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鬲丕乇賷禺 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷
賷毓丿 賴匕丕 丕賱賰鬲丕亘 兀賵賱 毓賲賱 賳馗乇賷 賲鬲賰丕賲賱貙 亘賱 賷賲賰賳 丕毓鬲亘丕乇賴 丕賱丕賳胤賱丕賯丞 丕賱賮毓賱賷丞 賱賲卮乇賵毓 賳馗乇賷 囟禺賲 丕賲鬲丿 毓賱賶 賲丕 賷賯丕乇亘 乇亘毓 賯乇賳 賰丕賳鬲 賲丕丿鬲賴 丕賱兀爻丕爻賷丞 "丕賱禺亘乇丞 丕賱廿賳爻丕賳賷丞" 賮賷 賱丨馗丕鬲 廿亘丿丕毓賴丕 賱兀卮賰丕賱 丕賱毓爻賮 丕賱賲鬲賳賵毓丞 賱賱丨丿 賲賳 丕賳丿賮丕毓 丕賱噩爻丿 賵丕賱乇賵丨貙 賵鬲禺胤賷賴賲丕 賱丨丿賵丿 "丕賱賲毓賯賵賱" 賵"丕賱毓賯賱丕賳賷" 賵"丕賱賲爻鬲賯賷賲" 賵"丕賱乇夭賷賳" 賱賱丕賳鬲卮丕亍 亘丕賱匕丕鬲 丿丕禺賱 毓賵丕賱賲 丕賱賱丕毓賯賱 丕賱鬲賷 賱丕 鬲毓鬲乇賮 亘兀賷丞 "丨丿賵丿 廿囟丕賮賷丞" 睾賷乇 鬲賱賰 丕賱鬲賷 鬲兀鬲賷 賲賳 兀卮賷丕亍 丕賱胤亘賷毓丞 賵胤亘賷毓丞 丕賱兀卮賷丕亍.
賵丕賱賰鬲丕亘 夭丕禺乇 亘賲毓乇賮丞 毓賱賲賷丞 鬲禺氐 丕賱噩賳賵賳 賵丕賱毓賯賱 賵丕賱賱丕毓賯賱 賵丕賱丕禺鬲賱丕賱 丕賱賳賮爻賷 賵賰賱 丕賱爻賱賵賰丕鬲 "丕賱睾乇賷亘丞" 賵"丕賱卮丕匕丞"貙 賵賰匕丕 丕賱丕賳丿賮丕毓 賳丨賵 丨丿賵丿 賱丕 鬲鬲賵賯賮 毓賳 丕賱鬲賵睾賱 賮賷 丕賱賲噩賴賵賱. 賱匕賱賰 賮賴賵 賷鬲丨丿孬 毓賳 "丕賱胤亘 丕賱毓賯賱賷" 賵"丕賱爻賷賰賵賱賵噩賷丕" 賵"丕賱鬲丨賱賷賱 丕賱賳賮爻賷" 賵賰賱 丕賱兀卮賰丕賱 丕賱毓賱丕噩賷丞 丕賱鬲賷 兀毓賯亘鬲 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賲毓賱賳丞 毓賳 賲賷賱丕丿 "丕賱賲噩賳賵賳 丕賱賲乇賷囟" 丕賱匕賷 爻賷禺賱賮 丕賱賲噩賳賵賳 "丕賱丿乇賵賷卮" 賵"丕賱賵丨卮" 賵"丕賱卮丕匕"貙 鬲賲丕賲丕賸 賰賲丕 爻賷禺賱賮 丕賱賲丕乇爻鬲丕賳 賵丕賱毓賷丕丿丞 丿賵乇 丕賱丨噩夭 賵丕賱賲爻鬲卮賮賶 丕賱毓丕賲.
賵賱賰賳賴 賷鬲丨丿孬 兀賷囟丕賸 毓賳 賲賲丕乇爻丕鬲 丕賱爻丨乇 賵丕賱卮毓賵匕丞 賵丕賱胤賯賵爻 丕賱丕爻鬲孬賳丕卅賷丞貙 賵賷鬲丨丿孬貙 賵賴匕丕 賴賵 丕賱兀爻丕爻貙 毓賳 丕賱毓賵丕賲賱 丕賱乇賲夭賷丞 賵賰賱 丕賱氐賵乇 丕賱賲禺賷丕賱賷丞 丕賱鬲賷 兀賳鬲噩鬲賴丕 丕賱賲禺賷賱丞 丕賱廿賳爻丕賳賷丞 賲賳 兀噩賱 乇爻賲 丨丿賵丿 毓丕賱賲 睾乇賷亘 賴賵 毓丕賱賲 丕賱噩賳賵賳 賵丕賱賲噩賳賵賳 丕賱賲賱賷亍 亘丕賱氐賵乇 賵丕賱丕爻鬲賷賴丕賲丕鬲貙 賵丕賱賲賱賷亍 兀賷囟丕賸 亘兀卮賰丕賱 丕賱賳亘匕 賵丕賱廿賯氐丕亍 (爻賮賷賳丞 丕賱丨賲賯賶), 賮賰賱 卮賷亍 賷鬲丨丿丿貙 囟賲賳 賴匕賴 丕賱毓賵丕賲賱貙 賲賳 禺賱丕賱 丕賱鬲賯丕亘賱 丕賱匕賷 賱丕 賷乇賶 亘賷賳 "丨賯賷賯丞 丕賱噩賳賵賳 丕賱賲賵囟賵毓賷丞"貙 丕賱鬲賷 爻鬲毓乇賮 胤乇賷賯賴丕 毓丕噩賱丕賸 兀賵 丌噩賱丕 廿賱賶 賲爻鬲卮賮賶 丕賱兀賲乇丕囟 丕賱毓賯賱賷丞 賵亘賷賳 丕賱毓賵丕賱賲 丕賱孬賯丕賮賷丞 丕賱鬲賷 鬲爻鬲孬賷乇賴丕 卮禺氐賷丞 丕賱賲噩賳賵賳.
賵丕賱賰鬲丕亘 夭丕禺乇 亘賲毓乇賮丞 毓賱賲賷丞 鬲禺氐 丕賱噩賳賵賳 賵丕賱毓賯賱 賵丕賱賱丕毓賯賱 賵丕賱丕禺鬲賱丕賱 丕賱賳賮爻賷 賵賰賱 丕賱爻賱賵賰丕鬲 "丕賱睾乇賷亘丞" 賵"丕賱卮丕匕丞"貙 賵賰匕丕 丕賱丕賳丿賮丕毓 賳丨賵 丨丿賵丿 賱丕 鬲鬲賵賯賮 毓賳 丕賱鬲賵睾賱 賮賷 丕賱賲噩賴賵賱. 賱匕賱賰 賮賴賵 賷鬲丨丿孬 毓賳 "丕賱胤亘 丕賱毓賯賱賷" 賵"丕賱爻賷賰賵賱賵噩賷丕" 賵"丕賱鬲丨賱賷賱 丕賱賳賮爻賷" 賵賰賱 丕賱兀卮賰丕賱 丕賱毓賱丕噩賷丞 丕賱鬲賷 兀毓賯亘鬲 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賲毓賱賳丞 毓賳 賲賷賱丕丿 "丕賱賲噩賳賵賳 丕賱賲乇賷囟" 丕賱匕賷 爻賷禺賱賮 丕賱賲噩賳賵賳 "丕賱丿乇賵賷卮" 賵"丕賱賵丨卮" 賵"丕賱卮丕匕"貙 鬲賲丕賲丕賸 賰賲丕 爻賷禺賱賮 丕賱賲丕乇爻鬲丕賳 賵丕賱毓賷丕丿丞 丿賵乇 丕賱丨噩夭 賵丕賱賲爻鬲卮賮賶 丕賱毓丕賲.
賵賱賰賳賴 賷鬲丨丿孬 兀賷囟丕賸 毓賳 賲賲丕乇爻丕鬲 丕賱爻丨乇 賵丕賱卮毓賵匕丞 賵丕賱胤賯賵爻 丕賱丕爻鬲孬賳丕卅賷丞貙 賵賷鬲丨丿孬貙 賵賴匕丕 賴賵 丕賱兀爻丕爻貙 毓賳 丕賱毓賵丕賲賱 丕賱乇賲夭賷丞 賵賰賱 丕賱氐賵乇 丕賱賲禺賷丕賱賷丞 丕賱鬲賷 兀賳鬲噩鬲賴丕 丕賱賲禺賷賱丞 丕賱廿賳爻丕賳賷丞 賲賳 兀噩賱 乇爻賲 丨丿賵丿 毓丕賱賲 睾乇賷亘 賴賵 毓丕賱賲 丕賱噩賳賵賳 賵丕賱賲噩賳賵賳 丕賱賲賱賷亍 亘丕賱氐賵乇 賵丕賱丕爻鬲賷賴丕賲丕鬲貙 賵丕賱賲賱賷亍 兀賷囟丕賸 亘兀卮賰丕賱 丕賱賳亘匕 賵丕賱廿賯氐丕亍 (爻賮賷賳丞 丕賱丨賲賯賶), 賮賰賱 卮賷亍 賷鬲丨丿丿貙 囟賲賳 賴匕賴 丕賱毓賵丕賲賱貙 賲賳 禺賱丕賱 丕賱鬲賯丕亘賱 丕賱匕賷 賱丕 賷乇賶 亘賷賳 "丨賯賷賯丞 丕賱噩賳賵賳 丕賱賲賵囟賵毓賷丞"貙 丕賱鬲賷 爻鬲毓乇賮 胤乇賷賯賴丕 毓丕噩賱丕賸 兀賵 丌噩賱丕 廿賱賶 賲爻鬲卮賮賶 丕賱兀賲乇丕囟 丕賱毓賯賱賷丞 賵亘賷賳 丕賱毓賵丕賱賲 丕賱孬賯丕賮賷丞 丕賱鬲賷 鬲爻鬲孬賷乇賴丕 卮禺氐賷丞 丕賱賲噩賳賵賳.
566 pages, Hardcover
First published January 1, 1961
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About the author
Michel Foucault
725听books6,104听followersPaul-Michel Foucault was a French philosopher, historian of ideas, writer, political activist, and literary critic. Foucault's theories primarily address the relationships between power and knowledge, and how they are used as a form of social control through societal institutions. Though often cited as a structuralist and postmodernist, Foucault rejected these labels. His thought has influenced academics, especially those working in communication studies, anthropology, psychology, sociology, criminology, cultural studies, literary theory, feminism, Marxism and critical theory.
Born in Poitiers, France, into an upper-middle-class family, Foucault was educated at the Lyc茅e Henri-IV, at the 脡cole Normale Sup茅rieure, where he developed an interest in philosophy and came under the influence of his tutors Jean Hyppolite and Louis Althusser, and at the University of Paris (Sorbonne), where he earned degrees in philosophy and psychology. After several years as a cultural diplomat abroad, he returned to France and published his first major book, The History of Madness (1961). After obtaining work between 1960 and 1966 at the University of Clermont-Ferrand, he produced The Birth of the Clinic (1963) and The Order of Things (1966), publications that displayed his increasing involvement with structuralism, from which he later distanced himself. These first three histories exemplified a historiographical technique Foucault was developing called "archaeology".
From 1966 to 1968, Foucault lectured at the University of Tunis before returning to France, where he became head of the philosophy department at the new experimental university of Paris VIII. Foucault subsequently published The Archaeology of Knowledge (1969). In 1970, Foucault was admitted to the Coll猫ge de France, a membership he retained until his death. He also became active in several left-wing groups involved in campaigns against racism and human rights abuses and for penal reform. Foucault later published Discipline and Punish (1975) and The History of Sexuality (1976), in which he developed archaeological and genealogical methods that emphasized the role that power plays in society.
Foucault died in Paris from complications of HIV/AIDS; he became the first public figure in France to die from complications of the disease. His partner Daniel Defert founded the AIDES charity in his memory.
Born in Poitiers, France, into an upper-middle-class family, Foucault was educated at the Lyc茅e Henri-IV, at the 脡cole Normale Sup茅rieure, where he developed an interest in philosophy and came under the influence of his tutors Jean Hyppolite and Louis Althusser, and at the University of Paris (Sorbonne), where he earned degrees in philosophy and psychology. After several years as a cultural diplomat abroad, he returned to France and published his first major book, The History of Madness (1961). After obtaining work between 1960 and 1966 at the University of Clermont-Ferrand, he produced The Birth of the Clinic (1963) and The Order of Things (1966), publications that displayed his increasing involvement with structuralism, from which he later distanced himself. These first three histories exemplified a historiographical technique Foucault was developing called "archaeology".
From 1966 to 1968, Foucault lectured at the University of Tunis before returning to France, where he became head of the philosophy department at the new experimental university of Paris VIII. Foucault subsequently published The Archaeology of Knowledge (1969). In 1970, Foucault was admitted to the Coll猫ge de France, a membership he retained until his death. He also became active in several left-wing groups involved in campaigns against racism and human rights abuses and for penal reform. Foucault later published Discipline and Punish (1975) and The History of Sexuality (1976), in which he developed archaeological and genealogical methods that emphasized the role that power plays in society.
Foucault died in Paris from complications of HIV/AIDS; he became the first public figure in France to die from complications of the disease. His partner Daniel Defert founded the AIDES charity in his memory.
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March 22, 2025
"Men are so necessarily mad, that not to be mad would be another form of madness."
In the Middle Ages, loonies freely roamed the streets.
During the Crusades, such sensitive souls as us were likely to contract leprosy, and be placed between four walls.
In the age of Consumption, it was a disease bred in unventilated stone homes, TB: the sanitariums replaced the leper colonies for the sensitive.
And in the 1900's, self-conscious as we were in an age of anxiety - we saw the Birth of the Mental Hospital.
Foucault says we had gotten used to putting sensitive souls into old institutions.
Yikes.
Now, as I say, we chronic loonies tend to roam Free Range once again. What goes around comes around鈥�
And so this book is nearly a Masterpiece.
A Masterpiece with an Unstated Premise.
That Premise is only DARKLY suggested here. But the book purports to be a history of the arrival on the world stage of the Mental Health Establishment. In laborious and CLINICAL detail.
Why my capital letter stresses?
Ah, because of a reason that is never divulged by the author. But its existence remains unsettling. For it can lead to one conclusion: the Hippocratic Institution can be Hypocritical. Let me illustrate...
While hospitalized, I had a shrink assigned to me whom I will refer to as Doctor T. When I would become noncompliant, he would duly ratchet up the level of my "punishments."
Morally deeply conflicted, he was later convicted of using his male patients as sex toys.
Still waters run deep.
Not so still now, and with the fresh ridicule of his stinging conviction and sentence, his mind has learned the truth of the adage, "Physician, HEAL YOURSELF!"
He has been forbidden by law to practice psychiatry.
And now I see he is eternally gone home, to judgement - an excruciatingly painful process for him no doubt. As was my "conviction" at his hands and the hands of others.
For in his death, he has chosen trial by the Law rather than by God's Grace!
His dubious methodology of sexual healing not only failed to cure me - it resuscitated the Aspie, Schizo-affective devils of my early youth. And my family's devils.
So Foucault for his part convicts the Lilliputian hypocrites in the medical ranks. Like T.
Of course, there are fewer and fewer escapes for us nowadays from under The Machine's Dark Wing. Foucault thinks that's on purpose. It's pure B.F. Skinnerism.
Now, the great, oft-forbidden Foucault started his chequered career as a mental health worker in a lunatic asylum. He must have seen some DOOZIES there.
For Nothing escaped this man鈥檚 fiery gaze. Injustices? Maybe. Momentary Lapses of Reason? Perhaps. Trumped-up Cases?
Judge for yourself...
For when I was admitted to hospital in 1969 for evaluation, I had the uncanny suspicion I was constantly under surveillance.
Looking back now, I know the technology we have now just wasn鈥檛 there in 1970. But the devils were.
But reading Foucault鈥檚 study of asylums, with his coincidental coupling of psychiatry with the Age of Reason, though, even he has doubts, not living himself by Grace. Surely he hasn鈥檛 solved his own problem. He鈥檚 like I was.
He can鈥檛 THINK OUTSIDE OF HIS OWN BOX. Nor can he suggest a resolution...
Nor could I. For having sought refuge in the Law then, in 1969, I lost my rights. Therefore I now have no recourse to the Law, since the Law removed me from the world鈥檚 judgement. But not Grace.
It鈥檚 hard nowadays for folks to understand what it would be to all-of-a-sudden turn into a Persona Non Grata. It hits hard, and cuts deeply. So modern medication for us bipolar cases contains soporifics. We forget. We don't really see ourselves.
But my wonderful late friend John could never forget. A fellow outpatient in those early years, he could never FORGET his acute embarrassment over his own gaffes. For his embarrassment had been BEATEN into him.
John was gay. His Dad was a live-for-today senior manager who despised what all normal folks call "abnormal." He conveniently "forgot" John was his legal son, in polite company.
But John always remembered. And he taught me - oh, how he taught me! He despised HIMSELF. His treatment - to the doctors - had worked. (His Dad was now off the hook, of course. So it goes, said Billy Pilgrim.)
He taught me to live on the edge and to ALWAYS REMEMBER MYSELF. And that habit led me to Kierkegaard...
Kierkegaard says the existential Concept of Dread is in fact our quite normally appropriate reaction to the Fall: that is, to our coming of age. And yes, just so you know, they MUST lock you up - if your dread makes you noncompliant.
But dealing with your dread religiously - with the help of meds - is the Path to True Healing... that way you can see where all the bodies are buried, now. So it is also the Path to Justice.
But the only recourse I had back then, to losing my rights, was an appeal to God. And I know now I鈥檒l see justice done. I see it now in the lives of those whom I know have fallen from Grace, alas - now, in their senior years.
But why does Foucault鈥檚 bitter Compassion burn up these pages, threatening in its sheer Fury to Engulf the Book in its Flames? It's because he fell, himself, from Grace with a thud.
Friends, don't take the road I took unless you have to.
Stick to your trivial pursuits!
For if you follow me, as W.H. Auden followed Yeats, you'll have to
Follow right
To the bottom of the Night...
And you don't want to take that path unless you HAVE to.
But. If you HAVE gone there, you must learn with Bill W. that after the necessary Steps of Acceptance and Humility:
Comes the Peace of putting your humiliation into a lifetime of Service for the sake of God's will.
And from that - and that alone - you'll reap your dividends.
In the Middle Ages, loonies freely roamed the streets.
During the Crusades, such sensitive souls as us were likely to contract leprosy, and be placed between four walls.
In the age of Consumption, it was a disease bred in unventilated stone homes, TB: the sanitariums replaced the leper colonies for the sensitive.
And in the 1900's, self-conscious as we were in an age of anxiety - we saw the Birth of the Mental Hospital.
Foucault says we had gotten used to putting sensitive souls into old institutions.
Yikes.
Now, as I say, we chronic loonies tend to roam Free Range once again. What goes around comes around鈥�
And so this book is nearly a Masterpiece.
A Masterpiece with an Unstated Premise.
That Premise is only DARKLY suggested here. But the book purports to be a history of the arrival on the world stage of the Mental Health Establishment. In laborious and CLINICAL detail.
Why my capital letter stresses?
Ah, because of a reason that is never divulged by the author. But its existence remains unsettling. For it can lead to one conclusion: the Hippocratic Institution can be Hypocritical. Let me illustrate...
While hospitalized, I had a shrink assigned to me whom I will refer to as Doctor T. When I would become noncompliant, he would duly ratchet up the level of my "punishments."
Morally deeply conflicted, he was later convicted of using his male patients as sex toys.
Still waters run deep.
Not so still now, and with the fresh ridicule of his stinging conviction and sentence, his mind has learned the truth of the adage, "Physician, HEAL YOURSELF!"
He has been forbidden by law to practice psychiatry.
And now I see he is eternally gone home, to judgement - an excruciatingly painful process for him no doubt. As was my "conviction" at his hands and the hands of others.
For in his death, he has chosen trial by the Law rather than by God's Grace!
His dubious methodology of sexual healing not only failed to cure me - it resuscitated the Aspie, Schizo-affective devils of my early youth. And my family's devils.
So Foucault for his part convicts the Lilliputian hypocrites in the medical ranks. Like T.
Of course, there are fewer and fewer escapes for us nowadays from under The Machine's Dark Wing. Foucault thinks that's on purpose. It's pure B.F. Skinnerism.
Now, the great, oft-forbidden Foucault started his chequered career as a mental health worker in a lunatic asylum. He must have seen some DOOZIES there.
For Nothing escaped this man鈥檚 fiery gaze. Injustices? Maybe. Momentary Lapses of Reason? Perhaps. Trumped-up Cases?
Judge for yourself...
For when I was admitted to hospital in 1969 for evaluation, I had the uncanny suspicion I was constantly under surveillance.
Looking back now, I know the technology we have now just wasn鈥檛 there in 1970. But the devils were.
But reading Foucault鈥檚 study of asylums, with his coincidental coupling of psychiatry with the Age of Reason, though, even he has doubts, not living himself by Grace. Surely he hasn鈥檛 solved his own problem. He鈥檚 like I was.
He can鈥檛 THINK OUTSIDE OF HIS OWN BOX. Nor can he suggest a resolution...
Nor could I. For having sought refuge in the Law then, in 1969, I lost my rights. Therefore I now have no recourse to the Law, since the Law removed me from the world鈥檚 judgement. But not Grace.
It鈥檚 hard nowadays for folks to understand what it would be to all-of-a-sudden turn into a Persona Non Grata. It hits hard, and cuts deeply. So modern medication for us bipolar cases contains soporifics. We forget. We don't really see ourselves.
But my wonderful late friend John could never forget. A fellow outpatient in those early years, he could never FORGET his acute embarrassment over his own gaffes. For his embarrassment had been BEATEN into him.
John was gay. His Dad was a live-for-today senior manager who despised what all normal folks call "abnormal." He conveniently "forgot" John was his legal son, in polite company.
But John always remembered. And he taught me - oh, how he taught me! He despised HIMSELF. His treatment - to the doctors - had worked. (His Dad was now off the hook, of course. So it goes, said Billy Pilgrim.)
He taught me to live on the edge and to ALWAYS REMEMBER MYSELF. And that habit led me to Kierkegaard...
Kierkegaard says the existential Concept of Dread is in fact our quite normally appropriate reaction to the Fall: that is, to our coming of age. And yes, just so you know, they MUST lock you up - if your dread makes you noncompliant.
But dealing with your dread religiously - with the help of meds - is the Path to True Healing... that way you can see where all the bodies are buried, now. So it is also the Path to Justice.
But the only recourse I had back then, to losing my rights, was an appeal to God. And I know now I鈥檒l see justice done. I see it now in the lives of those whom I know have fallen from Grace, alas - now, in their senior years.
But why does Foucault鈥檚 bitter Compassion burn up these pages, threatening in its sheer Fury to Engulf the Book in its Flames? It's because he fell, himself, from Grace with a thud.
Friends, don't take the road I took unless you have to.
Stick to your trivial pursuits!
For if you follow me, as W.H. Auden followed Yeats, you'll have to
Follow right
To the bottom of the Night...
And you don't want to take that path unless you HAVE to.
But. If you HAVE gone there, you must learn with Bill W. that after the necessary Steps of Acceptance and Humility:
Comes the Peace of putting your humiliation into a lifetime of Service for the sake of God's will.
And from that - and that alone - you'll reap your dividends.
December 5, 2021
Folie et D茅raison: Histoire de la Folie 脿 l'芒ge Classique = Madness and Civilization, Michel Foucault
When it was first published in France in 1961, few had heard of a thirty-four year old philosopher by the name of Michel Foucault.
By the time an abridged English edition was published in 1967 as Madness and Civilization, Michel Foucault had shaken the intellectual world.
Foucault's first major book, Madness and Civilization is an examination of the evolving meaning of madness in European culture, law, politics, philosophy and medicine from the Middle Ages to the end of the eighteenth century, and a critique of historical method and the idea of history.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 亘蹖爻鬲 賵 倬賳噩賲 賲丕賴 丌賵乇蹖賱 爻丕賱2011賲蹖賱丕丿蹖
毓賳賵丕賳: 鬲丕乇蹖禺 噩賳賵賳貨 賳賵蹖爻賳丿賴: 賲蹖卮賱 賮賵讴賵貨 賲鬲乇噩賲: 賮丕胤賲賴 賵賱蹖丕賳蹖貨 鬲賴乇丕賳貙 卮賴乇 讴鬲丕亘貙 賴乇賲爻貙 爻丕賱1377貨 丿乇340氐貨 卮丕亘讴9644461407貨 賲賵囟賵毓 亘蹖賲丕乇蹖 乇賵丕賳蹖 噩賳賵賳 賵 亘蹖禺乇丿蹖 丕夭 賳賵蹖爻賳丿诏丕賳 賮乇丕賳爻賴 - 爻丿賴20賲
丿乇 丕蹖賳 讴鬲丕亘貙 讴賴 賳禺爻鬲蹖賳 丕孬乇 趩卮賲诏蹖乇 丕夭 芦賲蹖卮賱 賮賵讴賵禄 丕爻鬲貙 賲毓賳蹖 賵 賲賮賴賵賲 賴賲蹖卮賴 賲鬲睾蹖乇賽 芦噩賳賵賳禄貙 丿乇 賮乇賴賳诏 丕乇賵倬丕貙 丨賯賵賯貙 爻蹖丕爻鬲貙 賮賱爻賮賴 賵 倬夭卮讴蹖貙 丕夭 爻丿賴鈥� 賴丕蹖 賲蹖丕賳蹖貙 鬲丕 倬丕蹖丕賳 爻丿賴 蹖 賴噩丿賴賲 賲蹖賱丕丿蹖 乇丕 亘乇乇爻蹖貙 賵 乇賵卮 鬲丕乇蹖禺蹖貙 賵 丕蹖丿賴 蹖 鬲丕乇蹖禺 乇丕貙 賳賯丿 賲蹖鈥屭┵嗀�
丕蹖賳 賴賲丕賳 賳卮丕賳賴 蹖 毓胤賮蹖貙 丿乇 丕賳丿蹖卮賴 蹖 芦賮賵讴賵禄貙 亘賴 丿賵乇 丕夭 倬丿蹖丿丕乇 卮賳丕爻蹖貙 賵 亘賴 爻賲鬲 爻丕禺鬲丕乇 诏乇丕蹖蹖 丕爻鬲貨 賴乇 趩賳丿 丕蹖卮丕賳 丕夭 夭亘丕賳 倬丿蹖丿丕乇 卮賳丕爻蹖貙 亘乇丕蹖 賳賲丕蹖丕賳丿賳 蹖讴 乇賵賳丿 (鬲噩乇亘賴 蹖) 丿乇 丨丕賱 鬲丨賵賱 (丿诏乇诏賵賳蹖)貙 丕夭 丿蹖賵丕賳賴 亘賴 芦丌賳 丿蹖诏乇蹖禄貙 爻賵丿 賲蹖鈥屫ㄘ辟嗀�
丕蹖卮丕賳 丕蹖賳 丿诏乇诏賵賳蹖 乇丕貙 亘賴 賳賮賵匕 爻丕禺鬲丕乇賴丕蹖 丕噩鬲賲丕毓蹖 鬲賵丕賳賲賳丿 賵蹖跇賴鈥� 丕蹖 賳爻亘鬲 賲蹖鈥屫囐嗀� 芦賲蹖卮賱 賮賵讴賵禄貙 賮蹖賱爻賵賮 芦賮乇丕賳爻賵蹖禄貙 丕夭 鬲丕亘賱賵蹖 (芦讴卮鬲蹖 丕丨賲賯鈥屬囏� - 讴卮鬲蹖 丕丨賲賯鈥屬囏� 丕孬乇蹖 丕爻鬲 丿乇 爻亘讴 賮乇丕賵丕賯毓诏乇丕蹖蹖 丕孬乇 芦賴蹖乇賵賳蹖賲賵爻 亘賵卮禄貙 讴賴 丿乇 亘蹖賳 爻丕賱鈥屬囏й�1490賲蹖賱丕丿蹖 鬲丕 爻丕賱1500賲蹖賱丕丿蹖貙 亘丕 乇賳诏 乇賵睾賳 賵 亘乇 乇賵蹖 趩賵亘 丌賮乇蹖丿賴 卮丿)貙 亘乇丕蹖 乇賵蹖 噩賱丿 讴鬲丕亘 芦鬲丕乇蹖禺 噩賳賵賳禄貙 丕爻鬲賮丕丿賴 讴乇丿賴鈥� 丕賳丿貨
丕蹖卮丕賳 丕蹖賳 讴鬲丕亘 乇丕 亘丕 毓賳賵丕賳 丕氐賱蹖 芦噩賳賵賳 賵 鬲賲丿賳: 鬲丕乇蹖禺 噩賳賵賳 丿乇 毓氐乇 禺乇丿禄 乇丕 丿乇 爻丕賱1961賲蹖賱丕丿蹖 賳賵卮鬲賴 丕賳丿貨 賵 亘乇丕蹖 賳诏丕乇卮 讴鬲丕亘 丕夭 倬丕乇賴 亘丕丿丿丕卮鬲賴丕蹖 倬蹖卮蹖賳 禺賵蹖卮 丿乇亘丕乇賴 蹖 乇賵丕賳卮賳丕爻蹖 爻賵丿 亘乇丿賴 丕賳丿貨 賲卮讴賱丕鬲 乇賵丕賳蹖貙 賵 鬲噩乇亘蹖丕鬲 賵蹖 丿乇 賴賳诏丕賲 讴丕乇 丿乇 亘蹖賲丕乇爻鬲丕賳 乇賵丕賳蹖貙 亘賴 丕蹖卮丕賳 丿乇 夭賲蹖賳賴 蹖 賳诏丕乇卮 蹖丕乇蹖 讴乇丿賴 丕爻鬲貨 芦賮賵讴賵禄 鬲讴丕賲賱 賲賮賴賵賲 芦噩賳賵賳禄 乇丕 丿乇 爻賴 丿賵乇丕賳: 芦乇賳爻丕賳爻禄貙 芦毓氐乇 讴賱丕爻蹖讴禄貨 賵 芦鬲噩乇亘賴 賲丿乇賳禄 倬蹖诏蹖乇蹖 賲蹖讴賳賳丿貨 丕蹖卮丕賳 亘乇賴丕賳 賲蹖丌賵乇賳丿 讴賴 丿乇 丿賵乇賴 蹖 芦乇賳爻丕賳爻禄貙 丿蹖賵丕賳诏丕賳 丿乇 賴賳乇賴丕 亘賴 毓賳賵丕賳 丿丕乇丕蹖丕賳 賳賵毓蹖 禺乇丿 鈥撢┵� 丿丕賳卮 賲丕 丕夭 丌賳 賵丕賲丕賳丿賴- 亘賴 鬲氐賵蹖乇 讴卮蹖丿賴 賲蹖卮丿賳丿貙 賵 丿乇 丕丿亘蹖丕鬲 亘賴 毓賳賵丕賳 讴爻丕賳蹖 丿蹖诏乇诏賵賳賴 丿乇 亘蹖賳 賴賲诏丕賳貙 丌賳趩賴 乇丕 讴賴 丌賳賴丕 賵丕賳賲賵丿 賲蹖讴乇丿賳丿貙 亘丕 賵丕跇賴 賴丕蹖卮丕賳 賲蹖賳賲丕蹖丕賳丿賳丿貨 賴賳乇 賵 丕丿亘蹖丕鬲 乇賳爻丕賳爻貙 噩賳賵賳 乇丕 亘丕 毓賯賱 丿乇 诏蹖乇 賳卮丕賳 賲蹖丿丕丿賴貙 丿乇 丨丕賱蹖 讴賴 賳賲丕蹖丕賳诏乇 賳蹖乇賵賴丕蹖 丕爻乇丕乇丌賲蹖夭 鬲乇丕跇丿蹖 讴蹖賴丕賳蹖 賳蹖夭 卮丕蹖丿 亘賵丿賴 丕爻鬲貨 賵 ...貨
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 02/11/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 13/09/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
When it was first published in France in 1961, few had heard of a thirty-four year old philosopher by the name of Michel Foucault.
By the time an abridged English edition was published in 1967 as Madness and Civilization, Michel Foucault had shaken the intellectual world.
Foucault's first major book, Madness and Civilization is an examination of the evolving meaning of madness in European culture, law, politics, philosophy and medicine from the Middle Ages to the end of the eighteenth century, and a critique of historical method and the idea of history.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 亘蹖爻鬲 賵 倬賳噩賲 賲丕賴 丌賵乇蹖賱 爻丕賱2011賲蹖賱丕丿蹖
毓賳賵丕賳: 鬲丕乇蹖禺 噩賳賵賳貨 賳賵蹖爻賳丿賴: 賲蹖卮賱 賮賵讴賵貨 賲鬲乇噩賲: 賮丕胤賲賴 賵賱蹖丕賳蹖貨 鬲賴乇丕賳貙 卮賴乇 讴鬲丕亘貙 賴乇賲爻貙 爻丕賱1377貨 丿乇340氐貨 卮丕亘讴9644461407貨 賲賵囟賵毓 亘蹖賲丕乇蹖 乇賵丕賳蹖 噩賳賵賳 賵 亘蹖禺乇丿蹖 丕夭 賳賵蹖爻賳丿诏丕賳 賮乇丕賳爻賴 - 爻丿賴20賲
丿乇 丕蹖賳 讴鬲丕亘貙 讴賴 賳禺爻鬲蹖賳 丕孬乇 趩卮賲诏蹖乇 丕夭 芦賲蹖卮賱 賮賵讴賵禄 丕爻鬲貙 賲毓賳蹖 賵 賲賮賴賵賲 賴賲蹖卮賴 賲鬲睾蹖乇賽 芦噩賳賵賳禄貙 丿乇 賮乇賴賳诏 丕乇賵倬丕貙 丨賯賵賯貙 爻蹖丕爻鬲貙 賮賱爻賮賴 賵 倬夭卮讴蹖貙 丕夭 爻丿賴鈥� 賴丕蹖 賲蹖丕賳蹖貙 鬲丕 倬丕蹖丕賳 爻丿賴 蹖 賴噩丿賴賲 賲蹖賱丕丿蹖 乇丕 亘乇乇爻蹖貙 賵 乇賵卮 鬲丕乇蹖禺蹖貙 賵 丕蹖丿賴 蹖 鬲丕乇蹖禺 乇丕貙 賳賯丿 賲蹖鈥屭┵嗀�
丕蹖賳 賴賲丕賳 賳卮丕賳賴 蹖 毓胤賮蹖貙 丿乇 丕賳丿蹖卮賴 蹖 芦賮賵讴賵禄貙 亘賴 丿賵乇 丕夭 倬丿蹖丿丕乇 卮賳丕爻蹖貙 賵 亘賴 爻賲鬲 爻丕禺鬲丕乇 诏乇丕蹖蹖 丕爻鬲貨 賴乇 趩賳丿 丕蹖卮丕賳 丕夭 夭亘丕賳 倬丿蹖丿丕乇 卮賳丕爻蹖貙 亘乇丕蹖 賳賲丕蹖丕賳丿賳 蹖讴 乇賵賳丿 (鬲噩乇亘賴 蹖) 丿乇 丨丕賱 鬲丨賵賱 (丿诏乇诏賵賳蹖)貙 丕夭 丿蹖賵丕賳賴 亘賴 芦丌賳 丿蹖诏乇蹖禄貙 爻賵丿 賲蹖鈥屫ㄘ辟嗀�
丕蹖卮丕賳 丕蹖賳 丿诏乇诏賵賳蹖 乇丕貙 亘賴 賳賮賵匕 爻丕禺鬲丕乇賴丕蹖 丕噩鬲賲丕毓蹖 鬲賵丕賳賲賳丿 賵蹖跇賴鈥� 丕蹖 賳爻亘鬲 賲蹖鈥屫囐嗀� 芦賲蹖卮賱 賮賵讴賵禄貙 賮蹖賱爻賵賮 芦賮乇丕賳爻賵蹖禄貙 丕夭 鬲丕亘賱賵蹖 (芦讴卮鬲蹖 丕丨賲賯鈥屬囏� - 讴卮鬲蹖 丕丨賲賯鈥屬囏� 丕孬乇蹖 丕爻鬲 丿乇 爻亘讴 賮乇丕賵丕賯毓诏乇丕蹖蹖 丕孬乇 芦賴蹖乇賵賳蹖賲賵爻 亘賵卮禄貙 讴賴 丿乇 亘蹖賳 爻丕賱鈥屬囏й�1490賲蹖賱丕丿蹖 鬲丕 爻丕賱1500賲蹖賱丕丿蹖貙 亘丕 乇賳诏 乇賵睾賳 賵 亘乇 乇賵蹖 趩賵亘 丌賮乇蹖丿賴 卮丿)貙 亘乇丕蹖 乇賵蹖 噩賱丿 讴鬲丕亘 芦鬲丕乇蹖禺 噩賳賵賳禄貙 丕爻鬲賮丕丿賴 讴乇丿賴鈥� 丕賳丿貨
丕蹖卮丕賳 丕蹖賳 讴鬲丕亘 乇丕 亘丕 毓賳賵丕賳 丕氐賱蹖 芦噩賳賵賳 賵 鬲賲丿賳: 鬲丕乇蹖禺 噩賳賵賳 丿乇 毓氐乇 禺乇丿禄 乇丕 丿乇 爻丕賱1961賲蹖賱丕丿蹖 賳賵卮鬲賴 丕賳丿貨 賵 亘乇丕蹖 賳诏丕乇卮 讴鬲丕亘 丕夭 倬丕乇賴 亘丕丿丿丕卮鬲賴丕蹖 倬蹖卮蹖賳 禺賵蹖卮 丿乇亘丕乇賴 蹖 乇賵丕賳卮賳丕爻蹖 爻賵丿 亘乇丿賴 丕賳丿貨 賲卮讴賱丕鬲 乇賵丕賳蹖貙 賵 鬲噩乇亘蹖丕鬲 賵蹖 丿乇 賴賳诏丕賲 讴丕乇 丿乇 亘蹖賲丕乇爻鬲丕賳 乇賵丕賳蹖貙 亘賴 丕蹖卮丕賳 丿乇 夭賲蹖賳賴 蹖 賳诏丕乇卮 蹖丕乇蹖 讴乇丿賴 丕爻鬲貨 芦賮賵讴賵禄 鬲讴丕賲賱 賲賮賴賵賲 芦噩賳賵賳禄 乇丕 丿乇 爻賴 丿賵乇丕賳: 芦乇賳爻丕賳爻禄貙 芦毓氐乇 讴賱丕爻蹖讴禄貨 賵 芦鬲噩乇亘賴 賲丿乇賳禄 倬蹖诏蹖乇蹖 賲蹖讴賳賳丿貨 丕蹖卮丕賳 亘乇賴丕賳 賲蹖丌賵乇賳丿 讴賴 丿乇 丿賵乇賴 蹖 芦乇賳爻丕賳爻禄貙 丿蹖賵丕賳诏丕賳 丿乇 賴賳乇賴丕 亘賴 毓賳賵丕賳 丿丕乇丕蹖丕賳 賳賵毓蹖 禺乇丿 鈥撢┵� 丿丕賳卮 賲丕 丕夭 丌賳 賵丕賲丕賳丿賴- 亘賴 鬲氐賵蹖乇 讴卮蹖丿賴 賲蹖卮丿賳丿貙 賵 丿乇 丕丿亘蹖丕鬲 亘賴 毓賳賵丕賳 讴爻丕賳蹖 丿蹖诏乇诏賵賳賴 丿乇 亘蹖賳 賴賲诏丕賳貙 丌賳趩賴 乇丕 讴賴 丌賳賴丕 賵丕賳賲賵丿 賲蹖讴乇丿賳丿貙 亘丕 賵丕跇賴 賴丕蹖卮丕賳 賲蹖賳賲丕蹖丕賳丿賳丿貨 賴賳乇 賵 丕丿亘蹖丕鬲 乇賳爻丕賳爻貙 噩賳賵賳 乇丕 亘丕 毓賯賱 丿乇 诏蹖乇 賳卮丕賳 賲蹖丿丕丿賴貙 丿乇 丨丕賱蹖 讴賴 賳賲丕蹖丕賳诏乇 賳蹖乇賵賴丕蹖 丕爻乇丕乇丌賲蹖夭 鬲乇丕跇丿蹖 讴蹖賴丕賳蹖 賳蹖夭 卮丕蹖丿 亘賵丿賴 丕爻鬲貨 賵 ...貨
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 02/11/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 13/09/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
June 28, 2021
毓賲賱 賲鬲賯賳 賷鬲鬲亘毓 賮賷賴 賲賷卮賷賱 賮賵賰賵 鬲丕乇賷禺 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷, 毓氐乇 丕賱丕鬲噩丕賴 廿賱賶 丕賱毓賯賱丕賳賷丞
賷賳賯丿 鬲毓丕賱賷 丕賱毓賯賱丕賳賷丞 毓賱賶 丕賱噩賳賵賳 賵丕賱賱丕毓賯賱 賵毓賱賶 賰賱 兀卮賰丕賱 丕賱丕禺鬲賱丕賮 賰丕賱丨賲丕賯丞 賵丕賱鬲禺賱賮 賵丕賱丕賰鬲卅丕亘 賵丕賱丕囟胤乇丕亘 丕賱賳賮爻賷 賵睾賷乇賴丕... 賵毓丿賲 丕賱丕賴鬲賲丕賲 亘丕賱賮氐賱 亘賷賳賴賲
賵丕賱兀禺胤乇 賴賵 丕毓鬲亘丕乇 丕賱噩賳賵賳 賰賱 賲丕賱丕賷賳鬲賲賷 賱賱毓賯賱 亘丨爻亘 丕賱爻賱胤丞 賮賷 匕賱賰 丕賱賵賯鬲 爻賵丕亍 胤亘賷丞, 丕噩鬲賲丕毓賷丞, 兀賵 丿賷賳賷丞
賷氐賳賮 兀卮賰丕賱 丕賱噩賳賵賳 賵丕賱毓賱丕噩, 賵賷毓乇囟 鬲丨賱賷賱 賱賱賲賮丕賴賷賲 賵兀爻丕賱賷亘 丕賱鬲賮賰賷乇 賵鬲胤賵乇 丕賱賵毓賷 丕賱賮賰乇賷 賵丕賱胤亘賷
賵賲毓 賵噩賵丿 丕賱丕禺鬲賱丕賮丕鬲 賮賷 丕賱鬲賮賰賷乇 賵丕賱丿賵丕賮毓 賵丕賱噩賵丕賳亘 丕賱毓賯賱賷丞 賵丕賱賳賮爻賷丞
賳噩丿 丕賱亘毓囟 賲賲賳 賯丿賲賵丕 兀毓賲丕賱 賯賷賲丞 賱賱亘卮乇賷丞 賮賷 丕賱賮賰乇 賵丕賱賮賱爻賮丞 賵丕賱卮毓乇 賵丕賱賮賳 賰丕賳賵丕 賱丕毓賯賱賷賷賳 賵賱賵 賱賮鬲乇丞 賲賳 丨賷丕鬲賴賲
賮賵賰賵 賷禺乇噩 亘丕賱噩賳賵賳 賲賳 丕賱賲毓賳賶 丕賱囟賷賯 賵賷賰鬲亘 毓賳賴 亘丕賱鬲賮丕氐賷賱 囟賲賳 氐賵乇丞 賱賱丨賷丕丞 賵丕賱賲噩鬲賲毓
賷賳賯丿 鬲毓丕賱賷 丕賱毓賯賱丕賳賷丞 毓賱賶 丕賱噩賳賵賳 賵丕賱賱丕毓賯賱 賵毓賱賶 賰賱 兀卮賰丕賱 丕賱丕禺鬲賱丕賮 賰丕賱丨賲丕賯丞 賵丕賱鬲禺賱賮 賵丕賱丕賰鬲卅丕亘 賵丕賱丕囟胤乇丕亘 丕賱賳賮爻賷 賵睾賷乇賴丕... 賵毓丿賲 丕賱丕賴鬲賲丕賲 亘丕賱賮氐賱 亘賷賳賴賲
賵丕賱兀禺胤乇 賴賵 丕毓鬲亘丕乇 丕賱噩賳賵賳 賰賱 賲丕賱丕賷賳鬲賲賷 賱賱毓賯賱 亘丨爻亘 丕賱爻賱胤丞 賮賷 匕賱賰 丕賱賵賯鬲 爻賵丕亍 胤亘賷丞, 丕噩鬲賲丕毓賷丞, 兀賵 丿賷賳賷丞
賷氐賳賮 兀卮賰丕賱 丕賱噩賳賵賳 賵丕賱毓賱丕噩, 賵賷毓乇囟 鬲丨賱賷賱 賱賱賲賮丕賴賷賲 賵兀爻丕賱賷亘 丕賱鬲賮賰賷乇 賵鬲胤賵乇 丕賱賵毓賷 丕賱賮賰乇賷 賵丕賱胤亘賷
賵賲毓 賵噩賵丿 丕賱丕禺鬲賱丕賮丕鬲 賮賷 丕賱鬲賮賰賷乇 賵丕賱丿賵丕賮毓 賵丕賱噩賵丕賳亘 丕賱毓賯賱賷丞 賵丕賱賳賮爻賷丞
賳噩丿 丕賱亘毓囟 賲賲賳 賯丿賲賵丕 兀毓賲丕賱 賯賷賲丞 賱賱亘卮乇賷丞 賮賷 丕賱賮賰乇 賵丕賱賮賱爻賮丞 賵丕賱卮毓乇 賵丕賱賮賳 賰丕賳賵丕 賱丕毓賯賱賷賷賳 賵賱賵 賱賮鬲乇丞 賲賳 丨賷丕鬲賴賲
賮賵賰賵 賷禺乇噩 亘丕賱噩賳賵賳 賲賳 丕賱賲毓賳賶 丕賱囟賷賯 賵賷賰鬲亘 毓賳賴 亘丕賱鬲賮丕氐賷賱 囟賲賳 氐賵乇丞 賱賱丨賷丕丞 賵丕賱賲噩鬲賲毓
July 1, 2017
賲蹖卮賱 賮賵讴賵 丿乇 讴鬲丕亘 芦鬲丕乇蹖禺 噩賳賵賳禄 鬲賵囟蹖丨 賲蹖鈥屫囏� 讴賴 噩賳賵賳 丿乇 賯乇賵賳 賵爻胤丕 賵 乇賳爻丕賳爻貙 亘乇 禺賱丕賮 丕賲乇賵夭貙 蹖讴 丕禺鬲賱丕賱 乇賵丕賳蹖 賵 毓氐亘蹖 鬲賱賯蹖 賳賲蹖鈥屫簇�. 賲乇丿賲 丌賳 丿賵乇賴 丿蹖賵丕賳賴鈥屬囏� 乇丕 亘蹖賲丕乇 賳賲蹖鈥屫з嗀池嗀�. 亘乇毓讴爻貙 噩賳賵賳 丕夭 丿蹖丿 賲乇丿賲 丌賳 丿賵乇丕賳貙 賳賵毓蹖 賮乇丕-毓賯賱 亘賵丿. 丿蹖賵丕賳賴 讴爻蹖 亘賵丿 讴賴 倬乇丿賴 丕夭 亘乇丕亘乇 趩卮賲鈥屬囏й屫� 讴賳丕乇 乇賮鬲賴 亘賵丿 賵 賲蹖鈥屫堌з嗀池� 趩賴乇賴 丨賯蹖賯蹖 噩賴丕賳 乇丕 亘亘蹖賳丿貙 卮亘蹖賴 蹖讴 毓丕乇賮貙 亘丕 丕蹖賳 鬲賮丕賵鬲 讴賴 丌賳 趩賴乇賴鈥屫й� 讴賴 丿蹖賵丕賳賴 賲蹖鈥屫屫� 丌賳 亘丕胤賳蹖 讴賴 卮賴賵丿 賲蹖鈥屭┴必� 丌賳鈥屬傌� 賵丨卮鬲鈥屫з嗂屫� 亘賵丿 讴賴 亘丕毓孬 賲蹖鈥屫簇� 丨乇賮鈥屬囏й� 亘賴 馗丕賴乇 賳丕賲賮賴賵賲 亘夭賳丿貙 禺賵蹖 賵丨卮蹖丕賳賴 倬蹖丿丕 讴賳丿貙 亘蹖鈥屫勠屬� 賳毓乇賴 亘讴卮丿 蹖丕 爻乇卮 乇丕 亘賴 丿蹖賵丕乇 亘讴賵亘丿 賵 亘賴 禺賵丿卮 賵 丿蹖诏乇丕賳 丌爻蹖亘 亘夭賳丿. 賴賲踿 丕蹖賳 乇賮鬲丕乇賴丕 丌賳鈥屬傌辟囏� 賴賲 賳丕賲毓賯賵賱 賳蹖爻鬲 賵賯鬲蹖 亘丿丕賳蹖賲 賮乇丿 鬲賲丕賲 賲丿鬲 禺賵丿卮 乇丕 丿乇 丨囟賵乇 趩賴 丨賯蹖賯鬲蹖 賲蹖鈥屫ㄛ屬嗀�.
賲乇丿賲 丌賳 丿賵乇丕賳 賲毓鬲賯丿 亘賵丿賳丿 毓丕賯賱鈥屬囏� 亘賴 丕禺鬲蹖丕乇 禺賵丿卮丕賳 丕爻鬲 讴賴 倬丕 亘賴 丕賯賱蹖賲 賮乇丕-毓賯賱 噩賳賵賳 賳賲蹖鈥屭柏ж辟嗀� 亘賴 丕禺鬲蹖丕乇 禺賵丿卮丕賳 丕爻鬲 讴賴 賮賯胤 丕夭 诏賵卮踿 趩卮賲 亘賴 噩賴丕賳 賳诏丕賴 賲蹖鈥屭┵嗁嗀� 賵 丕夭 丿蹖丿賳 趩賴乇踿 丨賯蹖賯蹖 噩賴丕賳 丕噩鬲賳丕亘 賲蹖鈥屭┵嗁嗀�. 賵 丕诏乇 噩賱賵蹖 禺賵丿卮丕賳 乇丕 賳诏蹖乇賳丿貙 丕爻蹖乇 賵爻賵爻踿 賳诏丕賴 讴乇丿賳 賲蹖鈥屫促堎嗀� 賵 丌賳 賵賯鬲 蹖讴 賳诏丕賴 讴丕賮蹖 丕爻鬲 讴賴 倬丕 亘賴 賲爻蹖乇 亘丿賵賳 亘乇诏卮鬲 噩賳賵賳 亘诏匕丕乇賳丿.
丕賲乇賵夭 噩賴丕賳 毓賱賲 亘賴 丕蹖賳 丨乇賮鈥屬囏� 賲蹖鈥屫嗀� 賵 亘賴 噩丕蹖 讴賱賲賴 芦噩賳賵賳禄 丕夭 芦丕禺鬲賱丕賱禄 蹖丕 讴賱賲丕鬲 賲卮丕亘賴 毓賱賲蹖 賵 亘丿賵賳 亘丕乇 丕丨爻丕爻蹖 丕爻鬲賮丕丿賴 賲蹖鈥屭┵嗀�. 丕賲乇賵夭 噩賴丕賳 毓賱賲 丕賳賵丕毓 賵 丕賯爻丕賲 噩賳賵賳 乇丕 胤亘賯賴鈥屫ㄙ嗀� 讴乇丿賴 賵 亘丕 賴乇 讴丿丕賲 丕夭 丌賳鈥屬囏� 亘賴 鬲賳丕爻亘 賳賵毓 丕禺鬲賱丕賱蹖 讴賴 丿乇 爻蹖爻鬲賲 毓氐亘蹖鈥屫簇з� 乇禺 丿丕丿賴 乇賮鬲丕乇 賲蹖鈥屭┵嗀� 诏丕賴蹖 丿丕乇賵貙 诏丕賴蹖 卮賵讴 丕賱讴鬲乇蹖讴蹖貙 诏丕賴蹖 诏乇賵賴鈥屫辟呚з嗃� 賵...
丕賲乇賵夭 讴爻蹖 亘賴 芦趩賴乇踿 賵丨卮鬲鈥屫з嗂屫� 噩賴丕賳禄 亘丕賵乇 賳丿丕乇丿.
丕賲丕 賵賯鬲蹖 卮亘 賲蹖鈥屫必池� 賵 賴乇 讴爻 亘賴 诏賵卮踿 鬲賳賴丕蹖 禺賵丿卮 賲蹖鈥屫藏� 賵 丿乇 爻讴賵鬲 亘丕 禺賵丿卮 賮讴乇 賲蹖鈥屭┵嗀� 賲蹖鈥屫堌з嗀� 卮亘丨蹖 鬲丕乇 丕夭 趩賴乇賴鈥屫й� 賴賵賱賳丕讴 乇丕 亘亘蹖賳丿 讴賴 丕夭 丿賱 鬲丕乇蹖讴蹖 亘賴 丕賵 禺蹖乇賴 卮丿賴貙 賵 賮賵乇蹖 亘丕蹖丿 丿爻鬲 亘賴 丿丕賲丕賳 诏賵卮蹖 賴賲乇丕賴 賵 卮亘讴賴鈥屬囏й� 丕噩鬲賲丕毓蹖 卮賵丿 鬲丕 噩賱賵蹖 禺賵丿卮 乇丕 亘诏蹖乇丿貙 賲亘丕丿丕 丕爻蹖乇 賵爻賵爻賴 卮賵丿 賵 賲爻鬲賯蹖賲 亘賴 丌賳 賳诏丕賴 讴賳丿...
March 21, 2020
丕蹖賳 讴鬲丕亘貙 鬲賱丕卮蹖 丕爻鬲 丕夭 賮蹖賱爻賵賮 賮乇丕賳爻賵蹖 亘乇丕蹖 丕蹖賳讴賴 丿乇 跇乇賮丕蹖 鬲丕乇蹖禺貙 亘賴 丿乇噩賴鈥屰� 氐賮乇 丿蹖賵丕賳诏蹖 丿乇 爻蹖乇 噩賳賵賳 丿爻鬲 蹖丕亘丿貙 賵 賲禺丕胤亘 乇丕 亘賴 夭賲丕賳蹖 亘丕夭賲蹖鈥屭必з嗀� 讴賴 亘乇丿丕卮鬲 賵 匕賴賳蹖鬲 丕賳爻丕賳 丕夭 噩賳賵賳 賳丕賲鬲賲丕蹖夭 賵 蹖讴丿爻鬲 亘賵丿 賵 賴賳賵夭 賲乇夭亘賳丿蹖 賲卮禺氐蹖 賲蹖丕賳 噩賳賵賳 賵 禺乇丿 賵噩賵丿 賳丿丕卮鬲.
April 19, 2017
Some of what we read here has become commonplace in the world of ideas, but this is where it started for many thinkers of the twentieth century. In this volume Foucault illustrates how notions like madness are socially and culturally constructed in any given age and place. The criteria for madness are made up, by us, they in part invented for particular social and political purposes. Leper colonies housed/confined/kept from society those with this disease, and when leprosy largely died out there were these places of confinement we could use for the poor, criminals, and anyone we didn't like, and this is what we do today, though our ideas about madness--what it is and how to treat it, how to exclude those that have it in various ways--are changing constantly.
Foucault goes on to write what he calls "archeaologies" of other disciplines and institutions, but he begins here. This was his dissertation, or a version of it, written on the basis of his study in a variety of clinics, his study of philosophy and psychology, and his own experience with therapy. It's his first big book, maybe his masterpiece. There are books on the history of madness, done in sort of chronological fashion, getting to some sort of accumulative notion of what it is. This is how arguments are usually made since the Enlightenment, according to the rules of Reason. But Foucault isn't trying to write in this fashion, he has in mind exploring the varieties of madness (as with William James, not what religion is, but The Varieties of Religious experience), showing how madness is depicted in art in various periods, in the Renaissance for instance as a part of the world, as a source (sometimes) of insight and wisdom and difference and mystical or just creative vision, then shifting dramatically in the classical period to horror, to something we need to fear and confine. As I said, in the forty years since it was written, ideas of the social construction of reality have become sort of now commonplace, but it was groundbreaking then, work from one of the 2 or 3 greatest thinkers of the twentieth century, maybe, from someone who may have begun this journey in the late forties when he was taken by his parents to a therapist who suggested a "cure" for his being gay (something that was indeed considered a disorder by psychiatry until relatively recently, though as we know, some people in the world still think it is something one can "cure").
Madness & Civ. is also a work contending with the universalist assumptions of Grand Theory (such as psychoanalysis or Marxism) as One Central theory for understanding How the World Works. Later, he would himself explore the structures and language (or discourse) of institutions and disciplines to see the pervasive presence of Power operating everywhere, which many would see as his own Grand Theory of the World. Foucault wants to show how power is bound up with knowledge. What we understand knowledge to be is a political consideration, sometimes.
I have used this book in a class I teach which is a sort of literary inquiry into madness. How is it depicted? How is it defined in various settings, in certain stories? How is related to the psychic, paranormal, fantasy, horror, faith? Why is magic not considered knowledge in most settings? I also use the book in a course on language and literacy. We inevitably talk about our families, our own experiences with madness/psychiatry/how we treat madness today/the homeless crazies that ride public transportation, largely untreated today.
Foucault, with Thomas Szasz and others, were seen as part of an anti-psychiatry movement. Maybe the de-institutionalization of the mentally ill came about in part because of this movement. I think in general Foucault, following the Renaissance view of madness, romanticizes it as a kind of alternative truth. And I worked in a psych hospital for a number of years and worried about the over-medicalization of people. I still do. But I have a son who sometimes experiences psychotic episodes; I think without some treatment he would not be able to fully function in the world. I live in Chicago where there are thousands of mentally ill folks on the streets, inadequately treated, in my opinion. And in my view you can romanticize all of that. These folks aren't just free; many of them are actually homeless. So while I think Foucault's book is brilliant--I really do; I like Kind Lear's wise fool and the art of Bosch and the poetry of sweet mad John Clare--it also has to be understood with some caution.
Foucault goes on to write what he calls "archeaologies" of other disciplines and institutions, but he begins here. This was his dissertation, or a version of it, written on the basis of his study in a variety of clinics, his study of philosophy and psychology, and his own experience with therapy. It's his first big book, maybe his masterpiece. There are books on the history of madness, done in sort of chronological fashion, getting to some sort of accumulative notion of what it is. This is how arguments are usually made since the Enlightenment, according to the rules of Reason. But Foucault isn't trying to write in this fashion, he has in mind exploring the varieties of madness (as with William James, not what religion is, but The Varieties of Religious experience), showing how madness is depicted in art in various periods, in the Renaissance for instance as a part of the world, as a source (sometimes) of insight and wisdom and difference and mystical or just creative vision, then shifting dramatically in the classical period to horror, to something we need to fear and confine. As I said, in the forty years since it was written, ideas of the social construction of reality have become sort of now commonplace, but it was groundbreaking then, work from one of the 2 or 3 greatest thinkers of the twentieth century, maybe, from someone who may have begun this journey in the late forties when he was taken by his parents to a therapist who suggested a "cure" for his being gay (something that was indeed considered a disorder by psychiatry until relatively recently, though as we know, some people in the world still think it is something one can "cure").
Madness & Civ. is also a work contending with the universalist assumptions of Grand Theory (such as psychoanalysis or Marxism) as One Central theory for understanding How the World Works. Later, he would himself explore the structures and language (or discourse) of institutions and disciplines to see the pervasive presence of Power operating everywhere, which many would see as his own Grand Theory of the World. Foucault wants to show how power is bound up with knowledge. What we understand knowledge to be is a political consideration, sometimes.
I have used this book in a class I teach which is a sort of literary inquiry into madness. How is it depicted? How is it defined in various settings, in certain stories? How is related to the psychic, paranormal, fantasy, horror, faith? Why is magic not considered knowledge in most settings? I also use the book in a course on language and literacy. We inevitably talk about our families, our own experiences with madness/psychiatry/how we treat madness today/the homeless crazies that ride public transportation, largely untreated today.
Foucault, with Thomas Szasz and others, were seen as part of an anti-psychiatry movement. Maybe the de-institutionalization of the mentally ill came about in part because of this movement. I think in general Foucault, following the Renaissance view of madness, romanticizes it as a kind of alternative truth. And I worked in a psych hospital for a number of years and worried about the over-medicalization of people. I still do. But I have a son who sometimes experiences psychotic episodes; I think without some treatment he would not be able to fully function in the world. I live in Chicago where there are thousands of mentally ill folks on the streets, inadequately treated, in my opinion. And in my view you can romanticize all of that. These folks aren't just free; many of them are actually homeless. So while I think Foucault's book is brilliant--I really do; I like Kind Lear's wise fool and the art of Bosch and the poetry of sweet mad John Clare--it also has to be understood with some caution.
August 18, 2017
賲丕乇賰爻 賵 丕賯鬲氐丕丿
賲丕乇賰爻 丿乇 賳馗乇賷賴鈥� 禺賵丿 賰賴 丿賷丿 賲丕 乇丕 賳爻亘鬲 亘賴 噩賴丕賳 賲鬲丨賵賱 賰乇丿貙 丕丿毓丕賷賶 賲賴賲 丿丕乇丿: 毓賱賲貙 賮乇賴賳诏貙 賮賱爻賮賴貙 丿賷賳貙 丕禺賱丕賯貙 丕丿亘賷丕鬲 賵... 丕賲賵乇 孬丕亘鬲 賵 賲爻鬲賯賱賶 賳賷爻鬲賳丿貙 亘賱賰賴 丕賷賳 賴丕 賴賲賴 噩賳亘賴鈥屬囏й� 乇賵亘賳丕蹖蹖 賵 馗丕賴乇賶 噩賵丕賲毓 亘卮乇蹖 賴爻鬲賳丿. 丿乇 夭蹖乇 丕蹖賳 倬賵爻鬲賴鈥屰� 馗丕賴乇蹖貙 丕賯鬲氐丕丿 賵 卮賰賱鈥屬囏й� 鬲賵賱蹖丿 丕賯鬲氐丕丿蹖 賯乇丕乇 丿丕乇賳丿. 賵賯鬲賶 丿乇 噩丕賲毓賴鈥屫з� 卮賰賱 鬲賵賱蹖丿 睾丕賱亘 鬲睾賷賷乇 賰賳丿貙 毓賱賲鈥屫� 賮賱爻賮賴鈥屫� 丿賷賳鈥屫� 丕禺賱丕賯賷丕鬲鈥屫� 賵 胤乇夭 賳诏丕賴鈥� 丌賳 噩丕賲毓賴 亘賴 噩賴丕賳 賳賷夭 亘賴 鬲賳丕爻亘 丌賳 卮賰賱 噩丿賷丿 鬲賵賱賷丿 鬲睾賷賷乇 賲賶鈥屬冑嗀�. 夭賲賷賳-賲乇賰夭賶 亘賵丿賳 賷丕 禺賵乇卮賷丿-賲乇賰夭賶 亘賵丿賳 (賰賴 賴乇 丿賵 亘賴 賷賰 丕賳丿丕夭賴 丕卮鬲亘丕賴賳丿) 賮賯胤 丿賵 賳馗乇賷賴鈥屬� 毓賱賲賶 賲丨囟 賳亘賵丿賳丿貙 亘賱賰賴 乇賷卮賴 丿乇 丿賵 爻丕禺鬲丕乇 丕賯鬲氐丕丿賶 賲禺鬲賱賮 丿丕卮鬲賳丿. 亘丕 鬲睾賷賷乇 爻丕禺鬲丕乇 丕賯鬲氐丕丿賶貙 賳诏丕賴 亘賴 丕賳爻丕賳 鬲睾賷賷乇 賰乇丿貙 賵 亘丕 鬲睾賷賷乇 賳诏丕賴 亘賴 丕賳爻丕賳 賵 丕夭 亘賷賳 乇賮鬲賳 賲乇賰夭賷鬲卮 丿乇 噩賴丕賳貙 賲乇賰夭賷鬲 夭賲賷賳 賴賲 丕夭 亘賷賳 乇賮鬲. 賴賲賷賳 胤賵乇 丿賷賳貙 賮賱爻賮賴 賵 丕禺賱丕賯賷丕鬲 賷讴 噩丕賲毓賴貙 賴賲賴 賵丕亘爻鬲賴 亘賴 丕賯鬲氐丕丿 丕爻鬲.
賮賵賰賵 賵 賯丿乇鬲
賮賵賰賵 亘賴 毓賳賵丕賳 賷賴 賲丕乇賰爻賷爻鬲 - 賷丕 賲丕乇賰爻賷爻鬲 爻丕亘賯 - 丕賷賳 丕賷丿賴鈥屬� 賲丕乇賰爻 乇丕 賲賶鈥屭娯必� 賵 亘丕 鬲睾賷賷乇 賲禺鬲氐乇賶 亘賴 賳馗乇賷賴鈥屬� 賰賱賷丿賶 禺賵丿卮 鬲亘丿賷賱 賲賶鈥屬冑嗀�. 賮賵賰賵 亘丕 丕賱賴丕賲 丕夭 賳賷趩賴 賲蹖鈥屭堎娯� 丌賳 趩賷夭賶 賰賴 夭賷乇亘賳丕爻鬲 賵 鬲賲丕賲 丕賲賵乇 丕賳爻丕賳賶 亘賴 丌賳 賵丕亘爻鬲賴 丕爻鬲貙 賳賴 丕賯鬲氐丕丿貙 亘賱賰賴 爻丕禺鬲丕乇 賯丿乇鬲 丕爻鬲. 爻丕禺鬲丕乇 賯丿乇鬲 丕爻鬲 賰賴 毓賱賲貙 丿賷賳貙 賮賱爻賮賴貙 噩賴丕賳 亘賷賳賶貙 丕禺賱丕賯賷丕鬲 賵 賮乇賴賳诏 賲丕 乇丕 賲賶鈥屫池ж藏�.
丿乇 賴賲賷賳 乇丕爻鬲丕貙 賮賵賰賵 丿乇 賰鬲丕亘鈥屬囏з� 賲禺鬲賱賮 禺賵丿 亘賷賲丕乇爻鬲丕賳貙 鬲賷賲丕乇爻鬲丕賳貙 夭賳丿丕賳 賵 噩賳爻賷鬲 乇丕 亘乇乇爻賶 賲蹖鈥屭┵嗀� 鬲丕 賳卮丕賳 丿賴丿 趩胤賵乇 卮賰賱 賮毓賱賶 丕賷賳 賳賴丕丿賴丕貙 賵 鬲賱賯賶 賲丕 丕夭 賲賮丕賴蹖賲 "噩賳賵賳" 賵 "亘賷賲丕乇賶" 賵 "噩乇賲" 賵 "噩賳爻賷鬲"貙 賵 丨鬲賶 倬丿賷丿 丌賲丿賳 毓賱賵賲 倬夭卮賰賶 賵 乇賵丕賳卮賳丕爻蹖 賵 丨賯賵賯貙 賯亘賱 丕夭 賴乇 趩賷夭 賵丕亘爻鬲賴 亘賴 卮賰賱 爻丕禺鬲丕乇賴丕賶 賯丿乇鬲 夭賲丕賳 禺賵丿 亘賵丿賳丿.
鬲丕乇賷禺 噩賳賵賳
賰鬲丕亘 "鬲丕乇賷禺 噩賳賵賳" 亘丕 丕乇丕卅賴鈥屰� 卮賵丕賴丿 賵 丕爻賳丕丿 噩夭卅蹖 賮乇丕賵丕賳 賵 鬲丨賱蹖賱鈥屬囏й� 禺蹖乇賴 讴賳賳丿賴貙 爻蹖乇 卮讴賱 诏乇賮鬲賳 丌爻丕蹖卮诏丕賴 乇賵丕賳蹖 丿乇 賮乇丕賳爻賴 賵 亘丕賯蹖 讴卮賵乇賴丕蹖 丕乇賵倬丕蹖蹖 丕夭 賯乇賵賳 賵爻胤丕 鬲丕 賯乇賳 賳賵夭丿賴賲 乇丕 賲賵乇丿 亘乇乇爻蹖 賯乇丕乇 賲蹖鈥屸€屫囏� 賵 卮乇丨 賲蹖鈥屫囏� 讴賴 趩胤賵乇 丕蹖賳 爻蹖乇貙 亘丕毓孬 卮丿 賲賮賴賵賲 丕賲乇賵夭蹖 "丿蹖賵丕賳賴" 卮讴賱 亘诏蹖乇丿 賵 乇丕賴 亘乇丕蹖 丕蹖噩丕丿 毓賱賲蹖 噩丿丕诏丕賳賴 亘賴 賳丕賲 "乇賵丕賳卮賳丕爻蹖" 丿乇 賯乇賳 賳賵夭丿賴賲 亘丕夭 卮賵丿.
賮賵賰賵 丕夭 丿賵乇丕賳 噩賳诏鈥屬囏з� 氐賱賷亘賶 賰賴 噩匕丕賲 丿乇 丕乇賵倬丕 卮賷賵毓 倬賷丿丕 賰乇丿賴 亘賵丿 卮乇賵毓 賲蹖鈥屬冑嗀� 賵 賳卮丕賳 賲蹖鈥屫囏� 丕夭 丌賳 夭賲丕賳 亘丕 鬲兀爻賷爻 噩匕丕賲禺丕賳賴鈥屬囏� 爻賳鬲 賲丨亘賵爻 賰乇丿賳 賲乇丿賲 睾賷乇賲噩乇賲 卮乇賵毓 卮丿貙 賵 賰賲 賰賲 亘丕 乇賷卮賴 賰賳 卮丿賳 噩匕丕賲 亘毓丿 丕夭 丕鬲賲丕賲 噩賳诏鈥屬囏з� 氐賱賷亘賶貙 噩匕丕賲禺丕賳賴鈥屬囏з� 丕賷賳賰 禺丕賱賶 卮丿賴貙 鬲睾賷賷乇 賰丕乇亘乇賶 丿丕丿賳丿 賵 丕賮乇丕丿 亘賶 賰丕乇 賵 賮賯賷乇 - 丕夭 噩賲賱賴 丿賷賵丕賳賴鈥屬囏� - 丿乇 丌賳鈥屬囏� 賲丨亘賵爻 卮丿賳丿 鬲丕 賲丕賳毓 賮毓丕賱賷鬲 丕賯鬲氐丕丿賶 賳亘丕卮賳丿. 丕賲丕 亘毓丿 亘丕 鬲睾賷賷乇 卮賰賱 爻丕禺鬲丕乇 賵 賳馗乇賷丕鬲 丕賯鬲氐丕丿賶貙 丕夭 丕賮乇丕丿 亘賶 賰丕乇 賵 賮賯賷乇 亘乇丕賶 賰丕乇賴丕賶 丕噩亘丕乇賶 丕爻鬲賮丕丿賴 卮丿貙 丕賲丕 趩賵賳 丿賷賵丕賳賴鈥屬囏� 亘賴 丿乇丿 賰丕乇 賳賲賶鈥屫堌必嗀� 丿乇 賲丨亘爻 亘丕賯賶 賲丕賳丿賳丿貙 賵 亘賴 丕賷賳 鬲乇鬲賷亘 亘乇丕賶 丕賵賱賷賳 亘丕乇 丿賷賵丕賳賴 亘賴 毓賳賵丕賳 鬲賳賴丕 賲賵噩賵丿賶 賰賴 亘丕賷丿 丿乇 丨亘爻 亘賲丕賳丿 卮賳丕禺鬲賴 卮丿: 賳賴 亘賴 禺丕胤乇 禺胤乇丕鬲卮 亘賱賰賴 鬲賳賴丕 趩賵賳 賮丕賷丿賴鈥屫з� 丕賯鬲氐丕丿賶 賳丿丕卮鬲貙 亘乇 禺賱丕賮 亘丕賯賶 賮賯乇丕 賵 亘賶 禺丕賳賲丕賳鈥屬囏�. 丕賲丕 毓賱鬲 丕賷賳 丨亘爻 賰賲 賰賲 賮乇丕賲賵卮 卮丿貙 賵 丨亘爻 卮丿賳 丿賷賵丕賳賴 亘賴 丕賲乇賶 囟乇賵乇賶 亘丿賱 诏卮鬲貙 賵 丿乇 倬賶 丌賳 丿賷賵丕賳賴 禺丕賳賴 賴丕賷賶 賲爻鬲賯賱 鬲兀爻賷爻 卮丿賳丿 鬲丕 丕賷賳 爻賳鬲 賯丿賷賲賶 乇丕 賰賴 毓賱鬲 丕賵賱賷賴 丕卮 賮乇丕賲賵卮 卮丿賴 亘賵丿貙 夭賳丿賴 賳诏賴 丿丕乇賳丿.
丕賷賳 賮賯胤 卮賲丕賶 賰賱賶 賵 亘爻賷丕乇 賳丕賯氐賶 丕夭 賰鬲丕亘 亘賵丿. 賰鬲丕亘 丨乇賮鈥屬囏з� 亘爻賷丕乇 亘賷卮鬲乇賶 丿丕乇丿貙 賰賴 亘毓囟賶鈥屬囏� 乇丕 丿乇 丌倬丿賷鬲鈥屬囏� 賳賵卮鬲賲.
賲丕乇賰爻 丿乇 賳馗乇賷賴鈥� 禺賵丿 賰賴 丿賷丿 賲丕 乇丕 賳爻亘鬲 亘賴 噩賴丕賳 賲鬲丨賵賱 賰乇丿貙 丕丿毓丕賷賶 賲賴賲 丿丕乇丿: 毓賱賲貙 賮乇賴賳诏貙 賮賱爻賮賴貙 丿賷賳貙 丕禺賱丕賯貙 丕丿亘賷丕鬲 賵... 丕賲賵乇 孬丕亘鬲 賵 賲爻鬲賯賱賶 賳賷爻鬲賳丿貙 亘賱賰賴 丕賷賳 賴丕 賴賲賴 噩賳亘賴鈥屬囏й� 乇賵亘賳丕蹖蹖 賵 馗丕賴乇賶 噩賵丕賲毓 亘卮乇蹖 賴爻鬲賳丿. 丿乇 夭蹖乇 丕蹖賳 倬賵爻鬲賴鈥屰� 馗丕賴乇蹖貙 丕賯鬲氐丕丿 賵 卮賰賱鈥屬囏й� 鬲賵賱蹖丿 丕賯鬲氐丕丿蹖 賯乇丕乇 丿丕乇賳丿. 賵賯鬲賶 丿乇 噩丕賲毓賴鈥屫з� 卮賰賱 鬲賵賱蹖丿 睾丕賱亘 鬲睾賷賷乇 賰賳丿貙 毓賱賲鈥屫� 賮賱爻賮賴鈥屫� 丿賷賳鈥屫� 丕禺賱丕賯賷丕鬲鈥屫� 賵 胤乇夭 賳诏丕賴鈥� 丌賳 噩丕賲毓賴 亘賴 噩賴丕賳 賳賷夭 亘賴 鬲賳丕爻亘 丌賳 卮賰賱 噩丿賷丿 鬲賵賱賷丿 鬲睾賷賷乇 賲賶鈥屬冑嗀�. 夭賲賷賳-賲乇賰夭賶 亘賵丿賳 賷丕 禺賵乇卮賷丿-賲乇賰夭賶 亘賵丿賳 (賰賴 賴乇 丿賵 亘賴 賷賰 丕賳丿丕夭賴 丕卮鬲亘丕賴賳丿) 賮賯胤 丿賵 賳馗乇賷賴鈥屬� 毓賱賲賶 賲丨囟 賳亘賵丿賳丿貙 亘賱賰賴 乇賷卮賴 丿乇 丿賵 爻丕禺鬲丕乇 丕賯鬲氐丕丿賶 賲禺鬲賱賮 丿丕卮鬲賳丿. 亘丕 鬲睾賷賷乇 爻丕禺鬲丕乇 丕賯鬲氐丕丿賶貙 賳诏丕賴 亘賴 丕賳爻丕賳 鬲睾賷賷乇 賰乇丿貙 賵 亘丕 鬲睾賷賷乇 賳诏丕賴 亘賴 丕賳爻丕賳 賵 丕夭 亘賷賳 乇賮鬲賳 賲乇賰夭賷鬲卮 丿乇 噩賴丕賳貙 賲乇賰夭賷鬲 夭賲賷賳 賴賲 丕夭 亘賷賳 乇賮鬲. 賴賲賷賳 胤賵乇 丿賷賳貙 賮賱爻賮賴 賵 丕禺賱丕賯賷丕鬲 賷讴 噩丕賲毓賴貙 賴賲賴 賵丕亘爻鬲賴 亘賴 丕賯鬲氐丕丿 丕爻鬲.
賮賵賰賵 賵 賯丿乇鬲
賮賵賰賵 亘賴 毓賳賵丕賳 賷賴 賲丕乇賰爻賷爻鬲 - 賷丕 賲丕乇賰爻賷爻鬲 爻丕亘賯 - 丕賷賳 丕賷丿賴鈥屬� 賲丕乇賰爻 乇丕 賲賶鈥屭娯必� 賵 亘丕 鬲睾賷賷乇 賲禺鬲氐乇賶 亘賴 賳馗乇賷賴鈥屬� 賰賱賷丿賶 禺賵丿卮 鬲亘丿賷賱 賲賶鈥屬冑嗀�. 賮賵賰賵 亘丕 丕賱賴丕賲 丕夭 賳賷趩賴 賲蹖鈥屭堎娯� 丌賳 趩賷夭賶 賰賴 夭賷乇亘賳丕爻鬲 賵 鬲賲丕賲 丕賲賵乇 丕賳爻丕賳賶 亘賴 丌賳 賵丕亘爻鬲賴 丕爻鬲貙 賳賴 丕賯鬲氐丕丿貙 亘賱賰賴 爻丕禺鬲丕乇 賯丿乇鬲 丕爻鬲. 爻丕禺鬲丕乇 賯丿乇鬲 丕爻鬲 賰賴 毓賱賲貙 丿賷賳貙 賮賱爻賮賴貙 噩賴丕賳 亘賷賳賶貙 丕禺賱丕賯賷丕鬲 賵 賮乇賴賳诏 賲丕 乇丕 賲賶鈥屫池ж藏�.
丿乇 賴賲賷賳 乇丕爻鬲丕貙 賮賵賰賵 丿乇 賰鬲丕亘鈥屬囏з� 賲禺鬲賱賮 禺賵丿 亘賷賲丕乇爻鬲丕賳貙 鬲賷賲丕乇爻鬲丕賳貙 夭賳丿丕賳 賵 噩賳爻賷鬲 乇丕 亘乇乇爻賶 賲蹖鈥屭┵嗀� 鬲丕 賳卮丕賳 丿賴丿 趩胤賵乇 卮賰賱 賮毓賱賶 丕賷賳 賳賴丕丿賴丕貙 賵 鬲賱賯賶 賲丕 丕夭 賲賮丕賴蹖賲 "噩賳賵賳" 賵 "亘賷賲丕乇賶" 賵 "噩乇賲" 賵 "噩賳爻賷鬲"貙 賵 丨鬲賶 倬丿賷丿 丌賲丿賳 毓賱賵賲 倬夭卮賰賶 賵 乇賵丕賳卮賳丕爻蹖 賵 丨賯賵賯貙 賯亘賱 丕夭 賴乇 趩賷夭 賵丕亘爻鬲賴 亘賴 卮賰賱 爻丕禺鬲丕乇賴丕賶 賯丿乇鬲 夭賲丕賳 禺賵丿 亘賵丿賳丿.
鬲丕乇賷禺 噩賳賵賳
賰鬲丕亘 "鬲丕乇賷禺 噩賳賵賳" 亘丕 丕乇丕卅賴鈥屰� 卮賵丕賴丿 賵 丕爻賳丕丿 噩夭卅蹖 賮乇丕賵丕賳 賵 鬲丨賱蹖賱鈥屬囏й� 禺蹖乇賴 讴賳賳丿賴貙 爻蹖乇 卮讴賱 诏乇賮鬲賳 丌爻丕蹖卮诏丕賴 乇賵丕賳蹖 丿乇 賮乇丕賳爻賴 賵 亘丕賯蹖 讴卮賵乇賴丕蹖 丕乇賵倬丕蹖蹖 丕夭 賯乇賵賳 賵爻胤丕 鬲丕 賯乇賳 賳賵夭丿賴賲 乇丕 賲賵乇丿 亘乇乇爻蹖 賯乇丕乇 賲蹖鈥屸€屫囏� 賵 卮乇丨 賲蹖鈥屫囏� 讴賴 趩胤賵乇 丕蹖賳 爻蹖乇貙 亘丕毓孬 卮丿 賲賮賴賵賲 丕賲乇賵夭蹖 "丿蹖賵丕賳賴" 卮讴賱 亘诏蹖乇丿 賵 乇丕賴 亘乇丕蹖 丕蹖噩丕丿 毓賱賲蹖 噩丿丕诏丕賳賴 亘賴 賳丕賲 "乇賵丕賳卮賳丕爻蹖" 丿乇 賯乇賳 賳賵夭丿賴賲 亘丕夭 卮賵丿.
賮賵賰賵 丕夭 丿賵乇丕賳 噩賳诏鈥屬囏з� 氐賱賷亘賶 賰賴 噩匕丕賲 丿乇 丕乇賵倬丕 卮賷賵毓 倬賷丿丕 賰乇丿賴 亘賵丿 卮乇賵毓 賲蹖鈥屬冑嗀� 賵 賳卮丕賳 賲蹖鈥屫囏� 丕夭 丌賳 夭賲丕賳 亘丕 鬲兀爻賷爻 噩匕丕賲禺丕賳賴鈥屬囏� 爻賳鬲 賲丨亘賵爻 賰乇丿賳 賲乇丿賲 睾賷乇賲噩乇賲 卮乇賵毓 卮丿貙 賵 賰賲 賰賲 亘丕 乇賷卮賴 賰賳 卮丿賳 噩匕丕賲 亘毓丿 丕夭 丕鬲賲丕賲 噩賳诏鈥屬囏з� 氐賱賷亘賶貙 噩匕丕賲禺丕賳賴鈥屬囏з� 丕賷賳賰 禺丕賱賶 卮丿賴貙 鬲睾賷賷乇 賰丕乇亘乇賶 丿丕丿賳丿 賵 丕賮乇丕丿 亘賶 賰丕乇 賵 賮賯賷乇 - 丕夭 噩賲賱賴 丿賷賵丕賳賴鈥屬囏� - 丿乇 丌賳鈥屬囏� 賲丨亘賵爻 卮丿賳丿 鬲丕 賲丕賳毓 賮毓丕賱賷鬲 丕賯鬲氐丕丿賶 賳亘丕卮賳丿. 丕賲丕 亘毓丿 亘丕 鬲睾賷賷乇 卮賰賱 爻丕禺鬲丕乇 賵 賳馗乇賷丕鬲 丕賯鬲氐丕丿賶貙 丕夭 丕賮乇丕丿 亘賶 賰丕乇 賵 賮賯賷乇 亘乇丕賶 賰丕乇賴丕賶 丕噩亘丕乇賶 丕爻鬲賮丕丿賴 卮丿貙 丕賲丕 趩賵賳 丿賷賵丕賳賴鈥屬囏� 亘賴 丿乇丿 賰丕乇 賳賲賶鈥屫堌必嗀� 丿乇 賲丨亘爻 亘丕賯賶 賲丕賳丿賳丿貙 賵 亘賴 丕賷賳 鬲乇鬲賷亘 亘乇丕賶 丕賵賱賷賳 亘丕乇 丿賷賵丕賳賴 亘賴 毓賳賵丕賳 鬲賳賴丕 賲賵噩賵丿賶 賰賴 亘丕賷丿 丿乇 丨亘爻 亘賲丕賳丿 卮賳丕禺鬲賴 卮丿: 賳賴 亘賴 禺丕胤乇 禺胤乇丕鬲卮 亘賱賰賴 鬲賳賴丕 趩賵賳 賮丕賷丿賴鈥屫з� 丕賯鬲氐丕丿賶 賳丿丕卮鬲貙 亘乇 禺賱丕賮 亘丕賯賶 賮賯乇丕 賵 亘賶 禺丕賳賲丕賳鈥屬囏�. 丕賲丕 毓賱鬲 丕賷賳 丨亘爻 賰賲 賰賲 賮乇丕賲賵卮 卮丿貙 賵 丨亘爻 卮丿賳 丿賷賵丕賳賴 亘賴 丕賲乇賶 囟乇賵乇賶 亘丿賱 诏卮鬲貙 賵 丿乇 倬賶 丌賳 丿賷賵丕賳賴 禺丕賳賴 賴丕賷賶 賲爻鬲賯賱 鬲兀爻賷爻 卮丿賳丿 鬲丕 丕賷賳 爻賳鬲 賯丿賷賲賶 乇丕 賰賴 毓賱鬲 丕賵賱賷賴 丕卮 賮乇丕賲賵卮 卮丿賴 亘賵丿貙 夭賳丿賴 賳诏賴 丿丕乇賳丿.
丕賷賳 賮賯胤 卮賲丕賶 賰賱賶 賵 亘爻賷丕乇 賳丕賯氐賶 丕夭 賰鬲丕亘 亘賵丿. 賰鬲丕亘 丨乇賮鈥屬囏з� 亘爻賷丕乇 亘賷卮鬲乇賶 丿丕乇丿貙 賰賴 亘毓囟賶鈥屬囏� 乇丕 丿乇 丌倬丿賷鬲鈥屬囏� 賳賵卮鬲賲.
December 29, 2012
UPDATE:
I realize now (as I read Dreyfus and Rabinow) that I completely misread this book. I read it too quickly, and the book is maddeningly eccentric and so difficult to comprehend. Further, I read it without sufficient context either of this book itself, or of Foucault's corpus, or of the philosophical background in which or against which MF is operating. The problem is intensified by the fact that Foucault is one of those thinkers who changed his mind extensively from first to last on important matters, and therefore the philosophy of this early work is theoretically incomplete and does not fully know where it will end up by the end of MF's life. Add to that that there are out-and-out absurdities of method (his historical method) and metaphysical positions that are ridiculous that are both implicit (or explicit) within structures and ideas that are nonetheless profound and of great signficance, with the result that the naive reader (which I am -- especially given how little I know about Continental thought) can hardly disengage and disentangle or, consequently, even read the book at hand with sufficient clarity to get it in any focus.
People assume that the way to read a philosopher is simply to jump in and read the text. This, in my experience, is usually a great mistake. While one cannot understand the expository literature without familiarity with the text, one cannot often really understand the text without the help and guidance of those "who have gone down this path before" -- whether teachers or books. Thus, a good grounding in good secondary literature is often essential to even being able to begin read the texts with any understanding -- especially if the material is fundamentally foreign to one's way of thinking or intellectual experiences -- postwar thought for me; classical (ancient Greek) thought for others.
This is not true for all thinkers -- some can be read and the secondary literature simply debases them. But it is true for many, and seems (for me) to be true for Postmodernism.
At any rate -- this should be re-rated. Either to five, or maybe to something else. Whatever...
One last point - regarding MF's Archaeology and the general claim that all knowledge or discourse is mediated (or indeed, conditioned) by assumptions that cannot be accessed -- that is, on the postmodern claims of the relatively of all knowledge or discourse.
If one has to carve up a turkey, or pull apart a car engine -- or, to maintain the analogy, draw a diagram (a discourse) of the skeleton or the engine to be carved or taken apart -- will this diagram be contaminated by 'theory'? or deep structures? And why not?
For the simple reason that the reality has, at least at the given level, a real structure to it - and it is this real structure that justifies and makes possible analysis -- as a neutral procedure. Thus, for Plato, it is the reality of the theory of Ideas that makes the dialectic and diaeresis possible and effective -- and not the dialectic that "proves" that the Ideas exist. Without the underlying structural realities, the procedures would run into contradictions at every turn, and that they do not in fact do so is proof, by a reductio ad absurdum, of the reality of the Ideas.
Provisionally, of course...
One last point -- about Kuhn's treatment of Aristotle's Physics - which Dreyfus and Rabinow discuss --. Much of what seems "strange" in Aristotle's Physics can be explained simply by two assumptions that were clearly false: He assumes, in cosmogony, that the earth is at the center of the universe, and had to adjust his mathematics to this assumption. The best book on this, apart of course, from Neugebauer's Exact Sciences in Antiquity, is D.R Dicks, Early Greek Astronomy; and because he assumes that rest is the natural state of a body: See Henri Carteron, La notion De Force Dans Le Systeme d'Aristote.
ORIGINAL REVIEW:
What can one say 鈥� how can one rate 鈥� a work like this? Certainly, Foucault is a genius鈥� there are portions of this work that are sheer poetry. Yet much of it is errant nonsense 鈥� it鈥檚 method is completely absurd and fraudulant 鈥� yet there lurk beneath the method and the errant 鈥� certain deep intuitions 鈥� hurled at the reader 鈥� hurled at the void 鈥� in ways calculated to undermine their seriousness by overvaluing their meaning by鈥� you see, the recursive loop here鈥�?
Rated as philosophy or as poetry, this would receive 5-stars 鈥� for its originality, if nothing else. And for its inevitable working out of the modern and postmodern logic of self-annihiliation.... As a work of scholarship or history or, indeed, in its method, it receives one-star. For its influence, which has been baleful 鈥� both morally and in the Academy 鈥� one star 鈥� for it鈥檚 flash in the night of a despair that Foucault himself was moving to resolve 鈥� had he lived, he鈥檇 have ended up perhaps a Platonist鈥� well, there was an evolution of Foucault, no question鈥� 5-stars.
So I鈥檒l give this review just one star, so as to jar the reader. Foucault would approve.
I realize now (as I read Dreyfus and Rabinow) that I completely misread this book. I read it too quickly, and the book is maddeningly eccentric and so difficult to comprehend. Further, I read it without sufficient context either of this book itself, or of Foucault's corpus, or of the philosophical background in which or against which MF is operating. The problem is intensified by the fact that Foucault is one of those thinkers who changed his mind extensively from first to last on important matters, and therefore the philosophy of this early work is theoretically incomplete and does not fully know where it will end up by the end of MF's life. Add to that that there are out-and-out absurdities of method (his historical method) and metaphysical positions that are ridiculous that are both implicit (or explicit) within structures and ideas that are nonetheless profound and of great signficance, with the result that the naive reader (which I am -- especially given how little I know about Continental thought) can hardly disengage and disentangle or, consequently, even read the book at hand with sufficient clarity to get it in any focus.
People assume that the way to read a philosopher is simply to jump in and read the text. This, in my experience, is usually a great mistake. While one cannot understand the expository literature without familiarity with the text, one cannot often really understand the text without the help and guidance of those "who have gone down this path before" -- whether teachers or books. Thus, a good grounding in good secondary literature is often essential to even being able to begin read the texts with any understanding -- especially if the material is fundamentally foreign to one's way of thinking or intellectual experiences -- postwar thought for me; classical (ancient Greek) thought for others.
This is not true for all thinkers -- some can be read and the secondary literature simply debases them. But it is true for many, and seems (for me) to be true for Postmodernism.
At any rate -- this should be re-rated. Either to five, or maybe to something else. Whatever...
One last point - regarding MF's Archaeology and the general claim that all knowledge or discourse is mediated (or indeed, conditioned) by assumptions that cannot be accessed -- that is, on the postmodern claims of the relatively of all knowledge or discourse.
If one has to carve up a turkey, or pull apart a car engine -- or, to maintain the analogy, draw a diagram (a discourse) of the skeleton or the engine to be carved or taken apart -- will this diagram be contaminated by 'theory'? or deep structures? And why not?
For the simple reason that the reality has, at least at the given level, a real structure to it - and it is this real structure that justifies and makes possible analysis -- as a neutral procedure. Thus, for Plato, it is the reality of the theory of Ideas that makes the dialectic and diaeresis possible and effective -- and not the dialectic that "proves" that the Ideas exist. Without the underlying structural realities, the procedures would run into contradictions at every turn, and that they do not in fact do so is proof, by a reductio ad absurdum, of the reality of the Ideas.
Provisionally, of course...
One last point -- about Kuhn's treatment of Aristotle's Physics - which Dreyfus and Rabinow discuss --. Much of what seems "strange" in Aristotle's Physics can be explained simply by two assumptions that were clearly false: He assumes, in cosmogony, that the earth is at the center of the universe, and had to adjust his mathematics to this assumption. The best book on this, apart of course, from Neugebauer's Exact Sciences in Antiquity, is D.R Dicks, Early Greek Astronomy; and because he assumes that rest is the natural state of a body: See Henri Carteron, La notion De Force Dans Le Systeme d'Aristote.
ORIGINAL REVIEW:
What can one say 鈥� how can one rate 鈥� a work like this? Certainly, Foucault is a genius鈥� there are portions of this work that are sheer poetry. Yet much of it is errant nonsense 鈥� it鈥檚 method is completely absurd and fraudulant 鈥� yet there lurk beneath the method and the errant 鈥� certain deep intuitions 鈥� hurled at the reader 鈥� hurled at the void 鈥� in ways calculated to undermine their seriousness by overvaluing their meaning by鈥� you see, the recursive loop here鈥�?
Rated as philosophy or as poetry, this would receive 5-stars 鈥� for its originality, if nothing else. And for its inevitable working out of the modern and postmodern logic of self-annihiliation.... As a work of scholarship or history or, indeed, in its method, it receives one-star. For its influence, which has been baleful 鈥� both morally and in the Academy 鈥� one star 鈥� for it鈥檚 flash in the night of a despair that Foucault himself was moving to resolve 鈥� had he lived, he鈥檇 have ended up perhaps a Platonist鈥� well, there was an evolution of Foucault, no question鈥� 5-stars.
So I鈥檒l give this review just one star, so as to jar the reader. Foucault would approve.
January 4, 2008
Philosophy for Foucault is a discourse, I guess a series of texts that cluster around a single topic and have a meaning as much based on their history as their current 鈥榤eaning鈥�. It is too easy to get tangled in knots with words here 鈥� but this book is actually quite a simple read and incredibly interesting.
There is the bit that is often quoted - the idea that hysteria was once considered to be a woman鈥檚 madness caused by her womb wandering around her body and thereby causing mental problems. I鈥檓 quite sure it would.
But the truly interesting bits of this are around madness as a social construction. It is fascinating that prior to the rise of capitalism madness did not really exist. There were town idiots, but these people were often protected as being possessed by spirits or something similar. Apparently Bedlam, the mental asylum, had previously been a hospital for leprosy and once leprosy no longer infected Europe it was converted into a mental asylum - somehow we had coped prior to this without such asylums. Foucault鈥檚 point being that our society needs outcasts and when there were no longer any lepers we created madmen.
There is remarkable stuff about tours of asylums conducted by the inmates who might throw a bit of a turn along and way and need to be replaced by another inmate. I know that up until the late 1800 such tours were still popular forms of weekend entertainment in Melbourne.
The relationship between madness and unemployment 鈥� how being unemployed was a clear sign of being insane 鈥� helped put many people into work houses of the mad.
This really is a fascinating book and well worth reading. If I have concerns about it, they are mainly around the idea that by defining madness as a social construction it did allow governments to close down institutions and put the mad onto the streets with no care and no protection.
There is the bit that is often quoted - the idea that hysteria was once considered to be a woman鈥檚 madness caused by her womb wandering around her body and thereby causing mental problems. I鈥檓 quite sure it would.
But the truly interesting bits of this are around madness as a social construction. It is fascinating that prior to the rise of capitalism madness did not really exist. There were town idiots, but these people were often protected as being possessed by spirits or something similar. Apparently Bedlam, the mental asylum, had previously been a hospital for leprosy and once leprosy no longer infected Europe it was converted into a mental asylum - somehow we had coped prior to this without such asylums. Foucault鈥檚 point being that our society needs outcasts and when there were no longer any lepers we created madmen.
There is remarkable stuff about tours of asylums conducted by the inmates who might throw a bit of a turn along and way and need to be replaced by another inmate. I know that up until the late 1800 such tours were still popular forms of weekend entertainment in Melbourne.
The relationship between madness and unemployment 鈥� how being unemployed was a clear sign of being insane 鈥� helped put many people into work houses of the mad.
This really is a fascinating book and well worth reading. If I have concerns about it, they are mainly around the idea that by defining madness as a social construction it did allow governments to close down institutions and put the mad onto the streets with no care and no protection.
June 15, 2020
Madness and Civilization (1961) is Michel Foucault鈥檚 first major work and forms, together with The Birth of the Clinic (1963), his first examination of the way our unconscious a priori linguistic structures order our knowledge of the world 鈥� in particular the way how specific syntaxes determine our perception, communication and action regarding life, death, health, disease and madness. While The Birth of the Clinic is a rather straightforward text and can be understood on a first reading, Madness and Civilization is much less accessible as a work. This is because Foucault, in most chapters, uses a highly peculiar literary style that weaves science, art, religion, etc.
together in a narrative that purports to portray the radical change in our perception of madness in the eighteenth century. The work is full of metaphors and illustrations from artworks.
This leaves the reader with a problem of interpretation: since Foucault purports to simply describe (and not explain) phenomena; each description being unconnected (whether causally or chronologically) to others; and each description being heavily entrenched in contemporary political ideology, social structures and a plethora of cultural factors; this all makes it very hard to evaluate Foucault鈥檚 descriptions. Add to this the highly selective nature of the work (similar to The Birth of the Clinic), and we have a very difficult book. Difficult in both interpreting, understanding and evaluating.
The parameters of Madness and Civilizations are the late Middle Ages/Renaissance and mid-nineteenth century. Within this historical period, Foucault explores how each time and place differed in respect to how people perceived madness, talked about it, reacted to it, and institutionalized it in social structures. This, according to Foucault, reveals how a major and radical shift happened in the eighteenth century 鈥� a shift that is still with us to today.
Without going into all the intricacies and meticulous descriptions of Foucault鈥檚 analysis, the central thesis seems to be as follows.
During the late Middle Ages and the Renaissance leprosy formed a principle of exclusion and rituals 鈥� sufferers were excluded from society and there was a whole web of rituals woven around them. With the disappearance of leprosy this whole structure broke down. Gradually, madness took over the role as principle of exclusion and ritual. But not in the same way. Depending on the historical period, fools were regarded as either a confrontation with death or a transcendence of death. In other words: the fool was moved by transcendental inspiration 鈥� this, of course, often had a highly religious connotation. Fools were visible for society and many a time even regarded with approval 鈥� they were the hope of transcendental inspiration for the fallen lot of human beings.
This all started to change in the seventeenth century. Religious wars, famines and economic crises changed the social-economic structures of society. For the first time since the disappearance of leprosy there emerged a new line of demarcation in society: that between those that worked and those that didn鈥檛 (for whatever reason). Since poverty was deemed to be the effect of not working, poverty was viewed as a sin, transforming not working into morally reprehensible behaviour. This radicalized into European-wide programmes to lock up beggars, vagabonds, the poor, the sick, the elderly, etc. Of course, the mad were included in this programme.
As an effect, the seventeenth century saw the institutionalization of General Hospitals (France), workhouses (England) and Zuchth盲usern (Germany) 鈥� all different names for the same concept: a concentration camp for forced labour and moral re-education. Foucault emphasizes the bourgeois social structures underlying this movement. Even though the mad were imprisoned and horribly mistreated, they were not seen as a distinct group of people, demanding a separate approach. All people who couldn鈥檛 or wouldn鈥檛 work were simply rounded up and put into these camps.
This all changed in the eighteenth century. This was the age of Enlightenment: in the wake of Newton鈥檚 mechanics the entire universe, including mankind, had to be understood by reason. This also meant that human behaviour, and thus morality, had to be founded in reason. With reason as the summum bonum of humanity, there inevitably has to open up a schism: there are always people who act unreasonable 鈥� if not simply in the eyes of others (those Enlightened minds, for example). This period saw the emergence of Unreason as a concept: while man was a rational animal (echoing Aristotle), sometimes he is unreasonable 鈥� and to the extent he is unreasonable, he is inhuman.
Unreason and inhumanity in human beings were perceived with shame by (reasonable) society. The solution to this social problem is confinement: simply remove the unreasonable from society. Lock them up, make them 鈥� literally 鈥� disappear. Only release them when they have regained their reason. But Unreason is not madness. While unreasonable people were deemed to have lost (a port of) their humanity, there was a logical endpoint to this: the point were a human being has lost all his humanity. This was madness: it was inhumanity at its highest, transforming itself at this point in animality. In other words: the mad have fallen to animal nature, while the unreasonable still have some degree of humanity. Whereas inhumanity provoked shame and thus removal through confinement, animality means all restrictions of confinement can be removed.
The madman wasn鈥檛 considered as a sick human but rather as a healthy animal which in its pure state of nature roamed in ultimate freedom. And like wild beasts, the madman was controlled through discipline and brutalization. And like animals, he wasn鈥檛 removed from society but exposed to it 鈥� people could visit madhouses (after paying, of course) to witness the Fall of Man and to wallow in experiences of superior compassion. In short: during the Enlightenment madness was viewed as the extreme empirical appearance of unreason, or as Foucault writes: 鈥渦nreason is the canvas on which madness is painted.鈥� Madness only appears on the horizon of Unreason; and while the latter demanded removal through confinement, the former demanded exposure and punishment through confinement.
Of course, this is only one side of the question of madness. Another side is the way madness was viewed as a natural manifestation through the scientific lens. This also changed radically over the period Foucault describes. In general outlines: up to the sixteenth century medicine was based on humours; during the seventeenth century (starting with Descartes) this changed to a mechanical model of animal spirits moving through the material body and interacting with the soul (introducing the notion of causality); and during the eighteenth century this culminated in a medicine of solids and fluids (bodily qualities and their relations). Since passion was viewed as the necessary condition for madness (or even as a radicalization of them), and passions being explained differently on these different medical models, the notion of madness changed as well.
During the Enlightenment, the madman was deemed to be a manifestation of nothingness. That is because madness was deemed to be the affirmation of absurd imaginations 鈥� i.e. the dreamer isn鈥檛 mad since he doesn鈥檛 affirm his absurd imaginations, while the madman does affirm those. With introducing the notion of affirmation, Foucault is able to insert his theory that language serves as an a priori structure of perception and behaviour: affirmation is nothing but an instance of the faculty of judgement, and judging is a deliberate process guided by implicit (linguistic) principles. Language thus serves as an organizing principle of all spiritual and bodily manifestations of madness 鈥� as well as dreams, hallucinations, and everyday waking life, etc.
This claim by Foucault is a huge one: it means that madness in a sense is essentially different from a healthy life. Both are superstructures founded on their own implicit discourse. In this sense, madness is 鈥榬eason blinded鈥� 鈥� i.e. the point where untruth and dream touch each other. In another sense, madness is not-reason, non-being 鈥� it is a nothingness (e.g. it is always not-truth, not-reality, etc.) Yet, even though madness literally is nothing, it manifests itself as something, i.e. in bodily and mental states that can be observed by outsiders. So we end up, in the Enlightenment, with the strange notion that madness, as nothing, manifests itself as something, meaning it literally is unreason.
According to Foucault, after he ditches all these abstract speculations up from a handful of selective historical sources, there has appeared a major distinction between the tragic man 鈥� the rational being doomed to always long for the impossible (i.e. knowing everything) 鈥� and the mad man 鈥� unreason in the flesh, not simply rejecting the impossible but negating it by its sheer existence. From this moment on, madness has been given a distinct status.
Parallel to this, medical practice developed and started to view diseases 鈥� of which madness in all its forms was one part 鈥� as spatiotemporal objects, to be observed and studied by doctors. Positivistic medicine became the norm: applying the analytical method to the medical field and viewing the 鈥榤edical gaze鈥� as the sole entry to scientific knowledge. It is easy to see what this implies for madmen: they have by now become objects of study, to be observed and spoken about, being literally subjected to the medical regime. Confinement has become institutionalized long ago and has, by now, transformed from a regime of sheer discipline and punishment into a medical clinic.
Foucault ends Madness and Civilization with a conclusion, in which he makes some rather vague and ambiguous claims about the relationship between art and madness. From what I understand, modern man views in art madness, while madness can only exist after art has ceased to exist. That is, the artist continuously moves on the frontier between art and madness 鈥� art exists insofar madness doesn鈥檛 and vice versa. It is senseless to ask when Nietzsche started to turn mad and try to locate this moment in his works 鈥� all of Nietzsche鈥檚 works spring from his madness in the sense that it hadn鈥檛 manifested itself. Foucault seems to imply that madness only exists after the fact 鈥� which makes it an ungraspable and fascinating phenomenon. (Correct me if I鈥檓 wrong regarding this interpretation!)
To be honest, I find Foucault鈥檚 claims rather unbelievable. I simply remain unconvinced after reading through this book. His selectivity when it comes to sources, his loose interpretations and the ambiguous language they are told with, but mostly his hidden agenda. With this last remark I mean his use of the phenomenological method to purely describe phenomena as they appear, yet using these descriptions themselves to implicitly argue for a particular interpretation of events. This is the insurmountable contradiction of postmodernism in a nutshell: if everything is simply an amalgam of interpretations, what criterion do we have to prefer your interpretation above others? Or value your interpretation at all?
To be fair, Foucault was not really a postmodernist, he always rejected the label 鈥� although he is used as one of the founding father by many postmodernists. But he stumbles on the same contradiction, and this is due to the similar method of doing philosophy. For Foucault specifically, this comes across as if he is simply amassing a selection of historical facts, offering his own interpretations (although never unfounded!), and in the end supporting and validating his own preconceived theses. Combine this with the peculiar style in which he presents the material 鈥� half philosophy, half literature, sprinkled with some sociology 鈥� and you鈥檒l end up with a book like Madness and Civilization. Interesting reading, insightful historical analyses and original interpretations, yet as a whole remaining unconvincing to me.
together in a narrative that purports to portray the radical change in our perception of madness in the eighteenth century. The work is full of metaphors and illustrations from artworks.
This leaves the reader with a problem of interpretation: since Foucault purports to simply describe (and not explain) phenomena; each description being unconnected (whether causally or chronologically) to others; and each description being heavily entrenched in contemporary political ideology, social structures and a plethora of cultural factors; this all makes it very hard to evaluate Foucault鈥檚 descriptions. Add to this the highly selective nature of the work (similar to The Birth of the Clinic), and we have a very difficult book. Difficult in both interpreting, understanding and evaluating.
The parameters of Madness and Civilizations are the late Middle Ages/Renaissance and mid-nineteenth century. Within this historical period, Foucault explores how each time and place differed in respect to how people perceived madness, talked about it, reacted to it, and institutionalized it in social structures. This, according to Foucault, reveals how a major and radical shift happened in the eighteenth century 鈥� a shift that is still with us to today.
Without going into all the intricacies and meticulous descriptions of Foucault鈥檚 analysis, the central thesis seems to be as follows.
During the late Middle Ages and the Renaissance leprosy formed a principle of exclusion and rituals 鈥� sufferers were excluded from society and there was a whole web of rituals woven around them. With the disappearance of leprosy this whole structure broke down. Gradually, madness took over the role as principle of exclusion and ritual. But not in the same way. Depending on the historical period, fools were regarded as either a confrontation with death or a transcendence of death. In other words: the fool was moved by transcendental inspiration 鈥� this, of course, often had a highly religious connotation. Fools were visible for society and many a time even regarded with approval 鈥� they were the hope of transcendental inspiration for the fallen lot of human beings.
This all started to change in the seventeenth century. Religious wars, famines and economic crises changed the social-economic structures of society. For the first time since the disappearance of leprosy there emerged a new line of demarcation in society: that between those that worked and those that didn鈥檛 (for whatever reason). Since poverty was deemed to be the effect of not working, poverty was viewed as a sin, transforming not working into morally reprehensible behaviour. This radicalized into European-wide programmes to lock up beggars, vagabonds, the poor, the sick, the elderly, etc. Of course, the mad were included in this programme.
As an effect, the seventeenth century saw the institutionalization of General Hospitals (France), workhouses (England) and Zuchth盲usern (Germany) 鈥� all different names for the same concept: a concentration camp for forced labour and moral re-education. Foucault emphasizes the bourgeois social structures underlying this movement. Even though the mad were imprisoned and horribly mistreated, they were not seen as a distinct group of people, demanding a separate approach. All people who couldn鈥檛 or wouldn鈥檛 work were simply rounded up and put into these camps.
This all changed in the eighteenth century. This was the age of Enlightenment: in the wake of Newton鈥檚 mechanics the entire universe, including mankind, had to be understood by reason. This also meant that human behaviour, and thus morality, had to be founded in reason. With reason as the summum bonum of humanity, there inevitably has to open up a schism: there are always people who act unreasonable 鈥� if not simply in the eyes of others (those Enlightened minds, for example). This period saw the emergence of Unreason as a concept: while man was a rational animal (echoing Aristotle), sometimes he is unreasonable 鈥� and to the extent he is unreasonable, he is inhuman.
Unreason and inhumanity in human beings were perceived with shame by (reasonable) society. The solution to this social problem is confinement: simply remove the unreasonable from society. Lock them up, make them 鈥� literally 鈥� disappear. Only release them when they have regained their reason. But Unreason is not madness. While unreasonable people were deemed to have lost (a port of) their humanity, there was a logical endpoint to this: the point were a human being has lost all his humanity. This was madness: it was inhumanity at its highest, transforming itself at this point in animality. In other words: the mad have fallen to animal nature, while the unreasonable still have some degree of humanity. Whereas inhumanity provoked shame and thus removal through confinement, animality means all restrictions of confinement can be removed.
The madman wasn鈥檛 considered as a sick human but rather as a healthy animal which in its pure state of nature roamed in ultimate freedom. And like wild beasts, the madman was controlled through discipline and brutalization. And like animals, he wasn鈥檛 removed from society but exposed to it 鈥� people could visit madhouses (after paying, of course) to witness the Fall of Man and to wallow in experiences of superior compassion. In short: during the Enlightenment madness was viewed as the extreme empirical appearance of unreason, or as Foucault writes: 鈥渦nreason is the canvas on which madness is painted.鈥� Madness only appears on the horizon of Unreason; and while the latter demanded removal through confinement, the former demanded exposure and punishment through confinement.
Of course, this is only one side of the question of madness. Another side is the way madness was viewed as a natural manifestation through the scientific lens. This also changed radically over the period Foucault describes. In general outlines: up to the sixteenth century medicine was based on humours; during the seventeenth century (starting with Descartes) this changed to a mechanical model of animal spirits moving through the material body and interacting with the soul (introducing the notion of causality); and during the eighteenth century this culminated in a medicine of solids and fluids (bodily qualities and their relations). Since passion was viewed as the necessary condition for madness (or even as a radicalization of them), and passions being explained differently on these different medical models, the notion of madness changed as well.
During the Enlightenment, the madman was deemed to be a manifestation of nothingness. That is because madness was deemed to be the affirmation of absurd imaginations 鈥� i.e. the dreamer isn鈥檛 mad since he doesn鈥檛 affirm his absurd imaginations, while the madman does affirm those. With introducing the notion of affirmation, Foucault is able to insert his theory that language serves as an a priori structure of perception and behaviour: affirmation is nothing but an instance of the faculty of judgement, and judging is a deliberate process guided by implicit (linguistic) principles. Language thus serves as an organizing principle of all spiritual and bodily manifestations of madness 鈥� as well as dreams, hallucinations, and everyday waking life, etc.
This claim by Foucault is a huge one: it means that madness in a sense is essentially different from a healthy life. Both are superstructures founded on their own implicit discourse. In this sense, madness is 鈥榬eason blinded鈥� 鈥� i.e. the point where untruth and dream touch each other. In another sense, madness is not-reason, non-being 鈥� it is a nothingness (e.g. it is always not-truth, not-reality, etc.) Yet, even though madness literally is nothing, it manifests itself as something, i.e. in bodily and mental states that can be observed by outsiders. So we end up, in the Enlightenment, with the strange notion that madness, as nothing, manifests itself as something, meaning it literally is unreason.
According to Foucault, after he ditches all these abstract speculations up from a handful of selective historical sources, there has appeared a major distinction between the tragic man 鈥� the rational being doomed to always long for the impossible (i.e. knowing everything) 鈥� and the mad man 鈥� unreason in the flesh, not simply rejecting the impossible but negating it by its sheer existence. From this moment on, madness has been given a distinct status.
Parallel to this, medical practice developed and started to view diseases 鈥� of which madness in all its forms was one part 鈥� as spatiotemporal objects, to be observed and studied by doctors. Positivistic medicine became the norm: applying the analytical method to the medical field and viewing the 鈥榤edical gaze鈥� as the sole entry to scientific knowledge. It is easy to see what this implies for madmen: they have by now become objects of study, to be observed and spoken about, being literally subjected to the medical regime. Confinement has become institutionalized long ago and has, by now, transformed from a regime of sheer discipline and punishment into a medical clinic.
Foucault ends Madness and Civilization with a conclusion, in which he makes some rather vague and ambiguous claims about the relationship between art and madness. From what I understand, modern man views in art madness, while madness can only exist after art has ceased to exist. That is, the artist continuously moves on the frontier between art and madness 鈥� art exists insofar madness doesn鈥檛 and vice versa. It is senseless to ask when Nietzsche started to turn mad and try to locate this moment in his works 鈥� all of Nietzsche鈥檚 works spring from his madness in the sense that it hadn鈥檛 manifested itself. Foucault seems to imply that madness only exists after the fact 鈥� which makes it an ungraspable and fascinating phenomenon. (Correct me if I鈥檓 wrong regarding this interpretation!)
To be honest, I find Foucault鈥檚 claims rather unbelievable. I simply remain unconvinced after reading through this book. His selectivity when it comes to sources, his loose interpretations and the ambiguous language they are told with, but mostly his hidden agenda. With this last remark I mean his use of the phenomenological method to purely describe phenomena as they appear, yet using these descriptions themselves to implicitly argue for a particular interpretation of events. This is the insurmountable contradiction of postmodernism in a nutshell: if everything is simply an amalgam of interpretations, what criterion do we have to prefer your interpretation above others? Or value your interpretation at all?
To be fair, Foucault was not really a postmodernist, he always rejected the label 鈥� although he is used as one of the founding father by many postmodernists. But he stumbles on the same contradiction, and this is due to the similar method of doing philosophy. For Foucault specifically, this comes across as if he is simply amassing a selection of historical facts, offering his own interpretations (although never unfounded!), and in the end supporting and validating his own preconceived theses. Combine this with the peculiar style in which he presents the material 鈥� half philosophy, half literature, sprinkled with some sociology 鈥� and you鈥檒l end up with a book like Madness and Civilization. Interesting reading, insightful historical analyses and original interpretations, yet as a whole remaining unconvincing to me.
July 29, 2022
亘蹖卮鬲乇 丕夭 蹖讴 爻丕賱 賵 賳蹖賲 丕夭 夭賲丕賳蹖 讴賴 丌睾丕夭 亘賴 禺賵賳丿賳 丕蹖賳 讴鬲丕亘 讴乇丿賲 賲蹖诏匕乇賴 賵 卮丕蹖丿 亘賴 賴賲蹖賳 丿賱蹖賱 賳鬲賵賳賲 鬲賵氐蹖賮 丨鬲蹖 賳爻亘鬲丕 賲賳爻噩賲蹖 丕夭 丕賵賳 丿丕卮鬲賴 亘丕卮賲. 讴鬲丕亘 乇賵 丿賵爻鬲賽 丿賵爻鬲蹖 丿乇 蹖讴 亘乇禺賵乇丿 噩丕丿賵蹖蹖 亘賴 賲賳 賲毓乇賮蹖 讴乇丿 賵 賴蹖趩 丕夭 禺賵賳丿賳卮 倬卮蹖賲丕賳蹖 賳丿丕乇賲. 亘丕 賵噩賵丿 鬲乇噩賲賴鈥屰� 禺賵亘蹖 讴賴 禺丕賳賲 賵賱蹖丕賳蹖 丕夭 丕蹖賳 讴鬲丕亘 丕乇丕卅賴 讴乇丿賴貙 賳孬乇 賮賵讴賵 诏丕賴蹖 賲乇丕 亘爻蹖丕乇 孬賯蹖賱 賵 爻禺鬲 禺賵丕賳 丌賲丿. 丕蹖賳 賲蹖鬲賵賳賴 蹖讴 亘賴丕賳賴 亘乇丕蹖 亘賴 丿乇丕夭丕 讴卮蹖丿賳 禺賵賳丿賳 鬲丕乇蹖禺 噩賳賵賳 亘丕卮賴. 賵 丕賲丕 趩乇丕 丕夭 禺賵賳丿賳卮 禺賵卮丨丕賱賲責 亘乇丕蹖 丕蹖賳讴賴 噩賴丕賳 賲賳 乇賵 亘夭乇诏鈥屫� 讴乇丿貨 亘賴 氐賵乇鬲 賲賵卮讴丕賮丕賳賴 賮乇丌蹖賳丿 鬲丨賵賱 丿乇 蹖丕賮鬲賳 乇丕賴鈥屫� 亘乇丕蹖 蹖讴 馗丕賴乇丕 賲卮讴賱 诏賳诏 賵 丕亘賴丕賲鈥屫①呟屫� 乇賵 亘乇乇爻蹖 讴乇丿 蹖毓賳蹖 賳賲賵賳賴鈥屫й� 丿爻鬲 丿丕丿 丕夭 丕蹖賳讴賴 丕賳爻丕賳 睾乇亘蹖 (亘賴 賵蹖跇賴 丕乇賵倬丕蹖蹖 賵 賲禺氐賵氐丕賸 賮乇丕賳爻賵蹖) 趩诏賵賳賴 丕亘賴丕賲 乇賵 亘乇丕蹖 丕亘賴丕賲鈥屫藏й屰� 亘賴 卮蹖賵賴鈥屬囏й� 诏賵賳賴鈥屭堎� 亘丕夭鬲毓乇蹖賮 賲蹖讴賳賴 賵 亘毓丿 亘丕 丕賵賳 賲賵丕噩賴 賲蹖卮賴. 賵 丕蹖賳讴賴 趩賴 乇丕丨鬲 丨賯蹖賯鬲 丿乇 亘蹖賳 诏匕乇 爻丕賱鈥屬囏� 賵 禺乇賵丕乇賴丕 爻賳丿 賵 诏夭丕乇卮 诏賲 賲蹖卮锟斤拷 賵 丕蹖賳讴賴 賲丕 趩賴 乇丕賴 胤賵賱丕賳蹖鈥屫й� 亘乇丕蹖 倬匕蹖乇卮 鬲賳賵毓 丿丕乇蹖賲. 賴賲賴鈥屰� 丕蹖賳 丨乇賮鈥屬囏� 賴賲賵賳賯丿乇 賲卮賵卮賴 讴賴 卮丕蹖丿 诏丕賴蹖 丨乇賮鈥屬囏й� 賮賵讴賵 讴賴 卮丕蹖丿 鬲賳賴鈥屫й� 亘賴 賴匕蹖丕賳 賴賲 夭丿賴 亘丕卮賴 賵 讴賲鬲乇蹖賳 趩蹖夭蹖 讴賴 賲蹖卮賴 丿乇亘丕乇卮 诏賮鬲 丕蹖賳賴 讴賴 賲賮鬲賵賳 賵 卮蹖賮鬲賴鈥屰� 噩賳賵賳貙 亘毓囟蹖 丕夭 丕蹖賳 爻胤賵乇 乇賵 亘賴 賳诏丕乇卮 丿乇丌賵乇丿賴.
鬲賳賴丕 丿乇蹖丕賮鬲 讴賱蹖鈥屫й� 丕夭 丕蹖賳 讴鬲丕亘 讴賴 丿乇 丕蹖賳 賱丨馗賴 亘賴 匕賴賳賲 賲蹖乇爻賴 賳亘乇丿 丿丕卅賲蹖 丕賳爻丕賳 亘丕 夭賳噩蹖乇賴丕蹖蹖賴 讴賴 亘賴 賲乇賵乇 賯乇賳鈥屬囏� 賵 賴夭丕乇賴鈥屬囏� 亘賴 丿爻鬲鈥屬堎矩й� 禺賵丿卮 丌賵蹖禺鬲賴 賵 鬲睾蹖蹖乇卮讴賱 賵 倬蹖趩蹖丿賴鈥屫� 卮丿賳 賲丿丕賲 丕蹖賳 夭賳噩蹖乇賴丕 鬲丕 鬲賵貙 鬲賵 賳亘丕卮蹖 賵 亘賴 卮讴賱 夭賳噩蹖乇 丿乇丌蹖蹖.
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亘乇蹖丿賴鈥屬囏й屰� 丕夭 讴鬲丕亘
"倬丕爻讴丕賱 賲蹖鈥屭佖�:銆娯屬堌з嗂� 亘卮乇 丌賳鈥屭嗁嗀з� 囟乇賵乇蹖 丕爻鬲 讴賴 丿蹖賵丕賳賴 賳亘賵丿賳 禺賵丿 卮讴賱 丿蹖诏乇蹖 丕夭 丿蹖賵丕賳诏蹖 丕爻鬲.銆嬞� 丿丕爻鬲丕蹖賵爻讴蹖 丿乇 丿賮鬲乇 禺丕胤乇丕鬲 蹖讴 賳賵蹖爻賳丿賴 賳賵卮鬲賴 丕爻鬲:銆娯ㄘ必й� 丌賳讴賴 丕夭 毓賯賱 爻賱蹖賲 禺賵丿 賲胤賲卅賳 卮賵蹖賲貙 乇丕賴 趩丕乇賴 丌賳 賳蹖爻鬲 讴賴 賴賲爻丕蹖賴鈥屬呚з� 乇丕 賲丨亘賵爻 讴賳蹖賲.銆�"
"倬蹖卮鬲乇 睾賮賱鬲 丕夭 賳夭丿蹖讴蹖 丨丿 夭賳丿诏蹖貙 蹖毓賳蹖 賲乇诏貙 賳卮丕賳賴鈥屰� 噩賳賵賳 丕賳爻丕賳 亘賵丿 賵 丕賳爻丕賳 睾丕賮賱 乇丕 賲蹖鈥屫ㄘй屫池� 亘丕 賳卮丕賳 丿丕丿賳賽 [丨鬲賲蹖鬲] 賲乇诏 亘賴 爻賵蹖 毓賯賱 乇賴賳賲賵賳 卮丿貙 丕賲丕 丿乇 丌賳 毓氐乇 賱丕夭賲賴鈥屰� 毓賯賱 丕賮卮丕蹖 噩賳賵賳賽 賴賲賴鈥屭屫� 亘賵丿貙 賲蹖鈥屫ㄘй屫池� 亘賴 丕賳爻丕賳 鬲賮賴蹖賲 卮賵丿 讴賴 丕賵 丿乇 賴賲蹖賳 噩賴丕賳 賴賲 賲乇丿賴鈥屫й� 亘蹖卮 賳蹖爻鬲貙 讴賴 賯乇蹖亘鈥屫з勝堎傎堌� 亘賵丿賳 倬丕蹖丕賳 夭賳丿诏蹖 丕夭 丌賳 乇賵爻鬲 讴賴 噩賳賵賳賽 噩賴丕賳鈥屫促呝堎勜� 禺賵丿賽 賲乇诏 丕爻鬲."
鬲賵囟蹖丨 賲賳: "倬蹖卮鬲乇" 丕卮丕乇賴 亘賴 鬲丕 賳蹖賲賴鈥屰� 賯乇賳 郾鄣 賲蹖賱丕丿蹖 丿丕乇丿.
"...丕賵 亘賴 賳讴鬲賴鈥屫й� 讴賴 噩乇賵賱丕賲賵 讴丕乇丿丕賳賵 亘毓丿賴丕 賲胤乇丨 讴乇丿 丕夭 賴賲丕賳 夭賲丕賳 丌诏丕賴 亘賵丿 賵 賴賲蹖賳 丕賵 乇丕 賵爻賵爻賴 賲蹖鈥屭┴必�:銆娯官傎� 賵 丨讴賲鬲 乇丕貙 賴賲趩賵賳 丿蹖诏乇 賲賵丕丿 诏乇丕賳亘賴丕貙 丕夭 丿賱 夭賲蹖賳 亘丕蹖丿 亘蹖乇賵賳 讴卮蹖丿銆�. 丿蹖賵丕賳賴 亘丕 爻丕丿诏蹖 賲毓氐賵賲丕賳賴鈥屰� 禺賵丿貙 丕蹖賳 賲毓乇賮鬲 睾蹖乇賯丕亘賱 丿爻鬲乇爻 賵 禺賵賮賳丕讴 乇丕 丿乇 丕禺鬲蹖丕乇 丿丕卮鬲. 丿乇 丨丕賱蹖 讴賴 丕賳爻丕賳 氐丕丨亘 禺乇丿 賵 賮乇夭丕賳诏蹖 鬲賳賴丕 丕賻卮讴丕賱 噩夭卅蹖 賵 鬲讴賴鈥屫┵団€屰� 賲毓乇賮鬲 乇丕 (讴賴 亘賴 賴賲蹖賳 丿賱蹖賱 丕囟胤乇丕亘鈥屫①堌� 亘賵丿) 丕丿乇丕讴 賲蹖鈥屭┴必� 丿蹖賵丕賳賴 丌賳 乇丕 丿乇 诏賵蹖蹖 爻丕賱賲 賵 亘蹖鈥屫观屫� 亘賴 胤賵乇 讴丕賲賱 丿乇 丿爻鬲 丿丕卮鬲. 丕蹖賳 诏賵蹖 亘賱賵乇蹖賳 讴賴 亘乇丕蹖 賴賲诏丕賳 丨噩賲蹖 禺丕賱蹖 丕爻鬲貙 亘賴 趩卮賲 丕賵 爻乇卮丕乇 丕夭 賲毓乇賮鬲蹖 賳丕賲乇卅蹖 亘賵丿."
"丿賱亘爻鬲诏蹖 亘賴 禺賵丿 賳禺爻鬲蹖賳 賳卮丕賳賴鈥屰� 噩賳賵賳 丕爻鬲 趩賵賳 丕賳爻丕賳 亘賴 禺賵丿 丿賱亘爻鬲賴 丕爻鬲 禺胤丕 乇丕 亘賴 噩丕蹖 丨賯蹖賯鬲貙 丿乇賵睾 乇丕 亘賴 噩丕蹖 賵丕賯毓蹖鬲貙 賵 禺卮賵賳鬲 賵 夭卮鬲蹖 乇丕 亘賴 噩丕蹖 毓丿丕賱鬲 賵 夭蹖亘丕蹖蹖 賲蹖鈥屬矩佰屫必�:
听听听听听听听 蹖讴蹖 丕夭 賲蹖賲賵賳 夭卮鬲鈥屫� 丕爻鬲 賵 禺賵丿 乇丕 趩賵賳 賳蹖乇賵爻 夭蹖亘丕 賲蹖鈥屬举嗀ж必� 丿蹖诏乇蹖 亘丕 乇爻賲 讴乇丿賳 丿賵 爻賴 禺胤 亘丕 倬乇诏丕乇 禺賵丿 乇丕 丕賯賱蹖丿爻 賲蹖鈥屫з嗀� 丕蹖賳 蹖讴蹖 诏賲丕賳 賲蹖鈥屭┵嗀� 賲丕賳賳丿 賴乇賲賵噩丕賳爻 丌賵丕夭蹖 丿賱讴卮 丿丕乇丿 丿乇 丨丕賱蹖 讴賴 丕夭 賳睾賲賴鈥屰� 亘乇亘胤 賴蹖趩 丿乇鈥屬嗁呟屸€屰屫жㄘ� 賵 賴賲趩賵賳 禺乇賵爻蹖 讴賴 賲乇睾 禺賵蹖卮 乇丕 賳賵讴 賲蹖鈥屫操嗀� 禺丕乇噩 賲蹖鈥屫堌з嗀�."
"丕诏乇 賲蹖鈥屫堌з嗀池屫� 丕夭 讴乇賴鈥屰� 賲丕賴 賳丕馗乇 噩賳亘 賵 噩賵卮 賵 鬲丨乇讴 亘蹖鈥屬矩й屫з� 夭賲蹖賳 亘丕卮蹖丿貙 賴賲丕賳胤賵乇 讴賴 倬蹖卮鬲乇賴丕 賲賳蹖倬賵爻 趩賳丕賳 賲蹖鈥屭┴必� 丕賳亘賵賴蹖 丕夭 賲诏爻鈥屬囏� 賵 賲诏爻讴鈥屬囏� 乇丕 賲蹖鈥屫屫屫� 讴賴 亘丕 蹖讴丿蹖诏乇 夭丿 賵 禺賵乇丿 賵 賲亘丕乇夭賴鈥� 賲蹖鈥屭┵嗁嗀� 亘乇丕蹖 賴賲 丿丕賲 賲蹖鈥屭池辟嗀� 丕賲賵丕賱 蹖讴丿蹖诏乇 乇丕 亘賴 爻乇賯鬲 賲蹖鈥屫ㄘ辟嗀� 亘丕夭蹖 賵 噩爻鬲 賵 禺蹖夭 賲蹖鈥屭┵嗁嗀� 亘賴 夭賲蹖賳 賲蹖鈥屫з佖嗀� 賵 賲蹖鈥屬呟屫辟嗀�."
"毓卮賯 賲賮乇胤 賳丕賮乇噩丕賲貙 亘賵蹖跇賴 毓卮賯蹖 讴賴 噩亘乇 賲乇诏 丌賳 乇丕 亘丕 賳丕讴丕賲蹖 乇賵亘賴鈥屫辟� 讴賳丿貙 倬丕蹖丕賳蹖 噩夭 丿蹖賵丕賳诏蹖 賳丿丕乇丿. 鬲丕 丌賳 賴賳诏丕賲 讴賴 賲丨亘賵亘蹖 賵噩賵丿 丿丕卮鬲 毓卮賯 丿蹖賵丕賳賴鈥屬堌ж� 亘蹖卮鬲乇 毓卮賯 亘賵丿 鬲丕 丿蹖賵丕賳诏蹖貨 丕賲丕 賴賳诏丕賲蹖 讴賴 毓丕卮賯 亘丿賵賳 賲丨亘賵亘 亘賴 丨丕賱 禺賵丿 乇賴丕 卮賵丿貙 毓卮賯 丕賵 丿乇 倬賵趩蹖 賴匕蹖丕賳 丕丿丕賲賴 賲蹖鈥屰屫жㄘ�. 丌蹖丕 賴匕蹖丕賳 讴蹖賮乇 卮賵乇 賵 卮賵賯蹖 丕爻鬲 讴賴 卮賵乇蹖丿賴鈥屫з� 丕乇丕丿賴鈥屫й� 丿乇 賲賴丕乇 睾蹖馗 賵 卮丿鬲 丌賳 賳丿丕乇丿責 亘蹖鈥屫蹿� 趩賳蹖賳 丕爻鬲."
"亘丿蹖賳 賲賳馗賵乇 丿乇 賲乇蹖囟禺丕賳賴鈥屰� 毓賲賵賲蹖 賵 丕賲丕讴賳 賵丕亘爻鬲賴 亘賴 丌賳 亘賴 丿乇禺賵丕爻鬲 乇丐爻丕貙 趩賵亘賴鈥屰� 丿丕乇貙 睾賱貙 賲丨亘爻 賵 爻蹖丕賴趩丕賱 丿乇 丕禺鬲蹖丕乇卮丕賳 禺賵丕賴丿 亘賵丿. 賴蹖趩 丕毓鬲乇丕囟蹖 賳爻亘鬲 亘賴 丕丨讴丕賲 氐丕丿乇賴 丕夭 噩丕賳亘 丌賳丕賳 亘乇丕蹖 賲丨丿賵丿賴鈥屰� 丿丕禺賱 亘蹖賲丕乇爻鬲丕賳 賲爻賲賵毓 賳蹖爻鬲貙 賵 丕丨讴丕賲蹖 賴賲 讴賴 丿乇 亘丕亘 丕賮乇丕丿 禺丕乇噩 丕夭 賲乇蹖囟禺丕賳賴 氐丕丿乇 賲蹖鈥屭┵嗁嗀� 毓賱蹖鈥屫必嘿� 丕毓鬲乇丕囟 賵 鬲賯丕囟丕蹖 丕爻鬲蹖賳丕賮 丕夭 賱丨丕馗 氐賵乇蹖 賵 賲丕賴賵蹖 毓蹖賳丕 賵 亘蹖 賴蹖趩 鬲睾蹖蹖乇 丕噩乇丕 賲蹖鈥屫促堌� 丕噩乇丕蹖 丕蹖賳 丕丨讴丕賲 丨鬲蹖 丿乇 氐賵乇鬲 丿賮丕毓 丕夭 賲丨讴賵賲 蹖丕 丕毓鬲乇丕囟 賳爻亘鬲 亘賴 丨讴賲貙 賯丕亘賱 鬲毓賵蹖賯 賳蹖爻鬲."
鬲賵囟蹖丨 賲賳: 賯乇賳 賴賮丿賴賲 賮乇丕賳爻賴
"賵賯鬲蹖 噩賳賵賳 亘賴 爻胤丨 丨蹖賵丕賳蹖鬲 鬲賳夭賱 賲蹖鈥屰屫з佖� 賴賲 亘賴 噩賵賴乇賴鈥屰� 禺賵丿 賲蹖鈥屫必驰屫� 賴賲 毓賱丕噩 賲蹖鈥屫簇�: 賴賳诏丕賲蹖 讴賴 丿蹖賵丕賳賴 亘賴 丨蹖賵丕賳 亘丿賱 賲蹖鈥屫促堌� 噩賳亘賴鈥屬囏й� 丨蹖賵丕賳蹖 丕賳爻丕賳 讴賴 亘丕毓孬 亘蹖鈥屫⒇ㄘ辟堐屰� 賵 乇爻賵丕蹖蹖 噩賳賵賳 丕爻鬲 丕夭 賲蹖丕賳 賲蹖鈥屫辟堎嗀�. 丿乇 丕蹖賳 丨丕賱 丨蹖賵丕賳賽 丿乇賵賳 丕賳爻丕賳 禺丕賲賵卮 賳賲蹖鈥屫促堌� 禺賵丿賽 丕賳爻丕賳 賲丨賵 賵 賳丕倬丿蹖丿 賲蹖鈥屫促堌�. ... 丿乇 賵丕賯毓貙 噩賳賵賳 賲毓丕賱噩賴 賲蹖鈥屫促堌� 夭蹖乇丕 亘賴 胤賵乇 讴丕賲賱 亘賴 趩蹖夭蹖 鬲亘丿蹖賱 賲蹖鈥屫促堌� 讴賴 丿乇 丕氐賱 匕丕鬲 賵 丨賯蹖賯鬲 丌賳 亘賵丿賴 丕爻鬲."
鬲賵囟蹖丨 賲賳: 丿蹖丿诏丕賴 賳爻亘鬲 亘賴 噩賳賵賳 丿乇 毓氐乇 讴賱丕爻蹖讴
"丕賳爻丕賳 丿乇 賲毓乇囟 鬲賴丿蹖丿 亘蹖鈥屫必� 亘賵丿 賵 亘蹖鈥屫必� 賴賲賴鈥屰� 氐賵乇鬲鈥屬囏й� 賵噩賵丿 胤亘蹖毓蹖 丕賵 乇丕 丕夭 賮丕氐賱賴鈥屫й� 亘爻蹖丕乇 丿賵乇 丿乇 亘乇 賲蹖鈥屭辟佖�. 噩賳賵賳 倬蹖卮 乇賮鬲賳 亘賴 爻賵蹖 丕賲乇蹖 噩亘乇蹖 賳亘賵丿貙 賮乇賵 乇賮鬲賳 丿乇 毓賲賯 卮亘 亘賵丿. 禺乇丿诏乇丕蹖蹖 毓氐乇 讴賱丕爻蹖讴 亘蹖卮 丕夭 賴乇 亘蹖賳卮蹖貙 賵 丿乇 賴乇 丨丕賱 亘賴鬲乇 丕夭 丕孬亘丕鬲鈥屭必й屰� 毓氐乇 丨丕囟乇貙 賯丕丿乇 亘賵丿 禺胤乇 倬賳賴丕賳 亘蹖鈥屫必屫� 丕蹖賳 毓乇氐賴鈥屰� 丌夭丕丿蹖 賲胤賱賯 乇丕 讴賴 丕賳爻丕賳 丿乇 賲毓乇囟 鬲賴丿蹖丿 丌賳 丕爻鬲貙 丿乇讴 讴賳丿 賵 賳爻亘鬲 亘賴 丌賳 賴卮蹖丕乇 亘丕卮丿."
"丿乇 倬丕蹖丕賳 賯乇賳 賴噩丿賴賲貙 丿蹖賵丕賳诏蹖賴丕蹖 亘丿賵賳 賴匕蹖丕賳 亘丕 賲卮禺氐賴鈥屬囏й� 丕賳賮毓丕賱貙 賳丕丕賲蹖丿蹖 賵 亘賴鬲鈥屫藏� 丨夭賳鈥屫①勝堌� 乇丕 亘丿賵賳 賴蹖趩 鬲乇丿蹖丿蹖 丿乇 夭賲乇賴鈥屰� 賲丕賱蹖禺賵賱蹖丕 賯乇丕乇 賲蹖鈥屫ж嗀痆鄹]. 丿乇 賮乇賴賳诏 毓丕賲 胤亘 噩蹖賲夭貙 丕夭 賲丕賱蹖禺賵賱蹖丕蹖 鬲賵兀賲 亘丕 爻讴鬲賴 賵 亘丿賵賳 丕賮讴丕乇 賴匕蹖丕賳蹖 爻禺賳 乇賮鬲賴 丕爻鬲 讴賴 丿乇 丌賳 亘蹖賲丕乇丕賳:
听听听听听 亘賴 賴蹖趩 毓賳賵丕賳 賲丕蹖賱 亘賴 鬲乇讴 亘爻鬲乇 賳蹖爻鬲賳丿 ...貨 丨鬲蹖 賴賳诏丕賲蹖 賴賲 讴賴 亘爻鬲乇蹖 賳亘丕卮賳丿貙 賮賯胤 鬲丨鬲 丕噩亘丕乇 丿賵爻鬲丕賳 蹖丕 禺丿賲鬲讴丕乇丕賳 禺賵蹖卮 丨丕囟乇 亘賴 丨乇讴鬲 賲蹖鈥屫促堎嗀� 丕夭 丌丿賲蹖丕賳 丕噩鬲賳丕亘 賳賲蹖鈥屭┵嗁嗀� 丕賲丕 亘賴 賳馗乇 賲蹖鈥屫必池� 亘賴 丌賳趩賴 亘賴 丌賳丕賳 诏賮鬲賴 賲蹖鈥屫促堌� 讴丕賲賱丕 亘蹖鈥屫堌団€屫з嗀� 賵 亘賴 賴蹖趩 爻禺賳蹖 倬丕爻禺 賳賲蹖鈥屫囐嗀�."
"賱匕丕蹖匕 丿乇 賳馗賲 丕亘丿蹖 丕賲賵乇 噩丕蹖 丿丕乇賳丿. 鬲睾蹖蹖乇賳丕倬匕蹖乇賳丿. 亘乇丕蹖 丕蹖噩丕丿 賱匕丕蹖匕 卮乇丕蹖胤蹖 賱丕夭賲 丕爻鬲. ... 丕蹖賳 卮乇丕蹖胤 亘賴 賴蹖趩鈥屬堌� 丿賱亘禺賵丕賴蹖 賳蹖爻鬲賳丿貙 胤亘蹖毓鬲 鬲毓蹖蹖賳卮丕賳 讴乇丿賴 丕爻鬲. 鬲禺蹖賱 賳賲蹖鈥屫堌з嗀� 趩蹖夭蹖 丿乇 丕蹖賳 夭賲蹖賳賴 亘蹖丕賮乇蹖賳丿貙 賵 丕賳爻丕賳鈥屬囏й屰� 讴賴 亘蹖卮 丕夭 賴賲賴 卮賵乇 讴爻亘 賱匕鬲 丿乇 丿賱 丿丕乇賳丿貙 賳賲蹖鈥屫堌з嗁嗀� 賱匕丕蹖匕 禺賵丿 乇丕 鬲卮丿蹖丿 讴賳賳丿 賲诏乇 丌賳讴賴 丕夭 賴乇 賱匕鬲蹖 讴賴 賲購賴乇 胤亘蹖毓鬲 亘乇 禺賵丿 賳丿丕乇丿 趩卮賲 倬賵卮賳丿[鄄郾]."
亘賴 賳賯賱 丕夭 Samuel-Auguste Tissot 1728-1797
"丿乇 賳蹖賲賴鈥屰� 丿賵賲 賯乇賳 賴噩丿賴賲 丿蹖诏乇 鬲氐賵乇 賳賲蹖鈥屭┴必嗀� 讴賴 噩賳賵賳 丕夭 丕賳丨胤丕胤蹖 丕夭賱蹖 蹖丕 丨蹖賵丕賳蹖鬲蹖 睾乇蹖夭蹖 賲丕蹖賴 賲蹖鈥屭屫必� 亘賱讴賴 丌賳 乇丕 夭丕蹖蹖丿賴鈥屰� 亘蹖诏丕賳诏蹖 丕賳爻丕賳 亘丕 禺賵丿貙 丿賳蹖丕 賵 丌賳趩賴 胤亘蹖毓鬲賽 亘蹖鈥屬堌ж池焚� 亘賴 丕賵 毓乇囟賴 賲蹖鈥屭┵嗀� 賲蹖鈥屬举嗀ж簇嗀�. 诏賲丕賳 賲蹖鈥屫辟佖� 讴賴 噩賳賵賳 丿乇 賲丨蹖胤蹖 馗丕賴乇 賲蹖鈥屫促堌� 讴賴 丿乇 丌賳 乇丕亘胤賴鈥屰� 丕賳爻丕賳 亘丕 賲丨爻賵爻丕鬲貙 亘丕 夭賲丕賳 賵 亘丕 丿蹖诏乇丕賳貙 丿爻鬲禺賵卮 鬲睾蹖蹖乇 賵 鬲丨賵賱 卮丿賴 丕爻鬲."
"爻賴賲 亘卮乇 丕夭 賮賯乇貙 爻賴賲蹖 囟乇賵乇蹖 亘賵丿貙 賴賲 亘賴 丌賳 丿賱蹖賱 讴賴 鬲氐賵乇 賲蹖鈥屫辟佖� 賳賲蹖鈥屫堌з� 丌賳 乇丕 丕夭 賲蹖丕賳 亘乇丿丕卮鬲 賵 賴賲 亘賴 爻亘亘 丌賳 讴賴 孬乇賵鬲 乇丕 賲賲讴賳 賲蹖鈥屭┴必�: 胤亘賯賴鈥屰� 賳蹖丕夭賲賳丿貙 趩賵賳 讴丕乇 賲蹖鈥屭┵嗀� 賵 丿乇 毓蹖賳 丨丕賱 賲氐乇賮卮 讴賲 丕爻鬲貙 亘乇丕蹖 賲賱鬲 丕賲讴丕賳 孬乇賵鬲賲賳丿 卮丿賳 賵 亘賴乇賴鈥屫ㄘ必ж臂� 丕夭 賲夭丕乇毓貙 賲爻鬲毓賲乇丕鬲貙 賲毓丕丿賳 賵 賳蹖夭 鬲賵賱蹖丿 賲丨氐賵賱丕鬲蹖 乇丕 賮乇丕賴賲 賲蹖鈥屫①堌必� 讴賴 丿乇 爻乇丕爻乇 噩賴丕賳 亘賴 賮乇賵卮 賲蹖鈥屫必池�. 禺賱丕氐賴 丌賳讴賴 賲賱鬲蹖 賮賯蹖乇 賲蹖鈥屫促堌� 讴賴 賮賯蹖乇 賳丿丕卮鬲賴 亘丕卮丿. 倬爻 賮賯乇 亘乇丕蹖 丨讴賵賲鬲 毓丕賲賱蹖 囟乇賵乇蹖 丕爻鬲. 夭賳丿诏蹖 賳賴丕賳蹖 賵 丿乇 毓蹖賳 丨丕賱 賵丕賯毓蹖 噩丕賲毓賴 丿乇 賵噩賵丿 賮賯乇 噩乇蹖丕賳 丿丕乇丿. 賮賯乇丕 鬲讴蹖賴鈥屭з� 賵 賲丕蹖賴鈥屰� 丕賮鬲禺丕乇 賲賱鬲鈥屫з嗀�. 賲爻讴賳鬲 丌賳丕賳 讴賴 賯丕亘賱 乇賮毓 賳蹖爻鬲貙 亘丕蹖丿 亘夭乇诏 丿丕卮鬲賴 賵 丕夭 丌賳 鬲賯丿蹖乇 卮賵丿..."
"丕賯丕賲鬲 丕噩亘丕乇蹖貙 夭賳丿丕賳貙 爻蹖丕賴趩丕賱 賵 丨鬲蹖 卮讴賳噩賴 賵 毓匕丕亘貙 诏賮鬲诏賵蹖蹖 亘蹖鈥屫地� 賲蹖丕賳 禺乇丿 賵 亘蹖鈥屫必� 亘乇賯乇丕乇 賲蹖鈥屭┴必嗀� 讴賴 賴賲丕賳丕 賲亘丕乇夭賴 亘賵丿. 丿乇 毓氐乇 倬蹖賳賱 丕蹖賳 诏賮鬲诏賵 賯胤毓 卮丿. 爻讴賵鬲貙 賲胤賱賯 亘賵丿 賵 毓賯賱 賵 噩賳賵賳 丿蹖诏乇 夭亘丕賳 賲卮鬲乇讴 賳丿丕卮鬲賳丿. 夭亘丕賳 賴匕蹖丕賳 乇丕 鬲賳賴丕 賮賯丿丕賳 夭亘丕賳 賲蹖鈥屫堌з嗀池� 倬丕爻禺 诏賵蹖丿. 夭蹖乇丕 賴匕蹖丕賳 丿蹖诏乇 亘禺卮蹖 丕夭 诏賮鬲诏賵 亘丕 禺乇丿 賳亘賵丿貙 亘賱讴賴 丕氐賱丕賸 夭亘丕賳 鬲賱賯蹖 賳賲蹖鈥屫簇�. 丿乇 匕賴賳蹖鬲 爻乇丕賳噩丕賲 禺丕賲賵卮 卮丿賴鈥屰� 丕賳爻丕賳貙 賴匕蹖丕賳 氐乇賮丕賸 亘乇 禺胤丕 丿賱丕賱鬲 丿丕卮鬲. 賵 鬲賳賴丕 亘乇 丌賳 賲亘賳丕 賵噩賵丿 夭亘丕賳蹖 賲卮鬲乇讴 亘丕乇 丿蹖诏乇 賲賲讴賳 卮丿貙 丕蹖賳 夭亘丕賳貙 夭亘丕賳賽 禺胤丕讴丕乇蹖賽 倬匕蹖乇賮鬲賴鈥屫簇� 亘賵丿."
"賵賯鬲蹖 賮乇賵蹖丿 賲丨鬲丕胤丕賳賴 鬲亘丕丿賱 乇丕 賵丕乇丿 乇賵丕賳讴丕賵蹖 讴乇丿貙 蹖丕 亘賴 亘蹖丕賳 亘賴鬲乇貙 丿賵亘丕乇賴 亘賴 夭亘丕賳 噩賳賵賳貙 讴賴 丕夭 丌賳 倬爻 丿乇 賴賲 卮讴爻鬲賴 賵 亘賴 鬲讴鈥屭佖ж� 亘丿賱 卮丿賴 亘賵丿貙 诏賵卮 賮乇丕丿丕丿貙 丌蹖丕 丕蹖賳讴賴 卮賳蹖丿賴鈥屬囏й屫� 賴賲蹖卮賴 丨丕讴蹖 丕夭 丨爻 禺胤丕讴丕乇蹖 亘賵丿貙 亘丕蹖丿 賲丕 乇丕 亘賴 鬲毓噩亘 賵丕丿丕乇丿責 丿乇 丌賳 爻讴賵鬲 賲夭賲賳貙 丕丨爻丕爻 禺胤丕 丿乇 爻乇趩卮賲賴鈥屬囏й� 讴賱丕賲 乇爻賵禺 讴乇丿賴 亘賵丿."
鬲賳賴丕 丿乇蹖丕賮鬲 讴賱蹖鈥屫й� 丕夭 丕蹖賳 讴鬲丕亘 讴賴 丿乇 丕蹖賳 賱丨馗賴 亘賴 匕賴賳賲 賲蹖乇爻賴 賳亘乇丿 丿丕卅賲蹖 丕賳爻丕賳 亘丕 夭賳噩蹖乇賴丕蹖蹖賴 讴賴 亘賴 賲乇賵乇 賯乇賳鈥屬囏� 賵 賴夭丕乇賴鈥屬囏� 亘賴 丿爻鬲鈥屬堎矩й� 禺賵丿卮 丌賵蹖禺鬲賴 賵 鬲睾蹖蹖乇卮讴賱 賵 倬蹖趩蹖丿賴鈥屫� 卮丿賳 賲丿丕賲 丕蹖賳 夭賳噩蹖乇賴丕 鬲丕 鬲賵貙 鬲賵 賳亘丕卮蹖 賵 亘賴 卮讴賱 夭賳噩蹖乇 丿乇丌蹖蹖.
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亘乇蹖丿賴鈥屬囏й屰� 丕夭 讴鬲丕亘
"倬丕爻讴丕賱 賲蹖鈥屭佖�:銆娯屬堌з嗂� 亘卮乇 丌賳鈥屭嗁嗀з� 囟乇賵乇蹖 丕爻鬲 讴賴 丿蹖賵丕賳賴 賳亘賵丿賳 禺賵丿 卮讴賱 丿蹖诏乇蹖 丕夭 丿蹖賵丕賳诏蹖 丕爻鬲.銆嬞� 丿丕爻鬲丕蹖賵爻讴蹖 丿乇 丿賮鬲乇 禺丕胤乇丕鬲 蹖讴 賳賵蹖爻賳丿賴 賳賵卮鬲賴 丕爻鬲:銆娯ㄘ必й� 丌賳讴賴 丕夭 毓賯賱 爻賱蹖賲 禺賵丿 賲胤賲卅賳 卮賵蹖賲貙 乇丕賴 趩丕乇賴 丌賳 賳蹖爻鬲 讴賴 賴賲爻丕蹖賴鈥屬呚з� 乇丕 賲丨亘賵爻 讴賳蹖賲.銆�"
"倬蹖卮鬲乇 睾賮賱鬲 丕夭 賳夭丿蹖讴蹖 丨丿 夭賳丿诏蹖貙 蹖毓賳蹖 賲乇诏貙 賳卮丕賳賴鈥屰� 噩賳賵賳 丕賳爻丕賳 亘賵丿 賵 丕賳爻丕賳 睾丕賮賱 乇丕 賲蹖鈥屫ㄘй屫池� 亘丕 賳卮丕賳 丿丕丿賳賽 [丨鬲賲蹖鬲] 賲乇诏 亘賴 爻賵蹖 毓賯賱 乇賴賳賲賵賳 卮丿貙 丕賲丕 丿乇 丌賳 毓氐乇 賱丕夭賲賴鈥屰� 毓賯賱 丕賮卮丕蹖 噩賳賵賳賽 賴賲賴鈥屭屫� 亘賵丿貙 賲蹖鈥屫ㄘй屫池� 亘賴 丕賳爻丕賳 鬲賮賴蹖賲 卮賵丿 讴賴 丕賵 丿乇 賴賲蹖賳 噩賴丕賳 賴賲 賲乇丿賴鈥屫й� 亘蹖卮 賳蹖爻鬲貙 讴賴 賯乇蹖亘鈥屫з勝堎傎堌� 亘賵丿賳 倬丕蹖丕賳 夭賳丿诏蹖 丕夭 丌賳 乇賵爻鬲 讴賴 噩賳賵賳賽 噩賴丕賳鈥屫促呝堎勜� 禺賵丿賽 賲乇诏 丕爻鬲."
鬲賵囟蹖丨 賲賳: "倬蹖卮鬲乇" 丕卮丕乇賴 亘賴 鬲丕 賳蹖賲賴鈥屰� 賯乇賳 郾鄣 賲蹖賱丕丿蹖 丿丕乇丿.
"...丕賵 亘賴 賳讴鬲賴鈥屫й� 讴賴 噩乇賵賱丕賲賵 讴丕乇丿丕賳賵 亘毓丿賴丕 賲胤乇丨 讴乇丿 丕夭 賴賲丕賳 夭賲丕賳 丌诏丕賴 亘賵丿 賵 賴賲蹖賳 丕賵 乇丕 賵爻賵爻賴 賲蹖鈥屭┴必�:銆娯官傎� 賵 丨讴賲鬲 乇丕貙 賴賲趩賵賳 丿蹖诏乇 賲賵丕丿 诏乇丕賳亘賴丕貙 丕夭 丿賱 夭賲蹖賳 亘丕蹖丿 亘蹖乇賵賳 讴卮蹖丿銆�. 丿蹖賵丕賳賴 亘丕 爻丕丿诏蹖 賲毓氐賵賲丕賳賴鈥屰� 禺賵丿貙 丕蹖賳 賲毓乇賮鬲 睾蹖乇賯丕亘賱 丿爻鬲乇爻 賵 禺賵賮賳丕讴 乇丕 丿乇 丕禺鬲蹖丕乇 丿丕卮鬲. 丿乇 丨丕賱蹖 讴賴 丕賳爻丕賳 氐丕丨亘 禺乇丿 賵 賮乇夭丕賳诏蹖 鬲賳賴丕 丕賻卮讴丕賱 噩夭卅蹖 賵 鬲讴賴鈥屫┵団€屰� 賲毓乇賮鬲 乇丕 (讴賴 亘賴 賴賲蹖賳 丿賱蹖賱 丕囟胤乇丕亘鈥屫①堌� 亘賵丿) 丕丿乇丕讴 賲蹖鈥屭┴必� 丿蹖賵丕賳賴 丌賳 乇丕 丿乇 诏賵蹖蹖 爻丕賱賲 賵 亘蹖鈥屫观屫� 亘賴 胤賵乇 讴丕賲賱 丿乇 丿爻鬲 丿丕卮鬲. 丕蹖賳 诏賵蹖 亘賱賵乇蹖賳 讴賴 亘乇丕蹖 賴賲诏丕賳 丨噩賲蹖 禺丕賱蹖 丕爻鬲貙 亘賴 趩卮賲 丕賵 爻乇卮丕乇 丕夭 賲毓乇賮鬲蹖 賳丕賲乇卅蹖 亘賵丿."
"丿賱亘爻鬲诏蹖 亘賴 禺賵丿 賳禺爻鬲蹖賳 賳卮丕賳賴鈥屰� 噩賳賵賳 丕爻鬲 趩賵賳 丕賳爻丕賳 亘賴 禺賵丿 丿賱亘爻鬲賴 丕爻鬲 禺胤丕 乇丕 亘賴 噩丕蹖 丨賯蹖賯鬲貙 丿乇賵睾 乇丕 亘賴 噩丕蹖 賵丕賯毓蹖鬲貙 賵 禺卮賵賳鬲 賵 夭卮鬲蹖 乇丕 亘賴 噩丕蹖 毓丿丕賱鬲 賵 夭蹖亘丕蹖蹖 賲蹖鈥屬矩佰屫必�:
听听听听听听听 蹖讴蹖 丕夭 賲蹖賲賵賳 夭卮鬲鈥屫� 丕爻鬲 賵 禺賵丿 乇丕 趩賵賳 賳蹖乇賵爻 夭蹖亘丕 賲蹖鈥屬举嗀ж必� 丿蹖诏乇蹖 亘丕 乇爻賲 讴乇丿賳 丿賵 爻賴 禺胤 亘丕 倬乇诏丕乇 禺賵丿 乇丕 丕賯賱蹖丿爻 賲蹖鈥屫з嗀� 丕蹖賳 蹖讴蹖 诏賲丕賳 賲蹖鈥屭┵嗀� 賲丕賳賳丿 賴乇賲賵噩丕賳爻 丌賵丕夭蹖 丿賱讴卮 丿丕乇丿 丿乇 丨丕賱蹖 讴賴 丕夭 賳睾賲賴鈥屰� 亘乇亘胤 賴蹖趩 丿乇鈥屬嗁呟屸€屰屫жㄘ� 賵 賴賲趩賵賳 禺乇賵爻蹖 讴賴 賲乇睾 禺賵蹖卮 乇丕 賳賵讴 賲蹖鈥屫操嗀� 禺丕乇噩 賲蹖鈥屫堌з嗀�."
"丕诏乇 賲蹖鈥屫堌з嗀池屫� 丕夭 讴乇賴鈥屰� 賲丕賴 賳丕馗乇 噩賳亘 賵 噩賵卮 賵 鬲丨乇讴 亘蹖鈥屬矩й屫з� 夭賲蹖賳 亘丕卮蹖丿貙 賴賲丕賳胤賵乇 讴賴 倬蹖卮鬲乇賴丕 賲賳蹖倬賵爻 趩賳丕賳 賲蹖鈥屭┴必� 丕賳亘賵賴蹖 丕夭 賲诏爻鈥屬囏� 賵 賲诏爻讴鈥屬囏� 乇丕 賲蹖鈥屫屫屫� 讴賴 亘丕 蹖讴丿蹖诏乇 夭丿 賵 禺賵乇丿 賵 賲亘丕乇夭賴鈥� 賲蹖鈥屭┵嗁嗀� 亘乇丕蹖 賴賲 丿丕賲 賲蹖鈥屭池辟嗀� 丕賲賵丕賱 蹖讴丿蹖诏乇 乇丕 亘賴 爻乇賯鬲 賲蹖鈥屫ㄘ辟嗀� 亘丕夭蹖 賵 噩爻鬲 賵 禺蹖夭 賲蹖鈥屭┵嗁嗀� 亘賴 夭賲蹖賳 賲蹖鈥屫з佖嗀� 賵 賲蹖鈥屬呟屫辟嗀�."
"毓卮賯 賲賮乇胤 賳丕賮乇噩丕賲貙 亘賵蹖跇賴 毓卮賯蹖 讴賴 噩亘乇 賲乇诏 丌賳 乇丕 亘丕 賳丕讴丕賲蹖 乇賵亘賴鈥屫辟� 讴賳丿貙 倬丕蹖丕賳蹖 噩夭 丿蹖賵丕賳诏蹖 賳丿丕乇丿. 鬲丕 丌賳 賴賳诏丕賲 讴賴 賲丨亘賵亘蹖 賵噩賵丿 丿丕卮鬲 毓卮賯 丿蹖賵丕賳賴鈥屬堌ж� 亘蹖卮鬲乇 毓卮賯 亘賵丿 鬲丕 丿蹖賵丕賳诏蹖貨 丕賲丕 賴賳诏丕賲蹖 讴賴 毓丕卮賯 亘丿賵賳 賲丨亘賵亘 亘賴 丨丕賱 禺賵丿 乇賴丕 卮賵丿貙 毓卮賯 丕賵 丿乇 倬賵趩蹖 賴匕蹖丕賳 丕丿丕賲賴 賲蹖鈥屰屫жㄘ�. 丌蹖丕 賴匕蹖丕賳 讴蹖賮乇 卮賵乇 賵 卮賵賯蹖 丕爻鬲 讴賴 卮賵乇蹖丿賴鈥屫з� 丕乇丕丿賴鈥屫й� 丿乇 賲賴丕乇 睾蹖馗 賵 卮丿鬲 丌賳 賳丿丕乇丿責 亘蹖鈥屫蹿� 趩賳蹖賳 丕爻鬲."
"亘丿蹖賳 賲賳馗賵乇 丿乇 賲乇蹖囟禺丕賳賴鈥屰� 毓賲賵賲蹖 賵 丕賲丕讴賳 賵丕亘爻鬲賴 亘賴 丌賳 亘賴 丿乇禺賵丕爻鬲 乇丐爻丕貙 趩賵亘賴鈥屰� 丿丕乇貙 睾賱貙 賲丨亘爻 賵 爻蹖丕賴趩丕賱 丿乇 丕禺鬲蹖丕乇卮丕賳 禺賵丕賴丿 亘賵丿. 賴蹖趩 丕毓鬲乇丕囟蹖 賳爻亘鬲 亘賴 丕丨讴丕賲 氐丕丿乇賴 丕夭 噩丕賳亘 丌賳丕賳 亘乇丕蹖 賲丨丿賵丿賴鈥屰� 丿丕禺賱 亘蹖賲丕乇爻鬲丕賳 賲爻賲賵毓 賳蹖爻鬲貙 賵 丕丨讴丕賲蹖 賴賲 讴賴 丿乇 亘丕亘 丕賮乇丕丿 禺丕乇噩 丕夭 賲乇蹖囟禺丕賳賴 氐丕丿乇 賲蹖鈥屭┵嗁嗀� 毓賱蹖鈥屫必嘿� 丕毓鬲乇丕囟 賵 鬲賯丕囟丕蹖 丕爻鬲蹖賳丕賮 丕夭 賱丨丕馗 氐賵乇蹖 賵 賲丕賴賵蹖 毓蹖賳丕 賵 亘蹖 賴蹖趩 鬲睾蹖蹖乇 丕噩乇丕 賲蹖鈥屫促堌� 丕噩乇丕蹖 丕蹖賳 丕丨讴丕賲 丨鬲蹖 丿乇 氐賵乇鬲 丿賮丕毓 丕夭 賲丨讴賵賲 蹖丕 丕毓鬲乇丕囟 賳爻亘鬲 亘賴 丨讴賲貙 賯丕亘賱 鬲毓賵蹖賯 賳蹖爻鬲."
鬲賵囟蹖丨 賲賳: 賯乇賳 賴賮丿賴賲 賮乇丕賳爻賴
"賵賯鬲蹖 噩賳賵賳 亘賴 爻胤丨 丨蹖賵丕賳蹖鬲 鬲賳夭賱 賲蹖鈥屰屫з佖� 賴賲 亘賴 噩賵賴乇賴鈥屰� 禺賵丿 賲蹖鈥屫必驰屫� 賴賲 毓賱丕噩 賲蹖鈥屫簇�: 賴賳诏丕賲蹖 讴賴 丿蹖賵丕賳賴 亘賴 丨蹖賵丕賳 亘丿賱 賲蹖鈥屫促堌� 噩賳亘賴鈥屬囏й� 丨蹖賵丕賳蹖 丕賳爻丕賳 讴賴 亘丕毓孬 亘蹖鈥屫⒇ㄘ辟堐屰� 賵 乇爻賵丕蹖蹖 噩賳賵賳 丕爻鬲 丕夭 賲蹖丕賳 賲蹖鈥屫辟堎嗀�. 丿乇 丕蹖賳 丨丕賱 丨蹖賵丕賳賽 丿乇賵賳 丕賳爻丕賳 禺丕賲賵卮 賳賲蹖鈥屫促堌� 禺賵丿賽 丕賳爻丕賳 賲丨賵 賵 賳丕倬丿蹖丿 賲蹖鈥屫促堌�. ... 丿乇 賵丕賯毓貙 噩賳賵賳 賲毓丕賱噩賴 賲蹖鈥屫促堌� 夭蹖乇丕 亘賴 胤賵乇 讴丕賲賱 亘賴 趩蹖夭蹖 鬲亘丿蹖賱 賲蹖鈥屫促堌� 讴賴 丿乇 丕氐賱 匕丕鬲 賵 丨賯蹖賯鬲 丌賳 亘賵丿賴 丕爻鬲."
鬲賵囟蹖丨 賲賳: 丿蹖丿诏丕賴 賳爻亘鬲 亘賴 噩賳賵賳 丿乇 毓氐乇 讴賱丕爻蹖讴
"丕賳爻丕賳 丿乇 賲毓乇囟 鬲賴丿蹖丿 亘蹖鈥屫必� 亘賵丿 賵 亘蹖鈥屫必� 賴賲賴鈥屰� 氐賵乇鬲鈥屬囏й� 賵噩賵丿 胤亘蹖毓蹖 丕賵 乇丕 丕夭 賮丕氐賱賴鈥屫й� 亘爻蹖丕乇 丿賵乇 丿乇 亘乇 賲蹖鈥屭辟佖�. 噩賳賵賳 倬蹖卮 乇賮鬲賳 亘賴 爻賵蹖 丕賲乇蹖 噩亘乇蹖 賳亘賵丿貙 賮乇賵 乇賮鬲賳 丿乇 毓賲賯 卮亘 亘賵丿. 禺乇丿诏乇丕蹖蹖 毓氐乇 讴賱丕爻蹖讴 亘蹖卮 丕夭 賴乇 亘蹖賳卮蹖貙 賵 丿乇 賴乇 丨丕賱 亘賴鬲乇 丕夭 丕孬亘丕鬲鈥屭必й屰� 毓氐乇 丨丕囟乇貙 賯丕丿乇 亘賵丿 禺胤乇 倬賳賴丕賳 亘蹖鈥屫必屫� 丕蹖賳 毓乇氐賴鈥屰� 丌夭丕丿蹖 賲胤賱賯 乇丕 讴賴 丕賳爻丕賳 丿乇 賲毓乇囟 鬲賴丿蹖丿 丌賳 丕爻鬲貙 丿乇讴 讴賳丿 賵 賳爻亘鬲 亘賴 丌賳 賴卮蹖丕乇 亘丕卮丿."
"丿乇 倬丕蹖丕賳 賯乇賳 賴噩丿賴賲貙 丿蹖賵丕賳诏蹖賴丕蹖 亘丿賵賳 賴匕蹖丕賳 亘丕 賲卮禺氐賴鈥屬囏й� 丕賳賮毓丕賱貙 賳丕丕賲蹖丿蹖 賵 亘賴鬲鈥屫藏� 丨夭賳鈥屫①勝堌� 乇丕 亘丿賵賳 賴蹖趩 鬲乇丿蹖丿蹖 丿乇 夭賲乇賴鈥屰� 賲丕賱蹖禺賵賱蹖丕 賯乇丕乇 賲蹖鈥屫ж嗀痆鄹]. 丿乇 賮乇賴賳诏 毓丕賲 胤亘 噩蹖賲夭貙 丕夭 賲丕賱蹖禺賵賱蹖丕蹖 鬲賵兀賲 亘丕 爻讴鬲賴 賵 亘丿賵賳 丕賮讴丕乇 賴匕蹖丕賳蹖 爻禺賳 乇賮鬲賴 丕爻鬲 讴賴 丿乇 丌賳 亘蹖賲丕乇丕賳:
听听听听听 亘賴 賴蹖趩 毓賳賵丕賳 賲丕蹖賱 亘賴 鬲乇讴 亘爻鬲乇 賳蹖爻鬲賳丿 ...貨 丨鬲蹖 賴賳诏丕賲蹖 賴賲 讴賴 亘爻鬲乇蹖 賳亘丕卮賳丿貙 賮賯胤 鬲丨鬲 丕噩亘丕乇 丿賵爻鬲丕賳 蹖丕 禺丿賲鬲讴丕乇丕賳 禺賵蹖卮 丨丕囟乇 亘賴 丨乇讴鬲 賲蹖鈥屫促堎嗀� 丕夭 丌丿賲蹖丕賳 丕噩鬲賳丕亘 賳賲蹖鈥屭┵嗁嗀� 丕賲丕 亘賴 賳馗乇 賲蹖鈥屫必池� 亘賴 丌賳趩賴 亘賴 丌賳丕賳 诏賮鬲賴 賲蹖鈥屫促堌� 讴丕賲賱丕 亘蹖鈥屫堌団€屫з嗀� 賵 亘賴 賴蹖趩 爻禺賳蹖 倬丕爻禺 賳賲蹖鈥屫囐嗀�."
"賱匕丕蹖匕 丿乇 賳馗賲 丕亘丿蹖 丕賲賵乇 噩丕蹖 丿丕乇賳丿. 鬲睾蹖蹖乇賳丕倬匕蹖乇賳丿. 亘乇丕蹖 丕蹖噩丕丿 賱匕丕蹖匕 卮乇丕蹖胤蹖 賱丕夭賲 丕爻鬲. ... 丕蹖賳 卮乇丕蹖胤 亘賴 賴蹖趩鈥屬堌� 丿賱亘禺賵丕賴蹖 賳蹖爻鬲賳丿貙 胤亘蹖毓鬲 鬲毓蹖蹖賳卮丕賳 讴乇丿賴 丕爻鬲. 鬲禺蹖賱 賳賲蹖鈥屫堌з嗀� 趩蹖夭蹖 丿乇 丕蹖賳 夭賲蹖賳賴 亘蹖丕賮乇蹖賳丿貙 賵 丕賳爻丕賳鈥屬囏й屰� 讴賴 亘蹖卮 丕夭 賴賲賴 卮賵乇 讴爻亘 賱匕鬲 丿乇 丿賱 丿丕乇賳丿貙 賳賲蹖鈥屫堌з嗁嗀� 賱匕丕蹖匕 禺賵丿 乇丕 鬲卮丿蹖丿 讴賳賳丿 賲诏乇 丌賳讴賴 丕夭 賴乇 賱匕鬲蹖 讴賴 賲購賴乇 胤亘蹖毓鬲 亘乇 禺賵丿 賳丿丕乇丿 趩卮賲 倬賵卮賳丿[鄄郾]."
亘賴 賳賯賱 丕夭 Samuel-Auguste Tissot 1728-1797
"丿乇 賳蹖賲賴鈥屰� 丿賵賲 賯乇賳 賴噩丿賴賲 丿蹖诏乇 鬲氐賵乇 賳賲蹖鈥屭┴必嗀� 讴賴 噩賳賵賳 丕夭 丕賳丨胤丕胤蹖 丕夭賱蹖 蹖丕 丨蹖賵丕賳蹖鬲蹖 睾乇蹖夭蹖 賲丕蹖賴 賲蹖鈥屭屫必� 亘賱讴賴 丌賳 乇丕 夭丕蹖蹖丿賴鈥屰� 亘蹖诏丕賳诏蹖 丕賳爻丕賳 亘丕 禺賵丿貙 丿賳蹖丕 賵 丌賳趩賴 胤亘蹖毓鬲賽 亘蹖鈥屬堌ж池焚� 亘賴 丕賵 毓乇囟賴 賲蹖鈥屭┵嗀� 賲蹖鈥屬举嗀ж簇嗀�. 诏賲丕賳 賲蹖鈥屫辟佖� 讴賴 噩賳賵賳 丿乇 賲丨蹖胤蹖 馗丕賴乇 賲蹖鈥屫促堌� 讴賴 丿乇 丌賳 乇丕亘胤賴鈥屰� 丕賳爻丕賳 亘丕 賲丨爻賵爻丕鬲貙 亘丕 夭賲丕賳 賵 亘丕 丿蹖诏乇丕賳貙 丿爻鬲禺賵卮 鬲睾蹖蹖乇 賵 鬲丨賵賱 卮丿賴 丕爻鬲."
"爻賴賲 亘卮乇 丕夭 賮賯乇貙 爻賴賲蹖 囟乇賵乇蹖 亘賵丿貙 賴賲 亘賴 丌賳 丿賱蹖賱 讴賴 鬲氐賵乇 賲蹖鈥屫辟佖� 賳賲蹖鈥屫堌з� 丌賳 乇丕 丕夭 賲蹖丕賳 亘乇丿丕卮鬲 賵 賴賲 亘賴 爻亘亘 丌賳 讴賴 孬乇賵鬲 乇丕 賲賲讴賳 賲蹖鈥屭┴必�: 胤亘賯賴鈥屰� 賳蹖丕夭賲賳丿貙 趩賵賳 讴丕乇 賲蹖鈥屭┵嗀� 賵 丿乇 毓蹖賳 丨丕賱 賲氐乇賮卮 讴賲 丕爻鬲貙 亘乇丕蹖 賲賱鬲 丕賲讴丕賳 孬乇賵鬲賲賳丿 卮丿賳 賵 亘賴乇賴鈥屫ㄘ必ж臂� 丕夭 賲夭丕乇毓貙 賲爻鬲毓賲乇丕鬲貙 賲毓丕丿賳 賵 賳蹖夭 鬲賵賱蹖丿 賲丨氐賵賱丕鬲蹖 乇丕 賮乇丕賴賲 賲蹖鈥屫①堌必� 讴賴 丿乇 爻乇丕爻乇 噩賴丕賳 亘賴 賮乇賵卮 賲蹖鈥屫必池�. 禺賱丕氐賴 丌賳讴賴 賲賱鬲蹖 賮賯蹖乇 賲蹖鈥屫促堌� 讴賴 賮賯蹖乇 賳丿丕卮鬲賴 亘丕卮丿. 倬爻 賮賯乇 亘乇丕蹖 丨讴賵賲鬲 毓丕賲賱蹖 囟乇賵乇蹖 丕爻鬲. 夭賳丿诏蹖 賳賴丕賳蹖 賵 丿乇 毓蹖賳 丨丕賱 賵丕賯毓蹖 噩丕賲毓賴 丿乇 賵噩賵丿 賮賯乇 噩乇蹖丕賳 丿丕乇丿. 賮賯乇丕 鬲讴蹖賴鈥屭з� 賵 賲丕蹖賴鈥屰� 丕賮鬲禺丕乇 賲賱鬲鈥屫з嗀�. 賲爻讴賳鬲 丌賳丕賳 讴賴 賯丕亘賱 乇賮毓 賳蹖爻鬲貙 亘丕蹖丿 亘夭乇诏 丿丕卮鬲賴 賵 丕夭 丌賳 鬲賯丿蹖乇 卮賵丿..."
"丕賯丕賲鬲 丕噩亘丕乇蹖貙 夭賳丿丕賳貙 爻蹖丕賴趩丕賱 賵 丨鬲蹖 卮讴賳噩賴 賵 毓匕丕亘貙 诏賮鬲诏賵蹖蹖 亘蹖鈥屫地� 賲蹖丕賳 禺乇丿 賵 亘蹖鈥屫必� 亘乇賯乇丕乇 賲蹖鈥屭┴必嗀� 讴賴 賴賲丕賳丕 賲亘丕乇夭賴 亘賵丿. 丿乇 毓氐乇 倬蹖賳賱 丕蹖賳 诏賮鬲诏賵 賯胤毓 卮丿. 爻讴賵鬲貙 賲胤賱賯 亘賵丿 賵 毓賯賱 賵 噩賳賵賳 丿蹖诏乇 夭亘丕賳 賲卮鬲乇讴 賳丿丕卮鬲賳丿. 夭亘丕賳 賴匕蹖丕賳 乇丕 鬲賳賴丕 賮賯丿丕賳 夭亘丕賳 賲蹖鈥屫堌з嗀池� 倬丕爻禺 诏賵蹖丿. 夭蹖乇丕 賴匕蹖丕賳 丿蹖诏乇 亘禺卮蹖 丕夭 诏賮鬲诏賵 亘丕 禺乇丿 賳亘賵丿貙 亘賱讴賴 丕氐賱丕賸 夭亘丕賳 鬲賱賯蹖 賳賲蹖鈥屫簇�. 丿乇 匕賴賳蹖鬲 爻乇丕賳噩丕賲 禺丕賲賵卮 卮丿賴鈥屰� 丕賳爻丕賳貙 賴匕蹖丕賳 氐乇賮丕賸 亘乇 禺胤丕 丿賱丕賱鬲 丿丕卮鬲. 賵 鬲賳賴丕 亘乇 丌賳 賲亘賳丕 賵噩賵丿 夭亘丕賳蹖 賲卮鬲乇讴 亘丕乇 丿蹖诏乇 賲賲讴賳 卮丿貙 丕蹖賳 夭亘丕賳貙 夭亘丕賳賽 禺胤丕讴丕乇蹖賽 倬匕蹖乇賮鬲賴鈥屫簇� 亘賵丿."
"賵賯鬲蹖 賮乇賵蹖丿 賲丨鬲丕胤丕賳賴 鬲亘丕丿賱 乇丕 賵丕乇丿 乇賵丕賳讴丕賵蹖 讴乇丿貙 蹖丕 亘賴 亘蹖丕賳 亘賴鬲乇貙 丿賵亘丕乇賴 亘賴 夭亘丕賳 噩賳賵賳貙 讴賴 丕夭 丌賳 倬爻 丿乇 賴賲 卮讴爻鬲賴 賵 亘賴 鬲讴鈥屭佖ж� 亘丿賱 卮丿賴 亘賵丿貙 诏賵卮 賮乇丕丿丕丿貙 丌蹖丕 丕蹖賳讴賴 卮賳蹖丿賴鈥屬囏й屫� 賴賲蹖卮賴 丨丕讴蹖 丕夭 丨爻 禺胤丕讴丕乇蹖 亘賵丿貙 亘丕蹖丿 賲丕 乇丕 亘賴 鬲毓噩亘 賵丕丿丕乇丿責 丿乇 丌賳 爻讴賵鬲 賲夭賲賳貙 丕丨爻丕爻 禺胤丕 丿乇 爻乇趩卮賲賴鈥屬囏й� 讴賱丕賲 乇爻賵禺 讴乇丿賴 亘賵丿."
January 27, 2010
I must admit, I didn't read this entire book. However, I do feel I read enough of it to get the general idea. Foucault is trying to distance himself from history here. He dislikes the "victorious" narrative of history and instead seeks to build an anthropology based around one aspect of the human sciences, employing the method of "archaeology." Borrowing Nietzsche's genealogy approach, Foucault excavates various uses of confinement or separation of the "madman" overtime, and looks at shifts and discontinuities in the usage of madness and how society (of course, always French) seeks to deal with them. First the mad are put in boats and floated out to see, then they are kept in general penal facilities, and then put in their own special asylums, where even more shades of madness can be teased out. The mad are deemed unreasonable and unintelligible by society, and therefore no attempt is made to hear their voice, which Foucault represents as "silence" or a "murmur." Rational man, throughout all of these periods, finds it necessary to find a mad Other and cordon him off. Reason needs an intelligible unreason in order to define itself. Enter "homo dialecticus." In the appendix we see a hint of what may be Foucault the cultural theorist, hypothesizing that humans need unreason, in the form of dreams, fantasies, madness, etc., in order to define our existences. In the end, however, it is hard to get to any idea of a real "truth" beneath these dialectics, as each side is a cultural construct. In this text, we also see the beginnings of Foucault's ideas about sites serving as technologies of policing, which he will expand in later works dealing both with external policing and internal "self-care."
September 11, 2022
賮賵讴賵 賲蹖鈥屫堌з囏� 賲丕 乇丕 亘賴 "丿乇噩賴鈥屰� 氐賮乇 丿蹖賵丕賳诏蹖" 亘亘乇丿. 夭賲丕賳蹖 讴賴 "賲乇夭亘賳丿蹖 賲蹖丕賳 毓賯賱 賵 噩賳賵賳" 禺賵丿 賴賳賵夭 賲乇夭亘賳丿蹖 賳卮丿賴 亘賵丿. 丕賲丕 亘賴 賳馗乇 賲蹖鈥屫必池� 讴賴 丕賵 賲賮賴賵賲 孬丕亘鬲蹖 丕夭 噩賳賵賳 丿乇 匕賴賳 丿丕乇丿 讴賴 丿乇 夭蹖乇 賵 乇賵 讴乇丿賳 丌乇卮蹖賵賴丕蹖 鬲丕乇蹖禺蹖 鬲睾蹖蹖乇 賳賲蹖鈥屭┵嗀� 賵 孬丕亘鬲 賲蹖鈥屬呚з嗀�. 丕夭 胤乇賮蹖 賮賵讴賵 亘丕 丕蹖賳讴賴 亘蹖賳 亘蹖 禺乇丿蹖 賵 噩賳賵賳 鬲賲丕蹖夭 賲蹖鈥屭柏ж必� 丕蹖賳 賲賮丕賴蹖賲 乇丕 丿乇 賴賲 賲蹖 丌賲蹖夭丿 賵 禺賱胤 賲蹖鈥屭┵嗀� 賵 爻乇丕賳噩丕賲听 亘賴 丿丕賲 乇賲丕賳鬲蹖爻蹖夭賴 讴乇丿賳 噩賳賵賳 丕賲孬丕賱 賳蹖趩賴 賵 賵賳 诏賵诏 賲蹖 丕賮鬲丿.
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December 31, 2017Foucault bu kitaba bir d眉艧眉n眉rden ziyade bir tarih yaz谋c谋s谋 olarak e艧lik ediyor. Ve e艧lik etti臒i tarih de pek i莽 a莽谋c谋 bir tarih olmad谋臒谋ndan dolay谋 benim i莽in zorlay谋c谋 bir kitap oldu. Okumak i莽in kendimi k眉t眉phaneye att谋m s眉rekli ama k眉t眉phane de 莽ok tehlikeli bir ortam ve elimde bir anda ba艧ka kitaplar beliriverdi Delili臒in Tarihi'ni okumaya 莽al谋艧谋rken. Ve 2018'e girmeden bitirme s枚z眉mden dolay谋 sonunda bitirdim kitab谋.
D眉nyan谋n t眉m delileri, birle艧in!
D眉nyan谋n t眉m delileri, birle艧in!
December 30, 2007
It is said that Foucault enjoyed being whipped.
February 27, 2025
Salp锚tri猫re a Parigi
Nell'illustrazione vi 猫 uno dei centri ospedalieri dove a met脿 del XVII secolo s'incominciava ad internare i folli. La follia questa sconosciuta!
Das Narrenschiff di Sebastian Brant (1494)
In questa illustrazione viene identificata la nave dei folli, cio猫 quella imbarcazione, quelle imbarcazioni, che venivano istituite, alla fine del Medioevo e dove venivano relegati i folli, per estraniarli dai "sani".
Le due illustrazioni qui sopra identificano alla perfezione il saggio in oggetto, cio猫 partendo dalla fine del Medioevo, dove la follia era relegata ad un concetto morale e religioso e quindi da affiancare, anzi identificativo dell'incarnazione del vizio, del peccato e per conseguenza del Diavolo.
Arrriviamo poi, durante tutta l'et脿 classica, i secoli seguenti il Medioevo, fino al XIX secolo, dove il concetto insito nella follia si evolve fino ad arrivare a comprendere varie altre concezioni, non pi霉 morali e religiose, ma psicologiche, sanitarie e di identificazione personale della societ脿.
L'occasione della lettura di questo prezioso saggio 猫 arrivato dall'incrocio di due sfide letterarie che sto seguendo e non poteva che essere l'occasione propizia per leggerlo. Non lo conoscevo, ma ne sono stato attratto da subito, perch猫 l'argomentazione 猫 molto importante e focale per la societ脿. Perch猫 la follia non 猫 altro che una parte della nostra vita. Infatti alla fine del saggio vi 猫 un capitolo dove si raffrontano due filosofi di due periodi storici differenti, sulla differenziazione tra follia e sogno. Forse troppo ingarbugliato come discorso, ma estremamente interessante, perch猫 i sogni sono un'altra parte fondamentale della nostra vita, spesso bistrattati, i sogni sono un pezzo cardine dell'immaginazione.
L'immaginazione appunto 猫 l'argomento che da il via a tutta una serie di riflessioni e di esami filosofici e sociali sulla follia. Perch猫 l'immaginazione 猫 la scintilla che fa scaturire la follia, quindi la follia non 猫 altro che immaginazione?
Questi e altri infiniti quesiti fuoriescono dalle molteplici pagine di questo saggio corposo e complesso, tanto da dovermi fermare per diversi giorni, riprenderlo, reimmergermi nelle storie di povere persone internate e soggette alle varie "cure", che lette adesso fanno solo che accapponare la pelle. Ma la storia 猫 la storia e non si pu貌 far altro che imparare da essa e cercare nuove soluzioni, pi霉 dignitose e rispettose della persona.
Durante la lettura vi sono riferimento a pittori che hanno cercato di mettere su tela questa misteriosa e insondabile caratteristica dell'essere umano che 猫 appunto la follia ed in tanti ci sono ben riusciti.
Il cortile dei folli di Francisco Goya
Estrazione della pietra della follia di Hieronymus Bosch
February 25, 2025
鈥淪toria della follia nell'et脿 classica 鈥�(1961) 猫 la tesi di dottorato di Michel Foucalt.
Aspettarsi un testo divulgativo ed accessibile a tutti 猫 del tutto errato, ragion per cui, l鈥檃ver proposto questo testo al Gruppo di Lettura della Sfida dei Classici 猫 stato un vero e proprio azzardo.
Confesso di essere entrata tra queste pagine in modo spavaldo salvo ricredermi da subito perch茅 ho dovuto fare questa lettura in determinati momenti della giornata in cui ero completamente da sola per potermi concentrare sui molti passaggi contorti.
S矛 lo so non 猫 invitante ma non posso mentire a riguardo.
Cos矛 come non posso ammettere di aver subito anche il fascino di queste pagine.
Come ha detto Judith Revel al Festival della Filosofia dello scorso anno:
芦Un libro affascinante ma difficile da afferrare禄.
Ho ventiquattro pagine di appunti scritti a penna.
In alcuni passaggi, scorgo un certo nervosismo: punti esclamativi e innumerevoli punti interrogativi; note ai margini che chiedono aiuto ma anche piccoli schemi che cercano di ordinare i miei pensieri vaganti.
Tutto questo personale preambolo per dire che mi 猫 impossibile riassumere questa lettura.
Quello che posso fare 猫 tratteggiarne un nucleo, ossia quello di voler tracciare l鈥檈voluzione dello sguardo sociale nei confronti del folle: dal Medioevo alla fine dell鈥檈t脿 classica.
Non una storia della psichiatria ma della follia stessa da un鈥檈poca in cui ragione e follia non erano separati dalla societ脿 con un dialogo mediato dalla figura del medico.
鈥滻l linguaggio della psichiatria, che 猫 monologo della ragione sopra la follia, non ha potuto stabilirsi se non sopra tale silenzio.
Non ho voluto fare la storia di questo linguaggio; piuttosto l鈥檃rcheologia di questo silenzio.鈥�
Follia o Non Follia dipendono da uno sguardo ( e fin qui ci siamo) e lo sguardo da cui si parte 猫 quello Medioevale che partendo dal concetto di espiazione (la colpa di essere malati 猫 dei folli come dei lebbrosi) ne fa una lettura morale che considera quasi un favore isolare coloro che ne sono affetti.
Sar脿 proprio l鈥檃rte (letteraria e figurativa) a cambiare i termini di giudizio:
鈥� Nelle farse e nelle soties il personaggio del Folle, del Grullo, o dello Sciocco, prende sempre maggiore importanza. Non 猫 pi霉 soltanto la sagoma ridicola e familiare che resta ai margini: occupa il centro del teatro, come colui che detiene la verit脿.鈥�
France Verbeek, Il commercio di stolti o il ridicolo della follia umana, XVI secolo
Una verit脿 ricca di simboli, allusioni, metafore esistenziali di cui il Folle sembra esserne il custode.
C鈥櫭� un sovraccarico di significati che avvicina le follie ai sogni.
Per capirci: quando sogniamo la ragione si dissolve.
Non ci sono limiti fisici, temporali e tutto ci貌 che durante la veglia 猫 razionale. Succedono cose che quando ci svegliamo vogliamo interpretare come fossero dei moniti su ci貌 che ci sta accadendo o dovr脿 accadere.
Questo era l鈥檃tteggiamento verso il folle e la follia.
L鈥檌mmagine del demente 猫 quella, pertanto, di un custode di un sapere inaccessibile a chi vive di puro raziocinio.
Questo sapere, tuttavia, nel tempo diventa sempre pi霉 qualcosa che dovr脿 essere punito.
Nel 1656 nasce l鈥橦么pital g茅n茅ral, a Parigi.
Non un manicomio come lo intendiamo oggi ma neppure un istituto medico.
Si tratta di un primo ricovero che si allargher脿 mano a mano a varie regioni francesi per decollare poi in altre nazioni europee.
Francisco Goya, La casa dei matti, 1808/1812, olio su tavola, cm 45脳72, Real Academia de Bellas Artes de San Fernando, Madrid
Sono luoghi, questi, che rispecchiano una nuova sensibilit脿 sociale condivisa che porta ad internare soggetti molto differenti tra loro ma che hanno come comune denominatore la povert脿.
La miseria 猫 cresciuta tantissimo e diventa una minaccia dell鈥檕rdine pubblico.
Nella mentalit脿 borghese tra XVII掳 e XVIII掳 secolo, il lavoro 猫 un dovere sociale e l鈥檕zio un segno di rivolta oltre che un peccato morale.
Chi mendica si trova cos矛 a condividere l鈥檌nternamento assieme ai folli e il cammino sar脿 lungo: dalle prime classificazioni di alienazione (secondo le quali quasi la totalit脿 degli odierni abitanti del pianeta terra dovrebbero essere rinchiusi!) alla sperimentazione di medicamenti che nulla hanno a che fare con la farmacopea come la intendiamo noi proprio perch茅 lo sguardo non 猫 ancora medico ma ancora morale.
Interessante il bivio a cui si arriva distinguendo la follia giuridica da quella sociale.
La prima sentenzia la perdita di diritti, la nomina di un curatore e quindi l鈥檃ssegnazione nelle mani di Altri.
La seconda 猫 la condanna sociale in seguito a comportamenti scandalosi per cui si viene colpevolizzati e, in questo caso, il soggetto diventa l鈥橝ltro, l鈥橢scluso.
Come dicevo, la strada 猫 lunga e passa attraverso salassi, infusi, tisane, docce e/o bagni freddi e/o caldi, inoculazioni di cose tremende come la rogna per i maniaci (sic!).
Si pu貌 attingere a piene mani per scrivere un horror fatto a dovere anche perch茅 alla base c鈥櫭� l鈥檌dea che il folle non sia una persona da proteggere, anzi, probabilmente non 猫 neppure una persona, infatti, pensano che non senta niente ergo gli si pu貌 fare di tutto.
La coscienza della follia segue un percorso frammentario che vi risparmio.
Baster脿 dire che Foucault denomina queste forme di coscienza come 鈥渋rriducibili鈥� (sono quattro: coscienza critica, pratica,enunciativa ed analitica) autonome e, al tempo stesso solidali nel riconoscere la sragione, ossia 鈥� cio猫 il rovescio semplice, immediato della ragione; questa forma vuota, senza contenuto n茅 valore, puramente negativa, in cui non troviamo che la traccia di una ragione che 猫 appena sfuggita ma che resta sempre per la sragione la ragione d鈥檈ssere ci貌 che essa 猫.鈥�
Insomma, 猫 folle chi non usa la ragione.
Ci貌 猫 visibile dalle parole, dalle azioni o semplicemente dallo sguardo.
L鈥檈t脿 classica reputa la follia una malattia degli organi del cervello ma rimane legata a considerazioni pi霉 morali che organiche.
La lettura introduce elenchi, classificazioni e quant鈥檃ltro esponga le idee circolanti riguardo origini, cause ed rimedi alla follia.
Riguardo alla storia dell鈥檌nternamento bisogna arrivare alla fine del 鈥�700 perch茅 si inizi un po鈥� a scremare isolando i folli in luoghi appositi.
Un piccolo seme che dovr脿 aspettare ancora molto tempo perch茅 germogli con la nascita dei manicomi veri e propri.
Quello che nel tempo cambia 猫 lo sguardo: il folle non 猫 pi霉 (solo) un problema di ordine pubblico, un osceno essere da nascondere perch茅 d脿 scandalo ma un individuo che deve trovare il suo spazio per ritrovare se stesso.
Il percorso delineato da Foucault ci parla quindi di nuove prospettive ma, ancora una volta, ci troviamo di fronte ad una storia di predominio dove qualcuno dice non solo come deve comportarti ma anche chi sei.
鈥濃€� nell鈥檈sperienza classica, la sua follia pu貌 essere nello stesso tempo un po鈥� criminale, un po鈥� simulata, un po鈥� immorale e, anche, un po鈥� ragionevole. Non si tratta di una confusione nel pensiero o di un grado minore di elaborazione; non 猫 che l鈥檈ffetto logico di una struttura assai coerente: la follia 猫 possibile solo a partire da un momento lontanissimo ma necessario in cui si strappa a se stessa nello spazio libero della sua non-verit脿 costituendosi con ci貌 stesso come verit脿.鈥�
January 25, 2011
賰賲 賲乇賾丞賸 賵氐賲鬲購 賰丕鬲亘丕賸/毓賲賱丕賸 賲丕 亘丕賱噩賳賵賳貙 匕賱賰賻 丕賱丨爻購賾 丕賱賲禺鬲賱賽賮購 丕賱賲賮丕乇賽賯購 丕賱睾乇賷亘購 丕賱爻丕丨乇貙 丕賱賯丿乇丞購 毓賱賶 丕賱禺乇賵噩賽 賲賳 丕賱氐賳丿賵賯賽 賵賻賯賱亘賴 亘賲賳/賲丕 賮賷賴. 廿賳 賰賳鬲購 兀賮乇胤鬲購 賮賷 廿爻亘丕睾賽 賴匕賴 丕賱爻賲丞賽 丨鬲賶 丕爻鬲賴賱賰鬲賴丕 毓賱賶 賰孬賷乇賺 賲賳 賯乇丕亍丕鬲賷 丕賱爻丕亘賯丞貙 賮毓賱賷賻賾 廿賲賾丕 賲乇丕噩毓丞購 鬲賱賰賻 丕賱賯丕卅賲丞 丕賱賲爻鬲胤賷賱丞 兀賵 鬲毓賷賷賳 爻賲丞賺 噩丿賷丿丞賺 賱賭 賮賵賰賵. 毓賱賶 賰賱 丨丕賱貙 爻兀丨噩賲 毓賳 廿胤賱丕賯賽 "爻賲丞賽" 丕賱噩賳賵賳 毓賱賷賴 賱兀賳賻賾 丕禺鬲賱丕賮賴 鈥� 賵廿賳 亘丿丕 賲鬲胤乇賮丕賸 賯氐丿丕賸 鈥� 賮賴賵 賱丕 賷賳卮丿購 丕賱丕禺鬲賱丕賮 賱匕丕鬲賴. 亘賱 賷賯乇兀購 賮賷賴 賵噩賴 丕賱丨賯賷賯丞 鈥� 賱賳賯賱 兀賵噩賴賴丕 鈥� 賵賻賷噩丿購 賮賷 丕賳賮氐丕賲賽 丕賱兀丨丿丕孬賽 賵賻鬲賮賰賰賴丕 鬲噩賱賾賷 丕賱賲毓乇賮丞賽 丕賱兀卮賮賻賾 賵賻睾丕賷丞 賲乇丕丿賽賴丕 丕賱兀爻賲賶.
賷爻鬲賯乇卅 賮賵賰賵 鬲卮賰賾賱 賲賮賴賵賲 丕賱噩賳賵賳 賲賳匕 賳賴丕賷丞 丕賱毓氐賵乇 丕賱賵爻胤賶 丨鬲賶 兀賵丕禺乇 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷貙 丿賵賳賻 兀賳 賷鬲毓賲賾丿 賮賷 賯乇丕卅鬲賴 丕爻鬲賯氐丕亍 賲賮賴賵賲賺 賷賳賲賵 亘卮賰賱賺 鬲乇丕賰賲賷賺賾 賲囟胤乇丿 賮賷 丕鬲爻丕賯賺 賲毓賻 丕賱禺胤丕亘丕鬲 丕賱賲賴賷賲賳丞. 毓賱賶 丕賱毓賰爻賽 賲賳 匕賱賰貙 賷爻鬲賳鬲噩購 賮賵賰賵 - 賰賲丕 賷賯乇賾 亘匕賱賰 丿賷賮賷丿 賴丕乇賮賷 賮賷 賰鬲丕亘賴 "丨丕賱丞 賲丕 亘毓丿 丕賱丨丿丕孬丞" 鈥� 賵噩賵丿賻 "毓賱丕賯丞 賵孬賷賯丞 亘賷賳 兀賳馗賲丞賽 丕賱賲毓乇賮丞 (丕賱禺胤丕亘丕鬲) 丕賱鬲賷 鬲噩丿賵賱 丕賱賵爻丕卅賱 賵賻賳賵毓 丕賱賲賲丕乇爻丕鬲 丕賱鬲賷 鬲丨賯賯 丕賱爻賷胤乇丞 賵丕賱賴賷賲賳丞 丕賱丕噩鬲賲丕毓賷丞 丿丕禺賱 爻賷丕賯丕鬲賺 賲丨丿丿丞賺 賲鬲毓賷賳丞." 賱賷賰賵賳賻 丕賱賲丕乇爻鬲丕賳 兀賵 丕賱丨噩夭購 賲孬丕賱丕賸 毓賱賶 "丕賱賲賵丕賯毓 丨賷孬購 鬲亘賳賶 鬲賳馗賷賲丕鬲 丕賱賲丐爻爻丕鬲 丕賱賲賵夭毓丞 賵丕賱賲鬲丿乇噩丞 賱賱爻賱胤丞 賵亘丕爻鬲賯賱丕賱賺 毓賳 廿爻鬲乇丕鬲賷噩賷丞 賲賳賴噩賷丞 賱賱賴賷賲賳丞 丕賱胤亘賯賷丞. 賵鬲賮丕氐賷賱 賲丕 賷丨丿孬 賮賷 賰賱 賲賵賯毓 賱丕 賷賲賰賳 賮賴賲賴丕 亘賲噩乇賾丿 丕賱廿丨丕賱丞 廿賱賶 賳馗乇賷丞賺 鬲毓賲賷賲賷丞賺 賰亘乇賶."
賷亘賱睾購 賲賷卮賷賱 賮賵賰賵 賲乇丕丿賴 毓賳 胤乇賷賯 賯乇丕亍丞賺 鬲賮氐賷賱賷丞賺 賲鬲兀賳賷丞 賱丕 賱賵丕賯毓賽 丕賱噩賳賵賳賽 賲賳賮乇丿丕賸 賮丨爻亘貙 亘賱 賮賷 毓賱丕賯丞賺 賲鬲匕亘匕亘丞賺 賲毓賻 丕賱毓賯賱: 丕賱賰賷賳賵賳丞 丕賱鬲賷 賷賰卮賮 亘賴丕 丕賱噩賳賵賳 毓賳 賵噩賴锟斤拷 丕賱賲毓賱賳 賰賭"睾賷丕亘賺 賲爻鬲毓丕丿賺" 鬲丕乇丞 "賱丕 賵噩賵丿賻 賱賱噩賳賵賳 廿賱丕 亘丕賱廿丨丕賱丞 毓賱賶 丕賱毓賯賱. 賵賱賰賳 丨賯賷賯丞賻 丕賱毓賯賱 鬲賰賲賳 賮賷 丕賱賰卮賮賽 毓賳 噩賳賵賳賺 賷丿賷賳賴貙 賱賰賷 賷毓賲賱賻 賴賵 丕賱丌禺乇 丿丕禺賱賻 噩賳賵賳賺 賷毓賲賱 毓賱賶 丕賱賰卮賮賽 毓賳賴. 氐 54" 兀賵 賰丌禺乇 禺丕乇噩賺 毓賳賴 賵賻賲購丿賷賳賺 賱賲賲丕乇爻丕鬲賴賽 丕賱賱丕-毓丕賯賱丞 丕賱賲丕乇賯丞賽 毓賳 賲賳馗賵賲丞賽 毓氐乇賴.
兀賲囟賷鬲購 賲丕 賷乇亘賵 毓賱賶 丕賱卮賴乇賽 賮賷 賯賽乇丕亍丞賽 賴匕丕 丕賱毓賲賱貙 兀丨賲賱賴購 賰賵氐賲丞賽 賴賻亘賻賱賺 賰亘賷乇丞賺 賵賻兀禺胤胤賴 亘丕賱乇氐丕氐賽 賰賰鬲丕亘賺 賲丿乇爻賷賾. 賲丕 夭賱鬲購 乇睾賲賻 匕賱賰 賮賷 丨丕噩丞賺 賱賯乇丕亍丞賺 孬丕賳賷丞賺 賵賻毓丕卮乇丞
賷爻鬲賯乇卅 賮賵賰賵 鬲卮賰賾賱 賲賮賴賵賲 丕賱噩賳賵賳 賲賳匕 賳賴丕賷丞 丕賱毓氐賵乇 丕賱賵爻胤賶 丨鬲賶 兀賵丕禺乇 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷貙 丿賵賳賻 兀賳 賷鬲毓賲賾丿 賮賷 賯乇丕卅鬲賴 丕爻鬲賯氐丕亍 賲賮賴賵賲賺 賷賳賲賵 亘卮賰賱賺 鬲乇丕賰賲賷賺賾 賲囟胤乇丿 賮賷 丕鬲爻丕賯賺 賲毓賻 丕賱禺胤丕亘丕鬲 丕賱賲賴賷賲賳丞. 毓賱賶 丕賱毓賰爻賽 賲賳 匕賱賰貙 賷爻鬲賳鬲噩購 賮賵賰賵 - 賰賲丕 賷賯乇賾 亘匕賱賰 丿賷賮賷丿 賴丕乇賮賷 賮賷 賰鬲丕亘賴 "丨丕賱丞 賲丕 亘毓丿 丕賱丨丿丕孬丞" 鈥� 賵噩賵丿賻 "毓賱丕賯丞 賵孬賷賯丞 亘賷賳 兀賳馗賲丞賽 丕賱賲毓乇賮丞 (丕賱禺胤丕亘丕鬲) 丕賱鬲賷 鬲噩丿賵賱 丕賱賵爻丕卅賱 賵賻賳賵毓 丕賱賲賲丕乇爻丕鬲 丕賱鬲賷 鬲丨賯賯 丕賱爻賷胤乇丞 賵丕賱賴賷賲賳丞 丕賱丕噩鬲賲丕毓賷丞 丿丕禺賱 爻賷丕賯丕鬲賺 賲丨丿丿丞賺 賲鬲毓賷賳丞." 賱賷賰賵賳賻 丕賱賲丕乇爻鬲丕賳 兀賵 丕賱丨噩夭購 賲孬丕賱丕賸 毓賱賶 "丕賱賲賵丕賯毓 丨賷孬購 鬲亘賳賶 鬲賳馗賷賲丕鬲 丕賱賲丐爻爻丕鬲 丕賱賲賵夭毓丞 賵丕賱賲鬲丿乇噩丞 賱賱爻賱胤丞 賵亘丕爻鬲賯賱丕賱賺 毓賳 廿爻鬲乇丕鬲賷噩賷丞 賲賳賴噩賷丞 賱賱賴賷賲賳丞 丕賱胤亘賯賷丞. 賵鬲賮丕氐賷賱 賲丕 賷丨丿孬 賮賷 賰賱 賲賵賯毓 賱丕 賷賲賰賳 賮賴賲賴丕 亘賲噩乇賾丿 丕賱廿丨丕賱丞 廿賱賶 賳馗乇賷丞賺 鬲毓賲賷賲賷丞賺 賰亘乇賶."
賷亘賱睾購 賲賷卮賷賱 賮賵賰賵 賲乇丕丿賴 毓賳 胤乇賷賯 賯乇丕亍丞賺 鬲賮氐賷賱賷丞賺 賲鬲兀賳賷丞 賱丕 賱賵丕賯毓賽 丕賱噩賳賵賳賽 賲賳賮乇丿丕賸 賮丨爻亘貙 亘賱 賮賷 毓賱丕賯丞賺 賲鬲匕亘匕亘丞賺 賲毓賻 丕賱毓賯賱: 丕賱賰賷賳賵賳丞 丕賱鬲賷 賷賰卮賮 亘賴丕 丕賱噩賳賵賳 毓賳 賵噩賴锟斤拷 丕賱賲毓賱賳 賰賭"睾賷丕亘賺 賲爻鬲毓丕丿賺" 鬲丕乇丞 "賱丕 賵噩賵丿賻 賱賱噩賳賵賳 廿賱丕 亘丕賱廿丨丕賱丞 毓賱賶 丕賱毓賯賱. 賵賱賰賳 丨賯賷賯丞賻 丕賱毓賯賱 鬲賰賲賳 賮賷 丕賱賰卮賮賽 毓賳 噩賳賵賳賺 賷丿賷賳賴貙 賱賰賷 賷毓賲賱賻 賴賵 丕賱丌禺乇 丿丕禺賱賻 噩賳賵賳賺 賷毓賲賱 毓賱賶 丕賱賰卮賮賽 毓賳賴. 氐 54" 兀賵 賰丌禺乇 禺丕乇噩賺 毓賳賴 賵賻賲購丿賷賳賺 賱賲賲丕乇爻丕鬲賴賽 丕賱賱丕-毓丕賯賱丞 丕賱賲丕乇賯丞賽 毓賳 賲賳馗賵賲丞賽 毓氐乇賴.
兀賲囟賷鬲購 賲丕 賷乇亘賵 毓賱賶 丕賱卮賴乇賽 賮賷 賯賽乇丕亍丞賽 賴匕丕 丕賱毓賲賱貙 兀丨賲賱賴購 賰賵氐賲丞賽 賴賻亘賻賱賺 賰亘賷乇丞賺 賵賻兀禺胤胤賴 亘丕賱乇氐丕氐賽 賰賰鬲丕亘賺 賲丿乇爻賷賾. 賲丕 夭賱鬲購 乇睾賲賻 匕賱賰 賮賷 丨丕噩丞賺 賱賯乇丕亍丞賺 孬丕賳賷丞賺 賵賻毓丕卮乇丞
March 30, 2020
賷鬲鬲亘毓 賮賵賰賵 賲賮賴賵賲 丕賱噩賳賵賳 賮賷 兀賵乇賵亘丕 賮賷 丕賱兀丿亘賷丕鬲 丕賱賲賰鬲賵亘丞貙 亘丿亍丕賸 賲賳 丕賱賯乇賵賳 丕賱賵爻胤賷 賲乇賵乇丕賸 亘毓氐乇 丕賱賳賴囟丞 孬賲 賵氐賵賱丕賸 廿賱賶 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷
丕賱賰鬲丕亘 賲乇賴賯貙 賵賷氐毓亘 兀賳 賷噩夭賲 丕賱賲乇亍 兀賳賴 賴囟賲 賲毓丕賳賷賴 賰賱賴丕 賮賷 丕賱賯乇丕亍丞 丕賱兀賵賱賶貙 賮賮賵賰賵 賮賷賱爻賵賮 睾賷乇 亘爻賷胤貙 賵賲噩丿丿 賵賲亘鬲賰乇 賱亘毓囟 丕賱賲賮丕賴賷賲 丕賱賮賱爻賮賷丞 丕賱鬲賷 賷爻鬲禺丿賲賴丕 賴賳丕 賮賷 賰鬲丕亘賴貙 亘丕賱廿囟丕賮丞 廿賱賶 兀賳 丕賱賰鬲丕亘 賲賱卅 亘丕賱賲氐胤賱丨丕鬲 賵丕賱卮乇賵丨丕鬲 丕賱胤亘賷丞 禺氐賵氐丕賸 賮賷 賮氐賱賴 丕賱孬丕賳賷貙 賲賲丕 爻賷噩毓賱 丕賱賯丕乇卅 賷賵丕噩賴 氐毓賵亘賴 鬲噩毓賱賴 賷賯賮 毓賳丿 賮賯乇丕鬲 賵賷毓賷丿 賯乇丕亍丞 兀禺乇賶貙 賵亘丕賱廿囟丕賮丞 廿賱賶 賲賵爻賵毓賷丞 賮賵賰賵 賮鬲賰賲賳 氐毓賵亘丞 丕賱賰鬲丕亘 兀賷囟丕賸賻 賵孬乇丕亍賴 賮賷 丌賳 賵丕丨丿貙 兀賳 賮賵賰賵 賷卮賷乇 賱亘毓囟 丕賱兀丿亘賷丕鬲 賵丕賱賱賵丨丕鬲 丕賱鬲賷 鬲噩毓賱賰 鬲乇噩毓 賱噩賵噩賱 丨鬲賶 鬲爻鬲胤賷毓 丕賱乇亘胤 賮賷 賰孬賷乇 賲賳 噩賵丕賳亘 丕賱賲賵囟賵毓貙 廿賳 賮賰乇丞 賵賱亘 賲賵囟賵毓 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷貙 賴賵 賲丨丕賵賱丞 廿禺囟丕毓 丕賱賱丕毓賯賱 賱賱毓賯賱丕賳賷丞 丕賱兀賵乇賵亘賷丞貙 賵賰毓丕丿丞 賮賵賰賵 丕賱亘賳賷賵賷丞 賮廿賳賴 賷丨丕賵賱 兀賳 賷氐賵睾 賵賷賯乇兀 丕賱鬲丕乇賷禺 賯乇丕亍丞 賲禺鬲賱賮丞貙 賮鬲噩丿 丕賱廿禺鬲賱丕賮 賮賷 賳馗乇賴 賮賷 賰鬲丕亘賴貙 賵廿毓胤丕亍賴 賲毓丕賳賷 噩丿賷丿 賱賱兀禺賱丕賯 賵丕賱賮囟賷賱丞 賵丕賱噩賳賵賳 丨賷賳 賷鬲毓賱賯 丕賱兀賲乇 亘鬲賳馗賷賲賴丕 賲賳 賯亘賱 丕賱爻賱胤丞貙 丕賱賯乇丕亍丞 賱賲賷卮賷賱 賮賵賰賵 亘廿禺鬲氐丕乇 賴賷 賲鬲毓丞貙 賵乇亘賲丕 鬲賰賵賳 兀孬賯賱 賲賳 丕賱禺賲乇貙 賮賴賵 賷乇賴賯 賵賷丿賵禺 賵賷睾賷亘賰 毓賳 夭賲丕賳賰 亘賷賳賲丕 兀賳鬲 毓丕賱賯 賮賷 丕賱毓丕賱賲 丕賱匕賷 乇爻賲賴 賮賷 賰鬲丕亘賴.. 賵賱賷 毓賵丿丞 兀禺乇賶 賱賴匕丕 丕賱賰鬲丕亘 亘毓丿 爻賳丞 兀賵 兀賰孬乇貙 亘毓丿 賳囟噩 兀賰亘乇 賵噩賴丕夭賷丞 兀賰孬乇 賱賴囟賲 賰丕賲賱 兀賮賰丕乇 賴匕丕 丕賱賮賷賱爻賵賮 丕賱毓馗賷賲貙 丕賱匕賷 丕賱鬲賯賷鬲賴 賵賲賳賴噩賴 賲賳 禺賱丕賱 廿鬲亘丕毓賴賲 賮賷 賰鬲亘 鬲丕乇賷禺賷丞 兀禺乇賶貙 賵賱賰賳賴 丕賱賱賯丕亍 丕賱兀賵賱 賱賷 賲毓賴 賲亘丕卮乇丞.. 賵鬲賯賷賷賲賷 賱賱賰鬲丕亘 賵賮賯丕賸 賱賮賴賲賷 賵廿爻鬲賷毓丕亘賷 賱賴貙 賵賱賷爻 賱賲囟賲賵賳 丕賱賰鬲丕亘 賳賮爻賴
丕賱賰鬲丕亘 賲乇賴賯貙 賵賷氐毓亘 兀賳 賷噩夭賲 丕賱賲乇亍 兀賳賴 賴囟賲 賲毓丕賳賷賴 賰賱賴丕 賮賷 丕賱賯乇丕亍丞 丕賱兀賵賱賶貙 賮賮賵賰賵 賮賷賱爻賵賮 睾賷乇 亘爻賷胤貙 賵賲噩丿丿 賵賲亘鬲賰乇 賱亘毓囟 丕賱賲賮丕賴賷賲 丕賱賮賱爻賮賷丞 丕賱鬲賷 賷爻鬲禺丿賲賴丕 賴賳丕 賮賷 賰鬲丕亘賴貙 亘丕賱廿囟丕賮丞 廿賱賶 兀賳 丕賱賰鬲丕亘 賲賱卅 亘丕賱賲氐胤賱丨丕鬲 賵丕賱卮乇賵丨丕鬲 丕賱胤亘賷丞 禺氐賵氐丕賸 賮賷 賮氐賱賴 丕賱孬丕賳賷貙 賲賲丕 爻賷噩毓賱 丕賱賯丕乇卅 賷賵丕噩賴 氐毓賵亘賴 鬲噩毓賱賴 賷賯賮 毓賳丿 賮賯乇丕鬲 賵賷毓賷丿 賯乇丕亍丞 兀禺乇賶貙 賵亘丕賱廿囟丕賮丞 廿賱賶 賲賵爻賵毓賷丞 賮賵賰賵 賮鬲賰賲賳 氐毓賵亘丞 丕賱賰鬲丕亘 兀賷囟丕賸賻 賵孬乇丕亍賴 賮賷 丌賳 賵丕丨丿貙 兀賳 賮賵賰賵 賷卮賷乇 賱亘毓囟 丕賱兀丿亘賷丕鬲 賵丕賱賱賵丨丕鬲 丕賱鬲賷 鬲噩毓賱賰 鬲乇噩毓 賱噩賵噩賱 丨鬲賶 鬲爻鬲胤賷毓 丕賱乇亘胤 賮賷 賰孬賷乇 賲賳 噩賵丕賳亘 丕賱賲賵囟賵毓貙 廿賳 賮賰乇丞 賵賱亘 賲賵囟賵毓 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷貙 賴賵 賲丨丕賵賱丞 廿禺囟丕毓 丕賱賱丕毓賯賱 賱賱毓賯賱丕賳賷丞 丕賱兀賵乇賵亘賷丞貙 賵賰毓丕丿丞 賮賵賰賵 丕賱亘賳賷賵賷丞 賮廿賳賴 賷丨丕賵賱 兀賳 賷氐賵睾 賵賷賯乇兀 丕賱鬲丕乇賷禺 賯乇丕亍丞 賲禺鬲賱賮丞貙 賮鬲噩丿 丕賱廿禺鬲賱丕賮 賮賷 賳馗乇賴 賮賷 賰鬲丕亘賴貙 賵廿毓胤丕亍賴 賲毓丕賳賷 噩丿賷丿 賱賱兀禺賱丕賯 賵丕賱賮囟賷賱丞 賵丕賱噩賳賵賳 丨賷賳 賷鬲毓賱賯 丕賱兀賲乇 亘鬲賳馗賷賲賴丕 賲賳 賯亘賱 丕賱爻賱胤丞貙 丕賱賯乇丕亍丞 賱賲賷卮賷賱 賮賵賰賵 亘廿禺鬲氐丕乇 賴賷 賲鬲毓丞貙 賵乇亘賲丕 鬲賰賵賳 兀孬賯賱 賲賳 丕賱禺賲乇貙 賮賴賵 賷乇賴賯 賵賷丿賵禺 賵賷睾賷亘賰 毓賳 夭賲丕賳賰 亘賷賳賲丕 兀賳鬲 毓丕賱賯 賮賷 丕賱毓丕賱賲 丕賱匕賷 乇爻賲賴 賮賷 賰鬲丕亘賴.. 賵賱賷 毓賵丿丞 兀禺乇賶 賱賴匕丕 丕賱賰鬲丕亘 亘毓丿 爻賳丞 兀賵 兀賰孬乇貙 亘毓丿 賳囟噩 兀賰亘乇 賵噩賴丕夭賷丞 兀賰孬乇 賱賴囟賲 賰丕賲賱 兀賮賰丕乇 賴匕丕 丕賱賮賷賱爻賵賮 丕賱毓馗賷賲貙 丕賱匕賷 丕賱鬲賯賷鬲賴 賵賲賳賴噩賴 賲賳 禺賱丕賱 廿鬲亘丕毓賴賲 賮賷 賰鬲亘 鬲丕乇賷禺賷丞 兀禺乇賶貙 賵賱賰賳賴 丕賱賱賯丕亍 丕賱兀賵賱 賱賷 賲毓賴 賲亘丕卮乇丞.. 賵鬲賯賷賷賲賷 賱賱賰鬲丕亘 賵賮賯丕賸 賱賮賴賲賷 賵廿爻鬲賷毓丕亘賷 賱賴貙 賵賱賷爻 賱賲囟賲賵賳 丕賱賰鬲丕亘 賳賮爻賴
July 23, 2023
丕蹖賳 讴鬲丕亘 乇丕 賵丕賯毓丕 丿賵爻鬲 丿丕卮鬲賲 賵賱蹖 卮丕蹖丿 丕诏乇 丕賳賯丿乇 孬賯蹖賱 賳亘賵丿 丌賳 乇丕 亘蹖卮鬲乇 賴賲 丿賵爻鬲 賲蹖丿丕卮鬲賲. 賲鬲賳 讴鬲丕亘 亘乇丕蹖 賲賳 禺蹖賱蹖 爻禺鬲 亘賵丿 賵 鬲噩乇亘賴 禺賵丕賳丿賳 讴鬲丕亘 乇丕 讴賲蹖 賲卮讴賱 賲蹖讴乇丿.
丕賲丕 丿乇 讴賱 鬲氐賵蹖乇蹖 讴賴 讴鬲丕亘 丕夭 丿賵乇賴 蹖 乇賳爻丕賳爻 賵 讴賱丕爻蹖讴 噩賴丕賳 睾乇亘 賵 丕乇賵倬丕 賲蹖鈥屫囏� 亘爻蹖丕乇 禺丕賲 賵 亘丿賵賳 爻丕賳爻賵乇 丕爻鬲 讴賴 丿乇 乇爻丕賳賴 賴丕蹖 讴賳賵賳 賳賲賵賳賴 蹖 丌賳 乇丕 賳賲蹖亘蹖賳蹖賲. 丨賯丕蹖賯蹖 丿乇亘丕乇賴 蹖 鬲乇噩蹖丨丕鬲 丌賳 夭賲丕賳 賵噩賵丿 丿丕卮鬲賴 乇丕 賮丕卮 賲蹖讴賳丿 讴賴 诏丕賴蹖 鬲氐賵乇卮 亘乇丕蹖 賮乇丿 賯乇賳 鄄郾 禺蹖賱蹖 爻禺鬲 丕爻鬲.
丕賲丕 丿乇 讴賱 噩丕賱亘 亘賵丿 賵 禺蹖賱蹖 丕夭 賵賯丕蹖毓 丨丕賱 丨丕囟乇 乇賵 乇賵卮賳 鬲乇 賲蹖讴乇丿.
賲賳 丕夭 禺賵丕賳丿賳 讴鬲丕亘 賵丕賯毓丕 賱匕鬲 亘乇丿賲 賵 丌賳 乇丕 賵丕賯毓丕 倬蹖卮賳賴丕丿 賲蹖讴賳賲. 丕诏乇 亘賴 賲胤丕賱亘 鬲丕乇蹖禺蹖 蹖丕 乇賵丕賳卮賳丕爻丕賳賴 毓賱丕賯賴 賲賳丿蹖丿 丨鬲賲丕 丕蹖賳 讴鬲丕亘 乇賵 賲賵乇丿 鬲賵噩賴 賯乇丕乇 亘丿蹖丿.
丕賲丕 丿乇 讴賱 鬲氐賵蹖乇蹖 讴賴 讴鬲丕亘 丕夭 丿賵乇賴 蹖 乇賳爻丕賳爻 賵 讴賱丕爻蹖讴 噩賴丕賳 睾乇亘 賵 丕乇賵倬丕 賲蹖鈥屫囏� 亘爻蹖丕乇 禺丕賲 賵 亘丿賵賳 爻丕賳爻賵乇 丕爻鬲 讴賴 丿乇 乇爻丕賳賴 賴丕蹖 讴賳賵賳 賳賲賵賳賴 蹖 丌賳 乇丕 賳賲蹖亘蹖賳蹖賲. 丨賯丕蹖賯蹖 丿乇亘丕乇賴 蹖 鬲乇噩蹖丨丕鬲 丌賳 夭賲丕賳 賵噩賵丿 丿丕卮鬲賴 乇丕 賮丕卮 賲蹖讴賳丿 讴賴 诏丕賴蹖 鬲氐賵乇卮 亘乇丕蹖 賮乇丿 賯乇賳 鄄郾 禺蹖賱蹖 爻禺鬲 丕爻鬲.
丕賲丕 丿乇 讴賱 噩丕賱亘 亘賵丿 賵 禺蹖賱蹖 丕夭 賵賯丕蹖毓 丨丕賱 丨丕囟乇 乇賵 乇賵卮賳 鬲乇 賲蹖讴乇丿.
賲賳 丕夭 禺賵丕賳丿賳 讴鬲丕亘 賵丕賯毓丕 賱匕鬲 亘乇丿賲 賵 丌賳 乇丕 賵丕賯毓丕 倬蹖卮賳賴丕丿 賲蹖讴賳賲. 丕诏乇 亘賴 賲胤丕賱亘 鬲丕乇蹖禺蹖 蹖丕 乇賵丕賳卮賳丕爻丕賳賴 毓賱丕賯賴 賲賳丿蹖丿 丨鬲賲丕 丕蹖賳 讴鬲丕亘 乇賵 賲賵乇丿 鬲賵噩賴 賯乇丕乇 亘丿蹖丿.
May 15, 2008
So far I'm about fifty or sixty pages in, and I've completely lost track of what this gibbering madman is raving about. Perhaps this is a poor translation, but after the first ten pages even individual sentences are meaningless and syntactically ambiguous. I re-read paragraphs, sometimes ten or twelve times, but I simply can't make any of this make any sense. I'll slog through for a couple more chapters to see if it gets any better, but I don't have much hope for this basket of word salad.
April 11, 2016
賴丿賮 賮賵讴賵 丕蹖賳 丕爻鬲 讴賴 孬丕亘鬲 讴賳丿 丿蹖賵丕賳诏蹖 蹖讴 賵囟毓蹖鬲 孬丕亘鬲 賳蹖爻鬲 賵 亘丕蹖丿 丌賳 乇丕 賳鬲蹖噩賴 鬲毓丕乇囟丕鬲 丕噩鬲賲丕毓蹖 賯賱賲丿丕丿 讴乇丿 讴賴 丿乇 丌賳 丕賳爻丕賳賴丕 亘賴 賱丨丕馗 鬲丕乇蹖禺蹖 丿趩丕乇 丕夭 禺賵丿 亘蹖诏丕賳诏蹖 賲蹖 卮賵賳丿. 倬爻 賲賴賲 丕爻鬲 亘丿丕賳蹖賲 丿蹖賵丕賳诏蹖 趩诏賵賳賴 鬲丿丕賵賲 賲蹖 蹖丕亘丿 賵 亘乇丕蹖 鬲乇賵蹖噩 丌賳 亘賴 毓賳賵丕賳 蹖讴 賲賯賵賱賴 趩賴 丕亘夭丕乇賴丕蹖蹖 亘賴 讴丕乇 诏乇賮鬲賴 賲蹖卮賵丿 賵 亘乇丕蹖 鬲賲丕蹖夭 賳賴丕丿賳 賲蹖丕賳 丿蹖賵丕賳賴 賵 毓丕賯賱 丕夭 趩賴 賮乇丕蹖賳丿蹖 丕爻鬲賮丕丿賴 賲蹖 卮賵丿.
丕夭 禺賵賳丿賳卮 亘爻蹖丕乇 賱匕鬲 亘乇丿賲
丕夭 禺賵賳丿賳卮 亘爻蹖丕乇 賱匕鬲 亘乇丿賲
June 26, 2024
Madness and Civilization is Michelle Foucault's critical deconstruction of the perception and treatment of mental illness in Europe, from the Middle Ages to the modern era.
SHIP OF FOOLS
Foucault begins with the medieval practice of confining the mentally ill to ships, known as "ship of fools," which drifted aimlessly and functioned to isolate the insane from society.
Foucault uses the SHIP OF FOOLS as metaphorical template for understand and critique the European practice of the institutional confinement and punishment of the mentally ill.
THE GREAT CONFINEMENT
Foucault continues with an examination of the practice of mass confinement of the mentally ill in the 17th century. Whereby 鈥渕adness鈥� began to be treated as a moral failure and a social problem that required institutional management.
THE BRITH OF THE ASYLUM
Foucault examines how Philippe Pinel in France and Samuel Tuke in England developed the far more humane treatment of mental illness that typified 18th and 19th century asylums.
Foucault observes that while the asylums had much more humane conditions than 17th century 鈥渕ad houses鈥�, madness was still viewed as a moral failure, and punishing, highly aversive treatment methods were still the norm.
THE MEDICALIZATION OF MADNESS
Foucault progresses to the development of psychiatry in the 19th century, where by madness became medicalized.
Foucault critically details how the positivistic sciences and the medical model transformed insanity from a moral/social issue into a medical condition requiring medical treatment.
POWER AND KNOWLEDGE
Foucault examines how classification, diagnosis, and treatment of madness reflect broader sociopolitical forces.
Foucault asserts that the conventional narrative that renders history as a linear march towards enlightenment and increasingly humane treatment of mental illness is misleading.
Foucault applies an alternate historical lens that highlights the social and political determinants of institutional practices.
The atrocious conditions that the homeless endure in Los Angeles serve as an evidence for Foucault鈥檚 hypothesis.
It鈥檚 hard to maintain the illusion of a linear march towards enlightenment amidst all that abject poverty and suffering.
Great book.
5/5 stars 猸愶笍
SHIP OF FOOLS
Foucault begins with the medieval practice of confining the mentally ill to ships, known as "ship of fools," which drifted aimlessly and functioned to isolate the insane from society.
Foucault uses the SHIP OF FOOLS as metaphorical template for understand and critique the European practice of the institutional confinement and punishment of the mentally ill.
THE GREAT CONFINEMENT
Foucault continues with an examination of the practice of mass confinement of the mentally ill in the 17th century. Whereby 鈥渕adness鈥� began to be treated as a moral failure and a social problem that required institutional management.
THE BRITH OF THE ASYLUM
Foucault examines how Philippe Pinel in France and Samuel Tuke in England developed the far more humane treatment of mental illness that typified 18th and 19th century asylums.
Foucault observes that while the asylums had much more humane conditions than 17th century 鈥渕ad houses鈥�, madness was still viewed as a moral failure, and punishing, highly aversive treatment methods were still the norm.
THE MEDICALIZATION OF MADNESS
Foucault progresses to the development of psychiatry in the 19th century, where by madness became medicalized.
Foucault critically details how the positivistic sciences and the medical model transformed insanity from a moral/social issue into a medical condition requiring medical treatment.
POWER AND KNOWLEDGE
Foucault examines how classification, diagnosis, and treatment of madness reflect broader sociopolitical forces.
Foucault asserts that the conventional narrative that renders history as a linear march towards enlightenment and increasingly humane treatment of mental illness is misleading.
Foucault applies an alternate historical lens that highlights the social and political determinants of institutional practices.
The atrocious conditions that the homeless endure in Los Angeles serve as an evidence for Foucault鈥檚 hypothesis.
It鈥檚 hard to maintain the illusion of a linear march towards enlightenment amidst all that abject poverty and suffering.
Great book.
5/5 stars 猸愶笍
March 14, 2015
Foucault...what to say..
So many people, and my friends as well, adore this man's work.
While I see its merit, and understand it's place in the history of thought, I am on shaky grounds with Foucault.
His attempt at the archeological uncovering of the silenced side of madness in history is admirable, but he stumbles and falls in attempting to integrate madness into a structure.
By attempting to classify and understand madness as unreason, setting it in opposition to reason, Foucault stumbles into his fault.
Madness is beyond and beneath any opposition, as an (a)primordial chaos which is ungrounded in its ungrounding. It denies and destroys all attempts at integration. It is an expression of the wellspring of chaos, and while Foucault seems to realize this, and flirt with it, he backs away from the abyss, falling back into the furrow of reason, in a delirious stupor; back into a systematic and structural construction.
So many people, and my friends as well, adore this man's work.
While I see its merit, and understand it's place in the history of thought, I am on shaky grounds with Foucault.
His attempt at the archeological uncovering of the silenced side of madness in history is admirable, but he stumbles and falls in attempting to integrate madness into a structure.
By attempting to classify and understand madness as unreason, setting it in opposition to reason, Foucault stumbles into his fault.
Madness is beyond and beneath any opposition, as an (a)primordial chaos which is ungrounded in its ungrounding. It denies and destroys all attempts at integration. It is an expression of the wellspring of chaos, and while Foucault seems to realize this, and flirt with it, he backs away from the abyss, falling back into the furrow of reason, in a delirious stupor; back into a systematic and structural construction.
December 29, 2015
丕賱噩賳賵賳 賵鬲丕乇賷禺賴 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷. 毓賲賱 囟禺賲. 鬲鬲亘毓 卮丕賲賱 賱賱噩賳賵賳 賵鬲胤賵乇 賮賰乇鬲賴. 賮賵賰賵 賱賲 賷睾賮賱 卮賷卅丕 禺賱丕賱 亘丨孬賴. 廿賳 賯乇丕亍丞 賰鬲丕亘 賰賴匕丕貙 丿賱賷賱 毓賱賶 兀賳賳丕 賲丕 夭賱賳丕 賳賲鬲賱賰 毓賯賱丕. 丕賱噩賳賵賳 卮賴丕丿丞 廿孬亘丕鬲 賱賱毓賯賱. 賲賳 禺賱丕賱 丕賱賯乇丕亍丞 爻賳毓乇賮 兀賳賳丕 賱爻賳丕 亘毓賷丿賷賳 毓賳 鬲賱賰 丕賱丨丕賱丞貙 丨丕賱丞 丕賱賱丕毓賯賱. 賴賳丕貙 賲賵囟賵毓 睾賷乇 賲胤乇賵賯貙 賱匕丕 爻鬲噩丿 賳賮爻賰 兀賲丕賲 賰賲 賴丕卅賱 賲賳 丕賱賲毓賱賵賲丕鬲 賵丕賱兀賮賰丕乇 丕賱賲賲鬲毓丞 丕賱賲鬲毓賱賯丞 亘丕賱毓賯賱 賵丕賱賱丕毓賯賱. 賰鬲丕亘 賱丕亘丿 賲賳 毓賵丿丞 賱賴 賲乇丞 兀禺乇賶..
June 28, 2022
賰鬲丕亘 賯賷賾賲 丨賵賱 鬲丕乇賷禺 丕賱噩賳賵賳 賮賷 丕賱賮賰乇 丕賱睾乇亘賷 貙 鬲丨丿孬 賮賷賴 賲賷卮賷賱 賮賵賰賵 毓賳 丨丕賱 丕賱噩賳賵賳 賵丕賱賲噩賳賵賳 賮賷 孬賱丕孬丞 毓氐賵乇 .. 毓氐乇 丕賱賳賴囟丞 孬賲 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 廿賱賶 丕賱毓氐乇 丕賱丨丿賷孬
丕賱賰鬲丕亘 賷丨賵賷 賲丐孬乇丕鬲 孬賯丕賮賷丞 賵 賲爻賷丨賷丞 賱賴丕 毓賱丕賯丞 亘丕賱賮賰乇 丕賱睾乇亘賷 .. 賵賱匕賱賰 賯乇丕亍丞 賵丕丨丿丞 賱丕 鬲賰賮賷 賵賷丨鬲丕噩 廿賱賶 毓丿丞 賯乇丕亍丕鬲 賲爻鬲賯亘賱賸丕
氐丿乇 賰鬲丕亘 鬲丕乇賷禺 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 毓丕賲 1961賲 賱賱賰丕鬲亘 賲賷卮賷賱 賮賵賰賵 貙 丨賷孬 賷購毓丿 賮賵賰賵 賮賷賱爻賵賮賸丕 賵賲丐乇禺賸丕 賮乇賳爻賷賸丕 丕乇鬲亘胤 丕爻賲賴 亘丕賱丨乇賰丕鬲 丕賱亘賳賷賵賷丞 賵賲丕 亘毓丿 丕賱亘賳賷賵賷丞 貙 賵賯丿 丕卮鬲賴乇 賮賷 丕賱賳氐賮 丕賱兀禺賷乇 賲賳 丕賱賯乇賳 丕賱毓卮乇賷賳 貙 賵賲賳 丕賱賲毓賱賵賲 兀賳賴 賲賳 兀賰孬乇 丕賱賮賱丕爻賮丞 兀孬乇賸丕 賵賮丕毓賱賷丞 丨鬲賶 賮賷 丕賱賲丨賷胤 丕賱毓乇亘賷 貙 匕賱賰 兀賳賴 丿乇賾爻 亘賰賱賷丞 丕賱丌丿丕亘 賮賷 鬲賵賳爻 賵鬲兀孬乇 亘兀賮賰丕乇賴 賲噩賲賵毓丞 賲賳 丕賱賲賮賰乇賷賳 丕賱毓乇亘 .
廿賳 賴匕丕 丕賱賰鬲丕亘 賮賷 丕賱丨賯賷賯丞 賷亘丨孬 毓賳 丕賱兀賮賰丕乇 賵丕賱賲賲丕乇爻丕鬲 賵丕賱賮賳賵賳 賵丕賱丌丿丕亘 丕賱賲鬲毓賱賯丞 亘丕賱噩賳賵賳 賮賷 丕賱賮賰乇 丕賱睾乇亘賷 貙 賮賯丿 毓購賳賷 賴匕丕 丕賱賰鬲丕亘 亘鬲賳丕賵賱 丕賱毓賱丕賯丞 亘賷賳 丕賱噩賳賵賳 賵丕賱毓賯賱 毓賱賶 賲丿丕乇 兀賰孬乇 賲賳 兀乇亘毓賲丕卅丞 爻賳丞 賲賳 丕賱鬲丕乇賷禺 丕賱兀賵乇賵亘賷 貙 賮賵賰賵 鬲丨丿孬 毓賳 丕賱噩賳賵賳 賮賷 孬賱丕孬丞 毓氐賵乇 : ( 毓氐乇 丕賱賳賴囟丞 貙 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 貙 丕賱毓氐乇 丕賱丨丿賷孬 ) 貙 賵氐亘賾 鬲乇賰賷夭賴 毓賱賶 " 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 " 兀賵 賲丕 賷爻賲賶 亘賭 " 毓氐乇 丕賱鬲賳賵賷乇 " 賵亘丕賱鬲丨丿賷丿 賮賷 丕賱賯乇賳 丕賱爻丕亘毓 毓卮乇 賵丕賱孬丕賲賳 毓卮乇 貙 賵賴匕丕 丕賱毓氐乇 噩丕亍 亘毓丿 毓氐乇 丕賱賳賴囟丞 賲亘丕卮乇丞 貙 賵賮賷賴 丿禺賱鬲 兀賵乇賵亘丕 賮賷 丕賱毓賯賱丕賳賷丞 丕賱賲丨囟丞 兀賵 丕賱氐丕乇賲丞 貙 賵賷賲賰賳賳丕 丕賱賯賵賱 兀賳 賴匕丕 丕賱賰鬲丕亘 匕丕 胤丕亘毓 鬲丕乇賷禺賷 貙 匕賱賰 賱兀賳賴 丕賴鬲賲 亘爻乇丿 丨丕賱丞 丕賱賲噩鬲賲毓丕鬲 賮賷 鬲賱賰 丕賱毓氐賵乇 貙 賵賰賷賮 鬲毓丕賲賱鬲 賲毓 丕賱賲噩賳賵賳 賵賲乇丕丨賱賴 貙 賵賴匕丕 丕賱賰鬲丕亘 賯丿 丕賴鬲賲 亘兀賴賵丕亍 丕賱賳賮爻 丕賱亘卮乇賷丞 賮賷 丨丕賱丕鬲賴丕 丕賱賲鬲賳賵毓丞 貙 亘賲毓乇賮丞 毓賱賲賷丞 鬲禺氐 丕賱噩賳賵賳 賵丕賱毓賯賱 賵丕賱賱丕毓賯賱 賵丕賱丕禺鬲賱丕賱 丕賱賳賮爻 賷 賵賰賱 丕賱爻賱賵賰丕鬲 丕賱睾乇賷亘丞 賵丕賱卮丕匕丞 貙 賰賲丕 兀賳賴 鬲丨丿孬 毓賳 丕賱胤亘 丕賱毓賯賱賷 賵丕賱爻賷賰賵賱賵噩賷丕 賵丕賱鬲丨賱賷賱 丕賱賳賮爻 賷 賵賰賱 丕賱兀卮賰丕賱 丕賱毓賱丕噩賷丞 丕賱鬲賷 兀毓賯亘鬲 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賲毓賱賳丞 毓賳 賲賷賱丕丿 " 丕賱賲噩賳賵賳 丕賱賲乇賷囟 " 丕賱匕賷 爻賷禺賱賮 丕賱賲噩賳賵賳 " 丕賱丿乇賵賷卮 " 賵 " 丕賱賵丨卮 " 賵 " 丕賱卮丕匕 " 貙 賮賷匕賰乇 兀賳 賰賱 毓氐乇 鬲毓丕賲賱 賲毓 丕賱賲噩賳賵賳 亘胤乇賷賯鬲賴 丕賱禺丕氐丞 貙 賮賮賷 毓氐乇 丕賱賳賴囟丞 賰丕賳 賷賳購馗乇 賱賱賲噩賳賵賳 賮賷 亘毓囟 丕賱兀丨賷丕賳 毓賱賶 兀賳賴 " 丿乇賵賷卮 " 賲孬賱 丕賱氐賵賮賷丞 毓賳丿賴 賰乇丕賲丕鬲 貙 兀賲丕 丕賱賲噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賮賷賳馗乇 賱賴 毓賱賶 兀賳賴 毓賳氐乇 賲賴丿丿 賱兀賲賳 丕賱賲噩鬲賲毓 貙 賵 賯丿 賰丕賳賵丕 賷爻鬲睾賱賵賳 丕賱噩賳賵賳 賱賯賲毓 丕賱孬賵乇丕鬲 賮兀賷 卮禺氐 賷乇賷丿 丕賱鬲禺賱氐 賲賳 丕锟斤拷丌禺乇 賷賰賮賷 兀賳 賷賯賵賱 毓賳賴 兀賳賴 賲噩賳賵賳 貙 廿賱丕 兀賳賴 賮賷 丕賱毓氐乇 丕賱丨丿賷孬 馗賴乇 丕賱賲乇賷囟 丕賱賲噩賳賵賳 貙 賵賯丿 卮購禺氐 丕賱噩賳賵賳 毓賱賶 兀賳賴 賲乇囟 貙 賮馗賴乇 賱賴 毓賱丕噩 賵 兀丿賵賷丞 貙 賵丕賳鬲卮乇鬲 丕賱賲爻鬲卮賮賷丕鬲 賵 兀氐亘丨 賲丕 賷爻賲賶 亘賭 " 丕賱胤亘 丕賱賳賮爻賷 "
賰賲丕 兀賳 賴匕丕 丕賱賰鬲丕亘 鬲胤乇賾賯 賱賱丨丿賷孬 毓賳 賲賲丕乇爻丕鬲 丕賱爻丨乇 賵丕賱卮毓賵匕丞 貙 賵鬲丨丿孬 毓賳 丕賱毓賵丕賱賲 丕賱乇賲夭賷丞 賵賰賱 丕賱氐賵乇 丕賱賲禺賷丕賱賷丞 丕賱鬲賷 兀賳鬲噩鬲賴丕 丕賱賲禺賷賱丞 丕賱廿賳爻丕賳賷丞 賲賳 兀噩賱 乇爻賲 丨丿賵丿 毓丕賱賲 睾乇賷亘 賴賵 毓丕賱賲 丕賱噩賳賵賳 賵丕賱賲噩賳賵賳 貙 賵賴賵 毓丕賱賲 賲賱賷亍 亘丕賱氐賵乇 賵丕賱丕爻鬲賷賴丕賲丕鬲 貙 賷鬲賲賷夭 兀賷囟賸丕 亘兀卮賰丕賱 丕賱賳亘匕 賵丕賱廿賯氐丕亍 貙 鬲賰賲賳 兀賴賲賷丞 賰鬲丕亘 賮賵賰賵 賮賷 禺賱禺賱丞 丕賱兀賵賴丕賲 丕賱卮丕卅毓丞 丨賵賱 丕賱毓賯賱 賵丕賱噩賳賵賳 貙 賵丕賱鬲賷 賯乇乇鬲 兀賳 丕賱噩賳賵賳 氐賵乇丞 毓賳 丕賱毓丕賱賲 丕賱丌禺乇 貙 賵兀賳賴 賱丕 毓賱丕賯丞 亘賷賳賴 賵亘賷賳 丕賱毓賯賱 貙 賰賲丕 兀賳賴 亘賷賾賳 兀卮賰丕賱 丕賱噩賳賵賳 賵兀賳 賰賱 卮賰賱 賲賳 賴匕賴 丕賱兀卮賰丕賱 賱賴 賲賵賯毓賴 賵毓賱丕賲丕鬲賴 貙 賵 丕賱賰鬲丕亘 賲賰賵賳 賲賳 孬賱丕孬丞 兀噩夭丕亍 賰亘賷乇丞 賷鬲賰賵賳 賰賱 賲賳賴丕 賲賳 禺賲爻丞 賮氐賵賱 貙 廿賱丕 丕賱噩夭亍 丕賱孬丕賳賷 賮賷鬲賰賵賳 賲賳 兀乇亘毓丞 賮氐賵賱 賮賯胤 .
賷購毓賳賵賳 賲賷卮賷賱 賮賵賰賵 丕賱賮氐賱 丕賱兀賵賱 賲賳 丕賱噩夭亍 丕賱兀賵賱 亘賭 " 爻賮賷賳丞 丕賱丨賲賯賶 " 貙 賵賷乇氐丿 賮賷賴 亘丿丕賷丕鬲 鬲丕乇賷禺 丕賱噩賳賵賳 賯亘賱 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 貙 賮賷毓賵丿 亘賳丕 丕賱賰丕鬲亘 廿賱賶 賳賴丕賷丞 丕賱賯乇賵賳 丕賱賵爻胤賶 賱賷卮賷乇 廿賱賶 丨丕賱丞 丕賱毓夭賱 丕賱賮賷夭賷丕卅賷 賵丕賱丕噩鬲賲丕毓賷 丕賱鬲賷 兀丨丕胤鬲 亘丕賱賲噩匕賵亘賷賳 賵鬲囟丕毓賮鬲 丕賱賲爻鬲卮賮賷丕鬲 毓賱賶 兀孬乇 匕賱賰 貙 丨賷孬 兀賳 賲乇囟 丕賱噩匕丕賲 賰丕賳 賲賳鬲卮乇賸丕 賮賷 鬲賱賰 丕賱賮鬲乇丞 賵亘購賳賷鬲 亘爻亘亘賴 兀亘賳賷丞 丨噩夭 貙 孬賲 丨賱鬲 丕賱兀賲乇丕囟 丕賱鬲賳丕爻賱賷丞 賲丨賱 丕賱噩匕丕賲 貙 賱賲 賷鬲賲 丕賱鬲毓丕賲賱 賲毓 鬲賱賰 丕賱兀賲乇丕囟 毓賱賶 兀賳賴丕 兀賲乇丕囟 毓囟賵賷丞 賵鬲丨鬲丕噩 毓賱丕噩 貙 賵廿賳賲丕 賰丕賳 賷購賳馗乇 賱賴丕 賲賳 賲賳馗賵乇 兀禺賱丕賯賷 貙 賱賯丿 爻丕賴賲鬲 賴匕賴 丕賱兀賲乇丕囟 賮賷 禺賱賯 馗乇賵賮 賵亘賷卅丞 鬲毓鬲賲丿 毓賱賶 丕賱廿賯氐丕亍 賵丕賱丨噩夭 貙 賱賷購丨賰賲 毓賱賶 丕賱賲噩賳賵賳 賵丕賱賮賯賷乇 賵丕賱賲卮乇丿 亘毓賷卮 丨丕賱丞 賲賳 丕賱丕賳毓夭丕賱 卮亘賷賴丞 亘鬲賱賰 丕賱鬲賷 賰丕賳鬲 賮賷 賮鬲乇丞 丕賱噩匕丕賲 貙 賳乇賶 賮賵賰賵 賷賲孬賾賱 亘爻賮賷賳丞 丕賱賲噩丕賳賷賳 丕賱鬲賷 馗賴乇鬲 賮賷 丕賱賯乇賳 丕賱禺丕賲爻 毓卮乇 丨賷孬 鬲丨賰賷 賴匕賴 丕賱兀爻胤賵乇丞 丨賵 賱 爻賮賷賳丞 睾乇賷亘丞 賲賲賱賵亍丞 亘丕賱賲噩丕賳賷賳 鬲購乇爻賱 廿賱賶 丕賱亘丨乇 賱賷丿賱賱 毓賱賶 兀賳賴丕 鬲毓亘賷乇 丨乇賮賷 毓賳 賴匕丕 丕賱賳亘匕 貙 廿匕 賷鬲賲 廿乇爻丕賱 丕賱賲噩丕賳賷賳 亘毓賷丿賸丕 毓賳 丕賱賲丿賳 毓賱賶 賲鬲賳 爻賮賳 鬲噩賵亘 丕賱兀賳賴丕乇 丕賱兀賵乇賵亘賷丞 貙 賵賷卮賷乇 賮賵賰賵 兀賳 賴匕賴 丕賱爻賮賷賳丞 賱賴丕 賵噩賵丿 丨賯賷賯賷 賮賷 兀賱賲丕賳賷丕 貙 賮賭 " 爻賮賷賳丞 丕賱丨賲賯賶 " 丕爻賲 賰鬲丕亘 兀賱賮賴 丕賱兀丿賷亘 丕賱兀賱賲丕賳賷 " 爻亘丕爻鬲賷丕賳 亘乇丕賳鬲 " 賵賷丨賰賷 毓賳 乇丨賱丞 亘丨乇賷丞 禺賷丕賱賷丞 賱賲噩賲賵毓丞 賲賳 丕賱丨賲賯賶 貙 賷購賲孬賱 賰賱 賵丕丨丿 賲賳賴賲 賳賵毓賸丕 賲丨丿丿賸丕 賲賳 丕賱鬲氐乇賮丕鬲 丕賱亘卮乇賷丞 丕賱禺乇賯丕亍 貙 賵毓賱賶 乇兀爻賴賲 賯亘胤丕賳 毓賳丿賴 賲賰鬲亘丞 賰亘賷乇丞 賱賲 賷亘匕賱 噩賴丿賸丕 賱賲胤丕賱毓鬲賴丕 賵丕賱丕爻鬲賮丕丿丞 賲賳賴丕 貙 孬賲 噩丕亍 亘毓丿 匕賱賰 丕賱乇爻丕賲 亘賵卮 賱賷乇爻賲 賱賵丨丞 賲胤丕亘賯丞 賱賲丕 賰鬲亘賴 爻亘丕爻鬲賷丕賳 貙 廿賳 賴匕賴 丕賱賱賵丨丞 賰賲丕 賷乇丕賴丕 賮賵賰賵 丕賳鬲氐丕乇 賱賱噩賳賵賳 貙 賵賮賷 毓氐乇 丕賱賳賴囟丞 賰丕賳 賷賳購馗乇 賱賱賲噩賳賵賳 毓賱賶 兀賳賴 賲氐丿乇 賱賱丨賯賷賯丞 賵丕賱賲賳丕賯囟 賱賱賵丕賯毓 丕賱爻賷丕爻賷 賮賰丕賳 賱賴 噩夭亍 賲賳 丕賱丕丨鬲乇丕賲 貙 賵賰購鬲亘鬲 丨賵賱賴 丕賱毓丿賷丿 賲賳 丕賱兀毓賲丕賱 丕賱兀丿亘賷丞 賰兀毓賲丕賱 卮賰爻亘賷乇 賵爻賷乇賮丕賳鬲爻 貙 賮賯丿 賰丕賳鬲 卮禺氐賷丞 丕賱賲噩賳賵賳 鬲爻鬲丨賵匕 丕賱賲賵賯毓 丕賱兀爻丕爻賷 賲賳 丕賱賲爻乇丨 賵賱賷爻鬲 卮禺氐賷丞 賴丕賲卮賷丞 .
兀賲丕 丕賱賮氐賱 丕賱孬丕賳賷 賷丨賲賱 毓賳賵丕賳 " 丕賱丕毓鬲賯丕賱 丕賱賰亘賷乇 " 貙 賵賴匕丕 賲丕 丨丿孬 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 兀賷 丕賱賯乇賳 17賲 鈥� 18賲 貙 賮丕賱亘丿丕賷丞 賰丕賳鬲 賮賷 賮乇賳爻丕 賱賲丕 氐丿乇 賯乇丕乇 亘亘賳丕亍 賲爻鬲卮賮賷丕鬲 賷購賵囟毓 賮賷賴丕 丕賱賲鬲爻賰毓賵賳 賵 丕賱賲鬲噩賵賱賵賳 賵丕賱賲鬲卮乇丿賵賳 亘丿毓賵賶 兀賳賴賲 賷毓鬲賳賵賳 亘丕賱賮賯乇丕亍 賵丕賱賲丨鬲丕噩賷賳 貙 兀賲丕 賮賵賰賵 賮賱丕 賷乇丕賴丕 廿賱丕 賲丐爻爻丕鬲 鬲賯賵賲 毓賱賶 丕賱賯賲毓 賵丕賱廿賴丕賳丞 賱賱賰乇丕賲丞 丕賱廿賳爻丕賳賷丞 貙 賱兀賳 丕賱賲爻鬲卮賮賶 丕賱毓丕賲 賵賯鬲賴丕 賱賲 賷賰賳 廿賱丕 爻噩賳賸丕 賵賲賰丕賳賸丕 賱賱廿氐賱丕丨 貙 賵賱賲 賷賰賳 賷鬲賲鬲賲毓 亘兀賷 賮賰乇丞 胤亘賷丞 賱丕 賲賳 丨賷孬 丕卮鬲睾丕賱賴 賵賱丕 禺胤丕亘賴 貙 廿賳 賴匕賴 丕賱賲爻鬲卮賮賷丕鬲 賱賴丕 毓賱丕賯丞 亘丕賱爻賱胤丞 丕賱賲賱賰賷丞 賵鬲鬲賲鬲毓 亘爻賷丕丿丞 賲胤賱賯丞 賵丨賯 賮賷 鬲賳賮賷匕 兀丨賰丕賲 賱丕 賷購卮賰 賮賷賴丕 貙 賱賯丿 兀毓丕丿 毓氐乇 丕賱賳賴囟丞 廿賱賶 丕賱噩賳賵賳 氐賵鬲賴 賲鬲丨賰賲賸丕 賮賷 賲氐丕丿乇 毓賳賮賴 貙 賵噩丕亍 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賱賷爻賰鬲 氐賵鬲賴 亘賯賵丞 賵賷爻鬲亘毓丿賴 賳賴丕卅賷賸丕 賲賳 丕賱爻丕丨丞 貙 賱賯丿 馗賴乇 丕賱賲爻鬲卮賮賶 丕賱毓丕賲 賱賷丿賱賱 毓賱賶 賮賰乇丞 丕賱丨噩夭 丕賱鬲賷 賰丕賳鬲 卮丕卅毓丞 丌賳匕丕賰 貙 賱賯丿 兀氐亘丨 賴匕丕 丕賱丨噩夭 賲夭賷噩賸丕 賲賳 毓賳丕氐乇 睾賷乇 賲鬲噩丕賳爻丞 賲賳 丕賱賲鬲爻賰毓賷賳 賵 丕賱賲卮毓賵匕賷賳 賵丕賱卮丕匕賷賳 賵丕賱賲賳丨乇賮賷賳 賵丕賱賲乇囟賶 賵丕賱賲賱丨丿賷賳 貙 賰賲丕 兀賳 丕賱卮禺氐 丕賱匕賷 賷毓丕乇囟 丕賱爻賱胤丞 賵丕賱毓丕丿丕鬲 賵丕賱鬲賯丕賱賷丿 賷購乇賲賶 賮賷 睾賷丕賴亘 丕賱賲爻鬲卮賮賷丕鬲 貙 賱兀賳賴賲 賰丕賳賵丕 賷爻毓賵賳 廿賱賶 噩乇 丕賱賳丕爻 賱賮賰乇丞 丕賱噩賲丕毓丞 貙 賵賲賳 丨丕丿 毓賳賴丕 丨購賰賲 毓賱賷賴 亘丕賱噩賳賵賳 .
賵賮賷 丕賱賮氐賱 丕賱孬丕賱孬 " 毓丕賱賲 丕賱廿氐賱丕丨賷丕鬲 " 賷亘賷賳 賮賵賰賵 兀賳 丕賱丨噩夭 賵丕賱丨亘爻 兀氐亘丨 賴賵 丕賱鬲氐乇賮 丕賱賲孬丕賱賷 賲毓 丕賱賲噩丕賳賷賳 貙 賵賰丕賳 賴賵 丕賱丨賱 丕賱匕賷 丕賴鬲丿鬲 廿賱賷賴 丕賱賲禺賷賱丞 丕賱賰賱丕爻賷賰賷丞 賮賷 鬲賱賰 丕賱賮鬲乇丞 貙 廿賳賴 丕賱賲賰丕賳 丕賱匕賷 賷賰賵賳 賮賷賴 丕賱禺賱丕氐 丕賱賲卮鬲乇賰 賲賳 丕賱禺胤丕賷丕 囟丿 丕賱噩爻丿 賵丕賱兀禺胤丕亍 囟丿 丕賱毓賯賱 貙 賮丕賱噩賳賵賳 賮賷 匕賱賰 丕賱毓氐乇 賰丕賳 乇丿賷賮賸丕 賱賱禺胤賷卅丞 貙 賵兀卮丕乇 賮賵賰賵 兀賳賴 賱賴匕丕 氐丕乇 賴賳丕賰 禺賱胤 亘賷賳 賲賮賴賵賲 丕賱毓賯丕亘 賵丕賱毓賱丕噩 貙 賴匕丕 丕賱丨噩夭 鬲禺賱氐 賲賳 丕賱賱丕毓賯賱 賮丕賱匕賷賳 賵賯毓 毓賱賷賴賲 丕賱丨馗乇 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賰丕賳賵丕 賷丨賲賱賵賳 丌孬丕乇 丕賱賱丕毓賯賱 丕賱鬲賷 賱丕 鬲購乇賶 貙 賵賮賷 賴匕丕 丕賱丨噩夭 廿噩乇丕亍 兀禺賱丕賯賷 .
兀賲丕 丕賱賮氐賱 丕賱乇丕亘毓 賵丕賱匕賷 毓賳賵賳賴 賮賵賰賵 亘賭 " 鬲噩丕乇亘 丕賱噩賳賵賳 " 賷卮賷乇 賮賵賰賵 廿賱賶 兀賳賴 賲賳匕 廿賳卮丕亍 丕賱賲爻鬲卮賮賷丕鬲 丕賱毓丕賲丞 賵丿賵乇 丕賱丨噩夭 廿賱賶 賳賴丕賷丞 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 賱賲 賷鬲賵賯賮 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 毓賳 丨賲賱丞 丕賱丕毓鬲賯丕賱丕鬲 貙 賮賰丕賳 賱賱賲亘匕乇賷賳 賵 丕賱賲賳丨乇賮賷賳 賵丕賱兀亘賳丕亍 丕賱囟丕賱賷賳 賳氐賷亘 賲賳 匕賱賰 貙 賰賲丕 丕毓鬲賯賱 丕賱匕賷賳 賷賲爻賵賳 丕賱賲賯丿爻丕鬲 丕賱丿賷賳賷丞 賵丕賱賲賳丨賱賵賳 貙 賵賲賳 丨丕賵賱 賯鬲賱 賳賮爻賴 貙 賵賷匕賰乇 賮賵賰賵 兀賳 丕賱睾乇亘 賯丿 毓乇賮 丕賱賲氐丨丕鬲 丕賱毓賯賱賷丞 毓賳 胤乇賷賯 丕賱毓乇亘 貙 賮賯丿 卮賷丿賵丕 賮賷 賵賯鬲 賲亘賰乇 賲爻鬲卮賮賷丕鬲 禺丕氐丞 亘丕賱賲噩丕賳賷賳 賮賷 賮丕爻 賵亘睾丿丕丿 賵丕賱賯丕賴乇丞 貙 賵賯丿 賰丕賳 丕賱毓乇亘 賷爻鬲禺丿賲賵賳 賮賷 毓賱丕噩丕鬲賴賲 賵氐賮丕鬲 乇賵丨賷丞 兀賵 丕賱賲賵爻賷賯賶 兀賵 噩毓賱賴賲 賷賳馗乇賵賳 賱賲噩賲賵毓丞 賲賳 丕賱賮賳賵賳 賰丕賱鬲賲孬賷賱 賵丕賱賲爻乇丨 貙 賵賰賱 賴匕丕 鬲丨鬲 廿卮乇丕賮 胤亘賷 兀賲丕 賮賷 兀賵乇賵亘丕 賮賰丕賳 丕賱鬲毓丕賲賱 賲毓 丕賱賲噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 毓賱賶 兀賳賴 賲禺賱賵賯 賵丨卮賷 賵噩亘 爻噩賳賴 賵 廿賯氐丕丐賴 貙 廿賳 丿乇丕爻丞 賮賵賰賵 賴匕賴 鬲毓鬲賲丿 毓賱賶 丕賱爻噩賱丕鬲 賵丕賱兀乇賯丕賲 丕賱賲鬲賵賮乇丞 毓賳 兀賲丕賰賳 丕賱丨噩夭 賮賷 鬲賱賰 丕賱賮鬲乇丞 貙 賵賲賳 禺賱丕賱 賴匕丕 丕賱亘毓丿 丕賱賰賲賷 賷購 賰卮賮 丕賱賱孬丕賲 丨賵賱 鬲噩乇亘丞 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 .
賮賷 丕賱賮氐賱 丕賱禺丕賲爻 亘毓賳賵丕賳 " 丕賱丨賲賯賶 " 賳乇賶 兀賳 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賱丕 賷賰鬲乇孬 亘丕賱賮賵丕氐賱 丕賱賲賵噩賵丿丞 亘賷賳 丕賱禺胤兀 賵丕賱噩賳賵賳 貙 賱賯丿 氐丕乇 丕賱噩賳賵賳 賮賷 丕賱丨賯賷賯丞 丿賵賳 廿乇丕丿丞 丕賱鬲馗丕賴乇 亘賴 兀賵 賯氐丿賷丞 丕賱噩賳賵賳 丿賵賳 賵噩賵丿 噩賳賵賳 丨賯賷賯賷 賷購毓丕賲賱丕賳 亘賳賮爻 丕賱賲毓丕賲賱丞 貙 賵賷鬲囟丨 賱賳丕 丕禺鬲賮丕亍 鬲爻丕賲丨 毓氐乇 丕賱賳賴囟丞 貙 賵賷購賵乇丿 賮賵賰賵 亘毓囟 丕賱鬲賴賲 丕賱鬲賷 丨噩夭 亘爻亘亘賴丕 亘毓囟 丕賱兀卮禺丕氐 賰賲賳 賰丕賳 賷鬲毓丕賲賱 亘丕賱乇亘丕 貙 賵賰匕賱賰 丕賲乇兀丞 賰丕賳鬲 賲賳夭毓噩丞 賲賳 夭賵噩賴丕 貙 兀賵 賰卮禺氐賺 賷囟丨賰 亘氐賵鬲 賲乇鬲賮毓 貙 賮賰賱 賴丐賱丕亍 毓購丿賵丕 賲噩丕賳賷賳賸丕 貙 賮賴匕丕 丕賱毓氐乇 亘賱丕 乇丨賲丞 賱賲 賷兀亘賴 亘丕賱鬲賮乇賷賯 亘賷賳 丕賱噩賳賵賳 賵丕賱禺胤兀 貙 賮丕賱噩賳賵賳 兀氐亘丨 噩乇賷賲丞 賷購毓丕賯亘 毓賱賷賴丕 丕賱賮乇丿 貙 賱賯丿 賰丕賳 丕賱賲噩賳賵賳 賷購毓丕賲賱 毓賱賶 兀賳賴 丨賷賵丕賳 賷鬲賲 廿禺囟丕毓賴 賱賳馗丕賲 賯氐乇賷 貙 賵丕賱毓賲賱 毓賱賶 鬲賴匕賷亘賴 賵鬲乇賵賷囟賴 貙 賵匕賱賰 亘乇亘胤賴賲 賰丕賱賰賱丕亘 賮賷 睾乇賮 賲馗賱賲丞 賱賷賱賸丕 賵賳賴丕乇賸丕 .
亘毓丿 匕賱賰 賳賳鬲賯賱 廿賱賶 丕賱噩夭亍 丕賱孬丕賳賷 賲賳 丕賱賰鬲丕亘 賵賷鬲丕亘毓 賮賵賰賵 丕賱鬲丨賵賱 賮賷 丕賱賵毓賷 丕賱兀賵乇賵亘賷 丕賱賲鬲丨賵賱 鬲噩丕賴 丕賱噩賳賵賳 貙 廿賳 賴匕丕 丕賱鬲丨賵賱 賰丕賳 賲賳鬲馗賲賸丕 賵賲鬲賲丕爻賰賸丕 賵亘乇夭 賮賷 毓丿丞 兀賲丕賰賳 賮賷 兀賵乇賵亘丕 貙 賵亘毓丿 兀賳 鬲胤乇賯 賮賷 丕賱噩夭亍 丕賱兀賵賱 賲賳 賰鬲丕亘賴 廿賱賶 鬲丨賱賷賱 丨賯賱 丕賱丨噩夭 賵兀卮賰丕賱 丕賱賵毓賷 丕賱鬲賷 賰丕賳鬲 鬲卮鬲賲賱 毓賱賷賴丕 賴匕賴 丕賱賲賲丕乇爻丞 貙 爻賷賰賵賳 丕賱賰賱丕賲 賲賳氐亘賸丕 賴賳丕 毓賱賶 丨賯賱 丕賱鬲毓乇賮 毓賱賶 丕賱賲噩賳賵賳 賵丕賱賲毓乇賮丞 丕賱禺丕氐丞 亘賴 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 貙 賷丨賲賱 丕賱賮氐賱 丕賱兀賵賱 賲賳 賴匕丕 丕賱噩夭亍 毓賳賵丕賳 " 丕賱賲噩賳賵賳 賮賷 丨丿賷賯丞 丕賱兀賳賵丕毓 " 賮賷鬲噩賴 賮賵賰賵 廿賱賶 丕賱賵毓賷 丕賱賲亘丕卮乇 賱賯囟賷丞 丕賱噩賳賵賳 賲賳 賳丕丨賷丞 賮賰乇賷丞 賵胤亘賷丞 貙 賮賷亘賷賳 鬲毓乇賷賮丕鬲 丕賱噩賳賵賳 賵兀毓乇丕囟賴 賵鬲氐賳賷賮丕鬲賴.
賵賮賷 丕賱賮氐賱 丕賱孬丕賳賷 " 鬲爻丕賲賷 丕賱賴匕賷丕賳 " 賷亘丨孬 賮賵賰賵 賮賷賴 毓賳 賲爻兀賱丞 丕賱乇賵丨 賵賲賵賯毓賴丕 亘丕賱賳爻亘丞 賱賱噩賳賵賳 亘丨爻亘 丕賱賲賮賴賵賲 丕賱賰賱丕爻賷賰賷 貙 賵賮賷 賴匕丕 丕賱毓氐乇 卮丕毓 噩丿賱 賮賱爻賮賷 丨賵賱 乇賵丨丕賳賷丞 丕賱乇賵丨 兀賵 賲丕丿賷鬲賴丕 貙 賵賴賵 噩丿賱 亘賷賳 鬲賷丕乇丕鬲 賮賱爻賮賷丞 兀賵 賵囟毓賷丞 亘乇夭鬲 丌賳匕丕賰 貙 賮丕賱爻丐丕賱 丕賱匕賷 賰丕賳 賷購胤乇丨 賴賱 乇賵丨 丕賱賲噩賳賵賳 賲乇賷囟丞 賰噩夭亍 賲賳 丕賱噩爻丿 丕賱賲乇賷囟 兀賲 兀賳賴丕 賲亘丿兀 賲爻鬲賯賱 賱丕 毓賱丕賯丞 賱賴丕 亘丕賱賲丕丿丞 貙 賵賲孬賱 賴匕賴 丕賱兀爻卅賱丞 鬲丿賵乇 賮賷 匕賴賳 賮賱丕爻賮丞 匕賱賰 丕賱毓氐乇 貙 賵賰丕賳 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 賲夭賴賵賸丕 亘賴丕 貙 丕賱噩賳賵賳 丕賱賰賱丕爻賷賰賷 賱丕 賷丨賷賱 賰賱賷丞 毓賱賶 鬲睾賷賷乇 丕賱匕賴賳 兀賵 丕賱噩爻賲 貙 亘賱 賷丨賷賱 毓賱賶 禺胤丕亘 賷賴匕賷 賳鬲賷噩丞 廿氐丕亘丕鬲 丕賱噩爻丿 賵睾乇丕亘丞 丕賱賱睾丞 貙 賮兀亘爻胤 鬲毓乇賷賮 賷賲賰賳 廿毓胤丕丐賴 賱賱噩賳賵賳 賮賷 賴匕丕 丕賱毓氐乇 賴賵 丕賱賴匕賷丕賳.
兀賲丕 丕賱賮氐賱 丕賱孬丕賱孬 " 兀卮賰丕賱 丕賱噩賳賵賳 " 賷氐賮 賮賵賰賵 兀卮賰丕賱 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賵賷賯爻賲賴丕 廿賱賶 毓丿丞 賲噩賲賵毓丕鬲 貙 賮兀賵賱賸丕 : 賲噩賲賵毓丞 丕賱毓鬲賴 賵賴賵 兀賯乇亘 丕賱兀賲乇丕囟 廿賱賶 丕賱噩賳賵 賳 賵賷丨囟乇 賮賷 兀爻賲丕亍 賲禺鬲賱賮丞 賲賳賴丕 丕賱噩賳賵賳 貙 睾賷丕亘 丕賱毓賯賱 貙 丕賱丨賲丕賯丞 貙 丕賱睾亘丕亍 貙 孬丕賳賷賸丕 : 賲噩賲賵毓丞 丕賱賴賵爻 賵丕賱丕賰鬲卅丕亘 貙 孬丕賱孬賸丕 : 賲噩賲賵毓丞 丕賱賴賷爻鬲賷乇賷丕 賵丕賱爻賵丿丕賵賷丞 貙 賵賷賵丕氐賱 賮賵賰賵 丨丿賷孬賴 毓賳 鬲胤賵乇 賴匕賴 丕賱鬲氐賳賷賮丕鬲 賵賷乇亘胤賴丕 亘丕賱鬲胤賵乇 丕賱賮賰乇賷 賵丕賱胤亘賷 .
賵賱賲丕 賳兀鬲賷 賱賱賮氐賱 丕賱乇丕亘毓 丕賱匕賷 賷丨賲賱 毓賳賵丕賳 " 兀胤亘丕亍 賵 賲乇囟賶 " 賷禺亘乇賳丕 丕賱賰丕鬲亘 毓賳 胤乇賯 毓賱丕噩賷丞 賱賱噩賳賵賳 賰丕賳 鬲鬲亘毓 賮賷 匕賱賰 丕賱毓氐乇 賰丕賱鬲賯賵賷丞 亘賲丕 兀賳 丕賱噩賳 賵賳 賷購毓鬲亘乇 囟毓賮賸丕 貙 賵賰匕賱賰 丕賱鬲胤賴賷乇 賰兀賳 賷賳賯賱 賱賴 丿賲 兀賵 賷鬲賲 丕爻鬲禺丿丕賲 丕賱氐丕亘賵賳 賵丕賱禺賱 貙 賰賲丕 兀賳 丕賱睾胤爻 賰丕賳鬲 胤乇賷賯丞 卮丕卅毓丞 賷鬲賲 賮賷賴丕 鬲睾胤賷爻 丕賱賲噩賳賵賳 賮賷 賲賷丕賴 亘丕乇丿丞 毓丿丞 賲乇丕鬲 廿賱賶 兀賳 賷賮賯丿 賯賵丕賴 賵賷乇噩毓 毓賯賱賴 貙 兀賷囟賸丕 賲賳 賴匕賴 丕賱胤乇賯 丕賳鬲馗丕賲 丕賱丨乇賰丞 賵 賷購乇丕丿 亘賴丕 廿毓丕丿丞 丕賱丨乇賰丞 廿賱賶 丕賱匕賴賳 賵丕賱噩爻丿 賵丕賱乇賵丨 貙 廿賳 賴匕賴 丕賱賵爻丕卅賱 丕賱賲鬲亘毓丞 賱賱毓賱丕噩 賷乇賮囟賴丕 賮賵賰賵 賵 賷毓丕乇囟賴丕 賱兀賳賴丕 亘賱丕 胤丕卅賱 .
賵賮賷 丕賱噩夭亍 丕賱孬丕賱孬 賵丕賱兀禺賷乇 賷賰卮賮 賮賵賰賵 毓賳 丕賱賵毓賷 亘丕賱噩賳賵賳 賮賷 賳氐 " 丕亘賳 兀禺賷 乇丕賲賵 " 賱賱賮乇賳爻賷 " 丿賷丿乇賵 " 丨賷孬 賷丨賰賷 賯氐丞 賱賯丕亍 賮賷 賲賯賴賶 亘賷賳 丕賱賮賷賱爻賵賮 賵亘賷賳 賯乇賷亘 丕賱賲賵爻賷賯丕乇 乇丕賲賵 貙 賮賷乇賶 賮賵賰賵 兀賳 賴匕丕 丕賱賳氐 賲鬲噩丕賵夭 賮賷 賮賴賲賴 賱賱噩賳賵賳 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 貙 賵賮賷 丕賱賮氐賱 丕賱兀賵賱 " 丕賱禺賵賮 丕賱賰亘賷乇 " 賷鬲囟丨 兀賳 丕賱禺賵賮 賲賳 丕賱噩賳賵賳 鬲毓丕馗賲 丿丕禺賱 丿賵丕賲丞 丕賱賯賱賯 丕賱鬲賷 賰丕賳鬲 爻丕卅丿丞 賮賷 丕賱賳氐賮 丕賱孬丕賳賷 賲賳 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 貙 賱賯丿 丕賯鬲乇亘賳丕 賲賳 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 1779賲 賵丕賱鬲賷 賰丕賳 賱賴丕 兀孬乇 賰亘賷乇 賮賷 鬲亘丿賾賱 賲賮賴賵賲 丕賱噩賳賵賳 .
兀賲丕 丕賱賮氐賱 丕賱孬丕賳賷 賲購毓賳賵賳 亘賭 " 丕賱鬲賲賷賷夭 賵丕賱鬲噩丿賷丿 " 賵賳乇賶 賮賷賴 兀賳 丕賱賲噩丕賳賷賳 亘丿兀賵丕 賷賳賮氐賱賵賳 鬲賱賯丕卅賷賸丕 賵 賷丨鬲賱賵賳 賲賵賯毓賸丕 禺丕氐賸丕 亘賴賲 貙 賵賴匕丕 賲丕 賲賴丿 廿賱賶 馗賴賵乇 賲爻鬲卮賮賷丕鬲 禺丕氐丞 亘賴丐賱丕亍 亘毓賷丿賸丕 毓賳 丕賱賲噩乇賲賷賳 賵丕賱賲卮乇丿賷賳.
賵賮賷 丕賱賮氐賱 丕賱孬丕賱孬 " 賮賷 丕賱丕爻鬲毓賲丕賱 丕賱噩賷丿 賱賱丨乇賷丞 " 丕賳賮氐賱 丕賱賲噩賳賵賳 毓賳 丕賱禺賱賷胤 丕賱亘卮乇賷 丕賱匕賷 賰丕賳 賷丨賷賶 賲毓賴 賮賷 丿賵乇 丕賱丨噩夭 貙 賱賯丿 鬲購乇賰 賵丨賷丿賸丕 賵賲賮氐賵賱賸丕 毓賳 乇賵丕亘胤賴 丕賱賯丿賷賲丞 貙 賵 賷匕賰乇 賮賵賰賵 兀賳賴 亘毓丿 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 鬲賲 鬲賯賱賷賱 丕賱丨噩夭 亘丕賱賳爻亘丞 賱賱廿賳爻丕賳 丕賱匕賷 丕乇鬲賰亘 兀賷 禺胤賷卅丞 賲孬賱 丕賱氐乇丕毓丕鬲 丕賱毓丕卅賱賷丞 賵丕賱丕賳丨賱丕賱 貙 賮賴丐賱丕亍 賱丕 賷購胤賱賯 毓賱賷賴賲 賲噩丕賳賷賳 丕賱丌賳 貙 賵兀氐亘丨 丕賱賮乇丿 賱丕 賷丿禺賱 丕賱丨噩夭 廿賱丕 賵賮賯 兀丿賱丞 賯丕賳賵賳賷丞 賵卮賴賵丿 賵鬲賯乇賷乇 胤亘賷 賲賳 丕賱賲爻鬲卮賮賶 賷賮賷丿 兀賳賴 賲噩賳賵賳 貙 氐丕乇 賱賱賲噩乇賲 賲賰丕賳賴 丕賱禺丕氐 賵賴賵 丕賱爻噩賳 貙 賵賲賰丕賳 丕賱賲噩賳賵賳 賲爻鬲卮賮賶 丕賱兀賲乇丕囟 丕賱毓賯賱賷丞 貙 賱賯丿 兀氐亘丨 丕賱賵囟毓 賲毓鬲賲丿賸丕 毓賱賶 丕賱胤亘 賵丕賱兀胤亘丕亍 亘丕賱丿乇噩丞 丕賱兀賵賱賶 .
丕賱賮氐賱 丕賱乇丕亘毓 " 賲賷賱丕丿 丕賱賲丕乇爻鬲丕賳 " 賷爻賱胤 賮賵賰賵 丕賱囟賵亍 毓賱賶 亘丿丕賷丞 賲爻鬲卮賮賷丕鬲 丕賱兀賲乇丕囟 丕賱毓賯賱賷丞貙 賮賯丿 丕賳鬲卮乇 禺胤丕亘 丨丿丕孬賷 賵丕賮鬲鬲丨鬲 毓賱賶 兀孬乇賴 賲氐丨丕鬲 胤亘賷丞 鬲丿乇爻 賵鬲卮禺氐 丕賱噩賳賵賳 貙 賵賷兀鬲賷 丿賵乇 賮乇賵賷丿 賵鬲賱丕賲匕鬲賴 亘賴匕丕 丕賱卮兀賳 貙 馗賴乇 兀賷囟賸丕 賲丕 賷爻賲賶 亘丕賱兀賲乇丕囟 丕賱賳賮爻賷丞 兀賵 丕賱毓賯賱賷丞 貙 亘丿兀鬲 胤乇賯 噩丿賷丿丞 賵毓賯丕乇丕鬲 賰賷賲丕賵賷丞 鬲賲 丕亘鬲賰丕乇賴丕 .
賵賮賷 丕賱賮氐賱 丕賱禺丕賲爻 " 丕賱丿丕卅乇丞 丕賱丕賳鬲乇賵亘賵賱賵噩賷丞 " 賵賴賵 賮氐賱 丨乇賷丞 丕賱噩賳賵賳 亘丕賲鬲賷丕夭 貙 賮賮賷 賳賴丕賷丞 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 賵亘丿丕賷丞 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇 馗賴乇 噩賳賵賳 噩丿賷丿 賷丨賰賷 丿賵賳 賰賱賱 賲睾丕賲乇丕鬲 丕賱丨乇賷丞 貙 賵賴賵 噩賳賵賳 賲丕 亘毓丿 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 兀賷 噩賳賵賳 丕賱毓亘丕賯乇丞 賲孬賱 賳賷鬲卮賴 賵 噩丕賰 乇賵爻賵 貙 賵賴丐賱丕亍 丕賱毓亘丕賯乇丞 噩賳賵賳賴賲 賲賳 丕賱胤亘賷毓賷 兀賳 賷丨丕賰賷 丕賱毓賯賱 丕賱睾乇亘賷 丕賱賲鬲睾锟斤拷乇爻 賵賱賷爻 丕賱毓賰爻 貙 賵 賯丿 乇賮毓賵丕 賲賳 賲爻鬲賵賶 丕賱噩賳賵賳 貙 賮乇兀賵丕 兀賳 噩賳賵賳 賳賷鬲卮賴 兀賮囟賱 賲賳 賰賱 丕賱毓賯賵賱 賮賷 丕賱毓丕賱賲 .
丕賱賰鬲丕亘 賷丨賵賷 賲丐孬乇丕鬲 孬賯丕賮賷丞 賵 賲爻賷丨賷丞 賱賴丕 毓賱丕賯丞 亘丕賱賮賰乇 丕賱睾乇亘賷 .. 賵賱匕賱賰 賯乇丕亍丞 賵丕丨丿丞 賱丕 鬲賰賮賷 賵賷丨鬲丕噩 廿賱賶 毓丿丞 賯乇丕亍丕鬲 賲爻鬲賯亘賱賸丕
氐丿乇 賰鬲丕亘 鬲丕乇賷禺 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 毓丕賲 1961賲 賱賱賰丕鬲亘 賲賷卮賷賱 賮賵賰賵 貙 丨賷孬 賷購毓丿 賮賵賰賵 賮賷賱爻賵賮賸丕 賵賲丐乇禺賸丕 賮乇賳爻賷賸丕 丕乇鬲亘胤 丕爻賲賴 亘丕賱丨乇賰丕鬲 丕賱亘賳賷賵賷丞 賵賲丕 亘毓丿 丕賱亘賳賷賵賷丞 貙 賵賯丿 丕卮鬲賴乇 賮賷 丕賱賳氐賮 丕賱兀禺賷乇 賲賳 丕賱賯乇賳 丕賱毓卮乇賷賳 貙 賵賲賳 丕賱賲毓賱賵賲 兀賳賴 賲賳 兀賰孬乇 丕賱賮賱丕爻賮丞 兀孬乇賸丕 賵賮丕毓賱賷丞 丨鬲賶 賮賷 丕賱賲丨賷胤 丕賱毓乇亘賷 貙 匕賱賰 兀賳賴 丿乇賾爻 亘賰賱賷丞 丕賱丌丿丕亘 賮賷 鬲賵賳爻 賵鬲兀孬乇 亘兀賮賰丕乇賴 賲噩賲賵毓丞 賲賳 丕賱賲賮賰乇賷賳 丕賱毓乇亘 .
廿賳 賴匕丕 丕賱賰鬲丕亘 賮賷 丕賱丨賯賷賯丞 賷亘丨孬 毓賳 丕賱兀賮賰丕乇 賵丕賱賲賲丕乇爻丕鬲 賵丕賱賮賳賵賳 賵丕賱丌丿丕亘 丕賱賲鬲毓賱賯丞 亘丕賱噩賳賵賳 賮賷 丕賱賮賰乇 丕賱睾乇亘賷 貙 賮賯丿 毓購賳賷 賴匕丕 丕賱賰鬲丕亘 亘鬲賳丕賵賱 丕賱毓賱丕賯丞 亘賷賳 丕賱噩賳賵賳 賵丕賱毓賯賱 毓賱賶 賲丿丕乇 兀賰孬乇 賲賳 兀乇亘毓賲丕卅丞 爻賳丞 賲賳 丕賱鬲丕乇賷禺 丕賱兀賵乇賵亘賷 貙 賮賵賰賵 鬲丨丿孬 毓賳 丕賱噩賳賵賳 賮賷 孬賱丕孬丞 毓氐賵乇 : ( 毓氐乇 丕賱賳賴囟丞 貙 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 貙 丕賱毓氐乇 丕賱丨丿賷孬 ) 貙 賵氐亘賾 鬲乇賰賷夭賴 毓賱賶 " 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 " 兀賵 賲丕 賷爻賲賶 亘賭 " 毓氐乇 丕賱鬲賳賵賷乇 " 賵亘丕賱鬲丨丿賷丿 賮賷 丕賱賯乇賳 丕賱爻丕亘毓 毓卮乇 賵丕賱孬丕賲賳 毓卮乇 貙 賵賴匕丕 丕賱毓氐乇 噩丕亍 亘毓丿 毓氐乇 丕賱賳賴囟丞 賲亘丕卮乇丞 貙 賵賮賷賴 丿禺賱鬲 兀賵乇賵亘丕 賮賷 丕賱毓賯賱丕賳賷丞 丕賱賲丨囟丞 兀賵 丕賱氐丕乇賲丞 貙 賵賷賲賰賳賳丕 丕賱賯賵賱 兀賳 賴匕丕 丕賱賰鬲丕亘 匕丕 胤丕亘毓 鬲丕乇賷禺賷 貙 匕賱賰 賱兀賳賴 丕賴鬲賲 亘爻乇丿 丨丕賱丞 丕賱賲噩鬲賲毓丕鬲 賮賷 鬲賱賰 丕賱毓氐賵乇 貙 賵賰賷賮 鬲毓丕賲賱鬲 賲毓 丕賱賲噩賳賵賳 賵賲乇丕丨賱賴 貙 賵賴匕丕 丕賱賰鬲丕亘 賯丿 丕賴鬲賲 亘兀賴賵丕亍 丕賱賳賮爻 丕賱亘卮乇賷丞 賮賷 丨丕賱丕鬲賴丕 丕賱賲鬲賳賵毓丞 貙 亘賲毓乇賮丞 毓賱賲賷丞 鬲禺氐 丕賱噩賳賵賳 賵丕賱毓賯賱 賵丕賱賱丕毓賯賱 賵丕賱丕禺鬲賱丕賱 丕賱賳賮爻 賷 賵賰賱 丕賱爻賱賵賰丕鬲 丕賱睾乇賷亘丞 賵丕賱卮丕匕丞 貙 賰賲丕 兀賳賴 鬲丨丿孬 毓賳 丕賱胤亘 丕賱毓賯賱賷 賵丕賱爻賷賰賵賱賵噩賷丕 賵丕賱鬲丨賱賷賱 丕賱賳賮爻 賷 賵賰賱 丕賱兀卮賰丕賱 丕賱毓賱丕噩賷丞 丕賱鬲賷 兀毓賯亘鬲 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賲毓賱賳丞 毓賳 賲賷賱丕丿 " 丕賱賲噩賳賵賳 丕賱賲乇賷囟 " 丕賱匕賷 爻賷禺賱賮 丕賱賲噩賳賵賳 " 丕賱丿乇賵賷卮 " 賵 " 丕賱賵丨卮 " 賵 " 丕賱卮丕匕 " 貙 賮賷匕賰乇 兀賳 賰賱 毓氐乇 鬲毓丕賲賱 賲毓 丕賱賲噩賳賵賳 亘胤乇賷賯鬲賴 丕賱禺丕氐丞 貙 賮賮賷 毓氐乇 丕賱賳賴囟丞 賰丕賳 賷賳購馗乇 賱賱賲噩賳賵賳 賮賷 亘毓囟 丕賱兀丨賷丕賳 毓賱賶 兀賳賴 " 丿乇賵賷卮 " 賲孬賱 丕賱氐賵賮賷丞 毓賳丿賴 賰乇丕賲丕鬲 貙 兀賲丕 丕賱賲噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賮賷賳馗乇 賱賴 毓賱賶 兀賳賴 毓賳氐乇 賲賴丿丿 賱兀賲賳 丕賱賲噩鬲賲毓 貙 賵 賯丿 賰丕賳賵丕 賷爻鬲睾賱賵賳 丕賱噩賳賵賳 賱賯賲毓 丕賱孬賵乇丕鬲 賮兀賷 卮禺氐 賷乇賷丿 丕賱鬲禺賱氐 賲賳 丕锟斤拷丌禺乇 賷賰賮賷 兀賳 賷賯賵賱 毓賳賴 兀賳賴 賲噩賳賵賳 貙 廿賱丕 兀賳賴 賮賷 丕賱毓氐乇 丕賱丨丿賷孬 馗賴乇 丕賱賲乇賷囟 丕賱賲噩賳賵賳 貙 賵賯丿 卮購禺氐 丕賱噩賳賵賳 毓賱賶 兀賳賴 賲乇囟 貙 賮馗賴乇 賱賴 毓賱丕噩 賵 兀丿賵賷丞 貙 賵丕賳鬲卮乇鬲 丕賱賲爻鬲卮賮賷丕鬲 賵 兀氐亘丨 賲丕 賷爻賲賶 亘賭 " 丕賱胤亘 丕賱賳賮爻賷 "
賰賲丕 兀賳 賴匕丕 丕賱賰鬲丕亘 鬲胤乇賾賯 賱賱丨丿賷孬 毓賳 賲賲丕乇爻丕鬲 丕賱爻丨乇 賵丕賱卮毓賵匕丞 貙 賵鬲丨丿孬 毓賳 丕賱毓賵丕賱賲 丕賱乇賲夭賷丞 賵賰賱 丕賱氐賵乇 丕賱賲禺賷丕賱賷丞 丕賱鬲賷 兀賳鬲噩鬲賴丕 丕賱賲禺賷賱丞 丕賱廿賳爻丕賳賷丞 賲賳 兀噩賱 乇爻賲 丨丿賵丿 毓丕賱賲 睾乇賷亘 賴賵 毓丕賱賲 丕賱噩賳賵賳 賵丕賱賲噩賳賵賳 貙 賵賴賵 毓丕賱賲 賲賱賷亍 亘丕賱氐賵乇 賵丕賱丕爻鬲賷賴丕賲丕鬲 貙 賷鬲賲賷夭 兀賷囟賸丕 亘兀卮賰丕賱 丕賱賳亘匕 賵丕賱廿賯氐丕亍 貙 鬲賰賲賳 兀賴賲賷丞 賰鬲丕亘 賮賵賰賵 賮賷 禺賱禺賱丞 丕賱兀賵賴丕賲 丕賱卮丕卅毓丞 丨賵賱 丕賱毓賯賱 賵丕賱噩賳賵賳 貙 賵丕賱鬲賷 賯乇乇鬲 兀賳 丕賱噩賳賵賳 氐賵乇丞 毓賳 丕賱毓丕賱賲 丕賱丌禺乇 貙 賵兀賳賴 賱丕 毓賱丕賯丞 亘賷賳賴 賵亘賷賳 丕賱毓賯賱 貙 賰賲丕 兀賳賴 亘賷賾賳 兀卮賰丕賱 丕賱噩賳賵賳 賵兀賳 賰賱 卮賰賱 賲賳 賴匕賴 丕賱兀卮賰丕賱 賱賴 賲賵賯毓賴 賵毓賱丕賲丕鬲賴 貙 賵 丕賱賰鬲丕亘 賲賰賵賳 賲賳 孬賱丕孬丞 兀噩夭丕亍 賰亘賷乇丞 賷鬲賰賵賳 賰賱 賲賳賴丕 賲賳 禺賲爻丞 賮氐賵賱 貙 廿賱丕 丕賱噩夭亍 丕賱孬丕賳賷 賮賷鬲賰賵賳 賲賳 兀乇亘毓丞 賮氐賵賱 賮賯胤 .
賷購毓賳賵賳 賲賷卮賷賱 賮賵賰賵 丕賱賮氐賱 丕賱兀賵賱 賲賳 丕賱噩夭亍 丕賱兀賵賱 亘賭 " 爻賮賷賳丞 丕賱丨賲賯賶 " 貙 賵賷乇氐丿 賮賷賴 亘丿丕賷丕鬲 鬲丕乇賷禺 丕賱噩賳賵賳 賯亘賱 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 貙 賮賷毓賵丿 亘賳丕 丕賱賰丕鬲亘 廿賱賶 賳賴丕賷丞 丕賱賯乇賵賳 丕賱賵爻胤賶 賱賷卮賷乇 廿賱賶 丨丕賱丞 丕賱毓夭賱 丕賱賮賷夭賷丕卅賷 賵丕賱丕噩鬲賲丕毓賷 丕賱鬲賷 兀丨丕胤鬲 亘丕賱賲噩匕賵亘賷賳 賵鬲囟丕毓賮鬲 丕賱賲爻鬲卮賮賷丕鬲 毓賱賶 兀孬乇 匕賱賰 貙 丨賷孬 兀賳 賲乇囟 丕賱噩匕丕賲 賰丕賳 賲賳鬲卮乇賸丕 賮賷 鬲賱賰 丕賱賮鬲乇丞 賵亘購賳賷鬲 亘爻亘亘賴 兀亘賳賷丞 丨噩夭 貙 孬賲 丨賱鬲 丕賱兀賲乇丕囟 丕賱鬲賳丕爻賱賷丞 賲丨賱 丕賱噩匕丕賲 貙 賱賲 賷鬲賲 丕賱鬲毓丕賲賱 賲毓 鬲賱賰 丕賱兀賲乇丕囟 毓賱賶 兀賳賴丕 兀賲乇丕囟 毓囟賵賷丞 賵鬲丨鬲丕噩 毓賱丕噩 貙 賵廿賳賲丕 賰丕賳 賷購賳馗乇 賱賴丕 賲賳 賲賳馗賵乇 兀禺賱丕賯賷 貙 賱賯丿 爻丕賴賲鬲 賴匕賴 丕賱兀賲乇丕囟 賮賷 禺賱賯 馗乇賵賮 賵亘賷卅丞 鬲毓鬲賲丿 毓賱賶 丕賱廿賯氐丕亍 賵丕賱丨噩夭 貙 賱賷購丨賰賲 毓賱賶 丕賱賲噩賳賵賳 賵丕賱賮賯賷乇 賵丕賱賲卮乇丿 亘毓賷卮 丨丕賱丞 賲賳 丕賱丕賳毓夭丕賱 卮亘賷賴丞 亘鬲賱賰 丕賱鬲賷 賰丕賳鬲 賮賷 賮鬲乇丞 丕賱噩匕丕賲 貙 賳乇賶 賮賵賰賵 賷賲孬賾賱 亘爻賮賷賳丞 丕賱賲噩丕賳賷賳 丕賱鬲賷 馗賴乇鬲 賮賷 丕賱賯乇賳 丕賱禺丕賲爻 毓卮乇 丨賷孬 鬲丨賰賷 賴匕賴 丕賱兀爻胤賵乇丞 丨賵 賱 爻賮賷賳丞 睾乇賷亘丞 賲賲賱賵亍丞 亘丕賱賲噩丕賳賷賳 鬲購乇爻賱 廿賱賶 丕賱亘丨乇 賱賷丿賱賱 毓賱賶 兀賳賴丕 鬲毓亘賷乇 丨乇賮賷 毓賳 賴匕丕 丕賱賳亘匕 貙 廿匕 賷鬲賲 廿乇爻丕賱 丕賱賲噩丕賳賷賳 亘毓賷丿賸丕 毓賳 丕賱賲丿賳 毓賱賶 賲鬲賳 爻賮賳 鬲噩賵亘 丕賱兀賳賴丕乇 丕賱兀賵乇賵亘賷丞 貙 賵賷卮賷乇 賮賵賰賵 兀賳 賴匕賴 丕賱爻賮賷賳丞 賱賴丕 賵噩賵丿 丨賯賷賯賷 賮賷 兀賱賲丕賳賷丕 貙 賮賭 " 爻賮賷賳丞 丕賱丨賲賯賶 " 丕爻賲 賰鬲丕亘 兀賱賮賴 丕賱兀丿賷亘 丕賱兀賱賲丕賳賷 " 爻亘丕爻鬲賷丕賳 亘乇丕賳鬲 " 賵賷丨賰賷 毓賳 乇丨賱丞 亘丨乇賷丞 禺賷丕賱賷丞 賱賲噩賲賵毓丞 賲賳 丕賱丨賲賯賶 貙 賷購賲孬賱 賰賱 賵丕丨丿 賲賳賴賲 賳賵毓賸丕 賲丨丿丿賸丕 賲賳 丕賱鬲氐乇賮丕鬲 丕賱亘卮乇賷丞 丕賱禺乇賯丕亍 貙 賵毓賱賶 乇兀爻賴賲 賯亘胤丕賳 毓賳丿賴 賲賰鬲亘丞 賰亘賷乇丞 賱賲 賷亘匕賱 噩賴丿賸丕 賱賲胤丕賱毓鬲賴丕 賵丕賱丕爻鬲賮丕丿丞 賲賳賴丕 貙 孬賲 噩丕亍 亘毓丿 匕賱賰 丕賱乇爻丕賲 亘賵卮 賱賷乇爻賲 賱賵丨丞 賲胤丕亘賯丞 賱賲丕 賰鬲亘賴 爻亘丕爻鬲賷丕賳 貙 廿賳 賴匕賴 丕賱賱賵丨丞 賰賲丕 賷乇丕賴丕 賮賵賰賵 丕賳鬲氐丕乇 賱賱噩賳賵賳 貙 賵賮賷 毓氐乇 丕賱賳賴囟丞 賰丕賳 賷賳購馗乇 賱賱賲噩賳賵賳 毓賱賶 兀賳賴 賲氐丿乇 賱賱丨賯賷賯丞 賵丕賱賲賳丕賯囟 賱賱賵丕賯毓 丕賱爻賷丕爻賷 賮賰丕賳 賱賴 噩夭亍 賲賳 丕賱丕丨鬲乇丕賲 貙 賵賰購鬲亘鬲 丨賵賱賴 丕賱毓丿賷丿 賲賳 丕賱兀毓賲丕賱 丕賱兀丿亘賷丞 賰兀毓賲丕賱 卮賰爻亘賷乇 賵爻賷乇賮丕賳鬲爻 貙 賮賯丿 賰丕賳鬲 卮禺氐賷丞 丕賱賲噩賳賵賳 鬲爻鬲丨賵匕 丕賱賲賵賯毓 丕賱兀爻丕爻賷 賲賳 丕賱賲爻乇丨 賵賱賷爻鬲 卮禺氐賷丞 賴丕賲卮賷丞 .
兀賲丕 丕賱賮氐賱 丕賱孬丕賳賷 賷丨賲賱 毓賳賵丕賳 " 丕賱丕毓鬲賯丕賱 丕賱賰亘賷乇 " 貙 賵賴匕丕 賲丕 丨丿孬 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 兀賷 丕賱賯乇賳 17賲 鈥� 18賲 貙 賮丕賱亘丿丕賷丞 賰丕賳鬲 賮賷 賮乇賳爻丕 賱賲丕 氐丿乇 賯乇丕乇 亘亘賳丕亍 賲爻鬲卮賮賷丕鬲 賷購賵囟毓 賮賷賴丕 丕賱賲鬲爻賰毓賵賳 賵 丕賱賲鬲噩賵賱賵賳 賵丕賱賲鬲卮乇丿賵賳 亘丿毓賵賶 兀賳賴賲 賷毓鬲賳賵賳 亘丕賱賮賯乇丕亍 賵丕賱賲丨鬲丕噩賷賳 貙 兀賲丕 賮賵賰賵 賮賱丕 賷乇丕賴丕 廿賱丕 賲丐爻爻丕鬲 鬲賯賵賲 毓賱賶 丕賱賯賲毓 賵丕賱廿賴丕賳丞 賱賱賰乇丕賲丞 丕賱廿賳爻丕賳賷丞 貙 賱兀賳 丕賱賲爻鬲卮賮賶 丕賱毓丕賲 賵賯鬲賴丕 賱賲 賷賰賳 廿賱丕 爻噩賳賸丕 賵賲賰丕賳賸丕 賱賱廿氐賱丕丨 貙 賵賱賲 賷賰賳 賷鬲賲鬲賲毓 亘兀賷 賮賰乇丞 胤亘賷丞 賱丕 賲賳 丨賷孬 丕卮鬲睾丕賱賴 賵賱丕 禺胤丕亘賴 貙 廿賳 賴匕賴 丕賱賲爻鬲卮賮賷丕鬲 賱賴丕 毓賱丕賯丞 亘丕賱爻賱胤丞 丕賱賲賱賰賷丞 賵鬲鬲賲鬲毓 亘爻賷丕丿丞 賲胤賱賯丞 賵丨賯 賮賷 鬲賳賮賷匕 兀丨賰丕賲 賱丕 賷購卮賰 賮賷賴丕 貙 賱賯丿 兀毓丕丿 毓氐乇 丕賱賳賴囟丞 廿賱賶 丕賱噩賳賵賳 氐賵鬲賴 賲鬲丨賰賲賸丕 賮賷 賲氐丕丿乇 毓賳賮賴 貙 賵噩丕亍 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賱賷爻賰鬲 氐賵鬲賴 亘賯賵丞 賵賷爻鬲亘毓丿賴 賳賴丕卅賷賸丕 賲賳 丕賱爻丕丨丞 貙 賱賯丿 馗賴乇 丕賱賲爻鬲卮賮賶 丕賱毓丕賲 賱賷丿賱賱 毓賱賶 賮賰乇丞 丕賱丨噩夭 丕賱鬲賷 賰丕賳鬲 卮丕卅毓丞 丌賳匕丕賰 貙 賱賯丿 兀氐亘丨 賴匕丕 丕賱丨噩夭 賲夭賷噩賸丕 賲賳 毓賳丕氐乇 睾賷乇 賲鬲噩丕賳爻丞 賲賳 丕賱賲鬲爻賰毓賷賳 賵 丕賱賲卮毓賵匕賷賳 賵丕賱卮丕匕賷賳 賵丕賱賲賳丨乇賮賷賳 賵丕賱賲乇囟賶 賵丕賱賲賱丨丿賷賳 貙 賰賲丕 兀賳 丕賱卮禺氐 丕賱匕賷 賷毓丕乇囟 丕賱爻賱胤丞 賵丕賱毓丕丿丕鬲 賵丕賱鬲賯丕賱賷丿 賷購乇賲賶 賮賷 睾賷丕賴亘 丕賱賲爻鬲卮賮賷丕鬲 貙 賱兀賳賴賲 賰丕賳賵丕 賷爻毓賵賳 廿賱賶 噩乇 丕賱賳丕爻 賱賮賰乇丞 丕賱噩賲丕毓丞 貙 賵賲賳 丨丕丿 毓賳賴丕 丨購賰賲 毓賱賷賴 亘丕賱噩賳賵賳 .
賵賮賷 丕賱賮氐賱 丕賱孬丕賱孬 " 毓丕賱賲 丕賱廿氐賱丕丨賷丕鬲 " 賷亘賷賳 賮賵賰賵 兀賳 丕賱丨噩夭 賵丕賱丨亘爻 兀氐亘丨 賴賵 丕賱鬲氐乇賮 丕賱賲孬丕賱賷 賲毓 丕賱賲噩丕賳賷賳 貙 賵賰丕賳 賴賵 丕賱丨賱 丕賱匕賷 丕賴鬲丿鬲 廿賱賷賴 丕賱賲禺賷賱丞 丕賱賰賱丕爻賷賰賷丞 賮賷 鬲賱賰 丕賱賮鬲乇丞 貙 廿賳賴 丕賱賲賰丕賳 丕賱匕賷 賷賰賵賳 賮賷賴 丕賱禺賱丕氐 丕賱賲卮鬲乇賰 賲賳 丕賱禺胤丕賷丕 囟丿 丕賱噩爻丿 賵丕賱兀禺胤丕亍 囟丿 丕賱毓賯賱 貙 賮丕賱噩賳賵賳 賮賷 匕賱賰 丕賱毓氐乇 賰丕賳 乇丿賷賮賸丕 賱賱禺胤賷卅丞 貙 賵兀卮丕乇 賮賵賰賵 兀賳賴 賱賴匕丕 氐丕乇 賴賳丕賰 禺賱胤 亘賷賳 賲賮賴賵賲 丕賱毓賯丕亘 賵丕賱毓賱丕噩 貙 賴匕丕 丕賱丨噩夭 鬲禺賱氐 賲賳 丕賱賱丕毓賯賱 賮丕賱匕賷賳 賵賯毓 毓賱賷賴賲 丕賱丨馗乇 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賰丕賳賵丕 賷丨賲賱賵賳 丌孬丕乇 丕賱賱丕毓賯賱 丕賱鬲賷 賱丕 鬲購乇賶 貙 賵賮賷 賴匕丕 丕賱丨噩夭 廿噩乇丕亍 兀禺賱丕賯賷 .
兀賲丕 丕賱賮氐賱 丕賱乇丕亘毓 賵丕賱匕賷 毓賳賵賳賴 賮賵賰賵 亘賭 " 鬲噩丕乇亘 丕賱噩賳賵賳 " 賷卮賷乇 賮賵賰賵 廿賱賶 兀賳賴 賲賳匕 廿賳卮丕亍 丕賱賲爻鬲卮賮賷丕鬲 丕賱毓丕賲丞 賵丿賵乇 丕賱丨噩夭 廿賱賶 賳賴丕賷丞 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 賱賲 賷鬲賵賯賮 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 毓賳 丨賲賱丞 丕賱丕毓鬲賯丕賱丕鬲 貙 賮賰丕賳 賱賱賲亘匕乇賷賳 賵 丕賱賲賳丨乇賮賷賳 賵丕賱兀亘賳丕亍 丕賱囟丕賱賷賳 賳氐賷亘 賲賳 匕賱賰 貙 賰賲丕 丕毓鬲賯賱 丕賱匕賷賳 賷賲爻賵賳 丕賱賲賯丿爻丕鬲 丕賱丿賷賳賷丞 賵丕賱賲賳丨賱賵賳 貙 賵賲賳 丨丕賵賱 賯鬲賱 賳賮爻賴 貙 賵賷匕賰乇 賮賵賰賵 兀賳 丕賱睾乇亘 賯丿 毓乇賮 丕賱賲氐丨丕鬲 丕賱毓賯賱賷丞 毓賳 胤乇賷賯 丕賱毓乇亘 貙 賮賯丿 卮賷丿賵丕 賮賷 賵賯鬲 賲亘賰乇 賲爻鬲卮賮賷丕鬲 禺丕氐丞 亘丕賱賲噩丕賳賷賳 賮賷 賮丕爻 賵亘睾丿丕丿 賵丕賱賯丕賴乇丞 貙 賵賯丿 賰丕賳 丕賱毓乇亘 賷爻鬲禺丿賲賵賳 賮賷 毓賱丕噩丕鬲賴賲 賵氐賮丕鬲 乇賵丨賷丞 兀賵 丕賱賲賵爻賷賯賶 兀賵 噩毓賱賴賲 賷賳馗乇賵賳 賱賲噩賲賵毓丞 賲賳 丕賱賮賳賵賳 賰丕賱鬲賲孬賷賱 賵丕賱賲爻乇丨 貙 賵賰賱 賴匕丕 鬲丨鬲 廿卮乇丕賮 胤亘賷 兀賲丕 賮賷 兀賵乇賵亘丕 賮賰丕賳 丕賱鬲毓丕賲賱 賲毓 丕賱賲噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 毓賱賶 兀賳賴 賲禺賱賵賯 賵丨卮賷 賵噩亘 爻噩賳賴 賵 廿賯氐丕丐賴 貙 廿賳 丿乇丕爻丞 賮賵賰賵 賴匕賴 鬲毓鬲賲丿 毓賱賶 丕賱爻噩賱丕鬲 賵丕賱兀乇賯丕賲 丕賱賲鬲賵賮乇丞 毓賳 兀賲丕賰賳 丕賱丨噩夭 賮賷 鬲賱賰 丕賱賮鬲乇丞 貙 賵賲賳 禺賱丕賱 賴匕丕 丕賱亘毓丿 丕賱賰賲賷 賷購 賰卮賮 丕賱賱孬丕賲 丨賵賱 鬲噩乇亘丞 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 .
賮賷 丕賱賮氐賱 丕賱禺丕賲爻 亘毓賳賵丕賳 " 丕賱丨賲賯賶 " 賳乇賶 兀賳 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賱丕 賷賰鬲乇孬 亘丕賱賮賵丕氐賱 丕賱賲賵噩賵丿丞 亘賷賳 丕賱禺胤兀 賵丕賱噩賳賵賳 貙 賱賯丿 氐丕乇 丕賱噩賳賵賳 賮賷 丕賱丨賯賷賯丞 丿賵賳 廿乇丕丿丞 丕賱鬲馗丕賴乇 亘賴 兀賵 賯氐丿賷丞 丕賱噩賳賵賳 丿賵賳 賵噩賵丿 噩賳賵賳 丨賯賷賯賷 賷購毓丕賲賱丕賳 亘賳賮爻 丕賱賲毓丕賲賱丞 貙 賵賷鬲囟丨 賱賳丕 丕禺鬲賮丕亍 鬲爻丕賲丨 毓氐乇 丕賱賳賴囟丞 貙 賵賷購賵乇丿 賮賵賰賵 亘毓囟 丕賱鬲賴賲 丕賱鬲賷 丨噩夭 亘爻亘亘賴丕 亘毓囟 丕賱兀卮禺丕氐 賰賲賳 賰丕賳 賷鬲毓丕賲賱 亘丕賱乇亘丕 貙 賵賰匕賱賰 丕賲乇兀丞 賰丕賳鬲 賲賳夭毓噩丞 賲賳 夭賵噩賴丕 貙 兀賵 賰卮禺氐賺 賷囟丨賰 亘氐賵鬲 賲乇鬲賮毓 貙 賮賰賱 賴丐賱丕亍 毓購丿賵丕 賲噩丕賳賷賳賸丕 貙 賮賴匕丕 丕賱毓氐乇 亘賱丕 乇丨賲丞 賱賲 賷兀亘賴 亘丕賱鬲賮乇賷賯 亘賷賳 丕賱噩賳賵賳 賵丕賱禺胤兀 貙 賮丕賱噩賳賵賳 兀氐亘丨 噩乇賷賲丞 賷購毓丕賯亘 毓賱賷賴丕 丕賱賮乇丿 貙 賱賯丿 賰丕賳 丕賱賲噩賳賵賳 賷購毓丕賲賱 毓賱賶 兀賳賴 丨賷賵丕賳 賷鬲賲 廿禺囟丕毓賴 賱賳馗丕賲 賯氐乇賷 貙 賵丕賱毓賲賱 毓賱賶 鬲賴匕賷亘賴 賵鬲乇賵賷囟賴 貙 賵匕賱賰 亘乇亘胤賴賲 賰丕賱賰賱丕亘 賮賷 睾乇賮 賲馗賱賲丞 賱賷賱賸丕 賵賳賴丕乇賸丕 .
亘毓丿 匕賱賰 賳賳鬲賯賱 廿賱賶 丕賱噩夭亍 丕賱孬丕賳賷 賲賳 丕賱賰鬲丕亘 賵賷鬲丕亘毓 賮賵賰賵 丕賱鬲丨賵賱 賮賷 丕賱賵毓賷 丕賱兀賵乇賵亘賷 丕賱賲鬲丨賵賱 鬲噩丕賴 丕賱噩賳賵賳 貙 廿賳 賴匕丕 丕賱鬲丨賵賱 賰丕賳 賲賳鬲馗賲賸丕 賵賲鬲賲丕爻賰賸丕 賵亘乇夭 賮賷 毓丿丞 兀賲丕賰賳 賮賷 兀賵乇賵亘丕 貙 賵亘毓丿 兀賳 鬲胤乇賯 賮賷 丕賱噩夭亍 丕賱兀賵賱 賲賳 賰鬲丕亘賴 廿賱賶 鬲丨賱賷賱 丨賯賱 丕賱丨噩夭 賵兀卮賰丕賱 丕賱賵毓賷 丕賱鬲賷 賰丕賳鬲 鬲卮鬲賲賱 毓賱賷賴丕 賴匕賴 丕賱賲賲丕乇爻丞 貙 爻賷賰賵賳 丕賱賰賱丕賲 賲賳氐亘賸丕 賴賳丕 毓賱賶 丨賯賱 丕賱鬲毓乇賮 毓賱賶 丕賱賲噩賳賵賳 賵丕賱賲毓乇賮丞 丕賱禺丕氐丞 亘賴 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 貙 賷丨賲賱 丕賱賮氐賱 丕賱兀賵賱 賲賳 賴匕丕 丕賱噩夭亍 毓賳賵丕賳 " 丕賱賲噩賳賵賳 賮賷 丨丿賷賯丞 丕賱兀賳賵丕毓 " 賮賷鬲噩賴 賮賵賰賵 廿賱賶 丕賱賵毓賷 丕賱賲亘丕卮乇 賱賯囟賷丞 丕賱噩賳賵賳 賲賳 賳丕丨賷丞 賮賰乇賷丞 賵胤亘賷丞 貙 賮賷亘賷賳 鬲毓乇賷賮丕鬲 丕賱噩賳賵賳 賵兀毓乇丕囟賴 賵鬲氐賳賷賮丕鬲賴.
賵賮賷 丕賱賮氐賱 丕賱孬丕賳賷 " 鬲爻丕賲賷 丕賱賴匕賷丕賳 " 賷亘丨孬 賮賵賰賵 賮賷賴 毓賳 賲爻兀賱丞 丕賱乇賵丨 賵賲賵賯毓賴丕 亘丕賱賳爻亘丞 賱賱噩賳賵賳 亘丨爻亘 丕賱賲賮賴賵賲 丕賱賰賱丕爻賷賰賷 貙 賵賮賷 賴匕丕 丕賱毓氐乇 卮丕毓 噩丿賱 賮賱爻賮賷 丨賵賱 乇賵丨丕賳賷丞 丕賱乇賵丨 兀賵 賲丕丿賷鬲賴丕 貙 賵賴賵 噩丿賱 亘賷賳 鬲賷丕乇丕鬲 賮賱爻賮賷丞 兀賵 賵囟毓賷丞 亘乇夭鬲 丌賳匕丕賰 貙 賮丕賱爻丐丕賱 丕賱匕賷 賰丕賳 賷購胤乇丨 賴賱 乇賵丨 丕賱賲噩賳賵賳 賲乇賷囟丞 賰噩夭亍 賲賳 丕賱噩爻丿 丕賱賲乇賷囟 兀賲 兀賳賴丕 賲亘丿兀 賲爻鬲賯賱 賱丕 毓賱丕賯丞 賱賴丕 亘丕賱賲丕丿丞 貙 賵賲孬賱 賴匕賴 丕賱兀爻卅賱丞 鬲丿賵乇 賮賷 匕賴賳 賮賱丕爻賮丞 匕賱賰 丕賱毓氐乇 貙 賵賰丕賳 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 賲夭賴賵賸丕 亘賴丕 貙 丕賱噩賳賵賳 丕賱賰賱丕爻賷賰賷 賱丕 賷丨賷賱 賰賱賷丞 毓賱賶 鬲睾賷賷乇 丕賱匕賴賳 兀賵 丕賱噩爻賲 貙 亘賱 賷丨賷賱 毓賱賶 禺胤丕亘 賷賴匕賷 賳鬲賷噩丞 廿氐丕亘丕鬲 丕賱噩爻丿 賵睾乇丕亘丞 丕賱賱睾丞 貙 賮兀亘爻胤 鬲毓乇賷賮 賷賲賰賳 廿毓胤丕丐賴 賱賱噩賳賵賳 賮賷 賴匕丕 丕賱毓氐乇 賴賵 丕賱賴匕賷丕賳.
兀賲丕 丕賱賮氐賱 丕賱孬丕賱孬 " 兀卮賰丕賱 丕賱噩賳賵賳 " 賷氐賮 賮賵賰賵 兀卮賰丕賱 丕賱噩賳賵賳 賮賷 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賵賷賯爻賲賴丕 廿賱賶 毓丿丞 賲噩賲賵毓丕鬲 貙 賮兀賵賱賸丕 : 賲噩賲賵毓丞 丕賱毓鬲賴 賵賴賵 兀賯乇亘 丕賱兀賲乇丕囟 廿賱賶 丕賱噩賳賵 賳 賵賷丨囟乇 賮賷 兀爻賲丕亍 賲禺鬲賱賮丞 賲賳賴丕 丕賱噩賳賵賳 貙 睾賷丕亘 丕賱毓賯賱 貙 丕賱丨賲丕賯丞 貙 丕賱睾亘丕亍 貙 孬丕賳賷賸丕 : 賲噩賲賵毓丞 丕賱賴賵爻 賵丕賱丕賰鬲卅丕亘 貙 孬丕賱孬賸丕 : 賲噩賲賵毓丞 丕賱賴賷爻鬲賷乇賷丕 賵丕賱爻賵丿丕賵賷丞 貙 賵賷賵丕氐賱 賮賵賰賵 丨丿賷孬賴 毓賳 鬲胤賵乇 賴匕賴 丕賱鬲氐賳賷賮丕鬲 賵賷乇亘胤賴丕 亘丕賱鬲胤賵乇 丕賱賮賰乇賷 賵丕賱胤亘賷 .
賵賱賲丕 賳兀鬲賷 賱賱賮氐賱 丕賱乇丕亘毓 丕賱匕賷 賷丨賲賱 毓賳賵丕賳 " 兀胤亘丕亍 賵 賲乇囟賶 " 賷禺亘乇賳丕 丕賱賰丕鬲亘 毓賳 胤乇賯 毓賱丕噩賷丞 賱賱噩賳賵賳 賰丕賳 鬲鬲亘毓 賮賷 匕賱賰 丕賱毓氐乇 賰丕賱鬲賯賵賷丞 亘賲丕 兀賳 丕賱噩賳 賵賳 賷購毓鬲亘乇 囟毓賮賸丕 貙 賵賰匕賱賰 丕賱鬲胤賴賷乇 賰兀賳 賷賳賯賱 賱賴 丿賲 兀賵 賷鬲賲 丕爻鬲禺丿丕賲 丕賱氐丕亘賵賳 賵丕賱禺賱 貙 賰賲丕 兀賳 丕賱睾胤爻 賰丕賳鬲 胤乇賷賯丞 卮丕卅毓丞 賷鬲賲 賮賷賴丕 鬲睾胤賷爻 丕賱賲噩賳賵賳 賮賷 賲賷丕賴 亘丕乇丿丞 毓丿丞 賲乇丕鬲 廿賱賶 兀賳 賷賮賯丿 賯賵丕賴 賵賷乇噩毓 毓賯賱賴 貙 兀賷囟賸丕 賲賳 賴匕賴 丕賱胤乇賯 丕賳鬲馗丕賲 丕賱丨乇賰丞 賵 賷購乇丕丿 亘賴丕 廿毓丕丿丞 丕賱丨乇賰丞 廿賱賶 丕賱匕賴賳 賵丕賱噩爻丿 賵丕賱乇賵丨 貙 廿賳 賴匕賴 丕賱賵爻丕卅賱 丕賱賲鬲亘毓丞 賱賱毓賱丕噩 賷乇賮囟賴丕 賮賵賰賵 賵 賷毓丕乇囟賴丕 賱兀賳賴丕 亘賱丕 胤丕卅賱 .
賵賮賷 丕賱噩夭亍 丕賱孬丕賱孬 賵丕賱兀禺賷乇 賷賰卮賮 賮賵賰賵 毓賳 丕賱賵毓賷 亘丕賱噩賳賵賳 賮賷 賳氐 " 丕亘賳 兀禺賷 乇丕賲賵 " 賱賱賮乇賳爻賷 " 丿賷丿乇賵 " 丨賷孬 賷丨賰賷 賯氐丞 賱賯丕亍 賮賷 賲賯賴賶 亘賷賳 丕賱賮賷賱爻賵賮 賵亘賷賳 賯乇賷亘 丕賱賲賵爻賷賯丕乇 乇丕賲賵 貙 賮賷乇賶 賮賵賰賵 兀賳 賴匕丕 丕賱賳氐 賲鬲噩丕賵夭 賮賷 賮賴賲賴 賱賱噩賳賵賳 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 貙 賵賮賷 丕賱賮氐賱 丕賱兀賵賱 " 丕賱禺賵賮 丕賱賰亘賷乇 " 賷鬲囟丨 兀賳 丕賱禺賵賮 賲賳 丕賱噩賳賵賳 鬲毓丕馗賲 丿丕禺賱 丿賵丕賲丞 丕賱賯賱賯 丕賱鬲賷 賰丕賳鬲 爻丕卅丿丞 賮賷 丕賱賳氐賮 丕賱孬丕賳賷 賲賳 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 貙 賱賯丿 丕賯鬲乇亘賳丕 賲賳 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 1779賲 賵丕賱鬲賷 賰丕賳 賱賴丕 兀孬乇 賰亘賷乇 賮賷 鬲亘丿賾賱 賲賮賴賵賲 丕賱噩賳賵賳 .
兀賲丕 丕賱賮氐賱 丕賱孬丕賳賷 賲購毓賳賵賳 亘賭 " 丕賱鬲賲賷賷夭 賵丕賱鬲噩丿賷丿 " 賵賳乇賶 賮賷賴 兀賳 丕賱賲噩丕賳賷賳 亘丿兀賵丕 賷賳賮氐賱賵賳 鬲賱賯丕卅賷賸丕 賵 賷丨鬲賱賵賳 賲賵賯毓賸丕 禺丕氐賸丕 亘賴賲 貙 賵賴匕丕 賲丕 賲賴丿 廿賱賶 馗賴賵乇 賲爻鬲卮賮賷丕鬲 禺丕氐丞 亘賴丐賱丕亍 亘毓賷丿賸丕 毓賳 丕賱賲噩乇賲賷賳 賵丕賱賲卮乇丿賷賳.
賵賮賷 丕賱賮氐賱 丕賱孬丕賱孬 " 賮賷 丕賱丕爻鬲毓賲丕賱 丕賱噩賷丿 賱賱丨乇賷丞 " 丕賳賮氐賱 丕賱賲噩賳賵賳 毓賳 丕賱禺賱賷胤 丕賱亘卮乇賷 丕賱匕賷 賰丕賳 賷丨賷賶 賲毓賴 賮賷 丿賵乇 丕賱丨噩夭 貙 賱賯丿 鬲購乇賰 賵丨賷丿賸丕 賵賲賮氐賵賱賸丕 毓賳 乇賵丕亘胤賴 丕賱賯丿賷賲丞 貙 賵 賷匕賰乇 賮賵賰賵 兀賳賴 亘毓丿 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 鬲賲 鬲賯賱賷賱 丕賱丨噩夭 亘丕賱賳爻亘丞 賱賱廿賳爻丕賳 丕賱匕賷 丕乇鬲賰亘 兀賷 禺胤賷卅丞 賲孬賱 丕賱氐乇丕毓丕鬲 丕賱毓丕卅賱賷丞 賵丕賱丕賳丨賱丕賱 貙 賮賴丐賱丕亍 賱丕 賷購胤賱賯 毓賱賷賴賲 賲噩丕賳賷賳 丕賱丌賳 貙 賵兀氐亘丨 丕賱賮乇丿 賱丕 賷丿禺賱 丕賱丨噩夭 廿賱丕 賵賮賯 兀丿賱丞 賯丕賳賵賳賷丞 賵卮賴賵丿 賵鬲賯乇賷乇 胤亘賷 賲賳 丕賱賲爻鬲卮賮賶 賷賮賷丿 兀賳賴 賲噩賳賵賳 貙 氐丕乇 賱賱賲噩乇賲 賲賰丕賳賴 丕賱禺丕氐 賵賴賵 丕賱爻噩賳 貙 賵賲賰丕賳 丕賱賲噩賳賵賳 賲爻鬲卮賮賶 丕賱兀賲乇丕囟 丕賱毓賯賱賷丞 貙 賱賯丿 兀氐亘丨 丕賱賵囟毓 賲毓鬲賲丿賸丕 毓賱賶 丕賱胤亘 賵丕賱兀胤亘丕亍 亘丕賱丿乇噩丞 丕賱兀賵賱賶 .
丕賱賮氐賱 丕賱乇丕亘毓 " 賲賷賱丕丿 丕賱賲丕乇爻鬲丕賳 " 賷爻賱胤 賮賵賰賵 丕賱囟賵亍 毓賱賶 亘丿丕賷丞 賲爻鬲卮賮賷丕鬲 丕賱兀賲乇丕囟 丕賱毓賯賱賷丞貙 賮賯丿 丕賳鬲卮乇 禺胤丕亘 丨丿丕孬賷 賵丕賮鬲鬲丨鬲 毓賱賶 兀孬乇賴 賲氐丨丕鬲 胤亘賷丞 鬲丿乇爻 賵鬲卮禺氐 丕賱噩賳賵賳 貙 賵賷兀鬲賷 丿賵乇 賮乇賵賷丿 賵鬲賱丕賲匕鬲賴 亘賴匕丕 丕賱卮兀賳 貙 馗賴乇 兀賷囟賸丕 賲丕 賷爻賲賶 亘丕賱兀賲乇丕囟 丕賱賳賮爻賷丞 兀賵 丕賱毓賯賱賷丞 貙 亘丿兀鬲 胤乇賯 噩丿賷丿丞 賵毓賯丕乇丕鬲 賰賷賲丕賵賷丞 鬲賲 丕亘鬲賰丕乇賴丕 .
賵賮賷 丕賱賮氐賱 丕賱禺丕賲爻 " 丕賱丿丕卅乇丞 丕賱丕賳鬲乇賵亘賵賱賵噩賷丞 " 賵賴賵 賮氐賱 丨乇賷丞 丕賱噩賳賵賳 亘丕賲鬲賷丕夭 貙 賮賮賷 賳賴丕賷丞 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 賵亘丿丕賷丞 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇 馗賴乇 噩賳賵賳 噩丿賷丿 賷丨賰賷 丿賵賳 賰賱賱 賲睾丕賲乇丕鬲 丕賱丨乇賷丞 貙 賵賴賵 噩賳賵賳 賲丕 亘毓丿 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 兀賷 噩賳賵賳 丕賱毓亘丕賯乇丞 賲孬賱 賳賷鬲卮賴 賵 噩丕賰 乇賵爻賵 貙 賵賴丐賱丕亍 丕賱毓亘丕賯乇丞 噩賳賵賳賴賲 賲賳 丕賱胤亘賷毓賷 兀賳 賷丨丕賰賷 丕賱毓賯賱 丕賱睾乇亘賷 丕賱賲鬲睾锟斤拷乇爻 賵賱賷爻 丕賱毓賰爻 貙 賵 賯丿 乇賮毓賵丕 賲賳 賲爻鬲賵賶 丕賱噩賳賵賳 貙 賮乇兀賵丕 兀賳 噩賳賵賳 賳賷鬲卮賴 兀賮囟賱 賲賳 賰賱 丕賱毓賯賵賱 賮賷 丕賱毓丕賱賲 .
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January 3, 2013
毓賲賱 賳馗乇賷 兀賰丕丿賷賲賷 亘丨鬲 鬲賳丕賵賱 兀賳丿賮丕毓 丕賱噩爻丿 賵丕賱乇賵丨 賵鬲禺胤賷賴賲丕 賱丨丿賵丿 丕賱賲毓賯賵賱 賵丕賱賲爻鬲賯賷賲 賵丕賱毓賷卮 丿丕禺賱 毓賵丕賱賲 丕賱賱丕毓賯賱 丕賱鬲賷 賱丕鬲毓鬲乇賮 亘兀賷丞 丨丿賵丿.
乇賰丕亘 "爻賮賷賳丞 丕賱丨賲賯賶" 賴賲 卮禺氐賷丕鬲 賲噩乇丿丞貙 兀賳賵丕毓 兀禺賱丕賯賷丞 賰丕賱噩卮毓 賵丕賱丨爻丕爻 賵丕賱賲賱丨丿 賵丕賱賲鬲毓噩乇賮 .. 賵囟毓賵丕 亘丕賱賯賵丞 囟賲賳 丕賱乇賰丕亘 丕賱丨賲賯賶 賮賷 乇丨賱丞 兀亘丨丕乇 亘賱丕 賲賷賳丕亍.
兀賳鬲卮乇鬲 賮賷 噩賲賷毓 兀賵乇亘丕 丿賵乇 賱丨噩夭 賲乇囟賶 丕賱噩匕丕賲 亘卮賰賱 賵丕爻毓 賮賷 丕賱賯乇賳 丕賱禺丕賲爻 毓卮乇.
孬賲 鬲丨賵賱鬲 丕賱賶 丿賵乇 乇毓丕賷丞 賱兀賷賵丕亍 丕賱賮賯乇丕亍 賵丕賱賲卮乇丿賷賳 賵丕賱毓丕胤賱賷賳 賵丕賱毓噩夭丞 賵丕賱賲乇囟賶 亘丕賱兀禺氐 丕賱兀賲乇丕囟 丕賱鬲賳丕爻賱賷丞 丕賱鬲賷 賰丕賳鬲 賯丿 亘丿兀鬲 鬲賳鬲卮乇 丕賳鬲卮丕乇丌 賰亘賷乇丌 賮賷 丕賱賯乇賳 丕賱爻丕丿爻 毓卮乇.
兀禺鬲賮賶 丕賱噩匕丕賲 鬲賲丕賲丌 賮賷 丕賱賯乇賳 丕賱爻丕丿爻 毓卮乇 丕賱丕 賲賳 亘毓囟 丕賱丨丕賱丕鬲 賵鬲丨賵賱鬲 丿賵乇 丕賱丨噩夭 丕賱賶 賲爻鬲卮賮賷丕鬲 賵賮囟丕亍 鬲胤亘賯 賮賷賴 兀噩乇丕亍丕鬲 丨噩夭 鬲毓爻賮賷丞 匕丕鬲 胤丕亘毓 亘賵賱賷爻賷.
兀賲丕 賳夭賱丕卅賴丕 賮賰丕賳 禺賱賷胤丌 毓噩賷亘丌 賲賳 丕賱賲賳丨乇賮賵賳 賵丕賱賲氐丕亘賵賳 亘兀賲乇丕囟 鬲賳丕爻賱賷丞 賵丕賱賲亘匕乇賵賳 賵丕賱卮賵丕匕 噩賳爻賷丌 賵丕賱賲鬲賴賲賵賳 亘丕賱賯匕賮 賮賷 丕賱賲賯丿爻丕鬲 丕賱丿賷賳賷丞 賵丕賱禺賲賷丕卅賷賵賳 賵丕賱賲賳丨賱賵賳 .. 賲噩賲賵毓丞 賲賳 丕賱賰丕卅賳丕鬲 賵噩丿鬲 賳賮爻賴丕 賮賷 丕賱賳氐賮 丕賱孬丕賳賷 賲賳 丕賱賯乇賳 丕賱爻丕亘毓 毓卮乇 賮賷 丕賱胤乇賮 丕賱丕禺乇 賲毓夭賵賱丞 賵賲賱賯賶 亘賴丕 賮賷 丕賱賲爻鬲卮賮賷丕鬲 丕賱鬲賷 爻鬲氐亘丨 亘毓丿 賯乇賳 丕賵 賯乇賳賷賳 丨賯賵賱丌 賲睾賱賯丞 賱賱噩賳賵賳.
賱賯丿 兀氐亘丨 丕賱噩賳賵賳 乇丿賷賮丌 賱賱禺胤賷卅丞.
賮亘兀禺鬲乇丕毓 賮囟丕亍 丕賱丨噩夭 丿丕禺賱 賲賳馗賵賲丞 丕賱禺賷丕賱 丕賱丕禺賱丕賯賷丞 兀賴鬲丿鬲 丕賱賮鬲乇丞 丕賱賰賱丕爻賷賰賷丞 丕賱賶 賵胤賳 賵丕賱賶 賲賰丕賳 賱賱禺賱丕氐 丕賱賲卮鬲乇賰 賲賳 丕賱禺胤丕賷丕 囟丿 丕賱噩爻丿 賵丕賱兀禺胤丕亍 囟丿 丕賱毓賯賱.
鬲卮賷乇 丕賱兀丨氐丕卅丕鬲 丕賱鬲賷 兀噩乇賷鬲 賳賴丕賷丞 丕賱賯乇賳 丕賱爻丕丿爻 毓卮乇 丕賱賶 賵噩賵丿 3000 卮禺氐 賲賳 丕賱賮賯乇丕亍 賵丕賱賲卮乇丿賷賳 賵丕賱賲鬲爻賵賱賷賳 賵丕賱賲毓賵賯賷賳 賵丕賱賲賳丨乇賮賷賳貙 賰丕賳賵丕 賳夭賱丕亍 丕賱爻噩賳 丕賱賰亘賷乇 丕賱匕賷 卮賷丿 賮賷 賮囟丕亍丕鬲 丕賵乇亘丕 亘兀賰賲賱賴丕 賵丕賱匕賷賳 兀氐亘丨賵丕 乇賮賯丕亍 賱賱賲噩丕賳賷賳 賵兀賯乇亘丕亍 賱賴賲 丕賱賶 丕賱丨丿 丕賱匕賷 賱賲 賷爻鬲胤賷毓賵丕 賮賰丕賰丌 賲賳賴賲 賮賷 賳賴丕賷丞 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇.
賰丕賳鬲 賵馗賷賮丞 賴匕賴 丕賱丿賵乇 丕賱兀氐賱丕丨 丕賱兀禺賱丕賯賷 賵鬲禺賱賷氐 丕賱兀賮乇丕丿 賵鬲胤賴賷乇賴賲 囟賲賳 賲賳丕賴噩 丿賷賳賷丞 睾丕賷丞 賮賷 丕賱鬲毓爻賮 賵丕賱丕卮賲卅夭丕夭.
賲賲丕 禺賱賯 賳馗丕賲 兀禺賱丕賯賷 氐丕乇賲 賲賳 禺賱丕賱 毓賲賱賷丞 鬲噩賲賷毓 賮賷 丿賵乇 丕賱丨噩夭 亘賰賱 丕賱賮卅丕鬲 丕賱鬲賷 鬲丿禺賱 囟賲賳 丕賱爻賱賵賰 丕賱賲丿賳爻.
賵亘匕賱賰 鬲賲 鬲卮賰賷賱 毓丕賱賲 噩丿賷丿 賲賳 禺賱丕賱 丕賱丨噩夭 賵兀噩乇丕亍丕鬲賴 丕賱睾乇賷亘丞 賮賱賰賷 賷賰賵賳 賲賲賰賳丕 兀丿丕賳丞 賴丐賱丕亍 丕賱賲爻噩賵賳賷賳 賵丕賱鬲毓丕賲賱 賲毓賴賲 賰睾乇亘丕亍 毓賳 賵胤賳賴賲 賰丕賳 賷噩亘 丕賳 賷氐亘丨賵丕 賮丕賯丿賷賳 賱賱毓賯賱 賲賳 禺賱丕賱 鬲噩乇亘丞 鬲丐丿賷 丕賱賶 兀爻鬲賱丕亘 丕賱毓賯賱 賱賷氐亘丨 賱賱噩賳賵賳 鬲氐賵乇丌 賵丕囟丨丌 賵賷賰賵賳 丕賱丨噩夭 賲賳賮賶 賱賷賱賵匕 亘丕賱氐賲鬲 丕賱賶 丕賱賳賴丕賷丞.
賵亘匕賱賰 鬲丨賵賱 丕賱賱丕毓賯賱 丕賱賶 賲賵囟賵毓 毓賳丿賲丕 兀賳胤賱賯 賮賷 乇丨賱丞 賲賳賮賶 賱賲丿丞 賯乇賳 馗賱 賮賷賴丕 氐丕賲鬲丌.
賵賴匕丕 賷丿丨囟 賲卮乇賵毓賷丞 丕賱賲賯賵賱丞 丕賱鬲賷 鬲卮賷乇 亘兀賳 丕賱噩賳賵賳 賱賲 賷氐亘丨 賲賳 丕賱丕禺鬲氐丕氐 丕賱毓賱賲賷 丕賱丿賯賷賯 賱胤亘賷亘 丕賱兀賲乇丕囟 丕賱賳賮爻賷丞 丕賱丕 毓賳丿賲丕 鬲禺賱氐 賲賳 亘乇丕孬賳 丕賱賲賲丕乇爻丕鬲 丕賱丿賷賳賷丞 賵丕賱丕禺賱丕賯賷丞.
賮丕賱賱丕毓賯賱 賱賲 賷氐亘丨 賲賵囟賵毓丌 賱賱賲毓乇賮丞 丕賱丕 毓賳丿賲丕 賵賯毓 亘卮賰賱 賲爻亘賯 鬲丨鬲 胤丕卅賱丞 丕賱鬲丨乇賷賲.
賵兀禺賷乇丌 賮賷 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇 亘丿兀 賲氐胤賱丨 丕賱賲乇囟 丕賱毓賯賱賷 賷兀禺匕 賲賰丕賳賴.
賵賱賲 賷鬲睾賷乇 兀爻賱賵亘 丕賱毓賱丕噩 丕賱匕賷 兀毓鬲賲丿 毓賱賶 丕賱毓賯丕亘 丨鬲賶 賷鬲毓賱賲 丕賱爻賱賵賰 "丕賱毓丕賯賱".
丕賱賰鬲丕亘 睾賳賷 賵夭丕禺乇 亘賲毓乇賮丞 毓賱賲賷丞 鬲禺氐 丕賱噩賳賵賳 賵丕賱毓賯賱 賵丕賱賱丕毓賯賱 賵丕賱丕禺鬲賱丕賱 丕賱賳賮爻賷 賵賰賱 丕賱爻賱賵賰賷丕鬲 丕賱睾乇賷亘丞 賵丕賱卮丕匕丞 賵賱匕賱賰 賮賴賵 賷鬲丨丿孬 毓賳 丕賱胤亘 丕賱毓賯賱賷 賵丕賱爻賷賰賱賵噩賷丕 賵賰賱 丕賱丕卮賰丕賱 丕賱毓賱丕噩賷丞 丕賱鬲賷 丕毓賯亘鬲 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賲毓賱賳丞 毓賳 賲賷賱丕丿 "丕賱賲噩賳賵賳 丕賱賲乇賷囟" 丕賱匕賷 爻賷禺賱賮 丕賱賲噩賳賵賳 "丕賱丿乇賵賷卮" 賵"丕賱賵丨卮" 賵"丕賱卮丕匕".
賲孬賷乇 賱賱丕賴鬲賲丕賲 賵賱賰賳賴 賲丕丿丞 毓賱賲賷丞 鬲丨鬲丕噩 丕賱賶 丕賱鬲兀賳賷 賵丕賱兀毓丕丿丞 賮賷 丕賱賯乇丕亍丞 賲乇丕鬲 賵賲乇丕鬲 賱亘賱賵睾 丕賱賮賰乇丞 賵賮賴賲 丕賱賲毓賳賶.
乇賰丕亘 "爻賮賷賳丞 丕賱丨賲賯賶" 賴賲 卮禺氐賷丕鬲 賲噩乇丿丞貙 兀賳賵丕毓 兀禺賱丕賯賷丞 賰丕賱噩卮毓 賵丕賱丨爻丕爻 賵丕賱賲賱丨丿 賵丕賱賲鬲毓噩乇賮 .. 賵囟毓賵丕 亘丕賱賯賵丞 囟賲賳 丕賱乇賰丕亘 丕賱丨賲賯賶 賮賷 乇丨賱丞 兀亘丨丕乇 亘賱丕 賲賷賳丕亍.
兀賳鬲卮乇鬲 賮賷 噩賲賷毓 兀賵乇亘丕 丿賵乇 賱丨噩夭 賲乇囟賶 丕賱噩匕丕賲 亘卮賰賱 賵丕爻毓 賮賷 丕賱賯乇賳 丕賱禺丕賲爻 毓卮乇.
孬賲 鬲丨賵賱鬲 丕賱賶 丿賵乇 乇毓丕賷丞 賱兀賷賵丕亍 丕賱賮賯乇丕亍 賵丕賱賲卮乇丿賷賳 賵丕賱毓丕胤賱賷賳 賵丕賱毓噩夭丞 賵丕賱賲乇囟賶 亘丕賱兀禺氐 丕賱兀賲乇丕囟 丕賱鬲賳丕爻賱賷丞 丕賱鬲賷 賰丕賳鬲 賯丿 亘丿兀鬲 鬲賳鬲卮乇 丕賳鬲卮丕乇丌 賰亘賷乇丌 賮賷 丕賱賯乇賳 丕賱爻丕丿爻 毓卮乇.
兀禺鬲賮賶 丕賱噩匕丕賲 鬲賲丕賲丌 賮賷 丕賱賯乇賳 丕賱爻丕丿爻 毓卮乇 丕賱丕 賲賳 亘毓囟 丕賱丨丕賱丕鬲 賵鬲丨賵賱鬲 丿賵乇 丕賱丨噩夭 丕賱賶 賲爻鬲卮賮賷丕鬲 賵賮囟丕亍 鬲胤亘賯 賮賷賴 兀噩乇丕亍丕鬲 丨噩夭 鬲毓爻賮賷丞 匕丕鬲 胤丕亘毓 亘賵賱賷爻賷.
兀賲丕 賳夭賱丕卅賴丕 賮賰丕賳 禺賱賷胤丌 毓噩賷亘丌 賲賳 丕賱賲賳丨乇賮賵賳 賵丕賱賲氐丕亘賵賳 亘兀賲乇丕囟 鬲賳丕爻賱賷丞 賵丕賱賲亘匕乇賵賳 賵丕賱卮賵丕匕 噩賳爻賷丌 賵丕賱賲鬲賴賲賵賳 亘丕賱賯匕賮 賮賷 丕賱賲賯丿爻丕鬲 丕賱丿賷賳賷丞 賵丕賱禺賲賷丕卅賷賵賳 賵丕賱賲賳丨賱賵賳 .. 賲噩賲賵毓丞 賲賳 丕賱賰丕卅賳丕鬲 賵噩丿鬲 賳賮爻賴丕 賮賷 丕賱賳氐賮 丕賱孬丕賳賷 賲賳 丕賱賯乇賳 丕賱爻丕亘毓 毓卮乇 賮賷 丕賱胤乇賮 丕賱丕禺乇 賲毓夭賵賱丞 賵賲賱賯賶 亘賴丕 賮賷 丕賱賲爻鬲卮賮賷丕鬲 丕賱鬲賷 爻鬲氐亘丨 亘毓丿 賯乇賳 丕賵 賯乇賳賷賳 丨賯賵賱丌 賲睾賱賯丞 賱賱噩賳賵賳.
賱賯丿 兀氐亘丨 丕賱噩賳賵賳 乇丿賷賮丌 賱賱禺胤賷卅丞.
賮亘兀禺鬲乇丕毓 賮囟丕亍 丕賱丨噩夭 丿丕禺賱 賲賳馗賵賲丞 丕賱禺賷丕賱 丕賱丕禺賱丕賯賷丞 兀賴鬲丿鬲 丕賱賮鬲乇丞 丕賱賰賱丕爻賷賰賷丞 丕賱賶 賵胤賳 賵丕賱賶 賲賰丕賳 賱賱禺賱丕氐 丕賱賲卮鬲乇賰 賲賳 丕賱禺胤丕賷丕 囟丿 丕賱噩爻丿 賵丕賱兀禺胤丕亍 囟丿 丕賱毓賯賱.
鬲卮賷乇 丕賱兀丨氐丕卅丕鬲 丕賱鬲賷 兀噩乇賷鬲 賳賴丕賷丞 丕賱賯乇賳 丕賱爻丕丿爻 毓卮乇 丕賱賶 賵噩賵丿 3000 卮禺氐 賲賳 丕賱賮賯乇丕亍 賵丕賱賲卮乇丿賷賳 賵丕賱賲鬲爻賵賱賷賳 賵丕賱賲毓賵賯賷賳 賵丕賱賲賳丨乇賮賷賳貙 賰丕賳賵丕 賳夭賱丕亍 丕賱爻噩賳 丕賱賰亘賷乇 丕賱匕賷 卮賷丿 賮賷 賮囟丕亍丕鬲 丕賵乇亘丕 亘兀賰賲賱賴丕 賵丕賱匕賷賳 兀氐亘丨賵丕 乇賮賯丕亍 賱賱賲噩丕賳賷賳 賵兀賯乇亘丕亍 賱賴賲 丕賱賶 丕賱丨丿 丕賱匕賷 賱賲 賷爻鬲胤賷毓賵丕 賮賰丕賰丌 賲賳賴賲 賮賷 賳賴丕賷丞 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇.
賰丕賳鬲 賵馗賷賮丞 賴匕賴 丕賱丿賵乇 丕賱兀氐賱丕丨 丕賱兀禺賱丕賯賷 賵鬲禺賱賷氐 丕賱兀賮乇丕丿 賵鬲胤賴賷乇賴賲 囟賲賳 賲賳丕賴噩 丿賷賳賷丞 睾丕賷丞 賮賷 丕賱鬲毓爻賮 賵丕賱丕卮賲卅夭丕夭.
賲賲丕 禺賱賯 賳馗丕賲 兀禺賱丕賯賷 氐丕乇賲 賲賳 禺賱丕賱 毓賲賱賷丞 鬲噩賲賷毓 賮賷 丿賵乇 丕賱丨噩夭 亘賰賱 丕賱賮卅丕鬲 丕賱鬲賷 鬲丿禺賱 囟賲賳 丕賱爻賱賵賰 丕賱賲丿賳爻.
賵亘匕賱賰 鬲賲 鬲卮賰賷賱 毓丕賱賲 噩丿賷丿 賲賳 禺賱丕賱 丕賱丨噩夭 賵兀噩乇丕亍丕鬲賴 丕賱睾乇賷亘丞 賮賱賰賷 賷賰賵賳 賲賲賰賳丕 兀丿丕賳丞 賴丐賱丕亍 丕賱賲爻噩賵賳賷賳 賵丕賱鬲毓丕賲賱 賲毓賴賲 賰睾乇亘丕亍 毓賳 賵胤賳賴賲 賰丕賳 賷噩亘 丕賳 賷氐亘丨賵丕 賮丕賯丿賷賳 賱賱毓賯賱 賲賳 禺賱丕賱 鬲噩乇亘丞 鬲丐丿賷 丕賱賶 兀爻鬲賱丕亘 丕賱毓賯賱 賱賷氐亘丨 賱賱噩賳賵賳 鬲氐賵乇丌 賵丕囟丨丌 賵賷賰賵賳 丕賱丨噩夭 賲賳賮賶 賱賷賱賵匕 亘丕賱氐賲鬲 丕賱賶 丕賱賳賴丕賷丞.
賵亘匕賱賰 鬲丨賵賱 丕賱賱丕毓賯賱 丕賱賶 賲賵囟賵毓 毓賳丿賲丕 兀賳胤賱賯 賮賷 乇丨賱丞 賲賳賮賶 賱賲丿丞 賯乇賳 馗賱 賮賷賴丕 氐丕賲鬲丌.
賵賴匕丕 賷丿丨囟 賲卮乇賵毓賷丞 丕賱賲賯賵賱丞 丕賱鬲賷 鬲卮賷乇 亘兀賳 丕賱噩賳賵賳 賱賲 賷氐亘丨 賲賳 丕賱丕禺鬲氐丕氐 丕賱毓賱賲賷 丕賱丿賯賷賯 賱胤亘賷亘 丕賱兀賲乇丕囟 丕賱賳賮爻賷丞 丕賱丕 毓賳丿賲丕 鬲禺賱氐 賲賳 亘乇丕孬賳 丕賱賲賲丕乇爻丕鬲 丕賱丿賷賳賷丞 賵丕賱丕禺賱丕賯賷丞.
賮丕賱賱丕毓賯賱 賱賲 賷氐亘丨 賲賵囟賵毓丌 賱賱賲毓乇賮丞 丕賱丕 毓賳丿賲丕 賵賯毓 亘卮賰賱 賲爻亘賯 鬲丨鬲 胤丕卅賱丞 丕賱鬲丨乇賷賲.
賵兀禺賷乇丌 賮賷 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇 亘丿兀 賲氐胤賱丨 丕賱賲乇囟 丕賱毓賯賱賷 賷兀禺匕 賲賰丕賳賴.
賵賱賲 賷鬲睾賷乇 兀爻賱賵亘 丕賱毓賱丕噩 丕賱匕賷 兀毓鬲賲丿 毓賱賶 丕賱毓賯丕亘 丨鬲賶 賷鬲毓賱賲 丕賱爻賱賵賰 "丕賱毓丕賯賱".
丕賱賰鬲丕亘 睾賳賷 賵夭丕禺乇 亘賲毓乇賮丞 毓賱賲賷丞 鬲禺氐 丕賱噩賳賵賳 賵丕賱毓賯賱 賵丕賱賱丕毓賯賱 賵丕賱丕禺鬲賱丕賱 丕賱賳賮爻賷 賵賰賱 丕賱爻賱賵賰賷丕鬲 丕賱睾乇賷亘丞 賵丕賱卮丕匕丞 賵賱匕賱賰 賮賴賵 賷鬲丨丿孬 毓賳 丕賱胤亘 丕賱毓賯賱賷 賵丕賱爻賷賰賱賵噩賷丕 賵賰賱 丕賱丕卮賰丕賱 丕賱毓賱丕噩賷丞 丕賱鬲賷 丕毓賯亘鬲 丕賱毓氐乇 丕賱賰賱丕爻賷賰賷 賲毓賱賳丞 毓賳 賲賷賱丕丿 "丕賱賲噩賳賵賳 丕賱賲乇賷囟" 丕賱匕賷 爻賷禺賱賮 丕賱賲噩賳賵賳 "丕賱丿乇賵賷卮" 賵"丕賱賵丨卮" 賵"丕賱卮丕匕".
賲孬賷乇 賱賱丕賴鬲賲丕賲 賵賱賰賳賴 賲丕丿丞 毓賱賲賷丞 鬲丨鬲丕噩 丕賱賶 丕賱鬲兀賳賷 賵丕賱兀毓丕丿丞 賮賷 丕賱賯乇丕亍丞 賲乇丕鬲 賵賲乇丕鬲 賱亘賱賵睾 丕賱賮賰乇丞 賵賮賴賲 丕賱賲毓賳賶.
August 6, 2012
It took me almost two months to finish this behemoth, but it was worth it. Two months ago, I was reading an article in the New York Times on modern Catholicism that mentioned Foucault, and from there I read a brief overview on Wikipedia. There I found a reference to the History of Madness, Foucault's doctoral thesis, and since I'm interested in insanity, asylums and so forth, I checked this one out of the library.
I'm not going to lie, this is a dense tome. I read it in 5-20 page increments, mostly because I had to keep stopping to look up a word or reference. (For example, I learned that pyrexia is another word for fever.) I particularly enjoyed the beginning segment speaking of how the mad were clumped together with other "outsider" groups: homosexuals, criminals, and "libertines" for example. There was also a great exploration of how leprosy in the Middle Ages had already created a structure for isolation of unwanted members of society (this really appealed to me as I had a chapter on medieval treatments of leprosy in my undergraduate thesis).
It's also interesting how much of the thought applied to the understanding of madness applies today--although to other groups. For example, all those subject to the Great Confinement were those who operated outside the norms of society: the indigent, the poor, the mad, the criminal, and religious fanatics. By confining them, society's goal was to keep them out of society and therefore from interfering in the day to day life of others, and preventing them from corrupting others. I see this idea continually reflected in America, in the divisive tone of politics, where the poor and indigent are treated as children in need of comforting by the Left and as non-functioning members of society by the Right.
I was only mildly disappointed that the book did not extend to the 19th century treatment of madness, however, as Foucault explains, there is far more in this era to talk about than can be covered in this book. At that point, madness stopped being a topic of philosophy and became instead a disease, and a subject for physicians.
I'm not going to lie, this is a dense tome. I read it in 5-20 page increments, mostly because I had to keep stopping to look up a word or reference. (For example, I learned that pyrexia is another word for fever.) I particularly enjoyed the beginning segment speaking of how the mad were clumped together with other "outsider" groups: homosexuals, criminals, and "libertines" for example. There was also a great exploration of how leprosy in the Middle Ages had already created a structure for isolation of unwanted members of society (this really appealed to me as I had a chapter on medieval treatments of leprosy in my undergraduate thesis).
It's also interesting how much of the thought applied to the understanding of madness applies today--although to other groups. For example, all those subject to the Great Confinement were those who operated outside the norms of society: the indigent, the poor, the mad, the criminal, and religious fanatics. By confining them, society's goal was to keep them out of society and therefore from interfering in the day to day life of others, and preventing them from corrupting others. I see this idea continually reflected in America, in the divisive tone of politics, where the poor and indigent are treated as children in need of comforting by the Left and as non-functioning members of society by the Right.
I was only mildly disappointed that the book did not extend to the 19th century treatment of madness, however, as Foucault explains, there is far more in this era to talk about than can be covered in this book. At that point, madness stopped being a topic of philosophy and became instead a disease, and a subject for physicians.
March 7, 2017
- 賲丕 丕賱噩賳賵賳 責
- 廿匕丕 賰丕賳鬲 賱丿賷賰 廿噩丕亘丞 賲毓賱賾亘丞 -丨鬲賲賸丕 -爻鬲鬲亘丿賾賱 亘毓丿 賯乇丕亍鬲賰 賴匕丕 丕賱賰鬲丕亘 .
鈥� 賲卮賴丿賹 賷亘鬲毓丿購 毓賳 丕賱賮丕賳鬲丕夭賷丕 : 爻賮賷賳丞 賲亘丨乇丞賹 賮賷 毓乇囟 丕賱亘丨乇 鬲囟賲賾 賲噩丕賳賷賳 丕賱賲丿賷賳丞 貙 鬲鬲賳賯賾賱購 亘賴賲 賲賳 賲賷賳丕亍賺 廿賱賶 丌禺乇 賵賱丕 鬲賯匕賮 亘賴賲 廿賱賶 賲賵丕賳卅 丕賱毓丕賱賲 丕賱毓丕賯賱 貙 毓丕賱賲丕賳 丕賱亘丨乇購 亘賷賳賴賲丕 賷鬲賾爻毓 貙 賰賱賾 賲賳賾賴賲丕 賷乇賷丿 丨乇丕爻丞 賳賮爻賴賽 賲賳 卮賵丕卅亘 丕賱丌禺乇.
鈥� 賲卮賴丿 丌禺乇 : 丕賱賲爻鬲卮賮賷丕鬲 賮賷 兀賵乇賵亘丕 兀賵 丿賵乇 丕賱鬲賾氐丨賷丨 -丕賱鬲賾丕亘毓丞 賱爻賱胤丞 丕賱賰賳賷爻丞 - 賰丕賳鬲 鬲囟賲賾 賲賳 丕賯鬲乇賮賵丕 禺胤賷卅丞 丕賱噩賳賵賳 賵丕賱賲噩賵賳 ( 賵丕賱兀禺賷乇 丕賳丨乇丕賮 兀禺賱丕賯賷) 賮賲丕 丕賱毓賱丕賯丞 亘賷賳賴賲丕 責
乇亘賾賲丕 賱兀賳賾賴賲丕 賷賴丿賾丿丕賳 丕賱爻賾賱胤丞 亘賲爻丕丨丞 賲賳 丕賱丨乇賷丞賽 丕賱賲胤賱賯丞 貙 賴賱 賷毓丿賾 丕賱廿賯氐丕亍 丨賱丕賸 責 丕賱賲賮丕乇賯丞 賴賳丕 兀賳賻賾 賲賳 賷禺賱賯 丕賱乇賾睾亘丞 亘賴匕賴 丕賱丨乇賷賾丞 賵賷丿賮毓 賳丨賵 丕賱噩賳賵賳 兀賵 丕賱賲噩賵賳 賴賵 丕賱毓賯賱 丕賱匕賷 賲賳 卮丿賾丞 賲丕 毓乇賮 丕賱鬲亘爻鬲 毓賱賷賴 丕賱兀賲賵乇 .
鈥� 賲爻兀賱丞 兀禺乇賶 : 賰丕賳 賰賱丕賲 丕賱賲噩賳賵賳 賱丕 賷丐禺匕 亘賴 貙 孬賲賾 氐丕乇 賴匕丕 丕賱賰賱丕賲 丕賱賲亘賴賲 丕賱賲爻鬲睾賱賯 賷丨賲賱 賳亘賵亍丞 賲丕 兀賵 丨賯賷賯丞 賷亘丨孬 毓賳賴丕 丕賱毓丕賯賱 貙 賲乇丨賱丞 丕賳鬲賯丕賱賷賻賾丞 賲賳 丕賱賴丕賲卮 廿賱賶 丕賱賲乇賰夭 鬲亘毓鬲賴丕 賲賵噩丞 丕丿賾毓丕亍 丕賱噩賳賵賳 丕賱匕賷 氐丕乇
賲乇丕丿賮賸丕 賱賱廿亘丿丕毓 賵丕賱丕禺鬲賱丕賮 貙 賱賰賳 賮毓賱賷賸賾丕 賲賳 丕賱賲爻鬲賮賷丿 賲賳 廿丨丿丕孬 賰賱賾 賴匕賴 丕賱鬲賾亘丿賾賱丕鬲 責 賵賱賲 責
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賮賵賰賵 賷賳賮賷 毓賳 賳賮爻賴賽 爻賱胤丞 丕賱禺胤丕亘 丕賱鬲賷 鬲爻賷胤乇 毓賱賶 丕賱賯丕乇卅 賵鬲賵噩賴賴貙 賱賰賳賾 賱睾鬲賴 丕賱卮賾丕賴賯丞 賰丕賳鬲 丕賱賲氐賷丿丞 賱賱鬲賾賮丕毓賱 毓丕胤賮賷賸丕 賲賳 丕賱賲噩賳賵賳 ..
賮賵賰賵 賰丕鬲亘 毓亘賯乇賷 :)
- 廿匕丕 賰丕賳鬲 賱丿賷賰 廿噩丕亘丞 賲毓賱賾亘丞 -丨鬲賲賸丕 -爻鬲鬲亘丿賾賱 亘毓丿 賯乇丕亍鬲賰 賴匕丕 丕賱賰鬲丕亘 .
鈥� 賲卮賴丿賹 賷亘鬲毓丿購 毓賳 丕賱賮丕賳鬲丕夭賷丕 : 爻賮賷賳丞 賲亘丨乇丞賹 賮賷 毓乇囟 丕賱亘丨乇 鬲囟賲賾 賲噩丕賳賷賳 丕賱賲丿賷賳丞 貙 鬲鬲賳賯賾賱購 亘賴賲 賲賳 賲賷賳丕亍賺 廿賱賶 丌禺乇 賵賱丕 鬲賯匕賮 亘賴賲 廿賱賶 賲賵丕賳卅 丕賱毓丕賱賲 丕賱毓丕賯賱 貙 毓丕賱賲丕賳 丕賱亘丨乇購 亘賷賳賴賲丕 賷鬲賾爻毓 貙 賰賱賾 賲賳賾賴賲丕 賷乇賷丿 丨乇丕爻丞 賳賮爻賴賽 賲賳 卮賵丕卅亘 丕賱丌禺乇.
鈥� 賲卮賴丿 丌禺乇 : 丕賱賲爻鬲卮賮賷丕鬲 賮賷 兀賵乇賵亘丕 兀賵 丿賵乇 丕賱鬲賾氐丨賷丨 -丕賱鬲賾丕亘毓丞 賱爻賱胤丞 丕賱賰賳賷爻丞 - 賰丕賳鬲 鬲囟賲賾 賲賳 丕賯鬲乇賮賵丕 禺胤賷卅丞 丕賱噩賳賵賳 賵丕賱賲噩賵賳 ( 賵丕賱兀禺賷乇 丕賳丨乇丕賮 兀禺賱丕賯賷) 賮賲丕 丕賱毓賱丕賯丞 亘賷賳賴賲丕 責
乇亘賾賲丕 賱兀賳賾賴賲丕 賷賴丿賾丿丕賳 丕賱爻賾賱胤丞 亘賲爻丕丨丞 賲賳 丕賱丨乇賷丞賽 丕賱賲胤賱賯丞 貙 賴賱 賷毓丿賾 丕賱廿賯氐丕亍 丨賱丕賸 責 丕賱賲賮丕乇賯丞 賴賳丕 兀賳賻賾 賲賳 賷禺賱賯 丕賱乇賾睾亘丞 亘賴匕賴 丕賱丨乇賷賾丞 賵賷丿賮毓 賳丨賵 丕賱噩賳賵賳 兀賵 丕賱賲噩賵賳 賴賵 丕賱毓賯賱 丕賱匕賷 賲賳 卮丿賾丞 賲丕 毓乇賮 丕賱鬲亘爻鬲 毓賱賷賴 丕賱兀賲賵乇 .
鈥� 賲爻兀賱丞 兀禺乇賶 : 賰丕賳 賰賱丕賲 丕賱賲噩賳賵賳 賱丕 賷丐禺匕 亘賴 貙 孬賲賾 氐丕乇 賴匕丕 丕賱賰賱丕賲 丕賱賲亘賴賲 丕賱賲爻鬲睾賱賯 賷丨賲賱 賳亘賵亍丞 賲丕 兀賵 丨賯賷賯丞 賷亘丨孬 毓賳賴丕 丕賱毓丕賯賱 貙 賲乇丨賱丞 丕賳鬲賯丕賱賷賻賾丞 賲賳 丕賱賴丕賲卮 廿賱賶 丕賱賲乇賰夭 鬲亘毓鬲賴丕 賲賵噩丞 丕丿賾毓丕亍 丕賱噩賳賵賳 丕賱匕賷 氐丕乇
賲乇丕丿賮賸丕 賱賱廿亘丿丕毓 賵丕賱丕禺鬲賱丕賮 貙 賱賰賳 賮毓賱賷賸賾丕 賲賳 丕賱賲爻鬲賮賷丿 賲賳 廿丨丿丕孬 賰賱賾 賴匕賴 丕賱鬲賾亘丿賾賱丕鬲 責 賵賱賲 責
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賮賵賰賵 賷賳賮賷 毓賳 賳賮爻賴賽 爻賱胤丞 丕賱禺胤丕亘 丕賱鬲賷 鬲爻賷胤乇 毓賱賶 丕賱賯丕乇卅 賵鬲賵噩賴賴貙 賱賰賳賾 賱睾鬲賴 丕賱卮賾丕賴賯丞 賰丕賳鬲 丕賱賲氐賷丿丞 賱賱鬲賾賮丕毓賱 毓丕胤賮賷賸丕 賲賳 丕賱賲噩賳賵賳 ..
賮賵賰賵 賰丕鬲亘 毓亘賯乇賷 :)
February 26, 2012
賰鬲丕亘 毓馗賷賲貙 賷鬲丨丿孬 毓賳 鬲丕乇賷禺 丕賱噩賳賵賳 賮賷 賮乇賳爻丕 賵丿賵賱 兀賵乇賵亘丕貙 賱丕 賷賰鬲賮賷 亘丕賱噩賳賵賳 賮賯胤 亘賱 賵賲丕 丿乇噩 鬲丨鬲賴 賲賳 兀賲乇丕囟貙 賵賱賷爻 賮賯胤 爻乇丿 鬲丕乇賷禺賷貙 賵廿賳賲丕 賯乇丕亍丞 鬲賮氐賷賱賷丞 毓賳 賳賮爻賷丕鬲 賵禺胤丕亘丕鬲 丿賷賳賷丞 賵爻賷丕爻賷丞 賵賮賰乇賷丞貙 賰鬲亘 亘賲爻丨丞 兀丿亘賷丞 賲匕賴賱丞 噩丿丕貙 丕賱賰鬲丕亘 賲乇毓亘貙 賵賷乇氐丿 丨賯丕卅賯 賵丿乇丕爻丕鬲 賲賴賲丞貙 兀毓噩亘賳賷 賮賷 賳賴丕賷丞 丕賱賰鬲丕亘 丕賱鬲毓乇賷噩 丨賵賱 丕賱賮賳 賵丕賱噩賳賵賳
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