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賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞: 禺乇丕賮丞 丕賱廿賳爻丕賳 丕賱賰丕賲賱
Not exercising as much as you should? Counting your calories in your sleep? Feeling ashamed for not being happier? You may be a victim of the wellness syndrome.
In this ground-breaking new book, Carl Cederstrom and Andre Spicer argue that the ever-present pressure to maximize our wellness has started to work against us, making us feel worse and provoking us to withdraw into ourselves. The Wellness Syndrome follows health freaks who go to extremes to find the perfect diet, corporate athletes who start the day with a dance party, and the self-trackers who monitor everything, including their own toilet habits. This is a world where feeling good has become indistinguishable from being good. Visions of social change have been reduced to dreams of individual transformation, political debate has been replaced by insipid moralising, and scientific evidence has been traded for new-age delusions. A lively and humorous diagnosis of the cult of wellness, this book is an indispensable guide for everyone suspicious of our relentless quest to be happier and healthier
In this ground-breaking new book, Carl Cederstrom and Andre Spicer argue that the ever-present pressure to maximize our wellness has started to work against us, making us feel worse and provoking us to withdraw into ourselves. The Wellness Syndrome follows health freaks who go to extremes to find the perfect diet, corporate athletes who start the day with a dance party, and the self-trackers who monitor everything, including their own toilet habits. This is a world where feeling good has become indistinguishable from being good. Visions of social change have been reduced to dreams of individual transformation, political debate has been replaced by insipid moralising, and scientific evidence has been traded for new-age delusions. A lively and humorous diagnosis of the cult of wellness, this book is an indispensable guide for everyone suspicious of our relentless quest to be happier and healthier
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First published December 12, 2014
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June 22, 2015
I loved the concept of this book, a critique of the societal command to "be well" (or at least *try* to be well) that people in the West live under now. Cederstrom's argument is that the wellness command actually imposes guilt and stress on us, makes us narcissistic and takes our attention away from problems that may be more important to solve. In the course of the book he also points out that the motivation behind encouraging people to be well or pursue wellness is not a concern with the actual well being of the people being "encouraged" (or coerced, as the case may be), but the realization that healthy people are more productive, less expensive employees.
All of this resonates with me and I started reading with glee. I was disappointed by sloppiness in places, though. Although the book has a notes section, some assertions that should have had sources cited did not. Unfortunately this made a couple of the middle chapters seem more like polemic than argument.
Overall, though, the critique is good. The last two chapters on electronically assisted control and on people who try to wriggle loose from the wellness command are especially good. I'm glad this book was written!
All of this resonates with me and I started reading with glee. I was disappointed by sloppiness in places, though. Although the book has a notes section, some assertions that should have had sources cited did not. Unfortunately this made a couple of the middle chapters seem more like polemic than argument.
Overall, though, the critique is good. The last two chapters on electronically assisted control and on people who try to wriggle loose from the wellness command are especially good. I'm glad this book was written!
August 16, 2023
鉁笍賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞鉁笍
鬲丿賵乇 丕賱賮賰乇丞 丕賱乇卅賷爻賷丞 賱賱賰鬲丕亘 丨賵賱 丕賱噩丕賳亘 丕賱丌禺乇 賱賱毓丕賮賷丞貙 兀賵 賰賵丕賱賷爻 丕賱毓丕賮賷丞 賵兀爻賱賵亘 丕賱丨賷丕丞 丕賱賯丕卅賲 毓賱賷賴丕.
賮丕賱毓丕賮賷丞 賴賳丕: 賱丕鬲毓賳賷 丕賱氐丨丞 賮賯胤貙 亘賱: 丕賱氐丨丞貙 賵丕賱賱賷丕賯丞貙 賵丕賱賮毓丕賱賷丞貙 賵丕賱廿賷噩丕亘賷丞貙 賵丕賱爻毓丕丿丞貙 賵丕賱賲爻丐賵賱賷丞 丕賱賰丕賲賱丞貙 賵丕賱爻毓賷 丕賱丨孬賷孬 賱賱鬲丨爻賷賳.
賵賰賷賮 兀氐亘丨鬲 賴匕賴 丕賱賲胤丕賱亘 囟乇賵乇賷丞貙 賵賲賱丨丞貨 亘賱 賵鬲丨賵賱鬲 廿賱賶 毓賯賷丿丞 賵兀禺賱丕賯.
賮賰賱 賮乇丿 賱丕賷賮賷 亘賲毓丕賷賷乇 丕賱毓丕賮賷丞 賷氐亘丨 毓乇囟丞 賱賱賵氐賲丞 丕賱丕噩鬲賲丕毓賷丞貙 賵賱丕賷爻鬲丨賯 丕賱丕丨鬲乇丕賲.賵賷乇夭丨 鬲丨鬲 丕賱卮毓賵乇 亘丕賱匕賳亘貙 賵丕賳禺賮丕囟 丕賱賯賷賲丞 丕賱匕丕鬲賷丞貙 亘丕毓鬲亘丕乇賴 兀禺賱 亘丕賱賵丕噩亘 丕賱兀禺賱丕賯賷.
賷匕賰乇 丕賱賰鬲丕亘 兀賳 丕賱毓丕賮賷丞 鬲賱丕夭賲賴丕 兀毓乇丕囟 賲賳 丕賱賯賱賯貙 賵丕賱卮毓賵乇 亘丕賱匕賳亘 賵廿賱賯丕亍 丕賱賱賵賲 毓賱賶 丕賱匕丕鬲.
廿賳 兀夭賲丞 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞 丕賱賰亘乇賶 兀賳賴丕 鬲囟毓賳丕 亘賷賳 丕丨鬲賲丕賱賷賳 賰賲丕 噩丕亍 賮賷 丕賱賰鬲丕亘:
廿賲丕 "丕賱丕賮鬲鬲丕賳 亘丕賱匕丕鬲" 丨丕賱 賳噩丕丨賳丕 賵廿賲丕 "賰乇丕賴賷丞 丕賱匕丕鬲" 毓賳丿賲丕 賳賮卮賱.
賷賮氐賱 丕賱賰鬲丕亘 賮賷 禺賲爻 賮氐賵賱 賳賯丿 兀爻賱賵亘 丕賱丨賷丕丞 丕賱賲毓丕氐乇 .
賷賳丕賯卮 丕賱賰鬲丕亘 丕賱毓丿賷丿 賲賳 丕賱兀賮賰丕乇 丕賱賲鬲乇亘胤丞 亘丕賱毓丕賮賷丞.
賲孬賱:
-鬲睾賷乇 丕賱爻賱胤丞.
賮賮賷 毓氐乇 丕賱毓丕賮賷丞 睾丕亘鬲 爻賱胤丞 丕賱兀亘 賵丕賱賲乇亘賷貙 賵馗賴乇鬲 亘丿賱丕賸 賲賳賴丕 爻賱胤丞 丕賱匕丕鬲 丕賱賲鬲胤賱亘丞 丕賱賲鬲乇氐丿丞.
-毓賯賷丿丞 丕賱爻毓丕丿丞.
兀氐亘丨鬲 丕賱爻毓丕丿丞 賲胤賱亘丕賸 兀禺賱丕賯賷丕賸 賮丕賱鬲毓爻丕亍 賷毓丕賳賵賳 賳賯氐丕賸 兀禺賱丕賯賷丕賸. 亘丕毓鬲亘丕乇賴丕 丕禺鬲賷丕乇丕賸 賮乇丿賷丕賸. 賵賱賰賳 丕賱鬲賳丕賯囟 賴賳丕
兀賳賴丕 禺賷丕乇 睾賷乇 賲鬲丕丨 賱賱噩賲賷毓.
賮丨鬲賶 鬲賰賵賳 爻毓賷丿丕賸 賷噩亘 鬲丨賯賷賯 爻賱爻賱丞 賲賳 賲鬲胤賱亘丕鬲 丕賱毓丕賮賷丞 丕賱賲鬲噩丿丿丞 賵丕賱賲爻鬲丨賷賱丞.
賵賰匕賱賰 鬲丨丿孬 丕賱賰鬲丕亘 毓賳 賮賰乇丞 丕賱丕禺鬲賷丕乇貙 賵鬲丨爻賷賳 丕賱匕丕鬲貙 賵丕賱毓賲賱 賮賷 丕賱毓氐乇 丕賱丨丿賷孬貙 賵賲胤丕賱亘 丕賱亘丨孬 毓賳 毓賲賱.
賵鬲毓乇囟 賰匕賱賰 賱丿賵乇 丕賱丕毓賱丕賲 賮賷 賵氐賲 賲賳 賱丕賷丨賯賯賵賳 賲毓丕賷賷乇 丕賱毓丕賮賷丞貙 孬賲 匕賰乇 兀爻丕賱賷亘 兀賵賱卅賰 丕賱兀賮乇丕丿 丕賱賲鬲囟乇賷賷賳 賮賷 賲賯丕賵賲丞 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞貙 賵賰賷賮 兀賳賴賲 兀孬賳丕亍 匕賱賰 賵賯毓賵丕 賲噩丿丿丕賸 賮賷 賮禺賴丕.
賲賳 噩賲賷賱 乇夭賯 丕賱賱賴 兀賳賷 賯乇兀鬲 丕賱賰鬲丕亘 亘毓丿 丿乇丕爻鬲賷 丕賱賮氐賱 丕賱賲丕囟賷 賱賲賯乇乇 "毓賱賲 賳賮爻 丕賱氐丨丞". 賵賲賵囟賵毓 賴匕丕 丕賱毓賱賲 賴賵 兀爻賱賵亘 丕賱丨賷丕丞 賵丕賱噩賵丕賳亘 丕賱賳賮爻賷丞 丕賱賲鬲毓賱賯丞 亘賴 賵鬲兀孬賷乇賴 毓賱賶 丕賱氐丨丞 丕賱噩爻丿賷丞.
賵賴賵 丕賱賲賵囟賵毓 丕賱匕賷 賷賳鬲賯丿賴 丕賱賰鬲丕亘貙
賲賲丕 爻丕賴賲 亘卮賰賱 賰亘賷乇 賮賷 賮賴賲賷 賱賲賵囟賵毓丕鬲 丕賱賰鬲丕亘貙 賵鬲賮賴賲賷 賱丕賳鬲賯丕丿丕鬲 丕賱賰鬲丕亘 丕賱賱丕匕毓丞.
丕賱賰鬲丕亘 睾賳賷 亘丕賱兀賮賰丕乇 丕賱噩賷丿丞貙 賵丕賱噩丿賷乇丞 亘丕賱賳賯丕卮.
丕賱賰鬲丕亘 賷鬲丨丿孬 毓賳 丕賱亘賷卅丞 丕賱睾乇亘賷丞貙 賵賱賰賳 丕賱賰孬賷乇 賲賳 丕賱兀噩夭丕亍 鬲賮賷丿 丨鬲賲丕賸 丕賱賯丕乇卅 丕賱毓乇亘賷貙 禺丕氐丞 賵兀賳 丕賱賲賰鬲亘丞 丕賱毓乇亘賷丞 鬲賮賯鬲乇 廿賱賶 賰鬲丕亘丕鬲 賮賷 賴匕丕 丕賱亘丕亘.
兀爻賱賵亘 丕賱賰鬲丕亘 噩賲賷賱貙 丕爻鬲禺丿賲 賰孬賷乇 賲賳 丕賱賯氐氐 賵丕賱兀賲孬賱丞 丕賱丨賷丞.
賵睾賳賷 噩丿丕賸 亘鬲乇卮賷丨丕鬲 丕賱賰鬲亘.
丕賱賴賵丕賲卮 賲孬乇賷丞.
賱賱賰鬲丕亘 賵丕賱鬲乇噩賲丞:馃専馃専馃専馃専
賱丕賷禺賱賵 亘毓囟 賲丕匕賰乇 丕賱賰鬲丕亘 賲賳 丕賱賲亘丕賱睾丕鬲貙 賱賰賳賴 亘賱丕 卮賰 賷爻鬲丨賯 丕賱賯乇丕亍丞.
兀乇卮丨賴 賱賱噩賲賷毓貙 賵禺丕氐丞賸 賱賱賲賴鬲賲賷賳 亘噩賵丿丞 丕賱丨賷丕丞貙 賵賱賰賱 賲賵馗賮 兀賵 亘丕丨孬 毓賳 丕賱毓賲賱貙 賵賱賰賱 賲賳 兀乇賴賯鬲賴 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞.
鬲丿賵乇 丕賱賮賰乇丞 丕賱乇卅賷爻賷丞 賱賱賰鬲丕亘 丨賵賱 丕賱噩丕賳亘 丕賱丌禺乇 賱賱毓丕賮賷丞貙 兀賵 賰賵丕賱賷爻 丕賱毓丕賮賷丞 賵兀爻賱賵亘 丕賱丨賷丕丞 丕賱賯丕卅賲 毓賱賷賴丕.
賮丕賱毓丕賮賷丞 賴賳丕: 賱丕鬲毓賳賷 丕賱氐丨丞 賮賯胤貙 亘賱: 丕賱氐丨丞貙 賵丕賱賱賷丕賯丞貙 賵丕賱賮毓丕賱賷丞貙 賵丕賱廿賷噩丕亘賷丞貙 賵丕賱爻毓丕丿丞貙 賵丕賱賲爻丐賵賱賷丞 丕賱賰丕賲賱丞貙 賵丕賱爻毓賷 丕賱丨孬賷孬 賱賱鬲丨爻賷賳.
賵賰賷賮 兀氐亘丨鬲 賴匕賴 丕賱賲胤丕賱亘 囟乇賵乇賷丞貙 賵賲賱丨丞貨 亘賱 賵鬲丨賵賱鬲 廿賱賶 毓賯賷丿丞 賵兀禺賱丕賯.
賮賰賱 賮乇丿 賱丕賷賮賷 亘賲毓丕賷賷乇 丕賱毓丕賮賷丞 賷氐亘丨 毓乇囟丞 賱賱賵氐賲丞 丕賱丕噩鬲賲丕毓賷丞貙 賵賱丕賷爻鬲丨賯 丕賱丕丨鬲乇丕賲.賵賷乇夭丨 鬲丨鬲 丕賱卮毓賵乇 亘丕賱匕賳亘貙 賵丕賳禺賮丕囟 丕賱賯賷賲丞 丕賱匕丕鬲賷丞貙 亘丕毓鬲亘丕乇賴 兀禺賱 亘丕賱賵丕噩亘 丕賱兀禺賱丕賯賷.
賷匕賰乇 丕賱賰鬲丕亘 兀賳 丕賱毓丕賮賷丞 鬲賱丕夭賲賴丕 兀毓乇丕囟 賲賳 丕賱賯賱賯貙 賵丕賱卮毓賵乇 亘丕賱匕賳亘 賵廿賱賯丕亍 丕賱賱賵賲 毓賱賶 丕賱匕丕鬲.
廿賳 兀夭賲丞 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞 丕賱賰亘乇賶 兀賳賴丕 鬲囟毓賳丕 亘賷賳 丕丨鬲賲丕賱賷賳 賰賲丕 噩丕亍 賮賷 丕賱賰鬲丕亘:
廿賲丕 "丕賱丕賮鬲鬲丕賳 亘丕賱匕丕鬲" 丨丕賱 賳噩丕丨賳丕 賵廿賲丕 "賰乇丕賴賷丞 丕賱匕丕鬲" 毓賳丿賲丕 賳賮卮賱.
賷賮氐賱 丕賱賰鬲丕亘 賮賷 禺賲爻 賮氐賵賱 賳賯丿 兀爻賱賵亘 丕賱丨賷丕丞 丕賱賲毓丕氐乇 .
賷賳丕賯卮 丕賱賰鬲丕亘 丕賱毓丿賷丿 賲賳 丕賱兀賮賰丕乇 丕賱賲鬲乇亘胤丞 亘丕賱毓丕賮賷丞.
賲孬賱:
-鬲睾賷乇 丕賱爻賱胤丞.
賮賮賷 毓氐乇 丕賱毓丕賮賷丞 睾丕亘鬲 爻賱胤丞 丕賱兀亘 賵丕賱賲乇亘賷貙 賵馗賴乇鬲 亘丿賱丕賸 賲賳賴丕 爻賱胤丞 丕賱匕丕鬲 丕賱賲鬲胤賱亘丞 丕賱賲鬲乇氐丿丞.
-毓賯賷丿丞 丕賱爻毓丕丿丞.
兀氐亘丨鬲 丕賱爻毓丕丿丞 賲胤賱亘丕賸 兀禺賱丕賯賷丕賸 賮丕賱鬲毓爻丕亍 賷毓丕賳賵賳 賳賯氐丕賸 兀禺賱丕賯賷丕賸. 亘丕毓鬲亘丕乇賴丕 丕禺鬲賷丕乇丕賸 賮乇丿賷丕賸. 賵賱賰賳 丕賱鬲賳丕賯囟 賴賳丕
兀賳賴丕 禺賷丕乇 睾賷乇 賲鬲丕丨 賱賱噩賲賷毓.
賮丨鬲賶 鬲賰賵賳 爻毓賷丿丕賸 賷噩亘 鬲丨賯賷賯 爻賱爻賱丞 賲賳 賲鬲胤賱亘丕鬲 丕賱毓丕賮賷丞 丕賱賲鬲噩丿丿丞 賵丕賱賲爻鬲丨賷賱丞.
賵賰匕賱賰 鬲丨丿孬 丕賱賰鬲丕亘 毓賳 賮賰乇丞 丕賱丕禺鬲賷丕乇貙 賵鬲丨爻賷賳 丕賱匕丕鬲貙 賵丕賱毓賲賱 賮賷 丕賱毓氐乇 丕賱丨丿賷孬貙 賵賲胤丕賱亘 丕賱亘丨孬 毓賳 毓賲賱.
賵鬲毓乇囟 賰匕賱賰 賱丿賵乇 丕賱丕毓賱丕賲 賮賷 賵氐賲 賲賳 賱丕賷丨賯賯賵賳 賲毓丕賷賷乇 丕賱毓丕賮賷丞貙 孬賲 匕賰乇 兀爻丕賱賷亘 兀賵賱卅賰 丕賱兀賮乇丕丿 丕賱賲鬲囟乇賷賷賳 賮賷 賲賯丕賵賲丞 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞貙 賵賰賷賮 兀賳賴賲 兀孬賳丕亍 匕賱賰 賵賯毓賵丕 賲噩丿丿丕賸 賮賷 賮禺賴丕.
賲賳 噩賲賷賱 乇夭賯 丕賱賱賴 兀賳賷 賯乇兀鬲 丕賱賰鬲丕亘 亘毓丿 丿乇丕爻鬲賷 丕賱賮氐賱 丕賱賲丕囟賷 賱賲賯乇乇 "毓賱賲 賳賮爻 丕賱氐丨丞". 賵賲賵囟賵毓 賴匕丕 丕賱毓賱賲 賴賵 兀爻賱賵亘 丕賱丨賷丕丞 賵丕賱噩賵丕賳亘 丕賱賳賮爻賷丞 丕賱賲鬲毓賱賯丞 亘賴 賵鬲兀孬賷乇賴 毓賱賶 丕賱氐丨丞 丕賱噩爻丿賷丞.
賵賴賵 丕賱賲賵囟賵毓 丕賱匕賷 賷賳鬲賯丿賴 丕賱賰鬲丕亘貙
賲賲丕 爻丕賴賲 亘卮賰賱 賰亘賷乇 賮賷 賮賴賲賷 賱賲賵囟賵毓丕鬲 丕賱賰鬲丕亘貙 賵鬲賮賴賲賷 賱丕賳鬲賯丕丿丕鬲 丕賱賰鬲丕亘 丕賱賱丕匕毓丞.
丕賱賰鬲丕亘 睾賳賷 亘丕賱兀賮賰丕乇 丕賱噩賷丿丞貙 賵丕賱噩丿賷乇丞 亘丕賱賳賯丕卮.
丕賱賰鬲丕亘 賷鬲丨丿孬 毓賳 丕賱亘賷卅丞 丕賱睾乇亘賷丞貙 賵賱賰賳 丕賱賰孬賷乇 賲賳 丕賱兀噩夭丕亍 鬲賮賷丿 丨鬲賲丕賸 丕賱賯丕乇卅 丕賱毓乇亘賷貙 禺丕氐丞 賵兀賳 丕賱賲賰鬲亘丞 丕賱毓乇亘賷丞 鬲賮賯鬲乇 廿賱賶 賰鬲丕亘丕鬲 賮賷 賴匕丕 丕賱亘丕亘.
兀爻賱賵亘 丕賱賰鬲丕亘 噩賲賷賱貙 丕爻鬲禺丿賲 賰孬賷乇 賲賳 丕賱賯氐氐 賵丕賱兀賲孬賱丞 丕賱丨賷丞.
賵睾賳賷 噩丿丕賸 亘鬲乇卮賷丨丕鬲 丕賱賰鬲亘.
丕賱賴賵丕賲卮 賲孬乇賷丞.
賱賱賰鬲丕亘 賵丕賱鬲乇噩賲丞:馃専馃専馃専馃専
賱丕賷禺賱賵 亘毓囟 賲丕匕賰乇 丕賱賰鬲丕亘 賲賳 丕賱賲亘丕賱睾丕鬲貙 賱賰賳賴 亘賱丕 卮賰 賷爻鬲丨賯 丕賱賯乇丕亍丞.
兀乇卮丨賴 賱賱噩賲賷毓貙 賵禺丕氐丞賸 賱賱賲賴鬲賲賷賳 亘噩賵丿丞 丕賱丨賷丕丞貙 賵賱賰賱 賲賵馗賮 兀賵 亘丕丨孬 毓賳 丕賱毓賲賱貙 賵賱賰賱 賲賳 兀乇賴賯鬲賴 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞.
August 3, 2016
I agree wholeheartedly with everything the authors had to say about the pernicious influences of the wellness and self-help industries, but upon completion immediately began reading a self-help book. Sigh.
January 28, 2018
I've found it easy to adopt the rhetoric of "wellness" as a personal responsibility: make good choices, eat well, exercise, chase after the perfect night's sleep, manage stress because I can't manage how others treat me. I've participated in those wellness initiatives at work (for straightforward and for ulterior motives, for physical and financial and psychological reasons). I've tracked my performance on at least 4 versions of a heart-rate monitor. I keep a training log. I've periodically kept an Excel food journal of my own design that tracks weight, calories, macronutrients, fiber, calcium, blah blah blah. I'm trying to be more disciplined about a mindfulness practice to reduce stress. I often roll my eyes at smokers and vapers and people who buy into every fitness fad as a quick fix because, duh, they're just making bad choices that anyone through sheer willpower can simply choose NOT to make. I guess I might characterize myself as having bought into the idea that "wellness" is unassailably valuable.
Until this book.
Cederstrom and Spicer invoke biomorality as the moral demand to be happy and healthy, and cite this as the underlying principle of the wellness syndrome: a passive nihilism that generates focus on the self instead of focus on the world.
They use a broad umbrella to cover several trends, including coaching (think life-coaching and executive coaching), mindfulness, smoking, happiness/positive psychology, the self-quantifier trend, and gamification. Both are business school professors, so it makes sense for them to tap into concepts that are not only pop-psych but are also trending in workplaces. In each of these trends, they see a movement to shift responsibility inward to the individual and away from broader social responsibility.
Not all of the connections back to "wellness" are particularly tight, but I found the value of Wellness in the analyses of each individual trend as creating burdens for the individual while indemnifying larger power structures. Their analysis of interventionist "reality" cooking shows (Jamie Oliver's series) could easily apply to most reality shows--the formula and script are designed to appeal to a middle-class viewership who can feel better about themselves ("I don't eat crap like that: look at how superior I am") while also taking voyeuristic glee in how awful the chavs eat. Incidentally, Spicer is British and Cederstrom is Swedish, so "chav" was a new term for me. Think British "welfare queen" or "trailer trash." Cederstrom and Spicer also note that conceptualizing the chavs and chavettes and welfare queens as a particular kind of person serves an important differentiating purpose: it establishes the lower class in opposition to the middle class on the basis of "wellness" and "healthy choices" and has the benefit of "giv[ing the viewer] a smug righteousness, making you think you're on the right side of the moral law" (60). The formula holds true for just about every "reality" show on TLC (about hoarders, about the morbidly obese, fill-in-the-blank challenge of want in a land of plenty): discover a problem; attempt to intervene; face resistance; encounter a crisis; try again with a renewed mix of tough love and overwrought sentimentality; SUCCESS! "Wellness" has helped me put my finger on why I was so entertained by those shows initially and then felt increasingly uncomfortable with each new episode I sat through. It just feels mean to hold someone so responsible for a variety of circumstances, only a few of which are ultimately in the person's control.
Their section on happiness is also instructive--my personal reading has started with tomes about happiness and how to increase happiness (and how futile that undertaking can be), and has moved into self-help and management positivity (both of which I love to hate, but I suspect will get old soon). They trace happiness through Norman Vincent Peale (the power of positive thinking) to Martin Seligman (positive psychology) and parse the problems with investigations of happiness. Much is backed by "bad science," relies on unclear definitions, and often tips over into ideology repackaged as academic studies and employed to support exploitation and hierarchies as a "common good." When happiness is defined as something within your control--how you interpret, how you behave, in short, how you CHOOSE--it eliminates consideration of material conditions that are outside of your control.
The self-quantifier and gamification trends also loom large in a culture of wearables and notifications and wellness initiatives in workplaces that take the form of reported data and "incentives" for "good" behavior (full disclosure: I've participated in those in my workplace. First, to get out from behind my desk and second, because as in many workplaces, the games are tied to financial incentives/disincentives). In an age of self-quantification that compels people to measure their steps, heart rates, sleep, productivity, and efficiency, what often gets lost is what we will do with all that time freed up by increased efficiency. What's more, such a focus on improvement through technology, paves the way for the ultimate technological consequence: those who can't upgrade themselves are rendered obsolete.
The gamification trend leads to more social control and ultimately pits resistance to authority against the conformity of measuring and sharing everything: all those games feed data to (I'm going to say it) a version of Big Brother, and creates the illusion of individual expression.
Ultimately, Wellness teases out the unanswerable question of where individual responsibility ends and where social responsibility starts. Shifting all aspects of wellness and happiness to the individual forces more people into a narcissistic orientation that emphasizes personal behavioral interventions and that positions "inequality, discrimination and authoritarianism [as] too grade to tackle head-on" (134). The conclusion: "To escape the clutches of wellness, we might recognize that, as humans, we are defined not exclusively by our potentials, but also by our impotence. And this is nothing to be ashamed of. Accepting our impotence allows us to see that we will always come up short in one way or another" (134).
Cederstrom and Spicer have presented a more nuanced interpretation of the harm that it might do to accept, unquestioningly, the notion that "wellness" is a given, an apolitical concept that is without an alternative viewpoint.
Until this book.
Cederstrom and Spicer invoke biomorality as the moral demand to be happy and healthy, and cite this as the underlying principle of the wellness syndrome: a passive nihilism that generates focus on the self instead of focus on the world.
They use a broad umbrella to cover several trends, including coaching (think life-coaching and executive coaching), mindfulness, smoking, happiness/positive psychology, the self-quantifier trend, and gamification. Both are business school professors, so it makes sense for them to tap into concepts that are not only pop-psych but are also trending in workplaces. In each of these trends, they see a movement to shift responsibility inward to the individual and away from broader social responsibility.
Not all of the connections back to "wellness" are particularly tight, but I found the value of Wellness in the analyses of each individual trend as creating burdens for the individual while indemnifying larger power structures. Their analysis of interventionist "reality" cooking shows (Jamie Oliver's series) could easily apply to most reality shows--the formula and script are designed to appeal to a middle-class viewership who can feel better about themselves ("I don't eat crap like that: look at how superior I am") while also taking voyeuristic glee in how awful the chavs eat. Incidentally, Spicer is British and Cederstrom is Swedish, so "chav" was a new term for me. Think British "welfare queen" or "trailer trash." Cederstrom and Spicer also note that conceptualizing the chavs and chavettes and welfare queens as a particular kind of person serves an important differentiating purpose: it establishes the lower class in opposition to the middle class on the basis of "wellness" and "healthy choices" and has the benefit of "giv[ing the viewer] a smug righteousness, making you think you're on the right side of the moral law" (60). The formula holds true for just about every "reality" show on TLC (about hoarders, about the morbidly obese, fill-in-the-blank challenge of want in a land of plenty): discover a problem; attempt to intervene; face resistance; encounter a crisis; try again with a renewed mix of tough love and overwrought sentimentality; SUCCESS! "Wellness" has helped me put my finger on why I was so entertained by those shows initially and then felt increasingly uncomfortable with each new episode I sat through. It just feels mean to hold someone so responsible for a variety of circumstances, only a few of which are ultimately in the person's control.
Their section on happiness is also instructive--my personal reading has started with tomes about happiness and how to increase happiness (and how futile that undertaking can be), and has moved into self-help and management positivity (both of which I love to hate, but I suspect will get old soon). They trace happiness through Norman Vincent Peale (the power of positive thinking) to Martin Seligman (positive psychology) and parse the problems with investigations of happiness. Much is backed by "bad science," relies on unclear definitions, and often tips over into ideology repackaged as academic studies and employed to support exploitation and hierarchies as a "common good." When happiness is defined as something within your control--how you interpret, how you behave, in short, how you CHOOSE--it eliminates consideration of material conditions that are outside of your control.
The self-quantifier and gamification trends also loom large in a culture of wearables and notifications and wellness initiatives in workplaces that take the form of reported data and "incentives" for "good" behavior (full disclosure: I've participated in those in my workplace. First, to get out from behind my desk and second, because as in many workplaces, the games are tied to financial incentives/disincentives). In an age of self-quantification that compels people to measure their steps, heart rates, sleep, productivity, and efficiency, what often gets lost is what we will do with all that time freed up by increased efficiency. What's more, such a focus on improvement through technology, paves the way for the ultimate technological consequence: those who can't upgrade themselves are rendered obsolete.
The gamification trend leads to more social control and ultimately pits resistance to authority against the conformity of measuring and sharing everything: all those games feed data to (I'm going to say it) a version of Big Brother, and creates the illusion of individual expression.
Ultimately, Wellness teases out the unanswerable question of where individual responsibility ends and where social responsibility starts. Shifting all aspects of wellness and happiness to the individual forces more people into a narcissistic orientation that emphasizes personal behavioral interventions and that positions "inequality, discrimination and authoritarianism [as] too grade to tackle head-on" (134). The conclusion: "To escape the clutches of wellness, we might recognize that, as humans, we are defined not exclusively by our potentials, but also by our impotence. And this is nothing to be ashamed of. Accepting our impotence allows us to see that we will always come up short in one way or another" (134).
Cederstrom and Spicer have presented a more nuanced interpretation of the harm that it might do to accept, unquestioningly, the notion that "wellness" is a given, an apolitical concept that is without an alternative viewpoint.
August 28, 2023
賰鬲丕亘 睾乇賷亘 賱丕 賷賮乇賯 亘賷賳 丕賱鬲賵氐賷丞 賵丕賱賵氐丕賷丞... 丕賱鬲賵氐賷丞 賳氐賷丨丞 賵丕賱賵氐丕賷丞 賮乇囟貙 賵賱丕 賷賮乇囟 兀丨丿 毓賱賷賰 賲丕 賷噩亘 兀賳 鬲賰賵賳 毓賱賷賴... 賱丕 賷賯丿賲 丕賱賰鬲丕亘 丨賱賵賱丕賸貙 賮賯胤 賷禺亘乇賰 兀賳賴賲 賷睾爻賱賵賳 丿賲丕睾賰 亘賵爻丕賵爻 丕賱噩爻賲 丕賱賲孬丕賱賷 丿賵賳 兀賳 賷禺亘乇賰 賲丕 賴賵 丕賱禺胤兀 賮賷 兀賳 賷賰賵賳 賴丿賮賰 丕賱賵氐賵賱 廿賱賶 丕賱噩爻賲 丕賱賲孬丕賱賷 賵丕賱氐丨賷.
October 10, 2016
3,5 stars, mainly for content. It was not badly written but the main point for me was the idea of the wellness syndrome and its effects on society.
I was really inspired by some of the chapters. I enjoyed reading critique on mindfulness, self-monitoring, and firm-based wellness programs. I would criticize the authors' experience and knowledge on fat acceptance, or rather the lack of knowledge on body positivity. The movement, I feel, has long since moved on from fat acceptance to body positivity, and it is therefore unwise to write about the former without including the latter. This, in turn, made me question the authors' knowledge on barebacking culture, though I can't claim to have enough knowledge on that myself to judge their knowledge level.
But these last two things were only used as examples of resistance of the wellness syndrome in the last chapter before the conclusion. The main chapters themselves were wonderful. The ones criticizing the hype around wellness, search for happiness in all cost, or using all your life searching for ways to be more productive. And explaining how this all tied in with neoliberal capitalism and its values and valuelessness. How politics can be made empty so that everything is personal and nothing is political, so that your only way of making any changes is to make changes to your own body.
And still we have to fight for bodily autonomy, especially for women, trans people, disabled people and sex workers. *While* we fight capitalism and liberalism. While we fight to keep things political, to keep the political decisions and their consequences reported, to keep people informed, and to keep them/us motivated enough to keep on fighting. To keep them/us believing in the power we have to change things.
Well, this has long since ceased to be a book review. I think someone can read this book from a less political point of view, too. I can't.
I was really inspired by some of the chapters. I enjoyed reading critique on mindfulness, self-monitoring, and firm-based wellness programs. I would criticize the authors' experience and knowledge on fat acceptance, or rather the lack of knowledge on body positivity. The movement, I feel, has long since moved on from fat acceptance to body positivity, and it is therefore unwise to write about the former without including the latter. This, in turn, made me question the authors' knowledge on barebacking culture, though I can't claim to have enough knowledge on that myself to judge their knowledge level.
But these last two things were only used as examples of resistance of the wellness syndrome in the last chapter before the conclusion. The main chapters themselves were wonderful. The ones criticizing the hype around wellness, search for happiness in all cost, or using all your life searching for ways to be more productive. And explaining how this all tied in with neoliberal capitalism and its values and valuelessness. How politics can be made empty so that everything is personal and nothing is political, so that your only way of making any changes is to make changes to your own body.
And still we have to fight for bodily autonomy, especially for women, trans people, disabled people and sex workers. *While* we fight capitalism and liberalism. While we fight to keep things political, to keep the political decisions and their consequences reported, to keep people informed, and to keep them/us motivated enough to keep on fighting. To keep them/us believing in the power we have to change things.
Well, this has long since ceased to be a book review. I think someone can read this book from a less political point of view, too. I can't.
December 13, 2024
袩褉械写懈 15芯 谐. 袣邪褉谢 袦邪褉泻褋 锌褉械写褉懈褔邪, 褔械 泻邪锌懈褌邪谢懈褋褌懈褔械褋泻芯褌芯 芯斜褖械褋褌胁芯 械 芯斜褉械褔械薪芯, 蟹邪褖芯褌芯 胁 薪械谐芯 斜懈蟹薪械褋褗褌 械泻褋锌谢芯邪褌懈褉邪 褉邪斜芯褌薪懈褑懈褌械 懈 褌械 褖械 卸懈胁械褟褌 胁褋械 锌芯-蟹谢械, 写芯泻邪褌芯 薪邪泻褉邪褟 胁褗褋褌邪薪邪褌 胁 褋胁械褌芯胁薪邪 褋芯褑懈邪谢懈褋褌懈褔械褋泻邪 褉械胁芯谢褞褑懈褟. 孝芯胁邪 褌邪泻邪 懈 薪械 褋械 褋谢褍褔胁邪, 蟹邪褖芯褌芯 泻邪锌懈褌邪谢懈蟹屑褗褌 胁芯写懈 写芯 胁褋械 锌芯-谐芯谢褟屑芯 蟹邪斜芯谐邪褌褟胁邪薪械 薪邪 胁褋懈褔泻懈.
小谢械写 泻邪褌芯 懈 锌芯褋谢械写薪懈褌械 褋芯褑懈邪谢懈褋褌懈褔械褋泻懈 褉械卸懈屑懈 锌邪写薪邪褏邪 懈 褉邪蟹泻褉懈褏邪 薪械褋褗褋褌芯褟褌械谢薪芯褋褌褌邪 薪邪 褌邪蟹懈 褋懈褋褌械屑邪, 薪械泄薪懈褌械 锌褉懈胁褗褉卸械薪懈褑懈 锌芯 褋胁械褌邪 褋械 薪邪写锌褉械胁邪褉胁邪褌 写邪 褌褗褉褋褟褌 懈写械泄薪懈 蟹邪屑械褋褌薪懈褑懈 薪邪 褉械胁芯谢褞褑懈褟褌邪 薪邪 锌褉芯谢械褌邪褉懈邪褌邪 懈 写邪 芯斜胁懈薪褟褌 泻邪锌懈褌邪谢懈蟹屑邪 蟹邪 胁褋懈褔泻芯.
袠 锌芯薪械卸械 褌芯褔薪芯 薪邪锌褉芯褌懈胁 薪邪 谢褗卸械-锌褉芯褉芯褑懈褌械, 泻邪锌懈褌邪谢懈蟹屑褗褌 薪芯褋懈 斜谢邪谐芯写械薪褋褌胁懈械, 褋械谐邪 褌械 褋械 芯锌懈褌胁邪褌 写邪 写芯泻邪卸邪褌, 褔械 斜谢邪谐芯写械薪褋褌胁懈械褌芯 械 薪械褖芯 谢芯褕芯. 袧械 褋械 斜褗蟹懈泻邪屑.
袧邪褋褌芯褟褖邪褌邪 泻薪懈谐邪 褋械 锌芯写懈谐褉邪胁邪 薪邪 褏芯褉邪褌邪, 泻芯懈褌芯 褋械 芯锌懈褌胁邪褌 写邪 卸懈胁械褟褌 锌芯-写芯斜褗褉 卸懈胁芯褌. 小锌芯褉械写 邪胁褌芯褉褗褌 泄, 写薪械褕薪邪褌邪 芯斜褋械褋懈褟 薪邪 褏芯褉邪褌邪 褋 锌芯-写芯斜褉懈褟, 锌褗谢薪芯褑械薪械薪 懈 蟹写褉邪胁芯褋谢芯胁械薪 卸懈胁芯褌 械 锌褉芯谐薪懈谢邪 懈写械褟, 褋褗蟹写邪写械薪邪 芯褌 屑褉褗褋薪懈褌械 泻邪锌懈褌邪谢懈褋褌懈 懈 薪邪谢邪谐邪薪邪 芯褌 褌褟褏 - 懈写械芯谢芯谐懈褟, 泻芯褟褌芯 写芯锌褉懈薪邪褋褟 蟹邪 泻芯褉锌芯褉邪褌懈胁薪芯褌芯 泻邪锌懈褌邪谢懈褋褌懈褔械褋泻芯 锌芯写褌懈褋薪懈褔械褋褌胁芯 薪邪 薪邪褉芯写邪.
袧械 锌褉械褍胁械谢懈褔邪胁邪屑 - 袣邪褉谢 笑械写械褉褋褌芯褉屑 懈蟹斜褉芯褟胁邪 薪褟泻芯懈 懈薪褌械谢械泻褌褍邪谢褑懈 芯褌 褋褉械写邪褌邪 薪邪 20 胁. (蟹邪锌芯屑薪懈褏 褋邪屑芯 袞.袩.小邪褉褌褉) 泻邪褌芯 锌褉懈屑械褉 蟹邪 褌芯胁邪 泻邪泻 薪械褖邪褋褌薪懈褟褌, 邪谢泻芯褏芯谢懈蟹懈褉邪薪 懈 芯斜褋懈锌邪薪 褋褗褋 蟹谢芯褍锌芯褌褉械斜邪 褋 薪邪褉泻芯褌懈褑懈 卸懈胁芯褌 械 锌褉懈褔懈薪邪褌邪 蟹邪 褌械褏薪懈褌械 谐械薪懈邪谢薪懈 锌褉芯蟹褉械薪懈褟 懈 褔械 写薪械褕薪懈褌械 褏芯褉邪, 泻芯懈褌芯 屑懈褋谢褟褌 蟹邪 蟹写褉邪胁械褌芯 薪邪 褌械谢邪褌邪 褋懈 薪械 屑懈褋谢褟褌 蟹邪 写褍褕邪褌邪 懈 胁懈褋褕懈褌械 锌褉芯蟹褉械薪懈褟, 泻褗屑 泻芯懈褌芯 锌褉械薪械斜褉械卸械薪懈械褌芯 泻褗屑 锌谢褗褌褌邪 懈 蟹械屑薪芯褌芯 屑芯卸械 写邪 写芯胁械写械.
袧邪 屑械薪 褖械褕械 写邪 屑懈 斜褗写械 懈薪褌械褉械褋薪芯 写邪 锌褉芯褔械褌邪 屑懈褋谢懈 懈 懈写械懈 芯褌薪芯褋薪芯 写薪械褕薪邪褌邪 蟹邪褋懈谢胁邪褖邪 褋械 褌械薪写械薪褑懈褟 泻褗屑 蟹写褉邪胁芯褋谢芯胁械薪 卸懈胁芯褌, 薪芯 蟹邪 褋褗卸邪谢械薪懈械 锌芯锌邪写薪邪褏 薪邪 褋褗胁褋械屑 写褉褍谐芯.
小谢械写 泻邪褌芯 懈 锌芯褋谢械写薪懈褌械 褋芯褑懈邪谢懈褋褌懈褔械褋泻懈 褉械卸懈屑懈 锌邪写薪邪褏邪 懈 褉邪蟹泻褉懈褏邪 薪械褋褗褋褌芯褟褌械谢薪芯褋褌褌邪 薪邪 褌邪蟹懈 褋懈褋褌械屑邪, 薪械泄薪懈褌械 锌褉懈胁褗褉卸械薪懈褑懈 锌芯 褋胁械褌邪 褋械 薪邪写锌褉械胁邪褉胁邪褌 写邪 褌褗褉褋褟褌 懈写械泄薪懈 蟹邪屑械褋褌薪懈褑懈 薪邪 褉械胁芯谢褞褑懈褟褌邪 薪邪 锌褉芯谢械褌邪褉懈邪褌邪 懈 写邪 芯斜胁懈薪褟褌 泻邪锌懈褌邪谢懈蟹屑邪 蟹邪 胁褋懈褔泻芯.
袠 锌芯薪械卸械 褌芯褔薪芯 薪邪锌褉芯褌懈胁 薪邪 谢褗卸械-锌褉芯褉芯褑懈褌械, 泻邪锌懈褌邪谢懈蟹屑褗褌 薪芯褋懈 斜谢邪谐芯写械薪褋褌胁懈械, 褋械谐邪 褌械 褋械 芯锌懈褌胁邪褌 写邪 写芯泻邪卸邪褌, 褔械 斜谢邪谐芯写械薪褋褌胁懈械褌芯 械 薪械褖芯 谢芯褕芯. 袧械 褋械 斜褗蟹懈泻邪屑.
袧邪褋褌芯褟褖邪褌邪 泻薪懈谐邪 褋械 锌芯写懈谐褉邪胁邪 薪邪 褏芯褉邪褌邪, 泻芯懈褌芯 褋械 芯锌懈褌胁邪褌 写邪 卸懈胁械褟褌 锌芯-写芯斜褗褉 卸懈胁芯褌. 小锌芯褉械写 邪胁褌芯褉褗褌 泄, 写薪械褕薪邪褌邪 芯斜褋械褋懈褟 薪邪 褏芯褉邪褌邪 褋 锌芯-写芯斜褉懈褟, 锌褗谢薪芯褑械薪械薪 懈 蟹写褉邪胁芯褋谢芯胁械薪 卸懈胁芯褌 械 锌褉芯谐薪懈谢邪 懈写械褟, 褋褗蟹写邪写械薪邪 芯褌 屑褉褗褋薪懈褌械 泻邪锌懈褌邪谢懈褋褌懈 懈 薪邪谢邪谐邪薪邪 芯褌 褌褟褏 - 懈写械芯谢芯谐懈褟, 泻芯褟褌芯 写芯锌褉懈薪邪褋褟 蟹邪 泻芯褉锌芯褉邪褌懈胁薪芯褌芯 泻邪锌懈褌邪谢懈褋褌懈褔械褋泻芯 锌芯写褌懈褋薪懈褔械褋褌胁芯 薪邪 薪邪褉芯写邪.
袧械 锌褉械褍胁械谢懈褔邪胁邪屑 - 袣邪褉谢 笑械写械褉褋褌芯褉屑 懈蟹斜褉芯褟胁邪 薪褟泻芯懈 懈薪褌械谢械泻褌褍邪谢褑懈 芯褌 褋褉械写邪褌邪 薪邪 20 胁. (蟹邪锌芯屑薪懈褏 褋邪屑芯 袞.袩.小邪褉褌褉) 泻邪褌芯 锌褉懈屑械褉 蟹邪 褌芯胁邪 泻邪泻 薪械褖邪褋褌薪懈褟褌, 邪谢泻芯褏芯谢懈蟹懈褉邪薪 懈 芯斜褋懈锌邪薪 褋褗褋 蟹谢芯褍锌芯褌褉械斜邪 褋 薪邪褉泻芯褌懈褑懈 卸懈胁芯褌 械 锌褉懈褔懈薪邪褌邪 蟹邪 褌械褏薪懈褌械 谐械薪懈邪谢薪懈 锌褉芯蟹褉械薪懈褟 懈 褔械 写薪械褕薪懈褌械 褏芯褉邪, 泻芯懈褌芯 屑懈褋谢褟褌 蟹邪 蟹写褉邪胁械褌芯 薪邪 褌械谢邪褌邪 褋懈 薪械 屑懈褋谢褟褌 蟹邪 写褍褕邪褌邪 懈 胁懈褋褕懈褌械 锌褉芯蟹褉械薪懈褟, 泻褗屑 泻芯懈褌芯 锌褉械薪械斜褉械卸械薪懈械褌芯 泻褗屑 锌谢褗褌褌邪 懈 蟹械屑薪芯褌芯 屑芯卸械 写邪 写芯胁械写械.
袧邪 屑械薪 褖械褕械 写邪 屑懈 斜褗写械 懈薪褌械褉械褋薪芯 写邪 锌褉芯褔械褌邪 屑懈褋谢懈 懈 懈写械懈 芯褌薪芯褋薪芯 写薪械褕薪邪褌邪 蟹邪褋懈谢胁邪褖邪 褋械 褌械薪写械薪褑懈褟 泻褗屑 蟹写褉邪胁芯褋谢芯胁械薪 卸懈胁芯褌, 薪芯 蟹邪 褋褗卸邪谢械薪懈械 锌芯锌邪写薪邪褏 薪邪 褋褗胁褋械屑 写褉褍谐芯.
November 1, 2024
鬲賲 賯乇丕亍丞 丕賱賰鬲丕亘丞 亘賳丕亍賸 毓賱賶 噩匕亘 丕賱毓賳賵丕賳 賵鬲賵氐賷丞 氐丿賷賯丞 貙
丕賱賰鬲丕亘 賷賳丕賯卮 賲賵囟賵毓 (賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞: 賵賴賵 丕賱賴賵爻 丕賱賲亘丕賱睾 賮賷 賲賵囟賵毓 丕賱氐丨丞 丕賱噩爻丿賷丞 賵丕賱賳賮爻賷丞 賵丕賱毓賯賱賷丞 )
賱丿乇噩丞 丕氐亘丨鬲 丕賱鬲夭丕賲 丕禺賱丕賯賷 亘賷賳 丕賱丕賮乇丕丿 賵賲賯賷丕爻 賱賱爻毓丕丿丞 賵丕賱賳噩丕丨 賱丿賷賴賲 賵鬲賯賷賷賲 賱賱丕禺乇 賲賳 賴匕丕 丕賱賲賳馗賵乇
鬲爻賱爻賱 丕賱丕賮賰丕乇 亘丕賱賳爻亘丞 賱賷 睾賷乇 爻賱爻賱 貙 賵丕賱鬲乇噩賲丞 賱丕亘兀爻 亘賴丕
鬲賯爻賲 丕賱賰鬲丕亘 丕賱賶 禺賲爻 賮氐賵賱 :
丕賱丕賳爻丕賳 丕賱賰丕賲賱..丕賱爻毓賷 賱鬲丨賯賷賯 丕賱賲孬丕賱賷賴 貙 丕賱氐賵乇丞 丕賱賰丕賲賱丞 賮賷 丕賱賲賳夭賱 賵丕賱毓賲賱貙丿賵乇 丕賱賲乇卮丿 丕賱乇賵丨賷 貙丕賱賷賯馗丞 丕賱匕賴賳賷丞 貙 丕賱丕爻鬲賲丕毓 賱丨賰賲丞 丕噩爻丕丿賳丕 貙 丕賱鬲丿禺賷賳 賵孬乇 賲賰丕賮丨鬲賴 賱賱賮乇丿
(亘丕夭丕乇 ) 丕賱氐丨丞.. 丕賱氐丨丞 丕賱賳賮爻賷丞 賵丕賱噩爻丿賷丞 賮賷 亘賷卅丞 丕賱毓賲賱-丕賱丨賲賷丕鬲 丕賱睾匕丕卅賷丞-賲卮丕毓乇 丕賱丕卮賲卅夭丕夭 賵乇亘胤賴丕 亘丕賱丕禺賱丕賯賷丕鬲 丕賱丨賷賵賷丞
毓賯賷丿丞丕賱爻毓丕丿丞.. 丕賱丕賷噩丕亘賷丞貙 丕卮賰丕賱 丕賱爻毓丕丿丞 貙 毓賱賲 丕賱爻毓丕丿丞 丕賱爻賷亍-丕賱鬲賱匕匕 丕賱丕賰鬲卅丕亘賷-毓賱丕賯丞 丕賱丕賮乇丕胤 亘丕賱鬲賱匕匕 賵丕賱丕爻鬲賲鬲丕毓 亘丕賱爻毓丕丿丞 (賵亘丕賱賳爻亘丞 賱賷 賴匕丕 丕噩賲賱 丕賱賮氐賵賱 賵丕賵囟丨賴賲 亘丕賱丕賮賰丕乇 )
丕賱丨賷丕丞 丕賱賲禺鬲丕乇丞 ..(丕賰孬乇 賮氐賱 賱賲 賷毓噩亘賳賷 )
鬲賳丕賵賱 賲賵囟賵毓 丕賱亘胤丕賱丞 賵賲賵囟賵毓 丕賱賲賯丕亘賱丞 賱賱賵馗賷賮丞 丕賱噩丿賷丿丞 賵賰賷賮 丕賳 賷賰賵賳 噩賲賷毓 匕賱賰 禺賷丕乇 賱賱賮乇丿 丕賵賱丕賸 賯亘賱 丕賳 賷賰賵賳 丕賱馗乇賵賮 賵丕賱爻賷丕爻賷丞 賵丕賱賲丐爻爻丕鬲 丕賱鬲賵馗賷賮丞 賱賴丕 鬲兀孬賷乇 貙 賵丕賳 丕賱亘胤丕賱丞 爻亘亘賴丕 丕賱賮乇丿 賳賮爻賴 賵賱賷爻 丕賱丕禺乇亘賳 賵丕賳鬲丕噩賷丞 丕賱毓賲賱 賵丕賱賳噩丕丨 賲爻丐賱賷賴 丕賱賮乇丿 賵賷噩亘 丕賳 賷賰賵賳 丕賱賲鬲丨賰賲 丕賱丕賵賱 賮賷 匕丕鬲賴 賲賳 賯乇丕乇鬲賴 丕賱氐睾賷乇賴 丕賱賷賵賲賷丞 賵毓賳丿 毓賰爻 匕賱賰 賷亘丿兀 丕賱賮乇丿 亘賭 賱賵賲 丕賱匕丕鬲 賵賳丿禺賱 賴賳丕 賮賷 氐乇丕毓丕鬲 賳賮爻賷賴 ..賵賴賳丕 賷馗賴乇 噩丕賳亘 丕賱丨賷丕丞 丕賱睾乇亘賷丞 賵丕賱賳夭毓賴 丕賱賮乇丿賷丞 賱丿賷賴賲
賵丿丕毓丕賸 丕賷鬲賴丕 丕賱毓丕賮賷丞.. 丕賱賮氐賱 丕賱丕禺賷乇 .. 賰賷賮賷丞 鬲賮丕毓賱 丕賱賮乇丿 賲毓 丕賱乇丕丨丞 丕賱賲乇囟賷丞 丕孬賳丕亍 丕賱毓賲賱 賵賰賷賮 賷賰賵賳 賳毓賲賴 賱賱亘毓囟 賱賱賴丿賵亍 賵賲乇丕噩毓丞 丕賱丕賲賵乇 貙 賲賵丕噩賴丞 丕賱賲乇囟 賵賰賷賮 丕賳 丕賱賲乇囟賶 賯丿 賷賰賵賳丕賳 賳賵毓丕賳 賲賳 丕賱賲爻鬲爻賱賲 丕賵 丕賱賲賯丕賵賲 丕賱賲鬲毓丕賷卮 貙 賯亘賵賱 丕賱亘丿丕賳丞 貙
禺丕鬲賲丞 丕賱賰鬲丕亘..
丕賯鬲亘丕爻(鈥徺勝勜ベ佡勜ж� 賲賳 亘乇丕孬賳 丕賱毓丕賮賷丞 賯丿 賳丿乇賰 兀賳賴 鬲毓乇賷賮賳丕 亘賵氐賮賳丕 亘卮乇 賱丕 賷鬲賲 賲賳 賳丕丨賷丞 丕賲賰丕賳賷丕鬲賳丕 丨氐乇賷丕 賵賱賰賳 賲賳 賳丕丨賷丞 賯氐賵乇賳丕 兀賷囟丕 貙 兀賳 賯亘賵賱 賱賳丕 亘丕賱賯氐賵乇 賷噩毓賱賳丕 賳毓乇賮 丕賳賳丕 爻賳禺賮賯 賮賷 鬲丨賯賷賯 兀賴丿丕賮賳丕 亘胤乇賷賯丞 丕賵 亘兀禺乇賶 賲賲丕 賷噩毓賱 丕賱兀卮賷丕亍 丕賱兀賰孬乇 兀賴賲賷丞 賮賷 丕賱丨賷丕丞 氐丕賱丨 賵 匕丕鬲 噩丿賵賶 賴賵 丕賱廿禺賮丕賯丕鬲 丕賱丨鬲賲賷丞 賵丕賱兀賱賲 丕賱匕賷 鬲賳胤賵賷 毓賱賷賴 賵睾丕賱亘丕 賲丕 賷睾乇賯 丕賱噩賲丕賱 賮賷 丕賱丨夭賳 賵賷爻鬲丨賯 丕賱丨亘 賰賱 匕賱賰 賯丿 賷丐匕賷賳丕 賵賱賰賳 賱賷爻 亘兀賰孬乇 賲賳 賲丕 賷爻鬲丨賯 賮毓賱丕賸)
賮賷 丕賱賰鬲丕亘 丕賱賰孬賷乇 賲賳 丕賱丕賮賰丕乇 丕賱鬲賷 鬲孬賷乇 丕賱鬲爻丕賵丐賱丕鬲 賮賷 賲賵囟賵毓 丕賱噩賵丿丞 丕賱丨賷丕鬲賷丞 賵賱賰賳 賱丕丕噩丿賳賷 丕賳 丕噩丕亘丞 噩賲賷毓 匕賱賰 丕賳 丕賱丨賲丿賱賱賴 丕賳 丕賳毓賲 毓賱賷賳丕 丕賱丕爻賱丕賲 賲賳賴噩丕賸賱賱丕鬲夭丕賳 賵丕賱丕爻鬲賯丕賲賴 鬲賰賲賳 丕賳賳丕 亘卮乇 禺胤丕亍賵賳 鬲賵丕亘賵賳 貙丨賷孬 毓賳丿賲丕 賱丕鬲賵噩丿 孬賵丕亘鬲 丿賷賳賷丞 賮賷 丨賷丕鬲賰 鬲噩丿賰 鬲賳爻丕賯 賱賱賲孬丕賱賷丞 賱丨丿 丕賱賴賵爻 丕賵 丨丿 丕賱丕賮乇丕胤
丕賱賰鬲丕亘 賷賳丕賯卮 賲賵囟賵毓 (賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞: 賵賴賵 丕賱賴賵爻 丕賱賲亘丕賱睾 賮賷 賲賵囟賵毓 丕賱氐丨丞 丕賱噩爻丿賷丞 賵丕賱賳賮爻賷丞 賵丕賱毓賯賱賷丞 )
賱丿乇噩丞 丕氐亘丨鬲 丕賱鬲夭丕賲 丕禺賱丕賯賷 亘賷賳 丕賱丕賮乇丕丿 賵賲賯賷丕爻 賱賱爻毓丕丿丞 賵丕賱賳噩丕丨 賱丿賷賴賲 賵鬲賯賷賷賲 賱賱丕禺乇 賲賳 賴匕丕 丕賱賲賳馗賵乇
鬲爻賱爻賱 丕賱丕賮賰丕乇 亘丕賱賳爻亘丞 賱賷 睾賷乇 爻賱爻賱 貙 賵丕賱鬲乇噩賲丞 賱丕亘兀爻 亘賴丕
鬲賯爻賲 丕賱賰鬲丕亘 丕賱賶 禺賲爻 賮氐賵賱 :
丕賱丕賳爻丕賳 丕賱賰丕賲賱..丕賱爻毓賷 賱鬲丨賯賷賯 丕賱賲孬丕賱賷賴 貙 丕賱氐賵乇丞 丕賱賰丕賲賱丞 賮賷 丕賱賲賳夭賱 賵丕賱毓賲賱貙丿賵乇 丕賱賲乇卮丿 丕賱乇賵丨賷 貙丕賱賷賯馗丞 丕賱匕賴賳賷丞 貙 丕賱丕爻鬲賲丕毓 賱丨賰賲丞 丕噩爻丕丿賳丕 貙 丕賱鬲丿禺賷賳 賵孬乇 賲賰丕賮丨鬲賴 賱賱賮乇丿
(亘丕夭丕乇 ) 丕賱氐丨丞.. 丕賱氐丨丞 丕賱賳賮爻賷丞 賵丕賱噩爻丿賷丞 賮賷 亘賷卅丞 丕賱毓賲賱-丕賱丨賲賷丕鬲 丕賱睾匕丕卅賷丞-賲卮丕毓乇 丕賱丕卮賲卅夭丕夭 賵乇亘胤賴丕 亘丕賱丕禺賱丕賯賷丕鬲 丕賱丨賷賵賷丞
毓賯賷丿丞丕賱爻毓丕丿丞.. 丕賱丕賷噩丕亘賷丞貙 丕卮賰丕賱 丕賱爻毓丕丿丞 貙 毓賱賲 丕賱爻毓丕丿丞 丕賱爻賷亍-丕賱鬲賱匕匕 丕賱丕賰鬲卅丕亘賷-毓賱丕賯丞 丕賱丕賮乇丕胤 亘丕賱鬲賱匕匕 賵丕賱丕爻鬲賲鬲丕毓 亘丕賱爻毓丕丿丞 (賵亘丕賱賳爻亘丞 賱賷 賴匕丕 丕噩賲賱 丕賱賮氐賵賱 賵丕賵囟丨賴賲 亘丕賱丕賮賰丕乇 )
丕賱丨賷丕丞 丕賱賲禺鬲丕乇丞 ..(丕賰孬乇 賮氐賱 賱賲 賷毓噩亘賳賷 )
鬲賳丕賵賱 賲賵囟賵毓 丕賱亘胤丕賱丞 賵賲賵囟賵毓 丕賱賲賯丕亘賱丞 賱賱賵馗賷賮丞 丕賱噩丿賷丿丞 賵賰賷賮 丕賳 賷賰賵賳 噩賲賷毓 匕賱賰 禺賷丕乇 賱賱賮乇丿 丕賵賱丕賸 賯亘賱 丕賳 賷賰賵賳 丕賱馗乇賵賮 賵丕賱爻賷丕爻賷丞 賵丕賱賲丐爻爻丕鬲 丕賱鬲賵馗賷賮丞 賱賴丕 鬲兀孬賷乇 貙 賵丕賳 丕賱亘胤丕賱丞 爻亘亘賴丕 丕賱賮乇丿 賳賮爻賴 賵賱賷爻 丕賱丕禺乇亘賳 賵丕賳鬲丕噩賷丞 丕賱毓賲賱 賵丕賱賳噩丕丨 賲爻丐賱賷賴 丕賱賮乇丿 賵賷噩亘 丕賳 賷賰賵賳 丕賱賲鬲丨賰賲 丕賱丕賵賱 賮賷 匕丕鬲賴 賲賳 賯乇丕乇鬲賴 丕賱氐睾賷乇賴 丕賱賷賵賲賷丞 賵毓賳丿 毓賰爻 匕賱賰 賷亘丿兀 丕賱賮乇丿 亘賭 賱賵賲 丕賱匕丕鬲 賵賳丿禺賱 賴賳丕 賮賷 氐乇丕毓丕鬲 賳賮爻賷賴 ..賵賴賳丕 賷馗賴乇 噩丕賳亘 丕賱丨賷丕丞 丕賱睾乇亘賷丞 賵丕賱賳夭毓賴 丕賱賮乇丿賷丞 賱丿賷賴賲
賵丿丕毓丕賸 丕賷鬲賴丕 丕賱毓丕賮賷丞.. 丕賱賮氐賱 丕賱丕禺賷乇 .. 賰賷賮賷丞 鬲賮丕毓賱 丕賱賮乇丿 賲毓 丕賱乇丕丨丞 丕賱賲乇囟賷丞 丕孬賳丕亍 丕賱毓賲賱 賵賰賷賮 賷賰賵賳 賳毓賲賴 賱賱亘毓囟 賱賱賴丿賵亍 賵賲乇丕噩毓丞 丕賱丕賲賵乇 貙 賲賵丕噩賴丞 丕賱賲乇囟 賵賰賷賮 丕賳 丕賱賲乇囟賶 賯丿 賷賰賵賳丕賳 賳賵毓丕賳 賲賳 丕賱賲爻鬲爻賱賲 丕賵 丕賱賲賯丕賵賲 丕賱賲鬲毓丕賷卮 貙 賯亘賵賱 丕賱亘丿丕賳丞 貙
禺丕鬲賲丞 丕賱賰鬲丕亘..
丕賯鬲亘丕爻(鈥徺勝勜ベ佡勜ж� 賲賳 亘乇丕孬賳 丕賱毓丕賮賷丞 賯丿 賳丿乇賰 兀賳賴 鬲毓乇賷賮賳丕 亘賵氐賮賳丕 亘卮乇 賱丕 賷鬲賲 賲賳 賳丕丨賷丞 丕賲賰丕賳賷丕鬲賳丕 丨氐乇賷丕 賵賱賰賳 賲賳 賳丕丨賷丞 賯氐賵乇賳丕 兀賷囟丕 貙 兀賳 賯亘賵賱 賱賳丕 亘丕賱賯氐賵乇 賷噩毓賱賳丕 賳毓乇賮 丕賳賳丕 爻賳禺賮賯 賮賷 鬲丨賯賷賯 兀賴丿丕賮賳丕 亘胤乇賷賯丞 丕賵 亘兀禺乇賶 賲賲丕 賷噩毓賱 丕賱兀卮賷丕亍 丕賱兀賰孬乇 兀賴賲賷丞 賮賷 丕賱丨賷丕丞 氐丕賱丨 賵 匕丕鬲 噩丿賵賶 賴賵 丕賱廿禺賮丕賯丕鬲 丕賱丨鬲賲賷丞 賵丕賱兀賱賲 丕賱匕賷 鬲賳胤賵賷 毓賱賷賴 賵睾丕賱亘丕 賲丕 賷睾乇賯 丕賱噩賲丕賱 賮賷 丕賱丨夭賳 賵賷爻鬲丨賯 丕賱丨亘 賰賱 匕賱賰 賯丿 賷丐匕賷賳丕 賵賱賰賳 賱賷爻 亘兀賰孬乇 賲賳 賲丕 賷爻鬲丨賯 賮毓賱丕賸)
賮賷 丕賱賰鬲丕亘 丕賱賰孬賷乇 賲賳 丕賱丕賮賰丕乇 丕賱鬲賷 鬲孬賷乇 丕賱鬲爻丕賵丐賱丕鬲 賮賷 賲賵囟賵毓 丕賱噩賵丿丞 丕賱丨賷丕鬲賷丞 賵賱賰賳 賱丕丕噩丿賳賷 丕賳 丕噩丕亘丞 噩賲賷毓 匕賱賰 丕賳 丕賱丨賲丿賱賱賴 丕賳 丕賳毓賲 毓賱賷賳丕 丕賱丕爻賱丕賲 賲賳賴噩丕賸賱賱丕鬲夭丕賳 賵丕賱丕爻鬲賯丕賲賴 鬲賰賲賳 丕賳賳丕 亘卮乇 禺胤丕亍賵賳 鬲賵丕亘賵賳 貙丨賷孬 毓賳丿賲丕 賱丕鬲賵噩丿 孬賵丕亘鬲 丿賷賳賷丞 賮賷 丨賷丕鬲賰 鬲噩丿賰 鬲賳爻丕賯 賱賱賲孬丕賱賷丞 賱丨丿 丕賱賴賵爻 丕賵 丨丿 丕賱丕賮乇丕胤
April 17, 2024
賲乇丕噩毓丞: 賷亘丿賵丕 亘兀賳賳丕 賳乇賲賷 亘兀賳賮爻賳丕 胤賵丕毓賷丞賸 賮賷 兀丨囟丕賳 丕賱卮賷胤丕賳賽 賲毓鬲賯丿賷賳 賱賵賴賱丞 兀賳賴 賲賱丕賰賹 胤丕賴乇 兀鬲賶 賱賷購禺賱氐賳丕 兀禺賷乇賸丕 亘毓丿 胤賵賱 毓賳丕亍貙 賵亘胤乇賷賯丞 賲賲丕孬賱丞 賷亘丿賵丕 兀賳賳丕 賳鬲亘賳賶 賲孬賱 賴匕賴 丕賱兀賷丿賷賵賱賵噩賷丕鬲 丕賱鬲賷 鬲馗賴乇 亘賵氐賮賴丕 毓賵丕賲丞 廿賳賯丕匕 賷鬲賲 賯匕賮賴丕 廿賱賷賳丕 賮賷 丕賱賱丨馗丕鬲 丕賱兀禺賷乇丞貙 亘賷賳賲丕 賳氐丕乇毓 兀賲賵丕噩賻 丕賱賷兀爻 賵丕賱賯賳賵胤貙 賴丕 賴賵 丕賱賲購賳賯匕 賯丿 兀鬲賶 兀禺賷乇賸丕! 賵毓賱賶 賰購賱 丨丕賱貙 賵賱兀賳賰 鬲賲孬賱 毓賲賷賱丕賸 賲孬丕賱賷丕 賲丨鬲賲賱丕賸 (賱賱乇兀爻賲丕賱賷丞 丕賱噩丿賷丿丞) 賮廿賳賴 爻賷噩乇賷 廿賳賯丕匕賰 亘卮乇賵胤貙 毓賱賷賰 兀賳 鬲噩爻丿 乇噩賱/丕賲乇兀丞 丕賱丌賳 亘丕鬲賯丕賳貙 賵廿賱丕 賮廿賳 丕賱廿賯氐丕亍 賵丕賱丕夭丿乇丕亍 爻賷賰賵賳 賲氐賷乇賸丕 丨鬲賲賷丕賸 賱丕 賲賮乇 賲賳賴... 兀賳鬲 爻毓賷丿貙 賵廿賷噩丕亘賷 賵亘丕爻賲貙 乇睾賲 丕賱賲乇囟 賵乇睾賲 丕賱丕爻鬲睾賳丕亍 毓賳 禺丿賲丕鬲賰 賮賷 丕賱卮乇賰丞貙 兀賳鬲 賲乇賳賹 賵鬲鬲丨賲賱 賲爻丐賵賱賷丞 賲氐賷乇賰貙 賵賱丕 鬲賰賮 賵賱賵 賱賵賴賱丞 毓賳 鬲毓夭賷夭 匕丕鬲賰 賵鬲胤賵賷乇賴丕貙 賵鬲賯賵賲 亘毓乇囟 賱賱賲賵丕賴亘 賱賷鬲賲 丕禺鬲賷丕乇賰 賮賷 爻賵賯 丕賱毓賲賱貙 賱丕卅賯賹 亘丿賳賷丕貙 賵賲購賳鬲噩 亘氐賵乇丞 丿丕卅賲丞 亘胤亘賷毓丞 丕賱丨丕賱貙 賵賱丕 鬲購賱賯賷 亘丕賱賱賵賲 毓賱賶 丕賱丨賰賵賲丞貙 賵廿賳賲丕 鬲賱賵賲 匕丕鬲賰賻 賵鬲爻鬲賲毓 廿賱賶 廿卮丕乇丕鬲 噩爻丿賰 賱賱毓孬賵乇 毓賱賶 丕賱丨賯賷賯丞. 賲丕 賴賷 丕賱兀亘毓丕丿 丕賱禺賮賷丞 賱賲孬賱 賴匕賴 丕賱賲爻丕乇丕鬲 丕賱賮賰乇賷丞 丕賱賲爻鬲丨丿孬丞 賮賷 馗賱 丕賱爻賵賯 丕賱賲鬲賯賱亘 賵丕賱賲鬲睾賷乇責 賵丕賱爻賷丕爻丕鬲 丕賱賲乇丕賵睾丞 丕賱鬲賷 兀氐亘丨鬲 鬲鬲賵丕乇賶 禺賱賮 爻鬲丕卅乇 孬禺賷賳丞 賲賳 賯亘賷賱 (賳賲胤 丕賱丨賷丕丞 丕賱賲孬丕賱賷貙 賵丕賱鬲乇賰賷夭 毓賱賶 丕賱匕丕鬲貙 賵賯賷丕爻 丕賱亘賷丕賳丕鬲 丕賱匕丕鬲賷丞)責 丕賱丌賳 賵賯丿 丕賱鬲賯胤鬲 兀賳賮丕爻賰 兀禺賷乇丕賸 賰賷賮 賱賰 兀賳 鬲賰賵賳 賲鬲兀賰丿賸丕 亘兀賳賰 賱賳 鬲丿賮毓 孬賲賳 匕賱賰 睾丕賱賷丕賸責
丕賱丕賯鬲亘丕爻丕鬲:
"賮亘丿賱丕賸 賲賳 匕賱賰 鬲氐亘丨 丕賱賲卮賰賱丕鬲 丕賱氐丨賷丞 禺胤卅賷丞 丕賱賮乇丿 丕賱鬲丕賲賾丞. 賵賲孬賱 匕賱賰 亘丕賱賳爻亘丞 廿賱賶 丕賱賲賵馗賮 丕賱匕賷 賷卮毓乇 亘丕賱匕亘 亘毓丿 兀賳 賮賯丿 賵馗賷賮鬲賴 賱兀賳賴 賱賲 賷賰賳 賯丕丿乇賸丕 毓賱賶 丕賱亘丨孬 毓賳 賵馗賷賮丞 噩丿賷丿丞 賯亘賱 丕賳鬲賴丕亍 賵馗賷賮鬲賴 丕賱丨丕賱賷丞貙 賰賲丕 賷卮毓乇 丕賱賲乇囟賶 亘丕賱匕賳亘 賰匕賱賰貙 賱兀賳賴賲 賱賲 賷賰賵賳賵丕 賯丕丿乇賷賳 毓賱賶 賲賳毓 丕賱賲乇囟!"
"賱賲 賷毓丿 廿賳卮丕亍 毓丕賱賲 兀賮囟賱 賯囟賷丞 鬲胤乇丨 賱賱賳賯丕卮 丕賱毓丕賲貙 亘賱 兀氐亘丨鬲 賲爻兀賱丞 鬲鬲毓賱賯 亘丕禺鬲賷丕乇 賳賲胤 丕賱丨賷丕丞 丕賱卮禺氐賷丞."
"賰丕賳 丕賱丨賮丕馗 毓賱賶 丕賱賱賷丕賯丞 亘丕賱賳爻亘丞 廿賱賷賴貙 賳賵毓丕賸 賲賳 丕賱鬲兀賲賷賳 囟丿 丕賱亘胤丕賱丞貙 賵噩毓賱賴 賷亘賯賶 賲賵馗賮丕賸 噩匕丕亘丕賸貙 賱賷爻 亘丕賱賳爻亘丞 廿賱賶 乇亘 毓賲賱賴 丕賱丨丕賱賷 賮丨爻亘貙 亘賱 丨鬲賶 兀乇亘丕亘 丕賱毓賲賱 丕賱賲丨鬲賲賱賷賳."
"毓賳丿賲丕 賷賯鬲丨賲 丕賱丕卮賲卅夭丕夭 丕賱爻賷丕爻丞貙 鬲購爻鬲賻亘丿賱 丕賱賲丿丕賵賱丕鬲 丕賱丿賷賲賯乇丕胤賷丞 亘賭"賲賵賳賵賱賵噩" 鬲賴賰賲賷賾 賲丕賰乇貙 賵賳爻鬲胤賷毓 丕賮鬲乇丕囟 兀賳 賲噩賲賵毓丞 賲賳 丕賱禺氐丕卅氐 丕賱賳賲胤賷丞 (丕賱鬲賷 鬲孬賷乇 丕賱丕卮賲卅夭丕夭) 鬲爻乇賷 毓賱賶 噩賲賷毓 丕賱卮禺氐賷丕鬲 賮賷 丕賱賮卅丞 賳賮爻賴丕貙 賮賷鬲賱丕卮賶 兀賷 賳賵毓 賲賳 丕賱鬲囟丕賲賳 丕賱匕賷 賯丿 賳卮毓乇 亘賴."
"賰丕賳 賰丕賲賷乇賵賳 賲鬲爻賱賾丨丕賸 亘賰賱 丕賱兀爻卅賱丞 丕賱氐丨賷丨丞貙 賵兀乇丕丿 兀賳 賷毓乇賮 賲丕 廿匕丕 賰丕賳 賷賲賰賳 鬲胤亘賷賯 乇丐賷丞 爻賱賷睾賲丕賳 賮賷 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷 亘賳噩丕丨 毓賱賶 亘賱丿 亘兀賰賲賱賴貙 亘賲丕 賷噩毓賱賴 賷夭丿賴乇 丿賵賳 丕賱丨丕噩丞 廿賱賶 丕賱賯賷丕賲 亘丕爻鬲孬賲丕乇丕鬲 賲賰賱賮丞 賵睾賷乇 囟乇賵乇賷丞 賮賷 賲噩丕賱 丕賱禺丿賲丕鬲 丕賱毓丕賲丞."
"賮廿氐乇丕乇 亘賷乇賳 (賲丐賱賮丞 賰鬲丕亘: 丕賱爻乇) 毓賱賶 丕賱賮乇丿 賵賲爻丐賵賱賷鬲賴 丕賱卮禺氐賷丞 賴賵 丕賱賳鬲賷噩丞 丕賱胤亘賷毓賷丞 丕賱賲孬丕賱賷丞 賱爻賷丕爻丞 鬲賴丿賮 廿賱賶 廿囟賮丕亍 丕賱卮乇毓賷丞 毓賱賶 丕賱馗賱賲 賵丕賱賮賯乇 賵丕賱丕賳賯爻丕賲 丕賱胤亘賯賷貙 丨賷孬 賱丕 賷鬲賲 丕賱鬲賲賷賷夭 囟丿 丕賱賮賯乇丕亍 賱兀爻亘丕亘 亘賳賷賵賷丞貙 亘賱 賱兀賳賴賲 -亘亘爻丕胤丞- 賷賮鬲賯乇賵賳 廿賱賶 賯賵丞 丕賱鬲賮賰賷乇 丕賱賱丕夭賲丞!"
"毓賳 胤乇賷賯 鬲噩賳亘 鬲鬲亘毓 賵賲卮丕賴丿丞 丕賱兀禺亘丕乇 "丕賱兀禺亘丕乇 丕賱毓丕噩賱丞" 賰賲丕 爻購賲賷鬲貙 賵賷噩亘 鬲噩賳亘 丕賱賰賱賲丕鬲 丕賱爻賱亘賷丞 貙 禺丕氐丞 毓亘丕乇丞 "毓丕胤賱 毓賳 丕賱毓賲賱" 丕賱鬲賷 丨購馗乇鬲 鬲賲丕賲丕賸. 兀賵 亘賰賱賲丕鬲 兀丨丿 丕賱禺亘乇丕亍 賲禺丕胤亘丕賸 兀丨丿 丕賱亘丕丨孬賷賳 毓賳 毓賲賱: "兀賳鬲賲 賱爻鬲賲 毓丕胤賱賷賳 毓賳 丕賱毓賲賱貙 兀賳鬲賲 毓賲賱丕亍 兀丨乇丕乇"!
"賰賷賮 賳賮爻乇 賴匕丕 丕賱丿丕賮毓 丕賱賯賴乇賷 賱鬲爻噩賷賱 丕賱亘賷丕賳丕鬲 丕賱匕丕鬲賷丞責"
"賱賲 賷毓丿 丕賱噩爻丿 卮禺氐賷丕賸貙 亘丕賱賳爻亘丞 賱賱毓賲賷賱 丕賱賳賷賵賱賷亘乇丕賱賷貙 賵賱丕 賴賵 爻賷丕爻丞 兀賷囟丕賸貙 亘賱 賴賵 賲丐爻爻丞 鬲丨鬲丕噩 廿賱賶 丕賱賲乇丕賯亘丞 賵丕賱鬲丨爻賷賳 亘丿賯賾丞貙 賱鬲丨賯賷賯 兀賯氐賶 丕賱毓賵丕卅丿 賲賳 賵乇丕卅賴."
"賷氐亘丨 丕賱丨賱賲 丕賱賲賴賵賵爻 亘丕賱廿賳鬲丕噩賷丞 丿賮丕毓丕賸 賮毓丕賱丕賸 囟丿 廿賲賰丕賳賷丞 鬲丨賯賷賯賴."
"賲丕 賷孬賷乇 丕賱鬲爻丕丐賱 賴賳丕 賴賵 丕賱丕賳鬲賯丕賱 賲賳 "廿賷丿賷賵賱賵噩賷丕 丕賱丕禺鬲賷丕乇" 廿賱賶 "廿賷丿賷賵賱賵噩賷丕 丕賱賲購禺鬲丕乇"
"廿賳賴 賱兀賲乇 睾乇賷亘 兀賳 賳亘鬲賴噩 亘馗賴賵乇 丕賱廿賳賮賱賵賳夭丕 賲毓 丕賱鬲賮賰賷乇 賮賷 兀賳賴 賮賷 睾賲乇丞 賮鬲乇丞 丕賱賳賯丕賴丞 賯丿 賷鬲賲賰賳 丕賱賲乇亍 兀禺賷乇丕賸 賲賳 丕賱賱丨丕賯 亘丕賱兀卮賷丕亍 丕賱鬲賷 噩毓賱賴丕 丕賱毓賲賱 亘毓賷丿丞 毓賳賴."
"廿賳 爻乇毓丞 夭賵丕賱 賴匕賴 丕賱賱丨馗丞 賴賷 丕賱鬲賷 鬲毓胤賷賴丕 賵夭賳丕賸 賵賲毓賳賶"
"廿賳 丕賱賮乇丨 賷賲賵鬲貙 賵賲丨丕賵賱丕鬲 廿賳毓丕卮賴 賱丕 鬲鬲乇賰 賱賳丕 爻賵賶 氐丿賮丞 噩賵賮丕亍."
"廿賳 賲孬賱 賴匕賴 丕賱鬲賯賳賷丕鬲 丕賱賲禺氐賾氐丞 賱鬲毓夭賷夭 丕賱噩爻丿 賱丕 賷鬲賲 鬲丨賮賷夭賴丕 亘賵賱丕亍 毓賲賷賯 賱賱賲鬲毓丞 賮丨爻亘貙 亘賱 賷鬲賲 鬲賳卮賷胤賴丕 兀賷囟丕賸 亘爻亘亘 鬲賯賱賾亘 丕丨鬲賲丕賱丕鬲 丕賱爻賵賯 丕賱鬲賷 鬲禺賷賾賲 毓賱賶 丕賱毓賲賷賱 -丕賱賳賷賵賱賷亘乇丕賱賷- 丕賱噩丿賷丿 賲孬賱 爻丨丕亘丞 賲賳匕乇丞 亘丕賱禺胤乇."
"賵亘賲丕 兀賳 賴匕賴 丕賱賱睾丞 丕賱丕夭丿乇丕卅賷丞 兀氐亘丨鬲 噩丿賾 卮丕卅毓丞 賮賷 丕賱賮囟丕亍 丕賱毓丕賲貙 賮廿賳 廿賲賰丕賳賷丞 丕賱賳賯丕卮 丕賱賲賳胤賯賷 鬲鬲賱丕卮賶."
"賲丕 賷噩毓賱 丕賱兀卮賷丕亍 丕賱兀賰孬乇 兀賴賲賷丞 賮賷 丕賱丨賷丕丞 氐丕賱丨丞 賵匕丕鬲 噩丿賵賶 賴賵 丕賱廿禺賮丕賯丕鬲 丕賱丨鬲賲賷丞 賵丕賱兀賱賲 丕賱匕賷 鬲賳胤賵賷 毓賱賷賴.."
"賵亘丿賱丕賸 賲賳 丕賱乇囟丕 亘賲乇囟賳丕 廿賱賶 丕賱兀亘丿 賵丕賱賲賰賵孬 賮賷賴貙 賲賳 丕賱兀賮囟賱 賱賳丕 兀賳 賳賳馗乇 廿賱賶 賲乇囟 丕賱毓丕賱賲 賵兀賳 賳賮毓賱 卮賷卅丕賸."
丕賱丕賯鬲亘丕爻丕鬲:
"賮亘丿賱丕賸 賲賳 匕賱賰 鬲氐亘丨 丕賱賲卮賰賱丕鬲 丕賱氐丨賷丞 禺胤卅賷丞 丕賱賮乇丿 丕賱鬲丕賲賾丞. 賵賲孬賱 匕賱賰 亘丕賱賳爻亘丞 廿賱賶 丕賱賲賵馗賮 丕賱匕賷 賷卮毓乇 亘丕賱匕亘 亘毓丿 兀賳 賮賯丿 賵馗賷賮鬲賴 賱兀賳賴 賱賲 賷賰賳 賯丕丿乇賸丕 毓賱賶 丕賱亘丨孬 毓賳 賵馗賷賮丞 噩丿賷丿丞 賯亘賱 丕賳鬲賴丕亍 賵馗賷賮鬲賴 丕賱丨丕賱賷丞貙 賰賲丕 賷卮毓乇 丕賱賲乇囟賶 亘丕賱匕賳亘 賰匕賱賰貙 賱兀賳賴賲 賱賲 賷賰賵賳賵丕 賯丕丿乇賷賳 毓賱賶 賲賳毓 丕賱賲乇囟!"
"賱賲 賷毓丿 廿賳卮丕亍 毓丕賱賲 兀賮囟賱 賯囟賷丞 鬲胤乇丨 賱賱賳賯丕卮 丕賱毓丕賲貙 亘賱 兀氐亘丨鬲 賲爻兀賱丞 鬲鬲毓賱賯 亘丕禺鬲賷丕乇 賳賲胤 丕賱丨賷丕丞 丕賱卮禺氐賷丞."
"賰丕賳 丕賱丨賮丕馗 毓賱賶 丕賱賱賷丕賯丞 亘丕賱賳爻亘丞 廿賱賷賴貙 賳賵毓丕賸 賲賳 丕賱鬲兀賲賷賳 囟丿 丕賱亘胤丕賱丞貙 賵噩毓賱賴 賷亘賯賶 賲賵馗賮丕賸 噩匕丕亘丕賸貙 賱賷爻 亘丕賱賳爻亘丞 廿賱賶 乇亘 毓賲賱賴 丕賱丨丕賱賷 賮丨爻亘貙 亘賱 丨鬲賶 兀乇亘丕亘 丕賱毓賲賱 丕賱賲丨鬲賲賱賷賳."
"毓賳丿賲丕 賷賯鬲丨賲 丕賱丕卮賲卅夭丕夭 丕賱爻賷丕爻丞貙 鬲購爻鬲賻亘丿賱 丕賱賲丿丕賵賱丕鬲 丕賱丿賷賲賯乇丕胤賷丞 亘賭"賲賵賳賵賱賵噩" 鬲賴賰賲賷賾 賲丕賰乇貙 賵賳爻鬲胤賷毓 丕賮鬲乇丕囟 兀賳 賲噩賲賵毓丞 賲賳 丕賱禺氐丕卅氐 丕賱賳賲胤賷丞 (丕賱鬲賷 鬲孬賷乇 丕賱丕卮賲卅夭丕夭) 鬲爻乇賷 毓賱賶 噩賲賷毓 丕賱卮禺氐賷丕鬲 賮賷 丕賱賮卅丞 賳賮爻賴丕貙 賮賷鬲賱丕卮賶 兀賷 賳賵毓 賲賳 丕賱鬲囟丕賲賳 丕賱匕賷 賯丿 賳卮毓乇 亘賴."
"賰丕賳 賰丕賲賷乇賵賳 賲鬲爻賱賾丨丕賸 亘賰賱 丕賱兀爻卅賱丞 丕賱氐丨賷丨丞貙 賵兀乇丕丿 兀賳 賷毓乇賮 賲丕 廿匕丕 賰丕賳 賷賲賰賳 鬲胤亘賷賯 乇丐賷丞 爻賱賷睾賲丕賳 賮賷 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷 亘賳噩丕丨 毓賱賶 亘賱丿 亘兀賰賲賱賴貙 亘賲丕 賷噩毓賱賴 賷夭丿賴乇 丿賵賳 丕賱丨丕噩丞 廿賱賶 丕賱賯賷丕賲 亘丕爻鬲孬賲丕乇丕鬲 賲賰賱賮丞 賵睾賷乇 囟乇賵乇賷丞 賮賷 賲噩丕賱 丕賱禺丿賲丕鬲 丕賱毓丕賲丞."
"賮廿氐乇丕乇 亘賷乇賳 (賲丐賱賮丞 賰鬲丕亘: 丕賱爻乇) 毓賱賶 丕賱賮乇丿 賵賲爻丐賵賱賷鬲賴 丕賱卮禺氐賷丞 賴賵 丕賱賳鬲賷噩丞 丕賱胤亘賷毓賷丞 丕賱賲孬丕賱賷丞 賱爻賷丕爻丞 鬲賴丿賮 廿賱賶 廿囟賮丕亍 丕賱卮乇毓賷丞 毓賱賶 丕賱馗賱賲 賵丕賱賮賯乇 賵丕賱丕賳賯爻丕賲 丕賱胤亘賯賷貙 丨賷孬 賱丕 賷鬲賲 丕賱鬲賲賷賷夭 囟丿 丕賱賮賯乇丕亍 賱兀爻亘丕亘 亘賳賷賵賷丞貙 亘賱 賱兀賳賴賲 -亘亘爻丕胤丞- 賷賮鬲賯乇賵賳 廿賱賶 賯賵丞 丕賱鬲賮賰賷乇 丕賱賱丕夭賲丞!"
"毓賳 胤乇賷賯 鬲噩賳亘 鬲鬲亘毓 賵賲卮丕賴丿丞 丕賱兀禺亘丕乇 "丕賱兀禺亘丕乇 丕賱毓丕噩賱丞" 賰賲丕 爻購賲賷鬲貙 賵賷噩亘 鬲噩賳亘 丕賱賰賱賲丕鬲 丕賱爻賱亘賷丞 貙 禺丕氐丞 毓亘丕乇丞 "毓丕胤賱 毓賳 丕賱毓賲賱" 丕賱鬲賷 丨購馗乇鬲 鬲賲丕賲丕賸. 兀賵 亘賰賱賲丕鬲 兀丨丿 丕賱禺亘乇丕亍 賲禺丕胤亘丕賸 兀丨丿 丕賱亘丕丨孬賷賳 毓賳 毓賲賱: "兀賳鬲賲 賱爻鬲賲 毓丕胤賱賷賳 毓賳 丕賱毓賲賱貙 兀賳鬲賲 毓賲賱丕亍 兀丨乇丕乇"!
"賰賷賮 賳賮爻乇 賴匕丕 丕賱丿丕賮毓 丕賱賯賴乇賷 賱鬲爻噩賷賱 丕賱亘賷丕賳丕鬲 丕賱匕丕鬲賷丞責"
"賱賲 賷毓丿 丕賱噩爻丿 卮禺氐賷丕賸貙 亘丕賱賳爻亘丞 賱賱毓賲賷賱 丕賱賳賷賵賱賷亘乇丕賱賷貙 賵賱丕 賴賵 爻賷丕爻丞 兀賷囟丕賸貙 亘賱 賴賵 賲丐爻爻丞 鬲丨鬲丕噩 廿賱賶 丕賱賲乇丕賯亘丞 賵丕賱鬲丨爻賷賳 亘丿賯賾丞貙 賱鬲丨賯賷賯 兀賯氐賶 丕賱毓賵丕卅丿 賲賳 賵乇丕卅賴."
"賷氐亘丨 丕賱丨賱賲 丕賱賲賴賵賵爻 亘丕賱廿賳鬲丕噩賷丞 丿賮丕毓丕賸 賮毓丕賱丕賸 囟丿 廿賲賰丕賳賷丞 鬲丨賯賷賯賴."
"賲丕 賷孬賷乇 丕賱鬲爻丕丐賱 賴賳丕 賴賵 丕賱丕賳鬲賯丕賱 賲賳 "廿賷丿賷賵賱賵噩賷丕 丕賱丕禺鬲賷丕乇" 廿賱賶 "廿賷丿賷賵賱賵噩賷丕 丕賱賲購禺鬲丕乇"
"廿賳賴 賱兀賲乇 睾乇賷亘 兀賳 賳亘鬲賴噩 亘馗賴賵乇 丕賱廿賳賮賱賵賳夭丕 賲毓 丕賱鬲賮賰賷乇 賮賷 兀賳賴 賮賷 睾賲乇丞 賮鬲乇丞 丕賱賳賯丕賴丞 賯丿 賷鬲賲賰賳 丕賱賲乇亍 兀禺賷乇丕賸 賲賳 丕賱賱丨丕賯 亘丕賱兀卮賷丕亍 丕賱鬲賷 噩毓賱賴丕 丕賱毓賲賱 亘毓賷丿丞 毓賳賴."
"廿賳 爻乇毓丞 夭賵丕賱 賴匕賴 丕賱賱丨馗丞 賴賷 丕賱鬲賷 鬲毓胤賷賴丕 賵夭賳丕賸 賵賲毓賳賶"
"廿賳 丕賱賮乇丨 賷賲賵鬲貙 賵賲丨丕賵賱丕鬲 廿賳毓丕卮賴 賱丕 鬲鬲乇賰 賱賳丕 爻賵賶 氐丿賮丞 噩賵賮丕亍."
"廿賳 賲孬賱 賴匕賴 丕賱鬲賯賳賷丕鬲 丕賱賲禺氐賾氐丞 賱鬲毓夭賷夭 丕賱噩爻丿 賱丕 賷鬲賲 鬲丨賮賷夭賴丕 亘賵賱丕亍 毓賲賷賯 賱賱賲鬲毓丞 賮丨爻亘貙 亘賱 賷鬲賲 鬲賳卮賷胤賴丕 兀賷囟丕賸 亘爻亘亘 鬲賯賱賾亘 丕丨鬲賲丕賱丕鬲 丕賱爻賵賯 丕賱鬲賷 鬲禺賷賾賲 毓賱賶 丕賱毓賲賷賱 -丕賱賳賷賵賱賷亘乇丕賱賷- 丕賱噩丿賷丿 賲孬賱 爻丨丕亘丞 賲賳匕乇丞 亘丕賱禺胤乇."
"賵亘賲丕 兀賳 賴匕賴 丕賱賱睾丞 丕賱丕夭丿乇丕卅賷丞 兀氐亘丨鬲 噩丿賾 卮丕卅毓丞 賮賷 丕賱賮囟丕亍 丕賱毓丕賲貙 賮廿賳 廿賲賰丕賳賷丞 丕賱賳賯丕卮 丕賱賲賳胤賯賷 鬲鬲賱丕卮賶."
"賲丕 賷噩毓賱 丕賱兀卮賷丕亍 丕賱兀賰孬乇 兀賴賲賷丞 賮賷 丕賱丨賷丕丞 氐丕賱丨丞 賵匕丕鬲 噩丿賵賶 賴賵 丕賱廿禺賮丕賯丕鬲 丕賱丨鬲賲賷丞 賵丕賱兀賱賲 丕賱匕賷 鬲賳胤賵賷 毓賱賷賴.."
"賵亘丿賱丕賸 賲賳 丕賱乇囟丕 亘賲乇囟賳丕 廿賱賶 丕賱兀亘丿 賵丕賱賲賰賵孬 賮賷賴貙 賲賳 丕賱兀賮囟賱 賱賳丕 兀賳 賳賳馗乇 廿賱賶 賲乇囟 丕賱毓丕賱賲 賵兀賳 賳賮毓賱 卮賷卅丕賸."
September 4, 2018
I knew I was in trouble when the authors quoted 沤i啪ek five pages in. But that was what made the book so interesting too: that it referenced a lot of other writing. The arguments presented were... argumentative, and as such I doubt that they are palatable in their entirety to anyone, but they are great for spurring reflection on organizational and individual (self)involvement in our wellness/fitness.
April 26, 2023
A very insightful book into our modern obsession with health, happiness and wellness. This obsession to some extent has become a syndrome, and it is working against us, disabling us from pursuing a genuinely meaningful life. It was a really refreshing read, and made me realise my unhealthy habits are largely independent from my moral life, and that really happiness is a little overrated. Provocative and necessary in our culture, I really recommend this book.
March 21, 2017
This book is a much-needed expos茅 of the combination of New Age speculation and trashy pop psychology that is current today in much popular writing and some management and health literature. The authors subject the "wellness" craze to scrupulous thought and reveal (as anyone with a shred of reason should already have suspected) that the emperor has no clothes.
July 12, 2019
The title of this book really captured my attention but the contents did not match up. There are some very true and thought provoking sections but overall I found it just telling us what it wrong with the world with no solutions. I didn't agree with some of what was said either, and I like having my beliefs tested, but this book failed to make me see a new light.
April 14, 2018
*5. g眉ncel. sade ve etkileyici
November 18, 2022
Identifies some issues in modern society and individual lifestyles but doesn鈥檛 propose many real solutions or offer an especially thorough discussion.
May 1, 2024
Very refreshing popular science book on our far-fetching wellness culture- from yoga to gratitude journals to work gym plans and fatshaming. Spot-on critical thinking, can only recommend. An important read!
June 7, 2024
While the concept behind the book is solid I found it too full of personal opinions and generalisations not backed up by fact, and a narrow perception of society and those that make it up, especially those of us who aren't (and/or don't want to be) corporate high-fliers.
This is a shame as there are some good points made around the toxicity of life coaching, and the blending of work and personal health, for which corporations don't really care about your physical or mental state only reducing the time you spend away from the office and maximising your efficiency.
Much of the value of this book can be summed up very quickly however and you'll find yourself skimming through.
This is a shame as there are some good points made around the toxicity of life coaching, and the blending of work and personal health, for which corporations don't really care about your physical or mental state only reducing the time you spend away from the office and maximising your efficiency.
Much of the value of this book can be summed up very quickly however and you'll find yourself skimming through.
January 27, 2024
Clearing Out the To-Read Pile #1
Le ton para卯t un peu trop militant par moments, mais il y a du bon. 脟a faisait des ann茅es que la VO 茅tait dans ma p.脿.l. et je ne l'ai finalement trouv茅 qu'en VF. La traduction de "wellness" par "bien-锚tre" n'est pas 100% satisfaisante 脿 mes yeux, bien que je n'aie rien de mieux 脿 sugg茅rer. Ayant moi-m锚me adopt茅 pas mal des comportements d茅crits (parfois m锚me 脿 l'initiative / 脿 cause de r茅compenses propos茅es par mes employeurs et assureurs), je dois dire que je l'ai lu diff茅remment post-Covid et apr猫s mon retour d'expatriation que je ne l'aurais abord茅 en 2015 ou 2016.
Le ton para卯t un peu trop militant par moments, mais il y a du bon. 脟a faisait des ann茅es que la VO 茅tait dans ma p.脿.l. et je ne l'ai finalement trouv茅 qu'en VF. La traduction de "wellness" par "bien-锚tre" n'est pas 100% satisfaisante 脿 mes yeux, bien que je n'aie rien de mieux 脿 sugg茅rer. Ayant moi-m锚me adopt茅 pas mal des comportements d茅crits (parfois m锚me 脿 l'initiative / 脿 cause de r茅compenses propos茅es par mes employeurs et assureurs), je dois dire que je l'ai lu diff茅remment post-Covid et apr猫s mon retour d'expatriation que je ne l'aurais abord茅 en 2015 ou 2016.
May 11, 2024
賳賳鬲賯賱 賲賳 馗賱丕賱 丕賱賮賱爻賮丞 廿賱賶 鬲氐丿賾毓丕鬲 丕賱賵丕賯毓 丕賱匕賷 賳毓賷卮賴 賮賷 丕賱賯乇賳 丕賱丨丕丿賷 賵丕賱毓卮乇賷賳貙 丨賷孬 鬲購賯丕爻 賯賷賲 丕賱兀卮賷丕亍 亘賲丕 賷賯丕亘賱賴丕 賲賳 乇亘丨賷賾丞 亘賲丕 賮賷 匕賱賰 賯賷賲丞 丕賱廿賳爻丕賳 賳賮爻賴.
廿賳 丕賱兀卮賷丕亍 賱賷爻鬲 賰賲丕 鬲亘丿賵 賱賳丕貙 賯丿 兀賰賵賳 氐丨賷丨賸丕 賮賷 賳馗乇 丕賱賲丐爻爻丞 賵賱丕 賷毓賳賷 匕賱賰 兀賳賳賷 賲毓丕賮賶 賮毓賱丕賸!
鬲賳胤賵賷 丕賱毓丕賮賷丞 毓賱賶 賰賱 噩丕賳亘 賲賳 噩賵丕賳亘 丨賷丕鬲賳丕. 兀氐亘丨鬲 丕鬲噩丕賴 爻丕卅丿貙 鬲購賲賱賷 毓賱賷賳丕 丕賱胤乇賷賯丞 丕賱鬲賷 賳毓賲賱 賵賳毓賷卮 亘賴丕貙 賵賰賷賮 賳丿乇爻.. 賵賰賷賮 賵賰賷賮 賵賰賷賮鈥� 丕賱禺
賷購毓鬲賯丿 兀賳賳丕 賳鬲丨賰賲 賮賷 丨賷丕鬲賳丕 丨鬲賶 賮賷 丕賱賲賵丕賯賮 丕賱鬲賷 賱丕 鬲賰賵賳 賮賷賴丕 丕賱馗乇賵賮 賲賵丕鬲賷丞 賵賮賷 氐丕賱丨賳丕.
丕賱鬲丨賰賲 賷氐亘丨 睾丕夭賸丕 賷丨賷胤 亘賰賱 賲爻丕乇 丨賷丕鬲賳丕 賵賷禺鬲乇賯賴丕 賵賴匕丕 丕賱鬲丨賰賲 噩匕賾丕亘 賵賲禺丕丿毓 賮賷 丌賳 賵丕丨丿.
廿賳 鬲鬲賾亘毓 毓丕賮賷鬲賳丕 亘賯賱賯 卮丿賷丿 賮賷 丨賷賳 兀賳賳丕 賳噩丿 亘丕爻鬲賲乇丕乇 胤乇賯賸丕 噩丿賷丿丞 賱鬲毓夭賷夭 -賵賴賲 丕賱匕丕鬲- 賮匕賱賰 賱賳 賷鬲乇賰 賱賳丕 賲鬲爻毓賸丕 賱賲賲丕乇爻丞 丕賱丨賷丕丞!
毓賳丿賲丕 賷氐亘丨 丕賱噩爻丿 賴賵 丕賱睾丕賷丞 丕賱賯氐賵賶 賱丨賷丕鬲賰 鬲乇賶 丕賱毓丕賱賲 丕賱賲丨賷胤 亘賰 廿賲丕 鬲賴丿賷丿賸丕 兀賵 亘賱爻賲賸丕 卮丕賮賷賸丕.
廿賳 丕賱兀卮禺丕氐 丕賱匕賷賳 丨丕氐乇鬲 丕賱毓丕賮賷丞 丨賷丕鬲賴賲 賱賷爻 兀賰孬乇 氐丨丞 賵爻毓丕丿丞 賵廿賳鬲丕噩賷賾丞 賮丨爻亘貙 亘賱 賴賲 兀賳丕賳賷賵賳 賵賯賱賯賵賳 賵賲匕賳亘賵賳 賰匕賱賰.
廿賳賴賲 囟丨丕賷丕 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞.
廿賳 丕賱兀卮賷丕亍 賱賷爻鬲 賰賲丕 鬲亘丿賵 賱賳丕貙 賯丿 兀賰賵賳 氐丨賷丨賸丕 賮賷 賳馗乇 丕賱賲丐爻爻丞 賵賱丕 賷毓賳賷 匕賱賰 兀賳賳賷 賲毓丕賮賶 賮毓賱丕賸!
鬲賳胤賵賷 丕賱毓丕賮賷丞 毓賱賶 賰賱 噩丕賳亘 賲賳 噩賵丕賳亘 丨賷丕鬲賳丕. 兀氐亘丨鬲 丕鬲噩丕賴 爻丕卅丿貙 鬲購賲賱賷 毓賱賷賳丕 丕賱胤乇賷賯丞 丕賱鬲賷 賳毓賲賱 賵賳毓賷卮 亘賴丕貙 賵賰賷賮 賳丿乇爻.. 賵賰賷賮 賵賰賷賮 賵賰賷賮鈥� 丕賱禺
賷購毓鬲賯丿 兀賳賳丕 賳鬲丨賰賲 賮賷 丨賷丕鬲賳丕 丨鬲賶 賮賷 丕賱賲賵丕賯賮 丕賱鬲賷 賱丕 鬲賰賵賳 賮賷賴丕 丕賱馗乇賵賮 賲賵丕鬲賷丞 賵賮賷 氐丕賱丨賳丕.
丕賱鬲丨賰賲 賷氐亘丨 睾丕夭賸丕 賷丨賷胤 亘賰賱 賲爻丕乇 丨賷丕鬲賳丕 賵賷禺鬲乇賯賴丕 賵賴匕丕 丕賱鬲丨賰賲 噩匕賾丕亘 賵賲禺丕丿毓 賮賷 丌賳 賵丕丨丿.
廿賳 鬲鬲賾亘毓 毓丕賮賷鬲賳丕 亘賯賱賯 卮丿賷丿 賮賷 丨賷賳 兀賳賳丕 賳噩丿 亘丕爻鬲賲乇丕乇 胤乇賯賸丕 噩丿賷丿丞 賱鬲毓夭賷夭 -賵賴賲 丕賱匕丕鬲- 賮匕賱賰 賱賳 賷鬲乇賰 賱賳丕 賲鬲爻毓賸丕 賱賲賲丕乇爻丞 丕賱丨賷丕丞!
毓賳丿賲丕 賷氐亘丨 丕賱噩爻丿 賴賵 丕賱睾丕賷丞 丕賱賯氐賵賶 賱丨賷丕鬲賰 鬲乇賶 丕賱毓丕賱賲 丕賱賲丨賷胤 亘賰 廿賲丕 鬲賴丿賷丿賸丕 兀賵 亘賱爻賲賸丕 卮丕賮賷賸丕.
廿賳 丕賱兀卮禺丕氐 丕賱匕賷賳 丨丕氐乇鬲 丕賱毓丕賮賷丞 丨賷丕鬲賴賲 賱賷爻 兀賰孬乇 氐丨丞 賵爻毓丕丿丞 賵廿賳鬲丕噩賷賾丞 賮丨爻亘貙 亘賱 賴賲 兀賳丕賳賷賵賳 賵賯賱賯賵賳 賵賲匕賳亘賵賳 賰匕賱賰.
廿賳賴賲 囟丨丕賷丕 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞.
July 3, 2024
毓賯賷丿丞 丕賱爻毓丕丿丞
賲丕匕丕 賳賮毓賱 丕賱丌賳貙 賵賯丿 氐乇賳丕 爻毓丿丕亍責禄
氐賲賵賷賱 亘賷賰賷鬲貙 賮賷 丕賳鬲馗丕乇 睾賵丿賵貙 1953 (265)
睾丕賱亘丕賸 賲丕 賷馗賴乇 丕賱賳噩丕丨 賵丕賱爻毓丕丿丞 噩賳亘丕賸 廿賱賶 噩賳亘貙 賵賷卮賷乇 賴匕丕 廿賱賶 兀賳 丕賱爻毓丕丿丞 鬲賮鬲丨 賲噩賲賵毓丞 賱丕 賱賴丕 丨氐乇 賲賳 丕賱廿賲賰丕賳賷丕鬲貙 賲孬賱 丕賱鬲毓乇賮 毓賱賶 兀氐丿賯丕亍 噩丿丿貙 賵丕賱孬乇丕亍貙 賵鬲胤賵賷乇 毓賱丕賯丞 兀賵孬賯 賲毓 丕賱匕丕鬲. 賮賷 賲爻乇丨賷丞 賮賷 丕賳鬲馗丕乇 睾賵丿賵 賷胤賱亘 賮賱丕丿賷賲賷乇 賲賳 廿爻鬲乇丕睾賵賳 兀賳 賷賯賵賱 廿賳賴 爻毓賷丿 丨鬲賶 賵廿賳 賱賲 賷賰賳 匕賱賰 氐丨賷丨丕賸禄貙 賵賷賵丕賮賯 廿爻鬲乇丕睾賵賳 毓賱賶 胤賱亘 氐丿賷賯賴 賮賷 丕賱賳賴丕賷丞貙 賯丕卅賱丕賸 廿賳賴 爻毓賷丿貙 孬賲 賷囟賷賮: 芦賵丕賱丌賳貙 賲丕匕丕 賳賮毓賱 賵賯丿 氐乇賳丕 爻毓丿丕亍責禄. 廿賳 賲丕 賷孬賷乇 丕賱爻丐丕賱 亘丕賱賳爻亘丞 廿賱賶 氐賲賵賷賱 亘賷賰賷鬲 賴賵 賲丕 廿匕丕 賰丕賳鬲 丕賱爻毓丕丿丞 鬲丐丿賷 廿賱賶 兀賷 卮賷亍 毓賱賶 丕賱廿胤賱丕賯 兀賲丕 兀賳氐丕乇 丕賱鬲賮賰賷乇 丕賱廿賷噩丕亘賷 賮賷乇賵賳 賮賷 丕賱爻毓丕丿丞 賲賮鬲丕丨 賰賱 卮賷亍 噩賷丿 賮賷 丕賱丨賷丕丞貨 芦賰賱 卮賷亍 賷亘丿兀 亘丕賱爻毓丕丿丞禄 賮賷 賰鬲賷亘丕鬲 丕賱賲爻丕毓丿丞 丕賱匕丕鬲賷丞 睾丕賱亘丕賸 賲丕 賷購賯鬲亘爻 賲賳 賱丕賴賵鬲賷 兀賵丕卅賱 丕賱賯乇賳 丕賱毓卮乇賷賳 兀賱亘乇鬲 卮賮丕賷鬲夭乇 (291) 賯賵賱賴: 丕賱賳噩丕丨 賱賷爻 賲賮鬲丕丨 丕賱爻毓丕丿丞貙 丕賱爻毓丕丿丞 賲賮鬲丕丨 丕賱賳噩丕丨.
毓賳丿賲丕 賷鬲毓賱賯 丕賱兀賲乇 亘丕賱爻毓丕丿丞貙 賮廿賳賴 賷氐亘丨 兀賰孬乇 鬲毓賯賷丿丕賸. 賷卮賷乇 噩賵乇噩賷賵 兀睾丕賲亘賷賳 兀睾丕賲亘賷賳 廿賱賶 兀賳 丕賱卮禺氐 丕賱爻毓賷丿 賱丕 賷賲賰賳賴 兀賳 賷毓乇賮 兀賳賴 賰匕賱賰貙 賱兀賳 賲賵囟賵毓 丕賱爻毓丕丿丞 賱賷爻 賲賵囟賵毓丕賸 賮賷 丨丿賾 匕丕鬲賴 賵賱丕 賷兀禺匕 卮賰賱 丕賱賵毓賷禄 丕賱爻毓丕丿丞 夭賱賯丞 賵賴卮丞 賵賲乇丕賵睾丞貙 賵賴賷 賮賷 丨丕賱丞 鬲賮賱賾鬲 丿丕卅賲. 廿賳賴丕 鬲賮丕噩卅賳丕 賮賷 丕賱賱丨馗丕鬲 丕賱毓丕丿賷丞貙 賵賱賰賳賴丕 鬲購賮賱鬲 賲賳賾丕 賰賱賾賲丕 鬲賵賯毓賳丕賴丕. 賵賰賲丕 賯丕賱 亘丕爻賰丕賱 亘乇賵讴賳乇 : 芦 賱丕 兀丨丿 毓賱賶 賷賯賷賳 賲賳 兀賳賴 爻毓賷丿 丨賯丕賸貨 廿賳 胤乇丨 丕賱爻丐丕賱 賷賮爻丿 丕賱噩賵丕亘 亘丕賱賮毓賱禄.
賮賷 丿乇丕爻丞 賲毓乇賵賮丞 噩賷丿丕賸 毓丕賲 1978 貙 兀乇丕丿 賮乇賷賯 賲賳 毓賱賲丕亍 丕賱賳賮爻 賮賴賲 丕賱胤亘賷毓丞 丕賱賳爻亘賷丞 賱賱爻毓丕丿丞 賵丕爻鬲禺丿賲賵丕 賲噩賲賵毓鬲賷賳貙 鬲鬲兀賱賮 丕賱兀賵賱賶 賲賳 丕賱賮丕卅夭賷賳 亘丕賱賷丕賳氐賷亘 丕賱匕賷賳 丨氐賱賵丕 毓賱賶 噩賵丕卅夭 賰亘乇賶 鬲鬲乇丕賵丨 亘賷賳 50000 賵 1000000 丿賵賱丕乇. 兀賲丕 丕賱賲噩賲賵毓丞 丕賱兀禺乇賶 賮賰丕賳鬲 賲賳 囟丨丕賷丕 丨賵丕丿孬 禺胤賷乇丞 兀氐賷亘賵丕 亘丕賱卮賱賱 亘毓囟賴賲 賲賳 丕賱禺氐乇 廿賱賶 兀爻賮賱 賵丕賱亘毓囟 丕賱丌禺乇 賲賳 丕賱毓賳賯). 賵毓賱賶 爻亘賷賱 丕賱廿丨丕賱丞 丕賱賯賷丕爻賷丞貙 兀囟丕賮賵丕 賲噩賲賵毓丞 賲乇噩毓賷丞 賲賳 丕賱兀卮禺丕氐 丕賱毓丕丿賷賷賳 丕賱匕賷賳 賱賲 賷乇亘丨賵丕 孬乇賵丞 賵賱賲 賷氐丕亘賵丕 亘丕賱卮賱賱. 賵毓賳丿賲丕 噩賲毓 丕賱亘丕丨孬賵賳 丕賱賳鬲丕卅噩貙 賵噩丿賵丕 兀賳 丕賱賮丕卅夭賷賳 亘丕賱賷丕賳氐賷亘 賱賲 賷賰賵賳賵丕 兀賰孬乇 爻毓丕丿丞 賲賳 丕賱賲噩賲賵毓丞 丕賱賲乇噩毓賷丞. 賮賴賲 賮賷 丕賱賵丕賯毓貙 賰丕賳賵丕 賯丿 兀氐亘丨賵丕 兀賯賱 鬲賲鬲毓丕賸 亘兀賳卮胤鬲賴賲 丕賱賷賵賲賷丞貙 賲賯丕乇賳丞 亘丕賱賲噩賲賵毓丞 丕賱鬲賷 兀氐賷亘鬲 亘丕賱卮賱賱 丨丿賷孬丕賸貙 賰賲丕 賰丕賳 賱丿賶 丕賱賮丕卅夭賷賳 亘丕賱賷丕賳氐賷亘 賳馗乇丞 兀賰孬乇 鬲卮丕丐賲丕賸 亘卮兀賳 丕賱賲爻鬲賯亘賱. 賵賲賳 賴匕丕貙 鬲賵氐賱 丕賱亘丕丨孬賵賳 廿賱賶 丕爻鬲賳鬲丕噩 賲賮丕丿賴 兀賳 芦丕賱賲賰賮賵賮賷賳 賵丕賱賲鬲禺賱賮賷賳 賵丕賱賲卮賵賴賷賳 賱賷爻賵丕 兀賯賱 爻毓丕丿丞 賲賳 丕賱丌禺乇賷賳禄.
賱賲 賷賰賳 芦丕賱廿乇卮丕丿 丕賱丨賷丕鬲賷禄 賲毓乇賵賮丕賸 賳爻亘賷丕賸 賯亘賱 亘囟毓丞 毓賯賵丿貙 兀賲丕 丕賱丌賳 賮賯丿 兀氐亘丨 賲賴賳丞 卮丕卅毓丞貙 丨賷孬 賷賵噩丿 丨賵丕賱賷 45000 賲乇卮丿 賮賷 噩賲賷毓 兀賳丨丕亍 丕賱毓丕賱賲貙 賵鬲丿乇賾 賴匕賴 芦丕賱氐賳丕毓丞禄 廿噩賲丕賱丕賸 賲亘賱睾 2 賲賱賷丕乇 丿賵賱丕乇 爻賳賵賷丕賸. 賵鬲鬲賳賵賾毓 禺賱賮賷丞 丕賱賲乇卮丿賷賳 亘賵噩賴 禺丕氐貙 賲賳 兀卮禺丕氐 匕賵賷 鬲毓賱賷賲 亘爻賷胤 兀賵 睾賷乇 賲鬲毓賱賲賷賳貙 廿賱賶 兀卮禺丕氐 丨丕氐賱賷賳 毓賱賶 丿乇噩丞 丕賱丿賰鬲賵乇丕賴 賮賷 毓賱賲 丕賱賳賮爻 丕賱廿賰賱賷賳賷賰賷 賵賱丿賷賴賲 爻賳賵丕鬲 毓丿賷丿丞 賲賳 丕賱禺亘乇丞 丕賱毓賲賱賷丞. 賵賲賳 丕賱卮丕卅毓 兀賷囟丕賸 亘丕賱賳爻亘丞 廿賱賶 丕賱兀毓囟丕亍 匕賵賷 丕賱禺亘乇丞 丕賱毓丕賱賷丞 賮賷 賲賴賳 兀禺乇賶貙 賲孬賱 丕賱賲丨賱賱賷賳 丕賱賳賮爻賷賷賳貙 兀賳 賷毓賷丿賵丕 鬲氐賳賷賮 兀賳賮爻賴賲 賰賲乇卮丿賷賳貙 賲鬲賵賯毓賷賳 兀賳 鬲氐亘丨 兀毓賲丕賱賴賲 兀賰孬乇 乇亘丨丕賸 賳鬲賷噩丞 匕賱賰.
賷賲賰賳賰 丕賱毓孬賵乇 毓賱賶 賲乇卮丿賷賳 賷爻丕毓丿賵賳賰 毓賱賶 兀丿丕亍 毓賲賱賰 亘胤乇賷賯丞 兀賮囟賱貙 兀賵 丕賱丨氐賵賱 毓賱賶 賵馗賷賮丞 噩丿賷丿丞貙 兀賵 丕賱鬲毓丕賲賱 賲毓 賯囟丕賷丕 卮禺氐賷丞 氐毓亘丞貙 兀賵 卮乇丕亍 賲賳夭賱貙 兀賵 鬲丨爻賷賳 氐丨鬲賰貙 兀賵 鬲賲鬲賷賳 毓賱丕賯鬲賰 賲毓 丕賱賱賴貙 亘賱 賷賲賰賳賰 丨鬲賶 丕爻鬲卮丕乇丞 賲賳 賷爻賲賵賳 亘賭芦賲丨賯賯賷 丕賱乇睾亘丕鬲 丕賱匕賷賳 噩乇賶 鬲丿乇賷亘賴賲 亘丿乇噩丞 丕丨鬲乇丕賮賷丞 賱賲爻丕毓丿鬲賰 毓賱賶 賲毓乇賮丞 賲丕 鬲乇賷丿賴 亘丕賱賮毓賱!
廿賳 噩賲賷毓 兀卮賰丕賱 丕賱廿乇卮丕丿 鬲毓鬲賲丿 毓賱賶 賮賰乇丞 賲丨丿賾丿丞 賲賵乇賵孬丞 賲賳 丕賱鬲賮賰賷乇 丕賱廿賷噩丕亘賷貙 鬲毓鬲賲丿 毓賱賶 兀賳 丕賱賮乇丿 賱丿賷賴 丕賱賯丿乇丞 毓賱賶 鬲丨乇賷乇 廿賲賰丕賳丕鬲賴 丕賱丿丕禺賱賷丞.
廿賳 芦丕賱廿乇卮丕丿禄 貙 賰賲丕 賷禺亘乇賳丕 賲賲丕乇爻 丌禺乇貙 賴賵 芦丕賱毓孬賵乇 毓賱賶 禺亘賷乇賰 丕賱丿丕禺賱賷 丕賱禺丕氐 賱賰賷 賷賵氐賱賰 廿賱賶 兀賴丿丕賮賰禄.
賲丕 賷噩毓賱 芦丕賱廿乇卮丕丿禄 賲賯亘賵賱丕賸 鬲賲丕賲丕賸 賴賵 兀賳賴 賱丕 賷毓乇賮 丨丿賵丿丕賸貙 賵賷賲賰賳 兀賳 賷兀鬲賷 亘兀卮賰丕賱 鬲噩乇賷亘賷丞 賵賲乇丨丞. 賲賳 丕賱兀賲孬賱丞 毓賱賶 匕賱賰 丕賱兀爻賱賵亘 丕賱兀賰孬乇 卮賷賵毓丕賸 賵丕賱賲毓乇賵賮 亘丕爻賲 芦丕賱廿乇卮丕丿 丕賱禺賷賱賷禄 兀賵 丕賱廿乇卮丕丿 亘賲爻丕毓丿丞 丕賱禺賷賵賱貙 賵丕賱匕賷 賷賵馗賮 丕賱禺賷賵賱 賱賲爻丕毓丿丞 丕賱毓賲賱丕亍 毓賱賶 廿賰鬲卮丕賮 賳賯丕胤 賯賵鬲賴賲 丕賱賲禺亘賵亍丞. 賷賯丿賾賲 亘乇賳丕賲噩 丕賱鬲丿乇賷亘 丕賱賲爻賲賾賶 芦丨氐丕賳 丕賱丨賰賲丞禄貙 賵賲賯乇賴 賲賷賳賷丕亘賵賱賷爻 賴匕賴 丕賱禺丿賲丞貙 賵賷爻丕毓丿 丕賱賲丿賷乇賷賳 毓賱賶 鬲胤賵賷乇 賲賴丕乇丕鬲賴賲 賲賳 禺賱丕賱 鬲毓賱賾賲 丕賱兀丨氐賳丞 爻賵爻 賵賯賷丕丿鬲賴丕 賵賴賳丕賰 賲孬丕賱 丌禺乇 睾賷乇 鬲賯賱賷丿賷 賴賵 亘乇賳丕賲噩 毓胤賱丞 賳賴丕賷丞 丕賱兀爻亘賵毓 丕賱賲爻賲賾賶 芦丕賱賴乇賵亘 賲賳 賯賮氐 丕賱廿賳爻丕賳禄 賵丕賱匕賷 鬲丿賷乇賴 賲丕乇孬丕 亘賰貙 賵賮賷賴 鬲賯賵賲 賲噩賲賵毓丕鬲 賲賳 丕賱乇噩丕賱 丕賱匕賷賳 賷卮毓乇賵賳 亘丕賱禺匕賱丕賳 賵禺賷亘丞 丕賱兀賲賱 亘爻賱爻賱丞 賲賳 丕賱廿乇卮丕丿丕鬲 賲賳 丕賯鬲賮丕亍 丌孬丕乇 丕賱丨賷賵丕賳丕鬲 廿賱賶 夭賻賳賿丿賽 丕賱賳賾丕乇貙 賵賮賷賴 賷購胤賱亘 賲賳 丕賱乇噩丕賱 禺賱丕賱 丕賱鬲丿乇賷亘 兀賳 賷賮賰乇賵丕 賮賷 兀賳賮爻賴賲 賰丨賷賵丕賳丕鬲貙 賵兀賳 賷爻鬲禺丿賲賵丕 丨丕爻丞 丕賱爻賲毓 賱鬲鬲亘毓 兀賳賮爻賴賲 賵鬲丨丿賷丿 兀賲賰賳丞 亘毓囟賴賲 亘毓囟丕賸. 賰賱賾 匕賱賰 賮賷 賲丨丕賵賱丞 賱廿賷賯丕馗 丕賱丨賵丕爻 賵丕賱睾乇丕卅夭 丕賱鬲賷 賷賮鬲乇囟 兀賳賴丕 賲丕鬲鬲 亘爻亘亘 丕賱賵馗丕卅賮 丕賱賲賰鬲亘賷丞 賵丕賱賴賵丕鬲賮 丕賱匕賰賷丞禄.
賴賳丕賰 卮賷亍 噩匕丕亘 賱賱睾丕賷丞 賮賷 丕賱賮賰乇丞 丕賱鬲賷 鬲賯賵賱 廿賳賳丕 噩賲賷毓丕賸 賱丿賷賳丕 廿賲賰丕賳丕鬲 亘丕胤賳丞 禺賮賷丞. 賴賳丕賰 兀賷囟丕賸 卮賷亍 賲睾乇 賮賷 鬲毓夭賷夭 丕賱匕丕鬲: 賷賲賰賳賳丕 兀賳 賳氐亘丨 賳爻禺丕賸 兀賮囟賱 賲賳 兀賳賮爻賳丕貙 毓丕胤賮賷丕賸 賵乇賵丨賷丕賸貙 賱賰賳 賴賳丕賰 兀爻亘丕亘 賵噩賷賴丞 丨賯丕賸 賱賱鬲卮賰賷賰 賮賷 匕賱賰貙賵賯丿 賱丕丨馗鬲 毓丕賱賲丞 丕賱丕噩鬲賲丕毓 丌乇賱賷 乇丕爻賱 賴賵賰爻 鬲卮丕賷賱丿 賮賷 鬲丨賱賷賱賴丕 丕賱賳賯丿賷 兀賳 丕賱廿乇卮丕丿 賷賳胤賵賷 毓賱賶 卮賰賱 睾乇賷亘 賲賳 丕賱丕乇鬲亘丕胤 亘賲氐丕丿乇 丿丕禺賱賷丞 鬲毓賰爻 丕賱賲爻丐賵賱賷丞貙 兀賷 賷噩亘 毓賱賷賰 鬲丨賲賱 丕賱賲爻丐賵賱賷丞 毓賳 丨賷丕鬲賰 丕賱禺丕氐丞 賵卮毓賵乇賰 亘丕賱乇賮丕賴. 賱賷爻鬲 賴匕賴 丕賱乇丐賷丞 賵賴賲賷丞 賮賯胤 貙 亘賱 賴賷 賮馗丞 兀賷囟丕賸貨 賲丕 鬲賯賵賱賴 賴賵 兀賳賳丕 賳鬲爻亘賾亘 賮賷 賲氐丕卅乇賳丕 亘兀賳賮爻賳丕貙 賵賰賲丕 賯丕賱鬲 廿乇賳乇丕賷賰: 芦廿賳 丕賱賵噩賴 丕賱丌禺乇 賲賳 丕賱廿賷噩丕亘賷丞 賷賰賲賳 賮賷 丕賱廿氐乇丕乇 丕賱卮丿賷丿 毓賱賶 丕賱賲爻丐賵賱賷丞 丕賱卮禺氐賷丞禄. 賴匕丕 賷鬲囟賲賾賳 兀賳 噩賲賷毓 丕賱毓賵丕卅賯 丕賱鬲賷 賯丿 賷賵丕噩賴賴丕 丕賱賲乇亍 賱賷爻鬲 賳鬲丕噩丕賸 賱爻賱爻賱丞 賲毓賯丿丞 賲賳 丕賱馗乇賵賮貙 亘賱 鬲毓賵丿 賮賷 丕賱賳賴丕賷丞 廿賱賶 賲丕 賷賮毓賱賴 丕賱卮禺氐 賳賮爻賴. 廿賳 賮賯丿丕賳 丕賱賵馗賷賮丞 賲孬賱丕賸 賱賷爻 賳丕鬲噩丕賸 毓賳 鬲丿賴賵乇 丕賱兀賵囟丕毓 丕賱丕賯鬲氐丕丿賷丞貙 亘賱 賴賵 賳鬲丕噩 賲賵賯賮 丕賱賮乇丿貙 兀賵 廿賳 丕賱鬲毓丕賮賷 賲賳 爻乇賲 乇胤丕賳 丕賱孬丿賷 賱丕 賷賯鬲氐乇 賮賯胤 锟斤拷賱賶 鬲賱賯賷 丕賱毓賱丕噩 丕賱賲鬲禺氐氐貙 亘賱 賷鬲毓賱賯 亘賯賵丞 廿乇丕丿鬲賰 賵賲丕 廿匕丕 賰賳鬲 賯丿 乇賰夭鬲 匕賴賳賷丕賸 毓賱賶 丕賱卮賮丕亍貙 兀賵 賰賲丕 鬲丿賾毓賷 亘賷乇賳: 芦丕賱賲乇囟 賱丕 賷賲賰賳 兀賳 賷賵噩丿 賮賷 丕賱噩爻賲 丕賱匕賷 賱丿賷賴 兀賮賰丕乇 賲鬲賳丕睾賲丞禄! 賲丕匕丕 毓賳 丕賱賰賵丕乇孬 丕賱胤亘賷毓賷丞 責 毓賳丿 胤乇丨 賴匕丕 丕賱爻丐丕賱 亘毓丿 賰丕乇孬丞 鬲爻賵賳丕賲賷 毓丕賲 2004貙 賯丕賱鬲 亘賷乇賳: 芦賵賮賯丕賸 賱賯丕賳賵賳 丕賱噩丕匕亘賷丞貙 賱丕亘丿 兀賳 丕賱囟丨丕賷丕 賰丕賳賵丕 毓賱賶 匕亘匕亘丞 丕賱丨丿孬 賳賮爻賴 !
廿賳 丕賱賵毓賷 丕賱賲夭毓噩 亘卮兀賳 賴匕賴 丕賱賲爻丐賵賱賷丞 賷孬賷乇 卮毓賵乇丕賸 卮丿賷丿丕賸 亘丕賱賯賱賯 賵鬲卮賷乇 乇賷賳丕鬲丕 爻丕賱賷賰賱 廿賱賶 兀賳 賲賴賲丞 丕賱賲乇卮丿 賴賷 鬲兀噩賷賱 賴匕丕 丕賱賯賱賯 賲丐賯鬲丕賸貙 賮毓賳丿賲丕 賳鬲丨丿孬 賲毓 丕賱賲乇卮丿 賳夭賷賱 亘毓囟 賲禺丕賵賮賳丕貙 賱賰賳 丕賱賲乇卮丿 賱丕 賷賲孬賱 卮禺氐賷丞 丕賱兀亘 丕賱丕爻鬲亘丿丕丿賷丞 賮賷禺亘乇賳丕 亘賲丕匕丕 賳賮毓賱 賵賰賷賮 賳鬲氐乇賮. 賵亘賰賱賲丕鬲 爻丕賱賷賰賱: 賲賳 丕賱兀賴賲賷丞 亘賲賰丕賳 兀賳 賱丕 賷亘丿賵 丕賱賲乇卮丿 兀賵 賷鬲氐乇賮 亘賵氐賮賴 爻賱胤丞 鬲胤賱亘 丕賱胤丕毓丞貙 賵賷噩亘 亘丿賱丕賸 毓賳 匕賱賰貙 兀賳 賷賰賵賳 賲孬賱 丕賱賲爻丕毓丿 丕賱禺賷乇賷 丕賱匕賷 丕禺鬲丕乇 卮禺氐 賲丕 兀賳 賷爻鬲賲毓 廿賱賷賴禄. 賴匕賴 賴賷 丕賱夭丕賵賷丞 丕賱鬲賷 賷賲賰賳賳丕 兀賳 賳乇賶 賮賷賴丕 丕賱噩丕賳亘 丕賱丌禺乇 賲賳 丕賱賲乇卮丿貙 賮丕賱賲乇卮丿 賱賲 賷毓丿 賷鬲禺賱賾賶 毓賳 賯賱賯 丕賱毓賲賷賱 丕賱賲鬲丿乇賾亘貙 賵賱賰賳賴 賷丿賮毓 丕賱毓賲賷賱 賲乇丞 兀禺乇賶 亘丕鬲噩丕賴 丕賱賯亘賵賱 亘賲丕 賮賷 丕賱丕禺鬲賷丕乇 賲賳 丕爻鬲亘丿丕丿. 廿賳賾 兀丨丿 丕賱兀爻丕賱賷亘 丕賱賯賷丕爻賷丞 丕賱鬲賷 賷爻鬲禺丿賲賴丕 丕賱毓丿賷丿 賲賳 丕賱賲乇卮丿賷賳 鬲鬲賲孬賱 賮賷 爻丐丕賱 毓賲賱丕卅賴賲 毓賳 卮賷亍 賲丕 毓賱賶 睾乇丕乇: 芦鬲禺賷賾賱 兀賳 丕賱賲丕賱 兀賵 丕賱毓賵丕卅賯 丕賱兀禺乇賶 賱賷爻鬲 賴賷 丕賱賲卮賰賱丞貙 賮賲丕匕丕 爻鬲賰賵賳 毓賱賷賴 丨賷丕鬲賰 賮賷 賳丨賵 毓卮乇 爻賳賵丕鬲責禄. 廿賳 兀爻卅賱丞 賲孬賱 賴匕賴 鬲睾乇賷 丕賱賲乇卮丿 亘兀賳 賷賱毓亘 賱毓亘丞 禺賷丕賱賷丞貙 賵賱賰賳 賲賳 丕賱賳丕丨賷丞 丕賱賳賲胤賷丞 毓丕丿丞 賲丕 鬲氐亘丨 . 賴匕賴 丕賱賱毓亘丞 賯丕爻賷丞 毓賳丿賲丕 賷丨丕賵賱 丕賱賲乇卮丿賵賳 廿賯賳丕毓 賲鬲丿乇亘賷賴賲 亘賭芦乇丐賷丞禄 兀賳 丕賱毓丕卅賯 丕賱丨賯賷賯賷 丕賱賵丨賷丿 賱鬲丨賯賷賯 賴匕賴 丕賱鬲禺賷賱丕鬲 賴賵 兀賳賮爻賴賲.
毓賳 胤乇賷賯 乇丿賾 丕賱賯賱賯 廿賱賶 丕賱賮乇丿 賳賮爻賴 賱丕 賷賯賵賲 丕賱賲乇卮丿 亘賲毓丕賱噩丞 氐丿賲丞 丕賱丕禺鬲賷丕乇 亘賯丿乇 賲丕 賷賯賵賲 亘鬲賰孬賷賮賴丕貙 賴匕丕 賴賵 噩賵賴乇 兀賷丿賷賵賱賵噩賷丕 丕賱廿乇卮丕丿 丕賱丨賷丕鬲賷貙 賵賰賲丕 鬲夭毓賲 爻丕賱賷賰賱貙 賮廿賳 賴匕賴 丕賱兀賷丿賷賵賱賵噩賷丕 芦鬲氐乇賾 毓賱賶 兀賳 丕賱兀夭賲丞 丕賱賵噩賵丿賷丞 賵丕賱賯賱賯 賷賲孬賱丕賳 賲噩乇丿 毓賵夭 賵丕囟丨 賮賷 賯賵丞 丕賱廿乇丕丿丞 兀賵 兀夭賲丞 丕賱孬賯丞禄. 賵賮賷 睾賷丕亘 爻賱胤丞 禺丕乇噩賷丞貙 賮廿賳 丕賱賲爻丐賵賱賷丞 鬲賯毓 毓賱賶 毓丕鬲賯 丕賱賮乇丿貙 丨賷孬 賷禺鬲賮賷 丕賱兀亘 丕賱賲鬲爻賱賾胤貙 賱賰賳賴 賷毓丕賵丿 丕賱馗賴賵乇 亘氐賷睾丞 賲禺鬲賱賮丞貙 賱丕 賮賷 賴賷卅丞 乇噩賱 睾丕囟亘 賲賳鬲賮禺 丕賱兀賵丿丕噩 賷氐乇禺 賮賷 賵噩賴賰貙 賵賱賰賳 賮賷 丿賵乇 卮禺氐賷丞 睾賷乇 賲乇卅賷丞 賲丿鬲噩丞 賮賷 毓賯賱賰. 廿賳 賲丕 賷噩毓賱 丕賱鬲毓丕賲賱 賲毓 賴匕丕 丕賱賳賲胤 兀賰孬乇 氐毓賵亘丞 賴賵 兀賳賴 賱丕 賷鬲乇賰賰 亘賲賮乇丿賰 兀亘丿丕賸貙 賵賰賱賲丕 夭丕丿 廿丨亘丕胤賰 賵睾囟亘賰 賲賳賴貙 丕賳賰賮兀鬲 廿賱賶 丕賱丿丕禺賱 亘胤乇賷賯丞 毓賳賷賮丞.
- 丕賱鬲賳賲賷丞 丕賱亘卮乇賷丞 賵鬲兀噩賷噩 賳丕乇 丕賱賳乇噩爻賷丞
賲丕 賷賯鬲乇丨賴 賰乇賷爻鬲賵賮乇 賱丕卮 賴賳丕 賴賵 兀賳賴 亘丿賱丕賸 賲賳 賲毓丕賱噩丞 賯囟丕賷丕 丕賱賯賱賯 丕賱匕丕鬲賷貙 賮廿賳 丕賱孬賯丕賮丞 丕賱毓賱丕噩賷丞 鬲丐噩賾噩 賳丕乇 丕賱賳乇噩爻賷丞貙 賮賱丕 賷孬賷乇 丕賱兀卮禺丕氐 丕賱丌禺乇賵賳 丕賴鬲賲丕賲賰 廿賱丕 亘賯丿乇 賲丕 賷賲賰賳賴賲 鬲毓賱賷賲賰 丕賱賲夭賷丿 毓賳 賳賮爻賰貙 賵賷賲賰賳賰 亘丕爻鬲禺丿丕賲 賳賵毓 賲賳 乇丿賵丿 丕賱賮毓賱 丕賱毓賰爻賷丞 鬲賲丕賲丕賸貙 兀賳 鬲丿賲噩 丌乇丕亍 丕賱丌禺乇賷賳 賱睾乇囟 鬲毓夭賷夭 丕賱匕丕鬲. 賵賷鬲丕亘毓 賱丕卮 賯丕卅賱丕賸 廿賳賻賾 賴匕丕 丕賱毓丕賱賲 賲賳毓夭賱 噩丿丕賸貙 丨賷孬 鬲丨賷胤 亘賴 丕賱賲孬賱 賵丕賱氐賵乇 丕賱匕丕鬲賷丞貙 賵丕賱兀爻賵兀 賲賳 賰賱 匕賱賰 賴賵 兀賳 賴匕賴 丕賱毓賱丕賯丞 丕賱丨賲賷賲丞 丕賱鬲賷 胤賵賾乇鬲賴丕 賲毓 匕丕鬲賰 賷鬲丨鬲賲 毓賱賷賴丕 兀賳 鬲兀禺匕 賲賳毓胤賮丕賸 毓賳賷賮丕賸. 賵賰賲丕 賷卮賷乇 爻賱丕賮賵賷 噩賷噩賰 賮賷 賰鬲丕亘賴 芦丕賲爻兀賱丞 毓賵賷氐丞禄貙 賮廿賳 芦丕賱賲孬賱 丕賱禺賷丕賱賷丞貙 賲孬賱 丕賱賳噩丕丨 賵丕賱賱賷丕賯丞 丕賱亘丿賳賷丞 睾丕賱亘丕賸 賲丕 鬲乇鬲丿 毓賳 丕賱匕丕鬲 賲鬲禺賱賾賷丞 毓賳賴丕. 賵丕賱賵賴賲 亘兀賳賳丕 禺丕乇噩 丕賱賲噩鬲賲毓 賵賯丕丿乇賵賳 毓賱賶 鬲卮賰賷賱 兀賳賮爻賳丕 亘兀賳賮爻賳丕 賮賷 氐賵乇丞 丕賱賰賲丕賱 賷賳鬲噩 毓賳賴 毓賵丿丞 兀賳丕 毓賱賷丕 卮乇爻丞禄. 賴匕丕 賳賵毓 禺丕氐 賲賳 丕賱兀賳丕 丕賱毓賱賷丕貙 賵賴賵 賱丕 賷賯賵賱 芦賱丕禄貙 兀賵 賲丕 賷賲賰賳賳丕 兀賵 賱丕 賷賲賰賳賳丕 賮毓賱賴. 賵賲孬賱 丕賱賲乇卮丿貙 賮廿賳 賴匕丕 丕賱賳賲胤 賷禺亘乇賳丕 亘兀賳 賳亘匕賱 丕賱賲夭賷丿 賱賳賰賵賳 兀賮囟賱貙 賵賱賳賰賵賳 賳丨賳 兀賳賮爻賳丕貙 賵賮賷 睾囟賵賳 匕賱賰貙 鬲馗賱 丕賱兀賳丕 丕賱毓賱賷丕 賲丨亘胤丞賸貙 賵鬲卮賷乇 亘丕爻鬲賲乇丕乇 廿賱賶 兀賳賴 賰丕賳 亘廿賲賰丕賳賳丕 兀丿丕亍 賲丕 賴賵 兀賮囟賱 亘賰孬賷乇. 賷賯賵賱 噩賷噩賰: 芦賱匕賱賰 賷賰賵賳 賱丿賷賳丕 賲賵囟賵毓 賳乇噩爻賷 鬲賲丕賲丕賸貙 亘毓賷丿 毓賳 丕賱爻賲丕丨 賱賴 亘丕賱胤賮賵 亘丨乇賷丞 賮賷 鬲賵丕夭賳賴 睾賷乇 丕賱賲囟胤乇亘貙 賵賲毓 匕賱賰貙 賮廿賳 賴匕丕 丕賱丕賳睾賱丕賯 丕賱匕丕鬲賷 丕賱賳乇噩爻賷 賷鬲乇賰 丕賱賲賵囟賵毓 乇賴賷賳 丕賱乇兀賮丞 丕賱賳丕毓賲丞 丕賱鬲賷 鬲兀賲乇 丕賱兀賳丕 丕賱毓賱賷丕 亘丕賱丕爻鬲賲鬲丕毓 亘賴丕禄.
毓賳丿 丕賱丕爻鬲賲丕毓 亘毓賳丕賷丞 廿賱賶 丕賱兀賳丕 丕賱毓賱賷丕 賲丕 亘毓丿 丕賱丨丿丕孬賷丞 丕賱鬲賷 鬲兀賲乇賳丕 亘丕賱丕爻鬲賲鬲丕毓貙 賷噩亘 兀賳 賳丿乇賰 兀賳 丕賱乇爻丕賱丞 賱賷爻鬲 氐丕丿賯丞貙 亘賱 賴賵 兀賲乇賹 (廿賷毓丕夭) 鬲賴賰賲賷貙 賱兀賳 賲丕 鬲毓乇賮賴 丕賱兀賳丕 丕賱毓賱賷丕 賴賵 兀賳 丕賱丕爻鬲賲鬲丕毓 賲爻鬲丨賷賱 丕賱鬲丨賯賯 賮賷 賳賴丕賷丞 丕賱賲胤丕賮貙 禺丕氐丞賸 廿匕丕 鬲賲 丕賱鬲毓亘賷乇 毓賳賴 亘賵氐賮賴 兀賲乇丕賸 賲賳 丕賱兀賵丕賲乇.
賲丕匕丕 賳賮毓賱 丕賱丌賳貙 賵賯丿 氐乇賳丕 爻毓丿丕亍責禄
氐賲賵賷賱 亘賷賰賷鬲貙 賮賷 丕賳鬲馗丕乇 睾賵丿賵貙 1953 (265)
睾丕賱亘丕賸 賲丕 賷馗賴乇 丕賱賳噩丕丨 賵丕賱爻毓丕丿丞 噩賳亘丕賸 廿賱賶 噩賳亘貙 賵賷卮賷乇 賴匕丕 廿賱賶 兀賳 丕賱爻毓丕丿丞 鬲賮鬲丨 賲噩賲賵毓丞 賱丕 賱賴丕 丨氐乇 賲賳 丕賱廿賲賰丕賳賷丕鬲貙 賲孬賱 丕賱鬲毓乇賮 毓賱賶 兀氐丿賯丕亍 噩丿丿貙 賵丕賱孬乇丕亍貙 賵鬲胤賵賷乇 毓賱丕賯丞 兀賵孬賯 賲毓 丕賱匕丕鬲. 賮賷 賲爻乇丨賷丞 賮賷 丕賳鬲馗丕乇 睾賵丿賵 賷胤賱亘 賮賱丕丿賷賲賷乇 賲賳 廿爻鬲乇丕睾賵賳 兀賳 賷賯賵賱 廿賳賴 爻毓賷丿 丨鬲賶 賵廿賳 賱賲 賷賰賳 匕賱賰 氐丨賷丨丕賸禄貙 賵賷賵丕賮賯 廿爻鬲乇丕睾賵賳 毓賱賶 胤賱亘 氐丿賷賯賴 賮賷 丕賱賳賴丕賷丞貙 賯丕卅賱丕賸 廿賳賴 爻毓賷丿貙 孬賲 賷囟賷賮: 芦賵丕賱丌賳貙 賲丕匕丕 賳賮毓賱 賵賯丿 氐乇賳丕 爻毓丿丕亍責禄. 廿賳 賲丕 賷孬賷乇 丕賱爻丐丕賱 亘丕賱賳爻亘丞 廿賱賶 氐賲賵賷賱 亘賷賰賷鬲 賴賵 賲丕 廿匕丕 賰丕賳鬲 丕賱爻毓丕丿丞 鬲丐丿賷 廿賱賶 兀賷 卮賷亍 毓賱賶 丕賱廿胤賱丕賯 兀賲丕 兀賳氐丕乇 丕賱鬲賮賰賷乇 丕賱廿賷噩丕亘賷 賮賷乇賵賳 賮賷 丕賱爻毓丕丿丞 賲賮鬲丕丨 賰賱 卮賷亍 噩賷丿 賮賷 丕賱丨賷丕丞貨 芦賰賱 卮賷亍 賷亘丿兀 亘丕賱爻毓丕丿丞禄 賮賷 賰鬲賷亘丕鬲 丕賱賲爻丕毓丿丞 丕賱匕丕鬲賷丞 睾丕賱亘丕賸 賲丕 賷購賯鬲亘爻 賲賳 賱丕賴賵鬲賷 兀賵丕卅賱 丕賱賯乇賳 丕賱毓卮乇賷賳 兀賱亘乇鬲 卮賮丕賷鬲夭乇 (291) 賯賵賱賴: 丕賱賳噩丕丨 賱賷爻 賲賮鬲丕丨 丕賱爻毓丕丿丞貙 丕賱爻毓丕丿丞 賲賮鬲丕丨 丕賱賳噩丕丨.
毓賳丿賲丕 賷鬲毓賱賯 丕賱兀賲乇 亘丕賱爻毓丕丿丞貙 賮廿賳賴 賷氐亘丨 兀賰孬乇 鬲毓賯賷丿丕賸. 賷卮賷乇 噩賵乇噩賷賵 兀睾丕賲亘賷賳 兀睾丕賲亘賷賳 廿賱賶 兀賳 丕賱卮禺氐 丕賱爻毓賷丿 賱丕 賷賲賰賳賴 兀賳 賷毓乇賮 兀賳賴 賰匕賱賰貙 賱兀賳 賲賵囟賵毓 丕賱爻毓丕丿丞 賱賷爻 賲賵囟賵毓丕賸 賮賷 丨丿賾 匕丕鬲賴 賵賱丕 賷兀禺匕 卮賰賱 丕賱賵毓賷禄 丕賱爻毓丕丿丞 夭賱賯丞 賵賴卮丞 賵賲乇丕賵睾丞貙 賵賴賷 賮賷 丨丕賱丞 鬲賮賱賾鬲 丿丕卅賲. 廿賳賴丕 鬲賮丕噩卅賳丕 賮賷 丕賱賱丨馗丕鬲 丕賱毓丕丿賷丞貙 賵賱賰賳賴丕 鬲購賮賱鬲 賲賳賾丕 賰賱賾賲丕 鬲賵賯毓賳丕賴丕. 賵賰賲丕 賯丕賱 亘丕爻賰丕賱 亘乇賵讴賳乇 : 芦 賱丕 兀丨丿 毓賱賶 賷賯賷賳 賲賳 兀賳賴 爻毓賷丿 丨賯丕賸貨 廿賳 胤乇丨 丕賱爻丐丕賱 賷賮爻丿 丕賱噩賵丕亘 亘丕賱賮毓賱禄.
賮賷 丿乇丕爻丞 賲毓乇賵賮丞 噩賷丿丕賸 毓丕賲 1978 貙 兀乇丕丿 賮乇賷賯 賲賳 毓賱賲丕亍 丕賱賳賮爻 賮賴賲 丕賱胤亘賷毓丞 丕賱賳爻亘賷丞 賱賱爻毓丕丿丞 賵丕爻鬲禺丿賲賵丕 賲噩賲賵毓鬲賷賳貙 鬲鬲兀賱賮 丕賱兀賵賱賶 賲賳 丕賱賮丕卅夭賷賳 亘丕賱賷丕賳氐賷亘 丕賱匕賷賳 丨氐賱賵丕 毓賱賶 噩賵丕卅夭 賰亘乇賶 鬲鬲乇丕賵丨 亘賷賳 50000 賵 1000000 丿賵賱丕乇. 兀賲丕 丕賱賲噩賲賵毓丞 丕賱兀禺乇賶 賮賰丕賳鬲 賲賳 囟丨丕賷丕 丨賵丕丿孬 禺胤賷乇丞 兀氐賷亘賵丕 亘丕賱卮賱賱 亘毓囟賴賲 賲賳 丕賱禺氐乇 廿賱賶 兀爻賮賱 賵丕賱亘毓囟 丕賱丌禺乇 賲賳 丕賱毓賳賯). 賵毓賱賶 爻亘賷賱 丕賱廿丨丕賱丞 丕賱賯賷丕爻賷丞貙 兀囟丕賮賵丕 賲噩賲賵毓丞 賲乇噩毓賷丞 賲賳 丕賱兀卮禺丕氐 丕賱毓丕丿賷賷賳 丕賱匕賷賳 賱賲 賷乇亘丨賵丕 孬乇賵丞 賵賱賲 賷氐丕亘賵丕 亘丕賱卮賱賱. 賵毓賳丿賲丕 噩賲毓 丕賱亘丕丨孬賵賳 丕賱賳鬲丕卅噩貙 賵噩丿賵丕 兀賳 丕賱賮丕卅夭賷賳 亘丕賱賷丕賳氐賷亘 賱賲 賷賰賵賳賵丕 兀賰孬乇 爻毓丕丿丞 賲賳 丕賱賲噩賲賵毓丞 丕賱賲乇噩毓賷丞. 賮賴賲 賮賷 丕賱賵丕賯毓貙 賰丕賳賵丕 賯丿 兀氐亘丨賵丕 兀賯賱 鬲賲鬲毓丕賸 亘兀賳卮胤鬲賴賲 丕賱賷賵賲賷丞貙 賲賯丕乇賳丞 亘丕賱賲噩賲賵毓丞 丕賱鬲賷 兀氐賷亘鬲 亘丕賱卮賱賱 丨丿賷孬丕賸貙 賰賲丕 賰丕賳 賱丿賶 丕賱賮丕卅夭賷賳 亘丕賱賷丕賳氐賷亘 賳馗乇丞 兀賰孬乇 鬲卮丕丐賲丕賸 亘卮兀賳 丕賱賲爻鬲賯亘賱. 賵賲賳 賴匕丕貙 鬲賵氐賱 丕賱亘丕丨孬賵賳 廿賱賶 丕爻鬲賳鬲丕噩 賲賮丕丿賴 兀賳 芦丕賱賲賰賮賵賮賷賳 賵丕賱賲鬲禺賱賮賷賳 賵丕賱賲卮賵賴賷賳 賱賷爻賵丕 兀賯賱 爻毓丕丿丞 賲賳 丕賱丌禺乇賷賳禄.
賱賲 賷賰賳 芦丕賱廿乇卮丕丿 丕賱丨賷丕鬲賷禄 賲毓乇賵賮丕賸 賳爻亘賷丕賸 賯亘賱 亘囟毓丞 毓賯賵丿貙 兀賲丕 丕賱丌賳 賮賯丿 兀氐亘丨 賲賴賳丞 卮丕卅毓丞貙 丨賷孬 賷賵噩丿 丨賵丕賱賷 45000 賲乇卮丿 賮賷 噩賲賷毓 兀賳丨丕亍 丕賱毓丕賱賲貙 賵鬲丿乇賾 賴匕賴 芦丕賱氐賳丕毓丞禄 廿噩賲丕賱丕賸 賲亘賱睾 2 賲賱賷丕乇 丿賵賱丕乇 爻賳賵賷丕賸. 賵鬲鬲賳賵賾毓 禺賱賮賷丞 丕賱賲乇卮丿賷賳 亘賵噩賴 禺丕氐貙 賲賳 兀卮禺丕氐 匕賵賷 鬲毓賱賷賲 亘爻賷胤 兀賵 睾賷乇 賲鬲毓賱賲賷賳貙 廿賱賶 兀卮禺丕氐 丨丕氐賱賷賳 毓賱賶 丿乇噩丞 丕賱丿賰鬲賵乇丕賴 賮賷 毓賱賲 丕賱賳賮爻 丕賱廿賰賱賷賳賷賰賷 賵賱丿賷賴賲 爻賳賵丕鬲 毓丿賷丿丞 賲賳 丕賱禺亘乇丞 丕賱毓賲賱賷丞. 賵賲賳 丕賱卮丕卅毓 兀賷囟丕賸 亘丕賱賳爻亘丞 廿賱賶 丕賱兀毓囟丕亍 匕賵賷 丕賱禺亘乇丞 丕賱毓丕賱賷丞 賮賷 賲賴賳 兀禺乇賶貙 賲孬賱 丕賱賲丨賱賱賷賳 丕賱賳賮爻賷賷賳貙 兀賳 賷毓賷丿賵丕 鬲氐賳賷賮 兀賳賮爻賴賲 賰賲乇卮丿賷賳貙 賲鬲賵賯毓賷賳 兀賳 鬲氐亘丨 兀毓賲丕賱賴賲 兀賰孬乇 乇亘丨丕賸 賳鬲賷噩丞 匕賱賰.
賷賲賰賳賰 丕賱毓孬賵乇 毓賱賶 賲乇卮丿賷賳 賷爻丕毓丿賵賳賰 毓賱賶 兀丿丕亍 毓賲賱賰 亘胤乇賷賯丞 兀賮囟賱貙 兀賵 丕賱丨氐賵賱 毓賱賶 賵馗賷賮丞 噩丿賷丿丞貙 兀賵 丕賱鬲毓丕賲賱 賲毓 賯囟丕賷丕 卮禺氐賷丞 氐毓亘丞貙 兀賵 卮乇丕亍 賲賳夭賱貙 兀賵 鬲丨爻賷賳 氐丨鬲賰貙 兀賵 鬲賲鬲賷賳 毓賱丕賯鬲賰 賲毓 丕賱賱賴貙 亘賱 賷賲賰賳賰 丨鬲賶 丕爻鬲卮丕乇丞 賲賳 賷爻賲賵賳 亘賭芦賲丨賯賯賷 丕賱乇睾亘丕鬲 丕賱匕賷賳 噩乇賶 鬲丿乇賷亘賴賲 亘丿乇噩丞 丕丨鬲乇丕賮賷丞 賱賲爻丕毓丿鬲賰 毓賱賶 賲毓乇賮丞 賲丕 鬲乇賷丿賴 亘丕賱賮毓賱!
廿賳 噩賲賷毓 兀卮賰丕賱 丕賱廿乇卮丕丿 鬲毓鬲賲丿 毓賱賶 賮賰乇丞 賲丨丿賾丿丞 賲賵乇賵孬丞 賲賳 丕賱鬲賮賰賷乇 丕賱廿賷噩丕亘賷貙 鬲毓鬲賲丿 毓賱賶 兀賳 丕賱賮乇丿 賱丿賷賴 丕賱賯丿乇丞 毓賱賶 鬲丨乇賷乇 廿賲賰丕賳丕鬲賴 丕賱丿丕禺賱賷丞.
廿賳 芦丕賱廿乇卮丕丿禄 貙 賰賲丕 賷禺亘乇賳丕 賲賲丕乇爻 丌禺乇貙 賴賵 芦丕賱毓孬賵乇 毓賱賶 禺亘賷乇賰 丕賱丿丕禺賱賷 丕賱禺丕氐 賱賰賷 賷賵氐賱賰 廿賱賶 兀賴丿丕賮賰禄.
賲丕 賷噩毓賱 芦丕賱廿乇卮丕丿禄 賲賯亘賵賱丕賸 鬲賲丕賲丕賸 賴賵 兀賳賴 賱丕 賷毓乇賮 丨丿賵丿丕賸貙 賵賷賲賰賳 兀賳 賷兀鬲賷 亘兀卮賰丕賱 鬲噩乇賷亘賷丞 賵賲乇丨丞. 賲賳 丕賱兀賲孬賱丞 毓賱賶 匕賱賰 丕賱兀爻賱賵亘 丕賱兀賰孬乇 卮賷賵毓丕賸 賵丕賱賲毓乇賵賮 亘丕爻賲 芦丕賱廿乇卮丕丿 丕賱禺賷賱賷禄 兀賵 丕賱廿乇卮丕丿 亘賲爻丕毓丿丞 丕賱禺賷賵賱貙 賵丕賱匕賷 賷賵馗賮 丕賱禺賷賵賱 賱賲爻丕毓丿丞 丕賱毓賲賱丕亍 毓賱賶 廿賰鬲卮丕賮 賳賯丕胤 賯賵鬲賴賲 丕賱賲禺亘賵亍丞. 賷賯丿賾賲 亘乇賳丕賲噩 丕賱鬲丿乇賷亘 丕賱賲爻賲賾賶 芦丨氐丕賳 丕賱丨賰賲丞禄貙 賵賲賯乇賴 賲賷賳賷丕亘賵賱賷爻 賴匕賴 丕賱禺丿賲丞貙 賵賷爻丕毓丿 丕賱賲丿賷乇賷賳 毓賱賶 鬲胤賵賷乇 賲賴丕乇丕鬲賴賲 賲賳 禺賱丕賱 鬲毓賱賾賲 丕賱兀丨氐賳丞 爻賵爻 賵賯賷丕丿鬲賴丕 賵賴賳丕賰 賲孬丕賱 丌禺乇 睾賷乇 鬲賯賱賷丿賷 賴賵 亘乇賳丕賲噩 毓胤賱丞 賳賴丕賷丞 丕賱兀爻亘賵毓 丕賱賲爻賲賾賶 芦丕賱賴乇賵亘 賲賳 賯賮氐 丕賱廿賳爻丕賳禄 賵丕賱匕賷 鬲丿賷乇賴 賲丕乇孬丕 亘賰貙 賵賮賷賴 鬲賯賵賲 賲噩賲賵毓丕鬲 賲賳 丕賱乇噩丕賱 丕賱匕賷賳 賷卮毓乇賵賳 亘丕賱禺匕賱丕賳 賵禺賷亘丞 丕賱兀賲賱 亘爻賱爻賱丞 賲賳 丕賱廿乇卮丕丿丕鬲 賲賳 丕賯鬲賮丕亍 丌孬丕乇 丕賱丨賷賵丕賳丕鬲 廿賱賶 夭賻賳賿丿賽 丕賱賳賾丕乇貙 賵賮賷賴 賷購胤賱亘 賲賳 丕賱乇噩丕賱 禺賱丕賱 丕賱鬲丿乇賷亘 兀賳 賷賮賰乇賵丕 賮賷 兀賳賮爻賴賲 賰丨賷賵丕賳丕鬲貙 賵兀賳 賷爻鬲禺丿賲賵丕 丨丕爻丞 丕賱爻賲毓 賱鬲鬲亘毓 兀賳賮爻賴賲 賵鬲丨丿賷丿 兀賲賰賳丞 亘毓囟賴賲 亘毓囟丕賸. 賰賱賾 匕賱賰 賮賷 賲丨丕賵賱丞 賱廿賷賯丕馗 丕賱丨賵丕爻 賵丕賱睾乇丕卅夭 丕賱鬲賷 賷賮鬲乇囟 兀賳賴丕 賲丕鬲鬲 亘爻亘亘 丕賱賵馗丕卅賮 丕賱賲賰鬲亘賷丞 賵丕賱賴賵丕鬲賮 丕賱匕賰賷丞禄.
賴賳丕賰 卮賷亍 噩匕丕亘 賱賱睾丕賷丞 賮賷 丕賱賮賰乇丞 丕賱鬲賷 鬲賯賵賱 廿賳賳丕 噩賲賷毓丕賸 賱丿賷賳丕 廿賲賰丕賳丕鬲 亘丕胤賳丞 禺賮賷丞. 賴賳丕賰 兀賷囟丕賸 卮賷亍 賲睾乇 賮賷 鬲毓夭賷夭 丕賱匕丕鬲: 賷賲賰賳賳丕 兀賳 賳氐亘丨 賳爻禺丕賸 兀賮囟賱 賲賳 兀賳賮爻賳丕貙 毓丕胤賮賷丕賸 賵乇賵丨賷丕賸貙 賱賰賳 賴賳丕賰 兀爻亘丕亘 賵噩賷賴丞 丨賯丕賸 賱賱鬲卮賰賷賰 賮賷 匕賱賰貙賵賯丿 賱丕丨馗鬲 毓丕賱賲丞 丕賱丕噩鬲賲丕毓 丌乇賱賷 乇丕爻賱 賴賵賰爻 鬲卮丕賷賱丿 賮賷 鬲丨賱賷賱賴丕 丕賱賳賯丿賷 兀賳 丕賱廿乇卮丕丿 賷賳胤賵賷 毓賱賶 卮賰賱 睾乇賷亘 賲賳 丕賱丕乇鬲亘丕胤 亘賲氐丕丿乇 丿丕禺賱賷丞 鬲毓賰爻 丕賱賲爻丐賵賱賷丞貙 兀賷 賷噩亘 毓賱賷賰 鬲丨賲賱 丕賱賲爻丐賵賱賷丞 毓賳 丨賷丕鬲賰 丕賱禺丕氐丞 賵卮毓賵乇賰 亘丕賱乇賮丕賴. 賱賷爻鬲 賴匕賴 丕賱乇丐賷丞 賵賴賲賷丞 賮賯胤 貙 亘賱 賴賷 賮馗丞 兀賷囟丕賸貨 賲丕 鬲賯賵賱賴 賴賵 兀賳賳丕 賳鬲爻亘賾亘 賮賷 賲氐丕卅乇賳丕 亘兀賳賮爻賳丕貙 賵賰賲丕 賯丕賱鬲 廿乇賳乇丕賷賰: 芦廿賳 丕賱賵噩賴 丕賱丌禺乇 賲賳 丕賱廿賷噩丕亘賷丞 賷賰賲賳 賮賷 丕賱廿氐乇丕乇 丕賱卮丿賷丿 毓賱賶 丕賱賲爻丐賵賱賷丞 丕賱卮禺氐賷丞禄. 賴匕丕 賷鬲囟賲賾賳 兀賳 噩賲賷毓 丕賱毓賵丕卅賯 丕賱鬲賷 賯丿 賷賵丕噩賴賴丕 丕賱賲乇亍 賱賷爻鬲 賳鬲丕噩丕賸 賱爻賱爻賱丞 賲毓賯丿丞 賲賳 丕賱馗乇賵賮貙 亘賱 鬲毓賵丿 賮賷 丕賱賳賴丕賷丞 廿賱賶 賲丕 賷賮毓賱賴 丕賱卮禺氐 賳賮爻賴. 廿賳 賮賯丿丕賳 丕賱賵馗賷賮丞 賲孬賱丕賸 賱賷爻 賳丕鬲噩丕賸 毓賳 鬲丿賴賵乇 丕賱兀賵囟丕毓 丕賱丕賯鬲氐丕丿賷丞貙 亘賱 賴賵 賳鬲丕噩 賲賵賯賮 丕賱賮乇丿貙 兀賵 廿賳 丕賱鬲毓丕賮賷 賲賳 爻乇賲 乇胤丕賳 丕賱孬丿賷 賱丕 賷賯鬲氐乇 賮賯胤 锟斤拷賱賶 鬲賱賯賷 丕賱毓賱丕噩 丕賱賲鬲禺氐氐貙 亘賱 賷鬲毓賱賯 亘賯賵丞 廿乇丕丿鬲賰 賵賲丕 廿匕丕 賰賳鬲 賯丿 乇賰夭鬲 匕賴賳賷丕賸 毓賱賶 丕賱卮賮丕亍貙 兀賵 賰賲丕 鬲丿賾毓賷 亘賷乇賳: 芦丕賱賲乇囟 賱丕 賷賲賰賳 兀賳 賷賵噩丿 賮賷 丕賱噩爻賲 丕賱匕賷 賱丿賷賴 兀賮賰丕乇 賲鬲賳丕睾賲丞禄! 賲丕匕丕 毓賳 丕賱賰賵丕乇孬 丕賱胤亘賷毓賷丞 責 毓賳丿 胤乇丨 賴匕丕 丕賱爻丐丕賱 亘毓丿 賰丕乇孬丞 鬲爻賵賳丕賲賷 毓丕賲 2004貙 賯丕賱鬲 亘賷乇賳: 芦賵賮賯丕賸 賱賯丕賳賵賳 丕賱噩丕匕亘賷丞貙 賱丕亘丿 兀賳 丕賱囟丨丕賷丕 賰丕賳賵丕 毓賱賶 匕亘匕亘丞 丕賱丨丿孬 賳賮爻賴 !
廿賳 丕賱賵毓賷 丕賱賲夭毓噩 亘卮兀賳 賴匕賴 丕賱賲爻丐賵賱賷丞 賷孬賷乇 卮毓賵乇丕賸 卮丿賷丿丕賸 亘丕賱賯賱賯 賵鬲卮賷乇 乇賷賳丕鬲丕 爻丕賱賷賰賱 廿賱賶 兀賳 賲賴賲丞 丕賱賲乇卮丿 賴賷 鬲兀噩賷賱 賴匕丕 丕賱賯賱賯 賲丐賯鬲丕賸貙 賮毓賳丿賲丕 賳鬲丨丿孬 賲毓 丕賱賲乇卮丿 賳夭賷賱 亘毓囟 賲禺丕賵賮賳丕貙 賱賰賳 丕賱賲乇卮丿 賱丕 賷賲孬賱 卮禺氐賷丞 丕賱兀亘 丕賱丕爻鬲亘丿丕丿賷丞 賮賷禺亘乇賳丕 亘賲丕匕丕 賳賮毓賱 賵賰賷賮 賳鬲氐乇賮. 賵亘賰賱賲丕鬲 爻丕賱賷賰賱: 賲賳 丕賱兀賴賲賷丞 亘賲賰丕賳 兀賳 賱丕 賷亘丿賵 丕賱賲乇卮丿 兀賵 賷鬲氐乇賮 亘賵氐賮賴 爻賱胤丞 鬲胤賱亘 丕賱胤丕毓丞貙 賵賷噩亘 亘丿賱丕賸 毓賳 匕賱賰貙 兀賳 賷賰賵賳 賲孬賱 丕賱賲爻丕毓丿 丕賱禺賷乇賷 丕賱匕賷 丕禺鬲丕乇 卮禺氐 賲丕 兀賳 賷爻鬲賲毓 廿賱賷賴禄. 賴匕賴 賴賷 丕賱夭丕賵賷丞 丕賱鬲賷 賷賲賰賳賳丕 兀賳 賳乇賶 賮賷賴丕 丕賱噩丕賳亘 丕賱丌禺乇 賲賳 丕賱賲乇卮丿貙 賮丕賱賲乇卮丿 賱賲 賷毓丿 賷鬲禺賱賾賶 毓賳 賯賱賯 丕賱毓賲賷賱 丕賱賲鬲丿乇賾亘貙 賵賱賰賳賴 賷丿賮毓 丕賱毓賲賷賱 賲乇丞 兀禺乇賶 亘丕鬲噩丕賴 丕賱賯亘賵賱 亘賲丕 賮賷 丕賱丕禺鬲賷丕乇 賲賳 丕爻鬲亘丿丕丿. 廿賳賾 兀丨丿 丕賱兀爻丕賱賷亘 丕賱賯賷丕爻賷丞 丕賱鬲賷 賷爻鬲禺丿賲賴丕 丕賱毓丿賷丿 賲賳 丕賱賲乇卮丿賷賳 鬲鬲賲孬賱 賮賷 爻丐丕賱 毓賲賱丕卅賴賲 毓賳 卮賷亍 賲丕 毓賱賶 睾乇丕乇: 芦鬲禺賷賾賱 兀賳 丕賱賲丕賱 兀賵 丕賱毓賵丕卅賯 丕賱兀禺乇賶 賱賷爻鬲 賴賷 丕賱賲卮賰賱丞貙 賮賲丕匕丕 爻鬲賰賵賳 毓賱賷賴 丨賷丕鬲賰 賮賷 賳丨賵 毓卮乇 爻賳賵丕鬲責禄. 廿賳 兀爻卅賱丞 賲孬賱 賴匕賴 鬲睾乇賷 丕賱賲乇卮丿 亘兀賳 賷賱毓亘 賱毓亘丞 禺賷丕賱賷丞貙 賵賱賰賳 賲賳 丕賱賳丕丨賷丞 丕賱賳賲胤賷丞 毓丕丿丞 賲丕 鬲氐亘丨 . 賴匕賴 丕賱賱毓亘丞 賯丕爻賷丞 毓賳丿賲丕 賷丨丕賵賱 丕賱賲乇卮丿賵賳 廿賯賳丕毓 賲鬲丿乇亘賷賴賲 亘賭芦乇丐賷丞禄 兀賳 丕賱毓丕卅賯 丕賱丨賯賷賯賷 丕賱賵丨賷丿 賱鬲丨賯賷賯 賴匕賴 丕賱鬲禺賷賱丕鬲 賴賵 兀賳賮爻賴賲.
毓賳 胤乇賷賯 乇丿賾 丕賱賯賱賯 廿賱賶 丕賱賮乇丿 賳賮爻賴 賱丕 賷賯賵賲 丕賱賲乇卮丿 亘賲毓丕賱噩丞 氐丿賲丞 丕賱丕禺鬲賷丕乇 亘賯丿乇 賲丕 賷賯賵賲 亘鬲賰孬賷賮賴丕貙 賴匕丕 賴賵 噩賵賴乇 兀賷丿賷賵賱賵噩賷丕 丕賱廿乇卮丕丿 丕賱丨賷丕鬲賷貙 賵賰賲丕 鬲夭毓賲 爻丕賱賷賰賱貙 賮廿賳 賴匕賴 丕賱兀賷丿賷賵賱賵噩賷丕 芦鬲氐乇賾 毓賱賶 兀賳 丕賱兀夭賲丞 丕賱賵噩賵丿賷丞 賵丕賱賯賱賯 賷賲孬賱丕賳 賲噩乇丿 毓賵夭 賵丕囟丨 賮賷 賯賵丞 丕賱廿乇丕丿丞 兀賵 兀夭賲丞 丕賱孬賯丞禄. 賵賮賷 睾賷丕亘 爻賱胤丞 禺丕乇噩賷丞貙 賮廿賳 丕賱賲爻丐賵賱賷丞 鬲賯毓 毓賱賶 毓丕鬲賯 丕賱賮乇丿貙 丨賷孬 賷禺鬲賮賷 丕賱兀亘 丕賱賲鬲爻賱賾胤貙 賱賰賳賴 賷毓丕賵丿 丕賱馗賴賵乇 亘氐賷睾丞 賲禺鬲賱賮丞貙 賱丕 賮賷 賴賷卅丞 乇噩賱 睾丕囟亘 賲賳鬲賮禺 丕賱兀賵丿丕噩 賷氐乇禺 賮賷 賵噩賴賰貙 賵賱賰賳 賮賷 丿賵乇 卮禺氐賷丞 睾賷乇 賲乇卅賷丞 賲丿鬲噩丞 賮賷 毓賯賱賰. 廿賳 賲丕 賷噩毓賱 丕賱鬲毓丕賲賱 賲毓 賴匕丕 丕賱賳賲胤 兀賰孬乇 氐毓賵亘丞 賴賵 兀賳賴 賱丕 賷鬲乇賰賰 亘賲賮乇丿賰 兀亘丿丕賸貙 賵賰賱賲丕 夭丕丿 廿丨亘丕胤賰 賵睾囟亘賰 賲賳賴貙 丕賳賰賮兀鬲 廿賱賶 丕賱丿丕禺賱 亘胤乇賷賯丞 毓賳賷賮丞.
- 丕賱鬲賳賲賷丞 丕賱亘卮乇賷丞 賵鬲兀噩賷噩 賳丕乇 丕賱賳乇噩爻賷丞
賲丕 賷賯鬲乇丨賴 賰乇賷爻鬲賵賮乇 賱丕卮 賴賳丕 賴賵 兀賳賴 亘丿賱丕賸 賲賳 賲毓丕賱噩丞 賯囟丕賷丕 丕賱賯賱賯 丕賱匕丕鬲賷貙 賮廿賳 丕賱孬賯丕賮丞 丕賱毓賱丕噩賷丞 鬲丐噩賾噩 賳丕乇 丕賱賳乇噩爻賷丞貙 賮賱丕 賷孬賷乇 丕賱兀卮禺丕氐 丕賱丌禺乇賵賳 丕賴鬲賲丕賲賰 廿賱丕 亘賯丿乇 賲丕 賷賲賰賳賴賲 鬲毓賱賷賲賰 丕賱賲夭賷丿 毓賳 賳賮爻賰貙 賵賷賲賰賳賰 亘丕爻鬲禺丿丕賲 賳賵毓 賲賳 乇丿賵丿 丕賱賮毓賱 丕賱毓賰爻賷丞 鬲賲丕賲丕賸貙 兀賳 鬲丿賲噩 丌乇丕亍 丕賱丌禺乇賷賳 賱睾乇囟 鬲毓夭賷夭 丕賱匕丕鬲. 賵賷鬲丕亘毓 賱丕卮 賯丕卅賱丕賸 廿賳賻賾 賴匕丕 丕賱毓丕賱賲 賲賳毓夭賱 噩丿丕賸貙 丨賷孬 鬲丨賷胤 亘賴 丕賱賲孬賱 賵丕賱氐賵乇 丕賱匕丕鬲賷丞貙 賵丕賱兀爻賵兀 賲賳 賰賱 匕賱賰 賴賵 兀賳 賴匕賴 丕賱毓賱丕賯丞 丕賱丨賲賷賲丞 丕賱鬲賷 胤賵賾乇鬲賴丕 賲毓 匕丕鬲賰 賷鬲丨鬲賲 毓賱賷賴丕 兀賳 鬲兀禺匕 賲賳毓胤賮丕賸 毓賳賷賮丕賸. 賵賰賲丕 賷卮賷乇 爻賱丕賮賵賷 噩賷噩賰 賮賷 賰鬲丕亘賴 芦丕賲爻兀賱丞 毓賵賷氐丞禄貙 賮廿賳 芦丕賱賲孬賱 丕賱禺賷丕賱賷丞貙 賲孬賱 丕賱賳噩丕丨 賵丕賱賱賷丕賯丞 丕賱亘丿賳賷丞 睾丕賱亘丕賸 賲丕 鬲乇鬲丿 毓賳 丕賱匕丕鬲 賲鬲禺賱賾賷丞 毓賳賴丕. 賵丕賱賵賴賲 亘兀賳賳丕 禺丕乇噩 丕賱賲噩鬲賲毓 賵賯丕丿乇賵賳 毓賱賶 鬲卮賰賷賱 兀賳賮爻賳丕 亘兀賳賮爻賳丕 賮賷 氐賵乇丞 丕賱賰賲丕賱 賷賳鬲噩 毓賳賴 毓賵丿丞 兀賳丕 毓賱賷丕 卮乇爻丞禄. 賴匕丕 賳賵毓 禺丕氐 賲賳 丕賱兀賳丕 丕賱毓賱賷丕貙 賵賴賵 賱丕 賷賯賵賱 芦賱丕禄貙 兀賵 賲丕 賷賲賰賳賳丕 兀賵 賱丕 賷賲賰賳賳丕 賮毓賱賴. 賵賲孬賱 丕賱賲乇卮丿貙 賮廿賳 賴匕丕 丕賱賳賲胤 賷禺亘乇賳丕 亘兀賳 賳亘匕賱 丕賱賲夭賷丿 賱賳賰賵賳 兀賮囟賱貙 賵賱賳賰賵賳 賳丨賳 兀賳賮爻賳丕貙 賵賮賷 睾囟賵賳 匕賱賰貙 鬲馗賱 丕賱兀賳丕 丕賱毓賱賷丕 賲丨亘胤丞賸貙 賵鬲卮賷乇 亘丕爻鬲賲乇丕乇 廿賱賶 兀賳賴 賰丕賳 亘廿賲賰丕賳賳丕 兀丿丕亍 賲丕 賴賵 兀賮囟賱 亘賰孬賷乇. 賷賯賵賱 噩賷噩賰: 芦賱匕賱賰 賷賰賵賳 賱丿賷賳丕 賲賵囟賵毓 賳乇噩爻賷 鬲賲丕賲丕賸貙 亘毓賷丿 毓賳 丕賱爻賲丕丨 賱賴 亘丕賱胤賮賵 亘丨乇賷丞 賮賷 鬲賵丕夭賳賴 睾賷乇 丕賱賲囟胤乇亘貙 賵賲毓 匕賱賰貙 賮廿賳 賴匕丕 丕賱丕賳睾賱丕賯 丕賱匕丕鬲賷 丕賱賳乇噩爻賷 賷鬲乇賰 丕賱賲賵囟賵毓 乇賴賷賳 丕賱乇兀賮丞 丕賱賳丕毓賲丞 丕賱鬲賷 鬲兀賲乇 丕賱兀賳丕 丕賱毓賱賷丕 亘丕賱丕爻鬲賲鬲丕毓 亘賴丕禄.
毓賳丿 丕賱丕爻鬲賲丕毓 亘毓賳丕賷丞 廿賱賶 丕賱兀賳丕 丕賱毓賱賷丕 賲丕 亘毓丿 丕賱丨丿丕孬賷丞 丕賱鬲賷 鬲兀賲乇賳丕 亘丕賱丕爻鬲賲鬲丕毓貙 賷噩亘 兀賳 賳丿乇賰 兀賳 丕賱乇爻丕賱丞 賱賷爻鬲 氐丕丿賯丞貙 亘賱 賴賵 兀賲乇賹 (廿賷毓丕夭) 鬲賴賰賲賷貙 賱兀賳 賲丕 鬲毓乇賮賴 丕賱兀賳丕 丕賱毓賱賷丕 賴賵 兀賳 丕賱丕爻鬲賲鬲丕毓 賲爻鬲丨賷賱 丕賱鬲丨賯賯 賮賷 賳賴丕賷丞 丕賱賲胤丕賮貙 禺丕氐丞賸 廿匕丕 鬲賲 丕賱鬲毓亘賷乇 毓賳賴 亘賵氐賮賴 兀賲乇丕賸 賲賳 丕賱兀賵丕賲乇.
October 22, 2023
毓賳賵丕賳 丕賱賰鬲丕亘貙 亘丿賵賳 廿賷丨丕亍 兀賵 廿賷賲丕亍貙 賳毓乇賮 賲賳賴 賮丨賵賶 丕賱乇爻丕賱丞 丕賱鬲賷 賷鬲囟賲賳賴丕 賵 賯亘賱 丕賱禺賵囟 賮賷 睾賲丕乇 丕賱亘丨孬 丿丕禺賱 兀賮賰丕乇賴貙 兀鬲匕賰乇 賲賯胤毓丕 賲丕 夭丕賱 毓丕賱賯丕 賮賷 匕賴賳賷 賲賳 賰鬲丕亘 丿賮丕毓丕 毓賳 丕賱噩賳賵賳 賱賲丐賱賮賴 賲賲丿賵丨 毓丿賵丕賳貙 兀乇丕賴 賲丿禺賱丕 賲賲賷夭丕 賮賷 賮賴賲 丕賱賲毓丕丿賱丞 丕賱氐毓亘丞 賵乇丕亍 賲鬲賱丕夭賲丞 丕賱毓丕賮賷丞 丕賱鬲賷 鬲賲 丕賱賰卮賮 毓賳 賲孬丕賱亘賴丕..
" 賳丨賳 賮賷 丨丕噩丞 廿賱賶 丕賱噩賳賵賳 賱賰卮賮 夭賷賮 丕賱鬲毓賯賱 賵丕賱噩亘賳 賵丕賱賱丕賲亘丕賱丕丞貙 賮丕賱噩賲賷毓 乇丕囟禺賵賳: 賷賳賮毓賱賵賳 亘丕賱賲賯丕賷賷爻 丕賱賲鬲丕丨丞貙 賵賷賮乇丨賵賳 亘丕賱賲賯丕賷賷爻 丕賱賲鬲丕丨丞貙 賷囟丨賰賵賳 亘丕賱賲賯丕賷賷爻 丕賱賲鬲丕丨丞貙 賵賷亘賰賵賳 賵賷睾囟亘賵賳 亘丕賱賲賯丕賷賷爻 丕賱賲鬲丕丨丞貙 賵賱匕賱賰 賷賳賴夭賲賵賳貙 亘丕賱賲賯丕賷賷爻 賰賱賴丕貙 賵賱丕 賷賳鬲氐乇賵賳 兀亘丿賸丕鈥�.
丿丕禺賱 丕賱賲氐賮賵賮丞 賰賲丕 噩丕亍 賮賷 賮賷賱賲 Matrix 丕賱鬲賷 氐賳毓鬲賴丕 禺乇丕賮丞 丕賱鬲賯丿賲 賵 丕賱鬲賷 夭丕丿 賲賳 丨賽丿賾鬲賴丕 賵 兀噩賻賾噩賾賴丕 丕賱賳馗丕賲 丕賱乇兀爻賲丕賱賷 丕賱賳賷賵賱賷亘乇丕賱賷 丕賱賲購毓賵賱賲 鬲賲 廿賷丿丕毓 丕賱丕賳爻丕賳 丕賱賲毓丕氐乇 丿丕禺賱賴丕 賱賷亘賯賶 爻噩賷賳丕 賲購胤賷毓賸丕 鬲賴賮賵 賳賮爻賴 賰賱 丨賷賳 廿賱賶 鬲賱賲購賾爻 丕賱丨乇賷丞 丕賱鬲賷 賷賳毓賲購 亘賷賳 噩購丿乇丕賳賴丕:
賲賯丕賷賷爻 丕賱賳丨丕賮丞 丕賱賲購亘鬲丿賻毓丞貙 丕賱亘丨孬 丕賱賲丨賲賵賲 毓賳 丕賱爻毓丕丿丞貙 丕賱爻賾毓賷 亘賽匕購毓乇 廿賱賶 胤丕亘賯 睾丿丕卅賷 氐賽丨賾賷貙 賵 丕賱賴賵爻 丕賱卮丿賷丿 亘丕賱乇賮毓 賲賳 丕賱廿賳鬲丕噩賷丞 亘丕賱廿囟丕賮丞 廿賱賶 丕賱丕賳賴賲丕賲 丕賱賵爻賵丕爻賷 賮賷 丕賱廿賳氐丕鬲 丕賱賶 賴賲爻丕鬲 丕賱噩爻丿 賰賱賴丕 兀氐亘丨鬲 賱賱兀爻賮 兀賵 丿賻毓賳丕 賳賯賵賱 賱丨爻賳 丨馗 鬲乇賷丕賯丕 爻賽丨乇賷丕 賮賷 賷丿 賮卅丞 賲賳 ( 賯胤丕毓 丕賱胤乇賯 丕賵 賱氐賵氐 丕賱氐丨丞 丕賱賳賮爻賷丞 ) 賵 賲氐丿乇 賱賱乇賷毓 賵 丕賱丕爻鬲乇夭丕賯 毓賱賶 丨爻丕亘 卮乇賷丨丞 毓乇賷囟丞 賲賳 丕賱兀賮乇丕丿 丕賱匕賷賳 鬲毓乇囟賵丕 賮賷 賲乇丨賱丞 賲賳 丨賷丕鬲賴賲 賱賱廿丨亘丕胤 賮賷 毓賱丕賯丕鬲賴賲 兀賵 鬲賰亘丿賵丕 毓賳丕亍 丕賱亘丨孬 毓賳 賵馗丕卅賮 兀賵 鬲賻毓爻賻賾乇 毓賱賷賴賲 丕賱兀賲乇 賮賷 鬲禺爻賷爻 賵夭賳賴賲 丕賱夭丕卅丿貙 鬲購丨丕氐賽乇賴賲 賲卮丕毓乇 丕賱丨爻乇丞 賵 丕賱鬲乇丿丿 賵 丕賱廿丨爻丕爻 亘丕賱匕賳亘貨 匕丕賰賻 賱兀賻賳賴賲 賱丕 賷賻噩丿賽賵賳 亘購丿賸賾丕 賲賳 兀賳賿 賷毓鬲乇賮賵丕 亘丕賱丨丕噩丞 廿賱賶 丿賵乇丕鬲 鬲丿乇賷亘賷丞 丕賵 賳氐丕卅丨 廿乇卮丕丿賷丞 丕賵 丨鬲賶 鬲胤亘賷賯丕鬲 鬲鬲丨賰賲 賮賷 鬲賮丕氐賷賱 丨賷丕鬲賴賲貙 賷禺鬲丕乇賵賳賴丕 胤賵丕毓賷丞. 賯賵丕賱亘 噩丕賴夭丞 兀囟丨鬲 鬲鬲丿孬乇 亘乇丿丕亍 丕賱毓賱賲 賮鬲購囟賮賷 丕賱卮乇毓賷丞 毓賱賶 禺胤丕亘丕鬲賴丕 賱鬲夭賷賱 丕賱卮賰賵賰 丕賱鬲賷 鬲丨賵賲 賲賳 丨賵賱賴丕 賮鬲乇賮毓 丕賱賲爻丐賵賱賷丞 毓賳 毓丕鬲賯 丕賱丿賵賱丞 兀賵 丕賱賲丐爻爻丞 兀賵 丕賱卮乇賰丞 丕賱賲毓賳賷賷賳 丕賱丕賵丕卅賱 賮賷 鬲丨賯賷賯 丕賱乇賮丕賴賷丞 丕賱丕噩鬲賲丕毓賷丞 賵 鬲賱賯賷 亘賴丕 毓賱賶 毓丕鬲賯 丕賱賮乇丿 賵 廿賷毓丕夭 匕賱賰 丕賱賶 丕賮鬲賯丕乇賴 賱賱賰賮丕亍丞 丕賵 毓丿賲 丕賰鬲爻丕亘賴 丕賱賶 賲賴丕乇丕鬲 賲毓賷賳丞 賵 賱丕 夭丕賱鬲 鬲噩賱購亘 毓賱賶 丕賱賲鬲賱賯賷 亘禺賷賱賴丕 賵乇噩賱賴丕 丨鬲賻賾賶 鬲購賵賯毓賴 賮賷 卮亘丕賰 丕賱孬丕賱賵孬 丕賱賲賯丿爻 ( 丕賱廿賳鬲丕噩賷丞 - 丕賱賳夭毓丞 丕賱丕爻鬲賴賱丕賰賷丞- 丕爻鬲亘丿丕丿 丕賱噩賲丕賱).
#亘毓囟冲丕賱丕賯鬲亘丕爻丕鬲:
" 賷亘丿賵 兀賳 賰賱 賴匕丕 賷卮賷 亘賲乇丨賱丞 兀賵乇賵賷賱賷丞 .." 賳爻亘丞 廿賱賶 兀賵乇賵賷賱 氐丕丨亘 賮賰乇丞 賳馗丕賲 丕賱賲乇丕賯亘丞 丕賱卮丕賲賱 Big Brother 賮賷 乇賵丕賷鬲賴 丕賱卮賴賷乇丞 1984.
" 廿賳 丕賱賮乇丨 賷賲賵鬲 賵 賲丨丕賵賱丕鬲 廿賳毓丕卮賴 賱丕 鬲鬲乇賰 賱賳丕 爻賵賶 氐賻丿賻賮丞 噩賵賮丕亍 "
" 賰賱賲丕 夭丕丿 鬲乇賰賷夭賳丕 毓賱賶 丿賮毓 毓丕賮賷鬲賳丕 廿賱賶 兀賯氐丿 丨丿貙 兀氐亘丨賳丕 兀賰孬乇 廿睾鬲乇丕亘賸丕 賵 廿丨亘丕胤賸丕. "
" 賳丨賳 賮賷 丨丕噩丞 廿賱賶 丕賱噩賳賵賳 賱賰卮賮 夭賷賮 丕賱鬲毓賯賱 賵丕賱噩亘賳 賵丕賱賱丕賲亘丕賱丕丞貙 賮丕賱噩賲賷毓 乇丕囟禺賵賳: 賷賳賮毓賱賵賳 亘丕賱賲賯丕賷賷爻 丕賱賲鬲丕丨丞貙 賵賷賮乇丨賵賳 亘丕賱賲賯丕賷賷爻 丕賱賲鬲丕丨丞貙 賷囟丨賰賵賳 亘丕賱賲賯丕賷賷爻 丕賱賲鬲丕丨丞貙 賵賷亘賰賵賳 賵賷睾囟亘賵賳 亘丕賱賲賯丕賷賷爻 丕賱賲鬲丕丨丞貙 賵賱匕賱賰 賷賳賴夭賲賵賳貙 亘丕賱賲賯丕賷賷爻 賰賱賴丕貙 賵賱丕 賷賳鬲氐乇賵賳 兀亘丿賸丕鈥�.
丿丕禺賱 丕賱賲氐賮賵賮丞 賰賲丕 噩丕亍 賮賷 賮賷賱賲 Matrix 丕賱鬲賷 氐賳毓鬲賴丕 禺乇丕賮丞 丕賱鬲賯丿賲 賵 丕賱鬲賷 夭丕丿 賲賳 丨賽丿賾鬲賴丕 賵 兀噩賻賾噩賾賴丕 丕賱賳馗丕賲 丕賱乇兀爻賲丕賱賷 丕賱賳賷賵賱賷亘乇丕賱賷 丕賱賲購毓賵賱賲 鬲賲 廿賷丿丕毓 丕賱丕賳爻丕賳 丕賱賲毓丕氐乇 丿丕禺賱賴丕 賱賷亘賯賶 爻噩賷賳丕 賲購胤賷毓賸丕 鬲賴賮賵 賳賮爻賴 賰賱 丨賷賳 廿賱賶 鬲賱賲購賾爻 丕賱丨乇賷丞 丕賱鬲賷 賷賳毓賲購 亘賷賳 噩購丿乇丕賳賴丕:
賲賯丕賷賷爻 丕賱賳丨丕賮丞 丕賱賲購亘鬲丿賻毓丞貙 丕賱亘丨孬 丕賱賲丨賲賵賲 毓賳 丕賱爻毓丕丿丞貙 丕賱爻賾毓賷 亘賽匕購毓乇 廿賱賶 胤丕亘賯 睾丿丕卅賷 氐賽丨賾賷貙 賵 丕賱賴賵爻 丕賱卮丿賷丿 亘丕賱乇賮毓 賲賳 丕賱廿賳鬲丕噩賷丞 亘丕賱廿囟丕賮丞 廿賱賶 丕賱丕賳賴賲丕賲 丕賱賵爻賵丕爻賷 賮賷 丕賱廿賳氐丕鬲 丕賱賶 賴賲爻丕鬲 丕賱噩爻丿 賰賱賴丕 兀氐亘丨鬲 賱賱兀爻賮 兀賵 丿賻毓賳丕 賳賯賵賱 賱丨爻賳 丨馗 鬲乇賷丕賯丕 爻賽丨乇賷丕 賮賷 賷丿 賮卅丞 賲賳 ( 賯胤丕毓 丕賱胤乇賯 丕賵 賱氐賵氐 丕賱氐丨丞 丕賱賳賮爻賷丞 ) 賵 賲氐丿乇 賱賱乇賷毓 賵 丕賱丕爻鬲乇夭丕賯 毓賱賶 丨爻丕亘 卮乇賷丨丞 毓乇賷囟丞 賲賳 丕賱兀賮乇丕丿 丕賱匕賷賳 鬲毓乇囟賵丕 賮賷 賲乇丨賱丞 賲賳 丨賷丕鬲賴賲 賱賱廿丨亘丕胤 賮賷 毓賱丕賯丕鬲賴賲 兀賵 鬲賰亘丿賵丕 毓賳丕亍 丕賱亘丨孬 毓賳 賵馗丕卅賮 兀賵 鬲賻毓爻賻賾乇 毓賱賷賴賲 丕賱兀賲乇 賮賷 鬲禺爻賷爻 賵夭賳賴賲 丕賱夭丕卅丿貙 鬲購丨丕氐賽乇賴賲 賲卮丕毓乇 丕賱丨爻乇丞 賵 丕賱鬲乇丿丿 賵 丕賱廿丨爻丕爻 亘丕賱匕賳亘貨 匕丕賰賻 賱兀賻賳賴賲 賱丕 賷賻噩丿賽賵賳 亘購丿賸賾丕 賲賳 兀賳賿 賷毓鬲乇賮賵丕 亘丕賱丨丕噩丞 廿賱賶 丿賵乇丕鬲 鬲丿乇賷亘賷丞 丕賵 賳氐丕卅丨 廿乇卮丕丿賷丞 丕賵 丨鬲賶 鬲胤亘賷賯丕鬲 鬲鬲丨賰賲 賮賷 鬲賮丕氐賷賱 丨賷丕鬲賴賲貙 賷禺鬲丕乇賵賳賴丕 胤賵丕毓賷丞. 賯賵丕賱亘 噩丕賴夭丞 兀囟丨鬲 鬲鬲丿孬乇 亘乇丿丕亍 丕賱毓賱賲 賮鬲購囟賮賷 丕賱卮乇毓賷丞 毓賱賶 禺胤丕亘丕鬲賴丕 賱鬲夭賷賱 丕賱卮賰賵賰 丕賱鬲賷 鬲丨賵賲 賲賳 丨賵賱賴丕 賮鬲乇賮毓 丕賱賲爻丐賵賱賷丞 毓賳 毓丕鬲賯 丕賱丿賵賱丞 兀賵 丕賱賲丐爻爻丞 兀賵 丕賱卮乇賰丞 丕賱賲毓賳賷賷賳 丕賱丕賵丕卅賱 賮賷 鬲丨賯賷賯 丕賱乇賮丕賴賷丞 丕賱丕噩鬲賲丕毓賷丞 賵 鬲賱賯賷 亘賴丕 毓賱賶 毓丕鬲賯 丕賱賮乇丿 賵 廿賷毓丕夭 匕賱賰 丕賱賶 丕賮鬲賯丕乇賴 賱賱賰賮丕亍丞 丕賵 毓丿賲 丕賰鬲爻丕亘賴 丕賱賶 賲賴丕乇丕鬲 賲毓賷賳丞 賵 賱丕 夭丕賱鬲 鬲噩賱購亘 毓賱賶 丕賱賲鬲賱賯賷 亘禺賷賱賴丕 賵乇噩賱賴丕 丨鬲賻賾賶 鬲購賵賯毓賴 賮賷 卮亘丕賰 丕賱孬丕賱賵孬 丕賱賲賯丿爻 ( 丕賱廿賳鬲丕噩賷丞 - 丕賱賳夭毓丞 丕賱丕爻鬲賴賱丕賰賷丞- 丕爻鬲亘丿丕丿 丕賱噩賲丕賱).
#亘毓囟冲丕賱丕賯鬲亘丕爻丕鬲:
" 賷亘丿賵 兀賳 賰賱 賴匕丕 賷卮賷 亘賲乇丨賱丞 兀賵乇賵賷賱賷丞 .." 賳爻亘丞 廿賱賶 兀賵乇賵賷賱 氐丕丨亘 賮賰乇丞 賳馗丕賲 丕賱賲乇丕賯亘丞 丕賱卮丕賲賱 Big Brother 賮賷 乇賵丕賷鬲賴 丕賱卮賴賷乇丞 1984.
" 廿賳 丕賱賮乇丨 賷賲賵鬲 賵 賲丨丕賵賱丕鬲 廿賳毓丕卮賴 賱丕 鬲鬲乇賰 賱賳丕 爻賵賶 氐賻丿賻賮丞 噩賵賮丕亍 "
" 賰賱賲丕 夭丕丿 鬲乇賰賷夭賳丕 毓賱賶 丿賮毓 毓丕賮賷鬲賳丕 廿賱賶 兀賯氐丿 丨丿貙 兀氐亘丨賳丕 兀賰孬乇 廿睾鬲乇丕亘賸丕 賵 廿丨亘丕胤賸丕. "
December 25, 2023
賲乇丨亘丕 亘孬賱丞 丕賱賲丐賱賮賷賳 賵丕賱賲鬲乇噩賲賷賳 賵丕賱賯乇丕亍 丕賱賲鬲胤賱毓賷賳 賴賳丕 兀爻賲丨賵 賱賷 兀賳 兀爻鬲毓乇囟 乇兀賷賷 亘氐乇丕丨賴 賮賷 賰鬲丕亘 賯丿 丕乇卮丿鬲 丕賱賶 賯乇丕亍鬲賴 賲賳 丕賱氐丿賷賯丞 , 賱賯丿 賯乇兀鬲 丕賱賰鬲丕亘 賰丕賲賱丕 丕鬲囟丨鬲 賱賷 丕賱氐賵乇丞 丕賱賲乇丕丿 鬲賯丿賷賲賴丕 賵爻賵賮 丌禺匕 亘賴丕 亘丨爻賳 賳賷丞 亘兀孬乇 鬲乇賰賷夭 丕賱廿賳爻丕賳 毓賱賶 賳賮爻賴 賵賲丕賷禺賱賮賴 賲賳 鬲賮賰賷賰 賱賱賲噩鬲賲毓 賵毓丿賲 鬲賰丕賲賱 丕乇賰丕賳賴 丕囟丕賮丞 廿賱賶 丕賱鬲兀孬賷乇丕鬲 丕賱匕丕鬲賷丞 賲賳 賯賱賯 賵卮毓賵乇 亘丕賱匕賳亘 丕賱丿丕卅賲 貙 賵丕賱丕卮賲卅夭丕夭 賲賳 睾賷乇 丕賱爻丕毓賷賳 貙 賱賰賳 賲丕匕丕 賱賵 賰丕賳 匕賱賰 丕賱廿賳爻丕賳 賲爻丕賴賲丕 賮賷 賲噩鬲賲毓賴 亘賯丿乇 賲丕 賷爻鬲胤賷毓 賲丕匕丕 賱賵 丕賳賴 賵丕氐賱 賵丕爻鬲賲乇 賰賲丕 噩賷賲賷 兀賵賱賷賮乇 賰賱 賮賷 賲噩丕賱賴 賵賳胤丕賯賴 貙 亘賲鬲毓丞 賵丕丨爻丕爻丕 亘丕賱毓胤丕亍 賱丕 丕賱廿爻鬲毓賱丕亍 貙 兀賱丕 賷爻賴賲 匕賱賰 賮賷 鬲乇丕亘胤 丕賱賲噩鬲賲毓 賵乇賯賷 丕賱廿賳爻丕賳賷丞 貙賵賳亘匕 睾賷乇 丕賱賲爻鬲毓丿賷賳 賱鬲毓丕胤賷 賲毓 賷丿 賲賳 賷爻丕毓丿賴賲 賱鬲丨爻賷賳 兀賱賷爻 匕賱賰 乇丕丿毓丕 賱賷毓賱賲 丕賳賴 賯丿 丕禺鬲丕乇 賲賵賯賮賴 賲賳 丕賱氐賵乇賴 賮賱賷鬲丨賲賱 鬲亘毓丕鬲 丕禺鬲賷丕乇賴! 貙 兀鬲賮賯 亘兀賳賴 賯丿 鬲賲鬲 丕賱賲亘丕賱睾丞 賮賷 丕賱賲噩鬲賲毓丕鬲 亘丕賱賯賷丕爻 賵丕賱賴賵爻 丨丿 丕賱賲乇囟 亘丕賱毓丕賮賷丞 賱賷賯賵賲 賮乇賷賯 孬丕卅乇 賱賷毓丕賰爻 匕賱賰 賵賱賵 賯丕丿賴 丕賱兀賲乇 賱賱賲賵鬲 賵賴匕丕 丨丕賱 丕賱廿賳爻丕賳 亘賷賳 丕賱廿賮乇丕胤 賵丕賱鬲賮乇賷胤 貙 賵 賱丕亘兀爻 賲賳 鬲丨爻賷賳 丕賱匕丕鬲 賵丕賱鬲乇賰賷夭 毓賱賷賴丕 賵丕丿丕乇鬲賴丕 賱鬲丿賷乇 賵鬲毓賲賱 亘卮賰賱 噩賷丿 賮賷 丕賱賲丨賷胤 貙賵賱賷爻 賱賱廿爻鬲賲乇丕乇賷丞 賮賷 丕賱丿賵乇丕賳 賵賲囟丕毓賮丞 丕賱匕丕鬲 賵 匕賱賰 賲丕 賮丕賯賲 賴賵爻 丕賱鬲噩賲賷賱 貙 賵丕賱毓夭賱丞 丕賱賲賮乇胤丞 貙賵丕賱兀賲乇丕囟 丕賱賳賮爻賷丞 賱兀賳賴 賱賲 賷賯丕爻賲 丕賱賲噩鬲賲毓 匕丕鬲賴 賮賴賵 丿丕卅賲 丕賱賳馗乇 賮賷 賳賮爻賴 貙 賴匕丕 丕賱賰鬲丕亘 兀鬲賶 賲乇賰夭丕 毓賱賶 賲賱丕賲丨 賯氐賵乇 丕賱毓丕賮賷丞 丕賱賲賮乇胤丞 賵爻亘賷賱 丕爻鬲睾賱丕賱 丕賱爻賷丕爻丕鬲 賱賴丕 賲賲丕 丕丿賶 賱毓胤亘 丕賱賲噩鬲賲毓 丕賱廿賳爻丕賳賷 貙 賮丕賱氐丨丞 賵 噩賵丿丞 丕賱胤毓丕賲 賵丕賱賯賵丕賲 丕賱賲鬲賳丕爻賯 貙 賵氐賮丕亍 丕賱匕賴賳 丕賲賵乇 噩賷丿賴 賵賱賷爻鬲 賴賵爻 賵丕囟胤乇丕亘丕 賴賷 丕爻賱賵亘 丨賷丕丞 毓丕丿賷 貙 賷丨賲賱 丕賱賰鬲丕亘 賯氐賵乇丕 賵丕囟丨 賵爻丐丕賱 賲賮鬲賵丨 賰賲丕 毓丕丿丞 丕賱賰鬲亘 毓賳 丨賯賷賯丞 丕賱爻毓丕丿丞 貙 賮丕賱賲賵囟賵毓 丕賰亘乇 賲賳 匕賱賰 賵賱賰賳 丕賱賮賰乇丞 丕賱毓丕賲丞 賲賳賴 賯丿 賵氐賱鬲 貙 賵賲賳 丕賱賲爻賱賲 亘賴 兀賳 賱丕 賰賲丕賱 丨鬲賲賷 丕賱亘賱賵睾 貙 丕賱賰鬲丕亘 賱丕賷賯丿賲 丨賱 賱賲賳 賷亘丨孬 賴賵 賮賯胤 賷孬賷乇 兀賮賰丕乇賰 賵賷爻鬲毓乇囟 賱賰 丨丕賱 丕賱睾乇亘 賮賷賴 貙 賱鬲乇丿 毓賱賷賴 賲賳 禺賱丕賱 毓賯賷丿鬲賰 丕賱賲鬲賰丕賲賱丞 貙 賷噩毓賱賰 兀賰孬乇 鬲亘氐乇丕 賮賷 丨賯賷賯丞 丕賱鬲賵丕夭賳 丕賱匕賷 兀賴丿賷 賱賳丕 賵丕賴鬲丿賷賳丕 丕賱賷賴 亘丕賱丕賷賲丕賳 賲賳 禺賱丕賱 爻丿賰 賱孬睾賵乇賴 賵鬲賯賵賷賲 兀賵氐丕賱賴 亘兀乇賰丕賳 丕賱廿爻賱丕賲 鈥�
賰鬲丕亘 賷爻鬲丨賯 丕賳 賷賯乇兀 賵賷賮鬲丨 賲噩丕賱丕 賵丕爻毓丕 賱賳丕賯卮 ..
丕賯鬲亘丕爻丕鬲:
- 亘賷賳賲丕 鬲賲賳丨賰 兀賳馗賲丞 丕賱毓丕賮賷丞 賲購孬購賱丕 賵乇賵丨丕 胤賷亘丕貙 賮廿賳賴丕 鬲丿賮毓 亘賰 廿賱賶 丕賱丕睾鬲乇丕亘 賵賮賯丿丕賳 丕賱賴賵賷丞 丕賱匕丕鬲賷丞 .
- 賱賲 賷毓丿 廿賳卮丕亍 毓丕賱賲 兀賮囟賱 賯囟賷丞 鬲胤乇丨 賱賳賯丕卮 丕賱毓丕賲 貙 亘賱 兀氐亘丨鬲 賲爻兀賱丞 鬲鬲毓賱賯 亘丕禺鬲賷丕乇 賳賲胤 丕賱丨賷丕丞 丕賱卮禺氐賷丞 .
- 賱丕 兀丨丿 毓賱賶 賷賯賷賳 賲賳 兀賳賴 爻毓賷丿 丨賯賸丕 鈥� 亘丕爻賰丕賱鈥�
賰鬲丕亘 賷爻鬲丨賯 丕賳 賷賯乇兀 賵賷賮鬲丨 賲噩丕賱丕 賵丕爻毓丕 賱賳丕賯卮 ..
丕賯鬲亘丕爻丕鬲:
- 亘賷賳賲丕 鬲賲賳丨賰 兀賳馗賲丞 丕賱毓丕賮賷丞 賲購孬購賱丕 賵乇賵丨丕 胤賷亘丕貙 賮廿賳賴丕 鬲丿賮毓 亘賰 廿賱賶 丕賱丕睾鬲乇丕亘 賵賮賯丿丕賳 丕賱賴賵賷丞 丕賱匕丕鬲賷丞 .
- 賱賲 賷毓丿 廿賳卮丕亍 毓丕賱賲 兀賮囟賱 賯囟賷丞 鬲胤乇丨 賱賳賯丕卮 丕賱毓丕賲 貙 亘賱 兀氐亘丨鬲 賲爻兀賱丞 鬲鬲毓賱賯 亘丕禺鬲賷丕乇 賳賲胤 丕賱丨賷丕丞 丕賱卮禺氐賷丞 .
- 賱丕 兀丨丿 毓賱賶 賷賯賷賳 賲賳 兀賳賴 爻毓賷丿 丨賯賸丕 鈥� 亘丕爻賰丕賱鈥�
November 20, 2018
Je suis contente d'avoir lu ce livre, que j'avais sur ma wishlist depuis sa sortie il y a presque deux ans. Cela dit je n'ai pas l'impression d'avoir appris grand chose, dans le sens o霉 je suis grosso modo d'accord avec les auteurs, pour dire qu'on vit dans une soci茅t茅 de tyrannie du bonheur au profit du capitalisme. Je les ai trouv茅s un peu trop dans le jugement, d'ailleurs, face aux personnes qui rentrent dans le moule, se forcent 脿 r茅pondre 脿 ces attentes, sans qu'ils donnent beaucoup de solutions -- ce n'est pas vraiment leur travail mais du coup le jugement + la relative absence d'alternative, c'est un peu too much. D'autant plus que les seules alternatives qu'ils proposent r茅ellement sont 茅difiantes. Le mouvement d'acceptation des gros, 莽a, 茅videmment que je suis pour (m锚me si eux y trouvent encore quelque chose 脿 redire, parce que la mani猫re dont c'est fait serait trop proche du syst猫me de tyrannie du bien-锚tre, et je ne suis pas s没re que les gros qui sont dans ce mouvement aient cette "haine profonde de soi" dont parlent les auteurs...), mais le barebacking 莽a, j'avoue que je n'ai pas r茅ussi 脿 comprendre d'o霉 莽a sortait.
Enfin bref, 莽a se lit vite, ce n'est pas compliqu茅 脿 lire, mais je pense que 莽a apporterait plus de connaissances et de mati猫re 脿 r茅flexion 脿 quelqu'un qui ne se serait pas d茅j脿 pas mal renseign茅 sur ce sujet.
Enfin bref, 莽a se lit vite, ce n'est pas compliqu茅 脿 lire, mais je pense que 莽a apporterait plus de connaissances et de mati猫re 脿 r茅flexion 脿 quelqu'un qui ne se serait pas d茅j脿 pas mal renseign茅 sur ce sujet.
October 7, 2024
Es un gran libro, que critica toda esa cultura centrada en la b煤squeda del bienestar y la perfecci贸n humana. En la introducci贸n ya los autores nos hablan sobre contratos de bienestar que hay en las universidades, en los que se busca crear un estudiante de pensamiento recto y saneado. Por lo que ahora hay una exigencia moral en torno al bienestar, esta 煤ltima palabra ahora est谩 en muchos aspectos de nuestra vida desde la nutrici贸n hasta el ejercicio por lo que el bienestar se convierte en una ideolog铆a en la que convierte el cuerpo en una mercanc铆a, el bienestar a su vez, se vuelven una obligaci贸n moral, en la que todos deben ser felices o ser谩n rechazados, en 煤ltimas, todo lo que hacemos en nuestra vida tendr谩 como objetivo nuestro bienestar seg煤n esta nueva ideolog铆a.
El primer cap铆tulo es sobre el mundo del coaching, en el que cualquier persona puede hacerlo as铆 no tenga una titulaci贸n,听 la idea de esto, es que las personas que acceden a estos maestros puedan desbloquear un supuesto poder oculto interior, es esa idea de desbloquear t煤 yo interior, una idea nociva en la que siempre debemos estar mejor y alcanzar m谩s objetivos, una mirada fija hacia adentro, siempre est谩 la esperanza de que hay una mejor versi贸n de nosotros mismos o si hay una b煤squeda por la perfecci贸n, pero en esa b煤squeda dejamos de lado, amigos y familiares que son importantes para nuestra salud mental. El coaching hace que nos culpemos a nosotros mismos de todo, nos hace pensar que todo se puede lograr por medio de la fuerza de voluntad, no se hacen sentir mal pensando que podemos hacerlo mucho mejor.
Por otra parte, existe el ideal del humano perfecto,听 sin que se tenga en cuenta el contexto, por ejemplo en el 谩mbito laboral nos obligan a sonre铆r pese a las malas condiciones laborales que tengamos,听 en el 谩mbito laboral tambi茅n se aplica la atenci贸n plena, pero como lo demuestran los autores a煤n falta mucha investigaci贸n en torno a sus beneficios, pero la atenci贸n plena no es la soluci贸n para todo, el capitalismo ha utilizado la atenci贸n plena, ya que hace cargar al individuo de la responsabilidad y no al contexto.
El segundo cap铆tulo gira en torno hacia la salud f铆sica donde se busca tener mucha m谩s energ铆a para hacer m谩s productivos, incluso ahora es mal visto el dormir porque mientras lo hacemos no somos productivos, en las grandes empresas ahora se busca mejorar la imagen corporal muchos se han incorporado en el mundo laboral el hacer ejercicio, puesto que genera una imagen del trabajador atl茅tico y productivo, por ello ahora se desdibuja el plano laboral y f铆sico. En el 谩mbito de las dietas, tenemos que Estas son muy estrictas, al punto de que las personas se regulan mucho y se vigilan tambi茅n, las dietas lo que nos hacen es sentirnos culpables, puesto que las personas con sobrepeso son mal vistas ante la sociedad, el problema es que si bien una mejor alimentaci贸n nos puede ayudar no soluciona muchos problemas sociales o educativos, por ejemplo.
El tercer cap铆tulo es sobre la doctrina de la felicidad,听 el pensamiento positivo combinados y elementos la responsabilidad individual y el pensamiento m谩gico de que se puede hacer cualquier cosa, se piensa que la felicidad lo es todo, pero muchas veces las personas no cuentan con un buen hogar o con un buen empleo, importantes para alcanzar la supuesta felicidad, hay que tener muy presente las condiciones materiales para lograr la felicidad cosa que muchos de los gur煤s de la psicolog铆a positiva no tienen en cuenta, puesto que se centran en que la felicidad viene desde el interior, los autores sostienen que no hay que preguntarnos si somos felices, puesto que la felicidad es esquiva y fr谩gil llega cuando menos no lo esperaba, y es que es dif铆cil ser feliz en un estado sin bienestar, se desv铆a la atenci贸n a cuestiones sociopol铆ticas al centrarnos tanto en c贸mo medir la felicidad, no todo es responsabilidad de nosotros para lograr la felicidad, muchas personas viven en una burbuja de privilegios olvidando que no todas las personas pueden lograr la felicidad, puesto que carecen de los medios materiales, en 煤ltimas cuanto m谩s buscamos nuestra felicidad y bienestar, m谩s sufrimos.
El cuarto cap铆tulo empieza con los recortes en el subsidio a las personas desempleadas,听 se les dice a estos 煤ltimos que deben siempre ser optimistas y se les achaca la culpa de no encontrar empleo,听 se les dice a estos desempleados que se miren hacia adentro m谩s no tienen en cuenta los hombres que es el mercado laboral, la culpa听 no es del sistema econ贸mico, sino el que busca empleo, unas ideas muy nocivas, puesto que incluso a las personas desempleadas con depresi贸n se les pide que finjan felicidad. A las personas en desempleo tambi茅n se les dice que deben mejorar en cualquier aspecto de su vida no importa el que sea, las empresas ahora hacen seguimiento de todos nuestros datos como si fu茅ramos simples mercanc铆as con el objetivo de mejorar nuestra productividad, es as铆 que parece que lo humano estuviera en constante mejora. Pero el autor termina citando a Bauman, donde no todos tenemos los mismos medios para elegir, ya que no todas las personas tienen las mismas oportunidades.
Algo curioso del bienestar es que la enfermedad se muestra como una v铆a de escape para las demandas de trabajo, mientras estamos enfermos no hacemos nada algo importante para desconectarnos y pensar, es decir que se est谩 intentando reivindicar la idea de no hacer nada algo que es mal visto por la sociedad capitalista donde a todo momento debemos ser productivos e inclusive esa obsesi贸n por el bienestar ha generado movimientos que rechazan la cultura del bienestar. A manera de conclusi贸n la alegr铆a debe estar acompa帽ada de otras personas,听 est谩 llega de manera inesperada,听 nuevamente los autores nos recuerdan que el siempre intentar buscar el bienestar nos hace sentir m谩s frustrados no debemos obsesionarnos con la b煤squeda de la perfecci贸n en todos nuestros aspectos, la felicidad nunca debe ser nuestro destino, y aunque se nos ha vendido de que nunca debemos mostrarnos d茅biles e impotentes, no tiene nada de malo avergonzarse por aquellos defectos de nosotros, puesto que nosotros oscilamos en una dualidad que se resume entre felicidad y tristeza.
El primer cap铆tulo es sobre el mundo del coaching, en el que cualquier persona puede hacerlo as铆 no tenga una titulaci贸n,听 la idea de esto, es que las personas que acceden a estos maestros puedan desbloquear un supuesto poder oculto interior, es esa idea de desbloquear t煤 yo interior, una idea nociva en la que siempre debemos estar mejor y alcanzar m谩s objetivos, una mirada fija hacia adentro, siempre est谩 la esperanza de que hay una mejor versi贸n de nosotros mismos o si hay una b煤squeda por la perfecci贸n, pero en esa b煤squeda dejamos de lado, amigos y familiares que son importantes para nuestra salud mental. El coaching hace que nos culpemos a nosotros mismos de todo, nos hace pensar que todo se puede lograr por medio de la fuerza de voluntad, no se hacen sentir mal pensando que podemos hacerlo mucho mejor.
Por otra parte, existe el ideal del humano perfecto,听 sin que se tenga en cuenta el contexto, por ejemplo en el 谩mbito laboral nos obligan a sonre铆r pese a las malas condiciones laborales que tengamos,听 en el 谩mbito laboral tambi茅n se aplica la atenci贸n plena, pero como lo demuestran los autores a煤n falta mucha investigaci贸n en torno a sus beneficios, pero la atenci贸n plena no es la soluci贸n para todo, el capitalismo ha utilizado la atenci贸n plena, ya que hace cargar al individuo de la responsabilidad y no al contexto.
El segundo cap铆tulo gira en torno hacia la salud f铆sica donde se busca tener mucha m谩s energ铆a para hacer m谩s productivos, incluso ahora es mal visto el dormir porque mientras lo hacemos no somos productivos, en las grandes empresas ahora se busca mejorar la imagen corporal muchos se han incorporado en el mundo laboral el hacer ejercicio, puesto que genera una imagen del trabajador atl茅tico y productivo, por ello ahora se desdibuja el plano laboral y f铆sico. En el 谩mbito de las dietas, tenemos que Estas son muy estrictas, al punto de que las personas se regulan mucho y se vigilan tambi茅n, las dietas lo que nos hacen es sentirnos culpables, puesto que las personas con sobrepeso son mal vistas ante la sociedad, el problema es que si bien una mejor alimentaci贸n nos puede ayudar no soluciona muchos problemas sociales o educativos, por ejemplo.
El tercer cap铆tulo es sobre la doctrina de la felicidad,听 el pensamiento positivo combinados y elementos la responsabilidad individual y el pensamiento m谩gico de que se puede hacer cualquier cosa, se piensa que la felicidad lo es todo, pero muchas veces las personas no cuentan con un buen hogar o con un buen empleo, importantes para alcanzar la supuesta felicidad, hay que tener muy presente las condiciones materiales para lograr la felicidad cosa que muchos de los gur煤s de la psicolog铆a positiva no tienen en cuenta, puesto que se centran en que la felicidad viene desde el interior, los autores sostienen que no hay que preguntarnos si somos felices, puesto que la felicidad es esquiva y fr谩gil llega cuando menos no lo esperaba, y es que es dif铆cil ser feliz en un estado sin bienestar, se desv铆a la atenci贸n a cuestiones sociopol铆ticas al centrarnos tanto en c贸mo medir la felicidad, no todo es responsabilidad de nosotros para lograr la felicidad, muchas personas viven en una burbuja de privilegios olvidando que no todas las personas pueden lograr la felicidad, puesto que carecen de los medios materiales, en 煤ltimas cuanto m谩s buscamos nuestra felicidad y bienestar, m谩s sufrimos.
El cuarto cap铆tulo empieza con los recortes en el subsidio a las personas desempleadas,听 se les dice a estos 煤ltimos que deben siempre ser optimistas y se les achaca la culpa de no encontrar empleo,听 se les dice a estos desempleados que se miren hacia adentro m谩s no tienen en cuenta los hombres que es el mercado laboral, la culpa听 no es del sistema econ贸mico, sino el que busca empleo, unas ideas muy nocivas, puesto que incluso a las personas desempleadas con depresi贸n se les pide que finjan felicidad. A las personas en desempleo tambi茅n se les dice que deben mejorar en cualquier aspecto de su vida no importa el que sea, las empresas ahora hacen seguimiento de todos nuestros datos como si fu茅ramos simples mercanc铆as con el objetivo de mejorar nuestra productividad, es as铆 que parece que lo humano estuviera en constante mejora. Pero el autor termina citando a Bauman, donde no todos tenemos los mismos medios para elegir, ya que no todas las personas tienen las mismas oportunidades.
Algo curioso del bienestar es que la enfermedad se muestra como una v铆a de escape para las demandas de trabajo, mientras estamos enfermos no hacemos nada algo importante para desconectarnos y pensar, es decir que se est谩 intentando reivindicar la idea de no hacer nada algo que es mal visto por la sociedad capitalista donde a todo momento debemos ser productivos e inclusive esa obsesi贸n por el bienestar ha generado movimientos que rechazan la cultura del bienestar. A manera de conclusi贸n la alegr铆a debe estar acompa帽ada de otras personas,听 est谩 llega de manera inesperada,听 nuevamente los autores nos recuerdan que el siempre intentar buscar el bienestar nos hace sentir m谩s frustrados no debemos obsesionarnos con la b煤squeda de la perfecci贸n en todos nuestros aspectos, la felicidad nunca debe ser nuestro destino, y aunque se nos ha vendido de que nunca debemos mostrarnos d茅biles e impotentes, no tiene nada de malo avergonzarse por aquellos defectos de nosotros, puesto que nosotros oscilamos en una dualidad que se resume entre felicidad y tristeza.
January 11, 2018
This books explains why the self-help, fit, happiness craze is a problem. We are creating a narcissistic autistic hedonistic society. We've made fitness, happiness, and success an ideology. Those who are not are flawed. That's exemplified first with smoking - its not that smoking is bad but smokers are bad. So are fat people, unemployed people and poor people - that is a major problem with the biomorality of the self help craze.
Self help craze started in the 20s and 30s with Norman Vincent Peal, Dale Carnegie, and Napoleon Hill. it continues on with wellness, mindfulness, and the Secret.
The books debunks the fake science behind all these gurus.
I read alot of these books.
They are empty and fake.
No I know that it wasn't me, it was them.
I feel happy or I should say content.
Self help craze started in the 20s and 30s with Norman Vincent Peal, Dale Carnegie, and Napoleon Hill. it continues on with wellness, mindfulness, and the Secret.
The books debunks the fake science behind all these gurus.
I read alot of these books.
They are empty and fake.
No I know that it wasn't me, it was them.
I feel happy or I should say content.
November 13, 2017
Absolutely fantastic critical sociological analysis of positive psychology and related ideologies of contemporary society. The book is filled with excellent examples that serves to illustrate the main argument of the book, i.e. that we are forced to be happy and positive even in the face of adverse living conditions thereby individualising problems that are in fact created at the societal level. The book is witty and funny as well. While the book provides an excellent analysis of contemporary society - its conclusion and 'solutions' to this syndrome is underdeveloped and to some extent apologetic of the idea of the human condition. I much prefer Evans and Reids (Resilient Life) more utopian take on that.
February 4, 2015
good summary of current neoliberalism critique
December 15, 2022
Her 艧ey politik ve s谋n谋fsald谋r!!!
鈥淪a臒l谋kl谋 ya艧m dayatmas谋n谋n pen莽esindeki insanlar sadece daha sa臒l谋kl谋 daha mutlu ve daha 眉retken de臒iller. Ayn谋 zamanda narsisistik, kayg谋l谋 ve su莽luluk duygusu i莽indeler. Sa臒l谋kl谋 ya艧am sendromunun kurban谋 durumundalar. Biyo-ahlak ki艧isel patolojilere yol a莽makla kalm谋yor, ba艧kalar谋yla ili艧kileri de etkiliyor.鈥�
鈥淏ug眉nlerde iyi bir insan olmak; bedenin g眉nahkar arzular谋na gem vurmak, nefsi k枚reltmek, vicdan谋n sesine kulak vermek ve s眉rekli dua edip bu fani d眉nyay谋 terk etmeye haz谋rlanmak anlam谋na gelmiyor. Sa臒l谋kl谋 ve mutlu ya艧amak anlam谋na geliyor. Keyif almadan tek bir g眉n ge莽irenin vay haline!鈥� Herve Juvin 鈥擳he Coming of the Body
鈥淕眉n眉m眉zde sa臒l谋kl谋 ya艧m, bize b谋k谋p usanmadan s眉rekli hat谋rlat谋lan ahlaki bir talep halini ald谋鈥�
鈥淪a臒l谋kl谋 ya艧am谋n ideolojik niteli臒i, bedenlerini ihmal edenlere y枚nelik yayg谋n tutum g枚z 枚n眉ne al谋nd谋臒谋nda 枚zellikle belirgindir. Bu ki艧iler tembel, g眉莽s眉z veya iradesiz olmakla s谋莽lan谋r鈥�
鈥淏u mant谋臒a g枚re, 艧i艧man, gev艧ek ve bak谋ms谋z ki艧ilerin sa臒l谋ks谋z olu艧u rahats谋zl谋ktan ya da hastal谋ktan de臒il, ba艧kalar谋n谋n sa臒l谋k emaresi sayd谋臒谋 g枚steri艧li s眉sleri tak谋p tak谋艧t谋rmaya, feti艧le艧tirmeye ya da arzulamaya yana艧mamalar谋mdan kaynaklan谋r.鈥�
鈥淪a臒l谋kl谋 ya艧am, zihnin ve bedenin ekonomik birer kaynak olarak g枚r眉ld眉臒眉 siyasi bir paradigma 眉retiyor. 鈥�
鈥淥lumsuzluk, eksiklik, tatminsizlik, mutsuzluk gittik莽e daha fazla ahlaki kusurlar olarak, daha da beteri, tam da varl谋臒谋m谋z veya 莽谋plak hayat d眉zeyindeki bir bozulma olarak g枚r眉lmektedir. Kendini iyi hisseden(ve mutlu olan) ki艧i, iyi bir ki艧idir; kendini k枚t眉 hisseden ki艧i de k枚t眉 bir ki艧idir.鈥�
鈥淪a臒l谋kl谋 ya艧m dayatmas谋n谋n pen莽esindeki insanlar sadece daha sa臒l谋kl谋 daha mutlu ve daha 眉retken de臒iller. Ayn谋 zamanda narsisistik, kayg谋l谋 ve su莽luluk duygusu i莽indeler. Sa臒l谋kl谋 ya艧am sendromunun kurban谋 durumundalar. Biyo-ahlak ki艧isel patolojilere yol a莽makla kalm谋yor, ba艧kalar谋yla ili艧kileri de etkiliyor.鈥�
鈥淏ug眉nlerde iyi bir insan olmak; bedenin g眉nahkar arzular谋na gem vurmak, nefsi k枚reltmek, vicdan谋n sesine kulak vermek ve s眉rekli dua edip bu fani d眉nyay谋 terk etmeye haz谋rlanmak anlam谋na gelmiyor. Sa臒l谋kl谋 ve mutlu ya艧amak anlam谋na geliyor. Keyif almadan tek bir g眉n ge莽irenin vay haline!鈥� Herve Juvin 鈥擳he Coming of the Body
鈥淕眉n眉m眉zde sa臒l谋kl谋 ya艧m, bize b谋k谋p usanmadan s眉rekli hat谋rlat谋lan ahlaki bir talep halini ald谋鈥�
鈥淪a臒l谋kl谋 ya艧am谋n ideolojik niteli臒i, bedenlerini ihmal edenlere y枚nelik yayg谋n tutum g枚z 枚n眉ne al谋nd谋臒谋nda 枚zellikle belirgindir. Bu ki艧iler tembel, g眉莽s眉z veya iradesiz olmakla s谋莽lan谋r鈥�
鈥淏u mant谋臒a g枚re, 艧i艧man, gev艧ek ve bak谋ms谋z ki艧ilerin sa臒l谋ks谋z olu艧u rahats谋zl谋ktan ya da hastal谋ktan de臒il, ba艧kalar谋n谋n sa臒l谋k emaresi sayd谋臒谋 g枚steri艧li s眉sleri tak谋p tak谋艧t谋rmaya, feti艧le艧tirmeye ya da arzulamaya yana艧mamalar谋mdan kaynaklan谋r.鈥�
鈥淪a臒l谋kl谋 ya艧am, zihnin ve bedenin ekonomik birer kaynak olarak g枚r眉ld眉臒眉 siyasi bir paradigma 眉retiyor. 鈥�
鈥淥lumsuzluk, eksiklik, tatminsizlik, mutsuzluk gittik莽e daha fazla ahlaki kusurlar olarak, daha da beteri, tam da varl谋臒谋m谋z veya 莽谋plak hayat d眉zeyindeki bir bozulma olarak g枚r眉lmektedir. Kendini iyi hisseden(ve mutlu olan) ki艧i, iyi bir ki艧idir; kendini k枚t眉 hisseden ki艧i de k枚t眉 bir ki艧idir.鈥�
August 9, 2017
An interesting critique on the tyranny of positive thinking which seems to have pervaded every aspect of our lives. Labelling the state that we wish to reach as 'wellness' the book suggests that wellness has become a moral demand. A person who feels good and happy is a good person whereas a person who feels bad is a bad person. This aspect of the discussion is informed by Alenka Zupancic's term biomorality. "Negativity, lack, dissatisfaction, unhappiness, are perceived more and more as moral faults"
The book is not concerned with wellness per se (although at times it seems that it is) but with how wellness has become "an ideology which is part of a larger transformation in contemporary culture where individual responsibility and self expression are morphed with the mind-set of a free market economy."
I liked this book because it considers a range of contexts which to support their argument (although in places a little disjointed) which in turn led me to some interesting insights especially towards the end when discussing illness.
However, I do think it was a tad too black and white and was too dismissive of the possible benefits of a mind set which engages fully with individual choice and responsibility. No, that doesn't mean that I think there aren't huge structural inequalities that impede people's quality of life, it just means that we do have some choice in some matters.
The book is not concerned with wellness per se (although at times it seems that it is) but with how wellness has become "an ideology which is part of a larger transformation in contemporary culture where individual responsibility and self expression are morphed with the mind-set of a free market economy."
I liked this book because it considers a range of contexts which to support their argument (although in places a little disjointed) which in turn led me to some interesting insights especially towards the end when discussing illness.
However, I do think it was a tad too black and white and was too dismissive of the possible benefits of a mind set which engages fully with individual choice and responsibility. No, that doesn't mean that I think there aren't huge structural inequalities that impede people's quality of life, it just means that we do have some choice in some matters.
March 23, 2020
Si臋gaj膮c po ksi膮偶ke my艣la艂em, 偶e b臋dzie to poradnik, dzi臋ki kt贸remu dostan臋 recept臋 na to co robi膰 aby czu膰 si臋 dobrze. Okaza艂o si臋 jednak i偶 moje wyobra偶enie o tej ksi膮偶ce by艂o b艂臋dne. W ksi膮偶ce nie znajdziemy bezpo艣rednich rad na temat dobrego samopoczucia. Autorzy podchodz膮 do tematu do艣膰 niekonwencjonalnie. Opisuj膮 wiele przyk艂ad贸w z bie偶膮cego 偶ycia gdzie na r贸偶ne sposoby kto艣 pr贸buje sprzeda膰 sw贸j pomys艂 na dobre samopoczucie. Stale jeste艣my bombardowani w reklamach, programach telewizyjnych, najnowszych trendach kr膮偶膮cych w socjalnych mediach r贸偶nymi pomys艂ami czy te偶 wzorami na temat tego co robi膰 aby czu膰 si臋 dobrze. Wiele coach贸w, trener贸w, celebryt贸w pr贸buje sprzeda膰 nam, nawet wcisn膮膰 na si艂臋 spos贸b na dobrze samopoczucie. Cz臋sto obiecuje si臋 nam i偶 dobre samopoczucie, szcz臋艣cie nie wymaga wi臋kszego wysi艂ku. Autorzy w ksi膮偶ce zwracaj膮 uwag臋 na wiele pu艂apek w kt贸re mo偶emy wpa艣膰 s艂uchaj膮膰 r贸偶nych rad. Nie zawsze sposoby na dobre samopoczucie musz膮 by膰 b艂臋dne. My艣l臋, 偶e wa偶ny jest zdrowy rozs膮dek. Jednak popadanie w trendy, najnowsze krzyki mody mo偶e by膰 niebezpieczne. Wa偶ne jest patrze膰 krytycznie na to co widzimy, na to co kto艣 pr贸buje nam sprzeda膰. Tylko poprzez krytyczne my艣lenie mo偶emy siebie ocali膰 przed pogr膮偶eniem siebie w p臋tl臋 pesudo dobrego samopoczucia. I chyba tak bym podsumowa艂 t膮 ksi膮偶k臋. To co cz臋sto sprzedawane jest jako spos贸b na dobre samopoczucie, powoduje tak naprawd臋 pseudo dobre samopoczucie.
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