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螚 蟺伪蟻伪魏渭萎 蟿慰蠀 伪蟽蟿喂魏慰蠉 蟺慰位喂蟿喂蟽渭慰蠉: 螒蟺蠈 蟿畏 渭慰谓蟿苇蟻谓伪 蟽蟿畏 渭蔚蟿伪渭慰谓蟿苇蟻谓伪 蔚蟺慰蠂萎 魏伪喂 伪蟺蠈 蟿慰 蠁喂位蔚位蔚蠀胃蔚蟻喂蟽渭蠈 蟽蟿畏 渭伪味喂魏萎 未畏渭慰魏蟻伪蟿委伪
螚 蟺蟻蠈蟽蠁伪蟿畏 未喂蔚胃谓萎蟼 蟽蠀味萎蟿畏蟽畏 纬喂伪 蟿慰 芦渭慰谓蟿苇蟻谓慰禄 魏伪喂 蟿慰 芦渭蔚蟿伪渭慰谓蟿苇蟻谓慰禄 蔚纬喂谓蔚 蟽蔚 尾维蟽畏 伪喂蟽胃畏蟿喂魏萎 萎 蠁喂位慰蟽慰蠁喂魏萎 蠂蠅蟻委蟼 谓伪 蔚尉喂蠂谓喂伪蟽胃慰蠉谓 慰喂 魏慰喂谓蠅谓喂魏苇蟼 蟺蟻慰蠇蟺慰胃苇蟽蔚喂蟼 魏伪喂 伪谓蟿喂蟽蟿慰喂蠂委蔚蟼 蟿蠅谓 蠈蟻蠅谓 伪蠉蟿蠋谓. 韦慰蠉蟿慰 蟿慰 尾喂尾位委慰 蔚蟻蔚蠀谓维 蟿畏谓 蔚尉苇位喂尉畏 蟿蠅谓 未蠀蟿喂魏蠋谓 魏慰喂谓蠅谓喂蠋谓 蟽蟿伪 蟿蔚位蔚蠀蟿伪委伪 蔚魏伪蟿蠈谓 蟺蔚谓萎谓蟿伪 蠂蟻蠈谓喂伪 魏伪喂 未蔚委蠂谓蔚喂 蟺蠋蟼 畏 魏伪蟿维蟻蟻蔚蠀蟽畏 蟿慰蠀 伪蟽蟿喂魏慰蠉 蟿蟻蠈蟺慰蠀 蟽魏苇蠄畏蟼 魏伪喂 味蠅萎蟼 蟽蠀渭蟺慰蟻蔚蠉胃畏魏蔚 渭蔚 蟿畏 未喂伪渭蠈蟻蠁蠅蟽畏 蟿蠅谓 芦渭蔚蟿伪渭慰谓蟿苇蟻谓蠅谓禄 喂未蔚慰位慰纬畏渭维蟿蠅谓 魏伪喂 蟽蟿维蟽蔚蠅谓. 螚 伪谓维位蠀蟽畏 魏喂谓蔚委蟿伪喂 蟽蔚 蟺慰位位伪蟺位维 蔚蟺委蟺蔚未伪 伪纬魏伪位喂维味蔚喂 蟿蠈蟽慰 蟿喂蟼 蟺慰位喂蟿喂魏苇蟼 伪位位伪纬苇蟼 蟺慰蠉 蟽蠀谓蟿蔚位苇蟽胃畏魏伪谓 魏伪蟿维 蟿畏 渭蔚蟿维尾伪蟽畏 伪蟺蠈 蟿慰谓 魏位伪蟽蟽喂魏蠈 蠁喂位蔚位蔚蠀胃蔚蟻喂蟽渭蠈 蟽蟿畏 渭伪味喂魏萎 未畏渭慰魏蟻伪蟿委伪, 蠈蟽慰 魏伪喂 蟿喂蟼 伪位位伪纬苇蟼 蟺慰蠉 蔚蟺苇蠁蔚蟻伪谓 蟽蟿畏谓 魏慰喂谓蠅谓喂魏萎 魏伪喂 蟺蟻慰蟽蠅蟺喂魏萎 味蠅萎 畏 蟽蠉纬蠂蟻慰谓畏 蟿蔚蠂谓喂魏萎, 慰 蟽蠉纬蠂蟻慰谓慰蟼 魏伪蟿伪渭蔚蟻喂蟽渭蠈蟼 蟿畏蟼 蔚蟻纬伪蟽委伪蟼 魏伪喂 蟿伪 魏喂谓萎渭伪蟿伪 蟿畏蟼 谓蔚慰位伪委伪蟼. 螜未喂伪委蟿蔚蟻慰 尾维蟻慰蟼 未委谓蔚蟿伪喂 蟽蟿喂蟼 魏慰蟽渭慰胃蔚蠅蟻畏蟿喂魏苇蟼 渭蔚蟿伪蟿慰蟺委蟽蔚喂蟼, 慰喂 慰蟺慰委蔚蟼 蔚谓蟿慰蟺委味慰谓蟿伪喂 渭蔚 未慰渭喂魏苇蟼 伪谓伪位蠉蟽蔚喂蟼 蟿畏蟼 谓蔚蠈蟿蔚蟻畏蟼 位慰纬慰蟿蔚蠂谓委伪蟼, 蟿苇蠂谓畏蟼, 蠁喂位慰蟽慰蠁委伪蟼 魏伪喂 蔚蟺喂蟽蟿萎渭畏蟼. 螠喂伪 蔚喂蟽伪纬蠅纬萎 纬蟻伪渭渭苇谓畏 蔚喂未喂魏维 纬喂伪 蟿畏谓 蔚位位畏谓喂魏萎 苇魏未慰蟽畏 蔚尉蔚蟿维味蔚喂 蟿畏谓 蠀蠁萎 魏伪喂 蟿畏谓 蟿蠉蠂畏 蟿慰蠀 伪蟽蟿喂魏慰蠉 蟺慰位喂蟿喂蟽渭慰蠉 蟽蟿畏 蠂蠋蟻伪 渭伪蟼.
334 pages, Paperback
First published December 1, 1991
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螤伪谓伪纬喂蠋蟿畏蟼 螝慰谓未蠉位畏蟼
41听books34听followers螣 螤伪谓伪纬喂蠋蟿畏蟼 螝慰谓未蠉位畏蟼 (17 螒蠀纬慰蠉蟽蟿慰蠀 1943 鈥� 11 螜慰蠀位委慰蠀 1998) 萎蟿伪谓 螆位位畏谓伪蟼 蠁喂位蠈蟽慰蠁慰蟼, 蟽蠀纬纬蟻伪蠁苇伪蟼 魏伪喂 渭蔚蟿伪蠁蟻伪蟽蟿萎蟼. 螆纬蟻伪蠄蔚 魏蠀蟻委蠅蟼 蟽蟿伪 纬蔚蟻渭伪谓喂魏维 魏伪喂 渭蔚蟿苇蠁蟻伪味蔚 慰 委未喂慰蟼 蟿伪 尾喂尾位委伪 蟿慰蠀 蟽蟿伪 蔚位位畏谓喂魏维.
螕蔚谓谓萎胃畏魏蔚 蟿慰 1943 蟽蟿慰 螖蟻慰蠉尾伪 螚位蔚委伪蟼 蟽蟿畏谓 螒蟻蠂伪委伪 螣位蠀渭蟺委伪. 螤萎纬蔚 蟽蟿慰 未畏渭慰蟿喂魏蠈 蟽蠂慰位蔚委慰 蟿畏蟼 螡苇伪蟼 螘蟻蠀胃蟻伪委伪蟼 魏伪喂 蟽蟿畏 蟽蠀谓苇蠂蔚喂伪 蟽蟿慰 纬蠀渭谓维蟽喂慰 蟿畏蟼 螝畏蠁喂蟽喂维蟼. 危蟺慰蠉未伪蟽蔚 魏位伪蟽喂魏萎 蠁喂位慰位慰纬委伪 魏伪喂 蠁喂位慰蟽慰蠁委伪 蟽蟿慰 螤伪谓蔚蟺喂蟽蟿萎渭喂慰 螒胃畏谓蠋谓 魏伪胃蠋蟼 魏伪喂 蠁喂位慰蟽慰蠁委伪 蟿畏蟼 渭蔚蟽伪喂蠅谓喂魏萎蟼 魏伪喂 蟽蠉纬蠂蟻慰谓畏蟼 魏伪喂 谓蔚蠈蟿蔚蟻畏蟼 喂蟽蟿慰蟻委伪蟼 魏伪喂 蟺慰位喂蟿喂魏萎蟼 蔚蟺喂蟽蟿萎渭畏蟼 蟽蟿伪 螤伪谓蔚蟺喂蟽蟿萎渭喂伪 蟿畏蟼 桅蟻伪谓魏蠁慰蠉蟻蟿畏蟼 魏伪喂 蟿畏蟼 围伪蠆未蔚位尾苇蟻纬畏蟼. 韦慰 1977 蟿慰蠀 伪蟺慰谓蔚渭萎胃畏魏蔚 慰 蟿委蟿位慰蟼 蟿慰蠀 未喂未维魏蟿慰蟻伪 伪蟺蠈 蟿慰 蟺伪谓蔚蟺喂蟽蟿萎渭喂慰 蟿畏蟼 围伪蠆未蔚位尾苇蟻纬畏蟼 纬喂伪 蟿畏谓 - 蠀蟺蠈 蟿畏谓 蔚蟺委尾位蔚蠄畏 蟿慰蠀 螡蟿委蟿蔚蟻 围苇谓蟻喂蠂 - 未喂未伪魏蟿慰蟻喂魏萎 未喂伪蟿蟻喂尾萎 蟿慰蠀 渭蔚 蟿委蟿位慰 "螚 纬苇谓蔚蟽畏 蟿畏蟼 未喂伪位蔚魏蟿喂魏萎蟼: 螠喂伪 伪谓维位蠀蟽畏 蟿慰蠀 螘蠀蟻蠅蟺伪蠆魏慰蠉 螖喂伪蠁蠅蟿喂蟽渭慰蠉 魏伪喂 蟿畏蟼 蟺谓蔚蠀渭伪蟿喂魏萎蟼 伪谓维蟺蟿蠀尉畏蟼 蟿蠅谓 围伪委位谓蟿蔚蟻位喂谓, 危苇位位喂谓纬魏 魏伪喂 围苇纬魏蔚位 苇蠅蟼 蟿慰 1802" (纬蔚蟻渭. Die Entstehung der Dialektik. Eine Analyse der europ盲ischen Aufkl盲rung und der geistigen Entwicklung von H枚lderlin, Schelling und Hegel bis 1802).
螘尉伪喂蟻蔚蟿喂魏慰委 螕蔚蟻渭伪谓慰委 喂蟽蟿慰蟻喂魏慰委 蠈蟺蠅蟼 慰 螔苇蟻谓蔚蟻 螝蠈谓味蔚 魏伪喂 慰 巍维喂谓蠂伪蟻蟿 螝蠈蟽蔚位蔚魏, 蠀蟺萎蟻尉伪谓 蟽畏渭伪谓蟿喂魏苇蟼 魏伪胃慰未畏纬畏蟿喂魏苇蟼 蔚蟺喂蟻蟻慰苇蟼 魏伪蟿维 蟿畏谓 蟺蔚蟻委慰未慰 未喂伪渭蠈蟻蠁蠅蟽畏蟼 蟿畏蟼 蟽魏苇蠄畏蟼 蟿慰蠀 蟽蟿畏谓 围伪蠆未蔚位尾苇蟻纬畏. 危蟿畏谓 蟽蠀谓苇蠂蔚喂伪, 慰 螤伪谓伪纬喂蠋蟿畏蟼 螝慰谓未蠉位畏蟼 蔚蟺喂魏蔚谓蟿蟻蠋胃畏魏蔚 蟽蟿喂蟼 螖喂蔚胃谓蔚委蟼 危蠂苇蟽蔚喂蟼 魏伪喂 蟿畏谓 危蟿蟻伪蟿畏纬喂魏萎 危魏苇蠄畏 魏伪喂 蟿畏谓 魏慰喂谓蠅谓喂魏萎 蠁喂位慰蟽慰蠁委伪.
螕蔚谓谓萎胃畏魏蔚 蟿慰 1943 蟽蟿慰 螖蟻慰蠉尾伪 螚位蔚委伪蟼 蟽蟿畏谓 螒蟻蠂伪委伪 螣位蠀渭蟺委伪. 螤萎纬蔚 蟽蟿慰 未畏渭慰蟿喂魏蠈 蟽蠂慰位蔚委慰 蟿畏蟼 螡苇伪蟼 螘蟻蠀胃蟻伪委伪蟼 魏伪喂 蟽蟿畏 蟽蠀谓苇蠂蔚喂伪 蟽蟿慰 纬蠀渭谓维蟽喂慰 蟿畏蟼 螝畏蠁喂蟽喂维蟼. 危蟺慰蠉未伪蟽蔚 魏位伪蟽喂魏萎 蠁喂位慰位慰纬委伪 魏伪喂 蠁喂位慰蟽慰蠁委伪 蟽蟿慰 螤伪谓蔚蟺喂蟽蟿萎渭喂慰 螒胃畏谓蠋谓 魏伪胃蠋蟼 魏伪喂 蠁喂位慰蟽慰蠁委伪 蟿畏蟼 渭蔚蟽伪喂蠅谓喂魏萎蟼 魏伪喂 蟽蠉纬蠂蟻慰谓畏蟼 魏伪喂 谓蔚蠈蟿蔚蟻畏蟼 喂蟽蟿慰蟻委伪蟼 魏伪喂 蟺慰位喂蟿喂魏萎蟼 蔚蟺喂蟽蟿萎渭畏蟼 蟽蟿伪 螤伪谓蔚蟺喂蟽蟿萎渭喂伪 蟿畏蟼 桅蟻伪谓魏蠁慰蠉蟻蟿畏蟼 魏伪喂 蟿畏蟼 围伪蠆未蔚位尾苇蟻纬畏蟼. 韦慰 1977 蟿慰蠀 伪蟺慰谓蔚渭萎胃畏魏蔚 慰 蟿委蟿位慰蟼 蟿慰蠀 未喂未维魏蟿慰蟻伪 伪蟺蠈 蟿慰 蟺伪谓蔚蟺喂蟽蟿萎渭喂慰 蟿畏蟼 围伪蠆未蔚位尾苇蟻纬畏蟼 纬喂伪 蟿畏谓 - 蠀蟺蠈 蟿畏谓 蔚蟺委尾位蔚蠄畏 蟿慰蠀 螡蟿委蟿蔚蟻 围苇谓蟻喂蠂 - 未喂未伪魏蟿慰蟻喂魏萎 未喂伪蟿蟻喂尾萎 蟿慰蠀 渭蔚 蟿委蟿位慰 "螚 纬苇谓蔚蟽畏 蟿畏蟼 未喂伪位蔚魏蟿喂魏萎蟼: 螠喂伪 伪谓维位蠀蟽畏 蟿慰蠀 螘蠀蟻蠅蟺伪蠆魏慰蠉 螖喂伪蠁蠅蟿喂蟽渭慰蠉 魏伪喂 蟿畏蟼 蟺谓蔚蠀渭伪蟿喂魏萎蟼 伪谓维蟺蟿蠀尉畏蟼 蟿蠅谓 围伪委位谓蟿蔚蟻位喂谓, 危苇位位喂谓纬魏 魏伪喂 围苇纬魏蔚位 苇蠅蟼 蟿慰 1802" (纬蔚蟻渭. Die Entstehung der Dialektik. Eine Analyse der europ盲ischen Aufkl盲rung und der geistigen Entwicklung von H枚lderlin, Schelling und Hegel bis 1802).
螘尉伪喂蟻蔚蟿喂魏慰委 螕蔚蟻渭伪谓慰委 喂蟽蟿慰蟻喂魏慰委 蠈蟺蠅蟼 慰 螔苇蟻谓蔚蟻 螝蠈谓味蔚 魏伪喂 慰 巍维喂谓蠂伪蟻蟿 螝蠈蟽蔚位蔚魏, 蠀蟺萎蟻尉伪谓 蟽畏渭伪谓蟿喂魏苇蟼 魏伪胃慰未畏纬畏蟿喂魏苇蟼 蔚蟺喂蟻蟻慰苇蟼 魏伪蟿维 蟿畏谓 蟺蔚蟻委慰未慰 未喂伪渭蠈蟻蠁蠅蟽畏蟼 蟿畏蟼 蟽魏苇蠄畏蟼 蟿慰蠀 蟽蟿畏谓 围伪蠆未蔚位尾苇蟻纬畏. 危蟿畏谓 蟽蠀谓苇蠂蔚喂伪, 慰 螤伪谓伪纬喂蠋蟿畏蟼 螝慰谓未蠉位畏蟼 蔚蟺喂魏蔚谓蟿蟻蠋胃畏魏蔚 蟽蟿喂蟼 螖喂蔚胃谓蔚委蟼 危蠂苇蟽蔚喂蟼 魏伪喂 蟿畏谓 危蟿蟻伪蟿畏纬喂魏萎 危魏苇蠄畏 魏伪喂 蟿畏谓 魏慰喂谓蠅谓喂魏萎 蠁喂位慰蟽慰蠁委伪.
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March 10, 2020
螒蟻蠂喂魏维 谓伪 蟺蠅 慰蟿委 魏维蟺慰喂慰蟼 渭蟺慰蟻蔚委 谓伪 魏伪谓蔚委 未喂伪蟿蟻喂尾萎 蟺维谓蠅 蟽蔚 伪蠀蟿蠈 蟿慰 尾喂尾位委慰. 螖蔚谓 蔚委谓伪喂 蔚蠉魏慰位慰 谓伪 蟿慰 未喂伪尾维蟽蔚喂蟼, 纬喂伪蟿委 蔚委谓伪喂 蟺慰位蠉 蟺蠀魏谓蠈 蟽蔚 苇谓谓慰喂蔚蟼 魏伪喂 未慰渭萎, 伪位位维 魏伪喂 蟺位慰蠉蟽喂慰 胃蔚渭伪蟿慰位慰纬喂魏维, 蟿蠈蟽慰 蟺慰蠀 蟽蟿慰 蟿苇位慰蟼 伪蟺位维 胃伪 蟽魏蔚蠁蟿苇蟽伪喂 蟺蠅蟼 胃伪 纬委谓蔚喂 谓伪 渭畏谓 尉蔚蠂维蟽蔚喂蟼 蠈位伪 伪蠀蟿维 蟺慰蠀 未喂维尾伪蟽蔚蟼.
危蟿慰 蟺蟻蠋蟿慰 魏蔚蠁维位伪喂慰 慰 螝慰谓未蠉位畏蟼 蟽蠀谓慰蠄委味蔚喂 蟿喂蟼 尾伪蟽喂魏苇蟼 苇谓谓慰喂蔚蟼 蟿慰蠀 尾喂尾位委慰蠀 蟿慰蠀 "螣喂 伪喂蟿委蔚蟼 蟿畏蟼 蟺伪蟻伪魏渭萎蟼 蟿畏蟼 蟽蠉纬蠂蟻慰谓畏蟼 螘位位维未伪蟼".
危蔚 蔚位蔚蠉胃蔚蟻畏 渭蔚蟿维蠁蟻伪蟽畏 畏 蟽蠀位位慰纬喂蟽蟿喂魏萎 蟿慰蠀 尉蔚魏喂谓维 伪蟺蠈 蟿畏谓 蟺伪蟿蟻喂伪蟻蠂委伪魏畏 未慰渭萎 蟿蠅谓 蟽蠂苇蟽蔚蠅谓 蔚蟻纬伪蟽委伪蟼, 蟺慰蠀 蔚魏未畏位蠋谓慰谓蟿伪喂 渭蔚 蟿畏谓 蟺蟻慰蟽蟿伪蟽委伪 魏伪喂 蟿畏谓 蠀蟺伪魏慰萎. "违蟺维魏慰蠀蟽蔚 渭蔚 魏伪喂 胃伪 苇蠂蔚喂蟼 未慰蠀位蔚喂维 魏伪喂 位蔚蠁蟿维." 螚 未慰渭萎 伪蠀蟿萎, 魏伪蟿维 魏伪谓蠈谓伪 渭蔚委蠅谓蔚喂 蟿畏 尾喂慰渭畏蠂伪谓喂魏萎 未蟻维蟽畏, 蔚谓蠋 蟺伪蟻维位位畏位伪 伪蟻蠂委味蔚喂 谓伪 蔚蟺畏蟻蔚维味蔚蟿伪喂 伪蟺蠈 蟿畏谓 蔚委蟽伪纬蠅纬萎 蟿慰蠀 魏慰喂谓慰尾慰位蔚蠀蟿喂蟽渭慰蠉 蟺慰蠀 蟺蟻慰蠅胃慰蠉谓 慰喂 螠. 螖蠀谓维渭蔚喂蟼. 韦慰 伪蟺慰蟿苇位蔚蟽渭伪 蔚委谓伪喂 畏 蟺伪蟿蟻喂伪蟻蠂喂伪魏萎 未慰渭萎 谓伪 蟺蔚蟻维蟽蔚喂 蟽蟿畏谓 蟺慰位喂蟿喂魏萎. "唯萎蠁喂蟽蔚 渭蔚 纬喂伪 谓伪 苇蠂蔚喂蟼 未慰蠀位蔚喂维." 螆蟿蟽喂 未畏渭喂慰蠀蟻纬蔚委蟿伪喂 渭喂伪 蟺蔚位伪蟿蔚喂伪魏萎 蟽蠂苇蟽畏 螝慰喂谓蠅谓委伪蟼-螝蟻维蟿慰蠀蟼 蟺慰蠀 蔚蟺畏蟻苇伪味蔚喂 蟿畏谓 蔚尉维蟺位蠅蟽畏 蟿蠅谓 慰喂魏慰谓慰渭喂魏蠋谓 未慰渭蠋谓 魏伪喂 蟿慰蠀 魏伪蟺喂蟿伪位喂蟽渭慰蠉, 蔚谓蠋 蟿伪蠀蟿蠈蠂蟻慰谓伪 未喂慰纬魏蠋谓蔚喂 蟿慰谓 魏蟻伪蟿喂魏蠈 渭畏蠂伪谓喂蟽渭蠈. 螤慰位喂蟿喂蟽渭喂魏维, 蟿慰 伪蟺慰蟿苇位蔚蟽渭伪 伪蠀蟿萎蟼 蟿畏蟼 伪位位畏位慰蠀蠂委伪蟼 蔚委谓伪喂 畏 蔚渭蠁维谓喂蟽畏 蟿慰蠀 渭喂魏蟻慰伪蟽蟿喂魏慰蠉 蟺慰位喂蟿喂魏慰蠉 渭畏蠂伪谓喂蟽渭慰蠉 魏伪喂 蔚蠀蟻蠉蟿蔚蟻伪 蔚谓蠈蟼 伪未蠉谓伪渭慰蠀 螝蟻维蟿慰蠀蟼 蟺慰蠀 未蔚谓 渭蟺慰蟻蔚委 谓伪 魏蠀蟻喂伪蟻蠂萎蟽蔚喂, 渭喂伪蟼 魏伪喂 尾蟻委蟽魏蔚蟿伪喂 伪谓维渭蔚蟽伪 蟽蟿慰 谓伪 喂魏伪谓慰蟺慰喂萎蟽蔚喂 蟿伪 渭蔚纬维位伪 蟿味维魏喂伪 魏伪喂 蟽蟿慰 谓伪 蟽蠀谓蟿畏蟻萎蟽蔚喂 蟿畏谓 蟺蔚位蔚蟿蔚喂伪魏萎 蟽蠂苇蟽畏 蠄萎蠁慰蠀-未慰蠀位蔚喂维蟼-尾慰位苇渭伪蟿慰蟼 渭蔚 蟿畏谓 螝慰喂谓蠅谓委伪, 蟺蟻慰魏蔚喂渭苇谓慰蠀 谓伪 蔚蟺喂尾喂蠋蟽蔚喂 蟿慰 委未喂慰.
螣 螝慰谓未蠉位畏蟼 蔚谓蟿维蟽蔚喂 蟽蟿畏谓 蟽蠀味萎蟿畏蟽畏 魏伪喂 蟿畏谓 蔚尉苇位喂尉畏 蟿畏蟼 蟽蠂苇蟽畏蟼 蟿慰蠀 魏蟻维蟿慰蠀蟼 魏伪喂 蔚魏魏位萎蟽喂伪蟼 魏伪喂 蟿畏谓 未畏渭喂慰蠀蟻纬委伪 蟿慰蠀 蠁伪喂谓蠈渭蔚谓慰蠀 蟿慰蠀 蔚位位畏谓慰魏蔚谓蟿蟻喂蟽渭慰蠉 渭蔚 蟿喂蟼 蟺蟿蠀蠂苇蟼 蟿慰蠀 魏位伪蟽蟽喂魏慰蠉 魏伪喂 蠂蟻喂蟽蟿喂伪谓喂魏慰蠉 慰喂 慰蟺慰委蔚蟼 蟿慰蟺慰胃蔚蟿慰蠉谓 蟿慰 螆胃谓慰蟼 蟺维谓蠅 伪蟺蠈 蟿慰 螝蟻维蟿慰蟼. 螒蠀蟿蠈 蟿慰 伪蟺慰蟿蔚位苇蟽渭伪 蟿畏蟼 蔚蟺喂蟻蟻慰萎蟼 蟿畏蟼 蔚魏魏位萎蟽喂伪蟼 蟽蟿伪 魏慰喂谓维 伪蟺慰未蠀谓伪渭蠋谓蔚喂 伪魏蠈渭伪 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 蟿畏谓 苇谓谓慰喂伪 螝蟻维蟿慰蟼 蟺慰蠀 蟽蠀谓蔚蠂委味蔚喂 谓伪 蟺伪委味蔚喂 位喂纬蠈蟿蔚蟻慰 喂魏伪谓慰蟺慰喂萎蟿喂魏伪 蟿慰 未喂蟿蟿蠈 蟿慰蠀 蟻蠈位慰 魏伪喂 苇蟿蟽喂 谓伪 慰未畏纬蔚委蟿伪喂 蟽蔚 伪谓蟿喂-慰喂魏慰谓慰渭喂魏苇蟼 魏伪喂 渭畏 蟺蟻慰慰未蔚蠀蟿喂魏苇蟼 未蠀蟿喂魏苇蟼 蟺慰位喂蟿喂魏苇蟼 纬喂伪 谓伪 蔚蟺喂尾喂蠋蟽蔚喂. 螚 蔚蟺喂尾喂蠋蟽畏 蟿慰蠀 蟺位苇慰谓 蟿慰蠀 蟽蟿畏蟻委味蔚蟿伪喂 蟽蟿慰 谓伪 渭蟺慰蟻蔚委 谓伪 蟺伪蟻苇蠂蔚喂 魏伪喂 蟽蟿喂蟼 未蠀慰 蟺位蔚蠀蟻苇蟼 渭蔚 伪蟺慰蟿苇位蔚蟽渭伪 蟿伪 未维谓蔚喂伪 谓伪 纬委谓慰谓蟿伪喂 畏 尾蟻伪蠂蠀蟺蟻蠈胃蔚蟽渭畏 位蠉蟽畏 魏伪喂 畏 蔚魏蟺慰委畏蟽畏 蟿畏蟼 围蠋蟻伪蟼 蟿慰 渭苇位位慰谓.
危蟿伪 蔚蟺蠈渭蔚谓伪 魏蔚蠁维位伪喂伪 纬喂伪 谓伪 渭畏谓 渭伪魏蟻畏纬慰蟻蠋 伪谓伪位蠉蔚喂 蟿畏谓 魏慰蟽渭慰胃蔚蠅蟻委伪 蟿畏蟼 伪蟽蟿喂魏萎蟼 蟿维尉畏蟼 蟺慰蠀 蔚委蠂蔚 渭蔚谓 慰喂魏慰谓慰渭喂魏萎 未蠉谓伪渭畏 伪位位维 未蔚谓 蔚委蠂蔚 蟿蔚蟻维蟽蟿喂伪 蔚蟺喂蟻蟻慰萎 蠅蟼 魏慰喂谓蠅谓喂魏萎 蟿维尉畏. 螣喂 苇谓谓慰喂蔚蟼 桅蠀蟽畏, 螒谓胃蟻蠅蟺慰蟼 魏伪喂 螜蟽蟿慰蟻委伪 蔚蟺畏蟻苇伪蟽伪谓 蟿畏谓 伪蟽蟿喂魏萎 蟽魏苇蠄畏 蟺慰蠀 蟺蟻慰蟽蟺伪胃慰蠉蟽蔚 谓伪 尾蟻蔚喂 蟿畏谓 伪蟻渭慰谓委伪 魏伪喂 蟿畏谓 魏慰蟽渭慰胃蔚蠅蟻委伪 蟿畏蟼 渭蔚 尾维蟽畏 伪蠀蟿苇蟼 魏伪蟿伪位萎纬慰谓蟿伪蟼 蠈蟿喂 伪蠀蟿蠈 蟺慰蠀 蟿畏谓 蔚魏蠁蟻维味蔚喂 蔚委谓伪喂 " 畏 畏胃喂魏萎 伪谓蟿委位畏蠄畏 魏伪喂 蠀位喂魏蠈 蠈蠁蔚位慰蟼, 苇位位慰纬慰蟼 蠀蟺慰位慰纬喂蟽渭蠈蟼 魏伪喂 蟺蟻伪魏蟿喂魏畏 蔚谓蔚蟻纬畏蟿喂魏蠈蟿畏蟿伪, 伪蠀蟿慰蟺蔚喂胃维蟻蠂畏蟽畏 魏伪喂 蔚蟺喂未委蠅尉畏 蟿畏蟼 蔚蟺喂蟿蠀蠂委伪蟼".
危蟿畏 蟽蠀谓苇蠂蔚喂伪 蟿蠅谓 蔚蟺蠈渭蔚谓蠅谓 魏蔚蠁伪位伪委蠅谓 尾位苇蟺慰蠀渭蔚 蟺蠅蟼 蟿慰 螘谓伪蟻渭慰谓喂蟽蟿喂魏蠈 渭慰谓蟿苇位慰 蟽魏苇蠄畏蟼 蟿畏蟼 伪蟽蟿喂魏萎蟼 蟿维尉畏蟼 未喂伪蟿伪蟻维蠂胃畏魏蔚 伪蟺慰 蟿畏谓 维谓伪蟺蟿蠀尉畏 蟿慰蠀 螒谓伪位蠀蟿喂魏慰蠉- 危蠀谓未蠀伪蟽蟿喂魏慰蠉 渭慰谓蟿苇位慰蠀 蟽魏苇蠄畏蟼 伪位位维 魏伪喂 蟺蠅蟼 蟿蔚位喂魏维 畏 未畏渭喂慰蠀蟻纬委伪 蟿慰蠀 渭慰谓蟿苇位慰蠀 蟿畏蟼 渭伪味喂魏萎蟼 未畏渭慰魏蟻伪蟿委伪蟼 伪蟺蔚委位畏蟽蔚 蟿畏谓 蠉蟺伪蟻尉畏 蟿畏蟼.
韦慰 蟿苇蟿伪蟻蟿慰 螝蔚蠁维位伪喂慰 纬喂伪 渭苇谓伪 蔚委谓伪喂 渭喂伪 伪蟺慰 蟿喂蟼 魏伪位蠉蟿蔚蟻蔚蟼 伪谓伪位蠉蟽蔚喂蟼 蟺慰蠀 苇蠂蠅 未喂伪尾维蟽蔚喂 蟺慰蟿苇 纬喂伪 蟿慰 蟿蟻蠈蟺慰 蟺慰蠀 蔚尉蔚位委蠂胃畏魏伪谓 慰喂 未蠀蟿喂魏苇蟼 魏慰喂谓蠅谓委蔚蟼. 螒谓伪位蠉慰谓蟿伪喂 蟿伪 蔚尉萎蟼: 桅喂位蔚位蔚蠀胃蔚蟻喂蟽渭蠈蟼 vs 螖畏渭慰魏蟻伪蟿委伪, 未畏渭喂慰蠀蟻纬委伪 蟿慰蠀 蟺慰位委蟿畏 - 魏伪蟿伪谓伪位蠋蟿畏, 位伪喂魏委蟽渭慰蟼, 伪蟺蠈未慰蟽畏 蔚蟻纬伪蟽委伪蟼 魏伪喂 畏未慰谓喂蟽渭蠈蟼, 蟿慰 螘纬蠅 渭苇蟽伪 蟽蟿畏谓 魏慰喂谓蠅谓委伪 蟿慰蠀 螌位慰蠀, 蟿畏谓 伪蟺慰魏慰蟺萎 蟿慰蠀 蟺慰位委蟿畏-魏伪蟿伪谓伪位蠅蟿萎 伪蟺慰 蟿畏谓 螜蟽蟿慰蟻委伪 魏伪喂 蟿慰 围蟻蠈谓慰 魏伪喂 蟺慰位位维 维位位伪.
螆谓伪 蟿苇位蔚喂慰 尾喂尾位委慰 蟺慰蠀 蟺蟻伪纬渭伪蟿喂魏维 未喂蔚喂蟽未蠉蔚喂 蟽蟿喂蟼 蟻委味蔚蟼 蟿畏蟼 蟿蠅蟻喂谓萎蟼 渭伪蟼 魏慰喂谓蠅谓委伪蟼 蠂蠅蟻委蟼 谓伪 魏蟻委谓蔚喂, 伪蟺位维 伪谓伪魏伪位蠉蟺蟿蔚喂 蠈位蔚蟼 蟿喂蟼 未蠀谓伪渭喂魏苇蟼 蟽蠂苇蟽蔚喂蟼 蟿蠅谓 蟽蟿慰喂蠂蔚委蠅谓 蟺慰蠀 蟿畏谓 伪蟺慰蟿蔚位慰蠉谓 伪位位维 魏伪喂 蟿畏谓 蔚尉苇位喂尉畏 蟿畏蟼 渭苇蟽伪 蟽蟿畏谓 喂蟽蟿慰蟻委伪.
危伪蟼 伪蠁萎谓蠅 渭蔚 伪蠀蟿蠈:
" 螌渭蠅蟼 畏 蟺蟻伪纬渭伪蟿喂魏蠈蟿畏蟿伪 蟿畏蟼 喂蟽蠈蟿畏蟿伪蟼 蔚委谓伪喂 纬喂伪 蟿畏 位蔚喂蟿慰蠀蟻纬委伪 蟿畏蟼 渭伪味喂魏萎蟼 未畏渭慰魏蟻伪蟿委伪蟼 蟺慰位蠉 位喂纬蠈蟿蔚蟻慰 蟽畏渭伪谓蟿喂魏萎 伪蟺慰 蟿畏 未蠀谓伪蟿蠈蟿畏蟿伪 蟿畏蟼 喂蟽蠈蟿畏蟿伪蟼"
危蟿慰 蟺蟻蠋蟿慰 魏蔚蠁维位伪喂慰 慰 螝慰谓未蠉位畏蟼 蟽蠀谓慰蠄委味蔚喂 蟿喂蟼 尾伪蟽喂魏苇蟼 苇谓谓慰喂蔚蟼 蟿慰蠀 尾喂尾位委慰蠀 蟿慰蠀 "螣喂 伪喂蟿委蔚蟼 蟿畏蟼 蟺伪蟻伪魏渭萎蟼 蟿畏蟼 蟽蠉纬蠂蟻慰谓畏蟼 螘位位维未伪蟼".
危蔚 蔚位蔚蠉胃蔚蟻畏 渭蔚蟿维蠁蟻伪蟽畏 畏 蟽蠀位位慰纬喂蟽蟿喂魏萎 蟿慰蠀 尉蔚魏喂谓维 伪蟺蠈 蟿畏谓 蟺伪蟿蟻喂伪蟻蠂委伪魏畏 未慰渭萎 蟿蠅谓 蟽蠂苇蟽蔚蠅谓 蔚蟻纬伪蟽委伪蟼, 蟺慰蠀 蔚魏未畏位蠋谓慰谓蟿伪喂 渭蔚 蟿畏谓 蟺蟻慰蟽蟿伪蟽委伪 魏伪喂 蟿畏谓 蠀蟺伪魏慰萎. "违蟺维魏慰蠀蟽蔚 渭蔚 魏伪喂 胃伪 苇蠂蔚喂蟼 未慰蠀位蔚喂维 魏伪喂 位蔚蠁蟿维." 螚 未慰渭萎 伪蠀蟿萎, 魏伪蟿维 魏伪谓蠈谓伪 渭蔚委蠅谓蔚喂 蟿畏 尾喂慰渭畏蠂伪谓喂魏萎 未蟻维蟽畏, 蔚谓蠋 蟺伪蟻维位位畏位伪 伪蟻蠂委味蔚喂 谓伪 蔚蟺畏蟻蔚维味蔚蟿伪喂 伪蟺蠈 蟿畏谓 蔚委蟽伪纬蠅纬萎 蟿慰蠀 魏慰喂谓慰尾慰位蔚蠀蟿喂蟽渭慰蠉 蟺慰蠀 蟺蟻慰蠅胃慰蠉谓 慰喂 螠. 螖蠀谓维渭蔚喂蟼. 韦慰 伪蟺慰蟿苇位蔚蟽渭伪 蔚委谓伪喂 畏 蟺伪蟿蟻喂伪蟻蠂喂伪魏萎 未慰渭萎 谓伪 蟺蔚蟻维蟽蔚喂 蟽蟿畏谓 蟺慰位喂蟿喂魏萎. "唯萎蠁喂蟽蔚 渭蔚 纬喂伪 谓伪 苇蠂蔚喂蟼 未慰蠀位蔚喂维." 螆蟿蟽喂 未畏渭喂慰蠀蟻纬蔚委蟿伪喂 渭喂伪 蟺蔚位伪蟿蔚喂伪魏萎 蟽蠂苇蟽畏 螝慰喂谓蠅谓委伪蟼-螝蟻维蟿慰蠀蟼 蟺慰蠀 蔚蟺畏蟻苇伪味蔚喂 蟿畏谓 蔚尉维蟺位蠅蟽畏 蟿蠅谓 慰喂魏慰谓慰渭喂魏蠋谓 未慰渭蠋谓 魏伪喂 蟿慰蠀 魏伪蟺喂蟿伪位喂蟽渭慰蠉, 蔚谓蠋 蟿伪蠀蟿蠈蠂蟻慰谓伪 未喂慰纬魏蠋谓蔚喂 蟿慰谓 魏蟻伪蟿喂魏蠈 渭畏蠂伪谓喂蟽渭蠈. 螤慰位喂蟿喂蟽渭喂魏维, 蟿慰 伪蟺慰蟿苇位蔚蟽渭伪 伪蠀蟿萎蟼 蟿畏蟼 伪位位畏位慰蠀蠂委伪蟼 蔚委谓伪喂 畏 蔚渭蠁维谓喂蟽畏 蟿慰蠀 渭喂魏蟻慰伪蟽蟿喂魏慰蠉 蟺慰位喂蟿喂魏慰蠉 渭畏蠂伪谓喂蟽渭慰蠉 魏伪喂 蔚蠀蟻蠉蟿蔚蟻伪 蔚谓蠈蟼 伪未蠉谓伪渭慰蠀 螝蟻维蟿慰蠀蟼 蟺慰蠀 未蔚谓 渭蟺慰蟻蔚委 谓伪 魏蠀蟻喂伪蟻蠂萎蟽蔚喂, 渭喂伪蟼 魏伪喂 尾蟻委蟽魏蔚蟿伪喂 伪谓维渭蔚蟽伪 蟽蟿慰 谓伪 喂魏伪谓慰蟺慰喂萎蟽蔚喂 蟿伪 渭蔚纬维位伪 蟿味维魏喂伪 魏伪喂 蟽蟿慰 谓伪 蟽蠀谓蟿畏蟻萎蟽蔚喂 蟿畏谓 蟺蔚位蔚蟿蔚喂伪魏萎 蟽蠂苇蟽畏 蠄萎蠁慰蠀-未慰蠀位蔚喂维蟼-尾慰位苇渭伪蟿慰蟼 渭蔚 蟿畏谓 螝慰喂谓蠅谓委伪, 蟺蟻慰魏蔚喂渭苇谓慰蠀 谓伪 蔚蟺喂尾喂蠋蟽蔚喂 蟿慰 委未喂慰.
螣 螝慰谓未蠉位畏蟼 蔚谓蟿维蟽蔚喂 蟽蟿畏谓 蟽蠀味萎蟿畏蟽畏 魏伪喂 蟿畏谓 蔚尉苇位喂尉畏 蟿畏蟼 蟽蠂苇蟽畏蟼 蟿慰蠀 魏蟻维蟿慰蠀蟼 魏伪喂 蔚魏魏位萎蟽喂伪蟼 魏伪喂 蟿畏谓 未畏渭喂慰蠀蟻纬委伪 蟿慰蠀 蠁伪喂谓蠈渭蔚谓慰蠀 蟿慰蠀 蔚位位畏谓慰魏蔚谓蟿蟻喂蟽渭慰蠉 渭蔚 蟿喂蟼 蟺蟿蠀蠂苇蟼 蟿慰蠀 魏位伪蟽蟽喂魏慰蠉 魏伪喂 蠂蟻喂蟽蟿喂伪谓喂魏慰蠉 慰喂 慰蟺慰委蔚蟼 蟿慰蟺慰胃蔚蟿慰蠉谓 蟿慰 螆胃谓慰蟼 蟺维谓蠅 伪蟺蠈 蟿慰 螝蟻维蟿慰蟼. 螒蠀蟿蠈 蟿慰 伪蟺慰蟿蔚位苇蟽渭伪 蟿畏蟼 蔚蟺喂蟻蟻慰萎蟼 蟿畏蟼 蔚魏魏位萎蟽喂伪蟼 蟽蟿伪 魏慰喂谓维 伪蟺慰未蠀谓伪渭蠋谓蔚喂 伪魏蠈渭伪 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 蟿畏谓 苇谓谓慰喂伪 螝蟻维蟿慰蟼 蟺慰蠀 蟽蠀谓蔚蠂委味蔚喂 谓伪 蟺伪委味蔚喂 位喂纬蠈蟿蔚蟻慰 喂魏伪谓慰蟺慰喂萎蟿喂魏伪 蟿慰 未喂蟿蟿蠈 蟿慰蠀 蟻蠈位慰 魏伪喂 苇蟿蟽喂 谓伪 慰未畏纬蔚委蟿伪喂 蟽蔚 伪谓蟿喂-慰喂魏慰谓慰渭喂魏苇蟼 魏伪喂 渭畏 蟺蟻慰慰未蔚蠀蟿喂魏苇蟼 未蠀蟿喂魏苇蟼 蟺慰位喂蟿喂魏苇蟼 纬喂伪 谓伪 蔚蟺喂尾喂蠋蟽蔚喂. 螚 蔚蟺喂尾喂蠋蟽畏 蟿慰蠀 蟺位苇慰谓 蟿慰蠀 蟽蟿畏蟻委味蔚蟿伪喂 蟽蟿慰 谓伪 渭蟺慰蟻蔚委 谓伪 蟺伪蟻苇蠂蔚喂 魏伪喂 蟽蟿喂蟼 未蠀慰 蟺位蔚蠀蟻苇蟼 渭蔚 伪蟺慰蟿苇位蔚蟽渭伪 蟿伪 未维谓蔚喂伪 谓伪 纬委谓慰谓蟿伪喂 畏 尾蟻伪蠂蠀蟺蟻蠈胃蔚蟽渭畏 位蠉蟽畏 魏伪喂 畏 蔚魏蟺慰委畏蟽畏 蟿畏蟼 围蠋蟻伪蟼 蟿慰 渭苇位位慰谓.
危蟿伪 蔚蟺蠈渭蔚谓伪 魏蔚蠁维位伪喂伪 纬喂伪 谓伪 渭畏谓 渭伪魏蟻畏纬慰蟻蠋 伪谓伪位蠉蔚喂 蟿畏谓 魏慰蟽渭慰胃蔚蠅蟻委伪 蟿畏蟼 伪蟽蟿喂魏萎蟼 蟿维尉畏蟼 蟺慰蠀 蔚委蠂蔚 渭蔚谓 慰喂魏慰谓慰渭喂魏萎 未蠉谓伪渭畏 伪位位维 未蔚谓 蔚委蠂蔚 蟿蔚蟻维蟽蟿喂伪 蔚蟺喂蟻蟻慰萎 蠅蟼 魏慰喂谓蠅谓喂魏萎 蟿维尉畏. 螣喂 苇谓谓慰喂蔚蟼 桅蠀蟽畏, 螒谓胃蟻蠅蟺慰蟼 魏伪喂 螜蟽蟿慰蟻委伪 蔚蟺畏蟻苇伪蟽伪谓 蟿畏谓 伪蟽蟿喂魏萎 蟽魏苇蠄畏 蟺慰蠀 蟺蟻慰蟽蟺伪胃慰蠉蟽蔚 谓伪 尾蟻蔚喂 蟿畏谓 伪蟻渭慰谓委伪 魏伪喂 蟿畏谓 魏慰蟽渭慰胃蔚蠅蟻委伪 蟿畏蟼 渭蔚 尾维蟽畏 伪蠀蟿苇蟼 魏伪蟿伪位萎纬慰谓蟿伪蟼 蠈蟿喂 伪蠀蟿蠈 蟺慰蠀 蟿畏谓 蔚魏蠁蟻维味蔚喂 蔚委谓伪喂 " 畏 畏胃喂魏萎 伪谓蟿委位畏蠄畏 魏伪喂 蠀位喂魏蠈 蠈蠁蔚位慰蟼, 苇位位慰纬慰蟼 蠀蟺慰位慰纬喂蟽渭蠈蟼 魏伪喂 蟺蟻伪魏蟿喂魏畏 蔚谓蔚蟻纬畏蟿喂魏蠈蟿畏蟿伪, 伪蠀蟿慰蟺蔚喂胃维蟻蠂畏蟽畏 魏伪喂 蔚蟺喂未委蠅尉畏 蟿畏蟼 蔚蟺喂蟿蠀蠂委伪蟼".
危蟿畏 蟽蠀谓苇蠂蔚喂伪 蟿蠅谓 蔚蟺蠈渭蔚谓蠅谓 魏蔚蠁伪位伪委蠅谓 尾位苇蟺慰蠀渭蔚 蟺蠅蟼 蟿慰 螘谓伪蟻渭慰谓喂蟽蟿喂魏蠈 渭慰谓蟿苇位慰 蟽魏苇蠄畏蟼 蟿畏蟼 伪蟽蟿喂魏萎蟼 蟿维尉畏蟼 未喂伪蟿伪蟻维蠂胃畏魏蔚 伪蟺慰 蟿畏谓 维谓伪蟺蟿蠀尉畏 蟿慰蠀 螒谓伪位蠀蟿喂魏慰蠉- 危蠀谓未蠀伪蟽蟿喂魏慰蠉 渭慰谓蟿苇位慰蠀 蟽魏苇蠄畏蟼 伪位位维 魏伪喂 蟺蠅蟼 蟿蔚位喂魏维 畏 未畏渭喂慰蠀蟻纬委伪 蟿慰蠀 渭慰谓蟿苇位慰蠀 蟿畏蟼 渭伪味喂魏萎蟼 未畏渭慰魏蟻伪蟿委伪蟼 伪蟺蔚委位畏蟽蔚 蟿畏谓 蠉蟺伪蟻尉畏 蟿畏蟼.
韦慰 蟿苇蟿伪蟻蟿慰 螝蔚蠁维位伪喂慰 纬喂伪 渭苇谓伪 蔚委谓伪喂 渭喂伪 伪蟺慰 蟿喂蟼 魏伪位蠉蟿蔚蟻蔚蟼 伪谓伪位蠉蟽蔚喂蟼 蟺慰蠀 苇蠂蠅 未喂伪尾维蟽蔚喂 蟺慰蟿苇 纬喂伪 蟿慰 蟿蟻蠈蟺慰 蟺慰蠀 蔚尉蔚位委蠂胃畏魏伪谓 慰喂 未蠀蟿喂魏苇蟼 魏慰喂谓蠅谓委蔚蟼. 螒谓伪位蠉慰谓蟿伪喂 蟿伪 蔚尉萎蟼: 桅喂位蔚位蔚蠀胃蔚蟻喂蟽渭蠈蟼 vs 螖畏渭慰魏蟻伪蟿委伪, 未畏渭喂慰蠀蟻纬委伪 蟿慰蠀 蟺慰位委蟿畏 - 魏伪蟿伪谓伪位蠋蟿畏, 位伪喂魏委蟽渭慰蟼, 伪蟺蠈未慰蟽畏 蔚蟻纬伪蟽委伪蟼 魏伪喂 畏未慰谓喂蟽渭蠈蟼, 蟿慰 螘纬蠅 渭苇蟽伪 蟽蟿畏谓 魏慰喂谓蠅谓委伪 蟿慰蠀 螌位慰蠀, 蟿畏谓 伪蟺慰魏慰蟺萎 蟿慰蠀 蟺慰位委蟿畏-魏伪蟿伪谓伪位蠅蟿萎 伪蟺慰 蟿畏谓 螜蟽蟿慰蟻委伪 魏伪喂 蟿慰 围蟻蠈谓慰 魏伪喂 蟺慰位位维 维位位伪.
螆谓伪 蟿苇位蔚喂慰 尾喂尾位委慰 蟺慰蠀 蟺蟻伪纬渭伪蟿喂魏维 未喂蔚喂蟽未蠉蔚喂 蟽蟿喂蟼 蟻委味蔚蟼 蟿畏蟼 蟿蠅蟻喂谓萎蟼 渭伪蟼 魏慰喂谓蠅谓委伪蟼 蠂蠅蟻委蟼 谓伪 魏蟻委谓蔚喂, 伪蟺位维 伪谓伪魏伪位蠉蟺蟿蔚喂 蠈位蔚蟼 蟿喂蟼 未蠀谓伪渭喂魏苇蟼 蟽蠂苇蟽蔚喂蟼 蟿蠅谓 蟽蟿慰喂蠂蔚委蠅谓 蟺慰蠀 蟿畏谓 伪蟺慰蟿蔚位慰蠉谓 伪位位维 魏伪喂 蟿畏谓 蔚尉苇位喂尉畏 蟿畏蟼 渭苇蟽伪 蟽蟿畏谓 喂蟽蟿慰蟻委伪.
危伪蟼 伪蠁萎谓蠅 渭蔚 伪蠀蟿蠈:
" 螌渭蠅蟼 畏 蟺蟻伪纬渭伪蟿喂魏蠈蟿畏蟿伪 蟿畏蟼 喂蟽蠈蟿畏蟿伪蟼 蔚委谓伪喂 纬喂伪 蟿畏 位蔚喂蟿慰蠀蟻纬委伪 蟿畏蟼 渭伪味喂魏萎蟼 未畏渭慰魏蟻伪蟿委伪蟼 蟺慰位蠉 位喂纬蠈蟿蔚蟻慰 蟽畏渭伪谓蟿喂魏萎 伪蟺慰 蟿畏 未蠀谓伪蟿蠈蟿畏蟿伪 蟿畏蟼 喂蟽蠈蟿畏蟿伪蟼"
February 4, 2015
螡慰渭委味蠅 蠈蟿喂 蟿慰 尾喂尾位委慰 伪蠀蟿蠈 蔚委谓伪喂 畏 伪蟻蠂萎 渭喂伪蟼 蠅蟻伪委伪蟼 蠁喂位委伪蟼 魏蠉蟻喂蔚 螝伪胃畏纬畏蟿维!! 韦慰 尾维胃慰蟼 魏伪喂 畏 未喂蔚喂蟽未蠀蟿喂魏蠈蟿畏蟿伪 蟿畏蟼 蟽魏苇蠄畏蟼 蟿慰蠀 螝慰谓未蠉位畏 蟺蟻伪纬渭伪蟿喂魏维 蟽蔚 伪蠁萎谓蔚喂 维蠁蠅谓慰!! 螖蔚谓 渭蔚 蟺伪蟻伪尉蔚谓蔚蠉蔚喂 蟺慰蠀 慰喂 螕蔚蟻渭伪谓慰委 蔚委谓伪喂 蟿蟻蔚位伪渭苇谓慰喂 渭伪味委 蟿慰蠀 蔚谓蠋 蟽蔚 蔚渭维蟼 蟺伪蟻伪渭苇谓蔚喂 伪魏蠈渭畏 苇谓伪蟼 纬慰畏蟿蔚蠀蟿喂魏维 维纬谓蠅蟽蟿慰蟼..
November 8, 2018
螔喂尾位委慰 蟺慰蠀 胃伪 蟺蟻苇蟺蔚喂 谓伪 蠀蟺维蟻蠂蔚喂 蟽蔚 魏维胃蔚 尾喂尾位喂慰胃萎魏畏. 危蠀纬魏位慰谓喂蟽蟿喂魏蠈, 伪位萎胃蔚喂蔚蟼 蟺慰蠀 蟽蟺维谓蔚 魏蠈魏伪位伪 魏伪喂 蟿伪渭蟺慰蠉 蟺慰位位蠋谓 蔚蟿蠋谓...
February 6, 2016
螖蔚谓 蔚委谓伪喂 蔚蠉魏慰位慰 伪谓维纬谓蠅蟽渭伪, 伪位位维 蔚委谓伪喂 维位位畏 渭喂伪 伪蟺蠈未蔚喂尉畏 蟿畏蟼 慰尉蠀未苇蟻魏蔚喂伪蟼 蟿慰蠀 螝慰谓未蠉位畏.
危蟿慰 尾喂尾位委慰 未委谓蔚喂 渭喂伪 蟺蔚蟻喂纬蟻伪蠁萎 蟿畏蟼 蔚尉苇位喂尉畏蟼 蟿慰蠀 未蠀蟿喂魏慰蠉 蟺慰位喂蟿喂蟽渭慰蠉 魏伪蟿维 蟿慰谓 20慰 伪喂蠋谓伪 蟽蔚 慰,蟿喂 伪蠁慰蟻维 蟿畏谓 蟺伪蟻伪纬蠅纬萎 蟺慰位喂蟿喂蟽渭慰蠉 魏伪喂 蟿畏谓 伪位位伪纬萎 蟿畏蟼 蟽蠂苇蟽畏蟼 蟿慰蠀 伪蟿蠈渭慰蠀 渭蔚 蟿慰 蟽蠉谓慰位慰. 螒魏蠈渭伪 伪蟽蠂慰位蔚委蟿伪喂 渭蔚 蟿畏谓 蔚蟺委未蟻伪蟽畏 蟿畏蟼 蟿苇蠂谓畏蟼 畏 慰蟺慰委伪 渭蔚 蟿畏谓 蔚尉苇位喂尉畏 蟿畏蟼 伪蟺蠈 蟿畏谓 蟽蠀谓胃蔚蟿喂魏萎-喂蔚蟻伪蟻蠂喂魏萎 蟿慰蟺慰胃苇蟿畏蟽畏 蟿蠅谓 蟽蟿慰喂蠂蔚委蠅谓 蟿慰蠀 蟺慰位喂蟿喂蟽渭慰蠉 蟽蟿慰 '蟿伪 蟺维谓蟿伪 蟽蠀谓未蠀维味慰谓蟿伪喂 渭蔚 蟿伪 蟺维谓蟿伪' 尾慰萎胃畏蟽蔚 蟽蟿慰 蟺苇蟻伪蟽渭伪 蟽蟿畏谓 渭伪味喂魏萎 未畏渭慰魏蟻伪蟿委伪. 螝伪蟿伪蟺喂维谓蔚蟿伪喂 渭蔚 魏维胃蔚 渭苇蟻慰蟼 蟿慰蠀 (蟿蠈蟿蔚, 渭喂伪蟼 魏伪喂 未蔚谓 蟿慰 委谓蟿蔚蟻谓蔚蟿 未蔚谓 蔚委蠂蔚 蔚尉伪蟺位蠅胃蔚委) 蟽蠉纬蠂蟻慰谓慰蠀 蟺慰位喂蟿喂蟽渭慰蠉 - 蠁喂位慰蟽慰蠁委伪, 蔚蟺喂蟽蟿萎渭蔚蟼 (蔚委谓伪喂 渭维位喂蟽蟿伪 蟺伪蟽喂蠁伪谓苇蟼 蟺蠅蟼 苇蠂蔚喂 渭蔚位蔚蟿萎蟽蔚喂 蠁蠀蟽喂魏萎!) 蟺慰委畏蟽畏, 魏喂谓畏渭伪蟿慰纬蟻维蠁慰蟼, 纬位蠀蟺蟿喂魏萎. 螘蟺委蟽畏蟼 魏伪蟿伪蟺喂维谓蔚蟿伪喂 渭蔚 蟿畏谓 伪谓维蟺蟿蠀尉畏 蟿畏蟼 渭伪味喂魏萎蟼 未畏渭慰魏蟻伪蟿委伪蟼 (蔚位蔚蠉胃蔚蟻慰蟼 蠂蟻蠈谓慰蟼, 魏蟻伪蟿喂魏苇蟼 蟺伪蟻蔚渭尾维蟽蔚喂蟼, 畏未慰谓喂蟽渭蠈蟼, 位伪蠆魏喂蟽渭蠈蟼, 渭蔚蟽伪委伪 蟿维尉畏, 蔚位委蟿, 魏伪蟿伪谓维位蠅蟽畏, 伪谓胃蟻蠋蟺喂谓伪 未喂魏伪喂蠋渭伪蟿伪, 谓蔚慰位伪委伪...). 螖蔚谓 伪蟽蠂慰位蔚委蟿伪喂 渭蔚 魏蟻维蟿畏, 渭蔚 苇胃谓畏. 未蔚谓 蠀蟺维蟻蠂蔚喂 魏维蟺慰喂慰 纬蔚纬慰谓蠈蟼 - 蟽畏渭蔚委慰 伪谓伪蠁慰蟻维蟼 (蟺蠂 螔' 螤螤). 螖喂伪蟿蠀蟺蠋谓蔚喂 魏维蟺慰喂蔚蟼 伪蟺蠈蠄蔚喂蟼 蟺慰蠀 未喂伪蠁蠅蟿委味慰蠀谓 蟿慰谓 蟿蟻蠈蟺慰 位蔚喂蟿慰蠀蟻纬委伪蟼 蟿蠅谓 魏慰渭渭慰蠀谓喂蟽蟿喂魏蠋谓 魏伪胃蔚蟽蟿蠋蟿蠅谓 (蠂蠅蟻委蟼 谓伪 伪蟽蠂慰位蔚委蟿伪喂 渭伪味委 蟿慰蠀蟼). 螤喂胃伪谓蠈蟿伪蟿伪 未蔚谓 尾蟻委蟽魏蔚喂 胃蔚蟿喂魏蠈 蟿畏谓 蟻蠈位慰 蟿畏蟼 蠄蠀蠂伪谓维位蠀蟽畏蟼, 蠂蠅蟻委蟼 谓伪 蟿畏蟼 蔚蟺喂蟿委胃蔚蟿伪喂 维渭蔚蟽伪 魏伪喂 蠂蠅蟻委蟼 谓伪 蟿畏谓 魏伪蟿慰谓慰渭维味蔚喂. 韦慰 蟺蟻蠋蟿慰 魏蔚蠁维位伪喂慰 蟺慰蠀 伪蠁慰蟻维 蔚渭维蟼, 蠀蟺维蟻蠂蔚喂 蠅蟼 尉蔚蠂蠅蟻喂蟽蟿蠈 尾喂尾位委慰 魏伪喂 蔚委谓伪喂 蔚尉伪喂蟻蔚蟿喂魏维 蔚谓未喂伪蠁苇蟻慰谓.
螠蔚蟻喂魏维 渭喂魏蟻维 伪蟺慰蟽蟺维蟽渭伪蟿伪: "螘委谓伪喂 伪谓伪渭蠁喂蟽尾萎蟿畏蟿慰 蠈蟿喂 蟿伪 蟺慰位喂蟿喂蟽渭喂魏维 伪纬伪胃维 蟽蟿慰谓 未蟻蠈渭慰 蟿慰蠀蟼 蟺蟻慰蟼 蟿喂蟼 蟺位伪蟿喂苇蟼 渭维味蔚蟼 蟽蠀蟻蟻喂魏谓蠋谓慰谓蟿伪喂 蟽蔚 蟽蟿蔚蟻蔚蠈蟿蠀蟺伪 蠁蟿蠅蠂维 伪蟺蠈 渭慰蟻蠁喂魏萎 维蟺慰蠄畏 魏伪喂 蟻畏蠂伪委谓慰蠀谓 伪蟺蠈 蟿畏谓 维蟺慰蠄畏 蟿慰蠀 蟺蔚蟻喂蔚蠂慰渭苇谓慰蠀". 螝伪喂 维位位慰 苇谓伪 " 畏 畏胃喂魏萎 蟿畏蟼 伪蠀蟿慰蠇蟺苇蟻尾伪蟽畏蟼 伪谓蟿伪蟺慰魏蟻喂谓蠈蟿伪谓 蟽蟿慰 慰喂魏慰谓慰渭喂魏蠈 蟺蟻蠈蟿蠀蟺慰 蟿畏蟼 蟽蠀蟽蟽蠋蟻蔚蠀蟽畏蟼 蔚谓蠋 慰 蟺位慰蠀蟻伪位喂蟽渭蠈蟼 蟿蠅谓 伪尉喂蠋谓 魏伪喂 畏 畏胃喂魏萎 伪谓蔚魏蟿喂魏蠈蟿畏蟿伪 蟽蟿慰 慰喂魏慰谓慰渭喂魏蠈 蟺蟻蠈蟿蠀蟺慰 蟿畏蟼 魏伪蟿伪谓维位蠅蟽畏蟼". 螝伪喂 苇谓伪 纬喂伪 蟿伪 渭苇蟽伪 蟺慰蠀 伪蟽蠂慰位慰蠉谓蟿伪喂 渭蔚 蟿慰蠀蟼 伪蟽蟿苇蟻蔚蟼 "蔚谓未蠀谓伪渭蠋谓慰蠀谓 渭蔚 蟿慰谓 位委纬慰 萎 蟺慰位蠉 蠂蠀未伪委慰 蟿蟻蠈蟺慰 蟿慰蠀蟼 蔚尉喂蟽蠅蟿喂魏维 伪喂蟽胃萎渭伪蟿伪 魏伪喂 伪蟺蠈 蟿畏谓 维蟺慰蠄畏 伪蠀蟿萎 蟺蟻慰蠅胃慰蠉谓 蟿蠅谓 蔚魏未畏渭慰魏蟻伪蟿喂蟽渭蠈: 蟽蟿畏谓 喂未喂蠅蟿喂魏萎 蟽蠁伪委蟻伪 蠈位慰喂 蔚渭蠁伪谓委味慰谓蟿伪喂 蟽蔚 纬蔚谓喂魏苇蟼 纬蟻伪渭渭苇蟼 委蟽慰喂, 苇蠂慰蠀谓 蟿伪 委未喂伪 蟺维胃畏...尾喂蠋谓慰蠀谓 蟿畏谓 蔚蠀蟿蠀蠂委伪 魏伪喂 蟿畏谓 未蠀蟽蟿蠀蠂委伪 渭蔚 蟿慰谓 委未喂慰 蟿蟻蠈蟺慰...蠈位慰喂 蔚委谓伪喂 蔚尉 委蟽慰蠀 '维谓胃蟻蠅蟺慰喂'.
危蟿慰 尾喂尾位委慰 未委谓蔚喂 渭喂伪 蟺蔚蟻喂纬蟻伪蠁萎 蟿畏蟼 蔚尉苇位喂尉畏蟼 蟿慰蠀 未蠀蟿喂魏慰蠉 蟺慰位喂蟿喂蟽渭慰蠉 魏伪蟿维 蟿慰谓 20慰 伪喂蠋谓伪 蟽蔚 慰,蟿喂 伪蠁慰蟻维 蟿畏谓 蟺伪蟻伪纬蠅纬萎 蟺慰位喂蟿喂蟽渭慰蠉 魏伪喂 蟿畏谓 伪位位伪纬萎 蟿畏蟼 蟽蠂苇蟽畏蟼 蟿慰蠀 伪蟿蠈渭慰蠀 渭蔚 蟿慰 蟽蠉谓慰位慰. 螒魏蠈渭伪 伪蟽蠂慰位蔚委蟿伪喂 渭蔚 蟿畏谓 蔚蟺委未蟻伪蟽畏 蟿畏蟼 蟿苇蠂谓畏蟼 畏 慰蟺慰委伪 渭蔚 蟿畏谓 蔚尉苇位喂尉畏 蟿畏蟼 伪蟺蠈 蟿畏谓 蟽蠀谓胃蔚蟿喂魏萎-喂蔚蟻伪蟻蠂喂魏萎 蟿慰蟺慰胃苇蟿畏蟽畏 蟿蠅谓 蟽蟿慰喂蠂蔚委蠅谓 蟿慰蠀 蟺慰位喂蟿喂蟽渭慰蠉 蟽蟿慰 '蟿伪 蟺维谓蟿伪 蟽蠀谓未蠀维味慰谓蟿伪喂 渭蔚 蟿伪 蟺维谓蟿伪' 尾慰萎胃畏蟽蔚 蟽蟿慰 蟺苇蟻伪蟽渭伪 蟽蟿畏谓 渭伪味喂魏萎 未畏渭慰魏蟻伪蟿委伪. 螝伪蟿伪蟺喂维谓蔚蟿伪喂 渭蔚 魏维胃蔚 渭苇蟻慰蟼 蟿慰蠀 (蟿蠈蟿蔚, 渭喂伪蟼 魏伪喂 未蔚谓 蟿慰 委谓蟿蔚蟻谓蔚蟿 未蔚谓 蔚委蠂蔚 蔚尉伪蟺位蠅胃蔚委) 蟽蠉纬蠂蟻慰谓慰蠀 蟺慰位喂蟿喂蟽渭慰蠉 - 蠁喂位慰蟽慰蠁委伪, 蔚蟺喂蟽蟿萎渭蔚蟼 (蔚委谓伪喂 渭维位喂蟽蟿伪 蟺伪蟽喂蠁伪谓苇蟼 蟺蠅蟼 苇蠂蔚喂 渭蔚位蔚蟿萎蟽蔚喂 蠁蠀蟽喂魏萎!) 蟺慰委畏蟽畏, 魏喂谓畏渭伪蟿慰纬蟻维蠁慰蟼, 纬位蠀蟺蟿喂魏萎. 螘蟺委蟽畏蟼 魏伪蟿伪蟺喂维谓蔚蟿伪喂 渭蔚 蟿畏谓 伪谓维蟺蟿蠀尉畏 蟿畏蟼 渭伪味喂魏萎蟼 未畏渭慰魏蟻伪蟿委伪蟼 (蔚位蔚蠉胃蔚蟻慰蟼 蠂蟻蠈谓慰蟼, 魏蟻伪蟿喂魏苇蟼 蟺伪蟻蔚渭尾维蟽蔚喂蟼, 畏未慰谓喂蟽渭蠈蟼, 位伪蠆魏喂蟽渭蠈蟼, 渭蔚蟽伪委伪 蟿维尉畏, 蔚位委蟿, 魏伪蟿伪谓维位蠅蟽畏, 伪谓胃蟻蠋蟺喂谓伪 未喂魏伪喂蠋渭伪蟿伪, 谓蔚慰位伪委伪...). 螖蔚谓 伪蟽蠂慰位蔚委蟿伪喂 渭蔚 魏蟻维蟿畏, 渭蔚 苇胃谓畏. 未蔚谓 蠀蟺维蟻蠂蔚喂 魏维蟺慰喂慰 纬蔚纬慰谓蠈蟼 - 蟽畏渭蔚委慰 伪谓伪蠁慰蟻维蟼 (蟺蠂 螔' 螤螤). 螖喂伪蟿蠀蟺蠋谓蔚喂 魏维蟺慰喂蔚蟼 伪蟺蠈蠄蔚喂蟼 蟺慰蠀 未喂伪蠁蠅蟿委味慰蠀谓 蟿慰谓 蟿蟻蠈蟺慰 位蔚喂蟿慰蠀蟻纬委伪蟼 蟿蠅谓 魏慰渭渭慰蠀谓喂蟽蟿喂魏蠋谓 魏伪胃蔚蟽蟿蠋蟿蠅谓 (蠂蠅蟻委蟼 谓伪 伪蟽蠂慰位蔚委蟿伪喂 渭伪味委 蟿慰蠀蟼). 螤喂胃伪谓蠈蟿伪蟿伪 未蔚谓 尾蟻委蟽魏蔚喂 胃蔚蟿喂魏蠈 蟿畏谓 蟻蠈位慰 蟿畏蟼 蠄蠀蠂伪谓维位蠀蟽畏蟼, 蠂蠅蟻委蟼 谓伪 蟿畏蟼 蔚蟺喂蟿委胃蔚蟿伪喂 维渭蔚蟽伪 魏伪喂 蠂蠅蟻委蟼 谓伪 蟿畏谓 魏伪蟿慰谓慰渭维味蔚喂. 韦慰 蟺蟻蠋蟿慰 魏蔚蠁维位伪喂慰 蟺慰蠀 伪蠁慰蟻维 蔚渭维蟼, 蠀蟺维蟻蠂蔚喂 蠅蟼 尉蔚蠂蠅蟻喂蟽蟿蠈 尾喂尾位委慰 魏伪喂 蔚委谓伪喂 蔚尉伪喂蟻蔚蟿喂魏维 蔚谓未喂伪蠁苇蟻慰谓.
螠蔚蟻喂魏维 渭喂魏蟻维 伪蟺慰蟽蟺维蟽渭伪蟿伪: "螘委谓伪喂 伪谓伪渭蠁喂蟽尾萎蟿畏蟿慰 蠈蟿喂 蟿伪 蟺慰位喂蟿喂蟽渭喂魏维 伪纬伪胃维 蟽蟿慰谓 未蟻蠈渭慰 蟿慰蠀蟼 蟺蟻慰蟼 蟿喂蟼 蟺位伪蟿喂苇蟼 渭维味蔚蟼 蟽蠀蟻蟻喂魏谓蠋谓慰谓蟿伪喂 蟽蔚 蟽蟿蔚蟻蔚蠈蟿蠀蟺伪 蠁蟿蠅蠂维 伪蟺蠈 渭慰蟻蠁喂魏萎 维蟺慰蠄畏 魏伪喂 蟻畏蠂伪委谓慰蠀谓 伪蟺蠈 蟿畏谓 维蟺慰蠄畏 蟿慰蠀 蟺蔚蟻喂蔚蠂慰渭苇谓慰蠀". 螝伪喂 维位位慰 苇谓伪 " 畏 畏胃喂魏萎 蟿畏蟼 伪蠀蟿慰蠇蟺苇蟻尾伪蟽畏蟼 伪谓蟿伪蟺慰魏蟻喂谓蠈蟿伪谓 蟽蟿慰 慰喂魏慰谓慰渭喂魏蠈 蟺蟻蠈蟿蠀蟺慰 蟿畏蟼 蟽蠀蟽蟽蠋蟻蔚蠀蟽畏蟼 蔚谓蠋 慰 蟺位慰蠀蟻伪位喂蟽渭蠈蟼 蟿蠅谓 伪尉喂蠋谓 魏伪喂 畏 畏胃喂魏萎 伪谓蔚魏蟿喂魏蠈蟿畏蟿伪 蟽蟿慰 慰喂魏慰谓慰渭喂魏蠈 蟺蟻蠈蟿蠀蟺慰 蟿畏蟼 魏伪蟿伪谓维位蠅蟽畏蟼". 螝伪喂 苇谓伪 纬喂伪 蟿伪 渭苇蟽伪 蟺慰蠀 伪蟽蠂慰位慰蠉谓蟿伪喂 渭蔚 蟿慰蠀蟼 伪蟽蟿苇蟻蔚蟼 "蔚谓未蠀谓伪渭蠋谓慰蠀谓 渭蔚 蟿慰谓 位委纬慰 萎 蟺慰位蠉 蠂蠀未伪委慰 蟿蟻蠈蟺慰 蟿慰蠀蟼 蔚尉喂蟽蠅蟿喂魏维 伪喂蟽胃萎渭伪蟿伪 魏伪喂 伪蟺蠈 蟿畏谓 维蟺慰蠄畏 伪蠀蟿萎 蟺蟻慰蠅胃慰蠉谓 蟿蠅谓 蔚魏未畏渭慰魏蟻伪蟿喂蟽渭蠈: 蟽蟿畏谓 喂未喂蠅蟿喂魏萎 蟽蠁伪委蟻伪 蠈位慰喂 蔚渭蠁伪谓委味慰谓蟿伪喂 蟽蔚 纬蔚谓喂魏苇蟼 纬蟻伪渭渭苇蟼 委蟽慰喂, 苇蠂慰蠀谓 蟿伪 委未喂伪 蟺维胃畏...尾喂蠋谓慰蠀谓 蟿畏谓 蔚蠀蟿蠀蠂委伪 魏伪喂 蟿畏谓 未蠀蟽蟿蠀蠂委伪 渭蔚 蟿慰谓 委未喂慰 蟿蟻蠈蟺慰...蠈位慰喂 蔚委谓伪喂 蔚尉 委蟽慰蠀 '维谓胃蟻蠅蟺慰喂'.
July 29, 2020
螆谓伪 尾喂尾位委慰 魏位伪蟽喂魏蠈, 喂未喂伪委蟿蔚蟻伪 伪蟺慰魏伪位蠀蟺蟿喂魏蠈 纬喂伪 蟿畏谓 蔚尉苇位喂尉畏 蟿慰蠀 蟺慰位喂蟿喂蟽渭慰蠉 蟽蔚 蠈位蔚蟼 蟿慰蠀 蟿喂蟼 蔚魏蠁维谓蟽蔚喂蟼, 渭蔚 苇谓伪 渭蠈谓慰 渭蔚喂慰谓苇魏蟿畏渭伪. 螒蟺伪喂蟿蔚委 尾伪胃喂维 魏伪位位喂苇蟻纬蔚喂伪 纬喂伪 谓伪 蟿慰 渭蔚位蔚蟿萎蟽蔚喂蟼 魏伪喂 谓伪 蟿慰 魏伪蟿伪谓慰萎蟽蔚喂蟼 魏伪喂 伪蟽蠁伪位蠋蟼 伪蟺蠈位蠀蟿畏 蟽蠀纬魏苇谓蟿蟻蠅蟽畏.
May 27, 2025
The book hasn't been translated in English which is a shame because it is superb. I put off reading it because a former professor of mine with whom I usually agree told me it is not that good, but I suspect that he didn't connect it to K慰ndylis鈥� philosophy as a whole. Kondylis is one of those special kind of philosophers, exceedingly rare in recent times, who have created a system of thought that attempts to explain every aspect of human life. It is partially fleshed out in his Power and Decision (l蟽蠂蠉蟼 魏伪喂 螒蟺蠈蠁伪蟽畏). It may be reductive or, for some, self contradictory but at the very least offers a refreshing, alternative look at things.
In this book he compares the modern times with the current ones, what he calls the period of mass democracy. The whole book reads like an attack at our times and the postmodern ideas which is probably what irked my professor since it really seems like Kondylis espouses this attack, but I think that at least partially, it is only a descriptive chronicle of change. For Kondylis, it is important for the philosopher to put aside his own claims of self-preservation, which translate to a claim of power, work at a higher descriptive metalevel, and by doing that offer lucid descriptions of reality. This is difficult but important because for him, ideas and evaluations do not guide behavior but conform to behavior. The physical, the aim of self-preservation through accumulation of power is primary and views are adapted to serve that purpose. In the final words of the book, after all the endless descriptions of the fall of the modern and the rise of something worse, Kondylis admits that although he stressed changes because this is the only way to make comparisons, behavior did not change drastically, and many things remain the same. Also, he oritisizes those who idolize the past, clinging to the idea of progress and he mentions that originality and research is actually not worse off now compared to before and it might even be better. Tv is not worse than the priest. Those who need either of those will always be around and will be the vast majority. Also, in the first chapter he already told us that changes in worldviews are mostly symbolic and signify only a victory of a small elite, while the masses usually stay with the older view. So, I would say that, one, for Kondylis the change made things worse in some areas but not that worse because human behavior is relatively stable and, two, he is not interested in any kind of normative claims.
What I have written so far are just hermeneutical, scholarly disputes that very few should care about. The substance of the book is the identification of the different ways of thinking between the ages. The change started through art and as a reaction to the seemingly monistic authority of Reason. There is an inbetween precursor to postmodernism (he calls it literary - artistic modernism) and a lot of art analysis that I will skip. A central motif is that ideas are adopted based on what ideas one鈥檚 enemy holds and that views without opposites fail to survive. The modern is characterized by the belief in Reason and a human-centric approach that attempted to replace God and make belief in Reason and a human centric approach that attempted to replace God and make this -instead of the next- world central, allowing economic activity to flourish. It turned against the previous feudalistic and aristocratic ideas the same way that later the postmodern turned against the monistic reason and towards pluralism and against the humancentric approach by starting to doubt all the stories that made humans look special. Now the guide could no longer be just a part of the individual, Reason, which was meant to control the passions in the previous conception, but the whole of one's being. Both reason and passion have to be fulfilled. Whereas before fulfilment was achieved by self-discipline, restrain of the lesser animal instincts within us for something greater that was the 鈥渞eally human鈥� part, now these instincts have a valid claim and fulfilment is achieved by hedonism and conveniently, consumerism. Now a human is not a 鈥渞eal human鈥� not if they are not educated but if they are not consuming experiences, products and other humans. Having character is not a matter of being truthful, but also of being original, of following some kind of personal, innate desires, and turning what was previously thought as perversions look valid. In practice this supposed originality is following one's heroes, and heroes are heroes not because they are virtuous but because they are successful. The result is a lot of narcissism, self-pity and autism.
In a more abstract level, the former views are guided by a way of thinking that is based on synthesis and harmony. Here the parts takes place in the Whole, which is more than its parts, with their own personal characteristics and their own essence intact, since the accepted authority of Reason can prevent conflicts. Everyone contributes towards progress even if they are not ascetic and even if they -within reason- look after their own interests. The postmodern on the other hand relies on analysis and combinations, quantity and not quality. Since there is no authority and no direction, there are infinite possible combinations where each part has no essence but only function, with the analysis into basic parts turning each of them identical and capable of moving to any other place. Truth is now only typical and the Whole is just the sum of its parts. Now things that were used to be conceived as opposites, say good and evil or man and woman can be the same, when they are judged by some third function.
Another interesting idea is that in the modern worldview time was central, against the previous static (God, aristocracy) conception. With the idea of progress some civilizations are in a chronologically and evolutionary more primitive stage, while others in a more future one. Now these kinds of comparisons cannot be made and civilizations are just different, all existing in the same plane. Space has become the dominant unit. I mentioned how conveniently hedonism fits with consumerism. Obviously, this is not a coincidence. Again, for Kondylis, if something has priority it is the physical conditions, which in this case is the sudden increase in the availability of goods. Before that, the fact that goods were rare by itself (and by rulers who wanted to keep their privileged status) created ascetic ideas and belief in the supremacy of spiritual goods over material ones and Reason over the passions. So in modernism the world already starts moving towards more democratic ideas because the increased production makes things less rare and the worker must now be also a consumer for the system to hold. Mass production, mass consumerism and increased concentration in cities come together and they are also connected with increased division of labor, with individuals, as opposed to extended families becoming the basin societal unit and increased social mobility. All these give the impression of equality. There is no hierarchy within the family so the elderly are now way worse than before and even at work each one plays a necessary role within an institution that each individual is powerless against (another aspect of the less human-centric system) or in social situations there is no hint of the actual material differences that still exist. The middle class convinces itself that they are the universal class and that their "good enough" life makes them equal with the higher ones. This ideological acting vs the physical reality is the first contradiction of the system. The second is that both technical rationality and hedonism exist as ideals at the same time. The first justifies performance or efficiency as the basis of rewards and the selection of roles. The second justifies consumerism, makes the super consumers (of goods and experiences) the heroes and makes work, not a building of character and integrity like before, but what guarantees the consuming of goods and experiences. But the important thing is that these contradictions are not to be seen as what will destroy the system, but as structural and necessary parts of the system. Hedonism or even human rights became central because of the need for consumers and technical rationality is what guarantees the availability of goods. And the lack of metaphysical meaning can easily be replaced by hedonism or humanism for most.
In this book he compares the modern times with the current ones, what he calls the period of mass democracy. The whole book reads like an attack at our times and the postmodern ideas which is probably what irked my professor since it really seems like Kondylis espouses this attack, but I think that at least partially, it is only a descriptive chronicle of change. For Kondylis, it is important for the philosopher to put aside his own claims of self-preservation, which translate to a claim of power, work at a higher descriptive metalevel, and by doing that offer lucid descriptions of reality. This is difficult but important because for him, ideas and evaluations do not guide behavior but conform to behavior. The physical, the aim of self-preservation through accumulation of power is primary and views are adapted to serve that purpose. In the final words of the book, after all the endless descriptions of the fall of the modern and the rise of something worse, Kondylis admits that although he stressed changes because this is the only way to make comparisons, behavior did not change drastically, and many things remain the same. Also, he oritisizes those who idolize the past, clinging to the idea of progress and he mentions that originality and research is actually not worse off now compared to before and it might even be better. Tv is not worse than the priest. Those who need either of those will always be around and will be the vast majority. Also, in the first chapter he already told us that changes in worldviews are mostly symbolic and signify only a victory of a small elite, while the masses usually stay with the older view. So, I would say that, one, for Kondylis the change made things worse in some areas but not that worse because human behavior is relatively stable and, two, he is not interested in any kind of normative claims.
What I have written so far are just hermeneutical, scholarly disputes that very few should care about. The substance of the book is the identification of the different ways of thinking between the ages. The change started through art and as a reaction to the seemingly monistic authority of Reason. There is an inbetween precursor to postmodernism (he calls it literary - artistic modernism) and a lot of art analysis that I will skip. A central motif is that ideas are adopted based on what ideas one鈥檚 enemy holds and that views without opposites fail to survive. The modern is characterized by the belief in Reason and a human-centric approach that attempted to replace God and make belief in Reason and a human centric approach that attempted to replace God and make this -instead of the next- world central, allowing economic activity to flourish. It turned against the previous feudalistic and aristocratic ideas the same way that later the postmodern turned against the monistic reason and towards pluralism and against the humancentric approach by starting to doubt all the stories that made humans look special. Now the guide could no longer be just a part of the individual, Reason, which was meant to control the passions in the previous conception, but the whole of one's being. Both reason and passion have to be fulfilled. Whereas before fulfilment was achieved by self-discipline, restrain of the lesser animal instincts within us for something greater that was the 鈥渞eally human鈥� part, now these instincts have a valid claim and fulfilment is achieved by hedonism and conveniently, consumerism. Now a human is not a 鈥渞eal human鈥� not if they are not educated but if they are not consuming experiences, products and other humans. Having character is not a matter of being truthful, but also of being original, of following some kind of personal, innate desires, and turning what was previously thought as perversions look valid. In practice this supposed originality is following one's heroes, and heroes are heroes not because they are virtuous but because they are successful. The result is a lot of narcissism, self-pity and autism.
In a more abstract level, the former views are guided by a way of thinking that is based on synthesis and harmony. Here the parts takes place in the Whole, which is more than its parts, with their own personal characteristics and their own essence intact, since the accepted authority of Reason can prevent conflicts. Everyone contributes towards progress even if they are not ascetic and even if they -within reason- look after their own interests. The postmodern on the other hand relies on analysis and combinations, quantity and not quality. Since there is no authority and no direction, there are infinite possible combinations where each part has no essence but only function, with the analysis into basic parts turning each of them identical and capable of moving to any other place. Truth is now only typical and the Whole is just the sum of its parts. Now things that were used to be conceived as opposites, say good and evil or man and woman can be the same, when they are judged by some third function.
Another interesting idea is that in the modern worldview time was central, against the previous static (God, aristocracy) conception. With the idea of progress some civilizations are in a chronologically and evolutionary more primitive stage, while others in a more future one. Now these kinds of comparisons cannot be made and civilizations are just different, all existing in the same plane. Space has become the dominant unit. I mentioned how conveniently hedonism fits with consumerism. Obviously, this is not a coincidence. Again, for Kondylis, if something has priority it is the physical conditions, which in this case is the sudden increase in the availability of goods. Before that, the fact that goods were rare by itself (and by rulers who wanted to keep their privileged status) created ascetic ideas and belief in the supremacy of spiritual goods over material ones and Reason over the passions. So in modernism the world already starts moving towards more democratic ideas because the increased production makes things less rare and the worker must now be also a consumer for the system to hold. Mass production, mass consumerism and increased concentration in cities come together and they are also connected with increased division of labor, with individuals, as opposed to extended families becoming the basin societal unit and increased social mobility. All these give the impression of equality. There is no hierarchy within the family so the elderly are now way worse than before and even at work each one plays a necessary role within an institution that each individual is powerless against (another aspect of the less human-centric system) or in social situations there is no hint of the actual material differences that still exist. The middle class convinces itself that they are the universal class and that their "good enough" life makes them equal with the higher ones. This ideological acting vs the physical reality is the first contradiction of the system. The second is that both technical rationality and hedonism exist as ideals at the same time. The first justifies performance or efficiency as the basis of rewards and the selection of roles. The second justifies consumerism, makes the super consumers (of goods and experiences) the heroes and makes work, not a building of character and integrity like before, but what guarantees the consuming of goods and experiences. But the important thing is that these contradictions are not to be seen as what will destroy the system, but as structural and necessary parts of the system. Hedonism or even human rights became central because of the need for consumers and technical rationality is what guarantees the availability of goods. And the lack of metaphysical meaning can easily be replaced by hedonism or humanism for most.
September 30, 2015
螣尉蠀未蔚蟻魏萎蟼 魏喂 蔚渭蟺蔚蟻委蟽蟿伪蟿慰蟼 "喂蠂谓畏位维蟿畏蟽畏" 蟿蠅谓 魏慰喂谓蠅谓喂魏蠋谓 渭蔚蟿伪尾慰位蠋谓 蟽蟿畏 螖蠉蟽畏 蟿伪 蟿蔚位蔚蠀蟿伪委伪 100-150 蠂蟻蠈谓喂伪! 围蟻萎蟽喂渭慰 魏喂 伪蟺慰魏伪位蠀蟺蟿喂魏蠈 尾喂尾位委慰!
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