one instead, if you can. this one is interesting mostly for historical curiosity.
June 9, 2018
鈥庘赌赌忊赌�
鈥赌赌赌赌赌�
鈥淎ll liberation depends on the consciousness of servitude and the emergence of this consciousness is always hampered by the predominance of needs and satisfactions which, to a great extent, have become the individual's own.鈥�.
I鈥檝e read this book more than once, though it is a short one but it needs time in order to be fully grasped. It is, definitely, not an easy read.
In this book, Marcuse clarifies the meaning of the one-dimensional society (which is a repressive society) and how it affects the people turning them into one-dimensional men.
When you read this book, you will think that Marcuse is talking about the people you meet every day! Our world is currently infected with one-dimensional men 鈥� men who can鈥檛 think rationally and can鈥檛 allow other people to have different opinions. In a one-dimensional society the only genuine individual is the rebel (the one who refuses the pressure of the society and rejects to become a one-dimensional man).
Marcuse thinks that in order to preserve your genuine character in such a repressive society, you will have to practice a strategy he calls 鈥楾he Great Refusal鈥�. You must refuse everything the society produces. DON鈥橳 BE A BLIND CONSUMER. SAY NO!
I recommend it to all of my friends. I鈥檓 sure you鈥檙e going to enjoy reading it.
鈥赌赌赌赌赌�鈥淎ll liberation depends on the consciousness of servitude and the emergence of this consciousness is always hampered by the predominance of needs and satisfactions which, to a great extent, have become the individual's own.鈥�.
I鈥檝e read this book more than once, though it is a short one but it needs time in order to be fully grasped. It is, definitely, not an easy read.
In this book, Marcuse clarifies the meaning of the one-dimensional society (which is a repressive society) and how it affects the people turning them into one-dimensional men.
When you read this book, you will think that Marcuse is talking about the people you meet every day! Our world is currently infected with one-dimensional men 鈥� men who can鈥檛 think rationally and can鈥檛 allow other people to have different opinions. In a one-dimensional society the only genuine individual is the rebel (the one who refuses the pressure of the society and rejects to become a one-dimensional man).
Marcuse thinks that in order to preserve your genuine character in such a repressive society, you will have to practice a strategy he calls 鈥楾he Great Refusal鈥�. You must refuse everything the society produces. DON鈥橳 BE A BLIND CONSUMER. SAY NO!
I recommend it to all of my friends. I鈥檓 sure you鈥檙e going to enjoy reading it.
January 23, 2020
Consider the following paragraph a motivation for reading "one dimensional man":
{There are books that one wishes to had read a long time ago! Books which you wish they never end; Books that excite you to such extent at 2:00 A.M. that you are urged to call someone up and read a passage or two and talk for an hour; Books that mesmerize you and leave you ponder upon long time after; Books which you slow down your reading pace, just so its taste linger with you...}
One dimensional man is a must read! More than ever for the present apparent polarized political world, where one encounters "choices", equally bad! The book has a very vivid message but Marcuse doesn't reveal himself too early. He rather present a handful of examples, which some surprisingly hold true to this day. Little by little he shows, how the new system of domination numbs people and transforms them into conformist zombies (with a semblance of Freedom), deprived from "true thinking".
The book argues how in a an advanced industrial society, which has already reached a level of common welfare and productivity, one can truly not think of alternatives, or how any alternative seems to be looked down upon. I couldn't help but notice the illustration of "Brave New World" while reading the book. The first half of the book is extremely meticulously written. Arguments unfold elaborately, but in a fashionably long passages, tied with examples. It might seem not quite to the point here and there but for a German thinker, I suppose that is quite natural.
Chapter 7 strongly criticizes analytical philosophy. Many examples of Wittgenstein and other philosophers are dismantled with scrutiny. I think analytical philosophy has already diminished in comparison to the continental.
{There are books that one wishes to had read a long time ago! Books which you wish they never end; Books that excite you to such extent at 2:00 A.M. that you are urged to call someone up and read a passage or two and talk for an hour; Books that mesmerize you and leave you ponder upon long time after; Books which you slow down your reading pace, just so its taste linger with you...}
One dimensional man is a must read! More than ever for the present apparent polarized political world, where one encounters "choices", equally bad! The book has a very vivid message but Marcuse doesn't reveal himself too early. He rather present a handful of examples, which some surprisingly hold true to this day. Little by little he shows, how the new system of domination numbs people and transforms them into conformist zombies (with a semblance of Freedom), deprived from "true thinking".
The book argues how in a an advanced industrial society, which has already reached a level of common welfare and productivity, one can truly not think of alternatives, or how any alternative seems to be looked down upon. I couldn't help but notice the illustration of "Brave New World" while reading the book. The first half of the book is extremely meticulously written. Arguments unfold elaborately, but in a fashionably long passages, tied with examples. It might seem not quite to the point here and there but for a German thinker, I suppose that is quite natural.
Chapter 7 strongly criticizes analytical philosophy. Many examples of Wittgenstein and other philosophers are dismantled with scrutiny. I think analytical philosophy has already diminished in comparison to the continental.
January 20, 2008
This is pretty damned radical for its time (1964). People mock the Frankfurt school these days for reasons I do not understand. One Dimensional Man is Marcuse's best known work, though probably not his best. The question he tries to answer is rather straight forward: What has late industrial society done to us and how has it shaped our state of mind? The problem with Marcuse (as with other Marxists, I suppose) is that while criticizing industrialization, he still holds out much hope in technology as a potential tool of liberation (as opposed to a means of oppression and alienation underneath the capitalist regime). Though I should say that One Dimensional Man is much more pessimistic than some of his other works.
It is hard to argue with Marcuse when he tells us that if freed from the chains of capitalism we could stop producing so much needless crap and only work a few hours a week, but when he actually thinks this is gonna actually happen, I have to take issue with that. I think we've come very far since Marcuse and are much more likely to view industrialization as a system in and of itself that should be looked upon with suspicion--even when not tied to the Capitalist regime. Still, this book is hugely important and sets the groundwork for much future radical thought.
It is hard to argue with Marcuse when he tells us that if freed from the chains of capitalism we could stop producing so much needless crap and only work a few hours a week, but when he actually thinks this is gonna actually happen, I have to take issue with that. I think we've come very far since Marcuse and are much more likely to view industrialization as a system in and of itself that should be looked upon with suspicion--even when not tied to the Capitalist regime. Still, this book is hugely important and sets the groundwork for much future radical thought.
June 1, 2016
A brilliant thought provoking and challenging book. Covers lots of different topics but the key one which i found relevant was the one on technology and how this has been imbibed into our minds and modus operandi. Ask yourself, if you were to start a new business for example, what would be your first thought when it came to operationalising it? Which website to launch it off i guess right? Which app to use? Technology has become such a leading driver and medium for our thoughts that its hard for us to think independently of it. Mark Hughes wrote the book in the 50s (i think) and some of the points are massively relevant to the twitter and Facebook generation of today. Very interesting read though in places i found it quite complicated.
October 1, 2010
yadayadayadayadayadayadayada--- As well read the endless debates of the Scholastic Philosophers for all the good Marxist and neo-Marxist theorizing does anyone. Once buy into the notion of Historical Inevitability, whether it be the Inevitable Class Struggle or the Second Coming of Jesus, and human experience is open to endless criticism concerning its conformity--or the lack of it--or the antithesis of it-- to the way things are spozed to go. Instead, gimme Rachel Ray, the Tuscan Sun and bottle of Vin Ordinaire, ne Marx, ne Jesus. Amen.
May 11, 2020
One of the finest pieces of theory within the 20th century. So thrillingly depressing that one can't help but be radicalised.
April 10, 2022
This book has been in the discourse lately. There was a piece about 鈥淥ne-Dimensional Man鈥� in Catalyst a few months back; then Matt Taibbi wrote about it (disparagingly) on his Substack (or maybe the latter came first). I鈥檓 not sure if it was from reading one of those pieces, but it stuck in my mind that the thesis of the book sounded illuminating.
ODM is almost always referred to when it鈥檚 referred to as a lodestar for the New Left. That shouldn鈥檛 be a compliment even though the blurb-writers universally see it as such. What drew me to the book was its thesis about how capitalism stabilized itself in the West so effectively in the postwar era. WWI dealt a death blow to the Second International and any opportunity for international solidarity around a working-class project (socialism); what was it about the post WWII era (the grand bargain/New Deal consensus) that allowed capitalism to maintain hegemony in the West while incurring no breeches to its citadel other than social-democracy (robust in Europe, paltry with thorough discriminatory mechanisms in the US)?
The strictly political economy answer is that because the US emerged as the unequivocal financial victor of the war, capital was again in the ascendency in the late forties and early fifties after having been put on its heels during the 30s and first half of the 40s. With the passage of Taft-Hartley and business unionism becoming hegemonic in the realm of trade-unionism, social democratic gains domestically were modest and subject to retrenchment the moment world affairs (oil crisis/declining rates 0f profit) allowed capital to go on the offensive. Because European capital emerged from the war in a much more compromised state than American capital, social democracy gains there were more robust and lasting.
Marcuse wrote ODM in 1964. He died in 1979. There are several remarkable features of these dates and how they inform the arguments he makes. 1) the welfare state he decries (and glosses advanced industrial society and/or the totalizing administrative society was, in retrospect, the high point is democratic distribution of public goods in the 20th century. Having died on the eve of neoliberalism (capital鈥檚 retrenchment), he didn鈥檛 live to see how good those post war years look now (at least to those not laboring under the yoke of de jure and de facto discrimination) 2) It鈥檚 interesting Marcuse has so little to say about the Civil Rights Movement as that was a moment of militancy and revolt in the name of negating hegemonic forces committed to discrimination in the name of the status quo. In other words, totalizing administrative mechanisms in the Southern United States (and to greater or lesser extents in Northern states too) were suddenly, relatively speaking, transcended through mass political mobilizations. To be sure, materialist political scientists have made the argument, an argument Marcuse would presumably by sympathetic to, that the contingencies of capital assimilation and flexibility were such that the amerliotariton of discrimination based on ascirptive identity was a drag on economic functioning as opposed to a benefit. Even if one concedes that point, mass political mobilizations in the name of negating the unencumbered trajectory of advanced industrial society is precisely the type of negation Marcuse posits in ODM is no longer possible. 3) Ditto for the mass mobilizations against the war in Vietnam.
A word about inscrutable philosophical language. I haven鈥檛 read 鈥渢heory鈥� in quite some time. Thankfully, I鈥檓 old enough now to level coherent criticism that I lacked the confidence to do as an undergrad or grad student. ODM is not written for the underemployed, the unemployed, the criminal, the misfit, or those on the margins of society. It鈥檚 a safe bet that cohort doesn't have a degree and/or the vocabulary and acumen to parse knotty philosophical concepts and formulations in order to make heads or tails of this book. The book is written for other specialists (philosophers, grad students, educated members of the petty bourgeoisie, the bourgeoisie, etc). One can express complex, robust philosophical and political economic ideas in clear, precise language. And Marcuse does so periodically. But like most 鈥渢heory,鈥� post-structuralist writing, postmodern writing, and continental philosophy in general, the reader is confronted with an extremely intelligent, extremely well-read thinker who is most concerned with, to the detriment of elucidating his ideas in the name of a serviceable political project, formulating and elucidating complex ideas bouncing around in his or her head. Books by these writers--Foucault, Derrida, Deleuze, Adorno, ad infinitum--read as if the writer is trying to minutely and painstakingly put down the most intricate and nuanced ideas he or she has a about a discrete problematic. What I鈥檝e found in my years of reading this type of text is that often, but not always, the most the non-specialist walks away from the text with is the knowledge he or she (the reader) adequately comprehended the internal coherence of the philosophical and theoretical ideas the writer/philosopher produced. But what's the good in that? What鈥檚 the point of that? So one has ascertained the internal coherence of virtually impenetrable, knotty philosophical concepts that are so impenetrable and knotty that their application to real-world events, incidents, political formations, political objectives is utterly foreclosed. Pardon my French, but what鈥檚 the fucking point?
The point, I guess, is that to paraphrase Gore Vidal, everyone鈥檚 got to make a living. Herbert Marcuse had to make a living: Columbia, Harvard, Brandeis, UCSD. Teach, write, give lectures, get paid; teach, write, give lectures, get paid. In the citadel of capital; in the citadel of training for those who will reproduce the means of production; those who will reproduce the mechanics and content of advanced industrial society and the totalitarian administered society.
There were some pithy nuggets in this book that pointed to the thesis I thought he would explore in greater detail. For instance, on page 9, 鈥� . . . People recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level house, kitchen equipment鈥�; or, 鈥淒omination is transfigured into administration鈥� (32); 鈥淭he loss of the economic and political liberties which were the real achievement of the preceding two centuries may seem slight damage in a state capable of making the administered life secure and comfortable鈥� (50); 鈥淧rior to the advent of this cultural reconciliation, literature and art were essentially alienation, sustaining and protecting the contradiction--the unhappy consciousness of the divided world, the defeated possibilities, the hopes unfulfilled, and the promises betrayed鈥� (61); 鈥淎rtistic alienation is sublimation. It creates the images of conditions which are irreconcilable with the established Reality Principle but which, as cultural images, become tolerable, even edifying and useful. Now this imagery is invalidated. Its incorporation into the kitchen, the office, the shop; its commercial release for business and fun is, in a sense, desublimation--replacing mediated by immediate gratification鈥� (72).
What is best in many of these quotes is their exploration of the age-old problematic of the commodification of art. Marcuse creates compelling formulations about the transcendent role art (in all its manifestations) has played over the last 200 years and laments how art has been increasingly commodified and commercialized so as to be stripped of its negative power (as in negating advanced industrial society鈥檚 administration of our needs and desires). His formulations, verbose and arcane as is his wont, do have considerable explanatory power here. In short, he does a good job of describing why Gen Xers were so fixated on 鈥渟elling out.鈥� One is making a political decision to sell his or her song to the commercial maker. Jim was right about 鈥淟ight My Fire.鈥� However divorced the artist might be from a critique of political economy, no matter how divorced the artistic creation might from ameliorating the conditions of the working class, at least he or she is standing outside (critical distance) of advanced industrial society and manifesting (the song, the album) the alentiaion and atomization that are byproducts of the administered state; or, if you prefer, the artist is at least emitting thoughtful, powerful messages about what it means to be a human experiencing consciousness. Either way, one is not willingly acting as entertainer, court jester, and fool for the capitalist machinery. The Birthday Party. Artists. Lady Gaga. Entertainer. The former has the potential to transcend/critique the alienation and atomization created by advanced industrial society; the latter is a cog in the industrial-entertainment complex. To be sure, the above is quaint AF to most people, let alone those not part of Gen X for whom notions of authenticity were important and cherished ideals. Sell your songs everywhere; get your money. No one begrudges you. But you have cheapened your art for the reasons Marcuse explains.
鈥淥n the contrary, there is a great deal of 鈥榃orship together this week,鈥� 鈥榃hy not try God,鈥� Zen, existentialism, and beat way of life, etc. But such modes of protest and transcendence are no longer contradictory to the status quo and no longer negative. They are rather the ceremonial part of practical behaviorism, its harmless negation, and are quickly digested by the status quo as a part of its healthy diet鈥� (14). Damn. He wrote that in the early 60s before the entire counter-cultural edifice: music, fashion, consumption habits, affects, etc. were packaged and re-sold back to the culture at large. Wikipedia tells me Marcuse 鈥渞ejected the theory of class struggle and the Marxist concern with labor.鈥� And so he鈥檚 left enumerating the ways capital commodifies and commercializes everything it touches. What Marcuse is describing in his discursive formulations is at its essence the Gramscian notion of cultural hegemony. Marcuse, however, by detaching his project from class struggle and an a priori commitment that capitalism needs to be overcome, ends up pontificating about what capitalism has done in the name of legimating itself in the 1950s. The ideological mechanisms of control and capture that drip out of every pore of late industrial society in the name of capitalist legitimation are not qualitatively different from the ideological functions of capital to reproduce the means of ownership and concentrations of wealth in the early 20th or even the 19th century. Rather, the post-war era that is the focus of Marcuse鈥檚 study merely sees capital incorporating new mechanisms and technologies to do what it鈥檚 always done through cultural hegemony: maintain the balance of class forces in its favor.
Which brings me to the final thing I鈥檒l say about ODM and why being the father or grandfather (his choice of moniker) of the New Left isn鈥檛 a compliment. The best of the 60s counter-cultural figures (New Left) who may have been inspired and edified by ODM were killed by the State, imprisoned, or exiled. The vast majority simply joined the totalizing administering state in one capacity or another (academic, NGO flunkie, run-of-the-mill Dem pol) once their days as anti-war firebrands, back-to-the-landers, or bog standard psychedelic fl芒neurs ended. The failure of the New Left, and insofar as ODM presages the political commitments of that cohort, stemmed from the essentially apolitical nature of its project if politics and political contestation is defined as actively engaging a constituency that democratically elects representatives to secure legislative victories at the municipal, state, and federal level that materially improve the lives of those constituents; furthermore, those constituents have predictable and accessible mechanisms by which to hold those representatives accountable (in a timely manner) for failing to accomplish discrete political victories. Did the New Left even stop the war? Probably not. Cool music, fun drugs. Sure. Existential, ontological, spiritual meditations and marinations up the wazoo. Most definitely. But in the final analysis the New Left was a class politics--it was a petty bourgeois, professional managerial class politics (or the politics of those would become the ne0liberal era鈥檚 PMC). It was a pre-political project in consciousness-raising and self-exploration. In most ways it was an individualistic project. Because it wasn鈥檛 organically embedded in any mass-political organization, least of all working-class organizations organized around discrete victories in the realm of political contestation, its decline and obsolescence was built into its ephemeral construction. The New Left got a job at Disney and raised two kids in the suburbs. Or taught Marcuse at Reed.
*Full Disclosure:
I like to write 鈥渂ook reports鈥� on the books I read these days and I hadn鈥檛 written one in awhile and was eager to do so. I wrote the above before I had finished ODM. In fact, I had only read a little over 100 pages when I wrote it. I鈥檓 now about 180 pages in and it鈥檚 just terrible. Just fucking terrible. I could pick any paragraph at random, literally, in the last 80 pages and paste it here as an example of an absolutely vomitous, inscrutable tripe. As I mentioned, I used to read a lot of 鈥渢heory鈥� and continental philosophy. The take away for the non-specialist cannot, CANNOT, be just feeling as though one has conquered the internal coherence of the interminable philosophizing and theorizing of the writer. Talk about an alienating, atomizing, non-communicative, self-enclosed process. And that鈥檚 all one who isn鈥檛 a Phd in philosophy or uniquely intellectually inclined to parse knotty, gnarly, unforgiving curlicued, navel gazing pablum can do with this crap (conquer the internal coherence of the interminable philosophizing and theorizing).
Gentle reader, one (the PhD, the philosopher) can express the ideas bottled up in gnarly, inscrutable philosophy from centuries ago in a way that edifies and inspires the modern reader. Martin Hagglund鈥檚 鈥淭his Life鈥� is a gorgeous example of such a text. And what shines through in his prose is that he cares about his reader. Furthermore, the political project he celebrates--democratic socialism--is manifest in the rhetorical care and patience he displays. There is a politics in how one chooses to write--the diction, sentence structure, clarity, concrete examples, minimal abstraction. The politics in the prose of ODM is quite apt for the hippy-cum-Apple executive: self-important, self-aggrandizing, cocksure, and boring.
ODM is almost always referred to when it鈥檚 referred to as a lodestar for the New Left. That shouldn鈥檛 be a compliment even though the blurb-writers universally see it as such. What drew me to the book was its thesis about how capitalism stabilized itself in the West so effectively in the postwar era. WWI dealt a death blow to the Second International and any opportunity for international solidarity around a working-class project (socialism); what was it about the post WWII era (the grand bargain/New Deal consensus) that allowed capitalism to maintain hegemony in the West while incurring no breeches to its citadel other than social-democracy (robust in Europe, paltry with thorough discriminatory mechanisms in the US)?
The strictly political economy answer is that because the US emerged as the unequivocal financial victor of the war, capital was again in the ascendency in the late forties and early fifties after having been put on its heels during the 30s and first half of the 40s. With the passage of Taft-Hartley and business unionism becoming hegemonic in the realm of trade-unionism, social democratic gains domestically were modest and subject to retrenchment the moment world affairs (oil crisis/declining rates 0f profit) allowed capital to go on the offensive. Because European capital emerged from the war in a much more compromised state than American capital, social democracy gains there were more robust and lasting.
Marcuse wrote ODM in 1964. He died in 1979. There are several remarkable features of these dates and how they inform the arguments he makes. 1) the welfare state he decries (and glosses advanced industrial society and/or the totalizing administrative society was, in retrospect, the high point is democratic distribution of public goods in the 20th century. Having died on the eve of neoliberalism (capital鈥檚 retrenchment), he didn鈥檛 live to see how good those post war years look now (at least to those not laboring under the yoke of de jure and de facto discrimination) 2) It鈥檚 interesting Marcuse has so little to say about the Civil Rights Movement as that was a moment of militancy and revolt in the name of negating hegemonic forces committed to discrimination in the name of the status quo. In other words, totalizing administrative mechanisms in the Southern United States (and to greater or lesser extents in Northern states too) were suddenly, relatively speaking, transcended through mass political mobilizations. To be sure, materialist political scientists have made the argument, an argument Marcuse would presumably by sympathetic to, that the contingencies of capital assimilation and flexibility were such that the amerliotariton of discrimination based on ascirptive identity was a drag on economic functioning as opposed to a benefit. Even if one concedes that point, mass political mobilizations in the name of negating the unencumbered trajectory of advanced industrial society is precisely the type of negation Marcuse posits in ODM is no longer possible. 3) Ditto for the mass mobilizations against the war in Vietnam.
A word about inscrutable philosophical language. I haven鈥檛 read 鈥渢heory鈥� in quite some time. Thankfully, I鈥檓 old enough now to level coherent criticism that I lacked the confidence to do as an undergrad or grad student. ODM is not written for the underemployed, the unemployed, the criminal, the misfit, or those on the margins of society. It鈥檚 a safe bet that cohort doesn't have a degree and/or the vocabulary and acumen to parse knotty philosophical concepts and formulations in order to make heads or tails of this book. The book is written for other specialists (philosophers, grad students, educated members of the petty bourgeoisie, the bourgeoisie, etc). One can express complex, robust philosophical and political economic ideas in clear, precise language. And Marcuse does so periodically. But like most 鈥渢heory,鈥� post-structuralist writing, postmodern writing, and continental philosophy in general, the reader is confronted with an extremely intelligent, extremely well-read thinker who is most concerned with, to the detriment of elucidating his ideas in the name of a serviceable political project, formulating and elucidating complex ideas bouncing around in his or her head. Books by these writers--Foucault, Derrida, Deleuze, Adorno, ad infinitum--read as if the writer is trying to minutely and painstakingly put down the most intricate and nuanced ideas he or she has a about a discrete problematic. What I鈥檝e found in my years of reading this type of text is that often, but not always, the most the non-specialist walks away from the text with is the knowledge he or she (the reader) adequately comprehended the internal coherence of the philosophical and theoretical ideas the writer/philosopher produced. But what's the good in that? What鈥檚 the point of that? So one has ascertained the internal coherence of virtually impenetrable, knotty philosophical concepts that are so impenetrable and knotty that their application to real-world events, incidents, political formations, political objectives is utterly foreclosed. Pardon my French, but what鈥檚 the fucking point?
The point, I guess, is that to paraphrase Gore Vidal, everyone鈥檚 got to make a living. Herbert Marcuse had to make a living: Columbia, Harvard, Brandeis, UCSD. Teach, write, give lectures, get paid; teach, write, give lectures, get paid. In the citadel of capital; in the citadel of training for those who will reproduce the means of production; those who will reproduce the mechanics and content of advanced industrial society and the totalitarian administered society.
There were some pithy nuggets in this book that pointed to the thesis I thought he would explore in greater detail. For instance, on page 9, 鈥� . . . People recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level house, kitchen equipment鈥�; or, 鈥淒omination is transfigured into administration鈥� (32); 鈥淭he loss of the economic and political liberties which were the real achievement of the preceding two centuries may seem slight damage in a state capable of making the administered life secure and comfortable鈥� (50); 鈥淧rior to the advent of this cultural reconciliation, literature and art were essentially alienation, sustaining and protecting the contradiction--the unhappy consciousness of the divided world, the defeated possibilities, the hopes unfulfilled, and the promises betrayed鈥� (61); 鈥淎rtistic alienation is sublimation. It creates the images of conditions which are irreconcilable with the established Reality Principle but which, as cultural images, become tolerable, even edifying and useful. Now this imagery is invalidated. Its incorporation into the kitchen, the office, the shop; its commercial release for business and fun is, in a sense, desublimation--replacing mediated by immediate gratification鈥� (72).
What is best in many of these quotes is their exploration of the age-old problematic of the commodification of art. Marcuse creates compelling formulations about the transcendent role art (in all its manifestations) has played over the last 200 years and laments how art has been increasingly commodified and commercialized so as to be stripped of its negative power (as in negating advanced industrial society鈥檚 administration of our needs and desires). His formulations, verbose and arcane as is his wont, do have considerable explanatory power here. In short, he does a good job of describing why Gen Xers were so fixated on 鈥渟elling out.鈥� One is making a political decision to sell his or her song to the commercial maker. Jim was right about 鈥淟ight My Fire.鈥� However divorced the artist might be from a critique of political economy, no matter how divorced the artistic creation might from ameliorating the conditions of the working class, at least he or she is standing outside (critical distance) of advanced industrial society and manifesting (the song, the album) the alentiaion and atomization that are byproducts of the administered state; or, if you prefer, the artist is at least emitting thoughtful, powerful messages about what it means to be a human experiencing consciousness. Either way, one is not willingly acting as entertainer, court jester, and fool for the capitalist machinery. The Birthday Party. Artists. Lady Gaga. Entertainer. The former has the potential to transcend/critique the alienation and atomization created by advanced industrial society; the latter is a cog in the industrial-entertainment complex. To be sure, the above is quaint AF to most people, let alone those not part of Gen X for whom notions of authenticity were important and cherished ideals. Sell your songs everywhere; get your money. No one begrudges you. But you have cheapened your art for the reasons Marcuse explains.
鈥淥n the contrary, there is a great deal of 鈥榃orship together this week,鈥� 鈥榃hy not try God,鈥� Zen, existentialism, and beat way of life, etc. But such modes of protest and transcendence are no longer contradictory to the status quo and no longer negative. They are rather the ceremonial part of practical behaviorism, its harmless negation, and are quickly digested by the status quo as a part of its healthy diet鈥� (14). Damn. He wrote that in the early 60s before the entire counter-cultural edifice: music, fashion, consumption habits, affects, etc. were packaged and re-sold back to the culture at large. Wikipedia tells me Marcuse 鈥渞ejected the theory of class struggle and the Marxist concern with labor.鈥� And so he鈥檚 left enumerating the ways capital commodifies and commercializes everything it touches. What Marcuse is describing in his discursive formulations is at its essence the Gramscian notion of cultural hegemony. Marcuse, however, by detaching his project from class struggle and an a priori commitment that capitalism needs to be overcome, ends up pontificating about what capitalism has done in the name of legimating itself in the 1950s. The ideological mechanisms of control and capture that drip out of every pore of late industrial society in the name of capitalist legitimation are not qualitatively different from the ideological functions of capital to reproduce the means of ownership and concentrations of wealth in the early 20th or even the 19th century. Rather, the post-war era that is the focus of Marcuse鈥檚 study merely sees capital incorporating new mechanisms and technologies to do what it鈥檚 always done through cultural hegemony: maintain the balance of class forces in its favor.
Which brings me to the final thing I鈥檒l say about ODM and why being the father or grandfather (his choice of moniker) of the New Left isn鈥檛 a compliment. The best of the 60s counter-cultural figures (New Left) who may have been inspired and edified by ODM were killed by the State, imprisoned, or exiled. The vast majority simply joined the totalizing administering state in one capacity or another (academic, NGO flunkie, run-of-the-mill Dem pol) once their days as anti-war firebrands, back-to-the-landers, or bog standard psychedelic fl芒neurs ended. The failure of the New Left, and insofar as ODM presages the political commitments of that cohort, stemmed from the essentially apolitical nature of its project if politics and political contestation is defined as actively engaging a constituency that democratically elects representatives to secure legislative victories at the municipal, state, and federal level that materially improve the lives of those constituents; furthermore, those constituents have predictable and accessible mechanisms by which to hold those representatives accountable (in a timely manner) for failing to accomplish discrete political victories. Did the New Left even stop the war? Probably not. Cool music, fun drugs. Sure. Existential, ontological, spiritual meditations and marinations up the wazoo. Most definitely. But in the final analysis the New Left was a class politics--it was a petty bourgeois, professional managerial class politics (or the politics of those would become the ne0liberal era鈥檚 PMC). It was a pre-political project in consciousness-raising and self-exploration. In most ways it was an individualistic project. Because it wasn鈥檛 organically embedded in any mass-political organization, least of all working-class organizations organized around discrete victories in the realm of political contestation, its decline and obsolescence was built into its ephemeral construction. The New Left got a job at Disney and raised two kids in the suburbs. Or taught Marcuse at Reed.
*Full Disclosure:
I like to write 鈥渂ook reports鈥� on the books I read these days and I hadn鈥檛 written one in awhile and was eager to do so. I wrote the above before I had finished ODM. In fact, I had only read a little over 100 pages when I wrote it. I鈥檓 now about 180 pages in and it鈥檚 just terrible. Just fucking terrible. I could pick any paragraph at random, literally, in the last 80 pages and paste it here as an example of an absolutely vomitous, inscrutable tripe. As I mentioned, I used to read a lot of 鈥渢heory鈥� and continental philosophy. The take away for the non-specialist cannot, CANNOT, be just feeling as though one has conquered the internal coherence of the interminable philosophizing and theorizing of the writer. Talk about an alienating, atomizing, non-communicative, self-enclosed process. And that鈥檚 all one who isn鈥檛 a Phd in philosophy or uniquely intellectually inclined to parse knotty, gnarly, unforgiving curlicued, navel gazing pablum can do with this crap (conquer the internal coherence of the interminable philosophizing and theorizing).
Gentle reader, one (the PhD, the philosopher) can express the ideas bottled up in gnarly, inscrutable philosophy from centuries ago in a way that edifies and inspires the modern reader. Martin Hagglund鈥檚 鈥淭his Life鈥� is a gorgeous example of such a text. And what shines through in his prose is that he cares about his reader. Furthermore, the political project he celebrates--democratic socialism--is manifest in the rhetorical care and patience he displays. There is a politics in how one chooses to write--the diction, sentence structure, clarity, concrete examples, minimal abstraction. The politics in the prose of ODM is quite apt for the hippy-cum-Apple executive: self-important, self-aggrandizing, cocksure, and boring.
October 21, 2022
I have finally decided, after deliberating about it for a while, to write a review of Marcuse's work here. I believe I once had this work marked at four, perhaps five stars, as at the time I found it to be rather succinct and correct. My understanding of this work (and of the Frankfurt School in general) has shifted vastly in that time, to where I now see Marcuse in a much more negative light. I used to think he was the best of the Frankfurt School, although now I think such a title should go to Benjamin (and it is still not exactly a title of repute).
His obsession in this work with psychoanalysis, like every other philosopher who unfortunately engaged with this absurd trend of attempting to meld Freud to Marx, is disheartening and downright disgusting at points. His linking of labour with the sexual is strange and fetishistic, and something to be highlighted and scoffed at for its ignorance and absurdity. These can be explained as a product of Marcuse's time, of course. The international socialist movement was divided to the point of absurdity, though his universalistic conclusions around the great refusal or whatever one wishes to call it should have been a dead-end point of view recognizable to any proper Marxist. His wide influence on the New Left, reinjecting radical individualism and rejecting consumerism, frankly shows the ultimate weakness in his thesis because it was almost the complete adoption of his ideas to a tee, and was ultimately an enormous failure.
By the end of his life, Marcuse was not a Marxist in any sense of the term, and his end with Marxism truly starts in this work. That modern "critical theorists" like Douglas Kellner are nothing but liberal philosophical mouthpieces shows the dead-end that Marcuse unfortunately led himself into.
His obsession in this work with psychoanalysis, like every other philosopher who unfortunately engaged with this absurd trend of attempting to meld Freud to Marx, is disheartening and downright disgusting at points. His linking of labour with the sexual is strange and fetishistic, and something to be highlighted and scoffed at for its ignorance and absurdity. These can be explained as a product of Marcuse's time, of course. The international socialist movement was divided to the point of absurdity, though his universalistic conclusions around the great refusal or whatever one wishes to call it should have been a dead-end point of view recognizable to any proper Marxist. His wide influence on the New Left, reinjecting radical individualism and rejecting consumerism, frankly shows the ultimate weakness in his thesis because it was almost the complete adoption of his ideas to a tee, and was ultimately an enormous failure.
By the end of his life, Marcuse was not a Marxist in any sense of the term, and his end with Marxism truly starts in this work. That modern "critical theorists" like Douglas Kellner are nothing but liberal philosophical mouthpieces shows the dead-end that Marcuse unfortunately led himself into.
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