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乇爻丕賱賴 丕蹖 丿乇 亘丕亘 丌賲賵夭卮 賵 倬乇賵乇卮
408 pages
First published January 1, 1762
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About the author
Jean-Jacques Rousseau
4,461听books2,843听followersGenevan philosopher and writer Jean Jacques Rousseau held that society usually corrupts the essentially good individual; his works include
The Social Contract
and
脡尘颈濒别
(both 1762).
This important figure in the history contributed to political and moral psychology and influenced later thinkers. Own firmly negative view saw the post-hoc rationalizers of self-interest, apologists for various forms of tyranny, as playing a role in the modern alienation from natural impulse of humanity to compassion. The concern to find a way of preserving human freedom in a world of increasingly dependence for the satisfaction of their needs dominates work. This concerns a material dimension and a more important psychological dimensions. Rousseau a fact that in the modern world, humans come to derive their very sense of self from the opinions as corrosive of freedom and destructive of authenticity. In maturity, he principally explores the first political route, aimed at constructing institutions that allow for the co-existence of equal sovereign citizens in a community; the second route to achieving and protecting freedom, a project for child development and education, fosters autonomy and avoids the development of the most destructive forms of self-interest. Rousseau thinks or the possible co-existence of humans in relations of equality and freedom despite his consistent and overwhelming pessimism that humanity will escape from a dystopia of alienation, oppression, and unfreedom. In addition to contributions, Rousseau acted as a composer, a music theorist, the pioneer of modern autobiography, a novelist, and a botanist. Appreciation of the wonders of nature and his stress on the importance of emotion made Rousseau an influence on and anticipator of the romantic movement. To a very large extent, the interests and concerns that mark his work also inform these other activities, and contributions of Rousseau in ostensibly other fields often serve to illuminate his commitments and arguments.
This important figure in the history contributed to political and moral psychology and influenced later thinkers. Own firmly negative view saw the post-hoc rationalizers of self-interest, apologists for various forms of tyranny, as playing a role in the modern alienation from natural impulse of humanity to compassion. The concern to find a way of preserving human freedom in a world of increasingly dependence for the satisfaction of their needs dominates work. This concerns a material dimension and a more important psychological dimensions. Rousseau a fact that in the modern world, humans come to derive their very sense of self from the opinions as corrosive of freedom and destructive of authenticity. In maturity, he principally explores the first political route, aimed at constructing institutions that allow for the co-existence of equal sovereign citizens in a community; the second route to achieving and protecting freedom, a project for child development and education, fosters autonomy and avoids the development of the most destructive forms of self-interest. Rousseau thinks or the possible co-existence of humans in relations of equality and freedom despite his consistent and overwhelming pessimism that humanity will escape from a dystopia of alienation, oppression, and unfreedom. In addition to contributions, Rousseau acted as a composer, a music theorist, the pioneer of modern autobiography, a novelist, and a botanist. Appreciation of the wonders of nature and his stress on the importance of emotion made Rousseau an influence on and anticipator of the romantic movement. To a very large extent, the interests and concerns that mark his work also inform these other activities, and contributions of Rousseau in ostensibly other fields often serve to illuminate his commitments and arguments.
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September 15, 2021
(Book 966 from 1001 books) - 脡尘颈濒别; or, On Education = Treatise on Education, Jean-Jacques Rousseau
Emile, or On Education or 脡尘颈濒别, or Treatise on Education is a treatise on the nature of education and on the nature of man written by Jean-Jacques Rousseau, who considered it to be the "best and most important" of all his writings.
Rousseau's masterpiece on the education and training of the young, is the first in more than seventy years. Readable, and highly engrossing text that at the same time offers a wholly new sense of the importance and relevance of Rousseau's thought to us.
毓賳賵丕賳賴丕蹖 趩丕倬 卮丿賴 丿乇 丕蹖乇丕賳: 芦丕賲蹖賱禄貨 芦丕賲蹖賱: 乇爻丕賱賴鈥� 丕蹖 丿乇 亘丕亘 丌賲賵夭卮 賵 倬乇賵乇卮禄貨 芦丌賲賵夭卮 賵 倬乇賵乇卮禄貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮 亘丕 鬲乇噩賲賴 噩賳丕亘 丌賯丕蹖 芦賲賳賵趩賴乇 讴蹖丕禄: 乇賵夭 丿賵賲 賲丕賴 賲丕乇爻 爻丕賱 1972賲蹖賱丕丿蹖
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毓賳賵丕賳: 丕賲蹖賱貙 蹖丕 丌賲賵夭卮 賵 倬乇賵乇卮貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 賲鬲乇噩賲: 賲賳賵趩賴乇 讴蹖丕貨 鬲賴乇丕賳貙 丿乇蹖丕貙 賲毓乇丕噩蹖貙 1349貙 丿乇 568氐貨 趩丕倬 丿蹖诏乇 鬲賴乇丕賳貙 诏賳噩蹖賳賴貙 1349貨 趩丕倬 丿蹖诏乇 鬲賴乇丕賳貙 賳卮乇 賲丨賲丿貙 诏賳噩蹖賳賴貙 1371貙 丿乇 568氐
毓賳賵丕賳: 丕賲蹖賱貙 蹖丕 丌賲賵夭卮 賵 倬乇賵乇卮貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 賲鬲乇噩賲: 毓 爻亘丨丕賳蹖貨 鬲賴乇丕賳貙 賲賵爻爻賴 賲胤亘賵毓丕鬲蹖 賮乇禺蹖貙 趩丕倬 丿賵賲 1348貙 丿乇 656氐貨
毓賳賵丕賳: 丕賲蹖賱貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 賲鬲乇噩賲: 爻毓蹖丿 賲賵賱賵蹖貨 鬲賴乇丕賳貙 丕亘乇 爻賮蹖丿貙 1392貨 丿乇 632氐貨 卮丕亘讴 9786006988016貨
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鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 19/08/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 23/06/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
Emile, or On Education or 脡尘颈濒别, or Treatise on Education is a treatise on the nature of education and on the nature of man written by Jean-Jacques Rousseau, who considered it to be the "best and most important" of all his writings.
Rousseau's masterpiece on the education and training of the young, is the first in more than seventy years. Readable, and highly engrossing text that at the same time offers a wholly new sense of the importance and relevance of Rousseau's thought to us.
毓賳賵丕賳賴丕蹖 趩丕倬 卮丿賴 丿乇 丕蹖乇丕賳: 芦丕賲蹖賱禄貨 芦丕賲蹖賱: 乇爻丕賱賴鈥� 丕蹖 丿乇 亘丕亘 丌賲賵夭卮 賵 倬乇賵乇卮禄貨 芦丌賲賵夭卮 賵 倬乇賵乇卮禄貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮 亘丕 鬲乇噩賲賴 噩賳丕亘 丌賯丕蹖 芦賲賳賵趩賴乇 讴蹖丕禄: 乇賵夭 丿賵賲 賲丕賴 賲丕乇爻 爻丕賱 1972賲蹖賱丕丿蹖
毓賳賵丕賳: 丕賲蹖賱: 乇爻丕賱賴鈥� 丕蹖 丿乇 亘丕亘 丌賲賵夭卮 賵 倬乇賵乇卮貨 毓賳賵丕賳 丿蹖诏乇: 丌賲賵夭卮 賵 倬乇賵乇卮貨 芦丕賲蹖賱貙 蹖丕 丌賲賵夭卮 賵 倬乇賵乇卮禄貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 賲鬲乇噩賲: 睾賱丕賲丨爻蹖賳 夭蹖乇讴 夭丕丿賴貨 鬲賴乇丕賳貙 丿丕賳卮诏丕賴 鬲賴乇丕賳貙 1328貙 丿乇 299 氐貙 趩丕倬 丿蹖诏乇: 鬲賴乇丕賳貙 趩賴乇貙 趩丕倬 爻賵賲 1337貙 1348貙 丿乇 295 氐貨 趩丕倬 亘毓丿蹖 爻丕賱 1360貙 趩丕倬 丿蹖诏乇: 鬲賴乇丕賳貙 賳丕賴蹖丿貙 1380貙 丿乇 408 氐貨 卮丕亘讴: 9646205208貨 趩丕倬 丿賵賲 1382貨 趩丕倬 趩賴丕乇賲 1386貨 丿乇 408 氐貙 卮丕亘讴9789646205208貨 趩丕倬 賴賮鬲賲 1393貨 趩丕倬 丿蹖诏乇: 鬲賴乇丕賳貙 賯丕氐丿讴 氐亘丕貨 1389貙 丿乇 351 氐貨 卮丕亘讴: 9786005675047貨 賲賵囟賵毓: 乇爻丕賱賴 丕蹖 丿乇 丌賲賵夭卮 賵 倬乇賵乇卮 丕夭 賳賵蹖爻賳丿诏丕賳 賮乇丕賳爻賴 - 爻丿賴 18賲
毓賳賵丕賳: 丕賲蹖賱貙 蹖丕 丌賲賵夭卮 賵 倬乇賵乇卮貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 賲鬲乇噩賲: 賲賳賵趩賴乇 讴蹖丕貨 鬲賴乇丕賳貙 丿乇蹖丕貙 賲毓乇丕噩蹖貙 1349貙 丿乇 568氐貨 趩丕倬 丿蹖诏乇 鬲賴乇丕賳貙 诏賳噩蹖賳賴貙 1349貨 趩丕倬 丿蹖诏乇 鬲賴乇丕賳貙 賳卮乇 賲丨賲丿貙 诏賳噩蹖賳賴貙 1371貙 丿乇 568氐
毓賳賵丕賳: 丕賲蹖賱貙 蹖丕 丌賲賵夭卮 賵 倬乇賵乇卮貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 賲鬲乇噩賲: 毓 爻亘丨丕賳蹖貨 鬲賴乇丕賳貙 賲賵爻爻賴 賲胤亘賵毓丕鬲蹖 賮乇禺蹖貙 趩丕倬 丿賵賲 1348貙 丿乇 656氐貨
毓賳賵丕賳: 丕賲蹖賱貨 賳賵蹖爻賳丿賴: 跇丕賳 跇丕讴 乇賵爻賵貨 賲鬲乇噩賲: 爻毓蹖丿 賲賵賱賵蹖貨 鬲賴乇丕賳貙 丕亘乇 爻賮蹖丿貙 1392貨 丿乇 632氐貨 卮丕亘讴 9786006988016貨
乇賵爻賵 賲蹖诏賵蹖賳丿: 賴乇 賮乇丿 賲蹖鈥屫堌з嗀� 丕乇丕丿賴鈥� 丕蹖 賵蹖跇賴貙 賲禺丕賱賮 蹖丕 賲鬲賮丕賵鬲 丕夭 丕乇丕丿賴 蹖 毓賲賵賲蹖 讴賴 亘賴 毓賳賵丕賳 卮賴乇賵賳丿 丿丕乇丿貙 丿丕卮鬲賴 亘丕卮丿貨 丕蹖卮丕賳 賲蹖诏賵蹖賳丿: 芦亘賴鬲乇 丕爻鬲 亘乇丕蹖 賳賵噩賵丕賳 丕夭 賵丕跇賴鈥� 賴丕蹖蹖 讴賴 亘夭乇诏爻丕賱丕賳 丿乇亘丕乇賴 蹖 丕禺賱丕賯 亘賴 讴丕乇 賲蹖鈥屫ㄘ辟嗀� 禺賵丿丿丕乇蹖 卮賵丿禄貨 爻賵丿蹖 賳丿丕乇丿 讴賴 亘賴 賳賵噩賵丕賳 賱睾丕鬲 賵 毓賱丕賲鬲鈥屬囏й屰� 讴賴 賴蹖趩鈥屭堎嗁� 賲賮賴賵賲蹖 亘乇丕蹖卮 賳丿丕乇賳丿 乇丕 亘蹖丕賲賵夭蹖賲貨 丕蹖卮丕賳 賲蹖賳賵蹖爻賳丿: 芦丿乇 氐賵乇鬲蹖 讴賴 丕蹖丿賴鈥� 丕蹖 丕夭 丕卮蹖丕亍 賳丿丕卮鬲賴 亘丕卮蹖賲貙 趩诏賵賳賴 賱睾丕鬲 賲蹖鈥屫堌з嗁嗀� 禺賵丿卮丕賳 丕蹖丿賴鈥� 賴丕蹖 匕賴賳蹖 亘賴 賵噩賵丿 丌賵乇賳丿責 賱睾丕鬲 丿乇 賵丕賯毓 毓賱丕賲丕鬲蹖 賴爻鬲賳丿貙 讴賴 亘賴 丕卮蹖丕亍 賵 蹖丕 丕蹖丿賴鈥� 賴丕貙 賲乇亘賵胤 賲蹖鈥屫促堎嗀� 亘乇丕蹖 蹖讴 賳賵噩賵丕賳貙 賵丕跇賴鈥� 賴丕 賲蹖鈥屫堌з嗁嗀� 噩賴鬲 胤乇丨 丕卮蹖丕亍 丿乇 睾蹖丕亘卮丕賳 亘賴 讴丕乇 乇賵賳丿貙 丿乇 丨丕賱蹖讴賴 丕诏乇 丕蹖賳 賵丕跇賴鈥� 賴丕 氐乇賮丕賸 丕蹖丿賴鈥� 賴丕 乇丕 賳卮丕賳 丿賴賳丿貙 賴賲丕賳賳丿 賲賮丕賴蹖賲 丕禺賱丕賯蹖貙 亘賴 丿賳蹖丕蹖 賵丕賯毓蹖鬲 賲乇亘賵胤 賳禺賵丕賴賳丿 亘賵丿貙 亘賱讴賴 丿賳蹖丕蹖蹖 匕賴賳蹖 乇丕 賲噩爻賲 賲蹖鈥屭┵嗁嗀� 讴賴 賴賳賵乇 丿賳蹖丕蹖 賳賵噩賵丕賳 賳蹖爻鬲禄.貨
賳鬲蹖噩賴鈥� 丕蹖 讴賴 芦乇賵爻賵禄 賲蹖鈥屭屫辟嗀� 丕蹖賳爻鬲 讴賴 亘乇丕蹖 鬲睾蹖蹖乇 賳丿丕丿賳 賲丕賴蹖鬲 匕賴賳蹖鬲鈥屬囏й屰屫� 讴賴 賳賵噩賵丕賳 丿乇亘丕乇賴 蹖 丕禺賱丕賯 丿丕乇丿貙 丕蹖丿賴鈥� 丌賱 丌賳 丕爻鬲 讴賴 卮賳丕禺鬲 丕賵 乇丕貙 亘賴 鬲噩乇亘蹖丕鬲 丨爻蹖 賲丨丿賵丿 讴賳蹖賲貨 亘丕 鬲賵噩賴 亘賴 丕蹖賳 丕氐賱 讴賴 鬲乇亘蹖鬲貙 亘丕蹖丿 乇蹖鬲賲 胤亘蹖毓蹖 賳賵噩賵丕賳 乇丕 丨賮馗 讴賳丿貙 芦乇賵爻賵禄 倬蹖卮賳賴丕丿 賲蹖鈥屭┵嗁嗀� 讴賴 噩乇蹖丕賳 蹖丕丿诏蹖乇蹖 賳賵噩賵丕賳 乇丕 賳亘丕蹖丿 卮鬲丕亘 丿丕丿貨 倬爻 丕夭 賳卮丕賳 丿丕丿賳 禺胤乇丕鬲蹖 讴賴 丿乇 鬲乇亘蹖鬲 賳賵噩賵丕賳貙 丿乇 亘賴 讴丕乇诏蹖乇蹖 賱睾丕鬲 丕禺賱丕賯蹖貙 倬蹖卮 丕夭 丌賳讴賴 丕賵 賯丕丿乇 亘賴 丿乇讴 丌賳賴丕 亘丕卮丿貙 賵噩賵丿 丿丕乇丿貙 賳鬲蹖噩賴 賲蹖鈥屭屫辟嗀� 讴賴: 芦匕賴賳蹖鬲鈥屬囏й� 賳賵噩賵丕賳 亘賴 丿丕丿賴鈥� 賴丕蹖 丨爻蹖 賲丨丿賵丿 賲蹖鈥屫促堌� 毓賯賱 丿乇 賮乇丕蹖賳丿 诏爻鬲乇卮 乇賵丕賳蹖 賮乇丿貙 亘賴 丿賵 氐賵乇鬲 卮讴賱 賲蹖鈥屭屫必� 賳禺爻鬲: 芦毓賯賱 丨爻蹖禄爻鬲 讴賴 丕亘鬲丿丕蹖蹖鈥屫臂屬� 丕爻鬲貙 賵 噩賵賴乇賴 蹖丕 芦毓賯賱 匕賴賳蹖禄 乇丕 卮讴賱 賲蹖鈥屫囏� 毓賯賱 丨爻蹖 丕夭 賳馗乇 夭賲丕賳 倬蹖卮 丕夭 毓賯賱 匕賴賳蹖鈥� 丕爻鬲貨 鬲乇亘蹖鬲 賲賳丕爻亘 毓賯賱 丨爻蹖 亘丕蹖丿 诏爻鬲乇卮 毓賯賱 匕賴賳蹖 乇丕 賲賲讴賳 讴賳丿禄.貨 ...貨
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 19/08/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 23/06/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
January 3, 2018
夭賳賶 丕夭 丕卮乇丕賮 倬丕乇賷爻 丕夭 跇丕賳 跇丕賰 乇賵爻賵 乇丕噩毓 亘賴 乇丕賴 丿乇爻鬲 鬲乇亘賷鬲 賰賵丿賰 倬乇爻賷丿. 乇賵爻賵 賳禺爻鬲 賯乇丕乇 亘賵丿賴 賳丕賲賴 丕賶 賰賵鬲丕賴 丿乇 倬丕爻禺 亘賳賵賷爻丿貙 丕賲丕 賴乇 趩賴 亘賷卮鬲乇 亘賴 賳賵卮鬲賳 丕丿丕賲賴 丿丕丿 亘賴 丕賴賲賷鬲 賲賵囟賵毓 亘賷卮鬲乇 倬賶 亘乇丿貙 鬲丕 亘丕賱丕禺乇賴 賰鬲丕亘 丿乇禺卮丕賳 趩賴丕乇氐丿 氐賮丨賴 丕賶 "丕賲賷賱" 乇丕 賳诏丕卮鬲貙 賰賴 賲亘賳丕賶 亘乇禺賶 鬲丨賵賱丕鬲 丕爻丕爻賶 丿乇 賳馗丕賲 丌賲賵夭卮 賵 倬乇賵乇卮 賮乇丕賳爻賴 賵 丿賷诏乇 賰卮賵乇賴丕 诏卮鬲.
爻丕禺鬲丕乇 賰鬲丕亘
乇賵爻賵 禺賵丿 乇丕 丿乇 賳賯卮 賷賰 賲乇亘賶 爻乇 禺丕賳賴 鬲氐賵乇 賲賶 賰賳丿 賰賴 丿毓賵鬲 卮丿賴 鬲丕 "丕賲賷賱"貙 賰賵丿賰 賷賰賶 丕夭 禺丕賳賵丕丿賴 賴丕 賲鬲賲賵賱 乇丕 亘夭乇诏 賰賳丿.
丕賵 丿乇 倬賳噩 賮氐賱 亘賴 賲乇丕丨賱 賲禺鬲賱賮 乇卮丿 丕賲賷賱 賲賶 倬乇丿丕夭丿 賵 丿乇 囟賲賳 丌賳 賲胤丕賱毓丕鬲 賵 賳馗乇賷丕鬲 禺賵丿 乇丕 倬賶 賲賶 诏賷乇丿.
賮氐賱 賳禺爻鬲貙 丌睾丕夭 胤賮賵賱賷鬲-賲乇丕賯亘鬲 賴丕賷賶 賰賴 賳賵夭丕丿 賱丕夭賲 丿丕乇丿貙
賮氐賱 丿賵賲貙 鬲乇亘賷鬲 丕禺賱丕賯賶 賰賵丿賰貙
賮氐賱 爻賵賲貙 倬爻乇賰 佟佗 鬲丕 佟佶 爻丕賱賴貙
賮氐賱 趩賴丕乇賲貙 丿賵乇丕賳 卮亘丕亘貙
賮氐賱 倬賳噩賲貙 丕夭丿賵丕噩.
賵丨卮賶 賳噩賷亘貙 賲鬲賲丿賳 賮丕爻丿
芦禺丿丕賵賳丿 賴賲賴 趩蹖夭 乇丕 賳蹖讴賵 丌賮乇蹖丿賴 丕爻鬲貨 丕賳爻丕賳 丕爻鬲 讴賴 亘丕 丿禺丕賱鬲 禺賵丿 丌賳 賴丕 乇丕 賮丕爻丿 賲蹖 讴賳丿.禄
丕賷賳 賳禺爻鬲賷賳 噩賲賱賴 賵 賲乇丕賲 賳丕賲賴 賶 賰鬲丕亘 丕賲賷賱 丕爻鬲. 丕夭 賳馗乇賷丕鬲 丕噩鬲賲丕毓賶 倬丕賷賴 丕賶 跇丕賳 跇丕賰 乇賵爻賵 "賵丨卮賶 賳噩賷亘" 丕爻鬲貙 賷毓賳賶 丕賳爻丕賳 亘乇 丕孬乇 倬賷趩賷丿诏賶 賴丕賶 鬲賲丿賳 丕爻鬲 賰賴 丿趩丕乇 賮爻丕丿 丕禺賱丕賯賶 賲賶 卮賵丿貙 賵诏乇賳賴 亘賴 卮賰賱 胤亘賷毓賶 賵 丌夭丕丿貙 賴賷趩 丕賳爻丕賳賶 賮丕爻丿 賳賷爻鬲.
亘乇 賴賲賷賳 丕爻丕爻貙 丿乇 丕賷賳 賰鬲丕亘 賴賲 賲賶 賰賵卮丿 乇丕賴 鬲毓賱賷賲 賵 鬲乇亘賷鬲賶 乇丕 亘賷丕亘丿 賰賴 賴乇 趩賴 亘賷卮鬲乇 亘賴 乇卮丿 胤亘賷毓賶 賰賵丿賰 賳夭丿賷賰 亘丕卮丿貨 趩乇丕 賰賴 賲毓鬲賯丿 丕爻鬲 卮賷賵賴 賶 鬲乇亘賷鬲賶 亘賵乇跇賵丕夭賶 丕爻鬲 賰賴 賰賵丿賰丕賳 孬乇賵鬲賲賳丿丕賳 乇丕 丕夭 賴賲丕賳 乇賵夭 賳禺爻鬲 賮丕爻丿 亘丕乇 賲賶 丌賵乇丿.
丕賵 亘丕 鬲兀賲賱 丿乇 乇賮鬲丕乇賴丕賶 賰賵丿賰丕賳 丕夭 賳賵夭丕丿賶 鬲丕 賳賵噩賵丕賳賶貙 爻毓賶 賲賶 賰賳丿 亘賷丕亘丿 賰賴 胤亘賷毓鬲 丌賳 賴丕 趩賴 丕賯鬲囟丕卅丕鬲賶 丿丕乇丿貙 賵 亘丕 胤亘賷毓賶 鬲乇賷賳 卮賷賵賴 賴賲丕賳 乇丕 亘乇丌賵乇丿賴 爻丕夭丿貙 賵 賲賶 诏賵賷丿: 丕卮賰丕賱 亘夭乇诏 丿乇 卮賷賵賴 賴丕賶 鬲乇亘賷鬲賶 乇丕賷噩 丌賳 丕爻鬲 賰賴 賳賷丕夭賴丕賶 胤亘賷毓賶 賰賵丿賰 乇丕 賳丕丿賷丿賴 賲賶 诏賷乇賳丿貙 賵 賲賶 禺賵丕賴賳丿 亘賴 賯賴乇 賵 丕噩亘丕乇 丕賵 乇丕 亘賴 卮賰賱賶 賰賴 禺賵丿 賵 噩丕賲毓賴 賶 亘賵乇跇賵丕 丕賳鬲馗丕乇 丿丕乇丿 丿乇 亘賷丕賵乇賳丿.
丕卮賰丕賱丕鬲
佟.
乇賵爻賵 賲賶 禺賵丕賴丿 卮賷賵賴 丕賶 倬賷卮賳賴丕丿 賰賳丿 賰賴 鬲乇亘賷鬲 賰賵丿賰 賲鬲賳丕爻亘 亘丕 乇卮丿 胤亘賷毓賶 賵 賳賷丕夭賴丕賶 胤亘賷毓賶 丕賵 亘丕卮丿. 丕賲丕 丿乇 毓賲賱 诏丕賴賶 丕夭 丕賷賳 賲賯氐賵丿 丿賵乇 賲賶 卮賵丿貙 賵 賴賲 丿乇 鬲卮禺賷氐 賳賷丕夭 胤亘賷毓賶 亘趩賴貙 賵 賴賲 丿乇 倬賷卮賳賴丕丿 卮賷賵賴 賶 鬲乇亘賷鬲賶 賲鬲賳丕爻亘 亘丕 丌賳貙 賲胤丕賱亘賶 亘賶 丕賳丿丕夭賴 倬賷趩賷丿賴 賵 鬲氐賳賾毓賶 (睾賷乇 胤亘賷毓賶) 賵 丿賵乇 丕夭 賵丕賯毓 亘賷丕賳 賲賶 賰賳丿貙 賲禺氐賵氐丕賸 丿乇 賮氐賱 丌禺乇 賰賴 亘賴 氐賮丕鬲 "胤亘賷毓賶" 夭賳 賲賶 倬乇丿丕夭丿. 丿乇爻鬲 賴賲丕賳賳丿 噩賲賴賵乇 丕賮賱丕胤賵賳 (賰賴 丕鬲賮丕賯丕賸 賲賵乇丿 爻鬲丕賷卮 乇賵爻賵 賴賲 賴爻鬲) 賰賴 亘賴 亘賴丕賳賴 賶 鬲乇亘賷鬲 丿乇爻鬲 賲乇丿賲 丿乇 賲丿賷賳賴 賶 賮丕囟賱賴貙 賲爻鬲亘丿丕賳賴 鬲乇賷賳 爻丕賳爻賵乇賴丕 賵 爻禺鬲 诏賷乇賶 賴丕 乇丕 賲噩丕夭 賲賶 卮賲丕乇丿.
佗.
丕卮賰丕賱 丿賷诏乇 丌賳 賰賴 賰鬲丕亘 丿乇 夭賲丕賳賶 賳賵卮鬲賴 卮丿賴 賰賴 賴賳賵夭 乇賵卮 毓賱賲賶 丿乇 丕亘鬲丿丕賶 乇丕賴 禺賵丿 亘賵丿賴 丕爻鬲貙 丕夭 丕賷賳 噩賴鬲 賴乇 趩賳丿 亘爻賷丕乇賶 賲卮丕賴丿丕鬲 乇賵爻賵 丿賯賷賯 賵 乇賷夭亘賷賳丕賳賴 丕爻鬲貙 丕賲丕 賲賶 鬲賵丕賳 丿乇 氐丨鬲 毓賱賲賶 丌賳 賴丕 禺丿卮賴 賰乇丿.
伲.
丕夭 胤乇賮賶貙 丕賷賳 賲卮賴賵乇 丕爻鬲 賰賴 乇賵爻賵 賷賰 賰鬲丕亘 丿乇禺卮丕賳 趩賴丕乇氐丿 氐賮丨賴 丕賶 丿乇 禺氐賵氐 鬲乇亘賷鬲 賲賴乇丌賲賷夭 賰賵丿賰 賳賵卮鬲貙 丕賲丕 禺賵丿 賴乇诏夭 賰賲鬲乇賷賳 毓賳丕賷鬲賶 亘賴 趩賴丕乇 賰賵丿賰 賳丕賲卮乇賵毓 禺賵丿 賳丿丕卮鬲貙 亘賱賰賴 丌賳 賴丕 乇丕 亘丕 亘蹖 乇丨賲蹖 鬲賲丕賲 亘賴 蹖鬲蹖賲 禺丕賳賴 爻倬乇丿 賵 讴賵丿讴丕賳 丿乇 丌賳 噩丕 噩丕賳 丿丕丿賳丿.
丌賷丕 亘丕賷丿 賰鬲丕亘 乇丕 禺賵丕賳丿責
亘爻賷丕乇賶 丕夭 乇丕賴 賴丕賶 賳丕丿乇爻鬲 賵 馗丕賱賲丕賳賴 賶 鬲乇亘賷鬲賶 賰賴 乇賵爻賵 丕夭 丌賳 賴丕 丕賳鬲賯丕丿 賲賶 賰賳丿貙 賴賳賵夭 丿乇 賲賷丕賳 賲丕 亘賴 賯賵鬲 禺賵丿 亘丕賯賶 丕爻鬲. 賰爻丕賳賶 賰賴 賲賶 禺賵丕賴賳丿 亘趩賴 丿丕乇 卮賵賳丿貙 丕賲丕 賴賳賵夭 乇賵丨賷丕鬲 賰賵丿賰 乇丕 賳賲賶 卮賳丕爻賳丿貙 亘丕賷丿 丕賷賳 賰鬲丕亘 乇丕 倬賷卮 丕夭 賴乇 趩賷夭 亘禺賵丕賳賳丿 鬲丕 丕夭 鬲賰乇丕乇 卮賷賵賴 賴丕賶 馗丕賱賲丕賳賴 賶 爻賳鬲賶 亘倬乇賴賷夭賳丿.
丕賲丕 丌賷丕 丕賲賷賱 鬲賳賴丕 诏夭賷賳賴 丕爻鬲責 丕賷賳 賰鬲丕亘 丕夭 賳馗乇 賯丿乇鬲 賳孬乇 賵 丿賷丿 丕賳爻丕賳賶 賰鬲丕亘 亘爻賷丕乇 禺賵亘賶 丕爻鬲貙 丕賲丕 丕賲乇賵夭賴 賰鬲丕亘 賴丕賶 毓賱賲賶 鬲乇 賵 賯丕亘賱 丕毓鬲賲丕丿鬲乇賶 丿乇 乇賵丕賳卮賳丕爻賶 賰賵丿賰 賳賵卮鬲賴 卮丿賴貙 賰賴 賲賶 鬲賵丕賳賳丿 噩丕賷诏夭賷賳 賴丕賶 亘賴鬲乇賶 亘乇丕賶 丕賲賷賱 亘丕卮賳丿. 丿乇 賳鬲賷噩賴貙 賴乇 趩賳丿 亘丕賷丿 賰鬲丕亘賶 丿乇 夭賲賷賳賴 賶 鬲乇亘賷鬲 賰賵丿賰 禺賵丕賳丿貙 丕賲丕 囟乇賵乇鬲 賳丿丕乇丿 丨鬲賲丕賸 丕賲賷賱 禺賵丕賳丿賴 卮賵丿.
爻丕禺鬲丕乇 賰鬲丕亘
乇賵爻賵 禺賵丿 乇丕 丿乇 賳賯卮 賷賰 賲乇亘賶 爻乇 禺丕賳賴 鬲氐賵乇 賲賶 賰賳丿 賰賴 丿毓賵鬲 卮丿賴 鬲丕 "丕賲賷賱"貙 賰賵丿賰 賷賰賶 丕夭 禺丕賳賵丕丿賴 賴丕 賲鬲賲賵賱 乇丕 亘夭乇诏 賰賳丿.
丕賵 丿乇 倬賳噩 賮氐賱 亘賴 賲乇丕丨賱 賲禺鬲賱賮 乇卮丿 丕賲賷賱 賲賶 倬乇丿丕夭丿 賵 丿乇 囟賲賳 丌賳 賲胤丕賱毓丕鬲 賵 賳馗乇賷丕鬲 禺賵丿 乇丕 倬賶 賲賶 诏賷乇丿.
賮氐賱 賳禺爻鬲貙 丌睾丕夭 胤賮賵賱賷鬲-賲乇丕賯亘鬲 賴丕賷賶 賰賴 賳賵夭丕丿 賱丕夭賲 丿丕乇丿貙
賮氐賱 丿賵賲貙 鬲乇亘賷鬲 丕禺賱丕賯賶 賰賵丿賰貙
賮氐賱 爻賵賲貙 倬爻乇賰 佟佗 鬲丕 佟佶 爻丕賱賴貙
賮氐賱 趩賴丕乇賲貙 丿賵乇丕賳 卮亘丕亘貙
賮氐賱 倬賳噩賲貙 丕夭丿賵丕噩.
賵丨卮賶 賳噩賷亘貙 賲鬲賲丿賳 賮丕爻丿
芦禺丿丕賵賳丿 賴賲賴 趩蹖夭 乇丕 賳蹖讴賵 丌賮乇蹖丿賴 丕爻鬲貨 丕賳爻丕賳 丕爻鬲 讴賴 亘丕 丿禺丕賱鬲 禺賵丿 丌賳 賴丕 乇丕 賮丕爻丿 賲蹖 讴賳丿.禄
丕賷賳 賳禺爻鬲賷賳 噩賲賱賴 賵 賲乇丕賲 賳丕賲賴 賶 賰鬲丕亘 丕賲賷賱 丕爻鬲. 丕夭 賳馗乇賷丕鬲 丕噩鬲賲丕毓賶 倬丕賷賴 丕賶 跇丕賳 跇丕賰 乇賵爻賵 "賵丨卮賶 賳噩賷亘" 丕爻鬲貙 賷毓賳賶 丕賳爻丕賳 亘乇 丕孬乇 倬賷趩賷丿诏賶 賴丕賶 鬲賲丿賳 丕爻鬲 賰賴 丿趩丕乇 賮爻丕丿 丕禺賱丕賯賶 賲賶 卮賵丿貙 賵诏乇賳賴 亘賴 卮賰賱 胤亘賷毓賶 賵 丌夭丕丿貙 賴賷趩 丕賳爻丕賳賶 賮丕爻丿 賳賷爻鬲.
亘乇 賴賲賷賳 丕爻丕爻貙 丿乇 丕賷賳 賰鬲丕亘 賴賲 賲賶 賰賵卮丿 乇丕賴 鬲毓賱賷賲 賵 鬲乇亘賷鬲賶 乇丕 亘賷丕亘丿 賰賴 賴乇 趩賴 亘賷卮鬲乇 亘賴 乇卮丿 胤亘賷毓賶 賰賵丿賰 賳夭丿賷賰 亘丕卮丿貨 趩乇丕 賰賴 賲毓鬲賯丿 丕爻鬲 卮賷賵賴 賶 鬲乇亘賷鬲賶 亘賵乇跇賵丕夭賶 丕爻鬲 賰賴 賰賵丿賰丕賳 孬乇賵鬲賲賳丿丕賳 乇丕 丕夭 賴賲丕賳 乇賵夭 賳禺爻鬲 賮丕爻丿 亘丕乇 賲賶 丌賵乇丿.
丕賵 亘丕 鬲兀賲賱 丿乇 乇賮鬲丕乇賴丕賶 賰賵丿賰丕賳 丕夭 賳賵夭丕丿賶 鬲丕 賳賵噩賵丕賳賶貙 爻毓賶 賲賶 賰賳丿 亘賷丕亘丿 賰賴 胤亘賷毓鬲 丌賳 賴丕 趩賴 丕賯鬲囟丕卅丕鬲賶 丿丕乇丿貙 賵 亘丕 胤亘賷毓賶 鬲乇賷賳 卮賷賵賴 賴賲丕賳 乇丕 亘乇丌賵乇丿賴 爻丕夭丿貙 賵 賲賶 诏賵賷丿: 丕卮賰丕賱 亘夭乇诏 丿乇 卮賷賵賴 賴丕賶 鬲乇亘賷鬲賶 乇丕賷噩 丌賳 丕爻鬲 賰賴 賳賷丕夭賴丕賶 胤亘賷毓賶 賰賵丿賰 乇丕 賳丕丿賷丿賴 賲賶 诏賷乇賳丿貙 賵 賲賶 禺賵丕賴賳丿 亘賴 賯賴乇 賵 丕噩亘丕乇 丕賵 乇丕 亘賴 卮賰賱賶 賰賴 禺賵丿 賵 噩丕賲毓賴 賶 亘賵乇跇賵丕 丕賳鬲馗丕乇 丿丕乇丿 丿乇 亘賷丕賵乇賳丿.
丕卮賰丕賱丕鬲
佟.
乇賵爻賵 賲賶 禺賵丕賴丿 卮賷賵賴 丕賶 倬賷卮賳賴丕丿 賰賳丿 賰賴 鬲乇亘賷鬲 賰賵丿賰 賲鬲賳丕爻亘 亘丕 乇卮丿 胤亘賷毓賶 賵 賳賷丕夭賴丕賶 胤亘賷毓賶 丕賵 亘丕卮丿. 丕賲丕 丿乇 毓賲賱 诏丕賴賶 丕夭 丕賷賳 賲賯氐賵丿 丿賵乇 賲賶 卮賵丿貙 賵 賴賲 丿乇 鬲卮禺賷氐 賳賷丕夭 胤亘賷毓賶 亘趩賴貙 賵 賴賲 丿乇 倬賷卮賳賴丕丿 卮賷賵賴 賶 鬲乇亘賷鬲賶 賲鬲賳丕爻亘 亘丕 丌賳貙 賲胤丕賱亘賶 亘賶 丕賳丿丕夭賴 倬賷趩賷丿賴 賵 鬲氐賳賾毓賶 (睾賷乇 胤亘賷毓賶) 賵 丿賵乇 丕夭 賵丕賯毓 亘賷丕賳 賲賶 賰賳丿貙 賲禺氐賵氐丕賸 丿乇 賮氐賱 丌禺乇 賰賴 亘賴 氐賮丕鬲 "胤亘賷毓賶" 夭賳 賲賶 倬乇丿丕夭丿. 丿乇爻鬲 賴賲丕賳賳丿 噩賲賴賵乇 丕賮賱丕胤賵賳 (賰賴 丕鬲賮丕賯丕賸 賲賵乇丿 爻鬲丕賷卮 乇賵爻賵 賴賲 賴爻鬲) 賰賴 亘賴 亘賴丕賳賴 賶 鬲乇亘賷鬲 丿乇爻鬲 賲乇丿賲 丿乇 賲丿賷賳賴 賶 賮丕囟賱賴貙 賲爻鬲亘丿丕賳賴 鬲乇賷賳 爻丕賳爻賵乇賴丕 賵 爻禺鬲 诏賷乇賶 賴丕 乇丕 賲噩丕夭 賲賶 卮賲丕乇丿.
佗.
丕卮賰丕賱 丿賷诏乇 丌賳 賰賴 賰鬲丕亘 丿乇 夭賲丕賳賶 賳賵卮鬲賴 卮丿賴 賰賴 賴賳賵夭 乇賵卮 毓賱賲賶 丿乇 丕亘鬲丿丕賶 乇丕賴 禺賵丿 亘賵丿賴 丕爻鬲貙 丕夭 丕賷賳 噩賴鬲 賴乇 趩賳丿 亘爻賷丕乇賶 賲卮丕賴丿丕鬲 乇賵爻賵 丿賯賷賯 賵 乇賷夭亘賷賳丕賳賴 丕爻鬲貙 丕賲丕 賲賶 鬲賵丕賳 丿乇 氐丨鬲 毓賱賲賶 丌賳 賴丕 禺丿卮賴 賰乇丿.
伲.
丕夭 胤乇賮賶貙 丕賷賳 賲卮賴賵乇 丕爻鬲 賰賴 乇賵爻賵 賷賰 賰鬲丕亘 丿乇禺卮丕賳 趩賴丕乇氐丿 氐賮丨賴 丕賶 丿乇 禺氐賵氐 鬲乇亘賷鬲 賲賴乇丌賲賷夭 賰賵丿賰 賳賵卮鬲貙 丕賲丕 禺賵丿 賴乇诏夭 賰賲鬲乇賷賳 毓賳丕賷鬲賶 亘賴 趩賴丕乇 賰賵丿賰 賳丕賲卮乇賵毓 禺賵丿 賳丿丕卮鬲貙 亘賱賰賴 丌賳 賴丕 乇丕 亘丕 亘蹖 乇丨賲蹖 鬲賲丕賲 亘賴 蹖鬲蹖賲 禺丕賳賴 爻倬乇丿 賵 讴賵丿讴丕賳 丿乇 丌賳 噩丕 噩丕賳 丿丕丿賳丿.
丌賷丕 亘丕賷丿 賰鬲丕亘 乇丕 禺賵丕賳丿責
亘爻賷丕乇賶 丕夭 乇丕賴 賴丕賶 賳丕丿乇爻鬲 賵 馗丕賱賲丕賳賴 賶 鬲乇亘賷鬲賶 賰賴 乇賵爻賵 丕夭 丌賳 賴丕 丕賳鬲賯丕丿 賲賶 賰賳丿貙 賴賳賵夭 丿乇 賲賷丕賳 賲丕 亘賴 賯賵鬲 禺賵丿 亘丕賯賶 丕爻鬲. 賰爻丕賳賶 賰賴 賲賶 禺賵丕賴賳丿 亘趩賴 丿丕乇 卮賵賳丿貙 丕賲丕 賴賳賵夭 乇賵丨賷丕鬲 賰賵丿賰 乇丕 賳賲賶 卮賳丕爻賳丿貙 亘丕賷丿 丕賷賳 賰鬲丕亘 乇丕 倬賷卮 丕夭 賴乇 趩賷夭 亘禺賵丕賳賳丿 鬲丕 丕夭 鬲賰乇丕乇 卮賷賵賴 賴丕賶 馗丕賱賲丕賳賴 賶 爻賳鬲賶 亘倬乇賴賷夭賳丿.
丕賲丕 丌賷丕 丕賲賷賱 鬲賳賴丕 诏夭賷賳賴 丕爻鬲責 丕賷賳 賰鬲丕亘 丕夭 賳馗乇 賯丿乇鬲 賳孬乇 賵 丿賷丿 丕賳爻丕賳賶 賰鬲丕亘 亘爻賷丕乇 禺賵亘賶 丕爻鬲貙 丕賲丕 丕賲乇賵夭賴 賰鬲丕亘 賴丕賶 毓賱賲賶 鬲乇 賵 賯丕亘賱 丕毓鬲賲丕丿鬲乇賶 丿乇 乇賵丕賳卮賳丕爻賶 賰賵丿賰 賳賵卮鬲賴 卮丿賴貙 賰賴 賲賶 鬲賵丕賳賳丿 噩丕賷诏夭賷賳 賴丕賶 亘賴鬲乇賶 亘乇丕賶 丕賲賷賱 亘丕卮賳丿. 丿乇 賳鬲賷噩賴貙 賴乇 趩賳丿 亘丕賷丿 賰鬲丕亘賶 丿乇 夭賲賷賳賴 賶 鬲乇亘賷鬲 賰賵丿賰 禺賵丕賳丿貙 丕賲丕 囟乇賵乇鬲 賳丿丕乇丿 丨鬲賲丕賸 丕賲賷賱 禺賵丕賳丿賴 卮賵丿.
December 13, 2012
I recently read Durant鈥檚 The Story of Philosophy. In that he said that it was a pity that philosophy had become quite so obsessed with epistemology (worrying about how we think) rather than ethics (worrying about how we can live a good life). Durant saw a time in the not too distant future when philosophy would get over epistemology and become once more a kind of thinking persons self-help club. In many ways this book is a version of 鈥榟ow to live a good life鈥� 鈥� no, better, how to educate people so that they are able to live a good life. A lot of it might have you hoping philosophy sticks with epistemology for a wee while yet.
Just about every time Jean-Jacques mentions women in this expect either that your blood will boil or run cold. That the smartest of men could say and believe the dumbest things is a constant source of amazement to me. On the good side, like Plato he believes girls need to be educated and to play an active role in society, but he also believes that women are meant for quite other things than men and that these separate roles are decided by nature and are therefore impossible to change.
Just about the only thing I knew about Rousseau prior to reading this was that he believed in the noble savage. That is, that it is society that is the cause of all corruption in the world and that humans in their natural state are pretty well wonderful to each other. So, it is reasonable to guess that he is going to also think that the proper way to educate people is to do so in accordance with natural principles of one kind or another. And this is his lasting influence, I think.
I鈥檝e recently read Dewey鈥檚 Democracy and Education, and I was surprised at how often Dewey referred to Rousseau and this book. I had also recently read The Social Animal, which is a bit of a homage to this book in many ways (expressly so). So, reading this was becoming increasingly important. To understand the ongoing importance of this book to education it might be best to start with what is the opposite view to Jean-Jacques. Remember how bored you were for so much of your time at school? Well, a lot of the reason for this was that you were being asked to remember stuff that you weren鈥檛 really all that interested in. If it ever occurred to you to say to your teacher, 鈥淟ook, enough of this shit already, I鈥檓 bored out of my bloody mind 鈥� can鈥檛 you torture flies or something rather than torturing me?鈥� Your teacher would just as likely say to you, 鈥淣ow, listen you snotty-nosed little bastard, it is hard enough having to teach this crap to an empty-headed fool like you, but what you have got to realise is that although this stuff is as boring as bat-shit now, give it a couple of years and you鈥檝e no idea just how important it will all turn out to be.鈥�
Education, in this model, is always something for some time in the future (a time that is always unspecified) and will help in ways that can鈥檛 really be put into words right now. That kids buckle under and keep on 鈥榣earning鈥� in a kind of half-sleep says much, much more about power relationships within classrooms than it does about anything else. (The 'anything else' here being 鈥榳hat is important for kids to learn?鈥� 鈥榟ow is it best to teach them?鈥� and 鈥榳hat is it that they are actually learning when we force them to attend to this crap anyway?鈥�)
Rousseau makes this point beautifully when he is discussing what happens when you teach kids the catechism. When I was a child my family used to have a record of Brendan Grace doing a comedy routine about a priest asking a group of boys questions for their confirmation. Not being Catholic, there was always a sense of naughtiness in getting this insight into the happenings in that other world. One question was, 鈥淲hat is the mystery of the trinity?鈥� And the boy who is asked replies, in an accent the priest cannot understand, 鈥淭hree divine persons all in the one God.鈥� The priest says he doesn鈥檛 understand and the boy says, 鈥淵ou鈥檙e not supposed to understand, it鈥檚 a mystery, isn鈥檛 it?鈥�
Rousseau says that if you want to see just how effective such teaching is, such rote learning despite the utter lack of understanding (or even a lack of an expectation of an understanding) on the part of the student 鈥� all one needs do is talk to the student about the subject outside of their learned (rehearsed) response. Once out of role not only do you see they have understood none of it at all, but also that their understanding is actually quite off from your intention. Why? Well, mostly because what they are being asked to 鈥榣earn鈥� has no relevance or interest to them now. So, at best they remember disconnected pieces, rather than anything like a consistent whole.
Now, think about what we are teaching kids by teaching them this. We are teaching them that it isn鈥檛 important for them to understand anything properly, but that they will get a pat on the back if they have been able to parrot back what appear to be meaningless jumbles of words in more or less the right order.
What the child understands doesn鈥檛 really matter in the least, what matters is that they have their heads get filled with 鈥榢nowledge鈥� that will make sense 鈥榮ometime鈥�.
So, is there an alternative to this? Well, according to Rousseau there is 鈥� and that is to teach according to what the child is interested in learning and needs to know now. And if you want to teach the child something that they are currently not interested in learning, then it is up to you to find a way to make learning that thing essential for the child in the here and now. For example, he talks about getting his student lost in the woods so that he can teach the child the importance of knowing how to find directions from the position of the sun and therefore how the earth travels around the sun and how the sun shifts position in the sky according to the time of the year. The point is, as anyone with kids knows, kids live in the present. If that is the case, you really do need to teach them in the present too. When people see the point of something then learn is as easily as breathing. That is what we humans do 鈥� we are learning machines. But it is so easy to make it hard for kids to learn and to convince them they are not good learners. And the best way to achieve this is to try to force them to learn stuff they have no interest in or even any way of working out what possible interest they might have in it.
Now, all that is the good bit of this book. You have to know that this book was written for a very small group of people 鈥� that is, 鈥榥ice鈥� people who are able to afford servants. This is about how to go about the education of boys, but not any boys, only a very few well off boys. It wouldn鈥檛 take a lot to be turned off this book entirely. The long and rather boring discussion of religion, the sexism, the endless marriage preparations and the classism weren't really my cup of tea. All the same, the bits of this that are good are particularly good.
Just about every time Jean-Jacques mentions women in this expect either that your blood will boil or run cold. That the smartest of men could say and believe the dumbest things is a constant source of amazement to me. On the good side, like Plato he believes girls need to be educated and to play an active role in society, but he also believes that women are meant for quite other things than men and that these separate roles are decided by nature and are therefore impossible to change.
Just about the only thing I knew about Rousseau prior to reading this was that he believed in the noble savage. That is, that it is society that is the cause of all corruption in the world and that humans in their natural state are pretty well wonderful to each other. So, it is reasonable to guess that he is going to also think that the proper way to educate people is to do so in accordance with natural principles of one kind or another. And this is his lasting influence, I think.
I鈥檝e recently read Dewey鈥檚 Democracy and Education, and I was surprised at how often Dewey referred to Rousseau and this book. I had also recently read The Social Animal, which is a bit of a homage to this book in many ways (expressly so). So, reading this was becoming increasingly important. To understand the ongoing importance of this book to education it might be best to start with what is the opposite view to Jean-Jacques. Remember how bored you were for so much of your time at school? Well, a lot of the reason for this was that you were being asked to remember stuff that you weren鈥檛 really all that interested in. If it ever occurred to you to say to your teacher, 鈥淟ook, enough of this shit already, I鈥檓 bored out of my bloody mind 鈥� can鈥檛 you torture flies or something rather than torturing me?鈥� Your teacher would just as likely say to you, 鈥淣ow, listen you snotty-nosed little bastard, it is hard enough having to teach this crap to an empty-headed fool like you, but what you have got to realise is that although this stuff is as boring as bat-shit now, give it a couple of years and you鈥檝e no idea just how important it will all turn out to be.鈥�
Education, in this model, is always something for some time in the future (a time that is always unspecified) and will help in ways that can鈥檛 really be put into words right now. That kids buckle under and keep on 鈥榣earning鈥� in a kind of half-sleep says much, much more about power relationships within classrooms than it does about anything else. (The 'anything else' here being 鈥榳hat is important for kids to learn?鈥� 鈥榟ow is it best to teach them?鈥� and 鈥榳hat is it that they are actually learning when we force them to attend to this crap anyway?鈥�)
Rousseau makes this point beautifully when he is discussing what happens when you teach kids the catechism. When I was a child my family used to have a record of Brendan Grace doing a comedy routine about a priest asking a group of boys questions for their confirmation. Not being Catholic, there was always a sense of naughtiness in getting this insight into the happenings in that other world. One question was, 鈥淲hat is the mystery of the trinity?鈥� And the boy who is asked replies, in an accent the priest cannot understand, 鈥淭hree divine persons all in the one God.鈥� The priest says he doesn鈥檛 understand and the boy says, 鈥淵ou鈥檙e not supposed to understand, it鈥檚 a mystery, isn鈥檛 it?鈥�
Rousseau says that if you want to see just how effective such teaching is, such rote learning despite the utter lack of understanding (or even a lack of an expectation of an understanding) on the part of the student 鈥� all one needs do is talk to the student about the subject outside of their learned (rehearsed) response. Once out of role not only do you see they have understood none of it at all, but also that their understanding is actually quite off from your intention. Why? Well, mostly because what they are being asked to 鈥榣earn鈥� has no relevance or interest to them now. So, at best they remember disconnected pieces, rather than anything like a consistent whole.
Now, think about what we are teaching kids by teaching them this. We are teaching them that it isn鈥檛 important for them to understand anything properly, but that they will get a pat on the back if they have been able to parrot back what appear to be meaningless jumbles of words in more or less the right order.
What the child understands doesn鈥檛 really matter in the least, what matters is that they have their heads get filled with 鈥榢nowledge鈥� that will make sense 鈥榮ometime鈥�.
So, is there an alternative to this? Well, according to Rousseau there is 鈥� and that is to teach according to what the child is interested in learning and needs to know now. And if you want to teach the child something that they are currently not interested in learning, then it is up to you to find a way to make learning that thing essential for the child in the here and now. For example, he talks about getting his student lost in the woods so that he can teach the child the importance of knowing how to find directions from the position of the sun and therefore how the earth travels around the sun and how the sun shifts position in the sky according to the time of the year. The point is, as anyone with kids knows, kids live in the present. If that is the case, you really do need to teach them in the present too. When people see the point of something then learn is as easily as breathing. That is what we humans do 鈥� we are learning machines. But it is so easy to make it hard for kids to learn and to convince them they are not good learners. And the best way to achieve this is to try to force them to learn stuff they have no interest in or even any way of working out what possible interest they might have in it.
Now, all that is the good bit of this book. You have to know that this book was written for a very small group of people 鈥� that is, 鈥榥ice鈥� people who are able to afford servants. This is about how to go about the education of boys, but not any boys, only a very few well off boys. It wouldn鈥檛 take a lot to be turned off this book entirely. The long and rather boring discussion of religion, the sexism, the endless marriage preparations and the classism weren't really my cup of tea. All the same, the bits of this that are good are particularly good.
June 3, 2015
I read this book as research for a writing project of my own. Once finished, I had no idea how I ought to rate it.
There is some brilliant writing here, and I highlighted a lot of eminently quotable passages. Certainly I can understand why the French adore some of Rousseau's ideas about education.
But even if one can get past the irony of Rousseau the child-abandoner writing (in very smug tones!) how the young ought to be raised and educated, there's the little fact that he was sexist above and beyond the call of duty. The thoughts on education that the French praise to the skies are all thoughts on the education of boys. When he does bother to mention girls, he stresses that their education ought to lie in teaching them how to be utterly submissive and obedient. Because if you're nice enough to that wife-beater your parents married you off to, he'll stop hitting you. And if he doesn't stop hitting you, well, I guess you weren't nice enough.
The fact that I'm paraphrasing shouldn't lead you to conclude that I'm exaggerating.
Yes, I know Rousseau lived and died in the eighteenth century. So did Mary Wollstonecraft.
So: Read this if you're interested in French history, the history of education, or Rousseau's bizarre life. And don't be fooled by the many people who refer to this book as a novel. It isn't. It's a work in which Rousseau presents his ideas about education, and at a certain point, says, "Let's pretend I was hired to be the tutor of a young man -- say his name is Emile. Here's what that might be like, and here are some conversations I can imagine having with this boy." Rousseau never claimed to be writing a novel. He simply alternates between the autobiographical and the hypothetical.
There is some brilliant writing here, and I highlighted a lot of eminently quotable passages. Certainly I can understand why the French adore some of Rousseau's ideas about education.
But even if one can get past the irony of Rousseau the child-abandoner writing (in very smug tones!) how the young ought to be raised and educated, there's the little fact that he was sexist above and beyond the call of duty. The thoughts on education that the French praise to the skies are all thoughts on the education of boys. When he does bother to mention girls, he stresses that their education ought to lie in teaching them how to be utterly submissive and obedient. Because if you're nice enough to that wife-beater your parents married you off to, he'll stop hitting you. And if he doesn't stop hitting you, well, I guess you weren't nice enough.
The fact that I'm paraphrasing shouldn't lead you to conclude that I'm exaggerating.
Yes, I know Rousseau lived and died in the eighteenth century. So did Mary Wollstonecraft.
So: Read this if you're interested in French history, the history of education, or Rousseau's bizarre life. And don't be fooled by the many people who refer to this book as a novel. It isn't. It's a work in which Rousseau presents his ideas about education, and at a certain point, says, "Let's pretend I was hired to be the tutor of a young man -- say his name is Emile. Here's what that might be like, and here are some conversations I can imagine having with this boy." Rousseau never claimed to be writing a novel. He simply alternates between the autobiographical and the hypothetical.
June 27, 2018
If all the philosophers in the world should prove that I am wrong, and you feel that I am right, that is all I ask.
My reaction to Rousseau is very similar to my reaction to Thoreau, whose back-to-nature ethic owed much to Rousseau鈥檚 philosophy. Though constantly impressed with the breadth of their vision and the force of their rhetoric, I find the personalities of these two men鈥攁t least as manifested in their books鈥攖o be grating and unpleasant. When I am not underlining brilliant passages, I read Rousseau through gritted teeth and with frequent interruptions to roll my eyes.
I see much in common between these two Romantic devotees of nature. While Thoreau鈥檚 dour and stern demeanor is not comparable to Rousseau鈥檚 sentimental imagination, the two of them are self-involved, prickly, and vain. Both praise wild isolation at the expense of society because neither seemed to fit into the latter. Though the two of them were brilliant in the extreme, neither of them seemed to have reached the level of intellectual maturity that allows feelings to be submitted to reasons and other perspectives to be considered. Both of them fire off opinions with wild abandon, saying what feels good, without taking the trouble to thoroughly argue their points, to consider competing ideas, or even to make their own thoughts consistent.
To pick just one example of this last tendency in Rousseau, at one point he says: 鈥淎mid the uncertainty of human life, let us shun that false prudence which seeks to sacrifice the present to the future; what is, is too often sacrificed to what will never be. Let us make man happy at every age lest in spite of our care he should die without knowing the meaning of happiness.鈥� And yet, almost immediately after this pronouncement, he insists that his titular pupil, after having fallen in love and proposed marriage, postpone the delight of union for two years鈥攍eaving his beloved to go travel鈥攊n order to learn to master his feelings. The book is rife with such inconsistency. And not only that but, as in Thoreau鈥檚 case, Rousseau鈥檚 manner of life was notoriously inconsistent with the principles he espoused, adding hypocrisy into the bargain. That a man who sent his own children to an orphanage should write a manifesto of education is rich indeed.
But Rousseau must be read and praised, this book above all, since he鈥攁s well as his American disciple鈥攃ontributed a great deal to our common stock of ideas and the expansion of our cultural faculties. Under the guise of a treatise on education, Rousseau has written a universal reflection on human life, comparable to Plato鈥檚 Republic or The Brothers Karamazov for its omnidirectional scope. The novelistic device of describing himself as a tutor educating a child allows Rousseau to illustrate his philosophy of society, ethics, government, love, history, travel, religion, literature, and much else along the way, besides to his groundbreaking views on education.
Rousseau begins with his famous dictum that nature makes everything good, and it is human society corrupts our natural goodness into evil. His stated purpose is to illustrate how natural goodness can be preserved in a growing boy destined for life in society鈥攖hat is, without Thoreau鈥檚 recourse of reverting to a state of nature. With this principle in mind, Rousseau blasts mothers for hiring wet nurses to breastfeed their children rather than doing it themselves. And though Rousseau鈥檚 reasons are fallacious, this advice probably did the world much good, since, in addition to the emotional bonding, breastfeeding allows important antibodies to be transferred from the mother to the infant.
After infancy gives way to childhood, Rousseau鈥檚 real educational work begins. Here he made another important contribution to child-rearing, by insisting that children鈥檚 minds are not suited to adult ideas and methods. A child is a different creature altogether and education must be suited to a child鈥檚 capacities and predilections. Lectures, sermons, and catechisms must be avoided; and using punishment and reward only corrupt the child. Instead the tutor must find ways to motivate the child to learn without ever seeming to do so. Rousseau the tutor is constantly devising tricks and schemes to get his imaginary pupil, Emile, to learn valuable lessons in a 鈥渘atural鈥� way鈥攖hat is, relying on the child鈥檚 intrinsic motivation and using no explicit instruction. Everything in Rousseau鈥檚 model must simulate life and the child must work on his own conclusions following his own curiosity. The tutor is much more a guide鈥攁nd, behind the scenes, an impresario鈥攖han a real teacher.
Following this procedure, lessons on magnetism and morality are woven into a magician鈥檚 act. Geography is taught by getting lost in the forest. Geometry is taught by attempting to draw and map. Botany and agriculture are taught through gardening. And so on, covering sciences, arts, and moral lessons. This way, Emile grows up into a competent, strong, and thoroughly honest boy with no social pretensions and no vanity whatsoever. At least, Rousseau assures us that this would be the result. By the time Rousseau takes Emile into Paris, as a young man, the student is disgusted at the foppery of the men, the arrogance of the philosophes, and the affected manners of the women.
More contentiously, Rousseau would not teach his pupil anything about God or religion until the age of eighteen, considering such subjects too abstruse and profound for a child to understand. He would not even teach Emile to read until shortly before that. And this is not all that occasioned scandal. Rousseau famously interrupts the story of Emile鈥檚 education to include the Profession of Faith of a Savoyard Vicar, the most well-known, influential, and controversial section of the book. Though couched in the language of philosophy, the Profession is essentially an argument against both organized religion and atheism in favor of deism, based on feeling alone. Voltaire, a deist himself, considered this the book鈥檚 only worthwhile section, only lamenting that it has been written by 鈥渟uch a rascal.鈥� It was largely this trenchant criticism of organized religion that led to the book getting banned and burned in Paris and Geneva. And yet, ironically enough, the idea that inner conviction is a surer basis for faith than logic was to become a pillar of religious thought in the coming centuries.
The last section of the book consists in finding a mate for Emile. This is by far the most unpleasant part of the book. Rousseau鈥檚 view on women and their upbringing is reactionary and sexist to the utmost, not to mention unpleasantly marred by Rousseau鈥檚 own sentimental (and sexual) fantasies regarding women. Rousseau鈥檚 ideal companion for his pupil is named Sophie, and her education differs markedly from Emile鈥檚. Sophie is to be a kind of passive doll, a creature not fit for reason or art, whose job is to caress Emile and to make his life easier. Rousseau describes their courtship with the drama of a novelist and the passion of an onanist. Both the principles and the writing are revolting.
Finally, after enduring a forced separation for his beloved鈥攁 very unnatural thing for Rousseau to recommend!鈥擡mile settles down happily in blissful union with Sophie, and prepares to educate his own children along Rousseau鈥檚 lines.
This summary does not exactly do justice to Emile, since it omits all of the manifold digressions that Rousseau yields to in the book鈥檚 wandering course. Some of these are among the best sections of the work; others are pointless rambling. Even when he is not off in the bushes, Rousseau can be very repetitive, giving us five sentences where one would do, spending three paragraphs harping on a minor point. The final result is a book much longer than it has to be. This is Rousseau's most conspicuous stylistic flaw, which he excuses in typical Rousseau fashion: 鈥淚f this book is to be well written, I must enjoy writing it.鈥� Unfortunately the author鈥檚 pleasure is often gotten at the expense of the reader鈥檚. Yet the book鈥檚 best moments are masterful, rising to heights of power and lyricism that cannot be forgotten. Immanuel Kant famously had to read the book twice, the first time just for the style, the second for the content.
The flaws in Rousseau鈥檚 ideas are many and grave. Most obviously, Rousseau鈥檚 educational program is impractical in the extreme, relying on a perfectly wise tutor to devote twenty years of his life to a perfectly malleable pupil. This may be excused, however, by treating the arrangement as an explanatory device and not a real proposal to be emulated. More seriously, Rousseau鈥檚 conviction that nature is intrinsically good is, I think, incorrect and even incoherent. Natural disasters, such as the Lisbon Earthquake in Rousseau鈥檚 own lifetime, demonstrate that nature can be cruel and merciless; and in any case, how can you know what nature is, or where nature ends and human culture begins? Besides, doesn鈥檛 Rousseau advocate many 鈥渦nnatural鈥� things? The level of control exercised by his tutor over his pupil鈥檚 reality is far greater than any real parent or teacher.
Yet even when strictly viewed as an educational treatise, there is much to be praised in the book. Rousseau鈥檚 emphasis on experiential rather than theoretical learning was quite valuable. And his conviction that education must take into account the child鈥檚 development and maturity was a revolution. I also share his suspicion towards using external rewards and punishments to motivate children, since the bad is avoided and the good is sought for artificial, rather than instrinctic, reasons.
Of course the book鈥檚 merits extend much further than education. Taken together, Rousseau鈥檚 philosophy touched on every aspect of society, from philosophy to fashion, from labor to love. For all his na茂vet茅, Rousseau seemed to have correctly sensed that his society was artificial and could not last. Thirty years before the revolution, he says: 鈥淭he crisis is approaching, and we are on the edge of a revolution.鈥� And he then goes on in a footnote: 鈥淚n my opinion, it is impossible that the great kingdoms of Europe should last much longer. Each of them has had its period of splendor, after which it must inevitably decline.鈥� Like Thoreau, Rousseau was a prophet and a true original, embittered by being misunderstood, isolated, and ostracized, whose all-too-obvious faults concealed the revolutionary reach of his vision.
August 27, 2007
this book is difficult to understand and hence easy to dismiss. many of the other reviews bear witness to this in the most immediate way. emile is not an instructional manual on how to educate a child, nor is it a misogynistic tract that insists on the inferiority of women. these suggestions fail to engage this work precisely where it becomes interesting.
Emile is, and was intended to be, the modern equivalent to Plato's Republic. It is a synoptic book, a sustained, comprehensive, and unified reflection on the human condition. All questions of perennial importance are not only treated, but treated with assiduous care and attention to detail.
The devil, it turns out, is in the details of this elusive and allusive book, which gives beautiful expression to perhaps the most dubious principle in the history of philosophy--that of man's natural goodness.
One reviewer advises us to skip directly to the beginning of the last Book, where Rousseau offers us his views on women. This strategy is more than adequate for all readers who do not care to understand Rousseau. For those who wish to come to grips with what he actually wrote, however, this peculiar advice will not do. If it is impossible to begin at the beginning, then begin at the very end. Read everything else in light of the work's conclusion, and see how--if--it hangs together.
Emile is, and was intended to be, the modern equivalent to Plato's Republic. It is a synoptic book, a sustained, comprehensive, and unified reflection on the human condition. All questions of perennial importance are not only treated, but treated with assiduous care and attention to detail.
The devil, it turns out, is in the details of this elusive and allusive book, which gives beautiful expression to perhaps the most dubious principle in the history of philosophy--that of man's natural goodness.
One reviewer advises us to skip directly to the beginning of the last Book, where Rousseau offers us his views on women. This strategy is more than adequate for all readers who do not care to understand Rousseau. For those who wish to come to grips with what he actually wrote, however, this peculiar advice will not do. If it is impossible to begin at the beginning, then begin at the very end. Read everything else in light of the work's conclusion, and see how--if--it hangs together.
March 20, 2025
Rousseau writes about his view of education from infancy through marriage for his one pupil. It's a lot. It's the soup we live in.
I listened to Emile because I wanted to go fast and not be lulled by his arguments - I wanted to know his general arguments and ideas.
From time to time, I was surprised to agree with him - even a blind squirrel finds a nut sometimes.
Much of the time I was in firm disagreement. He insists that children can be raised like hothouse flowers - staked and grow perfectly straight stems with no disagreement. Did he ever know a child?
His arguments about letting a child grow "by nature" and allowing the child's selfish desires lead ... while stringing the child along by the nose and using that selfishness to control him or her ... is so shockingly wrong. People try parts of it while leaving the hard parts alone and we see the results.
I can see how people could take some of his ideas and apply them to unschooling - but very careful, hard work. But, still, I just cannot get behind the idea of tabula rasa.
He had an intriguing section where he derived the idea of God from nature, which he does, but he can't get to faith in Jesus from there. Then there is a large digression discussing what religion to follow he can only get to recommend following the religion you were born into.
His whole discussion regarding advising Emile on marrying and finding an appropriate wife was ... creepy at best.
As I was listening, there were several points when I thought Charlotte Mason is specifically arguing against this without naming Rousseau. Anyone who wonders if she read him, it is very obvious that she was quite familiar with his discussion - and starts at the beginning with "Children are born persons."
I listened to Emile because I wanted to go fast and not be lulled by his arguments - I wanted to know his general arguments and ideas.
From time to time, I was surprised to agree with him - even a blind squirrel finds a nut sometimes.
Much of the time I was in firm disagreement. He insists that children can be raised like hothouse flowers - staked and grow perfectly straight stems with no disagreement. Did he ever know a child?
His arguments about letting a child grow "by nature" and allowing the child's selfish desires lead ... while stringing the child along by the nose and using that selfishness to control him or her ... is so shockingly wrong. People try parts of it while leaving the hard parts alone and we see the results.
I can see how people could take some of his ideas and apply them to unschooling - but very careful, hard work. But, still, I just cannot get behind the idea of tabula rasa.
He had an intriguing section where he derived the idea of God from nature, which he does, but he can't get to faith in Jesus from there. Then there is a large digression discussing what religion to follow he can only get to recommend following the religion you were born into.
His whole discussion regarding advising Emile on marrying and finding an appropriate wife was ... creepy at best.
As I was listening, there were several points when I thought Charlotte Mason is specifically arguing against this without naming Rousseau. Anyone who wonders if she read him, it is very obvious that she was quite familiar with his discussion - and starts at the beginning with "Children are born persons."
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亘丕賱賳爻亘丞 賱賱賰鬲丕亘:-
賲購乇賻亘賷 賷鬲賮乇睾 賱鬲乇亘賷丞 丕賱胤賮賱 "廿賲賷賱" 賲賳 丕賱賲賴丿 廿賱賶 丕賱乇卮丿貙 賵賱賰賳 兀賷 胤賮賱責 禺氐賻賾 噩丕賳 噩丕賰 乇賵爻賵 兀胤賮丕賱 丕賱兀睾賳賷丕亍 亘匕賱賰 賮兀胤賮丕賱 丕賱賮賯乇丕亍 賵丕賱賯乇賶 丕賱胤亘賷毓丞 賰賮賷賱丞 亘鬲乇亘賷鬲賴賲 !! ..
乇賰夭 賮賷 兀爻賱賵亘 鬲乇亘賷鬲賴 毓賱賶 兀賴賲賷丞 鬲毓夭賷夭 丕賱鬲噩乇亘丞 賱鬲乇爻賷禺 丕賱賲毓賱賵賲丞 賵 丕爻鬲賰卮丕賮 噩丿賵賶 丕賱毓賱賲 亘丕賱鬲胤亘賷賯 丕賱毓賲賱賷 賱賱鬲噩丕乇亘 賵丕賱亘丨孬 毓賳 丕爻鬲禺丿丕賲丕鬲賴 賮賷 賵丕賯毓 丕賱丨賷丕丞貙 賵丕賱廿噩丕亘丞 毓賱賶 丕賱兀爻卅賱丞 亘廿噩丕亘丕鬲 鬲孬賷乇 丕賱賮囟賵賱 賵賱丕 鬲卮亘毓賴 賱丕爻鬲孬丕乇丞 賲賱賰丞 丕賱鬲賮賰賷乇 .. 賵賴匕賴 丕賱胤乇賷賯丞 鬲毓鬲亘乇 睾乇賷亘丞 賵孬賵乇賷丞 賮賷 毓氐乇賴 丕賱匕賷 賷乇賰夭 毓賱賶 丕賱賱睾丕鬲貙 丕賱鬲丕乇賷禺 賵丕賱丿賷賳 兀賷 丕賱毓賱賲 丕賱賳馗乇賷
毓丿賲 賯賳丕毓鬲賴 亘丿乇丕爻丞 丕賱賱睾丕鬲貙 丕賱毓賱賲 丕賱賳馗乇賷 賵丕賱賯乇丕亍丞 丕賱鬲賷 賷毓鬲亘乇賴丕 丨卮賵 丕賱兀丿賲睾丞 亘賲毓賱賵賲丕鬲 賱賷爻鬲 囟乇賵乇賷丞 賱丨賷丕丞 丕賱卮禺氐貙 賵賷鬲囟丨 匕賱賰 賮賷 賯賵賱賴 "賱賳 兀鬲乇賰 亘賷丿 廿賲賷賱 廿賱丕 賰鬲丕亘 乇賵亘賳爻賵賳 賰乇賵夭賵 賱兀賳賴 乇噩賱 毓賲賱 亘賲賮乇丿賴 毓賱賶 丨賮馗 丨賷丕鬲賴" ... (賵亘毓賷丿丕賸 毓賳 賴匕丕 丕賱賰鬲丕亘 丕賱睾乇賷亘 兀賳 兀睾賱亘 廿亘丿丕毓丕鬲 噩丕賳 噩丕賰 丕賱兀丿亘賷丞 噩丕亍鬲 賰鬲丨氐賷賱 丨丕氐賱 賱卮睾賮賴 亘丕賱賯乇丕亍丞 .. 賮賲賳匕 丕賱氐睾乇 賰丕賳 賵丕賱丿賴 賷賯乇兀 賱賴 丕賱賰孬賷乇 賲賳 賲賰鬲亘丞 丕賱賵丕賱丿丞 賵賰丕賳鬲 丕賱賰鬲亘 兀賰亘乇 賲賳 爻賳賴 賮睾賻賾丿鬲 賲賱賰賴 丕賱禺賷丕賱 賵丕賱廿亘丿丕毓 毓賳丿賴 ) 賵賳噩丿 賮賷 賴匕丕 丕賱賰鬲丕亘 丿毓賵鬲賴 賱賱鬲兀賲賱 賮賷 丕賱胤亘賷毓丞 賵丕賱鬲賮賰賷乇 毓賵囟丕賸 毓賳 丕賱賯乇丕亍丞
鬲賰賱賲 丕賱賰鬲丕亘 賮賷 兀睾賱亘丞 (兀賰孬乇 賲賳 孬賱丕孬丞 兀乇亘丕毓 丕賱賰鬲丕亘) 毓賳 鬲乇亘賷丞 丕賱匕賰賵乇 兀賲丕 丕賱廿賳丕孬 賮鬲賰賱賲 毓賱賷賴賳 賮賯胤 毓賳丿賲丕 賰亘乇 "兀賲賷賱" 賵兀氐亘丨 亘丨丕噩賴 賱夭賵噩賴貙 賵丕賱夭賵噩丞 丕賱賲孬丕賱賷丞 亘賳馗乇 乇賵爻賵 鬲賰賱賲 毓賳 賳卮兀鬲賴丕 賵鬲乇亘賷鬲賴丕 賮賷 丕賱噩夭亍 丕賱禺丕賲爻 賲賳 丕賱賰鬲丕亘 賵兀胤賱賯 毓賱賷賴丕 丕爻賲 "氐賵賮賷" 賵賴匕賴 丕賱噩賲賱丞 鬲毓胤賷 賮賰乇賴 毓賳 氐賵賮賷 "賷噩亘 兀賳 鬲賰賵賳 鬲乇亘賷丞 丕賱賳爻丕亍 亘乇賲鬲賴丕 賲乇鬲亘胤丞 亘丕賱乇噩丕賱. 賮廿賳 賵丕噩亘丕鬲 丕賱賳爻丕亍 賮賷 噩賲賷毓 丕賱兀夭賲丕賳 賴賷 廿乇囟丕亍 丕賱乇噩丕賱 賵賳賮毓賴賲 賵鬲丨乇賷 賲丨亘鬲賴賲 賵鬲賰乇賷賲賴賲....廿賱禺" !!! ... 賵兀賷囟丕賸 "賱丕 兀丨亘匕 兀賳 鬲賰賵賳 丕賱賲乇兀丞 賲賳 氐丕丨亘丕鬲 丕賱賳亘賵睾 賮廿賳 丕賱賳亘賵睾 爻賷禺賱賯 賱賴丕 賲噩丿丕賸 卮禺氐賷丕賸 賷購睾賳賷賴丕 毓賳 丕賱鬲賲丕爻 丕賱賮禺乇 賮賷 丕賳鬲爻丕亘賴丕 廿賱賶 夭賵噩賴丕 賵賯賷丕賲賴丕 亘賵丕噩亘 丕賱兀賲 賵丕賱毓賯賷賱丞 賵賴匕丕 丕賱爻亘亘 賮賷 兀賳賷 兀賳丕丿賷 亘兀賳 鬲亘賯賶 賰賱 賮鬲丕丞 匕丕鬲 賳亘賵睾 毓丕賳爻丕賸 亘睾賷乇 夭賵丕噩 胤賵賱 丕賱丨賷丕丞" .. 賱賳 兀賳鬲賯丿 賴匕丕 丕賱噩夭亍 賱兀賳賴 賷丨鬲賵賷 毓賱賶 丕賱爻賱亘賷 賵丕賱廿賷噩丕亘賷 賲孬賱 丕賱噩夭亍 丕賱禺丕氐 亘"廿賲賷賱" 賵廿賳 睾賱亘鬲 爻賱亘賷鬲賴
噩丕賳 噩丕賰 乇賵爻賵 毓丕卮 賷鬲賷賲丕賸貙 賮賯賷乇丕賸貙 賲卮乇丿丕賸貙 睾賷乇 賲購賵賮賯 賮賷 毓賱丕賯丕鬲賴 賲毓 丕賱亘卮乇 賵賲胤丕乇丿丕賸 亘爻亘亘 兀賮賰丕乇賴 廿賱賶 兀賳 賲丕鬲 .. 兀睾賱亘 丕賱賲亘丿毓賷賳 毓丕卮賵丕 丨賷丕丞 氐毓亘丞 賵毓購乇賮鬲 賯賷賲鬲賴賲 亘毓丿 賲賵鬲賴賲 賵賴賵 賱賷爻 亘丕賱丕爻鬲孬賳丕亍
賱賳 兀賲賳丨 丕賱賰鬲丕亘 兀賷 賳噩賲賴 賱兀賳賴 禺丕乇噩 賳胤丕賯 丕賱鬲賯賷賷賲 亘丕賱賳爻亘丞 賱賷 賱兀賳賴 賰購鬲亘 賮賷 毓氐乇 睾賷乇 毓氐乇賳丕 賵 賷毓鬲亘乇 孬賵乇賷丕賸 亘賲丨鬲賵丕賴 賵賯鬲賴丕貙 兀賲丕 賮賷 毓氐乇賳丕 賴匕丕 賯丿 丕爻鬲睾乇亘 賵賱丕 兀鬲賻賾賮賯 賲毓 亘毓囟 賲賲丕 噩丕亍 賮賷賴 賵 卮丿賳賷 賵兀毓噩亘賳賷 亘毓囟賴貙 賮丕賱禺胤賵胤 丕賱毓乇賷囟丞 賱兀爻丕賱賷亘 丕賱鬲乇亘賷丞 賰鬲亘鬲 亘胤乇賷賯丞 噩賲賷賱丞 噩丿丕賸 .. 丕賱賰鬲丕亘 兀賲鬲毓賳賷 賰孬賷乇丕賸 .. 丕賱鬲乇噩賲丞 賲賵賮賯丞 噩丿丕賸 .. 賵賱賵 賰丕賳 丕賱鬲賯賷賷賲 賲爻鬲賳丿 毓賱 丕賱賲鬲毓丞 賮賯胤 賱賲賳丨鬲賴 丕賱賳噩賲丕鬲 丕賱禺賲爻
亘丕賱賳爻亘丞 賱賱賰鬲丕亘:-
賲購乇賻亘賷 賷鬲賮乇睾 賱鬲乇亘賷丞 丕賱胤賮賱 "廿賲賷賱" 賲賳 丕賱賲賴丿 廿賱賶 丕賱乇卮丿貙 賵賱賰賳 兀賷 胤賮賱責 禺氐賻賾 噩丕賳 噩丕賰 乇賵爻賵 兀胤賮丕賱 丕賱兀睾賳賷丕亍 亘匕賱賰 賮兀胤賮丕賱 丕賱賮賯乇丕亍 賵丕賱賯乇賶 丕賱胤亘賷毓丞 賰賮賷賱丞 亘鬲乇亘賷鬲賴賲 !! ..
乇賰夭 賮賷 兀爻賱賵亘 鬲乇亘賷鬲賴 毓賱賶 兀賴賲賷丞 鬲毓夭賷夭 丕賱鬲噩乇亘丞 賱鬲乇爻賷禺 丕賱賲毓賱賵賲丞 賵 丕爻鬲賰卮丕賮 噩丿賵賶 丕賱毓賱賲 亘丕賱鬲胤亘賷賯 丕賱毓賲賱賷 賱賱鬲噩丕乇亘 賵丕賱亘丨孬 毓賳 丕爻鬲禺丿丕賲丕鬲賴 賮賷 賵丕賯毓 丕賱丨賷丕丞貙 賵丕賱廿噩丕亘丞 毓賱賶 丕賱兀爻卅賱丞 亘廿噩丕亘丕鬲 鬲孬賷乇 丕賱賮囟賵賱 賵賱丕 鬲卮亘毓賴 賱丕爻鬲孬丕乇丞 賲賱賰丞 丕賱鬲賮賰賷乇 .. 賵賴匕賴 丕賱胤乇賷賯丞 鬲毓鬲亘乇 睾乇賷亘丞 賵孬賵乇賷丞 賮賷 毓氐乇賴 丕賱匕賷 賷乇賰夭 毓賱賶 丕賱賱睾丕鬲貙 丕賱鬲丕乇賷禺 賵丕賱丿賷賳 兀賷 丕賱毓賱賲 丕賱賳馗乇賷
毓丿賲 賯賳丕毓鬲賴 亘丿乇丕爻丞 丕賱賱睾丕鬲貙 丕賱毓賱賲 丕賱賳馗乇賷 賵丕賱賯乇丕亍丞 丕賱鬲賷 賷毓鬲亘乇賴丕 丨卮賵 丕賱兀丿賲睾丞 亘賲毓賱賵賲丕鬲 賱賷爻鬲 囟乇賵乇賷丞 賱丨賷丕丞 丕賱卮禺氐貙 賵賷鬲囟丨 匕賱賰 賮賷 賯賵賱賴 "賱賳 兀鬲乇賰 亘賷丿 廿賲賷賱 廿賱丕 賰鬲丕亘 乇賵亘賳爻賵賳 賰乇賵夭賵 賱兀賳賴 乇噩賱 毓賲賱 亘賲賮乇丿賴 毓賱賶 丨賮馗 丨賷丕鬲賴" ... (賵亘毓賷丿丕賸 毓賳 賴匕丕 丕賱賰鬲丕亘 丕賱睾乇賷亘 兀賳 兀睾賱亘 廿亘丿丕毓丕鬲 噩丕賳 噩丕賰 丕賱兀丿亘賷丞 噩丕亍鬲 賰鬲丨氐賷賱 丨丕氐賱 賱卮睾賮賴 亘丕賱賯乇丕亍丞 .. 賮賲賳匕 丕賱氐睾乇 賰丕賳 賵丕賱丿賴 賷賯乇兀 賱賴 丕賱賰孬賷乇 賲賳 賲賰鬲亘丞 丕賱賵丕賱丿丞 賵賰丕賳鬲 丕賱賰鬲亘 兀賰亘乇 賲賳 爻賳賴 賮睾賻賾丿鬲 賲賱賰賴 丕賱禺賷丕賱 賵丕賱廿亘丿丕毓 毓賳丿賴 ) 賵賳噩丿 賮賷 賴匕丕 丕賱賰鬲丕亘 丿毓賵鬲賴 賱賱鬲兀賲賱 賮賷 丕賱胤亘賷毓丞 賵丕賱鬲賮賰賷乇 毓賵囟丕賸 毓賳 丕賱賯乇丕亍丞
鬲賰賱賲 丕賱賰鬲丕亘 賮賷 兀睾賱亘丞 (兀賰孬乇 賲賳 孬賱丕孬丞 兀乇亘丕毓 丕賱賰鬲丕亘) 毓賳 鬲乇亘賷丞 丕賱匕賰賵乇 兀賲丕 丕賱廿賳丕孬 賮鬲賰賱賲 毓賱賷賴賳 賮賯胤 毓賳丿賲丕 賰亘乇 "兀賲賷賱" 賵兀氐亘丨 亘丨丕噩賴 賱夭賵噩賴貙 賵丕賱夭賵噩丞 丕賱賲孬丕賱賷丞 亘賳馗乇 乇賵爻賵 鬲賰賱賲 毓賳 賳卮兀鬲賴丕 賵鬲乇亘賷鬲賴丕 賮賷 丕賱噩夭亍 丕賱禺丕賲爻 賲賳 丕賱賰鬲丕亘 賵兀胤賱賯 毓賱賷賴丕 丕爻賲 "氐賵賮賷" 賵賴匕賴 丕賱噩賲賱丞 鬲毓胤賷 賮賰乇賴 毓賳 氐賵賮賷 "賷噩亘 兀賳 鬲賰賵賳 鬲乇亘賷丞 丕賱賳爻丕亍 亘乇賲鬲賴丕 賲乇鬲亘胤丞 亘丕賱乇噩丕賱. 賮廿賳 賵丕噩亘丕鬲 丕賱賳爻丕亍 賮賷 噩賲賷毓 丕賱兀夭賲丕賳 賴賷 廿乇囟丕亍 丕賱乇噩丕賱 賵賳賮毓賴賲 賵鬲丨乇賷 賲丨亘鬲賴賲 賵鬲賰乇賷賲賴賲....廿賱禺" !!! ... 賵兀賷囟丕賸 "賱丕 兀丨亘匕 兀賳 鬲賰賵賳 丕賱賲乇兀丞 賲賳 氐丕丨亘丕鬲 丕賱賳亘賵睾 賮廿賳 丕賱賳亘賵睾 爻賷禺賱賯 賱賴丕 賲噩丿丕賸 卮禺氐賷丕賸 賷購睾賳賷賴丕 毓賳 丕賱鬲賲丕爻 丕賱賮禺乇 賮賷 丕賳鬲爻丕亘賴丕 廿賱賶 夭賵噩賴丕 賵賯賷丕賲賴丕 亘賵丕噩亘 丕賱兀賲 賵丕賱毓賯賷賱丞 賵賴匕丕 丕賱爻亘亘 賮賷 兀賳賷 兀賳丕丿賷 亘兀賳 鬲亘賯賶 賰賱 賮鬲丕丞 匕丕鬲 賳亘賵睾 毓丕賳爻丕賸 亘睾賷乇 夭賵丕噩 胤賵賱 丕賱丨賷丕丞" .. 賱賳 兀賳鬲賯丿 賴匕丕 丕賱噩夭亍 賱兀賳賴 賷丨鬲賵賷 毓賱賶 丕賱爻賱亘賷 賵丕賱廿賷噩丕亘賷 賲孬賱 丕賱噩夭亍 丕賱禺丕氐 亘"廿賲賷賱" 賵廿賳 睾賱亘鬲 爻賱亘賷鬲賴
噩丕賳 噩丕賰 乇賵爻賵 毓丕卮 賷鬲賷賲丕賸貙 賮賯賷乇丕賸貙 賲卮乇丿丕賸貙 睾賷乇 賲購賵賮賯 賮賷 毓賱丕賯丕鬲賴 賲毓 丕賱亘卮乇 賵賲胤丕乇丿丕賸 亘爻亘亘 兀賮賰丕乇賴 廿賱賶 兀賳 賲丕鬲 .. 兀睾賱亘 丕賱賲亘丿毓賷賳 毓丕卮賵丕 丨賷丕丞 氐毓亘丞 賵毓購乇賮鬲 賯賷賲鬲賴賲 亘毓丿 賲賵鬲賴賲 賵賴賵 賱賷爻 亘丕賱丕爻鬲孬賳丕亍
賱賳 兀賲賳丨 丕賱賰鬲丕亘 兀賷 賳噩賲賴 賱兀賳賴 禺丕乇噩 賳胤丕賯 丕賱鬲賯賷賷賲 亘丕賱賳爻亘丞 賱賷 賱兀賳賴 賰購鬲亘 賮賷 毓氐乇 睾賷乇 毓氐乇賳丕 賵 賷毓鬲亘乇 孬賵乇賷丕賸 亘賲丨鬲賵丕賴 賵賯鬲賴丕貙 兀賲丕 賮賷 毓氐乇賳丕 賴匕丕 賯丿 丕爻鬲睾乇亘 賵賱丕 兀鬲賻賾賮賯 賲毓 亘毓囟 賲賲丕 噩丕亍 賮賷賴 賵 卮丿賳賷 賵兀毓噩亘賳賷 亘毓囟賴貙 賮丕賱禺胤賵胤 丕賱毓乇賷囟丞 賱兀爻丕賱賷亘 丕賱鬲乇亘賷丞 賰鬲亘鬲 亘胤乇賷賯丞 噩賲賷賱丞 噩丿丕賸 .. 丕賱賰鬲丕亘 兀賲鬲毓賳賷 賰孬賷乇丕賸 .. 丕賱鬲乇噩賲丞 賲賵賮賯丞 噩丿丕賸 .. 賵賱賵 賰丕賳 丕賱鬲賯賷賷賲 賲爻鬲賳丿 毓賱 丕賱賲鬲毓丞 賮賯胤 賱賲賳丨鬲賴 丕賱賳噩賲丕鬲 丕賱禺賲爻
June 5, 2019
脟ok ilgin莽 bir insan bu Rousseau! 脰yle cevherler var ki bu kitapta, insan 艧a艧谋rmadan edemiyor, 1750鈥檒erde bunu nas谋l s枚ylemi艧 diye. Modern pedagojinin yeni kavramlar谋n谋 o g眉nlerde tan谋mlam谋艧 bile.
Tan谋mlam谋艧 ama gel g枚r ki kad谋n meselesinde ileri g枚r眉艧l眉l眉臒眉 sona eriyor. Bu y眉zden 5. B枚l眉m眉 biraz atlayarak okudum, tahamm眉l edemedim.
Bir de, 莽ok 莽enesi d眉艧眉k bir yazar. Rak谋 masas谋 muhabbeti gibi, konu nerelerden nerelere geliyor, arada naralar at谋l谋yor, dedikodu yap谋l谋yor, 枚zel hayat ortaya sa莽谋l谋yor. Aylar s眉rd眉 bu y眉zden bitirmem, hafiften 艧i艧tim. Okuyacaklara sab谋r dilerim. Sabrederseniz 艧ahane kitap.
Tan谋mlam谋艧 ama gel g枚r ki kad谋n meselesinde ileri g枚r眉艧l眉l眉臒眉 sona eriyor. Bu y眉zden 5. B枚l眉m眉 biraz atlayarak okudum, tahamm眉l edemedim.
Bir de, 莽ok 莽enesi d眉艧眉k bir yazar. Rak谋 masas谋 muhabbeti gibi, konu nerelerden nerelere geliyor, arada naralar at谋l谋yor, dedikodu yap谋l谋yor, 枚zel hayat ortaya sa莽谋l谋yor. Aylar s眉rd眉 bu y眉zden bitirmem, hafiften 艧i艧tim. Okuyacaklara sab谋r dilerim. Sabrederseniz 艧ahane kitap.
July 19, 2007
Please read the last chapter first. If you can accept Rousseau at his most offensive, then maybe you should continue with the rest of the book. Personally, I'm enough of a feminist that I cannot stand this work. I have heard too much praise for this work by so many who haven't finished it (i.e. read Rousseau's treatment of Sophie) that I will refuse to discuss it altogether.
If you're of the "but, gender issues aside" persuasion, you should consider that at the time, there was enough feminist perspective, and we're not talking radical (think Austen), that apology is not appropriate.
If you're of the "but, gender issues aside" persuasion, you should consider that at the time, there was enough feminist perspective, and we're not talking radical (think Austen), that apology is not appropriate.
July 20, 2016
賲乇丕噩毓丞 賰鬲丕亘: 廿賷賲賷賱 兀賵 鬲乇亘賷丞 丕賱胤賮賱 賲賳 丕賱賲賴丿 廿賱賶 丕賱乇卮丿
賱賭賭賭賭 噩丕賳 噩丕賰 乇賵爻賵
賴匕丕 丕賱賰鬲丕亘 賴賵 兀孬乇 禺賱賾賮賴購 乇賵爻賵 賮賷 丕賱鬲乇亘賷丞 亘噩丕賳亘 丌孬丕乇賴 丕賱乇卅賷爻賷丞 丕賱兀禺乇賶 丕賱鬲賷 鬲乇賰賴丕 貙 賳匕賰乇 賲賳賴丕 賰鬲丕亘: 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 丕賱匕賷 賷卮賰賱 賳賵丕丞 丕賱賯賵丕賳賷賳 丕賱爻賷丕爻賷丞 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱丨丿賷孬丞 賵 賰鬲丕亘 丕賱丕毓鬲乇丕賮丕鬲 丕賱睾賳賷 毓賳 丕賱鬲毓乇賷賮 賵 乇賵丕賷丞 噩賵賱賷 丕賱兀丿亘賷丞 丕賱乇賵賲丕賳爻賷丞.
賮賷 賴匕丕 丕賱賰鬲丕亘 賷鬲賳丕賵賱 乇賵爻賵 賯囟賷丞 鬲賳卮兀丞 丕賱胤賮賱 丕賱匕賷 爻賷爻賲賷賴 *廿賷賲賷賱* 賲賳 賱丨馗丞 賵賱丕丿鬲賴 丨鬲賶 賷氐亘丨 兀亘丕賸 爻賷氐丕丨亘賴 賮賷 乇丨賱丕鬲賴 賵 鬲賳賯賱丕鬲賴 賵 賷毓賱賾賲賴 賲賲丕 賱丿賷賴 賲賳 丕賱丨賰賲丞 賰賲乇亘賺 賲鬲禺匕丕賸 賲賳 丕賱胤亘賷毓丞 賲毓賱賲丕賸 賮賷 賰賱 卮賷亍 賵 賷鬲禺賱賱 丕賱賰鬲丕亘 賯氐丞 賱賯丕亍 丕賷賲賷賱 賵 *氐賵賮賷* 鈥� 丕賱賮鬲丕丞 丕賱鬲賷 爻鬲賲孬賱 丿賵乇 丕賱亘賳鬲 丕賱鬲賷 鬲賱賯鬲 鬲乇亘賷丞 賲孬丕賱賷丞 賰賲丕 爻賷亘賷賳 乇賵爻賵 賲賳 禺賱丕賱賴丕 兀爻賱賵亘 鬲乇亘賷丞 丕賱賮鬲賷丕鬲 亘毓丿 兀賳 亘賷賳 兀爻賱賵亘 鬲乇亘賷丞 丕賱卮亘丕賳 賲毓 廿賷賲賷賱.
賱丨馗丕鬲 丕賱丨亘 賵 丕賱賵氐丕賱 賮賷 丕賱賳賴丕賷丞 亘賷賳 廿賷賲賷賱 賵 氐賵賮賷 丕賱鬲賷 鬲賳鬲賴賷 亘丕賱夭賵丕噩 賵 鬲賰賱賱 亘丕賱賳噩丕丨 貙 賵 匕賱賰 亘毓丿 兀賳 禺亘乇 丕賷賲賷賱 丕賱兀賲氐丕乇 賲毓 兀爻鬲丕匕賴 賵 毓丕賷賳 丕賱亘卮乇 毓賱賶 丕禺鬲賱丕賮賴賲.
丕禺鬲氐乇鬲 丕賱賲乇丕噩毓丞 亘賴丿賮 丕賱鬲卮噩賷毓 毓賱賶 賯乇丕亍丞 丕賱賰鬲丕亘.
賰鬲丕亘 禺賲爻 賳噩賵賲 賵 丕賱賳氐賷丨丞 亘賯乇丕亍鬲賴 兀賰孬乇 賲賳 囟乇賵乇賷丞.
螒蝇伪蟼丑喂
佟侃 鬲賲賵夭/ 賷賵賱賷賵 佗贍佟佴
賱賭賭賭賭 噩丕賳 噩丕賰 乇賵爻賵
賴匕丕 丕賱賰鬲丕亘 賴賵 兀孬乇 禺賱賾賮賴購 乇賵爻賵 賮賷 丕賱鬲乇亘賷丞 亘噩丕賳亘 丌孬丕乇賴 丕賱乇卅賷爻賷丞 丕賱兀禺乇賶 丕賱鬲賷 鬲乇賰賴丕 貙 賳匕賰乇 賲賳賴丕 賰鬲丕亘: 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 丕賱匕賷 賷卮賰賱 賳賵丕丞 丕賱賯賵丕賳賷賳 丕賱爻賷丕爻賷丞 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱丨丿賷孬丞 賵 賰鬲丕亘 丕賱丕毓鬲乇丕賮丕鬲 丕賱睾賳賷 毓賳 丕賱鬲毓乇賷賮 賵 乇賵丕賷丞 噩賵賱賷 丕賱兀丿亘賷丞 丕賱乇賵賲丕賳爻賷丞.
賮賷 賴匕丕 丕賱賰鬲丕亘 賷鬲賳丕賵賱 乇賵爻賵 賯囟賷丞 鬲賳卮兀丞 丕賱胤賮賱 丕賱匕賷 爻賷爻賲賷賴 *廿賷賲賷賱* 賲賳 賱丨馗丞 賵賱丕丿鬲賴 丨鬲賶 賷氐亘丨 兀亘丕賸 爻賷氐丕丨亘賴 賮賷 乇丨賱丕鬲賴 賵 鬲賳賯賱丕鬲賴 賵 賷毓賱賾賲賴 賲賲丕 賱丿賷賴 賲賳 丕賱丨賰賲丞 賰賲乇亘賺 賲鬲禺匕丕賸 賲賳 丕賱胤亘賷毓丞 賲毓賱賲丕賸 賮賷 賰賱 卮賷亍 賵 賷鬲禺賱賱 丕賱賰鬲丕亘 賯氐丞 賱賯丕亍 丕賷賲賷賱 賵 *氐賵賮賷* 鈥� 丕賱賮鬲丕丞 丕賱鬲賷 爻鬲賲孬賱 丿賵乇 丕賱亘賳鬲 丕賱鬲賷 鬲賱賯鬲 鬲乇亘賷丞 賲孬丕賱賷丞 賰賲丕 爻賷亘賷賳 乇賵爻賵 賲賳 禺賱丕賱賴丕 兀爻賱賵亘 鬲乇亘賷丞 丕賱賮鬲賷丕鬲 亘毓丿 兀賳 亘賷賳 兀爻賱賵亘 鬲乇亘賷丞 丕賱卮亘丕賳 賲毓 廿賷賲賷賱.
賱丨馗丕鬲 丕賱丨亘 賵 丕賱賵氐丕賱 賮賷 丕賱賳賴丕賷丞 亘賷賳 廿賷賲賷賱 賵 氐賵賮賷 丕賱鬲賷 鬲賳鬲賴賷 亘丕賱夭賵丕噩 賵 鬲賰賱賱 亘丕賱賳噩丕丨 貙 賵 匕賱賰 亘毓丿 兀賳 禺亘乇 丕賷賲賷賱 丕賱兀賲氐丕乇 賲毓 兀爻鬲丕匕賴 賵 毓丕賷賳 丕賱亘卮乇 毓賱賶 丕禺鬲賱丕賮賴賲.
丕禺鬲氐乇鬲 丕賱賲乇丕噩毓丞 亘賴丿賮 丕賱鬲卮噩賷毓 毓賱賶 賯乇丕亍丞 丕賱賰鬲丕亘.
賰鬲丕亘 禺賲爻 賳噩賵賲 賵 丕賱賳氐賷丨丞 亘賯乇丕亍鬲賴 兀賰孬乇 賲賳 囟乇賵乇賷丞.
螒蝇伪蟼丑喂
佟侃 鬲賲賵夭/ 賷賵賱賷賵 佗贍佟佴
January 26, 2016
The Educated Human
26 January 2016
To say that Rousseau has a low opinion of humanity is an understatement 鈥� he absolute despises the corrupting nature of humans and the effect upon the world around them. This is clearly summed up in his opening statement:
Actually, Rousseau has an interesting view of reality: the world is initially good and people are free however from the moment of birth the corrupting influence of humanity comes to the fore and seeks to enslave the child - this book is a treatise on how to insulate the child from this corrupting influence and thus to create a new and evolved human through education. The problem with Rousseau is that he does not seem to recognise that human corruption is a part of their nature as opposed to something that comes about through interaction with society, and as such despite being isolated from society the child will still be corrupt. In a way it is sort of like a genetic disorder that is passed down through the parents, meaning that if the parents are corrupt then the child will inherit that corruption despite the parents attempting to insulate the child from the corrupting nature of society.
As you have probably guessed, this text (and it is a pretty long one mind you 鈥� Rousseau himself indicated in his foreword that he initially intended it to be quite short but unfortunately it blew out to beyond all proportions) is about the best way to educate a child, however it goes beyond that to theorise on how to craft and mould the child into becoming what Rousseau considered to be an enlightened human, and to do so he realises that one cannot simply isolate the child from society for there must come a time when the child will partake in society, particularly when it comes time for the child to marry. However the conclusion is the belief that if the child is educated properly, right up to and including marriage, then it will form the foundations of a new and enlightened culture as the educated child will then pass that knowledge and training onto his children.
The Education System
I'm going to have to say that I'm not hugely familiar with the system of education back in Rousseau's days, however it was certainly not the system that we are exposed to today. My understanding was that back in Rousseau's day children were educated through the use of private tutors and apprenticeships. If a child were highborn (that is a member of the aristocracy) then private tutors would be brought in to teach the children, and in many cases this education simply involved how one was to conduct oneself in such social circles. In fact I would go as far as to suggest that a lot of the aristocracy of these days probably weren't educated, or at least they weren't educated in the way we understand education. However they no doubt were literate, and would have been exposed not just to the teachings of the church, but also to the writings of the ancients (and in some cases contemporaries, unless their writings had been banned, which was not all that uncommon).
The lower classes tended to be apprenticed and their training would be similar to what we understand as on-the-job training. The idea of going to school and deciding on a career simply did not exist 鈥� one's career had been decided by birth and that career was either in the family business, or based upon when one was born as well as one's gender. Females generally would not be given the same education as where the men, and they certainly weren't taught to be literate. One of the problems I found with this book though was that this sexism does permeate quite deeply, despite the fact that Rousseau does state that with the exception of some physiological differences men and women are basically the same.
However that does not necessarily mean that our modern system of education is better 鈥� in fact I would have to argue that in many cases it is worse. I suspect that if Rousseau were to be grabbed by and taken to modern day San Dimas he would be absolutely appalled (isn't it interesting that when the people of historical significance explored modern day San Dimas they were all pretty impressed). The thing with our modern system of education is that it is a by product of industrialisation. Children are all seen as similar products and are put through a machine with the idea of them emerging identical at the end. In a sense it not only assumes that everybody is the same, it works on the principle that one can grade a student's performance on a standardised test. There is one big problem with that, as is exemplified by this cartoon:
Okay, I went through school before they came out with this wonderful idea of standardised testing, however there were still elements of it during the time I was there. The idea of having an exam at the end of every year, or even tests throughout the year, worked on the principle that everybody could write a perfect essay, or everybody was good at maths. The problem is that this is simply not true. I remember when one teacher said to the class that when he handed out an essay assignment that all of the essays when submitted were to be identical to each other. In fact he even wrote the entire essay on the board to illustrate what he expected. Needless to say I dropped that class and went on to do maths and science.
It is not necessarily the teacher's fault though as the teacher can only work with the tools given to them (and the fact that teachers are severely underpaid is a problem in and of itself). I personally believe that they should be given a lot more credit than they are by society, but I suspect that modern society hates teachers because as children we hated our teachers. In a way this is what it has become:
However, one thing that I will point out before I move on is that one of the ideas, especially for the later years of highschool and university, is that the student is supposed to become more specialised. That is the earlier years brings out the child's strengths and weaknesses, and in the later years the child then pursues subjects that play on the child's strengths. Of course I could also write about how the modern education system is also a form of mass indoctrination, but I will leave it at that for the time being.
On Religion
The main focus of this book is about education, but Rousseau needed to touch upon a number of aspects of his society to be able to explain this philosophy on how to train somebody to become an enlightened individual, and one of these areas is religion. I have noticed that many seem to believe Rousseau to be, while not an atheist, at least a humanist, but this could not be further from the truth. The idea of humanism is that humanity is the peak of the evolutionary ladder and that which humanity creates is worth paying attention. In fact our understanding of society and how to progress should come out of the whole body of human knowledge.
The problem is that Rousseau considers humans to be thoroughly corrupt, meaning that anything that is written by a human simply cannot be trusted, and this is very much the case with religion. Rousseau believes in the existence of God, however he points out that the problem with knowing the characteristics of god simply comes down to referring to human knowledge, which he considers corrupt. While be points out that in Europe at the time (as well as across the globe) there were all these groups claiming that their understanding of religion was the 'one true way' it all boils down to one thing 鈥� human understanding, which is untrustworthy.
Rousseau is basically a natural theologian in that his understanding of any spiritual reality can only come through observing nature, however he the goes on to conclude his treatise on religion by referring back to Christianity, and in fact pointing to Christ. His belief is that the horrendousness of Christ's death, and the fact that he was mocked and brutalised, adds to the truth behind Christ's claims simply because it is so absurd. The idea of God becoming a human is ridiculous enough, but subjecting himself to arrest, mockery, an unjust trial, and probably one of the most barbaric forms of execution is outright bizarre. In fact his suggestion is that it is so bizarre that it simply has to be true.
Mind you, he does touch on the idea of fundamentalism, and he does provide a warning that one needs to be very circumspect when talking about religion and belief systems as a whole because there is a danger that the child, if not taught properly, or even not taught at all, would become a fanatic.
The Social Sphere
Another idea that I picked up from this book was how decadent Rousseu's viewed the world of the French aristocrats. It was a world of high society, of debauchery, and of political machinations. No doubt this came about through their learning, particularly with the ancients. This is why Rousseau suggests one should be really circumspect on what they should be taught, and that there is only a handful of ancient texts that the student should be exposed to. In a way life in the upper crust of French society at the time was little different to that among the Roman patricians. While it has been a while since I have seen it, the film (which is based on a book) Dangerous Liaisons paints a very clear picture of what it was like.
This is probably why Rousseau, when he comes to the end of the book, suggests that his protegee (and his wife) should leave the city and live in a modest cottage in the country. In his mind the city is one massive cesspit of corrupting influence, and despite all of the work in training Emile, he knew that if Emile were to remain in the city, especially Paris (where much of the politics would be played out) then all of this hard work would be undone in short time. As mentioned, Rousseau believed humanity to be corrupt, and when humans got together in large numbers then this corruption would increase exponentially.
Marriage
I wish to finish off here, namely because I found that this was probably the most unrealistic aspect of the treatise. The idea is that there will come a time when Emile will need to marry, and as such for the experiment to work Rousseau will need to find what I considered to be the perfect woman. However there is one problem:
So, my big question is, did Rousseau (or even somebody later) actually put this into practice, and did the whole experiment crash and burn when it came time for Emile to marry?
26 January 2016
To say that Rousseau has a low opinion of humanity is an understatement 鈥� he absolute despises the corrupting nature of humans and the effect upon the world around them. This is clearly summed up in his opening statement:
God makes all things good; man meddles with them and they become evil.
Actually, Rousseau has an interesting view of reality: the world is initially good and people are free however from the moment of birth the corrupting influence of humanity comes to the fore and seeks to enslave the child - this book is a treatise on how to insulate the child from this corrupting influence and thus to create a new and evolved human through education. The problem with Rousseau is that he does not seem to recognise that human corruption is a part of their nature as opposed to something that comes about through interaction with society, and as such despite being isolated from society the child will still be corrupt. In a way it is sort of like a genetic disorder that is passed down through the parents, meaning that if the parents are corrupt then the child will inherit that corruption despite the parents attempting to insulate the child from the corrupting nature of society.
As you have probably guessed, this text (and it is a pretty long one mind you 鈥� Rousseau himself indicated in his foreword that he initially intended it to be quite short but unfortunately it blew out to beyond all proportions) is about the best way to educate a child, however it goes beyond that to theorise on how to craft and mould the child into becoming what Rousseau considered to be an enlightened human, and to do so he realises that one cannot simply isolate the child from society for there must come a time when the child will partake in society, particularly when it comes time for the child to marry. However the conclusion is the belief that if the child is educated properly, right up to and including marriage, then it will form the foundations of a new and enlightened culture as the educated child will then pass that knowledge and training onto his children.
The Education System
I'm going to have to say that I'm not hugely familiar with the system of education back in Rousseau's days, however it was certainly not the system that we are exposed to today. My understanding was that back in Rousseau's day children were educated through the use of private tutors and apprenticeships. If a child were highborn (that is a member of the aristocracy) then private tutors would be brought in to teach the children, and in many cases this education simply involved how one was to conduct oneself in such social circles. In fact I would go as far as to suggest that a lot of the aristocracy of these days probably weren't educated, or at least they weren't educated in the way we understand education. However they no doubt were literate, and would have been exposed not just to the teachings of the church, but also to the writings of the ancients (and in some cases contemporaries, unless their writings had been banned, which was not all that uncommon).
The lower classes tended to be apprenticed and their training would be similar to what we understand as on-the-job training. The idea of going to school and deciding on a career simply did not exist 鈥� one's career had been decided by birth and that career was either in the family business, or based upon when one was born as well as one's gender. Females generally would not be given the same education as where the men, and they certainly weren't taught to be literate. One of the problems I found with this book though was that this sexism does permeate quite deeply, despite the fact that Rousseau does state that with the exception of some physiological differences men and women are basically the same.
However that does not necessarily mean that our modern system of education is better 鈥� in fact I would have to argue that in many cases it is worse. I suspect that if Rousseau were to be grabbed by and taken to modern day San Dimas he would be absolutely appalled (isn't it interesting that when the people of historical significance explored modern day San Dimas they were all pretty impressed). The thing with our modern system of education is that it is a by product of industrialisation. Children are all seen as similar products and are put through a machine with the idea of them emerging identical at the end. In a sense it not only assumes that everybody is the same, it works on the principle that one can grade a student's performance on a standardised test. There is one big problem with that, as is exemplified by this cartoon:
Okay, I went through school before they came out with this wonderful idea of standardised testing, however there were still elements of it during the time I was there. The idea of having an exam at the end of every year, or even tests throughout the year, worked on the principle that everybody could write a perfect essay, or everybody was good at maths. The problem is that this is simply not true. I remember when one teacher said to the class that when he handed out an essay assignment that all of the essays when submitted were to be identical to each other. In fact he even wrote the entire essay on the board to illustrate what he expected. Needless to say I dropped that class and went on to do maths and science.
It is not necessarily the teacher's fault though as the teacher can only work with the tools given to them (and the fact that teachers are severely underpaid is a problem in and of itself). I personally believe that they should be given a lot more credit than they are by society, but I suspect that modern society hates teachers because as children we hated our teachers. In a way this is what it has become:
However, one thing that I will point out before I move on is that one of the ideas, especially for the later years of highschool and university, is that the student is supposed to become more specialised. That is the earlier years brings out the child's strengths and weaknesses, and in the later years the child then pursues subjects that play on the child's strengths. Of course I could also write about how the modern education system is also a form of mass indoctrination, but I will leave it at that for the time being.
On Religion
The main focus of this book is about education, but Rousseau needed to touch upon a number of aspects of his society to be able to explain this philosophy on how to train somebody to become an enlightened individual, and one of these areas is religion. I have noticed that many seem to believe Rousseau to be, while not an atheist, at least a humanist, but this could not be further from the truth. The idea of humanism is that humanity is the peak of the evolutionary ladder and that which humanity creates is worth paying attention. In fact our understanding of society and how to progress should come out of the whole body of human knowledge.
The problem is that Rousseau considers humans to be thoroughly corrupt, meaning that anything that is written by a human simply cannot be trusted, and this is very much the case with religion. Rousseau believes in the existence of God, however he points out that the problem with knowing the characteristics of god simply comes down to referring to human knowledge, which he considers corrupt. While be points out that in Europe at the time (as well as across the globe) there were all these groups claiming that their understanding of religion was the 'one true way' it all boils down to one thing 鈥� human understanding, which is untrustworthy.
Rousseau is basically a natural theologian in that his understanding of any spiritual reality can only come through observing nature, however he the goes on to conclude his treatise on religion by referring back to Christianity, and in fact pointing to Christ. His belief is that the horrendousness of Christ's death, and the fact that he was mocked and brutalised, adds to the truth behind Christ's claims simply because it is so absurd. The idea of God becoming a human is ridiculous enough, but subjecting himself to arrest, mockery, an unjust trial, and probably one of the most barbaric forms of execution is outright bizarre. In fact his suggestion is that it is so bizarre that it simply has to be true.
Mind you, he does touch on the idea of fundamentalism, and he does provide a warning that one needs to be very circumspect when talking about religion and belief systems as a whole because there is a danger that the child, if not taught properly, or even not taught at all, would become a fanatic.
The Social Sphere
Another idea that I picked up from this book was how decadent Rousseu's viewed the world of the French aristocrats. It was a world of high society, of debauchery, and of political machinations. No doubt this came about through their learning, particularly with the ancients. This is why Rousseau suggests one should be really circumspect on what they should be taught, and that there is only a handful of ancient texts that the student should be exposed to. In a way life in the upper crust of French society at the time was little different to that among the Roman patricians. While it has been a while since I have seen it, the film (which is based on a book) Dangerous Liaisons paints a very clear picture of what it was like.
This is probably why Rousseau, when he comes to the end of the book, suggests that his protegee (and his wife) should leave the city and live in a modest cottage in the country. In his mind the city is one massive cesspit of corrupting influence, and despite all of the work in training Emile, he knew that if Emile were to remain in the city, especially Paris (where much of the politics would be played out) then all of this hard work would be undone in short time. As mentioned, Rousseau believed humanity to be corrupt, and when humans got together in large numbers then this corruption would increase exponentially.
Marriage
I wish to finish off here, namely because I found that this was probably the most unrealistic aspect of the treatise. The idea is that there will come a time when Emile will need to marry, and as such for the experiment to work Rousseau will need to find what I considered to be the perfect woman. However there is one problem:
So, my big question is, did Rousseau (or even somebody later) actually put this into practice, and did the whole experiment crash and burn when it came time for Emile to marry?
December 25, 2009
How is it that the same book can at one and the same time be so fascinating and so wrong-headed? The author of Emile indicates that to bring up a child, the parent must be a lifelong tutor -- to the exclusion of any schools or spouses or relatives or anyone else. Rousseau deals with a fictional son named Emile. During the course of the book, he shows his influence from infancy to early marriage.
Perhaps such a controlling type of mentorship was possible only in a rural society; and Rousseau not only confines himself to rural society, but he attacks urban society. As I sit here in Los Angeles, surrounded by 10 million other Angelenos, I must admit that such an education as Rousseau describes is not only impracticable, but it would give rise to early rebellion and a broken family.
Now, one asks is this the way that Rousseau raised his own children? Not at all: The sad fact is that the children that Rousseau fathered were all given up to orphanages, as described by the author in his Confessions.
So what then is the attraction of this book? For perhaps the first time in Western Civilization, a man of penetrating intellect has bothered to systematize education that is separate from religious influences. Rousseau gives a nod to religion, but he prefers natural religion, the religion of common sense. He attacks the whole notion of catechisms and learning by any other means than by deduction from observable facts.
Imagine to yourself Thomas Jefferson and Benjamin Franklin sitting thousands of miles away across the North Atlantic reading this book and dreaming of a new nation founded upon "inalienable rights." We all came from Rousseau. He was perhaps only a way station to life as we know it, but he was powerfully influential. A man of intellect and feeling, he was at the same time prey in his life to persecution and jealousy to which he massively overreacted.
I loved reading this book. It was a difficult read, but I feel a rewarding one. You see, I have always believed that one could learn as much from writers with whom one disagrees than from anyone else. Rousseau raises the right issues. It is just that he does not always provide the right solutions.
Perhaps such a controlling type of mentorship was possible only in a rural society; and Rousseau not only confines himself to rural society, but he attacks urban society. As I sit here in Los Angeles, surrounded by 10 million other Angelenos, I must admit that such an education as Rousseau describes is not only impracticable, but it would give rise to early rebellion and a broken family.
Now, one asks is this the way that Rousseau raised his own children? Not at all: The sad fact is that the children that Rousseau fathered were all given up to orphanages, as described by the author in his Confessions.
So what then is the attraction of this book? For perhaps the first time in Western Civilization, a man of penetrating intellect has bothered to systematize education that is separate from religious influences. Rousseau gives a nod to religion, but he prefers natural religion, the religion of common sense. He attacks the whole notion of catechisms and learning by any other means than by deduction from observable facts.
Imagine to yourself Thomas Jefferson and Benjamin Franklin sitting thousands of miles away across the North Atlantic reading this book and dreaming of a new nation founded upon "inalienable rights." We all came from Rousseau. He was perhaps only a way station to life as we know it, but he was powerfully influential. A man of intellect and feeling, he was at the same time prey in his life to persecution and jealousy to which he massively overreacted.
I loved reading this book. It was a difficult read, but I feel a rewarding one. You see, I have always believed that one could learn as much from writers with whom one disagrees than from anyone else. Rousseau raises the right issues. It is just that he does not always provide the right solutions.
June 23, 2020
Rousseau bu kitapta hayali 枚臒rencisi Emile鈥檌 do臒aya uygun bir 艧ekilde nas谋l yeti艧tirece臒ini anlatm谋艧. Kitap 5 b枚l眉mden olu艧uyor; kabaca ay谋r谋rsak ilk b枚l眉mde bebeklik, ikinci b枚l眉mde 莽ocukluk, 眉莽眉nc眉 b枚l眉mde ergenlik 枚ncesi-ergenlik, d枚rd眉nc眉 b枚l眉mde ge莽 ergenlik ve be艧inci b枚l眉mde ise ilk yeti艧kinlik ve kad谋n-erkek ili艧kileri i艧lenmi艧.
Do臒aya uygun 莽ocuk yeti艧tirme fikri beni cezbetti ama Rousseau鈥檔un baz谋 fikirlerini a莽谋k莽as谋 莽ok u莽 ve uygulanmas谋 g眉莽 buldum. 脰rne臒in 莽ok ciddi t谋p kar艧谋tl谋臒谋 var, bir doktor olarak bana fazla geldi :) ya da 莽ocuklara fikir y眉r眉tmeyi 枚臒renene kadar (ergenli臒i kastediyor) herhangi bir bilgi 枚臒retilmemesini 枚臒眉tl眉yor (bug眉n bilimsel 莽al谋艧malardan bildi臒imiz ise; 莽ocu臒u erken ya艧ta olabildi臒ince kelimeyle tan谋艧t谋rmak 莽ocu臒un bili艧sel geli艧imini olumlu y枚nde etkiliyor). Kitab谋n yaz谋ld谋臒谋 zaman谋 g枚z 枚n眉nde bulundurursak bu detaylar o kadar g枚z眉m眉ze batmayabilir diye d眉艧眉n眉yorum.
Kitab谋n 枚zellikle ilk iki b枚l眉m眉 ger莽ekten 莽ok ak谋c谋 yaz谋lm谋艧, her ebeveyne yol g枚sterecek ipu莽lar谋yla dolu.
脺莽眉nc眉, d枚rd眉nc眉 ve be艧inci b枚l眉mlerde felsefe daha a臒谋r basm谋艧. Felsefe severler belki memnun olacaklard谋r ama ben ilk iki b枚l眉mden daha 莽ok keyif ald谋m. Be艧inci b枚l眉mde kad谋n ve erke臒in rolleri betimlenmi艧, g眉n眉m眉z de臒er yarg谋lar谋yla bakarsan谋z bu b枚l眉m眉 biraz cinsiyet莽i bulabilirsiniz.
Rousseau鈥檔un Frans谋z tarz谋 ebeveynlik 眉zerinde 莽ok etkisi oldu臒unu duymu艧 ve kitab谋 okumaya o y眉zden karar vermi艧tim, kitab谋 okuduktan sonra da buna hak verdim. Her ebeveynin, her e臒itimcinin ve 莽ocuk geli艧imiyle ilgilenen herkesin bu kitab谋 okumas谋 gerekti臒ini d眉艧眉n眉yorum.
艦uraya sevdi臒im birka莽 al谋nt谋 b谋rakay谋m:
鈥澞懊mizde bu ya艧am谋n iyiliklerine ve k枚t眉l眉klerine katlanmay谋 en iyi bilen ki艧i bana g枚re en iyi yeti艧tirilmi艧 ki艧idir.鈥�
鈥淕枚zya艧lar谋n谋n bunca 艧eye yarad谋臒谋n谋 g枚rd眉kten sonra, neden a臒lamaktan geri kalacaklar ki?鈥�
鈥淓mile yaralanmas谋n diye dikkat etmek 艧枚yle dursun, hi莽bir zaman yaralanmamas谋, ac谋y谋 tan谋madan b眉y眉mesi beni 莽ok 眉zerdi.鈥�
Do臒aya uygun 莽ocuk yeti艧tirme fikri beni cezbetti ama Rousseau鈥檔un baz谋 fikirlerini a莽谋k莽as谋 莽ok u莽 ve uygulanmas谋 g眉莽 buldum. 脰rne臒in 莽ok ciddi t谋p kar艧谋tl谋臒谋 var, bir doktor olarak bana fazla geldi :) ya da 莽ocuklara fikir y眉r眉tmeyi 枚臒renene kadar (ergenli臒i kastediyor) herhangi bir bilgi 枚臒retilmemesini 枚臒眉tl眉yor (bug眉n bilimsel 莽al谋艧malardan bildi臒imiz ise; 莽ocu臒u erken ya艧ta olabildi臒ince kelimeyle tan谋艧t谋rmak 莽ocu臒un bili艧sel geli艧imini olumlu y枚nde etkiliyor). Kitab谋n yaz谋ld谋臒谋 zaman谋 g枚z 枚n眉nde bulundurursak bu detaylar o kadar g枚z眉m眉ze batmayabilir diye d眉艧眉n眉yorum.
Kitab谋n 枚zellikle ilk iki b枚l眉m眉 ger莽ekten 莽ok ak谋c谋 yaz谋lm谋艧, her ebeveyne yol g枚sterecek ipu莽lar谋yla dolu.
脺莽眉nc眉, d枚rd眉nc眉 ve be艧inci b枚l眉mlerde felsefe daha a臒谋r basm谋艧. Felsefe severler belki memnun olacaklard谋r ama ben ilk iki b枚l眉mden daha 莽ok keyif ald谋m. Be艧inci b枚l眉mde kad谋n ve erke臒in rolleri betimlenmi艧, g眉n眉m眉z de臒er yarg谋lar谋yla bakarsan谋z bu b枚l眉m眉 biraz cinsiyet莽i bulabilirsiniz.
Rousseau鈥檔un Frans谋z tarz谋 ebeveynlik 眉zerinde 莽ok etkisi oldu臒unu duymu艧 ve kitab谋 okumaya o y眉zden karar vermi艧tim, kitab谋 okuduktan sonra da buna hak verdim. Her ebeveynin, her e臒itimcinin ve 莽ocuk geli艧imiyle ilgilenen herkesin bu kitab谋 okumas谋 gerekti臒ini d眉艧眉n眉yorum.
艦uraya sevdi臒im birka莽 al谋nt谋 b谋rakay谋m:
鈥澞懊mizde bu ya艧am谋n iyiliklerine ve k枚t眉l眉klerine katlanmay谋 en iyi bilen ki艧i bana g枚re en iyi yeti艧tirilmi艧 ki艧idir.鈥�
鈥淕枚zya艧lar谋n谋n bunca 艧eye yarad谋臒谋n谋 g枚rd眉kten sonra, neden a臒lamaktan geri kalacaklar ki?鈥�
鈥淓mile yaralanmas谋n diye dikkat etmek 艧枚yle dursun, hi莽bir zaman yaralanmamas谋, ac谋y谋 tan谋madan b眉y眉mesi beni 莽ok 眉zerdi.鈥�
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February 27, 2025The noblest virtues are negative, they are also the most difficult, for they make little show, and do not even make room for that pleasure so dear to the heart of man, the thought that someone is pleased with us.
-Jean Jacques Rousseau
It is a strange way to start" the noblest virtues are negative" What do you think he meant by that?
That something we want is either bought easily but with how much of a cost. That will to be greedy and have to much or sell everything for one thing. On anything worth much is worth less to others but where we are dealing principally in education theory is to have it all and give little. Should we not have little and give more?
Are you thinking or reading this? I don't think that a virtue is a possession. Is it? Hmmmmm. I think doing something nice for someone you love knowing they will never know and that you can not tell them!
I wonder if the noblest virtue is some kind of a self sacrificing one?
I would agree with you.
But are we constantly fighting with what were taught. That education gives into fight for the having enough but not to much that we don't care what we have like keeping the riches test having all and caring little about what they do have but the middle class scared to lose it all that they keep giving it to the richest but the poorest class not having anything and not getting ahead cause of an education barrier where other's are concern they haven't got what is needed but for what is needed is aristocracy to do the job that is available not what having can bring. That all good things are a matter of opinion, besides bodily harm and remorse. All are woes are imaginary.
I think I may quit my job and become a philosopher
Philosophers "starve"!
尝辞濒馃槉馃摎
80 % of problems are caused by the 20% running the show. with the 99% Working for the 1%. The middle class keeps the 1% growing and institutions can not all teach everyone to do the same job and lots of well educated people can find no work. How can we say education is not a disciplinary technique for the consuming market.
Why the economist says life has 80% practice with 20% protocol and procedure and why the young get life and the old get wiser.
It more relevant the the middle class nations have more problems with money as less foreign aid making diversity greater that your neighbour could be paid a dollar but the other neighbour rich man having making the community more aggressive like in India wife burning could happen from a rich man making thousands or a poor man beside because the rollercoster of the society doesn't bond well in middle class nations diversity differences compared to the poorer class nations that get foreign aid.
I feel like therapy often amounts to someone holding your hand while you try to figure it out what your feelings mean. But feelings don't mean anything. They just happen, and you try to forgive yourself what they did.
WHY do people engage in activities that are known to reduce functionality of the brain? Because, the frontal lobe is a known maladaptation. Mystery solved.
Making less of outlaws not get justice needing justice outside the law and criminals get the same justice as every other person in society.
Thoughts on the draconian Alberta tobacco tax are below and why it'll never change and the rate of pay will increase and so of currency dropping and why hasn't gluten been taxed?
Fair tax will never come and the rich put money in other banks outside other tax jurisdiction to pay less of their entitlement.
Men that know little are great talkers, while men who know much say little.
The latter includes the former, which means literally "onewho cannot speak;" thus Valerius speaks of puerum infantem.
More people that are born the supply and demand is the less they can pay 馃挵 for a worker
The man who eats in idleness what he has not earned is a thief, and in my eyes the man who lives on an income paid by the state for doing nothing, differs little from the highwayman that lives on those who travel his way.
Outside the pale of society, the solitary, owing nothing to any man, may live as he pleases, but in society either he lives at the cost of others, or he owes them his labour in cost of his keep, there is no exception in this rule. Man in this society is bound to work; rich or poor, weak or strong, every idler to thief.
First maxim - it is not human nature to put our selfs in place of those who are happier than ourselves, but only in our place of those can claim our pity.
Second maxim - we never pity another's woes unless we know we may suffer in a like way manner.
I know nothing go fine, so full of meaning, so touching, so true as these words.
Third maxim - the pity we feel for others is proportionate, not to the amount of evil but the feelings we attribute to the sufferers.
We only pity the wretched so far as we think they feel the need of pity.
I proceed along the path which the forces of circumstance compels me to tread, but do not insist that my readers follow me. Long ago they have made up there minds that I am a wander the lands of chimeras, as in wild eye thoughts, while for my part they are dwelling in a country of prejudice. When I wander so far from popular beliefs I do not cease to bear them in mind; I examine them, I consider them, not that I may follow them or shun them but that I may weigh them in the balance of reason. When ever that reason compels me to abandon those popular beliefs, I know by experience my readers will not follow my example; I know they will persist in refusing that will to believe what they can not see, they will have youth of imagination of life that orders. They forget that the needs are different, because of a being raised in a different fashion and has been influenced as a wholly different feelings and instructed a whole different manner, that it would be whole stranger to be a pupil than to be what I have supposed it to be.
Emile or on education -Jean Jacques Rousseau
The man who eats in idleness what he has not earned is a thief, and in my eyes the man who lives on an income paid by the state for doing nothing, differs little from the highwayman that lives on those who travel his way.
Outside the pale of society, the solitary, owing nothing to any man, may live as he pleases, but in society either he lives at the cost of others, or he owes them his labour in cost of his keep, there is no exception in this rule. Man in this society is bound to work; rich or poor, weak or strong, every idler to thief.
*Journal from blogs with book*
That in a maxim who is rich and never taking money from who earned it that the working poor and criminals have more opportunity in the community than the ones hoping to help or get them to quit drugs and be in a save place to figure life out and maybe rehabilitate and improve one self enterediness that the mediocracy of culture is slowly making mental illness not a security issue as the rich keeping there money with less hands in agricultural means have diminished there jobs in the 1920 not the automobile industry that saved most of the has turn to robots to make it. So did computers turn to robots making robots. Even robots in the forestry industry, That the rich indulge in dispensary of money to there notion of disputation of money to taxes or disposal of strategic donations in a lower subsidizing of health costs to controversy to sell more. to social need to taking millions CEO get to bankrupt massive employment for less restrictive environment reduction laws for there profits hurting the industrial nations instead of a post industrial nation.
However, I know of the body is worn out and destroyed by the division of parts, but I am cannot conceive a similar destruction of the conscious nature, and as I cannot imagine how it cannot die. I presume it cannot die. As this assumption is consoling and is in itself not unreasonable, why should I fear not to accept it?
I am aware of my soul; if it is known for me in feeling and in thought; I know I know what it is without knowing it essence; I cannot reason about which are unknown to me. What I do know is this, that my personal identity depends on memory, and that indeed the same self I must remember that I have existed. Now after death I could not recall what I was when alive unless I also remembered what I have felt and therefore what I have did; and I have no doubt that this remembrance will one day form the happiness of the good and the torment of the bad. In this world the crowd of eager passions which cheat remorse. The humiliation and disgrace involved in the practise of virtue do not let us realize it's charm.
"I propose a treaty between us which shows our esteem for you, and restore the order of nature between us. Parents choose a husband for there daughter and she is consulted as a matter of form; that is custom. We shall do just the opposite; you will choose and we will be consulted. Use your right, wife of Emile, use it freely and wisely. The husband suitable for you should be chosen not by us. But it is for us to judge whether, he is really suitable, or whether, with without knowing it you are following your own wishes. Birth, wealth, position, conventional opinions will count for nothing with us. Choose a good man whose person and character suit you; whatever he may be in other respects we will accept him as our son-in-law. He will be rich enough he has bodily strength, a good character and family affection. His position will be good enough if it ennobled by virtue. If everybody blames us, we do not care. We do not seek the approbation of men, but of your happiness."
The contronyms of time in the French Revolution say that things of dispensary of inequality don't change with the immortality equality distribution
Even a disorderly queue is a disorder against a background of order. Otherwise, there is no queue at all. This is what makes apparently trivial issues or order, moral issues.
Who ever is scorn may seem to make of it a lot or more is how much more suffering to be the more misery life will be.
Whatever may be said by the scornful, good sense belongs to both sexes alike. Girls are usually docile than boys, and they should be subjected to more authority, as I will show later on, but that is no reason they should be required to do things in which they can see neither rhyme or reason. The mother's art consists in showing the use of everything they are set to do, and this is easier as the girls intelligence is more precocious than the boys. This principle banishes, both for boys, and girls, not only those pursuits which never lead to any appreciable results, not increasing the charms of those who pursue them, but also those studies whose utility is beyond the scholar's present age and can only be appreciated in later years. I object to little boys being made to learn to read, still more I object to it for little girls until they see the use of reading; we generally think more of our own ideas than theirs to attempt to convince them of the utility of this art. After all, why should little girl how to read or write! Has she have a house to manage? Most of them make a bad use of this fatal knowledge, and girls are so full of curiosity that few of them will fail to learn with out compulsion. Possibly cyphering should come first; there is nothing so obviously useful, nothing which needs so much practise or gives so much opportunity for error as in reckoning.
"I propose a treaty between us which shows our esteem for you, and restore the order of nature between us. Parents choose a husband for there daughter and she is consulted as a matter of form; that is custom. We shall do just the opposite; you will choose and we will be consulted. Use your right, wife of Emile, use it freely and wisely. The husband suitable for you should be chosen not by us. But it is for us to judge whether, he is really suitable, or whether, with without knowing it you are following your own wishes. Birth, wealth, position, conventional opinions will count for nothing with us. Choose a good man whose person and character suit you; whatever he may be in other respects we will accept him as our son-in-law. He will be rich enough he has bodily strength, a good character and family affection. His position will be good enough if it ennobled by virtue. If everybody blames us, we do not care. We do not seek the approbation of men, but of your happiness."
The contronyms of time in the French Revolution say that things of dispensary of inequality don't change with the immortality equality distribution
Even a disorderly queue is a disorder against a background of order. Otherwise, there is no queue at all. This is what makes apparently trivial issues or order, moral issues.
September 27, 2023
Rather loose collection of thoughts about everything, but all in view of the upbringing of an imaginary young man. A bit uneven: sometimes downright traditional (especially in male-female relationships), prude (sexual education), but also progressive (very child focussed, education to liberty, naturalness and especially individuality). Sometimes very boring. An historical document, before everything, not really an interesting read.
Currently reading
May 17, 2017"All children are afraid of masks . I begin by showing Emile the mask of a pleasant face..."
"Remember that, before you venture under taking to form a man, you must have made yourself a man; you must 铿乶d in yourself the example you ought to offer him."
The Archbishop of Paris, Christophe de Beaumont, found this book "dangerous", and a "mischievous work": 鈥渋t鈥檚 irreligion鈥�; the book was burnt by the executioner; Rousseau had to leave Geneva.
"Remember that, before you venture under taking to form a man, you must have made yourself a man; you must 铿乶d in yourself the example you ought to offer him."
The Archbishop of Paris, Christophe de Beaumont, found this book "dangerous", and a "mischievous work": 鈥渋t鈥檚 irreligion鈥�; the book was burnt by the executioner; Rousseau had to leave Geneva.
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July 15, 2018Un libro odiato! Letto a scuola, l'ho detestato subito. E' da cretini educare cos矛. A parte questo, 猫 di una melensaggine infinita. Non ho voluto mai pi霉 leggere nulla di Rousseau.
January 31, 2011
Reading this tome was an equally delightful and discomforting one, as a lover of literature, great ideas, and feminist egalitarianism. On one hand, it is obvious that Rousseau was a true visionary (and a master of language). I am truly in awe of what he is trying to accomplish here. As a philosophical exercise of incredible scope, Emile is incredible. I couldn't help but ask myself, "Where are the visionaries of today?"
In another sense, though, it is certainly difficult to swallow Rousseau's misogyny; his depiction of Sophie (despite her namesake) is sadly small and limited. He reduces her worth to that of an appendage of men. Yet I ultimately feel that Rousseau cannot be faulted for the sexism of his time. Rousseau did not have the pleasure of being born in a time when he could have been influenced by the feminist vision that would soon follow, yet he still ATTEMPTS to understand women (Emile, in fact, spurred Mary Wollstonecraft to write her seminal Vindication on the Rights of Women). For surely Rousseau's love of freedom and commitment to breaking the restricting chains of society would eventually inspire him to want to release all humans from the straightjacket of gender, as well.
So while Rousseau surely fails in his reading of gender & "female/male nature" (and while this does blacken his argument immensely), I actually believe Rousseau's vision is more helpful than harmful to feminists and egalitarians. For the more I think about this book, the more my mind expands to fullness with the breadth of human possibility--exactly the thing Wollstonecraft demanded for all human beings.
In another sense, though, it is certainly difficult to swallow Rousseau's misogyny; his depiction of Sophie (despite her namesake) is sadly small and limited. He reduces her worth to that of an appendage of men. Yet I ultimately feel that Rousseau cannot be faulted for the sexism of his time. Rousseau did not have the pleasure of being born in a time when he could have been influenced by the feminist vision that would soon follow, yet he still ATTEMPTS to understand women (Emile, in fact, spurred Mary Wollstonecraft to write her seminal Vindication on the Rights of Women). For surely Rousseau's love of freedom and commitment to breaking the restricting chains of society would eventually inspire him to want to release all humans from the straightjacket of gender, as well.
So while Rousseau surely fails in his reading of gender & "female/male nature" (and while this does blacken his argument immensely), I actually believe Rousseau's vision is more helpful than harmful to feminists and egalitarians. For the more I think about this book, the more my mind expands to fullness with the breadth of human possibility--exactly the thing Wollstonecraft demanded for all human beings.
April 30, 2014
兀賲丕 丕賱卮卅 丕賱賱丌禺匕 亘丕賱賱購亘 亘丨賯 賮賴賵 兀賳賷 賳爻賷鬲 亘賲乇賵乇 丕賱爻胤賵乇 賵丕賱賵賯鬲 睾丕賷鬲賷 丕賱鬲賷 賲賳 兀噩賱賴丕 賯乇兀鬲賴.....賮賱賯丿 爻賱亘 賲賳賷 賲噩丕賲毓 丕賱賯賱亘 氐丿賯 丕賱胤乇賷賯丞 丕賱鬲賷 丕爻鬲賵賱丿 亘賴丕 賲賳 乇丨賲 丕賱禺賷丕賱 胤賮賱賴貙 (廿賲賷賱) !!..賮丿賱賷賱 丕賱丨丕噩丞 毓賳丿賷 毓賷賳 丕賱禺賷丕賱... 賵廿賱丕 賮賷賲 賷丕鬲購乇賶 賷乇賶 丕賱乇丨賾丕賱 賯乇賷丨 丕賱丨賱賯 亘賷賳 丕賱氐丨丕乇賷 賳亘毓 丕賱爻乇丕亘 責責....賵賱卅賳 兀禺胤卅鬲賲 賮丨丕爻亘鬲賲 (乇賵爻賵) 毓賱賶 賴匕丕 丕賱賰鬲丕亘 賲乇丞賸 賰賲賮賰乇賺貙 賮賷賱爻賵賮賺貙 賷賯馗 丕賱毓賯賱 ....賮丨丕賵賱賵丕 兀賳 鬲賳氐鬲賵丕 廿賱賷賴 兀禺乇賶 賰乇噩賱賺 賵丨賷丿賺 丨丕賱賲賺 ...賲賳 賮賵賯 賴匕賷 丕賱爻胤賵乇 賷卅賳 : (賵廿賳賷 亘賴匕賴 丕賱爻賳 ..兀丨賵噩 賲丕 兀賰賵賳 廿賱賶 胤賮賱) ...賮亘賲孬賱 匕賱賰 賮賯胤 兀氐亘鬲 賰亘丿 丕賱賰鬲丕亘!!.... 賮賷 賷賵賲賺 賲丕 賴噩乇( 乇賵爻賵) 兀胤賮丕賱賴 賰賱賴賲.. 亘賱 賵廿賱賷賴賲 兀亘丿丕 賱賲 賷毓丿 !!... 賴賰匕丕 丿賵賾賳 賳丕丿賲丕賸 亘孬賱丕孬丞 兀噩夭丕亍賺 賲賳 丕賱丕毓鬲乇丕賮丕鬲...賮廿賳 賱賲 鬲賰賳 亘毓丿 賱賴丕 賯丕乇卅丕賸 貙 賮賴丕賲卮 丕賱賲鬲乇噩賲 爻賷賰賵賳 賰丕賮賷丕 賱鬲毓乇賮....賮賱賯丿 兀噩賴夭 毓賱賷賴 亘丕賱胤毓丕賳 賲乇鬲賷賳 噩丕賴乇丕 亘匕丕賰 丕賱匕賳亘....賱匕丕 賯乇乇鬲 賲賳 丨賷孬 賰賵賳賷 亘賴匕賴 丕賱丨賷丕丞 賱丕 兀丿乇賷 賲丕 賯丿 賷購賮毓賱 亘賷 賵賱丕 亘賰賲 ... 賵亘丕賱乇睾賲 賲賳 兀賳賷 兀鬲賮賯 賲毓 亘毓囟 賲丕 賰鬲亘 (乇賵爻賵) 賴賳丕 賵毓賳 亘毓囟賴 兀禺鬲賱賮...廿賱丕 兀賳 丨爻亘賷 賲賳賴 兀賳賴 賷賵賲丕 亘賲丕 丕賯鬲乇賮 賲賳 丕賱廿孬賲 賯丿 丕毓鬲乇賮 ...賵亘賴匕丕 丕賱賰鬲丕亘 兀毓賱賳賴 兀賲丕賲賰賲 賲乇亘賷丕 賮丕囟賱丕 亘賱 賵兀亘丕 毓胤賵賮丕 賱廿賲賷賱... 賵賱賵 賰丕賳 亘丕賱廿賲賰丕賳 兀賳 兀購丨賷賱 禺胤丕賷丕 丕賱兀賷丕賲 亘丕賱丕毓鬲乇丕賮 乇夭賲丞賸 賲賳 賵乇賯 貙 賱兀亘丿賱鬲賴 鬲賱賰 丕賱丌孬丕賲 亘氐賰 睾賮乇丕賳 ...孬賲 賮毓賱鬲 賲孬賱賴.
廿賳 兀乇丿鬲 兀賳 兀禺鬲氐乇鬲丨鬲 毓賳賵丕賳賺 賵丕丨丿 賲丕 兀爻賴亘賴 噩丕賳 噩丕賰 乇賵爻賵 毓賱賶 賲丿丕乇 賴匕賴 丕賱孬賱丕孬賲卅丞 锟斤拷禺賲爻賵賳 氐賮丨丞 賲賳 鬲毓丕賱賷賲 丕賱鬲乇亘賷丞 貙 賱賲丕 丕禺鬲乇鬲 睾賷乇 (賲賳賴噩 丕賱胤亘賷毓丞) ..賵丕賱胤亘賷毓丞 賮賯胤!! 爻賵丕亍 兀賰丕賳鬲 亘賳夭毓丞 丕賱乇賵丨 兀賲 賮賷 賮胤乇丞 丕賱噩爻丿 ...賮賴丕賴賵 賷乇賮囟 亘卮丿丞 賮乇胤 丕賱丿賱丕賱 賵廿賮乇丕胤 丕賱丨賲丕賷丞 ...亘丿亍丕 亘鬲賮丕氐賷賱 丿賯賷賯丞 賰丕鬲禺丕匕 丕賱賲乇亘賷丕鬲 賵丕賱賲乇囟毓丕鬲 毓賳 兀賲賴 賰亘丿賷賱 ...賵賰卮丿 丕賱賯賲丕胤 賵丕賱兀乇丿賷丞 毓賱賶 禺丕氐乇丞 丕賱胤賮賱 賮賷 兀賷丕賲賴 丕賱兀賵賾賱 ..賵丨鬲賶 兀丿賯 賵兀賯氐賶 賯賷賵丿 丕賱丨乇氐 賱丌禺乇 丕賱丌噩賱 ..賵賱毓賱 賴匕賷賳 丕賱賲賯胤毓賷賳 賮賷賴賲丕 毓賱賶 賲賳賴噩賴 匕丕賰 丕賱匕賷 毓賷賷鬲 賮賷 丕禺鬲氐丕乇賴 亘毓囟 丿賱賷賱:
賮毓賳 毓丕丿丕鬲 丕賱噩爻丿 賷賯賵賱 乇賵爻賵 :"廿賳 丕賱賲乇亍 賷賳亘睾賷 兀賳 賷氐賵賳 胤賮賱賴 賵賴匕丕 賱丕 賷賰賮賷 貙 亘賱 賷賳亘睾賷 兀賳 賳毓賱賲賴 賰賷賮 賷氐賵賳 賳賮爻賴 丨賷賳 賷囟丨賶 乇噩賱丕 貙 賵賰賷賮 賷丨鬲賲賱 囟乇亘丕鬲 丕賱賯丿乇 賵賰賷賮 賷賵丕噩賴 丕賱亘丐爻 賵丕賱賳毓賷賲 貙 賵賰锟斤拷賮 賷毓賷卮 丕賳 丕賯鬲囟賶 丕賱兀賲乇 賮賷 丕賱夭賲賴乇賷乇 賵丕賱賯賷馗 貙 賵毓亘孬丕 鬲丨鬲丕胤 丨鬲賶 賱丕 賷賴賱賰 貙 賮賲丕 賲賳 丕賱賲賵鬲 賲賮乇 貙 廿賳 賵丕噩亘賰 兀賳 鬲毓賱賲賴 賰賷賮 賷毓賷卮 賱丕 賰賷賮 賷鬲丨丕卮賶 丕賱賲賵鬲"
兀賲丕 毓賳 胤亘丕卅毓 丕賱乇賵丨 賮賯丕賱: " 廿賳 丕賱賳丕爻 賮賷 丕賱丨丕賱丞 丕賱胤亘賷毓賷丞 爻賵丕爻賷丞 貙 賵賲賴賲鬲賴賲 丕賱賲卮鬲乇賰丞 兀賳 賷賰賵賳賵丕 乇噩丕賱丕 貙 賵兀賳丕 賱丕賷毓賳賷賳賷 兀賳 賷賰賵賳 賲氐賷乇 鬲賱賲賷匕賷 丕賱丕賳囟賲丕賲 廿賱賶 丕賱噩賷卮 兀賵 丕賱賰賳賷爻丞 兀賵 丕賱丕卮鬲睾丕賱 亘丕賱賯丕賳賵賳 貙 賮丕賱胤亘賷毓丞 鬲賳丿亘賴 賯亘賱 賰賱 卮卅 賱賱丨賷丕丞 丕賱廿賳爻丕賳賷丞貙 賵丕賱丨賷丕丞 賴賷 丕賱賲賴賳丞 丕賱鬲賷 兀乇賷丿 兀賳 兀賱賯賳賴 廿賷丕賴丕貙 賵丨賷賳 賷鬲禺乇噩 賲賳 亘賷賳 賷丿賷 賱賳 賷賰賵賳 賯丕囟賷丕 兀賵 噩賳丿賷丕 兀賵 賯爻賷爻丕 貙 亘賱 爻賷賰賵賳 廿賳爻丕賳丕 賯亘賱 賰賱 卮卅貙 亘賰賱 賲丕 賷賳亘睾賷 兀賳 賷賰賵賳賴 丕賱廿賳爻丕賳 貙 賵爻賷毓乇賮 賰賷賮 賷賰賵賳賴 毓賱賶 丕賱賵噩賴 丕賱氐丨賷丨 賵賲賴賲丕 睾賷乇鬲 氐乇賵賮 丕賱兀賷丕賲 賲賳 賵囟毓賴 貙 賮爻賷賰賵賳 丿丕卅賲丕 賮賷 賲賵囟毓賴 丕賱丨賯"
乇睾賲 丕賳丨賷丕夭賴 丕賱賲毓乇賵賮 賱賱廿賳爻丕賳賷丞 貙 賮賱賯丿 購丕鬲賴賲 乇賵爻賵 亘賴匕丕 丕賱賰鬲丕亘 兀賷囟丕 亘卮卅 賲賳 丕賱胤亘賯賷丞 ..賰賵賳賴 兀氐乇 毓賱賶 丕禺鬲賷丕乇 鬲賱賲賷匕賴 廿賲賷賱 亘賳丕亍 毓賱賶 氐賮丕鬲 賲賳鬲賯丕丞 ..賲賳 囟賲賳賴丕 兀賳 賷賰賵賳 賲鬲賵爻胤 丕賱匕賰丕亍 賵 賷卮鬲乇胤 賮賷賴 丨爻賳 丕賱鬲賰賵賷賳 賵 氐丨丞 丕賱亘丿賳 賵兀賳 賱丕 賷賳鬲賲賷 廿賱賶 胤亘賯丞 丕賱賮賯乇丕亍 ..賵賯丿 毓賱賱 丕禺鬲賷丕乇丕鬲賴 鬲賱賰 亘鬲毓賱賷賱丕鬲 賯丿 賱丕 鬲毓賳賷賳賷 賮賷 卮卅 貙 賯丿乇 賲丕 鬲毓賳賷賳賷 丨賯賷賯丞 兀賳 賱賵 賰丕賳 賱賱賲乇亍 兀賳 賷賴亘 賱賱兀胤賮丕賱賴 兀賯丿丕乇賴賲 賱賲丕 丕禺鬲丕乇 兀亘毓丿 賲賳 匕賱賰 ..賮賷賯賵賱 乇賵爻賵 賮賷 賲賯丕胤毓 卮鬲賶 毓賱賶 爻亘賷賱 丕賱賲孬丕賱:
" 賮廿匕丕 兀鬲賷丨 丕賱賷 兀賳 兀禺鬲丕乇 貙 賮爻賵賮 兀禺鬲丕乇 胤賮賱丕 賲鬲賵爻胤 丕賱匕賰丕亍 貙 賵爻兀賮鬲乇囟 兀賳 鬲賱賲賷匕賷 廿賲賷賱 賴賰匕丕 賮鬲毓賱賷賲 丕賱毓丕丿賷賷賳 賴賵 丕賱匕賷 賷氐賱丨 賲孬賱丕 賷丨鬲匕賶 賮賷 鬲毓賱賷賲 賳馗乇丕卅賴賲 貙 兀賲丕 賲賳 毓丿丕賴賲 賮賯丕丿乇賵賳 毓賱賶 鬲乇亘賷丞 兀賳賮爻賴賲 賲賴賲丕 賷賰賳 賲賳 卮卅 " ..孬賲 賷爻鬲胤乇丿 亘賲賵囟毓 丌禺乇: " 賵賲丕丿丕賲 丕賱賮賯賷乇 賷乇亘賷 賳賮爻賴 賱賱乇噩賵賱丞 丕賱鬲賷 鬲賱賷賯 亘胤亘賯鬲賴 賲賳 鬲賱賯丕亍 賳賮爻賴 貙 賮賲賳 丕賱兀賵賮賯 廿匕賳 兀賳 賳禺鬲丕乇 鬲賱賲賷匕賷 賲賳 丕賱孬乇丕丞貙 賱賳禺賱賯 乇噩賱丕 賱賵 賮賯丿 毓賳丕賷丞 丕賱賲乇亘賷 賱賲丕 氐丕乇 匕賱賰 賲賳 鬲賱賯丕亍 賳賮爻賴 貙 賵賱丕 賷賴賲賳賷 兀賳 賷賰賵賳 廿賲賷賱 匕丕 丨爻亘 賵賳爻亘 貙 賮廿賳賷 亘匕賱賰 兀賰賵賳 賯丿 兀賳賯匕鬲 賲賳 亘乇丕孬賳 丕賱兀亘丕胤賷賱 丕賱賲賵乇賵孬丞 賮乇賷爻丞 亘乇賷卅丞!!"
兀賲丕 毓賳丿 賴匕丕 丕賱卮乇胤 賮爻鬲賮賴賲 賵鬲鬲賮賴賲 睾丕賷鬲賴 賰賱賴丕 ..賷賯賵賱: " 賵賱賷賰賳 廿賲賷賱 賷鬲賷賲丕 廿匕 賱賷爻 賷毓賳賷賳賷 兀賳 賷賰賵賳 賱賴 兀亘 兀賵 兀賲 貙 賵亘賲丕 兀賳賷 爻兀鬲丨賲賱 噩賲賷毓 兀毓亘丕卅賴賲丕 賵賵丕噩亘丕鬲賴賲丕 貙 賮爻兀乇孬 廿匕賳 噩賲賷毓 丨賯賵賯賴賲丕 貙 廿賳賴 胤亘毓丕 賷噩亘 兀賳 賷賰乇賲 兀亘丕賴 賵兀賲賴 貙 賵賱賰賳 賱丕 賷賳亘睾賷 兀賳 鬲賰賵賳 胤丕毓鬲賴 賱兀丨丿 爻賵丕賷 賲賳 丕賱賳丕爻 !..賮賴匕丕 賴賵 卮乇胤賷 丕賱兀賵賱 賱賯亘賵賱 乇毓丕賷鬲賴 貙 兀賵 賱毓賱賴 卮乇胤賷 丕賱兀賵丨丿!"
賵賰丕賳 賱賴 賮賷 卮兀賳 丕賱鬲賴匕賷亘 賵丕賱丌丿丕亘 賲賯丕賱丕鬲 卮鬲賶 賮賷賴丕 賲賳 丕賱廿賮丕丿丞 賲丕 賮賷賴丕 ...睾賷乇 兀賳賷 爻兀賳鬲賯賷 賲賳賴丕 賴匕賴 賱賰賵賳賴丕 賱丕賲爻鬲 賮賷 賳賮爻賷 賵鬲乇丕 賲丕 ..賷賯賵賱 乇賵爻賵: " 賵丕丨匕乇 毓賱賶 丕賱禺氐賵氐 賲賳 鬲賱賯賷賳 丕賱胤賮賱 氐賷睾丕 卮賰賱賷丞 賮丕乇睾丞 賱賱鬲賴匕賷亘 貙 賮廿賳賴 爻賷爻鬲禺丿賲 匕賱賰 毓賳丿 丕賱丨丕噩丞 賵賰兀賳賴 乇賯賷丞 爻丨乇賷丞 賱廿禺囟丕毓 噩賲賷毓 賲賳 賷丨賷胤賵賳 亘賴 賵賱賱丨氐賵賱 賮賵乇丕 毓賱賶 賰賱 賲丕 賷卮鬲賴賷賴 貙 廿賳 丕賱鬲乇亘賷丞 丕賱賲鬲丨匕賱賯丞 丕賱鬲賷 丿乇噩 毓賱賷賴丕 丕賱兀孬乇賷丕亍 鬲噩毓賱 丕賱兀胤賮丕賱 賲丨亘賷賳 賱賱鬲爻賱胤 賵廿賳 賷賰賳 匕賱賰 賮賷 兀丿亘 馗丕賴乇賷 貙 賱兀賳賴賲 賷毓賱賲賵賳賴賲 丕賱兀賱賮丕馗 丕賱鬲賷 賷賳亘睾賷 兀賳 賷爻鬲禺丿賲賵賴丕 丨鬲賶 賱丕 賷噩爻乇 兀丨丿 毓賱賶 賲賯丕賵賲鬲賴賲 貙 賵賱賰賳 丕賱賲賱丕丨馗 兀賳 賴丐賱丕亍 丕賱兀胤賮丕賱 賷賳胤賯賵賳 鬲賱賰 丕賱兀賱賮丕馗 丕賱賲賴匕亘丞 亘賱賴噩丞 賵爻賲鬲 賱丕 賷丿賱丕賳 賲胤賱賯丕 毓賱賶 丕賱鬲乇噩賷 貙 亘賱 賷賰賵賳賵賳 賵賴賲 賷賳胤賯賵賳賴丕 賲孬賱丕 賱賱毓噩乇賮丞 貙 亘賱 廿賳 毓噩乇賮鬲賴賲 賮賷 匕賱賰 丕賱賲賵賯賮 兀卮丿 賲賳 毓噩乇賮鬲賴賲 賵賴賲 賷兀賲乇賵賳 亘氐乇丕丨丞 貙 賵賰兀賳賴賲 賵賴賲 賷賳胤賯賵賳 亘丕賱乇噩丕亍 賵丕孬賯賵賳 賲賳 丕賱胤丕毓丞 爻賱賮丕 ..賵賲賳 兀賵賱 賵賴賱丞 賷卮毓乇 丕賱廿賳爻丕賳 賵賴賲 賷賯賵賱賵賳 賱賴 (賲賳 賮囟賱賰) 兀賳賴賲 賷賯賵賱賵賳 賮賷 丕賱丨賯賷賯丞 : (賲賳 賮囟賱賷 ) ..兀賲丕 (兀乇噩賵賰) 賮賲毓賳丕賴丕 毓賱賶 賱爻丕賳賴賲 (丌賲乇賰) ..賮賷丕賱賴丕 賲賳 鬲乇亘賷丞 噩賲賷賱丞 !! 賵賷丕 賱賴 賲賳 兀丿亘 乇丕卅毓 !! 匕賱賰 丕賱匕賷 賱丕 賷丨賯賯 廿賱丕 賯賱亘 賲丿賱賵賱丕鬲 丕賱兀賱賮丕馗 毓賱賶 兀賱爻賳鬲賴賲 貙 賵廿賳賷 賱兀賵孬乇 兀賱賮 賲乇丞 兀賳 賷賯賵賱 亘亘爻丕胤丞 賵亘乇噩丕亍 賯賱亘賷: ( 廿賮毓賱 賴匕丕) 毓賱賶 兀賳 賷賯賵賱 亘兀賲乇 賵睾胤乇爻丞 ( 兀鬲賵爻賱 廿賱賷賰) ... 賮賱賷爻 丕賱賲賴賲 賮賷 賳馗乇賷 賴賵 賱賮馗 丕賱胤賱亘 貙 亘賱 丕賱卮毓賵乇 丕賱賱匕賷 賷氐丕丨亘 丕賱賱賮馗 賵賴賳丕賰 丿丕卅賲丕 丨丿 賵爻胤 亘賷賳 丕賱鬲賮乇賷胤 賵丕賱廿賮乇丕胤"
賷乇賶 乇賵爻賵 兀賳 賱丕 賮丕卅丿丞 賮賷 賲噩丕丿賱丞 丕賱胤賮賱 賮賷 兀賵賱 毓賴丿賴 亘丕賱丨賷丕丞 丨賵賱 丕賱氐賵丕亘 賵丕賱禺胤兀 貙 亘賱 賷乇賶 兀賷囟丕 兀賳 丨卮賵 毓賯賱賴 丕賱睾乇 亘卮毓丕乇丕鬲 丕賱賮囟丕卅賱 亘匕賱賰 丕賱爻賳 賴賵 賴乇丕亍 賱丕 賳賮毓 賮賷賴 亘賱 賯丿 賷丐丿賷 亘賴 廿賱賶 丨賮馗 兀賱賮丕馗賴丕 丿賵賳賲丕 賵毓賷 丨賯丕卅賯 賲毓丕賳賷賴丕 ...賵賷乇賶 兀賳 丕賱賮胤乇丞 噩亘賱鬲 丕賱胤賮賱 毓賱賶 賲賱賰丞 賵丕丨丿丞 賮賯胤 賴賷 (睾乇賷夭丞 丕賱賲賱賰賷丞 ) 賵賲賳賴丕 鬲爻鬲胤賷毓 兀賳 鬲亘孬 廿賱賷賴 丕賱賰孬賷乇 賲賳 丕賱賮囟丕卅賱 ...乇丕賯賳賷 賲賳賴丕 賴匕丕 丕賱賲孬丕賱 丕賱匕賷 賷賯鬲乇丨 賮賷賴 賵賴亘 丕賱胤賮賱 賯胤毓丞 氐睾賷乇丞 賲賳 亘爻鬲丕賳 賱夭乇丕毓鬲賴丕 ..孬賲 賷賯賵賱:" 賵爻兀賯丕爻賲賴 賴賵丕賷鬲賴 賵兀毓賲賱 賲毓賴 賱丕 賱賱匕鬲賴 賴賵 亘賱 賱賱匕鬲賷 兀賳丕 賮兀氐亘丨 賲毓丕賵賳賴 賮賷 賮賱丕丨丞 丕賱亘爻鬲丕賳 賵兀賯賱亘 賲毓賴 丕賱兀乇囟 亘丕賱賮兀爻 丨賷賳 鬲毓噩夭 匕乇丕毓賴 毓賳 匕賱賰 貙 孬賲 賷夭乇毓 丨亘丞 賮賵賱 賵賷鬲毓賱賲 賲毓賳賶 丕賱賲賱賰賷丞 亘賴匕丕 丕賱毓賲賱 貙 賵賱丕 卮賰 兀賳 廿丨爻丕爻賴 亘賲賱賰賷丞 賴匕賴 丕賱賳亘鬲丞 兀賯丿爻 賵兀卮丿 丕丨鬲乇丕賲丕 毓賳丿賴 賲賳 廿丨爻丕爻 丕賱賲賰鬲卮賮賷賳 賱丿賵賱賴賲 賱賲噩乇丿 賯賷丕賲 丕賱賲賰鬲卮賮賷賳 亘睾乇爻 兀毓賱丕賲 鬲賱賰 丕賱丿賵賱 賮賷 鬲乇亘鬲賴丕 貙 賵胤亘毓丕 爻賷毓賵丿 丕賱胤賮賱 賱乇賷 丕賱賮賵賱 貙 賵賰賱賲丕 乇丌賴 賷乇鬲賮毓 鬲賲賱賰 丕賱爻乇賵乇 丕賱毓馗賷賲 貙 賮兀夭賷丿 毓賱賶 爻乇賵乇賴 亘兀賳 兀賯賵賱 賱賴 : (賴匕丕 賲賱賰賰) 貙 賵兀卮乇丨 賱賴 毓賳丿卅匕 賱賮馗 丕賱賲賱賰賷丞 賵兀賳賴 孬賲乇丞 賱賲丕 亘匕賱賴 賲賳 賵賯鬲 賵賲賳 毓賲賱 賵賲賳 噩賴丿 貙 兀賷 兀賳賴 孬賲乇丞 賱賲丕 亘匕賱賴 賲賳 賳賮爻賴 賮賷 廿賳鬲丕噩 匕賱賰 丕賱卮卅 "
賵賲賳 兀賴賲 賲丕 賰鬲亘 賴賳丕 亘賳丕馗乇賷 賯賵賱賴 : "廿賳 睾丕賱亘賷丞 賯賵丕毓丿賳丕 丕锘坟勜з傎娯� 賲亘賳賷丞 毓賱賶 鬲賳丕賯囟貙 賵丕賱賵氐賷丞 丕賱賵丨賷丿丞 丕賱鬲賷 鬲賳丕爻亘 丕锘坟焚佖з� 賲賳 賰賱 丕賱賵噩賵賴 賴賷 ( 兀賱丕 賷爻賷丐丕 廿賱賶 兀丨丿 )...賮廿賳 噩賲賷毓 丕賱賳丕爻 賷賮毓賱賵賳 丕賱禺賷乇 兀丨賷丕賳丕貙 賵賱賰賳 丕賱賯賱賷賱賷賳 賲賳賴賲 噩丿丕 賴賲 賲賳 賱丕 賷爻賷丐賳 廿賱賶 兀丨丿 賲胤賱賯丕. 賵賴丐賱丕亍 賵丨丿賴賲 賴賲 丕賱賮囟賱丕亍 亘賲毓賳賶 丕賱賰賱賲丞 "
兀賲丕 賮賷賲丕 賷禺鬲氐 亘丕賱鬲毓賱賷賲 丕賱丿乇丕爻賷 賮鬲毓丕賱賷賲賴 兀氐丕亘鬲賳賷 亘丕賱廿丨亘丕胤 貙 禺丕氐丞 賮賷 夭賲賳 賰夭賲丕賳賳丕 賱丕 賲賳丕氐 賮賷賴 賲賳 鬲毓賱賷賲 丕賱鬲賱賯賷賳 丕賱匕賷 丕賳鬲賯丿賴 亘賱 乇賮囟賴 賱廿賲賷賱 亘卮丿丞 賵丨爻賲 賮丕賱鬲丕乇賷禺 賱丕 賷購賮賴賲 廿賱丕 亘丕賱鬲噩乇亘丞 賵丕賱賮賰乇 ...賵丕賱噩睾乇賮賷丕 賱丕 鬲毓賱賾賲 廿賱丕 亘丕賱鬲乇丨丕賱 賵丕賱賳馗乇.. 賵丕賱毓賱賵賲 賱丕 鬲丿乇賰 廿賱丕 亘丕賱丨丕噩丞 賵丕賱鬲兀賲賱 ...賵丕賱賱睾丕鬲 賱丕 鬲毓賳賷 卮賷卅丕 廿賳 賱賲 賷賮胤賳 賲丿賱賵賱丕鬲 賱睾鬲賴 丕賱兀賲 兀賵賱丕 ... 賵賰匕丕 亘卮鬲賶 丕賱毓賱賵賲 ... 賵賷賯賵賱 賮賷 匕賱賰 :
" 賯丿 鬲賰賵賳 賲毓賱賵賲丕鬲 廿賲賷賱 丕賱毓賱賲賷丞 亘賴匕賴 丕賱胤乇賷賯丞 賲丨丿賵丿丞 貙 賵賱賰賳賴丕 毓賱賶 賯賱鬲賴丕 噩賷丿丞 賰賱賴丕 賵氐丕卅亘丞 貙 廿賳賴 賯丿 賷噩賴賱 丕賱賰孬賷乇 賵賱賰賳 賲丕 賲賳 卮卅 賲賲丕 賷噩賴賱賴 爻賷毓噩夭 毓賳 賲毓乇賮鬲賴 亘賴匕丕 丕賱鬲賰賵賷賳 丕賱毓賯賱賷 貙 賮匕賴賳賴 賲鬲賮鬲丨 匕賰賷 賵賲爻鬲毓丿 賱賲毓乇賮丞 賰賱 卮卅 貙 賮賴賵 毓賱賶 丨丿 鬲毓亘賷乇 賲賵賳鬲丕賳賷 : 廿賳 賱賲 賷賰賳 賲鬲毓賱賲丕 賮賴賵 賯丕亘賱 賱賱鬲毓賱賲 貙 賵丨爻亘賷 賲賳賴 兀賳賴 賷毓乇賮 賰賷賮 賷賰鬲卮賮 丕賱賲乇丕丿 賲賳 賰賱 賲丕 賷賮毓賱賴 貙 賵丕賱爻亘亘 賮賷 賰賱 賲丕 賷毓鬲賯丿賴"
賱賲 賷賰鬲賮賽 乇賵爻賵 亘鬲禺賷賱 丨賷丕丞 胤賮賱賴 (兀賲賷賱) 賲賳 丕賱賲賴丿 廿賱賶 丕賱乇卮丿 賮丨爻亘 鈥� 亘賱 賯丕賲 兀賷囟丕 亘丕賳鬲賯丕亍 毓乇賵爻賴 (氐賵賮賷) 賵丕賱鬲賷 噩毓賱 賲賳賴丕 亘賮氐賱賴 丕賱兀禺賷乇 丕賱賵噩賷夭 賲賵囟賵毓賴 賮賷 鬲乇亘賷丞 丕賱廿賳丕孬貙 丕賱兀賲乇 丕賱匕賷 丕鬲禺匕賴 丕賱亘毓囟 匕乇賷毓丞 賱丕賳鬲賯丕丿 乇賵爻賵 賲乇丞 兀禺乇賶 賰賵賳賴 乇丕毓賶 賮賷 鬲賱賰 丕賱鬲乇亘賷丞 丕賱鬲丨賮馗 毓賱賶 丕賱賮乇賵賯丕鬲 丕賱賮爻賷賵賱賵噩賷丞 賵丕賱兀丿亘賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賮賷賲丕 亘賷賳 丕賱噩賳爻賷賳 貙 賵賴乇丕亍 賰丕賳鬲 丕賳鬲賯丕丿丕鬲賴賲 亘乇兀賷賷 貙.. 賮賴賵 賰賲丕 丨丕賮馗 賮賷 鬲賵噩賷賴丕鬲賴 鬲賱賰 毓賱賶 兀賳 鬲賰賵賳 賮賷 丕賱賲賯丕賲 丕賱兀賵賱 兀賲丕 賮丕囟賱丞 賵夭賵噩丞 賲禺賱氐丞 賮賱賯丿 兀毓丕丿 賵賰乇乇 丨乇氐賴 毓賱賶 兀賳 鬲賰賵賳 鬲賯賷丞 賮賷 睾賷乇 鬲卮丿丿 賵賲孬賯賮丞 賮賷 睾賷乇 鬲賳胤毓 貙 賵賲賳 賷賯乇兀 鬲賱賰 丕賱賯氐丞 丕賱賯氐賷乇丞 丕賱鬲賷 匕賷賾賱 亘賴丕 賰鬲丕亘賴 賵丕賱鬲賷 賵廿賳 丕丨鬲賵鬲 毓賱賶 亘毓囟 丕賱爻匕丕噩丞 丕賱賲丨亘亘丞 貙 廿賱丕 兀賳賴丕 兀馗賴乇鬲 賲賳 禺賱丕賱 丕賱胤乇賷賯丞 丕賱鬲賷 乇爻賲 亘賴丕 (乇賵爻賵) 丕賱賱賯丕亍 丕賱賲鬲禺賷賱 亘賷賳 (廿賲賷賱 ) 賵(氐賵賮賷) 亘丕賱廿囟丕賮丞 廿賱賶 賲丨丕賵乇丕鬲賴賲丕 貙 兀賳賴 賵賴亘賴丕 賰兀賳孬賶 賰乇丕賲丞 賵賳亘賱丕 亘丕賱胤亘丕毓 賴賵 兀丨賯 亘丕賱兀孬乇丞 賵兀噩丿乇 亘丕賱丕鬲亘丕毓.
"賵兀賷賲丕 乇噩賱賺 毓噩夭 毓賳 丕賱賳賴賵囟 亘兀毓亘丕亍 丕賱兀亘賵丞 丨賯 丕賱賳賴賵囟貙 賮賲丕 賲賳 禺氐丕氐丞 兀賵 毓賲賱 兀賵 噩丕賴 亘卮乇賷 賷賲賰賳 兀賳 鬲毓賮賷賴 賲賳 賵丕噩亘 廿毓丕賱丞 亘賳賷賴 賵鬲賳卮卅鬲賴賲 亘賳賮爻賴 貙 賯丿 賱丕 鬲氐丿賯賳賷 兀賷賴丕 丕賱賯丕乇卅 貙 賵賱賰賳賷 賳匕賷乇 賲賳 亘賷賳 賷丿賷賾 賳丿賲 卮丿賷丿 賱賰賱 賲賳 亘賴 賳爻賲丞 丨賷丕丞 孬賲 鬲禺賱賶 毓賳 鬲賱賰 丕賱賵丕噩亘丕鬲 丕賱賲賯丿爻丞 貙 賱賷匕乇賮賳 丕賱丿賲毓 丕賱爻禺賷賳 毓賱賶 賲丕 賮乇胤 賮賷賴 貙 賵賱賳 賷噩丿 賱賴 賲賳 丨爻乇鬲賴 爻賱賵丕賳丕!!" 賴賰匕丕 賯丕賱 乇賵爻賵 亘賱爻丕賳賴 賴賵 毓賱賶 囟賮丕賮 亘丿丕賷丞 丕賱賰鬲丕亘.
"賴賳卅 鬲賱賲賷匕賰 賷丕 兀爻鬲丕匕賷 貙 賮廿賳賷 爻兀睾丿賵 兀亘丕賸 毓賲丕 賯乇賷亘 賵丨丕卮丕 賱賱賴 兀賳 兀賱賯賷 廿賱賷賰 亘兀毓亘丕亍 鬲乇亘賷丞 丕賱丕亘賳 亘毓丿 毓賳丕亍 鬲乇亘賷丞 丕賱賵丕賱丿 ! 丨丕卮丕 賱賱賴 兀賳 賷賳賴囟 亘賴匕丕 丕賱賵丕噩亘 丕賱賲賯丿爻 兀丨丿 爻賵丕賷!!" ..賵賴賰匕丕 賯丕賱 亘賱爻丕賳 廿賲賷賱 毓賱賶 賲卮丕乇賮 賳賴丕賷鬲賴 ..賵兀賯賵賱 兀賳丕 賱賱爻丕卅乇賷賳 賮賷賲丕 亘賷賳 丕賱毓亘丕乇鬲賷賳 賲賳 丿乇亘:.. 賱丕 鬲賳爻賵丕 兀賳 鬲乇賮毓賵丕 兀賯賱丕賲賰賲 毓賳賴 賮賱賯丿 賰賮賾乇 乇賵爻賵 毓賳 丕賱匕賳亘.
廿賳 兀乇丿鬲 兀賳 兀禺鬲氐乇鬲丨鬲 毓賳賵丕賳賺 賵丕丨丿 賲丕 兀爻賴亘賴 噩丕賳 噩丕賰 乇賵爻賵 毓賱賶 賲丿丕乇 賴匕賴 丕賱孬賱丕孬賲卅丞 锟斤拷禺賲爻賵賳 氐賮丨丞 賲賳 鬲毓丕賱賷賲 丕賱鬲乇亘賷丞 貙 賱賲丕 丕禺鬲乇鬲 睾賷乇 (賲賳賴噩 丕賱胤亘賷毓丞) ..賵丕賱胤亘賷毓丞 賮賯胤!! 爻賵丕亍 兀賰丕賳鬲 亘賳夭毓丞 丕賱乇賵丨 兀賲 賮賷 賮胤乇丞 丕賱噩爻丿 ...賮賴丕賴賵 賷乇賮囟 亘卮丿丞 賮乇胤 丕賱丿賱丕賱 賵廿賮乇丕胤 丕賱丨賲丕賷丞 ...亘丿亍丕 亘鬲賮丕氐賷賱 丿賯賷賯丞 賰丕鬲禺丕匕 丕賱賲乇亘賷丕鬲 賵丕賱賲乇囟毓丕鬲 毓賳 兀賲賴 賰亘丿賷賱 ...賵賰卮丿 丕賱賯賲丕胤 賵丕賱兀乇丿賷丞 毓賱賶 禺丕氐乇丞 丕賱胤賮賱 賮賷 兀賷丕賲賴 丕賱兀賵賾賱 ..賵丨鬲賶 兀丿賯 賵兀賯氐賶 賯賷賵丿 丕賱丨乇氐 賱丌禺乇 丕賱丌噩賱 ..賵賱毓賱 賴匕賷賳 丕賱賲賯胤毓賷賳 賮賷賴賲丕 毓賱賶 賲賳賴噩賴 匕丕賰 丕賱匕賷 毓賷賷鬲 賮賷 丕禺鬲氐丕乇賴 亘毓囟 丿賱賷賱:
賮毓賳 毓丕丿丕鬲 丕賱噩爻丿 賷賯賵賱 乇賵爻賵 :"廿賳 丕賱賲乇亍 賷賳亘睾賷 兀賳 賷氐賵賳 胤賮賱賴 賵賴匕丕 賱丕 賷賰賮賷 貙 亘賱 賷賳亘睾賷 兀賳 賳毓賱賲賴 賰賷賮 賷氐賵賳 賳賮爻賴 丨賷賳 賷囟丨賶 乇噩賱丕 貙 賵賰賷賮 賷丨鬲賲賱 囟乇亘丕鬲 丕賱賯丿乇 賵賰賷賮 賷賵丕噩賴 丕賱亘丐爻 賵丕賱賳毓賷賲 貙 賵賰锟斤拷賮 賷毓賷卮 丕賳 丕賯鬲囟賶 丕賱兀賲乇 賮賷 丕賱夭賲賴乇賷乇 賵丕賱賯賷馗 貙 賵毓亘孬丕 鬲丨鬲丕胤 丨鬲賶 賱丕 賷賴賱賰 貙 賮賲丕 賲賳 丕賱賲賵鬲 賲賮乇 貙 廿賳 賵丕噩亘賰 兀賳 鬲毓賱賲賴 賰賷賮 賷毓賷卮 賱丕 賰賷賮 賷鬲丨丕卮賶 丕賱賲賵鬲"
兀賲丕 毓賳 胤亘丕卅毓 丕賱乇賵丨 賮賯丕賱: " 廿賳 丕賱賳丕爻 賮賷 丕賱丨丕賱丞 丕賱胤亘賷毓賷丞 爻賵丕爻賷丞 貙 賵賲賴賲鬲賴賲 丕賱賲卮鬲乇賰丞 兀賳 賷賰賵賳賵丕 乇噩丕賱丕 貙 賵兀賳丕 賱丕賷毓賳賷賳賷 兀賳 賷賰賵賳 賲氐賷乇 鬲賱賲賷匕賷 丕賱丕賳囟賲丕賲 廿賱賶 丕賱噩賷卮 兀賵 丕賱賰賳賷爻丞 兀賵 丕賱丕卮鬲睾丕賱 亘丕賱賯丕賳賵賳 貙 賮丕賱胤亘賷毓丞 鬲賳丿亘賴 賯亘賱 賰賱 卮卅 賱賱丨賷丕丞 丕賱廿賳爻丕賳賷丞貙 賵丕賱丨賷丕丞 賴賷 丕賱賲賴賳丞 丕賱鬲賷 兀乇賷丿 兀賳 兀賱賯賳賴 廿賷丕賴丕貙 賵丨賷賳 賷鬲禺乇噩 賲賳 亘賷賳 賷丿賷 賱賳 賷賰賵賳 賯丕囟賷丕 兀賵 噩賳丿賷丕 兀賵 賯爻賷爻丕 貙 亘賱 爻賷賰賵賳 廿賳爻丕賳丕 賯亘賱 賰賱 卮卅貙 亘賰賱 賲丕 賷賳亘睾賷 兀賳 賷賰賵賳賴 丕賱廿賳爻丕賳 貙 賵爻賷毓乇賮 賰賷賮 賷賰賵賳賴 毓賱賶 丕賱賵噩賴 丕賱氐丨賷丨 賵賲賴賲丕 睾賷乇鬲 氐乇賵賮 丕賱兀賷丕賲 賲賳 賵囟毓賴 貙 賮爻賷賰賵賳 丿丕卅賲丕 賮賷 賲賵囟毓賴 丕賱丨賯"
乇睾賲 丕賳丨賷丕夭賴 丕賱賲毓乇賵賮 賱賱廿賳爻丕賳賷丞 貙 賮賱賯丿 購丕鬲賴賲 乇賵爻賵 亘賴匕丕 丕賱賰鬲丕亘 兀賷囟丕 亘卮卅 賲賳 丕賱胤亘賯賷丞 ..賰賵賳賴 兀氐乇 毓賱賶 丕禺鬲賷丕乇 鬲賱賲賷匕賴 廿賲賷賱 亘賳丕亍 毓賱賶 氐賮丕鬲 賲賳鬲賯丕丞 ..賲賳 囟賲賳賴丕 兀賳 賷賰賵賳 賲鬲賵爻胤 丕賱匕賰丕亍 賵 賷卮鬲乇胤 賮賷賴 丨爻賳 丕賱鬲賰賵賷賳 賵 氐丨丞 丕賱亘丿賳 賵兀賳 賱丕 賷賳鬲賲賷 廿賱賶 胤亘賯丞 丕賱賮賯乇丕亍 ..賵賯丿 毓賱賱 丕禺鬲賷丕乇丕鬲賴 鬲賱賰 亘鬲毓賱賷賱丕鬲 賯丿 賱丕 鬲毓賳賷賳賷 賮賷 卮卅 貙 賯丿乇 賲丕 鬲毓賳賷賳賷 丨賯賷賯丞 兀賳 賱賵 賰丕賳 賱賱賲乇亍 兀賳 賷賴亘 賱賱兀胤賮丕賱賴 兀賯丿丕乇賴賲 賱賲丕 丕禺鬲丕乇 兀亘毓丿 賲賳 匕賱賰 ..賮賷賯賵賱 乇賵爻賵 賮賷 賲賯丕胤毓 卮鬲賶 毓賱賶 爻亘賷賱 丕賱賲孬丕賱:
" 賮廿匕丕 兀鬲賷丨 丕賱賷 兀賳 兀禺鬲丕乇 貙 賮爻賵賮 兀禺鬲丕乇 胤賮賱丕 賲鬲賵爻胤 丕賱匕賰丕亍 貙 賵爻兀賮鬲乇囟 兀賳 鬲賱賲賷匕賷 廿賲賷賱 賴賰匕丕 賮鬲毓賱賷賲 丕賱毓丕丿賷賷賳 賴賵 丕賱匕賷 賷氐賱丨 賲孬賱丕 賷丨鬲匕賶 賮賷 鬲毓賱賷賲 賳馗乇丕卅賴賲 貙 兀賲丕 賲賳 毓丿丕賴賲 賮賯丕丿乇賵賳 毓賱賶 鬲乇亘賷丞 兀賳賮爻賴賲 賲賴賲丕 賷賰賳 賲賳 卮卅 " ..孬賲 賷爻鬲胤乇丿 亘賲賵囟毓 丌禺乇: " 賵賲丕丿丕賲 丕賱賮賯賷乇 賷乇亘賷 賳賮爻賴 賱賱乇噩賵賱丞 丕賱鬲賷 鬲賱賷賯 亘胤亘賯鬲賴 賲賳 鬲賱賯丕亍 賳賮爻賴 貙 賮賲賳 丕賱兀賵賮賯 廿匕賳 兀賳 賳禺鬲丕乇 鬲賱賲賷匕賷 賲賳 丕賱孬乇丕丞貙 賱賳禺賱賯 乇噩賱丕 賱賵 賮賯丿 毓賳丕賷丞 丕賱賲乇亘賷 賱賲丕 氐丕乇 匕賱賰 賲賳 鬲賱賯丕亍 賳賮爻賴 貙 賵賱丕 賷賴賲賳賷 兀賳 賷賰賵賳 廿賲賷賱 匕丕 丨爻亘 賵賳爻亘 貙 賮廿賳賷 亘匕賱賰 兀賰賵賳 賯丿 兀賳賯匕鬲 賲賳 亘乇丕孬賳 丕賱兀亘丕胤賷賱 丕賱賲賵乇賵孬丞 賮乇賷爻丞 亘乇賷卅丞!!"
兀賲丕 毓賳丿 賴匕丕 丕賱卮乇胤 賮爻鬲賮賴賲 賵鬲鬲賮賴賲 睾丕賷鬲賴 賰賱賴丕 ..賷賯賵賱: " 賵賱賷賰賳 廿賲賷賱 賷鬲賷賲丕 廿匕 賱賷爻 賷毓賳賷賳賷 兀賳 賷賰賵賳 賱賴 兀亘 兀賵 兀賲 貙 賵亘賲丕 兀賳賷 爻兀鬲丨賲賱 噩賲賷毓 兀毓亘丕卅賴賲丕 賵賵丕噩亘丕鬲賴賲丕 貙 賮爻兀乇孬 廿匕賳 噩賲賷毓 丨賯賵賯賴賲丕 貙 廿賳賴 胤亘毓丕 賷噩亘 兀賳 賷賰乇賲 兀亘丕賴 賵兀賲賴 貙 賵賱賰賳 賱丕 賷賳亘睾賷 兀賳 鬲賰賵賳 胤丕毓鬲賴 賱兀丨丿 爻賵丕賷 賲賳 丕賱賳丕爻 !..賮賴匕丕 賴賵 卮乇胤賷 丕賱兀賵賱 賱賯亘賵賱 乇毓丕賷鬲賴 貙 兀賵 賱毓賱賴 卮乇胤賷 丕賱兀賵丨丿!"
賵賰丕賳 賱賴 賮賷 卮兀賳 丕賱鬲賴匕賷亘 賵丕賱丌丿丕亘 賲賯丕賱丕鬲 卮鬲賶 賮賷賴丕 賲賳 丕賱廿賮丕丿丞 賲丕 賮賷賴丕 ...睾賷乇 兀賳賷 爻兀賳鬲賯賷 賲賳賴丕 賴匕賴 賱賰賵賳賴丕 賱丕賲爻鬲 賮賷 賳賮爻賷 賵鬲乇丕 賲丕 ..賷賯賵賱 乇賵爻賵: " 賵丕丨匕乇 毓賱賶 丕賱禺氐賵氐 賲賳 鬲賱賯賷賳 丕賱胤賮賱 氐賷睾丕 卮賰賱賷丞 賮丕乇睾丞 賱賱鬲賴匕賷亘 貙 賮廿賳賴 爻賷爻鬲禺丿賲 匕賱賰 毓賳丿 丕賱丨丕噩丞 賵賰兀賳賴 乇賯賷丞 爻丨乇賷丞 賱廿禺囟丕毓 噩賲賷毓 賲賳 賷丨賷胤賵賳 亘賴 賵賱賱丨氐賵賱 賮賵乇丕 毓賱賶 賰賱 賲丕 賷卮鬲賴賷賴 貙 廿賳 丕賱鬲乇亘賷丞 丕賱賲鬲丨匕賱賯丞 丕賱鬲賷 丿乇噩 毓賱賷賴丕 丕賱兀孬乇賷丕亍 鬲噩毓賱 丕賱兀胤賮丕賱 賲丨亘賷賳 賱賱鬲爻賱胤 賵廿賳 賷賰賳 匕賱賰 賮賷 兀丿亘 馗丕賴乇賷 貙 賱兀賳賴賲 賷毓賱賲賵賳賴賲 丕賱兀賱賮丕馗 丕賱鬲賷 賷賳亘睾賷 兀賳 賷爻鬲禺丿賲賵賴丕 丨鬲賶 賱丕 賷噩爻乇 兀丨丿 毓賱賶 賲賯丕賵賲鬲賴賲 貙 賵賱賰賳 丕賱賲賱丕丨馗 兀賳 賴丐賱丕亍 丕賱兀胤賮丕賱 賷賳胤賯賵賳 鬲賱賰 丕賱兀賱賮丕馗 丕賱賲賴匕亘丞 亘賱賴噩丞 賵爻賲鬲 賱丕 賷丿賱丕賳 賲胤賱賯丕 毓賱賶 丕賱鬲乇噩賷 貙 亘賱 賷賰賵賳賵賳 賵賴賲 賷賳胤賯賵賳賴丕 賲孬賱丕 賱賱毓噩乇賮丞 貙 亘賱 廿賳 毓噩乇賮鬲賴賲 賮賷 匕賱賰 丕賱賲賵賯賮 兀卮丿 賲賳 毓噩乇賮鬲賴賲 賵賴賲 賷兀賲乇賵賳 亘氐乇丕丨丞 貙 賵賰兀賳賴賲 賵賴賲 賷賳胤賯賵賳 亘丕賱乇噩丕亍 賵丕孬賯賵賳 賲賳 丕賱胤丕毓丞 爻賱賮丕 ..賵賲賳 兀賵賱 賵賴賱丞 賷卮毓乇 丕賱廿賳爻丕賳 賵賴賲 賷賯賵賱賵賳 賱賴 (賲賳 賮囟賱賰) 兀賳賴賲 賷賯賵賱賵賳 賮賷 丕賱丨賯賷賯丞 : (賲賳 賮囟賱賷 ) ..兀賲丕 (兀乇噩賵賰) 賮賲毓賳丕賴丕 毓賱賶 賱爻丕賳賴賲 (丌賲乇賰) ..賮賷丕賱賴丕 賲賳 鬲乇亘賷丞 噩賲賷賱丞 !! 賵賷丕 賱賴 賲賳 兀丿亘 乇丕卅毓 !! 匕賱賰 丕賱匕賷 賱丕 賷丨賯賯 廿賱丕 賯賱亘 賲丿賱賵賱丕鬲 丕賱兀賱賮丕馗 毓賱賶 兀賱爻賳鬲賴賲 貙 賵廿賳賷 賱兀賵孬乇 兀賱賮 賲乇丞 兀賳 賷賯賵賱 亘亘爻丕胤丞 賵亘乇噩丕亍 賯賱亘賷: ( 廿賮毓賱 賴匕丕) 毓賱賶 兀賳 賷賯賵賱 亘兀賲乇 賵睾胤乇爻丞 ( 兀鬲賵爻賱 廿賱賷賰) ... 賮賱賷爻 丕賱賲賴賲 賮賷 賳馗乇賷 賴賵 賱賮馗 丕賱胤賱亘 貙 亘賱 丕賱卮毓賵乇 丕賱賱匕賷 賷氐丕丨亘 丕賱賱賮馗 賵賴賳丕賰 丿丕卅賲丕 丨丿 賵爻胤 亘賷賳 丕賱鬲賮乇賷胤 賵丕賱廿賮乇丕胤"
賷乇賶 乇賵爻賵 兀賳 賱丕 賮丕卅丿丞 賮賷 賲噩丕丿賱丞 丕賱胤賮賱 賮賷 兀賵賱 毓賴丿賴 亘丕賱丨賷丕丞 丨賵賱 丕賱氐賵丕亘 賵丕賱禺胤兀 貙 亘賱 賷乇賶 兀賷囟丕 兀賳 丨卮賵 毓賯賱賴 丕賱睾乇 亘卮毓丕乇丕鬲 丕賱賮囟丕卅賱 亘匕賱賰 丕賱爻賳 賴賵 賴乇丕亍 賱丕 賳賮毓 賮賷賴 亘賱 賯丿 賷丐丿賷 亘賴 廿賱賶 丨賮馗 兀賱賮丕馗賴丕 丿賵賳賲丕 賵毓賷 丨賯丕卅賯 賲毓丕賳賷賴丕 ...賵賷乇賶 兀賳 丕賱賮胤乇丞 噩亘賱鬲 丕賱胤賮賱 毓賱賶 賲賱賰丞 賵丕丨丿丞 賮賯胤 賴賷 (睾乇賷夭丞 丕賱賲賱賰賷丞 ) 賵賲賳賴丕 鬲爻鬲胤賷毓 兀賳 鬲亘孬 廿賱賷賴 丕賱賰孬賷乇 賲賳 丕賱賮囟丕卅賱 ...乇丕賯賳賷 賲賳賴丕 賴匕丕 丕賱賲孬丕賱 丕賱匕賷 賷賯鬲乇丨 賮賷賴 賵賴亘 丕賱胤賮賱 賯胤毓丞 氐睾賷乇丞 賲賳 亘爻鬲丕賳 賱夭乇丕毓鬲賴丕 ..孬賲 賷賯賵賱:" 賵爻兀賯丕爻賲賴 賴賵丕賷鬲賴 賵兀毓賲賱 賲毓賴 賱丕 賱賱匕鬲賴 賴賵 亘賱 賱賱匕鬲賷 兀賳丕 賮兀氐亘丨 賲毓丕賵賳賴 賮賷 賮賱丕丨丞 丕賱亘爻鬲丕賳 賵兀賯賱亘 賲毓賴 丕賱兀乇囟 亘丕賱賮兀爻 丨賷賳 鬲毓噩夭 匕乇丕毓賴 毓賳 匕賱賰 貙 孬賲 賷夭乇毓 丨亘丞 賮賵賱 賵賷鬲毓賱賲 賲毓賳賶 丕賱賲賱賰賷丞 亘賴匕丕 丕賱毓賲賱 貙 賵賱丕 卮賰 兀賳 廿丨爻丕爻賴 亘賲賱賰賷丞 賴匕賴 丕賱賳亘鬲丞 兀賯丿爻 賵兀卮丿 丕丨鬲乇丕賲丕 毓賳丿賴 賲賳 廿丨爻丕爻 丕賱賲賰鬲卮賮賷賳 賱丿賵賱賴賲 賱賲噩乇丿 賯賷丕賲 丕賱賲賰鬲卮賮賷賳 亘睾乇爻 兀毓賱丕賲 鬲賱賰 丕賱丿賵賱 賮賷 鬲乇亘鬲賴丕 貙 賵胤亘毓丕 爻賷毓賵丿 丕賱胤賮賱 賱乇賷 丕賱賮賵賱 貙 賵賰賱賲丕 乇丌賴 賷乇鬲賮毓 鬲賲賱賰 丕賱爻乇賵乇 丕賱毓馗賷賲 貙 賮兀夭賷丿 毓賱賶 爻乇賵乇賴 亘兀賳 兀賯賵賱 賱賴 : (賴匕丕 賲賱賰賰) 貙 賵兀卮乇丨 賱賴 毓賳丿卅匕 賱賮馗 丕賱賲賱賰賷丞 賵兀賳賴 孬賲乇丞 賱賲丕 亘匕賱賴 賲賳 賵賯鬲 賵賲賳 毓賲賱 賵賲賳 噩賴丿 貙 兀賷 兀賳賴 孬賲乇丞 賱賲丕 亘匕賱賴 賲賳 賳賮爻賴 賮賷 廿賳鬲丕噩 匕賱賰 丕賱卮卅 "
賵賲賳 兀賴賲 賲丕 賰鬲亘 賴賳丕 亘賳丕馗乇賷 賯賵賱賴 : "廿賳 睾丕賱亘賷丞 賯賵丕毓丿賳丕 丕锘坟勜з傎娯� 賲亘賳賷丞 毓賱賶 鬲賳丕賯囟貙 賵丕賱賵氐賷丞 丕賱賵丨賷丿丞 丕賱鬲賷 鬲賳丕爻亘 丕锘坟焚佖з� 賲賳 賰賱 丕賱賵噩賵賴 賴賷 ( 兀賱丕 賷爻賷丐丕 廿賱賶 兀丨丿 )...賮廿賳 噩賲賷毓 丕賱賳丕爻 賷賮毓賱賵賳 丕賱禺賷乇 兀丨賷丕賳丕貙 賵賱賰賳 丕賱賯賱賷賱賷賳 賲賳賴賲 噩丿丕 賴賲 賲賳 賱丕 賷爻賷丐賳 廿賱賶 兀丨丿 賲胤賱賯丕. 賵賴丐賱丕亍 賵丨丿賴賲 賴賲 丕賱賮囟賱丕亍 亘賲毓賳賶 丕賱賰賱賲丞 "
兀賲丕 賮賷賲丕 賷禺鬲氐 亘丕賱鬲毓賱賷賲 丕賱丿乇丕爻賷 賮鬲毓丕賱賷賲賴 兀氐丕亘鬲賳賷 亘丕賱廿丨亘丕胤 貙 禺丕氐丞 賮賷 夭賲賳 賰夭賲丕賳賳丕 賱丕 賲賳丕氐 賮賷賴 賲賳 鬲毓賱賷賲 丕賱鬲賱賯賷賳 丕賱匕賷 丕賳鬲賯丿賴 亘賱 乇賮囟賴 賱廿賲賷賱 亘卮丿丞 賵丨爻賲 賮丕賱鬲丕乇賷禺 賱丕 賷購賮賴賲 廿賱丕 亘丕賱鬲噩乇亘丞 賵丕賱賮賰乇 ...賵丕賱噩睾乇賮賷丕 賱丕 鬲毓賱賾賲 廿賱丕 亘丕賱鬲乇丨丕賱 賵丕賱賳馗乇.. 賵丕賱毓賱賵賲 賱丕 鬲丿乇賰 廿賱丕 亘丕賱丨丕噩丞 賵丕賱鬲兀賲賱 ...賵丕賱賱睾丕鬲 賱丕 鬲毓賳賷 卮賷卅丕 廿賳 賱賲 賷賮胤賳 賲丿賱賵賱丕鬲 賱睾鬲賴 丕賱兀賲 兀賵賱丕 ... 賵賰匕丕 亘卮鬲賶 丕賱毓賱賵賲 ... 賵賷賯賵賱 賮賷 匕賱賰 :
" 賯丿 鬲賰賵賳 賲毓賱賵賲丕鬲 廿賲賷賱 丕賱毓賱賲賷丞 亘賴匕賴 丕賱胤乇賷賯丞 賲丨丿賵丿丞 貙 賵賱賰賳賴丕 毓賱賶 賯賱鬲賴丕 噩賷丿丞 賰賱賴丕 賵氐丕卅亘丞 貙 廿賳賴 賯丿 賷噩賴賱 丕賱賰孬賷乇 賵賱賰賳 賲丕 賲賳 卮卅 賲賲丕 賷噩賴賱賴 爻賷毓噩夭 毓賳 賲毓乇賮鬲賴 亘賴匕丕 丕賱鬲賰賵賷賳 丕賱毓賯賱賷 貙 賮匕賴賳賴 賲鬲賮鬲丨 匕賰賷 賵賲爻鬲毓丿 賱賲毓乇賮丞 賰賱 卮卅 貙 賮賴賵 毓賱賶 丨丿 鬲毓亘賷乇 賲賵賳鬲丕賳賷 : 廿賳 賱賲 賷賰賳 賲鬲毓賱賲丕 賮賴賵 賯丕亘賱 賱賱鬲毓賱賲 貙 賵丨爻亘賷 賲賳賴 兀賳賴 賷毓乇賮 賰賷賮 賷賰鬲卮賮 丕賱賲乇丕丿 賲賳 賰賱 賲丕 賷賮毓賱賴 貙 賵丕賱爻亘亘 賮賷 賰賱 賲丕 賷毓鬲賯丿賴"
賱賲 賷賰鬲賮賽 乇賵爻賵 亘鬲禺賷賱 丨賷丕丞 胤賮賱賴 (兀賲賷賱) 賲賳 丕賱賲賴丿 廿賱賶 丕賱乇卮丿 賮丨爻亘 鈥� 亘賱 賯丕賲 兀賷囟丕 亘丕賳鬲賯丕亍 毓乇賵爻賴 (氐賵賮賷) 賵丕賱鬲賷 噩毓賱 賲賳賴丕 亘賮氐賱賴 丕賱兀禺賷乇 丕賱賵噩賷夭 賲賵囟賵毓賴 賮賷 鬲乇亘賷丞 丕賱廿賳丕孬貙 丕賱兀賲乇 丕賱匕賷 丕鬲禺匕賴 丕賱亘毓囟 匕乇賷毓丞 賱丕賳鬲賯丕丿 乇賵爻賵 賲乇丞 兀禺乇賶 賰賵賳賴 乇丕毓賶 賮賷 鬲賱賰 丕賱鬲乇亘賷丞 丕賱鬲丨賮馗 毓賱賶 丕賱賮乇賵賯丕鬲 丕賱賮爻賷賵賱賵噩賷丞 賵丕賱兀丿亘賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賮賷賲丕 亘賷賳 丕賱噩賳爻賷賳 貙 賵賴乇丕亍 賰丕賳鬲 丕賳鬲賯丕丿丕鬲賴賲 亘乇兀賷賷 貙.. 賮賴賵 賰賲丕 丨丕賮馗 賮賷 鬲賵噩賷賴丕鬲賴 鬲賱賰 毓賱賶 兀賳 鬲賰賵賳 賮賷 丕賱賲賯丕賲 丕賱兀賵賱 兀賲丕 賮丕囟賱丞 賵夭賵噩丞 賲禺賱氐丞 賮賱賯丿 兀毓丕丿 賵賰乇乇 丨乇氐賴 毓賱賶 兀賳 鬲賰賵賳 鬲賯賷丞 賮賷 睾賷乇 鬲卮丿丿 賵賲孬賯賮丞 賮賷 睾賷乇 鬲賳胤毓 貙 賵賲賳 賷賯乇兀 鬲賱賰 丕賱賯氐丞 丕賱賯氐賷乇丞 丕賱鬲賷 匕賷賾賱 亘賴丕 賰鬲丕亘賴 賵丕賱鬲賷 賵廿賳 丕丨鬲賵鬲 毓賱賶 亘毓囟 丕賱爻匕丕噩丞 丕賱賲丨亘亘丞 貙 廿賱丕 兀賳賴丕 兀馗賴乇鬲 賲賳 禺賱丕賱 丕賱胤乇賷賯丞 丕賱鬲賷 乇爻賲 亘賴丕 (乇賵爻賵) 丕賱賱賯丕亍 丕賱賲鬲禺賷賱 亘賷賳 (廿賲賷賱 ) 賵(氐賵賮賷) 亘丕賱廿囟丕賮丞 廿賱賶 賲丨丕賵乇丕鬲賴賲丕 貙 兀賳賴 賵賴亘賴丕 賰兀賳孬賶 賰乇丕賲丞 賵賳亘賱丕 亘丕賱胤亘丕毓 賴賵 兀丨賯 亘丕賱兀孬乇丞 賵兀噩丿乇 亘丕賱丕鬲亘丕毓.
"賵兀賷賲丕 乇噩賱賺 毓噩夭 毓賳 丕賱賳賴賵囟 亘兀毓亘丕亍 丕賱兀亘賵丞 丨賯 丕賱賳賴賵囟貙 賮賲丕 賲賳 禺氐丕氐丞 兀賵 毓賲賱 兀賵 噩丕賴 亘卮乇賷 賷賲賰賳 兀賳 鬲毓賮賷賴 賲賳 賵丕噩亘 廿毓丕賱丞 亘賳賷賴 賵鬲賳卮卅鬲賴賲 亘賳賮爻賴 貙 賯丿 賱丕 鬲氐丿賯賳賷 兀賷賴丕 丕賱賯丕乇卅 貙 賵賱賰賳賷 賳匕賷乇 賲賳 亘賷賳 賷丿賷賾 賳丿賲 卮丿賷丿 賱賰賱 賲賳 亘賴 賳爻賲丞 丨賷丕丞 孬賲 鬲禺賱賶 毓賳 鬲賱賰 丕賱賵丕噩亘丕鬲 丕賱賲賯丿爻丞 貙 賱賷匕乇賮賳 丕賱丿賲毓 丕賱爻禺賷賳 毓賱賶 賲丕 賮乇胤 賮賷賴 貙 賵賱賳 賷噩丿 賱賴 賲賳 丨爻乇鬲賴 爻賱賵丕賳丕!!" 賴賰匕丕 賯丕賱 乇賵爻賵 亘賱爻丕賳賴 賴賵 毓賱賶 囟賮丕賮 亘丿丕賷丞 丕賱賰鬲丕亘.
"賴賳卅 鬲賱賲賷匕賰 賷丕 兀爻鬲丕匕賷 貙 賮廿賳賷 爻兀睾丿賵 兀亘丕賸 毓賲丕 賯乇賷亘 賵丨丕卮丕 賱賱賴 兀賳 兀賱賯賷 廿賱賷賰 亘兀毓亘丕亍 鬲乇亘賷丞 丕賱丕亘賳 亘毓丿 毓賳丕亍 鬲乇亘賷丞 丕賱賵丕賱丿 ! 丨丕卮丕 賱賱賴 兀賳 賷賳賴囟 亘賴匕丕 丕賱賵丕噩亘 丕賱賲賯丿爻 兀丨丿 爻賵丕賷!!" ..賵賴賰匕丕 賯丕賱 亘賱爻丕賳 廿賲賷賱 毓賱賶 賲卮丕乇賮 賳賴丕賷鬲賴 ..賵兀賯賵賱 兀賳丕 賱賱爻丕卅乇賷賳 賮賷賲丕 亘賷賳 丕賱毓亘丕乇鬲賷賳 賲賳 丿乇亘:.. 賱丕 鬲賳爻賵丕 兀賳 鬲乇賮毓賵丕 兀賯賱丕賲賰賲 毓賳賴 賮賱賯丿 賰賮賾乇 乇賵爻賵 毓賳 丕賱匕賳亘.
May 12, 2025
丕賲蹖賱 丕孬乇蹖鈥屫池� 讴賴 乇賵爻賵 丕亘鬲丿丕 丌賳 乇丕 亘賴 卮讴賱 蹖讴鈥屫池臂� 賳丕賲賴 丿乇 賳馗乇 丿丕卮鬲貙 丕賲丕 丿乇 賳賴丕蹖鬲 亘賴 蹖讴 乇賲丕賳-乇爻丕賱賴鈥屰� 賮賱爻賮蹖-鬲乇亘蹖鬲蹖 亘丿賱 卮丿貨 丕孬乇蹖 倬乇 丕夭 丕蹖丿賴鈥屬囏й� 噩爻賵乇丕賳賴貙 诏丕賴 賲鬲賳丕賯囟貙 賵 亘蹖丕賳丕鬲蹖 讴賴 賴賳賵夭 賴賲 禺賵丕賳賳丿賴 乇丕 賲鬲毓噩亘 賲蹖鈥屭┵嗀�. 丕蹖賳 讴鬲丕亘貙 亘丕 賵噩賵丿 卮賴乇鬲 賵 鬲兀孬蹖乇 鬲丕乇蹖禺蹖鈥屫ж簇� 爻乇丕爻乇 丕夭 诏夭丕乇賴鈥屬囏й屰� 丕爻鬲 讴賴 賴賲 賲蹖鈥屫堌з� 丌賳鈥屬囏� 乇丕 爻鬲賵丿 賵 賴賲 亘賴鈥屫簇� 亘賴 趩丕賱卮 讴卮蹖丿.
乇賵爻賵 亘丕 卮毓丕乇 丌夭丕丿蹖 卮乇賵毓 賲蹖鈥屭┵嗀� 丕賲丕 丿乇 毓賲賱貙 讴賵丿讴蹖 讴賴 鬲乇亘蹖鬲卮 乇丕 亘乇 毓賴丿賴 诏乇賮鬲賴 乇丕 賳賴 丿乇 賲爻蹖乇 丌夭丕丿蹖貙 亘賱讴賴 丿乇 賲爻蹖乇 卮讴賱 丿丕丿賳 亘賴 蹖讴 丕賱诏賵蹖 賮讴乇蹖 丕夭 倬蹖卮 鬲毓蹖蹖賳鈥屫簇� 賯乇丕乇 賲蹖鈥屫囏�. 丕賵 亘賴鈥屫й� 丌夭丕丿 诏匕丕卮鬲賳 賮乇丿貙 丕睾賱亘 丕賲蹖賱 乇丕 丿乇 趩賴丕乇趩賵亘 丿蹖丿诏丕賴鈥屬囏й� 禺賵丿卮 賲丨丿賵丿 賲蹖鈥屭┵嗀� 賵 丕蹖賳 鬲賳丕賯囟 賲蹖丕賳 鈥溫⒇藏ж� 丕丿毓丕卮丿賴鈥� 賵 鈥溭┵嗀辟� 倬賳賴丕賳鈥� 丕夭 賲賴賲鈥屫臂屬� 賳賯丿賴丕蹖 賵丕乇丿 亘賴 讴鬲丕亘 丕爻鬲.
丿乇 毓蹖賳 丨丕賱貙 賮氐賱 丌禺乇 讴賴 亘賴 鬲乇亘蹖鬲 夭賳 (爻賵賮蹖) 賲蹖鈥屬矩必ж藏� 亘賴鈥屫簇� 夭賳鈥屫池屫藏з嗁� 賵 丕夭 賳馗乇 賲賳胤賯蹖 賵 丕賳爻丕賳蹖 賳丕賲賵噩賴 丕爻鬲. 诏乇趩賴 亘丕蹖丿 丿乇 賳馗乇 诏乇賮鬲 讴賴 讴鬲丕亘 亘蹖卮 丕夭 丿賵 賯乇賳 倬蹖卮 賳賵卮鬲賴 卮丿賴貙 丕賲丕 賴賲趩賳丕賳 丕蹖賳 亘禺卮 丕夭 讴鬲丕亘 亘乇丕蹖 賲禺丕胤亘 丕賲乇賵夭貙 賳丕乇丕丨鬲鈥屭┵嗁嗀� 賵 睾蹖乇賯丕亘賱 倬匕蹖乇卮 丕爻鬲.
亘丕 鬲賲丕賲 丕蹖賳 丕蹖乇丕丿丕鬲貙 丕賲蹖賱 賳讴丕鬲蹖 毓賲蹖賯 賵 倬蹖卮乇賵 賴賲 丿丕乇丿. 亘乇丕蹖 賲孬丕賱貙 乇賵爻賵 亘賴 卮讴賱蹖 賯丕亘賱 鬲賵噩賴 乇卮丿 讴賵丿讴 乇丕 賲乇丨賱賴鈥屫й� 丿乇 賳馗乇 賲蹖鈥屭屫必� 讴賴 亘丕 丌賳趩賴 亘毓丿賴丕 倬蹖丕跇賴 丿乇 賳馗乇蹖賴鈥屬囏й� 乇卮丿 卮賳丕禺鬲蹖 禺賵丿 賲胤乇丨 讴乇丿貙 賴賲禺賵丕賳蹖 丿丕乇丿. 丿乇 亘禺卮蹖 丿蹖诏乇 丿乇 賲賵乇丿 賯囟丕賵鬲 丕禺賱丕賯蹖 賳馗乇蹖 賲卮丕亘賴 賳馗乇蹖賴 乇卮丿 丕禺賱丕賯蹖 讴賱亘乇诏 賲蹖鈥屫囏�. 賴賲趩賳蹖賳 賳賯丿 乇賵爻賵 亘賴 賳馗丕賲 丌賲賵夭卮蹖 夭賲丕賳 禺賵丿 鈥屭┵� 亘乇 丨賮馗 讴乇丿賳 胤賵胤蹖鈥屬堌ж� 丨噩賲 丕賳亘賵賴蹖 丕夭 丕胤賱丕毓丕鬲 亘蹖鈥屭┴ж必ㄘ必� 鬲兀讴蹖丿 丿丕卮鬲貙 賴賳賵夭 賴賲 鬲丕夭賴 賵 賯丕亘賱鈥屫Ｙ呝� 丕爻鬲. 亘賴鈥屫必池� 丕卮丕乇賴 賲蹖鈥屭┵嗀� 讴賴 丌賲賵夭卮 亘丕蹖丿 丿乇 丿賱 鬲噩乇亘賴鈥屬囏й� 夭賳丿诏蹖 亘丕卮丿貙 賳賴 丿乇 鬲賯賵蹖賲 禺卮讴 賲丿乇爻賴鈥屬囏�.
丕賲蹖賱 讴鬲丕亘蹖鈥屫池� 倬乇 丕夭 賮乇丕夭 賵 賮乇賵丿: 丕夭 丕蹖丿賴鈥屬囏й屰� 亘爻蹖丕乇 倬蹖卮乇賮鬲賴 诏乇賮鬲賴 鬲丕 亘丕賵乇賴丕蹖蹖 賵丕倬爻鈥屭必й屫з嗁囏� 丕孬乇蹖 讴賴 賳賴 賲蹖鈥屫堌з� 讴丕賲賱丕賸 丌賳 乇丕 爻鬲丕蹖卮 讴乇丿 賵 賳賴 亘賴鈥屫池ж� 乇丿卮 讴乇丿. 禺賵丕賳丿賳卮 賲孬賱 丿蹖丿賳 蹖讴 賳賯卮賴鈥屰� 倬乇趩蹖賳鈥屬堚€屭嗀辟堏� 丕夭 鬲丕乇蹖禺 丕賳丿蹖卮賴鈥屰� 鬲乇亘蹖鬲蹖鈥屫池� 诏丕賴蹖 诏蹖噩鈥屭┵嗁嗀囏� 诏丕賴蹖 丌夭丕乇丿賴賳丿賴貙 丕賲丕 诏丕賴蹖 賴賲 亘賴鈥屫簇� 丕賱賴丕賲鈥屫ㄘ�.
乇賵爻賵 亘丕 卮毓丕乇 丌夭丕丿蹖 卮乇賵毓 賲蹖鈥屭┵嗀� 丕賲丕 丿乇 毓賲賱貙 讴賵丿讴蹖 讴賴 鬲乇亘蹖鬲卮 乇丕 亘乇 毓賴丿賴 诏乇賮鬲賴 乇丕 賳賴 丿乇 賲爻蹖乇 丌夭丕丿蹖貙 亘賱讴賴 丿乇 賲爻蹖乇 卮讴賱 丿丕丿賳 亘賴 蹖讴 丕賱诏賵蹖 賮讴乇蹖 丕夭 倬蹖卮 鬲毓蹖蹖賳鈥屫簇� 賯乇丕乇 賲蹖鈥屫囏�. 丕賵 亘賴鈥屫й� 丌夭丕丿 诏匕丕卮鬲賳 賮乇丿貙 丕睾賱亘 丕賲蹖賱 乇丕 丿乇 趩賴丕乇趩賵亘 丿蹖丿诏丕賴鈥屬囏й� 禺賵丿卮 賲丨丿賵丿 賲蹖鈥屭┵嗀� 賵 丕蹖賳 鬲賳丕賯囟 賲蹖丕賳 鈥溫⒇藏ж� 丕丿毓丕卮丿賴鈥� 賵 鈥溭┵嗀辟� 倬賳賴丕賳鈥� 丕夭 賲賴賲鈥屫臂屬� 賳賯丿賴丕蹖 賵丕乇丿 亘賴 讴鬲丕亘 丕爻鬲.
丿乇 毓蹖賳 丨丕賱貙 賮氐賱 丌禺乇 讴賴 亘賴 鬲乇亘蹖鬲 夭賳 (爻賵賮蹖) 賲蹖鈥屬矩必ж藏� 亘賴鈥屫簇� 夭賳鈥屫池屫藏з嗁� 賵 丕夭 賳馗乇 賲賳胤賯蹖 賵 丕賳爻丕賳蹖 賳丕賲賵噩賴 丕爻鬲. 诏乇趩賴 亘丕蹖丿 丿乇 賳馗乇 诏乇賮鬲 讴賴 讴鬲丕亘 亘蹖卮 丕夭 丿賵 賯乇賳 倬蹖卮 賳賵卮鬲賴 卮丿賴貙 丕賲丕 賴賲趩賳丕賳 丕蹖賳 亘禺卮 丕夭 讴鬲丕亘 亘乇丕蹖 賲禺丕胤亘 丕賲乇賵夭貙 賳丕乇丕丨鬲鈥屭┵嗁嗀� 賵 睾蹖乇賯丕亘賱 倬匕蹖乇卮 丕爻鬲.
亘丕 鬲賲丕賲 丕蹖賳 丕蹖乇丕丿丕鬲貙 丕賲蹖賱 賳讴丕鬲蹖 毓賲蹖賯 賵 倬蹖卮乇賵 賴賲 丿丕乇丿. 亘乇丕蹖 賲孬丕賱貙 乇賵爻賵 亘賴 卮讴賱蹖 賯丕亘賱 鬲賵噩賴 乇卮丿 讴賵丿讴 乇丕 賲乇丨賱賴鈥屫й� 丿乇 賳馗乇 賲蹖鈥屭屫必� 讴賴 亘丕 丌賳趩賴 亘毓丿賴丕 倬蹖丕跇賴 丿乇 賳馗乇蹖賴鈥屬囏й� 乇卮丿 卮賳丕禺鬲蹖 禺賵丿 賲胤乇丨 讴乇丿貙 賴賲禺賵丕賳蹖 丿丕乇丿. 丿乇 亘禺卮蹖 丿蹖诏乇 丿乇 賲賵乇丿 賯囟丕賵鬲 丕禺賱丕賯蹖 賳馗乇蹖 賲卮丕亘賴 賳馗乇蹖賴 乇卮丿 丕禺賱丕賯蹖 讴賱亘乇诏 賲蹖鈥屫囏�. 賴賲趩賳蹖賳 賳賯丿 乇賵爻賵 亘賴 賳馗丕賲 丌賲賵夭卮蹖 夭賲丕賳 禺賵丿 鈥屭┵� 亘乇 丨賮馗 讴乇丿賳 胤賵胤蹖鈥屬堌ж� 丨噩賲 丕賳亘賵賴蹖 丕夭 丕胤賱丕毓丕鬲 亘蹖鈥屭┴ж必ㄘ必� 鬲兀讴蹖丿 丿丕卮鬲貙 賴賳賵夭 賴賲 鬲丕夭賴 賵 賯丕亘賱鈥屫Ｙ呝� 丕爻鬲. 亘賴鈥屫必池� 丕卮丕乇賴 賲蹖鈥屭┵嗀� 讴賴 丌賲賵夭卮 亘丕蹖丿 丿乇 丿賱 鬲噩乇亘賴鈥屬囏й� 夭賳丿诏蹖 亘丕卮丿貙 賳賴 丿乇 鬲賯賵蹖賲 禺卮讴 賲丿乇爻賴鈥屬囏�.
丕賲蹖賱 讴鬲丕亘蹖鈥屫池� 倬乇 丕夭 賮乇丕夭 賵 賮乇賵丿: 丕夭 丕蹖丿賴鈥屬囏й屰� 亘爻蹖丕乇 倬蹖卮乇賮鬲賴 诏乇賮鬲賴 鬲丕 亘丕賵乇賴丕蹖蹖 賵丕倬爻鈥屭必й屫з嗁囏� 丕孬乇蹖 讴賴 賳賴 賲蹖鈥屫堌з� 讴丕賲賱丕賸 丌賳 乇丕 爻鬲丕蹖卮 讴乇丿 賵 賳賴 亘賴鈥屫池ж� 乇丿卮 讴乇丿. 禺賵丕賳丿賳卮 賲孬賱 丿蹖丿賳 蹖讴 賳賯卮賴鈥屰� 倬乇趩蹖賳鈥屬堚€屭嗀辟堏� 丕夭 鬲丕乇蹖禺 丕賳丿蹖卮賴鈥屰� 鬲乇亘蹖鬲蹖鈥屫池� 诏丕賴蹖 诏蹖噩鈥屭┵嗁嗀囏� 诏丕賴蹖 丌夭丕乇丿賴賳丿賴貙 丕賲丕 诏丕賴蹖 賴賲 亘賴鈥屫簇� 丕賱賴丕賲鈥屫ㄘ�.
November 21, 2019
I recognize that this is a classic of Rousseau literature and in many ways it's not bad for its time. But it is very hard for me to swallow, knowing how philosophy has advanced and having had the benefit of Plato's works, which Rousseau may not have had full liberty to, given when Plato was dug up. He is SO held within the structure of his time, which can be seen throughout in his biases and his assumptions on class, race, and gender. Painful to swallow if you are not in the majority on any of those.
Secondarily, he has so many biases on what knowledge is and who it should come from. Frustrating when one considers that academia and that certain sort of knowledge has its own biases embedded within it.
Aside from all of these premise, when one looks through to consider what Rousseau is trying to say about education and how one must tenderly care for how a child is raised so as to inspire a love of learning that does not require this outside praise, you can actually see the beauty of Emile. Indeed, today's idea of everyone gets a medal, no one looses, is very much the opposite of what Rousseau is saying and we shall see the types of personalities this produces in years to come.
Secondarily, he has so many biases on what knowledge is and who it should come from. Frustrating when one considers that academia and that certain sort of knowledge has its own biases embedded within it.
Aside from all of these premise, when one looks through to consider what Rousseau is trying to say about education and how one must tenderly care for how a child is raised so as to inspire a love of learning that does not require this outside praise, you can actually see the beauty of Emile. Indeed, today's idea of everyone gets a medal, no one looses, is very much the opposite of what Rousseau is saying and we shall see the types of personalities this produces in years to come.
October 2, 2022
Kh么ng c岷 n贸i nhi峄乽. Cu峄憂 non fiction s峄� 1 c峄 2022 m脿 t么i 膽峄峜. Epic. Cho 4 sao v矛 nhi峄乽 膽o岷 d脿i d貌ng lan man (ch铆nh 么ng c农ng nh岷璶 th岷� lu么n) nh瓢ng m脿 膽峄� n贸i v峄� s峄� kinh kh峄g c峄 Rousseau th矛 th岷璽 s峄�...
膼芒y l脿 cu峄憂 t么i r岷 mong c谩c b岷璫 cha m岷�, c谩c th脿y c么 tr瓢峄沜 khi c贸 媒 膽inh 膽i d岷 h峄峜 ho岷穋 c贸 con th矛 膽峄峜 n贸. T岷 nhi锚n, 膽峄峜 v脿 ph谩 b峄� c谩i t瓢 duy c农 n谩t c峄 m矛nh. M峄檛 trong nh峄痭g th峄� quan tr峄峮g khi 膽峄峜 m岷 么ng tri岷縯 l脿 膽峄玭g 膽oan ch岷痗, 膽峄玭g gi峄� kh瓢 kh瓢 媒 ngh末 c谩 nh芒n v脿 ph岷 d农ng c岷 膽岷璸 b峄� c农ng nh瓢 nghi ng峄�.
Epiccccc
膼芒y l脿 cu峄憂 t么i r岷 mong c谩c b岷璫 cha m岷�, c谩c th脿y c么 tr瓢峄沜 khi c贸 媒 膽inh 膽i d岷 h峄峜 ho岷穋 c贸 con th矛 膽峄峜 n贸. T岷 nhi锚n, 膽峄峜 v脿 ph谩 b峄� c谩i t瓢 duy c农 n谩t c峄 m矛nh. M峄檛 trong nh峄痭g th峄� quan tr峄峮g khi 膽峄峜 m岷 么ng tri岷縯 l脿 膽峄玭g 膽oan ch岷痗, 膽峄玭g gi峄� kh瓢 kh瓢 媒 ngh末 c谩 nh芒n v脿 ph岷 d农ng c岷 膽岷璸 b峄� c农ng nh瓢 nghi ng峄�.
Epiccccc
February 6, 2017
兀毓鬲賯丿 亘兀賳 賴匕丕 丕賱賰鬲丕亘 亘丕賱乇睾賲 賲賳 丕賱噩丿賱 丕賱匕賷 兀孬賷乇 賵賱丕 賷夭丕賱 賲孬丕乇 丨賵賱賴 賵丨賵賱 丌乇丕亍 乇賵爻賵 賮賷 亘毓囟 丕賱賯囟丕賷丕 丕賱丕 兀賳賴 賷毓鬲亘乇 兀丨丿 丕賱賰鬲亘 丕賱兀爻丕爻賷丞 丕賱鬲賷 賰鬲亘鬲 賮賷 毓賱賲 丕賱鬲乇亘賷丞貙 賷毓胤賷 乇賵爻賵 賮賷 賴匕丕 丕賱賰鬲丕亘 賳氐丕卅丨 賵丕乇卮丕丿丕鬲 賮賷 鬲乇亘賷丞 丕賱胤賮賱 賵丕賱鬲毓丕賲賱 賲毓賴 賲賳 賲賵賱丿賴 丨鬲賶 亘賱賵睾賴 賵賳囟賵噩賴 賵賰賷賮 賷鬲毓丕賲賱 賲賳 丕賱廿亘賳 賵丕賱廿亘賳賴貙 亘丕賱乇睾賲 賲賳 賯丿賲 賴匕丕 丕賱賰鬲丕亘 賵鬲睾賷乇 亘毓囟 丕賱兀賮賰丕乇 賵賵噩賴丕鬲 賳馗乇 丕賱賳丕爻 丨賵賱 亘毓囟 丕賱賯囟丕賷丕 丕賱丕 兀賳賴 賷爻鬲丨賯 丕賱賯乇丕亍丞 賵賷毓鬲亘乇 賲賳 兀賴賲 賰鬲亘 噩丕賳 噩丕賰 乇賵爻賵
September 9, 2019
I read this because it's a key Western canon text on parenting and education. I figured that despite the fact that the author 's personal life was a mess (his biological children ended up in an orphanage) and does not recommend him as an authority, he ought to at least raise interesting questions. It was in fact interesting on a number of levels.
Rousseau emphasizes the concept of raising a child according to nature; this being more like the nature in "natural law," not the nature in "the natural man is an enemy to God." He does seem to have a more optimistic view of human nature than I do, but he is surely correct that a lot of poor behavior results directly from active, misdirected parenting, not human nature. He thus stresses what you might call incentive compatible parenting, where children's rules and environments are intentionally structured to properly incentivize the right behaviors in the long run. And accordingly his incentives are along the lines of "I will lock you in a dark room for the night if you repeatedly wake me up at night for no good reason" (actual example) or "if you're going to be dumb, you've got to be tough," not so much "here's a cookie." He's a big fan of exposing children to natural consequences.
Rousseau is very skeptical of childrens' ability to understand history, philosophy, politics, etc. on a conceptual level, asserting that most efforts to teach them such topics just result in rote repetition, and actually pulled my thinking on this somewhat in his direction. He would rather have an [N]-year-old be a happy [N]-year-old, excellent in all that an [N]-year-old does, than a miserable being who acts like an [N+3] year old. He figures if the child is always well-adjusted, he will easily take in subjects once he is of age for them and end up with a deeper understanding than he could via premature rote learning. This resonated with my personal experience, in that at around 12 I couldn't appreciate even something accessible like "Screwtape Letters," but somewhere around 16-17 the philosophy switch turned on and I started reading and enjoying stuff like Locke. (And fortunately I was encouraged to read and given age-appropriate stuff rather than forced onto philosophy prematurely.) Part of his argument is an appeal to infant mortality i.e. "let the kid enjoy his early years, since even odds they're all he'll ever have," a tack that probably wouldn't occur to most modern readers.
His perspective on family is interesting; he considers that only a father (or a father-figure present from birth to adulthood) can adequately educate a child. The latter part of the book discusses marriage quite a bit; his ideas on women's education are from 1762 ('nuff said) but he does paint a good picture of the young man's whole education as pointed towards married happiness. He gives firm recommendations around moral education, encouraging parents to avoid generating any air of mystery around procreation, explain it to kids before the kids will find it interesting, and protect young adults from temptation.
He views travel as an important part of education, but specifically calls for travel directed at understanding local cultures (particularly outside of homogeneous large cities) and government, not entertaining, historical, or scientific tourism.
He gives surprisingly great importance to practical and physical education.
He has a very dim view of his contemporary, degenerate moral culture. How things change...
Very enthusiastic about agriculture, small-town living, and teaching children a marketable skill (with carpentry specifically endorsed).
I read the Project Gutenberg edition, which is good quality and free.
Rousseau emphasizes the concept of raising a child according to nature; this being more like the nature in "natural law," not the nature in "the natural man is an enemy to God." He does seem to have a more optimistic view of human nature than I do, but he is surely correct that a lot of poor behavior results directly from active, misdirected parenting, not human nature. He thus stresses what you might call incentive compatible parenting, where children's rules and environments are intentionally structured to properly incentivize the right behaviors in the long run. And accordingly his incentives are along the lines of "I will lock you in a dark room for the night if you repeatedly wake me up at night for no good reason" (actual example) or "if you're going to be dumb, you've got to be tough," not so much "here's a cookie." He's a big fan of exposing children to natural consequences.
Rousseau is very skeptical of childrens' ability to understand history, philosophy, politics, etc. on a conceptual level, asserting that most efforts to teach them such topics just result in rote repetition, and actually pulled my thinking on this somewhat in his direction. He would rather have an [N]-year-old be a happy [N]-year-old, excellent in all that an [N]-year-old does, than a miserable being who acts like an [N+3] year old. He figures if the child is always well-adjusted, he will easily take in subjects once he is of age for them and end up with a deeper understanding than he could via premature rote learning. This resonated with my personal experience, in that at around 12 I couldn't appreciate even something accessible like "Screwtape Letters," but somewhere around 16-17 the philosophy switch turned on and I started reading and enjoying stuff like Locke. (And fortunately I was encouraged to read and given age-appropriate stuff rather than forced onto philosophy prematurely.) Part of his argument is an appeal to infant mortality i.e. "let the kid enjoy his early years, since even odds they're all he'll ever have," a tack that probably wouldn't occur to most modern readers.
His perspective on family is interesting; he considers that only a father (or a father-figure present from birth to adulthood) can adequately educate a child. The latter part of the book discusses marriage quite a bit; his ideas on women's education are from 1762 ('nuff said) but he does paint a good picture of the young man's whole education as pointed towards married happiness. He gives firm recommendations around moral education, encouraging parents to avoid generating any air of mystery around procreation, explain it to kids before the kids will find it interesting, and protect young adults from temptation.
He views travel as an important part of education, but specifically calls for travel directed at understanding local cultures (particularly outside of homogeneous large cities) and government, not entertaining, historical, or scientific tourism.
He gives surprisingly great importance to practical and physical education.
He has a very dim view of his contemporary, degenerate moral culture. How things change...
Very enthusiastic about agriculture, small-town living, and teaching children a marketable skill (with carpentry specifically endorsed).
I read the Project Gutenberg edition, which is good quality and free.
Read
October 30, 2024I ain't reading all that...
December 18, 2012
A society is composed of citizens. If you want a strong and virtuous society, you must start at ground zero; with the citizen, with the child. This book by Rousseau is, in my mind, his epic masterpiece(notice I say his masterpiece, not necessarily a philosophic masterpiece, though that argument could be made, I think). This work is an amalgamation of all his best ideas, presented by way of a young boy named Emile. If you could raise a child the 'right way', Rousseau's way, you would have a nation of citizens that would form a society that was moral, valued self-expression and had pride in their community. This book can be viewed as a figurative allegory or a literal guidebook for how to raise a child, as I believe Rousseau wrote it with both in mind.
It is also, and most importantly I think, a critique of modern society. Rousseau was a decidedly anti-enlightenment thinker and his harsh and stinging words about the state of modern society during that time cut to the bone. He thought courage, bravery, and love of community had been replaced with pseudo-intellectualism, office jobs and mothers who dropped their babies off to nannies and took no time to instill in them the values that would shape a strong and upstanding society. Of course, modernization of the world has its benefits and the argument could be made that Rousseau was a man caught up in a fantasy of romantic notions of warrior societies, reminiscent of Sparta or Rome. Societies such as those were dying and in their place new ways of thinking, scientific methods and distrust of religion were growing. Many at the time viewed him as a man fixated on a fantasy and his famous feud with Voltaire through public letters highlighted the struggle between the culture of old and new.
Even so, Rousseau's words ring true to this day. One doesn't have to look far to see that with all the conveniences of modern society, there has also been a softening of our minds and bodies that seems a disappointing outcome to the millions of years of hard work, innovation and struggle our ancestors went through to develop new and better ways of living. Rousseau asks us not to let that spark of humanity die out in favor of comfort, convenience, fancy words and modern entertainments. This is my absolute favorite work by him and one that has inspired me in my personal life like few other philosophic texts have. "I do not draw my rules from the principles of high philosophy, but find them written by nature with ineffaceable characters in the depth of my heart" - Rousseau, Emile
It is also, and most importantly I think, a critique of modern society. Rousseau was a decidedly anti-enlightenment thinker and his harsh and stinging words about the state of modern society during that time cut to the bone. He thought courage, bravery, and love of community had been replaced with pseudo-intellectualism, office jobs and mothers who dropped their babies off to nannies and took no time to instill in them the values that would shape a strong and upstanding society. Of course, modernization of the world has its benefits and the argument could be made that Rousseau was a man caught up in a fantasy of romantic notions of warrior societies, reminiscent of Sparta or Rome. Societies such as those were dying and in their place new ways of thinking, scientific methods and distrust of religion were growing. Many at the time viewed him as a man fixated on a fantasy and his famous feud with Voltaire through public letters highlighted the struggle between the culture of old and new.
Even so, Rousseau's words ring true to this day. One doesn't have to look far to see that with all the conveniences of modern society, there has also been a softening of our minds and bodies that seems a disappointing outcome to the millions of years of hard work, innovation and struggle our ancestors went through to develop new and better ways of living. Rousseau asks us not to let that spark of humanity die out in favor of comfort, convenience, fancy words and modern entertainments. This is my absolute favorite work by him and one that has inspired me in my personal life like few other philosophic texts have. "I do not draw my rules from the principles of high philosophy, but find them written by nature with ineffaceable characters in the depth of my heart" - Rousseau, Emile
September 5, 2014
Alright, I may be biased because I regard Rousseau as my chief inspiration (I could build a temple for him and be the high priestess of Rousseauism) but I think it's cruel to cut off everything else he had to say about very important issues such as what is good and what virtue is, politics and governance, and how we should educate children (well, male children) by saying that he was a narrow minded sexist.
Being a bigot means that having problems with progress. One who is a bigot is the one who doesn't like the age he / she lives in and wants the progress to turn backwards. For example, in a society in which people mostly have no intolerance against newcomers and immigrants, a bigot would be the one who stands up and says "But what about the good old times when we didn't have anyone coming in? We should stick to our traditions and let no one else bring theirs along with them! We are good on our own!"
Before saying that Rousseau was a bigot or a fanatic, we must examine the age he belongs to. 18th century Europe was certainly not a place where women were highly regarded as equal to men. Even the most open minded thinkers thought of them to be creatures of a lesser value. (Yes, I'm looking at you, Voltaire) And few women were brave enough to protest this injustice and ignorance. Women did not and could not speak out. All Rousseau did was to correspond with the state of mind which ruled over his age. We would be right if we blamed him on the basis of not being revolutionary enough when it comes to women, but we cannot blame him for being a bigoted sexist.
Being a bigot means that having problems with progress. One who is a bigot is the one who doesn't like the age he / she lives in and wants the progress to turn backwards. For example, in a society in which people mostly have no intolerance against newcomers and immigrants, a bigot would be the one who stands up and says "But what about the good old times when we didn't have anyone coming in? We should stick to our traditions and let no one else bring theirs along with them! We are good on our own!"
Before saying that Rousseau was a bigot or a fanatic, we must examine the age he belongs to. 18th century Europe was certainly not a place where women were highly regarded as equal to men. Even the most open minded thinkers thought of them to be creatures of a lesser value. (Yes, I'm looking at you, Voltaire) And few women were brave enough to protest this injustice and ignorance. Women did not and could not speak out. All Rousseau did was to correspond with the state of mind which ruled over his age. We would be right if we blamed him on the basis of not being revolutionary enough when it comes to women, but we cannot blame him for being a bigoted sexist.
March 14, 2016
丕賳 賲賳 賷囟賷賯 亘賮鬲乇丞 丕賱胤賮賵賱丞 賱丕賷丿乇賰 兀賳 丕賱賳賵毓 丕賱亘卮乇賷 賰丕賳 丨乇賷丕賸 亘賴 兀賳 賷賴賱賰 賱賵 賱賲 賷亘丿兀 丕賱丕賳爻丕賳 胤賮賱丕賸.. 賮賳丨賳 賳賵賱丿 囟毓丕賮丕 賮賷 丨丕噩丞 丕賱賷 丕賱賯賵丞 賵賳賵賱丿 賲噩乇丿賷賳 賲賳 賰賱 卮卅 賮賷 丨丕噩丞 丕賱賷 丕賱毓賵賳 賵賳賵賱丿 丨賲賯賷 賮賷 丨丕噩丞 丕賱賷 丕賱鬲賲賷賷夭 賵賰賱 賲丕賷毓賵夭賳丕 丨賷賳 賲賵賱丿賳丕 賵賳賮鬲賯乇 丕賱賷賴 賮賷 賰亘乇賳丕 鬲丐鬲賷賳丕 丕賷丕賴 丕賱鬲乇亘賷丞.
賵丕賱鬲乇亘賷丞 鬲兀鬲賷賳丕 兀賲丕 賲賳 丕賱胤亘賷毓丞 兀賵 賲賳 丕賱賳丕爻 兀賵 賲賳 丕賱丕卮賷丕亍 賮鬲賳賲賵 賵馗丕卅賮賳丕 賵噩賵丕乇丨賳丕 丕賱丿丕禺賱賷丞 匕賱賰賲 賴賵 鬲乇亘賷丞 丕賱胤亘賷毓丞 賵賲丕鬲鬲毓賱賲 賲賳 丕賱丕賮丕丿丞 賲賳 匕賱賰 丕賱賳賲賵 匕賱賰賲 賴賵 鬲乇亘賷丞 丕賱賳丕爻 賵賲丕賳賰鬲爻亘賴 亘禺亘乇鬲賳丕 毓賳 丕賱兀卮賷丕亍 丕賱鬲賷 賳鬲兀孬夭 亘賴丕 賮匕賱賰賲 賴賵 鬲乇亘賷丞 丕賱兀卮賷丕亍 .
#噩丕賳冲噩丕賰冲乇賵爻賵
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賰鬲丕亘 鬲乇亘賵賷 丕賰孬乇 賲賳 乇丕卅毓 賵賲賮賷丿 亘丿兀鬲 賮賷賴 卮賴乇 賳賵賮賲亘乇 -2015 賵丕賳賴賷鬲賴. 賮賷 3-2016 丕胤賵賱 賲丿丞 賯乇丕亍丞 賵丕爻鬲噩賲丕賲 毓賯賱賷 賱丕賳賴 乇丨賱丞 鬲乇亘賵賷丞 鬲丨鬲丕噩 丕賱賷 丕賱鬲賲賴賱 亘丕賱乇睾賲 賲賳 丕賳賴 賲賵噩賴 賱鬲賵囟賷丨 丕賮囟賱 丕賱賵爻丕卅賱 丕賱鬲乇亘賵賷丞 賱賱胤賮賱 賱賰賳 丕孬乇賴 丕賱胤賷亘 賵丕賱丕賮丕丿丞 鬲毓賲 丕賷 賯丕乇卅 賮賷 丕賷 賲乇丨賱丞 毓賲乇賷丞.
賵丕賱鬲乇亘賷丞 鬲兀鬲賷賳丕 兀賲丕 賲賳 丕賱胤亘賷毓丞 兀賵 賲賳 丕賱賳丕爻 兀賵 賲賳 丕賱丕卮賷丕亍 賮鬲賳賲賵 賵馗丕卅賮賳丕 賵噩賵丕乇丨賳丕 丕賱丿丕禺賱賷丞 匕賱賰賲 賴賵 鬲乇亘賷丞 丕賱胤亘賷毓丞 賵賲丕鬲鬲毓賱賲 賲賳 丕賱丕賮丕丿丞 賲賳 匕賱賰 丕賱賳賲賵 匕賱賰賲 賴賵 鬲乇亘賷丞 丕賱賳丕爻 賵賲丕賳賰鬲爻亘賴 亘禺亘乇鬲賳丕 毓賳 丕賱兀卮賷丕亍 丕賱鬲賷 賳鬲兀孬夭 亘賴丕 賮匕賱賰賲 賴賵 鬲乇亘賷丞 丕賱兀卮賷丕亍 .
#噩丕賳冲噩丕賰冲乇賵爻賵
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賰鬲丕亘 鬲乇亘賵賷 丕賰孬乇 賲賳 乇丕卅毓 賵賲賮賷丿 亘丿兀鬲 賮賷賴 卮賴乇 賳賵賮賲亘乇 -2015 賵丕賳賴賷鬲賴. 賮賷 3-2016 丕胤賵賱 賲丿丞 賯乇丕亍丞 賵丕爻鬲噩賲丕賲 毓賯賱賷 賱丕賳賴 乇丨賱丞 鬲乇亘賵賷丞 鬲丨鬲丕噩 丕賱賷 丕賱鬲賲賴賱 亘丕賱乇睾賲 賲賳 丕賳賴 賲賵噩賴 賱鬲賵囟賷丨 丕賮囟賱 丕賱賵爻丕卅賱 丕賱鬲乇亘賵賷丞 賱賱胤賮賱 賱賰賳 丕孬乇賴 丕賱胤賷亘 賵丕賱丕賮丕丿丞 鬲毓賲 丕賷 賯丕乇卅 賮賷 丕賷 賲乇丨賱丞 毓賲乇賷丞.
February 20, 2018
Emile, or On Education, is, in general, an educational manifesto; it covers raising a child from infancy to adulthood. It is a sprawling document, with advice on how to teach a child navigation/astronomy, theology, and political philosophy, in that order, as he grows older. There are analogies for his whole life in the simple weaning of the baby, and analogies for the whole nation's life in Emile's simple, modest life. At the very end, it is shown how to rear a perfect suitor for Emile, and how to maintain and balance their marriage in life.
Very good book. Would recommend. It is long, and you will get little snippets of what Rousseau thought about Navigation, theology, and political philosophy. Believe it or not, I had a better sense of understanding how Rousseau thought about political systems from this than I did from The Social Contract.
Very good book. Would recommend. It is long, and you will get little snippets of what Rousseau thought about Navigation, theology, and political philosophy. Believe it or not, I had a better sense of understanding how Rousseau thought about political systems from this than I did from The Social Contract.
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