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賮賷 噩賳賷丕賱賵噩賷丕 丕賱兀禺賱丕賯
毓賱賷賳丕 兀賳 賳丨鬲乇爻 賲賳 兀賷賾 賮赖賲 "兀禺賱丕賯賵賷" 賱賰鬲丕亘丕鬲 賳賷鬲卮赖: 賲孬賱丕 兀賳 賳毓鬲亘乇赖 賲毓丕乇囟丕 賷丕卅爻丕 賱賱兀賳賵丕乇 丕賱丨丿賷孬丞 兀賵 丿丕毓賷丕 禺胤賷乇丕 廿賱賶 丕賱亘乇亘乇賷丞 兀賵 毓丿賵賾丕 賱賱爻丕賲賷丞 兀賵 賯賵賲賷丕 賲鬲毓氐賾亘丕 兀賵 噩賲丕毓賵賷賾丕 丨夭賷賳丕 囟丿賾 丕賱賲賰丕爻亘 丕賱丨賯賵賯賷丞 賱賱丿賵賱丞 丕賱賱亘乇丕賱賷丞... 鬲賱賰 兀賮賰丕乇 賲爻亘賯丞 兀禺乇賶貙 兀賵 囟乇賵亘 賲乇賷囟丞 賲賳 丕賱賮囟賵賱. 賭賭賭賭 廿賳賾赖 賮賯胤 賷賲丕乇爻 "兀賳賵丕乇丕 噩丿賷丿丞" 賷丿賮毓 亘赖丕 亘毓賷丿丕 毓賳 兀賷賾 兀賳賵丕乇 爻丕亘賯丞貙 亘賲丕 賮賷赖丕 鬲賱賰 丕賱鬲賷 爻賲賾賷鬲 乇丕赖賳丕 亘丕爻賲 "丕賱兀賳賵丕乇 丕賱噩匕乇賷丞"貙 賵 赖賷 賱賷爻鬲 噩匕乇賷丞 廿賱賾丕 亘賯丿乇 賲丕 鬲馗賳賾 兀賳賾 "丕賱廿賱丨丕丿" 丕賱丨丿賷孬 赖賵 丕賱胤賵乇 丕賱兀毓賱賶 賲賳 賰賱賾 "睾乇賷夭丞 丨乇賷丞". 賵 丕賱丨丕賱 兀賳賾 賳賷鬲卮赖 賯丿 賮囟丨 丨鬲賶 丕賱廿賱丨丕丿 賳賮爻赖 亘賵氐賮赖 賱丕 賷賲賱賰 鬲賵囟賷丨丕 噩匕乇賷丕 丨賵賱 賯賷賲丞 丕賱丨乇賷丞 丕賱鬲賷 賷賮丕禺乇賳丕 亘赖丕. 廿賳賾 丕賱廿賱丨丕丿 賱賲 賷賰賳 廿賱賶 丨丿賾 丕賱丌賳 廿賱賾丕 廿賷賲丕賳丕 兀賵 "賲孬丕賱丕 賳購爻購賰賷賸賾丕" 賲賯賱賵亘丕: 丕爻鬲賷賱丕亍 氐賮賷賯丕 毓賱賶 賲賰丕賳 丕賱廿賱赖 丕賱兀禺賱丕賯賷 丕賱匕賷 氐丕乇 卮丕睾乇丕貙 賮賷 禺賱胤 賲夭乇 亘賷賳 "丕賱廿賳爻丕賳 丕賱兀毓賱賶"貙 丕賱匕賷 丕爻鬲賵賱賶 毓賱賶 丕賱兀爻賲丕亍 丕賱丨爻賳賶 賱賱廿賱赖 丕賱鬲賵丨賷丿賷貙 賵 亘賷賳 丕賱廿賯丿丕賲 毓賱賶 丕賱匕赖丕亘 丕賱噩爻賵乇 廿賱賶 "賲丕 賮賵賯 丕賱廿賳爻丕賳"貙 亘賵氐賮赖 賲胤賱亘 丕賱丨賷丕丞 丕賱丨乇丞貙 丕賱鬲賷 鬲鬲賲鬲毓 亘氐丨丞 賲賷鬲丕賮賷夭賷賯賷丞 噩賷丿丞貙 賵 丕賱鬲賷 賱丕 鬲胤賱亘 兀賯賱賾 賲賳 赖匕丕: 禺賱賯"賳賲胤 亘卮乇賷" 賲賳 賳賵毓 噩丿賷丿
233 pages, Paperback
First published January 1, 1887
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About the author
Friedrich Nietzsche
3,907听books24.2k听followersFriedrich Wilhelm Nietzsche was a German classical scholar, philosopher, and critic of culture, who became one of the most influential of all modern thinkers. He began his career as a classical philologist before turning to philosophy. He became the youngest person to hold the Chair of Classical Philology at the University of Basel in 1869 at the age of 24, but resigned in 1879 due to health problems that plagued him most of his life; he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and afterward a complete loss of his mental faculties, with paralysis and probably vascular dementia. He lived his remaining years in the care of his mother until her death in 1897 and then with his sister Elisabeth F枚rster-Nietzsche. Nietzsche died in 1900, after experiencing pneumonia and multiple strokes.
Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master鈥搒lave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the 脺bermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, Fyodor Dostoevsky, and Johann Wolfgang von Goethe.
After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R.J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy鈥攅specially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism鈥攁s well as art, literature, music, poetry, politics, and popular culture.
Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master鈥搒lave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the 脺bermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, Fyodor Dostoevsky, and Johann Wolfgang von Goethe.
After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R.J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy鈥攅specially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism鈥攁s well as art, literature, music, poetry, politics, and popular culture.
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June 3, 2010
On The Genealogy of Morals
is made up of three essays, all of which question and critique the value of our moral judgments based on a genealogical method whereby Nietzsche examines the origins and meanings of our different moral concepts.
The first essay, "'Good and Evil,' 'Good and Bad'" contrasts what Nietzsche calls "master morality" and "slave morality." Master morality was developed by the strong, healthy, and free, who saw their own happiness as good and named it thus. By contrast, they saw those who were weak, unhealthy, and enslaved as "bad," since their weakness was undesirable. By contrast, the slaves, feeling oppressed by these wealthy and happy masters, called the masters "evil," and called themselves "good" by contrast.
The second essay, "'Guilt,' 'Bad Conscience,' and the like" deals with (surprise, surprise) guilt, bad conscience, and the like. Nietzsche traces the origins of concepts such as guilt and punishment, showing that originally they were not based on any sense of moral transgression. Rather, guilt simply meant that a debt was owed and punishment was simply a form of securing repayment. Only with the rise of slave morality did these moral concepts gain their present meanings. Nietzsche identifies bad conscience as our tendency to see ourselves as sinners and locates its origins in the need that came with the development of society to inhibit our animal instincts for aggression and cruelty and to turn them inward upon ourselves.
The third essay, "What is the meaning of ascetic ideals?" confronts asceticism, the powerful and paradoxical force that dominates contemporary life. Nietzsche sees it as the expression of a weak, sick will. Unable to cope with its struggle against itself, the sick will sees its animal instincts, its earthly nature, as vile, sinful, and horrible. Unable to free itself from these instincts, it attempts to subdue and tame itself as much as possible. Nietzsche concludes that "man would rather will nothingness than not will."
Nietzsche is difficult to read because he demands that we overturn or suspend many of the assumptions that our very reasoning relies upon. He is one of the Western tradition's deepest thinkers precisely because he calls so much into question. If we can come to understand Nietzsche's genealogical method, his doctrine of the will to power, and his perspectivism as all linked, his arguments will become much easier to follow.
In Nietzsche's distinction between a thing and its meaning, we find the initial doubt with which Nietzsche unravels so many of our assumptions. We are generally tempted to see things as having inherent meanings. For instance, punishment is at once the act of punishing and the reason behind the punishment. However, Nietzsche argues, these things have had different meanings at different times. For instance, the act of punishment has been at times a celebration of one's power, at times an act of cruelty, at times a simple tit-for-tat. We cannot understand a thing, and we certainly cannot understand its origin, if we assume that it has always held the same meaning.
Central to Nietzsche's critique, then, is an attempt at genealogy that will show the winding and undirected route our different moral concepts have taken to arrive in their present shape. Morality is generally treated as sacred because we assume that there is some transcendental ground for our morals, be it God, reason, tradition, or something else. Yet contrary to our assumption that "good," "bad," or "evil" have always had the same meanings, Nietzsche's genealogical method shows how these terms have evolved, shattering any illusion as to the continuity or absolute truth of our present moral concepts.
Because they can have different, even contradictory, meanings over the course of their long life spans, Nietzsche does not believe that concepts or things are the fundamental stuff that makes up reality. Instead, he looks beneath these things to see what drives the different meanings that they adopt over time. Hiding beneath he finds force and will. All of existence, Nietzsche asserts, is a struggle between different wills for the feeling of power. This "will to power" is most evident on a human level, where we see people constantly competing with one another, often for no other purpose than to feel superior to those that they overcome.
That a thing has a meaning at all means that there is some will dominating it, bending it toward a certain interpretation. That a thing may have different meanings over time suggests that different wills have come to dominate it. For instance, the concept of "good" was once dominated by the will of healthy, strong barbarians, and had the opposite meaning that it does now that it is dominated by the will of weak, "sick" ascetics.
According to Nietzsche, then, a belief in an absolute truth or an absolute anything is to give in to one particular meaning, one particular interpretation of a thing. It is essentially to allow oneself to be dominated by a particular will. A will that wishes to remain free will shun absolutes of all kinds and try to look at a matter from as many different perspectives as possible in order to gain its own. This doctrine that has deeply influenced postmodern thought is called "perspectivism."
Nietzsche's inquiries are thus conducted in a very irreverent spirit. Nothing is sacred, nothing is absolute, nothing, we might even say, is true. Our morality is not a set of duties passed down from God but an arbitrary code that has evolved as randomly as the human species itself. The only constant is that we, and everything else, are constantly striving for more power, and the only constant virtue is a will that is powerful, and free from bad conscience, hatred, and ressentiment.
Nietzsche's main project in the Genealogy is to question the value of our morality. Ultimately, he argues that our present morality is born out of a resentment and hatred that was felt toward anything that was powerful, strong, or healthy. As such, he sees our present morality as harmful to the future health and prosperity of our species. While the "blonde beasts" and barbarians of primitive master morality are animalistic brutes, at least they are strong and healthy. On the other hand, our present ascetic morality has "deepened" us by turning our aggressive instincts inward and seeing ourselves as a new wilderness to struggle against. Nietzsche's ideal is to maintain this depth and yet not be ashamed of our animal instincts or of the life that glows within us.
The first essay, "'Good and Evil,' 'Good and Bad'" contrasts what Nietzsche calls "master morality" and "slave morality." Master morality was developed by the strong, healthy, and free, who saw their own happiness as good and named it thus. By contrast, they saw those who were weak, unhealthy, and enslaved as "bad," since their weakness was undesirable. By contrast, the slaves, feeling oppressed by these wealthy and happy masters, called the masters "evil," and called themselves "good" by contrast.
The second essay, "'Guilt,' 'Bad Conscience,' and the like" deals with (surprise, surprise) guilt, bad conscience, and the like. Nietzsche traces the origins of concepts such as guilt and punishment, showing that originally they were not based on any sense of moral transgression. Rather, guilt simply meant that a debt was owed and punishment was simply a form of securing repayment. Only with the rise of slave morality did these moral concepts gain their present meanings. Nietzsche identifies bad conscience as our tendency to see ourselves as sinners and locates its origins in the need that came with the development of society to inhibit our animal instincts for aggression and cruelty and to turn them inward upon ourselves.
The third essay, "What is the meaning of ascetic ideals?" confronts asceticism, the powerful and paradoxical force that dominates contemporary life. Nietzsche sees it as the expression of a weak, sick will. Unable to cope with its struggle against itself, the sick will sees its animal instincts, its earthly nature, as vile, sinful, and horrible. Unable to free itself from these instincts, it attempts to subdue and tame itself as much as possible. Nietzsche concludes that "man would rather will nothingness than not will."
Nietzsche is difficult to read because he demands that we overturn or suspend many of the assumptions that our very reasoning relies upon. He is one of the Western tradition's deepest thinkers precisely because he calls so much into question. If we can come to understand Nietzsche's genealogical method, his doctrine of the will to power, and his perspectivism as all linked, his arguments will become much easier to follow.
In Nietzsche's distinction between a thing and its meaning, we find the initial doubt with which Nietzsche unravels so many of our assumptions. We are generally tempted to see things as having inherent meanings. For instance, punishment is at once the act of punishing and the reason behind the punishment. However, Nietzsche argues, these things have had different meanings at different times. For instance, the act of punishment has been at times a celebration of one's power, at times an act of cruelty, at times a simple tit-for-tat. We cannot understand a thing, and we certainly cannot understand its origin, if we assume that it has always held the same meaning.
Central to Nietzsche's critique, then, is an attempt at genealogy that will show the winding and undirected route our different moral concepts have taken to arrive in their present shape. Morality is generally treated as sacred because we assume that there is some transcendental ground for our morals, be it God, reason, tradition, or something else. Yet contrary to our assumption that "good," "bad," or "evil" have always had the same meanings, Nietzsche's genealogical method shows how these terms have evolved, shattering any illusion as to the continuity or absolute truth of our present moral concepts.
Because they can have different, even contradictory, meanings over the course of their long life spans, Nietzsche does not believe that concepts or things are the fundamental stuff that makes up reality. Instead, he looks beneath these things to see what drives the different meanings that they adopt over time. Hiding beneath he finds force and will. All of existence, Nietzsche asserts, is a struggle between different wills for the feeling of power. This "will to power" is most evident on a human level, where we see people constantly competing with one another, often for no other purpose than to feel superior to those that they overcome.
That a thing has a meaning at all means that there is some will dominating it, bending it toward a certain interpretation. That a thing may have different meanings over time suggests that different wills have come to dominate it. For instance, the concept of "good" was once dominated by the will of healthy, strong barbarians, and had the opposite meaning that it does now that it is dominated by the will of weak, "sick" ascetics.
According to Nietzsche, then, a belief in an absolute truth or an absolute anything is to give in to one particular meaning, one particular interpretation of a thing. It is essentially to allow oneself to be dominated by a particular will. A will that wishes to remain free will shun absolutes of all kinds and try to look at a matter from as many different perspectives as possible in order to gain its own. This doctrine that has deeply influenced postmodern thought is called "perspectivism."
Nietzsche's inquiries are thus conducted in a very irreverent spirit. Nothing is sacred, nothing is absolute, nothing, we might even say, is true. Our morality is not a set of duties passed down from God but an arbitrary code that has evolved as randomly as the human species itself. The only constant is that we, and everything else, are constantly striving for more power, and the only constant virtue is a will that is powerful, and free from bad conscience, hatred, and ressentiment.
Nietzsche's main project in the Genealogy is to question the value of our morality. Ultimately, he argues that our present morality is born out of a resentment and hatred that was felt toward anything that was powerful, strong, or healthy. As such, he sees our present morality as harmful to the future health and prosperity of our species. While the "blonde beasts" and barbarians of primitive master morality are animalistic brutes, at least they are strong and healthy. On the other hand, our present ascetic morality has "deepened" us by turning our aggressive instincts inward and seeing ourselves as a new wilderness to struggle against. Nietzsche's ideal is to maintain this depth and yet not be ashamed of our animal instincts or of the life that glows within us.
November 5, 2016
亘丕乇賽 丿蹖诏乇貙 賳蹖趩赖 賵 丨賯蹖賯鬲! 亘赖 乇丕爻鬲蹖 丨賯蹖賯鬲 趩蹖爻鬲 賵 賳蹖趩赖 趩赖 賲蹖鈥屭堐屫� 亘诏匕丕乇蹖丿 鬲賵囟蹖丨 丿赖賲!
賳蹖趩赖 賲蹖鈥屭堐屫� 赖賲赖鈥屰屬� 夭賳丿诏蹖 丕賳爻丕賳 丕夭 丌睾丕夭 鬲丕讴賳賵賳貙 亘蹖鈥尷地� 賵 亘蹖鈥屬呚官嗀� 亘賵丿赖 丕爻鬲. 丕賳爻丕賳貙 乇賳噩 賲蹖讴卮丿 賵 丕夭 禺賵丿 賲蹖鈥屬矩必池�: "倬爻 乇賳噩 賲賳 亘赖 禺丕胤乇 趩蹖爻鬲責". 丕賵 賳賲蹖鈥屫堌з嗀� 賲毓賳丕蹖蹖 亘乇丕蹖 丕蹖賳 乇賳噩 亘蹖丕亘丿. 丕蹖賳鈥屫ж池� 讴赖 丿蹖賳 賵丕乇丿 賲蹖卮賵丿. 丿蹖賳 趩赖 賲蹖诏賵蹖丿責 賲蹖鈥屭堐屫�: "丕賱亘鬲赖 讴赖 乇賳噩 鬲賵 賲賯氐乇蹖 丿丕乇丿. 禺賵丿 鬲賵!".
丿蹖賳 賲蹖鈥屭堐屫� "丕賳爻丕賳, 诏賳丕赖鈥屭┴ж� 丕爻鬲 賵 丕蹖賳 乇賳噩貙 赖賲丕賳 讴蹖賮乇 诏賳丕赖丕賳 丕爻鬲". 丕蹖賳 趩賳蹖賳 蹖讴 賲毓賳丕 爻丕禺鬲赖 賲蹖鈥屫促堌�. 亘乇丕蹖 丕賳爻丕賳賽 丿乇丿賲賳丿貙 蹖讴 賲毓賳丕蹖 亘丿貙 亘赖 赖乇丨丕賱 亘赖鬲乇 丕夭 亘蹖鈥屬呚官嗀й屰� 丕爻鬲.
丕賲丕 賳賯丿 賳蹖趩赖 趩蹖爻鬲責 賳蹖趩赖 賲蹖鈥屭堐屫� 丕蹖賳 趩賳蹖賳 賲毓賳丕蹖蹖 亘乇丕蹖 乇賳噩貙 丕賳爻丕賳 乇丕 亘赖 丕賳丨胤丕胤 賲蹖鈥屭┴簇з嗀� 賵 丕賵 乇丕 亘赖 賵乇胤赖 倬賵趩蹖 爻賵賯 賲蹖丿赖丿. 倬賵趩蹖 賵 丕賳爻丕賳 亘蹖賲丕乇诏賵賳 賲賳賮毓賱 讴赖 禺賵丿 乇丕 禺賵丕乇 賵 丨賯蹖乇 賵 诏賳丕赖鈥屭┴ж� 賲蹖鈥屫促嗀ж池� 赖賲丕賳 丕乇賲睾丕賳 丿蹖賳 丕爻鬲. 丿蹖賳貙 亘蹖賲丕乇讴賳賳丿赖 丕爻鬲.
賳蹖趩赖 賲蹖鈥屭堐屫� 赖賲赖鈥屰� 賲賮丕赖蹖賲蹖 讴赖 鬲丕讴賳賵賳 賳丕賲賽 丨賯蹖賯鬲 亘乇 丌賳 賳赖丕丿赖鈥屫з嗀� 丿乇賵睾蹖 亘蹖卮 賳亘賵丿赖 丕爻鬲. 丨賯蹖賯鬲貙 蹖毓賳蹖 乇丕亘胤赖 丕賳爻丕賳 亘丕 噩赖丕賳貙 讴赖 丕爻丕爻丕 賯丕亘賱 讴卮賮 賳蹖爻鬲.
賳蹖趩赖 賲蹖鈥屭堐屫� 丕賵賱丕賸 丨賯蹖賯鬲 賵噩賵丿 賳丿丕乇丿貙 氐乇賮丕賸 賲蹖賱蹖 丿乇 丕賳爻丕賳 亘赖 亘丕賵乇 丨賯蹖賯鬲 賵噩賵丿 丿丕乇丿. 孬丕賳蹖丕 乇丕亘胤赖鈥屰� 丕賳爻丕賳 亘丕 噩赖丕賳 亘乇 賲亘賳丕蹖 丕爻鬲毓丕乇赖 丕爻鬲. 蹖毓賳蹖 讴赖 丕賳爻丕賳貙 噩赖丕賳 乇丕 亘乇 賲亘賳丕蹖 丕丨爻丕爻丕鬲 賵 亘乇丿丕卮鬲鈥尷地й� 卮禺氐蹖 賵 賮乇丕賮讴賳蹖 丕丨賵丕賱 丿乇讴 賲蹖鈥屭┵嗀�. 蹖毓賳蹖 丨賯蹖賯鬲貙 蹖讴鈥屫堌� 趩卮賲 丕賳丿丕夭 丕爻鬲 賵 趩賵賳 趩卮賲鈥屫з嗀ж怖地й� 亘蹖鈥屫促呚ж臂� 賵噩賵丿 丿丕乇丿貙 亘賳丕亘乇丕蹖賳 丨賯蹖賯鬲 丕氐賱丕 賵噩賵丿 賳丿丕乇丿.
丨丕賱貙 丕诏乇 丨賯蹖賯鬲 賵噩賵丿 賳丿丕乇丿 倬爻 亘丕 丕蹖賳 赖乇丕爻 趩赖 亘丕蹖丿 讴乇丿責 賳蹖趩赖 賲蹖鈥屭堐屫� 丿乇爻鬲 丕爻鬲 讴赖 乇丕亘胤赖 丕賳爻丕賳 亘丕 噩赖丕賳 亘赖 氐賵乇鬲 讴丕賲賱 丿乇讴 賳賲蹖鈥屫促堌� 丕賲丕 赖賲丕賳 乇丕亘胤赖 賲噩丕夭蹖 賵 丿爻鬲 賵 倬丕 卮讴爻鬲赖鈥屰� 賲亘鬲賳蹖 亘乇 丕卮丕乇赖 賵 鬲兀賵蹖賱 乇丕 亘赖 诏賵賳赖鈥屫й� 賲蹖鈥屫堌з� 丿乇讴 讴乇丿. 丕夭 乇丕赖 赖賳乇.
丕賲丕 趩诏賵賳赖責
賳蹖趩赖 賲蹖鈥屭堐屫� 赖賳乇貙 夭蹖亘丕蹖蹖 噩赖丕賳 乇丕 丌卮讴丕乇 賲蹖讴賳丿. 鬲賳赖丕 趩蹖夭蹖 讴赖 丕氐丕賱鬲 丿丕乇丿貙 夭賳丿诏蹖 丕爻鬲. 賵 赖賳乇 亘赖 賲丕 賲蹖鈥屭堐屫� 夭賳丿诏蹖 夭蹖亘丕爻鬲 賵 鬲丕 夭蹖亘丕卅蹖 赖爻鬲貙 夭賳丿诏蹖 亘丕蹖丿 讴乇丿. 赖賳乇貙 夭賳丿诏蹖 乇丕 亘乇丕蹖 丕賳爻丕賳 賯丕亘賱 丕丿丕賲赖 賲蹖鈥屫池ж藏�. 丕賲丕 鬲讴賱蹖賮 賲毓賳丕 趩赖 賲蹖鈥屫促堌� 倬爻 賲毓賳丕蹖 夭賳丿诏蹖 賲丕 趩蹖爻鬲責
亘诏匕丕乇蹖丿 丿丕爻鬲丕賳 夭乇鬲卮鬲 賳蹖趩赖 乇丕 鬲賵囟蹖丨 丿赖賲.
夭乇鬲卮鬲 讴赖 亘賵丿責 亘乇丕蹖 賲丕 丕蹖乇丕賳蹖鈥尷地� 丕賵 賲禺鬲乇毓 丕禺賱丕賯 丕爻鬲. 赖賲丕賳 讴爻蹖 亘賵丿 讴赖 诏賮鬲: "夭賳丿诏蹖 蹖毓賳蹖 诏賮鬲丕乇 賳蹖讴貙 倬賳丿丕乇 賳蹖讴 賵 讴乇丿丕乇 賳蹖讴". 賳蹖趩赖 賲蹖鈥屭堐屫� 丕賵 賲禺鬲乇毓 丕禺賱丕賯 丕爻鬲 賵 丿乇 賵丕賯毓 丕賵 賲禺鬲乇毓 赖賲赖 丿乇賵睾鈥尷地й屰� 丕爻鬲 讴赖 丌賳鈥尷地� 乇丕 亘赖 毓賳賵丕賳 丨賯蹖賯鬲 賲蹖卮賳丕爻蹖賲. 亘賳丕亘乇丕蹖賳 赖賲 丕賵爻鬲 讴赖 亘丕蹖丿 噩赖丕賳 乇丕 丕夭 丕蹖賳 胤丕毓賵賳 丕禺賱丕賯 讴赖 禺賵丿卮 亘赖 噩丕賳 丕賳爻丕賳 丕賳丿丕禺鬲赖 丌夭丕丿 讴賳丿 賵 丕賳爻丕賳 乇丕 亘赖 噩丕蹖蹖 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 乇赖賳賲賵賳 卮賵丿. 夭乇鬲卮鬲 倬爻 丕夭 丕禺鬲乇丕毓 丕禺賱丕賯蹖丕鬲貙 亘赖 讴賵赖 赖丕蹖 丌賱倬 賲蹖鈥屫辟堌� 賵 爻丕賱鈥尷地� 丌賳噩丕 賲蹖鈥屬呚з嗀�. 丨丕賱丕 夭乇鬲卮鬲 亘乇賲蹖诏乇丿丿 鬲丕 噩赖丕賳 乇丕 丕夭 丕蹖賳 鬲賵赖賲 丨賯蹖賯鬲 賵 丕夭 丿蹖賳蹖 讴赖 禺賵丿 賲禺鬲乇毓 丌賳 亘賵丿 倬丕讴 讴賳丿. 夭蹖乇丕 丕賵 丕蹖賳 鬲賵赖賲 乇丕 丕夭 赖乇 讴爻蹖 亘赖鬲乇 賲蹖鈥屫促嗀ж池�.
賳蹖趩赖 賲蹖鈥屭堐屫� 賲毓賳丕蹖 夭賳丿诏蹖 丕賳爻丕賳 丕夭 赖賲蹖賳 噩丕 爻丕禺鬲赖 賲蹖鈥屫促堌�. 丕賳爻丕賳 亘乇 禺賱丕賮 丌賳 趩赖 賲匕赖亘 賲蹖诏賵蹖丿貙 诏賳丕赖讴丕乇 賳蹖爻鬲. 賳蹖趩赖 賲蹖鈥屭堐屫� 丕賳爻丕賳 丕夭 胤乇蹖賯 丿乇讴 夭蹖亘丕蹖蹖 噩赖丕賳貙 亘赖 夭賳丿诏蹖 禺賵丿 賲毓賳丕 賲蹖鈥屫ㄘ簇�. 丕賵 丨乇讴鬲 禺賵丿 乇丕 丕夭 倬爻鬲蹖 亘赖 爻賲鬲 丕賳爻丕賳 賵丕賱丕 丌睾丕夭 賲蹖鈥屭┵嗀�. 丕賳爻丕賳 賵丕賱丕貙 蹖讴 噩丕賳 丌夭丕丿赖 賯丿乇鬲賲賳丿 丕爻鬲 讴赖 赖賲赖 趩蹖夭 乇丕 丕夭 賳賵 倬丕蹖赖鈥屫臂屫槽� 賲蹖鈥屭┵嗀�. 丕賵 丕禺賱丕賯 乇丕爻鬲蹖賳 乇丕 賲蹖鈥屫①佖臂屬嗀�.
賳蹖趩赖 賲蹖鈥屭堐屫�: "賲丕 赖賳乇 乇丕 丿丕乇蹖賲 鬲丕 丨賯蹖賯鬲貙 賲丕 乇丕 賳丕亘賵丿 賳讴賳丿". 賲毓賳蹖 丕蹖賳 噩賲賱赖 趩蹖爻鬲責 丕蹖賳 噩賲賱赖 蹖毓賳蹖 丕蹖賳 讴赖 赖賵卮蹖丕乇蹖 賲丕 丕夭 丕蹖賳 賳讴鬲赖 讴赖 丨賯蹖賯鬲 賵噩賵丿 賳丿丕乇丿 賲蹖鈥屫堌з嗀� 讴卮賳丿赖 賵 賳丕丕賲蹖丿 讴賳賳丿赖 亘丕卮丿. 丕賲丕 赖賳乇 賲丕 乇丕 丕夭 丕蹖賳 賳丕丕賲蹖丿蹖 丨賮馗 賲蹖讴賳丿. 赖賳乇 亘赖 賲丕 賲蹖诏賵蹖丿 夭賳丿诏蹖 夭蹖亘丕爻鬲 賵 亘丕 赖賲赖 爻禺鬲蹖鈥尷地й屫� 丕乇夭卮 夭蹖爻鬲賳 丿丕乇丿.
賳蹖趩赖 丕夭 賲丕 賲蹖鈥屫堌Ю地� 讴赖 亘丕 丕乇丕丿赖鈥屫й� 爻禺鬲貙 亘赖 夭賳丿诏蹖 丌乇蹖 亘诏賵蹖蹖賲 賵 亘乇丕蹖 丿丕卮鬲賳 蹖讴 噩丕賳 丌夭丕丿赖 鬲賱丕卮 讴賳蹖賲 賵 丕夭 丌賳 鬲賳亘賱蹖 賵 爻爻鬲蹖 賵 亘蹖鈥屭┴ж臂� 賵 亘蹖鈥屫з嗂屫怖� 亘賵丿賳蹖 讴赖 丿蹖賳 賵 毓乇賮丕賳 丌賳 乇丕 鬲卮賵蹖賯 賲蹖鈥屭┵嗁嗀� 賵 丌賳 倬賵趩蹖 賳丕丕賲蹖丿 讴賳賳丿赖 噩丿丕 卮賵蹖賲. 丕蹖賳 丕爻鬲 賲賮赖賵賲 丕賳爻丕賳貙 丕賳爻丕賳蹖 亘丕卮 夭蹖丕丿蹖 丕賳爻丕賳蹖.
賳蹖趩赖 禺賵丿 丿乇亘丕乇赖 '鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯' 賲蹖鈥屭堐屫�:
"爻赖 乇爻丕賱赖鈥屫й� 讴赖 丕蹖賳 鬲亘丕乇卮賳丕爻蹖 丕夭 丌賳 鬲卮讴蹖賱 賲蹖鈥屫促堌� 丕夭 噩賳亘赖鈥屰� 亘蹖丕賳貙 賯氐丿 賵 赖賳乇 睾丕賮賱鈥屭屫臂屫� 卮诏賮鬲鈥屫臂屬� 賳賵卮鬲赖鈥屫й� 丕爻鬲 讴赖 鬲丕 丕賲乇賵夭 賳诏丕卮鬲赖 卮丿赖. 丨賯蹖賯鬲 賳禺爻鬲蹖賳 乇爻丕賱赖貙 乇賵丕賳鈥屫促嗀ж驰� 賲爻蹖丨蹖鬲 丕爻鬲. 鬲賵賱丿 賲爻蹖丨蹖鬲 丕夭 乇賳噩 丕爻鬲 賵 亘乇禺賱丕賮 亘丕賵乇 賲毓賲賵賱 丕夭 乇賵丨 賳蹖爻鬲. 乇爻丕賱赖鈥屰� 丿賵賲 乇賵丕賳鈥屫促嗀ж驰� 賵噩丿丕賳 丕爻鬲. 丕蹖賳 乇賵丕賳鈥屫促嗀ж驰� 亘乇 丕爻丕爻 賲賮赖賵賲 '賳丿丕蹖 丕賱赖蹖 丿乇 賵噩賵丿 丕賳爻丕賳' 賳蹖爻鬲. 亘賱讴赖 丕丨爻丕爻 诏賳丕赖貙 賳丕卮蹖 丕夭 '丿乇賵賳蹖鈥屫簇�' 睾乇蹖夭赖 禺卮賵賳鬲蹖 丕爻鬲 讴赖 乇賵 亘赖 诏匕卮鬲赖 丿丕乇丿.
乇爻丕賱赖 爻賵賲 倬丕爻禺蹖 亘赖 丕蹖賳 賲爻丕賱赖 丕爻鬲 讴赖 丌乇賲丕賳 夭赖丿 丕夭 讴噩丕 賳卮兀鬲 賲蹖鈥屭屫必�. 赖乇 趩賳丿 讴赖 夭赖丿貙 蹖讴 丌乇賲丕賳 賲囟乇 賵 爻乇趩卮賲赖鈥屰� 賮爻丕丿 丕爻鬲貙 丕蹖賳 鬲賳赖丕 丌乇賲丕賳蹖 丕爻鬲 讴赖 鬲丕讴賳賵賳 賲胤乇丨 卮丿赖 賵 赖蹖趩 乇賯蹖亘蹖 賳丿丕卮鬲赖 丕爻鬲. 夭蹖乇丕 丕賳爻丕賳 亘蹖卮鬲乇 丿賵爻鬲 丿丕乇丿 丕賲乇蹖 亘蹖赖賵丿赖 乇丕 亘禺賵丕赖丿 鬲丕 丕氐賱丕 禺賵丕爻鬲蹖 賳丿丕卮鬲赖 亘丕卮丿. 亘赖 賵蹖跇赖 讴赖 丌乇賲丕賳 賲禺丕賱賮蹖 噩夭 夭乇鬲卮鬲 賳蹖夭 賵噩賵丿 賳丿丕乇丿.
赖乇 爻赖 乇爻丕賱赖貙 爻赖 讴丕乇 賲赖賲 賵 噩丿蹖 乇賵丕賳鈥屫促嗀ж池з喞地� 亘乇丕蹖 亘丕夭爻賳噩蹖 鬲賲丕賲 丕乇夭卮鈥尷地ж池� 賵 丿乇 丕蹖賳 讴鬲丕亘 亘乇丕蹖 賳禺爻鬲蹖賳 亘丕乇 賲胤乇丨 賲蹖鈥屫促堌�".
賳蹖趩赖 賲蹖鈥屭堐屫� 赖賲赖鈥屰屬� 夭賳丿诏蹖 丕賳爻丕賳 丕夭 丌睾丕夭 鬲丕讴賳賵賳貙 亘蹖鈥尷地� 賵 亘蹖鈥屬呚官嗀� 亘賵丿赖 丕爻鬲. 丕賳爻丕賳貙 乇賳噩 賲蹖讴卮丿 賵 丕夭 禺賵丿 賲蹖鈥屬矩必池�: "倬爻 乇賳噩 賲賳 亘赖 禺丕胤乇 趩蹖爻鬲責". 丕賵 賳賲蹖鈥屫堌з嗀� 賲毓賳丕蹖蹖 亘乇丕蹖 丕蹖賳 乇賳噩 亘蹖丕亘丿. 丕蹖賳鈥屫ж池� 讴赖 丿蹖賳 賵丕乇丿 賲蹖卮賵丿. 丿蹖賳 趩赖 賲蹖诏賵蹖丿責 賲蹖鈥屭堐屫�: "丕賱亘鬲赖 讴赖 乇賳噩 鬲賵 賲賯氐乇蹖 丿丕乇丿. 禺賵丿 鬲賵!".
丿蹖賳 賲蹖鈥屭堐屫� "丕賳爻丕賳, 诏賳丕赖鈥屭┴ж� 丕爻鬲 賵 丕蹖賳 乇賳噩貙 赖賲丕賳 讴蹖賮乇 诏賳丕赖丕賳 丕爻鬲". 丕蹖賳 趩賳蹖賳 蹖讴 賲毓賳丕 爻丕禺鬲赖 賲蹖鈥屫促堌�. 亘乇丕蹖 丕賳爻丕賳賽 丿乇丿賲賳丿貙 蹖讴 賲毓賳丕蹖 亘丿貙 亘赖 赖乇丨丕賱 亘赖鬲乇 丕夭 亘蹖鈥屬呚官嗀й屰� 丕爻鬲.
丕賲丕 賳賯丿 賳蹖趩赖 趩蹖爻鬲責 賳蹖趩赖 賲蹖鈥屭堐屫� 丕蹖賳 趩賳蹖賳 賲毓賳丕蹖蹖 亘乇丕蹖 乇賳噩貙 丕賳爻丕賳 乇丕 亘赖 丕賳丨胤丕胤 賲蹖鈥屭┴簇з嗀� 賵 丕賵 乇丕 亘赖 賵乇胤赖 倬賵趩蹖 爻賵賯 賲蹖丿赖丿. 倬賵趩蹖 賵 丕賳爻丕賳 亘蹖賲丕乇诏賵賳 賲賳賮毓賱 讴赖 禺賵丿 乇丕 禺賵丕乇 賵 丨賯蹖乇 賵 诏賳丕赖鈥屭┴ж� 賲蹖鈥屫促嗀ж池� 赖賲丕賳 丕乇賲睾丕賳 丿蹖賳 丕爻鬲. 丿蹖賳貙 亘蹖賲丕乇讴賳賳丿赖 丕爻鬲.
賳蹖趩赖 賲蹖鈥屭堐屫� 赖賲赖鈥屰� 賲賮丕赖蹖賲蹖 讴赖 鬲丕讴賳賵賳 賳丕賲賽 丨賯蹖賯鬲 亘乇 丌賳 賳赖丕丿赖鈥屫з嗀� 丿乇賵睾蹖 亘蹖卮 賳亘賵丿赖 丕爻鬲. 丨賯蹖賯鬲貙 蹖毓賳蹖 乇丕亘胤赖 丕賳爻丕賳 亘丕 噩赖丕賳貙 讴赖 丕爻丕爻丕 賯丕亘賱 讴卮賮 賳蹖爻鬲.
賳蹖趩赖 賲蹖鈥屭堐屫� 丕賵賱丕賸 丨賯蹖賯鬲 賵噩賵丿 賳丿丕乇丿貙 氐乇賮丕賸 賲蹖賱蹖 丿乇 丕賳爻丕賳 亘赖 亘丕賵乇 丨賯蹖賯鬲 賵噩賵丿 丿丕乇丿. 孬丕賳蹖丕 乇丕亘胤赖鈥屰� 丕賳爻丕賳 亘丕 噩赖丕賳 亘乇 賲亘賳丕蹖 丕爻鬲毓丕乇赖 丕爻鬲. 蹖毓賳蹖 讴赖 丕賳爻丕賳貙 噩赖丕賳 乇丕 亘乇 賲亘賳丕蹖 丕丨爻丕爻丕鬲 賵 亘乇丿丕卮鬲鈥尷地й� 卮禺氐蹖 賵 賮乇丕賮讴賳蹖 丕丨賵丕賱 丿乇讴 賲蹖鈥屭┵嗀�. 蹖毓賳蹖 丨賯蹖賯鬲貙 蹖讴鈥屫堌� 趩卮賲 丕賳丿丕夭 丕爻鬲 賵 趩賵賳 趩卮賲鈥屫з嗀ж怖地й� 亘蹖鈥屫促呚ж臂� 賵噩賵丿 丿丕乇丿貙 亘賳丕亘乇丕蹖賳 丨賯蹖賯鬲 丕氐賱丕 賵噩賵丿 賳丿丕乇丿.
丨丕賱貙 丕诏乇 丨賯蹖賯鬲 賵噩賵丿 賳丿丕乇丿 倬爻 亘丕 丕蹖賳 赖乇丕爻 趩赖 亘丕蹖丿 讴乇丿責 賳蹖趩赖 賲蹖鈥屭堐屫� 丿乇爻鬲 丕爻鬲 讴赖 乇丕亘胤赖 丕賳爻丕賳 亘丕 噩赖丕賳 亘赖 氐賵乇鬲 讴丕賲賱 丿乇讴 賳賲蹖鈥屫促堌� 丕賲丕 赖賲丕賳 乇丕亘胤赖 賲噩丕夭蹖 賵 丿爻鬲 賵 倬丕 卮讴爻鬲赖鈥屰� 賲亘鬲賳蹖 亘乇 丕卮丕乇赖 賵 鬲兀賵蹖賱 乇丕 亘赖 诏賵賳赖鈥屫й� 賲蹖鈥屫堌з� 丿乇讴 讴乇丿. 丕夭 乇丕赖 赖賳乇.
丕賲丕 趩诏賵賳赖責
賳蹖趩赖 賲蹖鈥屭堐屫� 赖賳乇貙 夭蹖亘丕蹖蹖 噩赖丕賳 乇丕 丌卮讴丕乇 賲蹖讴賳丿. 鬲賳赖丕 趩蹖夭蹖 讴赖 丕氐丕賱鬲 丿丕乇丿貙 夭賳丿诏蹖 丕爻鬲. 賵 赖賳乇 亘赖 賲丕 賲蹖鈥屭堐屫� 夭賳丿诏蹖 夭蹖亘丕爻鬲 賵 鬲丕 夭蹖亘丕卅蹖 赖爻鬲貙 夭賳丿诏蹖 亘丕蹖丿 讴乇丿. 赖賳乇貙 夭賳丿诏蹖 乇丕 亘乇丕蹖 丕賳爻丕賳 賯丕亘賱 丕丿丕賲赖 賲蹖鈥屫池ж藏�. 丕賲丕 鬲讴賱蹖賮 賲毓賳丕 趩赖 賲蹖鈥屫促堌� 倬爻 賲毓賳丕蹖 夭賳丿诏蹖 賲丕 趩蹖爻鬲責
亘诏匕丕乇蹖丿 丿丕爻鬲丕賳 夭乇鬲卮鬲 賳蹖趩赖 乇丕 鬲賵囟蹖丨 丿赖賲.
夭乇鬲卮鬲 讴赖 亘賵丿責 亘乇丕蹖 賲丕 丕蹖乇丕賳蹖鈥尷地� 丕賵 賲禺鬲乇毓 丕禺賱丕賯 丕爻鬲. 赖賲丕賳 讴爻蹖 亘賵丿 讴赖 诏賮鬲: "夭賳丿诏蹖 蹖毓賳蹖 诏賮鬲丕乇 賳蹖讴貙 倬賳丿丕乇 賳蹖讴 賵 讴乇丿丕乇 賳蹖讴". 賳蹖趩赖 賲蹖鈥屭堐屫� 丕賵 賲禺鬲乇毓 丕禺賱丕賯 丕爻鬲 賵 丿乇 賵丕賯毓 丕賵 賲禺鬲乇毓 赖賲赖 丿乇賵睾鈥尷地й屰� 丕爻鬲 讴赖 丌賳鈥尷地� 乇丕 亘赖 毓賳賵丕賳 丨賯蹖賯鬲 賲蹖卮賳丕爻蹖賲. 亘賳丕亘乇丕蹖賳 赖賲 丕賵爻鬲 讴赖 亘丕蹖丿 噩赖丕賳 乇丕 丕夭 丕蹖賳 胤丕毓賵賳 丕禺賱丕賯 讴赖 禺賵丿卮 亘赖 噩丕賳 丕賳爻丕賳 丕賳丿丕禺鬲赖 丌夭丕丿 讴賳丿 賵 丕賳爻丕賳 乇丕 亘赖 噩丕蹖蹖 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 乇赖賳賲賵賳 卮賵丿. 夭乇鬲卮鬲 倬爻 丕夭 丕禺鬲乇丕毓 丕禺賱丕賯蹖丕鬲貙 亘赖 讴賵赖 赖丕蹖 丌賱倬 賲蹖鈥屫辟堌� 賵 爻丕賱鈥尷地� 丌賳噩丕 賲蹖鈥屬呚з嗀�. 丨丕賱丕 夭乇鬲卮鬲 亘乇賲蹖诏乇丿丿 鬲丕 噩赖丕賳 乇丕 丕夭 丕蹖賳 鬲賵赖賲 丨賯蹖賯鬲 賵 丕夭 丿蹖賳蹖 讴赖 禺賵丿 賲禺鬲乇毓 丌賳 亘賵丿 倬丕讴 讴賳丿. 夭蹖乇丕 丕賵 丕蹖賳 鬲賵赖賲 乇丕 丕夭 赖乇 讴爻蹖 亘赖鬲乇 賲蹖鈥屫促嗀ж池�.
賳蹖趩赖 賲蹖鈥屭堐屫� 賲毓賳丕蹖 夭賳丿诏蹖 丕賳爻丕賳 丕夭 赖賲蹖賳 噩丕 爻丕禺鬲赖 賲蹖鈥屫促堌�. 丕賳爻丕賳 亘乇 禺賱丕賮 丌賳 趩赖 賲匕赖亘 賲蹖诏賵蹖丿貙 诏賳丕赖讴丕乇 賳蹖爻鬲. 賳蹖趩赖 賲蹖鈥屭堐屫� 丕賳爻丕賳 丕夭 胤乇蹖賯 丿乇讴 夭蹖亘丕蹖蹖 噩赖丕賳貙 亘赖 夭賳丿诏蹖 禺賵丿 賲毓賳丕 賲蹖鈥屫ㄘ簇�. 丕賵 丨乇讴鬲 禺賵丿 乇丕 丕夭 倬爻鬲蹖 亘赖 爻賲鬲 丕賳爻丕賳 賵丕賱丕 丌睾丕夭 賲蹖鈥屭┵嗀�. 丕賳爻丕賳 賵丕賱丕貙 蹖讴 噩丕賳 丌夭丕丿赖 賯丿乇鬲賲賳丿 丕爻鬲 讴赖 赖賲赖 趩蹖夭 乇丕 丕夭 賳賵 倬丕蹖赖鈥屫臂屫槽� 賲蹖鈥屭┵嗀�. 丕賵 丕禺賱丕賯 乇丕爻鬲蹖賳 乇丕 賲蹖鈥屫①佖臂屬嗀�.
賳蹖趩赖 賲蹖鈥屭堐屫�: "賲丕 赖賳乇 乇丕 丿丕乇蹖賲 鬲丕 丨賯蹖賯鬲貙 賲丕 乇丕 賳丕亘賵丿 賳讴賳丿". 賲毓賳蹖 丕蹖賳 噩賲賱赖 趩蹖爻鬲責 丕蹖賳 噩賲賱赖 蹖毓賳蹖 丕蹖賳 讴赖 赖賵卮蹖丕乇蹖 賲丕 丕夭 丕蹖賳 賳讴鬲赖 讴赖 丨賯蹖賯鬲 賵噩賵丿 賳丿丕乇丿 賲蹖鈥屫堌з嗀� 讴卮賳丿赖 賵 賳丕丕賲蹖丿 讴賳賳丿赖 亘丕卮丿. 丕賲丕 赖賳乇 賲丕 乇丕 丕夭 丕蹖賳 賳丕丕賲蹖丿蹖 丨賮馗 賲蹖讴賳丿. 赖賳乇 亘赖 賲丕 賲蹖诏賵蹖丿 夭賳丿诏蹖 夭蹖亘丕爻鬲 賵 亘丕 赖賲赖 爻禺鬲蹖鈥尷地й屫� 丕乇夭卮 夭蹖爻鬲賳 丿丕乇丿.
賳蹖趩赖 丕夭 賲丕 賲蹖鈥屫堌Ю地� 讴赖 亘丕 丕乇丕丿赖鈥屫й� 爻禺鬲貙 亘赖 夭賳丿诏蹖 丌乇蹖 亘诏賵蹖蹖賲 賵 亘乇丕蹖 丿丕卮鬲賳 蹖讴 噩丕賳 丌夭丕丿赖 鬲賱丕卮 讴賳蹖賲 賵 丕夭 丌賳 鬲賳亘賱蹖 賵 爻爻鬲蹖 賵 亘蹖鈥屭┴ж臂� 賵 亘蹖鈥屫з嗂屫怖� 亘賵丿賳蹖 讴赖 丿蹖賳 賵 毓乇賮丕賳 丌賳 乇丕 鬲卮賵蹖賯 賲蹖鈥屭┵嗁嗀� 賵 丌賳 倬賵趩蹖 賳丕丕賲蹖丿 讴賳賳丿赖 噩丿丕 卮賵蹖賲. 丕蹖賳 丕爻鬲 賲賮赖賵賲 丕賳爻丕賳貙 丕賳爻丕賳蹖 亘丕卮 夭蹖丕丿蹖 丕賳爻丕賳蹖.
賳蹖趩赖 禺賵丿 丿乇亘丕乇赖 '鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯' 賲蹖鈥屭堐屫�:
"爻赖 乇爻丕賱赖鈥屫й� 讴赖 丕蹖賳 鬲亘丕乇卮賳丕爻蹖 丕夭 丌賳 鬲卮讴蹖賱 賲蹖鈥屫促堌� 丕夭 噩賳亘赖鈥屰� 亘蹖丕賳貙 賯氐丿 賵 赖賳乇 睾丕賮賱鈥屭屫臂屫� 卮诏賮鬲鈥屫臂屬� 賳賵卮鬲赖鈥屫й� 丕爻鬲 讴赖 鬲丕 丕賲乇賵夭 賳诏丕卮鬲赖 卮丿赖. 丨賯蹖賯鬲 賳禺爻鬲蹖賳 乇爻丕賱赖貙 乇賵丕賳鈥屫促嗀ж驰� 賲爻蹖丨蹖鬲 丕爻鬲. 鬲賵賱丿 賲爻蹖丨蹖鬲 丕夭 乇賳噩 丕爻鬲 賵 亘乇禺賱丕賮 亘丕賵乇 賲毓賲賵賱 丕夭 乇賵丨 賳蹖爻鬲. 乇爻丕賱赖鈥屰� 丿賵賲 乇賵丕賳鈥屫促嗀ж驰� 賵噩丿丕賳 丕爻鬲. 丕蹖賳 乇賵丕賳鈥屫促嗀ж驰� 亘乇 丕爻丕爻 賲賮赖賵賲 '賳丿丕蹖 丕賱赖蹖 丿乇 賵噩賵丿 丕賳爻丕賳' 賳蹖爻鬲. 亘賱讴赖 丕丨爻丕爻 诏賳丕赖貙 賳丕卮蹖 丕夭 '丿乇賵賳蹖鈥屫簇�' 睾乇蹖夭赖 禺卮賵賳鬲蹖 丕爻鬲 讴赖 乇賵 亘赖 诏匕卮鬲赖 丿丕乇丿.
乇爻丕賱赖 爻賵賲 倬丕爻禺蹖 亘赖 丕蹖賳 賲爻丕賱赖 丕爻鬲 讴赖 丌乇賲丕賳 夭赖丿 丕夭 讴噩丕 賳卮兀鬲 賲蹖鈥屭屫必�. 赖乇 趩賳丿 讴赖 夭赖丿貙 蹖讴 丌乇賲丕賳 賲囟乇 賵 爻乇趩卮賲赖鈥屰� 賮爻丕丿 丕爻鬲貙 丕蹖賳 鬲賳赖丕 丌乇賲丕賳蹖 丕爻鬲 讴赖 鬲丕讴賳賵賳 賲胤乇丨 卮丿赖 賵 赖蹖趩 乇賯蹖亘蹖 賳丿丕卮鬲赖 丕爻鬲. 夭蹖乇丕 丕賳爻丕賳 亘蹖卮鬲乇 丿賵爻鬲 丿丕乇丿 丕賲乇蹖 亘蹖赖賵丿赖 乇丕 亘禺賵丕赖丿 鬲丕 丕氐賱丕 禺賵丕爻鬲蹖 賳丿丕卮鬲赖 亘丕卮丿. 亘赖 賵蹖跇赖 讴赖 丌乇賲丕賳 賲禺丕賱賮蹖 噩夭 夭乇鬲卮鬲 賳蹖夭 賵噩賵丿 賳丿丕乇丿.
赖乇 爻赖 乇爻丕賱赖貙 爻赖 讴丕乇 賲赖賲 賵 噩丿蹖 乇賵丕賳鈥屫促嗀ж池з喞地� 亘乇丕蹖 亘丕夭爻賳噩蹖 鬲賲丕賲 丕乇夭卮鈥尷地ж池� 賵 丿乇 丕蹖賳 讴鬲丕亘 亘乇丕蹖 賳禺爻鬲蹖賳 亘丕乇 賲胤乇丨 賲蹖鈥屫促堌�".
April 8, 2024
When I was an undergraduate, I tried some Nietzsche. I read BEYOND GOOD AND EVIL, THE GAY SCIENCE and THE BIRTH OF TRAGEDY. This was reading that I did on my own and not as part of a class. I don鈥檛 remember how I chose those books, but I can report now with no embarassment that my reading was superficial and that I did not genuinely understand much, if any, of it. More surprisingly, I did not like Nietzsche. He is too much work. He uses words in idiosyncratic ways that are confusing and force multiple re-readings. He relies on clever aphorisms and allegories that seem calculated to appear profound, but always remain at least partly unexplained. He is not expositive. He rarely asserts a proposition and then defends it with evidence and reason in the conventional way. Instead, he asserts something and generally cannot be bothered to defend it. He would rather discuss the consequences of his assertions than examine their accuracy as the threshold question. This irritates me now, and I can remember being irritated by it all those decades ago too. I lost interest in Nietzsche.
Several years ago, I read Curtis Cates鈥� biography of Nietzsche. Ugh. I do not remember why I picked that biography. I have a vague recollection of seeing it in the sale bin at a used book store. Whatever drove me to pick it up, it was not a good choice. Nietzsche鈥檚 life was boring and Cates鈥� intellectual history was not insightful. I lost interest in Nietzsche again.
Then, in a random conversation with a friend whose opinion I value, he mentioned that he had given a talk on ON THE GENEALOGY OF MORALS at a local college and thought it was worthwhile. I did not run out and buy a copy, but I also did not forget his comment. I made a mental note to read it when I had time. Some years passed . . .
This past spring, I had the time and inclination to finally read THE GENEALOGY. Before I began, I was encouraged to learn that many regard THE GENEALOGY to be Nietzsche鈥檚 most conventional book, and quite a few consider it his best book. That seemed promising. I thought that a conventional presentation of his ideas might make him understandable to someone like me. I began to look forward to digging in and gaining enlightenment. I had to admit that I would love to understand why Professor Nietzsche is held in such high regard.
THE GENEALOGY is written as three distinct essays and I will discuss them as such, though I am going to touch on highlights only. If you want the full down and dirty, you will have to read THE GENEALOGY yourself. It鈥檚 short and, at times, insightful and fun. At others, it is very frustrating.
In a brief introduction, Nietzsche explains that he intends to investigate the origin and value of morality. He seems to want to understand the degree to which compassion, self-denial and self-sacrifice promote and benefit humankind.
The first essay is Nietzsche鈥檚 explanation of the difference between the 鈥済ood vs. bad鈥� dichotomy in comparison to the 鈥済ood vs. evil鈥� dichotomy. He seems to see these distinctions as a refutation of 鈥榰tilitarianism鈥� which he disdains. (At this point, I was already confused. In the introduction, Nietzsche talks of the value of morality in terms of its benefits to humanity. This is utilitarianism talk. Yet, he starts out almost immediately by disparaging utilitarianism. This annoyed me and seemed a sort of classic Nietzschean maneuver.)
In the case of good and bad, Nietzsche asserts that 鈥榞ood鈥� is associated with the aristocracy and 鈥榖ad鈥� is associated with the peasantry. He offers as proof for this the fact that the German word for bad, 鈥榮chlecht鈥�, has a common root with the German word for peasant-like, 鈥榮chlicht鈥�. He notes that Greeks referred to nobles applying the Greek word for 鈥榯rue鈥�. And the Romans used a word that also meant 鈥榳arrior鈥� to refer to the noble class. There. Now are you convinced? Per Nietzsche, the words 'good' and 'bad', in some languages, at a distant time in the hoary past, were terms for different social classes and some of that meaning lingers . . .
Next, Nietzsche considers what happens when the ruling class is made up of priests instead of warriors. Priests value purity whereas warrior aristocrats value health, strength, beauty and power. These are the things that are 鈥榞ood鈥�. Priests stand the warrior values on their head. To priests, the weak, poor, suffering and ugly are the truly 鈥榞ood鈥� people. Nietzsche calls this morality 鈥渟lave morality鈥� and in a passage that does nothing to endear Nietzsche to me, he attributes slave morality to Jews. Though it was the martyrdom of Christ that 鈥渂aited鈥� the world into accepting slave morality, assuring the dominance of a priestly value system.
In the priestly value system, God is defined as good and the opposite of evil. Evil is identified with the strong, the noble and the beautiful. Therefore, in slave morality the world becomes ugly and banal because the beautiful is evil. Nietzsche does not oppose kindness, humility and forgiveness per se. He does want us to understand that they are transformations of the impotence, submission and cowardice of the slave class.
Nietzsche believes that the conflict between 鈥済ood and bad鈥� vs 鈥済ood and evil鈥� reflects two value systems. The latter has been predominant in recent times.
The second essay is mostly a discussion of conscience, justice and punishment.
According to Nietzsche, humans are unique in that they can make promises. This presupposes a continuity of purpose that animals lack. In humans, that purpose is opposed by a tendency to forget. This is healthy. Memory loss prevents a lingering sense of failure and disappointment in humans. It makes it possible to be hopeful about the future.
Conscience is an instinct to carry out responsibilities. Societies have invented means to instill the habit of keeping promises. But Nietzsche insists that a bad conscience is not a fear of punishment. In fact, originally punishment had no connection with what we now call conscience. Rather, punishment originated as a form of repaying a debt. The debtor would repay his creditor by suffering. The creditor was repaid in the form of the pleasure that comes from enjoying the suffering of another. This pleasure is connected to the human experience of power. (Are you rolling your eyes at this? At least a little?)
Nietzsche goes on at length about punishment and suffering. Among other conclusions he draws, he offers the theory that God was invented to make human suffering meaningful. Relatedly, he wonders if free will was invented to make the world more interesting to God.
Nietzsche then returns to the subject of justice and offers a definition that justice is payment by a transgressor of what he owes to the community. Nietzsche thinks that societies move through stages of justice, including a stage where a legal system will be devised to impose justice. Such a system will include elements of mercy, a luxury of the strong.
Nietzsche concludes the second essay by acknowledging that he has been harsh in his criticisms of Christianity. But he feels that the 鈥渄isease鈥� of 鈥渂ad conscience鈥� warrants a harsh response. Christianity has associated guilt with feelings that are fundamental and unavoidable as a part of our nature. This creates a desire for other worldliness or purity that Nietzsche considers nihilistic. He argues that humanity requires an upheaval of values so that moral condemnation no longer attaches to things that are a natural part of earthly human life. He sees Zarathustra, of his earlier writings, as the embodiment of the upheaval that humanity needs.
The third essay addresses asceticism. Nietzsche discusses the attraction asceticism holds for women, the psychologically ill and priests, among others. Women find it enhances their charms, says Nietzsche. (He must have been a fun date.) Psychotic people find asceticism attractive because they wish to withdraw from the world. Priest are drawn to it because it gives them power. These differences suggest a shared fear of nothingness and a corresponding urge to find meaning, Nietzsche believes. (And folks, isn鈥檛 that a weird inference to draw? Or is it just me?)
Nietzsche then considers the case of Richard Wagner and his opera Parsifal, which praises chastity. Why would Wagner, a master of sensuality, praise asceticism? He may have felt a need to embrace and associate with respectability. To this end, Wagner accepted Schopenhauer and his special metaphysical category of music鈥攁s an expression of the basic nature of the universe.
Nietzsche then offers a discussion of Schopenhauer鈥檚 personal psychology and his need for enemies. (Sort of like a guy elaborating on an old girlfriend, 鈥渟he could never get along . . . 鈥�)
Nietzsche thinks that philosophers generally like asceticism for the independence it brings. Poverty, humility and chastity free one from desire. At one time, irrationality, cruelty and violent emotions were considered virtues. But now the opposite is true, resulting in the ascetic ideal becoming associated with priests, something Nietzsche seems mildly unhappy about. The essay then discusses how asceticism is both a symptom and a cure of poor psychological health. Little of this discussion seems plausible.
Finally, Nietzsche concludes the third essay with the observation that asceticism is a 鈥渨ill to nothingness鈥� and 鈥榥othingness鈥� is a purpose for humans to cling to. The alternative is to live with no purpose at all and that provides no meaning to one鈥檚 will. Humans would rather have nothingness for a purpose than have no purpose at all.
So, wow. That鈥檚 a lot of stuff to wrap your head around. But for me, it was filled with unsubstantiated and unlikely speculation. Much of his speculation could have been checked via old-fashioned scholarship, but Nietzsche makes no effort to do that. For example, Nietzsche claims punishment started as way of repaying debts? Really? Or women gravitate to asceticism because it makes them seem more attractive? Where is the support for this? And so forth. I just don鈥檛 get it. For me, he lacks credibility. Often, his argument amounts to nothing more than 鈥渂ecause I say so". Plus, he is stubbornly cryptic for my tastes. Are these points of his meant to be accurate descriptions of reality? Or are they thought experiments meant to challenge us without necessarily resembling the real world?
Unraveling Nietzsche is exhausting.
It is possible, of course, that I am not reading Nietzsche in the right way. It might be that I am holding him to a standard that should not be applied to him. For example, when Plato or Aristotle or Augustine offer strange theories or recite tall tales, I ignore it and look for the larger meaning. Perhaps, that is how to read Nietzsche too. His prose displays no sense of accountability for the accuracy of details - historical or otherwise. So maybe I should not expect accuracy in the details with Nietzsche. Perhaps, I should focus on the big picture.
If I were to do that, I might conclude that Nietzsche does not like the bourgeois spirit of Europe in the latter half of the 19th Century. He does not like the mediocrity and egalitarianism of the rising middle class. He does not like the comfortable and smug thing that Christianity had become. He longs for greater creativity, beauty and freedom. He thinks that the creators of beauty should be treated as special and that they should be encouraged to think courageously, to act vigorously and to take risks. The creators of beauty should be free to pursue their vision and not be held back by the passive, careful and mundane attitudes that are the hallmark of the middle class. Nietzsche may be saying that provocative projects in art, literature and even morality should be valued by the rest of us, even when they challenge or frighten us.
A friend reminded me the other day of a handy formulation to remind us of where Nietzche fits in to the history of western philosophy: Socrates wanted to know nature, Descartes wanted to control nature, Nietzsche wanted to liberate nature and the post-moderns want to cancel nature. In the GENEALOGY, Nietzsche argues for restoring to ethics a natural order that has been lost. He wants to return to an ethic that encourages and rewards human characteristics that he regards as more natural than the priestly values. These include strength, vigor, power and the like. This is at the heart of his rejection of slave morality.
Most of us can accept Nietzche鈥檚 thesis that ethics should conform to nature. But the abiding question after reading his GENEALOGY is whether Nietzche has accurately characterized human nature. At best, his characterization seems incomplete. At worst, it may be perverse.
Be that as it may, it is Nietzche鈥檚 desire to craft an ethics that frees human nature that distinguishes him from the moderns, who want ethics to control nature. And that is Nietzche鈥檚 greatest contribution to western thought. Even if we are not persuaded by Nietzche, we cannot deny that he changed the conversation and is rightly regarded as the end of the modern and/or the beginning of the post-modern period.
Several years ago, I read Curtis Cates鈥� biography of Nietzsche. Ugh. I do not remember why I picked that biography. I have a vague recollection of seeing it in the sale bin at a used book store. Whatever drove me to pick it up, it was not a good choice. Nietzsche鈥檚 life was boring and Cates鈥� intellectual history was not insightful. I lost interest in Nietzsche again.
Then, in a random conversation with a friend whose opinion I value, he mentioned that he had given a talk on ON THE GENEALOGY OF MORALS at a local college and thought it was worthwhile. I did not run out and buy a copy, but I also did not forget his comment. I made a mental note to read it when I had time. Some years passed . . .
This past spring, I had the time and inclination to finally read THE GENEALOGY. Before I began, I was encouraged to learn that many regard THE GENEALOGY to be Nietzsche鈥檚 most conventional book, and quite a few consider it his best book. That seemed promising. I thought that a conventional presentation of his ideas might make him understandable to someone like me. I began to look forward to digging in and gaining enlightenment. I had to admit that I would love to understand why Professor Nietzsche is held in such high regard.
THE GENEALOGY is written as three distinct essays and I will discuss them as such, though I am going to touch on highlights only. If you want the full down and dirty, you will have to read THE GENEALOGY yourself. It鈥檚 short and, at times, insightful and fun. At others, it is very frustrating.
In a brief introduction, Nietzsche explains that he intends to investigate the origin and value of morality. He seems to want to understand the degree to which compassion, self-denial and self-sacrifice promote and benefit humankind.
The first essay is Nietzsche鈥檚 explanation of the difference between the 鈥済ood vs. bad鈥� dichotomy in comparison to the 鈥済ood vs. evil鈥� dichotomy. He seems to see these distinctions as a refutation of 鈥榰tilitarianism鈥� which he disdains. (At this point, I was already confused. In the introduction, Nietzsche talks of the value of morality in terms of its benefits to humanity. This is utilitarianism talk. Yet, he starts out almost immediately by disparaging utilitarianism. This annoyed me and seemed a sort of classic Nietzschean maneuver.)
In the case of good and bad, Nietzsche asserts that 鈥榞ood鈥� is associated with the aristocracy and 鈥榖ad鈥� is associated with the peasantry. He offers as proof for this the fact that the German word for bad, 鈥榮chlecht鈥�, has a common root with the German word for peasant-like, 鈥榮chlicht鈥�. He notes that Greeks referred to nobles applying the Greek word for 鈥榯rue鈥�. And the Romans used a word that also meant 鈥榳arrior鈥� to refer to the noble class. There. Now are you convinced? Per Nietzsche, the words 'good' and 'bad', in some languages, at a distant time in the hoary past, were terms for different social classes and some of that meaning lingers . . .
Next, Nietzsche considers what happens when the ruling class is made up of priests instead of warriors. Priests value purity whereas warrior aristocrats value health, strength, beauty and power. These are the things that are 鈥榞ood鈥�. Priests stand the warrior values on their head. To priests, the weak, poor, suffering and ugly are the truly 鈥榞ood鈥� people. Nietzsche calls this morality 鈥渟lave morality鈥� and in a passage that does nothing to endear Nietzsche to me, he attributes slave morality to Jews. Though it was the martyrdom of Christ that 鈥渂aited鈥� the world into accepting slave morality, assuring the dominance of a priestly value system.
In the priestly value system, God is defined as good and the opposite of evil. Evil is identified with the strong, the noble and the beautiful. Therefore, in slave morality the world becomes ugly and banal because the beautiful is evil. Nietzsche does not oppose kindness, humility and forgiveness per se. He does want us to understand that they are transformations of the impotence, submission and cowardice of the slave class.
Nietzsche believes that the conflict between 鈥済ood and bad鈥� vs 鈥済ood and evil鈥� reflects two value systems. The latter has been predominant in recent times.
The second essay is mostly a discussion of conscience, justice and punishment.
According to Nietzsche, humans are unique in that they can make promises. This presupposes a continuity of purpose that animals lack. In humans, that purpose is opposed by a tendency to forget. This is healthy. Memory loss prevents a lingering sense of failure and disappointment in humans. It makes it possible to be hopeful about the future.
Conscience is an instinct to carry out responsibilities. Societies have invented means to instill the habit of keeping promises. But Nietzsche insists that a bad conscience is not a fear of punishment. In fact, originally punishment had no connection with what we now call conscience. Rather, punishment originated as a form of repaying a debt. The debtor would repay his creditor by suffering. The creditor was repaid in the form of the pleasure that comes from enjoying the suffering of another. This pleasure is connected to the human experience of power. (Are you rolling your eyes at this? At least a little?)
Nietzsche goes on at length about punishment and suffering. Among other conclusions he draws, he offers the theory that God was invented to make human suffering meaningful. Relatedly, he wonders if free will was invented to make the world more interesting to God.
Nietzsche then returns to the subject of justice and offers a definition that justice is payment by a transgressor of what he owes to the community. Nietzsche thinks that societies move through stages of justice, including a stage where a legal system will be devised to impose justice. Such a system will include elements of mercy, a luxury of the strong.
Nietzsche concludes the second essay by acknowledging that he has been harsh in his criticisms of Christianity. But he feels that the 鈥渄isease鈥� of 鈥渂ad conscience鈥� warrants a harsh response. Christianity has associated guilt with feelings that are fundamental and unavoidable as a part of our nature. This creates a desire for other worldliness or purity that Nietzsche considers nihilistic. He argues that humanity requires an upheaval of values so that moral condemnation no longer attaches to things that are a natural part of earthly human life. He sees Zarathustra, of his earlier writings, as the embodiment of the upheaval that humanity needs.
The third essay addresses asceticism. Nietzsche discusses the attraction asceticism holds for women, the psychologically ill and priests, among others. Women find it enhances their charms, says Nietzsche. (He must have been a fun date.) Psychotic people find asceticism attractive because they wish to withdraw from the world. Priest are drawn to it because it gives them power. These differences suggest a shared fear of nothingness and a corresponding urge to find meaning, Nietzsche believes. (And folks, isn鈥檛 that a weird inference to draw? Or is it just me?)
Nietzsche then considers the case of Richard Wagner and his opera Parsifal, which praises chastity. Why would Wagner, a master of sensuality, praise asceticism? He may have felt a need to embrace and associate with respectability. To this end, Wagner accepted Schopenhauer and his special metaphysical category of music鈥攁s an expression of the basic nature of the universe.
Nietzsche then offers a discussion of Schopenhauer鈥檚 personal psychology and his need for enemies. (Sort of like a guy elaborating on an old girlfriend, 鈥渟he could never get along . . . 鈥�)
Nietzsche thinks that philosophers generally like asceticism for the independence it brings. Poverty, humility and chastity free one from desire. At one time, irrationality, cruelty and violent emotions were considered virtues. But now the opposite is true, resulting in the ascetic ideal becoming associated with priests, something Nietzsche seems mildly unhappy about. The essay then discusses how asceticism is both a symptom and a cure of poor psychological health. Little of this discussion seems plausible.
Finally, Nietzsche concludes the third essay with the observation that asceticism is a 鈥渨ill to nothingness鈥� and 鈥榥othingness鈥� is a purpose for humans to cling to. The alternative is to live with no purpose at all and that provides no meaning to one鈥檚 will. Humans would rather have nothingness for a purpose than have no purpose at all.
So, wow. That鈥檚 a lot of stuff to wrap your head around. But for me, it was filled with unsubstantiated and unlikely speculation. Much of his speculation could have been checked via old-fashioned scholarship, but Nietzsche makes no effort to do that. For example, Nietzsche claims punishment started as way of repaying debts? Really? Or women gravitate to asceticism because it makes them seem more attractive? Where is the support for this? And so forth. I just don鈥檛 get it. For me, he lacks credibility. Often, his argument amounts to nothing more than 鈥渂ecause I say so". Plus, he is stubbornly cryptic for my tastes. Are these points of his meant to be accurate descriptions of reality? Or are they thought experiments meant to challenge us without necessarily resembling the real world?
Unraveling Nietzsche is exhausting.
It is possible, of course, that I am not reading Nietzsche in the right way. It might be that I am holding him to a standard that should not be applied to him. For example, when Plato or Aristotle or Augustine offer strange theories or recite tall tales, I ignore it and look for the larger meaning. Perhaps, that is how to read Nietzsche too. His prose displays no sense of accountability for the accuracy of details - historical or otherwise. So maybe I should not expect accuracy in the details with Nietzsche. Perhaps, I should focus on the big picture.
If I were to do that, I might conclude that Nietzsche does not like the bourgeois spirit of Europe in the latter half of the 19th Century. He does not like the mediocrity and egalitarianism of the rising middle class. He does not like the comfortable and smug thing that Christianity had become. He longs for greater creativity, beauty and freedom. He thinks that the creators of beauty should be treated as special and that they should be encouraged to think courageously, to act vigorously and to take risks. The creators of beauty should be free to pursue their vision and not be held back by the passive, careful and mundane attitudes that are the hallmark of the middle class. Nietzsche may be saying that provocative projects in art, literature and even morality should be valued by the rest of us, even when they challenge or frighten us.
A friend reminded me the other day of a handy formulation to remind us of where Nietzche fits in to the history of western philosophy: Socrates wanted to know nature, Descartes wanted to control nature, Nietzsche wanted to liberate nature and the post-moderns want to cancel nature. In the GENEALOGY, Nietzsche argues for restoring to ethics a natural order that has been lost. He wants to return to an ethic that encourages and rewards human characteristics that he regards as more natural than the priestly values. These include strength, vigor, power and the like. This is at the heart of his rejection of slave morality.
Most of us can accept Nietzche鈥檚 thesis that ethics should conform to nature. But the abiding question after reading his GENEALOGY is whether Nietzche has accurately characterized human nature. At best, his characterization seems incomplete. At worst, it may be perverse.
Be that as it may, it is Nietzche鈥檚 desire to craft an ethics that frees human nature that distinguishes him from the moderns, who want ethics to control nature. And that is Nietzche鈥檚 greatest contribution to western thought. Even if we are not persuaded by Nietzche, we cannot deny that he changed the conversation and is rightly regarded as the end of the modern and/or the beginning of the post-modern period.
March 25, 2025
In Genealogy, Nietzsche re-evaluates moral values 鈥嬧€媌y raising their origins (found in the feelings and actions of Judeo-Christianity) and criticizing them by reconstructing the historical, psychological, and genesis. Finally, an anthropological analysis of these values 鈥嬧€媋nd attitudes is needed to unmask them better, namely to make them appear as so many illusions and lies.
In this book, he distinguishes between the morality of masters and that of enslaved people. There is, therefore, the category of dominants and, on the other hand, that of dominated. But the former divide themselves into warriors and priests.
Nietzsche vigorously denounces the Jewish people of priestly character, which made the distinction between the mind and the body by mobilizing the weak, for its benefit, against the warriors.
Such an analysis led to the accusation of the philosopher of being Hitler's precursor, a racist before the letter.
However, this is a questionable assessment because his life proves that he was in no way anti-Semitic, far from it!
Likewise, and by extension, the notion of "will to power" should not be simplified. More than a desire for domination, it simply manifests active forces.
"鈥� We need a critique of moral values, and the value of these values 鈥嬧€媘ust first question鈥�". Establishing their origins, therefore, makes it possible to create their diagnosis, and it is through this act, this way, that "evaluation and re-evaluation" are, in short, possible.
Moral values 鈥嬧€媍an be explained psychologically (this is also one of the book's central theses).
And if these same values, based on self-denial and self-hatred, prevent humanity from asserting itself.
If so, like Nietzsche, we should support the idea that morality criticism is necessary; it allows man to be freed from his nihilism because honesty is still ours!
Interestingly, this philosopher is his style (this book is presented as an extended dissertation argued by rhetorical figures who also make Nietzsche a great stylist) and his expression marked by contrasts (therefore far be monolithic).
At the same time, he is a great apologist (The Genealogy of Morality is a controversial work!), a superiorly brilliant and penetrating analyst who knows how to escape the starvation of any speculation.
In this book, he distinguishes between the morality of masters and that of enslaved people. There is, therefore, the category of dominants and, on the other hand, that of dominated. But the former divide themselves into warriors and priests.
Nietzsche vigorously denounces the Jewish people of priestly character, which made the distinction between the mind and the body by mobilizing the weak, for its benefit, against the warriors.
Such an analysis led to the accusation of the philosopher of being Hitler's precursor, a racist before the letter.
However, this is a questionable assessment because his life proves that he was in no way anti-Semitic, far from it!
Likewise, and by extension, the notion of "will to power" should not be simplified. More than a desire for domination, it simply manifests active forces.
"鈥� We need a critique of moral values, and the value of these values 鈥嬧€媘ust first question鈥�". Establishing their origins, therefore, makes it possible to create their diagnosis, and it is through this act, this way, that "evaluation and re-evaluation" are, in short, possible.
Moral values 鈥嬧€媍an be explained psychologically (this is also one of the book's central theses).
And if these same values, based on self-denial and self-hatred, prevent humanity from asserting itself.
If so, like Nietzsche, we should support the idea that morality criticism is necessary; it allows man to be freed from his nihilism because honesty is still ours!
Interestingly, this philosopher is his style (this book is presented as an extended dissertation argued by rhetorical figures who also make Nietzsche a great stylist) and his expression marked by contrasts (therefore far be monolithic).
At the same time, he is a great apologist (The Genealogy of Morality is a controversial work!), a superiorly brilliant and penetrating analyst who knows how to escape the starvation of any speculation.
April 23, 2021
Zur Genealogie der Moral. Eine Streitschrift = On the Genealogy of Morals, Friedrich Nietzsche
On the Genealogy of Morality is an 1887 book by German philosopher Friedrich Nietzsche.
It consists of a preface and three interrelated treatises expand and follow through on concepts Nietzsche sketched out in Beyond Good and Evil (1886).
The three treatises trace episodes in the evolution of moral concepts with a view to confronting "moral prejudices", specifically those of Christianity and Judaism.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮 1999賲蹖賱丕丿蹖
毓賳賵丕賳: 鬲鈥嵷ㄢ€嵷ж必粹€嵸嗏€嵷ж斥€嶏拷锟解€� 丕禺鈥嵸勜з傗€� (蹖鈥嵹┾€� 噩鈥嵷勨€� 賳鈥嵷з呪€嵗碘€�)貨 賳賵蹖爻賳丿赖: 賮鈥嵷臂屸€嵷臂屸€嵷粹€� 賳鈥嵺屸€嵹嗏€嵗地� 賲鬲鈥嵷必€嵸呪€� 丿丕乇蹖鈥嵸堌粹€� 丌卮鈥嵸堌臂屸€屫� 鬲赖乇丕賳貙 丌诏丕赖貙 1377貨 丿乇 214氐貨 趩丕倬 丿賵賲 1377貨 卮丕亘讴 9644160835貨 趩丕倬 倬賳噩賲 1384貨 趩丕倬 赖賮鬲賲 1387貨 趩丕倬 丿蹖诏乇 鬲赖乇丕賳貙 丌诏赖貙 1388貨 丿乇 213氐貨 卮丕亘讴 9789643290825貨 趩丕倬 卮卮賲 1385貨 趩丕倬 赖卮鬲賲 1388貨 趩丕倬 卮丕賳夭丿赖賲 1397貨 賲賵囟賵毓 丕禺賱丕賯 賲爻蹖丨蹖 賵 乇蹖丕囟鬲 丕夭 賳賵蹖爻賳丿诏丕賳 丌賱賲丕賳蹖 - 爻丿赖 19賲
毓賳賵丕賳: 鬲鈥嵷ㄢ€嵷ж必粹€嵸嗏€嵷ж斥€嵺屸€� 丕禺鈥嵸勜з傌� 賳賵蹖爻賳丿赖: 賮鈥嵷臂屸€嵷臂屸€嵷粹€� 賳鈥嵺屸€嵹嗏€嵗碘€屫� 賲鬲鈥嵷必€嵸呪€� 賲鈥嵷€嵸呪€嵸堌� 亘鈥嵗碘€嵸佲€嵷辟堌槽屸€屫� 鬲赖乇丕賳貙 噩丕賲蹖貙 1378貨 丿乇 191氐貨 卮丕亘讴 9645620724貨
賮赖乇爻鬲 亘乇诏乇丿丕賳 噩賳丕亘 芦丿丕乇蹖賵卮 丌卮賵乇蹖禄: 芦丿蹖亘丕趩赖 賲鬲乇噩賲 氐 7禄貨 芦倬蹖卮 诏賮鬲丕乇貙 氐 13禄貨 芦噩爻鬲丕乇 蹖讴賲貙 禺蹖乇 賵 卮乇貙 禺賵亘 賵 亘丿貙 氐 25禄貨 芦噩爻鬲丕乇 丿賵賲貙 诏賳丕赖貙 亘丿 賵 噩丿丕蹖蹖貙 氐 69禄貨 芦噩爻鬲丕乇 爻賵賲貙 賲毓賳丕蹖 丌乇賲丕賳 夭赖丿 趩蹖爻鬲責 氐 125禄貨 芦亘乇丕亘乇賳丕賲赖 氐 211禄貨
鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯貙 蹖讴蹖 丕夭 賲赖賲鈥屫臂屬� 丌孬丕乇 芦賮乇蹖丿乇蹖卮 賳蹖趩赖禄 丕爻鬲貨 丕蹖賳 讴鬲丕亘 賲卮鬲賲賱 亘乇 爻赖 乇爻丕賱赖貙 丿乇亘丕乇赖 蹖 爻乇趩卮賲赖貙 賵 禺丕爻鬲诏丕赖 丕禺賱丕賯 丕爻鬲貨 丿乇亘丕乇赖 蹖 賲賮丕赖蹖賲 丕禺賱丕賯蹖貙 讴赖 丕夭 爻賳鬲 賲爻蹖丨蹖鬲貙 亘赖 丕乇孬 乇爻蹖丿赖貙 丕賲丕 丕賲乇賵夭赖 賲賳爻賵禺 卮丿赖 鈥屫з嗀� 芦賳蹖趩赖禄 賲蹖禺賵丕赖賳丿貙 丿乇 丕蹖賳 讴鬲丕亘 趩賳丿 賳讴鬲赖 丕爻丕爻蹖 乇丕貙 讴赖 丿乇 讴鬲丕亘 芦賮乇丕爻賵蹖 賳蹖讴 賵 亘丿禄 亘赖 丕噩賲丕賱 丌賲丿赖 丕賳丿貙 亘丕 丕蹖賳 賳賵卮鬲丕乇 乇賵卮賳 賵 讴丕賲賱鬲乇 讴賳賳丿貨
鬲丕乇蹖禺 亘赖賳诏丕賲 乇爻丕賳蹖 02/02/1400赖噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
On the Genealogy of Morality is an 1887 book by German philosopher Friedrich Nietzsche.
It consists of a preface and three interrelated treatises expand and follow through on concepts Nietzsche sketched out in Beyond Good and Evil (1886).
The three treatises trace episodes in the evolution of moral concepts with a view to confronting "moral prejudices", specifically those of Christianity and Judaism.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮 1999賲蹖賱丕丿蹖
毓賳賵丕賳: 鬲鈥嵷ㄢ€嵷ж必粹€嵸嗏€嵷ж斥€嶏拷锟解€� 丕禺鈥嵸勜з傗€� (蹖鈥嵹┾€� 噩鈥嵷勨€� 賳鈥嵷з呪€嵗碘€�)貨 賳賵蹖爻賳丿赖: 賮鈥嵷臂屸€嵷臂屸€嵷粹€� 賳鈥嵺屸€嵹嗏€嵗地� 賲鬲鈥嵷必€嵸呪€� 丿丕乇蹖鈥嵸堌粹€� 丌卮鈥嵸堌臂屸€屫� 鬲赖乇丕賳貙 丌诏丕赖貙 1377貨 丿乇 214氐貨 趩丕倬 丿賵賲 1377貨 卮丕亘讴 9644160835貨 趩丕倬 倬賳噩賲 1384貨 趩丕倬 赖賮鬲賲 1387貨 趩丕倬 丿蹖诏乇 鬲赖乇丕賳貙 丌诏赖貙 1388貨 丿乇 213氐貨 卮丕亘讴 9789643290825貨 趩丕倬 卮卮賲 1385貨 趩丕倬 赖卮鬲賲 1388貨 趩丕倬 卮丕賳夭丿赖賲 1397貨 賲賵囟賵毓 丕禺賱丕賯 賲爻蹖丨蹖 賵 乇蹖丕囟鬲 丕夭 賳賵蹖爻賳丿诏丕賳 丌賱賲丕賳蹖 - 爻丿赖 19賲
毓賳賵丕賳: 鬲鈥嵷ㄢ€嵷ж必粹€嵸嗏€嵷ж斥€嵺屸€� 丕禺鈥嵸勜з傌� 賳賵蹖爻賳丿赖: 賮鈥嵷臂屸€嵷臂屸€嵷粹€� 賳鈥嵺屸€嵹嗏€嵗碘€屫� 賲鬲鈥嵷必€嵸呪€� 賲鈥嵷€嵸呪€嵸堌� 亘鈥嵗碘€嵸佲€嵷辟堌槽屸€屫� 鬲赖乇丕賳貙 噩丕賲蹖貙 1378貨 丿乇 191氐貨 卮丕亘讴 9645620724貨
賮赖乇爻鬲 亘乇诏乇丿丕賳 噩賳丕亘 芦丿丕乇蹖賵卮 丌卮賵乇蹖禄: 芦丿蹖亘丕趩赖 賲鬲乇噩賲 氐 7禄貨 芦倬蹖卮 诏賮鬲丕乇貙 氐 13禄貨 芦噩爻鬲丕乇 蹖讴賲貙 禺蹖乇 賵 卮乇貙 禺賵亘 賵 亘丿貙 氐 25禄貨 芦噩爻鬲丕乇 丿賵賲貙 诏賳丕赖貙 亘丿 賵 噩丿丕蹖蹖貙 氐 69禄貨 芦噩爻鬲丕乇 爻賵賲貙 賲毓賳丕蹖 丌乇賲丕賳 夭赖丿 趩蹖爻鬲責 氐 125禄貨 芦亘乇丕亘乇賳丕賲赖 氐 211禄貨
鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯貙 蹖讴蹖 丕夭 賲赖賲鈥屫臂屬� 丌孬丕乇 芦賮乇蹖丿乇蹖卮 賳蹖趩赖禄 丕爻鬲貨 丕蹖賳 讴鬲丕亘 賲卮鬲賲賱 亘乇 爻赖 乇爻丕賱赖貙 丿乇亘丕乇赖 蹖 爻乇趩卮賲赖貙 賵 禺丕爻鬲诏丕赖 丕禺賱丕賯 丕爻鬲貨 丿乇亘丕乇赖 蹖 賲賮丕赖蹖賲 丕禺賱丕賯蹖貙 讴赖 丕夭 爻賳鬲 賲爻蹖丨蹖鬲貙 亘赖 丕乇孬 乇爻蹖丿赖貙 丕賲丕 丕賲乇賵夭赖 賲賳爻賵禺 卮丿赖 鈥屫з嗀� 芦賳蹖趩赖禄 賲蹖禺賵丕赖賳丿貙 丿乇 丕蹖賳 讴鬲丕亘 趩賳丿 賳讴鬲赖 丕爻丕爻蹖 乇丕貙 讴赖 丿乇 讴鬲丕亘 芦賮乇丕爻賵蹖 賳蹖讴 賵 亘丿禄 亘赖 丕噩賲丕賱 丌賲丿赖 丕賳丿貙 亘丕 丕蹖賳 賳賵卮鬲丕乇 乇賵卮賳 賵 讴丕賲賱鬲乇 讴賳賳丿貨
鬲丕乇蹖禺 亘赖賳诏丕賲 乇爻丕賳蹖 02/02/1400赖噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
August 24, 2017
鈥庁堌池з嗁� 诏乇丕賳賯丿乇貙 賲賳 亘丕乇赖丕 丌孬丕乇賽 夭賳丿赖 蹖丕丿 <賳蹖趩赖> 乇丕 禺賵丕賳丿赖 賵 亘丕夭禺賵丕賳蹖 讴乇丿赖 丕賲 賵 亘丕 毓賳丕賵蹖賳賽 诏賵賳丕诏賵賳 賲賵乇丿 賳賯丿 賯乇丕乇 丿丕丿赖 丕賲 ... 丕夭 丿蹖丿诏丕赖 賲賳 丕蹖賳 讴鬲丕亘 丕乇夭賳丿赖 鬲乇蹖賳 賵 丕賳丿蹖卮賲賳丿丕賳赖 鬲乇蹖賳賽 丌孬丕乇賽 丕賵爻鬲... 丕夭 丌賳噩丕蹖蹖 讴赖 亘丕 賲睾賱胤赖 丕蹖 讴孬蹖賮 賵 鬲讴乇丕乇蹖 亘赖 噩賵丕賳丕賳 丕賱賯丕 讴乇丿赖 丕賳丿 讴赖 賮赖賲賽 賳賵卮鬲赖 赖丕蹖 賳蹖趩赖 丿卮賵丕乇 丕爻鬲... 賱匕丕 丕蹖賳 讴鬲丕亘 乇丕 亘赖 夭亘丕賳蹖 爻丕丿赖 亘乇丕蹖 卮賲丕 禺乇丿诏乇丕蹖丕賳賽 丕蹖乇丕賳蹖貙 趩讴蹖丿赖 賳賵蹖爻蹖 讴乇丿賲 鬲丕 亘赖 丌爻丕賳蹖 亘丕 丕賳丿蹖卮赖贁 丕蹖賳 賲乇丿賽 诏乇丕賲蹖貙 丌卮賳丕 卮丿赖 賵 賮乇蹖亘賽 毓丿赖 丕蹖 亘蹖禺乇丿 賵 亘蹖爻賵丕丿賽 賵 鬲丨乇蹖賮诏乇 乇丕 賳禺賵乇蹖丿
鈥庂聚屫簇з聚屫� 丕夭 卮賲丕 爻倬丕爻诏夭丕乇賲 讴赖 丕蹖賳 乇蹖賵蹖賵 乇丕 鬲丕 倬丕蹖丕賳 賲蹖禺賵丕賳蹖丿... 亘赖 卮賲丕 丕胤賲蹖賳丕賳 賲蹖丿赖賲 讴赖 鬲丕 讴賳賵賳 赖蹖趩 賲鬲賳蹖 亘赖 丕蹖賳 丌爻丕賳蹖 賳鬲賵丕賳爻鬲赖 丌賳诏賵賳赖 讴赖 賲賳 賳賵卮鬲賲貙 亘禺卮蹖 丕夭 丕賳丿蹖卮赖 赖丕蹖 賳蹖趩赖 乇丕 亘蹖丕賳 讴賳丿
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鈥庁关槽屫藏з嗁呚� 賳蹖趩赖 丿乇 禺氐賵氐賽 丕禺賱丕賯 賵 賲爻丕卅賱賽 賲乇亘賵胤 亘赖 禺蹖乇 賵 卮乇 賵 蹖丕 赖賲丕賳 禺賵亘 賵 亘丿貙 爻禺賳丕賳賽 賯丕亘賱賽 鬲賵噩赖 賵 鬲兀賲賱 亘乇丕賳诏蹖夭蹖 乇丕 賲胤乇丨 賲蹖讴賳丿 賵 丌睾丕夭賽 爻禺賳丕賳卮 乇丕 亘乇倬丕蹖赖贁 丕蹖賳 倬乇爻卮 赖丕 亘賳丕 賳赖丕丿赖 丕爻鬲 讴赖: 丌丿賲蹖 丿乇 趩赖 丕賵囟丕毓蹖 丕蹖賳 丨讴賲 赖丕蹖賽 丕乇夭卮蹖賽 禺蹖乇 賵 卮乇 乇丕 亘賳蹖丕丿 賳赖丕丿赖 丕爻鬲責 丕蹖賳 丕乇夭卮 赖丕貙 趩赖 丕乇夭卮蹖 賲蹖亘丕卮丿責 丕蹖賳 丕乇夭卮 赖丕 丕賳爻丕賳 乇丕 倬蹖卮 亘乇丿赖 丕賳丿貙 蹖丕 丕夭 倬蹖卮乇賮鬲 亘丕夭丿丕卮鬲赖 丕賳丿責 丌蹖丕 賳卮丕賳赖贁 亘蹖趩丕乇诏蹖 賵 亘蹖賳賵丕蹖蹖 赖爻鬲賳丿 賵 夭賳丿诏蹖 丕賳爻丕賳赖丕 乇丕 鬲亘丕赖 爻丕禺鬲赖 丕賳丿! 蹖丕 亘賱毓讴爻
鈥庂嗃屭喞� 賲毓鬲賯丿 丕爻鬲 讴赖 丿蹖賳丿丕乇丕賳 (蹖赖賵丿蹖鬲貙賲爻蹖丨蹖鬲貙 丕爻賱丕賲)貙 賲賮赖賵賲賽 禺賵亘 賵 亘丿 乇丕 鬲睾蹖蹖乇 丿丕丿赖 丕賳丿.. 亘爻蹖丕乇蹖 丕夭 丕蹖賳 賲爻丕卅賱蹖 乇丕 讴赖 丕賲乇賵夭赖 丌賳赖丕 乇丕 禺賵亘 賵 亘丿 賲蹖丿丕賳蹖賲貙 亘乇毓讴爻 亘賵丿赖 丕爻鬲 賵 賳蹖趩赖 亘丕 賲孬丕賱赖丕蹖賽 诏賵賳丕诏賵賳 丕夭 賵丕跇赖 赖丕蹖賽 诏賵賳丕诏賵賳貙 孬丕亘鬲 賲蹖讴賳丿 讴赖 丿蹖賳丿丕乇丕賳賽 禺賵丕爻鬲诏丕赖賽 賲賮赖賵賲賽 賳蹖讴 賵 禺賵亘 乇丕 丿乇 噩丕蹖诏丕赖賽 賳丕丿乇爻鬲蹖 倬蹖丿丕 讴乇丿赖 丕賳丿 賵 賳卮丕賳丿赖 丕賳丿
鈥庁� 丨賯蹖賯鬲 亘夭乇诏丕賳 賵 賯丿乇鬲賲賳丿丕賳 賵 亘賱賳丿 丕賳丿蹖卮丕賳 賵 倬丕讴 爻乇卮鬲丕賳 賵 氐丕丨亘丕賳賽 賳跇丕丿賽 倬丕讴 賵 丕氐蹖賱貙 賳蹖讴丕賳 賵 禺賵亘丕賳 亘賵丿赖 丕賳丿.. 丿乇 賲賯丕亘賱 丕蹖賳 賳跇丕丿赖 赖丕 賵 丕氐蹖賱丕賳貙 倬爻鬲 丕賳丿蹖卮丕賳 賵 賮乇賵賲丕蹖诏丕賳 賯乇丕乇 丿丕卮鬲赖 丕賳丿
鈥庁屬嗀ж必з� 賵 亘乇丿诏丕賳 賵 倬爻鬲丕賳 讴赖 賲賵噩賵丿丕鬲蹖 讴蹖賳赖 鬲賵夭 賵 丕賳鬲賯丕賲 噩賵 亘賵丿賳丿貙 丌賳趩赖 乇丕 讴赖 亘赖 夭蹖丕賳賽 丌賳赖丕 亘賵丿赖 丕爻鬲 乇丕 亘丿 賵 卮乇 丿丕賳爻鬲赖 丕賳丿 賵 丌賳趩赖 乇丕 讴赖 亘赖 爻賵丿賽 丌賳赖丕 亘賵丿赖 丕爻鬲 乇丕 禺賵亘 賵 賳蹖讴 賯賱賲丿丕丿 讴乇丿赖 丕賳丿 賵 丌賳乇丕 丿乇 賲蹖丕賳賽 倬蹖乇賵丕賳卮丕賳 噩丕 丕賳丿丕禺鬲赖 丕賳丿
鈥庂嗃屭喞� 賲毓鬲賯丿 丕爻鬲 讴赖 賲匕赖亘蹖丕賳 賵 丿蹖賳丿丕乇丕賳貙 亘丿鬲乇蹖賳賽 丿卮賲賳丕賳 亘乇丕蹖 丕賳爻丕賳 赖爻鬲賳丿.. 丌賳赖丕 讴賲 夭賵乇鬲乇蹖賳 亘賵丿赖 丕賳丿 賵 亘赖 赖賲蹖賳 爻亘亘貙 賳賮乇鬲 丿乇 丌賳赖丕 亘赖 赖蹖賵賱丕 賵丕乇鬲乇蹖賳 賵 鬲乇爻賳丕讴鬲乇蹖賳 賵 賲毓賳賵蹖 鬲乇蹖賳 賵 夭赖乇丌诏蹖賳 鬲乇蹖賳賽 丕賳丿丕夭赖 赖丕 賲蹖亘丕賱丿... 丿乇 胤賵賱賽 鬲丕乇蹖禺貙 丿蹖賳丿丕乇丕賳 亘夭乇诏鬲乇蹖賳賽 賳賮乇鬲 賵乇夭丕賳 賵 讴蹖賳赖 賵乇夭丕賳 亘賵丿赖 丕賳丿
鈥庁屬嗀ж必з� 亘丕 丕賳鬲賯丕賲 诏蹖乇蹖 賵 賵丕跇诏賵賳 賳賲賵丿賳賽 丕乇夭卮 赖丕貙 爻乇賵乇丕賳 賵 賳跇丕丿 丿丕乇赖丕 賵 丕氐蹖賱丕賳 乇丕 賳丕亘賵丿 讴乇丿赖 賵 丕蹖賳诏賵賳赖 禺賵亘蹖 赖丕 賵 賳蹖讴蹖 赖丕 乇丕 賵丕跇诏賵賳 讴乇丿赖 賵 亘赖 賳丕亘賵丿蹖 讴卮丕賳丿赖 丕賳丿... 赖賳诏丕賲蹖 讴赖 讴丕乇賽 倬蹖卮丿丕賵乇蹖 丿賲賵讴乇丕鬲蹖讴 亘赖 賳賮乇鬲 亘蹖賳噩丕賲丿貙 丕禺賱丕賯 乇丕 賳丕亘賵丿 賲蹖讴賳丿 賵 鬲丕乇蹖禺 乇丕 丿诏乇诏賵賳 賲蹖爻丕夭丿
鈥庁屬嗀ж必з� 亘丕 噩賳诏 賵 禺賵賳乇蹖夭蹖貙 爻乇丿丕乇丕賳 賵 禺賵亘丕賳 乇丕 亘赖 夭蹖乇 讴卮蹖丿賳丿 賵 丕诏乇 丕蹖賳 乇丕 倬蹖乇賵夭蹖 亘賳丕賲蹖賲貙 亘赖鬲乇 丕爻鬲 讴赖 丕蹖賳 倬蹖乇賵夭蹖 乇丕 讴孬蹖賮 卮丿賳 賵 夭赖乇丌賱賵丿 卮丿賳賽 禺賵賳 亘诏匕丕乇蹖賲貙 趩乇丕讴赖 丌賳赖丕 亘丕 鬲噩丕賵夭 亘赖 丕蹖賳 賵 丌賳貙 賳跇丕丿 丕氐蹖賱 乇丕 亘丕 賳跇丕丿賽 倬爻鬲卮丕賳 丿乇 赖賲 丌賲蹖禺鬲赖 賵 丿蹖诏乇 賳跇丕丿賽 倬丕讴 丕夭 賳跇丕丿賽 亘丿貙 賯丕亘賱賽 鬲卮禺蹖氐 賳賲蹖亘丕卮丿... 丕蹖賳 賲賵囟賵毓 乇丕 賲蹖鬲賵丕賳蹖賲 丿乇 爻乇夭賲蹖賳 倬丕讴賲丕賳 丕蹖乇丕賳 亘亘蹖賳蹖賲 讴赖 丕爻賱丕賲 賵 賳跇丕丿賽 倬爻鬲賽 鬲丕夭蹖丕賳貙 趩赖 亘赖 乇賵夭 丕蹖賳 爻乇夭賲蹖賳 丌賵乇丿赖 丕爻鬲 賵 丕蹖賳 丨賯蹖賯鬲蹖 丕爻鬲 讴赖 赖蹖趩 丕乇鬲亘丕胤蹖 亘丕 賳跇丕丿倬乇爻鬲蹖 賳丿丕乇丿... 賲乇丿賲丕賳賽 丕蹖乇丕賳 夭賲蹖賳 赖蹖趩诏丕赖 丿乇 鬲丕乇蹖禺貙 丕蹖賳趩賳蹖賳 亘蹖睾蹖乇鬲 賵 亘蹖禺乇丿 賳亘賵丿赖 丕賳丿
鈥庁� 赖乇 丨丕賱 丕禺賱丕賯蹖 讴乇丿賳賽 賲賮赖賵賲賽 丿蹖賳 賵 賲匕赖亘貙 亘乇丕蹖賽 賮乇丕乇 丕夭 丕蹖賳 賵丕賯毓蹖鬲 亘賵丿赖 丕爻鬲 讴赖 丌賳赖丕 禺賵亘 賵 亘丿 乇丕 賵丕跇诏賵賳 讴乇丿赖 賵 丨賯蹖賯鬲 賵 乇丕爻鬲蹖 乇丕 鬲睾蹖蹖乇 丿丕丿赖 丕賳丿
鈥庁屬嗀ж必з� 亘丕 丿乇賵睾倬乇丿丕夭蹖 赖丕蹖賽 禺賵丿貙 氐丿丕赖丕 乇丕 胤賳蹖賳賽 禺賵卮 丿丕丿赖 丕賳丿.. 丌賳赖丕 丿丕乇賳丿 丕夭 賳丕鬲賵丕賳蹖貙 卮丕蹖爻鬲诏蹖 賲蹖爻丕夭賳丿.. 丌賳赖丕 丿丕乇賳丿 丕夭 賳丕鬲賵丕賳蹖 讴赖 赖蹖趩 倬丕丿丕卮蹖 賳丿丕乇丿貙 禺賵卮 賯賱亘蹖賽 丿乇賵睾蹖賳 賲蹖爻丕夭賳丿 賵 丕夭 鬲賵 爻乇蹖 禺賵乇蹖貙 賮乇賵鬲賳蹖 丿賵乇睾蹖賳 賲蹖爻丕夭賳丿.... 鬲賵 爻乇蹖 禺賵乇丿賳 賵 賮乇賵鬲賳蹖 丿乇 亘乇丕亘乇賽 賲賵噩賵丿蹖 讴赖 丌賳 乇丕 賳賲蹖亘蹖賳賳丿 賵 丕夭 丌賳 胤丕毓鬲 賲蹖胤賱亘賳丿 賵 丌賳 乇丕 "禺丿丕" 賲蹖賳丕賲賳丿... 丕夭 乇賵蹖賽 賳丕趩丕乇蹖貙 亘蹖赖賵丿赖 丿乇 亘乇丕亘乇賽 倬蹖卮诏丕赖賽 丕蹖賳 賲賵噩賵丿賽 賳丕賲乇卅蹖 爻禺鬲蹖 賲蹖讴卮賳丿 賵 讴賵卮卮 賲蹖讴賳賳丿 賵 賳丕賲赖丕蹖賽 丿乇賵睾蹖賳 賵賱蹖 夭蹖亘丕 亘乇 乇賵蹖賽 丕蹖賳讴丕乇 賲蹖诏匕丕乇賳丿 賵 賲蹖诏賵蹖賳丿: 丕蹖賳 氐亘乇 賵 賮囟蹖賱鬲 丕爻鬲 ... 丕蹖賳赖丕 赖賲赖 蹖讴爻乇蹖 賳诏賵賳 亘禺鬲 賵 亘蹖趩丕乇赖 赖爻鬲賳丿
鈥庁й屬喞地� 赖賲趩賵賳 噩丕丿賵诏乇丕賳 赖爻鬲賳丿 賵 丕蹖賳 噩丕丿賵蹖賽 爻蹖丕赖 賵 賵蹖乇丕賳诏乇 亘赖 丿乇賵睾 丕夭 丿賱賽 赖乇 爻蹖丕赖蹖 賵 亘丿蹖貙 爻倬蹖丿蹖 賵 丕賳鬲賯丕賲 賵 賳賮乇鬲.. 賵 丿乇 賳赖丕蹖鬲 丕夭 丕賳鬲賯丕賲 賵 賳賮乇鬲貙 賵蹖乇丕賳诏乇蹖 賵 亘丿蹖 賵 夭卮鬲蹖 賲蹖爻丕夭賳丿.. 讴鬲亘賽 丌爻賲丕賳蹖 禺賵丿 乇丕 讴赖 丌讴賳丿赖 丕夭 鬲赖丿蹖丿 賵 賳賮乇鬲 賵 丕賳鬲賯丕賲 丕爻鬲 乇丕 亘赖 賳丕賲賽 賲賽赖乇 賵 賲丨亘鬲貙 亘赖 丿乇賵睾 賲購赖乇 夭丿赖 丕賳丿
鈥庁з嗀池з喞地� 趩蹖夭赖丕蹖蹖 乇丕 亘赖 禺丕胤乇 賲蹖爻倬丕乇賳丿 讴赖 亘蹖卮 丕夭 赖賲赖 丿乇丿賳丕讴鬲乇 賵 丿乇丿丌賱賵丿赖 鬲乇 丕爻鬲... 丿蹖賳丿丕乇丕賳 丕夭 丕蹖賳 賲賵乇丿 爻賵丕爻鬲賮丕丿赖 讴乇丿赖 賵 丨丕賮馗赖贁 丕賳爻丕賳赖丕 乇丕 賮丕爻丿 讴乇丿赖 丕賳丿... 丿乇 鬲丕乇蹖禺 趩蹖夭蹖 鬲乇爻賳丕讴鬲乇 丕夭 賮賳賽 丨丕賮馗赖 爻丕夭蹖 賳亘賵丿赖 丕爻鬲... 丕丿蹖丕賳 賵 賲匕丕赖亘貙 丕夭 亘蹖 乇丨賲鬲乇蹖賳 賳馗丕賲 赖丕蹖賽 乇賵蹖賽 夭賲蹖賳 亘賵丿赖 丕賳丿 賵 亘丕 卮讴賳噩赖 賵 讴卮鬲丕乇 賵 亘乇蹖丿賳賽 丕賳丿丕賲 賵 爻賳诏丿賱丕賳赖 鬲乇蹖賳 讴丕乇赖丕貙 丌蹖蹖賳 诏夭丕乇蹖 讴乇丿赖 賵 丿蹖賳 賵 賲匕赖亘卮丕賳 乇丕 乇賵丕噩 丿丕丿赖 丕賳丿 (賲賳馗賵乇 爻赖 丿蹖賳 丕氐賱蹖 爻丕賲蹖 賵 丕亘乇丕赖蹖賲蹖 賲蹖亘丕卮丿) ... 乇蹖卮赖贁 鬲賲丕賲蹖 丕蹖賳赖丕 睾乇蹖夭赖 丕蹖 丕爻鬲 讴赖 丕蹖賳 賲賵囟賵毓 乇丕 丿乇蹖丕賮鬲赖 讴赖: 丿乇丿貙 賳蹖乇賵賲賳丿鬲乇蹖賳 丿爻鬲蹖丕乇賽 丨丕賮馗赖 爻丕夭蹖 賲蹖亘丕卮丿... 亘赖 蹖丕乇蹖賽 赖賲蹖賳 丨丕賮馗赖 爻丕夭蹖 赖丕蹖賽 丿乇丿賳丕讴 亘賵丿赖 讴赖 丕蹖賳赖丕 鬲賵丕賳爻鬲赖 丕賳丿 賲乇丿賲 乇丕 亘赖 爻賵蹖賽 禺賵丿卮丕賳 亘讴卮丕賳賳丿... 亘乇 夭賲蹖賳赖贁 鬲賲丕賲蹖賽 趩蹖夭赖丕蹖蹖 讴赖 丿蹖賳丿丕乇丕賳 亘赖 丿乇賵睾貙 趩蹖夭赖丕蹖賽 禺賵亘 賳丕賲蹖丿赖 丕賳丿貙 禺賵賳 乇蹖夭蹖 赖丕 賵 亘蹖 乇丨賲蹖 赖丕蹖賽 亘爻蹖丕乇 夭蹖丕丿蹖 丿蹖丿赖 賲蹖卮賵丿
鈥庁ㄘ必й屬� 丕賳爻丕賳貙 丕夭 鬲賲丕賲蹖 噩卮賳 賵 爻乇賵乇赖丕貙 亘丕賱丕鬲乇 賵 亘赖鬲乇貙 讴蹖賮乇 丿丕丿賳 亘賵丿赖 賵 赖爻鬲
鈥庁� 夭賲丕賳蹖 讴赖 丕蹖賳 丿蹖賳丿丕乇丕賳賽 讴蹖賳赖 鬲賵夭 賵 亘丿亘蹖賳貙 丿乇 乇賵蹖 夭賲蹖賳 賳亘賵丿賳丿貙 夭賳丿诏蹖賽 丕賳爻丕賳赖丕 卮丕丿賲丕賳赖 鬲乇 亘賵丿
鈥庁� 丿乇 讴鬲亘 亘赖 丕氐胤賱丕丨 丌爻賲丕賳蹖貙 卮丕赖丿 丌賳 赖爻鬲蹖賲 讴赖 丕蹖賳 丿蹖賳丿丕乇丕賳賽 讴蹖賳赖 鬲賵夭貙 丿乇 丕賳鬲馗丕乇賽 爻賵夭丕賳丿賳 賵 卮讴賳噩赖 丿丕丿賳 賵 讴蹖賮乇賽 賲禺丕賱賮丕賳賽 禺賵蹖卮 丿乇 乇賵夭 賯蹖丕賲鬲 蹖丕 乇爻鬲丕禺蹖夭 赖爻鬲賳丿... 丌蹖丕 丕蹖賳貙 赖賲丕賳 丕禺賱丕賯賽 賳蹖讴 賵 禺賵亘蹖 亘賵丿赖 讴赖 賵丕賱丕鬲亘丕乇赖丕 賵 倬丕讴 賳跇丕丿赖丕 丿丕卮鬲赖 丕賳丿!!責責 丕賳爻丕賳賽 倬丕讴 賳跇丕丿貙 丿丕丿賵乇夭 丕爻鬲 .. 丿丕丿賵乇夭 赖賲賵丕乇赖 乇賮鬲丕乇蹖 賲孬亘鬲 賵 賳蹖讴 丿丕乇丿貙 丨鬲蹖 亘丕 丿卮賲賳丕賳賽 禺賵蹖卮 亘赖 丿丕丿賵乇夭蹖 賵 禺賵亘蹖 乇賮鬲丕乇 賲蹖讴賳丿
鈥庁й屬� 丿蹖賳丿丕乇丕賳 賵 讴蹖賳赖 鬲賵夭丕賳 亘賵丿賳丿 讴赖 "賵噩丿丕賳賽 亘丿" 乇丕 亘乇丕蹖 丕賵賱蹖賳 亘丕乇 丕禺鬲乇丕毓 讴乇丿賳丿 賵 赖賲赖 趩蹖夭 乇丕 賵丕跇诏賵賳 賳賲賵丿賳丿.... 丨賯 賵 賳丕丨賯貙 賮賯胤 賵 賮賯胤貙 鬲賵爻胤賽 賯丕賳賵賳貙 倬丿蹖丿 賲蹖 丌蹖丿... 丨賯 賵 賳丕丨賯貙 亘赖 賵爻蹖賱赖贁 爻賵夭丕賳丿賳賽 賵 丕賳鬲賯丕賲 诏乇賮鬲賳 賵 讴蹖賳赖 鬲賵夭蹖 賵 丌爻蹖亘 乇爻丕賳丿賳 亘赖 賲禺丕賱賮丕賳貙 丕蹖噩丕丿 賳賲蹖卮賵丿
鈥庁й屬嗂├� 赖乇 丕乇丕丿赖 丕蹖貙 丕乇丕丿赖贁 丿蹖诏乇 乇丕 賲蹖亘丕蹖丿 亘丕 禺賵丿 亘乇丕亘乇 亘丿丕賳丿貙 丕氐賱蹖 丕爻鬲 讴赖 夭賳丿诏蹖 爻鬲蹖夭 賵 賳丕亘賵丿讴賳賳丿赖贁 丕賳爻丕賳 賲蹖亘丕卮丿.... 丕蹖賳 丿蹖賳丿丕乇丕賳 丿乇 讴蹖賮乇貙 亘赖 丿賳亘丕賱賽 赖丿賮 賲蹖诏乇丿賳丿 賵 诏賲丕賳 賲蹖讴賳賳丿 讴赖 讴蹖賮乇 乇丕 亘乇丕蹖賽 讴蹖賮乇 丿丕丿賳貙 亘賳丕 賳赖丕丿赖 丕賳丿
鈥庁з嗀池з喞地й屬� 賵丕賱丕鬲亘丕乇 賵 賳蹖讴貙 丕亘鬲丿丕 亘乇 禺賵蹖卮鬲賳 倬蹖乇賵夭 賲蹖卮賵賳丿... 丕賲賾丕 亘乇丿诏丕賳 賵 丿蹖賳丿丕乇丕賳貙 亘赖 噩丕蹖賽 禺賵蹖卮鬲賳貙 亘赖 讴蹖賳赖 賵乇夭蹖 亘赖 亘蹖乇賵賳 丕夭 禺賵丿 倬乇丿丕禺鬲赖 丕賳丿... 丌賳赖丕 亘乇丕蹖賽 丌賳讴赖 乇卮丿 賵 倬蹖卮乇賮鬲 丿丕卮鬲赖 亘丕卮賳丿貙 赖賲蹖卮赖 丿乇 鬲賱丕卮 亘賵丿赖 丕賳丿貙 鬲丕 丿乇 噩赖丕賳賽 亘蹖乇賵賳蹖 亘乇丕蹖賽 禺賵丿 丿卮賲賳 爻丕禺鬲赖 賵 亘丕 噩赖丕賳 亘蹖乇賵賳 丕夭 禺賵丿貙 賲丿丕賲 丿乇 噩賳诏 賵 讴蹖賳赖 賵乇夭蹖 亘丕卮賳丿... 丌賳赖丕 賲蹖禺賵丕赖賳丿 亘乇 赖賲赖 噩丕 倬蹖乇賵夭 卮賵賳丿 賵 亘丿賵賳 讴丕乇 賵 夭丨賲鬲貙 倬丕蹖卮丕賳 乇丕 丿乇丕夭 讴乇丿赖 賵 亘赖 赖賲赖 趩蹖夭 丿爻鬲 蹖丕亘賳丿... 丿乇 氐賵乇鬲蹖讴赖 丕賳爻丕賳賽 倬丕讴 爻乇卮鬲 賵 亘夭乇诏 夭丕丿赖貙 亘丕 丿賱诏乇賲蹖 賵 蹖讴 乇賵蹖蹖 夭賳丿诏蹖 賲蹖讴賳丿... 賵 丕蹖賳 丕爻鬲 丌賳 丕禺賱丕賯賽 賳蹖讴 賵 禺賵亘賽 丕賳爻丕賳蹖
鈥庁з嗀池з嗃� 讴赖 丿蹖賳丿丕乇 賵 讴蹖賳赖 鬲賵夭 丕爻鬲 賵 赖賲赖 乇丕 丿卮賲賳 賲蹖倬賳丿丕乇丿貙 賳赖 乇丕爻鬲 丕爻鬲 賵 賳赖 丿乇爻鬲 丕爻鬲.. 賳赖 爻丕丿赖 丿賱 丕爻鬲 賵 賳赖 亘丕 禺賵蹖卮鬲賳 蹖讴丿賱 賵 蹖讴乇賵 賲蹖亘丕卮丿... 乇賵丕賳 賵 丿乇賵賳賽 丕蹖賳 賲賵噩賵丿丕鬲貙 讴跇亘蹖賳 賵 賳丕倬丕讴 丕爻鬲.. 亘毓丿 噩丕賱亘 丕爻鬲 讴赖 丕蹖賳赖丕 丕夭 禺賵亘蹖 賵 倬丕讴蹖 爻禺賳 賲蹖诏賵蹖賳丿
鈥庂嗃屭喞� 賲毓鬲賯丿 丕爻鬲 讴赖 賯乇亘丕賳蹖 卮丿賳賽 鬲賵丿赖贁 亘卮乇蹖鬲貙 亘乇丕蹖賽 亘赖 賵噩賵丿 丌賲丿賳 賵 亘丕賱蹖丿賳賽 賳賵毓賽 鬲賵丕賳丕鬲乇蹖 丕夭 丕賳爻丕賳赖丕 亘賵丿赖 丕爻鬲.. 賵 丕蹖賳 赖賲丕賳 "倬蹖卮乇賮鬲" 賲蹖亘丕卮丿
鈥庂嗃屭喞� 賲蹖诏賵蹖丿: 丕賳爻丕賳 亘赖 丿蹖賳 趩爻亘蹖丿赖 丕爻鬲 鬲丕 禺賵蹖卮 乇丕 卮讴賳噩赖 丿赖丿... 诏賳丕赖 丿乇 倬蹖卮诏丕赖賽 禺丿丕.. 丕蹖賳 丕賳丿蹖卮赖 丕蹖 丕爻鬲 讴赖 亘乇丕蹖賽 丕賳爻丕賳 鬲亘丿蹖賱 亘赖 丕亘夭丕乇賽 卮讴賳噩赖 卮丿赖 丕爻鬲
鈥庁з嗀池з嗁� 丿蹖賳丿丕乇貙 禺賵丕爻鬲赖 丕卮 丕夭 丕蹖噩丕丿賽 丿蹖賳 賵 丌乇賲丕賳蹖 亘赖 賳丕賲賽 "禺丿丕蹖賽 賲賯丿爻" 丕蹖賳 丕爻鬲 讴赖 賳丕趩蹖夭 亘賵丿賳賽 賲胤賱賯賽 禺賵丿 乇丕 賱賲爻 讴賳丿.. 丕賲丕賳 丕夭 丕蹖賳 噩丕賳賵乇賽 丿蹖賵丕賳赖贁 丕賮爻乇丿赖 讴赖 禺賵丿 乇丕 丕賳爻丕賳 賳丕賲蹖丿赖 丕爻鬲... 丕蹖賳 赖賵賱賳丕讴鬲乇蹖賳 賳賵毓賽 亘蹖賲丕乇蹖 丕爻鬲 讴赖 鬲丕 讴賳賵賳 亘乇 丕賳爻丕賳貙 鬲丕禺鬲赖 丕爻鬲... 丿賱卮丕賳 赖賲 亘赖 丕蹖賳 賲賵囟賵毓賽 丿乇賵睾蹖賳貙 禺賵卮 丕爻鬲 讴赖 禺賵丿 乇丕 丕夭 诏賳丕赖 丿賵乇 讴乇丿赖 丕賳丿... 卮賲丕 亘亘蹖賳蹖丿 讴赖 夭賲蹖賳 趩赖 丿蹖賵丕賳赖 禺丕賳赖 丕蹖 卮丿赖 丕爻鬲
鈥庁й屬喞地� 丕夭 "禺丿丕蹖 賲賯丿爻" 蹖讴 賳賵毓 賮爻丕丿蹖 爻丕禺鬲赖 丕賳丿 讴赖 蹖讴 賱丨馗赖 禺丕胤乇賽 賲丕 乇丕 乇赖丕 賳賲蹖讴賳丿
鈥庂聚屫� 丕夭 丕蹖賳赖丕 賵 丿乇 夭賲丕賳賽 賵丕賱丕鬲亘丕乇赖丕 賵 倬丕讴 賳跇丕丿赖丕貙 亘乇丕蹖賽 丌賳讴赖 賵噩丿丕賳賽 亘丿 乇丕 丕夭 禺賵丿 丿賵乇 爻丕夭賳丿貙 丕夭 丌夭丕丿蹖賽 乇賵丕賳賽 禺賵蹖卮 賱匕鬲 賲蹖亘乇丿賳丿...賵 丕蹖賳 丿賯蹖賯丕賸 亘乇毓讴爻賽 讴丕乇蹖 丕爻鬲 讴赖 倬蹖乇賵丕賳賽 丕丿蹖丕賳賽 蹖赖賵丿蹖鬲 賵 賲爻蹖丨蹖鬲 賵 丕爻賱丕賲 (丕丿蹖丕賳賽 爻丕賲蹖) 丕賳噩丕賲 賲蹖丿赖賳丿
鈥庁� 夭賲丕賳賽 倬蹖卮 丕夭 馗赖賵乇 丕丿蹖丕賳賽 爻丕賲蹖貙 賵馗蹖賮赖贁 禺丿丕賵賳丿貙 卮讴賳噩赖 賵 讴蹖賮乇賽 丕賳爻丕賳赖丕 賳亘賵丿. 亘賱讴赖 禺丿丕蹖丕賳貙 禺賵丿卮丕賳 诏賳丕赖 賵 丕卮鬲亘丕赖賽 丕賳爻丕賳 乇丕 亘赖 诏乇丿賳 賲蹖诏乇賮鬲賳丿
鈥庁屬嗀ж必з� 亘乇丕蹖賽 丿丕卮鬲賳賽 丌乇賲丕賳賽 禺丿丕蹖賽 賲賯丿爻卮丕賳貙 趩赖 賲丨乇丕亘 赖丕 讴赖 賵蹖乇丕賳 讴乇丿賳丿 賵 趩赖 禺賵賳 赖丕 讴赖 亘乇 夭賲蹖賳 乇蹖禺鬲賳丿 賵 趩赖 丿乇賵睾赖丕蹖蹖 讴赖 賲賯丿爻 讴乇丿賳丿 賵 趩赖 賵丕賯毓蹖鬲 赖丕 賵 趩赖 賳跇丕丿赖丕蹖賽 倬丕讴蹖 讴赖 丌賳赖丕 亘丿賳丕賲卮丕賳 讴乇丿賳丿
鈥庁й屬喞地� 禺賵讴 赖丕蹖賽 亘禺鬲 亘乇诏卮鬲赖 丕蹖 赖爻鬲賳丿 讴赖 丿爻鬲 亘赖 賳蹖丕蹖卮 賵 倬丕乇爻丕蹖蹖 賲蹖夭賳賳丿 賵 丿乇 丿毓丕赖丕蹖卮丕賳 睾蹖乇賽 禺賵蹖卮 乇丕 賲蹖噩賵蹖賳丿 賵 睾蹖乇賽 禺賵讴賽 亘蹖趩丕乇赖 乇丕.. 賵 丿爻鬲 亘赖 賳蹖丕蹖卮賽 丌賳赖丕 亘乇 賲蹖丿丕乇賳丿.. 丌賳赖賲 亘丕 趩赖 爻賵夭 賵 诏丿丕夭 賵 禺乇賳丕爻 讴卮蹖丿賳蹖 讴赖 氐丿丕賱亘鬲赖 鬲氐賵乇卮 乇丕 賲蹖鬲賵丕賳 讴乇丿.... 丕蹖賳赖丕 丨爻賽 倬丕讴賽 丕賳爻丕賳蹖 乇丕 賲蹖禺賵丕赖賳丿 賳丕亘賵丿 讴賳賳丿 賵 亘丕 賲賵毓馗赖 赖丕蹖賽 丕亘賱赖丕賳赖 丿乇 诏賵卮賽 噩賵丕賳赖丕 倬趩 倬趩 賵 禺賽乇 禺賽乇 賲蹖讴賳賳丿 賵 賲蹖诏賵蹖賳丿 讴赖 丨爻 丕賳爻丕賳蹖 乇丕 賵 卮赖賵鬲 丿乇賵賳蹖 禺賵丿 乇丕 丿賵乇 亘乇蹖夭蹖丿 賵 亘赖 丿賳亘丕賱賽 乇爻鬲诏丕乇蹖 亘丕卮蹖丿... 丨丕賱 鬲毓乇蹖賮賽 丕蹖賳赖丕 丕夭 乇爻鬲诏丕乇蹖貙 趩乇鬲 賵 倬乇鬲 賵 賲賵赖賵賲丕鬲蹖 睾蹖乇賽 丕賳爻丕賳蹖 亘蹖卮 賳蹖爻鬲 賵 賲蹖禺賵丕赖賳丿 丕賳爻丕賳 乇丕 亘赖 丿賵乇丕賳 賯乇賵賳賽 賵爻胤蹖 亘亘乇賳丿
鈥庂呝堌驰屬傐� 賵 賳賯丕卮蹖 賵 赖乇趩蹖夭 赖賳乇蹖 乇丕 诏賳丕赖 丿丕賳爻鬲赖 賵 夭蹖亘丕 卮賳丕爻丕賳賽 赖賳乇蹖 乇丕 诏賳丕赖讴丕乇 賯賱賲丿丕丿 讴乇丿赖 賵 丨鬲蹖 赖賳乇 乇丕 賳蹖夭 赖賲趩賵賳 丕禺賱丕賯 鬲丨乇蹖賮 讴乇丿赖 丕賳丿
鈥庁й屬喞地� 丿賲 丕夭 "丌乇賲丕賳 夭赖丿" 賲蹖夭賳賳丿 賵 爻赖 卮毓丕乇 亘夭乇诏 乇丕 丿乇 夭賳丿诏蹖 丕蹖賳赖丕 賲蹖鬲賵丕賳 丿蹖丿: 鬲赖蹖 丿爻鬲蹖- 賮乇賵鬲賳蹖- 倬丕乇爻丕蹖蹖.... 丕蹖賳 賲賵丕乇丿 賵 禺夭毓亘賱丕鬲 赖蹖趩 丕乇鬲亘丕胤蹖 亘丕 賮囟蹖賱鬲 賳丿丕乇丿.. 丌禺乇 丿蹖賳丿丕乇 乇丕 亘丕 賮囟蹖賱鬲 趩赖 讴丕乇!!! 丕蹖賳 趩蹖夭赖丕 乇丕 賮囟蹖賱鬲 賳丿丕賳蹖丿... 丕蹖賳赖丕 丕蹖賳 丕毓賲丕賱 賵 讴丕乇赖丕 乇丕 亘乇丕蹖賽 爻乇賵乇卮丕賳 (禺丿丕) 丕賳噩丕賲 賲蹖丿赖賳丿.. 趩乇丕讴赖 賲蹖丿丕賳賳丿 丕诏乇 丕蹖賳 亘丿亘禺鬲蹖 赖丕 乇丕 賳丿丕卮鬲赖 亘丕卮賳丿貙 丿蹖诏乇 爻乇賵乇 賵 禺丿丕蹖蹖 丿乇 讴丕乇 賳禺賵丕赖丿 亘賵丿 賵 丿乇 賳鬲蹖噩赖 賮囟蹖賱鬲 赖丕蹖卮丕賳 亘蹖 賲毓賳蹖 鬲乇 丕夭 丕蹖賳 賲蹖卮賵丿
鈥庁й屬喞地� 爻乇 亘赖 讴賵赖 賵 亘蹖丕亘丕賳 賲蹖夭賳賳丿 鬲丕 賮囟蹖賱鬲 讴爻亘 讴賳賳丿 賵 亘赖 夭赖丿 賵 倬丕乇爻丕蹖蹖 丿爻鬲 蹖丕亘賳丿! 丕賲賾丕 賲蹖丿丕賳蹖賲 讴赖 趩蹖夭蹖 讴赖 丿乇 亘蹖丕亘丕賳 賮乇丕賵丕賳 蹖丕賮鬲 賲蹖卮賵丿 卮鬲乇 蹖丕 赖賲丕賳 丕購卮鬲乇丕賳 丕爻鬲 賵 亘丕蹖丿 賯亘賵賱 讴乇丿 讴赖 丕蹖賳赖丕 賳蹖夭 丕購卮鬲乇 賲丌亘丕賳蹖 亘蹖卮 賳蹖爻鬲賳丿
鈥庂呚� 亘丕蹖丿 亘赖 賳跇丕丿赖 赖丕 賵 賵丕賱丕 鬲亘丕乇丕賳 丨乇賲鬲 賳赖蹖賲.. 亘乇 赖乇 丌賳趩赖 乇賵丕賳 丿乇 亘乇丕亘乇卮 噩亘赖赖 賳賲蹖诏蹖乇丿 賵 禺賵丿 乇丕 賳賲蹖倬賵卮丕賳丿.. 丌賳趩赖 亘丕 丌賳 丿乇 爻禺賳 賲蹖鬲賵丕賳 诏賮鬲诏賵 讴乇丿貙 賳赖 丕夭 丿乇賽 賮乇蹖丕丿 賵 亘丕賳诏賽 亘賱賳丿
鈥庂呚ㄙ勜嘿� 丿蹖賳蹖 賵 讴爻蹖 讴赖 亘丕賱丕蹖賽 賲賳亘乇 賲蹖乇賵丿貙 讴賱赖贁 倬賵讴 賵 禺丕賱蹖 丿丕乇丿.. 賳赖 亘赖 賵丕賯毓蹖鬲 賲蹖 丕賳丿蹖卮丿 賵 賳赖 乇丕爻鬲蹖 賵 丿乇爻鬲蹖 乇丕 賲蹖丿丕賳丿... 丕賵 鬲賳赖丕 亘赖 卮賳賵賳丿诏丕賳卮 賲蹖 丕賳丿蹖卮丿... 丕賵 丕夭 乇丕赖賽 讴鬲丕亘卮 (赖賲丕賳 讴鬲亘賽 亘赖 丕氐胤賱丕丨 賲賯丿爻) 爻禺賳 賲蹖诏賵蹖丿.. 丕賵 賳赖 禺賵丿 乇丕 亘丕賵乇 丿丕乇丿 賵 賳赖 丕夭 禺賵丿卮 丨乇賮蹖 丿丕乇丿 讴赖 亘夭賳丿 賵 賳赖 賵賯鬲 丿丕乇丿.. 丕賵 鬲賳赖丕 賲蹖禺賵丕赖丿 丿乇 赖賲丕賳 賱丨馗赖 丨乇賮赖丕蹖卮 乇丕 亘夭賳丿 賵 賲睾夭赖丕 乇丕 賮丕爻丿 讴賳丿.. 丕賵 賳賲蹖丿丕賳丿 讴赖 噩丕賳蹖 讴赖 亘赖 禺賵丿 亘丕賵乇 丿丕乇丿貙 丌乇丕賲 爻禺賳 賲蹖诏賵蹖丿 賵 亘丕 氐亘乇 爻禺賳 賲蹖诏賵蹖丿 賵 亘赖 爻禺賳丕賳卮 賲蹖 丕賳丿蹖卮丿
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鈥庁堌池з� 賵 毓夭蹖夭丕賳賲貙 賳蹖趩赖 賲毓鬲賯丿 丕爻鬲 讴赖 鬲賲丕賲蹖 毓賱賵賲 賵 丿丕賳卮賽 亘卮乇蹖 亘丕蹖丿 乇丕赖賽 賵馗蹖賮赖贁 丌蹖賳丿赖贁 賮蹖賱爻賵賮 乇丕 赖賲賵丕乇 爻丕夭丿... 賵馗蹖賮赖贁 賮蹖賱爻賵賮 丨賱賽 賲爻卅賱赖贁 丕乇夭卮 赖丕 賵 乇丿赖 亘賳丿蹖賽 丕乇夭卮 赖丕爻鬲... 丕蹖賳 賮蹖賱爻賵賮 丕爻鬲 讴赖 賲蹖鬲賵丕賳丿 丕賳爻丕賳赖丕 乇丕 丕夭 亘賳丿賽 丕蹖賳 禺乇丕賮丕鬲 賵 丿乇賵睾 赖丕 讴赖 亘赖 丕賵 亘赖 賳丕賲賽 禺賵亘蹖 賵 倬丕讴蹖 禺賵乇丕賳丿赖 丕賳丿貙 賳噩丕鬲 丿赖丿
鈥庁ㄘ必й屬� 丌賳讴赖 亘鬲賵丕賳 丌蹖賳丿赖贁 丕賳爻丕賳 乇丕 爻乇 賵 爻丕賲丕賳 丿丕丿貙 丕賳爻丕賳 亘丕蹖丿 亘蹖丕賲賵夭丿 讴赖 丿乇 丌睾丕夭貙 乇賵蹖丿丕丿赖丕蹖賽 囟乇賵乇蹖 乇丕 丕夭 乇賵蹖丿丕丿赖丕蹖賽 倬蹖卮丕賲丿蹖 亘丕夭卮賳丕爻丿 賵 亘赖 毓賱鬲 赖丕 賵 毓賱蹖賾鬲 亘蹖丕賳丿蹖卮丿 賵 乇賵蹖丿丕丿赖丕蹖賽 丿賵乇丿爻鬲 乇丕 丕夭 丕賲乇賵夭 亘亘蹖賳丿 賵 倬蹖卮 亘蹖賳蹖 讴賳丿
鈥庂嗃屭喞� 亘赖 丕蹖賳 賲賵囟賵毓 亘丕賵乇 丿丕乇丿 讴赖 亘丕 禺賵丿丌诏丕赖 卮丿賳賽 禺賵丕爻鬲賽 丨賯蹖賯鬲貙 丕禺賱丕賯 賳蹖夭 丕夭 丕蹖賳 倬爻貙 乇賵 亘赖 賳丕亘賵丿蹖 賲蹖乇賵丿.. 賳蹖趩赖 賲蹖诏賵蹖丿: 丕蹖賳 賳賲丕蹖卮賽 亘夭乇诏貙 丿乇 氐丿 倬乇丿赖 讴赖 亘乇丕蹖賽 丿賵 爻丿赖贁 丌蹖賳丿赖贁 丕乇賵倬丕 乇賯賲 夭丿赖 卮丿赖 丕爻鬲貙 鬲乇爻賳丕讴鬲乇蹖賳 賵 倬乇爻卮 丕賳诏蹖夭 鬲乇蹖賳賽 賳賲丕蹖卮 赖丕爻鬲
鈥庂嗃屭喞� 賲毓鬲賯丿 丕爻鬲 讴赖 讴賱蹖丿賽 丌乇賲丕賳蹖 讴乇丿賳賽 鬲賲丕賲蹖賽 噩赖丕賳貙 丿乇 丿爻鬲賽 賲丕 賲蹖亘丕卮丿.. 丕賲賾丕 丕蹖賳 讴丕乇貙 丿賱 賳賲蹖禺賵丕赖丿貙 亘賱讴赖 蹖讴 丿爻鬲 賲蹖禺賵丕赖丿 賵 亘爻... 丿爻鬲蹖 亘蹖 倬乇賵丕... 丿爻鬲蹖 亘爻蹖丕乇 亘蹖 倬乇賵丕
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鈥庁①嗂喞� 丕夭 赖賲赖 趩蹖夭 亘蹖卮鬲乇 亘乇丕蹖 賲賳 丿乇 丕蹖賳 讴鬲丕亘 噩賱亘 鬲賵噩赖 賲蹖讴賳丿貙 丕蹖賳 丕爻鬲 讴赖 夭賲丕賳蹖 讴赖 賳蹖趩赖 賲蹖禺賵丕赖丿 丌乇夭賵 讴賳丿貙 禺賵丕爻鬲赖 丕卮 乇丕 丕夭 禺丿丕 蹖丕 禺丿丕蹖丕賳 胤賱亘 賳賲蹖讴賳丿貙 亘賱讴赖 丕夭 <丕蹖夭丿 亘丕賳賵丕賳> 禺賵丕爻鬲赖 丕卮 乇丕 賲蹖禺賵丕赖丿 賵 賲蹖诏賵蹖丿: 亘丕丿丕 讴赖 丕蹖夭丿 亘丕賳賵丕賳賽 賳蹖讴賵讴丕乇貙 丿乇 丌爻賲丕賳賽 賮乇丕爻賵蹖賽 賳蹖讴 賵 亘丿貙 賲乇丕 賳讴賵卅蹖 讴乇丿赖 賵 亘赖 賲賳 丕噩丕夭赖贁 丿蹖丿賳賽 趩蹖夭赖丕蹖 禺賵亘 賵 讴丕賲賱 乇丕 丿赖賳丿貙 趩蹖夭蹖 讴赖 亘赖 鬲賲丕賲蹖鬲 乇爻蹖丿赖 亘丕卮丿 賵 卮丕丿賲丕賳赖 賵 倬蹖乇賵夭賲賳丿丕賳赖 亘丕卮丿... 趩蹖夭赖丕蹖蹖 讴赖 丿賵亘丕乇赖 倬蹖丿丕 卮賵賳丿 賵 丕蹖賳 丕賳爻丕賳 乇丕 讴赖 亘赖 乇丕赖賽 丕卮鬲亘丕赖 賯丿賲 賳赖丕丿赖 丕爻鬲 乇丕 亘乇 乇丕赖 丿乇爻鬲 賵 亘乇丨賯 亘乇丕賳丿 賵 丕賳爻丕賳赖丕 乇丕 賳噩丕鬲 丿丕丿赖 賵 亘赖 讴賲丕賱 乇爻丕賳丿... 丕蹖賳 讴賵趩讴 賵 禺賵丕乇 卮丿賳賽 丕賳爻丕賳赖丕 賵 丕夭 亘蹖賳 乇賮鬲賳賽 賳跇丕丿 倬丕讴 賵 賵丕賱丕鬲亘丕乇貙 丌亘爻鬲賳賽 亘夭乇诏鬲乇蹖賳 禺胤乇丕鬲 亘乇丕蹖賽 丕賳爻丕賳 賵 丕賳爻丕賳蹖鬲 賲蹖亘丕卮丿.. 禺胤乇丕鬲蹖 讴赖 丿蹖丿丕乇賽 丌賳貙 丿賱 乇丕 丌卮賵亘 賲蹖讴賳丿
鈥庂呚� 丕賲乇賵夭 丿乇 丕賳爻丕賳 赖蹖趩 賳讴鬲赖贁 賲孬亘鬲 賵 禺賵亘蹖 乇丕 賳賲蹖亘蹖賳蹖賲 讴赖 乇賵蹖 亘赖 亘夭乇诏蹖 丿丕卮鬲赖 亘丕卮丿... 賵丨卮鬲蹖 讴赖 丕夭 丕賳爻丕賳 丿乇 丿賱賽 賲丕 賳卮爻鬲赖 丕爻鬲貙 爻亘亘 卮丿赖 鬲丕 賲丕 毓卮賯賽 亘赖 丕賳爻丕賳 乇丕 丕夭 蹖丕丿 亘亘乇蹖賲... 丕丨鬲乇丕賲 亘赖 丕賳爻丕賳 賵 丕賲蹖丿 亘爻鬲賳 亘赖 丕賵 乇丕 賵 丨鬲蹖 丕乇丕丿赖贁 诏乇丕蹖蹖丿賳 亘赖 丕賵 乇丕 丕夭 蹖丕丿 亘乇丿赖 丕蹖賲... 丿蹖丿丕乇賽 丕賳爻丕賳貙 丕賲乇賵夭赖 丿乇 丿賱 賲丕 丌卮賵亘 亘赖 倬丕 賲蹖讴賳丿貙 賵 丕诏乇 丕蹖賳 赖蹖趩 丕賳诏丕乇赖 丕爻鬲貙 倬爻 趩蹖爻鬲責 賲丕 丕夭 丕賳爻丕賳 亘蹖夭丕乇蹖賲
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鈥庁з呟屫堌ж辟� 丕蹖賳 乇蹖賵蹖賵 亘乇丕蹖 賮乇夭賳丿丕賳賽 禺乇丿诏乇丕蹖賽 爻乇夭賲蹖賳賲 賲賮蹖丿 亘賵丿赖 亘丕卮赖 賵 亘鬲賵丕賳丿 丕賳丿讴蹖 趩卮賲賽 亘蹖禺乇丿丕賳 賵 毓乇亘 倬乇爻鬲丕賳 乇丕 乇賵 亘赖 丨賯蹖賯鬲 賵 乇丕爻鬲蹖貙 亘丕夭 讴賳丿... 亘丕 丌賳讴赖 賲蹖丿丕賳賲 丕蹖賳 亘蹖禺乇丿赖丕 鬲賲丕賲 丕賳丿蹖卮賲賳丿丕賳蹖 讴赖 丿蹖賳 賵 賲匕赖亘 賵 禺丿丕 賵 倬蹖丕賲亘乇丕賳賽 丌賳赖丕 乇丕 丿乇賵睾蹖賳 賵 倬爻鬲 賵 睾蹖乇 丕賳爻丕賳蹖 賲蹖丿丕賳賳丿 乇丕 賯亘賵賱 賳丿丕卮鬲赖 賵 丿乇 禺乇賾蹖鬲 賵 賳丕丌诏丕赖蹖賽 禺賵丿 亘丕賯蹖 賲蹖賲丕賳賳丿
鈥�<倬蹖乇賵夭 亘丕卮蹖丿 賵 丕蹖乇丕賳蹖>
鈥庂聚屫簇з聚屫� 丕夭 卮賲丕 爻倬丕爻诏夭丕乇賲 讴赖 丕蹖賳 乇蹖賵蹖賵 乇丕 鬲丕 倬丕蹖丕賳 賲蹖禺賵丕賳蹖丿... 亘赖 卮賲丕 丕胤賲蹖賳丕賳 賲蹖丿赖賲 讴赖 鬲丕 讴賳賵賳 赖蹖趩 賲鬲賳蹖 亘赖 丕蹖賳 丌爻丕賳蹖 賳鬲賵丕賳爻鬲赖 丌賳诏賵賳赖 讴赖 賲賳 賳賵卮鬲賲貙 亘禺卮蹖 丕夭 丕賳丿蹖卮赖 赖丕蹖 賳蹖趩赖 乇丕 亘蹖丕賳 讴賳丿
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鈥庁关槽屫藏з嗁呚� 賳蹖趩赖 丿乇 禺氐賵氐賽 丕禺賱丕賯 賵 賲爻丕卅賱賽 賲乇亘賵胤 亘赖 禺蹖乇 賵 卮乇 賵 蹖丕 赖賲丕賳 禺賵亘 賵 亘丿貙 爻禺賳丕賳賽 賯丕亘賱賽 鬲賵噩赖 賵 鬲兀賲賱 亘乇丕賳诏蹖夭蹖 乇丕 賲胤乇丨 賲蹖讴賳丿 賵 丌睾丕夭賽 爻禺賳丕賳卮 乇丕 亘乇倬丕蹖赖贁 丕蹖賳 倬乇爻卮 赖丕 亘賳丕 賳赖丕丿赖 丕爻鬲 讴赖: 丌丿賲蹖 丿乇 趩赖 丕賵囟丕毓蹖 丕蹖賳 丨讴賲 赖丕蹖賽 丕乇夭卮蹖賽 禺蹖乇 賵 卮乇 乇丕 亘賳蹖丕丿 賳赖丕丿赖 丕爻鬲責 丕蹖賳 丕乇夭卮 赖丕貙 趩赖 丕乇夭卮蹖 賲蹖亘丕卮丿責 丕蹖賳 丕乇夭卮 赖丕 丕賳爻丕賳 乇丕 倬蹖卮 亘乇丿赖 丕賳丿貙 蹖丕 丕夭 倬蹖卮乇賮鬲 亘丕夭丿丕卮鬲赖 丕賳丿責 丌蹖丕 賳卮丕賳赖贁 亘蹖趩丕乇诏蹖 賵 亘蹖賳賵丕蹖蹖 赖爻鬲賳丿 賵 夭賳丿诏蹖 丕賳爻丕賳赖丕 乇丕 鬲亘丕赖 爻丕禺鬲赖 丕賳丿! 蹖丕 亘賱毓讴爻
鈥庂嗃屭喞� 賲毓鬲賯丿 丕爻鬲 讴赖 丿蹖賳丿丕乇丕賳 (蹖赖賵丿蹖鬲貙賲爻蹖丨蹖鬲貙 丕爻賱丕賲)貙 賲賮赖賵賲賽 禺賵亘 賵 亘丿 乇丕 鬲睾蹖蹖乇 丿丕丿赖 丕賳丿.. 亘爻蹖丕乇蹖 丕夭 丕蹖賳 賲爻丕卅賱蹖 乇丕 讴赖 丕賲乇賵夭赖 丌賳赖丕 乇丕 禺賵亘 賵 亘丿 賲蹖丿丕賳蹖賲貙 亘乇毓讴爻 亘賵丿赖 丕爻鬲 賵 賳蹖趩赖 亘丕 賲孬丕賱赖丕蹖賽 诏賵賳丕诏賵賳 丕夭 賵丕跇赖 赖丕蹖賽 诏賵賳丕诏賵賳貙 孬丕亘鬲 賲蹖讴賳丿 讴赖 丿蹖賳丿丕乇丕賳賽 禺賵丕爻鬲诏丕赖賽 賲賮赖賵賲賽 賳蹖讴 賵 禺賵亘 乇丕 丿乇 噩丕蹖诏丕赖賽 賳丕丿乇爻鬲蹖 倬蹖丿丕 讴乇丿赖 丕賳丿 賵 賳卮丕賳丿赖 丕賳丿
鈥庁� 丨賯蹖賯鬲 亘夭乇诏丕賳 賵 賯丿乇鬲賲賳丿丕賳 賵 亘賱賳丿 丕賳丿蹖卮丕賳 賵 倬丕讴 爻乇卮鬲丕賳 賵 氐丕丨亘丕賳賽 賳跇丕丿賽 倬丕讴 賵 丕氐蹖賱貙 賳蹖讴丕賳 賵 禺賵亘丕賳 亘賵丿赖 丕賳丿.. 丿乇 賲賯丕亘賱 丕蹖賳 賳跇丕丿赖 赖丕 賵 丕氐蹖賱丕賳貙 倬爻鬲 丕賳丿蹖卮丕賳 賵 賮乇賵賲丕蹖诏丕賳 賯乇丕乇 丿丕卮鬲赖 丕賳丿
鈥庁屬嗀ж必з� 賵 亘乇丿诏丕賳 賵 倬爻鬲丕賳 讴赖 賲賵噩賵丿丕鬲蹖 讴蹖賳赖 鬲賵夭 賵 丕賳鬲賯丕賲 噩賵 亘賵丿賳丿貙 丌賳趩赖 乇丕 讴赖 亘赖 夭蹖丕賳賽 丌賳赖丕 亘賵丿赖 丕爻鬲 乇丕 亘丿 賵 卮乇 丿丕賳爻鬲赖 丕賳丿 賵 丌賳趩赖 乇丕 讴赖 亘赖 爻賵丿賽 丌賳赖丕 亘賵丿赖 丕爻鬲 乇丕 禺賵亘 賵 賳蹖讴 賯賱賲丿丕丿 讴乇丿赖 丕賳丿 賵 丌賳乇丕 丿乇 賲蹖丕賳賽 倬蹖乇賵丕賳卮丕賳 噩丕 丕賳丿丕禺鬲赖 丕賳丿
鈥庂嗃屭喞� 賲毓鬲賯丿 丕爻鬲 讴赖 賲匕赖亘蹖丕賳 賵 丿蹖賳丿丕乇丕賳貙 亘丿鬲乇蹖賳賽 丿卮賲賳丕賳 亘乇丕蹖 丕賳爻丕賳 赖爻鬲賳丿.. 丌賳赖丕 讴賲 夭賵乇鬲乇蹖賳 亘賵丿赖 丕賳丿 賵 亘赖 赖賲蹖賳 爻亘亘貙 賳賮乇鬲 丿乇 丌賳赖丕 亘赖 赖蹖賵賱丕 賵丕乇鬲乇蹖賳 賵 鬲乇爻賳丕讴鬲乇蹖賳 賵 賲毓賳賵蹖 鬲乇蹖賳 賵 夭赖乇丌诏蹖賳 鬲乇蹖賳賽 丕賳丿丕夭赖 赖丕 賲蹖亘丕賱丿... 丿乇 胤賵賱賽 鬲丕乇蹖禺貙 丿蹖賳丿丕乇丕賳 亘夭乇诏鬲乇蹖賳賽 賳賮乇鬲 賵乇夭丕賳 賵 讴蹖賳赖 賵乇夭丕賳 亘賵丿赖 丕賳丿
鈥庁屬嗀ж必з� 亘丕 丕賳鬲賯丕賲 诏蹖乇蹖 賵 賵丕跇诏賵賳 賳賲賵丿賳賽 丕乇夭卮 赖丕貙 爻乇賵乇丕賳 賵 賳跇丕丿 丿丕乇赖丕 賵 丕氐蹖賱丕賳 乇丕 賳丕亘賵丿 讴乇丿赖 賵 丕蹖賳诏賵賳赖 禺賵亘蹖 赖丕 賵 賳蹖讴蹖 赖丕 乇丕 賵丕跇诏賵賳 讴乇丿赖 賵 亘赖 賳丕亘賵丿蹖 讴卮丕賳丿赖 丕賳丿... 赖賳诏丕賲蹖 讴赖 讴丕乇賽 倬蹖卮丿丕賵乇蹖 丿賲賵讴乇丕鬲蹖讴 亘赖 賳賮乇鬲 亘蹖賳噩丕賲丿貙 丕禺賱丕賯 乇丕 賳丕亘賵丿 賲蹖讴賳丿 賵 鬲丕乇蹖禺 乇丕 丿诏乇诏賵賳 賲蹖爻丕夭丿
鈥庁屬嗀ж必з� 亘丕 噩賳诏 賵 禺賵賳乇蹖夭蹖貙 爻乇丿丕乇丕賳 賵 禺賵亘丕賳 乇丕 亘赖 夭蹖乇 讴卮蹖丿賳丿 賵 丕诏乇 丕蹖賳 乇丕 倬蹖乇賵夭蹖 亘賳丕賲蹖賲貙 亘赖鬲乇 丕爻鬲 讴赖 丕蹖賳 倬蹖乇賵夭蹖 乇丕 讴孬蹖賮 卮丿賳 賵 夭赖乇丌賱賵丿 卮丿賳賽 禺賵賳 亘诏匕丕乇蹖賲貙 趩乇丕讴赖 丌賳赖丕 亘丕 鬲噩丕賵夭 亘赖 丕蹖賳 賵 丌賳貙 賳跇丕丿 丕氐蹖賱 乇丕 亘丕 賳跇丕丿賽 倬爻鬲卮丕賳 丿乇 赖賲 丌賲蹖禺鬲赖 賵 丿蹖诏乇 賳跇丕丿賽 倬丕讴 丕夭 賳跇丕丿賽 亘丿貙 賯丕亘賱賽 鬲卮禺蹖氐 賳賲蹖亘丕卮丿... 丕蹖賳 賲賵囟賵毓 乇丕 賲蹖鬲賵丕賳蹖賲 丿乇 爻乇夭賲蹖賳 倬丕讴賲丕賳 丕蹖乇丕賳 亘亘蹖賳蹖賲 讴赖 丕爻賱丕賲 賵 賳跇丕丿賽 倬爻鬲賽 鬲丕夭蹖丕賳貙 趩赖 亘赖 乇賵夭 丕蹖賳 爻乇夭賲蹖賳 丌賵乇丿赖 丕爻鬲 賵 丕蹖賳 丨賯蹖賯鬲蹖 丕爻鬲 讴赖 赖蹖趩 丕乇鬲亘丕胤蹖 亘丕 賳跇丕丿倬乇爻鬲蹖 賳丿丕乇丿... 賲乇丿賲丕賳賽 丕蹖乇丕賳 夭賲蹖賳 赖蹖趩诏丕赖 丿乇 鬲丕乇蹖禺貙 丕蹖賳趩賳蹖賳 亘蹖睾蹖乇鬲 賵 亘蹖禺乇丿 賳亘賵丿赖 丕賳丿
鈥庁� 赖乇 丨丕賱 丕禺賱丕賯蹖 讴乇丿賳賽 賲賮赖賵賲賽 丿蹖賳 賵 賲匕赖亘貙 亘乇丕蹖賽 賮乇丕乇 丕夭 丕蹖賳 賵丕賯毓蹖鬲 亘賵丿赖 丕爻鬲 讴赖 丌賳赖丕 禺賵亘 賵 亘丿 乇丕 賵丕跇诏賵賳 讴乇丿赖 賵 丨賯蹖賯鬲 賵 乇丕爻鬲蹖 乇丕 鬲睾蹖蹖乇 丿丕丿赖 丕賳丿
鈥庁屬嗀ж必з� 亘丕 丿乇賵睾倬乇丿丕夭蹖 赖丕蹖賽 禺賵丿貙 氐丿丕赖丕 乇丕 胤賳蹖賳賽 禺賵卮 丿丕丿赖 丕賳丿.. 丌賳赖丕 丿丕乇賳丿 丕夭 賳丕鬲賵丕賳蹖貙 卮丕蹖爻鬲诏蹖 賲蹖爻丕夭賳丿.. 丌賳赖丕 丿丕乇賳丿 丕夭 賳丕鬲賵丕賳蹖 讴赖 赖蹖趩 倬丕丿丕卮蹖 賳丿丕乇丿貙 禺賵卮 賯賱亘蹖賽 丿乇賵睾蹖賳 賲蹖爻丕夭賳丿 賵 丕夭 鬲賵 爻乇蹖 禺賵乇蹖貙 賮乇賵鬲賳蹖 丿賵乇睾蹖賳 賲蹖爻丕夭賳丿.... 鬲賵 爻乇蹖 禺賵乇丿賳 賵 賮乇賵鬲賳蹖 丿乇 亘乇丕亘乇賽 賲賵噩賵丿蹖 讴赖 丌賳 乇丕 賳賲蹖亘蹖賳賳丿 賵 丕夭 丌賳 胤丕毓鬲 賲蹖胤賱亘賳丿 賵 丌賳 乇丕 "禺丿丕" 賲蹖賳丕賲賳丿... 丕夭 乇賵蹖賽 賳丕趩丕乇蹖貙 亘蹖赖賵丿赖 丿乇 亘乇丕亘乇賽 倬蹖卮诏丕赖賽 丕蹖賳 賲賵噩賵丿賽 賳丕賲乇卅蹖 爻禺鬲蹖 賲蹖讴卮賳丿 賵 讴賵卮卮 賲蹖讴賳賳丿 賵 賳丕賲赖丕蹖賽 丿乇賵睾蹖賳 賵賱蹖 夭蹖亘丕 亘乇 乇賵蹖賽 丕蹖賳讴丕乇 賲蹖诏匕丕乇賳丿 賵 賲蹖诏賵蹖賳丿: 丕蹖賳 氐亘乇 賵 賮囟蹖賱鬲 丕爻鬲 ... 丕蹖賳赖丕 赖賲赖 蹖讴爻乇蹖 賳诏賵賳 亘禺鬲 賵 亘蹖趩丕乇赖 赖爻鬲賳丿
鈥庁й屬喞地� 赖賲趩賵賳 噩丕丿賵诏乇丕賳 赖爻鬲賳丿 賵 丕蹖賳 噩丕丿賵蹖賽 爻蹖丕赖 賵 賵蹖乇丕賳诏乇 亘赖 丿乇賵睾 丕夭 丿賱賽 赖乇 爻蹖丕赖蹖 賵 亘丿蹖貙 爻倬蹖丿蹖 賵 丕賳鬲賯丕賲 賵 賳賮乇鬲.. 賵 丿乇 賳赖丕蹖鬲 丕夭 丕賳鬲賯丕賲 賵 賳賮乇鬲貙 賵蹖乇丕賳诏乇蹖 賵 亘丿蹖 賵 夭卮鬲蹖 賲蹖爻丕夭賳丿.. 讴鬲亘賽 丌爻賲丕賳蹖 禺賵丿 乇丕 讴赖 丌讴賳丿赖 丕夭 鬲赖丿蹖丿 賵 賳賮乇鬲 賵 丕賳鬲賯丕賲 丕爻鬲 乇丕 亘赖 賳丕賲賽 賲賽赖乇 賵 賲丨亘鬲貙 亘赖 丿乇賵睾 賲購赖乇 夭丿赖 丕賳丿
鈥庁з嗀池з喞地� 趩蹖夭赖丕蹖蹖 乇丕 亘赖 禺丕胤乇 賲蹖爻倬丕乇賳丿 讴赖 亘蹖卮 丕夭 赖賲赖 丿乇丿賳丕讴鬲乇 賵 丿乇丿丌賱賵丿赖 鬲乇 丕爻鬲... 丿蹖賳丿丕乇丕賳 丕夭 丕蹖賳 賲賵乇丿 爻賵丕爻鬲賮丕丿赖 讴乇丿赖 賵 丨丕賮馗赖贁 丕賳爻丕賳赖丕 乇丕 賮丕爻丿 讴乇丿赖 丕賳丿... 丿乇 鬲丕乇蹖禺 趩蹖夭蹖 鬲乇爻賳丕讴鬲乇 丕夭 賮賳賽 丨丕賮馗赖 爻丕夭蹖 賳亘賵丿赖 丕爻鬲... 丕丿蹖丕賳 賵 賲匕丕赖亘貙 丕夭 亘蹖 乇丨賲鬲乇蹖賳 賳馗丕賲 赖丕蹖賽 乇賵蹖賽 夭賲蹖賳 亘賵丿赖 丕賳丿 賵 亘丕 卮讴賳噩赖 賵 讴卮鬲丕乇 賵 亘乇蹖丿賳賽 丕賳丿丕賲 賵 爻賳诏丿賱丕賳赖 鬲乇蹖賳 讴丕乇赖丕貙 丌蹖蹖賳 诏夭丕乇蹖 讴乇丿赖 賵 丿蹖賳 賵 賲匕赖亘卮丕賳 乇丕 乇賵丕噩 丿丕丿赖 丕賳丿 (賲賳馗賵乇 爻赖 丿蹖賳 丕氐賱蹖 爻丕賲蹖 賵 丕亘乇丕赖蹖賲蹖 賲蹖亘丕卮丿) ... 乇蹖卮赖贁 鬲賲丕賲蹖 丕蹖賳赖丕 睾乇蹖夭赖 丕蹖 丕爻鬲 讴赖 丕蹖賳 賲賵囟賵毓 乇丕 丿乇蹖丕賮鬲赖 讴赖: 丿乇丿貙 賳蹖乇賵賲賳丿鬲乇蹖賳 丿爻鬲蹖丕乇賽 丨丕賮馗赖 爻丕夭蹖 賲蹖亘丕卮丿... 亘赖 蹖丕乇蹖賽 赖賲蹖賳 丨丕賮馗赖 爻丕夭蹖 赖丕蹖賽 丿乇丿賳丕讴 亘賵丿赖 讴赖 丕蹖賳赖丕 鬲賵丕賳爻鬲赖 丕賳丿 賲乇丿賲 乇丕 亘赖 爻賵蹖賽 禺賵丿卮丕賳 亘讴卮丕賳賳丿... 亘乇 夭賲蹖賳赖贁 鬲賲丕賲蹖賽 趩蹖夭赖丕蹖蹖 讴赖 丿蹖賳丿丕乇丕賳 亘赖 丿乇賵睾貙 趩蹖夭赖丕蹖賽 禺賵亘 賳丕賲蹖丿赖 丕賳丿貙 禺賵賳 乇蹖夭蹖 赖丕 賵 亘蹖 乇丨賲蹖 赖丕蹖賽 亘爻蹖丕乇 夭蹖丕丿蹖 丿蹖丿赖 賲蹖卮賵丿
鈥庁ㄘ必й屬� 丕賳爻丕賳貙 丕夭 鬲賲丕賲蹖 噩卮賳 賵 爻乇賵乇赖丕貙 亘丕賱丕鬲乇 賵 亘赖鬲乇貙 讴蹖賮乇 丿丕丿賳 亘賵丿赖 賵 赖爻鬲
鈥庁� 夭賲丕賳蹖 讴赖 丕蹖賳 丿蹖賳丿丕乇丕賳賽 讴蹖賳赖 鬲賵夭 賵 亘丿亘蹖賳貙 丿乇 乇賵蹖 夭賲蹖賳 賳亘賵丿賳丿貙 夭賳丿诏蹖賽 丕賳爻丕賳赖丕 卮丕丿賲丕賳赖 鬲乇 亘賵丿
鈥庁� 丿乇 讴鬲亘 亘赖 丕氐胤賱丕丨 丌爻賲丕賳蹖貙 卮丕赖丿 丌賳 赖爻鬲蹖賲 讴赖 丕蹖賳 丿蹖賳丿丕乇丕賳賽 讴蹖賳赖 鬲賵夭貙 丿乇 丕賳鬲馗丕乇賽 爻賵夭丕賳丿賳 賵 卮讴賳噩赖 丿丕丿賳 賵 讴蹖賮乇賽 賲禺丕賱賮丕賳賽 禺賵蹖卮 丿乇 乇賵夭 賯蹖丕賲鬲 蹖丕 乇爻鬲丕禺蹖夭 赖爻鬲賳丿... 丌蹖丕 丕蹖賳貙 赖賲丕賳 丕禺賱丕賯賽 賳蹖讴 賵 禺賵亘蹖 亘賵丿赖 讴赖 賵丕賱丕鬲亘丕乇赖丕 賵 倬丕讴 賳跇丕丿赖丕 丿丕卮鬲赖 丕賳丿!!責責 丕賳爻丕賳賽 倬丕讴 賳跇丕丿貙 丿丕丿賵乇夭 丕爻鬲 .. 丿丕丿賵乇夭 赖賲賵丕乇赖 乇賮鬲丕乇蹖 賲孬亘鬲 賵 賳蹖讴 丿丕乇丿貙 丨鬲蹖 亘丕 丿卮賲賳丕賳賽 禺賵蹖卮 亘赖 丿丕丿賵乇夭蹖 賵 禺賵亘蹖 乇賮鬲丕乇 賲蹖讴賳丿
鈥庁й屬� 丿蹖賳丿丕乇丕賳 賵 讴蹖賳赖 鬲賵夭丕賳 亘賵丿賳丿 讴赖 "賵噩丿丕賳賽 亘丿" 乇丕 亘乇丕蹖 丕賵賱蹖賳 亘丕乇 丕禺鬲乇丕毓 讴乇丿賳丿 賵 赖賲赖 趩蹖夭 乇丕 賵丕跇诏賵賳 賳賲賵丿賳丿.... 丨賯 賵 賳丕丨賯貙 賮賯胤 賵 賮賯胤貙 鬲賵爻胤賽 賯丕賳賵賳貙 倬丿蹖丿 賲蹖 丌蹖丿... 丨賯 賵 賳丕丨賯貙 亘赖 賵爻蹖賱赖贁 爻賵夭丕賳丿賳賽 賵 丕賳鬲賯丕賲 诏乇賮鬲賳 賵 讴蹖賳赖 鬲賵夭蹖 賵 丌爻蹖亘 乇爻丕賳丿賳 亘赖 賲禺丕賱賮丕賳貙 丕蹖噩丕丿 賳賲蹖卮賵丿
鈥庁й屬嗂├� 赖乇 丕乇丕丿赖 丕蹖貙 丕乇丕丿赖贁 丿蹖诏乇 乇丕 賲蹖亘丕蹖丿 亘丕 禺賵丿 亘乇丕亘乇 亘丿丕賳丿貙 丕氐賱蹖 丕爻鬲 讴赖 夭賳丿诏蹖 爻鬲蹖夭 賵 賳丕亘賵丿讴賳賳丿赖贁 丕賳爻丕賳 賲蹖亘丕卮丿.... 丕蹖賳 丿蹖賳丿丕乇丕賳 丿乇 讴蹖賮乇貙 亘赖 丿賳亘丕賱賽 赖丿賮 賲蹖诏乇丿賳丿 賵 诏賲丕賳 賲蹖讴賳賳丿 讴赖 讴蹖賮乇 乇丕 亘乇丕蹖賽 讴蹖賮乇 丿丕丿賳貙 亘賳丕 賳赖丕丿赖 丕賳丿
鈥庁з嗀池з喞地й屬� 賵丕賱丕鬲亘丕乇 賵 賳蹖讴貙 丕亘鬲丿丕 亘乇 禺賵蹖卮鬲賳 倬蹖乇賵夭 賲蹖卮賵賳丿... 丕賲賾丕 亘乇丿诏丕賳 賵 丿蹖賳丿丕乇丕賳貙 亘赖 噩丕蹖賽 禺賵蹖卮鬲賳貙 亘赖 讴蹖賳赖 賵乇夭蹖 亘赖 亘蹖乇賵賳 丕夭 禺賵丿 倬乇丿丕禺鬲赖 丕賳丿... 丌賳赖丕 亘乇丕蹖賽 丌賳讴赖 乇卮丿 賵 倬蹖卮乇賮鬲 丿丕卮鬲赖 亘丕卮賳丿貙 赖賲蹖卮赖 丿乇 鬲賱丕卮 亘賵丿赖 丕賳丿貙 鬲丕 丿乇 噩赖丕賳賽 亘蹖乇賵賳蹖 亘乇丕蹖賽 禺賵丿 丿卮賲賳 爻丕禺鬲赖 賵 亘丕 噩赖丕賳 亘蹖乇賵賳 丕夭 禺賵丿貙 賲丿丕賲 丿乇 噩賳诏 賵 讴蹖賳赖 賵乇夭蹖 亘丕卮賳丿... 丌賳赖丕 賲蹖禺賵丕赖賳丿 亘乇 赖賲赖 噩丕 倬蹖乇賵夭 卮賵賳丿 賵 亘丿賵賳 讴丕乇 賵 夭丨賲鬲貙 倬丕蹖卮丕賳 乇丕 丿乇丕夭 讴乇丿赖 賵 亘赖 赖賲赖 趩蹖夭 丿爻鬲 蹖丕亘賳丿... 丿乇 氐賵乇鬲蹖讴赖 丕賳爻丕賳賽 倬丕讴 爻乇卮鬲 賵 亘夭乇诏 夭丕丿赖貙 亘丕 丿賱诏乇賲蹖 賵 蹖讴 乇賵蹖蹖 夭賳丿诏蹖 賲蹖讴賳丿... 賵 丕蹖賳 丕爻鬲 丌賳 丕禺賱丕賯賽 賳蹖讴 賵 禺賵亘賽 丕賳爻丕賳蹖
鈥庁з嗀池з嗃� 讴赖 丿蹖賳丿丕乇 賵 讴蹖賳赖 鬲賵夭 丕爻鬲 賵 赖賲赖 乇丕 丿卮賲賳 賲蹖倬賳丿丕乇丿貙 賳赖 乇丕爻鬲 丕爻鬲 賵 賳赖 丿乇爻鬲 丕爻鬲.. 賳赖 爻丕丿赖 丿賱 丕爻鬲 賵 賳赖 亘丕 禺賵蹖卮鬲賳 蹖讴丿賱 賵 蹖讴乇賵 賲蹖亘丕卮丿... 乇賵丕賳 賵 丿乇賵賳賽 丕蹖賳 賲賵噩賵丿丕鬲貙 讴跇亘蹖賳 賵 賳丕倬丕讴 丕爻鬲.. 亘毓丿 噩丕賱亘 丕爻鬲 讴赖 丕蹖賳赖丕 丕夭 禺賵亘蹖 賵 倬丕讴蹖 爻禺賳 賲蹖诏賵蹖賳丿
鈥庂嗃屭喞� 賲毓鬲賯丿 丕爻鬲 讴赖 賯乇亘丕賳蹖 卮丿賳賽 鬲賵丿赖贁 亘卮乇蹖鬲貙 亘乇丕蹖賽 亘赖 賵噩賵丿 丌賲丿賳 賵 亘丕賱蹖丿賳賽 賳賵毓賽 鬲賵丕賳丕鬲乇蹖 丕夭 丕賳爻丕賳赖丕 亘賵丿赖 丕爻鬲.. 賵 丕蹖賳 赖賲丕賳 "倬蹖卮乇賮鬲" 賲蹖亘丕卮丿
鈥庂嗃屭喞� 賲蹖诏賵蹖丿: 丕賳爻丕賳 亘赖 丿蹖賳 趩爻亘蹖丿赖 丕爻鬲 鬲丕 禺賵蹖卮 乇丕 卮讴賳噩赖 丿赖丿... 诏賳丕赖 丿乇 倬蹖卮诏丕赖賽 禺丿丕.. 丕蹖賳 丕賳丿蹖卮赖 丕蹖 丕爻鬲 讴赖 亘乇丕蹖賽 丕賳爻丕賳 鬲亘丿蹖賱 亘赖 丕亘夭丕乇賽 卮讴賳噩赖 卮丿赖 丕爻鬲
鈥庁з嗀池з嗁� 丿蹖賳丿丕乇貙 禺賵丕爻鬲赖 丕卮 丕夭 丕蹖噩丕丿賽 丿蹖賳 賵 丌乇賲丕賳蹖 亘赖 賳丕賲賽 "禺丿丕蹖賽 賲賯丿爻" 丕蹖賳 丕爻鬲 讴赖 賳丕趩蹖夭 亘賵丿賳賽 賲胤賱賯賽 禺賵丿 乇丕 賱賲爻 讴賳丿.. 丕賲丕賳 丕夭 丕蹖賳 噩丕賳賵乇賽 丿蹖賵丕賳赖贁 丕賮爻乇丿赖 讴赖 禺賵丿 乇丕 丕賳爻丕賳 賳丕賲蹖丿赖 丕爻鬲... 丕蹖賳 赖賵賱賳丕讴鬲乇蹖賳 賳賵毓賽 亘蹖賲丕乇蹖 丕爻鬲 讴赖 鬲丕 讴賳賵賳 亘乇 丕賳爻丕賳貙 鬲丕禺鬲赖 丕爻鬲... 丿賱卮丕賳 赖賲 亘赖 丕蹖賳 賲賵囟賵毓賽 丿乇賵睾蹖賳貙 禺賵卮 丕爻鬲 讴赖 禺賵丿 乇丕 丕夭 诏賳丕赖 丿賵乇 讴乇丿赖 丕賳丿... 卮賲丕 亘亘蹖賳蹖丿 讴赖 夭賲蹖賳 趩赖 丿蹖賵丕賳赖 禺丕賳赖 丕蹖 卮丿赖 丕爻鬲
鈥庁й屬喞地� 丕夭 "禺丿丕蹖 賲賯丿爻" 蹖讴 賳賵毓 賮爻丕丿蹖 爻丕禺鬲赖 丕賳丿 讴赖 蹖讴 賱丨馗赖 禺丕胤乇賽 賲丕 乇丕 乇赖丕 賳賲蹖讴賳丿
鈥庂聚屫� 丕夭 丕蹖賳赖丕 賵 丿乇 夭賲丕賳賽 賵丕賱丕鬲亘丕乇赖丕 賵 倬丕讴 賳跇丕丿赖丕貙 亘乇丕蹖賽 丌賳讴赖 賵噩丿丕賳賽 亘丿 乇丕 丕夭 禺賵丿 丿賵乇 爻丕夭賳丿貙 丕夭 丌夭丕丿蹖賽 乇賵丕賳賽 禺賵蹖卮 賱匕鬲 賲蹖亘乇丿賳丿...賵 丕蹖賳 丿賯蹖賯丕賸 亘乇毓讴爻賽 讴丕乇蹖 丕爻鬲 讴赖 倬蹖乇賵丕賳賽 丕丿蹖丕賳賽 蹖赖賵丿蹖鬲 賵 賲爻蹖丨蹖鬲 賵 丕爻賱丕賲 (丕丿蹖丕賳賽 爻丕賲蹖) 丕賳噩丕賲 賲蹖丿赖賳丿
鈥庁� 夭賲丕賳賽 倬蹖卮 丕夭 馗赖賵乇 丕丿蹖丕賳賽 爻丕賲蹖貙 賵馗蹖賮赖贁 禺丿丕賵賳丿貙 卮讴賳噩赖 賵 讴蹖賮乇賽 丕賳爻丕賳赖丕 賳亘賵丿. 亘賱讴赖 禺丿丕蹖丕賳貙 禺賵丿卮丕賳 诏賳丕赖 賵 丕卮鬲亘丕赖賽 丕賳爻丕賳 乇丕 亘赖 诏乇丿賳 賲蹖诏乇賮鬲賳丿
鈥庁屬嗀ж必з� 亘乇丕蹖賽 丿丕卮鬲賳賽 丌乇賲丕賳賽 禺丿丕蹖賽 賲賯丿爻卮丕賳貙 趩赖 賲丨乇丕亘 赖丕 讴赖 賵蹖乇丕賳 讴乇丿賳丿 賵 趩赖 禺賵賳 赖丕 讴赖 亘乇 夭賲蹖賳 乇蹖禺鬲賳丿 賵 趩赖 丿乇賵睾赖丕蹖蹖 讴赖 賲賯丿爻 讴乇丿賳丿 賵 趩赖 賵丕賯毓蹖鬲 赖丕 賵 趩赖 賳跇丕丿赖丕蹖賽 倬丕讴蹖 讴赖 丌賳赖丕 亘丿賳丕賲卮丕賳 讴乇丿賳丿
鈥庁й屬喞地� 禺賵讴 赖丕蹖賽 亘禺鬲 亘乇诏卮鬲赖 丕蹖 赖爻鬲賳丿 讴赖 丿爻鬲 亘赖 賳蹖丕蹖卮 賵 倬丕乇爻丕蹖蹖 賲蹖夭賳賳丿 賵 丿乇 丿毓丕赖丕蹖卮丕賳 睾蹖乇賽 禺賵蹖卮 乇丕 賲蹖噩賵蹖賳丿 賵 睾蹖乇賽 禺賵讴賽 亘蹖趩丕乇赖 乇丕.. 賵 丿爻鬲 亘赖 賳蹖丕蹖卮賽 丌賳赖丕 亘乇 賲蹖丿丕乇賳丿.. 丌賳赖賲 亘丕 趩赖 爻賵夭 賵 诏丿丕夭 賵 禺乇賳丕爻 讴卮蹖丿賳蹖 讴赖 氐丿丕賱亘鬲赖 鬲氐賵乇卮 乇丕 賲蹖鬲賵丕賳 讴乇丿.... 丕蹖賳赖丕 丨爻賽 倬丕讴賽 丕賳爻丕賳蹖 乇丕 賲蹖禺賵丕赖賳丿 賳丕亘賵丿 讴賳賳丿 賵 亘丕 賲賵毓馗赖 赖丕蹖賽 丕亘賱赖丕賳赖 丿乇 诏賵卮賽 噩賵丕賳赖丕 倬趩 倬趩 賵 禺賽乇 禺賽乇 賲蹖讴賳賳丿 賵 賲蹖诏賵蹖賳丿 讴赖 丨爻 丕賳爻丕賳蹖 乇丕 賵 卮赖賵鬲 丿乇賵賳蹖 禺賵丿 乇丕 丿賵乇 亘乇蹖夭蹖丿 賵 亘赖 丿賳亘丕賱賽 乇爻鬲诏丕乇蹖 亘丕卮蹖丿... 丨丕賱 鬲毓乇蹖賮賽 丕蹖賳赖丕 丕夭 乇爻鬲诏丕乇蹖貙 趩乇鬲 賵 倬乇鬲 賵 賲賵赖賵賲丕鬲蹖 睾蹖乇賽 丕賳爻丕賳蹖 亘蹖卮 賳蹖爻鬲 賵 賲蹖禺賵丕赖賳丿 丕賳爻丕賳 乇丕 亘赖 丿賵乇丕賳 賯乇賵賳賽 賵爻胤蹖 亘亘乇賳丿
鈥庂呝堌驰屬傐� 賵 賳賯丕卮蹖 賵 赖乇趩蹖夭 赖賳乇蹖 乇丕 诏賳丕赖 丿丕賳爻鬲赖 賵 夭蹖亘丕 卮賳丕爻丕賳賽 赖賳乇蹖 乇丕 诏賳丕赖讴丕乇 賯賱賲丿丕丿 讴乇丿赖 賵 丨鬲蹖 赖賳乇 乇丕 賳蹖夭 赖賲趩賵賳 丕禺賱丕賯 鬲丨乇蹖賮 讴乇丿赖 丕賳丿
鈥庁й屬喞地� 丿賲 丕夭 "丌乇賲丕賳 夭赖丿" 賲蹖夭賳賳丿 賵 爻赖 卮毓丕乇 亘夭乇诏 乇丕 丿乇 夭賳丿诏蹖 丕蹖賳赖丕 賲蹖鬲賵丕賳 丿蹖丿: 鬲赖蹖 丿爻鬲蹖- 賮乇賵鬲賳蹖- 倬丕乇爻丕蹖蹖.... 丕蹖賳 賲賵丕乇丿 賵 禺夭毓亘賱丕鬲 赖蹖趩 丕乇鬲亘丕胤蹖 亘丕 賮囟蹖賱鬲 賳丿丕乇丿.. 丌禺乇 丿蹖賳丿丕乇 乇丕 亘丕 賮囟蹖賱鬲 趩赖 讴丕乇!!! 丕蹖賳 趩蹖夭赖丕 乇丕 賮囟蹖賱鬲 賳丿丕賳蹖丿... 丕蹖賳赖丕 丕蹖賳 丕毓賲丕賱 賵 讴丕乇赖丕 乇丕 亘乇丕蹖賽 爻乇賵乇卮丕賳 (禺丿丕) 丕賳噩丕賲 賲蹖丿赖賳丿.. 趩乇丕讴赖 賲蹖丿丕賳賳丿 丕诏乇 丕蹖賳 亘丿亘禺鬲蹖 赖丕 乇丕 賳丿丕卮鬲赖 亘丕卮賳丿貙 丿蹖诏乇 爻乇賵乇 賵 禺丿丕蹖蹖 丿乇 讴丕乇 賳禺賵丕赖丿 亘賵丿 賵 丿乇 賳鬲蹖噩赖 賮囟蹖賱鬲 赖丕蹖卮丕賳 亘蹖 賲毓賳蹖 鬲乇 丕夭 丕蹖賳 賲蹖卮賵丿
鈥庁й屬喞地� 爻乇 亘赖 讴賵赖 賵 亘蹖丕亘丕賳 賲蹖夭賳賳丿 鬲丕 賮囟蹖賱鬲 讴爻亘 讴賳賳丿 賵 亘赖 夭赖丿 賵 倬丕乇爻丕蹖蹖 丿爻鬲 蹖丕亘賳丿! 丕賲賾丕 賲蹖丿丕賳蹖賲 讴赖 趩蹖夭蹖 讴赖 丿乇 亘蹖丕亘丕賳 賮乇丕賵丕賳 蹖丕賮鬲 賲蹖卮賵丿 卮鬲乇 蹖丕 赖賲丕賳 丕購卮鬲乇丕賳 丕爻鬲 賵 亘丕蹖丿 賯亘賵賱 讴乇丿 讴赖 丕蹖賳赖丕 賳蹖夭 丕購卮鬲乇 賲丌亘丕賳蹖 亘蹖卮 賳蹖爻鬲賳丿
鈥庂呚� 亘丕蹖丿 亘赖 賳跇丕丿赖 赖丕 賵 賵丕賱丕 鬲亘丕乇丕賳 丨乇賲鬲 賳赖蹖賲.. 亘乇 赖乇 丌賳趩赖 乇賵丕賳 丿乇 亘乇丕亘乇卮 噩亘赖赖 賳賲蹖诏蹖乇丿 賵 禺賵丿 乇丕 賳賲蹖倬賵卮丕賳丿.. 丌賳趩赖 亘丕 丌賳 丿乇 爻禺賳 賲蹖鬲賵丕賳 诏賮鬲诏賵 讴乇丿貙 賳赖 丕夭 丿乇賽 賮乇蹖丕丿 賵 亘丕賳诏賽 亘賱賳丿
鈥庂呚ㄙ勜嘿� 丿蹖賳蹖 賵 讴爻蹖 讴赖 亘丕賱丕蹖賽 賲賳亘乇 賲蹖乇賵丿貙 讴賱赖贁 倬賵讴 賵 禺丕賱蹖 丿丕乇丿.. 賳赖 亘赖 賵丕賯毓蹖鬲 賲蹖 丕賳丿蹖卮丿 賵 賳赖 乇丕爻鬲蹖 賵 丿乇爻鬲蹖 乇丕 賲蹖丿丕賳丿... 丕賵 鬲賳赖丕 亘赖 卮賳賵賳丿诏丕賳卮 賲蹖 丕賳丿蹖卮丿... 丕賵 丕夭 乇丕赖賽 讴鬲丕亘卮 (赖賲丕賳 讴鬲亘賽 亘赖 丕氐胤賱丕丨 賲賯丿爻) 爻禺賳 賲蹖诏賵蹖丿.. 丕賵 賳赖 禺賵丿 乇丕 亘丕賵乇 丿丕乇丿 賵 賳赖 丕夭 禺賵丿卮 丨乇賮蹖 丿丕乇丿 讴赖 亘夭賳丿 賵 賳赖 賵賯鬲 丿丕乇丿.. 丕賵 鬲賳赖丕 賲蹖禺賵丕赖丿 丿乇 赖賲丕賳 賱丨馗赖 丨乇賮赖丕蹖卮 乇丕 亘夭賳丿 賵 賲睾夭赖丕 乇丕 賮丕爻丿 讴賳丿.. 丕賵 賳賲蹖丿丕賳丿 讴赖 噩丕賳蹖 讴赖 亘赖 禺賵丿 亘丕賵乇 丿丕乇丿貙 丌乇丕賲 爻禺賳 賲蹖诏賵蹖丿 賵 亘丕 氐亘乇 爻禺賳 賲蹖诏賵蹖丿 賵 亘赖 爻禺賳丕賳卮 賲蹖 丕賳丿蹖卮丿
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鈥庁堌池з� 賵 毓夭蹖夭丕賳賲貙 賳蹖趩赖 賲毓鬲賯丿 丕爻鬲 讴赖 鬲賲丕賲蹖 毓賱賵賲 賵 丿丕賳卮賽 亘卮乇蹖 亘丕蹖丿 乇丕赖賽 賵馗蹖賮赖贁 丌蹖賳丿赖贁 賮蹖賱爻賵賮 乇丕 赖賲賵丕乇 爻丕夭丿... 賵馗蹖賮赖贁 賮蹖賱爻賵賮 丨賱賽 賲爻卅賱赖贁 丕乇夭卮 赖丕 賵 乇丿赖 亘賳丿蹖賽 丕乇夭卮 赖丕爻鬲... 丕蹖賳 賮蹖賱爻賵賮 丕爻鬲 讴赖 賲蹖鬲賵丕賳丿 丕賳爻丕賳赖丕 乇丕 丕夭 亘賳丿賽 丕蹖賳 禺乇丕賮丕鬲 賵 丿乇賵睾 赖丕 讴赖 亘赖 丕賵 亘赖 賳丕賲賽 禺賵亘蹖 賵 倬丕讴蹖 禺賵乇丕賳丿赖 丕賳丿貙 賳噩丕鬲 丿赖丿
鈥庁ㄘ必й屬� 丌賳讴赖 亘鬲賵丕賳 丌蹖賳丿赖贁 丕賳爻丕賳 乇丕 爻乇 賵 爻丕賲丕賳 丿丕丿貙 丕賳爻丕賳 亘丕蹖丿 亘蹖丕賲賵夭丿 讴赖 丿乇 丌睾丕夭貙 乇賵蹖丿丕丿赖丕蹖賽 囟乇賵乇蹖 乇丕 丕夭 乇賵蹖丿丕丿赖丕蹖賽 倬蹖卮丕賲丿蹖 亘丕夭卮賳丕爻丿 賵 亘赖 毓賱鬲 赖丕 賵 毓賱蹖賾鬲 亘蹖丕賳丿蹖卮丿 賵 乇賵蹖丿丕丿赖丕蹖賽 丿賵乇丿爻鬲 乇丕 丕夭 丕賲乇賵夭 亘亘蹖賳丿 賵 倬蹖卮 亘蹖賳蹖 讴賳丿
鈥庂嗃屭喞� 亘赖 丕蹖賳 賲賵囟賵毓 亘丕賵乇 丿丕乇丿 讴赖 亘丕 禺賵丿丌诏丕赖 卮丿賳賽 禺賵丕爻鬲賽 丨賯蹖賯鬲貙 丕禺賱丕賯 賳蹖夭 丕夭 丕蹖賳 倬爻貙 乇賵 亘赖 賳丕亘賵丿蹖 賲蹖乇賵丿.. 賳蹖趩赖 賲蹖诏賵蹖丿: 丕蹖賳 賳賲丕蹖卮賽 亘夭乇诏貙 丿乇 氐丿 倬乇丿赖 讴赖 亘乇丕蹖賽 丿賵 爻丿赖贁 丌蹖賳丿赖贁 丕乇賵倬丕 乇賯賲 夭丿赖 卮丿赖 丕爻鬲貙 鬲乇爻賳丕讴鬲乇蹖賳 賵 倬乇爻卮 丕賳诏蹖夭 鬲乇蹖賳賽 賳賲丕蹖卮 赖丕爻鬲
鈥庂嗃屭喞� 賲毓鬲賯丿 丕爻鬲 讴赖 讴賱蹖丿賽 丌乇賲丕賳蹖 讴乇丿賳賽 鬲賲丕賲蹖賽 噩赖丕賳貙 丿乇 丿爻鬲賽 賲丕 賲蹖亘丕卮丿.. 丕賲賾丕 丕蹖賳 讴丕乇貙 丿賱 賳賲蹖禺賵丕赖丿貙 亘賱讴赖 蹖讴 丿爻鬲 賲蹖禺賵丕赖丿 賵 亘爻... 丿爻鬲蹖 亘蹖 倬乇賵丕... 丿爻鬲蹖 亘爻蹖丕乇 亘蹖 倬乇賵丕
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鈥庁①嗂喞� 丕夭 赖賲赖 趩蹖夭 亘蹖卮鬲乇 亘乇丕蹖 賲賳 丿乇 丕蹖賳 讴鬲丕亘 噩賱亘 鬲賵噩赖 賲蹖讴賳丿貙 丕蹖賳 丕爻鬲 讴赖 夭賲丕賳蹖 讴赖 賳蹖趩赖 賲蹖禺賵丕赖丿 丌乇夭賵 讴賳丿貙 禺賵丕爻鬲赖 丕卮 乇丕 丕夭 禺丿丕 蹖丕 禺丿丕蹖丕賳 胤賱亘 賳賲蹖讴賳丿貙 亘賱讴赖 丕夭 <丕蹖夭丿 亘丕賳賵丕賳> 禺賵丕爻鬲赖 丕卮 乇丕 賲蹖禺賵丕赖丿 賵 賲蹖诏賵蹖丿: 亘丕丿丕 讴赖 丕蹖夭丿 亘丕賳賵丕賳賽 賳蹖讴賵讴丕乇貙 丿乇 丌爻賲丕賳賽 賮乇丕爻賵蹖賽 賳蹖讴 賵 亘丿貙 賲乇丕 賳讴賵卅蹖 讴乇丿赖 賵 亘赖 賲賳 丕噩丕夭赖贁 丿蹖丿賳賽 趩蹖夭赖丕蹖 禺賵亘 賵 讴丕賲賱 乇丕 丿赖賳丿貙 趩蹖夭蹖 讴赖 亘赖 鬲賲丕賲蹖鬲 乇爻蹖丿赖 亘丕卮丿 賵 卮丕丿賲丕賳赖 賵 倬蹖乇賵夭賲賳丿丕賳赖 亘丕卮丿... 趩蹖夭赖丕蹖蹖 讴赖 丿賵亘丕乇赖 倬蹖丿丕 卮賵賳丿 賵 丕蹖賳 丕賳爻丕賳 乇丕 讴赖 亘赖 乇丕赖賽 丕卮鬲亘丕赖 賯丿賲 賳赖丕丿赖 丕爻鬲 乇丕 亘乇 乇丕赖 丿乇爻鬲 賵 亘乇丨賯 亘乇丕賳丿 賵 丕賳爻丕賳赖丕 乇丕 賳噩丕鬲 丿丕丿赖 賵 亘赖 讴賲丕賱 乇爻丕賳丿... 丕蹖賳 讴賵趩讴 賵 禺賵丕乇 卮丿賳賽 丕賳爻丕賳赖丕 賵 丕夭 亘蹖賳 乇賮鬲賳賽 賳跇丕丿 倬丕讴 賵 賵丕賱丕鬲亘丕乇貙 丌亘爻鬲賳賽 亘夭乇诏鬲乇蹖賳 禺胤乇丕鬲 亘乇丕蹖賽 丕賳爻丕賳 賵 丕賳爻丕賳蹖鬲 賲蹖亘丕卮丿.. 禺胤乇丕鬲蹖 讴赖 丿蹖丿丕乇賽 丌賳貙 丿賱 乇丕 丌卮賵亘 賲蹖讴賳丿
鈥庂呚� 丕賲乇賵夭 丿乇 丕賳爻丕賳 赖蹖趩 賳讴鬲赖贁 賲孬亘鬲 賵 禺賵亘蹖 乇丕 賳賲蹖亘蹖賳蹖賲 讴赖 乇賵蹖 亘赖 亘夭乇诏蹖 丿丕卮鬲赖 亘丕卮丿... 賵丨卮鬲蹖 讴赖 丕夭 丕賳爻丕賳 丿乇 丿賱賽 賲丕 賳卮爻鬲赖 丕爻鬲貙 爻亘亘 卮丿赖 鬲丕 賲丕 毓卮賯賽 亘赖 丕賳爻丕賳 乇丕 丕夭 蹖丕丿 亘亘乇蹖賲... 丕丨鬲乇丕賲 亘赖 丕賳爻丕賳 賵 丕賲蹖丿 亘爻鬲賳 亘赖 丕賵 乇丕 賵 丨鬲蹖 丕乇丕丿赖贁 诏乇丕蹖蹖丿賳 亘赖 丕賵 乇丕 丕夭 蹖丕丿 亘乇丿赖 丕蹖賲... 丿蹖丿丕乇賽 丕賳爻丕賳貙 丕賲乇賵夭赖 丿乇 丿賱 賲丕 丌卮賵亘 亘赖 倬丕 賲蹖讴賳丿貙 賵 丕诏乇 丕蹖賳 赖蹖趩 丕賳诏丕乇赖 丕爻鬲貙 倬爻 趩蹖爻鬲責 賲丕 丕夭 丕賳爻丕賳 亘蹖夭丕乇蹖賲
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鈥庁з呟屫堌ж辟� 丕蹖賳 乇蹖賵蹖賵 亘乇丕蹖 賮乇夭賳丿丕賳賽 禺乇丿诏乇丕蹖賽 爻乇夭賲蹖賳賲 賲賮蹖丿 亘賵丿赖 亘丕卮赖 賵 亘鬲賵丕賳丿 丕賳丿讴蹖 趩卮賲賽 亘蹖禺乇丿丕賳 賵 毓乇亘 倬乇爻鬲丕賳 乇丕 乇賵 亘赖 丨賯蹖賯鬲 賵 乇丕爻鬲蹖貙 亘丕夭 讴賳丿... 亘丕 丌賳讴赖 賲蹖丿丕賳賲 丕蹖賳 亘蹖禺乇丿赖丕 鬲賲丕賲 丕賳丿蹖卮賲賳丿丕賳蹖 讴赖 丿蹖賳 賵 賲匕赖亘 賵 禺丿丕 賵 倬蹖丕賲亘乇丕賳賽 丌賳赖丕 乇丕 丿乇賵睾蹖賳 賵 倬爻鬲 賵 睾蹖乇 丕賳爻丕賳蹖 賲蹖丿丕賳賳丿 乇丕 賯亘賵賱 賳丿丕卮鬲赖 賵 丿乇 禺乇賾蹖鬲 賵 賳丕丌诏丕赖蹖賽 禺賵丿 亘丕賯蹖 賲蹖賲丕賳賳丿
鈥�<倬蹖乇賵夭 亘丕卮蹖丿 賵 丕蹖乇丕賳蹖>
January 24, 2018
蹖讴 噩賻丿賻賱 賳丕賲赖
丕孬乇 賵丕賯毓丕 禺賵亘蹖 亘賵丿. 丿乇 丕丿丕賲赖 蹖 丕孬乇 "賮乇丕爻賵蹖 禺蹖乇 賵 卮乇" 賳賵卮鬲赖 卮丿赖 丕爻鬲 賵 亘赖 乇賵卮賳诏乇蹖賽 賳賯丕胤 鬲丕乇蹖讴 賵 卮賮丕賮 爻丕夭蹖 亘蹖卮鬲乇 丿乇 丕丿丕賲赖 賲爻兀賱赖 丕禺賱丕賯 讴赖 丿乇 丕孬乇 賯亘賱蹖 賲賵乇丿 亘乇乇爻蹖 賯乇丕乇 诏乇賮鬲赖 亘賵丿貙 賲蹖 倬乇丿丕夭丿. 丿乇 丕丿丕賲赖貙 爻蹖爻鬲賲 赖丕蹖 丕禺賱丕賯蹖 賲禺鬲賱賮貙 亘乇丕蹖 賯卮乇赖丕蹖 賲禺鬲賱賮 乇丕 賲賵乇丿 亘乇乇爻蹖 賯乇丕乇 賲蹖 丿赖丿 賵 亘赖 亘蹖丕賳 賳賯丕胤 囟毓賮 丌賳赖丕 賲蹖 倬乇丿丕夭丿 賵 丿乇 賳赖丕蹖鬲 爻蹖爻鬲賲 亘乇鬲乇 乇丕 丕夭 丿蹖丿诏丕赖 賳賵蹖爻賳丿赖 亘乇丕蹖 噩丕蹖诏夭蹖賳蹖 倬蹖卮賳赖丕丿 賲蹖 丿赖丿.
丕蹖賳 丕孬乇 亘赖 亘乇乇爻蹖 讴丕賲賱 爻蹖爻鬲賲 丕禺賱丕賯蹖 賲賵乇丿 賳馗乇 賳賵蹖爻賳丿赖 賲蹖 倬乇丿丕夭丿 賵 乇賵卮賳诏乇蹖 讴丕賲賱 乇丕 丿乇 乇丕亘胤赖 亘丕 赖丿賮 丕蹖賳 丕孬乇 丕賳噩丕賲 賲蹖丿赖丿貙 亘赖 氐賵乇鬲蹖 讴赖 丿乇 丕賳鬲赖丕蹖 丌賳貙 賳賯胤赖 鬲丕乇蹖讴蹖 丿乇 賲賵乇丿 賲爻丕卅賱 匕讴乇 卮丿赖 亘丕賯蹖 賳賲蹖賲丕賳丿. 賳賵蹖爻賳丿赖 丿乇 賳赖丕蹖鬲 鬲氐賲蹖賲 亘赖 亘乇乇爻蹖 賲爻兀賱赖 "鬲丕乇蹖禺賽 赖蹖趩 丕賳诏丕乇蹖賽 丕乇賵倬丕蹖蹖" 丿乇 丕孬乇蹖 亘赖 賳丕賲 "禺賵丕爻鬲賽 賯丿乇鬲" 賲蹖倬乇丿丕夭丿貙 丕孬乇蹖 讴赖 賲鬲丕爻賮丕賳赖 赖蹖趩诏丕赖 亘赖 倬丕蹖丕賳 賳乇爻蹖丿.
賳孬乇 丕蹖賳 丕孬乇 賳蹖夭貙 赖賲丕賳賳丿 讴鬲丕亘 "賮乇丕爻賵蹖 禺蹖乇 賵 卮乇" 賲蹖 亘丕卮丿 賵 爻乇卮丕乇 丕夭 夭蹖亘丕蹖蹖 赖丕 丕丿亘蹖鈥屫池�.
鬲乇噩賲赖 丕蹖賳 丕孬乇貙 讴丕賲賱 賵 亘丿賵賳 赖蹖趩 丕蹖乇丕丿 賵 丕卮讴丕賱蹖 亘賵丿. 噩賳丕亘 丿丕乇蹖賵卮 丌卮賵乇蹖 賲丕賳賳丿 赖賲蹖卮赖貙 丿乇 丕蹖賳 夭賲蹖賳赖 讴丕賲賱 賵 亘蹖 賳賯氐 毓賲賱 讴乇丿赖 丕爻鬲.
September 10, 2021
'Man will wish Nothingness rather than not wish at all.'
This is the second work by Friedrich Nietzsche I've read/that has been read to me after . Since this German philosopher is said to have had a considerable influence on Albert Camus, I decided to make a general survey of his major texts before reading (The Rebel).
Main themes :
- An interesting theory regarding the historical origin of the idea of gods (linked to debt and debt to the ancestors in particular).
- Most important, how morals contemporary to Nietzsche proceed from ascetism, itself proceeding from bad conscience and ill-guided resentment.
- Murderous comments on what Nietzsche calls the herd mentality and slave morals. Again, he emphasizes the self-determination of values, the creation of one's own truths and objectives to look up to. However, the conditions to be part of which Nietzsche calls an aristocratic race is too vague and its definition of the lower part of mankind in his binary worldview is too much relying on attacks about physical disability to convince me. In short, this specific point can serve as an overall appreciation of the qualities and flaws of the work: much gusto, virtuoso command over the evocative powers of language and consistent emphasis on the individual setting his own values for himself, however here and there the work betrays a flippant lack of accuracy and care for rigorous demonstration.
... More particularly, the gullibility of the general public looking for meaning, purpose, answers as to the reason for their personal suffering (which is mainly due to physiological causes according to Nietzsche):
'He protects, in sooth, his sick herd well enough, does this strange herdsman; he protects them also against themselves, against the sparks (even in the centre of the herd) of wickedness, knavery, malice, and all the other ills that the plaguey and the sick are heir to; he fights with cunning, hardness, and stealth against anarchy and against the ever imminent break-up inside the herd, where resentment, that most dangerous blasting-stuff and explosive, ever accumulates and accumulates. Getting rid of this blasting-stuff in such a way that it does not blow up the herd and the herdsman, that is his real feat, his supreme utility; if you wish to comprise in the shortest formula the value of the priestly life, it would be correct to say the priest is the diverter of the course of resentment.'
[I have a nagging feeling that this may not necessarily apply to religious cult leaders exclusively... As the two disapproving mentions to Eugen D眉hring's facile and pseudo-scientific anti-semitism seem to confirm. Matter of fact, it recalls immediately [book:Propaganda|493212] regarding the different sorts of associations in which citizens of the USA were taking part in the late 1920s
and , dedicated to the categorization of the main sorts of psychological specificities in crowds.]
- Also, on this same topic:
'Such a hypnotic deadening of sensibility and susceptibility to pain, which presupposes somewhat rare powers, especially courage, contempt of opinion, intellectual stoicism, is less frequent than another and certainly easier training which is tried against states of depression. I mean mechancal activity. It is indisputable that a suffering existence can be thereby considerably alleviated. This fact is called to-day by the somewhat ignoble title of the "Blessing of work." The alleviation consists in the attention of the sufferer being absolutely diverted from suffering, in the incessant monopoly of the consciousness by action, so that consequently there is little room left for suffering鈥攆or narrow is it, this chamber of human consciousness! Mechanical activity and its corollaries, such as absolute regularity, punctilious unreasoning obedience, the chronic routine of life, the complete occupation of time, a certain liberty to be impersonal, nay, a training in "impersonality," self-forgetfulness, "incuria sui"鈥攚ith what thoroughness and expert subtlety have all these methods been exploited by the ascetic priest in his war with pain!
When he has to tackle sufferers of the lower orders, slaves, or prisoners (or women, who for the most part are a compound of labour-slave and prisoner), all he has to do is to juggle a little with the names, and to rechristen, so as to make them see henceforth a benefit, a comparative happiness, in objects which they hated鈥攖he slave's discontent with his lot was at any rate not invented by the priests. An even more popular means of fighting depression is the ordaining of a little joy, which is easily accessible and can be made into a rule; this medication is frequently used in conjunction with the former ones. The most frequent form in which joy is prescribed as a cure is the joy in producing joy (such as doing good, giving presents, alleviating, helping, exhorting, comforting, praising, treating with distinction); together with the prescription of "love your neighbour." The ascetic priest prescribes, though in the most cautious doses, what is practically a stimulation of the strongest and most life-assertive impulse鈥攖he Will for Power. The happiness involved in the "smallest superiority" which is the concomitant of all benefiting, helping, extolling, making one's self useful, is the most ample consolation, of which, if they are well-advised, physiological distortions avail themselves: in other cases they hurt each other, and naturally in obedience to the same radical instinct. An investigation of the origin of Christianity in the Roman world shows that co-operative unions for poverty, sickness, and burial sprang up in the lowest stratum of contemporary society, amid which the chief antidote against depression, the little joy experienced in mutual benefits, was deliberately fostered. Perchance this was then a novelty, a real discovery? This conjuring up of the will for cooperation, for family organisation, for communal life, for "Caenacula," necessarily brought the Will for Power, which had been already infinitesimally stimulated, to a new and much fuller manifestation.
The herd organisation is a genuine advance and triumph in the fight with depression. With the growth of the community there matures even to individuals a new interest, which often enough takes him out of the more personal element in his discontent, his aversion to himself, the "despectus sui" of Geulincx. All sick and diseased people strive instinctively after a herd-organisation, out of a desire to shake off their sense of oppressive discomfort and weakness [that is, to comfort and be comforted?]; the ascetic priest divines this instinct and promotes it; wherever a herd exists it is the instinct of weakness which has wished for the herd, and the cleverness of the priests which has organised it, for, mark this: by an equally natural necessity the strong strive as much for isolation as the weak for union: when the former bind themselves it is only with a view to an aggressive joint action and joint satisfaction of their Will for Power, much against the wishes of their individual consciences; the latter, on the contrary, range themselves together with positive delight in such a muster鈥攖heir instincts are as much gratified thereby as the instincts of the "born master" (that is, the solitary beast-of-prey species of man) are disturbed and wounded to the quick by organisation. There is always lurking beneath every oligarchy鈥攕uch is the universal lesson of history鈥攖he desire for tyranny. Every oligarchy is continually quivering with the tension of the effort required by each individual to keep mastering this desire. (Such, e.g., was the Greek; Plato shows it in a hundred places, Plato, who knew his contemporaries鈥攁nd himself.)'
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- A 'diatribe'*** against a certain conception of science, presuming to have a say outside its domain of expertise to criticize and demand...
Albeit from a different sensibility, it also calls to mind (at least to mine) Mikhail Bakunin's words of warning against a scientific administration of society in / :
'The ascetic ideal has an aim鈥攖his goal is, putting it generally, that all the other interests of human life should, measured by its standard, appear petty and narrow; it explains epochs, nations, men, in reference to this one end; it forbids any other interpretation, any other end; it repudiates, denies, affirms, confirms, only in the sense of its own interpretation (and there ever a more thoroughly elaborated system of interpretation?); it subjects itself to no power, rather does it believe in its own precedence over every power鈥攊t believes that nothing powerful exists in the world that has not first got to receive from "it" a meaning, a right to exist, a value, as being an instrument in its work, a way and means to its end, to one end. Where is the counterpart of this complete system of will, end, and interpretation? Why is the counterpart lacking? Where is the other "one aim"? But I am told it is not lacking, that not only has it fought a long and fortunate fight with that ideal, but that further it has already won the mastery over that ideal in all essentials: let our whole modern science attest this鈥攖hat modern science, which, like the genuine reality-philosophy which it is, manifestly believes in itself alone, manifestly has the courage to be itself, the will to be itself, and has got on well enough without God, another world, and negative virtues.'
'Science itself now needs a justification (which is not for a minute to say that there is such a justification). Turn in this context to the most ancient and the most modern philosophers: they all fail to realise the extent of the need of a justification on the part of the Will for Truth鈥攈ere is a gap in every philosophy鈥攚hat is it caused by? Because up to the present the ascetic ideal dominated all philosophy, because Truth was fixed as Being, as God, as the Supreme Court of Appeal, because Truth was not allowed to be a problem. Do you understand this "allowed"? From the minute that the belief in the God of the ascetic ideal is repudiated, there exists a new problem: the problem of the value of truth. The Will for Truth needed a critique鈥攍et us define by these words our own task鈥攖he value of truth is tentatively to be called in question. . . . (If this seems too laconically expressed, I recommend the reader to peruse again that passage from the Joyful Wisdom which bears the title, "How far we also are still pious," Aph. 344, and best of all the whole fifth book of that work, as well as the Preface to The Dawn of Day.'
This time, I draw a connection with Neil DeGrasse's and Carl Sagan's , in particular with what addresses our anthropocentrist/anthropomorphist bias playing out in our understanding of the known universe, sometimes hampering this quest for truth.
'Has there not been since the time of Copernicus an unbroken progress in the self-belittling of man and his will for belittling himself? Alas, his belief in his dignity, his uniqueness, his irreplaceableness in the scheme of existence, is gone鈥攈e has become animal, literal, unqualified, and unmitigated animal, he who in his earlier belief was almost God ("child of God," "demi-God"). Since Copernicus man seems to have fallen on to a steep plane鈥攈e rolls faster and faster away from the centre鈥攚hither? into nothingness? into the "thrilling sensation of his own nothingness"?鈥擶ell! this would be the straight way鈥攖o the old ideal?鈥擜ll science (and by no means only astronomy, with regard to the humiliating and deteriorating effect of which Kant has made a remarkable confession, "it annihilates my own importance"), all science, natural as much as unnatural鈥�-by unnatural I mean the self-critique of reason鈥攏owadays sets out to talk man out of his present opinion of himself, as though that opinion had been nothing but a bizarre piece of conceit'
'Similarly, who can grumble at the agnostics, reverers, as they are, of the unknown and the absolute mystery, if they now worship their very query as God? (Xaver Doudan talks somewhere of the ravages which l'habitude d'admirer I'inintelligible au lieu de rester tout simplement dans l'inconnu has produced鈥攖he ancients, he thinks, must have been exempt from those ravages.) Supposing that everything, "known" to man, fails to satisfy his desires, and on the contrary contradicts and horrifies them, what a divine way out of all this to be able to look for the responsibility, not in the "desiring" but in "knowing"!鈥�"There is no knowledge. Consequently there is a God"; what a novel elegantia syllogismi! what a triumph for the ascetic ideal!'
- A 'call' against disingenuous idealism, that is moral ascetism of all sorts:
'I should like to know how many cargoes of imitation idealism, of hero-costumes and high falutin' clap-trap, how many casks of sweetened pity liqueur (Firm: la religion de la souffrance), how many crutches of righteous indignation for the help of these flat-footed intellects, how many comedians of the Christian moral ideal would need to-day to be exported from Europe, to enable its air to smell pure again. It is obvious that, in regard to this over-production, a new trade possibility lies open; it is obvious that there is a new business to be done in little ideal idols and obedient "idealists"鈥攄on't pass over this tip! Who has sufficient courage? We have in our hands the possibility of idealising the whole earth.'
Jean-Pierre Chalen莽on, the pinnacle of good taste, Chevalier des Arts et des Lettres, as a possible illustration of what the philosopher calls 'mock idealism', 'dilettantism and [our] perverted taste', a modern fraud in other words. Why have I though about this citizen among all upstarts and nondescripts parading in the upper classes today? Perhaps that's owing to his personal relationship with golden statues of Napoleon.
Soundscape:
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This is the second work by Friedrich Nietzsche I've read/that has been read to me after . Since this German philosopher is said to have had a considerable influence on Albert Camus, I decided to make a general survey of his major texts before reading (The Rebel).
Main themes :
- An interesting theory regarding the historical origin of the idea of gods (linked to debt and debt to the ancestors in particular).
- Most important, how morals contemporary to Nietzsche proceed from ascetism, itself proceeding from bad conscience and ill-guided resentment.
- Murderous comments on what Nietzsche calls the herd mentality and slave morals. Again, he emphasizes the self-determination of values, the creation of one's own truths and objectives to look up to. However, the conditions to be part of which Nietzsche calls an aristocratic race is too vague and its definition of the lower part of mankind in his binary worldview is too much relying on attacks about physical disability to convince me. In short, this specific point can serve as an overall appreciation of the qualities and flaws of the work: much gusto, virtuoso command over the evocative powers of language and consistent emphasis on the individual setting his own values for himself, however here and there the work betrays a flippant lack of accuracy and care for rigorous demonstration.
... More particularly, the gullibility of the general public looking for meaning, purpose, answers as to the reason for their personal suffering (which is mainly due to physiological causes according to Nietzsche):
'He protects, in sooth, his sick herd well enough, does this strange herdsman; he protects them also against themselves, against the sparks (even in the centre of the herd) of wickedness, knavery, malice, and all the other ills that the plaguey and the sick are heir to; he fights with cunning, hardness, and stealth against anarchy and against the ever imminent break-up inside the herd, where resentment, that most dangerous blasting-stuff and explosive, ever accumulates and accumulates. Getting rid of this blasting-stuff in such a way that it does not blow up the herd and the herdsman, that is his real feat, his supreme utility; if you wish to comprise in the shortest formula the value of the priestly life, it would be correct to say the priest is the diverter of the course of resentment.'
[I have a nagging feeling that this may not necessarily apply to religious cult leaders exclusively... As the two disapproving mentions to Eugen D眉hring's facile and pseudo-scientific anti-semitism seem to confirm. Matter of fact, it recalls immediately [book:Propaganda|493212] regarding the different sorts of associations in which citizens of the USA were taking part in the late 1920s
and , dedicated to the categorization of the main sorts of psychological specificities in crowds.]
- Also, on this same topic:
'Such a hypnotic deadening of sensibility and susceptibility to pain, which presupposes somewhat rare powers, especially courage, contempt of opinion, intellectual stoicism, is less frequent than another and certainly easier training which is tried against states of depression. I mean mechancal activity. It is indisputable that a suffering existence can be thereby considerably alleviated. This fact is called to-day by the somewhat ignoble title of the "Blessing of work." The alleviation consists in the attention of the sufferer being absolutely diverted from suffering, in the incessant monopoly of the consciousness by action, so that consequently there is little room left for suffering鈥攆or narrow is it, this chamber of human consciousness! Mechanical activity and its corollaries, such as absolute regularity, punctilious unreasoning obedience, the chronic routine of life, the complete occupation of time, a certain liberty to be impersonal, nay, a training in "impersonality," self-forgetfulness, "incuria sui"鈥攚ith what thoroughness and expert subtlety have all these methods been exploited by the ascetic priest in his war with pain!
When he has to tackle sufferers of the lower orders, slaves, or prisoners (or women, who for the most part are a compound of labour-slave and prisoner), all he has to do is to juggle a little with the names, and to rechristen, so as to make them see henceforth a benefit, a comparative happiness, in objects which they hated鈥攖he slave's discontent with his lot was at any rate not invented by the priests. An even more popular means of fighting depression is the ordaining of a little joy, which is easily accessible and can be made into a rule; this medication is frequently used in conjunction with the former ones. The most frequent form in which joy is prescribed as a cure is the joy in producing joy (such as doing good, giving presents, alleviating, helping, exhorting, comforting, praising, treating with distinction); together with the prescription of "love your neighbour." The ascetic priest prescribes, though in the most cautious doses, what is practically a stimulation of the strongest and most life-assertive impulse鈥攖he Will for Power. The happiness involved in the "smallest superiority" which is the concomitant of all benefiting, helping, extolling, making one's self useful, is the most ample consolation, of which, if they are well-advised, physiological distortions avail themselves: in other cases they hurt each other, and naturally in obedience to the same radical instinct. An investigation of the origin of Christianity in the Roman world shows that co-operative unions for poverty, sickness, and burial sprang up in the lowest stratum of contemporary society, amid which the chief antidote against depression, the little joy experienced in mutual benefits, was deliberately fostered. Perchance this was then a novelty, a real discovery? This conjuring up of the will for cooperation, for family organisation, for communal life, for "Caenacula," necessarily brought the Will for Power, which had been already infinitesimally stimulated, to a new and much fuller manifestation.
The herd organisation is a genuine advance and triumph in the fight with depression. With the growth of the community there matures even to individuals a new interest, which often enough takes him out of the more personal element in his discontent, his aversion to himself, the "despectus sui" of Geulincx. All sick and diseased people strive instinctively after a herd-organisation, out of a desire to shake off their sense of oppressive discomfort and weakness [that is, to comfort and be comforted?]; the ascetic priest divines this instinct and promotes it; wherever a herd exists it is the instinct of weakness which has wished for the herd, and the cleverness of the priests which has organised it, for, mark this: by an equally natural necessity the strong strive as much for isolation as the weak for union: when the former bind themselves it is only with a view to an aggressive joint action and joint satisfaction of their Will for Power, much against the wishes of their individual consciences; the latter, on the contrary, range themselves together with positive delight in such a muster鈥攖heir instincts are as much gratified thereby as the instincts of the "born master" (that is, the solitary beast-of-prey species of man) are disturbed and wounded to the quick by organisation. There is always lurking beneath every oligarchy鈥攕uch is the universal lesson of history鈥攖he desire for tyranny. Every oligarchy is continually quivering with the tension of the effort required by each individual to keep mastering this desire. (Such, e.g., was the Greek; Plato shows it in a hundred places, Plato, who knew his contemporaries鈥攁nd himself.)'
----
- A 'diatribe'*** against a certain conception of science, presuming to have a say outside its domain of expertise to criticize and demand...
Albeit from a different sensibility, it also calls to mind (at least to mine) Mikhail Bakunin's words of warning against a scientific administration of society in / :
'The ascetic ideal has an aim鈥攖his goal is, putting it generally, that all the other interests of human life should, measured by its standard, appear petty and narrow; it explains epochs, nations, men, in reference to this one end; it forbids any other interpretation, any other end; it repudiates, denies, affirms, confirms, only in the sense of its own interpretation (and there ever a more thoroughly elaborated system of interpretation?); it subjects itself to no power, rather does it believe in its own precedence over every power鈥攊t believes that nothing powerful exists in the world that has not first got to receive from "it" a meaning, a right to exist, a value, as being an instrument in its work, a way and means to its end, to one end. Where is the counterpart of this complete system of will, end, and interpretation? Why is the counterpart lacking? Where is the other "one aim"? But I am told it is not lacking, that not only has it fought a long and fortunate fight with that ideal, but that further it has already won the mastery over that ideal in all essentials: let our whole modern science attest this鈥攖hat modern science, which, like the genuine reality-philosophy which it is, manifestly believes in itself alone, manifestly has the courage to be itself, the will to be itself, and has got on well enough without God, another world, and negative virtues.'
'Science itself now needs a justification (which is not for a minute to say that there is such a justification). Turn in this context to the most ancient and the most modern philosophers: they all fail to realise the extent of the need of a justification on the part of the Will for Truth鈥攈ere is a gap in every philosophy鈥攚hat is it caused by? Because up to the present the ascetic ideal dominated all philosophy, because Truth was fixed as Being, as God, as the Supreme Court of Appeal, because Truth was not allowed to be a problem. Do you understand this "allowed"? From the minute that the belief in the God of the ascetic ideal is repudiated, there exists a new problem: the problem of the value of truth. The Will for Truth needed a critique鈥攍et us define by these words our own task鈥攖he value of truth is tentatively to be called in question. . . . (If this seems too laconically expressed, I recommend the reader to peruse again that passage from the Joyful Wisdom which bears the title, "How far we also are still pious," Aph. 344, and best of all the whole fifth book of that work, as well as the Preface to The Dawn of Day.'
This time, I draw a connection with Neil DeGrasse's and Carl Sagan's , in particular with what addresses our anthropocentrist/anthropomorphist bias playing out in our understanding of the known universe, sometimes hampering this quest for truth.
'Has there not been since the time of Copernicus an unbroken progress in the self-belittling of man and his will for belittling himself? Alas, his belief in his dignity, his uniqueness, his irreplaceableness in the scheme of existence, is gone鈥攈e has become animal, literal, unqualified, and unmitigated animal, he who in his earlier belief was almost God ("child of God," "demi-God"). Since Copernicus man seems to have fallen on to a steep plane鈥攈e rolls faster and faster away from the centre鈥攚hither? into nothingness? into the "thrilling sensation of his own nothingness"?鈥擶ell! this would be the straight way鈥攖o the old ideal?鈥擜ll science (and by no means only astronomy, with regard to the humiliating and deteriorating effect of which Kant has made a remarkable confession, "it annihilates my own importance"), all science, natural as much as unnatural鈥�-by unnatural I mean the self-critique of reason鈥攏owadays sets out to talk man out of his present opinion of himself, as though that opinion had been nothing but a bizarre piece of conceit'
'Similarly, who can grumble at the agnostics, reverers, as they are, of the unknown and the absolute mystery, if they now worship their very query as God? (Xaver Doudan talks somewhere of the ravages which l'habitude d'admirer I'inintelligible au lieu de rester tout simplement dans l'inconnu has produced鈥攖he ancients, he thinks, must have been exempt from those ravages.) Supposing that everything, "known" to man, fails to satisfy his desires, and on the contrary contradicts and horrifies them, what a divine way out of all this to be able to look for the responsibility, not in the "desiring" but in "knowing"!鈥�"There is no knowledge. Consequently there is a God"; what a novel elegantia syllogismi! what a triumph for the ascetic ideal!'
- A 'call' against disingenuous idealism, that is moral ascetism of all sorts:
'I should like to know how many cargoes of imitation idealism, of hero-costumes and high falutin' clap-trap, how many casks of sweetened pity liqueur (Firm: la religion de la souffrance), how many crutches of righteous indignation for the help of these flat-footed intellects, how many comedians of the Christian moral ideal would need to-day to be exported from Europe, to enable its air to smell pure again. It is obvious that, in regard to this over-production, a new trade possibility lies open; it is obvious that there is a new business to be done in little ideal idols and obedient "idealists"鈥攄on't pass over this tip! Who has sufficient courage? We have in our hands the possibility of idealising the whole earth.'
Jean-Pierre Chalen莽on, the pinnacle of good taste, Chevalier des Arts et des Lettres, as a possible illustration of what the philosopher calls 'mock idealism', 'dilettantism and [our] perverted taste', a modern fraud in other words. Why have I though about this citizen among all upstarts and nondescripts parading in the upper classes today? Perhaps that's owing to his personal relationship with golden statues of Napoleon.
Soundscape:
----
June 2, 2016
For all his brilliance, Nietzsche was not one for exposition or systematic investigation. He writes in impassioned bursts rather than extended thoughts鈥攁 style in keeping with his abhorrence for all things stale, academic, and 鈥楨nglish鈥�. This quality is evident right from the preface, which is divided into several shorter prefaces. These frequent breaks are maintained throughout the book, each essay being divided into chunks too short for subchapters, but too long for aphorisms.
On one level, this is a mere trifle of formatting. But on another (as I alluded to above), these frequent bursts hint at Nietzsche鈥檚 thought as a whole. Nietzsche, in his characteristic way, flipped the traditional Western preoccupation for truth on its head鈥攅xplaining it as a weakness rather than a strength. To be sure, this is a fascinating idea. But this also helps to explain why Nietzsche wrote the way he did.
Instead of a scholarly treatment, which would be a manifestation of the traditional 鈥榳ill to truth鈥� which he so detested, Nietzsche鈥檚 mind skips along the inquiry like a flat rock on the surface of a pond. He dips in quickly, just enough to get his fingertips wet, and then recoils. To pick another analogy, he is somewhat like a fencer: he searches for a problem鈥檚 weakest point, makes a stab at it, and then draws back.
This style works well for some subjects, and poorly for others. In The Genealogy of Morality, Nietzsche is tackling a genuinely academic problem (which is probably why academics tend to think this book is his masterpiece): the origins of morality. This brings Nietzsche dangerously close to dreaded methodical argument鈥攁n awkwardness he tries to counteract by maintaining his gnomic and forceful style. But if Nietzsche is not trying to get at the 鈥渢ruth鈥� of the origins of Western morality, if he does not thinking that knowing the historical origins of good and evil is better than being ignorant of them, what is he doing?
For me, these are serious contradictions, and Nietzsche was probably aware of them. As a result, this book is suggestive, not conclusive. The fun comes more from reading Nietzsche鈥檚 prose than from any revelations about the nature of morality. But there are some solid insights, nonetheless. Nietzsche connects Christian meekness with the low status of the people who originated it. And isn鈥檛 that exactly the kind of idea you would expect from a powerless people鈥攖o turn the other cheek? Nietzsche points out that Christian morality effectively turns weakness into strength鈥攖he perfect moral system for a religion of the lower-classes.
But is this the true root of Christian morality? I have no idea. Such a question seems impossible to answer with any degree of certainty. For this, and all of the other arguments in this book, you鈥檒l just have to take Nietzsche at his word.
On one level, this is a mere trifle of formatting. But on another (as I alluded to above), these frequent bursts hint at Nietzsche鈥檚 thought as a whole. Nietzsche, in his characteristic way, flipped the traditional Western preoccupation for truth on its head鈥攅xplaining it as a weakness rather than a strength. To be sure, this is a fascinating idea. But this also helps to explain why Nietzsche wrote the way he did.
Instead of a scholarly treatment, which would be a manifestation of the traditional 鈥榳ill to truth鈥� which he so detested, Nietzsche鈥檚 mind skips along the inquiry like a flat rock on the surface of a pond. He dips in quickly, just enough to get his fingertips wet, and then recoils. To pick another analogy, he is somewhat like a fencer: he searches for a problem鈥檚 weakest point, makes a stab at it, and then draws back.
This style works well for some subjects, and poorly for others. In The Genealogy of Morality, Nietzsche is tackling a genuinely academic problem (which is probably why academics tend to think this book is his masterpiece): the origins of morality. This brings Nietzsche dangerously close to dreaded methodical argument鈥攁n awkwardness he tries to counteract by maintaining his gnomic and forceful style. But if Nietzsche is not trying to get at the 鈥渢ruth鈥� of the origins of Western morality, if he does not thinking that knowing the historical origins of good and evil is better than being ignorant of them, what is he doing?
For me, these are serious contradictions, and Nietzsche was probably aware of them. As a result, this book is suggestive, not conclusive. The fun comes more from reading Nietzsche鈥檚 prose than from any revelations about the nature of morality. But there are some solid insights, nonetheless. Nietzsche connects Christian meekness with the low status of the people who originated it. And isn鈥檛 that exactly the kind of idea you would expect from a powerless people鈥攖o turn the other cheek? Nietzsche points out that Christian morality effectively turns weakness into strength鈥攖he perfect moral system for a religion of the lower-classes.
But is this the true root of Christian morality? I have no idea. Such a question seems impossible to answer with any degree of certainty. For this, and all of the other arguments in this book, you鈥檒l just have to take Nietzsche at his word.
July 10, 2017
丿乇亘丕亘 讴鬲丕亘 芦鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯禄赖
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鬲亘丕乇卮賳丕爻蹖 趩蹖爻鬲責
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趩乇丕 鬲亘丕乇卮賳丕爻蹖責
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賳蹖趩赖 丿乇 讴鬲丕亘 鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯 趩赖 賲蹖鈥屭┵嗀�
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噩爻鬲丕乇 蹖讴賲. 芦禺蹖乇 賵 卮乇禄貙 芦禺賵亘 賵 亘丿禄赖
丿乇 噩爻鬲丕乇 賳禺爻鬲 賳蹖趩赖 讴赖 倬蹖卮鈥屫� 丿乇 讴鬲丕亘賽 丿蹖诏乇 禺賵丿貙 芦賮乇丕爻賵蹖 禺蹖乇 賵 卮乇禄貙 丿賵 诏賵賳赖 丕禺賱丕賯貙 丕禺賱丕賯 亘賳丿诏丕賳[2] 賵 丕禺賱丕賯 爻乇賵乇丕賳[3]貙 乇丕 賲毓乇賮蹖 讴乇丿赖 亘賵丿貙 丕讴賳賵賳 賲蹖鈥屭┵堌簇� 鬲丕 亘赖 亘乇乇爻蹖 趩诏賵賳诏蹖 倬蹖丿丕蹖卮 丕禺賱丕賯 亘賳丿诏丕賳 亘倬乇丿丕夭丿. 賳蹖趩赖 亘乇 丕蹖賳 亘丕賵乇 丕爻鬲 讴赖 丕禺賱丕賯賽 夭賲丕賳踿 丕賵貙 讴赖 赖賲丕賳 丕禺賱丕賯 賲爻蹖丨蹖-蹖赖賵丿蹖 丕爻鬲 丿乇 賵丕賯毓 丕禺賱丕賯賽 亘賳丿诏丕賳 丕爻鬲 讴赖 丕夭 2000 爻丕賱 倬蹖卮 亘乇 丌丿賲蹖 丨丕讴賲 卮丿赖 丕爻鬲. 丨丕賱 丌賳讴赖 倬蹖卮 丕夭 丌賳貙 蹖讴 爻賱爻賱赖 賲乇丕鬲亘 胤亘蹖毓蹖 丨丕讴賲 亘賵丿赖 丕爻鬲 讴赖 丿乇 丌賳 爻乇賵乇貙 蹖毓賳蹖 丕賳爻丕賳 賵丕賱丕鬲亘丕乇貙 禺賵亘貙 鬲賳丿乇爻鬲 賵 賳蹖讴鈥屫ㄘ� (卮丕丿讴丕賲)貙 亘賳丕亘乇 丨賯蹖 胤亘蹖毓蹖 氐丕丨亘 賯丿乇鬲 亘賵丿 賵 爻乇賵乇蹖 禺賵丿 乇丕 亘丕 亘赖 讴丕乇诏蹖乇蹖賽 丕禺賱丕賯賽 爻乇賵乇丕賳貙 丕毓賲丕賱 賲蹖鈥屭┴必�. 丕賲丕 亘丕 卮賵乇卮賽 亘賳丿诏丕賳 毓賱蹖赖 爻乇賵乇丕賳 賵 倬蹖乇賵夭蹖賽 丌賳丕賳 亘乇 爻乇賵乇丕賳貙 亘賳丿诏丕賳 鬲賵丕賳爻鬲賳丿 亘丕 丕蹖賳 丕爻鬲丿賱丕賱 倬丕蹖丕賳賽 丕禺賱丕賯 爻乇賵乇丕賳 乇丕 乇賯賲 亘夭賳賳丿: 芦鬲賳赖丕 丌賳丕賳 讴赖 乇賳噩 賲蹖鈥屫ㄘ辟嗀� 禺賵亘 赖爻鬲賳丿貙 鬲賳赖丕 鬲赖蹖鈥屫池з嗀� 賳丕鬲賵丕賳丕賳 賵 賮乇賵丿爻鬲丕賳 禺賵亘 赖爻鬲賳丿禄. 丿乇 丨丕賱蹖 讴赖 丿乇 丕禺賱丕賯 爻乇賵乇丕賳貙 丌乇蹖鈥屭堐屰屬� 倬蹖乇賵夭賲賳丿丕賳赖 亘赖 禺賵蹖卮鬲賳貙 亘賳蹖丕丿 丕爻鬲貨 丕禺賱丕賯 亘賳丿诏丕賳 亘乇 亘賳蹖丕丿 讴蹖賳鈥屫堌槽孾4] 丕爻鬲賵丕乇 丕爻鬲 賵 丿乇 丌賳 賳赖鈥屭堐屰� 亘赖 赖乇 丌賳趩赖 讴赖 賲鬲賮丕賵鬲貙 丿蹖诏乇诏賵賳赖貙 亘蹖乇賵賳蹖 賵 噩夭-禺賵蹖卮 丕爻鬲 賳賯卮蹖 丕爻丕爻蹖 丿丕乇丿. 丕蹖賳 诏賵賳赖 丕爻鬲 讴赖 乇賵丨 讴蹖賳鈥屫堌槽� 亘乇 丕禺賱丕賯 亘賳丿诏丕賳 丨丕讴賲 卮丿赖 賵 爻乇丕倬丕蹖賽 丕禺賱丕賯 賲爻蹖丨蹖 乇丕 賮乇丕诏乇賮鬲赖 丕爻鬲
噩爻鬲丕乇 丿賵賲. 芦诏賳丕赖禄貙 芦亘丿賵噩丿丕賳蹖禄 賵 丕夭 丕蹖賳鈥屭堎喞� 趩蹖夭赖丕
丿乇 噩爻鬲丕乇 丿賵賲 賳蹖趩赖 賲蹖鈥屭┵堌簇� 鬲丕 亘丕 乇賵卮 鬲亘丕乇卮賳丕禺鬲蹖 禺賵丿 趩诏賵賳诏蹖 倬蹖丿丕蹖卮 賲賮赖賵賲 芦诏賳丕赖[5]禄 賵 芦亘丿賵噩丿丕賳蹖[6]禄 [蹖丕 赖賲丕賳 賵噩丿丕賳 賳丕丌乇丕賲貙 賲毓匕亘 賵 禺賵丿丌夭丕乇] 賵 賳蹖夭 芦讴蹖賮乇[7]禄[蹖丕 鬲賳亘蹖赖] 賵 賲賮丕赖蹖賲蹖 丕夭 丕蹖賳 丿爻鬲 乇丕 鬲亘蹖蹖賳 讴賳丿. 賳蹖趩赖 亘丕 乇赖诏蹖乇蹖賽賽 爻乇丌睾丕夭 丕蹖賳 賲賮丕赖蹖賲貙 乇賵卮賳 賲蹖鈥屫池ж藏� 讴赖 丕蹖賳 賲賮丕赖蹖賲 丿乇 丌睾丕夭 亘乇 趩蹖夭蹖 讴赖 亘赖 賲毓賳丕蹖賽 爻乇倬蹖趩蹖 丕夭 丕禺賱丕賯 亘丕卮丿 丿賱丕賱鬲 賳賲蹖鈥屭┴必嗀� 亘赖 毓賳賵丕賳 賳賲賵賳赖貙 賳蹖趩赖 亘丕 亘乇乇爻蹖 乇蹖卮赖鈥尷地й� 賱睾賵蹖賽 賵丕跇赖 芦诏賳丕赖禄 丿乇 夭亘丕賳 丌賱賲丕賳蹖 (Schuld)貙 乇賵卮賳 賲蹖鈥屫池ж藏� 讴赖 丕蹖賳 賵丕跇赖 丕夭 賲賮赖賵賲賽 芦亘丿赖蹖禄 乇蹖卮赖 诏乇賮鬲赖 丕爻鬲. 丿乇 賵丕賯毓 诏賳丕赖 蹖丕 亘丿赖蹖 丿乇 丌睾丕夭 亘丿蹖賳 賲毓賳丕 亘賵丿赖 丕爻鬲 讴赖 讴爻蹖 亘赖 讴爻蹖 丿蹖诏乇 蹖讴 亘丿赖蹖 丿丕乇丿 賵 蹖讴 乇賵卮 亘乇丕蹖 鬲囟賲蹖賳 亘丕夭诏乇丿丕賳丿賳賽 丕蹖賳 亘丿赖蹖貙 鬲乇爻 丕夭 讴蹖賮乇 蹖丕 鬲賳亘蹖赖 丕爻鬲. 丕賲丕 亘丕 趩蹖乇赖鈥屭簇嗁� 丕禺賱丕賯 亘賳丿诏丕賳貙 丕蹖賳 賲賮赖賵賲 丿蹖诏乇诏賵賳 卮丿赖 賵 亘赖 賲毓賳丕蹖 禺胤丕 賵 賱睾夭卮 丿乇 亘乇丕亘乇 賲賵噩賵丿蹖 賮乇丕丿爻鬲 賵 禺丿丕诏賵賳赖 丿乇 丌賲丿赖 丕爻鬲. 賳蹖趩赖 丿乇 亘乇乇爻蹖 賲賮赖賵賲賽 芦亘丿賵噩丿丕賳蹖禄貙 亘赖 丕蹖賳 賳鬲蹖噩赖 賲蹖鈥屫必池� 讴赖 亘丕 诏爻鬲乇卮 丕噩鬲賲丕毓 賵 賯賵丕賳蹖賳 賲丨丿賵丿讴賳賳丿踿 丕噩鬲賲丕毓蹖 賵 丕禺賱丕賯 亘賳丿诏丕賳貙 丕賳爻丕賳 丕夭 蹖讴鈥屫迟� 賳賲蹖鈥屫堌з嗀� 睾乇蹖夭赖鈥尷地й� 胤亘蹖毓蹖 賵 丨蹖賵丕賳蹖 禺賵丿 赖賲趩賵賳 倬乇禺丕卮鈥屭臂� 賵 鬲噩丕賵夭诏乇蹖 賵 亘蹖鈥屫必呟� 乇丕 亘乇丌賵乇丿赖 爻丕夭丿 賵 丕夭 爻賵蹖 丿蹖诏乇 賳蹖夭 賳賲蹖鈥屫堌з嗀� 丌賳鈥尷地� 乇丕 芦禺賵亘禄 賵 丕禺賱丕賯蹖 亘卮賲丕乇丿. 丕賲丕 睾乇蹖夭赖鈥尷地й屰� 讴赖 賳賲蹖鈥屫堌з嗁嗀� 禺賵丿 乇丕 丿乇 亘蹖乇賵賳 禺丕賱蹖 讴賳賳丿貙 乇賵 亘赖 丿乇賵賳 賲蹖鈥屫①堌辟嗀� 蹖毓賳蹖 丿乇賵賳蹖 卮丿赖 賵 亘赖 禺賵丿賽 賮乇丿 赖噩賵賲 賲蹖鈥屫①堌辟嗀�. 趩賳蹖賳 丕爻鬲 讴赖 丕賳爻丕賳貙 禺賵丿 乇丕 赖丿賮賽 睾乇蹖夭踿 亘蹖鈥屫必呟� 賵 倬乇禺丕卮 賵 丿卮賲賳蹖鈥屭┴必嗁� 禺賵丿 賯乇丕乇 賲蹖鈥屫地� 赖賲趩賵賳 噩丕賳賵乇蹖 賵丨卮蹖 讴赖 丿乇 賯賮爻 亘赖 禺賵蹖卮鬲賳 丨賲賱赖 賲蹖鈥屭┵嗀� 賵 禺賵丿 乇丕 亘赖 丿乇 賵 丿蹖賵丕乇 賲蹖鈥屭┵堌ㄘ� 賵 鬲讴赖鈥屬矩ж崩� 賲蹖鈥屭┵嗀� 賵 丕蹖賳 趩賳蹖賳 丕爻鬲 讴赖 睾乇蹖夭赖鈥尷地й� 爻乇讴賵亘鈥屫簇€ 亘卮乇 賵丨卮蹖貙 乇賵 亘赖 丿乇賵賳 丌賵乇丿赖 賵 丕賵 乇丕 亘赖 禺賵丿禺賵乇蹖 賵 丕丨爻丕爻賽 诏賳丕赖賽 丿丕卅賲蹖 賲蹖鈥屭┴簇з嗁嗀� 賵 丕蹖賳 賳蹖夭 芦亘丿賵噩丿丕賳蹖禄 乇丕 倬丿蹖丿 賲蹖鈥屫①堌必�. 丕賵 禺賵丿 乇丕 丕夭 丕蹖賳 亘丕亘鬲 讴赖 睾乇丕蹖夭蹖 賵丨卮蹖 丿丕乇丿 爻乇夭賳卮 賲蹖鈥屭┵嗀� 賵 丕賱亘鬲赖 爻夭丕賵丕乇賽 讴蹖賮乇 賵 毓匕丕亘 賲蹖鈥屫з嗀�
噩爻鬲丕乇 爻賵賲. 賲毓賳丕蹖 丌乇賲丕賳賽 夭赖丿 趩蹖鈥屫池�
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賳賵卮鬲赖鈥尷地й� 賳蹖趩赖 丿乇 毓蹖賳 丕蹖賳鈥屭├� 亘爻蹖丕乇 夭蹖亘丕 賵 丕丿亘蹖 赖爻鬲賳丿貙 亘丕 丕蹖賳 丨丕賱 亘赖 賲毓賳丕蹖賽 丿賯蹖賯 讴賱賲赖 賳賵卮鬲赖鈥尷地й屰� 芦賮賱爻賮蹖禄 赖爻鬲賳丿 讴赖 丿乇 丌賳鈥尷地� 賲賮丕赖蹖賲 賵 賵丕跇诏丕賳 丕禺鬲氐丕氐蹖 賮賱爻賮赖 賵 賳蹖夭 丕爻鬲丿賱丕賱鈥尷地� 賵 诏夭丕乇赖鈥尷地й� 賮賱爻賮蹖 亘丕 夭蹖亘丕蹖蹖 賵 馗乇丕賮鬲賽 卮诏賮鬲鈥屫з嗂屫槽� 丿乇 蹖讴 賮乇賲賽 丕丿亘蹖賽 卮丕毓乇丕賳赖 噩丕蹖 诏乇賮鬲赖鈥屫з嗀�. 亘赖 鬲毓亘蹖乇 丿蹖诏乇貙 丿乇 賳賵卮鬲赖鈥尷地й� 賳蹖趩赖 丕夭 蹖讴鈥屫迟� 亘丕 蹖讴 爻胤丨 賵 噩賳亘赖 丕丿亘蹖 乇賵亘赖鈥屫辟� 赖爻鬲蹖賲 賵 丕夭 爻賵蹖 丿蹖诏乇 亘丕 爻胤丨 賵 噩賳亘赖鈥屫й� 賮賱爻賮蹖貨 丕夭 丕蹖賳 乇賵爻鬲 讴赖 亘赖 毓賳賵丕賳 賳賲賵賳赖 芦趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲禄 丿乇 毓蹖賳 丕蹖賳讴赖 蹖讴 丕孬乇 丕丿亘蹖賽 丿乇禺卮丕賳 賵 夭蹖亘丕爻鬲貙 蹖讴 丕孬乇 賮賱爻賮蹖賽 賲赖賲 賵 丿賯蹖賯 賳蹖夭 亘赖 卮賲丕乇 賲蹖鈥屫辟堌� 讴赖 丿乇 丌賳 賳蹖趩赖 丿乇 賯丕賱亘賽 乇賵丕蹖鬲蹖 丕丿亘蹖 賵 丿丕爻鬲丕賳鈥屭堎喞地� 丕蹖丿赖鈥尷地й� 賮賱爻賮蹖賽 賳丕亘 賵 跇乇賮蹖 乇丕 亘蹖丕賳 讴乇丿赖 丕爻鬲. 卮讴蹖 賳蹖爻鬲 讴赖 鬲乇噩賲赖鈥尷地й� 丌卮賵乇蹖 丕夭 丌孬丕乇 賳蹖趩赖貙 丿賯蹖賯 賵 夭蹖亘丕 賵 亘赖 賲毓賳丕蹖 丿賯蹖賯 讴賱賲赖 芦丕丿亘蹖禄 赖爻鬲賳丿貙 亘丕 丕蹖賳 丨丕賱 趩賳蹖賳 賲蹖鈥屬嗁呚й屫� 讴赖 夭蹖丕丿赖鈥屫辟堐� 丕賵 丿乇 鬲賵噩赖 亘赖 噩賳亘赖鈥尷地й� 丕丿亘蹖 賲鬲賳 賵 倬丕賮卮丕乇蹖 丕賵 亘乇 夭蹖亘丕蹖蹖賽 鬲乇噩賲赖貙 诏丕赖 賲賵噩亘 卮丿赖 丕爻鬲 讴赖 丕賳鬲賯丕賱 丿賯蹖賯賽 賲毓賳丕 賵 賲賮赖賵賲 賵 丿乇 賵丕賯毓 噩賳亘踿 賮賱爻賮蹖賽 賳賵卮鬲赖鈥尷地й� 賳蹖趩赖 亘赖 賳賵毓蹖 賯乇亘丕賳蹖賽 夭蹖亘丕蹖蹖賽 鬲乇噩賲赖 賵 鬲賵噩赖 亘蹖卮 丕夭 丕賳丿丕夭赖 賲鬲乇噩賲 亘赖 噩賳亘踿 丕丿亘蹖 賲鬲賳 卮賵丿. 丕蹖賳 丕賲乇 亘赖 诏賵賳赖鈥屫й屫池� 讴赖 亘赖 毓賳賵丕賳 賳賲賵賳赖 丿乇 鬲乇噩賲赖 芦趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲禄貙 噩賳亘踿 丕丿亘蹖 趩賳丕賳 睾賱亘赖 蹖丕賮鬲赖 丕爻鬲 讴赖 趩赖鈥屫ㄘ池� 亘乇丕蹖 賲賮丕赖蹖賲 賵 賵丕跇诏丕賳 賲卮禺氐 賵 鬲禺氐氐蹖 賮賱爻賮赖 賳蹖夭 亘乇丕亘乇赖丕蹖賽 丕丿亘蹖 亘乇诏夭蹖丿赖 卮丿赖 丕爻鬲 賵 丿乇 賵丕賯毓 噩賳亘赖 丕丿亘蹖賽 鬲乇噩賲赖 亘赖 讴賱蹖 噩賳亘踿 賮賱爻賮蹖賽 丌賳 乇丕 亘赖 丨丕卮蹖赖 乇丕賳丿赖 丕爻鬲. 丕夭 丕蹖賳 乇賵 噩丕蹖 卮诏賮鬲蹖 賳蹖爻鬲 讴赖 丿乇 丕蹖乇丕賳貙 賳蹖趩赖 睾丕賱亘丕 亘赖 毓賳賵丕賳 蹖讴 丕丿蹖亘 賵 卮丕毓乇 卮賳丕禺鬲赖 賲蹖鈥屫促堌� 賵 賳赖 蹖讴 賮蹖賱爻賵賮! 賵 芦趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲禄 賳蹖夭 睾丕賱亘丕 讴鬲丕亘蹖 丕丿亘蹖 賵 卮丕毓乇丕賳赖 倬賳丿丕卮鬲赖 賲蹖鈥屫促堌� 賵 賳赖 賮賱爻賮蹖
丕賮夭賵賳 亘乇 丕蹖賳貙 倬丕賮卮丕乇蹖 亘乇 丕亘毓丕丿 丕丿亘蹖 賲鬲賳 賵 亘赖 丨丕卮蹖赖 乇丕賳丿賳賽 丕亘毓丕丿 賮賱爻賮蹖賽 丌賳 亘丕毓孬 卮丿赖 丕爻鬲 讴赖 丿乇 亘爻蹖丕乇蹖 丕夭 賲賵丕乇丿 丿乇蹖丕賮鬲賽 賲毓賳丕蹖賽 丿賯蹖賯賽 賲鬲賳 賵 亘赖 賵蹖跇赖 賮赖賲賽 丕蹖丿赖鈥尷地й� 賮賱爻賮蹖賽 丌賳 賳蹖夭 亘乇丕蹖 禺賵丕賳賳丿赖 丿卮賵丕乇 賵 趩赖鈥屫ㄘ池� 亘赖 讴賱蹖 賳丕賲賲讴賳 亘丕卮丿. 丿乇 賵丕賯毓 鬲賵噩赖 亘蹖卮 丕夭 丕賳丿丕夭赖 丌卮賵乇蹖 亘赖 噩賳亘踿 丕丿亘蹖賽 丌孬丕乇 賳蹖趩赖 賵 夭蹖亘丕蹖蹖 賲鬲賳賽 鬲乇噩賲赖貙 賵 丕賱亘鬲赖 倬丕賮卮丕乇蹖 丕賵 亘乇 亘赖 讴丕乇诏蹖乇蹖賽 賵丕跇诏丕賳賽 賮丕乇爻蹖 爻乇赖貙 诏丕赖 亘禺卮鈥尷地й屰� 丕夭 鬲乇噩賲赖鈥屸€尷地й� 丕賵 乇丕 爻禺鬲鈥屫堌з嗀� 丿卮賵丕乇貙 诏賳诏 賵 趩赖鈥屫ㄘ池� 亘赖 讴賱蹖 賳丕丿乇爻鬲 讴乇丿赖 丕爻鬲. 丕蹖賳 丕賲乇 亘赖 诏賵賳赖鈥屫й屫池� 讴赖 丕賲乇賵夭赖 趩赖鈥屫ㄘ池� 讴赖 亘赖 丿賱蹖賱 赖賲蹖賳 鬲乇噩賲赖鈥尷地ж� 賳赖 鬲賳赖丕 亘爻蹖丕乇蹖 丕夭 丕賳丿蹖卮赖鈥尷地й� 賳蹖趩赖 丿乇 噩丕賲毓赖 賲丕 亘丿 賮赖賲蹖丿赖 卮丿赖鈥屫з嗀� 亘賱讴赖 亘赖 胤賵乇 讴賱蹖 賳蹖趩赖 亘赖 毓賳賵丕賳 賮蹖賱爻賵賮蹖 丿卮賵丕乇貙 倬蹖趩蹖丿赖 賵 趩赖 亘爻丕 賲亘赖賲 賵 倬乇蹖卮丕賳鈥屭� 卮賳丕禺鬲赖 卮丿赖 丕爻鬲踿 丨丕賱 丌賳讴赖 亘赖 诏賵丕赖 丌賳丕賳 讴赖 亘丕 夭亘丕賳 丌賱賲丕賳蹖 丌卮賳丕蹖蹖 丿丕乇賳丿貙 賳賵卮鬲赖鈥尷地й� 賳蹖趩赖 丿乇 毓蹖賳 丌賳讴赖 跇乇賮 賵 丿賯蹖賯 赖爻鬲賳丿貙 乇賵丕賳 賵 亘赖 丿賵乇 丕夭 倬蹖趩蹖丿诏蹖 賵 丕亘赖丕賲 赖爻鬲賳丿 賵 丕賳丿蹖卮赖鈥尷地й� 丕賵 亘丕 丌賳讴赖 毓賲蹖賯 賵 倬乇賲睾夭 赖爻鬲賳丿貙 赖乇诏夭 賲亘赖賲 賵 賳丕乇賵卮賳 賳蹖爻鬲賳丿. 亘赖 毓賳賵丕賳 賲孬丕賱 丿乇 赖賲蹖賳 讴鬲丕亘 芦鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯禄貙 亘丕乇赖丕 倬蹖卮 丌賲丿 讴赖 賲賳 賲毓賳丕蹖 亘禺卮鈥尷地й屰� 丕夭 鬲乇噩賲赖 乇丕 亘丕 丕蹖賳鈥屭├� 趩賳丿蹖賳 賵 趩賳丿亘丕乇 禺賵丕賳丿賲貙 丿乇賳蹖丕賮鬲賲貨 丕賲丕 亘丕 乇噩賵毓 亘赖 賲鬲賳賽 鬲乇噩賲赖 丕賳诏賱蹖爻蹖 亘赖 乇丕丨鬲蹖 賵 亘丕 蹖讴 亘丕乇 禺賵丕賳丿賳 亘赖 賲毓賳丕蹖 賲鬲賳 倬蹖 亘乇丿賲. 丕賱亘鬲赖 亘丕蹖丿 丕卮丕乇赖 讴乇丿 讴赖 丕蹖賳 賲賵囟賵毓 賲蹖鈥屫堌з嗀� 賳丕卮蹖 丕夭 讴丕爻鬲蹖鈥尷地й� 爻丕禺鬲丕乇蹖賽 夭亘丕賳 賮丕乇爻蹖貙 诏爻鬲乇赖 賳丕讴丕賮蹖賽 賵丕跇诏丕賳 丌賳貙 賵 賳蹖夭毓丿賲賽 丌卮賳丕蹖蹖賽 讴丕賮蹖賽 禺賵丕賳賳丿赖 亘丕 夭亘丕賳 賮丕乇爻蹖 賳蹖夭 亘丕卮丿
倬蹖鈥屬嗁堌簇€尷地�
1. aphoristic
2. slave morality
3. master morality
4. ressentiment
5. guilt
6. bad conscience
7. punishment
8. Ascetic Ideal
噩賵蹖賳丿赖 賵 倬丕蹖賳丿赖 亘丕卮蹖丿
丕賲蹖賳 丿乇爻鬲蹖
賳賵卮鬲踿 賮乇蹖丿乇蹖卮 賳蹖趩赖貙 鬲乇噩賲踿 丿丕乇蹖賵卮 丌卮賵乇蹖貙 趩丕倬 蹖丕夭丿赖賲: 1392貙 賳卮乇 丌诏赖
鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯 乇丕 蹖讴蹖 丕夭 賲赖賲鈥屫臂屬� 讴鬲丕亘鈥尷地й� 賳蹖趩赖 賲蹖鈥屫з嗁嗀� 丕蹖賳 讴鬲丕亘 丿乇 賵丕賯毓 爻蹖爻鬲賲丕鬲蹖讴鈥屫臂屬� 讴鬲丕亘 賳蹖趩赖 丕爻鬲 賵 趩赖鈥屫ㄘ池� 賲赖賲鈥屫臂屬� 讴鬲丕亘 丕賵 亘赖 卮賲丕乇 賲蹖鈥屫辟堌�. 趩賳丕賳鈥屭├� 丕夭 賳丕賲 丕蹖賳 讴鬲丕亘 亘乇鈥屬呟屸€屫③屫� 賳蹖趩赖 丿乇 丕蹖賳 讴鬲丕亘 亘丕 乇賵卮蹖 鬲亘丕乇卮賳丕禺鬲蹖 亘赖 丕乇夭蹖丕亘蹖 丕禺賱丕賯貙 丕乇夭卮鈥尷地й� 丕禺賱丕賯蹖 賵 賲賮丕赖蹖賲 丕禺賱丕賯蹖 倬乇丿丕禺鬲赖 丕爻鬲. 賲赖賲鈥屫臂屬� 賲賵囟賵毓 丿乇 賮赖賲 丕蹖賳 讴鬲丕亘 賵 趩赖 亘爻丕 賮赖賲 讴賱 賮賱爻賮踿 賳蹖趩赖 丌卮賳丕蹖蹖 亘丕 赖賲蹖賳 乇賵卮 鬲亘丕乇卮賳丕禺鬲蹖 丕賵爻鬲貨 丕夭 丕蹖賳 乇賵 丿乇 丕蹖賳 诏夭丕乇卮 賲蹖鈥屭┵堌促� 趩賳丿 賵 趩賵賳 丌賳 乇丕 鬲賵囟蹖丨 丿赖賲. 丿乇 賵丕賯毓 賵蹖跇诏蹖 賲赖賲 丕蹖賳 讴鬲丕亘 丿乇 賲賯丕蹖爻赖 亘丕 丿蹖诏乇 丌孬丕乇 賳蹖趩赖貙 乇賵卮鈥屬呝嗀� 賵 爻蹖爻鬲賲丕鬲蹖讴 亘賵丿賳賽 丌賳 丕爻鬲貨 亘赖 诏賵賳赖鈥屫й� 讴赖 丿乇 丕蹖賳 讴鬲丕亘 亘乇 禺賱丕賮 爻丕蹖乇 丌孬丕乇 賳蹖趩赖貙 亘丕 丕賳亘賵赖蹖 丕夭 丕蹖丿赖鈥尷地� 賵 趩卮賲鈥屫з嗀ж怖地й� 诏賵賳丕诏賵賳 乇賵亘赖鈥屫辟� 賳蹖爻鬲蹖賲貙 亘賱讴赖 丿乇 丌賳 蹖讴 爻蹖乇賽 賲丨賵乇蹖 倬蹖鈥屭辟佖� 卮丿赖 丕爻鬲 賵 丕賮夭賵賳 亘乇 丕蹖賳貙 爻亘讴 賳诏丕乇卮 丌賳 賳蹖夭 賳赖 诏夭蹖賳鈥屭堐屫з喞礫1]貙 讴赖 丿丕乇丕蹖 蹖讴 爻蹖乇 丕爻鬲丿賱丕賱蹖 倬蹖賵爻鬲赖 賵 赖賲丕赖賳诏 丕爻鬲
鬲亘丕乇卮賳丕爻蹖 趩蹖爻鬲責
鬲亘丕乇卮賳丕爻蹖 丿乇 蹖讴 鬲毓乇蹖賮 讴賵鬲丕赖 賵 爻丕丿赖 毓亘丕乇鬲 丕爻鬲 丕夭 亘乇乇爻蹖 禺丕爻鬲诏丕赖鈥尷地й屰� 讴赖 蹖讴 倬丿蹖丿赖 丕夭 丌賳 乇蹖卮赖 诏乇賮鬲赖 賵 賳蹖夭 鬲丨賵賱丕鬲 賵 丿诏乇诏賵賳蹖鈥尷地й屰� 讴赖 丿乇 賮乇丌蹖賳丿 鬲丨賵賱 賵 诏爻鬲乇卮 鬲丕乇蹖禺蹖 禺賵丿 丕夭 爻乇 诏匕乇丕賳丿赖 丕爻鬲. 亘赖 丿蹖诏乇 爻禺賳 丿乇 鬲亘丕乇卮賳丕爻蹖 亘赖 噩丕蹖 鬲賱丕卮 亘乇丕蹖 丕乇夭蹖丕亘蹖 賲賳胤賯蹖-丕爻鬲丿賱丕賱蹖 蹖丕 鬲賵噩蹖赖 毓賯賱丕賳蹖 蹖讴 倬丿蹖丿赖貙 亘赖 爻蹖乇 丿诏乇诏賵賳蹖賽 丌賳 丿乇 亘爻鬲乇蹖 鬲丕乇蹖禺蹖 倬乇丿丕禺鬲赖 賲蹖鈥屫促堌� 賵 丕夭 亘乇乇爻蹖 丕蹖賳 爻蹖乇 讴賱蹖鬲 丌賳 倬丿蹖丿赖 鬲丨賱蹖賱 賵 丕乇夭蹖丕亘蹖 賲蹖鈥屫促堌�. 亘赖 毓賳賵丕賳 賳賲賵賳赖貙 丿乇 赖賲蹖賳 讴鬲丕亘 賳蹖趩赖 丿乇 倬蹖 丌賳 賳蹖爻鬲 讴赖 丕禺賱丕賯 賵 丕乇夭卮鈥尷地й� 丕禺賱丕賯蹖 乇丕 亘乇 亘賳蹖丕丿 毓賯賱丕賳蹖鬲貙 賲賳胤賯 蹖丕 丕爻鬲丿賱丕賱 賮賱爻賮蹖 丕乇夭蹖丕亘蹖 讴賳丿 蹖丕 亘乇丕蹖 丕禺賱丕賯 倬卮鬲賵丕賳赖 賵 亘賳蹖丕丿蹖 毓賯賱丕賳蹖 蹖丕 丕賱赖蹖 亘噩賵蹖丿貙 亘賱讴赖 丿乇 倬蹖 丌賳 丕爻鬲 讴赖 趩诏賵賳诏蹖 倬蹖丿丕蹖卮 賵 丿诏乇诏賵賳蹖 丕禺賱丕賯 賵 丕乇夭卮鈥尷地� 賵 賲賮丕赖蹖賲 丕禺賱丕賯蹖 乇丕 丿乇 亘爻鬲乇蹖 鬲丕乇蹖禺蹖 丕乇夭蹖丕亘蹖 讴賳丿
趩乇丕 鬲亘丕乇卮賳丕爻蹖責
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賳蹖趩赖 丿乇 讴鬲丕亘 鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯 趩赖 賲蹖鈥屭┵嗀�
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噩爻鬲丕乇 蹖讴賲. 芦禺蹖乇 賵 卮乇禄貙 芦禺賵亘 賵 亘丿禄赖
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噩爻鬲丕乇 丿賵賲. 芦诏賳丕赖禄貙 芦亘丿賵噩丿丕賳蹖禄 賵 丕夭 丕蹖賳鈥屭堎喞� 趩蹖夭赖丕
丿乇 噩爻鬲丕乇 丿賵賲 賳蹖趩赖 賲蹖鈥屭┵堌簇� 鬲丕 亘丕 乇賵卮 鬲亘丕乇卮賳丕禺鬲蹖 禺賵丿 趩诏賵賳诏蹖 倬蹖丿丕蹖卮 賲賮赖賵賲 芦诏賳丕赖[5]禄 賵 芦亘丿賵噩丿丕賳蹖[6]禄 [蹖丕 赖賲丕賳 賵噩丿丕賳 賳丕丌乇丕賲貙 賲毓匕亘 賵 禺賵丿丌夭丕乇] 賵 賳蹖夭 芦讴蹖賮乇[7]禄[蹖丕 鬲賳亘蹖赖] 賵 賲賮丕赖蹖賲蹖 丕夭 丕蹖賳 丿爻鬲 乇丕 鬲亘蹖蹖賳 讴賳丿. 賳蹖趩赖 亘丕 乇赖诏蹖乇蹖賽賽 爻乇丌睾丕夭 丕蹖賳 賲賮丕赖蹖賲貙 乇賵卮賳 賲蹖鈥屫池ж藏� 讴赖 丕蹖賳 賲賮丕赖蹖賲 丿乇 丌睾丕夭 亘乇 趩蹖夭蹖 讴赖 亘赖 賲毓賳丕蹖賽 爻乇倬蹖趩蹖 丕夭 丕禺賱丕賯 亘丕卮丿 丿賱丕賱鬲 賳賲蹖鈥屭┴必嗀� 亘赖 毓賳賵丕賳 賳賲賵賳赖貙 賳蹖趩赖 亘丕 亘乇乇爻蹖 乇蹖卮赖鈥尷地й� 賱睾賵蹖賽 賵丕跇赖 芦诏賳丕赖禄 丿乇 夭亘丕賳 丌賱賲丕賳蹖 (Schuld)貙 乇賵卮賳 賲蹖鈥屫池ж藏� 讴赖 丕蹖賳 賵丕跇赖 丕夭 賲賮赖賵賲賽 芦亘丿赖蹖禄 乇蹖卮赖 诏乇賮鬲赖 丕爻鬲. 丿乇 賵丕賯毓 诏賳丕赖 蹖丕 亘丿赖蹖 丿乇 丌睾丕夭 亘丿蹖賳 賲毓賳丕 亘賵丿赖 丕爻鬲 讴赖 讴爻蹖 亘赖 讴爻蹖 丿蹖诏乇 蹖讴 亘丿赖蹖 丿丕乇丿 賵 蹖讴 乇賵卮 亘乇丕蹖 鬲囟賲蹖賳 亘丕夭诏乇丿丕賳丿賳賽 丕蹖賳 亘丿赖蹖貙 鬲乇爻 丕夭 讴蹖賮乇 蹖丕 鬲賳亘蹖赖 丕爻鬲. 丕賲丕 亘丕 趩蹖乇赖鈥屭簇嗁� 丕禺賱丕賯 亘賳丿诏丕賳貙 丕蹖賳 賲賮赖賵賲 丿蹖诏乇诏賵賳 卮丿赖 賵 亘赖 賲毓賳丕蹖 禺胤丕 賵 賱睾夭卮 丿乇 亘乇丕亘乇 賲賵噩賵丿蹖 賮乇丕丿爻鬲 賵 禺丿丕诏賵賳赖 丿乇 丌賲丿赖 丕爻鬲. 賳蹖趩赖 丿乇 亘乇乇爻蹖 賲賮赖賵賲賽 芦亘丿賵噩丿丕賳蹖禄貙 亘赖 丕蹖賳 賳鬲蹖噩赖 賲蹖鈥屫必池� 讴赖 亘丕 诏爻鬲乇卮 丕噩鬲賲丕毓 賵 賯賵丕賳蹖賳 賲丨丿賵丿讴賳賳丿踿 丕噩鬲賲丕毓蹖 賵 丕禺賱丕賯 亘賳丿诏丕賳貙 丕賳爻丕賳 丕夭 蹖讴鈥屫迟� 賳賲蹖鈥屫堌з嗀� 睾乇蹖夭赖鈥尷地й� 胤亘蹖毓蹖 賵 丨蹖賵丕賳蹖 禺賵丿 赖賲趩賵賳 倬乇禺丕卮鈥屭臂� 賵 鬲噩丕賵夭诏乇蹖 賵 亘蹖鈥屫必呟� 乇丕 亘乇丌賵乇丿赖 爻丕夭丿 賵 丕夭 爻賵蹖 丿蹖诏乇 賳蹖夭 賳賲蹖鈥屫堌з嗀� 丌賳鈥尷地� 乇丕 芦禺賵亘禄 賵 丕禺賱丕賯蹖 亘卮賲丕乇丿. 丕賲丕 睾乇蹖夭赖鈥尷地й屰� 讴赖 賳賲蹖鈥屫堌з嗁嗀� 禺賵丿 乇丕 丿乇 亘蹖乇賵賳 禺丕賱蹖 讴賳賳丿貙 乇賵 亘赖 丿乇賵賳 賲蹖鈥屫①堌辟嗀� 蹖毓賳蹖 丿乇賵賳蹖 卮丿赖 賵 亘赖 禺賵丿賽 賮乇丿 赖噩賵賲 賲蹖鈥屫①堌辟嗀�. 趩賳蹖賳 丕爻鬲 讴赖 丕賳爻丕賳貙 禺賵丿 乇丕 赖丿賮賽 睾乇蹖夭踿 亘蹖鈥屫必呟� 賵 倬乇禺丕卮 賵 丿卮賲賳蹖鈥屭┴必嗁� 禺賵丿 賯乇丕乇 賲蹖鈥屫地� 赖賲趩賵賳 噩丕賳賵乇蹖 賵丨卮蹖 讴赖 丿乇 賯賮爻 亘赖 禺賵蹖卮鬲賳 丨賲賱赖 賲蹖鈥屭┵嗀� 賵 禺賵丿 乇丕 亘赖 丿乇 賵 丿蹖賵丕乇 賲蹖鈥屭┵堌ㄘ� 賵 鬲讴赖鈥屬矩ж崩� 賲蹖鈥屭┵嗀� 賵 丕蹖賳 趩賳蹖賳 丕爻鬲 讴赖 睾乇蹖夭赖鈥尷地й� 爻乇讴賵亘鈥屫簇€ 亘卮乇 賵丨卮蹖貙 乇賵 亘赖 丿乇賵賳 丌賵乇丿赖 賵 丕賵 乇丕 亘赖 禺賵丿禺賵乇蹖 賵 丕丨爻丕爻賽 诏賳丕赖賽 丿丕卅賲蹖 賲蹖鈥屭┴簇з嗁嗀� 賵 丕蹖賳 賳蹖夭 芦亘丿賵噩丿丕賳蹖禄 乇丕 倬丿蹖丿 賲蹖鈥屫①堌必�. 丕賵 禺賵丿 乇丕 丕夭 丕蹖賳 亘丕亘鬲 讴赖 睾乇丕蹖夭蹖 賵丨卮蹖 丿丕乇丿 爻乇夭賳卮 賲蹖鈥屭┵嗀� 賵 丕賱亘鬲赖 爻夭丕賵丕乇賽 讴蹖賮乇 賵 毓匕丕亘 賲蹖鈥屫з嗀�
噩爻鬲丕乇 爻賵賲. 賲毓賳丕蹖 丌乇賲丕賳賽 夭赖丿 趩蹖鈥屫池�
丿乇 噩爻鬲丕乇 爻賵賲貙 賳蹖趩赖 賲蹖鈥屭┵堌簇� 鬲丕 丌賳趩赖 讴赖 丕賵 芦丌乇賲丕賳 夭赖丿[8]禄 賲蹖鈥屬嗀з呚� 乇丕 亘乇乇爻蹖 賵 鬲亘蹖蹖賳 讴賳丿. 丿乇 賳诏丕赖 賳蹖趩赖 丌乇賲丕賳 夭赖丿貙 亘赖 胤賵乇 讴賱蹖 丌賳鈥屭堎喞� 賳诏乇卮蹖 丕爻鬲 讴赖 夭賳丿诏蹖貙 睾乇蹖夭赖鈥尷地й� 胤亘蹖毓蹖 丕賳爻丕賳 賵 丌賳鈥屭喞� 讴赖 丕蹖賳鈥屫地з嗃� [丿賳蹖賵蹖] 丕爻鬲 乇丕 亘蹖鈥屫ж必藏� 賲蹖鈥屫з嗂ж必� 賵 亘丕 禺賵丕乇丿丕卮鬲賽 鬲賳丿乇爻鬲蹖貙 卮丕丿讴丕賲蹖 賵 賱匕鬲賽 丕蹖賳鈥屫地з嗃屫� 丕賳爻丕賳 乇丕 賳爻亘鬲 亘赖 丌賳鈥尷地� 亘丿亘蹖賳 爻丕禺鬲赖 賵 亘赖 噩丕蹖 丌賳鈥尷地ж� 丕賵 乇丕 亘赖 夭賳丿诏蹖 丿乇 噩赖丕賳 丿蹖诏乇 賵 賱匕鬲鈥尷地й屬� 丌賳鈥屫地з嗃� 賮乇丕 賲蹖鈥屫堌з嗀�. 亘乇 亘賳蹖丕丿 丌乇賲丕賳 夭赖丿 鬲賵丕賳丕蹖蹖貙 賵丕賱丕鬲亘丕乇蹖貙 鬲賳丿乇爻鬲蹖貙 卮丕丿讴丕賲蹖貙 孬乇賵鬲鈥屬呝嗀� 賵 赖乇 丌賳鈥屭喞� 讴赖 丕乇夭卮鈥尷地й屬� 賵丕賱丕鬲亘丕乇丕賳 賵 爻乇賵乇丕賳 丕爻鬲貙 芦亘丿禄 賵 芦诏賳丕赖鈥屫①勝堌� 丕爻鬲 賵 丿乇 賲賯丕亘賱貙 賳丕鬲賵丕賳蹖貙 亘蹖賲丕乇蹖貙 囟毓賮貙 賮賯乇 賵 賮乇賵鬲賳蹖貙 芦禺賵亘禄 賵 芦丕禺賱丕賯蹖禄 丕爻鬲. 賳蹖趩赖 亘乇 丕蹖賳 亘丕賵乇 丕爻鬲 讴赖 丌乇賲丕賳 夭赖丿 丌賳噩丕 倬丿蹖丿 丌賲丿 讴赖 丕賳爻丕賳賽 亘丿賵噩丿丕賳 賵 丿乇 毓匕丕亘貙 讴賵卮蹖丿 鬲丕 丿賱蹖賱蹖 亘乇丕蹖 乇賳噩 賵 毓匕丕亘 禺賵丿 亘蹖丕亘丿. 丕蹖賳 丿賱蹖賱 乇丕 讴卮蹖卮賽 夭丕赖丿 [夭丕赖丿賽 爻賳鬲賽 蹖赖賵丿蹖-賲爻蹖丨蹖] 亘赖 丕賳爻丕賳 賲蹖鈥屫地� 賵 丿乇 賵丕賯毓 丿賱蹖賱蹖 亘乇丕蹖 乇賳噩 賵 毓匕丕亘賽 丕賳爻丕賳賽 亘丿賵噩丿丕賳 賲蹖鈥屫必ж簇�: 芦诏賳丕赖 丿乇 亘乇丕亘乇 禺丿丕禄. 丕賵 睾乇蹖夭赖鈥尷地� 賵 乇丕賳赖鈥尷地й� 噩爻賲丕賳蹖賽 丕賳爻丕賳 乇丕 亘丿貙 诏賳丕赖鈥屫①勝堌� 賵 亘蹖鈥屫ж必藏� 賲蹖鈥屫堌з嗀� 賵 丕賳爻丕賳 乇丕 亘赖 丕蹖賲丕賳 亘赖 禺丿丕蹖蹖 賮乇丕賲蹖鈥屫堌з嗀� 讴赖 丿乇 亘乇丕亘乇 乇賳噩貙 亘丿亘禺鬲蹖 賵 賳丕卮丕丿賲丕賳蹖賽 丕蹖賳鈥屫地з嗃屬� 丕賳爻丕賳貙 亘赖 丕賵 爻毓丕丿鬲賽 丕購禺乇賵蹖 乇丕 倬丕丿丕卮 賲蹖鈥屫地�. 讴卮蹖卮 夭丕赖丿 亘赖 丕賳爻丕賳 賲蹖鈥屫①呝堌藏� 讴赖 禺賵丿 乇丕 亘赖 爻亘亘 丿丕卮鬲賳賽 睾乇蹖夭赖鈥尷地й� 胤亘蹖毓蹖賽 丕賳爻丕賳蹖 爻乇夭賳卮 讴賳丿 賵 禺胤丕讴丕乇 賵 诏賳丕赖鈥屭┴ж� 亘卮賲丕乇丿 賵 丕夭 丕蹖賳 亘丕亘鬲 亘丕 卮乇賲爻丕乇蹖 丿乇 亘乇丕亘乇 禺丿丕賵賳丿 芦丕丨爻丕爻 诏賳丕赖禄 讴賳丿 賵 丕夭 丿乇诏丕赖 丕賵 胤賱亘 亘禺卮卮 讴賳丿. 亘丿蹖賳鈥屫必屫� 丌乇賲丕賳 夭赖丿 趩賳蹖賳 賵毓丿赖 賲蹖鈥屫地� 讴赖 丕賳爻丕賳賽 囟毓蹖賮 賵 賳丕鬲賵丕賳 丿乇 亘赖卮鬲 鬲賵丕賳丕 賵 賳蹖乇賵賲賳丿 賲蹖鈥屭必� 賵 丕賳爻丕賳 賮賯蹖乇 賵 亘丿亘禺鬲貙 丿乇 亘赖卮鬲 孬乇賵鬲鈥屬呝嗀� 賵 卮丕丿讴丕賲 賲蹖鈥屫促堌� 賵 丿乇 賵丕賯毓 鬲賵囟蹖丨 賵 鬲賵噩蹖赖蹖 亘乇丕蹖 乇賳噩賽 丕蹖賳鈥屫地з嗃� 丌賳丕賳 賮乇丕赖賲 賲蹖鈥屫①堌必�
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丕賮夭賵賳 亘乇 丕蹖賳貙 倬丕賮卮丕乇蹖 亘乇 丕亘毓丕丿 丕丿亘蹖 賲鬲賳 賵 亘赖 丨丕卮蹖赖 乇丕賳丿賳賽 丕亘毓丕丿 賮賱爻賮蹖賽 丌賳 亘丕毓孬 卮丿赖 丕爻鬲 讴赖 丿乇 亘爻蹖丕乇蹖 丕夭 賲賵丕乇丿 丿乇蹖丕賮鬲賽 賲毓賳丕蹖賽 丿賯蹖賯賽 賲鬲賳 賵 亘赖 賵蹖跇赖 賮赖賲賽 丕蹖丿赖鈥尷地й� 賮賱爻賮蹖賽 丌賳 賳蹖夭 亘乇丕蹖 禺賵丕賳賳丿赖 丿卮賵丕乇 賵 趩赖鈥屫ㄘ池� 亘赖 讴賱蹖 賳丕賲賲讴賳 亘丕卮丿. 丿乇 賵丕賯毓 鬲賵噩赖 亘蹖卮 丕夭 丕賳丿丕夭赖 丌卮賵乇蹖 亘赖 噩賳亘踿 丕丿亘蹖賽 丌孬丕乇 賳蹖趩赖 賵 夭蹖亘丕蹖蹖 賲鬲賳賽 鬲乇噩賲赖貙 賵 丕賱亘鬲赖 倬丕賮卮丕乇蹖 丕賵 亘乇 亘赖 讴丕乇诏蹖乇蹖賽 賵丕跇诏丕賳賽 賮丕乇爻蹖 爻乇赖貙 诏丕赖 亘禺卮鈥尷地й屰� 丕夭 鬲乇噩賲赖鈥屸€尷地й� 丕賵 乇丕 爻禺鬲鈥屫堌з嗀� 丿卮賵丕乇貙 诏賳诏 賵 趩赖鈥屫ㄘ池� 亘赖 讴賱蹖 賳丕丿乇爻鬲 讴乇丿赖 丕爻鬲. 丕蹖賳 丕賲乇 亘赖 诏賵賳赖鈥屫й屫池� 讴赖 丕賲乇賵夭赖 趩赖鈥屫ㄘ池� 讴赖 亘赖 丿賱蹖賱 赖賲蹖賳 鬲乇噩賲赖鈥尷地ж� 賳赖 鬲賳赖丕 亘爻蹖丕乇蹖 丕夭 丕賳丿蹖卮赖鈥尷地й� 賳蹖趩赖 丿乇 噩丕賲毓赖 賲丕 亘丿 賮赖賲蹖丿赖 卮丿赖鈥屫з嗀� 亘賱讴赖 亘赖 胤賵乇 讴賱蹖 賳蹖趩赖 亘赖 毓賳賵丕賳 賮蹖賱爻賵賮蹖 丿卮賵丕乇貙 倬蹖趩蹖丿赖 賵 趩赖 亘爻丕 賲亘赖賲 賵 倬乇蹖卮丕賳鈥屭� 卮賳丕禺鬲赖 卮丿赖 丕爻鬲踿 丨丕賱 丌賳讴赖 亘赖 诏賵丕赖 丌賳丕賳 讴赖 亘丕 夭亘丕賳 丌賱賲丕賳蹖 丌卮賳丕蹖蹖 丿丕乇賳丿貙 賳賵卮鬲赖鈥尷地й� 賳蹖趩赖 丿乇 毓蹖賳 丌賳讴赖 跇乇賮 賵 丿賯蹖賯 赖爻鬲賳丿貙 乇賵丕賳 賵 亘赖 丿賵乇 丕夭 倬蹖趩蹖丿诏蹖 賵 丕亘赖丕賲 赖爻鬲賳丿 賵 丕賳丿蹖卮赖鈥尷地й� 丕賵 亘丕 丌賳讴赖 毓賲蹖賯 賵 倬乇賲睾夭 赖爻鬲賳丿貙 赖乇诏夭 賲亘赖賲 賵 賳丕乇賵卮賳 賳蹖爻鬲賳丿. 亘赖 毓賳賵丕賳 賲孬丕賱 丿乇 赖賲蹖賳 讴鬲丕亘 芦鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯禄貙 亘丕乇赖丕 倬蹖卮 丌賲丿 讴赖 賲賳 賲毓賳丕蹖 亘禺卮鈥尷地й屰� 丕夭 鬲乇噩賲赖 乇丕 亘丕 丕蹖賳鈥屭├� 趩賳丿蹖賳 賵 趩賳丿亘丕乇 禺賵丕賳丿賲貙 丿乇賳蹖丕賮鬲賲貨 丕賲丕 亘丕 乇噩賵毓 亘赖 賲鬲賳賽 鬲乇噩賲赖 丕賳诏賱蹖爻蹖 亘赖 乇丕丨鬲蹖 賵 亘丕 蹖讴 亘丕乇 禺賵丕賳丿賳 亘赖 賲毓賳丕蹖 賲鬲賳 倬蹖 亘乇丿賲. 丕賱亘鬲赖 亘丕蹖丿 丕卮丕乇赖 讴乇丿 讴赖 丕蹖賳 賲賵囟賵毓 賲蹖鈥屫堌з嗀� 賳丕卮蹖 丕夭 讴丕爻鬲蹖鈥尷地й� 爻丕禺鬲丕乇蹖賽 夭亘丕賳 賮丕乇爻蹖貙 诏爻鬲乇赖 賳丕讴丕賮蹖賽 賵丕跇诏丕賳 丌賳貙 賵 賳蹖夭毓丿賲賽 丌卮賳丕蹖蹖賽 讴丕賮蹖賽 禺賵丕賳賳丿赖 亘丕 夭亘丕賳 賮丕乇爻蹖 賳蹖夭 亘丕卮丿
倬蹖鈥屬嗁堌簇€尷地�
1. aphoristic
2. slave morality
3. master morality
4. ressentiment
5. guilt
6. bad conscience
7. punishment
8. Ascetic Ideal
噩賵蹖賳丿赖 賵 倬丕蹖賳丿赖 亘丕卮蹖丿
丕賲蹖賳 丿乇爻鬲蹖
February 5, 2024
丕夭 讴鬲丕亘 禺蹖賱蹖 蹖丕丿 诏乇賮鬲賲 禺蹖賱蹖貙 鬲賮爻蹖乇 赖丕蹖 夭蹖丕丿蹖 丿丕乇赖 賵 賲蹖卮赖 賯卮賳诏 鬲丨賱蹖賱卮 讴乇丿 貙 丕賵賱 讴赖 亘诏賲 賲丕 蹖赖 诏乇賵赖 丿丕乇蹖賲 讴赖 丿丕乇蹖賲 氐賮丨赖 亘赖 氐賮丨赖 讴鬲丕亘 乇賵 賲蹖禺賵賳蹖賲 賵 鬲丨賱蹖賱 賲蹖讴賳蹖賲 赖乇 倬丕乇丕诏乇丕賮 乇賵 賲蹖鬲賵賳蹖丿 毓囟賵 诏乇賵赖 賲賵賳 卮蹖丿 丕诏赖 丕夭 賮賱爻賮赖 禺賵卮鬲賵賳 賲蹖丕丿. 賱蹖賳讴 鬲賱诏乇丕賲 诏乇賵赖賲賵賳
丿賵賲 丕蹖賳 讴赖 鬲賵蹖 丕蹖賳 讴鬲丕亘 賳蹖趩赖 禺蹖賱蹖 爻賮爻胤赖 讴乇丿赖 賵 亘丕 賵丕跇赖 赖丕 亘丕夭蹖 讴乇丿赖 賵 爻毓蹖 讴乇丿赖 賮賱爻賮赖 賮讴乇蹖 禺賵丿卮賵 亘赖 賲禺丕胤亘 赖丕卮 丕賱賯丕 讴賳赖.丿賵賲 丕蹖賳 讴赖 禺蹖賱蹖 讴鬲丕亘 亘毓囟蹖 噩丕赖丕卮 毓賱蹖 乇睾賲 丕蹖賳 讴丕乇 賳蹖趩赖 賳讴鬲赖 赖丕蹖 馗乇蹖賮 丿丕乇赖 讴赖 亘丕 賳蹖趩赖 丌丿賲 賲賵丕賮賯 賲蹖卮赖 賳馗乇卮 賵 丿蹖丿 丌丿賲 乇賵 亘赖 讴賱 鬲睾蹖蹖乇 賲蹖丿赖.
讴鬲丕亘 乇賵 禺蹖賱蹖 禺蹖賱蹖 丿賵爻鬲 丿丕卮鬲賲.
丿賵賲 丕蹖賳 讴赖 鬲賵蹖 丕蹖賳 讴鬲丕亘 賳蹖趩赖 禺蹖賱蹖 爻賮爻胤赖 讴乇丿赖 賵 亘丕 賵丕跇赖 赖丕 亘丕夭蹖 讴乇丿赖 賵 爻毓蹖 讴乇丿赖 賮賱爻賮赖 賮讴乇蹖 禺賵丿卮賵 亘赖 賲禺丕胤亘 赖丕卮 丕賱賯丕 讴賳赖.丿賵賲 丕蹖賳 讴赖 禺蹖賱蹖 讴鬲丕亘 亘毓囟蹖 噩丕赖丕卮 毓賱蹖 乇睾賲 丕蹖賳 讴丕乇 賳蹖趩赖 賳讴鬲赖 赖丕蹖 馗乇蹖賮 丿丕乇赖 讴赖 亘丕 賳蹖趩赖 丌丿賲 賲賵丕賮賯 賲蹖卮赖 賳馗乇卮 賵 丿蹖丿 丌丿賲 乇賵 亘赖 讴賱 鬲睾蹖蹖乇 賲蹖丿赖.
讴鬲丕亘 乇賵 禺蹖賱蹖 禺蹖賱蹖 丿賵爻鬲 丿丕卮鬲賲.
October 26, 2016
Chronology
Introduction & Notes
Note on the Text and Translation
Further Reading
--Preface
--First Essay: 'Good and Evil', 'Good and Bad'
--Second Essay: 'Guilt', 'Bad Conscience' and Related Matters
--Third Essay: What Do Ascetic Ideals Mean?
Notes
Introduction & Notes
Note on the Text and Translation
Further Reading
--Preface
--First Essay: 'Good and Evil', 'Good and Bad'
--Second Essay: 'Guilt', 'Bad Conscience' and Related Matters
--Third Essay: What Do Ascetic Ideals Mean?
Notes
May 12, 2020
螠蔚 伪蟺位维 位蠈纬喂伪
螚 蔚尉苇纬蔚蟻蟽畏 蟿蠅谓 未慰蠉位蠅谓 蟽蟿畏谓 畏胃喂魏萎 尉蔚魏喂谓维蔚喂 蠈蟿伪谓 畏 渭谓畏蟽喂魏伪魏委伪 (ressentiment) 苇纬喂谓蔚 畏 委未喂伪 未畏渭喂慰蠀蟻纬蠈蟼 伪尉喂蠋谓. 危蔚 蟿苇蟿慰喂伪 蠈谓蟿伪, 蟽蟿伪 慰蟺慰委伪 伪蟺伪纬慰蟻蔚蠉蔚蟿伪喂 畏 伪位畏胃喂谓萎 伪谓蟿委未蟻伪蟽畏, 未畏位伪未萎 畏 伪谓蟿委未蟻伪蟽畏 蟿畏蟼 未畏渭喂慰蠀蟻纬喂魏萎蟼 蟺蟻维尉畏蟼, 畏 渭谓畏蟽喂魏伪魏委伪 尾蟻委蟽魏蔚喂 伪谓蟿伪渭慰喂尾萎 渭蠈谓慰 蟽蔚 渭喂伪 蠁伪谓蟿伪蟽喂伪魏萎 蔚魏未委魏畏蟽畏. 螘谓蠋 魏维胃蔚 蔚蠀纬蔚谓萎蟼 畏胃喂魏萎 蟺畏纬维味蔚喂 伪蟺蠈 渭委伪 胃蟻喂伪渭尾蔚蠀蟿喂魏萎 魏伪蟿维蠁伪蟽畏 蟽蟿慰谓 蔚伪蠀蟿蠈 蟿畏蟼, 畏 畏胃喂魏萎 蟿蠅谓 未慰蠉位蠅谓 尉蔚魏喂谓维 蟺维谓蟿伪 伪蟺蠈 蟿畏谓 伪谓蟿委未蟻伪蟽畏 蟽蔚 魏维蟿喂 "蔚尉蠅蟿蔚蟻喂魏蠈", 未喂伪蠁慰蟻蔚蟿喂魏蠈 伪蟺蠈 蟿慰蠀蟼 委未喂慰蠀蟼, 蟽蔚 魏维蟿喂 蟺慰蠀 未蔚谓 蔚委谓伪喂 慰 蔚伪蠀蟿蠈蟼 蟿慰蠀蟼. 螒蟺蠈 伪蠀蟿萎 蟿畏谓 蟽蟿蔚委蟻伪 维蟻谓畏蟽畏 蟺畏纬维味慰蠀谓 慰喂 蟺蟻维尉蔚喂蟼 蟿慰蠀蟼. 螒蠀蟿萎 畏 伪谓蟿喂蟽蟿蟻慰蠁萎 蟿慰蠀 尾位苇渭渭伪蟿慰蟼, 伪蠀蟿萎 畏 伪谓维纬魏畏 谓伪 魏伪蟿蔚蠀胃蠀谓胃蔚委 蟺蟻慰蟼 蟿伪 苇尉蠅 伪谓蟿委 谓伪 魏慰喂蟿维尉蔚喂 渭苇蟽伪 蟿慰蠀, 蟽蟿慰谓 蔚伪蠀蟿蠈 蟿慰蠀, 伪蟺慰蟿蔚位蔚委 蟿畏谓 慰蠀蟽委伪 蟿畏蟼 渭谓畏蟽喂魏伪魏委伪蟼. 螚 畏胃喂魏萎 蟿蠅谓 未慰蠉位蠅谓 蠂蟻蔚喂维味蔚蟿伪喂 蟺蟻喂谓 伪蟺' 蠈位伪 苇谓伪谓 魏蠈蟽渭慰 苇尉蠅 伪蟺蠈 伪蠀蟿萎谓, "蔚蠂胃蟻喂魏蠈". 围蟻蔚喂维味蔚蟿伪喂, 伪蟺蠈 维蟺慰蠄畏 蠁蠀蟽喂慰位慰纬委伪蟼, 蔚尉蠅蟿蔚蟻喂魏维 蔚蟻蔚胃委蟽渭伪蟿伪 纬喂伪 谓伪 未蟻维蟽蔚喂- 畏 未蟻维蟽畏 蟿畏蟼 蔚委谓伪喂 魏伪蟿维 尾维蟽畏 伪谓蟿委未蟻伪蟽畏. 螘谓蟿蔚位蠋蟼 伪谓蟿委蟽蟿蟻慰蠁伪, 畏 畏胃喂魏萎 蟿蠅谓 蔚蠀纬蔚谓蠋谓 未蟻伪 魏伪喂 伪谓伪蟺蟿蠉蟽蟽蔚蟿伪喂 伪蠀胃蠈蟻渭畏蟿伪, 未蔚谓 纬蠀蟻蔚蠉蔚喂 魏维蟿喂 蔚尉蠅蟿蔚蟻喂魏蠈 蟺伪蟻维 渭蠈谓慰 纬喂伪 谓伪 蟺蔚喂 谓伪喂 蟽蟿慰谓 蔚伪蠀蟿蠈 蟿畏蟼 渭蔚 伪魏蠈渭伪 蟺喂蠈 蟺慰位蠉 蔚蠀纬谓蠅渭慰蟽蠉谓畏 魏伪喂 蠂伪蟻维.
螚 蔚尉苇纬蔚蟻蟽畏 蟿蠅谓 未慰蠉位蠅谓 蟽蟿畏谓 畏胃喂魏萎 尉蔚魏喂谓维蔚喂 蠈蟿伪谓 畏 渭谓畏蟽喂魏伪魏委伪 (ressentiment) 苇纬喂谓蔚 畏 委未喂伪 未畏渭喂慰蠀蟻纬蠈蟼 伪尉喂蠋谓. 危蔚 蟿苇蟿慰喂伪 蠈谓蟿伪, 蟽蟿伪 慰蟺慰委伪 伪蟺伪纬慰蟻蔚蠉蔚蟿伪喂 畏 伪位畏胃喂谓萎 伪谓蟿委未蟻伪蟽畏, 未畏位伪未萎 畏 伪谓蟿委未蟻伪蟽畏 蟿畏蟼 未畏渭喂慰蠀蟻纬喂魏萎蟼 蟺蟻维尉畏蟼, 畏 渭谓畏蟽喂魏伪魏委伪 尾蟻委蟽魏蔚喂 伪谓蟿伪渭慰喂尾萎 渭蠈谓慰 蟽蔚 渭喂伪 蠁伪谓蟿伪蟽喂伪魏萎 蔚魏未委魏畏蟽畏. 螘谓蠋 魏维胃蔚 蔚蠀纬蔚谓萎蟼 畏胃喂魏萎 蟺畏纬维味蔚喂 伪蟺蠈 渭委伪 胃蟻喂伪渭尾蔚蠀蟿喂魏萎 魏伪蟿维蠁伪蟽畏 蟽蟿慰谓 蔚伪蠀蟿蠈 蟿畏蟼, 畏 畏胃喂魏萎 蟿蠅谓 未慰蠉位蠅谓 尉蔚魏喂谓维 蟺维谓蟿伪 伪蟺蠈 蟿畏谓 伪谓蟿委未蟻伪蟽畏 蟽蔚 魏维蟿喂 "蔚尉蠅蟿蔚蟻喂魏蠈", 未喂伪蠁慰蟻蔚蟿喂魏蠈 伪蟺蠈 蟿慰蠀蟼 委未喂慰蠀蟼, 蟽蔚 魏维蟿喂 蟺慰蠀 未蔚谓 蔚委谓伪喂 慰 蔚伪蠀蟿蠈蟼 蟿慰蠀蟼. 螒蟺蠈 伪蠀蟿萎 蟿畏谓 蟽蟿蔚委蟻伪 维蟻谓畏蟽畏 蟺畏纬维味慰蠀谓 慰喂 蟺蟻维尉蔚喂蟼 蟿慰蠀蟼. 螒蠀蟿萎 畏 伪谓蟿喂蟽蟿蟻慰蠁萎 蟿慰蠀 尾位苇渭渭伪蟿慰蟼, 伪蠀蟿萎 畏 伪谓维纬魏畏 谓伪 魏伪蟿蔚蠀胃蠀谓胃蔚委 蟺蟻慰蟼 蟿伪 苇尉蠅 伪谓蟿委 谓伪 魏慰喂蟿维尉蔚喂 渭苇蟽伪 蟿慰蠀, 蟽蟿慰谓 蔚伪蠀蟿蠈 蟿慰蠀, 伪蟺慰蟿蔚位蔚委 蟿畏谓 慰蠀蟽委伪 蟿畏蟼 渭谓畏蟽喂魏伪魏委伪蟼. 螚 畏胃喂魏萎 蟿蠅谓 未慰蠉位蠅谓 蠂蟻蔚喂维味蔚蟿伪喂 蟺蟻喂谓 伪蟺' 蠈位伪 苇谓伪谓 魏蠈蟽渭慰 苇尉蠅 伪蟺蠈 伪蠀蟿萎谓, "蔚蠂胃蟻喂魏蠈". 围蟻蔚喂维味蔚蟿伪喂, 伪蟺蠈 维蟺慰蠄畏 蠁蠀蟽喂慰位慰纬委伪蟼, 蔚尉蠅蟿蔚蟻喂魏维 蔚蟻蔚胃委蟽渭伪蟿伪 纬喂伪 谓伪 未蟻维蟽蔚喂- 畏 未蟻维蟽畏 蟿畏蟼 蔚委谓伪喂 魏伪蟿维 尾维蟽畏 伪谓蟿委未蟻伪蟽畏. 螘谓蟿蔚位蠋蟼 伪谓蟿委蟽蟿蟻慰蠁伪, 畏 畏胃喂魏萎 蟿蠅谓 蔚蠀纬蔚谓蠋谓 未蟻伪 魏伪喂 伪谓伪蟺蟿蠉蟽蟽蔚蟿伪喂 伪蠀胃蠈蟻渭畏蟿伪, 未蔚谓 纬蠀蟻蔚蠉蔚喂 魏维蟿喂 蔚尉蠅蟿蔚蟻喂魏蠈 蟺伪蟻维 渭蠈谓慰 纬喂伪 谓伪 蟺蔚喂 谓伪喂 蟽蟿慰谓 蔚伪蠀蟿蠈 蟿畏蟼 渭蔚 伪魏蠈渭伪 蟺喂蠈 蟺慰位蠉 蔚蠀纬谓蠅渭慰蟽蠉谓畏 魏伪喂 蠂伪蟻维.
June 22, 2023
Nietzsche is considered one of the most influential and innovative philosophers in history, and his work has had a major impact on many different fields, including psychology. Throughout his work, Nietzsche examines themes such as human nature, the mind, the will to power, and morality, all of which are relevant to the field of psychology.
One of Nietzsche's main contributions to psychology lies in his concept of the will to power. For Nietzsche, the will to power is the fundamental force that drives all human actions and behaviors. It is a kind of energy that is directed towards objectives and that can be both positive and negative. This concept has been very influential in modern psychology, particularly in the psychology of motivation and personality.
Nietzsche's idea that the will to power is the essence of life has also led to the creation of a branch of psychology known as assertiveness psychology. According to this theory, people's motivation is based on their need to assert themselves and to achieve a sense of power and control in the world. Self-affirmation is a process that involves a person's desire to assert their own identity and to establish successful relationships with others.
Furthermore, Nietzsche also made a huge impact on the understanding of human nature. He criticized the idea that there are universal rules or principles that govern human conduct and that all individuals must follow. Instead, he argued that human nature is complex, diverse, and changing, and that people must find their own path to fulfillment and meaning. This approach has been very influential in clinical psychology, since it has led to the creation of personalized therapies focused on the individual needs of the patient.
Nietzsche's concept that self-inquiry and self-reflection can be important ways of gaining greater insight into oneself and about oneself has also had a significant impact on psychology. Nietzsche emphasizes that self-knowledge is essential for self-realization and that sometimes the truth is not always easy to accept. This perspective has been very important in the field of humanistic psychology, which prioritizes the importance of self-knowledge and personal growth as the main goals of therapy.
Another important theme in Nietzsche's work is the idea of perspectivism, according to which our understanding of the world is intrinsically linked to the perspective from which it is observed. This idea has led to the creation of a new branch of psychology called constructivist psychology, which questions the idea that reality is objective and can be understood universally. The constructivist approach highlights the importance of the individual interpretation of the facts and the need to understand the personal situation of each individual.
Nietzsche's theory of the will to power has also been used to explain human behavior in the social sphere. In particular, psychologists use this theory to explain social hierarchy and the search for power and status within society. It has also been used to explain group dynamics, especially how individuals can be part of groups and follow group norms and goals.
In conclusion, Nietzsche has had a significant influence on the field of psychology. Some of his most important contributions include the idea of the will to power as the fundamental force behind human behavior, his view of human nature as complex and diverse, his emphasis on the importance of self-knowledge and self-reflection, and his perspective on perspectivism. Nietzsche's theory has been used to explain many aspects of human behavior, from motivation and personality to social behavior and group dynamics. Overall, Nietzsche has been an influential philosopher, helping to shape our understanding of human nature and leading to a greater understanding of psychology.
One of Nietzsche's main contributions to psychology lies in his concept of the will to power. For Nietzsche, the will to power is the fundamental force that drives all human actions and behaviors. It is a kind of energy that is directed towards objectives and that can be both positive and negative. This concept has been very influential in modern psychology, particularly in the psychology of motivation and personality.
Nietzsche's idea that the will to power is the essence of life has also led to the creation of a branch of psychology known as assertiveness psychology. According to this theory, people's motivation is based on their need to assert themselves and to achieve a sense of power and control in the world. Self-affirmation is a process that involves a person's desire to assert their own identity and to establish successful relationships with others.
Furthermore, Nietzsche also made a huge impact on the understanding of human nature. He criticized the idea that there are universal rules or principles that govern human conduct and that all individuals must follow. Instead, he argued that human nature is complex, diverse, and changing, and that people must find their own path to fulfillment and meaning. This approach has been very influential in clinical psychology, since it has led to the creation of personalized therapies focused on the individual needs of the patient.
Nietzsche's concept that self-inquiry and self-reflection can be important ways of gaining greater insight into oneself and about oneself has also had a significant impact on psychology. Nietzsche emphasizes that self-knowledge is essential for self-realization and that sometimes the truth is not always easy to accept. This perspective has been very important in the field of humanistic psychology, which prioritizes the importance of self-knowledge and personal growth as the main goals of therapy.
Another important theme in Nietzsche's work is the idea of perspectivism, according to which our understanding of the world is intrinsically linked to the perspective from which it is observed. This idea has led to the creation of a new branch of psychology called constructivist psychology, which questions the idea that reality is objective and can be understood universally. The constructivist approach highlights the importance of the individual interpretation of the facts and the need to understand the personal situation of each individual.
Nietzsche's theory of the will to power has also been used to explain human behavior in the social sphere. In particular, psychologists use this theory to explain social hierarchy and the search for power and status within society. It has also been used to explain group dynamics, especially how individuals can be part of groups and follow group norms and goals.
In conclusion, Nietzsche has had a significant influence on the field of psychology. Some of his most important contributions include the idea of the will to power as the fundamental force behind human behavior, his view of human nature as complex and diverse, his emphasis on the importance of self-knowledge and self-reflection, and his perspective on perspectivism. Nietzsche's theory has been used to explain many aspects of human behavior, from motivation and personality to social behavior and group dynamics. Overall, Nietzsche has been an influential philosopher, helping to shape our understanding of human nature and leading to a greater understanding of psychology.
January 25, 2022
Three essays each coherent. This is Nietzsche's best work. Almost all of his major ideas lurk within this book. I would recommend the audio version. There's just something about Nietzsche that when he's read aloud you just feel the contempt and frustration you know he has for mankind and even the reader of his book.
He'll say the world needs artist and poets. He feels his truths and the reader feels them too. There's good and there's bad with Nietzsche. He has special dislike for women and feminism which even transcends the time period he's writing in. I could probably identify 10 statements through out the book that even a modern day misogynist would blush at. I hope that doesn't stop modern readers from reading this short masterpiece of a work.
Everything we know is tinted by our current context, its history and our expectations. Nietzsche does say in the book that most of philosophy is ahistorical, but in order to understand the proper context history must first be understood. (One of my favorite statements made by modern day homophobes often in the guise of religion is "marriage is between a man and a woman and it was Adam and Eve in the Garden of Eden not Adam and Steve". They always forget to mention the talking snake, and they were right when they made it a tautology, but, unfortunately for them, the world has moved and now it's 'marriage is between consenting adults' and there is a new tautology in play).
The theme that really ties all three essays together is that 'man prefers the will to nihilism more than the will to nothing'. The Christian (and Nietzsche seems to focus mostly on the most popular religion in Western Europe at that time) is the most nihilistic person of all for they have outsourced their morality to somebody else. Who truly acts for the good? The person who is promised an eternal life for performing according to scripture or the person who does the good for its own sake. Nietzsche is not a nihilist. He has a system and he defends them within these three essays.
"There are no truths, there are only perspectives" leading to the 'free spirit' as he said in the third essay, and in the first essay (or maybe the second?) he says what free spirit would actually do wrong because he has no God keeping him from acting wrongly? Almost none! The more inclusive set of beliefs that include the other inferior systems (a recursive process of sorts) give his rank order of being leading to his 'perspectivism' of truth and keeping out of a nihilistic trap.
He's really clued into the 'pernicious teleological' way for thinking that permeates society today. He illustrates by saying "the hand was made to grasp" after all that's what we do with it. The world gives but it also takes. Idle chatter distracts. He does obliquely mention his solution of 'modified poverty' (my words) for the fulfillment of a philosopher (artist, poet, or even a regular human like me). The philosopher should only have the bare minimum necessary to survive and the rest is too much (this will be another spot where he makes a gratuitous misogynistic statement which adds nothing to the point) and ends up taking more than giving (except for the gratuitous statement against women I have hearitly endorsed this advice for my life).
He has hints of his 'eternal return' within the second essay. But he only takes it as far as the absolute determination of the world. He knows man is an animal but quotes Spencer ('survival of the fittest') more than Darwin (or Huxely, Darwin's bulldog). He's definitely got a book that Nazis could embraced if they ignore the parts they don't like. He is not anti-Semite (he goes out of his way to attack the anti-Semites), but he does state the last great man was Napoleon, and Germans after 1930 could put Hitler within Nietsche's context of greatness. This book surprised me by how much what the Nazis thought could fit into this book with a little bit of editing.
"Will to Power" is a term people love to throw out when discussing Nietzsche. Nobody gets it right. I suspect even Nietzsche doesn't always know what he means by it. But, in the context of some of the book, he will say "man's instinct to freedom or what I call 'will to power'". Nietzsche doesn't believe in 'free will' as originally defined by St. Augustine because St. Augustine uses it for man analogously to God creating the universe. The 'will' is more in line with that which contain all of our feelings, passions, and emotions, the Dionysian man, our rational intuitions of sorts. The power is our drive (or driving, because Nietzsche would say we are always becoming we never are). Our drive comes about because everything that is must maintain itself and strives to conquer what is beyond it. (That's why Nietzsche calls out Napoleon as he does. That's why the Nazis would have embraced this book because Hitler would be their ideal man. Their aesthetic priest).
Man is an animal and thus has the instincts of an animal. Debt and Guilt (apparently practically the same word in German) are the onus society puts on us. Historically, cutting off someone's arm would compensate for my loss. As if, their suffering would make me better. That's how religion gets started. The ultimate Christian sacrifice is of course Jesus on the Cross as payment. Of course, Nietzsche calls all of this bunk. Everything up til know has been designed in such a way to take away our 'instinct of freedom' or our 'will to power'. The masters have been enslaved by the slaves (the Roman Nobels by the Jews according to Nietzsche). Our system of values have been turned upside down where the pitifiul, the needy, and the vulgar has been made the nobel, the good and the hoped for.
Nietzsche is clear. Man took a wrong turn after Homer. Truth (or the best perspective) is disclosed to man by appearance. It's not necessarily to have a Copernican Revolution of the Mind (he quotes Kant surprisingly often and actually in flattering ways) or to think that Plato's Cave with ideal forms is helpful. Truth is not correctness.
There are clear links to existentialism running throughout this book. Man is absolutely responsible for his own actions because of his freedom that he is given (according to him). Man first historically has created someone to blame (this is another one of the 10 times he'll single out women in a misogynistic way) thus leading to religion and probably psychiatrists. The hermeneutics of suspicion used by Nietzsche are clearly borrowed by the early 20th century psychoanalysts and this book shows why.
It's not what we see when we look at the great piece of art, but it's what the artist thinks. That forms the basis of his aesthetic ideal. They are going to lead us out of the wilderness.
I don't like most of what Nietzsche says, but I love his thought process. I'm glad that Republicans don't like him because they falsely see him as a Nihilist (but he surely is an Atheist), and they would be able to argue their viewpoints from a stronger perspective if they would take the time to read a masterpiece like this (Nietzsche knows how to 'feel' his way to the best perspective and in no uncertain terms he like the Republicans put the onus on the individual, and they would discount time and chance and say that government (or society) is the problem not the solution and most of all would never think "there but for the grace of the universe go I" since they both think the absolute freedom trumps equality almost always ). I suspect Nietzsche never wrote anything more coherent than this book of essays, but he's always worth reading and I would recommend this book because of the depth and cohesion within the book.
He'll say the world needs artist and poets. He feels his truths and the reader feels them too. There's good and there's bad with Nietzsche. He has special dislike for women and feminism which even transcends the time period he's writing in. I could probably identify 10 statements through out the book that even a modern day misogynist would blush at. I hope that doesn't stop modern readers from reading this short masterpiece of a work.
Everything we know is tinted by our current context, its history and our expectations. Nietzsche does say in the book that most of philosophy is ahistorical, but in order to understand the proper context history must first be understood. (One of my favorite statements made by modern day homophobes often in the guise of religion is "marriage is between a man and a woman and it was Adam and Eve in the Garden of Eden not Adam and Steve". They always forget to mention the talking snake, and they were right when they made it a tautology, but, unfortunately for them, the world has moved and now it's 'marriage is between consenting adults' and there is a new tautology in play).
The theme that really ties all three essays together is that 'man prefers the will to nihilism more than the will to nothing'. The Christian (and Nietzsche seems to focus mostly on the most popular religion in Western Europe at that time) is the most nihilistic person of all for they have outsourced their morality to somebody else. Who truly acts for the good? The person who is promised an eternal life for performing according to scripture or the person who does the good for its own sake. Nietzsche is not a nihilist. He has a system and he defends them within these three essays.
"There are no truths, there are only perspectives" leading to the 'free spirit' as he said in the third essay, and in the first essay (or maybe the second?) he says what free spirit would actually do wrong because he has no God keeping him from acting wrongly? Almost none! The more inclusive set of beliefs that include the other inferior systems (a recursive process of sorts) give his rank order of being leading to his 'perspectivism' of truth and keeping out of a nihilistic trap.
He's really clued into the 'pernicious teleological' way for thinking that permeates society today. He illustrates by saying "the hand was made to grasp" after all that's what we do with it. The world gives but it also takes. Idle chatter distracts. He does obliquely mention his solution of 'modified poverty' (my words) for the fulfillment of a philosopher (artist, poet, or even a regular human like me). The philosopher should only have the bare minimum necessary to survive and the rest is too much (this will be another spot where he makes a gratuitous misogynistic statement which adds nothing to the point) and ends up taking more than giving (except for the gratuitous statement against women I have hearitly endorsed this advice for my life).
He has hints of his 'eternal return' within the second essay. But he only takes it as far as the absolute determination of the world. He knows man is an animal but quotes Spencer ('survival of the fittest') more than Darwin (or Huxely, Darwin's bulldog). He's definitely got a book that Nazis could embraced if they ignore the parts they don't like. He is not anti-Semite (he goes out of his way to attack the anti-Semites), but he does state the last great man was Napoleon, and Germans after 1930 could put Hitler within Nietsche's context of greatness. This book surprised me by how much what the Nazis thought could fit into this book with a little bit of editing.
"Will to Power" is a term people love to throw out when discussing Nietzsche. Nobody gets it right. I suspect even Nietzsche doesn't always know what he means by it. But, in the context of some of the book, he will say "man's instinct to freedom or what I call 'will to power'". Nietzsche doesn't believe in 'free will' as originally defined by St. Augustine because St. Augustine uses it for man analogously to God creating the universe. The 'will' is more in line with that which contain all of our feelings, passions, and emotions, the Dionysian man, our rational intuitions of sorts. The power is our drive (or driving, because Nietzsche would say we are always becoming we never are). Our drive comes about because everything that is must maintain itself and strives to conquer what is beyond it. (That's why Nietzsche calls out Napoleon as he does. That's why the Nazis would have embraced this book because Hitler would be their ideal man. Their aesthetic priest).
Man is an animal and thus has the instincts of an animal. Debt and Guilt (apparently practically the same word in German) are the onus society puts on us. Historically, cutting off someone's arm would compensate for my loss. As if, their suffering would make me better. That's how religion gets started. The ultimate Christian sacrifice is of course Jesus on the Cross as payment. Of course, Nietzsche calls all of this bunk. Everything up til know has been designed in such a way to take away our 'instinct of freedom' or our 'will to power'. The masters have been enslaved by the slaves (the Roman Nobels by the Jews according to Nietzsche). Our system of values have been turned upside down where the pitifiul, the needy, and the vulgar has been made the nobel, the good and the hoped for.
Nietzsche is clear. Man took a wrong turn after Homer. Truth (or the best perspective) is disclosed to man by appearance. It's not necessarily to have a Copernican Revolution of the Mind (he quotes Kant surprisingly often and actually in flattering ways) or to think that Plato's Cave with ideal forms is helpful. Truth is not correctness.
There are clear links to existentialism running throughout this book. Man is absolutely responsible for his own actions because of his freedom that he is given (according to him). Man first historically has created someone to blame (this is another one of the 10 times he'll single out women in a misogynistic way) thus leading to religion and probably psychiatrists. The hermeneutics of suspicion used by Nietzsche are clearly borrowed by the early 20th century psychoanalysts and this book shows why.
It's not what we see when we look at the great piece of art, but it's what the artist thinks. That forms the basis of his aesthetic ideal. They are going to lead us out of the wilderness.
I don't like most of what Nietzsche says, but I love his thought process. I'm glad that Republicans don't like him because they falsely see him as a Nihilist (but he surely is an Atheist), and they would be able to argue their viewpoints from a stronger perspective if they would take the time to read a masterpiece like this (Nietzsche knows how to 'feel' his way to the best perspective and in no uncertain terms he like the Republicans put the onus on the individual, and they would discount time and chance and say that government (or society) is the problem not the solution and most of all would never think "there but for the grace of the universe go I" since they both think the absolute freedom trumps equality almost always ). I suspect Nietzsche never wrote anything more coherent than this book of essays, but he's always worth reading and I would recommend this book because of the depth and cohesion within the book.
March 24, 2016
A truly delightful intellectual romp that is both entertaining and disturbing.
It is entertaining because Nietzsche is an outrageously brilliant writer who expresses his complex philosophical ideas in a creative way, and who makes even the most cynical ideas sound beautiful. Nietzsche is truly blessed for having the analytical brain of a philosopher as well as masterful skill in sculpting beautiful phrases, like a poet.
It is disturbing because of Nietzsche's tremendous cynicism, which can often make one uncomfortable depending on how attached you are to a certain belief. There is no way around it: this book will probably offend you. If you are a Christian, it will offend you. If you are a leftist of any kind whatsoever it will offend you. If you are an atheist, someone who believes in the power of science, or an agnostic, it will offend you. If you believe in eastern philosophies, it will offend you. That is the real beauty of Nietzsche: he challenges your beliefs and offers a compelling alternative. The Genealogy of Morals is more full of Nietzsche's criticisms of ideas than his attempts to supplant them, though.
I cannot stress how well-written this book is. Nietzsche's words will annihilate your beliefs at the same time that they caress your mind.
It isn't quite up to par as Nietzsche's masterpiece, Thus Spoke Zarathustra, which is one of my favourite books. But it is still excellent. The only major flaw in this otherwise near-perfect book is that I find his argument is really scattered. Thus Spoke Zarathustra was scattered as well, but it didn't hurt that work because Nietzsche was deliberately trying to be esoteric and hard to understand and that worked really well, since Those Spoke Zarathustra is written as a kind of satire of religious scripture. But Genealogy of Morals is his most structured work, and it doesn't seem that Nietzsche is trying to be overly hard to understand here, so I can't forgive him on that one
Other than that small nit-picky detail, this is a truly excellent work of philosophy. Highly recommended to anyone who likes to read philosophy. It's very short, too.
It is entertaining because Nietzsche is an outrageously brilliant writer who expresses his complex philosophical ideas in a creative way, and who makes even the most cynical ideas sound beautiful. Nietzsche is truly blessed for having the analytical brain of a philosopher as well as masterful skill in sculpting beautiful phrases, like a poet.
It is disturbing because of Nietzsche's tremendous cynicism, which can often make one uncomfortable depending on how attached you are to a certain belief. There is no way around it: this book will probably offend you. If you are a Christian, it will offend you. If you are a leftist of any kind whatsoever it will offend you. If you are an atheist, someone who believes in the power of science, or an agnostic, it will offend you. If you believe in eastern philosophies, it will offend you. That is the real beauty of Nietzsche: he challenges your beliefs and offers a compelling alternative. The Genealogy of Morals is more full of Nietzsche's criticisms of ideas than his attempts to supplant them, though.
I cannot stress how well-written this book is. Nietzsche's words will annihilate your beliefs at the same time that they caress your mind.
It isn't quite up to par as Nietzsche's masterpiece, Thus Spoke Zarathustra, which is one of my favourite books. But it is still excellent. The only major flaw in this otherwise near-perfect book is that I find his argument is really scattered. Thus Spoke Zarathustra was scattered as well, but it didn't hurt that work because Nietzsche was deliberately trying to be esoteric and hard to understand and that worked really well, since Those Spoke Zarathustra is written as a kind of satire of religious scripture. But Genealogy of Morals is his most structured work, and it doesn't seem that Nietzsche is trying to be overly hard to understand here, so I can't forgive him on that one
Other than that small nit-picky detail, this is a truly excellent work of philosophy. Highly recommended to anyone who likes to read philosophy. It's very short, too.
January 1, 2017
This treatise stands as the most sustained criticism of Judaeo-Christian values, or rather, the origin of said values. Nietzsche redefines them as the products of the brutal conditioning of our animal instincts over the centuries. The failure to retaliate became "goodness", fear into "humility", submission to those who one hates "obedience" and cowardice into "patience".
Discarding the methods of his contemporaries, Nietzsche comes up with a theory, which delineates how morals come to evolve within cultures; the transvaluation of values. Nietzsche tells us to imagine two sets of creatures; birds of prey and lambs. Birds of prey are necessarily noble, strong and proud creatures and lambs in contrast are weak, timid and cowardly. Lambs possess what we call a "slave morality" and birds of prey a "master morality". Thus, it is natural for the lambs to get pissed at being carried off by the birds of prey, they succumb to ressentiment of these superior beings. So in order to make themselves feel better, they manufacture "morals" based off of the weaker parts of their character. These morals then spread through society and culture like an infection when weaker natures reevaluate their character and transform it into something is it not.
Later on, Nietzsche inquires as to why these behaviors went unchecked centuries ago. Pain is the answer. Free will can be a burden to "slave moralities" and so guilt and bad conscience may have arisen as a way to repay debts to our animal vitalities. Nietzsche thinks that Christians and other slave moralities crave cruelty and breed martyrs, the most famous example of which would be Jesus Christ, of course. There are innumerable reasons to punish: to render harmless, to prevent bad behavior, to repay a debt, to isolate, to instill fear, for festivity etc. Punishment more than anything does not deter us from wrong-doing, it makes us become more prudent. Beyond that, we internalize our instincts and bottle them up and thus this bad conscience is a subtle sickness in our society. This leads to Nietzsche to conclude: 'how much horror there is at the bottom of all "good things"!'
The last chapter is a real departure. The other two chapters were a rather lengthy indictment (hehe, Confederacy of Dunces reference) against the Christian faith and how they suppress our instinct of freedom. This last chapter rather prophetically endorses human ambition and claims that all life has a "will to power." We affirm our own existence through our will and we become the authors of our morals and our fates. Then in a similar way that atheists attack religion, Nietzsche scathingly bludgeons science's credibility. Science looks for absolute truth as if it were a picture on a wall, but truth to Nietzsche is a sculpture; you walk around it, observing many faces and many perspectives. This represents Nietzsche's doctrine of perspectivism, which goes as far as to say that we can approach truth by looking at various perspective, but we may never actually obtain it. This leads to one of the many bold declarations that Nietzsche is known for making: "There are no facts, only interpretations."
Nietzsche rarely stays on topic and that is not necessarily a bad thing. In a book which was meant to sketch the evolution of morals over the centuries, we also looked at how science and religion have no claim to truth and also how we can make the most of our lives. The versatility of topics makes the Genealogy the most forcible, ambitious and amazingly accessible work of Nietzsche's.
Discarding the methods of his contemporaries, Nietzsche comes up with a theory, which delineates how morals come to evolve within cultures; the transvaluation of values. Nietzsche tells us to imagine two sets of creatures; birds of prey and lambs. Birds of prey are necessarily noble, strong and proud creatures and lambs in contrast are weak, timid and cowardly. Lambs possess what we call a "slave morality" and birds of prey a "master morality". Thus, it is natural for the lambs to get pissed at being carried off by the birds of prey, they succumb to ressentiment of these superior beings. So in order to make themselves feel better, they manufacture "morals" based off of the weaker parts of their character. These morals then spread through society and culture like an infection when weaker natures reevaluate their character and transform it into something is it not.
Later on, Nietzsche inquires as to why these behaviors went unchecked centuries ago. Pain is the answer. Free will can be a burden to "slave moralities" and so guilt and bad conscience may have arisen as a way to repay debts to our animal vitalities. Nietzsche thinks that Christians and other slave moralities crave cruelty and breed martyrs, the most famous example of which would be Jesus Christ, of course. There are innumerable reasons to punish: to render harmless, to prevent bad behavior, to repay a debt, to isolate, to instill fear, for festivity etc. Punishment more than anything does not deter us from wrong-doing, it makes us become more prudent. Beyond that, we internalize our instincts and bottle them up and thus this bad conscience is a subtle sickness in our society. This leads to Nietzsche to conclude: 'how much horror there is at the bottom of all "good things"!'
The last chapter is a real departure. The other two chapters were a rather lengthy indictment (hehe, Confederacy of Dunces reference) against the Christian faith and how they suppress our instinct of freedom. This last chapter rather prophetically endorses human ambition and claims that all life has a "will to power." We affirm our own existence through our will and we become the authors of our morals and our fates. Then in a similar way that atheists attack religion, Nietzsche scathingly bludgeons science's credibility. Science looks for absolute truth as if it were a picture on a wall, but truth to Nietzsche is a sculpture; you walk around it, observing many faces and many perspectives. This represents Nietzsche's doctrine of perspectivism, which goes as far as to say that we can approach truth by looking at various perspective, but we may never actually obtain it. This leads to one of the many bold declarations that Nietzsche is known for making: "There are no facts, only interpretations."
Nietzsche rarely stays on topic and that is not necessarily a bad thing. In a book which was meant to sketch the evolution of morals over the centuries, we also looked at how science and religion have no claim to truth and also how we can make the most of our lives. The versatility of topics makes the Genealogy the most forcible, ambitious and amazingly accessible work of Nietzsche's.
August 8, 2012
A profoundly and arrogantly racist work, grounded entirely in baseless supposition and sweeping generalization. It reads like a fervent and heartfelt prayer whose direct answer came in the person of Adolf Hitler. It may be true that Nietzsche, in contrast to many of his contemporaries, was not an anti-Semite - however, his unmasked contempt and loathing for the infirm and marginalized members of society looms large and ironical given his own eventual fate.
The chief point of interest that I found in this work was his speculative exploration of morality arising out of the master / slave mentality, the sole basis of which, however, flowed unproven from his own unbounded thought-experiments. A masterpiece of vague and self-serving circular logic.
The chief point of interest that I found in this work was his speculative exploration of morality arising out of the master / slave mentality, the sole basis of which, however, flowed unproven from his own unbounded thought-experiments. A masterpiece of vague and self-serving circular logic.
May 16, 2021
鈥淓苍辞耻驳丑鈥�
i like a lot of Nietzsche's ideas *a lot of his views are very questionable tho* BUT i find his works extremely boring to read. i prefer a short summary of them. just read the SparkNotes :)
now i can say that i read Nietzsche. good for me i guess.
...here are some Nietzsche memes:
i like a lot of Nietzsche's ideas *a lot of his views are very questionable tho* BUT i find his works extremely boring to read. i prefer a short summary of them. just read the SparkNotes :)
now i can say that i read Nietzsche. good for me i guess.
...here are some Nietzsche memes:
February 16, 2016
赖匕丕 丕賱賰鬲丕亘 賵賰鬲丕亘丕賳 爻賷鬲賱賵丕賳赖 赖賲丕 (睾爻賯 丕賱兀賵孬丕賳貙 賵賳賯賷囟 丕賱賲爻賷丨) 赖賲丕 匕乇賵丞 賮賱爻賮鬲赖 賵兀賰孬乇 氐賵乇赖丕 賵囟賵丨丕 賵噩乇兀丞 賵廿賮氐丕丨丕 毓賳 賳馗乇賷鬲赖 賮賷 丕賳丨賱丕賱 丕賱睾乇亘
賮賷 赖匕丕 丕賱賰鬲丕亘 賷乇賵賷 賳賷鬲卮赖 賯氐丞 丕賱兀禺賱丕賯 賲賳 賵噩赖丞 賳馗乇赖 賰賷賮 賳卮兀鬲 賵賷乇丿 賳卮兀鬲赖丕 廿賱賶 氐賵乇丞 氐乇丕毓 胤亘賷毓賷 亘賷賳 丕賱爻丕丿丞 賵丕賱毓亘賷丿
賵赖賵 賷爻乇 丿 丕賱鬲丨賵賱 丕賱匕賷 賳卮兀鬲 賮賷赖 丕賱兀禺賱丕賯 毓賳丿 丕賱毓亘賷丿 賰乇丿 賮毓賱 毓賱賶 鬲賮賵賯 丕賱兀爻賷丕丿.
賵賲丕 賷赖賲賳丕 賮賷 兀毓賲丕賱 賳賷鬲卮赖 毓賳丿 赖匕赖 丕賱賳賯胤丞 赖賵 兀賳赖 賲丕 兀賵睾賱賳丕 賮賷赖丕 廿賱丕 賵亘丕賳 賱賳丕 毓賲賷賯 氐賱丞 賮賱爻賮鬲赖 亘賳馗乇丞 丕亘賳 禺賱丿賵賳 賱賱胤亘賷毓丞 丕賱氐乇丕毓賷丞 賱賱鬲丕乇賷禺 貙 賵兀毓賳賷 胤亘賷毓丞 丕賱鬲睾賱亘 賵胤賱亘 丕賱賲噩丿 貙 賵兀賳 赖匕赖 丕賱賮賱爻賮丞 鬲毓鬲賲丿 赖匕丕 丕賱氐乇丕毓 卮乇胤丕 賱賱丨賷丕丞貙 賵兀賳 爻賯乇丕胤 賵賮賱爻賮鬲赖 賵賲丕 鬲亘毓赖丕 賵丕賳亘賳賶 毓賱賷赖丕貙 賵兀禺賱丕賯 丕賱賲爻賷丨賷丞 丕賱賰丕孬賵賱賵賷賰賷丞 亘丕賱兀爻丕爻 賵賲丕 鬲賱丕赖丕 賲賳 丕氐賱丕丨丕鬲 賱賵孬乇 賵賰丕賱賮賳 丕賳鬲赖丕亍 亘丕賱孬賵乇丞 丕賱賮乇賳爻賷丞貙 賰賱赖丕 丨賱賯丕鬲 賮賷 爻賱爻賱丞 孬賵乇丕鬲 丕賱毓亘賷丿 賵丕賳鬲氐丕乇 賯賷賲赖賲 (丕賱兀禺賱丕賯) 毓賱賶 賯賷賲 丕賱爻丕丿丞, 賵兀賳 毓氐乇 丕賱賳赖囟丞 丕賱兀賵乇賵亘賷丞 賵丨丕賱丞 賳丕亘賱賷賵賳 丕賱丕爻鬲孬賳丕卅賷丞 賰丕賳鬲 賲丨丕賵賱丕鬲 賯賷賲 丕賱爻丕丿丞 丕賱丕賳鬲氐丕乇 毓賱賶 賯賷賲 丕賱毓亘賷丿.
賵廿匕丕 賮丕賱鬲丕乇賷禺 賱丿賶 賳賷鬲卮赖 賱賲 賷賰賳 廿賱丕 赖匕丕 丕賱氐乇丕毓 禺賱丿賵賳賷 丕賱胤丕亘毓 賵賲賰賷丕賮賱賷 丕賱鬲氐賲賷賲 亘賷賳 丕賱爻丕丿丞 (丕賱亘乇丕亘乇丞) 賵丕賱毓亘賷丿 (丕賱丨囟乇貙 丕賱賲丿噩賳賷賳貙 丕賱廿賳爻丕賳 丕賱兀禺賷乇).. 賲毓 丕賱丕賯乇丕乇 亘兀賳 丕賱鬲丕乇賷禺 廿賱賶 丕賱丌賳 賮賷 氐乇丕毓 丿丕卅亘 賱丕 賷鬲賵賯賮 亘賷賳赖賲丕 .
賵赖匕赖 丕賱鬲乇噩賲丞 丕賱鬲賷 賯丕賲 亘赖丕 賮鬲丨賷 丕賱賲爻賰賷賳賷 賯賵賷丞 賲賰孬賮丞 賲毓鬲亘乇丞 ..
賮賷 赖匕丕 丕賱賰鬲丕亘 賷乇賵賷 賳賷鬲卮赖 賯氐丞 丕賱兀禺賱丕賯 賲賳 賵噩赖丞 賳馗乇赖 賰賷賮 賳卮兀鬲 賵賷乇丿 賳卮兀鬲赖丕 廿賱賶 氐賵乇丞 氐乇丕毓 胤亘賷毓賷 亘賷賳 丕賱爻丕丿丞 賵丕賱毓亘賷丿
賵赖賵 賷爻乇 丿 丕賱鬲丨賵賱 丕賱匕賷 賳卮兀鬲 賮賷赖 丕賱兀禺賱丕賯 毓賳丿 丕賱毓亘賷丿 賰乇丿 賮毓賱 毓賱賶 鬲賮賵賯 丕賱兀爻賷丕丿.
賵賲丕 賷赖賲賳丕 賮賷 兀毓賲丕賱 賳賷鬲卮赖 毓賳丿 赖匕赖 丕賱賳賯胤丞 赖賵 兀賳赖 賲丕 兀賵睾賱賳丕 賮賷赖丕 廿賱丕 賵亘丕賳 賱賳丕 毓賲賷賯 氐賱丞 賮賱爻賮鬲赖 亘賳馗乇丞 丕亘賳 禺賱丿賵賳 賱賱胤亘賷毓丞 丕賱氐乇丕毓賷丞 賱賱鬲丕乇賷禺 貙 賵兀毓賳賷 胤亘賷毓丞 丕賱鬲睾賱亘 賵胤賱亘 丕賱賲噩丿 貙 賵兀賳 赖匕赖 丕賱賮賱爻賮丞 鬲毓鬲賲丿 赖匕丕 丕賱氐乇丕毓 卮乇胤丕 賱賱丨賷丕丞貙 賵兀賳 爻賯乇丕胤 賵賮賱爻賮鬲赖 賵賲丕 鬲亘毓赖丕 賵丕賳亘賳賶 毓賱賷赖丕貙 賵兀禺賱丕賯 丕賱賲爻賷丨賷丞 丕賱賰丕孬賵賱賵賷賰賷丞 亘丕賱兀爻丕爻 賵賲丕 鬲賱丕赖丕 賲賳 丕氐賱丕丨丕鬲 賱賵孬乇 賵賰丕賱賮賳 丕賳鬲赖丕亍 亘丕賱孬賵乇丞 丕賱賮乇賳爻賷丞貙 賰賱赖丕 丨賱賯丕鬲 賮賷 爻賱爻賱丞 孬賵乇丕鬲 丕賱毓亘賷丿 賵丕賳鬲氐丕乇 賯賷賲赖賲 (丕賱兀禺賱丕賯) 毓賱賶 賯賷賲 丕賱爻丕丿丞, 賵兀賳 毓氐乇 丕賱賳赖囟丞 丕賱兀賵乇賵亘賷丞 賵丨丕賱丞 賳丕亘賱賷賵賳 丕賱丕爻鬲孬賳丕卅賷丞 賰丕賳鬲 賲丨丕賵賱丕鬲 賯賷賲 丕賱爻丕丿丞 丕賱丕賳鬲氐丕乇 毓賱賶 賯賷賲 丕賱毓亘賷丿.
賵廿匕丕 賮丕賱鬲丕乇賷禺 賱丿賶 賳賷鬲卮赖 賱賲 賷賰賳 廿賱丕 赖匕丕 丕賱氐乇丕毓 禺賱丿賵賳賷 丕賱胤丕亘毓 賵賲賰賷丕賮賱賷 丕賱鬲氐賲賷賲 亘賷賳 丕賱爻丕丿丞 (丕賱亘乇丕亘乇丞) 賵丕賱毓亘賷丿 (丕賱丨囟乇貙 丕賱賲丿噩賳賷賳貙 丕賱廿賳爻丕賳 丕賱兀禺賷乇).. 賲毓 丕賱丕賯乇丕乇 亘兀賳 丕賱鬲丕乇賷禺 廿賱賶 丕賱丌賳 賮賷 氐乇丕毓 丿丕卅亘 賱丕 賷鬲賵賯賮 亘賷賳赖賲丕 .
賵赖匕赖 丕賱鬲乇噩賲丞 丕賱鬲賷 賯丕賲 亘赖丕 賮鬲丨賷 丕賱賲爻賰賷賳賷 賯賵賷丞 賲賰孬賮丞 賲毓鬲亘乇丞 ..
January 9, 2020
Un testo imprescindibile per imparare a conoscere le modalit脿 analitico-filosofiche di Nietzsche, per veder smascherati idoli e false credenze, per apprender a trascender l'apparenza di quanto crediam di conoscere (valori e morale inclusi), per poter, infine, contemplar, con sincerit脿, la lenta azione d'asservimento che Chiesa e Stato hanno sempre perseguito.
May 14, 2020
趩乇丕 亘丕蹖丿 鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯 亘禺賵丕賳蹖賲
讴噩 賳賲丕蹖蹖 賵 丕睾乇丕賯 賳蹖爻鬲 讴赖 亘诏賵蹖蹖賲 丕賲乇賵夭赖 ((趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲)) 卮丕赖讴丕乇賽 賳蹖趩赖 賲丨爻賵亘 賲蹖卮賵丿 貨 賵 亘赖 亘蹖丕賳蹖 卮蹖賵丕鬲乇 , 亘丕蹖丿 诏賮鬲 讴赖 丕賲乇賵夭赖 賳蹖趩赖 乇丕 亘丕 趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲 賲蹖卮賳丕爻賳丿 . 丿乇 爻倬鬲丕賲亘乇 1886 , 賳蹖趩赖 賳丕賲赖 丕蹖 亘赖 丿賵爻鬲 禺賵丿 , 蹖丕讴賵亘 亘賵乇讴赖丕乇鬲 賲蹖賳诏丕乇丿 賵 丌賳噩丕 丕夭 讴鬲丕亘賽 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 爻禺賳 賲蹖诏賵蹖丿 讴赖 趩賵賳 賯氐丿 賲丕 丕乇噩丕毓 賲丨囟 亘赖 鬲丕乇蹖禺 賳蹖爻鬲 , 亘赖 赖賲蹖賳 亘爻賳丿赖 讴賳蹖賲 讴赖 诏賮鬲赖 :((赖乇 趩赖 讴赖 丿乇 趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲 诏賮鬲赖 丕賲 ,丕蹖賳噩丕 赖賲 诏賮鬲赖 丕賲 丕賲丕 亘赖 夭亘丕賳蹖 亘爻 賲鬲賮丕賵鬲.)) 丨丿賵丿 蹖讴 爻丕賱 賵 蹖讴爻丕賱 賵 賳蹖賲 亘毓丿 , 丿乇 賳丕賲赖 丕蹖 丿蹖诏乇 丕夭 鬲丕賱蹖賮 噩丿蹖丿卮 讴赖 亘卮賵丿 鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯 , 鬲毓乇蹖賮 賲蹖讴賳丿 賵 賲蹖诏賵蹖丿 亘乇丕蹖 乇賵卮賳 讴乇丿賳 趩賳丿 丕氐賱 亘賳蹖丕丿蹖 丕夭 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 , 丕蹖賳 讴鬲丕亘 乇丕 鬲丕賱蹖賮 讴乇丿赖 . 倬爻 丕蹖賳噩丕 , 亘丕 賱丨丕馗賽 趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲 亘赖 毓賳賵丕賳 賲卮赖賵乇鬲乇蹖賳 丕孬乇 賵蹖 賵 鬲卮丕亘赖 賵 丕賳胤亘丕賯 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 亘丕 丌賳 , 亘赖 丕赖賲蹖鬲賽 鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯 倬蹖 賲蹖亘乇蹖賲 . 讴鬲丕亘蹖 賳爻亘鬲丕賸 讴賵趩讴 賵 賲賵噩夭 讴赖 賳賯胤赖 蹖 卮乇賵毓 亘赖鬲乇蹖 亘乇丕蹖 蹖讴 賮賱爻賮赖 丿賵爻鬲賽 賳蹖趩赖 丿賵爻鬲 亘赖 賳馗乇 賲蹖乇爻丿 , 亘賳丕 亘赖 乇賵丕蹖鬲賽 爻丕丿赖 鬲乇 賵 賲丕赖蹖鬲賽 噩爻鬲丕乇 诏賵賳赖 丕蹖 讴赖 鬲賮丕賵鬲 卮丿蹖丿蹖 亘丕 賱丨賳 丕爻鬲毓丕乇蹖 賵 诏夭蹖賳 诏賵蹖赖 丕蹖賽 賮蹖賱爻賵賮 卮赖蹖乇 乇丕
賲蹖 賳賲丕蹖丕賳丿.
賳蹖趩赖 丿乇 賲賳胤賯赖 賲賲賳賵毓赖 賯丿賲 诏匕丕卮鬲
丌賳胤賵乇 讴赖 賳蹖趩赖 賲蹖诏賵蹖丿 蹖丕 亘赖鬲乇 亘诏賵蹖賲 , 丌賳胤賵乇 讴赖 诏賮鬲赖 赖丕蹖 賳蹖趩赖 乇丕 鬲賮爻蹖乇 讴乇丿賲 , ((丕禺賱丕賯)) 亘赖 賳馗乇 丕夭 賮賱爻賮赖 赖乇诏夭 噩丿丕 賳亘賵丿赖 賵 賮蹖賱爻賵賮丕賳 夭蹖丕丿蹖 丕夭 丿賵乇赖 丕賮賱丕胤賵賳 賵 赖賲鬲丕蹖丕賳賽 丌鬲賳蹖 丕卮 鬲丕 丕爻倬蹖賳賵夭丕 賵 丿讴丕乇鬲 賵 讴丕賳鬲 , 讴赖 亘赖 賳賵毓蹖 倬蹖賵賳丿 賳丕诏爻爻鬲賳蹖 丕蹖 亘丕 毓氐乇 乇賵卮賳诏乇蹖 丿丕乇賳丿 , 赖賲賵丕乇赖 丕禺賱丕賯 乇丕 毓囟賵蹖 噩丿丕賳丕倬匕蹖乇 丕夭 賮賱爻賮赖 丿丕賳爻鬲赖 丕賳丿 貙丕賲丕 亘赖 乇賵丕蹖鬲 賳蹖趩赖 , 丕蹖賳 赖乇诏夭 亘丿蹖賳 賲毓賳丕 賳亘賵丿赖 丕爻鬲 讴赖 丌賳赖丕 禺賵丿賽 丕禺賱丕賯 乇丕 賵丕讴丕賵蹖 讴賳賳丿 賵 亘赖 趩蹖爻鬲蹖 丌锟斤拷 .賮讴乇 讴賳賳丿 貨丕禺賱丕賯 亘乇丕蹖 賮蹖賱爻賵賮丕賳 爻賳鬲蹖 趩蹖夭蹖 "賯丕卅賲 亘赖 匕丕鬲" , 鬲丨賵賱 賳丕倬匕蹖乇 賵 亘蹖 趩賵賳 賵 趩乇丕 亘賵丿赖 讴赖 讴丕乇亘乇丿
賵 賳賲賵丿卮 丿乇 賮賱爻賮赖 亘蹖卮鬲乇 賲赖賲 丕爻鬲 鬲丕 丕蹖賳讴赖 禺賵丿卮 赖賲 鬲亘蹖蹖賳 卮賵丿 貨 亘赖 賳馗乇 賳蹖趩赖 , 赖蹖趩 賮蹖賱爻賵賮蹖 亘赖 匕赖賳卮 禺胤賵乇 賳讴乇丿赖 讴赖 丕禺賱丕賯蹖丕鬲 賵 丕乇夭卮 丌賳赖丕 乇丕 噩丿丕诏丕賳赖 亘爻賳噩丿 賵 賲孬賱 丕毓丿丕丿 賵 賲鬲睾蹖乇赖丕 丿乇 乇蹖丕囟蹖丕鬲 , 賳賲賵丿 賵 讴丕乇亘乇丿卮
賲赖賲鬲乇 丕爻鬲 鬲丕 賲丕赖蹖鬲賽 禺賵蹖卮 貨 賵 丕蹖賳噩丕 賳蹖趩赖 讴乇蹖爻鬲賮 讴賱賲亘賵蹖蹖 卮丿 讴赖 丿乇 丌賲乇蹖讴丕 賯丿賲 诏匕丕卮鬲 , 丿乇 爻乇夭賲蹖賳蹖 賳丕卮賳丕禺鬲赖 賵 賳丿蹖丿赖 賳卮賳蹖丿赖 倬丕蹖卮 乇丕 诏匕丕卮鬲 讴赖 亘赖 禺賵丿賽 賵噩賵丿 賵 趩蹖爻鬲蹖賽 丕禺賱丕賯蹖丕鬲 卮讴 賲蹖讴乇丿 賵 丿爻鬲讴賲 丌賳乇丕 噩丿丕 丕夭 賮賱爻賮赖 賯丕亘賱 賳賯丿 賵 亘乇乇爻蹖 賯乇丕乇 賲蹖丿丕丿貨 亘乇丕蹖 趩赖 亘赖 丨乇賮 丕禺賱丕賯 诏賵卮 讴賳蹖賲 責 丕氐賱丕賸 丕禺賱丕賯 讴蹖爻鬲 讴赖 亘赖 丨乇賮卮 诏賵卮 丿赖蹖賲 責 賳亘丕蹖丿 亘丿丕賳蹖賲 丕夭 讴蹖 丨乇賮 賲蹖卮賳賵蹖賲 責 - 卮丕蹖丿 丕蹖賳 爻赖 爻賵丕賱 亘赖鬲乇蹖賳 亘蹖丕賳 亘乇丕蹖 卮讴丕讴蹖 賳蹖趩赖 賳爻亘鬲 亘赖 丕禺賱丕賯 亘丕卮丿.
"鬲賳赖丕 趩蹖夭蹖 讴赖 鬲丕乇蹖禺 賳丿丕乇丿, 鬲毓乇蹖賮 倬匕蹖乇 丕爻鬲."
诏賮鬲赖 蹖 賮賵賯 丕夭 賲鬲賳 讴鬲丕亘 丕爻鬲禺乇丕噩 卮丿赖 丕爻鬲 賵 丿乇 讴鬲丕亘 赖賲 亘賵賱丿 卮丿赖 亘賵丿. 趩乇丕 丕夭 丕禺賱丕賯 倬乇蹖丿賲 亘赖
丕蹖賳 诏夭蹖賳 诏賵蹖赖 責 亘亘蹖賳蹖賲 . 丿乇 爻賳噩卮 丕乇夭卮赖丕蹖蹖 賲孬賱賽 (賳蹖讴) 賵 (亘丿) , 匕赖賳蹖鬲蹖 丕蹖噩丕丿 卮丿赖 讴赖 賲毓賳丕 賵
賲賮赖賵賲 丕蹖賳 丕乇夭卮赖丕 乇丕 丿乇 爻乇丕爻乇 鬲丕乇蹖禺 亘卮乇蹖鬲 孬丕亘鬲 賵 丿爻鬲 賳禺賵乇丿赖 賲蹖亘蹖賳丿貨 賵 赖賲蹖賳 诏賲丕賳蹖 亘乇倬丕
賲蹖讴賳丿 讴赖 丨丕讴蹖 丕夭 丕夭賱 賵 丕亘丿蹖 亘賵丿賳 賵 丕爻鬲毓賱丕蹖蹖 亘賵丿賳賽 賲賮丕赖蹖賲 丕爻鬲 讴赖 丕賳爻丕賳 賳賲蹖鬲賵丕賳丿 丿乇 丌賳赖丕
丿爻鬲 亘亘乇丿. 丕賲丕 賳蹖趩赖 噩赖丕賳 乇丕 賲賲賱賵 賵 爻乇卮丕乇 丕夭 鬲丨賵賱丕鬲 賵 鬲睾蹖蹖乇丕鬲 賵 丿诏乇丿蹖爻蹖 赖丕蹖 賱丨馗赖 丕蹖
賲蹖亘蹖賳丿 , 賵 亘赖 毓亘丕乇鬲蹖 ((" 亘蹖 孬亘丕鬲蹖 , 鬲賳赖丕 孬亘丕鬲 丿賳蹖丕爻鬲 .")) 貨 丕夭 丕蹖賳 乇賵 讴赖 赖蹖趩 賳诏丕赖賽 丕爻鬲毓賱丕蹖蹖 賵 賲鬲丕賮蹖夭蹖讴蹖 丕蹖 丿乇 賳蹖趩赖 丿蹖丿赖 賳賲蹖卮賵丿 , 亘丕蹖丿 诏賮鬲 讴赖 丕夭 賳馗乇 丕賵 , 丕賳爻丕賳 禺賵丿卮 丕乇夭卮赖丕 乇丕 丌賮乇蹖丿赖 賵 赖賲蹖賳 禺丕賱賯 亘賵丿賳 丕賵爻鬲 讴赖 丕噩丕夭赖 蹖 鬲睾蹖蹖乇 乇丕 赖賲 禺賵丿 亘赖 禺賵丿亘赖 丕賵 丿丕丿赖 丕爻鬲 . 賲孬賱丕賸 丕诏乇 丕賲乇賵夭赖 賳蹖讴蹖 賵 禺賵亘蹖 丿乇 乇丿蹖賮 氐賮丕鬲蹖 賲孬賱 乇丨賲 賵 賲乇賵鬲 丿丕卮鬲賳 ,乇賳噩亘乇 亘賵丿賳 賵 夭丕赖丿 亘賵丿賳 , 賲爻鬲囟毓賮 亘賵丿賳 賵 亘赖 賯賵賱 禺賵丿卮 , "亘乇丿赖" 亘賵丿賳 噩丕蹖 诏乇賮鬲赖 賵
亘丿蹖 鬲賵爻胤 氐賮丕鬲蹖 賲孬賱 夭賵乇賲賳丿蹖 賵 丿賳蹖丕 胤賱亘蹖 賵 卮丕丿賲丕賳蹖 丕丨丕胤赖 卮丿赖 , 乇賵夭蹖 乇賵夭诏丕乇蹖 赖賲赖 趩蹖夭 亘乇禺賱丕賮 丕蹖賳 丕賵囟丕毓 亘乇賯乇丕乇 亘賵丿赖 丕爻鬲 . 丿乇 丕丿丕賲赖 賲爻蹖丨蹖鬲 賵 蹖赖賵丿蹖鬲 賵 賳蹖赖蹖賱蹖爻賲 賲蹖 丌蹖賳丿.
賲爻蹖丨蹖鬲 丕夭 蹖赖賵丿蹖鬲 噩丿丕 賳蹖爻鬲 賵 賳蹖赖蹖賱蹖爻賲 丕夭 賲爻蹖丨蹖鬲 賳蹖夭
亘赖 乇賵丕蹖鬲 賳蹖趩赖 , 夭賲丕賳蹖 讴赖 赖賵賲乇-卮丕毓乇 賲毓乇賵賮賽 丌鬲賳- 丨賲丕爻赖 賲蹖 爻乇丕卅蹖丿 , 賳蹖讴 賵 亘丿蹖 讴赖 禺賵丿卮 丿乇
夭賳丿诏蹖 丕卮 丿蹖丿赖 讴丕賲賱丕賸 賲鬲囟丕丿 亘賵丿 貨 乇賵丨賽 倬赖賱賵丕賳蹖, 卮丕丿賲丕賳蹖 賵 賱匕鬲 丕夭 夭賳丿诏蹖 讴赖 丌賳赖丕 乇丕 "睾乇丕蹖夭 丿蹖賵賳賵夭賵爻蹖- 禺丿丕蹖 爻乇賲爻鬲蹖 賵 噩卮賳 丿乇 蹖賵賳丕賳 亘丕爻鬲丕賳-" 賲蹖 賳丕賲丿 倬爻賳丿蹖丿赖 賲蹖亘賵丿 賵 丕乇噩賲賳丿 貨 鬲丕 爻丕賱蹖丕賳賽 爻丕賱 赖賲 赖賲蹖賳胤賵乇 亘賵丿 鬲丕 丕蹖賳讴赖 蹖赖賵丿蹖鬲 丌賲丿 . 蹖赖賵丿 丌賲丿 賵 賲賵爻蹖 賵 賮乇毓賵賳 . 蹖赖賵丿蹖 讴赖 丿乇 丿爻鬲赖 蹖 "丕禺賱丕賯 亘乇丿诏丕賳" 丕夭 賳馗乇 賳蹖趩赖 賯乇丕乇 賲蹖诏蹖乇丿 丕賲丕 亘赖 亘夭乇诏鬲乇蹖賳 倬蹖乇賵夭蹖 亘乇 爻乇賵乇丕賳 丿爻鬲 賲蹖 蹖丕亘丿 賵 丕蹖賳 倬蹖乇賵夭蹖, 倬蹖乇賵夭蹖 丕夭 賳賵毓蹖 賲毓賳賵蹖爻鬲 賵 丕乇夭卮蹖貨 賵 賵丕跇诏賵賳蹖 賵 噩丕亘噩丕蹖蹖 丕乇夭卮赖丕 , 倬蹖乇賵夭蹖 蹖赖賵丿蹖鬲 丕爻鬲 . 丕讴賳賵賳 賳蹖讴 丌賳 讴爻蹖爻鬲 讴赖 乇賳噩 丿蹖丿赖 賵 囟毓蹖賮 賵 亘乇丿赖 亘丕卮丿 , 賵 亘丿 賲蹖卮賵丿 赖賲丕賳 卮赖賵鬲 倬乇爻鬲 ,丿賳蹖丕 胤賱亘 賵 賲丕丿蹖 诏乇丕 讴赖 诏丿丕禺鬲诏蹖 丕亘丿蹖 丿乇 丌鬲卮蹖 丕亘丿蹖 丿乇 丿賵夭禺 賳氐蹖亘卮 賲蹖卮賵丿 . 丿乇 丕丿丕賲赖 , 賳蹖趩赖 賲爻蹖丨蹖鬲 乇丕 丕丿丕賲赖 赖賲蹖賳 賲爻蹖乇 賲蹖丿丕賳丿 賵 賲爻蹖丨 乇丕 賵丕乇孬 丕蹖賳 賵丕夭诏賵賳蹖 , 讴爻蹖 讴赖 赖賲蹖賳 丌乇賲丕賳赖丕 賵 丕蹖丿赖 赖丕 乇丕 亘乇丕賮乇丕卮鬲 賵 賯賵賲蹖 丕夭 賵蹖 丕爻鬲賯亘丕賱 讴乇丿賳丿 .
亘賱赖 , 賲爻蹖丨蹖鬲 丕夭 蹖赖賵丿蹖鬲 噩丿丕 賳蹖爻鬲 . 賵 賳蹖赖蹖賱蹖爻賲 趩乇丕 噩丿丕 賳蹖爻鬲 責
賲賱丕賯丕鬲 亘丕 賮乇賵蹖丿 , 讴蹖賮乇卮賳丕爻蹖, 乇賳噩 賵 诏賳丕赖 賵 讴卮蹖卮
丿乇 丕丿丕賲赖 , 賲賵囟賵毓 讴蹖賮乇 賵 毓丿賱 亘赖 賲蹖丕賳 賲蹖丕蹖丿 . "丨賯蹖賯鬲蹖 賵噩賵丿 賳丿丕乇丿 , 賮賯胤 鬲賮爻蹖乇赖丕 赖爻鬲賳丿." 賵 丿賵亘丕乇赖 亘赖 诏賮鬲赖 丕蹖 丕夭 禺賵丿卮 賲鬲賵爻賱 卮賵蹖賲 鬲丕 賲賵囟賵毓 乇丕 乇賵卮賳 讴賳蹖賲. 鬲丕乇蹖禺賽 賳丕丿蹖丿赖 诏乇賮鬲赖 蹖 卮丿赖 蹖 亘卮乇 讴赖 賲賵爻賵賲 亘赖 賲丕賯亘賱 鬲丕乇蹖禺 丕爻鬲 , 乇賵蹖讴乇丿 賲鬲賮丕賵鬲蹖 丿乇 賯亘丕賱賽 賲噩丕夭丕鬲 賵 毓丿丕賱鬲禺賵丕赖蹖 倬蹖卮 賲蹖诏乇賮鬲赖 讴赖 乇亘胤蹖 亘赖 ((亘乇丕亘乇蹖賽 丌爻蹖亘 賵丕乇丿赖 亘赖 卮丕讴蹖 賵 鬲賳亘蹖赖賽 賲噩乇賲)) 賳丿丕卮鬲 貨 賵 亘赖 賯賵賱 禺賵丿 賳蹖趩赖 , 趩蹖夭蹖 賲孬賱 倬爻 诏乇丿賳蹖賽 倬丿乇 亘赖 賮乇夭賳丿卮
亘賵丿 讴赖 氐乇賮丕賸 丕夭 禺卮賲蹖 丿乇賵賳蹖 賵 丌賳蹖 丨丕氐賱 賲蹖卮丿 貨 倬蹖趩蹖丿诏蹖 賵 诏爻鬲乇丿诏蹖 鬲亘氐乇赖 赖丕 賵 亘賳丿赖丕蹖 賯丕賳賵賳 賵
亘賵乇賵讴乇丕爻蹖 賲丿乇賳 赖蹖趩诏賵賳赖 卮亘丕赖鬲蹖 亘赖 讴蹖賮乇禺賵丕赖蹖賽 亘丿賵蹖 丕賳爻丕賳 賵 乇賵蹖讴乇丿 爻丕亘賯卮 賳丿丕乇賳丿 賵 亘赖 賵丕爻胤赖
鬲賲丿賳 賵 卮赖乇賳卮蹖賳蹖 賵 丿賵賱鬲 赖丕爻鬲 讴赖 丕蹖賳 鬲亘氐乇赖 赖丕蹖 賲鬲毓丿丿 亘赖 賳賵毓蹖 睾乇丕蹖夭 丨蹖賵丕賳蹖 賵 亘丿賵蹖 丕賳爻丕賳 乇丕 賮乇賵讴丕爻鬲赖 賵 "乇丕賲" 讴乇丿赖 丕賳丿( 賳蹖趩赖 : 賲乇蹖囟 讴乇丿赖 丕賳丿.) . 賵 丕蹖賳噩丕 丕賳诏丕乇 丿丕乇蹖賲 賮乇賵蹖丿 賲蹖禺賵丕賳蹖賲! 鬲賲丿賳 賵 丿賵賱鬲赖丕 , 睾乇蹖夭赖 赖丕蹖 丕賳爻丕賳 讴赖 乇賵夭诏丕乇蹖 爻乇蹖毓丕賸 鬲禺賱蹖赖 賵 丕噩乇丕 賲蹖卮丿賳丿 乇丕 倬爻 賲蹖夭賳賳丿 賵 亘赖 丿乇賵賳 丕賳爻丕賳 亘乇賲蹖诏乇丿丕賳賳丿 貨 賵 赖乇 "賳丕禺賵丿丌诏丕赖蹖" 讴赖 賲蹖丿丕賳蹖賲 賵 賲蹖卮賳丕爻蹖賲 , 亘丿賵賳 鬲丨賯賯 丕蹖賳 丕賲乇 賲賲讴賳 賳亘賵丿 賵 睾乇丕蹖夭 爻乇讴賵亘 卮丿赖 赖爻鬲賳丿 讴赖 賳丕禺賵丿丌诏丕赖 賲蹖爻丕夭賳丿. 丕賲丕 賲毓囟賱 丿乇 丕蹖賳噩丕爻鬲 讴赖 睾乇丕蹖夭 亘赖 夭毓賲賽 毓賯亘 賳卮蹖賳蹖 , 赖賳賵夭 倬丕亘乇噩丕 賲丕賳丿赖 賵 丕賳爻丕賳 乇丕 亘赖 讴卮賲讴卮蹖 丿乇賵賳蹖 賲亘鬲賱丕 爻丕禺鬲赖 丕賳丿 . 噩赖卮蹖 亘赖 賲爻蹖丨蹖鬲 賵 讴卮蹖卮 赖丕蹖卮 丿丕卮鬲赖 亘丕卮蹖賲:
丌賳赖丕 趩赖 噩賵丕亘蹖 丿丕乇賳丿 責 乇賳噩 丕賳爻丕賳 亘赖 賳馗乇 丌賳赖丕 賲鬲乇丕丿賮賽 诏賳丕赖讴丕乇蹖 賵 毓匕丕亘 賵噩丿丕賳 丕爻鬲 . 賲爻卅賵賱蹖鬲 乇賳噩 亘乇丿賳 賽 亘卮乇 亘丕 禺賵丿卮 丕爻鬲 : (( 乇賳噩 賲蹖讴卮蹖 趩賵賳 禺賵丿鬲 爻亘亘 乇賳噩 讴卮蹖丿賳鬲 卮丿赖 丕蹖 貨 趩賵賳 诏賳丕赖蹖 賲乇鬲讴亘 卮丿蹖 賵 毓匕丕亘 賵噩丿丕賳卮 , 鬲丕賵丕賳蹖爻鬲 讴赖 賲蹖倬乇丿丕夭蹖.)) 賵 亘赖 毓賯蹖丿赖 賳蹖趩赖 , 賳賮爻賽 乇賳噩 賵 禺賵丿賽 乇賳噩 讴卮蹖丿賳 賳蹖爻鬲 讴赖 丕匕蹖鬲 賲蹖讴賳丿 , 亘賱讴赖 亘蹖 賲毓賳丕蹖蹖 賵 倬賵趩蹖賽 丌賳 丌夭丕乇 丿赖賳丿赖 丕爻鬲. 讴卮蹖卮 亘丕 丕賱賯丕蹖 丨爻 賲爻卅賵賱蹖鬲 亘赖 丕賳爻丕賳 , 丕賵 乇丕 丕夭 倬賵趩蹖 亘赖 禺蹖丕賱 禺賵丿 丿賵乇 賲蹖讴賳丿 丕賲丕 赖賲赖 蹖 丕蹖賳赖丕
賲孬賱 赖賲丕賳 囟乇亘 丕賱賲孬賱 卮蹖乇蹖賳 丕蹖乇丕賳蹖 丕爻鬲 讴赖 : 讴丕趩蹖 亘赖 丕夭 赖蹖趩蹖! . 亘赖 賲乇賵乇 夭賲丕賳 丕賳爻丕賳 鬲賵丕賳丕蹖蹖卮 乇丕 丿乇 賲賯丕亘賱赖 亘丕 丕蹖賳 诏賳丕赖 賵 亘丿賵噩丿丕賳蹖 讴賲鬲乇 賵 讴賲鬲乇 丿蹖丿 賵 亘赖 噩丕蹖蹖 乇爻蹖丿 讴赖 夭賳丿诏蹖 乇丕賵乇胤赖 丕蹖 爻赖賲诏蹖賳 丕夭 卮讴賳噩赖 賵 丿乇丿 賵 夭亘賵賳蹖 賵 禺賵丕乇蹖 亘亘蹖賳丿 ... 賵 亘赖 鬲毓亘蹖乇 賳蹖趩赖 , 亘赖 丌賳 賳赖 亘诏賵蹖丿.
丕蹖賳噩丕 , 賲蹖亘蹖賳蹖賲 讴赖 賳蹖赖蹖賱蹖爻賲 賲毓丕氐乇 丕夭 賲爻蹖丨蹖鬲 噩丿丕 賳蹖爻鬲 . 蹖赖賵丿蹖鬲 亘赖 賲爻蹖丨蹖鬲 賵氐賱 丕爻鬲 賵
賳蹖赖蹖賱蹖爻賲 亘赖 賲爻蹖丨蹖鬲 貨 賵 丕丨爻丕爻賽 丕亘丿蹖賽 乇賳噩 讴卮蹖丿賳 亘赖 禺丕胤乇 诏賳丕赖讴丕乇 亘賵丿賳 , 鬲丕讴賳賵賳 鬲賳赖丕 賲毓賳丕 賵
睾丕蹖鬲蹖 亘賵丿赖 讴赖 丿乇 夭賳丿诏蹖賽 丕賳爻丕賳 倬丿蹖丿丕乇 卮丿赖 丕爻鬲 賵 亘賳丕 亘赖 讴賱賲丕鬲 讴鬲丕亘: ((丕诏乇 丕夭 丌乇賲丕賳 夭赖丿 趩卮賲
亘倬賵卮蹖賲, 丕賳爻丕賳,噩丕賳賵乇賽 亘卮乇蹖,鬲丕讴賳賵賳 賲毓賳丕蹖蹖 賳丿丕卮鬲赖 賵 夭賳丿诏丕賳蹖 丕賵 亘乇乇賵蹖 夭賲蹖賳 赖丿賮蹖 賳丿丕卮鬲赖 丕爻鬲.))
賮賱爻賮赖 蹖 賳蹖趩赖
亘赖 鬲賮爻蹖乇 禺賵丿賲 , 丕蹖賳 讴鬲丕亘 亘赖 禺丕胤乇 賲丕赖蹖鬲 鬲丕乇蹖禺蹖-賮賱爻賮蹖 禺賵丿( 鬲亘丕乇卮賳丕爻蹖 賵 倬蹖诏蹖乇蹖賽 鬲丕乇蹖禺賽
丕乇夭卮赖丕) 亘赖 賯丿乇賽 讴鬲丕亘赖丕蹖 丿蹖诏乇 賳蹖趩赖 蹖丕 讴鬲丕亘赖丕蹖 亘賯蹖赖 賮蹖賱爻賵賮赖丕 睾賱馗鬲 賮賱爻賮蹖 賳丿丕乇丿 賵 丕夭 胤乇賮蹖 讴賵趩讴蹖 賵 讴賵鬲丕赖蹖 丕卮 赖賲 丕夭 亘爻胤 賵 鬲賮氐蹖賱賽 賲亘丕丨孬 賮乇丕乇 賲蹖讴賳丿 . 丕賲丕 丕夭 亘蹖賳 爻赖 噩爻鬲丕乇蹖 讴赖 讴鬲丕亘 乇丕 鬲卮讴蹖賱 賲蹖丿赖丿 , 丿乇 丕賵丕禺乇 噩爻鬲丕乇 丿賵賲 丕卮丕乇赖 赖丕蹖蹖 诏匕乇丕 賵 丕噩賲丕賱蹖 亘赖 乇丕赖 丨賱蹖 讴赖 賳蹖趩赖 亘乇丕蹖 賲毓囟賱丕鬲 丕賳爻丕賳 賲丿乇賳 丕乇丕卅赖 賲蹖丿赖丿 卮丿赖 丕爻鬲貨 丕賲丕 诏匕乇丕 賵 丕噩賲丕賱蹖 賵 讴賱蹖 , 賲孬賱 蹖讴 賳賯丕卮蹖 丕賲倬乇爻蹖賵賳蹖爻鬲蹖 讴赖 噩夭卅蹖丕鬲 賵 丿賯蹖賯 賳賲丕蹖蹖 賵 鬲卮乇蹖丨 丿乇 丕賵賱賵蹖鬲 賳蹖爻鬲賳丿 賵 丿乇蹖丕賮鬲 賵 丕丨爻丕爻賽 讴賱蹖 賵 鬲氐賵乇 丕乇噩丨 賲蹖亘丕卮丿貨 丕賵 丕夭 丕亘乇賲乇丿蹖 爻禺賳 賲蹖诏賵蹖丿 讴赖 亘鬲賵丕賳丿 丕乇夭卮赖丕蹖 亘賳蹖丕丿蹖 賳蹖讴 賵 亘丿 蹖丕 禺蹖乇 賵 卮乇(責) 讴赖 爻丕賱赖丕爻鬲 丨丕讴賲賳丿 乇丕 讴賳丕乇 亘夭賳丿 賵 亘丕 夭賳丿赖 讴乇丿賳 賵 鬲噩丿蹖丿 丨蹖丕鬲賽 丕丨爻丕爻丕鬲 胤亘蹖毓蹖 賵 卮賵乇 賵 卮賵賯赖丕蹖 夭賲蹖賳蹖 , 亘丕乇蹖 丿蹖诏乇 丕賳爻丕賳 乇丕 亘赖 亘賱赖 诏賮鬲賳 亘赖 夭賳丿诏蹖 賵丕丿丕乇丿 賵 丿爻鬲卮 乇丕 亘诏蹖乇丿 賵 丕夭 賲睾丕讴賽 賳蹖赖蹖賱蹖爻賲 賵 亘丕鬲賱丕賯 赖丕蹖 賲爻蹖丨蹖鬲 亘丕賱丕 亘讴卮丿. 丿乇 丕蹖賳 賲蹖丕賳 , 丿乇 賳亘乇丿 亘丕 丕賮賱丕胤賵賳 , 賳賯卮賽 赖賳乇 丿乇 夭賳丿诏蹖 乇丕 丨蹖丕鬲蹖 鬲乇 賵 囟乇賵乇蹖 鬲乇 丕夭 丌賳趩赖 賲乇爻賵賲 丕爻鬲 鬲賱賯蹖 賲蹖讴賳丿 賵 賲蹖诏賵蹖丿 赖賳乇 賵 賮賱爻賮赖 氐丕丨亘賽 鬲丕噩 賵 鬲禺鬲蹖 亘卮賵賳丿 讴赖 賯亘賱丕賸 丕夭 丌賳 賲爻蹖丨蹖鬲(丿蹖賳) 亘賵丿. 賵 亘赖 丿乇蹖丕賮鬲赖丕蹖 賲賳 讴赖 丨賯蹖賯鬲丕賸 卮丕蹖丿 倬丕蹖赖 蹖 賮賱爻賮蹖 賲丨讴賲蹖 賳丿丕卮鬲赖 亘丕卮賲 賵 丿賵賲蹖賳 讴鬲丕亘蹖 丕夭 賳蹖趩赖 亘丕卮丿 讴赖 禺賵丕賳丿赖 丕賲 , 鬲丕讴賳賵賳 賳蹖趩赖 亘赖 赖蹖趩 賵噩赖 丌賳诏賵賳赖 讴赖 鬲毓乇蹖賮 賲蹖讴乇丿賳丿-倬賵趩 诏乇丕, 賳丕丕賲蹖丿, 丿蹖賵丕賳赖- 亘赖 賳馗乇 賳乇爻蹖丿赖 丕爻鬲貨 卮丕蹖丿 賲亘丕乇夭 亘丕 丕蹖賳赖丕爻鬲 鬲丕 丕蹖賳讴赖 禺賵丿卮 倬賵趩 诏乇丕 賵 賳丕丕賲蹖丿 賵 丿蹖賵丕賳赖 亘丕卮丿 , 賵 亘丕 賵噩賵丿 爻賱亘賽 丕爻鬲毓賱丕 賵 賲鬲丕賮蹖夭蹖讴賽 賮賱爻賮蹖 丕夭 亘卮乇 賵 趩讴卮 賵 鬲亘乇 夭丿賳 亘赖 爻鬲賵賳赖丕蹖 賮賱爻賮赖 倬蹖卮蹖賳, 赖賲趩賳丕賳 丕賳爻丕賳 乇丕 亘赖 卮賵乇 夭賳丿诏蹖 鬲卮賵蹖賯 賲蹖讴賳丿 貨 亘丕 丕蹖賳讴赖 丨賯蹖賯鬲 賵賲毓乇賮鬲 乇丕 賲賵赖賵賲蹖 賲蹖亘蹖賳丿 賵 丨丿丕賯賱 .丿爻鬲 賳蹖丕賮鬲賳蹖 ,
.夭賳丿诏蹖 讴乇丿賳 乇丕 亘丕 賵噩賵丿賽 鬲賮爻蹖乇赖丕蹖 禺賵丿 爻丕禺鬲赖 蹖 亘卮乇 賳讴賵赖蹖丿赖 賵 賲賲賳賵毓 賳賲蹖丿丕賳丿
.亘丕乇蹖 丿蹖诏乇 赖賲 賲蹖禺賵丕賳賲 , 卮丕蹖丿 賳赖 亘赖 丕蹖賳 夭賵丿蹖
讴噩 賳賲丕蹖蹖 賵 丕睾乇丕賯 賳蹖爻鬲 讴赖 亘诏賵蹖蹖賲 丕賲乇賵夭赖 ((趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲)) 卮丕赖讴丕乇賽 賳蹖趩赖 賲丨爻賵亘 賲蹖卮賵丿 貨 賵 亘赖 亘蹖丕賳蹖 卮蹖賵丕鬲乇 , 亘丕蹖丿 诏賮鬲 讴赖 丕賲乇賵夭赖 賳蹖趩赖 乇丕 亘丕 趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲 賲蹖卮賳丕爻賳丿 . 丿乇 爻倬鬲丕賲亘乇 1886 , 賳蹖趩赖 賳丕賲赖 丕蹖 亘赖 丿賵爻鬲 禺賵丿 , 蹖丕讴賵亘 亘賵乇讴赖丕乇鬲 賲蹖賳诏丕乇丿 賵 丌賳噩丕 丕夭 讴鬲丕亘賽 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 爻禺賳 賲蹖诏賵蹖丿 讴赖 趩賵賳 賯氐丿 賲丕 丕乇噩丕毓 賲丨囟 亘赖 鬲丕乇蹖禺 賳蹖爻鬲 , 亘赖 赖賲蹖賳 亘爻賳丿赖 讴賳蹖賲 讴赖 诏賮鬲赖 :((赖乇 趩赖 讴赖 丿乇 趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲 诏賮鬲赖 丕賲 ,丕蹖賳噩丕 赖賲 诏賮鬲赖 丕賲 丕賲丕 亘赖 夭亘丕賳蹖 亘爻 賲鬲賮丕賵鬲.)) 丨丿賵丿 蹖讴 爻丕賱 賵 蹖讴爻丕賱 賵 賳蹖賲 亘毓丿 , 丿乇 賳丕賲赖 丕蹖 丿蹖诏乇 丕夭 鬲丕賱蹖賮 噩丿蹖丿卮 讴赖 亘卮賵丿 鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯 , 鬲毓乇蹖賮 賲蹖讴賳丿 賵 賲蹖诏賵蹖丿 亘乇丕蹖 乇賵卮賳 讴乇丿賳 趩賳丿 丕氐賱 亘賳蹖丕丿蹖 丕夭 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 , 丕蹖賳 讴鬲丕亘 乇丕 鬲丕賱蹖賮 讴乇丿赖 . 倬爻 丕蹖賳噩丕 , 亘丕 賱丨丕馗賽 趩賳蹖賳 诏賮鬲 夭乇鬲卮鬲 亘赖 毓賳賵丕賳 賲卮赖賵乇鬲乇蹖賳 丕孬乇 賵蹖 賵 鬲卮丕亘赖 賵 丕賳胤亘丕賯 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 亘丕 丌賳 , 亘赖 丕赖賲蹖鬲賽 鬲亘丕乇卮賳丕爻蹖 丕禺賱丕賯 倬蹖 賲蹖亘乇蹖賲 . 讴鬲丕亘蹖 賳爻亘鬲丕賸 讴賵趩讴 賵 賲賵噩夭 讴赖 賳賯胤赖 蹖 卮乇賵毓 亘赖鬲乇蹖 亘乇丕蹖 蹖讴 賮賱爻賮赖 丿賵爻鬲賽 賳蹖趩赖 丿賵爻鬲 亘赖 賳馗乇 賲蹖乇爻丿 , 亘賳丕 亘赖 乇賵丕蹖鬲賽 爻丕丿赖 鬲乇 賵 賲丕赖蹖鬲賽 噩爻鬲丕乇 诏賵賳赖 丕蹖 讴赖 鬲賮丕賵鬲 卮丿蹖丿蹖 亘丕 賱丨賳 丕爻鬲毓丕乇蹖 賵 诏夭蹖賳 诏賵蹖赖 丕蹖賽 賮蹖賱爻賵賮 卮赖蹖乇 乇丕
賲蹖 賳賲丕蹖丕賳丿.
賳蹖趩赖 丿乇 賲賳胤賯赖 賲賲賳賵毓赖 賯丿賲 诏匕丕卮鬲
丌賳胤賵乇 讴赖 賳蹖趩赖 賲蹖诏賵蹖丿 蹖丕 亘赖鬲乇 亘诏賵蹖賲 , 丌賳胤賵乇 讴赖 诏賮鬲赖 赖丕蹖 賳蹖趩赖 乇丕 鬲賮爻蹖乇 讴乇丿賲 , ((丕禺賱丕賯)) 亘赖 賳馗乇 丕夭 賮賱爻賮赖 赖乇诏夭 噩丿丕 賳亘賵丿赖 賵 賮蹖賱爻賵賮丕賳 夭蹖丕丿蹖 丕夭 丿賵乇赖 丕賮賱丕胤賵賳 賵 赖賲鬲丕蹖丕賳賽 丌鬲賳蹖 丕卮 鬲丕 丕爻倬蹖賳賵夭丕 賵 丿讴丕乇鬲 賵 讴丕賳鬲 , 讴赖 亘赖 賳賵毓蹖 倬蹖賵賳丿 賳丕诏爻爻鬲賳蹖 丕蹖 亘丕 毓氐乇 乇賵卮賳诏乇蹖 丿丕乇賳丿 , 赖賲賵丕乇赖 丕禺賱丕賯 乇丕 毓囟賵蹖 噩丿丕賳丕倬匕蹖乇 丕夭 賮賱爻賮赖 丿丕賳爻鬲赖 丕賳丿 貙丕賲丕 亘赖 乇賵丕蹖鬲 賳蹖趩赖 , 丕蹖賳 赖乇诏夭 亘丿蹖賳 賲毓賳丕 賳亘賵丿赖 丕爻鬲 讴赖 丌賳赖丕 禺賵丿賽 丕禺賱丕賯 乇丕 賵丕讴丕賵蹖 讴賳賳丿 賵 亘赖 趩蹖爻鬲蹖 丌锟斤拷 .賮讴乇 讴賳賳丿 貨丕禺賱丕賯 亘乇丕蹖 賮蹖賱爻賵賮丕賳 爻賳鬲蹖 趩蹖夭蹖 "賯丕卅賲 亘赖 匕丕鬲" , 鬲丨賵賱 賳丕倬匕蹖乇 賵 亘蹖 趩賵賳 賵 趩乇丕 亘賵丿赖 讴赖 讴丕乇亘乇丿
賵 賳賲賵丿卮 丿乇 賮賱爻賮赖 亘蹖卮鬲乇 賲赖賲 丕爻鬲 鬲丕 丕蹖賳讴赖 禺賵丿卮 赖賲 鬲亘蹖蹖賳 卮賵丿 貨 亘赖 賳馗乇 賳蹖趩赖 , 赖蹖趩 賮蹖賱爻賵賮蹖 亘赖 匕赖賳卮 禺胤賵乇 賳讴乇丿赖 讴赖 丕禺賱丕賯蹖丕鬲 賵 丕乇夭卮 丌賳赖丕 乇丕 噩丿丕诏丕賳赖 亘爻賳噩丿 賵 賲孬賱 丕毓丿丕丿 賵 賲鬲睾蹖乇赖丕 丿乇 乇蹖丕囟蹖丕鬲 , 賳賲賵丿 賵 讴丕乇亘乇丿卮
賲赖賲鬲乇 丕爻鬲 鬲丕 賲丕赖蹖鬲賽 禺賵蹖卮 貨 賵 丕蹖賳噩丕 賳蹖趩赖 讴乇蹖爻鬲賮 讴賱賲亘賵蹖蹖 卮丿 讴赖 丿乇 丌賲乇蹖讴丕 賯丿賲 诏匕丕卮鬲 , 丿乇 爻乇夭賲蹖賳蹖 賳丕卮賳丕禺鬲赖 賵 賳丿蹖丿赖 賳卮賳蹖丿赖 倬丕蹖卮 乇丕 诏匕丕卮鬲 讴赖 亘赖 禺賵丿賽 賵噩賵丿 賵 趩蹖爻鬲蹖賽 丕禺賱丕賯蹖丕鬲 卮讴 賲蹖讴乇丿 賵 丿爻鬲讴賲 丌賳乇丕 噩丿丕 丕夭 賮賱爻賮赖 賯丕亘賱 賳賯丿 賵 亘乇乇爻蹖 賯乇丕乇 賲蹖丿丕丿貨 亘乇丕蹖 趩赖 亘赖 丨乇賮 丕禺賱丕賯 诏賵卮 讴賳蹖賲 責 丕氐賱丕賸 丕禺賱丕賯 讴蹖爻鬲 讴赖 亘赖 丨乇賮卮 诏賵卮 丿赖蹖賲 責 賳亘丕蹖丿 亘丿丕賳蹖賲 丕夭 讴蹖 丨乇賮 賲蹖卮賳賵蹖賲 責 - 卮丕蹖丿 丕蹖賳 爻赖 爻賵丕賱 亘赖鬲乇蹖賳 亘蹖丕賳 亘乇丕蹖 卮讴丕讴蹖 賳蹖趩赖 賳爻亘鬲 亘赖 丕禺賱丕賯 亘丕卮丿.
"鬲賳赖丕 趩蹖夭蹖 讴赖 鬲丕乇蹖禺 賳丿丕乇丿, 鬲毓乇蹖賮 倬匕蹖乇 丕爻鬲."
诏賮鬲赖 蹖 賮賵賯 丕夭 賲鬲賳 讴鬲丕亘 丕爻鬲禺乇丕噩 卮丿赖 丕爻鬲 賵 丿乇 讴鬲丕亘 赖賲 亘賵賱丿 卮丿赖 亘賵丿. 趩乇丕 丕夭 丕禺賱丕賯 倬乇蹖丿賲 亘赖
丕蹖賳 诏夭蹖賳 诏賵蹖赖 責 亘亘蹖賳蹖賲 . 丿乇 爻賳噩卮 丕乇夭卮赖丕蹖蹖 賲孬賱賽 (賳蹖讴) 賵 (亘丿) , 匕赖賳蹖鬲蹖 丕蹖噩丕丿 卮丿赖 讴赖 賲毓賳丕 賵
賲賮赖賵賲 丕蹖賳 丕乇夭卮赖丕 乇丕 丿乇 爻乇丕爻乇 鬲丕乇蹖禺 亘卮乇蹖鬲 孬丕亘鬲 賵 丿爻鬲 賳禺賵乇丿赖 賲蹖亘蹖賳丿貨 賵 赖賲蹖賳 诏賲丕賳蹖 亘乇倬丕
賲蹖讴賳丿 讴赖 丨丕讴蹖 丕夭 丕夭賱 賵 丕亘丿蹖 亘賵丿賳 賵 丕爻鬲毓賱丕蹖蹖 亘賵丿賳賽 賲賮丕赖蹖賲 丕爻鬲 讴赖 丕賳爻丕賳 賳賲蹖鬲賵丕賳丿 丿乇 丌賳赖丕
丿爻鬲 亘亘乇丿. 丕賲丕 賳蹖趩赖 噩赖丕賳 乇丕 賲賲賱賵 賵 爻乇卮丕乇 丕夭 鬲丨賵賱丕鬲 賵 鬲睾蹖蹖乇丕鬲 賵 丿诏乇丿蹖爻蹖 赖丕蹖 賱丨馗赖 丕蹖
賲蹖亘蹖賳丿 , 賵 亘赖 毓亘丕乇鬲蹖 ((" 亘蹖 孬亘丕鬲蹖 , 鬲賳赖丕 孬亘丕鬲 丿賳蹖丕爻鬲 .")) 貨 丕夭 丕蹖賳 乇賵 讴赖 赖蹖趩 賳诏丕赖賽 丕爻鬲毓賱丕蹖蹖 賵 賲鬲丕賮蹖夭蹖讴蹖 丕蹖 丿乇 賳蹖趩赖 丿蹖丿赖 賳賲蹖卮賵丿 , 亘丕蹖丿 诏賮鬲 讴赖 丕夭 賳馗乇 丕賵 , 丕賳爻丕賳 禺賵丿卮 丕乇夭卮赖丕 乇丕 丌賮乇蹖丿赖 賵 赖賲蹖賳 禺丕賱賯 亘賵丿賳 丕賵爻鬲 讴赖 丕噩丕夭赖 蹖 鬲睾蹖蹖乇 乇丕 赖賲 禺賵丿 亘赖 禺賵丿亘赖 丕賵 丿丕丿赖 丕爻鬲 . 賲孬賱丕賸 丕诏乇 丕賲乇賵夭赖 賳蹖讴蹖 賵 禺賵亘蹖 丿乇 乇丿蹖賮 氐賮丕鬲蹖 賲孬賱 乇丨賲 賵 賲乇賵鬲 丿丕卮鬲賳 ,乇賳噩亘乇 亘賵丿賳 賵 夭丕赖丿 亘賵丿賳 , 賲爻鬲囟毓賮 亘賵丿賳 賵 亘赖 賯賵賱 禺賵丿卮 , "亘乇丿赖" 亘賵丿賳 噩丕蹖 诏乇賮鬲赖 賵
亘丿蹖 鬲賵爻胤 氐賮丕鬲蹖 賲孬賱 夭賵乇賲賳丿蹖 賵 丿賳蹖丕 胤賱亘蹖 賵 卮丕丿賲丕賳蹖 丕丨丕胤赖 卮丿赖 , 乇賵夭蹖 乇賵夭诏丕乇蹖 赖賲赖 趩蹖夭 亘乇禺賱丕賮 丕蹖賳 丕賵囟丕毓 亘乇賯乇丕乇 亘賵丿赖 丕爻鬲 . 丿乇 丕丿丕賲赖 賲爻蹖丨蹖鬲 賵 蹖赖賵丿蹖鬲 賵 賳蹖赖蹖賱蹖爻賲 賲蹖 丌蹖賳丿.
賲爻蹖丨蹖鬲 丕夭 蹖赖賵丿蹖鬲 噩丿丕 賳蹖爻鬲 賵 賳蹖赖蹖賱蹖爻賲 丕夭 賲爻蹖丨蹖鬲 賳蹖夭
亘赖 乇賵丕蹖鬲 賳蹖趩赖 , 夭賲丕賳蹖 讴赖 赖賵賲乇-卮丕毓乇 賲毓乇賵賮賽 丌鬲賳- 丨賲丕爻赖 賲蹖 爻乇丕卅蹖丿 , 賳蹖讴 賵 亘丿蹖 讴赖 禺賵丿卮 丿乇
夭賳丿诏蹖 丕卮 丿蹖丿赖 讴丕賲賱丕賸 賲鬲囟丕丿 亘賵丿 貨 乇賵丨賽 倬赖賱賵丕賳蹖, 卮丕丿賲丕賳蹖 賵 賱匕鬲 丕夭 夭賳丿诏蹖 讴赖 丌賳赖丕 乇丕 "睾乇丕蹖夭 丿蹖賵賳賵夭賵爻蹖- 禺丿丕蹖 爻乇賲爻鬲蹖 賵 噩卮賳 丿乇 蹖賵賳丕賳 亘丕爻鬲丕賳-" 賲蹖 賳丕賲丿 倬爻賳丿蹖丿赖 賲蹖亘賵丿 賵 丕乇噩賲賳丿 貨 鬲丕 爻丕賱蹖丕賳賽 爻丕賱 赖賲 赖賲蹖賳胤賵乇 亘賵丿 鬲丕 丕蹖賳讴赖 蹖赖賵丿蹖鬲 丌賲丿 . 蹖赖賵丿 丌賲丿 賵 賲賵爻蹖 賵 賮乇毓賵賳 . 蹖赖賵丿蹖 讴赖 丿乇 丿爻鬲赖 蹖 "丕禺賱丕賯 亘乇丿诏丕賳" 丕夭 賳馗乇 賳蹖趩赖 賯乇丕乇 賲蹖诏蹖乇丿 丕賲丕 亘赖 亘夭乇诏鬲乇蹖賳 倬蹖乇賵夭蹖 亘乇 爻乇賵乇丕賳 丿爻鬲 賲蹖 蹖丕亘丿 賵 丕蹖賳 倬蹖乇賵夭蹖, 倬蹖乇賵夭蹖 丕夭 賳賵毓蹖 賲毓賳賵蹖爻鬲 賵 丕乇夭卮蹖貨 賵 賵丕跇诏賵賳蹖 賵 噩丕亘噩丕蹖蹖 丕乇夭卮赖丕 , 倬蹖乇賵夭蹖 蹖赖賵丿蹖鬲 丕爻鬲 . 丕讴賳賵賳 賳蹖讴 丌賳 讴爻蹖爻鬲 讴赖 乇賳噩 丿蹖丿赖 賵 囟毓蹖賮 賵 亘乇丿赖 亘丕卮丿 , 賵 亘丿 賲蹖卮賵丿 赖賲丕賳 卮赖賵鬲 倬乇爻鬲 ,丿賳蹖丕 胤賱亘 賵 賲丕丿蹖 诏乇丕 讴赖 诏丿丕禺鬲诏蹖 丕亘丿蹖 丿乇 丌鬲卮蹖 丕亘丿蹖 丿乇 丿賵夭禺 賳氐蹖亘卮 賲蹖卮賵丿 . 丿乇 丕丿丕賲赖 , 賳蹖趩赖 賲爻蹖丨蹖鬲 乇丕 丕丿丕賲赖 赖賲蹖賳 賲爻蹖乇 賲蹖丿丕賳丿 賵 賲爻蹖丨 乇丕 賵丕乇孬 丕蹖賳 賵丕夭诏賵賳蹖 , 讴爻蹖 讴赖 赖賲蹖賳 丌乇賲丕賳赖丕 賵 丕蹖丿赖 赖丕 乇丕 亘乇丕賮乇丕卮鬲 賵 賯賵賲蹖 丕夭 賵蹖 丕爻鬲賯亘丕賱 讴乇丿賳丿 .
亘賱赖 , 賲爻蹖丨蹖鬲 丕夭 蹖赖賵丿蹖鬲 噩丿丕 賳蹖爻鬲 . 賵 賳蹖赖蹖賱蹖爻賲 趩乇丕 噩丿丕 賳蹖爻鬲 責
賲賱丕賯丕鬲 亘丕 賮乇賵蹖丿 , 讴蹖賮乇卮賳丕爻蹖, 乇賳噩 賵 诏賳丕赖 賵 讴卮蹖卮
丿乇 丕丿丕賲赖 , 賲賵囟賵毓 讴蹖賮乇 賵 毓丿賱 亘赖 賲蹖丕賳 賲蹖丕蹖丿 . "丨賯蹖賯鬲蹖 賵噩賵丿 賳丿丕乇丿 , 賮賯胤 鬲賮爻蹖乇赖丕 赖爻鬲賳丿." 賵 丿賵亘丕乇赖 亘赖 诏賮鬲赖 丕蹖 丕夭 禺賵丿卮 賲鬲賵爻賱 卮賵蹖賲 鬲丕 賲賵囟賵毓 乇丕 乇賵卮賳 讴賳蹖賲. 鬲丕乇蹖禺賽 賳丕丿蹖丿赖 诏乇賮鬲赖 蹖 卮丿赖 蹖 亘卮乇 讴赖 賲賵爻賵賲 亘赖 賲丕賯亘賱 鬲丕乇蹖禺 丕爻鬲 , 乇賵蹖讴乇丿 賲鬲賮丕賵鬲蹖 丿乇 賯亘丕賱賽 賲噩丕夭丕鬲 賵 毓丿丕賱鬲禺賵丕赖蹖 倬蹖卮 賲蹖诏乇賮鬲赖 讴赖 乇亘胤蹖 亘赖 ((亘乇丕亘乇蹖賽 丌爻蹖亘 賵丕乇丿赖 亘赖 卮丕讴蹖 賵 鬲賳亘蹖赖賽 賲噩乇賲)) 賳丿丕卮鬲 貨 賵 亘赖 賯賵賱 禺賵丿 賳蹖趩赖 , 趩蹖夭蹖 賲孬賱 倬爻 诏乇丿賳蹖賽 倬丿乇 亘赖 賮乇夭賳丿卮
亘賵丿 讴赖 氐乇賮丕賸 丕夭 禺卮賲蹖 丿乇賵賳蹖 賵 丌賳蹖 丨丕氐賱 賲蹖卮丿 貨 倬蹖趩蹖丿诏蹖 賵 诏爻鬲乇丿诏蹖 鬲亘氐乇赖 赖丕 賵 亘賳丿赖丕蹖 賯丕賳賵賳 賵
亘賵乇賵讴乇丕爻蹖 賲丿乇賳 赖蹖趩诏賵賳赖 卮亘丕赖鬲蹖 亘赖 讴蹖賮乇禺賵丕赖蹖賽 亘丿賵蹖 丕賳爻丕賳 賵 乇賵蹖讴乇丿 爻丕亘賯卮 賳丿丕乇賳丿 賵 亘赖 賵丕爻胤赖
鬲賲丿賳 賵 卮赖乇賳卮蹖賳蹖 賵 丿賵賱鬲 赖丕爻鬲 讴赖 丕蹖賳 鬲亘氐乇赖 赖丕蹖 賲鬲毓丿丿 亘赖 賳賵毓蹖 睾乇丕蹖夭 丨蹖賵丕賳蹖 賵 亘丿賵蹖 丕賳爻丕賳 乇丕 賮乇賵讴丕爻鬲赖 賵 "乇丕賲" 讴乇丿赖 丕賳丿( 賳蹖趩赖 : 賲乇蹖囟 讴乇丿赖 丕賳丿.) . 賵 丕蹖賳噩丕 丕賳诏丕乇 丿丕乇蹖賲 賮乇賵蹖丿 賲蹖禺賵丕賳蹖賲! 鬲賲丿賳 賵 丿賵賱鬲赖丕 , 睾乇蹖夭赖 赖丕蹖 丕賳爻丕賳 讴赖 乇賵夭诏丕乇蹖 爻乇蹖毓丕賸 鬲禺賱蹖赖 賵 丕噩乇丕 賲蹖卮丿賳丿 乇丕 倬爻 賲蹖夭賳賳丿 賵 亘赖 丿乇賵賳 丕賳爻丕賳 亘乇賲蹖诏乇丿丕賳賳丿 貨 賵 赖乇 "賳丕禺賵丿丌诏丕赖蹖" 讴赖 賲蹖丿丕賳蹖賲 賵 賲蹖卮賳丕爻蹖賲 , 亘丿賵賳 鬲丨賯賯 丕蹖賳 丕賲乇 賲賲讴賳 賳亘賵丿 賵 睾乇丕蹖夭 爻乇讴賵亘 卮丿赖 赖爻鬲賳丿 讴赖 賳丕禺賵丿丌诏丕赖 賲蹖爻丕夭賳丿. 丕賲丕 賲毓囟賱 丿乇 丕蹖賳噩丕爻鬲 讴赖 睾乇丕蹖夭 亘赖 夭毓賲賽 毓賯亘 賳卮蹖賳蹖 , 赖賳賵夭 倬丕亘乇噩丕 賲丕賳丿赖 賵 丕賳爻丕賳 乇丕 亘赖 讴卮賲讴卮蹖 丿乇賵賳蹖 賲亘鬲賱丕 爻丕禺鬲赖 丕賳丿 . 噩赖卮蹖 亘赖 賲爻蹖丨蹖鬲 賵 讴卮蹖卮 赖丕蹖卮 丿丕卮鬲赖 亘丕卮蹖賲:
丌賳赖丕 趩赖 噩賵丕亘蹖 丿丕乇賳丿 責 乇賳噩 丕賳爻丕賳 亘赖 賳馗乇 丌賳赖丕 賲鬲乇丕丿賮賽 诏賳丕赖讴丕乇蹖 賵 毓匕丕亘 賵噩丿丕賳 丕爻鬲 . 賲爻卅賵賱蹖鬲 乇賳噩 亘乇丿賳 賽 亘卮乇 亘丕 禺賵丿卮 丕爻鬲 : (( 乇賳噩 賲蹖讴卮蹖 趩賵賳 禺賵丿鬲 爻亘亘 乇賳噩 讴卮蹖丿賳鬲 卮丿赖 丕蹖 貨 趩賵賳 诏賳丕赖蹖 賲乇鬲讴亘 卮丿蹖 賵 毓匕丕亘 賵噩丿丕賳卮 , 鬲丕賵丕賳蹖爻鬲 讴赖 賲蹖倬乇丿丕夭蹖.)) 賵 亘赖 毓賯蹖丿赖 賳蹖趩赖 , 賳賮爻賽 乇賳噩 賵 禺賵丿賽 乇賳噩 讴卮蹖丿賳 賳蹖爻鬲 讴赖 丕匕蹖鬲 賲蹖讴賳丿 , 亘賱讴赖 亘蹖 賲毓賳丕蹖蹖 賵 倬賵趩蹖賽 丌賳 丌夭丕乇 丿赖賳丿赖 丕爻鬲. 讴卮蹖卮 亘丕 丕賱賯丕蹖 丨爻 賲爻卅賵賱蹖鬲 亘赖 丕賳爻丕賳 , 丕賵 乇丕 丕夭 倬賵趩蹖 亘赖 禺蹖丕賱 禺賵丿 丿賵乇 賲蹖讴賳丿 丕賲丕 赖賲赖 蹖 丕蹖賳赖丕
賲孬賱 赖賲丕賳 囟乇亘 丕賱賲孬賱 卮蹖乇蹖賳 丕蹖乇丕賳蹖 丕爻鬲 讴赖 : 讴丕趩蹖 亘赖 丕夭 赖蹖趩蹖! . 亘赖 賲乇賵乇 夭賲丕賳 丕賳爻丕賳 鬲賵丕賳丕蹖蹖卮 乇丕 丿乇 賲賯丕亘賱赖 亘丕 丕蹖賳 诏賳丕赖 賵 亘丿賵噩丿丕賳蹖 讴賲鬲乇 賵 讴賲鬲乇 丿蹖丿 賵 亘赖 噩丕蹖蹖 乇爻蹖丿 讴赖 夭賳丿诏蹖 乇丕賵乇胤赖 丕蹖 爻赖賲诏蹖賳 丕夭 卮讴賳噩赖 賵 丿乇丿 賵 夭亘賵賳蹖 賵 禺賵丕乇蹖 亘亘蹖賳丿 ... 賵 亘赖 鬲毓亘蹖乇 賳蹖趩赖 , 亘赖 丌賳 賳赖 亘诏賵蹖丿.
丕蹖賳噩丕 , 賲蹖亘蹖賳蹖賲 讴赖 賳蹖赖蹖賱蹖爻賲 賲毓丕氐乇 丕夭 賲爻蹖丨蹖鬲 噩丿丕 賳蹖爻鬲 . 蹖赖賵丿蹖鬲 亘赖 賲爻蹖丨蹖鬲 賵氐賱 丕爻鬲 賵
賳蹖赖蹖賱蹖爻賲 亘赖 賲爻蹖丨蹖鬲 貨 賵 丕丨爻丕爻賽 丕亘丿蹖賽 乇賳噩 讴卮蹖丿賳 亘赖 禺丕胤乇 诏賳丕赖讴丕乇 亘賵丿賳 , 鬲丕讴賳賵賳 鬲賳赖丕 賲毓賳丕 賵
睾丕蹖鬲蹖 亘賵丿赖 讴赖 丿乇 夭賳丿诏蹖賽 丕賳爻丕賳 倬丿蹖丿丕乇 卮丿赖 丕爻鬲 賵 亘賳丕 亘赖 讴賱賲丕鬲 讴鬲丕亘: ((丕诏乇 丕夭 丌乇賲丕賳 夭赖丿 趩卮賲
亘倬賵卮蹖賲, 丕賳爻丕賳,噩丕賳賵乇賽 亘卮乇蹖,鬲丕讴賳賵賳 賲毓賳丕蹖蹖 賳丿丕卮鬲赖 賵 夭賳丿诏丕賳蹖 丕賵 亘乇乇賵蹖 夭賲蹖賳 赖丿賮蹖 賳丿丕卮鬲赖 丕爻鬲.))
賮賱爻賮赖 蹖 賳蹖趩赖
亘赖 鬲賮爻蹖乇 禺賵丿賲 , 丕蹖賳 讴鬲丕亘 亘赖 禺丕胤乇 賲丕赖蹖鬲 鬲丕乇蹖禺蹖-賮賱爻賮蹖 禺賵丿( 鬲亘丕乇卮賳丕爻蹖 賵 倬蹖诏蹖乇蹖賽 鬲丕乇蹖禺賽
丕乇夭卮赖丕) 亘赖 賯丿乇賽 讴鬲丕亘赖丕蹖 丿蹖诏乇 賳蹖趩赖 蹖丕 讴鬲丕亘赖丕蹖 亘賯蹖赖 賮蹖賱爻賵賮赖丕 睾賱馗鬲 賮賱爻賮蹖 賳丿丕乇丿 賵 丕夭 胤乇賮蹖 讴賵趩讴蹖 賵 讴賵鬲丕赖蹖 丕卮 赖賲 丕夭 亘爻胤 賵 鬲賮氐蹖賱賽 賲亘丕丨孬 賮乇丕乇 賲蹖讴賳丿 . 丕賲丕 丕夭 亘蹖賳 爻赖 噩爻鬲丕乇蹖 讴赖 讴鬲丕亘 乇丕 鬲卮讴蹖賱 賲蹖丿赖丿 , 丿乇 丕賵丕禺乇 噩爻鬲丕乇 丿賵賲 丕卮丕乇赖 赖丕蹖蹖 诏匕乇丕 賵 丕噩賲丕賱蹖 亘赖 乇丕赖 丨賱蹖 讴赖 賳蹖趩赖 亘乇丕蹖 賲毓囟賱丕鬲 丕賳爻丕賳 賲丿乇賳 丕乇丕卅赖 賲蹖丿赖丿 卮丿赖 丕爻鬲貨 丕賲丕 诏匕乇丕 賵 丕噩賲丕賱蹖 賵 讴賱蹖 , 賲孬賱 蹖讴 賳賯丕卮蹖 丕賲倬乇爻蹖賵賳蹖爻鬲蹖 讴赖 噩夭卅蹖丕鬲 賵 丿賯蹖賯 賳賲丕蹖蹖 賵 鬲卮乇蹖丨 丿乇 丕賵賱賵蹖鬲 賳蹖爻鬲賳丿 賵 丿乇蹖丕賮鬲 賵 丕丨爻丕爻賽 讴賱蹖 賵 鬲氐賵乇 丕乇噩丨 賲蹖亘丕卮丿貨 丕賵 丕夭 丕亘乇賲乇丿蹖 爻禺賳 賲蹖诏賵蹖丿 讴赖 亘鬲賵丕賳丿 丕乇夭卮赖丕蹖 亘賳蹖丕丿蹖 賳蹖讴 賵 亘丿 蹖丕 禺蹖乇 賵 卮乇(責) 讴赖 爻丕賱赖丕爻鬲 丨丕讴賲賳丿 乇丕 讴賳丕乇 亘夭賳丿 賵 亘丕 夭賳丿赖 讴乇丿賳 賵 鬲噩丿蹖丿 丨蹖丕鬲賽 丕丨爻丕爻丕鬲 胤亘蹖毓蹖 賵 卮賵乇 賵 卮賵賯赖丕蹖 夭賲蹖賳蹖 , 亘丕乇蹖 丿蹖诏乇 丕賳爻丕賳 乇丕 亘赖 亘賱赖 诏賮鬲賳 亘赖 夭賳丿诏蹖 賵丕丿丕乇丿 賵 丿爻鬲卮 乇丕 亘诏蹖乇丿 賵 丕夭 賲睾丕讴賽 賳蹖赖蹖賱蹖爻賲 賵 亘丕鬲賱丕賯 赖丕蹖 賲爻蹖丨蹖鬲 亘丕賱丕 亘讴卮丿. 丿乇 丕蹖賳 賲蹖丕賳 , 丿乇 賳亘乇丿 亘丕 丕賮賱丕胤賵賳 , 賳賯卮賽 赖賳乇 丿乇 夭賳丿诏蹖 乇丕 丨蹖丕鬲蹖 鬲乇 賵 囟乇賵乇蹖 鬲乇 丕夭 丌賳趩赖 賲乇爻賵賲 丕爻鬲 鬲賱賯蹖 賲蹖讴賳丿 賵 賲蹖诏賵蹖丿 赖賳乇 賵 賮賱爻賮赖 氐丕丨亘賽 鬲丕噩 賵 鬲禺鬲蹖 亘卮賵賳丿 讴赖 賯亘賱丕賸 丕夭 丌賳 賲爻蹖丨蹖鬲(丿蹖賳) 亘賵丿. 賵 亘赖 丿乇蹖丕賮鬲赖丕蹖 賲賳 讴赖 丨賯蹖賯鬲丕賸 卮丕蹖丿 倬丕蹖赖 蹖 賮賱爻賮蹖 賲丨讴賲蹖 賳丿丕卮鬲赖 亘丕卮賲 賵 丿賵賲蹖賳 讴鬲丕亘蹖 丕夭 賳蹖趩赖 亘丕卮丿 讴赖 禺賵丕賳丿赖 丕賲 , 鬲丕讴賳賵賳 賳蹖趩赖 亘赖 赖蹖趩 賵噩赖 丌賳诏賵賳赖 讴赖 鬲毓乇蹖賮 賲蹖讴乇丿賳丿-倬賵趩 诏乇丕, 賳丕丕賲蹖丿, 丿蹖賵丕賳赖- 亘赖 賳馗乇 賳乇爻蹖丿赖 丕爻鬲貨 卮丕蹖丿 賲亘丕乇夭 亘丕 丕蹖賳赖丕爻鬲 鬲丕 丕蹖賳讴赖 禺賵丿卮 倬賵趩 诏乇丕 賵 賳丕丕賲蹖丿 賵 丿蹖賵丕賳赖 亘丕卮丿 , 賵 亘丕 賵噩賵丿 爻賱亘賽 丕爻鬲毓賱丕 賵 賲鬲丕賮蹖夭蹖讴賽 賮賱爻賮蹖 丕夭 亘卮乇 賵 趩讴卮 賵 鬲亘乇 夭丿賳 亘赖 爻鬲賵賳赖丕蹖 賮賱爻賮赖 倬蹖卮蹖賳, 赖賲趩賳丕賳 丕賳爻丕賳 乇丕 亘赖 卮賵乇 夭賳丿诏蹖 鬲卮賵蹖賯 賲蹖讴賳丿 貨 亘丕 丕蹖賳讴赖 丨賯蹖賯鬲 賵賲毓乇賮鬲 乇丕 賲賵赖賵賲蹖 賲蹖亘蹖賳丿 賵 丨丿丕賯賱 .丿爻鬲 賳蹖丕賮鬲賳蹖 ,
.夭賳丿诏蹖 讴乇丿賳 乇丕 亘丕 賵噩賵丿賽 鬲賮爻蹖乇赖丕蹖 禺賵丿 爻丕禺鬲赖 蹖 亘卮乇 賳讴賵赖蹖丿赖 賵 賲賲賳賵毓 賳賲蹖丿丕賳丿
.亘丕乇蹖 丿蹖诏乇 赖賲 賲蹖禺賵丕賳賲 , 卮丕蹖丿 賳赖 亘赖 丕蹖賳 夭賵丿蹖
This entire review has been hidden because of spoilers.
June 8, 2023
Nietzsche is such a ubiquitous figure that I've been exposed to his ideas many times over and in many contexts, yet until now I'd never read him. He may be the philosopher I've heard most about before actually reading, other than maybe Hegel. I was struck by how engaging his prose style is -- very polemical, and not without its clever turns of phrase. In terms of the actual content, I went back and forth between basically agreeing with him and finding his ideas wrong-headed and abhorrent. I do think there's something cynical and bleak about Nietzsche's basic worldview, something that flies in the face of how I think about the world, in a way that I find provocative, productive even, but not something I can see myself ever fully supporting.
April 19, 2024
Ora... come莽o j谩 por referir que A Genealogia da Moral merece v谩rias releituras, pois pertence 脿quele grupo de livros que o conte煤do assim o exige.
Foi o meu primeiro encontro liter谩rio com o fil贸sofo e ser谩, com toda a certeza, o primeiro de muitos.
Gostei muito da cr铆tica intensa que Nietzsche desenvolve sobre os valores morais, fazendo uma abordagem dos mesmos desde S贸crates.
Os conceitos do bem e do mal, do bom e do ruim, a consci锚ncia e a culpa e o ideal asc茅tico s茫o temas que o fil贸sofo analisou intensamente e, na minha modesta e leiga opini茫o, de uma forma bastante inteligente.
O que 茅 a moralidade? Qual a origem das nossas ideias do bem e do mal? Como surgiram os conceitos do bom e do mau?
Segundo o autor, n茫o existem valores absolutos do bem e do mal, estes valores s茫o criados pelo homem consoante as suas necessidades ao longo da hist贸ria. As religi玫es s茫o as principais criadoras, inclusivamente a moral da religi茫o crist茫 que acontece com o decl铆nio do imp茅rio romano. Tamb茅m na segunda metade do s茅culo XX, os avan莽os cient铆ficos que se fizeram sentir vieram imprimir uma nova roupagem a esta quest茫o. De facto, Nietzsche n茫o s贸 foca o cristianismo, bem como toda a civiliza莽茫o ocidental, como sendo a construtora da moralidade, n茫o sendo esta, segundo o fil贸sofo, natural. Quest玫es como a culpa, o auto- julgamento, a auto-censura s茫o uma forma de expressar a agressividade que o ser humano reprime.
Em suma, 茅 um livro que nos permite refletir e aprofundar uma s茅rie de quest玫es e que, sem d煤vida, apropriamo-nos muito facilmente de muitas ideias patentes na obra.
Vou continuar a encontrar-me com Nietzsche, sem d煤vida. Gostei do nosso primeiro encontro. Homem interessante, este!! 鈽猴笍馃槈馃
Foi o meu primeiro encontro liter谩rio com o fil贸sofo e ser谩, com toda a certeza, o primeiro de muitos.
Gostei muito da cr铆tica intensa que Nietzsche desenvolve sobre os valores morais, fazendo uma abordagem dos mesmos desde S贸crates.
Os conceitos do bem e do mal, do bom e do ruim, a consci锚ncia e a culpa e o ideal asc茅tico s茫o temas que o fil贸sofo analisou intensamente e, na minha modesta e leiga opini茫o, de uma forma bastante inteligente.
O que 茅 a moralidade? Qual a origem das nossas ideias do bem e do mal? Como surgiram os conceitos do bom e do mau?
Segundo o autor, n茫o existem valores absolutos do bem e do mal, estes valores s茫o criados pelo homem consoante as suas necessidades ao longo da hist贸ria. As religi玫es s茫o as principais criadoras, inclusivamente a moral da religi茫o crist茫 que acontece com o decl铆nio do imp茅rio romano. Tamb茅m na segunda metade do s茅culo XX, os avan莽os cient铆ficos que se fizeram sentir vieram imprimir uma nova roupagem a esta quest茫o. De facto, Nietzsche n茫o s贸 foca o cristianismo, bem como toda a civiliza莽茫o ocidental, como sendo a construtora da moralidade, n茫o sendo esta, segundo o fil贸sofo, natural. Quest玫es como a culpa, o auto- julgamento, a auto-censura s茫o uma forma de expressar a agressividade que o ser humano reprime.
Em suma, 茅 um livro que nos permite refletir e aprofundar uma s茅rie de quest玫es e que, sem d煤vida, apropriamo-nos muito facilmente de muitas ideias patentes na obra.
Vou continuar a encontrar-me com Nietzsche, sem d煤vida. Gostei do nosso primeiro encontro. Homem interessante, este!! 鈽猴笍馃槈馃
April 20, 2013
賲丕賳蹖賮爻鬲賽 囟丿 丕禺賱丕賯 賳蹖趩赖! 賳蹖趩赖 丿乇 丕蹖賳 讴鬲丕亘 讴丕乇蹖 乇丕 讴赖 丿乇 丕亘鬲丿丕 丌睾丕夭 讴乇丿赖 亘賵丿 賵 丿乇 丌孬丕乇 亘毓丿蹖 賵 亘赖 禺氐賵氐 賮乇丕爻賵蹖 賳蹖讴 賵 亘丿 丕丿丕賲赖 丿丕丿赖 亘賵丿 亘赖 爻乇丨丿丕鬲 禺賵丿 賲蹖鈥屫必池з嗀�. 丕賵 亘丕 丕禺賱丕賯 賲蹖鈥屫嗂� 賵 噩賳诏 禺賵丿 乇丕 蹖讴蹖 丕夭 賲毓賱賵賱鈥尷地й� 禺賵丿 丌賳 丕禺賱丕賯 賲蹖鈥屫з嗀�.鈥�
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丕賵 丿乇 倬丕蹖丕賳 賲丕賳蹖賮爻鬲 禺賵丿 亘赖 賲丕 賳卮丕賳 賲蹖鈥屫地� 趩诏賵賳赖 丕禺賱丕賯蹖鬲 丕乇賵倬丕蹖蹖 胤蹖 丿賵 爻丿赖鈥屰� 丌蹖賳丿赖 (丕夭 夭賲丕賳 禺賵丿 蹖毓賳蹖 丕賵丕禺乇 賯乇賳 郾酃) 胤蹖 趩賳丿 倬乇丿赖 賳賲丕蹖卮 囟丿-禺賵蹖卮 乇丕 鬲賵賱蹖丿 賲蹖鈥屭┵嗀�. 趩蹖夭蹖 讴赖 賲丕 丌蹖賳丿诏丕賳 卮丕赖丿 丌賳 亘賵丿蹖賲 賵 赖爻鬲蹖賲! 趩赖 丿乇 賯乇賳蹖 讴赖 诏匕卮鬲 賵 趩赖 丕賲乇賵夭 丿乇 丌睾丕夭 賯乇賳 亘蹖爻鬲鈥屬堐屭�!鈥�
賳蹖趩赖 丿乇 丕蹖賳 丕孬乇 亘赖 禺賵亘蹖 賵丕跇诏賵賳诏蹖 賲賮丕赖蹖賲 乇丕 亘赖 乇蹖卮禺賳丿 賲蹖鈥屭屫必� 賵 亘蹖丕賳 賲蹖鈥屭┵嗀� 趩诏賵賳赖 賲賮丕赖蹖賲 芦賳蹖讴禄 丕禺賱丕賯 乇賵夭诏丕乇丕賳 诏匕卮鬲赖 丕賲乇賵夭 芦卮乇禄 鬲賮爻蹖乇 賲蹖鈥屫促堎嗀� 賵 亘乇毓讴爻. 丕賵 亘乇丕蹖 讴丕乇 禺賵丿 丕夭 夭亘丕賳鈥屫促嗀ж驰屫� 鬲丕乇蹖禺貙 丕爻胤賵乇赖鈥屫促嗀ж驰屫� 賮蹖夭蹖賵賱賵跇蹖貙 丿蹖賳 賵 丨鬲蹖 禺賵丿 丕禺賱丕賯 亘乇丕蹖 丕孬亘丕鬲 賲丿毓丕蹖卮 丕爻鬲賮丕丿赖 賲蹖鈥屭┵嗀� 賵 丿乇 亘蹖卮鬲乇 賲賵丕賯毓 丿乇 丕蹖賳 丕賲乇 賲賵賮锟斤拷 丕爻鬲. 賳蹖趩赖 亘赖 噩賳诏 鬲賲丕賲蹖鬲 丕禺賱丕賯 丕賮賱丕胤賵賳蹖 丿乇 丕卮讴丕賱 賲禺鬲賱賮 賲丿乇賳 賲爻蹖丨蹖貙 爻讴賵賱丕乇蹖爻鬲蹖貙 爻賵爻蹖丕賱蹖爻鬲蹖貙 賱蹖亘乇丕賱蹖爻鬲蹖貙 毓賯賱鈥屭必ж� 丌賳丕乇卮蹖爻鬲蹖 賵... 賲蹖鈥屬矩必ж藏� 賵 囟丿禺賵蹖卮 亘夭乇诏蹖 乇丕 賲蹖鈥屫池ж藏� 讴赖 趩賳丿 丿赖赖 亘毓丿 爻乇趩卮賲赖 丕賳丿蹖卮赖 倬爻鬲鈥屬呚辟� 賲蹖鈥屫促堌�.鈥�
丕賵 丿乇 倬丕蹖丕賳 賲丕賳蹖賮爻鬲 禺賵丿 亘赖 賲丕 賳卮丕賳 賲蹖鈥屫地� 趩诏賵賳赖 丕禺賱丕賯蹖鬲 丕乇賵倬丕蹖蹖 胤蹖 丿賵 爻丿赖鈥屰� 丌蹖賳丿赖 (丕夭 夭賲丕賳 禺賵丿 蹖毓賳蹖 丕賵丕禺乇 賯乇賳 郾酃) 胤蹖 趩賳丿 倬乇丿赖 賳賲丕蹖卮 囟丿-禺賵蹖卮 乇丕 鬲賵賱蹖丿 賲蹖鈥屭┵嗀�. 趩蹖夭蹖 讴赖 賲丕 丌蹖賳丿诏丕賳 卮丕赖丿 丌賳 亘賵丿蹖賲 賵 赖爻鬲蹖賲! 趩赖 丿乇 賯乇賳蹖 讴赖 诏匕卮鬲 賵 趩赖 丕賲乇賵夭 丿乇 丌睾丕夭 賯乇賳 亘蹖爻鬲鈥屬堐屭�!鈥�
January 24, 2016
螒蟺蠈 蟿伪 蟺喂慰 蠋蟻喂渭伪 苇蟻纬伪 蟿慰蠀 螡委蟿蟽蔚 魏伪喂 蟺喂慰 "蔚蟺委蟽畏渭伪" 蟽蔚 蠉蠁慰蟼. 危委纬慰蠀蟻伪 蠂蟻蔚喂维味蔚蟿伪喂 魏喂 维位位畏 伪谓维纬谓蠅蟽畏, 伪蠁慰蠉 蟺蟻慰畏纬畏胃慰蠉谓 蟿伪 蟺喂慰 蟺蟻蠋喂渭伪.
螖蔚 蠂蟻蔚喂维味慰谓蟿伪喂 蟺慰位位维 位蠈纬喂伪 纬喂伪 蟿慰谓 螡委蟿蟽蔚. 螤蟻蠈魏蔚喂蟿伪喂 纬喂伪 蠁喂位蠈蟽慰蠁慰 渭蔚 蟿蟻慰渭蔚蟻萎 未喂伪蠉纬蔚喂伪 蟽魏苇蠄蔚蠅谓 蟿喂蟼 慰蟺慰委蔚蟼 蔚魏蠁蟻维味蔚喂 渭蔚 伪尉喂慰蟽畏渭蔚委蠅蟿畏 蔚蠀胃蠉蟿畏蟿伪.
螖蔚 蠂蟻蔚喂维味慰谓蟿伪喂 蟺慰位位维 位蠈纬喂伪 纬喂伪 蟿慰谓 螡委蟿蟽蔚. 螤蟻蠈魏蔚喂蟿伪喂 纬喂伪 蠁喂位蠈蟽慰蠁慰 渭蔚 蟿蟻慰渭蔚蟻萎 未喂伪蠉纬蔚喂伪 蟽魏苇蠄蔚蠅谓 蟿喂蟼 慰蟺慰委蔚蟼 蔚魏蠁蟻维味蔚喂 渭蔚 伪尉喂慰蟽畏渭蔚委蠅蟿畏 蔚蠀胃蠉蟿畏蟿伪.
April 10, 2016
丿乇 賲噩賲賵毓 讴鬲丕亘 禺賵亘蹖 亘賵丿 亘赖 禺氐賵氐 亘禺卮 丿賵賲 讴赖 乇丕噩毓 亘赖 诏賳丕赖 賵 亘丿 賵噩丿丕賳蹖 丕爻鬲貙 讴丕賲賱丕 亘乇丕蹖 讴爻丕賳蹖 讴赖 毓賱丕賯赖鈥屬呝嗀� 亘赖 乇賵丕賳讴丕賵蹖 賮乇賵蹖丿蹖 赖爻鬲賳 鬲賵氐蹖赖 賲蹖卮赖. 鬲賳赖丕 賲卮讴賱卮 丕夭 賳馗乇 賲賳 卮蹖賵赖鈥屰� 丕乇丕卅赖鈥屫й� 丕夭 夭亘丕賳 賮丕乇爻蹖 亘賵丿 讴赖 賲鬲乇噩賲 丕賳鬲禺丕亘 讴乇丿赖 亘賵丿. 賵丕賯毓丕 卮蹖賵赖鈥屰� 鬲乇噩賲赖 乇賵 丿賵爻鬲 賳丿丕卮鬲賲
April 9, 2022
The following review has been updated after having read the kingdom of god is within You by Tolstoy. Still, i left the original review unchanged until the very end.
-
芦听What is the meaning of life ?鈥�
But why are you asking yourself even this question ?
What is the value of answering that question?
As in, What is the value of that truth?
That will to truth , that will to know the meaning of life that is inserted in each man, is a problem in us.
The fact that suffering (life) has no meaning has blanketed mankind.. and the ascetic ideal gave us a meaning to that suffering.
Thanks to biblical answers, the door was shut to all suicidal nihilism.
But that very new meaning given to us, brought to us more suffering (I鈥檓 going to develop this aspect further below) .. yet, at least now we had a meaning to live.. no more aimless suicidal depressions bc of it鈥� and by that, we negate the possibility of giving up on willing to live鈥� as in by that, we could WILL to live
But then, those same ppl .. keeps on their daily lives expressing/feeling:
-how they hate certain ppl (coworkers or whatever ppl that upset you),
-they express a fear of happiness (bc it might lead to disappointment),
- they express a longing to get away from appearance (cos too superficial ),
-they express a hatred of growth (鈥淚 wanna stay forever young鈥�) 鈥�
basically by ACQUIRING a will to life, they just end up expressing A WILL AGAINST LIFE鈥檚 most fundamental prerequisites ( happiness, other humans, growth, etc)
I like how he鈥檚 observing this paradox in man鈥�
His point is that: 饾惁饾悮饾惂 饾惉饾惌饾悽饾惀饾惀 饾惄饾惈饾悶饾悷饾悶饾惈 饾惌饾惃 饾惏饾悽饾惀饾惀 饾惂饾惃饾惌饾悺饾悽饾惂饾悹饾惂饾悶饾惉饾惉 饾惌饾悺饾悮饾惂 饾惂饾惃饾惌 饾惏饾悽饾惀饾惀.
鈥�/
And he find in that a great danger to mankind: this temptation to nothingness.. that鈥檚 the beginning of the end for him, mankind turning its will against life.
鈥�
Now here, he鈥檚 going to debunk WHY this will to nothingness happens: 鈥渢he origin of bad conscience鈥�
Nietzsche looks on bad conscience as a serious illness to which man was forced to succumb by the pressure of the most fundamental of all changes.. he found himself emoticones within the confines of society and peace
He takes for example : animals at the beginning that were happily adapted to the wilderness, war, the wandering of life and adventure .. but now they鈥檙e chained down by their masters and sometimes are lost, clumsy without him around..
similarly, man experiences a feeling of misery on earth.. due to getting accustomed to all religious morals鈥�
his instincts had not ceased to makes its demands within him!
All instincts which are not discharged outwardly turn inwards , and this evolves into the soul.. the bigger the sensation of our soul within us, the bigger the amount of unsatisfied demands
Animosity, cruelty, the pleasure of pursuing , raiding, changing and destroying
Forced into the oppressive narrowness and conformity of custom, man impatiently ripped himself appart, persecuted himself, gave himself no peace and abused himself - THIS is the origin of bad conscience. This animal who battered himself raw on the bar of his cage and who is supposed to be 鈥渢amed鈥�, has had to create an adventure , a torture chamber, an unsafe and hazardous wilderness.
Instinct of freedom forced back, repressed, incarcerated , finally only able to unleash itself only against itself.. that and that alone is bad conscience
鈥斺赌�-
One of his other pbs with Christianity:
He argues that, while the Christian Priest soothes the pain caused by a moral wound, he poisons the wound at the same time..
as in he puts blame of this moral upon his 鈥減atient鈥� for the purpose of self-discipline, self-surveillance, self-overcoming
The priest combats the discomfort of the sufferer but not the actual cause, not the actual state of being ill.. cos at the end, the sufferer still inwardly suffers
鈥斺赌�
This book is called on the Genealogy of Morals, and this is why he is just explaining concepts instead of offering solutions.. the title was telling.
On Beyond Good and Evil , you grasp better his proposal to mankind 鈥� an offering for them to think thoroughly by themselves, each one of us. Stop cloning ourselves through religions, teachings and teachers, and instead each one of us should practice profound thinking and come out as Superman with our own sagacity鈥�
This book offers me more insight on his qualms with the modern man. Like from the very origins. I think this book and beyond good and evil overlap well with each other.
鈥�-
Also, let me take a second to talk about his prose?
Nietzsche鈥檚 prose is condescending, puzzling, arrogant and poetic !
I see Nietzsche鈥檚 art as saddistic.. it challenges my views by insulting me, yet We always end up succumbing to its undeniable might.
When some ppl 鈥渄ebunk鈥� a claim of yours by a logic they themselves found, they express it in such pompous ways ,(they reply to your claim in that self-important tone),
it reminds me of a 14 yo who just solved a difficult math exercise & want to flex about it to the whole class
Nietzsche impersonates this so much but in Nietzsche鈥檚 case, he is most of the time expressing something thought-provoking
But the thing with Nietzsche is that he *shamelessly* impersonates, embraces this, but he also willingly exaggerates it. Which emohasized the aim of his content , which is to challenges our satisfaction with life at every level and give us a wake up call..
鈥�-
Update of the review:
Why a 2-star?
Because Nietzsche idealogies are severely harmful to humanity.
Nietzsche suggests that by looking at history, everything beautiful and sublime today sprung from an ugly growth/process of creation
And then he continues by saying that, if the aim of a nation is to 茅volve towards greatness, they must take similar path.
And i believe this is a terrible message; these destructive forces are harmful for humanity. Fortifying a state by using violence and oppression is against my conscience.
And which greatness does Such a state aim to achieve? To force your views upon every citizend ?
Nations that have been driven by force to accept the faith of their conquerors have always remained antagonistic to it
Opression by force is Empty on a spiritual Level.
Oppression above the rest wont make people happy spiritually.
Why not proposing for a thorough deconstruction of the entire social system which is so obviously using means that we feel in our conscience to be so unlike our ethics.
I would suggest Nietzsche to read the Kingdom of God is Within You by Tolstoy.
-On the Orgins of Morality by Nietzsche: 4/10.
-
芦听What is the meaning of life ?鈥�
But why are you asking yourself even this question ?
What is the value of answering that question?
As in, What is the value of that truth?
That will to truth , that will to know the meaning of life that is inserted in each man, is a problem in us.
The fact that suffering (life) has no meaning has blanketed mankind.. and the ascetic ideal gave us a meaning to that suffering.
Thanks to biblical answers, the door was shut to all suicidal nihilism.
But that very new meaning given to us, brought to us more suffering (I鈥檓 going to develop this aspect further below) .. yet, at least now we had a meaning to live.. no more aimless suicidal depressions bc of it鈥� and by that, we negate the possibility of giving up on willing to live鈥� as in by that, we could WILL to live
But then, those same ppl .. keeps on their daily lives expressing/feeling:
-how they hate certain ppl (coworkers or whatever ppl that upset you),
-they express a fear of happiness (bc it might lead to disappointment),
- they express a longing to get away from appearance (cos too superficial ),
-they express a hatred of growth (鈥淚 wanna stay forever young鈥�) 鈥�
basically by ACQUIRING a will to life, they just end up expressing A WILL AGAINST LIFE鈥檚 most fundamental prerequisites ( happiness, other humans, growth, etc)
I like how he鈥檚 observing this paradox in man鈥�
His point is that: 饾惁饾悮饾惂 饾惉饾惌饾悽饾惀饾惀 饾惄饾惈饾悶饾悷饾悶饾惈 饾惌饾惃 饾惏饾悽饾惀饾惀 饾惂饾惃饾惌饾悺饾悽饾惂饾悹饾惂饾悶饾惉饾惉 饾惌饾悺饾悮饾惂 饾惂饾惃饾惌 饾惏饾悽饾惀饾惀.
鈥�/
And he find in that a great danger to mankind: this temptation to nothingness.. that鈥檚 the beginning of the end for him, mankind turning its will against life.
鈥�
Now here, he鈥檚 going to debunk WHY this will to nothingness happens: 鈥渢he origin of bad conscience鈥�
Nietzsche looks on bad conscience as a serious illness to which man was forced to succumb by the pressure of the most fundamental of all changes.. he found himself emoticones within the confines of society and peace
He takes for example : animals at the beginning that were happily adapted to the wilderness, war, the wandering of life and adventure .. but now they鈥檙e chained down by their masters and sometimes are lost, clumsy without him around..
similarly, man experiences a feeling of misery on earth.. due to getting accustomed to all religious morals鈥�
his instincts had not ceased to makes its demands within him!
All instincts which are not discharged outwardly turn inwards , and this evolves into the soul.. the bigger the sensation of our soul within us, the bigger the amount of unsatisfied demands
Animosity, cruelty, the pleasure of pursuing , raiding, changing and destroying
Forced into the oppressive narrowness and conformity of custom, man impatiently ripped himself appart, persecuted himself, gave himself no peace and abused himself - THIS is the origin of bad conscience. This animal who battered himself raw on the bar of his cage and who is supposed to be 鈥渢amed鈥�, has had to create an adventure , a torture chamber, an unsafe and hazardous wilderness.
Instinct of freedom forced back, repressed, incarcerated , finally only able to unleash itself only against itself.. that and that alone is bad conscience
鈥斺赌�-
One of his other pbs with Christianity:
He argues that, while the Christian Priest soothes the pain caused by a moral wound, he poisons the wound at the same time..
as in he puts blame of this moral upon his 鈥減atient鈥� for the purpose of self-discipline, self-surveillance, self-overcoming
The priest combats the discomfort of the sufferer but not the actual cause, not the actual state of being ill.. cos at the end, the sufferer still inwardly suffers
鈥斺赌�
This book is called on the Genealogy of Morals, and this is why he is just explaining concepts instead of offering solutions.. the title was telling.
On Beyond Good and Evil , you grasp better his proposal to mankind 鈥� an offering for them to think thoroughly by themselves, each one of us. Stop cloning ourselves through religions, teachings and teachers, and instead each one of us should practice profound thinking and come out as Superman with our own sagacity鈥�
This book offers me more insight on his qualms with the modern man. Like from the very origins. I think this book and beyond good and evil overlap well with each other.
鈥�-
Also, let me take a second to talk about his prose?
Nietzsche鈥檚 prose is condescending, puzzling, arrogant and poetic !
I see Nietzsche鈥檚 art as saddistic.. it challenges my views by insulting me, yet We always end up succumbing to its undeniable might.
When some ppl 鈥渄ebunk鈥� a claim of yours by a logic they themselves found, they express it in such pompous ways ,(they reply to your claim in that self-important tone),
it reminds me of a 14 yo who just solved a difficult math exercise & want to flex about it to the whole class
Nietzsche impersonates this so much but in Nietzsche鈥檚 case, he is most of the time expressing something thought-provoking
But the thing with Nietzsche is that he *shamelessly* impersonates, embraces this, but he also willingly exaggerates it. Which emohasized the aim of his content , which is to challenges our satisfaction with life at every level and give us a wake up call..
鈥�-
Update of the review:
Why a 2-star?
Because Nietzsche idealogies are severely harmful to humanity.
Nietzsche suggests that by looking at history, everything beautiful and sublime today sprung from an ugly growth/process of creation
And then he continues by saying that, if the aim of a nation is to 茅volve towards greatness, they must take similar path.
And i believe this is a terrible message; these destructive forces are harmful for humanity. Fortifying a state by using violence and oppression is against my conscience.
And which greatness does Such a state aim to achieve? To force your views upon every citizend ?
Nations that have been driven by force to accept the faith of their conquerors have always remained antagonistic to it
Opression by force is Empty on a spiritual Level.
Oppression above the rest wont make people happy spiritually.
Why not proposing for a thorough deconstruction of the entire social system which is so obviously using means that we feel in our conscience to be so unlike our ethics.
I would suggest Nietzsche to read the Kingdom of God is Within You by Tolstoy.
-On the Orgins of Morality by Nietzsche: 4/10.
January 28, 2021
N I E T Z S C H E . Poate cel mai iubit, citit, controversat si legendarizat filosof din ultimii 200 de ani. Cand eram in liceu multi profesori chiar sustineau ca Eminescu era familiar cu filosofia nitzscheeana, ignorand complet faptul ca Nietzche de abia vanduse 500 de exemplare pe parcursul vietii si, colac peste pupaza, a murit cu 11 ani dupa Eminescu. Totusi, nu tagaduiesc 100% aceasta poveste, chiar mi-ar placea sa citesc o analiza serioasa vis-a-vis de acest fenomen. Si ma rog, de ce nu l-ai mitologiza pe Nietzche ? Omul era o reimprospatare bine venita dupa toata filosofia aia de catedra cu care ne-au obisnuit filozofii moderni si medievali (ba chiar antici in unele cazuri). Ironia faptului face ca Nietzsche este cel mai comprehensibil si, totodata, cel mai prost interpretat mare filosof al ultimelor secole.
"Genealogia Moralei" s-a dovedit a fi cartea mea preferata a autorului, cot la cot cu "Stiinta Voioasa" (in engleza " The Gay Science", nu era cum sa nu mentionez). Dupa cum stiti, ganditorul era obsedat de dihotomia bine-rau, inca de la 13 ani, dupa cum chiar el ne spune inca din primele pagini. Lucru perfect normal !In "Nostalgia Originilor"(tradusa in engleza "The Quest", din motive necunoscute) Eliade ne spune ca dihotomiile sunt cele mai importanta subiecte de discutie intelectuale din istoria umanitatii.
Nietzsche incepe promitator, el face o disectie a limbii germane si descopera ca dihotomia bine-rau izvoraste din dihotomia aristocrat-plebe. Chiar si in limba romana exista treaba asta daca stati sa va ganditi: cuvantul "vulgar" se trage din "vulg", cuvant depreciat pentru popor.
Una dintre cele mai subestimate vorbe ale lui Nietzsche: "Forma este fluctuanta, dar sensul este si in mai mare masura fluctuant..."Nu e de mirare ca nu am mai vazut la nimeni sa il sublinieze pana acum. Vorba asta este "ingropata" intr-un discurs cam lung. Imi place sa fiu dat pe spate si sa imi pun intrebarea "Cum de nu m-am gandit la treaba asta simpla ?"
"Hybris este astazi intreaga noastra relatie cu natura (...) , hybris este pozitia noastra fata de Dumnezeu (...) si fata de noi insine."
"Pentru cel cunoscator nu exista obligatie."
"Orice exces de sentiment provoaca durere."
Acestea ar fi doar cateva din replicile care o sa vi se intipareasca pe encefal dupa ce cititi cartea,in special finalul partii 15.
Bineinteles, daca l-ati citit pe Nietzsche stiti ca uneori "sare calul", de cele mai multe ori intr-un mod relativ amuzant. De pilda, aici preia un proverb care spune ca femeile sunt hine. Asta e nimic ! In "Dincolo de Bine si de Rau" spunea ca femeile nu stiu ce e aia mancare.
Intr-un alt pasaj Nietzsche zice ca artistii care se culca cu femei sunt mai pierduti decat tezaurul Romaniei si alte exemple de BroScience va asteapta in aceasta carte exceptionala.
Ea chiar este exceptionala. Ganditorul intervine cu multe exemple din scrierile lui Schopenhauer si Kant si impacheteaza totul intr-un mod foarrte placut. A fost un virulent inamic al tartuferiei si al austeritatii de catedra (acel "cum ti-ai permis sa absentezi de la ora mea ?" din liceu). In "Genealogia Moralei" s-ar putea ca Nietzsche sa vi se para ceva mai analitic si sa resimtit un amar deja-vu de la "Originea/Nasterea Tragediei".
Eu va recomand sa cititi aceasta hostie adusa umanitatii, intrucat Nietzsche este de departe cei mai original ganditor al tuturor timpurilor. Ma uit la mai multi autori contemporani. Oameni inteligenti. fara tagada, dar cu o gandire atat de inchiriata si cliseica incat iti vine cateodata mai degraba sa pescuiesti la copca cu mana decat sa ii citesti. Nietzsche e altceva. Poate pare dus cu pluta pe alocuri, dar macar sti ca nu are cuvinte izvodite aiurea.
"Genealogia Moralei" s-a dovedit a fi cartea mea preferata a autorului, cot la cot cu "Stiinta Voioasa" (in engleza " The Gay Science", nu era cum sa nu mentionez). Dupa cum stiti, ganditorul era obsedat de dihotomia bine-rau, inca de la 13 ani, dupa cum chiar el ne spune inca din primele pagini. Lucru perfect normal !In "Nostalgia Originilor"(tradusa in engleza "The Quest", din motive necunoscute) Eliade ne spune ca dihotomiile sunt cele mai importanta subiecte de discutie intelectuale din istoria umanitatii.
Nietzsche incepe promitator, el face o disectie a limbii germane si descopera ca dihotomia bine-rau izvoraste din dihotomia aristocrat-plebe. Chiar si in limba romana exista treaba asta daca stati sa va ganditi: cuvantul "vulgar" se trage din "vulg", cuvant depreciat pentru popor.
Una dintre cele mai subestimate vorbe ale lui Nietzsche: "Forma este fluctuanta, dar sensul este si in mai mare masura fluctuant..."Nu e de mirare ca nu am mai vazut la nimeni sa il sublinieze pana acum. Vorba asta este "ingropata" intr-un discurs cam lung. Imi place sa fiu dat pe spate si sa imi pun intrebarea "Cum de nu m-am gandit la treaba asta simpla ?"
"Hybris este astazi intreaga noastra relatie cu natura (...) , hybris este pozitia noastra fata de Dumnezeu (...) si fata de noi insine."
"Pentru cel cunoscator nu exista obligatie."
"Orice exces de sentiment provoaca durere."
Acestea ar fi doar cateva din replicile care o sa vi se intipareasca pe encefal dupa ce cititi cartea,in special finalul partii 15.
Bineinteles, daca l-ati citit pe Nietzsche stiti ca uneori "sare calul", de cele mai multe ori intr-un mod relativ amuzant. De pilda, aici preia un proverb care spune ca femeile sunt hine. Asta e nimic ! In "Dincolo de Bine si de Rau" spunea ca femeile nu stiu ce e aia mancare.
Intr-un alt pasaj Nietzsche zice ca artistii care se culca cu femei sunt mai pierduti decat tezaurul Romaniei si alte exemple de BroScience va asteapta in aceasta carte exceptionala.
Ea chiar este exceptionala. Ganditorul intervine cu multe exemple din scrierile lui Schopenhauer si Kant si impacheteaza totul intr-un mod foarrte placut. A fost un virulent inamic al tartuferiei si al austeritatii de catedra (acel "cum ti-ai permis sa absentezi de la ora mea ?" din liceu). In "Genealogia Moralei" s-ar putea ca Nietzsche sa vi se para ceva mai analitic si sa resimtit un amar deja-vu de la "Originea/Nasterea Tragediei".
Eu va recomand sa cititi aceasta hostie adusa umanitatii, intrucat Nietzsche este de departe cei mai original ganditor al tuturor timpurilor. Ma uit la mai multi autori contemporani. Oameni inteligenti. fara tagada, dar cu o gandire atat de inchiriata si cliseica incat iti vine cateodata mai degraba sa pescuiesti la copca cu mana decat sa ii citesti. Nietzsche e altceva. Poate pare dus cu pluta pe alocuri, dar macar sti ca nu are cuvinte izvodite aiurea.
April 20, 2017
nietzsche is right to question hegemonic morality but he does so through the lens of bourgeois ideology, taking domination by "masters" and "slaves" as natural. this is what anti-humanism without class struggle looks like.
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