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賮賳 丕賱賵噩賵丿
賲賳 丕賱丨賯 兀賳 賰賱 丕賱賰丕卅賳丕鬲 丕賱丨賷丞貙 爻賵丕亍 賰丕賳鬲 丨賷賵丕賳丕鬲 兀賵 亘卮乇丕賸貙 鬲乇睾亘 亘丕賱丨賷丕丞貙 賵賱丕 鬲賲賵鬲 賴匕賴 丕賱乇睾亘丞 廿賱丕 囟賲賳 馗乇賵賮 丕爻鬲孬賳丕卅賷丞 睾賷乇 胤亘賷毓賷丞貙 賲孬賱 乇夭賵丨 丕賱賲乇亍 鬲丨鬲 兀賱賲 賱丕 賷賲賰賳賴 丕丨鬲賲丕賱賴貙 兀賵 毓賳丿賲丕 鬲噩鬲丕丨 丕賱廿賳爻丕賳 賲卮丕毓乇 噩丕乇賮丞 賲孬賱 丕賱丨亘 賵丕賱賰乇賴 賵丕賱賮禺乇 賵丕賱賵賱丕亍貙 廿匕 賷賲賰賳 賱賴匕賴 丕賱賲卮丕毓乇 兀賳 鬲賰賵賳 兀賯賵賶 賲賳 乇睾亘丞 丕賱丕賳爻丕賳 亘丕賱丨賷丕丞 賳賮爻賴丕. 賵賷亘丿賵 兀賳 丕賱胤亘賷毓丞貙 兀賵 賷賲賰賳賰賲 丕賱賯賵賱 廿賳賴丕 毓賲賱賷丞 丕賱丕氐胤賮丕亍貙 賯丿 賵賴亘鬲 賰賱 賰丕卅賳 丨賷 丕賱乇睾亘丞 亘丕賱丨賷丕丞貙 賵賲賴賲丕 鬲賰賳 丕賱兀爻亘丕亘 丕賱鬲賷 賷毓鬲賯丿 兀賳賴丕 賵乇丕亍 乇睾亘鬲賴 賮賷 丕賱丨賷丕丞貙 賮賴匕賴 賲噩乇丿 賲丨丕賵賱丕鬲 賱毓賯賱賳丞 匕賱賰 丕賱丿丕賮毓 丕賱亘賷賵賱賵噩賷 賵丕賱睾乇賷夭賷 丕賱匕賷 賲賳丨鬲賴 廿賷丕賴 丕賱胤亘賷毓丞.
丕賱丨賯賷賯鬲丕賳 丕賱賱鬲丕賳 賱丕 鬲丨鬲丕噩丕賳 丕賱賶 鬲賮爻賷乇 賴賲丕: "賳丨賳 賳乇睾亘 亘丕賱丨賷丕丞" 賵"賳丨賳 賳丨亘 兀賳 賳丨賷丕 丕賱丨賷丕丞"貙 賱賰賳 丕賱兀爻卅賱丞 丕賱鬲賷 鬲丨鬲丕噩 丕賱賶 廿噩丕亘丞 賴賷: "賰賷賮 賳乇睾亘 兀賳 賳毓賷卮責" "賲丕 丕賱匕賷 賳亘鬲睾賷賴 賲賳 丕賱丨賷丕丞責" 賲丕 丕賱匕賷 賷噩毓賱 丕賱丨賷丕丞 匕丕鬲 賲毓賳賶 亘丕賱賳爻亘丞 賱賳丕責".
賷噩賷亘 丕賱賳丕爻 亘廿噩丕亘丕鬲 賲禺鬲賱賮丞 毓賱賶 賴匕賴 丕賱兀爻卅賱丞貙 賵丕賱鬲賷 鬲鬲卮丕亘賴 亘卮賰賱 兀賵 亘丌禺乇貙 賮賴賳丕賱賰 賲賳 爻賷賯賵賱 兀賳賴 賷乇睾亘 亘丕賱丨亘貙 賵睾賷乇賴 亘氐乇丨 亘兀賳賴 賷乇睾亘 亘丕賱爻賱胤丞貙 賵賴賳丕賰 賲賳 賷鬲丨丿孬 毓賳 乇睾亘鬲賴 亘丕賱卮毓賵乇 亘丕賱兀賲丕賳貙 賵睾賷乇 賴匕丕 賵匕丕賰 賲賳 賷賯賵賱 丕賳賴 賷乇睾亘 亘丕賱賲鬲毓 丕賱丨爻賷丞 賵丕賱乇丕丨丞貙 賵爻賵丕賴 賲賳 賷乇睾亘 亘丕賱卮賴乇丞 亘賷丿 兀賳 丕賱賰孬賷乇賷賳 爻賷鬲賮賯賵賳 毓賱賶 兀賳 賲丕 賷乇睾亘賵賳 亘賴 賴賵 "丕賱爻毓丕丿丞"貙 賵賴匕丕 兀賷囟丕賸 賲丕 氐乇丨 亘賴 賲毓馗賲 丕賱賮賱丕爻賮丞 賵毓賱賲丕亍 丕賱丿賷賳 賯丕卅賱賷賳 丕賳賴 丕賱賴丿賮 丕賱匕賷 賷爻毓賶 丕賱賷賴 丕賱丕賳爻丕賳.
賱賰賳 丕匕丕 賰丕賳鬲 丕賱爻毓丕丿丞 鬲鬲囟賲賳 丕賱賲毓丕賳賷 丕賱賲禺鬲賱賮丞 丕賱爻丕亘賯丞貙 賵丕賱鬲賷 鬲毓鬲亘乇 丨氐乇賷丞 亘卮賰賱 賰亘賷乇貙 賮廿賳賴丕 鬲氐亘丨 賲噩乇丿丞貙 賵亘丕賱鬲丕賱賷 鬲賮賯丿 賯賷賲鬲賴丕貙 爻賵賶 兀賳 丕賱賲賴賲 丨賯丕賸 賴賵 丿乇丕爻丞 賲毓賳賶 賰賱賲丞 "丕賱爻毓丕丿丞" 賰賲丕 賷乇丕賴丕 丕賱卮禺氐 丕賱毓丕丿賷 兀賵 丕賱賮賷賱爻賵賮.
丨丕賵賱鬲購 賮賷 丕賱噩夭亍 丕賱兀賵賱 賲賳 賴匕丕 丕賱賰鬲丕亘 兀賳 兀卮乇丨 胤亘賷毓丞 丨丕賱丕鬲 丕賱鬲賲賱賰 賵丕賱賵噩賵丿貙 賵鬲亘毓丕鬲 賴賷賲賳丞 兀賷 賲賳 丕賱丨丕賱鬲賷賳 毓賱賶 爻毓丕丿丞 丕賱廿賳爻丕賳貙 賮禺賱氐鬲購 廿賱賶 丕賱賳鬲賷噩丞 丕賱賯丕卅賱丞 亘兀賳 丕賱兀賳爻賳丞 丕賱氐乇賮丞 賱賱賲乇亍 鬲丨鬲丕噩 廿賱賶 鬲噩丕賵夭 賳夭毓丞 丕賱廿爻鬲丨賵丕匕 亘廿鬲噩丕賴 賳夭毓丞 丕賱賮毓賱貙 賵毓賱賶 丕賱兀賳丕賳賷丞 賵丕賱兀賳丕 賱氐丕賱丨 丕賱賲卮丕乇賰丞 賵丕賱丌禺乇.
兀賲丕 丕賱噩夭亍 丕賱孬丕賳賷 賲賳 丕賱賰鬲丕亘 賮賯丿 賯丿賲鬲購 亘毓囟 丕賱廿賯鬲乇丕丨丕鬲 丕賱毓賲賱賷丞 賮賷賲丕 賷鬲毓賱賯 亘丕賱禺胤賵丕鬲 丕賱鬲賷 賯丿 鬲賰賵賳 匕丕鬲 賮丕卅丿丞貙 賲孬賱 丕賱廿爻鬲毓丿丕丿 賱亘匕賱 噩賴賵丿 亘廿鬲噩丕賴 丕賱兀賳爻賳丞.
丕賱丨賯賷賯鬲丕賳 丕賱賱鬲丕賳 賱丕 鬲丨鬲丕噩丕賳 丕賱賶 鬲賮爻賷乇 賴賲丕: "賳丨賳 賳乇睾亘 亘丕賱丨賷丕丞" 賵"賳丨賳 賳丨亘 兀賳 賳丨賷丕 丕賱丨賷丕丞"貙 賱賰賳 丕賱兀爻卅賱丞 丕賱鬲賷 鬲丨鬲丕噩 丕賱賶 廿噩丕亘丞 賴賷: "賰賷賮 賳乇睾亘 兀賳 賳毓賷卮責" "賲丕 丕賱匕賷 賳亘鬲睾賷賴 賲賳 丕賱丨賷丕丞責" 賲丕 丕賱匕賷 賷噩毓賱 丕賱丨賷丕丞 匕丕鬲 賲毓賳賶 亘丕賱賳爻亘丞 賱賳丕責".
賷噩賷亘 丕賱賳丕爻 亘廿噩丕亘丕鬲 賲禺鬲賱賮丞 毓賱賶 賴匕賴 丕賱兀爻卅賱丞貙 賵丕賱鬲賷 鬲鬲卮丕亘賴 亘卮賰賱 兀賵 亘丌禺乇貙 賮賴賳丕賱賰 賲賳 爻賷賯賵賱 兀賳賴 賷乇睾亘 亘丕賱丨亘貙 賵睾賷乇賴 亘氐乇丨 亘兀賳賴 賷乇睾亘 亘丕賱爻賱胤丞貙 賵賴賳丕賰 賲賳 賷鬲丨丿孬 毓賳 乇睾亘鬲賴 亘丕賱卮毓賵乇 亘丕賱兀賲丕賳貙 賵睾賷乇 賴匕丕 賵匕丕賰 賲賳 賷賯賵賱 丕賳賴 賷乇睾亘 亘丕賱賲鬲毓 丕賱丨爻賷丞 賵丕賱乇丕丨丞貙 賵爻賵丕賴 賲賳 賷乇睾亘 亘丕賱卮賴乇丞 亘賷丿 兀賳 丕賱賰孬賷乇賷賳 爻賷鬲賮賯賵賳 毓賱賶 兀賳 賲丕 賷乇睾亘賵賳 亘賴 賴賵 "丕賱爻毓丕丿丞"貙 賵賴匕丕 兀賷囟丕賸 賲丕 氐乇丨 亘賴 賲毓馗賲 丕賱賮賱丕爻賮丞 賵毓賱賲丕亍 丕賱丿賷賳 賯丕卅賱賷賳 丕賳賴 丕賱賴丿賮 丕賱匕賷 賷爻毓賶 丕賱賷賴 丕賱丕賳爻丕賳.
賱賰賳 丕匕丕 賰丕賳鬲 丕賱爻毓丕丿丞 鬲鬲囟賲賳 丕賱賲毓丕賳賷 丕賱賲禺鬲賱賮丞 丕賱爻丕亘賯丞貙 賵丕賱鬲賷 鬲毓鬲亘乇 丨氐乇賷丞 亘卮賰賱 賰亘賷乇貙 賮廿賳賴丕 鬲氐亘丨 賲噩乇丿丞貙 賵亘丕賱鬲丕賱賷 鬲賮賯丿 賯賷賲鬲賴丕貙 爻賵賶 兀賳 丕賱賲賴賲 丨賯丕賸 賴賵 丿乇丕爻丞 賲毓賳賶 賰賱賲丞 "丕賱爻毓丕丿丞" 賰賲丕 賷乇丕賴丕 丕賱卮禺氐 丕賱毓丕丿賷 兀賵 丕賱賮賷賱爻賵賮.
丨丕賵賱鬲購 賮賷 丕賱噩夭亍 丕賱兀賵賱 賲賳 賴匕丕 丕賱賰鬲丕亘 兀賳 兀卮乇丨 胤亘賷毓丞 丨丕賱丕鬲 丕賱鬲賲賱賰 賵丕賱賵噩賵丿貙 賵鬲亘毓丕鬲 賴賷賲賳丞 兀賷 賲賳 丕賱丨丕賱鬲賷賳 毓賱賶 爻毓丕丿丞 丕賱廿賳爻丕賳貙 賮禺賱氐鬲購 廿賱賶 丕賱賳鬲賷噩丞 丕賱賯丕卅賱丞 亘兀賳 丕賱兀賳爻賳丞 丕賱氐乇賮丞 賱賱賲乇亍 鬲丨鬲丕噩 廿賱賶 鬲噩丕賵夭 賳夭毓丞 丕賱廿爻鬲丨賵丕匕 亘廿鬲噩丕賴 賳夭毓丞 丕賱賮毓賱貙 賵毓賱賶 丕賱兀賳丕賳賷丞 賵丕賱兀賳丕 賱氐丕賱丨 丕賱賲卮丕乇賰丞 賵丕賱丌禺乇.
兀賲丕 丕賱噩夭亍 丕賱孬丕賳賷 賲賳 丕賱賰鬲丕亘 賮賯丿 賯丿賲鬲購 亘毓囟 丕賱廿賯鬲乇丕丨丕鬲 丕賱毓賲賱賷丞 賮賷賲丕 賷鬲毓賱賯 亘丕賱禺胤賵丕鬲 丕賱鬲賷 賯丿 鬲賰賵賳 匕丕鬲 賮丕卅丿丞貙 賲孬賱 丕賱廿爻鬲毓丿丕丿 賱亘匕賱 噩賴賵丿 亘廿鬲噩丕賴 丕賱兀賳爻賳丞.
192 pages, Hardcover
First published January 1, 1989
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About the author
Erich Fromm
558听books5,089听followersErich Fromm, Ph.D. (Sociology, University of Heidelberg, 1922) was a German-American social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist. He was a German Jew who fled the Nazi regime and settled in the United States. He was one of the founders of The William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology in New York City and was associated with the Frankfurt School of critical theory.
Fromm explored the interaction between psychology and society, and held various professorships in psychology in the U.S. and Mexico in the mid-20th century.
Fromm's theory is a rather unique blend of Freud and Marx. Freud, of course, emphasized the unconscious, biological drives, repression, and so on. In other words, Freud postulated that our characters were determined by biology. Marx, on the other hand, saw people as determined by their society, and most especially by their economic systems.
Fromm explored the interaction between psychology and society, and held various professorships in psychology in the U.S. and Mexico in the mid-20th century.
Fromm's theory is a rather unique blend of Freud and Marx. Freud, of course, emphasized the unconscious, biological drives, repression, and so on. In other words, Freud postulated that our characters were determined by biology. Marx, on the other hand, saw people as determined by their society, and most especially by their economic systems.
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August 19, 2018
I approached this work with trepidation. My shuddering become more pronounced when Fromm started talking about mediation and self-awareness and Buddhism. 鈥淥h dear,鈥� I thought, 鈥淲e鈥檙e in for one of those 产辞辞办蝉.鈥�
That it wasn鈥檛 鈥榦ne of those books鈥� really surprised and delighted me. My mum is always at me to take up meditation. I鈥檝e, on occasion, even gone to such places and then they talk to me about Chakras and my spiritual self and other rot and nonsense and a deep depression engulfs my soul. The effect is that I come away more stressed then I went in. Having some idiot telling me to focus on my third eye or visualise my Buddha nature or whatever it is they go on about really just makes me want to run away screaming 鈥� with or without my inner child. So, when Fromm started talking about Buddha and meditation I thought this would be a very short read.
What a delight to have someone talk about meditation without 鈥榮piritualism鈥� and giving practical, no nonsense advice on how and why one ought to do it. One of his major concerns is that as a society we have forgotten how to focus, how to concentrate on things. One of his 鈥榤odes of meditating鈥� is to sit quietly looking at a coin until you are able to see it in detail when you close your eyes. And not in the sense of 鈥楾he Secret鈥� 鈥� visualising as the path to having, but in the sense that quiet, focused attention in which intrusive thoughts are repressed (or perhaps banished is a better word). The point is to feel relaxed and invigorated, rather than 鈥榓t one with the cosmic essence鈥�.
There is a sense in which Fromm suggests this type of mediation as a stepping stone towards greater self-awareness. This greater self-awareness comes via therapy. I鈥檝e always been a bit less than polite when it comes to most 鈥榯herapy鈥�. I have been known to refer at times to 鈥榤oney for jam鈥� or 鈥榯he blind leading the blind鈥�. I guess this is mostly because I see 鈥榯herapists鈥� as serving the role of secular Priests. When someone close to you dies or your relationship ends you go to a therapist right up until the time when you can鈥檛 afford to talk with them anymore. The therapist begins by telling you they can鈥檛 cure you (only you can cure you) and anyway, one of the things you learn fairly quickly ought to be that mostly what is wrong with you is called 鈥榣ife鈥� and the alternative is somewhat less than appealing. So eventually you move on, that little bit poorer, that little bit more cynical about the ways of the world and the therapist buys a new Jaguar. A win 鈥� win situation if there ever was one.
This isn鈥檛 quite the therapy that Fromm envisages. For Fromm the key division, the 鈥榗oncrete universal contradiction鈥� in Hegelian language, is between 鈥榖eing鈥� and 鈥榟aving鈥�. Capitalist society is obsessed with 鈥榟aving鈥�. It is materialist is the worst possible sense of the term. For those who are obsessed with having 鈥� the most perfect realisation of such a person is the miser. The miser makes all possessions fetishes. They are coveted, desired and accumulated not for their use, but for his (I assume no one will complain about my use of sexist language in this context) ability to horde them. To Fromm this really is a half-life 鈥� but it is remarkable how many people in our glorious capitalist society derive their entire sense of self-worth in precisely this 鈥榟aving鈥� way. Yes, that includes both the women dressed in their 鈥榖orn to shop鈥� t-shirts and the men cruising about town in their Hummers (in the immortal words of Dylan Moran 鈥� 鈥淛ust how small would your penis have to be?鈥�).
The therapy that Fromm recommends 鈥� even if you can鈥檛 afford to get someone to help you with it 鈥� is one which gets you to focus on your motivations for engaging in the types of behaviour you engage in. I鈥檓 giving away the ending of the book here 鈥� I ought to put a spoiler alert on this one 鈥� but for Fromm the key to being a grown-up type person (compared to what most of us tend to be most of the time) is to be someone who is much more concerned with 鈥榖eing鈥� than 鈥榟aving鈥�.
He accepts Marx鈥檚 view on the alienation of modern labour completely 鈥� at least, that is how it seemed to me. Work becomes increasingly de-skilled and meaningless to the person performing it 鈥� and to all those associated with it, including the capitalist. As such, people simply cannot (at least, the vast majority of people cannot) derived any meaning from their labour.
This is the most interesting connection that Fromm (for me) makes between Marxism and Buddhism 鈥� that both see true liberation in our being truly aware and engaged and present in the moment (the past doesn鈥檛 exist, the future doesn鈥檛 exist 鈥� there is only the eternally present). For Buddhism this is the notion that if you are doing anything you should be doing that thing 鈥� focused on doing that thing. When you make tea you are focused on making tea. It is this conscious, focused attention to being that gives life its value and meaning. For Marx modern industrial life strips much of human activity of its meaning and value. He too wants to move toward unalienated labour 鈥� labour that is imbued with the worth of the labourer鈥檚 love and focused attention. For Marx too, life is a verb, rather than an ever expanding collection of nouns.
Fromm views modern consumerism is a mistake, if not a hideous cancerous growth, and it can best be overcome by us learning to move from the obsession which consumerism instils in us that we are what we possess.
He has an interesting take on the argument about greed too 鈥� the argument often used so as to present alternatives to capitalism as utopian or against human nature. This has always seemed a problem to me. People often do seem to be essentially greedy, and all 鈥榖etter societies鈥� do seem to require some sort of overcoming of this essentially 鈥榥atural鈥� human greed. I would need to read this section again 鈥� but I think Fromm鈥檚 argument is that to want more than you can productively use is foolish as it essentially makes no sense. It is like that last part of Chinatown when Nicholson asks why the rich man wants more 鈥� given he already has all he could possibly use, given he can鈥檛 eat any better, live in any more houses, wear any more clothes. The reason is that we have so constructed our self-worth to be a function of possessions that even this question itself seems to be absurd to us.
But if we were to move our construction of our self-worth away from the essentially ridiculous idea that 'what we have is what we are' to 'what what we do is what we are' 鈥� that is, from having to being 鈥� then greed too would become increasingly foolish.
I found this book utterly fascinating and well worth the read. So much so that I will be reading more Fromm.
That it wasn鈥檛 鈥榦ne of those books鈥� really surprised and delighted me. My mum is always at me to take up meditation. I鈥檝e, on occasion, even gone to such places and then they talk to me about Chakras and my spiritual self and other rot and nonsense and a deep depression engulfs my soul. The effect is that I come away more stressed then I went in. Having some idiot telling me to focus on my third eye or visualise my Buddha nature or whatever it is they go on about really just makes me want to run away screaming 鈥� with or without my inner child. So, when Fromm started talking about Buddha and meditation I thought this would be a very short read.
What a delight to have someone talk about meditation without 鈥榮piritualism鈥� and giving practical, no nonsense advice on how and why one ought to do it. One of his major concerns is that as a society we have forgotten how to focus, how to concentrate on things. One of his 鈥榤odes of meditating鈥� is to sit quietly looking at a coin until you are able to see it in detail when you close your eyes. And not in the sense of 鈥楾he Secret鈥� 鈥� visualising as the path to having, but in the sense that quiet, focused attention in which intrusive thoughts are repressed (or perhaps banished is a better word). The point is to feel relaxed and invigorated, rather than 鈥榓t one with the cosmic essence鈥�.
There is a sense in which Fromm suggests this type of mediation as a stepping stone towards greater self-awareness. This greater self-awareness comes via therapy. I鈥檝e always been a bit less than polite when it comes to most 鈥榯herapy鈥�. I have been known to refer at times to 鈥榤oney for jam鈥� or 鈥榯he blind leading the blind鈥�. I guess this is mostly because I see 鈥榯herapists鈥� as serving the role of secular Priests. When someone close to you dies or your relationship ends you go to a therapist right up until the time when you can鈥檛 afford to talk with them anymore. The therapist begins by telling you they can鈥檛 cure you (only you can cure you) and anyway, one of the things you learn fairly quickly ought to be that mostly what is wrong with you is called 鈥榣ife鈥� and the alternative is somewhat less than appealing. So eventually you move on, that little bit poorer, that little bit more cynical about the ways of the world and the therapist buys a new Jaguar. A win 鈥� win situation if there ever was one.
This isn鈥檛 quite the therapy that Fromm envisages. For Fromm the key division, the 鈥榗oncrete universal contradiction鈥� in Hegelian language, is between 鈥榖eing鈥� and 鈥榟aving鈥�. Capitalist society is obsessed with 鈥榟aving鈥�. It is materialist is the worst possible sense of the term. For those who are obsessed with having 鈥� the most perfect realisation of such a person is the miser. The miser makes all possessions fetishes. They are coveted, desired and accumulated not for their use, but for his (I assume no one will complain about my use of sexist language in this context) ability to horde them. To Fromm this really is a half-life 鈥� but it is remarkable how many people in our glorious capitalist society derive their entire sense of self-worth in precisely this 鈥榟aving鈥� way. Yes, that includes both the women dressed in their 鈥榖orn to shop鈥� t-shirts and the men cruising about town in their Hummers (in the immortal words of Dylan Moran 鈥� 鈥淛ust how small would your penis have to be?鈥�).
The therapy that Fromm recommends 鈥� even if you can鈥檛 afford to get someone to help you with it 鈥� is one which gets you to focus on your motivations for engaging in the types of behaviour you engage in. I鈥檓 giving away the ending of the book here 鈥� I ought to put a spoiler alert on this one 鈥� but for Fromm the key to being a grown-up type person (compared to what most of us tend to be most of the time) is to be someone who is much more concerned with 鈥榖eing鈥� than 鈥榟aving鈥�.
He accepts Marx鈥檚 view on the alienation of modern labour completely 鈥� at least, that is how it seemed to me. Work becomes increasingly de-skilled and meaningless to the person performing it 鈥� and to all those associated with it, including the capitalist. As such, people simply cannot (at least, the vast majority of people cannot) derived any meaning from their labour.
This is the most interesting connection that Fromm (for me) makes between Marxism and Buddhism 鈥� that both see true liberation in our being truly aware and engaged and present in the moment (the past doesn鈥檛 exist, the future doesn鈥檛 exist 鈥� there is only the eternally present). For Buddhism this is the notion that if you are doing anything you should be doing that thing 鈥� focused on doing that thing. When you make tea you are focused on making tea. It is this conscious, focused attention to being that gives life its value and meaning. For Marx modern industrial life strips much of human activity of its meaning and value. He too wants to move toward unalienated labour 鈥� labour that is imbued with the worth of the labourer鈥檚 love and focused attention. For Marx too, life is a verb, rather than an ever expanding collection of nouns.
Fromm views modern consumerism is a mistake, if not a hideous cancerous growth, and it can best be overcome by us learning to move from the obsession which consumerism instils in us that we are what we possess.
He has an interesting take on the argument about greed too 鈥� the argument often used so as to present alternatives to capitalism as utopian or against human nature. This has always seemed a problem to me. People often do seem to be essentially greedy, and all 鈥榖etter societies鈥� do seem to require some sort of overcoming of this essentially 鈥榥atural鈥� human greed. I would need to read this section again 鈥� but I think Fromm鈥檚 argument is that to want more than you can productively use is foolish as it essentially makes no sense. It is like that last part of Chinatown when Nicholson asks why the rich man wants more 鈥� given he already has all he could possibly use, given he can鈥檛 eat any better, live in any more houses, wear any more clothes. The reason is that we have so constructed our self-worth to be a function of possessions that even this question itself seems to be absurd to us.
But if we were to move our construction of our self-worth away from the essentially ridiculous idea that 'what we have is what we are' to 'what what we do is what we are' 鈥� that is, from having to being 鈥� then greed too would become increasingly foolish.
I found this book utterly fascinating and well worth the read. So much so that I will be reading more Fromm.
November 22, 2015
A reality show in which Kim Kardashian was forced to read this book would be immensely enjoyable to me.
May 10, 2022
鈥淲ithout effort and willingness to experience pain and anxiety, nobody grows, in fact nobody achieves anything worth achieving.鈥�
Erich Fromm's The Art of Being offers a psychological and humanist critique of meditation, mindfulness practices and other methods we use to live a more authentic life. As might be apparent from the quote above, Fromm despises those who pedal quick fixes to self-actualization. Effort is required. Moreover, Fromm believes that we each need to ask ourselves what the purpose of our life is going to be, and then work from there.
In doing so, Fromm doesn't advocate a single practice, but does spend quite a bit of time exploring Buddhist practices and ways to cultivate stillness and concentration. One of the single largest barriers he sees in our not achieving our purpose is an unwillingness to accept failure and move on.
Much of the final third of the book is devoted to an investigation of functional property versus a passive consumption of commodities that gets in the way of achieving an authentic self. In other words, stuff gets in the way. This attitude toward possessions makes sense from Fromm, but he spends a lot of time (as in way too much time) hammering this home. Overall, though, this was an interesting study. I enjoyed a psychological perspective on mindfulness, and Fromm's point about possessions that we use to falsely endow us with individuality is well taken, but the argument could have concluded sooner. 3.5 stars
Erich Fromm's The Art of Being offers a psychological and humanist critique of meditation, mindfulness practices and other methods we use to live a more authentic life. As might be apparent from the quote above, Fromm despises those who pedal quick fixes to self-actualization. Effort is required. Moreover, Fromm believes that we each need to ask ourselves what the purpose of our life is going to be, and then work from there.
In doing so, Fromm doesn't advocate a single practice, but does spend quite a bit of time exploring Buddhist practices and ways to cultivate stillness and concentration. One of the single largest barriers he sees in our not achieving our purpose is an unwillingness to accept failure and move on.
Much of the final third of the book is devoted to an investigation of functional property versus a passive consumption of commodities that gets in the way of achieving an authentic self. In other words, stuff gets in the way. This attitude toward possessions makes sense from Fromm, but he spends a lot of time (as in way too much time) hammering this home. Overall, though, this was an interesting study. I enjoyed a psychological perspective on mindfulness, and Fromm's point about possessions that we use to falsely endow us with individuality is well taken, but the argument could have concluded sooner. 3.5 stars
July 30, 2015
This book contained a line, something like "most conversations are monologues," that has changed my behavior. With that line I realized how frequently I don't fully listen, am not fully present, how often I just want to hear myself speak rather than really connect. There's something powerful about being present.
February 8, 2017
賲賳 丕賱賰鬲亘 丕賱鬲賷 兀毓鬲夭賾 亘賯乇丕卅鬲賴丕 賴賷 賰鬲亘 賮乇賵賲貙 賷賯賵賱 賮乇賵賲 丕賱賰孬賷乇 賮賷 爻鬲丞 賮氐賵賱 鬲鬲賮丕賵鬲 亘賷賳 丕賱賲孬賷乇丞 亘乇丐賷丞 賲氐賷乇賷丞 賵 丕賱噩丿賷丿丞 賵亘賷賳 丕賱賲胤乇賵賯丞 賮賷 賰鬲丕亘賴 丕賱丌禺乇 丕賱匕賷 賯乇兀鬲賴 丕賱卮賴乇 丕賱賮丕卅鬲 ( 丕賱廿賳爻丕賳 亘賷賳 丕賱賲馗賴乇 賵 丕賱噩賵賴乇) 賷丨丿丿 禺胤賵丕鬲 廿丿乇丕賰 丕賱賵噩賵丿 賵賷氐賳賮賴 賰 賮賳 賲賳 禺賱丕賱 賴匕賴 丕賱兀亘賵丕亘 丕賱爻鬲丞貙 廿丿乇丕賰賰 丕賱匕丕鬲賷 賱賱賵噩賵丿 賷賯賵丿賰 賱賱鬲丨乇乇 丕賱丿丕禺賱賷 丕賱匕賷 爻賷胤賱毓賰 毓賱賶 鬲賮丕氐賷賱賴 賵 賱丕 鬲爻鬲賴賳 亘禺亘乇鬲賴 賮兀乇亘毓賵賳 毓丕賲 賰賲丨賱賱 賳賮爻賷 鬲噩毓賱 丕賱賲乇亍 賷爻丕賷乇 丕賱丨賯賷賯丞 賵賷鬲鬲亘毓 禺胤丕賴丕 賲賴賲丕 鬲賱賵鬲 賮賷 丕賱禺胤賶 賵 賲爻兀賱丞 丕禺鬲乇丕賯賴 賱賴丕 賵 賲胤丕亘賯丞 禺胤丕賴 賱禺胤丕賴丕 鬲睾丿賵 賲爻兀賱丞 賵賯鬲 賷賰爻亘 丕賱賲乇亍 丿賯丕卅賯 鬲兀禺賷乇賴 賲賴賲丕 賰丕賳 毓丿丿賴丕.
" 丕賱賳夭賵丞 賴賷 兀賷丞 乇睾亘丞 鬲禺乇噩 毓賮賵賷賸丕 賵 丿賵賳 兀賷 氐賱丞 亘賳賷賵賷丞 賲毓 丕賱卮禺氐賷丞 丕賱賰丕賲賱丞貙 賵 丨鬲賶 賷鬲賲 鬲噩丕賴賱 丕賱乇睾亘丞 賱丕 亘丿 賲賳 鬲丨賯賷賯賴丕貙 亘賲丕 賮賷 匕賱賰 兀賰孬乇 丕賱乇睾亘丕鬲 噩賳賵賳賸丕 丕賵 賱丨馗賷丞貙 廿匕 兀賳 賲噩乇丿 丕賱鬲賮賰賷乇 亘鬲兀噩賷賱 丕賱乇睾亘丞 賷毓鬲亘乇 丕賳鬲賴丕賰丕 賱丨乇賷丞 丕賱賮乇丿"
" 廿賳 丕鬲亘丕毓 丕賱賳夭賵丞 賴賵 賮賷 丕賱賵丕賯毓 賳鬲賷噩丞 賱爻賱亘賷丞 丿丕禺賱賷丞 毓賲賷賯丞 賲賲夭賵噩丞 亘乇睾亘丞 賱鬲噩賳亘 丕賱囟噩乇貙 廿賳 丕賱乇睾亘丞 賲亘賳賷丞 毓賱賶 丕賱賮毓賱賷丞 亘賷賳賲丕 丕賱賳夭賵丞 毓賱賶 丕賱爻賱亘賷丞"
" 賰賱賲丕 鬲毓丕馗賲 丕賱卮毓賵乇 亘丕賱毓噩夭 賵 亘賳賯氐 丕賱廿乇丕丿丞 丕賱丕氐賱賷丞貙 賰賱賲丕 鬲賳丕賲賶 丕賱禺囟賵毓 丕賵 丕賱乇睾亘丞 丕賱賲賴賵賵爻丞 亘廿乇囟丕亍 賳夭賵丞 丕賱賲乇亍 賵 丕賱廿氐乇丕乇 毓賱賶 丕賱廿禺鬲賷丕乇"
" 丕賱禺賵賮 賲賳 丕賱爻賱胤賵賷丞 賷禺丿賲 毓賯賱賳丞 賳賵毓 賲賳 丕賳賵丕毓 丕賱噩賳賵賳 賵 丕賱乇睾亘丞 賮賷 丕賱賴乇亘 賲賳 丕賱賵丕賯毓貙 廿賳 丕賱賵丕賯毓 賷賮乇囟 賯賵丕賳賷賳賴 毓賱賶 丕賱廿賳爻丕賳貙 賯賵丕賳賷賳 賱丕 賷賲賰賳賴 丕賱賴乇亘 賲賳賴丕 廿賱丕 賮賷 兀丨賱丕賲賴 兀賵 賮賷 丨丕賱丞 丕賱睾賷亘賵亘丞 兀賵 丕賱噩賳賵賳"
" 廿賳 丕賱鬲毓賲賯 丿丕禺賱 丕賱氐乇丕毓丕鬲 丕賱賲禺賮賷丞 爻賵賮 賷賯賵丿 賱丨賱賵賱 亘賳丕亍丞 賵 亘丕賱鬲丕賱賷 賱爻毓丕丿丞 兀賰亘乇"
" 丕賱廿丿乇丕賰 賷胤賱賯 胤丕賯丞 丕賱賲乇亍 賵 賷丨乇乇 毓賯賱賴 賲賳 丕賱睾卮丕賵丞 丕賱鬲賷 鬲毓鬲乇賷賴 賵 賳鬲賷噩丞 賱匕賱賰 賮廿賳 丕賱賲乇亍 賷氐亘丨 兀賰孬乇 丕爻鬲賯賱丕賱賷丞貙 賵 賷鬲賲賰賳 賲賳 廿賷噩丕丿 賳賯胤丞 廿乇鬲賰丕夭賴 丿丕禺賱 匕丕鬲賴貙 賵 亘丕賱鬲丕賱賷 賷賲鬲賱兀 亘丕賱丨賷丕丞貙 賵 乇亘賲丕 賷氐賱 丕賱賲乇亍 賮賷 丕賱賳賴丕賷丞 賱兀賳 賷丿乇賰 兀賳 賱丕 卮賷亍 爻賷鬲睾賷乇 賮賷 丕賱賵丕賯毓貙 賱賰賳賴 賵賮賷 賳賴丕賷丞 丕賱兀賲乇 賷賰賵賳 賳噩丨 兀賳 賷丨賷丕 賵 賷賲賵鬲 賰廿賳爻丕賳 賵賱賷爻 賰禺乇賵賮"
" 兀賰孬乇 丕賱禺胤賵丕鬲 兀賴賲賷丞 賮賷 賮賳 丕賱賵噩賵丿 賴賷 丕賱鬲賷 鬲賯賵丿賳丕 賱賱廿乇鬲賯丕亍 亘鬲賮賰賷乇賳丕 丕賱鬲爻丕丐賱賷 賵 丕賱賳賯丿賷"
" 賰賱 兀卮賰丕賱 丕賱兀毓乇丕囟 丕賱賳賮爻賷丞 賴賷 賲噩乇丿 丿賱丕賱丕鬲 毓賱賶 丕賱賮卮賱 賮賷 丨賱 賲卮賰賱丕鬲 丕賱毓賷卮 亘兀爻賱賵亘 賲賳丕爻亘 "
" 丕賱乇賵丕賷丕鬲 丕賱爻乇賷丞 賴賷 兀噩丕亘丕鬲 毓賱賶 丨丕噩丕鬲 兀爻丕爻賷丞 賲鬲噩匕乇丞 賮賷 丕賱賵噩賵丿 丕賱廿賳爻丕賳賷貙 賮廿賳 賴賳丕賰 毓丿丿 賲丨丿丿 賲賳 丕賱乇賵丕賷丕鬲貙 賱兀賳 賴賳丕賰 毓丿丿 丕丨鬲賷丕噩丕鬲 丕賱廿賳爻丕賳 丕賱賵噩賵丿賷丞 賲丨丿賵丿 亘丿賵乇賴."
" 廿賳 丕賱賵毓賷 賴賵 丨丕賱丞 鬲噩毓賱 丕賱氐乇丕毓 兀賰孬乇 丨丿丞貙 賱賰賳賴 賮賷 丕賱賵賯鬲 賳賮爻賴 賱丕 賷賮賰賰 丕賱賳夭丕毓丕鬲 丕賱爻丕亘賯丞 丕賱賲賰亘賵鬲丞 亘亘爻丕胤丞 亘賲噩乇丿 兀丿乇丕賰賴丕"
" 賷賲賰賳 賱賱廿賳爻丕賳 丕賱賲毓丕氐乇 兀賳 賷賳鬲噩 鬲兀孬賷乇丕鬲 賮賷 丕賱毓丕賱賲 丕賱賲丕丿賷 兀賰孬乇 賲賲丕 賰丕賳 亘賲賯丿賵乇 丕賱廿賳爻丕賳 丕賱賯丿賷賲 鬲丨賯賷賯賴貙 賱賰賳 賴匕賴 丕賱鬲兀孬賷乇丕鬲 睾賷乇 賲鬲爻丕賵賷丞 亘丕賱賲胤賱賯 賲毓 丕賱噩賴賵丿 丕賱賮賷夭賷丕卅賷丞 賵 丕賱匕賴賳賷丞 丕賱鬲賷 鬲購爻鬲孬賲乇 賮賷賴丕. "
" 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 毓丕噩夭 賱賱睾丕賷丞 賮賷 毓賱丕賯鬲賴 亘毓丕賱賲賴 賵 賴賵 賱丕 賷馗賴乇 賯賵賷丕 廿賱丕 賱賷爻賷胤乇 毓賱賶 丕賱胤亘賷毓丞 亘卮賰賱 丕爻鬲孬賳丕卅賷 .. 賮賴賵 賷毓賷卮 賮賷 毓賱丕賯丞 鬲賰丕賮賱賷丞 賲毓 毓丕賱賲 丕賱丌賱丕鬲貙 賵 亘賯丿乇 賲丕 賷賰賵賳 噩夭亍 賲賳賴貙 賮廿賳賴- 丕賵 賴賰匕丕 賷亘丿賵- 賷氐亘丨 賯賵賷丕"
" 丕賱兀賳爻賳丞 丕賱氐乇賮丞 賱賱賲乇亍 鬲丨鬲丕噩 廿賱賶 鬲噩丕賵夭 賳夭毓丞 丕賱丕爻鬲丨賵丕匕 亘丕鬲噩丕賴 賳夭毓丞
丕賱賮毓賱貙 賵 毓賱賶 丕賱兀賳丕賳賷丞 賵 丕賱兀賳丕 賱氐丕賱丨 丕賱賲卮丕乇賰丞 賵 丕賱丌禺乇"
" 丕賱丨丕噩丞 鬲鬲丨丿丿 亘丕賱賰丕賲賱 匕丕鬲賷賸丕貙 賮丕賱丨丕噩丞 賴賷 爻毓賷 廿賱賶 卮賷亍 兀乇賷丿賴 亘卮丿丞貙 賱丿乇噩丞 兀賳賳賷 兀賲鬲賱賰 丕賱丨賯 亘廿胤賱丕賯 氐賮丞 - 丨丕噩丞- 毓賱賷賴貙 賵 亘丕賱鬲丕賱賷 賷氐亘丨 廿卮亘丕毓 賴匕賴 丕賱丨丕噩丞 賷賵賱丿 賱丿賷 丕賱賲鬲毓丞"
" 賴賰匕丕 賷賲賰賳 丕賱賯賵賱 廿賳賴 賷賲賰賳 賮賴賲 兀賳 丕賱毓賯賱 賴賵 丕爻鬲禺丿丕賲 賱賱賮賰乇丞 亘賴丿賮 賲毓乇賮丞 丕賱毓丕賱賲 賰賲丕 賴賵貙 賵賴匕丕 賲丕 賷鬲賳丕賯囟 賲毓 " 丕賱匕賰丕亍 丕賱賲鬲賱丕毓亘 " 丕賱匕賷 賷毓賳賷 丕爻鬲禺丿丕賲 丕賱賮賰乇丞 亘賴丿賮 廿卮亘丕毓 丨丕噩丕鬲 丕賱賮乇丿 "
" 丕賱賴賷賲賳丞 鬲氐賷亘 丕賱匕丕鬲 丕賱廿賳爻丕賳賷丞 亘丕賱毓噩夭 "
" 賯丿 賷锟斤拷賮賷 丕賱鬲丨乇乇 丕賱爻賷丕爻賷 丨賯賷賯丞賸 鬲卮賰賱 丕賱賱丕丨乇賷丞 丕賱噩丿賷丿丞 亘兀卮賰丕賱 賲噩賴賵賱丞 賵 賲禺賮賷丞. 賵賴匕丕 賴賵 丨丕賱 丕賱丿賷賲賵賯乇丕胤賷丞 丕賱睾乇亘賷丞貙 丨賷孬 賷禺賮賷 丕賱鬲丨乇乇 丕賱爻賷丕爻賷 丨賯賷賯丞 丕賱鬲亘毓賷丞 亘兀賯賳毓丞 賲禺鬲賱賮丞"
" 廿丨丿賶 毓賯亘丕鬲 鬲毓賱賲 賮賳 丕賱賵噩賵丿 賴賵 丕賱丕賳禺乇丕胤 賮賷 丕賱丨丿賷孬 丕賱鬲丕賮賴"
" 賷賲賰賳 丕胤賱丕賯 賰賱賲丞 貨 鬲丕賮賴 貨 毓賱賶 賲賵賯賮 賱丕 賷賲賰賳賴 丕賱鬲賲賷賷夭 亘賷賳 賲丕 賴賵 噩賵賴乇賷 賵 賲丕 禺賵 睾賷乇 噩賵賴乇賷 "
" 毓賱賷賰 兀賳 鬲毓乇賮 兀賳 毓賱賶 丕賱廿賳爻丕賳 丕賱丨乇 兀賳 賷賯丿賲 鬲賮爻賷乇丕鬲 賱匕丕鬲賴 賮賯胤 - 兀賷 賱毓賯賱賴 賵 囟賲賷乇賴- 賵 賱賱賯賱丞 賲賲賳 賷賲賰賳 兀賳 賷賰賵賳 賱丿賷賴賲 丨賯賯 賲亘乇乇貙 賮賱賷賯丿賲 賱賴賲 丕賱鬲賮爻賷乇丕鬲 "
" 賵 丕賱丨賯 兀賳賳丕貙 賵 亘卮賰賱 賷亘丿賵 賲鬲賳丕賯囟丕貙 兀賰孬乇 賷賯囟丞 賮賷 賳賵賲賳丕 賲賲丕 賳賮毓賱 賮賷 賷賯馗鬲賳丕"
"賯賱 賱賷 賲丕 丕賱匕賷 賷賵賯馗賰 兀賯賱 賱賰 賲賳 兀賳鬲 !"
" 廿匕丕 鬲賵夭毓鬲 胤丕賯丕鬲 丕賱卮禺氐 亘丕鬲噩丕賴丕鬲 賲禺鬲賱賮丞貙 賮爻鬲鬲囟丕亍賱 賰賲賷丞 丕賱胤丕賯丞 丕賱鬲賷 賷爻鬲禺丿賲賴丕 賱賱賵氐賵賱 廿賱賶 賴丿賮賴"
" 兀賳丕 兀賰賵賳 賲丕 兀賳丕 毓賱賷賴"
"
" 賷賲賰賳 廿禺賮丕亍 丕賱賳乇噩爻賷丞 亘賰孬賷乇賺 賲賳 丕賱兀賯賳毓丞貙 丨鬲賶 賱賷賲賰賳賳丕 丕賱賯賵賱 亘兀賳賴丕 兀賰孬乇 丕賱氐賮丕鬲 丕賱賳賮爻賷丞 氐毓賵亘丞 毓賱賶 丕賱廿賰鬲卮丕賮貙 丨賷孬 賷丨鬲丕噩 丕賰鬲卮丕賮賴丕 噩賴丿賸丕 賵 賷賯馗丞 賰亘賷乇賷賳貙 賱賰賳 廿匕丕 賱賲 賷賰鬲卮賮賴丕 丕賱賲乇亍 賵 賷丨丿賾 賲賳賴丕 亘卮賰賱 噩賷丿 賮廿賳 丕賱胤乇賷賯 亘丕鬲噩丕賴 亘賳丕亍 丕賱匕丕鬲 賲爻丿賵丿 丨鬲賲賸丕. "
" 賷賰賲賳 丕賱卮乇胤 丕賱兀賵賱 賱賱鬲睾賱亘 毓賱賶 兀賳丕賳賷丞 丕賱廿賳爻丕賳 賮賷 丕賱賯丿乇丞 毓賱賶 廿丿乇丕賰 鬲賱賰 丕賱兀賳丕賳賷丞"
" 賰賱賲丕 丕賲鬲賱賰 丕賱卮禺氐 丕賱賲夭賷丿貙 賳賯氐鬲 乇睾亘鬲賴 亘丕賱賯賷丕賲 亘噩賴賵丿 賮毓賾丕賱丞貙 廿賳 丕賱鬲賲賱賰 賵 丕賱賰爻賱 賷卮賰賱丕賳 噩賵賴乇賷丕 丨賱賯丞 賲賮乇睾丞貙 兀丨丿賴賲丕 賷毓夭夭 丕賱丌禺乇"
" 廿賳 丕賱賯囟賷丞 丕賱賲乇賰夭賷丞 賴賷 賮賷賲丕 廿匕丕 賰丕賳 丕賱丕賲鬲賱丕賰 賷毓夭夭 丕賱賮毓丕賱賷丞 賵 丕賱丨賷賵賷丞 賱丿賶 丕賱賮乇丿貙 兀賲 賷卮賱 丕賱賮毓丕賱賷丞 賵 賷毓夭夭 丕賱禺賲賵賱 賵 丕賱賰爻賱 賵 丕賱賱丕 廿賳鬲丕噩賷丞 責"
廿賳 丕賱賲孬丕賱 丕賱丌禺乇 毓賱賶 丕賱鬲賯賷賷賲 丕賱賲卮賵賴 賱兀賳卮胤丞 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 丕賱毓賯賱賷丞 賴賵 賮賳 丕賱賯乇丕亍丞 賵 丕賱賰鬲丕亘丞貙 賷毓鬲賯丿 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 兀賳 丕鬲賯丕賳 賴匕丕 丕賱賮賳 丿賱賷賱 賱丕 卮賰 賮賷賴 毓賱賶 丕賱鬲胤賵乇貙 廿賳 丕毓馗賲 丕賱噩賴賵丿 丕賱賲亘匕賵賱丞 賱賲丨賵 丕賱兀賲賷丞 賰賲丕 賱賵 丕賳賴丕 毓賱丕賲丞 賱賲乇囟 毓賯賱賷貙 廿匕 賷賯丕爻 鬲胤賵乇 丕賱兀賲丞- 賵 亘賲毓夭賱 毓賳 毓丿丿 丕賱爻賷丕乇丕鬲 賮賷賴丕- 亘賳爻亘丞 丕賱兀卮禺丕氐 丕賱匕賷賳 亘賲賯丿賵乇賴賲 丕賱賰鬲丕亘丞 賵 丕賱賯乇丕亍丞貙 廿賳 賴匕賴 丕賱丌乇丕亍 鬲鬲噩丕賴賱 丨賯賷賯丞 丕賳 丕賱卮毓賵亘 丕賱鬲賷 賷賯鬲氐乇 毓賳丿賴丕 毓賱賲 丕賱賯乇丕亍丞 毓賱賶 賮卅丕鬲 氐睾賷乇丞 賲賳 丕賱賰賴賳丞 賵 丕賱毓賱賲丕亍( 丕賱胤賱丕亘) 丕賵 乇亘賲丕 賱丕 賷賵噩丿 賮賷賴丕 賴匕丕 丕賱賮賳 丕胤賱丕賯賸丕貙 鬲賲鬲賱賰 匕丕賰乇丞 丕爻鬲孬賳丕卅賷丞貙 丕賱廿賳爻丕賳 丕賱丨丿賷孬 賷賮賴賲 亘囟毓賵亘丞 賰賷賮 兀賳 賳氐賵氐丕 賰丕賲賱. 賲孬賱 丕賱賮賷丿丕 賵 丕賱賳氐賵氐 丕賱亘賵匕賷丞 賵 賰鬲亘 丕賱毓賴丿 丕賱賯丿賷賲 賵 丕賱鬲賯賱賷丿 丕賱賷賴賵丿賷 丕賱卮賮賴賷 丕賱賱丕丨賯 丕賱匕賷 丕賳鬲賯賱 賲賳 噩賷賱 廿賱賶 噩賷賱 賵 賱賲卅丕鬲 丕賱爻賳賷賳 賯亘賱 丕賳 賷鬲賲 鬲丿賵賷賳賴! 賵 毓賱賶 丕賱賳賯賷囟 賯丿 乇丕賯亘鬲 丕賱賳丕爻 賲孬賱 丕賱賮賱丕丨賷賳 丕賱賲賰爻賷賰賷賵賳 丕賱匕賷賳 丨鬲賶 賱賵 賰丕賳 亘賲賯丿賵乇賴賲 丕賱賰鬲丕亘丞貙 賱賰賳賴賲 賱丕 賷賯賵賲賵賳 亘匕賱賰 亘卮賰賱 賲鬲賵丕氐賱貙 廿賳 丕賱匕丕賰乇丞 賴賳丕 噩賷丿丞 亘氐賵乇丞 賲賲賷夭丞賱兀賳賴賲 賱丕 賷丿賵賳賵賳 丕賱兀卮賷丕亍 賵 丕賱賲毓賱賵賲丕鬲.
亘賲賯丿賵乇 兀賷 賰丕賳 丕賱賯賷丕賲 亘賲孬賱 賴匕賴 丕賱賲賱丕丨馗丕鬲 亘賳賮爻賴貙 賵 丨丕賱賲丕 賷賰鬲亘 卮賷卅丕 賲丕貙 賮爻賷鬲賵賯賮 毓賳 丕賱賯賷丕賲 亘噩賴丿貙 賵 賴匕丕 賲丕 賷鬲胤賱亘賴 丕賱鬲匕賰乇!"
" 賰賱賲丕 鬲囟丕亍賱 丨囟賵乇 丕賱賮乇丿賷丞 賮賷 丕賱賵丕賯毓貙 賷夭丿丕丿 鬲賲噩賷丿賴丕 亘丕賱賰賱賲丕鬲"
" 賲丕 丕賱匕賷 賷賲賰賳賳賷 賲毓乇賮鬲賴 毓賳 賳賮爻賷 賲丕 丿賲鬲 賱丕 丕毓乇賮 兀賳 丕賱賳賮爻 丕賱鬲賷 兀毓乇賮賴丕 亘卮賰賱 賰亘賷乇 毓亘丕乇丞 毓賳 賲賳鬲噩 丕氐胤賳丕毓賷! 賵 兀賳 賲毓馗賲 丕賱賳丕爻 - 亘賲丕 賮賷賴賲 賳賮爻賷 賷賰匕亘賵賳 丿賵賳 丕賳 賷毓乇賮賵丕 兀賳賴賲 賷賮毓賱賵賳 匕賱賰貙 賵 丕賳 丕賱丿賮丕毓 賷毓賳賷 丕賱丨乇亘 賵 丕賱賵丕噩亘 賷毓賳賷 丕賱禺囟賵毓貙 賵 丕賱賮囟賷賱丞 鬲毓賳賷 丕賱胤丕毓丞 賵 丕賱禺胤賷卅丞 鬲毓賳賶 丕賱鬲賲乇丿貙 賵 丕賱賮賰乇丞 丕賱賯丕卅賱丞 亘兀賳 丕賱丕賴賱 賷丨亘賵賳 丕賵賱丕賴賲 丿賵賳 鬲賮乇賯丞 毓亘丕乇丞 毓賳 兀爻胤賵乇丞貙 賵 丕賱卮賴乇丞 賳丕丿乇丕 賲丕 鬲購亘賳賶 毓賱賶 丕賱氐賮丕鬲 丕賱廿賳爻丕賳賷丞 丕賱賲孬賷乇丞 賱賱廿毓噩丕亘貙 賰賲丕 丕賳賴丕 賱丕 鬲購亘賳賶 毓賱賶 兀爻丕爻 丕賱廿賳噩丕夭丕鬲 丕賱丨賯賷賯賷丞貙 賵 兀賳 丕賱鬲丕乇賷禺賴賵 爻噩賱 賲卮賵賴 賷賰鬲亘 亘賯賱賲 丕賱賲賳鬲氐乇貙 賵 丕賳 丕賱鬲賵丕囟毓 賱賷爻 亘丕賱囟乇賵乇丞 亘乇賴丕賳 毓賱賶 毓丿賲 丕賱睾乇賵乇貙 賵 丕賳 丕賱丨亘 賴賵 毓賰爻 丕賱鬲賵賯 賵 丕賱胤賲毓貙 賵 丕賳 賰賱 卮禺氐 賷丨丕賵賱 鬲亘乇賷乇 丕賱賳賵丕賷丕 賵 丕賱丕賮毓丕賱 丕賱卮乇賷乇丞 賵 賷丨丕賵賱 廿馗賴丕乇賴丕 毓賱賶 兀賳賴丕 丕賮毓丕賱 賳亘賷賱丞 賵 匕丕鬲 賮丕卅丿丞貙 賵 丕賳 丕賱爻毓賷 廿賱賶 丕賱爻賱胤丞 賷毓賳賷 丕禺賮丕亍 丕賱毓丿丕賱丞 賵 賵 丕賱丨賯賷賯丞 賵 丕賱丨亘貙 賵 丕賳 丕賱賲噩鬲賲毓 丕賱氐賳丕毓賷 賷乇鬲賰夭 丨賵賱 賲亘丿兀 丕賱兀賳丕賳賷丞 賵 丕賱鬲賲賱賰 賵 丕賱丕爻鬲賴賱丕賰貙 賵賱賷爻 毓賱賶 賲亘丕丿卅 丕賱丨亘 賵 丕賱丕丨鬲乇丕賲貙 賰賲丕 賷毓馗 毓丕丿丞. 賵 廿匕丕 賱賲 兀賰賳 賯丕丿乇丕 毓賱賶 鬲丨賱賷賱 丕賱噩丕賳亘 丕賱賱丕 賵丕毓賷 賲賳 丕賱賲噩鬲賲毓 丕賱匕賷 兀毓賷卮 賮賷賴貙 賮賱丕 賷賲賰賳賳賷 賲毓乇賮丞 賲賳 兀賳丕. 賱兀賳賷 賱丕 兀毓乇賮 兀賷 噩夭亍 賲賳賷 賱賷爻 賲賳賷 ."
July 8, 2021
"廿賳 賵噩賵丿 丕賱賲爻鬲賲毓 賯亘丕賱丞 丕賱賲鬲丨丿孬貙 賷賳鬲噩 賱丿賷賴 賵賴賲 丕賱丨賵丕乇貙 亘賷賳賲丕 賮賷 丕賱丨賯賷賯丞 賴賵 賷丐丿賷 賲賵賳賵賱賵噩賸丕 賱丕 兀賰孬乇.."
"廿賳 丕賱賵毓賷 賴賵 丨丕賱丞 鬲噩毓賱 丕賱氐乇丕毓 兀賰孬乇 丨丿賾丞貙 賱賰賳賴 賮賷 賳賮爻 丕賱賵賯鬲 賱丕 "賷賮賰賰" 丕賱賳夭丕毓丕鬲 丕賱爻丕亘賯丞 丕賱賲賰亘賵鬲丞 亘亘爻丕胤丞 亘賲噩乇丿 廿丿乇丕賰賴丕.."
"賷賲賱賰 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 丕賱賰孬賷乇 賲賳 丕賱兀卮賷丕亍貙 賵賷爻鬲禺丿賲 丕賱賰孬賷乇 賲賳 丕賱兀卮賷丕亍貙 賱賰賳賴 囟卅賷賱 賱賱睾丕賷丞. 廿賳 丌賱賷丕鬲 賲卮丕毓乇賴 賵鬲賮賰賷乇賴 囟丕賲乇丞 鬲賲丕賲賸丕 賰賲丕 賷丨丿孬 賲毓 丕賱毓囟賱丕鬲 睾賷乇 丕賱賲爻鬲禺丿賲丞. 廿賳賴 賷禺卮賶 賲賳 兀賷 鬲睾賷賷乇 丕噩鬲賲丕毓賷 賲氐賷乇賷貙 賱兀賳 兀賷 禺賱賱 賮賷 丕賱鬲賵丕夭賳 丕賱丕噩鬲賲丕毓賷 賷毓賳賷 亘丕賱賳爻亘丞 賱賴 丕賱賮賵囟賶 兀賵 丕賱賲賵鬲貙 賵廿賳 賱賲 賷賰賳 賮毓賱丕 丕賱賲賵鬲 亘賲毓賳丕賴 丕賱賮賷夭賷丕卅賷貙 賮賴賵 賲賵鬲 賴賵賷鬲賴.."
"賲丕匕丕 賷毓賳賷 兀賳 兀賲賱賰 卮賷卅賸丕 賲丕貙 賮賷 丨賷賳 賷賲賱賰 卮禺氐 丌禺乇 睾賷乇賷 丕賱丨賯 賮賷 丕爻鬲禺丿丕賲賴責.."
丕賱毓馗賲丞 亘卮賰賱 賰鬲丕亘馃挋馃幖
"廿賳 丕賱賵毓賷 賴賵 丨丕賱丞 鬲噩毓賱 丕賱氐乇丕毓 兀賰孬乇 丨丿賾丞貙 賱賰賳賴 賮賷 賳賮爻 丕賱賵賯鬲 賱丕 "賷賮賰賰" 丕賱賳夭丕毓丕鬲 丕賱爻丕亘賯丞 丕賱賲賰亘賵鬲丞 亘亘爻丕胤丞 亘賲噩乇丿 廿丿乇丕賰賴丕.."
"賷賲賱賰 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 丕賱賰孬賷乇 賲賳 丕賱兀卮賷丕亍貙 賵賷爻鬲禺丿賲 丕賱賰孬賷乇 賲賳 丕賱兀卮賷丕亍貙 賱賰賳賴 囟卅賷賱 賱賱睾丕賷丞. 廿賳 丌賱賷丕鬲 賲卮丕毓乇賴 賵鬲賮賰賷乇賴 囟丕賲乇丞 鬲賲丕賲賸丕 賰賲丕 賷丨丿孬 賲毓 丕賱毓囟賱丕鬲 睾賷乇 丕賱賲爻鬲禺丿賲丞. 廿賳賴 賷禺卮賶 賲賳 兀賷 鬲睾賷賷乇 丕噩鬲賲丕毓賷 賲氐賷乇賷貙 賱兀賳 兀賷 禺賱賱 賮賷 丕賱鬲賵丕夭賳 丕賱丕噩鬲賲丕毓賷 賷毓賳賷 亘丕賱賳爻亘丞 賱賴 丕賱賮賵囟賶 兀賵 丕賱賲賵鬲貙 賵廿賳 賱賲 賷賰賳 賮毓賱丕 丕賱賲賵鬲 亘賲毓賳丕賴 丕賱賮賷夭賷丕卅賷貙 賮賴賵 賲賵鬲 賴賵賷鬲賴.."
"賲丕匕丕 賷毓賳賷 兀賳 兀賲賱賰 卮賷卅賸丕 賲丕貙 賮賷 丨賷賳 賷賲賱賰 卮禺氐 丌禺乇 睾賷乇賷 丕賱丨賯 賮賷 丕爻鬲禺丿丕賲賴責.."
丕賱毓馗賲丞 亘卮賰賱 賰鬲丕亘馃挋馃幖
June 25, 2021
Fromm defines 鈥淏eing鈥� as a mode of existence (MoE) where an individual's focus is on growing, loving, and advancing toward self-realization. In contrast, 鈥淗aving鈥� refers to a state where an individual relates to the world, including his occupation and his relationships with other people, in an acquisitive and controlling manner.
In Fromm鈥檚 view, there is an existential scale where 鈥渂eing鈥� resides at one end and 鈥渉aving鈥� resides at the other. At the one extreme are the altruists (Mahatma Gandhi, Frans de Waal, etc.) and at the other extreme sit the narcissists (Benito Mussolini, Donald Trump, etc.). The rest of us fall somewhere in between.
The State of Having/The Idolization and Hoarding of Wealth
When Fromm states, 鈥淭he most detestable, dishonest, unscrupulous and stupid man can be brought to honor with money,鈥� he echoes Marx鈥�
鈥淚 am ugly, but I can buy for myself the most beautiful of women. Therefore I am not ugly, for the effect of ugliness - its deterrent power - is nullified by money. I, in my character as an individual, am lame, but money furnishes me with twenty-four feet. Therefore I am not lame. I am bad, dishonest, unscrupulous, stupid; but money is honoured (sic), and therefore so is its possessor. Money is the supreme good, therefore its possessor is good. Money, besides, saves me the trouble of being dishonest: I am therefore presumed honest. I am stupid, but money is the real mind鈥︹€� ~Karl Marx
So, how do we move ourselves toward a better, more balanced state of being? I am so glad you asked! The first step, according to the book of Fromm, is seeing ourselves (and those in our sphere of awareness) for what we really are.
鈥溾€e are influenced by the idea that increased schooling is commensurate with increased intellectual and artistic activity, but this is by no means so. Our education is not conducive to increased thinking or the development of active imagination. The average man today thinks very little for himself. He remembers data as presented by the schools and the mass media. He knows practically nothing of what he knows by his own observing or thinking鈥� nor does modern man, including the educated groups, think about religious, philosophical or even political problems. He ordinarily adopts one or the other of the many clich茅s offered him by political or religious books or speakers, but the conclusions are not arrived at as the result of active and penetrating thinking of his own. He chooses the clich茅 that appeals most to his own character and social class鈥�
Once we acknowledge that many (most? all?) of our judgements and perceptions are not deduced from a critical analysis of our own doing, we can start to shift ourselves from assembly-line automatons to thinking, living, human beings.
The simple message to us all:
We have the potential to be so much more than what we are. Happiness is not something to be pursued. It is not a commodity obtained by material abundance or the domination of nature. Happiness is simply a state of being. It is where we are when we move beyond the paradigm of 鈥淚 am what I have,鈥� and come to know 鈥淚 am what I am.鈥�
In Fromm鈥檚 view, there is an existential scale where 鈥渂eing鈥� resides at one end and 鈥渉aving鈥� resides at the other. At the one extreme are the altruists (Mahatma Gandhi, Frans de Waal, etc.) and at the other extreme sit the narcissists (Benito Mussolini, Donald Trump, etc.). The rest of us fall somewhere in between.
The State of Having/The Idolization and Hoarding of Wealth
When Fromm states, 鈥淭he most detestable, dishonest, unscrupulous and stupid man can be brought to honor with money,鈥� he echoes Marx鈥�
鈥淚 am ugly, but I can buy for myself the most beautiful of women. Therefore I am not ugly, for the effect of ugliness - its deterrent power - is nullified by money. I, in my character as an individual, am lame, but money furnishes me with twenty-four feet. Therefore I am not lame. I am bad, dishonest, unscrupulous, stupid; but money is honoured (sic), and therefore so is its possessor. Money is the supreme good, therefore its possessor is good. Money, besides, saves me the trouble of being dishonest: I am therefore presumed honest. I am stupid, but money is the real mind鈥︹€� ~Karl Marx
So, how do we move ourselves toward a better, more balanced state of being? I am so glad you asked! The first step, according to the book of Fromm, is seeing ourselves (and those in our sphere of awareness) for what we really are.
鈥溾€e are influenced by the idea that increased schooling is commensurate with increased intellectual and artistic activity, but this is by no means so. Our education is not conducive to increased thinking or the development of active imagination. The average man today thinks very little for himself. He remembers data as presented by the schools and the mass media. He knows practically nothing of what he knows by his own observing or thinking鈥� nor does modern man, including the educated groups, think about religious, philosophical or even political problems. He ordinarily adopts one or the other of the many clich茅s offered him by political or religious books or speakers, but the conclusions are not arrived at as the result of active and penetrating thinking of his own. He chooses the clich茅 that appeals most to his own character and social class鈥�
Once we acknowledge that many (most? all?) of our judgements and perceptions are not deduced from a critical analysis of our own doing, we can start to shift ourselves from assembly-line automatons to thinking, living, human beings.
The simple message to us all:
We have the potential to be so much more than what we are. Happiness is not something to be pursued. It is not a commodity obtained by material abundance or the domination of nature. Happiness is simply a state of being. It is where we are when we move beyond the paradigm of 鈥淚 am what I have,鈥� and come to know 鈥淚 am what I am.鈥�
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December 14, 2021
"賷孬賷乇 丕賱賵噩賵丿 賲卮丕賰賱 毓賲賷賯丞 賵賲賴賲丞 賮賷 丕賱賲賷鬲丕賮賷夭賷賯丕 賵賮賱爻賮丞 丕賱賱睾丞 賵丕賱賲賳胤賯 丕賱賮賱爻賮賷. 賷賲賰賳 鬲賳馗賷賲 丕賱毓丿賷丿 賲賳 丕賱賯囟丕賷丕 丨賵賱 丕賱爻丐丕賱賷賳 丕賱鬲丕賱賷賷賳: 賴賱 丕賱賵噩賵丿 賲賱賰賷丞 賱賱兀賮乇丕丿責 賵亘丕賮鬲乇丕囟 兀賳 丕賱賵噩賵丿 賴賵 賲賱賰 賱賱兀賮乇丕丿 貙 賮賴賱 賴賳丕賰 兀賮乇丕丿 賷賮鬲賯乇賵賳 廿賱賷賴責"
鈥︹赌︹赌�..
賵丕賱賵噩賵丿 賱賷爻 賴賵 賲丕 賵賯毓貙 丕賱賵噩賵丿 賴賵 丨賯賱 丕賱廿賲賰丕賳丕鬲 丕賱廿賳爻丕賳賷丞 貙 賴賵 賰賱 賲丕 賷賲賰賳 兀賳 賷氐賷乇賴 丕賱廿賳爻丕賳貙 賴賵 賰賱 賲丕 賷賰賵賳 丕賱廿賳爻丕賳 賯丕丿乇丕賸 毓賱賷賴. 廿賳 丕賱乇賵丕卅賷賷賳 賷乇爻賲賵賳 禺乇賷胤丞 丕賱賵噩賵丿 亘丕賰鬲卮丕賮賴賲 賴匕丕 丕賱廿賲賰丕賳 丕賱廿賳爻丕賳賷 兀賵 匕丕賰. 賱賰賳貙 賲乇丞 兀禺乇賶 : 兀賳 鬲賵噩丿貙 賮賴匕丕 賷毓賳賷 " 丕賱賵噩賵丿-賮賷-丕賱毓丕賱賲. 賷賯賵賱 賲賷賱丕賳 賰賵賳丿賷乇丕 .
賷賳丕賯卮 賮乇賵賲 賮賷 賴匕丕 丕賱賰鬲丕亘 賲毓囟賱丞 丕賱賵噩賵丿 丕賱廿賳爻丕賳賷 亘胤乇丨 毓丿丿 賲賳 丕賱兀爻卅賱丞 丕賱囟賲賳賷丞貨 賰賷賮 賷丨賷丕 丕賱廿賳爻丕賳 丨賷丕丞 爻毓賷丿丞 亘毓賯賱 賵丕毓賷 賲丿乇賰 賵賲鬲賵丕夭賳 亘賷賳 乇睾亘丕鬲賴 丕賱丿丕禺賱賷丞 賵丕賱賳賮爻賷丞 賵 賯賵賶 丕賱賵丕賯毓 丕賱禺丕乇噩賷貙 亘丨賷孬 賱丕 賷賮賯丿 賰賷賳賵賳鬲賴 賵賱丕 賷睾丕賱賷 賮賷 丕賮賱丕鬲 匕丕鬲賴 賵賱丕 賷賯毓 賮乇賷爻丞 卮賴賵丞 丕賱鬲賲賱賰. 賵賲丕賱匕賷 賷噩毓賱 丕賱丨賷丕丞 匕丕鬲 賲睾夭賶 亘丕賱賳爻亘丞 賱賳丕責 賰賷賮 賷賲賰賳賳丕 丕賱鬲丨賵賱 賲賳 賵囟毓 賵噩賵丿 丕賱賵噩賵丿貙 丕賱匕賷 賷爻賱亘 爻毓丕丿鬲賳丕 亘卮賰賱 賲賳賴噩賷貙 廿賱賶 賳賲胤 丕賱賵噩賵丿責 賲丕匕丕 賷毓賳賷 丕賱爻丐丕賱 毓賲丕 廿匕丕 賰丕賳 丕賱賵噩賵丿 賲賱賰賷丞責 賰賲丕 鬲胤乇賯 廿賱賶 賮賰乇丞 丕賱丨乇賷丞 賵鬲丨賯賷賯賴丕 賲賳 賯亘賱 丕賱賮乇丿. "丕賳 丨乇賷丞 丕賱丕賳爻丕賳 賴賷 廿賲賰丕賳賴 丕賱賵噩賵丿賷 亘亘毓丿賷賴: 丕賱賲毓乇賮丞 賵丕賱賯丿乇丞" 亘丨爻亘 鬲丨賱賷賱 賴賷丿睾乇貙 賮賲丕 賴賵 睾賷乇 賲丕丿賷 賱賷爻 丕賱卮賷亍 貙 廿賳賲丕 賴賵 丨丕賱丞 丕賱卮賷亍貙 賵丨丕賱丞 丕賱賵噩賵丿. 賲賳 賲孬賱 丕賱賮乇丕睾 丕賱夭賲丕賳 賵丕賱賲賰丕賳 丕賱兀賮毓丕賱 賵丕賱兀丨丿丕孬 .
賳丕賯卮 賲賮賴賵賲 丕賱丕賳爻丕賳 毓賳丿 賲丕乇賰爻 賵兀孬乇 丕賱毓氐乇 丕賱氐賳丕毓賷 賮賷 賰賷賳賵賳丞 丕賱賮乇丿 ( 丕賱匕賷 亘丿兀 賮賷 廿毓胤丕亍 丕賱兀賵賱賵賷丞 賱賱賲賳鬲噩丕鬲 毓賱賶 丕賱兀卮禺丕氐 賵丕賱丕爻鬲賴賱丕賰 毓賱賶 丕賱廿亘丿丕毓- 賵丕賱匕賷 鬲噩爻丿 賮賷 亘丨孬賳丕 丕賱兀爻丕爻賷 毓賳 丕賱賲毓賳賶 賵丕賱乇賮丕賴賷丞 .)
賵賰丕賳鬲 賲賳 亘賷賳 丕賱賯囟丕賷丕 丕賱賲乇賰夭賷丞 丕賱鬲賷 胤乇丨賴丕 賮乇賵賲 賲毓賳賷丞 賮賷賲丕 丕匕丕 賰丕賳 丕賱丕賲鬲賱丕賰 賷毓夭夭 丕賱賮毓丕賱賷丞 賵丕賱丨賷賵賷丞 賱丿賶 丕賱賮乇丿貙 兀賲 賷卮賱 丕賱賮毓丕賱賷丞 賵賷毓夭夭 丕賱賰爻賱 賵丕賱禺賲賵賱 賵丕賱賱丕 廿賳鬲丕噩賷丞. 賵兀孬乇 賰賱 匕賱賰 毓賱賶 賲毓丕賳賷 丕賱廿賳爻丕賳 丕賱賵噩賵丿賷丞 賵丕賱匕丕鬲賷丞. 賵賴賵 賲丕 賷胤乇丨 毓丿丞 兀爻卅賱丞 丨賵賱 丕賱胤亘賷毓丞 丕賱亘卮乇賷丞.
賷賱丕丨馗 賮乇賵賲 兀賳 丕賱爻賱丕爻賱 丕賱兀賰孬乇 囟乇乇賸丕 丕賱鬲賷 鬲賲賳毓賳丕 賲賳 丕賱鬲丨乇乇 賴賲丕 丕賱賲丕丿賷丞 丕賱鬲賷 鬲丨乇賰賴丕 丕賱賲賱賰賷丞 賮賷 孬賯丕賮鬲賳丕 賵賲賷賵賱賳丕 丕賱匕丕鬲賷丞 丕賱賮乇丿賷丞 鬲噩丕賴 丕賱賳乇噩爻賷丞.
賷賰鬲亘: 廿匕丕 賰丕賳 "丕賱乇賮丕賴" - [賷購毓乇賾賮 毓賱賶 兀賳賴] 丕賱兀丿丕亍 丕賱噩賷丿 賰卮禺氐 貙 賵賱賷爻 賰兀丿丕丞 - 賴賵 丕賱賴丿賮 丕賱兀爻賲賶 賱噩賴賵丿 丕賱賮乇丿 貙 賮賴賳丕賰 胤乇賷賯鬲丕賳 賲丨丿丿鬲丕賳 鬲丐丿賷丕賳 廿賱賶 鬲丨賯賷賯 賴匕丕 丕賱賴丿賮: 丕禺鬲乇丕賯 賳乇噩爻賷丞 丕賱賮乇丿 賵賰爻乇賴. 賲賳 禺賱丕賱 賴賷賰賱 丕賱賲賱賰賷丞 賱賵噩賵丿 丕賱賲乇亍.
鬲毓乇賷賮 丕賱賳乇噩爻賷丞 丨爻亘 廿賷乇賷卮 賮乇賵賲 : " 丕賱賳乇噩爻賷丞 賴賷 鬲賵噩賴 賷鬲賲 賮賷賴 鬲賵噩賷賴 賰賱 丕賴鬲賲丕賲 丕賱賮乇丿 賵卮睾賮賴 廿賱賶 卮禺氐賴: 噩爻丿 丕賱賮乇丿 賵毓賯賱賴 賵賲卮丕毓乇賴 賵丕賴鬲賲丕賲丕鬲賴 ... 亘丕賱賳爻亘丞 賱賱卮禺氐 丕賱賳乇噩爻賷 貙 賷賰賵賳 賴賵 賵賲丕 賷賴賲賴 賮賯胤 丨賯賷賯賷賸丕 鬲賲丕賲賸丕 貨 賲丕 賴賵 禺丕乇噩 貙 賲丕 賷賴賲 丕賱丌禺乇賷賳 貙 賴賵 丨賯賷賯賷 賮賯胤 亘丕賱賲毓賳賶 丕賱爻胤丨賷 賱賱廿丿乇丕賰 貨 賵賴匕丕 賷毓賳賷 兀賳賴 丨賯賷賯賷 賱丨賵丕爻 丕賱賲乇亍 賵賱毓賯賱賴. 賱賰賳賴丕 賱賷爻鬲 丨賯賷賯賷丞 亘賲毓賳賶 兀毓賲賯 貙 賱卮毓賵乇賳丕 兀賵 賮賴賲賳丕. 賮賴賵 賮賷 丕賱丨賯賷賯丞 賱丕 賷丿乇賰 廿賱丕 賲丕 賴賵 賮賷 丕賱禺丕乇噩 亘賯丿乇 賲丕 賷丐孬乇 毓賱賷賴. 賵賲賳 孬賲 貙 賮賴賵 賱丕 賷丨亘 貙 賵賱丕 卮賮賯丞 貙 賵賱丕 丨賰賲 賲賳胤賯賷 賵賲賵囟賵毓賷. 賯丕賲 丕賱卮禺氐 丕賱賳乇噩爻賷 亘亘賳丕亍 噩丿丕乇 睾賷乇 賲乇卅賷 丨賵賱賴. 廿賳賴 賰賱 卮賷亍 貙 丕賱毓丕賱賲 賱丕 卮賷亍. 兀賵 亘丕賱兀丨乇賶: 賴賵 丕賱毓丕賱賲."
賲賳 兀亘乇夭 賲賵丕囟賷毓 丕賱賰鬲丕亘 :
-丕賱毓賱丕噩 亘丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵賵毓賷 丕賱匕丕鬲 ( 賲禺丕胤乇賴 貙 賵賳噩丕毓鬲賴貙 ) 賷卮賷乇 賮乇賵賲 廿賱賶 毓丿丞 賲禺丕胤乇 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 賲賳 亘賷賳賴丕 " 禺胤賵乇丞 丕賱丕爻鬲匕賴丕賳" 貙 毓賳丿賲丕 鬲賯賵丿 丕賱毓夭賱丞 丕賱賲爻賷胤乇丞 賲賳 鬲噩乇亘丞 賮毓丕賱丞 賱賱賲乇亍 廿賱賶 賲賯丕乇亘丞 賮賰乇賷丞 卮亘賴 賲賰鬲賲賱丞 賱賱廿賳爻丕賳 賳賮爻賴 賵賱亘賯賷丞 丕賱毓丕賱賲.
-丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷貙 亘賷賳 丕賱廿賲賰丕賳賷丞 賵丕賱賲毓賵賯丕鬲 丕賱賲賳賵胤丞 亘賲丿乇賰丕鬲 丕賱賮乇丿 賱匕丕鬲賴 賵丕賱毓丕賱賲 賲賳 丨賵賱賴 貙 廿囟丕賮丞 賱賲賯丿乇鬲賴 毓賱賶 廿丿乇丕賰 匕丕鬲賴 亘氐乇丕毓丕鬲賴丕 丕賱丿丕禺賱賷丞貙 賵丕賱賲賳胤賯 睾賷乇 丕賱氐賵乇賷 賵鬲噩賳亘 丕賱賵賯賵毓 賮賷 賮禺 丕賱鬲丨賷夭丕鬲 丕賱賲毓乇賮賷丞. " 兀賳 賷賰賵賳 丕爻鬲賰卮丕賮 丕賱賱丕賵毓賷 賱賱賲乇亍 噩夭亍丕賸 賲賳 丕賱鬲兀賲賱."貙 賵丕賱鬲丨賵賱 賲賳 丕賱賵噩賵丿 丕賱匕賴賳賷 廿賱賶 丕賱賵噩賵丿 丕賱賲丕丿賷 丕賱賲賱賲賵爻貙 賰匕丕 鬲噩爻賷乇 丕賱賴賵丞 亘賷賳 丕賱匕丕鬲 賵丕賱丌禺乇 賱禺賱賯 賮賴賲 兀賮囟賱 賱兀賳賮爻賳丕 賵賱賱賵丕賯毓 丕賱賲毓丕卮. 賵丕賱鬲丨丿賷 賴賳丕 賲賯丿乇丞 丨囟賵乇 丕賱賵毓賷 丕賱匕丕鬲賷 亘賲毓夭賱 毓賳 丕賱賵毓賷 丕賱噩賲毓賷 兀賵 丕賱賲卮鬲乇賰 賱賲丕 賱賴 兀孬乇 賮賷 賮賰乇 賵鬲氐賵乇 丕賱賮乇丿 毓賳 匕丕鬲賴 賵丕賱毓丕賱賲 賲賳 丨賵賱賴" 丕爻鬲賰卮丕賮 丕賱兀毓賲丕賯 貙 賵毓賯賱賴 丕賱賱丕賵丕毓賷.". 賲毓 丕賱鬲卮賰賷賰 賮賷 兀賮賰丕乇 丕賱賵毓賷貙 賳賵丕賷丕賴貙 賵賯賷賲賴貙 賰賲丕 賷卮乇丨 賮乇賵賷丿 兀賳賴丕 睾丕賱亘丕賸 賲丕 鬲賰賵賳 兀卮賰丕賱 賲賯丕賵賲丞 賱廿禺賮丕亍 丕賱丨賯賷賯賷丞 丕賱丿丕禺賱賷丞. 賱匕賱賰 賷賮囟賱 賲賲丕乇爻丞 賴匕丕 丕賱賳賵毓 賲賳 丕賱鬲丨賱賷賱 賲毓 賲丨賱賱 賳賮爻賷 賯丿賷乇.
-兀爻丕賱賷亘 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷貙 賵丕賱鬲賷 鬲乇鬲賰夭 毓賱賶 丕爻鬲丨囟丕乇 丕賱匕賴賳 賵丕賱賲禺賷賱丞.
廿賳 鬲乇亘賷丞 丕賱匕丕鬲 / 丕賱賳賮爻 賴賷 兀賮囟賱 賲丕 賷噩丕賴丿 亘賴 廿賳爻丕賳 賴匕丕 丕賱毓氐乇.
賰鬲丕亘 噩賲賷賱!
February 13, 2023
I have wanted to read Erich Fromm鈥檚 books since some time. I am not sure if I started with the wrong book. I think the impact was far lower than hoped for, also because mindfulness theory has moved on considerably since the time Erich Fromm wrote this book.
The book starts with the fallouts of modern lifestyle 鈥� lack of concentration (that was regarded as a problem even then, now I suppose it is acute!) and stress. Fromm initially covers his impression of Transcendental Meditation popularized by Maharishi Mahesh Yogi. He admits he has not practised it and knows very little about it 鈥� but goes on to surprisingly say that he would regard it as being not effective. There is a discussion on other philosophies including Buddhism and more modern findings from psychoanalysis such as theories from Freud. The later parts cover aspects such as primitive vs civilized attitudes and functional vs dead property. Lot of this matter was conceptually interesting in the first reference to it, but the treatment was very dry.
Overall, while this might have been interesting at the time it was published, looking at it today, I find this material very dated, other than drawing very little on practical personal experience.
I listened to the audiobook narrated by Raymond Todd, and I found the narration to be good.
The book starts with the fallouts of modern lifestyle 鈥� lack of concentration (that was regarded as a problem even then, now I suppose it is acute!) and stress. Fromm initially covers his impression of Transcendental Meditation popularized by Maharishi Mahesh Yogi. He admits he has not practised it and knows very little about it 鈥� but goes on to surprisingly say that he would regard it as being not effective. There is a discussion on other philosophies including Buddhism and more modern findings from psychoanalysis such as theories from Freud. The later parts cover aspects such as primitive vs civilized attitudes and functional vs dead property. Lot of this matter was conceptually interesting in the first reference to it, but the treatment was very dry.
Overall, while this might have been interesting at the time it was published, looking at it today, I find this material very dated, other than drawing very little on practical personal experience.
I listened to the audiobook narrated by Raymond Todd, and I found the narration to be good.
May 15, 2017
賮賳 丕賱賵噩賵丿 鈥� 廿乇賷賰 賮乇賵賲
賷賲賰賳賳賷 丕賱賯賵賱 毓賳 鬲噩乇亘丞 賲毓 賰鬲亘 賮乇賵賲貙 廿賳 賮賰乇 賮乇賵賲 賵丕丨丿.. 賵賷鬲賰乇乇 賮賷 兀賰孬乇 賲賳 賰鬲丕亘.. 賵賱賰賳賴 賷囟毓 賱賳丕 賮賷 賰賱 賲乇丞 賲賵囟賵毓丕賸 賵丕丨丿丕賸 鬲丨鬲 毓丿爻丞 賲賰亘乇丞 鬲賰孬賮 賱賳丕 丕賱丨丿賷孬 毓賳 丕賱賲賵囟賵毓 賰賷 鬲鬲囟丨 丕賱氐賵乇丞 兀賵 丕賱賮賰乇丞 亘卮賰賱 兀賰亘乇.
賵賴賳丕貙 賳賱丕丨馗 兀賳 賰鬲丕亘賴 賴匕丕 兀卮賲賱 賲賳 賰鬲丕亘賴 丕賱丌禺乇貨 丕賱廿賳爻丕賳 亘賷賳 丕賱噩賵賴乇 賵丕賱賲馗賴乇 乇睾賲 兀賳 賴匕丕 賷鬲丨丿孬 囟賲賳 賲丕 賷鬲丨丿孬 毓賳賴 毓賳 丕賱鬲賲賱賰 賵丕賱賰賷賳賵賳丞貙 亘賷丿 兀賳賴 賴賳丕貙 賷鬲丨丿孬 毓賳賴賲丕 賮賷 爻賷丕賯 丨丿賷孬賴 毓賳 賲卮賰賱丕鬲 丕賱賵噩賵丿 丕賱廿賳爻丕賳賷 毓賲賵賲丕賸.
賷賳賯爻賲 丕賱賰鬲丕亘 廿賱賶 17 賮氐賱丕賸貙 禺氐氐 賰賱 賮氐賱 賱賲毓丕賱噩丞 賲賵囟賵毓 賵噩賵丿賷貨 毓賳 賮賳 丕賱賵噩賵丿貙 丕賱賰匕亘丞 丕賱賰亘乇賶貙 丨丿賷孬 鬲丕賮賴貙 賱丕 噩賴丿 賱丕 兀賱賲貙 賲賳丕賴囟丞 丕賱爻賱胤賵賷丞貙 丕賱乇睾亘丞 亘丕賱卮賷亍貙 丕賱賷賯馗丞貙 丕賱廿丿乇丕賰貙 丕賱鬲乇賰賷夭貙 丕賱鬲兀賲賱貙 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵賵毓賷 丕賱匕丕鬲貙 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷貙 孬賯丕賮丞 丕賱鬲賲賱賰貙 毓賳 賮賱爻賮丞 丕賱鬲賲賱賰貙 爻賷賰賵賱賵噩賷丞 丕賱鬲賲賱賰貙 賲賳 丕賱鬲賲賱賰 廿賱賶 丕賱賰賷賳賵賳丞 丕賱賲孬賱賶.
賵賰賲丕 賴賵 賲鬲賵賯毓貙 賷亘丿兀 賮乇賵賲 賰鬲丕亘賴 賴匕丕 亘兀爻卅賱丞 賲賳 兀賲孬丕賱: 賲丕 賴賵 丕賱賴丿賮 賲賳 丕賱丨賷丕丞 責 賵賲丕匕丕 鬲毓賳賷 丕賱丨賷丕丞 賱賱廿賳爻丕賳 責 孬賲 賷噩賷亘 亘兀賳 賴匕賴 丕賱兀爻卅賱丞 睾賷乇 賲賳胤賯賷丞 賵賯丿 賱丕 鬲丨鬲丕噩 廿賱賶 噩賵丕亘.. 亘賯丿乇 賲丕 賴賷 鬲丨鬲丕噩 廿賱賶 丕賱鬲毓丕賲賱 賲毓賴丕 毓賱賶 兀賳賴丕 賲爻賱賲丞. 兀賳鬲 鬲毓賷卮貙 廿匕賳 賮丕賱兀噩丿乇 兀賳 鬲鬲爻丕亍賱 毓賳 丕賱賰賷賮賷丞 丕賱鬲賷 鬲毓賷卮 賮賷賴丕 丨賷丕鬲賰 賴匕賴 賱丕 睾丕賷鬲賴丕. 賵賴賵 賴賳丕貙 賷禺鬲賱賮 亘賲乇丕丨賱 毓馗賷賲丞 噩丿丕賸 毓賳 賮賷賰鬲賵乇 賮乇丕賳賰賱 賮賷 賰鬲丕亘 "丕賱廿賳爻丕賳 賷亘丨孬 毓賳 丕賱賲毓賳賶". 兀賱賲 兀賯賱 爻丕亘賯丕賸 亘兀賳 賮乇賵賲 賷丨爻賳 丕賱馗賳 亘丕賱廿賳爻丕賳 亘卮賰賱 賲亘丕賱睾 賮賷賴 責 廿賳賴 賷鬲噩丕賴賱 亘亘爻丕胤丞 丨丕噩丞 丕賱廿賳爻丕賳 賱賵噩賵丿 睾丕賷丞 賲丕 賲賳 賵噩賵丿賴. 亘丕毓鬲亘丕乇 兀賳 匕賱賰 賱賷爻 賲賴賲丕賸 亘乇兀賷賴. 賵賴匕丕 賱兀賳 賮乇賵賲 賯丿 賵囟毓 賲爻亘賯丕賸 丕賱丨亘 丕賱賳丕囟噩 賰丨賱 賱賲卮賰賱丞 丕賱廿賳賮氐丕賱 丕賱賵噩賵丿賷丞 賱賱廿賳爻丕賳. 賵亘丕賱鬲丕賱賷貙 賮廿賳 丕賱廿賳爻丕賳 賱丿賶 賮乇賵賲 賲賰鬲賮賺 亘匕丕鬲賴 賵亘匕丕鬲 賲賳 賷丨亘 毓賳 丕賱亘卮乇賷丞 噩賲毓丕亍.. 賵毓賳 丕賱鬲賮賰賷乇 賮賷 睾丕賷丞 賵噩賵丿賴.. 廿賳 丕賱廿賳爻丕賳 賱丿賶 賮乇賵賲 賴賵 賲賵噩賵丿 賵丨爻亘. 亘賷賳賲丕 廿賳爻丕賳 賮乇丕賳賰賱貙 賷賵噩丿 丕賱廿賳爻丕賳 賰賷 賷亘丨孬 毓賳 睾丕賷丞 賲丕 賱賴.. 賵賲賳 孬賲 鬲賰賵賳 賲賴賲鬲賴 賮賷 賴匕賴 丕賱丨賷丕丞 賴賷 鬲丨賯賷賯 鬲賱賰 丕賱睾丕賷丞 兀賷丕賸 賰丕賳鬲.
賷賳鬲賯賱 賮乇賵賲 亘毓丿 匕賱賰 廿賱賶 丕賱賰匕亘丞 丕賱賰亘乇賶 賵賴賷 鬲丨賵賷賱 賰賱 卮賷亍 廿賱賶 賲賳鬲賵噩 賷鬲賲 丕爻鬲睾賱丕賱賴 鬲噩丕乇賷丕賸.. 丨鬲賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵睾賷乇賴丕 鬲鬲丨賵賱 廿賱賶 亘囟丕毓丞 賷鬲賲 亘賷毓賴丕 賵卮乇丕丐賴丕 賱鬲丨賯賷賯 丕賱賰爻亘 丕賱賲丕丿賷 賵亘賴匕賴 丕賱胤乇賷賯丞 賷鬲賲 鬲賮乇賷睾 丨鬲賶 鬲賱賰 丕賱兀卮賷丕亍 丕賱兀孬賲賳 賲賳 噩賵賴乇賴丕. 賵亘毓丿賴丕 廿賳鬲賯賱 廿賱賶 丕賱丨丿賷孬 毓賳 丕賱丨丿賷孬 丕賱鬲丕賮賴 賵賴賵 亘乇兀賷賴 兀丨丿 毓賵丕卅賯 鬲毓賱賲 賮賳 丕賱賵噩賵丿. 賵賳賱丕丨馗 亘卮賰賱 毓丕賲 鬲兀孬乇 賮乇賵賲 亘丕賱亘賵匕賷丞 賵丕賱兀丿賷丕賳 丕賱卮乇賯賷丞.. 賵賴匕丕 賱丕 賷鬲賵賯賮 毓賱賶 賮乇賵賲 賮賯胤貙 亘賱 毓賱賶 丕賱賲噩鬲賲毓丕鬲 丕賱睾乇亘賷丞 亘毓賲賵賲賴丕 賵賳噩丿 丕賱賲亘乇乇 賱匕賱賰 賮賷 賴匕丕 丕賱賰鬲丕亘 亘丕賱匕丕鬲貙 丨賷孬 兀賳 賮乇賵賲 賮賷 兀賰孬乇 賲賳 賲賵賯毓 賷乇賰夭 毓賱賶 賲丕丿賷丞 丕賱賲噩鬲賲毓丕鬲 丕賱睾乇亘賷丞 賵賰賷賮 兀賳 賴賳丕賰 丨丕噩丞 乇賵丨丕賳賷丞 丿丕卅賲丞 丕賱賵噩賵丿 賱丿賶 丕賱賮乇丿 丕賱廿賳爻丕賳賷.. 賵亘丕賱鬲丕賱賷貙 賷賲賰賳賳丕 兀賳 賳鬲賮賴賲 賱噩賵亍 賴丐賱丕亍 丕賱兀賮乇丕丿 廿賱賶 丕賱亘賵匕賷丞 賵丕賱兀丿賷丕賳 丕賱卮乇賯賷丞 賱鬲賱亘賷丞 賴匕賴 丕賱丨丕噩丞.
賷亘丿兀 賮乇賵賲 亘賲毓丕賱噩丞 賲丕 賷乇丕賴 毓賵丕卅賯 兀賲丕賲 丕賱廿賳爻丕賳 鬲賲賳毓賴 賲賳 鬲毓賱賲 賮賳 丕賱賵噩賵丿 賰賲丕 兀卮乇鬲 兀毓賱丕賴 廿賳鬲賯丕賱丕賸 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 賵賰賷賮賷丞 兀賳 鬲賯賵賲 亘鬲丨賱賷賱 賳賮爻賷 匕丕鬲賷 亘賱 賵賰賷賮賷丞 丕賱鬲丿乇亘 毓賱賶 匕賱賰.. 賵亘毓丿賴丕 賷賳鬲賯賱 廿賱賶 丕賱鬲賲賱賰 賵丿賵乇賴 賮賷 丨賷丕丞 丕賱廿賳爻丕賳 賵賳乇賶 賴賳丕貙 賰賷賮 兀賳 賮乇賵賲 賲鬲兀孬乇 亘丕賱賳馗乇丞 丕賱賲丕乇賰爻賷丞 賮賷 丕賱鬲賲賱賰 丨賷孬 兀賳賴 賷賯賵賱 亘兀賳賴丕 毓丕丿丞 賲賰鬲爻亘丞 賵賱賷爻鬲 兀氐賷賱丞 賮賷 丕賱賳賮爻 丕賱廿賳爻丕賳賷丞 毓賱賶 毓賰爻 丕賱賰賷賳賵賳丞 賵丕賱鬲賷 賷乇丕賴丕 兀氐賷賱丞 賮賷 丕賱賳賮爻. 賵賳乇賶 賰匕賱賰 賰賷賮 兀賳 賮乇賵賲 賷鬲賵爻毓 賮賷 丕賱丨丿賷孬 毓賳 丕賱鬲賲賱賰 賵賷賳鬲賴賷 兀禺賷乇丕賸 賮賷 丕賱賳賯賱丞 丕賱鬲賷 賷乇賷丿賴丕 賲賳 丕賱鬲賲賱賰 廿賱賶 丕賱賰賷賳賵賳丞.. 賵賳噩丿 亘兀賳賴 丨賷孬 賷賳鬲賴賷 賴匕丕 丕賱賰鬲丕亘 賷亘丿兀 賲賵囟賵毓 賰鬲丕亘賴 丕賱匕賷 兀卮乇鬲 廿賱賷賴 亘丿丕賷丞 "丕賱廿賳爻丕賳 亘賷賳 丕賱噩賵賴乇 賵丕賱賲馗賴乇".
鬲賰賲賳 兀賴賲賷丞 賴匕丕 丕賱賰鬲丕亘 亘兀賳賴 賷卮乇丨 亘卮賰賱 卮丕賲賱 賳賵毓丕賸 賲丕 毓賲賵賲 賮賰乇 賮乇賵賲.. 賵賷氐賱丨 噩丿丕賸 亘兀賳 賷賰賵賳 賲賯丿賲丞 賱亘賯賷丞 兀毓賲丕賱賴.
賷賲賰賳賳賷 丕賱賯賵賱 毓賳 鬲噩乇亘丞 賲毓 賰鬲亘 賮乇賵賲貙 廿賳 賮賰乇 賮乇賵賲 賵丕丨丿.. 賵賷鬲賰乇乇 賮賷 兀賰孬乇 賲賳 賰鬲丕亘.. 賵賱賰賳賴 賷囟毓 賱賳丕 賮賷 賰賱 賲乇丞 賲賵囟賵毓丕賸 賵丕丨丿丕賸 鬲丨鬲 毓丿爻丞 賲賰亘乇丞 鬲賰孬賮 賱賳丕 丕賱丨丿賷孬 毓賳 丕賱賲賵囟賵毓 賰賷 鬲鬲囟丨 丕賱氐賵乇丞 兀賵 丕賱賮賰乇丞 亘卮賰賱 兀賰亘乇.
賵賴賳丕貙 賳賱丕丨馗 兀賳 賰鬲丕亘賴 賴匕丕 兀卮賲賱 賲賳 賰鬲丕亘賴 丕賱丌禺乇貨 丕賱廿賳爻丕賳 亘賷賳 丕賱噩賵賴乇 賵丕賱賲馗賴乇 乇睾賲 兀賳 賴匕丕 賷鬲丨丿孬 囟賲賳 賲丕 賷鬲丨丿孬 毓賳賴 毓賳 丕賱鬲賲賱賰 賵丕賱賰賷賳賵賳丞貙 亘賷丿 兀賳賴 賴賳丕貙 賷鬲丨丿孬 毓賳賴賲丕 賮賷 爻賷丕賯 丨丿賷孬賴 毓賳 賲卮賰賱丕鬲 丕賱賵噩賵丿 丕賱廿賳爻丕賳賷 毓賲賵賲丕賸.
賷賳賯爻賲 丕賱賰鬲丕亘 廿賱賶 17 賮氐賱丕賸貙 禺氐氐 賰賱 賮氐賱 賱賲毓丕賱噩丞 賲賵囟賵毓 賵噩賵丿賷貨 毓賳 賮賳 丕賱賵噩賵丿貙 丕賱賰匕亘丞 丕賱賰亘乇賶貙 丨丿賷孬 鬲丕賮賴貙 賱丕 噩賴丿 賱丕 兀賱賲貙 賲賳丕賴囟丞 丕賱爻賱胤賵賷丞貙 丕賱乇睾亘丞 亘丕賱卮賷亍貙 丕賱賷賯馗丞貙 丕賱廿丿乇丕賰貙 丕賱鬲乇賰賷夭貙 丕賱鬲兀賲賱貙 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵賵毓賷 丕賱匕丕鬲貙 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷貙 孬賯丕賮丞 丕賱鬲賲賱賰貙 毓賳 賮賱爻賮丞 丕賱鬲賲賱賰貙 爻賷賰賵賱賵噩賷丞 丕賱鬲賲賱賰貙 賲賳 丕賱鬲賲賱賰 廿賱賶 丕賱賰賷賳賵賳丞 丕賱賲孬賱賶.
賵賰賲丕 賴賵 賲鬲賵賯毓貙 賷亘丿兀 賮乇賵賲 賰鬲丕亘賴 賴匕丕 亘兀爻卅賱丞 賲賳 兀賲孬丕賱: 賲丕 賴賵 丕賱賴丿賮 賲賳 丕賱丨賷丕丞 責 賵賲丕匕丕 鬲毓賳賷 丕賱丨賷丕丞 賱賱廿賳爻丕賳 責 孬賲 賷噩賷亘 亘兀賳 賴匕賴 丕賱兀爻卅賱丞 睾賷乇 賲賳胤賯賷丞 賵賯丿 賱丕 鬲丨鬲丕噩 廿賱賶 噩賵丕亘.. 亘賯丿乇 賲丕 賴賷 鬲丨鬲丕噩 廿賱賶 丕賱鬲毓丕賲賱 賲毓賴丕 毓賱賶 兀賳賴丕 賲爻賱賲丞. 兀賳鬲 鬲毓賷卮貙 廿匕賳 賮丕賱兀噩丿乇 兀賳 鬲鬲爻丕亍賱 毓賳 丕賱賰賷賮賷丞 丕賱鬲賷 鬲毓賷卮 賮賷賴丕 丨賷丕鬲賰 賴匕賴 賱丕 睾丕賷鬲賴丕. 賵賴賵 賴賳丕貙 賷禺鬲賱賮 亘賲乇丕丨賱 毓馗賷賲丞 噩丿丕賸 毓賳 賮賷賰鬲賵乇 賮乇丕賳賰賱 賮賷 賰鬲丕亘 "丕賱廿賳爻丕賳 賷亘丨孬 毓賳 丕賱賲毓賳賶". 兀賱賲 兀賯賱 爻丕亘賯丕賸 亘兀賳 賮乇賵賲 賷丨爻賳 丕賱馗賳 亘丕賱廿賳爻丕賳 亘卮賰賱 賲亘丕賱睾 賮賷賴 責 廿賳賴 賷鬲噩丕賴賱 亘亘爻丕胤丞 丨丕噩丞 丕賱廿賳爻丕賳 賱賵噩賵丿 睾丕賷丞 賲丕 賲賳 賵噩賵丿賴. 亘丕毓鬲亘丕乇 兀賳 匕賱賰 賱賷爻 賲賴賲丕賸 亘乇兀賷賴. 賵賴匕丕 賱兀賳 賮乇賵賲 賯丿 賵囟毓 賲爻亘賯丕賸 丕賱丨亘 丕賱賳丕囟噩 賰丨賱 賱賲卮賰賱丞 丕賱廿賳賮氐丕賱 丕賱賵噩賵丿賷丞 賱賱廿賳爻丕賳. 賵亘丕賱鬲丕賱賷貙 賮廿賳 丕賱廿賳爻丕賳 賱丿賶 賮乇賵賲 賲賰鬲賮賺 亘匕丕鬲賴 賵亘匕丕鬲 賲賳 賷丨亘 毓賳 丕賱亘卮乇賷丞 噩賲毓丕亍.. 賵毓賳 丕賱鬲賮賰賷乇 賮賷 睾丕賷丞 賵噩賵丿賴.. 廿賳 丕賱廿賳爻丕賳 賱丿賶 賮乇賵賲 賴賵 賲賵噩賵丿 賵丨爻亘. 亘賷賳賲丕 廿賳爻丕賳 賮乇丕賳賰賱貙 賷賵噩丿 丕賱廿賳爻丕賳 賰賷 賷亘丨孬 毓賳 睾丕賷丞 賲丕 賱賴.. 賵賲賳 孬賲 鬲賰賵賳 賲賴賲鬲賴 賮賷 賴匕賴 丕賱丨賷丕丞 賴賷 鬲丨賯賷賯 鬲賱賰 丕賱睾丕賷丞 兀賷丕賸 賰丕賳鬲.
賷賳鬲賯賱 賮乇賵賲 亘毓丿 匕賱賰 廿賱賶 丕賱賰匕亘丞 丕賱賰亘乇賶 賵賴賷 鬲丨賵賷賱 賰賱 卮賷亍 廿賱賶 賲賳鬲賵噩 賷鬲賲 丕爻鬲睾賱丕賱賴 鬲噩丕乇賷丕賸.. 丨鬲賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵睾賷乇賴丕 鬲鬲丨賵賱 廿賱賶 亘囟丕毓丞 賷鬲賲 亘賷毓賴丕 賵卮乇丕丐賴丕 賱鬲丨賯賷賯 丕賱賰爻亘 丕賱賲丕丿賷 賵亘賴匕賴 丕賱胤乇賷賯丞 賷鬲賲 鬲賮乇賷睾 丨鬲賶 鬲賱賰 丕賱兀卮賷丕亍 丕賱兀孬賲賳 賲賳 噩賵賴乇賴丕. 賵亘毓丿賴丕 廿賳鬲賯賱 廿賱賶 丕賱丨丿賷孬 毓賳 丕賱丨丿賷孬 丕賱鬲丕賮賴 賵賴賵 亘乇兀賷賴 兀丨丿 毓賵丕卅賯 鬲毓賱賲 賮賳 丕賱賵噩賵丿. 賵賳賱丕丨馗 亘卮賰賱 毓丕賲 鬲兀孬乇 賮乇賵賲 亘丕賱亘賵匕賷丞 賵丕賱兀丿賷丕賳 丕賱卮乇賯賷丞.. 賵賴匕丕 賱丕 賷鬲賵賯賮 毓賱賶 賮乇賵賲 賮賯胤貙 亘賱 毓賱賶 丕賱賲噩鬲賲毓丕鬲 丕賱睾乇亘賷丞 亘毓賲賵賲賴丕 賵賳噩丿 丕賱賲亘乇乇 賱匕賱賰 賮賷 賴匕丕 丕賱賰鬲丕亘 亘丕賱匕丕鬲貙 丨賷孬 兀賳 賮乇賵賲 賮賷 兀賰孬乇 賲賳 賲賵賯毓 賷乇賰夭 毓賱賶 賲丕丿賷丞 丕賱賲噩鬲賲毓丕鬲 丕賱睾乇亘賷丞 賵賰賷賮 兀賳 賴賳丕賰 丨丕噩丞 乇賵丨丕賳賷丞 丿丕卅賲丞 丕賱賵噩賵丿 賱丿賶 丕賱賮乇丿 丕賱廿賳爻丕賳賷.. 賵亘丕賱鬲丕賱賷貙 賷賲賰賳賳丕 兀賳 賳鬲賮賴賲 賱噩賵亍 賴丐賱丕亍 丕賱兀賮乇丕丿 廿賱賶 丕賱亘賵匕賷丞 賵丕賱兀丿賷丕賳 丕賱卮乇賯賷丞 賱鬲賱亘賷丞 賴匕賴 丕賱丨丕噩丞.
賷亘丿兀 賮乇賵賲 亘賲毓丕賱噩丞 賲丕 賷乇丕賴 毓賵丕卅賯 兀賲丕賲 丕賱廿賳爻丕賳 鬲賲賳毓賴 賲賳 鬲毓賱賲 賮賳 丕賱賵噩賵丿 賰賲丕 兀卮乇鬲 兀毓賱丕賴 廿賳鬲賯丕賱丕賸 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 賵賰賷賮賷丞 兀賳 鬲賯賵賲 亘鬲丨賱賷賱 賳賮爻賷 匕丕鬲賷 亘賱 賵賰賷賮賷丞 丕賱鬲丿乇亘 毓賱賶 匕賱賰.. 賵亘毓丿賴丕 賷賳鬲賯賱 廿賱賶 丕賱鬲賲賱賰 賵丿賵乇賴 賮賷 丨賷丕丞 丕賱廿賳爻丕賳 賵賳乇賶 賴賳丕貙 賰賷賮 兀賳 賮乇賵賲 賲鬲兀孬乇 亘丕賱賳馗乇丞 丕賱賲丕乇賰爻賷丞 賮賷 丕賱鬲賲賱賰 丨賷孬 兀賳賴 賷賯賵賱 亘兀賳賴丕 毓丕丿丞 賲賰鬲爻亘丞 賵賱賷爻鬲 兀氐賷賱丞 賮賷 丕賱賳賮爻 丕賱廿賳爻丕賳賷丞 毓賱賶 毓賰爻 丕賱賰賷賳賵賳丞 賵丕賱鬲賷 賷乇丕賴丕 兀氐賷賱丞 賮賷 丕賱賳賮爻. 賵賳乇賶 賰匕賱賰 賰賷賮 兀賳 賮乇賵賲 賷鬲賵爻毓 賮賷 丕賱丨丿賷孬 毓賳 丕賱鬲賲賱賰 賵賷賳鬲賴賷 兀禺賷乇丕賸 賮賷 丕賱賳賯賱丞 丕賱鬲賷 賷乇賷丿賴丕 賲賳 丕賱鬲賲賱賰 廿賱賶 丕賱賰賷賳賵賳丞.. 賵賳噩丿 亘兀賳賴 丨賷孬 賷賳鬲賴賷 賴匕丕 丕賱賰鬲丕亘 賷亘丿兀 賲賵囟賵毓 賰鬲丕亘賴 丕賱匕賷 兀卮乇鬲 廿賱賷賴 亘丿丕賷丞 "丕賱廿賳爻丕賳 亘賷賳 丕賱噩賵賴乇 賵丕賱賲馗賴乇".
鬲賰賲賳 兀賴賲賷丞 賴匕丕 丕賱賰鬲丕亘 亘兀賳賴 賷卮乇丨 亘卮賰賱 卮丕賲賱 賳賵毓丕賸 賲丕 毓賲賵賲 賮賰乇 賮乇賵賲.. 賵賷氐賱丨 噩丿丕賸 亘兀賳 賷賰賵賳 賲賯丿賲丞 賱亘賯賷丞 兀毓賲丕賱賴.
March 21, 2018
丕賱廿丿乇丕賰貙 賵丕賱廿乇丕丿丞貙 賵丕賱賲賲丕乇爻丞 賵鬲丨賲賱 丕賱禺賵賮 賵鬲丨賲賱 丕賱鬲噩乇亘丞 丕賱噩丿賷丿丞貙 噩賲賷毓賴丕 囟乇賵乇賷丕鬲 賱賳噩丕丨 鬲丨賵賱 丕賱賮乇丿.
賵毓賳丿 賳賯胤丞 賲毓賷賳丞 賮廿賳 胤丕賯丞 賵廿鬲噩丕賴 丕賱賯賵賶 丕賱丿丕禺賱賷丞 賷鬲睾賷乇丕賳 亘丕賱丨丿 丕賱匕賷 賷鬲睾賷乇 賮賷賴 卮毓賵乇 丕賱賲乇亍 亘賴賵賷鬲賴 兀賷囟賸丕.
賵賮賷 丨丕賱丞 鬲賲賱賰 丕賱賵噩賵丿 賮廿賳 卮毓丕乇 丕賱賲乇亍 賴賵 "兀賳丕 兀爻丕賵賷 賲丕 兀賲賱賰"貙
"賵賱賰賳 亘毓丿 毓賲賱賷丞 丕賱鬲丨賵賱 賷氐亘丨 卮毓丕乇賴 "兀賳丕 兀爻丕賵賷 賲丕 兀毓賲賱" 兀賵 亘亘爻丕胤丞 "兀賳丕 兀賰賵賳 賲丕 兀賳丕 毓賱賷賴.
賵毓賳丿 賳賯胤丞 賲毓賷賳丞 賮廿賳 胤丕賯丞 賵廿鬲噩丕賴 丕賱賯賵賶 丕賱丿丕禺賱賷丞 賷鬲睾賷乇丕賳 亘丕賱丨丿 丕賱匕賷 賷鬲睾賷乇 賮賷賴 卮毓賵乇 丕賱賲乇亍 亘賴賵賷鬲賴 兀賷囟賸丕.
賵賮賷 丨丕賱丞 鬲賲賱賰 丕賱賵噩賵丿 賮廿賳 卮毓丕乇 丕賱賲乇亍 賴賵 "兀賳丕 兀爻丕賵賷 賲丕 兀賲賱賰"貙
"賵賱賰賳 亘毓丿 毓賲賱賷丞 丕賱鬲丨賵賱 賷氐亘丨 卮毓丕乇賴 "兀賳丕 兀爻丕賵賷 賲丕 兀毓賲賱" 兀賵 亘亘爻丕胤丞 "兀賳丕 兀賰賵賳 賲丕 兀賳丕 毓賱賷賴.
December 14, 2016
賷毓乇囟 (廿賷乇賷卮 賮乇賵賲) 賮賷 賰鬲丕亘賴 賴匕丕 賱賲丕 兀爻賲丕賴 (賮賳賾 丕賱賵噩賵丿) 賵兀乇丕丿 亘賴 賵毓賷 丕賱匕丕鬲 廿賱賶 兀賳 賷氐賱 鈥徹з勜ベ嗀池з� 廿賱賶 丿乇噩丞 丕賱鬲丨乇賾乇 丕賱匕丕鬲賷. 鈥�
賷毓乇囟 賲賳 胤乇賮賴 丌賱賷丞 (丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷) 賰賵爻賷賱丞 卮禺氐賷丞 賱鬲丨賯賷賯 賴匕賴 丕賱睾丕賷丞 丕賱廿賳爻丕賳賷丞. 賲賯丿賲賸丕 鈥徺勝佡冐必� 賮賴賲 (丕丨鬲賷丕噩丕鬲 丕賱廿賳爻丕賳) 賰爻亘賷賱 賱鬲丨賯賷賯 睾丕賷丞 丕賱丨賷丕丞. 孬賲賾 賱毓賵丕卅賯 鬲毓賱賾賲 兀賷賾 賮賳貙 賵禺胤賵丕鬲 鈥徹з勜官勝戀� 賵丕賰鬲爻丕亘 丕賱賲賴丕乇丞. 賵賷禺鬲賲 賰鬲丕亘賴 亘丕賱丨丿賷孬 毓賳 丕賱鬲賲賱賾賰 賵丕賱丕爻鬲賴賱丕賰 亘卮賯賷賴賲丕 (丕賱賵馗賷賮賷 賵睾賷乇 鈥徹з勝堌纲娰佡�) 賵兀馗賳賾 兀賳賴 亘匕賱賰 賷爻賱賲 賯丕乇卅賴 賱賰鬲丕亘賴 丕賱丌禺乇 ( 兀賳 鬲賲賱賰 兀賵 鬲賰賵賳) 賵賯丿 賰鬲亘鬲 賴匕賴 丕賱賮氐賵賱 鈥徺佡� 匕丕鬲 丕賱賵賯鬲. 賵爻賷賰賵賳 亘廿匕賳 丕賱賱賴 賲丨胤鬲賷 丕賱鬲丕賱賷丞 賮賷 丿乇丕爻丞 (賮乇賵賲).鈥�
賱賳 鬲毓丿賲 賮賷 兀孬賳丕亍 賯乇丕亍鬲賰 賱賮乇賵賲 賮賵丕卅丿 毓丿賾丞貙 兀賴賲賴丕 兀賳賰 爻鬲賱鬲賯賷 亘匕丕鬲賰 (賮賴賵 賷噩賷丿 亘孬賾 丕賱賲乇丕賷丕 賮賷 鈥徺冐жㄘж�) 賵爻鬲賰鬲卮賮 亘毓囟賸丕 賲賳 丿賵丕賮毓賰 賵丿賵丕禺賱賰 (賮毓丿爻鬲賴 丕賱賲賰亘乇丞 賲鬲賯賳丞 丕賱氐賳毓 賵賮毓賾丕賱丞) 賵爻鬲賮賴賲 鈥徹迟勝堎� 賰孬賷乇賷賳 賲賳 丨賵賱賰 (賮賰卮丕賮 丕賱賲毓乇賮丞 賯賵賷賾 賵賲賳賷乇) ... 賵鬲賱賰 鈥撠ㄘ纲嗁戀�- 賲賰賵賾賳丕鬲 乇卅賷爻丞 賮賷 鈥徹蒂嗀ж关� 丕賱丨賰賲丞 賵丕賰鬲爻丕亘賴丕. 鈥�
賷毓乇囟 賲賳 胤乇賮賴 丌賱賷丞 (丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷) 賰賵爻賷賱丞 卮禺氐賷丞 賱鬲丨賯賷賯 賴匕賴 丕賱睾丕賷丞 丕賱廿賳爻丕賳賷丞. 賲賯丿賲賸丕 鈥徺勝佡冐必� 賮賴賲 (丕丨鬲賷丕噩丕鬲 丕賱廿賳爻丕賳) 賰爻亘賷賱 賱鬲丨賯賷賯 睾丕賷丞 丕賱丨賷丕丞. 孬賲賾 賱毓賵丕卅賯 鬲毓賱賾賲 兀賷賾 賮賳貙 賵禺胤賵丕鬲 鈥徹з勜官勝戀� 賵丕賰鬲爻丕亘 丕賱賲賴丕乇丞. 賵賷禺鬲賲 賰鬲丕亘賴 亘丕賱丨丿賷孬 毓賳 丕賱鬲賲賱賾賰 賵丕賱丕爻鬲賴賱丕賰 亘卮賯賷賴賲丕 (丕賱賵馗賷賮賷 賵睾賷乇 鈥徹з勝堌纲娰佡�) 賵兀馗賳賾 兀賳賴 亘匕賱賰 賷爻賱賲 賯丕乇卅賴 賱賰鬲丕亘賴 丕賱丌禺乇 ( 兀賳 鬲賲賱賰 兀賵 鬲賰賵賳) 賵賯丿 賰鬲亘鬲 賴匕賴 丕賱賮氐賵賱 鈥徺佡� 匕丕鬲 丕賱賵賯鬲. 賵爻賷賰賵賳 亘廿匕賳 丕賱賱賴 賲丨胤鬲賷 丕賱鬲丕賱賷丞 賮賷 丿乇丕爻丞 (賮乇賵賲).鈥�
賱賳 鬲毓丿賲 賮賷 兀孬賳丕亍 賯乇丕亍鬲賰 賱賮乇賵賲 賮賵丕卅丿 毓丿賾丞貙 兀賴賲賴丕 兀賳賰 爻鬲賱鬲賯賷 亘匕丕鬲賰 (賮賴賵 賷噩賷丿 亘孬賾 丕賱賲乇丕賷丕 賮賷 鈥徺冐жㄘж�) 賵爻鬲賰鬲卮賮 亘毓囟賸丕 賲賳 丿賵丕賮毓賰 賵丿賵丕禺賱賰 (賮毓丿爻鬲賴 丕賱賲賰亘乇丞 賲鬲賯賳丞 丕賱氐賳毓 賵賮毓賾丕賱丞) 賵爻鬲賮賴賲 鈥徹迟勝堎� 賰孬賷乇賷賳 賲賳 丨賵賱賰 (賮賰卮丕賮 丕賱賲毓乇賮丞 賯賵賷賾 賵賲賳賷乇) ... 賵鬲賱賰 鈥撠ㄘ纲嗁戀�- 賲賰賵賾賳丕鬲 乇卅賷爻丞 賮賷 鈥徹蒂嗀ж关� 丕賱丨賰賲丞 賵丕賰鬲爻丕亘賴丕. 鈥�
September 18, 2007
This book changed the way I view myself in relation to my culture and society. I would recommend it to any one who has ever felt torn between what they feel is right for them and what their society often suggests is right for them. It is a great and fascinating book!
November 8, 2009
I stumbled upon this book on accident. I had never heard of Erich Fromm before. At times I feel like fate is playing games with me when I find something that enlarges and enriches my perspectives on life. This was one of those books.
This is a treatise on the identity of man. He brings up Freudian and Marxian theories frequently in discussing the estrangement of modern man from themselves. The middle class feels the bulk of the estrangement as they try to pull off an incredibly difficult balance between a life of being and a life of having. Essentially the middle class falls primarily on the side of having, which is to say that their lives are defined by possessing things as opposed to that of being. The irony of possessing is that they become the possessed as their sense of self becomes something to "possess". This causes an unspeakable amount of anxiety because one feels as though their life is without much meaning, depth or purpose that they are just another replaceable cog in a machine. They are never able to completely pour themselves into something. The question "who am I?" torments them as they are unable to answer. Possibly one of the defining attributes of life in the middle is the acceptability of "mediocre", or just enough. The passionless life of going through the motions, living as mere survival.
As a child of the middle class myself, I have felt many of these infuriating feelings of estrangement from life. Often I have had the feeling of being a mere spectator of life and that has always driven me crazy. I hate defining myself by things outside of myself or even the idea of "defining" myself which in itself always feels like a lie. The inconsistency of the masks we wear and the misidentification with them has always made me uncomfortable. The person of being is a fully present person, they hold nothing in reserve. Wherever they are or whatever they are doing their whole being is present. No feelings of duplicity. There is a sublime honesty about them.
This is a treatise on the identity of man. He brings up Freudian and Marxian theories frequently in discussing the estrangement of modern man from themselves. The middle class feels the bulk of the estrangement as they try to pull off an incredibly difficult balance between a life of being and a life of having. Essentially the middle class falls primarily on the side of having, which is to say that their lives are defined by possessing things as opposed to that of being. The irony of possessing is that they become the possessed as their sense of self becomes something to "possess". This causes an unspeakable amount of anxiety because one feels as though their life is without much meaning, depth or purpose that they are just another replaceable cog in a machine. They are never able to completely pour themselves into something. The question "who am I?" torments them as they are unable to answer. Possibly one of the defining attributes of life in the middle is the acceptability of "mediocre", or just enough. The passionless life of going through the motions, living as mere survival.
As a child of the middle class myself, I have felt many of these infuriating feelings of estrangement from life. Often I have had the feeling of being a mere spectator of life and that has always driven me crazy. I hate defining myself by things outside of myself or even the idea of "defining" myself which in itself always feels like a lie. The inconsistency of the masks we wear and the misidentification with them has always made me uncomfortable. The person of being is a fully present person, they hold nothing in reserve. Wherever they are or whatever they are doing their whole being is present. No feelings of duplicity. There is a sublime honesty about them.
November 23, 2019
鈥漁naj ko nije u potpunosti otu膽en,ko je ostao prijem膷iv i sposoban da osje膰a,ko nije izgubio osje膰aj za dostojanstvo,ko jo拧 nije 鈥漬a prodaju鈥�, ko jo拧 mo啪e da pati zbog patnji drugih, ko jo拧 nije u potpunosti usvojio imanje kao na膷in postojanja - ukratko, li膷nost koja je ostala li膷nost , a nije postala stvar - ne mo啪e da se u dana拧njem dru拧tvu ne osje膰a usamljeno, nemo膰no, izdvojeno, da ne sumnja u sebe i vlastita uvjerenja, ako ne i u mentalno zdravlje, da ne pati 膷ak i ako do啪ivljava trenutke radosti i jasno膰e kakvih nema u 啪ivotu njegovih 鈥漬ormalnih鈥� suvremenika 鈥�.
鈥滱li je krajnje nu啪no da se ka啪e ne拧to o negativnoj strani kulta individualnosti i o njegovoj povezanosti s psihologijom. Jedan razlog ovog kulta je o膷igledan: 拧to individualnost vi拧e i拧膷ezava u stvarnosti, to se vi拧e uzdi啪e na rije膷ima. Suvremena psihologija poti膷e i zadovoljava ovo zanimanje za 鈥漣ndividualnost鈥�. Ljudi misle o svojim 鈥漰roblemima鈥�, pri膷aju i o najsitnijim pojedinostima iz povijesti svog djetinjstva, ali je to 拧to govore 膷esto samo uljep拧ani tra膷 o sebi i o drugima, uz upotrebu psiholo拧kih pojmova i koncepata umjesto manje prefinjenog, staromodnog jezika tra膷arenja. Osim 拧to podr啪ava ovaj privid 鈥漣ndividualnosti pomo膰u trivijalnih razlika鈥�, suvremena psihologija ima jo拧 va啪niju ulogu; u膷e膰i ljude kako bi trebalo kako reagirati na razli膷iti poticaje,psiholozi postaju va啪no oru膽e za manipulaciju drugima i sobom. Biherviorizam je stvorio 膷itavu nauku koja podu膷ava umije膰u manipuliranja. Mnoge poslovne firme postavljaju testiranje osobnosti kao uvjet svojim budu膰im zaposlenima. 鈥�
鈥漊mije膰e 膷itanja i pisanja je jo拧 jedan primjer iskrivljene procjene umnih aktivnosti civiliziranog 膷ovjeka. Suvremeni 膷ovjek vjeruje da je ovladavanje ovim umije膰em neosporan znak napretka. Ulo啪eni su najve膰i napori da se iskorijeni nepismenost, gotovo kao da je ona znak nekakvog mentalnog poreme膰aja; napredak nacije mjeren je - osim brojem automobila -procentom ljudi koji umiju 膷itati i pisati. Ovakvi vrijednosni sudovi zanemaruju 膷injenicu da narodi kod kojih je 膷itanje i pisanje monopol malobrojnih krugova sve膰enika ili u膷enjaka imaju izvanredno pam膰enje. Modernom 膷ovjeku je te拧ko shvatljivo da su 膷itave knji啪evnosti - Vede, budisti膷ki tekstovi, knjige Starog zavjeta, kasnije 啪idovsko usmeno predanje - stotinama godina vjerno preno拧ene s koljena na koljeno prije nego su zapisane. ja sam zapazio upravo suprotno: ljudi koji mo啪a i ume 膷itati i pisati, ali se ovim znanjem rijetko slu啪e - na primjer meksi膷ki seljaci - imaju odli膷no pam膰enje, jer ni拧ta ne zapisuju.鈥�
鈥漐a suvremenog 膷ovjeka se tako mo啪e re膰i da 啪ivi u simbiotskom odnosu sa svetom ma拧inom. Mo膰an je - ili izgleda da je mo膰an - utoliko 拧to je dio njih. Bez njih, kad se sam slu啪i samo onim 膷ime raspola啪e, bespomo膰an je kao malo dijete. 鈥�
鈥漃rema legendi, Prometej je donio 膷ovjeku vatru da bi ga oslobodio vladavine prirode. U toj to膷ki svoje povijesti 膷ovjek je postao rob te iste vatre koja je trebalo da ga oslobosi. Danas je, pod maskom diva, 膷ovjek postao slaba拧no, bespomo膰no bi膰e zavisno od ma拧ina koje je sam stvorio, a otud i od vo膽a koje mu garantiraju valjano funkcioniranje dru拧tva koje proizvodi ma拧ine, zavisan od uspje拧nog odvijanja biznisa, na smrt prepla拧en da 膰e izgubiti svaku potporu, da 膰e biti 鈥澞峯vjek bez 膷ina i zvanja鈥�, i od samog bivanja, od izazova pred koji bi ga stavilo pitanje 鈥漦o sam ja鈥�?鈥�
鈥滱ko pretpostavi拧 膷ovjeka kao 膷ovjeka, a njegov odnos prema svijetu kao ljudski odnos, ljubav mo啪e拧 zamijeniti samo za ljubav, povjerenje za povjerenje itd. Ako 啪eli拧 u啪ivati u umjetnosti, mora拧 biti umjetni膷ki obrazovan 膷ovjek itd. Svaki od tvojih odnosa prema 膷ovjeku - i prema prirodi - mora biti odre膽eno izra啪avanje tvog zbiljskog individualnog 啪ivota koji odgovara predmetu tvoje volje.鈥�
鈥滱li je krajnje nu啪no da se ka啪e ne拧to o negativnoj strani kulta individualnosti i o njegovoj povezanosti s psihologijom. Jedan razlog ovog kulta je o膷igledan: 拧to individualnost vi拧e i拧膷ezava u stvarnosti, to se vi拧e uzdi啪e na rije膷ima. Suvremena psihologija poti膷e i zadovoljava ovo zanimanje za 鈥漣ndividualnost鈥�. Ljudi misle o svojim 鈥漰roblemima鈥�, pri膷aju i o najsitnijim pojedinostima iz povijesti svog djetinjstva, ali je to 拧to govore 膷esto samo uljep拧ani tra膷 o sebi i o drugima, uz upotrebu psiholo拧kih pojmova i koncepata umjesto manje prefinjenog, staromodnog jezika tra膷arenja. Osim 拧to podr啪ava ovaj privid 鈥漣ndividualnosti pomo膰u trivijalnih razlika鈥�, suvremena psihologija ima jo拧 va啪niju ulogu; u膷e膰i ljude kako bi trebalo kako reagirati na razli膷iti poticaje,psiholozi postaju va啪no oru膽e za manipulaciju drugima i sobom. Biherviorizam je stvorio 膷itavu nauku koja podu膷ava umije膰u manipuliranja. Mnoge poslovne firme postavljaju testiranje osobnosti kao uvjet svojim budu膰im zaposlenima. 鈥�
鈥漊mije膰e 膷itanja i pisanja je jo拧 jedan primjer iskrivljene procjene umnih aktivnosti civiliziranog 膷ovjeka. Suvremeni 膷ovjek vjeruje da je ovladavanje ovim umije膰em neosporan znak napretka. Ulo啪eni su najve膰i napori da se iskorijeni nepismenost, gotovo kao da je ona znak nekakvog mentalnog poreme膰aja; napredak nacije mjeren je - osim brojem automobila -procentom ljudi koji umiju 膷itati i pisati. Ovakvi vrijednosni sudovi zanemaruju 膷injenicu da narodi kod kojih je 膷itanje i pisanje monopol malobrojnih krugova sve膰enika ili u膷enjaka imaju izvanredno pam膰enje. Modernom 膷ovjeku je te拧ko shvatljivo da su 膷itave knji啪evnosti - Vede, budisti膷ki tekstovi, knjige Starog zavjeta, kasnije 啪idovsko usmeno predanje - stotinama godina vjerno preno拧ene s koljena na koljeno prije nego su zapisane. ja sam zapazio upravo suprotno: ljudi koji mo啪a i ume 膷itati i pisati, ali se ovim znanjem rijetko slu啪e - na primjer meksi膷ki seljaci - imaju odli膷no pam膰enje, jer ni拧ta ne zapisuju.鈥�
鈥漐a suvremenog 膷ovjeka se tako mo啪e re膰i da 啪ivi u simbiotskom odnosu sa svetom ma拧inom. Mo膰an je - ili izgleda da je mo膰an - utoliko 拧to je dio njih. Bez njih, kad se sam slu啪i samo onim 膷ime raspola啪e, bespomo膰an je kao malo dijete. 鈥�
鈥漃rema legendi, Prometej je donio 膷ovjeku vatru da bi ga oslobodio vladavine prirode. U toj to膷ki svoje povijesti 膷ovjek je postao rob te iste vatre koja je trebalo da ga oslobosi. Danas je, pod maskom diva, 膷ovjek postao slaba拧no, bespomo膰no bi膰e zavisno od ma拧ina koje je sam stvorio, a otud i od vo膽a koje mu garantiraju valjano funkcioniranje dru拧tva koje proizvodi ma拧ine, zavisan od uspje拧nog odvijanja biznisa, na smrt prepla拧en da 膰e izgubiti svaku potporu, da 膰e biti 鈥澞峯vjek bez 膷ina i zvanja鈥�, i od samog bivanja, od izazova pred koji bi ga stavilo pitanje 鈥漦o sam ja鈥�?鈥�
鈥滱ko pretpostavi拧 膷ovjeka kao 膷ovjeka, a njegov odnos prema svijetu kao ljudski odnos, ljubav mo啪e拧 zamijeniti samo za ljubav, povjerenje za povjerenje itd. Ako 啪eli拧 u啪ivati u umjetnosti, mora拧 biti umjetni膷ki obrazovan 膷ovjek itd. Svaki od tvojih odnosa prema 膷ovjeku - i prema prirodi - mora biti odre膽eno izra啪avanje tvog zbiljskog individualnog 啪ivota koji odgovara predmetu tvoje volje.鈥�
April 14, 2024
陌lk defa ''sevme sanat谋'' ile tan谋艧t谋臒谋m Erich Fromm benim vazge莽ilmez lerimdendir. Bu eserse olduk莽a derinlikli a莽谋klay谋c谋 ara艧t谋rmac谋 yan谋n谋z谋 tetikleyen ayn谋 zamanda daha 枚nceki felsefi ve psikolojik bilgilerinizi bir daha g枚zden ge莽irmenizi sa臒l谋yor tabiki hepimizin bu benim do臒rum dedi臒i mutlaka vard谋r.Yazar谋n kat谋lmad谋臒谋m tek yan谋 Jung konusunda biraz ele艧tirisel yakla艧谋m谋.Bence herkesin okumas谋 gerekir diyece臒im eserlerden yada dinleyin!
January 18, 2014
賯乇丕卅鬲賷 丕賱孬丕賳賷丞 丕賱賰丕賲賱丞 賱廿賷乇賷賰 賮乇賵賲
賵丕囟丨 鬲賲丕賲丕 乇丿 賮毓賱 廿賷乇賷賰 賮乇賵賲 毓賱賶 丕賱賯賷賲 丕賱丕爻鬲賴賱丕賰賷丞 丕賱賲丕丿賷丞 丕賱鬲賷 賮乇囟賴丕 丕賱賲噩鬲賲毓 丕賱丕爻鬲賴賱丕賰賷 丕賱賲毓丕氐乇.
爻賲丞 丕禺乇賶 賱兀賷乇賷賰 賮乇賵賲 賴賷 丕賱鬲毓賯賷丿 賮賷 兀爻賱賵亘賴 賵丕賱賮賱爻賮丞 丕賱賲毓賲賯丞 丕賱鬲賷 賱賲 鬲氐賱 亘毓丿 丕賱賶 丨丿 丕賱鬲亘爻賷胤
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賮氐賵賱 丕賳鬲夭毓賴丕 丕賱賰丕鬲亘 賲賳 賰鬲丕亘賴 丕賱鬲賲賱賰 兀賵 丕賱賰賷賳賵賳丞 賯亘賱 胤亘丕毓鬲賴 賵賱匕賱賰 爻鬲噩丿賵賳 丕賱賰孬賷乇 賲賳 丕賱賳賯丕卮 丨賵賱 賴匕賴 丕賱賮賰乇丞
丕賱賮賰乇丞 丕賱毓丕賲丞 賴賷 賮賷 鬲賵囟賷丨 賰賷賮 賷賰賵賳 賵噩賵丿賰 賲毓鬲賲丿丕 毓賱賶 賰賷賳賵賳鬲賰 兀賰孬乇 賲賳 丕毓鬲賲丕丿賴 毓賱賶 賲丕 鬲賲賱賰 賵賷賵囟丨 丕賱賰丕鬲亘 亘丿丕賷丞 亘毓囟 丕賱賲毓賷賯丕鬲 賮賷 鬲毓賱賲 賮賳 丕賱賵噩賵丿 孬賲 賷賳鬲賯賱 賱賳賯丕卮 亘毓囟 丕賱賲賮丕賴賷賲 丕賱賲乇鬲亘胤丞 亘賮賳 丕賱賵噩賵丿 賵賷丐賰丿 丕賱賰丕鬲亘 毓賱賶 賮賰乇丞 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 賵兀賴賲賷鬲賴 賮賷 丕賱賵氐賵賱 賱賵毓賷 丕賮囟賱 賵亘丕賱鬲丕賱賷 賵噩賵丿 兀賮囟賱
賰賲丕 賷爻賴亘 賮賷 卮乇丨 賮賰乇丞 丕賱鬲賲賱賰 亘卮賰賱 賮賱爻賮賷 賵賳賮爻賷
丕賱賰鬲丕亘 賷丨鬲賵賷 毓賱賶 丕賱賰孬賷乇 賲賳 丕賱賳賯丕卮丕鬲 丕賱賲賴賲丞 亘睾囟 丕賱賳馗乇 兀賳 賰賳鬲 丕鬲賮賯 賲毓 丕賱賰丕鬲亘 丕賲 丕禺丕賱賮賴 丕賱乇丕賷 賮賷 亘毓囟賴丕
賴賳丕賰 賲爻兀賱鬲賷賳 乇卅賷爻賷鬲賷賳 兀丨亘 兀賳 兀匕賰乇賴賲丕
丕賱兀賵賱賶 兀賳 丕賱賰鬲丕亘 賱賷爻 爻賴賱丕 毓賱賶 丕賱兀卮禺丕氐 丕賱睾賷乇 賲胤賱毓賷賳 毓賱賶 毓賱賲 丕賱賳賮爻 亘卮賰賱 毓丕賲 賵禺丕氐丞 毓賱賲 丕賱賳賮爻 丕賱鬲丨賱賷賱賷 丕賱匕賷 賰丕賳 乇丕卅丿賴 賮乇賵賷丿, 丕匕 賷鬲爻賲 兀爻賱賵亘 廿賷乇賷賰 賮乇賵賲 亘丕賱鬲毓賯賷丿 賵丕賱賮賱爻賮丞.
丕賱孬丕賳賷丞: 賲賳 賵噩賴丞 賳馗乇賷 兀乇賶 丕賳 丕賱賰鬲丕亘 賯丿賷賲 丕賱賲毓賱賵賲丕鬲 賯賱賷賱丕 賮丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 賱賲 賷毓丿 賴賵 丕賱丕爻丕爻 丕賱賲胤賱賯 賮賷 丕賱鬲睾賷賷乇 賳丕賴賷賰 毓賳 賰賵賳賴 賱賲 賷毓丿 丕爻丕爻丕 丨鬲賶 賮賷 丕賱毓賱丕噩 丕賱賳賮爻賷
卮禺氐賷丕 兀乇賶 丕賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 囟乇賵乇賷 賵乇賰賷夭丞 丕爻丕爻賷丞 賮賷 丕賱鬲睾賷賷乇 賵賱賰賳 賱賷爻 亘丕賱鬲毓賯賷丿 丕賵 亘丕賱胤乇賷賯丞 丕賱鬲賷 賷卮賷乇 丕賱賷賴丕 丕賱賰丕鬲亘 賵丕賳丕 賲賳 丕賳氐丕乇 丕賱鬲睾賷賷乇 丕賱爻賱賵賰賷 丕賱匕賷 鬲丨丿孬 毓賳賴 賰孬賷乇 賲賳 毓賱賲丕亍 丕賱賳賮爻 丕賱賲毓丕氐乇賷賳 賲賳 兀賲孬丕賱 賵賷賱爻賵賳
賱賳 兀禺賵囟 賴賳丕 賮賷 鬲賮丕氐賷賱 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 丕賵 丕賱毓賱丕噩 丕賱爻賱賵賰賷 賱丕賳 匕賱賰 爻賷丨鬲丕噩 丕賱賶 賲賯丕賱丞 賲賳賮氐賱丞
賱賰賳 亘丕禺鬲氐丕乇 兀賯賵賱 賰賳 賵丕毓 賱匕丕鬲賰 賵丨丕賵賱 賮賴賲賴丕 賱賰賳 亘鬲亘爻賷胤 賵賱賷爻 亘鬲毓賯賷丿 賵丕賱丕賴賲 丕賳 鬲賰賵賳 賲丨鬲賮馗 亘賳馗乇丞 丕賷噩丕亘賷丞 鬲噩丕賴賴丕 禺賱丕賱 賴匕丕 丕賱賵毓賷 賮丕賱賳馗乇丞 丕賱丕賷噩丕亘賷丞 賱賱匕丕鬲 乇亘賲丕 丕賴賲 賲賳 丕賱鬲丨賱賷賱 賳賮爻賴
賲賵囟賵毓 丕禺乇 賰丕賳 睾丕賷丞 賮賷 丕賱丕賴賲賷丞 鬲丨丿孬 毓賳賴 丕賱賰丕鬲亘 賵賴賵 賵賴賲 丕賱鬲睾賷賷乇 丕賱爻乇賷毓 亘丿賵賳 噩賴丿 鬲丨鬲 賲爻賲賷丕鬲 賲禺鬲賱賮丞 賵賴匕丕 賲丕 丨賯賷賯丞 賵賯毓鬲 賮賷賴 卮禺氐賷丕 賮賷 賲乇丨賱丞 爻丕亘賯丞 賵賱賰賳 丕賱丨賲丿 賱賱賴 丕賱賷賵賲 鬲賳亘賴鬲 賱賴 賵鬲噩丕賵夭鬲賴
亘丕禺鬲氐丕乇 賴匕丕 賰鬲丕亘 賲毓賯丿 賱賰賳 賮賷賴 兀賮賰丕乇 賲賴賲丞 噩丿丕 丕賱丕 丕賳賴 賵賮賷 賲噩丕賱 賮賳 丕賱賵噩賵丿 乇亘賲丕 賷賵噩丿 丕丨丿孬 賲賳賴
鬲賯賷賷賲賷 丕賱賲乇鬲賮毓 賴賵 賱賴匕賴 丕賱丕賮賰丕乇 丕賱賲胤乇賵丨丞 賵丕賱賲賳丕賯卮丞 賮賷賴
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賲賯鬲胤賮丕鬲 賲賳 丕賱賰鬲丕亘
鈥溬呚ж柏� 賷毓賳賷 兀賳 賷賯賵賲 卮禺氐 賲丕 亘鬲賰賷賷賮 丨賷丕鬲賴 亘卮賰賱 賰丕賲賱 亘丕鬲噩丕賴 丕賱鬲賲賱賰責
賰丕卅賳丕 賲賳 賷賰賵賳 匕賱賰 丕賱匕賷 賷賯賵賲 亘鬲賵噩賷賴 丨賷丕鬲賴 廿賱賶 丕賱鬲賲賱, 賮賴賵 賷丨爻賲 賲爻兀賱丞 賲丕賴賷鬲賴 賵賲丕賴賷丞 賵噩賵丿賴 賵賲毓賳賶 丨賷丕鬲賴 賵兀爻賱賵亘賴 賮賷 丕賱丨賷丕丞 亘賳丕亍 毓賱賶 賲丕賷賲賱賰賴, 賵賲丕賱匕賷 亘廿賲賰丕賳賴 兀賳 賷賲賱賰賴, 丕賵 兀賳 賷賲賱賰 丕賱賲夭賷丿 賲賳賴鈥�
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鈥溫ベ� 丕賱賲毓乇賮丞 亘賵噩賵丿 丕賱禺乇丕亘 賵丕賱禺丿丕毓 賵丕賱丕賳丕賳賷丞 賵丕噩亘丞, 賱賷爻 賮賯胤 毓賳丿賲丕 鬲賰賵賳 賵丕囟丨丞 丕賲丕賲賳丕 賰丕賱卮賲爻, 賵賱賰賳 賷噩亘 毓賱賷賳丕 賲毓乇賮鬲賴丕 丨鬲賶 亘兀卮賰丕賱賴丕 丕賱賲禺鬲賱賮丞 丕賱賲爻鬲鬲乇丞 賵賲亘乇乇丕鬲賴丕.鈥�
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鈥溬呚з勝佖辟� 亘賷賳 丨乇賷丞 丕賱賳夭賵丞 賵丨乇賷丞 丕賱廿乇丕丿丞責
廿賳 丕賱賳夭賵丞 賴賷 兀賷 乇睾亘丞 鬲禺乇噩 毓賮賵賷丕, 賵丿賵賳 兀賷 氐賱丞 亘賳賷賵賷丞 賲毓 丕賱卮禺氐賷丞 丕賱賰丕賲賱丞 賵兀賴丿丕賮賴丕鈥�
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鈥溫ベ� 丕賱賯囟賷丞 丕賱賲乇賰夭賷丞 賴賷 賮賷賲丕 廿匕丕 賰丕賳 丕賱丕賲鬲賱丕賰 賷毓夭夭 丕賱賮毓丕賱賷丞 賵丕賱丨賷賵賷丞 賱丿賶 丕賱賮乇丿, 兀賲 賷卮賱 丕賱賮毓丕賱賷丞 賵賷毓夭夭 丕賱賰爻賱 賵丕賱禺賲賵賱 賵丕賱賱丕 廿賳鬲丕噩賷丞.鈥�
賵丕囟丨 鬲賲丕賲丕 乇丿 賮毓賱 廿賷乇賷賰 賮乇賵賲 毓賱賶 丕賱賯賷賲 丕賱丕爻鬲賴賱丕賰賷丞 丕賱賲丕丿賷丞 丕賱鬲賷 賮乇囟賴丕 丕賱賲噩鬲賲毓 丕賱丕爻鬲賴賱丕賰賷 丕賱賲毓丕氐乇.
爻賲丞 丕禺乇賶 賱兀賷乇賷賰 賮乇賵賲 賴賷 丕賱鬲毓賯賷丿 賮賷 兀爻賱賵亘賴 賵丕賱賮賱爻賮丞 丕賱賲毓賲賯丞 丕賱鬲賷 賱賲 鬲氐賱 亘毓丿 丕賱賶 丨丿 丕賱鬲亘爻賷胤
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賮氐賵賱 丕賳鬲夭毓賴丕 丕賱賰丕鬲亘 賲賳 賰鬲丕亘賴 丕賱鬲賲賱賰 兀賵 丕賱賰賷賳賵賳丞 賯亘賱 胤亘丕毓鬲賴 賵賱匕賱賰 爻鬲噩丿賵賳 丕賱賰孬賷乇 賲賳 丕賱賳賯丕卮 丨賵賱 賴匕賴 丕賱賮賰乇丞
丕賱賮賰乇丞 丕賱毓丕賲丞 賴賷 賮賷 鬲賵囟賷丨 賰賷賮 賷賰賵賳 賵噩賵丿賰 賲毓鬲賲丿丕 毓賱賶 賰賷賳賵賳鬲賰 兀賰孬乇 賲賳 丕毓鬲賲丕丿賴 毓賱賶 賲丕 鬲賲賱賰 賵賷賵囟丨 丕賱賰丕鬲亘 亘丿丕賷丞 亘毓囟 丕賱賲毓賷賯丕鬲 賮賷 鬲毓賱賲 賮賳 丕賱賵噩賵丿 孬賲 賷賳鬲賯賱 賱賳賯丕卮 亘毓囟 丕賱賲賮丕賴賷賲 丕賱賲乇鬲亘胤丞 亘賮賳 丕賱賵噩賵丿 賵賷丐賰丿 丕賱賰丕鬲亘 毓賱賶 賮賰乇丞 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 賵兀賴賲賷鬲賴 賮賷 丕賱賵氐賵賱 賱賵毓賷 丕賮囟賱 賵亘丕賱鬲丕賱賷 賵噩賵丿 兀賮囟賱
賰賲丕 賷爻賴亘 賮賷 卮乇丨 賮賰乇丞 丕賱鬲賲賱賰 亘卮賰賱 賮賱爻賮賷 賵賳賮爻賷
丕賱賰鬲丕亘 賷丨鬲賵賷 毓賱賶 丕賱賰孬賷乇 賲賳 丕賱賳賯丕卮丕鬲 丕賱賲賴賲丞 亘睾囟 丕賱賳馗乇 兀賳 賰賳鬲 丕鬲賮賯 賲毓 丕賱賰丕鬲亘 丕賲 丕禺丕賱賮賴 丕賱乇丕賷 賮賷 亘毓囟賴丕
賴賳丕賰 賲爻兀賱鬲賷賳 乇卅賷爻賷鬲賷賳 兀丨亘 兀賳 兀匕賰乇賴賲丕
丕賱兀賵賱賶 兀賳 丕賱賰鬲丕亘 賱賷爻 爻賴賱丕 毓賱賶 丕賱兀卮禺丕氐 丕賱睾賷乇 賲胤賱毓賷賳 毓賱賶 毓賱賲 丕賱賳賮爻 亘卮賰賱 毓丕賲 賵禺丕氐丞 毓賱賲 丕賱賳賮爻 丕賱鬲丨賱賷賱賷 丕賱匕賷 賰丕賳 乇丕卅丿賴 賮乇賵賷丿, 丕匕 賷鬲爻賲 兀爻賱賵亘 廿賷乇賷賰 賮乇賵賲 亘丕賱鬲毓賯賷丿 賵丕賱賮賱爻賮丞.
丕賱孬丕賳賷丞: 賲賳 賵噩賴丞 賳馗乇賷 兀乇賶 丕賳 丕賱賰鬲丕亘 賯丿賷賲 丕賱賲毓賱賵賲丕鬲 賯賱賷賱丕 賮丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 賱賲 賷毓丿 賴賵 丕賱丕爻丕爻 丕賱賲胤賱賯 賮賷 丕賱鬲睾賷賷乇 賳丕賴賷賰 毓賳 賰賵賳賴 賱賲 賷毓丿 丕爻丕爻丕 丨鬲賶 賮賷 丕賱毓賱丕噩 丕賱賳賮爻賷
卮禺氐賷丕 兀乇賶 丕賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 囟乇賵乇賷 賵乇賰賷夭丞 丕爻丕爻賷丞 賮賷 丕賱鬲睾賷賷乇 賵賱賰賳 賱賷爻 亘丕賱鬲毓賯賷丿 丕賵 亘丕賱胤乇賷賯丞 丕賱鬲賷 賷卮賷乇 丕賱賷賴丕 丕賱賰丕鬲亘 賵丕賳丕 賲賳 丕賳氐丕乇 丕賱鬲睾賷賷乇 丕賱爻賱賵賰賷 丕賱匕賷 鬲丨丿孬 毓賳賴 賰孬賷乇 賲賳 毓賱賲丕亍 丕賱賳賮爻 丕賱賲毓丕氐乇賷賳 賲賳 兀賲孬丕賱 賵賷賱爻賵賳
賱賳 兀禺賵囟 賴賳丕 賮賷 鬲賮丕氐賷賱 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 丕賵 丕賱毓賱丕噩 丕賱爻賱賵賰賷 賱丕賳 匕賱賰 爻賷丨鬲丕噩 丕賱賶 賲賯丕賱丞 賲賳賮氐賱丞
賱賰賳 亘丕禺鬲氐丕乇 兀賯賵賱 賰賳 賵丕毓 賱匕丕鬲賰 賵丨丕賵賱 賮賴賲賴丕 賱賰賳 亘鬲亘爻賷胤 賵賱賷爻 亘鬲毓賯賷丿 賵丕賱丕賴賲 丕賳 鬲賰賵賳 賲丨鬲賮馗 亘賳馗乇丞 丕賷噩丕亘賷丞 鬲噩丕賴賴丕 禺賱丕賱 賴匕丕 丕賱賵毓賷 賮丕賱賳馗乇丞 丕賱丕賷噩丕亘賷丞 賱賱匕丕鬲 乇亘賲丕 丕賴賲 賲賳 丕賱鬲丨賱賷賱 賳賮爻賴
賲賵囟賵毓 丕禺乇 賰丕賳 睾丕賷丞 賮賷 丕賱丕賴賲賷丞 鬲丨丿孬 毓賳賴 丕賱賰丕鬲亘 賵賴賵 賵賴賲 丕賱鬲睾賷賷乇 丕賱爻乇賷毓 亘丿賵賳 噩賴丿 鬲丨鬲 賲爻賲賷丕鬲 賲禺鬲賱賮丞 賵賴匕丕 賲丕 丨賯賷賯丞 賵賯毓鬲 賮賷賴 卮禺氐賷丕 賮賷 賲乇丨賱丞 爻丕亘賯丞 賵賱賰賳 丕賱丨賲丿 賱賱賴 丕賱賷賵賲 鬲賳亘賴鬲 賱賴 賵鬲噩丕賵夭鬲賴
亘丕禺鬲氐丕乇 賴匕丕 賰鬲丕亘 賲毓賯丿 賱賰賳 賮賷賴 兀賮賰丕乇 賲賴賲丞 噩丿丕 丕賱丕 丕賳賴 賵賮賷 賲噩丕賱 賮賳 丕賱賵噩賵丿 乇亘賲丕 賷賵噩丿 丕丨丿孬 賲賳賴
鬲賯賷賷賲賷 丕賱賲乇鬲賮毓 賴賵 賱賴匕賴 丕賱丕賮賰丕乇 丕賱賲胤乇賵丨丞 賵丕賱賲賳丕賯卮丞 賮賷賴
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賲賯鬲胤賮丕鬲 賲賳 丕賱賰鬲丕亘
鈥溬呚ж柏� 賷毓賳賷 兀賳 賷賯賵賲 卮禺氐 賲丕 亘鬲賰賷賷賮 丨賷丕鬲賴 亘卮賰賱 賰丕賲賱 亘丕鬲噩丕賴 丕賱鬲賲賱賰責
賰丕卅賳丕 賲賳 賷賰賵賳 匕賱賰 丕賱匕賷 賷賯賵賲 亘鬲賵噩賷賴 丨賷丕鬲賴 廿賱賶 丕賱鬲賲賱, 賮賴賵 賷丨爻賲 賲爻兀賱丞 賲丕賴賷鬲賴 賵賲丕賴賷丞 賵噩賵丿賴 賵賲毓賳賶 丨賷丕鬲賴 賵兀爻賱賵亘賴 賮賷 丕賱丨賷丕丞 亘賳丕亍 毓賱賶 賲丕賷賲賱賰賴, 賵賲丕賱匕賷 亘廿賲賰丕賳賴 兀賳 賷賲賱賰賴, 丕賵 兀賳 賷賲賱賰 丕賱賲夭賷丿 賲賳賴鈥�
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鈥溫ベ� 丕賱賲毓乇賮丞 亘賵噩賵丿 丕賱禺乇丕亘 賵丕賱禺丿丕毓 賵丕賱丕賳丕賳賷丞 賵丕噩亘丞, 賱賷爻 賮賯胤 毓賳丿賲丕 鬲賰賵賳 賵丕囟丨丞 丕賲丕賲賳丕 賰丕賱卮賲爻, 賵賱賰賳 賷噩亘 毓賱賷賳丕 賲毓乇賮鬲賴丕 丨鬲賶 亘兀卮賰丕賱賴丕 丕賱賲禺鬲賱賮丞 丕賱賲爻鬲鬲乇丞 賵賲亘乇乇丕鬲賴丕.鈥�
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鈥溬呚з勝佖辟� 亘賷賳 丨乇賷丞 丕賱賳夭賵丞 賵丨乇賷丞 丕賱廿乇丕丿丞責
廿賳 丕賱賳夭賵丞 賴賷 兀賷 乇睾亘丞 鬲禺乇噩 毓賮賵賷丕, 賵丿賵賳 兀賷 氐賱丞 亘賳賷賵賷丞 賲毓 丕賱卮禺氐賷丞 丕賱賰丕賲賱丞 賵兀賴丿丕賮賴丕鈥�
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鈥溫ベ� 丕賱賯囟賷丞 丕賱賲乇賰夭賷丞 賴賷 賮賷賲丕 廿匕丕 賰丕賳 丕賱丕賲鬲賱丕賰 賷毓夭夭 丕賱賮毓丕賱賷丞 賵丕賱丨賷賵賷丞 賱丿賶 丕賱賮乇丿, 兀賲 賷卮賱 丕賱賮毓丕賱賷丞 賵賷毓夭夭 丕賱賰爻賱 賵丕賱禺賲賵賱 賵丕賱賱丕 廿賳鬲丕噩賷丞.鈥�
December 18, 2018
One could say, justifiedly: 鈥淭ell me what wakes you up and I鈥檒l tell you who you are.鈥� (p. 36)
I've often said that the Buddha was an early psychologist. Erich Fromm's Art of Being demonstrates the reverse is also true: psychology continues to learn from Buddhism. Fromm is a psychoanalyst and humanist who argues that psychological health, being (as opposed to having), is a consequence of both concentration and self-awareness.
Without effort and willingness to experience pain and anxiety, nobody grows, in fact nobody achieves anything worth achieving. (p. 62)
What are you afraid of? Life is scary and we should, in the normal state of affairs, experience many unpleasant things: pain, anxiety, depression, frustration, and anger. What would life be like without these feelings 鈥� or if we avoided the things associated with these feelings? Not anything that I want to live with. I don't want the people in my life to die, but I also don't want to miss a minute of my time with them. I want to recognize, be outraged by, and change the injustices I see.
I'm not saying we should wallow in dysphoria; we should also be open to and feel compassion, awe, joy. Being means being open to the whole range of feelings. It means being wise and choiceful, rather than passively floating through life.
A person who has not been completely alienated, who has remained sensitive and able to feel, who has not lost the sense of dignity, who is not yet 鈥渇or sale,鈥� who can still suffer over the suffering of others, who has not acquired fully the having mode of existence鈥攂riefly, a person who has remained a person and not become a thing鈥攃annot help feeling lonely, powerless, isolated in present-day society. He cannot help doubting himself and his own convictions, if not his sanity. He cannot help suffering, even though he can experience moments of joy and clarity that are absent in the life of his 鈥渘ormal鈥� contemporaries. Not rarely will he suffer from a neurosis that results from the situation of a sane man living in an insane society, rather than that of the more conventional neurosis of a sick man trying to adapt himself to a sick society. (pp. 65-66)
This is a short book comprised from chapters cut from other books. It is not an easy read (at least on a bike, where I read it), but full of gems.
I've often said that the Buddha was an early psychologist. Erich Fromm's Art of Being demonstrates the reverse is also true: psychology continues to learn from Buddhism. Fromm is a psychoanalyst and humanist who argues that psychological health, being (as opposed to having), is a consequence of both concentration and self-awareness.
Without effort and willingness to experience pain and anxiety, nobody grows, in fact nobody achieves anything worth achieving. (p. 62)
What are you afraid of? Life is scary and we should, in the normal state of affairs, experience many unpleasant things: pain, anxiety, depression, frustration, and anger. What would life be like without these feelings 鈥� or if we avoided the things associated with these feelings? Not anything that I want to live with. I don't want the people in my life to die, but I also don't want to miss a minute of my time with them. I want to recognize, be outraged by, and change the injustices I see.
I'm not saying we should wallow in dysphoria; we should also be open to and feel compassion, awe, joy. Being means being open to the whole range of feelings. It means being wise and choiceful, rather than passively floating through life.
A person who has not been completely alienated, who has remained sensitive and able to feel, who has not lost the sense of dignity, who is not yet 鈥渇or sale,鈥� who can still suffer over the suffering of others, who has not acquired fully the having mode of existence鈥攂riefly, a person who has remained a person and not become a thing鈥攃annot help feeling lonely, powerless, isolated in present-day society. He cannot help doubting himself and his own convictions, if not his sanity. He cannot help suffering, even though he can experience moments of joy and clarity that are absent in the life of his 鈥渘ormal鈥� contemporaries. Not rarely will he suffer from a neurosis that results from the situation of a sane man living in an insane society, rather than that of the more conventional neurosis of a sick man trying to adapt himself to a sick society. (pp. 65-66)
This is a short book comprised from chapters cut from other books. It is not an easy read (at least on a bike, where I read it), but full of gems.
July 15, 2023
"賯賱 賱賷 賲丕 丕賱匕賷 賷賵賯馗賰 兀賯賱 賱賰 賲賳 兀賳鬲"
賷亘丨孬 賮乇賵賲 賴賳丕 賵賷賳丕賯卮 丕賱爻亘賱 丕賱賲夭賷賮丞 賱廿丿乇丕賰 丕賱匕丕鬲 賵鬲丨賯賷賯 賵噩賵丿賴丕 賵賲爻丕卅賱 鬲鬲賳丕賵賱 賰賷賮賷丕鬲 賵丨賷孬賷丕鬲 毓氐乇 丕賱廿賳爻丕賳 丕賱爻亘乇丕賳賷 賵氐賵賱丕賸 亘毓丿 匕賱賰 廿賱賶 兀賮賰丕乇 賵胤乇賯 賲賯鬲乇丨丞 賮賷 丕鬲噩丕賴 丕賱賵噩賵丿 賵鬲丨賯賷賯 廿丿乇丕賰 丕賱匕丕鬲貙 賰匕賱賰 賷毓乇囟 賲賳賴噩賷丞 賱賱鬲丨賱賷賱 丕賱匕丕鬲賷 賰賳賵毓 賲賳 丕賱鬲胤亘賷賯 丕賱毓賲賱賷 賱賱鬲丨賱賷賱 丕賱賳賮爻賷. 乇亘賲丕 亘卮賰賱 毓丕賲 兀爻賱賵亘 丕賱賰鬲丕亘 賮賷賴 亘毓囟 丕賱氐毓賵亘丞 賵胤乇丨賴 丿爻賲 賱賰賳 賮賷賴 廿囟丕亍丕鬲 賲賮賷丿丞 賵兀賮賰丕乇 賵鬲丨賱賷賱丕鬲 賯賷賾賲丞貙 丕爻鬲賮丿鬲 噩丿丕賸 禺丕氐丞 賮賷 丕賱賮氐賱賷賳 丕賱孬丕賱孬 賵丕賱乇丕亘毓.
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廿賳 丕賱賯丿乇丞 毓賱賶 鬲丨賲賾賱 丕賱賮卮賱 "丿賵賳 毓賯賱賳鬲賴 " 鬲賲丕賲丕賸 賲孬賱 丕賱賲乇賵乇 亘賲乇丕丨賱 丕賱鬲毓賱賲 丕賱兀禺乇賶貙 匕丕鬲 兀賴賲賷丞 賯氐賵賶.
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賰賱賲丕 鬲毓丕馗賲 丕賱卮毓賵乇 亘丕賱毓噩夭 賵亘賳賯氐 丕賱廿乇丕丿丞 丕賱兀氐賷賱丞 賰賱賲丕 鬲賳丕賲賶 丕賱禺囟賵毓 兀賵 丕賱乇睾亘丞 丕賱賲賴賵賵爻丞 亘廿乇囟丕亍 賳夭賵丞 丕賱賲乇亍 賵丕賱廿氐乇丕乇 毓賱賶 丕賱丕禺鬲賷丕乇. 丕賱丕禺鬲賷丕乇 賮賷 丕賱賳夭賵丞 賷鬲賯丿賲賴 鬲爻丕丐賱 "賱賲丕匕丕 賱丕 兀賮毓賱責" 賵賱賷爻 "賱賲丕匕丕 兀賮毓賱責"
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廿賳 丕賱賳夭賵毓 亘丕鬲噩丕賴 丕賱賵噩賵丿 賷毓賳賷 丿丕卅賲丕賸 兀賳 賴丿賮 丕賱賲乇亍 賮賷 丕賱丨賷丕丞 賷賳丨賵 廿賱賶 賯賵賶 丕賱賲乇亍 丕賱賳賮爻賷丞 -丕賱丨亘 賵丕賱賲賳胤賯 賵丕賱賳卮丕胤丕鬲 丕賱賮毓丕賱丞 賵丕賱鬲賷 鬲賳賲賵 賵鬲鬲夭丕賷丿 賮賯胤 亘丕賱丿乇噩丞 丕賱鬲賷 鬲賲丕乇爻 亘賴丕 賵鬲鬲賲 賲卮丕乇賰鬲賴丕 賲毓 丕賱丌禺乇賷賳 賵賱丕 賷賲賰賳 兀賳 鬲爻鬲賴賱賰 兀賵 鬲卮鬲乇賶 兀賵 鬲賲鬲賱賰-貙 丨賷孬 賷丿乇賰 丕賱賲乇亍 賵賷胤賾賱毓 毓賱賶 賵賷爻鬲賵毓亘 丨賯賷賯丞 兀賳 賲丕 賴賵 賲噩賴賵賱 賵睾乇賷亘 賮賷 匕丕鬲賴 賵賮賷 丕賱毓丕賱賲 丕賱禺丕乇噩賷 賴賵 賲噩乇丿 禺氐丕卅氐 賱匕丕鬲賴貙 賵亘賲毓乇賮鬲賴 賴匕賴 賮廿賳 丕賱賲乇亍 賷丨氐賱 毓賱賶 毓賱丕賯丞 兀毓馗賲 賵兀賰孬乇 卮賲賵賱賷丞 賲毓 賳賮爻賴 賵賲毓 賲丨賷胤賴.
賷亘丨孬 賮乇賵賲 賴賳丕 賵賷賳丕賯卮 丕賱爻亘賱 丕賱賲夭賷賮丞 賱廿丿乇丕賰 丕賱匕丕鬲 賵鬲丨賯賷賯 賵噩賵丿賴丕 賵賲爻丕卅賱 鬲鬲賳丕賵賱 賰賷賮賷丕鬲 賵丨賷孬賷丕鬲 毓氐乇 丕賱廿賳爻丕賳 丕賱爻亘乇丕賳賷 賵氐賵賱丕賸 亘毓丿 匕賱賰 廿賱賶 兀賮賰丕乇 賵胤乇賯 賲賯鬲乇丨丞 賮賷 丕鬲噩丕賴 丕賱賵噩賵丿 賵鬲丨賯賷賯 廿丿乇丕賰 丕賱匕丕鬲貙 賰匕賱賰 賷毓乇囟 賲賳賴噩賷丞 賱賱鬲丨賱賷賱 丕賱匕丕鬲賷 賰賳賵毓 賲賳 丕賱鬲胤亘賷賯 丕賱毓賲賱賷 賱賱鬲丨賱賷賱 丕賱賳賮爻賷. 乇亘賲丕 亘卮賰賱 毓丕賲 兀爻賱賵亘 丕賱賰鬲丕亘 賮賷賴 亘毓囟 丕賱氐毓賵亘丞 賵胤乇丨賴 丿爻賲 賱賰賳 賮賷賴 廿囟丕亍丕鬲 賲賮賷丿丞 賵兀賮賰丕乇 賵鬲丨賱賷賱丕鬲 賯賷賾賲丞貙 丕爻鬲賮丿鬲 噩丿丕賸 禺丕氐丞 賮賷 丕賱賮氐賱賷賳 丕賱孬丕賱孬 賵丕賱乇丕亘毓.
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廿賳 丕賱賯丿乇丞 毓賱賶 鬲丨賲賾賱 丕賱賮卮賱 "丿賵賳 毓賯賱賳鬲賴 " 鬲賲丕賲丕賸 賲孬賱 丕賱賲乇賵乇 亘賲乇丕丨賱 丕賱鬲毓賱賲 丕賱兀禺乇賶貙 匕丕鬲 兀賴賲賷丞 賯氐賵賶.
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賰賱賲丕 鬲毓丕馗賲 丕賱卮毓賵乇 亘丕賱毓噩夭 賵亘賳賯氐 丕賱廿乇丕丿丞 丕賱兀氐賷賱丞 賰賱賲丕 鬲賳丕賲賶 丕賱禺囟賵毓 兀賵 丕賱乇睾亘丞 丕賱賲賴賵賵爻丞 亘廿乇囟丕亍 賳夭賵丞 丕賱賲乇亍 賵丕賱廿氐乇丕乇 毓賱賶 丕賱丕禺鬲賷丕乇. 丕賱丕禺鬲賷丕乇 賮賷 丕賱賳夭賵丞 賷鬲賯丿賲賴 鬲爻丕丐賱 "賱賲丕匕丕 賱丕 兀賮毓賱責" 賵賱賷爻 "賱賲丕匕丕 兀賮毓賱責"
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廿賳 丕賱賳夭賵毓 亘丕鬲噩丕賴 丕賱賵噩賵丿 賷毓賳賷 丿丕卅賲丕賸 兀賳 賴丿賮 丕賱賲乇亍 賮賷 丕賱丨賷丕丞 賷賳丨賵 廿賱賶 賯賵賶 丕賱賲乇亍 丕賱賳賮爻賷丞 -丕賱丨亘 賵丕賱賲賳胤賯 賵丕賱賳卮丕胤丕鬲 丕賱賮毓丕賱丞 賵丕賱鬲賷 鬲賳賲賵 賵鬲鬲夭丕賷丿 賮賯胤 亘丕賱丿乇噩丞 丕賱鬲賷 鬲賲丕乇爻 亘賴丕 賵鬲鬲賲 賲卮丕乇賰鬲賴丕 賲毓 丕賱丌禺乇賷賳 賵賱丕 賷賲賰賳 兀賳 鬲爻鬲賴賱賰 兀賵 鬲卮鬲乇賶 兀賵 鬲賲鬲賱賰-貙 丨賷孬 賷丿乇賰 丕賱賲乇亍 賵賷胤賾賱毓 毓賱賶 賵賷爻鬲賵毓亘 丨賯賷賯丞 兀賳 賲丕 賴賵 賲噩賴賵賱 賵睾乇賷亘 賮賷 匕丕鬲賴 賵賮賷 丕賱毓丕賱賲 丕賱禺丕乇噩賷 賴賵 賲噩乇丿 禺氐丕卅氐 賱匕丕鬲賴貙 賵亘賲毓乇賮鬲賴 賴匕賴 賮廿賳 丕賱賲乇亍 賷丨氐賱 毓賱賶 毓賱丕賯丞 兀毓馗賲 賵兀賰孬乇 卮賲賵賱賷丞 賲毓 賳賮爻賴 賵賲毓 賲丨賷胤賴.
January 1, 2023
The short book was out to take of the introduction to another book, but works perfectly well on its own. An overview of psychoanalysis philosophy and comparative religion. It鈥檚 a real thought-provoked. I will definitely read this again and again.
October 20, 2018
"If other people do not understand our behavior, so what? Their request that we must only do what they understand is an attempt to dictate to us... Mostly they resent our freedom and courage to be ourselves. We owe nobody an explanation or an accounting."
There were some great pithy take-aways in this book. I also really enjoyed Fromm's talk about mindfulness, decades before it was "jargonized" in the West.
First half of the book was the best - broader in scope. Fromm was a prolific writer and my library has several of his books available as ebooks, so I plan to visit more of his work.
February 23, 2017
兀毓鬲乇賮 亘兀賳賷 賱賲 兀賮賴賲 丕賱賰鬲丕亘 賰賲丕 賷噩亘
賮賱賷爻 賴賵 亘丕賱賲丕丿丞 丕賱爻賴賱丞 兀賵 丕賱氐毓亘丞 噩丿丕
賱賰賳賴 賷鬲乇丕賵丨 亘賷賳 匕丕賰 賵匕丕賰
亘丕賱廿囟丕賮丞 兀賳 鬲賮爻賷乇丕鬲 賮乇賵賷丿 丕賱鬲賷 兀賵乇丿賴丕 廿賷乇賰 賱賲 鬲乇賯 賱賷 賰孬賷乇丕 賵賱賲 兀噩丿賴丕 賲賳胤賯賷丞
..
賴賳丕賰 賮氐賱 鬲丨丿孬 賮賷賴 丕賷乇賰 毓賳 孬賯丕賮丞 丕賱鬲賲賱賰 賵賮賱爻賮丞 丕賱鬲賲賱賰
丕爻鬲賲鬲毓鬲 亘賯乇丕卅鬲賴
賰賲丕 鬲丨丿孬 毓賳 丕賱賮乇賯 亘賷賳 丕賱廿賳爻丕賳 丕賱亘丿丕卅賷 賵丕賱廿賳爻丕賳 丕賱賲毓丕氐乇
賵賰賷賮 兀賳 丕賱丕賳爻丕賳 丕賱亘丿丕卅賷 賷爻鬲禺丿賲 賰丕賮丞 賲賱賰丕鬲賴 丕賱鬲賷 賵賴亘賴丕 丕賱賱賴 丕賷丕賴丕 賮賷 丕賱毓賷卮 賵丕賱鬲毓丕賲賱
亘賷賳賲丕 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 賷毓鬲賲丿 亘丕賱賰賱賷丞 毓賱賶 丕賱丌賱丕鬲 賵丕賱兀噩賴夭丞 賵丕賱胤乇賯 丕賱爻賴賱丞 賱賱毓賷卮
賷禺鬲鬲賲 丕賱賰鬲丕亘 亘賯賵賱賴:
丕賱廿丿乇丕賰 賵丕賱廿乇丕丿丞 賵丕賱賲賲丕乇爻丞 賵鬲丨賲賱 丕賱禺賵賮 賵鬲丨賲賱 丕賱鬲噩乇亘丞 丕賱噩丿賷丿丞 噩賲賷毓賴丕 囟乇賵乇賷丕鬲 賱賳噩丕丨 鬲丨賵賱 丕賱賮乇丿 .
賵賮賷 丨丕賱丞 鬲賲賱賰 丕賱賵噩賵丿 賮廿賳 卮毓丕乇 丕賱賲乇亍 賴賵 " 兀賳丕 兀爻丕賵賷 賲丕 兀賲賱賰" 賵賱賰賳 亘毓丿 毓賲賱賷丞 丕賱鬲丨賵賱 賷氐亘丨 卮毓丕乇賴: " 兀賳丕 兀爻丕賵賷 賲丕 兀毓賲賱 " 亘賲毓賳賶 丕賱賳卮丕胤 丕賱賲賯亘賵賱 兀賵 亘亘爻丕胤丞 " 兀賳丕 兀賰賵賳 賲丕 兀賳丕 毓賱賷賴"
賮賱賷爻 賴賵 亘丕賱賲丕丿丞 丕賱爻賴賱丞 兀賵 丕賱氐毓亘丞 噩丿丕
賱賰賳賴 賷鬲乇丕賵丨 亘賷賳 匕丕賰 賵匕丕賰
亘丕賱廿囟丕賮丞 兀賳 鬲賮爻賷乇丕鬲 賮乇賵賷丿 丕賱鬲賷 兀賵乇丿賴丕 廿賷乇賰 賱賲 鬲乇賯 賱賷 賰孬賷乇丕 賵賱賲 兀噩丿賴丕 賲賳胤賯賷丞
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賴賳丕賰 賮氐賱 鬲丨丿孬 賮賷賴 丕賷乇賰 毓賳 孬賯丕賮丞 丕賱鬲賲賱賰 賵賮賱爻賮丞 丕賱鬲賲賱賰
丕爻鬲賲鬲毓鬲 亘賯乇丕卅鬲賴
賰賲丕 鬲丨丿孬 毓賳 丕賱賮乇賯 亘賷賳 丕賱廿賳爻丕賳 丕賱亘丿丕卅賷 賵丕賱廿賳爻丕賳 丕賱賲毓丕氐乇
賵賰賷賮 兀賳 丕賱丕賳爻丕賳 丕賱亘丿丕卅賷 賷爻鬲禺丿賲 賰丕賮丞 賲賱賰丕鬲賴 丕賱鬲賷 賵賴亘賴丕 丕賱賱賴 丕賷丕賴丕 賮賷 丕賱毓賷卮 賵丕賱鬲毓丕賲賱
亘賷賳賲丕 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 賷毓鬲賲丿 亘丕賱賰賱賷丞 毓賱賶 丕賱丌賱丕鬲 賵丕賱兀噩賴夭丞 賵丕賱胤乇賯 丕賱爻賴賱丞 賱賱毓賷卮
賷禺鬲鬲賲 丕賱賰鬲丕亘 亘賯賵賱賴:
丕賱廿丿乇丕賰 賵丕賱廿乇丕丿丞 賵丕賱賲賲丕乇爻丞 賵鬲丨賲賱 丕賱禺賵賮 賵鬲丨賲賱 丕賱鬲噩乇亘丞 丕賱噩丿賷丿丞 噩賲賷毓賴丕 囟乇賵乇賷丕鬲 賱賳噩丕丨 鬲丨賵賱 丕賱賮乇丿 .
賵賮賷 丨丕賱丞 鬲賲賱賰 丕賱賵噩賵丿 賮廿賳 卮毓丕乇 丕賱賲乇亍 賴賵 " 兀賳丕 兀爻丕賵賷 賲丕 兀賲賱賰" 賵賱賰賳 亘毓丿 毓賲賱賷丞 丕賱鬲丨賵賱 賷氐亘丨 卮毓丕乇賴: " 兀賳丕 兀爻丕賵賷 賲丕 兀毓賲賱 " 亘賲毓賳賶 丕賱賳卮丕胤 丕賱賲賯亘賵賱 兀賵 亘亘爻丕胤丞 " 兀賳丕 兀賰賵賳 賲丕 兀賳丕 毓賱賷賴"
December 29, 2015
賮賳 丕賱賵噩賵丿
囟賲賳 賴匕賴 丕賱賲毓丕賱噩丞 賮賷 賮賳 丕賱賵噩賵丿 賰丕賳鬲 賱賮乇賵賲 賲毓丕賱噩丞 卮亘賷賴丞 亘賴丕 賮賷 賰鬲丕亘賴 " 丕賱丕賳爻丕賳 亘賷賳 丕賱噩賵賴乇 賵丕賱賲馗賴乇 " 賵禺賱丕氐鬲賴 丕賳 毓賱賶 丕賱丕賳爻丕賳 丕賳 賷賰賮 毓賳 賮毓賱 丕賱丕爻鬲丨賵丕匕 丕賱匕賷 賷賲丕乇爻賴 賲毓 丕賱兀卮賷丕亍 賵賱丕 亘丿 賱賴 賲賳 丕賳 賷毓賷卮 丕賱賰賷賳賵賳丞 兀賷 賳夭毓丞 丕賱賮毓賱 .
丕賱爻丐丕賱 丕賱匕賷 賷爻兀賱賴 賮乇賵賲 賮賷 賴匕丕 丕賱賰鬲丕亘 賴賵 : 賲丕 賲毓賳賶 丕賳 賷賰賵賳 賱賳丕 乇睾亘丞 賮賷 丕賱丨賷丕丞 責 毓賱賶 丕賳賴 賱丕 賷賲賳毓 賲賳 丕賱乇睾亘丞 賮賷 丕賱丨賷丕丞 丕賱丕 丕賱賲卮丕毓乇 丕賱鬲賷 鬲賰賵賳 兀賰亘乇 賲賳 賴匕賴 丕賱乇睾亘丞 賰賲丕 兀卮丕乇 丕賱賶 匕賱賰 丿賵爻鬲賵賷賮爻賰賷 賮賷 乇賵丕賷丞 丕賱卮賷胤丕賳 賮賯丿 丨賱賱 丕賱丕賳鬲丨丕乇 亘胤乇賷賯丞 賲禺鬲賱賮丞 亘賱 鬲購賳亘卅 毓賳 丕賱鬲賮賰賷乇 丕賱毓賰爻賷 毓賳丿 丿賵爻鬲賵賷賮爻賰賷 賮賯丕賱 : 丕賳 丕賱丕賳鬲丨丕乇 賯賵丞 賮賷 丕賱丕賳爻丕賳 賱廿賳賴丕亍 賵噩賵丿賴 賲毓 毓賱賲賴 亘丕賱賲噩賴賵賱 丕賱賲鬲噩賴 賱賴 賮賴賵 賯乇丕乇 賯賵賷 賷丨鬲丕噩 廿乇丕丿丞 賯賵賷丞 .
賷亘丿賵 丕賳 賮乇賵賲 賲鬲兀孬乇 兀賵 賱賳賯賱 亘兀賳賴 賷爻鬲兀賳爻 亘丕賱賳馗乇賷丞 丕賱丿丕乇賵賷賳賷丞 賮賷 賲毓馗賲 丌乇丕亍賴 禺氐賵氐丕 賲賮賴賵賲 丕賱丕賳鬲賯丕亍 丕賱胤亘賷毓賷 丨賷孬 賷毓鬲亘乇 丕賱丕賳爻丕賳 丕賱亘丕丨孬 毓賳 丕賱爻毓丕丿丞 爻賵賮 賷噩丿 丕賱馗乇賵賮 丕賱鬲賷 鬲爻丕毓丿賴 毓賱賶 亘賱賵睾 賰賲丕賱賴 丕賱廿賳爻丕賳賷 賲孬賱賴 賰賲孬賱 丕賱賳亘丕鬲 丕賱鬲賷 賵丕賳 賲賳毓鬲 毓賳賴丕 丕賱鬲乇亘丞 賵丕賱賲丕亍 鬲賰賷賾賮 賳賮爻賴丕 賱賱賵氐賵賱 賱賰賲丕賱賴丕 賵廿賳鬲丕噩 孬賲乇鬲賴丕 貙 賵賴賰匕丕 賰丕賳 噩丕賳 噩丕賰 乇賵爻賵 賷胤乇丨 賳馗乇賷鬲賴 賮賷 丕賱鬲乇亘賷丞 毓賱賶 賴丿賷 丕賱胤亘賷毓丞 丕賱賲噩乇亘丞 .
賵賱賰賷 賷賲丕乇爻 丕賱丕賳爻丕賳 賮賳 丕賱賵噩賵丿 賷胤乇丨 賮乇賵賲 賲噩賲賵毓丞 兀賮賰丕乇 賷毓鬲亘乇賴丕 丕賱亘賳賷丞 丕賱丕爻丕爻賷丞 賱賲賲丕乇爻丞 丨賷丕丞 賲毓鬲亘乇丞 貙 賵兀賵賱 賴匕賴 丕賱賲賯鬲乇丨丕鬲 賲丕 賷爻賲賷賴 丕賱賰匕亘丞 丕賱賰亘乇賶 賵賴賵 賰賱 賲丕 賷賮毓賱賴 賮毓賱 丕賱丿毓丕賷丞 賵丕賱廿毓賱丕賳 賱賷賰賵賳 丕賱丕賳爻丕賳 毓賱賶 賳賲胤 賲丨丿丿 賲賳 丕賱丕爻鬲賴賱丕賰 賮賷 賰賱 丕賱賲噩丕賱丕鬲 爻賵丕亍 賮賷 丕賱爻賷丕爻丞 丕賵 丕賱賮賳 賵丕賱兀丿亘 ( 賲丕 賷丨丿孬 丨丕賱賷丕 賲賳 鬲賵噩賴 丕賱噩賷賱 丕賱丨丿賷孬 賱賱兀丿亘 丕賱乇賵丕卅賷 賯丿 賱丕 賷賰賵賳 賮毓賱丕 丕爻鬲乇爻丕賱賷 賮廿匕丕 賲丕 賰丕賳鬲 丕賱乇賵丕賷丞 鬲禺鬲夭賳 胤丕賯丞 毓丕胤賮賷丞 賰亘賷乇丞 賰賲丕 賴賵 賵丕囟丨 賮賴賱 丕賱賲噩鬲賲毓丕鬲 丕賱毓乇亘賷丞 賮賷 丨丕噩丞 賱賴匕賴 丕賱胤丕賯丞 禺氐賵氐丕 賮賷 賴匕賴 丕賱賲乇丨賱丞 兀賲 賴賲 亘丨丕噩丞 賱鬲胤賵賷乇 賯丿乇丕鬲賴賲 丕賱毓賱賲賷丞 賵丕賱賮賰乇賷丞 賵丕賱鬲賰賳賵賱賵噩賷丞 賱賷賰賵賳賵 賮賷 賲氐丕賮 丕賱丿賵賱 丕賱賲鬲賯丿賲丞 .
賵鬲鬲賲孬賱 丕賱賰匕亘丞 丕賱賰亘乇賶 賮賷 丿毓丕賷丕鬲 賵賵乇卮 賵丿賵乇丕鬲 鬲胤賵賷乇 丕賱丕賳爻丕賳 賵鬲丨賯賷賯 丕賱匕丕鬲 賵丕賱賰鬲亘 丕賱鬲賷 鬲乇賵賽賾噩 賱賴匕賴 丕賱賲賮丕賴賷賲 賵鬲賰賲賳 丕賱賰匕亘丞 賮賷 丕賱賵毓丿 亘丕賱鬲睾賷賷乇 丕賱噩匕乇賷 賱賱卮禺氐賷丞 賵丕賱夭賷賮 賷賰賲賳 賮賷 丕賱鬲爻胤賷丨 丕賱毓賱賲賷 賱匕賱賰 賷賯賵賱 賮乇賵賲 " 賱丕亘丿 丕賳 賷亘賳賶 丕賱廿賷賲丕賳 亘丕賱丨賷丕丞 賵亘丕賱廿賳爻丕賳 匕丕鬲賴 賵亘丕賱丌禺乇賷賳 毓賱賶 兀爻丕爻 氐賱亘 賲賳 丕賱賵丕賯毓賷丞 " .
賵賲賳 丕賱賲賯鬲乇丨丕鬲 賱賲賲丕乇爻丞 賮賳 丕賱丨賷丕丞 丕賱亘毓丿 毓賳 丕賱兀丨丕丿賷孬 丕賱鬲丕賮賴 賮丕賱鬲賮丕賴丞 鬲賳鬲噩 賲賳 丕賱賱丕丨賷丕丞 賵丕賱賱丕爻鬲噩丕亘丞 賵丕賱賲賵鬲 丕賵 丕賷 丕賴鬲賲丕賲 賱丕 賷鬲毓賱賯 亘賲賴賲丞 丕賱丕賳爻丕賳 丕賱丕爻丕爻賷丞 賵賷賲賰賳 丕賳 鬲賰賵賳 丕賱賲氐丕丿賷賯 賱賰賱 賲丕 賴賵 鬲丕賮賴 賰孬賷乇丞 賮賷 丕賱丨賷丕丞 賵丕賱賲噩鬲賲毓丕鬲 鬲睾乇賯 賰賱 賷賵賲 賮賷賲丕 賴賵 鬲丕賮賴 貙 丕賱爻賷丕乇丕鬲 貙 丕賱爻賮乇 貙 丕賱賲賵囟丞 賵丕賱賰孬賷乇 .
賵賷噩丿 賮乇賵賲 丕賳 毓亘丕乇丞 賱丕 噩賴丿 賱丕 兀賱賲 賲禺乇亘丞 賱賮賳 丕賱賵噩賵丿 賲孬丕賱 丕賱鬲毓賱賷賲 賮賷 賵丕賯毓賳丕 賲賳 禺賱丕賱 鬲爻賴賷賱 丕賱鬲毓賱賷賲 賮賷 丕賱賲丿丕乇爻 丕賱丕亘鬲丿丕卅賷丞 賵丕賱廿毓丿丕丿賷丞 賵丕賱孬丕賳賵賷丞 賵賰匕賱賰 丕賱噩丕賲毓丞 貙 爻賴賾賱 毓賱賷賴賲 丕賱兀賲乇 賱丕 鬲噩毓賱賴 賲毓賯賾丿 賵賴匕丕 丕賱鬲爻賴賷賱 兀賳鬲噩 賱賳丕 兀賳氐丕賮 賲鬲毓賱賲賷賳 .
賵賲賳 丕賱毓賵丕卅賯 丕賷囟丕 賱賮賳 丕賱丨賷丕丞 賲賲丕乇爻丞 丕賱爻賱胤丞 丕賱爻賱亘賷丞 賵丕賱鬲賷 鬲丨丿 賲賳 亘匕賱 丕賱胤丕賯丕鬲 賵丕賱廿賳鬲丕噩 爻賵丕亍 賰丕賳鬲 爻賱胤丞 毓賱賷丕 丕賵 丨鬲賶 兀亘賵賷丞 丕賵 賵馗賷賮賷丞 賵賴賰匕丕 賱賲賲丕乇爻丞 丨賷丕丞 兀賰賲賱 賱丕亘丿 賲賳 丕賱乇睾亘丞 賮賷 丕賱卮賷 賰賲丨賮夭 匕丕鬲賷 賵賷鬲胤賱亘 匕賱賰 賰賲丕 兀卮丕乇 賮乇賵賲 丕賱賷賯馗丞 賵丕賱鬲乇賰賷夭 賮賷賲丕 賳賮毓賱賴 丨賷孬 廿賳賳丕 賰孬賷乇丕 賲丕 賳賲丕乇爻 賮毓賱賳丕 賲賳 睾賷乇 鬲乇賰賷夭 賮賷賴 賵賮賷 丨丿賷孬賴 毓賳 丕賱鬲乇賰賷夭 賷爻鬲丨囟乇 賳賯胤丞 丕賱廿丿乇丕賰 賵賷卮賷乇 丕賱賶 丕賱賮丕乇賯 亘賷賳賴 賵亘賷賳 丕賱賵毓賷 賵丕賱賱丕賵毓賷 賮丕賱廿賳爻丕賳 丨賷賳賲丕 賷賳睾賲爻 賮賷 丕賱丕爻鬲賴賱丕賰 賲孬賱丕 賯丿 賷賰賵賳 睾賷乇 賵丕毓賷 賱賮毓賱 丕賱丿毓丕賷丞 丕賱鬲賷 鬲賯賴乇賴 賱賱丕爻鬲賴賱丕賰 賵毓亘乇 廿卮丕乇丕鬲 賲毓賷賳賴 賲孬賱 賯乇丕亍丞 賰鬲丕亘 賮賷 囟賱丕賱 丕賱丕爻鬲賴賱丕賰 賷氐亘丨 毓賳丿賴 賵毓賷 賵賲賳 孬賲 丕匕丕 鬲毓賲賯 賲毓乇賮賷丕賸 賮賷 賲爻兀賱丞 丕賱丕爻鬲賴賱丕賰 賷氐亘丨 毓賳丿賴 丕丿乇丕賰 賵賲賲丕乇爻丞 丕賱廿丿乇丕賰 亘卮賰賱 丿賯賷賯 賮賷 噩賲賷毓 丕賱兀賲賵乇 賷氐賱 丕賱丕賳爻丕賳 丕賱賶 賲丕 賷爻賲賶 丕賱丨賰賲丞 貙 賵賱賰賷 賷氐賱 丕賱丕賳爻丕賳 丕賱賶 丕賱丨賰賲丞 毓賱賷賴 丕賳 賷賲丕乇爻 丕賱鬲兀賲賱 賮賷賲丕 賷丿乇賰賴 賵賲丕 賷鬲賲 丕賱鬲乇賰賷夭 毓賱賷賴 .
賵賷禺鬲賲 賮乇賵賲 丨丿賷孬賴 亘丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵亘丕賱禺氐賵氐 賲丕 賷丿毓賵 賱賲賲丕乇爻鬲賴 賮賷 賮賳 丕賱賵噩賵丿 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 賵賲賳 孬賲 賷鬲胤乇賯 賱賲賮賴賵賲 丕賱鬲賲賱賰 賵賴賵 鬲賰乇丕乇 賱賲丕 噩丕亍 賮賷 賰鬲丕亘賴 丕賱賲匕賰賵乇 兀毓賱丕賴 .
囟賲賳 賴匕賴 丕賱賲毓丕賱噩丞 賮賷 賮賳 丕賱賵噩賵丿 賰丕賳鬲 賱賮乇賵賲 賲毓丕賱噩丞 卮亘賷賴丞 亘賴丕 賮賷 賰鬲丕亘賴 " 丕賱丕賳爻丕賳 亘賷賳 丕賱噩賵賴乇 賵丕賱賲馗賴乇 " 賵禺賱丕氐鬲賴 丕賳 毓賱賶 丕賱丕賳爻丕賳 丕賳 賷賰賮 毓賳 賮毓賱 丕賱丕爻鬲丨賵丕匕 丕賱匕賷 賷賲丕乇爻賴 賲毓 丕賱兀卮賷丕亍 賵賱丕 亘丿 賱賴 賲賳 丕賳 賷毓賷卮 丕賱賰賷賳賵賳丞 兀賷 賳夭毓丞 丕賱賮毓賱 .
丕賱爻丐丕賱 丕賱匕賷 賷爻兀賱賴 賮乇賵賲 賮賷 賴匕丕 丕賱賰鬲丕亘 賴賵 : 賲丕 賲毓賳賶 丕賳 賷賰賵賳 賱賳丕 乇睾亘丞 賮賷 丕賱丨賷丕丞 責 毓賱賶 丕賳賴 賱丕 賷賲賳毓 賲賳 丕賱乇睾亘丞 賮賷 丕賱丨賷丕丞 丕賱丕 丕賱賲卮丕毓乇 丕賱鬲賷 鬲賰賵賳 兀賰亘乇 賲賳 賴匕賴 丕賱乇睾亘丞 賰賲丕 兀卮丕乇 丕賱賶 匕賱賰 丿賵爻鬲賵賷賮爻賰賷 賮賷 乇賵丕賷丞 丕賱卮賷胤丕賳 賮賯丿 丨賱賱 丕賱丕賳鬲丨丕乇 亘胤乇賷賯丞 賲禺鬲賱賮丞 亘賱 鬲購賳亘卅 毓賳 丕賱鬲賮賰賷乇 丕賱毓賰爻賷 毓賳丿 丿賵爻鬲賵賷賮爻賰賷 賮賯丕賱 : 丕賳 丕賱丕賳鬲丨丕乇 賯賵丞 賮賷 丕賱丕賳爻丕賳 賱廿賳賴丕亍 賵噩賵丿賴 賲毓 毓賱賲賴 亘丕賱賲噩賴賵賱 丕賱賲鬲噩賴 賱賴 賮賴賵 賯乇丕乇 賯賵賷 賷丨鬲丕噩 廿乇丕丿丞 賯賵賷丞 .
賷亘丿賵 丕賳 賮乇賵賲 賲鬲兀孬乇 兀賵 賱賳賯賱 亘兀賳賴 賷爻鬲兀賳爻 亘丕賱賳馗乇賷丞 丕賱丿丕乇賵賷賳賷丞 賮賷 賲毓馗賲 丌乇丕亍賴 禺氐賵氐丕 賲賮賴賵賲 丕賱丕賳鬲賯丕亍 丕賱胤亘賷毓賷 丨賷孬 賷毓鬲亘乇 丕賱丕賳爻丕賳 丕賱亘丕丨孬 毓賳 丕賱爻毓丕丿丞 爻賵賮 賷噩丿 丕賱馗乇賵賮 丕賱鬲賷 鬲爻丕毓丿賴 毓賱賶 亘賱賵睾 賰賲丕賱賴 丕賱廿賳爻丕賳賷 賲孬賱賴 賰賲孬賱 丕賱賳亘丕鬲 丕賱鬲賷 賵丕賳 賲賳毓鬲 毓賳賴丕 丕賱鬲乇亘丞 賵丕賱賲丕亍 鬲賰賷賾賮 賳賮爻賴丕 賱賱賵氐賵賱 賱賰賲丕賱賴丕 賵廿賳鬲丕噩 孬賲乇鬲賴丕 貙 賵賴賰匕丕 賰丕賳 噩丕賳 噩丕賰 乇賵爻賵 賷胤乇丨 賳馗乇賷鬲賴 賮賷 丕賱鬲乇亘賷丞 毓賱賶 賴丿賷 丕賱胤亘賷毓丞 丕賱賲噩乇亘丞 .
賵賱賰賷 賷賲丕乇爻 丕賱丕賳爻丕賳 賮賳 丕賱賵噩賵丿 賷胤乇丨 賮乇賵賲 賲噩賲賵毓丞 兀賮賰丕乇 賷毓鬲亘乇賴丕 丕賱亘賳賷丞 丕賱丕爻丕爻賷丞 賱賲賲丕乇爻丞 丨賷丕丞 賲毓鬲亘乇丞 貙 賵兀賵賱 賴匕賴 丕賱賲賯鬲乇丨丕鬲 賲丕 賷爻賲賷賴 丕賱賰匕亘丞 丕賱賰亘乇賶 賵賴賵 賰賱 賲丕 賷賮毓賱賴 賮毓賱 丕賱丿毓丕賷丞 賵丕賱廿毓賱丕賳 賱賷賰賵賳 丕賱丕賳爻丕賳 毓賱賶 賳賲胤 賲丨丿丿 賲賳 丕賱丕爻鬲賴賱丕賰 賮賷 賰賱 丕賱賲噩丕賱丕鬲 爻賵丕亍 賮賷 丕賱爻賷丕爻丞 丕賵 丕賱賮賳 賵丕賱兀丿亘 ( 賲丕 賷丨丿孬 丨丕賱賷丕 賲賳 鬲賵噩賴 丕賱噩賷賱 丕賱丨丿賷孬 賱賱兀丿亘 丕賱乇賵丕卅賷 賯丿 賱丕 賷賰賵賳 賮毓賱丕 丕爻鬲乇爻丕賱賷 賮廿匕丕 賲丕 賰丕賳鬲 丕賱乇賵丕賷丞 鬲禺鬲夭賳 胤丕賯丞 毓丕胤賮賷丞 賰亘賷乇丞 賰賲丕 賴賵 賵丕囟丨 賮賴賱 丕賱賲噩鬲賲毓丕鬲 丕賱毓乇亘賷丞 賮賷 丨丕噩丞 賱賴匕賴 丕賱胤丕賯丞 禺氐賵氐丕 賮賷 賴匕賴 丕賱賲乇丨賱丞 兀賲 賴賲 亘丨丕噩丞 賱鬲胤賵賷乇 賯丿乇丕鬲賴賲 丕賱毓賱賲賷丞 賵丕賱賮賰乇賷丞 賵丕賱鬲賰賳賵賱賵噩賷丞 賱賷賰賵賳賵 賮賷 賲氐丕賮 丕賱丿賵賱 丕賱賲鬲賯丿賲丞 .
賵鬲鬲賲孬賱 丕賱賰匕亘丞 丕賱賰亘乇賶 賮賷 丿毓丕賷丕鬲 賵賵乇卮 賵丿賵乇丕鬲 鬲胤賵賷乇 丕賱丕賳爻丕賳 賵鬲丨賯賷賯 丕賱匕丕鬲 賵丕賱賰鬲亘 丕賱鬲賷 鬲乇賵賽賾噩 賱賴匕賴 丕賱賲賮丕賴賷賲 賵鬲賰賲賳 丕賱賰匕亘丞 賮賷 丕賱賵毓丿 亘丕賱鬲睾賷賷乇 丕賱噩匕乇賷 賱賱卮禺氐賷丞 賵丕賱夭賷賮 賷賰賲賳 賮賷 丕賱鬲爻胤賷丨 丕賱毓賱賲賷 賱匕賱賰 賷賯賵賱 賮乇賵賲 " 賱丕亘丿 丕賳 賷亘賳賶 丕賱廿賷賲丕賳 亘丕賱丨賷丕丞 賵亘丕賱廿賳爻丕賳 匕丕鬲賴 賵亘丕賱丌禺乇賷賳 毓賱賶 兀爻丕爻 氐賱亘 賲賳 丕賱賵丕賯毓賷丞 " .
賵賲賳 丕賱賲賯鬲乇丨丕鬲 賱賲賲丕乇爻丞 賮賳 丕賱丨賷丕丞 丕賱亘毓丿 毓賳 丕賱兀丨丕丿賷孬 丕賱鬲丕賮賴 賮丕賱鬲賮丕賴丞 鬲賳鬲噩 賲賳 丕賱賱丕丨賷丕丞 賵丕賱賱丕爻鬲噩丕亘丞 賵丕賱賲賵鬲 丕賵 丕賷 丕賴鬲賲丕賲 賱丕 賷鬲毓賱賯 亘賲賴賲丞 丕賱丕賳爻丕賳 丕賱丕爻丕爻賷丞 賵賷賲賰賳 丕賳 鬲賰賵賳 丕賱賲氐丕丿賷賯 賱賰賱 賲丕 賴賵 鬲丕賮賴 賰孬賷乇丞 賮賷 丕賱丨賷丕丞 賵丕賱賲噩鬲賲毓丕鬲 鬲睾乇賯 賰賱 賷賵賲 賮賷賲丕 賴賵 鬲丕賮賴 貙 丕賱爻賷丕乇丕鬲 貙 丕賱爻賮乇 貙 丕賱賲賵囟丞 賵丕賱賰孬賷乇 .
賵賷噩丿 賮乇賵賲 丕賳 毓亘丕乇丞 賱丕 噩賴丿 賱丕 兀賱賲 賲禺乇亘丞 賱賮賳 丕賱賵噩賵丿 賲孬丕賱 丕賱鬲毓賱賷賲 賮賷 賵丕賯毓賳丕 賲賳 禺賱丕賱 鬲爻賴賷賱 丕賱鬲毓賱賷賲 賮賷 丕賱賲丿丕乇爻 丕賱丕亘鬲丿丕卅賷丞 賵丕賱廿毓丿丕丿賷丞 賵丕賱孬丕賳賵賷丞 賵賰匕賱賰 丕賱噩丕賲毓丞 貙 爻賴賾賱 毓賱賷賴賲 丕賱兀賲乇 賱丕 鬲噩毓賱賴 賲毓賯賾丿 賵賴匕丕 丕賱鬲爻賴賷賱 兀賳鬲噩 賱賳丕 兀賳氐丕賮 賲鬲毓賱賲賷賳 .
賵賲賳 丕賱毓賵丕卅賯 丕賷囟丕 賱賮賳 丕賱丨賷丕丞 賲賲丕乇爻丞 丕賱爻賱胤丞 丕賱爻賱亘賷丞 賵丕賱鬲賷 鬲丨丿 賲賳 亘匕賱 丕賱胤丕賯丕鬲 賵丕賱廿賳鬲丕噩 爻賵丕亍 賰丕賳鬲 爻賱胤丞 毓賱賷丕 丕賵 丨鬲賶 兀亘賵賷丞 丕賵 賵馗賷賮賷丞 賵賴賰匕丕 賱賲賲丕乇爻丞 丨賷丕丞 兀賰賲賱 賱丕亘丿 賲賳 丕賱乇睾亘丞 賮賷 丕賱卮賷 賰賲丨賮夭 匕丕鬲賷 賵賷鬲胤賱亘 匕賱賰 賰賲丕 兀卮丕乇 賮乇賵賲 丕賱賷賯馗丞 賵丕賱鬲乇賰賷夭 賮賷賲丕 賳賮毓賱賴 丨賷孬 廿賳賳丕 賰孬賷乇丕 賲丕 賳賲丕乇爻 賮毓賱賳丕 賲賳 睾賷乇 鬲乇賰賷夭 賮賷賴 賵賮賷 丨丿賷孬賴 毓賳 丕賱鬲乇賰賷夭 賷爻鬲丨囟乇 賳賯胤丞 丕賱廿丿乇丕賰 賵賷卮賷乇 丕賱賶 丕賱賮丕乇賯 亘賷賳賴 賵亘賷賳 丕賱賵毓賷 賵丕賱賱丕賵毓賷 賮丕賱廿賳爻丕賳 丨賷賳賲丕 賷賳睾賲爻 賮賷 丕賱丕爻鬲賴賱丕賰 賲孬賱丕 賯丿 賷賰賵賳 睾賷乇 賵丕毓賷 賱賮毓賱 丕賱丿毓丕賷丞 丕賱鬲賷 鬲賯賴乇賴 賱賱丕爻鬲賴賱丕賰 賵毓亘乇 廿卮丕乇丕鬲 賲毓賷賳賴 賲孬賱 賯乇丕亍丞 賰鬲丕亘 賮賷 囟賱丕賱 丕賱丕爻鬲賴賱丕賰 賷氐亘丨 毓賳丿賴 賵毓賷 賵賲賳 孬賲 丕匕丕 鬲毓賲賯 賲毓乇賮賷丕賸 賮賷 賲爻兀賱丞 丕賱丕爻鬲賴賱丕賰 賷氐亘丨 毓賳丿賴 丕丿乇丕賰 賵賲賲丕乇爻丞 丕賱廿丿乇丕賰 亘卮賰賱 丿賯賷賯 賮賷 噩賲賷毓 丕賱兀賲賵乇 賷氐賱 丕賱丕賳爻丕賳 丕賱賶 賲丕 賷爻賲賶 丕賱丨賰賲丞 貙 賵賱賰賷 賷氐賱 丕賱丕賳爻丕賳 丕賱賶 丕賱丨賰賲丞 毓賱賷賴 丕賳 賷賲丕乇爻 丕賱鬲兀賲賱 賮賷賲丕 賷丿乇賰賴 賵賲丕 賷鬲賲 丕賱鬲乇賰賷夭 毓賱賷賴 .
賵賷禺鬲賲 賮乇賵賲 丨丿賷孬賴 亘丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵亘丕賱禺氐賵氐 賲丕 賷丿毓賵 賱賲賲丕乇爻鬲賴 賮賷 賮賳 丕賱賵噩賵丿 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱匕丕鬲賷 賵賲賳 孬賲 賷鬲胤乇賯 賱賲賮賴賵賲 丕賱鬲賲賱賰 賵賴賵 鬲賰乇丕乇 賱賲丕 噩丕亍 賮賷 賰鬲丕亘賴 丕賱賲匕賰賵乇 兀毓賱丕賴 .
March 22, 2018
賰毓丕丿丞 賮乇賵賲 鬲亘賯賶 賰鬲亘賴 兀賰亘乇 賲乇噩毓 賱丕卮賰丕賱賷丞 丕賱丕賳爻丕賳 丕賱賲毓丕氐乇 賮賷 丕賱賲噩鬲賲毓 丕賱乇兀爻賲丕賱賷 丕賱賲鬲兀禺乇 賵毓賱賶 賷丿賴 鬲胤賵乇 毓賱賲 丕賱賳賮爻 丕賱賮乇賵賷丿賷 丕賱賶 毓賱賲 丕賱賳賮爻 丕賱丕噩鬲賲丕毓賷. 賴匕丕 丕賱賰鬲丕亘 鬲丨丿賷丿丕 賵亘丕賱賲噩賲賱 賷毓乇囟 丕卮賰丕賱賷丞 賰賷賮 賷賰賵賳 賵噩賵丿賰 賲毓鬲賲丿丕 毓賱賶 賰賷賳賵賳鬲賰 兀賰孬乇 賲賳 丕毓鬲賲丕丿賴 毓賱賶 賲丕 鬲賲賱賰.
"賱賯丿 兀氐亘丨 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 兀賰孬乇 賳兀賷丕 毓賳 丕賱丌禺乇賷賳貙 賵賴賵 賷賵丕噩賴 賲毓囟賱丞: 賮賴賵 禺丕卅賮 賲賳 丕賱鬲賵丕氐賱 毓賳 賯乇亘 賲毓 丕賱丌禺乇貙 賵賴賵 禺丕卅賮 亘丕賱賯丿乇 賳賮爻賴 賲賳 丕賱賵丨丿丞 賵毓丿賲 賵噩賵丿 兀丨丿 賷鬲賵丕氐賱 賲毓賴. 賵賴賳丕 鬲鬲亘賱賵乇 賵馗賷賮丞 丕賱賲丨丕丿孬丕鬲 丕賱鬲丕賮賴丞 賮賷 丕賱廿噩丕亘丞 毓賱賶 丕賱爻丐丕賱 丕賱鬲丕賱賷: 賰賷賮 兀亘賯賶 賵丨丿賷 丿賵賳 兀賳 兀賰賵賳 賵丨賷丿丕責"
"賲毓馗賲 毓賱丕賯丕鬲賳丕 丕賱卮禺氐賷丞 鬲毓丕賳賷 賲賳 丕賱睾賷丕亘 丕賱賰丕賲賱 賱賱鬲乇賰賷夭. 賮賳丨賳 賲賷丕賱賵賳 賱兀賳 鬲賰賵賳 兀丨賰丕賲賳丕 毓賱賶 丕賱卮禺氐賷丞 囟毓賷賮丞貙 賵賳丨賳 賱丕 賳匕賴亘 兀亘毓丿 賲賳 賲丨丕賵賱丕鬲賳丕 賱丕爻鬲賷毓丕亘 丕賱賯卮賵乇 丕賱卮禺氐賷丞 丕賱兀禺乇賶貙 兀賷: 賲丕匕丕 賷賯賵賱 賴匕丕 丕賱卮禺氐責 賵賰賷賮 賷鬲氐乇賮責 賵賲丕賴賵 賲賳氐亘賴責 賵胤乇賷賯丞 賲賱亘爻賴責 亘丕禺鬲氐丕乇 賳丨賳 賳乇丕賯亘 丕賱賯賳丕毓 丕賱匕賷 賷馗賴乇賴 丕賱卮禺氐 賱賳丕貙 賵賱賷爻 賲丕賴賵 兀亘毓丿 賲賳 丕賱賯卮賵乇貙 賮賱賳賳夭毓 丕賱賯賳丕毓 賵賳鬲毓乇賮 毓賱賶 丕賱卮禺氐 賵乇丕亍賴... 賱賰賳 賷亘丿賵 兀賳賳丕 賳禺卮賶 兀賳 賳毓乇賮 丕賱兀卮禺丕氐 賲毓乇賮丞 賰丕賲賱丞貙 亘賲丕 賮賷 匕賱賰 兀賳賮爻賳丕."
鈥溬呚ж柏� 賷毓賳賷 兀賳 賷賯賵賲 卮禺氐 賲丕 亘鬲賰賷賷賮 丨賷丕鬲賴 亘卮賰賱 賰丕賲賱 亘丕鬲噩丕賴 丕賱鬲賲賱賰責
賰丕卅賳丕 賲賳 賷賰賵賳 匕賱賰 丕賱匕賷 賷賯賵賲 亘鬲賵噩賷賴 丨賷丕鬲賴 廿賱賶 丕賱鬲賲賱賰, 賮賴賵 賷丨爻賲 賲爻兀賱丞 賲丕賴賷鬲賴 賵賲丕賴賷丞 賵噩賵丿賴 賵賲毓賳賶 丨賷丕鬲賴 賵兀爻賱賵亘賴 賮賷 丕賱丨賷丕丞 亘賳丕亍 毓賱賶 賲丕賷賲賱賰賴, 賵賲丕賱匕賷 亘廿賲賰丕賳賴 兀賳 賷賲賱賰賴, 丕賵 兀賳 賷賲賱賰 丕賱賲夭賷丿 賲賳賴鈥�
丕賳賾 丕賱廿賳爻丕賳 賷賰賵賳 卮丿賷丿 丕賱賵毓賷 亘丕賱賯賷賵丿 丕賱禺丕乇噩賷丞貙 賱賰賳賴 睾賷乇 賵丕毓賺 亘丕賱賯賷賵丿 丕賱丿丕禺賱賷丞 丕賱鬲賷 賷丨賲賱賴丕 賲鬲賵賴賲丕賸 兀賳賴 丨乇. 賵亘廿賲賰丕賳賴 賲丨丕賵賱丞 賰爻乇 丕賱賯賷賵丿 丕賱禺丕乇噩賷丞貙 賱賰賳 賰賷賮" "亘廿賲賰丕賳賴 鬲丨乇賷乇 賳賮爻賴 賲賳 丕賱賯賷賵丿 丕賱鬲賷 賱丕 賷丿乇賰 兀賳賴丕 賲賵噩賵丿丞 賮賷 丕賱賲賯丕賲 丕賱兀賵賱責
鈥溫关呚� 賯賵丞 賲賵賯毓 丕賱廿賳爻丕賳 賮賷 丕賱丨賷丕丞 毓賱賶 丿乇噩丞 賰賮丕亍丞 廿丿乇丕賰賴 賱賱賵丕賯毓, 賵賰賱賲丕 賳賯氐鬲 賰賮丕卅鬲賴 賷夭丿丕丿 鬲卮賵卮賴 賵亘丕賱鬲丕賱賷 賷鬲賳丕賲賶 卮毓賵乇賴 亘毓丿賲 丕賱兀賲丕賳, 賮賷氐亘丨 亘丨丕噩丞 廿賱賶 兀賵賴丕賲 賷鬲賰卅 毓賱賷賴丕 賱賷噩丿 丕賱丕賲丕賳 丕賱匕賷 賷賳卮丿賴. 賵賰賱賲丕 丕夭丿丕丿鬲 賰賮丕卅鬲賴 鬲夭丿丕丿 廿賲賰丕賳賷鬲賴 賮賷 丕賱賵賯賵賮 毓賱賶 賯丿賲賷賴 賵廿賷噩丕丿 噩賵賴乇賴 丿丕禺賱 匕丕鬲賴.鈥�
"賵賲乇丞 兀禺乇賶 兀禺鬲鬲賲 丕賱賯賵賱 亘兀賳: 丕賱廿丿乇丕賰貙 賵丕賱廿乇丕丿丞貙 賵丕賱賲賲丕乇爻丞貙 賵鬲丨賲賱 丕賱禺賵賮 賵鬲丨賲賱 丕賱鬲噩乇亘丞 丕賱噩丿賷丿丞貙 噩賲賷毓賴丕 囟乇賵乇賷丕鬲 賱賳噩丕丨 鬲丨賵賱 丕賱賮乇丿. 賵毓賳丿 賳賯胤丞 賲毓賷賳丞 賮廿賳 胤丕賯丞 賵丕鬲噩丕賴 丕賱賯賵賶 丕賱丿丕禺賱賷丞 賷鬲睾賷乇賵賳 亘丕賱丨丿 丕賱匕賷 賷鬲睾賷乇 賮賷賴 卮毓賵乇 丕賱賲乇亍 亘賴賵賷鬲賴 兀賷囟賸丕. 賵賮賷 丨丕賱丞 鬲賲賱賰 丕賱賵噩賵丿 賮廿賳 卮毓丕乇 丕賱賲乇亍 賴賵 "兀賳丕 兀爻丕賵賷 賲丕 兀賲賱賰"貙 賵賱賰賳 亘毓丿 毓賲賱賷丞 丕賱鬲丨賵賱 賷氐亘丨 卮毓丕乇賴: "兀賳丕 兀爻丕賵賷 賲丕 兀毓賲賱" (亘賲毓賳賶 丕賱賳卮丕胤 丕賱賲賯亘賵賱) 兀賵 亘亘爻丕胤丞:"兀賳丕 兀賰賵賳 賲丕 兀賳丕 毓賱賷賴".."
"賱賯丿 兀氐亘丨 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 兀賰孬乇 賳兀賷丕 毓賳 丕賱丌禺乇賷賳貙 賵賴賵 賷賵丕噩賴 賲毓囟賱丞: 賮賴賵 禺丕卅賮 賲賳 丕賱鬲賵丕氐賱 毓賳 賯乇亘 賲毓 丕賱丌禺乇貙 賵賴賵 禺丕卅賮 亘丕賱賯丿乇 賳賮爻賴 賲賳 丕賱賵丨丿丞 賵毓丿賲 賵噩賵丿 兀丨丿 賷鬲賵丕氐賱 賲毓賴. 賵賴賳丕 鬲鬲亘賱賵乇 賵馗賷賮丞 丕賱賲丨丕丿孬丕鬲 丕賱鬲丕賮賴丞 賮賷 丕賱廿噩丕亘丞 毓賱賶 丕賱爻丐丕賱 丕賱鬲丕賱賷: 賰賷賮 兀亘賯賶 賵丨丿賷 丿賵賳 兀賳 兀賰賵賳 賵丨賷丿丕責"
"賲毓馗賲 毓賱丕賯丕鬲賳丕 丕賱卮禺氐賷丞 鬲毓丕賳賷 賲賳 丕賱睾賷丕亘 丕賱賰丕賲賱 賱賱鬲乇賰賷夭. 賮賳丨賳 賲賷丕賱賵賳 賱兀賳 鬲賰賵賳 兀丨賰丕賲賳丕 毓賱賶 丕賱卮禺氐賷丞 囟毓賷賮丞貙 賵賳丨賳 賱丕 賳匕賴亘 兀亘毓丿 賲賳 賲丨丕賵賱丕鬲賳丕 賱丕爻鬲賷毓丕亘 丕賱賯卮賵乇 丕賱卮禺氐賷丞 丕賱兀禺乇賶貙 兀賷: 賲丕匕丕 賷賯賵賱 賴匕丕 丕賱卮禺氐責 賵賰賷賮 賷鬲氐乇賮責 賵賲丕賴賵 賲賳氐亘賴責 賵胤乇賷賯丞 賲賱亘爻賴責 亘丕禺鬲氐丕乇 賳丨賳 賳乇丕賯亘 丕賱賯賳丕毓 丕賱匕賷 賷馗賴乇賴 丕賱卮禺氐 賱賳丕貙 賵賱賷爻 賲丕賴賵 兀亘毓丿 賲賳 丕賱賯卮賵乇貙 賮賱賳賳夭毓 丕賱賯賳丕毓 賵賳鬲毓乇賮 毓賱賶 丕賱卮禺氐 賵乇丕亍賴... 賱賰賳 賷亘丿賵 兀賳賳丕 賳禺卮賶 兀賳 賳毓乇賮 丕賱兀卮禺丕氐 賲毓乇賮丞 賰丕賲賱丞貙 亘賲丕 賮賷 匕賱賰 兀賳賮爻賳丕."
鈥溬呚ж柏� 賷毓賳賷 兀賳 賷賯賵賲 卮禺氐 賲丕 亘鬲賰賷賷賮 丨賷丕鬲賴 亘卮賰賱 賰丕賲賱 亘丕鬲噩丕賴 丕賱鬲賲賱賰責
賰丕卅賳丕 賲賳 賷賰賵賳 匕賱賰 丕賱匕賷 賷賯賵賲 亘鬲賵噩賷賴 丨賷丕鬲賴 廿賱賶 丕賱鬲賲賱賰, 賮賴賵 賷丨爻賲 賲爻兀賱丞 賲丕賴賷鬲賴 賵賲丕賴賷丞 賵噩賵丿賴 賵賲毓賳賶 丨賷丕鬲賴 賵兀爻賱賵亘賴 賮賷 丕賱丨賷丕丞 亘賳丕亍 毓賱賶 賲丕賷賲賱賰賴, 賵賲丕賱匕賷 亘廿賲賰丕賳賴 兀賳 賷賲賱賰賴, 丕賵 兀賳 賷賲賱賰 丕賱賲夭賷丿 賲賳賴鈥�
丕賳賾 丕賱廿賳爻丕賳 賷賰賵賳 卮丿賷丿 丕賱賵毓賷 亘丕賱賯賷賵丿 丕賱禺丕乇噩賷丞貙 賱賰賳賴 睾賷乇 賵丕毓賺 亘丕賱賯賷賵丿 丕賱丿丕禺賱賷丞 丕賱鬲賷 賷丨賲賱賴丕 賲鬲賵賴賲丕賸 兀賳賴 丨乇. 賵亘廿賲賰丕賳賴 賲丨丕賵賱丞 賰爻乇 丕賱賯賷賵丿 丕賱禺丕乇噩賷丞貙 賱賰賳 賰賷賮" "亘廿賲賰丕賳賴 鬲丨乇賷乇 賳賮爻賴 賲賳 丕賱賯賷賵丿 丕賱鬲賷 賱丕 賷丿乇賰 兀賳賴丕 賲賵噩賵丿丞 賮賷 丕賱賲賯丕賲 丕賱兀賵賱責
鈥溫关呚� 賯賵丞 賲賵賯毓 丕賱廿賳爻丕賳 賮賷 丕賱丨賷丕丞 毓賱賶 丿乇噩丞 賰賮丕亍丞 廿丿乇丕賰賴 賱賱賵丕賯毓, 賵賰賱賲丕 賳賯氐鬲 賰賮丕卅鬲賴 賷夭丿丕丿 鬲卮賵卮賴 賵亘丕賱鬲丕賱賷 賷鬲賳丕賲賶 卮毓賵乇賴 亘毓丿賲 丕賱兀賲丕賳, 賮賷氐亘丨 亘丨丕噩丞 廿賱賶 兀賵賴丕賲 賷鬲賰卅 毓賱賷賴丕 賱賷噩丿 丕賱丕賲丕賳 丕賱匕賷 賷賳卮丿賴. 賵賰賱賲丕 丕夭丿丕丿鬲 賰賮丕卅鬲賴 鬲夭丿丕丿 廿賲賰丕賳賷鬲賴 賮賷 丕賱賵賯賵賮 毓賱賶 賯丿賲賷賴 賵廿賷噩丕丿 噩賵賴乇賴 丿丕禺賱 匕丕鬲賴.鈥�
"賵賲乇丞 兀禺乇賶 兀禺鬲鬲賲 丕賱賯賵賱 亘兀賳: 丕賱廿丿乇丕賰貙 賵丕賱廿乇丕丿丞貙 賵丕賱賲賲丕乇爻丞貙 賵鬲丨賲賱 丕賱禺賵賮 賵鬲丨賲賱 丕賱鬲噩乇亘丞 丕賱噩丿賷丿丞貙 噩賲賷毓賴丕 囟乇賵乇賷丕鬲 賱賳噩丕丨 鬲丨賵賱 丕賱賮乇丿. 賵毓賳丿 賳賯胤丞 賲毓賷賳丞 賮廿賳 胤丕賯丞 賵丕鬲噩丕賴 丕賱賯賵賶 丕賱丿丕禺賱賷丞 賷鬲睾賷乇賵賳 亘丕賱丨丿 丕賱匕賷 賷鬲睾賷乇 賮賷賴 卮毓賵乇 丕賱賲乇亍 亘賴賵賷鬲賴 兀賷囟賸丕. 賵賮賷 丨丕賱丞 鬲賲賱賰 丕賱賵噩賵丿 賮廿賳 卮毓丕乇 丕賱賲乇亍 賴賵 "兀賳丕 兀爻丕賵賷 賲丕 兀賲賱賰"貙 賵賱賰賳 亘毓丿 毓賲賱賷丞 丕賱鬲丨賵賱 賷氐亘丨 卮毓丕乇賴: "兀賳丕 兀爻丕賵賷 賲丕 兀毓賲賱" (亘賲毓賳賶 丕賱賳卮丕胤 丕賱賲賯亘賵賱) 兀賵 亘亘爻丕胤丞:"兀賳丕 兀賰賵賳 賲丕 兀賳丕 毓賱賷賴".."
February 1, 2020
脰ns枚zden 枚臒rendi臒imiz kadar谋yla kitap "To Have or To Be" kitab谋n谋n son b枚l眉m眉 olacakken yazar taraf谋ndan 莽谋kart谋lm谋艧. Dolay谋s谋yla belki de ilk oku kitab谋 okumak gerekebilir. Genel olarak "Var olma" ve "Sahip olma" olarak tan谋mlayabilece臒imiz iki ya艧ay谋艧 bi莽iminden "Var olma"'ya nas谋l ula艧谋r谋z, neler yapmal谋y谋z谋 anlat谋yor yazar. A莽谋k莽as谋 kat谋ld谋臒谋m bir ayr谋m, ve insan谋n bu konuda d眉艧眉nmesinin ve sahip olu艧tan var olu艧a ge莽meye 莽al谋艧mas谋n谋n gerekti臒ini d眉艧眉n眉yorum. Bu do臒rultuda yazar olduk莽a g眉zel 枚nerilerde bulunup 艧ahane analizler yapm谋艧 olsa da ne yaz谋k ki i艧in i莽in psikanaliz sokmadan edemememi艧. 陌nsan谋n kendini bir 枚l莽眉ye kadar analiz etmesinin gerekti臒ini d眉艧眉nsem de kesinlikle bilimsel olmayan psikanaliz y枚ntemleriyle bir noktaya varabilece臒imizi d眉艧眉nm眉yorum. Yine de keyifli ve k谋sa bir okuma isteyenler bakabilir. Marx'谋 kullanarak yapt谋臒谋 analizler de olduk莽a ba艧ar谋l谋 bu arada.
October 26, 2013
蹖讴 乇丕賴賳賲丕蹖 夭蹖爻鬲賳貙 亘丕 倬乇賴蹖夭 丕夭 禺卮讴 丕賳丿蹖卮蹖! 賮乇賵賲 亘丕 丕卮丕乇賴 賴丕蹖 賲鬲毓丿丿 亘賴 賮乇賵蹖丿貙 鬲噩夭蹖賴 賵 鬲丨賱蹖賱 乇賵丕賳 卮賳丕禺鬲蹖 丕賳爻丕賳貙 賵 爻賮丕乇卮 丕爻鬲賮丕丿賴 丕夭 "匕賳 亘賵丿蹖爻賲" 賵 鬲賲乇讴夭貙 禺賵丕賳賳丿賴 乇丕 丕夭 賮讴乇 亘賴 "丿丕卮鬲賳" 賲賳毓 賲蹖 讴賳丿貙 賵 亘賴 鬲賲乇讴夭 亘乇 "亘賵丿賳"貙 鬲賵氐蹖賴 賲蹖 讴賳丿. 噩丿賱 賮乇賵賲 亘乇 爻乇 丌賳 丕爻鬲 讴賴 乇卮丿 禺賵丿 卮蹖賮鬲诏蹖 賵 賲蹖賱 亘賴 鬲賲賱讴 (丿丕卮鬲賳) 丿乇 噩賵丕賲毓 氐賳毓鬲蹖 賵 賲丿乇賳貙 丕賳爻丕賳 賲毓丕氐乇 乇丕 丕夭 "亘賵丿賳" 賵 賱匕鬲 夭賳丿诏蹖貙 亘賴 鬲丿乇蹖噩 賲丨乇賵賲 讴乇丿賴 丕爻鬲. 丕賵 亘賴 诏賵賳賴 丕蹖 睾蹖乇 賲爻鬲賯蹖賲 賲毓鬲賯丿 丕爻鬲 讴賴 賲蹖夭丕賳 亘丕賱丕蹖 丿倬乇爻蹖賵賳 丿乇 噩賵丕賲毓 賲丿乇賳貙 賳丕卮蹖 丕夭 賮乇丕賲賵卮蹖 賱匕鬲 "亘賵丿賳"貙 丿乇 賲賯丕亘賱 賱匕鬲 讴丕匕亘 "丿丕卮鬲賳" 賵 鬲賲賱讴 丕爻鬲.
July 27, 2020
A good book, succinctly written and referencing some big names like Marx and Freud... but 95% is quite depressing.
Again highlighting how behind every good intention is greed, egoism and fear, I'm starting to think that maybe some philosophers just took themselves a bit too seriously.
The final chapter (3 short pages) was uplifting and much more positive: if you can overcome selfishness and narcissism you can have a genuine interest in art, culture, other people etc. and experience joy.
Again highlighting how behind every good intention is greed, egoism and fear, I'm starting to think that maybe some philosophers just took themselves a bit too seriously.
The final chapter (3 short pages) was uplifting and much more positive: if you can overcome selfishness and narcissism you can have a genuine interest in art, culture, other people etc. and experience joy.
February 1, 2016
: 賲賯鬲胤賮 賲賳 丕賱賰鬲丕亘
賱賯丿 兀氐亘丨 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 兀賰孬乇 賳兀賷丕 毓賳 丕賱丌禺乇賷賳貙 賵 賴賵 賷賵丕噩賴 賲毓囟賱丞 : 賮賴賵 禺丕卅賮 賲賳 丕賱鬲賵丕氐賱 毓賳 賯乇亘 賲毓 丕賱丌禺乇 貙 賵 賮賷 丕賱賵賯鬲 賳賮爻賴 賲賳 丕賱賵丨丿丞 賵 毓丿賲 賵噩賵丿 兀丨丿 賱賷鬲賵丕氐賱 賲毓賴
賱賯丿 兀氐亘丨 丕賱廿賳爻丕賳 丕賱賲毓丕氐乇 兀賰孬乇 賳兀賷丕 毓賳 丕賱丌禺乇賷賳貙 賵 賴賵 賷賵丕噩賴 賲毓囟賱丞 : 賮賴賵 禺丕卅賮 賲賳 丕賱鬲賵丕氐賱 毓賳 賯乇亘 賲毓 丕賱丌禺乇 貙 賵 賮賷 丕賱賵賯鬲 賳賮爻賴 賲賳 丕賱賵丨丿丞 賵 毓丿賲 賵噩賵丿 兀丨丿 賱賷鬲賵丕氐賱 賲毓賴
August 6, 2019
Bilo je zaista 膷udno iskustvo 膷itati ovu knjigu. Od propagande budizma do kritike industrijalnog dru拧tva a la Marks, od metoda i tehnika meditacije i samoanalize do neke kratke analize Frojdovih misli. 沤elim da napomenem da mi se konkretno svideo njegov pristup pisanju, ova knjiga je maltene mentorsko pismo studentu, kao i gradacijsko prikazivanje unutra拧njeg osloba膽anja u vidu poglavlja "Biti budan", "Biti svestan", "Usredsrediti se". Bilo je zaista 膷udno 膷itaju膰i o tome kako 膷ulno da opa啪a拧 sebe i okolinu bivaju膰i da se to znanje "podrazumeva". Ali ba拧 zato 拧to je tako 膷udna knjiga koju 啪eli拧 da isprati拧, mogu da se nau膷e neke stvari, pa 膷ak iako si iskusan u "bivanju", podse膰a te na stvari koje se vrlo lako zaboravljaju i pomoglo mi je u tome da promenim perspektivu i jednostavno vi拧e obratim pa啪nju na sebe kao i na okolinu.
Neki mogu da se ne slo啪e sa Fromovim mislima i to je u redu, ali svakako ga treba isprobati kao 拧to sam ja uradila i ispostavilo se da mi, od svih psihologa koje sam upoznala napismeno ili teorijski, on najvi拧e le啪i i, time, najvi拧e i poma啪e.
Jedina zamerka koja je minorna jeste u nekim odre膽enim njegovim tezama u vezi potro拧a膷kog dru拧tva koje nisu pre啪ivele test vremena, ali to mu se mo啪e, naravno, "oprostiti", po拧to je knjiga pisana u 70-im godinama i tehnologija koja se razvijala od tada je na mnogo na膷ina promenilo vi膽enje potro拧a膷kog dru拧tva.
Neki mogu da se ne slo啪e sa Fromovim mislima i to je u redu, ali svakako ga treba isprobati kao 拧to sam ja uradila i ispostavilo se da mi, od svih psihologa koje sam upoznala napismeno ili teorijski, on najvi拧e le啪i i, time, najvi拧e i poma啪e.
Jedina zamerka koja je minorna jeste u nekim odre膽enim njegovim tezama u vezi potro拧a膷kog dru拧tva koje nisu pre啪ivele test vremena, ali to mu se mo啪e, naravno, "oprostiti", po拧to je knjiga pisana u 70-im godinama i tehnologija koja se razvijala od tada je na mnogo na膷ina promenilo vi膽enje potro拧a膷kog dru拧tva.
August 31, 2017
this is a hidden gem!!
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