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賲乇丿 賯丿 亘賱賳丿蹖 賵爻胤 禺蹖丕亘丕賳 賵乇爻賳 跇鬲賵乇蹖讴爻 亘丕夭賵蹖 賲丕鬲蹖賵 乇丕 诏乇賮鬲. 賲丕賲賵乇蹖 鬲賵蹖 倬蹖丕丿賴鈥屫辟� 賲賯丕亘賱 賴蹖 倬丕蹖蹖賳 賵 亘丕賱丕 賲蹖鈥屫辟佖�. 芦乇蹖蹖爻貙 蹖讴 趩蹖夭蹖 亘賴賲 亘丿賴貨 诏乇爻賳賴鈥屫з�.禄 趩卮賲鈥屬囏й� 亘賴 賴賲 趩爻亘蹖丿賴 賵 賱亘鈥屬囏й� 讴賱賮鬲蹖 丿丕卮鬲 賵 亘賵蹖 丕賱讴賱 賲蹖鈥屫ж�. 賲丕鬲蹖賵 倬乇爻蹖丿 芦賮讴乇 賳賲蹖鈥屭┵嗃� 亘蹖卮鬲乇 鬲卮賳賴鈥屫й� 蹖丕 诏乇爻賳賴責禄 賲乇丿 亘賴 夭丨賲鬲 诏賮鬲: 芦丨丕囟乇賲 亘乇丕蹖鬲 賯爻賲 亘禺賵乇賲 乇賮蹖賯貙 丨丕囟乇賲 賯爻賲 亘禺賵乇賲禄貨
375 pages, Paperback
First published January 1, 1945
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About the author
Jean-Paul Sartre
898听books12.3k听followersJean-Paul Charles Aymard Sartre was a French philosopher, playwright, novelist, screenwriter, political activist, biographer, and literary critic, considered a leading figure in 20th-century French philosophy and Marxism. Sartre was one of the key figures in the philosophy of existentialism (and phenomenology). His work has influenced sociology, critical theory, post-colonial theory, and literary studies. He was awarded the 1964 Nobel Prize in Literature despite attempting to refuse it, saying that he always declined official honors and that "a writer should not allow himself to be turned into an institution."
Sartre held an open relationship with prominent feminist and fellow existentialist philosopher Simone de Beauvoir. Together, Sartre and de Beauvoir challenged the cultural and social assumptions and expectations of their upbringings, which they considered bourgeois, in both lifestyles and thought. The conflict between oppressive, spiritually destructive conformity (mauvaise foi, literally, 'bad faith') and an "authentic" way of "being" became the dominant theme of Sartre's early work, a theme embodied in his principal philosophical work Being and Nothingness (L'脢tre et le N茅ant, 1943). Sartre's introduction to his philosophy is his work Existentialism Is a Humanism (L'existentialisme est un humanisme, 1946), originally presented as a lecture.
Sartre held an open relationship with prominent feminist and fellow existentialist philosopher Simone de Beauvoir. Together, Sartre and de Beauvoir challenged the cultural and social assumptions and expectations of their upbringings, which they considered bourgeois, in both lifestyles and thought. The conflict between oppressive, spiritually destructive conformity (mauvaise foi, literally, 'bad faith') and an "authentic" way of "being" became the dominant theme of Sartre's early work, a theme embodied in his principal philosophical work Being and Nothingness (L'脢tre et le N茅ant, 1943). Sartre's introduction to his philosophy is his work Existentialism Is a Humanism (L'existentialisme est un humanisme, 1946), originally presented as a lecture.
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February 9, 2023
The Age of Reason is an existential comedy of manners鈥�
Men and women鈥� They meet鈥� They talk to each other鈥� They talk about each other鈥� They talk about others鈥� They make love鈥� They exist鈥�
Mathieu 鈥� a main character of the novel 鈥� learns that his longtime mistress is pregnant鈥� He doesn鈥檛 wish to be bounded鈥� He wants to remain free鈥�
Freedom is an abstract concept鈥� And to different persons freedom means different things鈥� Some want to be free to do nothing鈥� Some 鈥� to be free to manipulate others鈥� Some 鈥� free to think鈥� And some wish to be free to fulfill their secret desires鈥�
Consequently freedom must be restricted by common sense and reason鈥�
For everyone there is as much freedom as one can take.
Men and women鈥� They meet鈥� They talk to each other鈥� They talk about each other鈥� They talk about others鈥� They make love鈥� They exist鈥�
Mathieu 鈥� a main character of the novel 鈥� learns that his longtime mistress is pregnant鈥� He doesn鈥檛 wish to be bounded鈥� He wants to remain free鈥�
Only, he wants to be free, just as other people want a collection of stamps. Freedom, that is his secret garden: a little scheme with himself as sole accomplice... An idle, unresponsive fellow, rather chimerical, but ultimately quite sensible, who has dexterously constructed an undistinguished but solid happiness upon a basis of inertia, and justified himself from time to time on the highest moral grounds.
Freedom is an abstract concept鈥� And to different persons freedom means different things鈥� Some want to be free to do nothing鈥� Some 鈥� to be free to manipulate others鈥� Some 鈥� free to think鈥� And some wish to be free to fulfill their secret desires鈥�
Consequently freedom must be restricted by common sense and reason鈥�
鈥樷€our life is an incessant compromise, between an ultimately slight inclination towards revolt and anarchy, and your deeper impulses that direct you towards order, moral health, and I might almost say, routine. The result is that you are still, at your age, an irresponsible student. My dear old chap, look yourself in the face: you are thirty-four years old, you are getting slightly bald 鈥� not so bald as I am, I admit 鈥� your youth has gone, and the bohemian life doesn鈥檛 suit you at all. Besides, what is bohemianism, after all? It was amusing enough a hundred years ago, but today it is simply a name for a handful of eccentrics who are no danger to anybody, and have missed the train. You have attained the age of reason, Mathieu, you have attained the age of reason, or you ought to have done so,鈥� he repeated with an abstracted air.
鈥楶ah!鈥� said Mathieu, 鈥榊our age of reason is the age of resignation, and I鈥檝e no use for it.鈥�
For everyone there is as much freedom as one can take.
March 15, 2007
I had this job one summer at a Dillard's department store. I worked in the linens section. Nobody shops for sheets in the summer, I guess, because I spent a lot of time doing absolutely nothing. My boyfriend used to write me letters and send me to work with them so that I would have something to read. Well that got old so one day when I was poking around the props (you know - how they set up the entire fancy-pants mock bedrooms?) I found a copy of this book on a table. So I parked myself on a stool out of the view of the non-existent customers and started reading. At the end of each day I put the book back on the little mock-bedroom table. I got fired before I finished the book but eventually picked up another copy and completed it. A lot of people think Sartre is heavy but I found it to be a quite enjoyable summer read. Take it to the beach!
March 11, 2011
This is an excellent novel about unpleasant people, with some unforgettable scenes. Here's one of the ones I liked most. Daniel, a strange character who has never managed to establish a normal connection with the world, has been hovering on the edge of suicide for some time. He's finally decided he's going to do it. But he can't just leave his three cats to starve to death, so he puts them in a wicker basket and takes them down to the river to drown them. The basket is too small, and he can hear them fighting and complaining inside. But of course it doesn't matter any more.
When he gets there, he suddenly realises it's impossible. He trudges back home with his heavy basket and opens it. The cats emerge, looking very much the worse for wear. His favourite has a nasty scatch over her eye. In the middle of all the commotion, he's also managed to get himself scatched, and it hurts. He feels utterly miserable.
It's one of the most effective passages I know on the subject of why it generally isn't a good idea to want to kill yourself.
When he gets there, he suddenly realises it's impossible. He trudges back home with his heavy basket and opens it. The cats emerge, looking very much the worse for wear. His favourite has a nasty scatch over her eye. In the middle of all the commotion, he's also managed to get himself scatched, and it hurts. He feels utterly miserable.
It's one of the most effective passages I know on the subject of why it generally isn't a good idea to want to kill yourself.
May 28, 2013
鈥楢ge of Reason鈥� is all about existentialism. Fiction and philosophy inextricably and 鈥榚ntertainingly鈥� combined almost rendering it a page-turner. I had never previously come across the guile and craft of Sartre, the artist and only knew Sartre, the philosopher whose authoritative philosophical monologues were curt and declarative, sans the resplendence of an artistic canvas. The vivacity and vividness with which Sartre paints each one of his characters amidst their existential exigencies leaves behind their ever-lasting impressions on the fertile mental space. Each name springs up in mind in a color and the association with that color is complete, character and the color inextricable from each other. To me, the biggest achievement of this quite a long tale has to be the control that Sartre exercises over his writing.
His characters are a god-forsaken lot, condemned, abandoned and carrying on their shoulders the 鈥榖urden鈥� of their freedoms. This abandonment is of their own choosing or unavoidable because they are conscious, disgruntled and bored individuals, committed to denouncement of bourgeois and the lives they lead. The pain and reclusiveness (both self-inflicted and forced) are only but a small price to pay for the freedom they cherish. Or is it? The very disgust and offence they inspire endears them all the same. This book asks more questions than it answers, creates more doubts than it clarifies, precisely, leaves one in the lurch. Those uninitiated with Sartre might just get too engrossed with the plot, when the very essence of this work lies beneath all the love affairs, affairs without love, suicides or attempts, abortions and pregnancies, communism and Zionism, politics and philosophy and the like. 鈥楨xistentialism everywhere鈥� and no where without 鈥榚xistentialism鈥� where only the seeker is invited. This can very well serve as a rider attached to my recommendation :).
Reluctantly I call Mathieu the chief protagonist, not that he is not a chief protagonist, which he is but the attention that is given to each one of the six, seven or eight characters keeps them all at a vantage point of significance. The story is about Mathieu and his mistress Marcelle whom he had been seeing for seven years with a mutual agreement against marriage and child. Marcelle鈥檚 pregnancy causes the turmoil, the havoc, the storm in the life of 鈥榝ree鈥� Mathieu. His desire to get rid of this child, a veritable blot on his freedom and 鈥榩rinciples鈥�, brings him face to face with his own self, his beliefs and his life.
Sartre鈥檚 philosophy is contained in the phrase; 鈥榚xistence precedes essence鈥� meaning that man is not born with an intrinsic value but creates a value with his own will and actions. He is forlorn because he is devoid of God and thus only himself responsible for his actions (as well as inactions, inaction also being an action). He is free to choose and this freedom is his condemnation.
The story revolves around Mathieu in this philosophical background and brings to fore his existential struggles along with those of the characters linked directly or remotely to his life. There are far too many memorable moments that leave an indelible mark along with the questions and reflections to ponder a long time after the last page is turned over.
To put it succinctly, 鈥楢ge of Reason鈥� moves from,
"Yes - you want to be free. Absolutely free. It's your vice"...
..."Yes, yes - it's your vice."
"it's not a vice. It's how I'm made."
"Why aren't other people made like that, if it isn't a vice?"
"They are, only they don't know it."
罢丑谤辞耻驳丑鈥�.,
" 'I have led a toothless life,' he thought. 'A toothless life. I have never bitten into anything. I was waiting. I was reserving myself for later on - and I have just noticed that my teeth have gone. What's to be done? Break the shell? That's easily said. Besides - what would remain? A little viscous gum, oozing through the dust and leaving a glistening trail behind it.' "
To,
"He yawned: he had finished the day, and he had also finished with his youth. Various well-bred moralities had already discreetly offered him their services: disillusioned epicureanism, smiling tolerance, resignation, common sense, stoicism - all the aids whereby a man may savor, minute by minute, like a connoisseur, the failure of a life.
"It's true, absolutely true: I have attained the age of reason."
This was my very first foray into Sartre鈥檚 fiction which I found thoroughly engrossing and thought provoking and replete with existential essence of human life. I may not agree with all that Sartre says but I still find synchronization with his efforts at deciphering the question of 鈥榖eing human鈥�. Surely have to explore more of him.
His characters are a god-forsaken lot, condemned, abandoned and carrying on their shoulders the 鈥榖urden鈥� of their freedoms. This abandonment is of their own choosing or unavoidable because they are conscious, disgruntled and bored individuals, committed to denouncement of bourgeois and the lives they lead. The pain and reclusiveness (both self-inflicted and forced) are only but a small price to pay for the freedom they cherish. Or is it? The very disgust and offence they inspire endears them all the same. This book asks more questions than it answers, creates more doubts than it clarifies, precisely, leaves one in the lurch. Those uninitiated with Sartre might just get too engrossed with the plot, when the very essence of this work lies beneath all the love affairs, affairs without love, suicides or attempts, abortions and pregnancies, communism and Zionism, politics and philosophy and the like. 鈥楨xistentialism everywhere鈥� and no where without 鈥榚xistentialism鈥� where only the seeker is invited. This can very well serve as a rider attached to my recommendation :).
Reluctantly I call Mathieu the chief protagonist, not that he is not a chief protagonist, which he is but the attention that is given to each one of the six, seven or eight characters keeps them all at a vantage point of significance. The story is about Mathieu and his mistress Marcelle whom he had been seeing for seven years with a mutual agreement against marriage and child. Marcelle鈥檚 pregnancy causes the turmoil, the havoc, the storm in the life of 鈥榝ree鈥� Mathieu. His desire to get rid of this child, a veritable blot on his freedom and 鈥榩rinciples鈥�, brings him face to face with his own self, his beliefs and his life.
Sartre鈥檚 philosophy is contained in the phrase; 鈥榚xistence precedes essence鈥� meaning that man is not born with an intrinsic value but creates a value with his own will and actions. He is forlorn because he is devoid of God and thus only himself responsible for his actions (as well as inactions, inaction also being an action). He is free to choose and this freedom is his condemnation.
The story revolves around Mathieu in this philosophical background and brings to fore his existential struggles along with those of the characters linked directly or remotely to his life. There are far too many memorable moments that leave an indelible mark along with the questions and reflections to ponder a long time after the last page is turned over.
To put it succinctly, 鈥楢ge of Reason鈥� moves from,
"Yes - you want to be free. Absolutely free. It's your vice"...
..."Yes, yes - it's your vice."
"it's not a vice. It's how I'm made."
"Why aren't other people made like that, if it isn't a vice?"
"They are, only they don't know it."
罢丑谤辞耻驳丑鈥�.,
" 'I have led a toothless life,' he thought. 'A toothless life. I have never bitten into anything. I was waiting. I was reserving myself for later on - and I have just noticed that my teeth have gone. What's to be done? Break the shell? That's easily said. Besides - what would remain? A little viscous gum, oozing through the dust and leaving a glistening trail behind it.' "
To,
"He yawned: he had finished the day, and he had also finished with his youth. Various well-bred moralities had already discreetly offered him their services: disillusioned epicureanism, smiling tolerance, resignation, common sense, stoicism - all the aids whereby a man may savor, minute by minute, like a connoisseur, the failure of a life.
"It's true, absolutely true: I have attained the age of reason."
This was my very first foray into Sartre鈥檚 fiction which I found thoroughly engrossing and thought provoking and replete with existential essence of human life. I may not agree with all that Sartre says but I still find synchronization with his efforts at deciphering the question of 鈥榖eing human鈥�. Surely have to explore more of him.
November 5, 2015
鈥淚 have led a toothless life 鈥� a toothless life. I have never bitten into anything. I was waiting. I was reserving myself for later on 鈥� and I have just noticed that my teeth have gone.鈥�
Reading The Age of Reason felt like navigating the dark recesses of my subconscious and coming face-to-face with my innermost anxieties. If that sounds awful, that鈥檚 because it kind of was. I don鈥檛 think I鈥檝e ever finished a book on such a low note. I also don鈥檛 think I鈥檝e ever finished a book feeling so understood.
I could talk about the plot, but the plot doesn鈥檛 matter, it鈥檚 the subtext that does 鈥� this nagging regret of a life not lived; a life that has amounted to nothing because of a protagonist who bases every life decision on excessive forethought, a habit that steers him away from making any decision on a whim.
This whole book is about our freedom to make the choices we want to make but never do; about our deep need for change but secret desire to stay the same. This constant battle between how things are and how we want them to be causes us to lead a life of limbo, always in between things but never picking a side, until we find ourselves at the 鈥渁ge of reason鈥� 鈥� that pivotal moment where making a radical decision could alter our lives forever. But do we take that risk?
It takes an incredible talent to be able to write a thought-provoking novel with so many multi-dimensional characters in so few pages. It also helps that the plot itself is interesting, and Sartre doesn鈥檛 use words lightly. Each word is chosen deliberately, and each sentence packs a punch. This is a book that was written modestly but with absolute confidence in the message it was putting across, and it鈥檚 a book I definitely won鈥檛 be forgetting any time soon.
Reading The Age of Reason felt like navigating the dark recesses of my subconscious and coming face-to-face with my innermost anxieties. If that sounds awful, that鈥檚 because it kind of was. I don鈥檛 think I鈥檝e ever finished a book on such a low note. I also don鈥檛 think I鈥檝e ever finished a book feeling so understood.
I could talk about the plot, but the plot doesn鈥檛 matter, it鈥檚 the subtext that does 鈥� this nagging regret of a life not lived; a life that has amounted to nothing because of a protagonist who bases every life decision on excessive forethought, a habit that steers him away from making any decision on a whim.
This whole book is about our freedom to make the choices we want to make but never do; about our deep need for change but secret desire to stay the same. This constant battle between how things are and how we want them to be causes us to lead a life of limbo, always in between things but never picking a side, until we find ourselves at the 鈥渁ge of reason鈥� 鈥� that pivotal moment where making a radical decision could alter our lives forever. But do we take that risk?
It takes an incredible talent to be able to write a thought-provoking novel with so many multi-dimensional characters in so few pages. It also helps that the plot itself is interesting, and Sartre doesn鈥檛 use words lightly. Each word is chosen deliberately, and each sentence packs a punch. This is a book that was written modestly but with absolute confidence in the message it was putting across, and it鈥檚 a book I definitely won鈥檛 be forgetting any time soon.
November 29, 2015
爻賳 丕賱乇卮丿 ..... 噩丕賳 亘賵賱 爻丕乇鬲乇
丕賱賰鬲亘 賱賲 鬲賵囟毓 賰賷 賳丐賲賳 亘賲丕 鬲賯賵賱賴貙 賵賱賰賳 賰賷 賳鬲丨乇賶 賮賷賴丕貙 賱丕 賷噩亘 兀賳 賳鬲爻丕亍賱 兀賲丕賲 賰鬲丕亘 賲丕匕丕 賷賯賵賱貙 賵賱賰賳 賲丕匕丕 賷乇賷丿 兀賳 賷賯賵賱.
賴匕賴 丕賱乇賵丕賷丞 賱賲 鬲購禺賱賯 賱賷購賰鬲亘 毓賳賴丕貙 亘賱 賵購噩丿鬲 賱鬲賹賯乇兀 賵鬲購賯乇兀 賮賯胤 賱賳毓賷卮 賮賷 兀噩賵丕亍賴丕.
賲賱丨賲丞 賲賳 丕賱毓賱丕賯丕鬲 丕賱廿賳爻丕賳賷丞 卮丿賷丿丞 丕賱鬲毓賯賷丿 賵丕賱鬲丿丕禺賱 鬲丿賵乇 兀丨丿丕孬賴丕 賮賷 賮鬲乇丞 賮賵囟賵賷丞 丕賳毓賰爻鬲賮賵囟賵賷鬲賴丕 毓賱賶 卮禺賵氐賴丕.
賴賷 乇賵丕賷丞 毓賳 丕賱丨亘 賵丕賱乇睾亘丞 賵丕賱噩亘賳貙 乇賵丕賷丞 毓賳 丕賱廿賳爻丕賳 賮賷 賰丕賮丞 賲乇丕丨賱 丨賷丕鬲賴.
乇賵丕賷丞鬲卮毓乇 兀賲丕賲賴丕 丕賳賴丕 鬲鬲丨丿孬 毓賳賰 丕賳鬲貙 賱丕 睾賷乇賰.
乇賵丕賷丞 氐毓亘 鬲賰鬲亘 毓賳賴丕貙 兀賵 鬲鬲丨丿孬 丨鬲賶 毓賳賴丕 賱丕賳賴丕 亘亘爻丕胤丞 賴賷 賲賳 鬲鬲丨丿孬.
丕賱賰鬲亘 賱賲 鬲賵囟毓 賰賷 賳丐賲賳 亘賲丕 鬲賯賵賱賴貙 賵賱賰賳 賰賷 賳鬲丨乇賶 賮賷賴丕貙 賱丕 賷噩亘 兀賳 賳鬲爻丕亍賱 兀賲丕賲 賰鬲丕亘 賲丕匕丕 賷賯賵賱貙 賵賱賰賳 賲丕匕丕 賷乇賷丿 兀賳 賷賯賵賱.
賴匕賴 丕賱乇賵丕賷丞 賱賲 鬲購禺賱賯 賱賷購賰鬲亘 毓賳賴丕貙 亘賱 賵購噩丿鬲 賱鬲賹賯乇兀 賵鬲購賯乇兀 賮賯胤 賱賳毓賷卮 賮賷 兀噩賵丕亍賴丕.
賲賱丨賲丞 賲賳 丕賱毓賱丕賯丕鬲 丕賱廿賳爻丕賳賷丞 卮丿賷丿丞 丕賱鬲毓賯賷丿 賵丕賱鬲丿丕禺賱 鬲丿賵乇 兀丨丿丕孬賴丕 賮賷 賮鬲乇丞 賮賵囟賵賷丞 丕賳毓賰爻鬲賮賵囟賵賷鬲賴丕 毓賱賶 卮禺賵氐賴丕.
賴賷 乇賵丕賷丞 毓賳 丕賱丨亘 賵丕賱乇睾亘丞 賵丕賱噩亘賳貙 乇賵丕賷丞 毓賳 丕賱廿賳爻丕賳 賮賷 賰丕賮丞 賲乇丕丨賱 丨賷丕鬲賴.
乇賵丕賷丞鬲卮毓乇 兀賲丕賲賴丕 丕賳賴丕 鬲鬲丨丿孬 毓賳賰 丕賳鬲貙 賱丕 睾賷乇賰.
乇賵丕賷丞 氐毓亘 鬲賰鬲亘 毓賳賴丕貙 兀賵 鬲鬲丨丿孬 丨鬲賶 毓賳賴丕 賱丕賳賴丕 亘亘爻丕胤丞 賴賷 賲賳 鬲鬲丨丿孬.
March 25, 2008
This is basically a soap opera with brains and direction, which is my favorite kind of book ever. The character development is EXTRAORDINARY. I recommend this book on that facet alone. I didn't read this as an exemplification of Sartre's philosophy, but rather as a study of the philosophy of the characters in the story. None of these people are truly likable, but they are all the more human because of that. Even the most agreeable people think disagreeable thoughts. This is something most of us realize, at least on some level, but I don't think I've ever seen it rendered so well in fiction. I am pretty much still sitting here in awe at the complexity of Sartre's understanding of human motivation. I could also relate to Mathieu, sort of how I identified somewhat with Hamlet. Yes, he is a bit of a Hamlet-- actually, he's Hamlet in the extreme. It's unfortunate for him, but fortunate for the sake of the story.
It is a little long though, especially near the end. The plot is also rather average, but it serves its purpose. I'm pretty sure most people wouldn't have been able to make such a mundane plot so engaging. I really give this a 4.5, but I rounded up....
It is a little long though, especially near the end. The plot is also rather average, but it serves its purpose. I'm pretty sure most people wouldn't have been able to make such a mundane plot so engaging. I really give this a 4.5, but I rounded up....
September 19, 2023
Sartre鈥檚 sharp and restless probing into the nature of freedom beguiles and infuriates at every turn yet 鈥楾he Age of Reason鈥� remains compulsively readable. It鈥檚 also heartbreaking and occasionally hilarious.
July 19, 2024
馃數袛谢褟 褑褨褦褩 褨褋褌芯褉褨褩 锌芯褌褉褨斜械薪 锌褉芯谢芯谐. 袙褨薪 锌褉芯褋褌懈泄, 邪谢械 斜械蟹 薪褜芯谐芯 薪褨褟泻. 笑褜芯谐芯 谢褨褌邪 褟 胁懈褉褨褕懈胁 胁谢邪褕褌褍胁邪褌懈 褨薪褌械谢械泻褌褍邪谢褜薪褍 斜懈褌胁褍 袣邪屑褞 褌邪 小邪褉褌褉褍. 袉 褟泻褖芯 袣邪屑褞 褟 褔懈褌邪胁 褟泻 胁 褕泻芯谢褨 (效褍屑邪), 褌邪泻 褨 胁 褍薪褨胁械褉褋懈褌械褌褨 (小褌芯褉芯薪薪褨泄, 袣邪谢褨谐褍谢邪), 褌芯 蟹 小邪褉褌褉芯屑 薪械 褋泻谢邪谢芯褋褜. 袧邪褔械 泄 褋褌芯褟胁 褌芯屑懈泻 薪邪 锌芯谢懈褑褨, 邪 芯褌 褔懈褌邪褌懈 薪械 褏芯褌褨谢芯褋褟. 啸褨斜邪 芯写薪械 芯锌芯胁褨写邪薪薪褟 锌褉芯 蟹谢芯褔懈薪褑褟, 褟泻懈泄 屑懈屑芯胁芯谢褨 胁懈泻邪蟹褍褦 褌芯胁邪褉懈褕邪 锌芯谢褨褑褨褩. 袙 小邪褉褌褉褨 屑械薪械 芯谐懈写懈胁 薪邪写屑褨褉 薪邪褌褍褉邪谢褨褋褌懈褔薪懈褏 写械褌邪谢械泄, 褟泻褨 写芯 褋褞卸械褌褍 屑邪谢懈 写褍卸械 胁褨写写邪谢械薪懈泄 褋褌芯褋褍薪芯泻.
馃數袗谢械 褑褜芯谐芯 谢褨褌邪 - 芯褔褨泻褍褞褔懈 泻薪懈谐褍 袛卸邪写褌邪 锌褉芯 褎褉邪薪褑褍蟹褜泻懈褏 褨薪褌械谢械泻褌褍邪谢褨胁 1944-1956 褉褉., 褟泻邪 屑邪褦 胁懈泄褌懈 胁 效芯胁薪褨 - 褟 胁懈褉褨褕懈胁 褌邪泻懈 褉芯蟹褨斜褉邪褌懈褋褟 蟹 褌胁芯褉褔褨褋褌褞 小邪褉褌褉邪. 袉 屑褨泄 胁懈斜褨褉 胁锌邪胁 薪邪 褌械褌褉邪谢芯谐褨褞 楔谢褟褏懈 褋胁芯斜芯写懈, 斜芯 褌褍褌 褨 褑懈泻谢 褉芯屑邪薪褨胁, 褨 褎褉邪薪褑褍蟹褜泻械 褋褍褋锌褨谢褜褋褌胁芯 1938-1940 褉褉. 袨褌 写褍卸械 写芯褉械褔薪芯: 褟泻 小邪褉褌褉 芯锌懈褋邪胁 褌邪 芯褋屑懈褋谢懈胁 褑褨 褌褉邪谐褨褔薪褨 褌邪 胁懈褉褨褕邪谢褜薪褨 褉芯泻懈?
鈩癸笍楔谢褟褏懈 褋胁芯斜芯写懈 - 褌械褌褉邪谢芯谐褨褟, 褟泻邪 褋泻谢邪写邪褦褌褜褋褟 蟹 褌褉褜芯褏 褉芯屑邪薪褨胁. 袟薪邪褦褌械, 褔芯屑褍?
馃數袨写褉邪蟹褍 蟹褨蟹薪邪褞褋褟: 薪邪胁褨褌褜 褑械泄 褌芯屑 褟 斜褍胁 谐芯褌芯胁懈泄 泻懈薪褍褌懈 褔懈褌邪褌懈
鉂撔熜把傂拘恍拘逞栄囆叫感� 薪邪褌褍褉邪谢褨蟹屑?
鉁呅�! 袟写邪褦褌褜褋褟, 小邪褉褌褉 芯锌懈褋邪胁 胁 褑褜芯屑褍 褉芯屑邪薪褨 斜褨谢褜褕褨褋褌褜 褉褨写懈薪, 褟泻褨 屑芯卸械 胁懈写褨谢褟褌懈 褌褨谢芯 谢褞写懈薪懈: 锌褨褌, 褋谢褜芯蟹懈, 褋械褔褍, 斜谢褞胁芯褌懈薪薪褟
鉂屝愋恍� 小邪褉褌褉 薪械 蟹褍锌懈薪褟褦褌褜褋褟! 袟邪屑褨褋褌褜 褋褞卸械褌褍 屑懈 芯褌褉懈屑褍褦屑芯 褋褍褑褨谢褜薪褍 褨薪褌褉芯褋锌械泻褑褨褞! 小邪褉褌褉 蟹邪薪褍褉褞褦 薪邪褋 胁 写褍褏芯胁薪懈泄 褋胁褨褌 谐芯谢芯胁薪懈褏 谐械褉芯褩胁. 袉 薪邪褋 褔械泻邪褦 褉芯蟹褔邪褉褍胁邪薪薪褟! 袗写卸械 谐械褉芯褩 小邪褉褌褉邪 蟹薪邪褏芯写褟褌褜褋褟 写械褋褜 屑褨卸 锌芯褋械褉械写薪芯褋褌褟屑懈 褌邪 薪褨泻褔械屑薪芯褋褌褟屑懈. 袙懈泻谢邪写邪褔 褎褨谢芯褋芯褎褨褩 袦邪褌褜褦. 袡芯谐芯 泻芯褏邪薪泻邪 袦邪褉褋械谢褜. 袡芯谐芯 写褉褍蟹褨 袘芯褉懈褋, 褟泻懈泄 锌褉芯胁芯写懈褌褜褋褟 褟泻 褍褔械薪褜, 褌邪褦屑薪芯 蟹邪泻芯褏邪薪懈泄 胁 袦邪褌褜褦, 邪斜芯 卸 褟泻 褔谢械薪 锌械褉褋芯薪邪谢褜薪芯褩 褋械泻褌懈 袦邪褌褜褦 袛械谢邪褉褞. 袉胁械卸, 褋械褋褌褉邪 袘芯褉懈褋邪, 胁 褟泻褍 蟹邪泻芯褏邪薪懈泄 袦邪褌褜褦. 袨斜芯褦 - 薪邪褖邪写泻懈 褉芯褋褨泄褋褜泻懈褏 械屑褨谐褉邪薪褌褨胁, 芯斜芯褦 屑芯谢芯写褕褨 胁褨写 袦邪褌褜褦. 小锌褨胁邪褔泻邪 袥芯谢邪, 泻芯褏邪薪泻邪 袘芯褉懈褋邪, 褋褌邪褉褕芯褞 胁褨写 薪褜芯谐芯 薪邪 20 褉芯泻褨胁. 袗 褌邪泻芯卸 谐械泄 袛邪薪褨械谢褜 褨 泻芯屑褍薪褨褋褌 袘褉褞薪械.
馃數小械褉械写 褑褨褦褩 泻芯屑锌邪薪褨褩 褌褨谢褜泻懈 袘褉褞薪械 褋锌褉邪胁谢褟褦 胁褉邪卸械薪薪褟 邪写械泻胁邪褌薪芯褩 谢褞写懈薪懈. 些芯 薪械 屑芯卸械 薪械 薪邪褋褌芯褉芯卸懈褌懈
鈥硷笍袪芯屑邪薪 胁懈写邪薪芯 1945, 邪 薪邪锌懈褋邪薪芯 胁 1943. 小邪褉褌褉 胁褨褉懈褌褜 胁 小褌邪谢褨薪邪 褨 胁懈锌褉邪胁写芯胁褍褦 袙械谢懈泻懈泄 褌械褉芯褉 1937.
馃あ携褋薪芯, 褖芯 蟹邪 褌邪泻懈褏 褍屑芯胁 泻芯屑褍薪褨褋褌 胁懈褟胁谢褟褦褌褜褋褟 薪芯褉屑邪谢褜薪芯褞 谢褞写懈薪芯褞 - 薪械 褌械 褖芯 胁褋褨 褑褨 写褉褨斜薪芯斜褍褉卸褍邪蟹薪褨 械谢械屑械薪褌懈! 袨, 胁芯薪懈 褋褌褉邪卸写邪褞褌褜 写褍褉薪懈褑褟屑懈 - 褨 褑械 泻芯谢懈 胁褨泄薪邪 薪邪 锌芯褉芯蟹褨! 袗写卸械 写褨褟 褉芯屑邪薪褍 胁褨写斜褍胁邪褦褌褜褋褟 锌褉芯褌褟谐芯屑 写胁芯褏 写薪褨胁 谢懈锌薪褟 1938 褉芯泻褍! 小泻芯褉芯 斜褍写械 袦褞薪褏械薪褋褜泻邪 蟹屑芯胁邪, 邪 褔械褉械蟹 褉褨泻 - 袛褉褍谐邪 褋胁褨褌芯胁邪 胁褨泄薪邪! 袥懈褕械 褌芯胁邪褉懈褕褨 泻芯屑褍薪褨褋褌懈 蟹薪邪褞褌褜, 褖芯 褋泻芯褉芯 胁褨泄薪邪! 袙褋褨 褉械褕褌邪 胁褨褉褟褌褜 胁 蟹邪屑懈褉械薪薪褟 袚褨褌谢械褉邪...
鉂撔ρ栃盒靶残�, 褟泻 小邪褉褌褉 斜褍写械 胁懈锌褉邪胁谢芯胁褍胁邪褌懈 锌邪泻褌 袦芯谢芯褌芯胁邪-袪褨斜斜械薪褌褉芯锌邪? 袉 锌芯蟹懈褑褨褞 褎褉邪薪褑褍蟹褜泻懈褏 泻芯屑褍薪褨褋褌褨胁 胁 1940 褉芯褑褨? 袗写卸械 褌芯写褨 袦芯褋泻胁邪 写邪谢邪 泻芯屑邪薪写褍 写褉褍卸懈褌懈 蟹 袉袉袉 袪邪泄褏芯屑, 邪 褌芯屑褍 泻邪锌褨褌褍谢褞胁邪褌懈 褨 薪械 褔懈薪懈褌懈 芯锌褨褉. 袉 褎褉邪薪褑褍蟹褜泻邪 泻芯屑锌邪褉褌褨褟 褋谢褍褏薪褟薪芯 胁懈泻芯薪褍胁邪谢邪 褑褞 胁泻邪蟹褨胁泻褍 - 写芯 22 褔械褉胁薪褟 1941 褉芯泻褍...
馃數袗谢械 胁械褉薪褨屑芯褋褟 写芯 袦邪褌褜褦, 胁 芯褋薪芯胁褨 褟泻芯谐芯 - 褉械邪谢褜薪懈泄 小邪褉褌褉!
馃校 薪褜芯谐芯 泻褉懈蟹邪 写褉褨斜薪芯斜褍褉卸褍邪蟹薪芯谐芯 褋械褉械写薪褜芯谐芯 胁褨泻褍. 些芯锌褉邪胁写邪, 胁芯薪邪 屑邪褋泻褍褦褌褜褋褟 锌褨写 锌芯褕褍泻 褋胁芯斜芯写懈. 袙谢邪褋薪械, 褑械泄 "锌芯褕褍泻" 胁懈谐谢褟写邪褦 褟泻 "谐芯褉械 蟹 褉芯蟹褍屑褍": 袦邪褌褜褦 锌褉懈泻谢邪写邪褦 邪斜褋褌褉邪泻褌薪褨 褌械芯褉械褌懈褔薪褨 锌褉懈薪褑懈锌懈 写芯 褋胁芯谐芯 卸懈褌褌褟. 袙懈褏芯写懈褌褜 褌邪泻 褋芯斜褨. 袗谢械, 薪邪 卸邪谢褜 褔懈 薪邪 褖邪褋褌褟, 谐械褉芯褩 小邪褉褌褉邪 薪械 胁屑褨褞褌褜 写褨褟褌懈 (锌邪屑'褟褌邪褦屑芯, 褖芯 褑械 褨屑锌芯褌械薪褌薪褨 写褉褨斜薪芯斜褍褉卸褍邪蟹薪褨 械谢械屑械薪褌懈, 褟泻褨 薪械 蟹写邪褌薪褨 薪邪 褋锌褉邪胁卸薪褞 写褨褞 - 薪邪 胁褨写屑褨薪褍 胁褨写 褋锌褉邪胁卸薪褨褏 泻芯屑褍薪褨褋褌褨胁!), 褌芯 褎褨谢芯褋芯褎褨褦褞 袦邪褌褜褦 屑芯卸薪邪 薪械 锌械褉械泄屑邪褌懈褋褟: 胁褨薪 褩褩 薪褨泻褍写懈 薪械 锌褉懈泻谢邪写邪褦, 邪 谢懈褕械 "薪懈褦" 胁械褋褜 褉芯屑邪薪. 袉 薪械 谢懈褕械 胁褨薪! 袉薪褕褨 谐械褉芯褩 (泻褉褨屑 泻芯屑褍薪褨褋褌邪 袘褉褞薪械!) 褌褨谢褜泻懈 褌械 褨 褉芯斜谢褟褌褜, 褖芯 写褍屑邪褞褌褜, 写褍屑邪褞褌褜, 写褍屑邪褞褌褜...
馃え袉 写褍屑泻懈 褩褏薪褨 锌褉芯褋褌褨 褟泻 写芯褕泻邪: 邪 褖芯 胁褨薪 屑邪胁 薪邪 褍胁邪蟹褨? 褔懈 胁褨薪 薪邪 屑械薪械 薪械 薪邪谐薪褨胁邪胁褋褟? 褔懈 褑褟 谢褞斜芯胁 褦 胁懈褉邪卸械薪薪褟屑 屑械薪械, 褔懈 褑械 谢懈褕械 屑芯褩 褎褨蟹懈褔薪褨 斜邪卸邪薪薪褟?
馃あ袛械泻芯谢懈 小邪褉褌褉 泻懈写邪褦 褎褨谢芯褋芯褎褋褜泻褨 邪褎芯褉懈蟹屑懈:
芦袞懈褌褌褟, 鈥� 锌芯写褍屑邪胁 袦邪褌褜褦, 鈥� 胁泻谢褞褔邪褦 褍 褋械斜械 屑邪泄斜褍褌薪褦, 褟泻 褌褨谢芯 胁泻谢褞褔邪褦 褍 褋械斜械 锌芯褉芯卸薪械褔褍禄
鉂撔┬� 褑械 屑邪褦 芯蟹薪邪褔邪褌懈? 小邪褉褌褉 胁胁邪卸邪褦 薪懈卸褔械 褋胁芯褦褩 谐褨写薪芯褋褌褨 锌芯褟褋薪褞胁邪褌懈. 孝芯屑褍 屑懈 锌褉芯褋褌芯 褋懈写懈屑芯 蟹 芯蟹邪写邪褔械薪懈屑 胁懈褉邪蟹芯屑 芯斜谢懈褔褔褟... 袉 褔懈褌邪褦屑芯 写邪谢褨!
馃袙谢邪褋薪械, 褉芯屑邪薪 胁懈谐谢褟写邪褦 锌邪褉芯写褨褦褞 薪邪 褎褉邪薪褑褍蟹褜泻懈泄 褋械褉械写薪褨泄 泻谢邪褋. 袦芯胁谢褟胁, 蟹邪斜懈胁邪褞褌褜 谐芯谢芯胁懈 写褍褉薪懈褑褟屑懈. 袗 屑芯谐谢懈 胁褋褌褍锌懈褌懈 写芯 泻芯屑锌邪褉褌褨褩 - 褨 斜芯褉芯褌懈褋褟 蟹邪 褋胁褨褌谢械 屑邪泄斜褍褌薪褦 褉芯斜褨褌薪懈泻褨胁! 袉 褟 薪械 锌械褉械斜褨谢褜褕褍褞! 袨褋褜 褑懈褌邪褌邪 锌褉芯 泻芯屑褍薪褨褋褌邪 袘褉褞薪械:
芦袙褨薪 锌褉懈谢褍褔懈胁褋褟, 胁褨薪 胁褨写屑芯胁懈胁褋褟 胁褨写 褋胁芯褦褩 褋胁芯斜芯写懈, 褌械锌械褉 褑械 褌褨谢褜泻懈 褋芯谢写邪褌. 袉 泄芯屑褍 胁褋械 锌芯胁械褉薪褍谢懈 薪邪蟹邪写, 薪邪胁褨褌褜 泄芯谐芯 褋胁芯斜芯写褍. 芦袙褨薪 屑邪褦 斜褨谢褜褕褍 褋胁芯斜芯写褍, 薪褨卸 褟: 胁褨薪 褍 蟹谢邪谐芯写褨 蟹 褋邪屑懈屑 褋芯斜芯褞 褨 蟹 锌邪褉褌褨褦褞禄. 袙褨薪 斜褍胁 褌褍褌, 褌邪泻懈泄 写芯褋褌械屑械薪薪懈泄, 蟹 写芯褋褌械屑械薪薪懈屑 锌褉懈褋屑邪泻芯屑 褌褞褌褞薪褍 胁 褉芯褌褨, 斜邪褉胁懈 褨 褎芯褉屑懈, 褟泻褨 胁褨薪 斜邪褔懈胁, 斜褍谢懈 薪邪斜邪谐邪褌芯 写芯褋褌械屑械薪薪褨褕褨, 薪褨卸 斜邪褉胁懈 褨 褎芯褉屑懈, 泻芯褌褉褨 屑褨谐 斜邪褔懈褌懈 袦邪褌褜褦, 褨 胁芯写薪芯褔邪褋 胁褨薪 芯斜褨泄屑邪胁 褍褋褞 蟹械屑薪褍 泻褍谢褞, 褋褌褉邪卸写邪褞褔懈 泄 斜芯褉褞褔懈褋褜 褉邪蟹芯屑 褨蟹 锌褉芯谢械褌邪褉褨褟屑懈 胁褋褨褏 泻褉邪褩薪禄
馃ぎ笑械 卸 锌褉褟屑芯 袨褉胁械谢谢 褟泻懈泄褋褜!
1鈨Ｐ懷€褞薪械 蟹褉褨泻邪褦褌褜褋褟 褋胁芯斜芯写懈, 褋褌邪胁褕懈 谐胁懈薪褌懈泻芯屑 锌邪褉褌褨褩 (褦 胁 小邪褉褌褉邪 褨 褌邪泻懈泄 蟹胁芯褉芯褌), - 褨 褑懈屑 蟹写芯斜褍胁邪褦 胁懈褖褍 褋胁芯斜芯写褍! 孝邪 褑械 卸 袨褉胁械谢褨胁褋褜泻械 "小胁芯斜芯写邪 - 褑械 褉邪斜褋褌胁芯"!
2鈨Ｐ� 褌械锌械褉 袘褉褞薪械 斜邪褔懈褌褜 写褨泄褋薪褨褋褌褜 泻褉邪褖械, 薪褨卸 写褉褨斜薪芯斜褍褉卸褍邪蟹薪懈泄 袦邪褌褜褦. 袉 泻芯谢褜芯褉懈 褟褋泻褉邪胁褨褕褨, 褨 褉褨蟹泻褨褋褌褜 斜褨谢褜褕邪...
馃ぎ袉 褑懈屑 褉芯屑邪薪 谢褞褌芯 薪邪谐邪写褍褦 褋芯褑褉械邪谢褨蟹屑: 褌邪泻褨 卸 褕邪斜谢芯薪薪褨 锌械褉褋芯薪邪卸褨, 褟泻褨 屑邪褞褌褜 写芯薪械褋褌懈 褌邪泻褍 卸 褕邪斜谢芯薪薪褍 褨写械褞
馃あ袩褉芯褋褌芯 胁 褋芯褑褉械邪谢褨蟹屑褨 薪械 屑芯卸薪邪 褋褌褨谢褜泻懈 褍胁邪谐懈 锌褉懈写褨谢褟褌懈 斜褍褉卸褍邪蟹薪芯屑褍 褋褌懈谢褞 卸懈褌褌褟
馃あ袗谢械 胁 蟹邪谐邪谢褜薪芯屑褍 褌懈锌芯胁邪 泻褉懈褌懈泻邪 泻邪锌褨褌邪谢褨蟹屑褍 蟹 褉褍斜褉懈泻懈"袠褏 薪褉邪胁褘"
馃袙谢邪褋薪械, 胁 "锌芯褦写懈薪泻褍" 蟹 袣邪屑褞 小邪褉褌褉 锌褉芯谐褉邪褦. 袟褨 褋胁芯斜芯写芯褞 胁 泄芯谐芯 褌胁芯褉褨 薪械 褋泻谢邪谢芯褋褟. 袙 锌褉懈薪褑懈锌褨, 芯褔褨泻褍胁邪薪芯. 袗谢械 锌芯锌械褉械写褍 褖械 写胁褨 褔邪褋褌懈薪懈! 啸褌芯 蟹薪邪褦, 褟泻 胁褋褟 褨褋褌芯褉褨褟 芯斜械褉薪械褌褜褋褟
馃數小邪褉褌褉 芯锌懈褋褍褦 写胁褨 泻芯薪褑械锌褑褨褩 褋胁芯斜芯写懈:
1鈨Ｐ囱€褨斜薪芯斜褍褉卸褍邪蟹薪褍, 褟泻褍 褋锌芯胁褨写褍褦 袦邪褌褜褦: 褋胁芯斜芯写邪 - 褑械 薪械蟹邪谢械卸薪褨褋褌褜 胁褨写 褋胁褨褌褍, 泻芯谢懈 薪褨褏褌芯 褌邪 薪褨褖芯 薪械 胁锌谢懈胁邪褦 薪邪 谢褞写懈薪褍, 薪械 褌胁芯褉懈褌褜 蟹 薪械褞 蟹胁'褟蟹泻褨胁 褨 薪械 胁懈斜褍写芯胁褍褦 胁褨写薪芯褋懈薪
2鈨Ｑ€械胁芯谢褞褑褨泄薪褍, 褟泻褍 褋锌芯胁褨写褍褦 袘褉褞薪械: 褋胁芯斜芯写邪 - 褑械 胁褨写锌芯胁褨写邪谢褜薪褨褋褌褜 蟹邪 褋胁芯褩 胁褔懈薪泻懈
馃あ袦邪褌褜褦 褦 胁褨谢褜薪懈屑, 斜芯 胁褨薪 薪械 芯写褉褍卸褍褦褌褜褋褟, 泄芯屑褍 斜邪泄写褍卸械 写芯 谢褞写械泄 写芯胁泻芯谢邪, 胁褨薪 薪械 褋褌邪胁懈褌褜 褋芯斜褨 褑褨谢械泄 胁 卸懈褌褌褨, 邪谢械 泄 薪械 蟹邪谢械卸懈褌褜 胁褨写 褨薪褕懈褏 谢褞写械泄. 袗谢械 泄芯谐芯 褋胁芯斜芯写邪, 褟泻 锌芯泻邪蟹褍褦 小邪褉褌褉, 褎邪谢褜褕懈胁邪! 袨褌 袘褉褞薪械 胁褨写写邪褦 褋胁芯褞 褋胁芯斜芯写褍 锌邪褉褌褨褩, 邪谢械 薪械 褋褌邪褦 褉邪斜芯屑: 胁褨薪 胁褨谢褜薪懈泄, 斜芯 胁褨写锌芯胁褨写邪褦 蟹邪 胁褋褨 褋胁芯褩 胁褔懈薪泻懈, 褟泻褨 蟹写褨泄褋薪褞褦 蟹邪 薪邪泻邪蟹芯屑 锌邪褉褌褨褩
馃ぎ小胁芯斜芯写邪 - 褑械 褉邪斜褋褌胁芯?
馃數袗谢械 褌褍褌 屑芯卸薪邪 锌褉芯胁械褋褌懈 褨薪褕褍 邪薪邪谢芯谐褨褞. 袘褉褞薪械 写褨褦 蟹邪 锌褉懈薪褑懈锌芯屑 Meine Freiheit hei脽t Treue! 孝邪泻, 褟 褋胁褨写芯屑芯 锌械褉械褎褉邪蟹褍胁邪胁 谐邪褋谢芯 小小: 袦芯褟 褔械褋褌褜 - 褑械 胁褨褉薪褨褋褌褜. 孝褨谢褜泻懈 胁 袘褉褞薪械 褑械 "袦芯褟 褋胁芯斜芯写邪 - 褑械 胁褨褉薪褨褋褌褜"
鉂撔� 薪械 蟹邪褋懈谢褜薪芯? 孝邪泻, 袘褉褞薪械 胁褨写写邪薪懈泄 锌邪褉褌褨褩, 邪谢械 褏褨斜邪 褑械 褉芯斜懈褌褜 蟹 薪褜芯谐芯 褌邪泻芯谐芯 邪屑芯褉邪谢褜薪芯谐芯 薪械谢褞写邪?
鉂楋笍袧邪 褖邪褋褌褟, 小邪褉褌褉 薪邪屑 写芯锌芯屑邪谐邪褦 褉芯蟹褨斜褉邪褌懈褋褟! 袗写卸械 写芯 褉械胁芯谢褞褑褨泄薪芯褩 褋胁芯斜芯写懈 锌褉懈褏芯写懈褌褜 褨 谐械泄 袛邪薪褨械谢褜!
馃數袛邪薪褨械谢褜 薪邪褋褌褨谢褜泻懈 薪械薪邪胁懈写懈褌褜 褋胁芯褞 谐芯屑芯褋械泻褋褍邪谢褜薪褨褋褌褜, 褖芯 褏芯褔械 褋械斜械 褖邪 薪械褩 锌芯泻邪褉邪褌懈 - 褨 芯写褉褍卸懈褌懈褋褟 蟹 卸褨薪泻芯褞!
馃數袙褨薪 芯斜懈褉邪褦 泻芯褏邪薪泻褍 袦邪褌褜褦, 褟泻邪 蟹邪胁邪谐褨褌薪褨谢邪 胁褨写 袦邪褌褜褦, 邪谢械 薪械 褏芯褔械 褉芯斜懈褌懈 邪斜芯褉褌. 袗 袦邪褌褜褦 薪械 褏芯褔械 蟹 薪械褞 芯写褉褍卸褍胁邪褌懈褋褟. 袩邪褌芯胁邪 褋懈褌邪褑褨褟?
馃あ袧褨, 斜芯 褌褍褌 蟹'褟胁谢褟褦褌褜褋褟 袛邪薪褨械谢褜!!! 袙褨薪 芯写褉褍卸褍褦褌褜褋褟 蟹 袦邪褉褋械谢褜. 孝械锌械褉 袦邪褌褜褦 褖邪褋谢懈胁懈泄: 泄芯屑褍 薪械 褌褉械斜邪 写斜邪褌懈 蟹邪 褋胁芯褞 写懈褌懈薪褍 (胁褨薪 蟹斜械褉褨谐邪褦 褋胁芯褞 写褉褨斜薪芯斜褍褉卸褍邪蟹薪褍 褋胁芯斜芯写褍). 袦邪褉褋械谢褜 褖邪褋谢懈胁邪, 斜芯 蟹斜械褉械卸械 写懈褌懈薪褍 褨 芯写褉褍卸懈褌褜褋褟. 袙芯薪邪 薪邪胁褨褌褜 胁褨褉懈褌褜, 褖芯 袛邪薪褨械谢褜 褩褩 蟹 褔邪褋芯屑 锌芯泻芯褏邪褦! 袩褉懈褔懈薪邪 锌褉芯褋褌邪: 胁芯薪邪 薪械 蟹薪邪褦, 褖芯 袛邪薪褨械谢褜 - 谐械泄
馃ぎ袉 袛邪薪褨械谢褜 蟹薪邪褦 褑械! 袗谢械 泻邪卸械: 胁芯薪邪 蟹薪械薪邪胁懈写懈褌褜 屑械薪械 - 泻芯谢懈 蟹褉芯蟹褍屑褨褦, 褖芯 泻芯褏邪薪薪褟 屑褨卸 薪懈屑懈 薪械 斜褍写械. 袉 褟泻 褔懈薪懈褌褜 袛邪薪褨械谢褜? 袙褨薪 泻邪卸械: 袗谢械 褟 谐芯褌芯胁懈泄 胁褨写锌芯胁褨写邪褌懈 蟹邪 褑械!
馃ぎ袧械锌芯谐邪薪邪 褋胁芯斜芯写邪! 效懈褋褌懈泄 械谐芯褩蟹屑, 褟泻懈泄 薪械褏褌褍褦 褨薪褕懈屑懈 谢褞写褜屑懈. 袛邪薪褨械谢褜 褨 袦邪褌褜褦 薪邪胁褨褌褜 薪邪 屑懈褌褜 薪械 蟹邪写褍屑褍褞褌褜褋褟, 褖芯 锌褉芯 褑械 写褍屑邪褦 袦邪褉褋械谢褜. 袙芯薪邪 谢懈褕械 蟹邪褋褨斜 写谢褟 胁褌褨谢械薪薪褟 褩褏薪褜芯褩 褋胁芯斜芯写懈... 袛谢褟 袦邪褌褜褦 - 蟹邪写芯胁芯谢械薪薪褟 褋械泻褋褍邪谢褜薪懈褏 斜邪卸邪薪褜, 写谢褟 袛邪薪褨械谢褟 - 锌芯泻邪褉邪薪薪褟 蟹邪 胁谢邪褋薪褨 褋械泻褋褍邪谢褜薪褨 斜邪卸邪薪薪褟...
鈿笍小邪褉褌褉 锌褉芯锌芯薪褍褦 泻芯薪褑械锌褑褨褞 褋胁芯斜芯写懈, 褟泻褨泄 斜邪泄写褍卸械 写芯 谢褞写械泄 写芯胁泻芯谢邪. 袗谢械 褌褍褌 锌芯褋褌邪褦 锌懈褌邪薪薪褟: 褔懈 袦邪褌褜褦 (写褉褨斜薪芯斜褍褉卸褍邪蟹薪邪 褋胁芯斜芯写邪) 邪卸 褌邪泻 胁褨写褉褨蟹薪褟褦褌褜褋褟 胁褨写 袛邪薪褨械谢褟/袘褉褞薪械 (褉械胁芯谢褞褑褨泄薪邪 褋胁芯斜芯写邪)? 袨斜芯屑 斜邪泄写褍卸械 薪邪 谢褞写械泄 写芯胁泻芯谢邪, 芯斜芯褦 蟹邪褑懈泻谢械薪褨 薪邪 褋芯斜褨
馃あ袗谢械 薪邪泄芯谐懈写薪褨褕械 胁 褑褜芯屑褍 褉芯屑邪薪褨 - 锌芯胁薪懈泄 薪邪斜褨褉 褍锌械褉械写卸械薪褜 胁褨写 小邪褉褌褉邪. 孝褍褌 褨 械泄写卸懈蟹屑: 谢褞写懈薪邪, 褋褌邪褉褕邪 25-30 褉芯泻褨胁 - 褋褌邪褉邪! 袉 褋械泻褋懈蟹屑: 卸褨薪泻懈 芯锌懈褋褍褞褌褜褋褟 褌褨谢褜泻懈 褔械褉械蟹 褩褏薪褨 褌褨谢邪 (薪邪 胁褨写屑褨薪褍 胁褨写 褔芯谢芯胁褨泻褨胁), 褨 薪褨泻芯谢懈 薪械 写褍屑邪褞褌褜 锌褉芯 褖芯褋褜 褨薪褕械, 薪褨卸 褔芯谢芯胁褨泻懈. 袉 褩褏薪褦 锌芯褦写薪邪薪薪褟: 卸褨薪芯泻, 褟泻懈屑 斜褨谢褜褕械 30 褉芯泻褨胁, 小邪褉褌褉 薪邪蟹懈胁邪褦 褋褌邪褉懈屑懈, 邪 卸褨薪芯泻 胁褨泻芯屑 蟹邪 40 褌邪胁褉褍褦 "斜邪斜褍褋褟屑懈". 袟胁褨褋薪芯, 褦 褨 褉邪褋懈蟹屑... 袛芯 褉械褔褨, 褖芯写芯 泻芯褉褨薪薪懈褏 薪邪褉芯写褨胁 袗谢卸懈褉褍. 效械褉械蟹 15 褉芯泻褨胁 小邪褉褌褉 斜褍写械 蟹 锌褨薪芯褞 蟹邪褏懈褖邪褌懈 锌褉邪胁芯 邪谢卸懈褉褑褨胁 薪邪 薪邪褋懈谢褜褋褌胁芯 褖芯写芯 褎褉邪薪褑褍蟹褨胁. 袗谢械 胁 1945 邪谢卸懈褉褑褨 写谢褟 薪褜芯谐芯 薪械 锌芯胁薪褨褋褌褞 谢褞写懈
馃數袗谢械 褑褜芯谐芯 谢褨褌邪 - 芯褔褨泻褍褞褔懈 泻薪懈谐褍 袛卸邪写褌邪 锌褉芯 褎褉邪薪褑褍蟹褜泻懈褏 褨薪褌械谢械泻褌褍邪谢褨胁 1944-1956 褉褉., 褟泻邪 屑邪褦 胁懈泄褌懈 胁 效芯胁薪褨 - 褟 胁懈褉褨褕懈胁 褌邪泻懈 褉芯蟹褨斜褉邪褌懈褋褟 蟹 褌胁芯褉褔褨褋褌褞 小邪褉褌褉邪. 袉 屑褨泄 胁懈斜褨褉 胁锌邪胁 薪邪 褌械褌褉邪谢芯谐褨褞 楔谢褟褏懈 褋胁芯斜芯写懈, 斜芯 褌褍褌 褨 褑懈泻谢 褉芯屑邪薪褨胁, 褨 褎褉邪薪褑褍蟹褜泻械 褋褍褋锌褨谢褜褋褌胁芯 1938-1940 褉褉. 袨褌 写褍卸械 写芯褉械褔薪芯: 褟泻 小邪褉褌褉 芯锌懈褋邪胁 褌邪 芯褋屑懈褋谢懈胁 褑褨 褌褉邪谐褨褔薪褨 褌邪 胁懈褉褨褕邪谢褜薪褨 褉芯泻懈?
鈩癸笍楔谢褟褏懈 褋胁芯斜芯写懈 - 褌械褌褉邪谢芯谐褨褟, 褟泻邪 褋泻谢邪写邪褦褌褜褋褟 蟹 褌褉褜芯褏 褉芯屑邪薪褨胁. 袟薪邪褦褌械, 褔芯屑褍?
馃數袨写褉邪蟹褍 蟹褨蟹薪邪褞褋褟: 薪邪胁褨褌褜 褑械泄 褌芯屑 褟 斜褍胁 谐芯褌芯胁懈泄 泻懈薪褍褌懈 褔懈褌邪褌懈
鉂撔熜把傂拘恍拘逞栄囆叫感� 薪邪褌褍褉邪谢褨蟹屑?
鉁呅�! 袟写邪褦褌褜褋褟, 小邪褉褌褉 芯锌懈褋邪胁 胁 褑褜芯屑褍 褉芯屑邪薪褨 斜褨谢褜褕褨褋褌褜 褉褨写懈薪, 褟泻褨 屑芯卸械 胁懈写褨谢褟褌懈 褌褨谢芯 谢褞写懈薪懈: 锌褨褌, 褋谢褜芯蟹懈, 褋械褔褍, 斜谢褞胁芯褌懈薪薪褟
鉂屝愋恍� 小邪褉褌褉 薪械 蟹褍锌懈薪褟褦褌褜褋褟! 袟邪屑褨褋褌褜 褋褞卸械褌褍 屑懈 芯褌褉懈屑褍褦屑芯 褋褍褑褨谢褜薪褍 褨薪褌褉芯褋锌械泻褑褨褞! 小邪褉褌褉 蟹邪薪褍褉褞褦 薪邪褋 胁 写褍褏芯胁薪懈泄 褋胁褨褌 谐芯谢芯胁薪懈褏 谐械褉芯褩胁. 袉 薪邪褋 褔械泻邪褦 褉芯蟹褔邪褉褍胁邪薪薪褟! 袗写卸械 谐械褉芯褩 小邪褉褌褉邪 蟹薪邪褏芯写褟褌褜褋褟 写械褋褜 屑褨卸 锌芯褋械褉械写薪芯褋褌褟屑懈 褌邪 薪褨泻褔械屑薪芯褋褌褟屑懈. 袙懈泻谢邪写邪褔 褎褨谢芯褋芯褎褨褩 袦邪褌褜褦. 袡芯谐芯 泻芯褏邪薪泻邪 袦邪褉褋械谢褜. 袡芯谐芯 写褉褍蟹褨 袘芯褉懈褋, 褟泻懈泄 锌褉芯胁芯写懈褌褜褋褟 褟泻 褍褔械薪褜, 褌邪褦屑薪芯 蟹邪泻芯褏邪薪懈泄 胁 袦邪褌褜褦, 邪斜芯 卸 褟泻 褔谢械薪 锌械褉褋芯薪邪谢褜薪芯褩 褋械泻褌懈 袦邪褌褜褦 袛械谢邪褉褞. 袉胁械卸, 褋械褋褌褉邪 袘芯褉懈褋邪, 胁 褟泻褍 蟹邪泻芯褏邪薪懈泄 袦邪褌褜褦. 袨斜芯褦 - 薪邪褖邪写泻懈 褉芯褋褨泄褋褜泻懈褏 械屑褨谐褉邪薪褌褨胁, 芯斜芯褦 屑芯谢芯写褕褨 胁褨写 袦邪褌褜褦. 小锌褨胁邪褔泻邪 袥芯谢邪, 泻芯褏邪薪泻邪 袘芯褉懈褋邪, 褋褌邪褉褕芯褞 胁褨写 薪褜芯谐芯 薪邪 20 褉芯泻褨胁. 袗 褌邪泻芯卸 谐械泄 袛邪薪褨械谢褜 褨 泻芯屑褍薪褨褋褌 袘褉褞薪械.
馃數小械褉械写 褑褨褦褩 泻芯屑锌邪薪褨褩 褌褨谢褜泻懈 袘褉褞薪械 褋锌褉邪胁谢褟褦 胁褉邪卸械薪薪褟 邪写械泻胁邪褌薪芯褩 谢褞写懈薪懈. 些芯 薪械 屑芯卸械 薪械 薪邪褋褌芯褉芯卸懈褌懈
鈥硷笍袪芯屑邪薪 胁懈写邪薪芯 1945, 邪 薪邪锌懈褋邪薪芯 胁 1943. 小邪褉褌褉 胁褨褉懈褌褜 胁 小褌邪谢褨薪邪 褨 胁懈锌褉邪胁写芯胁褍褦 袙械谢懈泻懈泄 褌械褉芯褉 1937.
馃あ携褋薪芯, 褖芯 蟹邪 褌邪泻懈褏 褍屑芯胁 泻芯屑褍薪褨褋褌 胁懈褟胁谢褟褦褌褜褋褟 薪芯褉屑邪谢褜薪芯褞 谢褞写懈薪芯褞 - 薪械 褌械 褖芯 胁褋褨 褑褨 写褉褨斜薪芯斜褍褉卸褍邪蟹薪褨 械谢械屑械薪褌懈! 袨, 胁芯薪懈 褋褌褉邪卸写邪褞褌褜 写褍褉薪懈褑褟屑懈 - 褨 褑械 泻芯谢懈 胁褨泄薪邪 薪邪 锌芯褉芯蟹褨! 袗写卸械 写褨褟 褉芯屑邪薪褍 胁褨写斜褍胁邪褦褌褜褋褟 锌褉芯褌褟谐芯屑 写胁芯褏 写薪褨胁 谢懈锌薪褟 1938 褉芯泻褍! 小泻芯褉芯 斜褍写械 袦褞薪褏械薪褋褜泻邪 蟹屑芯胁邪, 邪 褔械褉械蟹 褉褨泻 - 袛褉褍谐邪 褋胁褨褌芯胁邪 胁褨泄薪邪! 袥懈褕械 褌芯胁邪褉懈褕褨 泻芯屑褍薪褨褋褌懈 蟹薪邪褞褌褜, 褖芯 褋泻芯褉芯 胁褨泄薪邪! 袙褋褨 褉械褕褌邪 胁褨褉褟褌褜 胁 蟹邪屑懈褉械薪薪褟 袚褨褌谢械褉邪...
鉂撔ρ栃盒靶残�, 褟泻 小邪褉褌褉 斜褍写械 胁懈锌褉邪胁谢芯胁褍胁邪褌懈 锌邪泻褌 袦芯谢芯褌芯胁邪-袪褨斜斜械薪褌褉芯锌邪? 袉 锌芯蟹懈褑褨褞 褎褉邪薪褑褍蟹褜泻懈褏 泻芯屑褍薪褨褋褌褨胁 胁 1940 褉芯褑褨? 袗写卸械 褌芯写褨 袦芯褋泻胁邪 写邪谢邪 泻芯屑邪薪写褍 写褉褍卸懈褌懈 蟹 袉袉袉 袪邪泄褏芯屑, 邪 褌芯屑褍 泻邪锌褨褌褍谢褞胁邪褌懈 褨 薪械 褔懈薪懈褌懈 芯锌褨褉. 袉 褎褉邪薪褑褍蟹褜泻邪 泻芯屑锌邪褉褌褨褟 褋谢褍褏薪褟薪芯 胁懈泻芯薪褍胁邪谢邪 褑褞 胁泻邪蟹褨胁泻褍 - 写芯 22 褔械褉胁薪褟 1941 褉芯泻褍...
馃數袗谢械 胁械褉薪褨屑芯褋褟 写芯 袦邪褌褜褦, 胁 芯褋薪芯胁褨 褟泻芯谐芯 - 褉械邪谢褜薪懈泄 小邪褉褌褉!
馃校 薪褜芯谐芯 泻褉懈蟹邪 写褉褨斜薪芯斜褍褉卸褍邪蟹薪芯谐芯 褋械褉械写薪褜芯谐芯 胁褨泻褍. 些芯锌褉邪胁写邪, 胁芯薪邪 屑邪褋泻褍褦褌褜褋褟 锌褨写 锌芯褕褍泻 褋胁芯斜芯写懈. 袙谢邪褋薪械, 褑械泄 "锌芯褕褍泻" 胁懈谐谢褟写邪褦 褟泻 "谐芯褉械 蟹 褉芯蟹褍屑褍": 袦邪褌褜褦 锌褉懈泻谢邪写邪褦 邪斜褋褌褉邪泻褌薪褨 褌械芯褉械褌懈褔薪褨 锌褉懈薪褑懈锌懈 写芯 褋胁芯谐芯 卸懈褌褌褟. 袙懈褏芯写懈褌褜 褌邪泻 褋芯斜褨. 袗谢械, 薪邪 卸邪谢褜 褔懈 薪邪 褖邪褋褌褟, 谐械褉芯褩 小邪褉褌褉邪 薪械 胁屑褨褞褌褜 写褨褟褌懈 (锌邪屑'褟褌邪褦屑芯, 褖芯 褑械 褨屑锌芯褌械薪褌薪褨 写褉褨斜薪芯斜褍褉卸褍邪蟹薪褨 械谢械屑械薪褌懈, 褟泻褨 薪械 蟹写邪褌薪褨 薪邪 褋锌褉邪胁卸薪褞 写褨褞 - 薪邪 胁褨写屑褨薪褍 胁褨写 褋锌褉邪胁卸薪褨褏 泻芯屑褍薪褨褋褌褨胁!), 褌芯 褎褨谢芯褋芯褎褨褦褞 袦邪褌褜褦 屑芯卸薪邪 薪械 锌械褉械泄屑邪褌懈褋褟: 胁褨薪 褩褩 薪褨泻褍写懈 薪械 锌褉懈泻谢邪写邪褦, 邪 谢懈褕械 "薪懈褦" 胁械褋褜 褉芯屑邪薪. 袉 薪械 谢懈褕械 胁褨薪! 袉薪褕褨 谐械褉芯褩 (泻褉褨屑 泻芯屑褍薪褨褋褌邪 袘褉褞薪械!) 褌褨谢褜泻懈 褌械 褨 褉芯斜谢褟褌褜, 褖芯 写褍屑邪褞褌褜, 写褍屑邪褞褌褜, 写褍屑邪褞褌褜...
馃え袉 写褍屑泻懈 褩褏薪褨 锌褉芯褋褌褨 褟泻 写芯褕泻邪: 邪 褖芯 胁褨薪 屑邪胁 薪邪 褍胁邪蟹褨? 褔懈 胁褨薪 薪邪 屑械薪械 薪械 薪邪谐薪褨胁邪胁褋褟? 褔懈 褑褟 谢褞斜芯胁 褦 胁懈褉邪卸械薪薪褟屑 屑械薪械, 褔懈 褑械 谢懈褕械 屑芯褩 褎褨蟹懈褔薪褨 斜邪卸邪薪薪褟?
馃あ袛械泻芯谢懈 小邪褉褌褉 泻懈写邪褦 褎褨谢芯褋芯褎褋褜泻褨 邪褎芯褉懈蟹屑懈:
芦袞懈褌褌褟, 鈥� 锌芯写褍屑邪胁 袦邪褌褜褦, 鈥� 胁泻谢褞褔邪褦 褍 褋械斜械 屑邪泄斜褍褌薪褦, 褟泻 褌褨谢芯 胁泻谢褞褔邪褦 褍 褋械斜械 锌芯褉芯卸薪械褔褍禄
鉂撔┬� 褑械 屑邪褦 芯蟹薪邪褔邪褌懈? 小邪褉褌褉 胁胁邪卸邪褦 薪懈卸褔械 褋胁芯褦褩 谐褨写薪芯褋褌褨 锌芯褟褋薪褞胁邪褌懈. 孝芯屑褍 屑懈 锌褉芯褋褌芯 褋懈写懈屑芯 蟹 芯蟹邪写邪褔械薪懈屑 胁懈褉邪蟹芯屑 芯斜谢懈褔褔褟... 袉 褔懈褌邪褦屑芯 写邪谢褨!
馃袙谢邪褋薪械, 褉芯屑邪薪 胁懈谐谢褟写邪褦 锌邪褉芯写褨褦褞 薪邪 褎褉邪薪褑褍蟹褜泻懈泄 褋械褉械写薪褨泄 泻谢邪褋. 袦芯胁谢褟胁, 蟹邪斜懈胁邪褞褌褜 谐芯谢芯胁懈 写褍褉薪懈褑褟屑懈. 袗 屑芯谐谢懈 胁褋褌褍锌懈褌懈 写芯 泻芯屑锌邪褉褌褨褩 - 褨 斜芯褉芯褌懈褋褟 蟹邪 褋胁褨褌谢械 屑邪泄斜褍褌薪褦 褉芯斜褨褌薪懈泻褨胁! 袉 褟 薪械 锌械褉械斜褨谢褜褕褍褞! 袨褋褜 褑懈褌邪褌邪 锌褉芯 泻芯屑褍薪褨褋褌邪 袘褉褞薪械:
芦袙褨薪 锌褉懈谢褍褔懈胁褋褟, 胁褨薪 胁褨写屑芯胁懈胁褋褟 胁褨写 褋胁芯褦褩 褋胁芯斜芯写懈, 褌械锌械褉 褑械 褌褨谢褜泻懈 褋芯谢写邪褌. 袉 泄芯屑褍 胁褋械 锌芯胁械褉薪褍谢懈 薪邪蟹邪写, 薪邪胁褨褌褜 泄芯谐芯 褋胁芯斜芯写褍. 芦袙褨薪 屑邪褦 斜褨谢褜褕褍 褋胁芯斜芯写褍, 薪褨卸 褟: 胁褨薪 褍 蟹谢邪谐芯写褨 蟹 褋邪屑懈屑 褋芯斜芯褞 褨 蟹 锌邪褉褌褨褦褞禄. 袙褨薪 斜褍胁 褌褍褌, 褌邪泻懈泄 写芯褋褌械屑械薪薪懈泄, 蟹 写芯褋褌械屑械薪薪懈屑 锌褉懈褋屑邪泻芯屑 褌褞褌褞薪褍 胁 褉芯褌褨, 斜邪褉胁懈 褨 褎芯褉屑懈, 褟泻褨 胁褨薪 斜邪褔懈胁, 斜褍谢懈 薪邪斜邪谐邪褌芯 写芯褋褌械屑械薪薪褨褕褨, 薪褨卸 斜邪褉胁懈 褨 褎芯褉屑懈, 泻芯褌褉褨 屑褨谐 斜邪褔懈褌懈 袦邪褌褜褦, 褨 胁芯写薪芯褔邪褋 胁褨薪 芯斜褨泄屑邪胁 褍褋褞 蟹械屑薪褍 泻褍谢褞, 褋褌褉邪卸写邪褞褔懈 泄 斜芯褉褞褔懈褋褜 褉邪蟹芯屑 褨蟹 锌褉芯谢械褌邪褉褨褟屑懈 胁褋褨褏 泻褉邪褩薪禄
馃ぎ笑械 卸 锌褉褟屑芯 袨褉胁械谢谢 褟泻懈泄褋褜!
1鈨Ｐ懷€褞薪械 蟹褉褨泻邪褦褌褜褋褟 褋胁芯斜芯写懈, 褋褌邪胁褕懈 谐胁懈薪褌懈泻芯屑 锌邪褉褌褨褩 (褦 胁 小邪褉褌褉邪 褨 褌邪泻懈泄 蟹胁芯褉芯褌), - 褨 褑懈屑 蟹写芯斜褍胁邪褦 胁懈褖褍 褋胁芯斜芯写褍! 孝邪 褑械 卸 袨褉胁械谢褨胁褋褜泻械 "小胁芯斜芯写邪 - 褑械 褉邪斜褋褌胁芯"!
2鈨Ｐ� 褌械锌械褉 袘褉褞薪械 斜邪褔懈褌褜 写褨泄褋薪褨褋褌褜 泻褉邪褖械, 薪褨卸 写褉褨斜薪芯斜褍褉卸褍邪蟹薪懈泄 袦邪褌褜褦. 袉 泻芯谢褜芯褉懈 褟褋泻褉邪胁褨褕褨, 褨 褉褨蟹泻褨褋褌褜 斜褨谢褜褕邪...
馃ぎ袉 褑懈屑 褉芯屑邪薪 谢褞褌芯 薪邪谐邪写褍褦 褋芯褑褉械邪谢褨蟹屑: 褌邪泻褨 卸 褕邪斜谢芯薪薪褨 锌械褉褋芯薪邪卸褨, 褟泻褨 屑邪褞褌褜 写芯薪械褋褌懈 褌邪泻褍 卸 褕邪斜谢芯薪薪褍 褨写械褞
馃あ袩褉芯褋褌芯 胁 褋芯褑褉械邪谢褨蟹屑褨 薪械 屑芯卸薪邪 褋褌褨谢褜泻懈 褍胁邪谐懈 锌褉懈写褨谢褟褌懈 斜褍褉卸褍邪蟹薪芯屑褍 褋褌懈谢褞 卸懈褌褌褟
馃あ袗谢械 胁 蟹邪谐邪谢褜薪芯屑褍 褌懈锌芯胁邪 泻褉懈褌懈泻邪 泻邪锌褨褌邪谢褨蟹屑褍 蟹 褉褍斜褉懈泻懈"袠褏 薪褉邪胁褘"
馃袙谢邪褋薪械, 胁 "锌芯褦写懈薪泻褍" 蟹 袣邪屑褞 小邪褉褌褉 锌褉芯谐褉邪褦. 袟褨 褋胁芯斜芯写芯褞 胁 泄芯谐芯 褌胁芯褉褨 薪械 褋泻谢邪谢芯褋褟. 袙 锌褉懈薪褑懈锌褨, 芯褔褨泻褍胁邪薪芯. 袗谢械 锌芯锌械褉械写褍 褖械 写胁褨 褔邪褋褌懈薪懈! 啸褌芯 蟹薪邪褦, 褟泻 胁褋褟 褨褋褌芯褉褨褟 芯斜械褉薪械褌褜褋褟
馃數小邪褉褌褉 芯锌懈褋褍褦 写胁褨 泻芯薪褑械锌褑褨褩 褋胁芯斜芯写懈:
1鈨Ｐ囱€褨斜薪芯斜褍褉卸褍邪蟹薪褍, 褟泻褍 褋锌芯胁褨写褍褦 袦邪褌褜褦: 褋胁芯斜芯写邪 - 褑械 薪械蟹邪谢械卸薪褨褋褌褜 胁褨写 褋胁褨褌褍, 泻芯谢懈 薪褨褏褌芯 褌邪 薪褨褖芯 薪械 胁锌谢懈胁邪褦 薪邪 谢褞写懈薪褍, 薪械 褌胁芯褉懈褌褜 蟹 薪械褞 蟹胁'褟蟹泻褨胁 褨 薪械 胁懈斜褍写芯胁褍褦 胁褨写薪芯褋懈薪
2鈨Ｑ€械胁芯谢褞褑褨泄薪褍, 褟泻褍 褋锌芯胁褨写褍褦 袘褉褞薪械: 褋胁芯斜芯写邪 - 褑械 胁褨写锌芯胁褨写邪谢褜薪褨褋褌褜 蟹邪 褋胁芯褩 胁褔懈薪泻懈
馃あ袦邪褌褜褦 褦 胁褨谢褜薪懈屑, 斜芯 胁褨薪 薪械 芯写褉褍卸褍褦褌褜褋褟, 泄芯屑褍 斜邪泄写褍卸械 写芯 谢褞写械泄 写芯胁泻芯谢邪, 胁褨薪 薪械 褋褌邪胁懈褌褜 褋芯斜褨 褑褨谢械泄 胁 卸懈褌褌褨, 邪谢械 泄 薪械 蟹邪谢械卸懈褌褜 胁褨写 褨薪褕懈褏 谢褞写械泄. 袗谢械 泄芯谐芯 褋胁芯斜芯写邪, 褟泻 锌芯泻邪蟹褍褦 小邪褉褌褉, 褎邪谢褜褕懈胁邪! 袨褌 袘褉褞薪械 胁褨写写邪褦 褋胁芯褞 褋胁芯斜芯写褍 锌邪褉褌褨褩, 邪谢械 薪械 褋褌邪褦 褉邪斜芯屑: 胁褨薪 胁褨谢褜薪懈泄, 斜芯 胁褨写锌芯胁褨写邪褦 蟹邪 胁褋褨 褋胁芯褩 胁褔懈薪泻懈, 褟泻褨 蟹写褨泄褋薪褞褦 蟹邪 薪邪泻邪蟹芯屑 锌邪褉褌褨褩
馃ぎ小胁芯斜芯写邪 - 褑械 褉邪斜褋褌胁芯?
馃數袗谢械 褌褍褌 屑芯卸薪邪 锌褉芯胁械褋褌懈 褨薪褕褍 邪薪邪谢芯谐褨褞. 袘褉褞薪械 写褨褦 蟹邪 锌褉懈薪褑懈锌芯屑 Meine Freiheit hei脽t Treue! 孝邪泻, 褟 褋胁褨写芯屑芯 锌械褉械褎褉邪蟹褍胁邪胁 谐邪褋谢芯 小小: 袦芯褟 褔械褋褌褜 - 褑械 胁褨褉薪褨褋褌褜. 孝褨谢褜泻懈 胁 袘褉褞薪械 褑械 "袦芯褟 褋胁芯斜芯写邪 - 褑械 胁褨褉薪褨褋褌褜"
鉂撔� 薪械 蟹邪褋懈谢褜薪芯? 孝邪泻, 袘褉褞薪械 胁褨写写邪薪懈泄 锌邪褉褌褨褩, 邪谢械 褏褨斜邪 褑械 褉芯斜懈褌褜 蟹 薪褜芯谐芯 褌邪泻芯谐芯 邪屑芯褉邪谢褜薪芯谐芯 薪械谢褞写邪?
鉂楋笍袧邪 褖邪褋褌褟, 小邪褉褌褉 薪邪屑 写芯锌芯屑邪谐邪褦 褉芯蟹褨斜褉邪褌懈褋褟! 袗写卸械 写芯 褉械胁芯谢褞褑褨泄薪芯褩 褋胁芯斜芯写懈 锌褉懈褏芯写懈褌褜 褨 谐械泄 袛邪薪褨械谢褜!
馃數袛邪薪褨械谢褜 薪邪褋褌褨谢褜泻懈 薪械薪邪胁懈写懈褌褜 褋胁芯褞 谐芯屑芯褋械泻褋褍邪谢褜薪褨褋褌褜, 褖芯 褏芯褔械 褋械斜械 褖邪 薪械褩 锌芯泻邪褉邪褌懈 - 褨 芯写褉褍卸懈褌懈褋褟 蟹 卸褨薪泻芯褞!
馃數袙褨薪 芯斜懈褉邪褦 泻芯褏邪薪泻褍 袦邪褌褜褦, 褟泻邪 蟹邪胁邪谐褨褌薪褨谢邪 胁褨写 袦邪褌褜褦, 邪谢械 薪械 褏芯褔械 褉芯斜懈褌懈 邪斜芯褉褌. 袗 袦邪褌褜褦 薪械 褏芯褔械 蟹 薪械褞 芯写褉褍卸褍胁邪褌懈褋褟. 袩邪褌芯胁邪 褋懈褌邪褑褨褟?
馃あ袧褨, 斜芯 褌褍褌 蟹'褟胁谢褟褦褌褜褋褟 袛邪薪褨械谢褜!!! 袙褨薪 芯写褉褍卸褍褦褌褜褋褟 蟹 袦邪褉褋械谢褜. 孝械锌械褉 袦邪褌褜褦 褖邪褋谢懈胁懈泄: 泄芯屑褍 薪械 褌褉械斜邪 写斜邪褌懈 蟹邪 褋胁芯褞 写懈褌懈薪褍 (胁褨薪 蟹斜械褉褨谐邪褦 褋胁芯褞 写褉褨斜薪芯斜褍褉卸褍邪蟹薪褍 褋胁芯斜芯写褍). 袦邪褉褋械谢褜 褖邪褋谢懈胁邪, 斜芯 蟹斜械褉械卸械 写懈褌懈薪褍 褨 芯写褉褍卸懈褌褜褋褟. 袙芯薪邪 薪邪胁褨褌褜 胁褨褉懈褌褜, 褖芯 袛邪薪褨械谢褜 褩褩 蟹 褔邪褋芯屑 锌芯泻芯褏邪褦! 袩褉懈褔懈薪邪 锌褉芯褋褌邪: 胁芯薪邪 薪械 蟹薪邪褦, 褖芯 袛邪薪褨械谢褜 - 谐械泄
馃ぎ袉 袛邪薪褨械谢褜 蟹薪邪褦 褑械! 袗谢械 泻邪卸械: 胁芯薪邪 蟹薪械薪邪胁懈写懈褌褜 屑械薪械 - 泻芯谢懈 蟹褉芯蟹褍屑褨褦, 褖芯 泻芯褏邪薪薪褟 屑褨卸 薪懈屑懈 薪械 斜褍写械. 袉 褟泻 褔懈薪懈褌褜 袛邪薪褨械谢褜? 袙褨薪 泻邪卸械: 袗谢械 褟 谐芯褌芯胁懈泄 胁褨写锌芯胁褨写邪褌懈 蟹邪 褑械!
馃ぎ袧械锌芯谐邪薪邪 褋胁芯斜芯写邪! 效懈褋褌懈泄 械谐芯褩蟹屑, 褟泻懈泄 薪械褏褌褍褦 褨薪褕懈屑懈 谢褞写褜屑懈. 袛邪薪褨械谢褜 褨 袦邪褌褜褦 薪邪胁褨褌褜 薪邪 屑懈褌褜 薪械 蟹邪写褍屑褍褞褌褜褋褟, 褖芯 锌褉芯 褑械 写褍屑邪褦 袦邪褉褋械谢褜. 袙芯薪邪 谢懈褕械 蟹邪褋褨斜 写谢褟 胁褌褨谢械薪薪褟 褩褏薪褜芯褩 褋胁芯斜芯写懈... 袛谢褟 袦邪褌褜褦 - 蟹邪写芯胁芯谢械薪薪褟 褋械泻褋褍邪谢褜薪懈褏 斜邪卸邪薪褜, 写谢褟 袛邪薪褨械谢褟 - 锌芯泻邪褉邪薪薪褟 蟹邪 胁谢邪褋薪褨 褋械泻褋褍邪谢褜薪褨 斜邪卸邪薪薪褟...
鈿笍小邪褉褌褉 锌褉芯锌芯薪褍褦 泻芯薪褑械锌褑褨褞 褋胁芯斜芯写懈, 褟泻褨泄 斜邪泄写褍卸械 写芯 谢褞写械泄 写芯胁泻芯谢邪. 袗谢械 褌褍褌 锌芯褋褌邪褦 锌懈褌邪薪薪褟: 褔懈 袦邪褌褜褦 (写褉褨斜薪芯斜褍褉卸褍邪蟹薪邪 褋胁芯斜芯写邪) 邪卸 褌邪泻 胁褨写褉褨蟹薪褟褦褌褜褋褟 胁褨写 袛邪薪褨械谢褟/袘褉褞薪械 (褉械胁芯谢褞褑褨泄薪邪 褋胁芯斜芯写邪)? 袨斜芯屑 斜邪泄写褍卸械 薪邪 谢褞写械泄 写芯胁泻芯谢邪, 芯斜芯褦 蟹邪褑懈泻谢械薪褨 薪邪 褋芯斜褨
馃あ袗谢械 薪邪泄芯谐懈写薪褨褕械 胁 褑褜芯屑褍 褉芯屑邪薪褨 - 锌芯胁薪懈泄 薪邪斜褨褉 褍锌械褉械写卸械薪褜 胁褨写 小邪褉褌褉邪. 孝褍褌 褨 械泄写卸懈蟹屑: 谢褞写懈薪邪, 褋褌邪褉褕邪 25-30 褉芯泻褨胁 - 褋褌邪褉邪! 袉 褋械泻褋懈蟹屑: 卸褨薪泻懈 芯锌懈褋褍褞褌褜褋褟 褌褨谢褜泻懈 褔械褉械蟹 褩褏薪褨 褌褨谢邪 (薪邪 胁褨写屑褨薪褍 胁褨写 褔芯谢芯胁褨泻褨胁), 褨 薪褨泻芯谢懈 薪械 写褍屑邪褞褌褜 锌褉芯 褖芯褋褜 褨薪褕械, 薪褨卸 褔芯谢芯胁褨泻懈. 袉 褩褏薪褦 锌芯褦写薪邪薪薪褟: 卸褨薪芯泻, 褟泻懈屑 斜褨谢褜褕械 30 褉芯泻褨胁, 小邪褉褌褉 薪邪蟹懈胁邪褦 褋褌邪褉懈屑懈, 邪 卸褨薪芯泻 胁褨泻芯屑 蟹邪 40 褌邪胁褉褍褦 "斜邪斜褍褋褟屑懈". 袟胁褨褋薪芯, 褦 褨 褉邪褋懈蟹屑... 袛芯 褉械褔褨, 褖芯写芯 泻芯褉褨薪薪懈褏 薪邪褉芯写褨胁 袗谢卸懈褉褍. 效械褉械蟹 15 褉芯泻褨胁 小邪褉褌褉 斜褍写械 蟹 锌褨薪芯褞 蟹邪褏懈褖邪褌懈 锌褉邪胁芯 邪谢卸懈褉褑褨胁 薪邪 薪邪褋懈谢褜褋褌胁芯 褖芯写芯 褎褉邪薪褑褍蟹褨胁. 袗谢械 胁 1945 邪谢卸懈褉褑褨 写谢褟 薪褜芯谐芯 薪械 锌芯胁薪褨褋褌褞 谢褞写懈
February 20, 2019
亘爻蹖丕乇 噩丕賱亘 賵 禺賵丕賳丿賳蹖 賲蹖 蹖丕亘賲 讴鬲丕亘 賴丕蹖 爻丕乇鬲乇 乇丕. 賴乇 丿丕爻鬲丕賳蹖 亘诏賵蹖丿 丿乇 賲鬲賳 丿丕爻鬲丕賳 賳馗乇 賳賵蹖爻賳丿賴 乇丕 丿乇讴 賲蹖讴賳蹖. 爻賳 毓賯賱貙 賲乇诏 夭賵丿乇爻. 爻賳 毓賯賱 亘乇賴賴 丕蹖 丕夭 夭賳丿诏蹖 丕爻鬲 讴賴 丿爻鬲 賳诏賴 賲蹖丿丕乇蹖 賵 鬲丕夭賴 賲蹖 賮賴賲蹖 趩賴 禺亘乇賴 蹖讴 讴丕賲賱 乇賵 亘丕 賮讴乇 賲蹖诏匕乇賵賳蹖 賵鈥屫� 丌禺乇 爻毓蹖 賲蹖讴賳蹖 亘蹖 丨爻 亘卮蹖. 賴乇 趩蹖 毓丕賯賱 鬲乇 亘蹖 丨爻 鬲乇. 賴乇 趩蹖 亘蹖 丨爻 鬲乇 讴孬蹖賮 鬲乇. 丿乇賵丿 亘乇 賲鬲乇噩賲 亘丕 爻賵丕丿 賵 賲丕賴乇貙 丨爻蹖賳 爻賱蹖賲丕賳蹖 賳跇丕丿.
爻賿倬賵賷賱赛乇賿夭賿:
鈥①呚ж必迟�: 丨爻乇鬲 夭賳丿诏蹖 賳丿丕卮鬲賴 丕賲 乇丕 賲蹖禺賵乇賲.
鈥①呚ж必迟� 禺賲 趩賳丕賳 賲蹖诏賴: 亘蹖卮鬲乇 賲蹖賱 丿丕卮鬲 匕賵亘 卮丿賳 丕蹖賳 乇賵丨 爻乇讴卮 賵 夭賲禺鬲 乇丕 賲丕賳賳丿 蹖讴 鬲讴賴 夭蹖乇 丌賮鬲丕亘貙 亘亘蹖賳丿.
鈥⒇й屬� 賴丕 丕賮讴丕乇 亘蹖 乇賳诏 賵 乇賵 亘賵丿賳丿貙 丕賮讴丕乇 爻丕毓鬲 趩賴丕乇 氐亘丨.
鈥� 蹖賴 噩丕賴丕蹖蹖 賲禺丕賱賮鬲卮 亘乇 賴乇 丿蹖賳蹖 賲毓賱賵賲賴: 郾. 丕诏乇 丕夭 爻丕乇丕 亘賵乇爻蹖 丨鬲賲丕 蹖讴 蹖賴賵丿蹖 賲毓乇賮蹖 賲蹖讴賳賴 亘乇丕蹖 爻賯胤 亘趩賴
鄄. 丿賴丕賳 賲爻禺乇賴 丕卮 毓蹖賳 丿賴丕賳 讴卮蹖卮 賴丕爻鬲.
鈥� 賲蹖诏賴 丕夭 賲乇丿 賴丕 亘蹖卮鬲乇 丕夭 夭賳 賴丕 禺賵卮賲 賲蹖丕丿 亘丕 丕蹖賳 丨丕賱 丿賱賲 賳賲蹖禺賵丕賲 讴賳丕乇 蹖讴 賲乇丿 亘禺賵丕亘賲. (鬲氐賵乇卮 禺賵亘賴 賵賱蹖 丿乇 賵丕賯毓蹖鬲 丿賱趩爻亘 賳蹖爻鬲)
鈥� 爻丕乇丕 賴賲賴 讴丕乇賴丕蹖 诏賵賲夭 乇丕 亘禺卮蹖丿賴 亘賵丿 禺蹖丕賳鬲 賴丕蹖卮 乇丕 賮乇丕乇賴丕蹖卮 乇丕 丕夭 禺丕賳賴貙 賲毓鬲賯丿 亘賵丿 讴賴 夭賳丿诏蹖 亘卮乇 賲賯丿爻 丕爻鬲.
鈥� 氐鄱郾/ 禺賵丿賲 乇丕 賲蹖 趩卮賲貙 賲夭賴 蹖 賲賳. 賲賳 賲夭賴 蹖 禺賵丿賲 賴爻鬲賲. 賲賳 賵噩賵丿 丿丕乇賲 賵噩賵丿 丿丕卮鬲賳 賴賲蹖賳 丕爻鬲 爻蹖 賵 趩賴丕乇 爻丕賱 丕爻鬲 讴賴 禺賵丿賲 乇丕 賲蹖 趩卮賲.
鈥� 丿丕乇賴 丕夭 诏賱丿賵賳 鄢 賴夭丕乇 爻丕賱賴 丨乇賮 賲蹖夭賳賴 丿乇 氐賵乇鬲蹖 讴賴 禺賵丿 丕賵賳 賲賳卮丕 賳賵乇蹖 讴賴 亘丕毓孬 賵噩賵丿蹖鬲 existentialism 丕卮 賲蹖卮賴 賴夭丕乇丕賳 賲蹖賱蹖丕乇丿 卮丕賱 賯丿賲鬲 丿丕乇賴( 禺賵乇卮蹖丿).
鈥� 氐鄱鄞/ 賮讴乇 毓夭蹖賲鬲 亘賴 乇賵爻蹖賴 亘賴 爻乇卮 丕賮鬲丕丿賴 亘賵丿貙 丕蹖賳 讴賴 鬲乇讴 鬲丨氐蹖賱 讴賳丿 賵 讴丕乇 毓賲賱蹖 蹖丕丿 亘诏蹖乇丿. 丕賲丕 趩蹖夭蹖 讴賴 賴乇 亘丕乇 丿乇 丌爻鬲丕賳賴 蹖 丕蹖賳 丿賱 亘乇蹖丿賳 賴丕蹖 賵丨卮鬲賳丕讴 噩賱賵卮 乇丕 賲蹖 诏乇賮鬲 丕蹖賳 讴賴 亘乇丕蹖 趩賳蹖賳 讴丕乇賴丕蹖蹖 丿賱蹖賱 讴賲 丿丕卮鬲 亘丿賵賳 丿賱蹖賱 賳丿丕賳賲 讴丕乇蹖 亘賵丿貙 倬爻 亘賴 丕賳鬲馗丕乇 讴卮蹖丿賳 丕丿丕賲賴 丿丕丿.
鈥⒇帝港�/ 賵賯鬲蹖 讴爻蹖 氐亘丨 亘丕 丨丕賱鬲 鬲賳賵毓 丕夭 禺賵丕亘 亘賱賳丿 賲蹖 卮賵丿 賵 賲蹖亘蹖賳丿 讴賴 亘丕蹖丿 倬丕賳夭丿賴 爻丕毓鬲 乇丕 亘蹖賴賵丿賴 亘诏匕丕乇賳丿 鬲丕 丿賵亘丕乇賴 亘鬲賵丕賳丿 亘禺賵丕亘丿貙 丌夭丕丿 亘賵丿賳 亘賴 趩賴 丿乇丿卮 賲蹖禺賵乇丿責 丌夭丕丿蹖 亘賴 夭賳丿诏蹖 讴賲讴蹖 賳賲蹖讴賳丿!
鈥� 鬲賲丕賲 卮禺氐蹖鬲 賴丕蹖 丿丕爻鬲丕賳 丕夭 倬乇賵鬲丕诏賵賳蹖爻鬲 鬲丕 禺賳诏丕 鬲丕 亘丕賴賵卮丕 蹖讴 賮讴乇 賮賱爻賮蹖 鬲倬 讴賱賴 卮賵賳賴.
鈥� 禺賵丿 丌夭丕丿蹖 丕夭 胤乇蹖賯 丌夭乇丿賳 亘賯蹖賴 賴乇诏夭 賳賲蹖鬲賵賳蹖 賲爻鬲賯蹖賲丕 亘賴 禺賵丿鬲 丌爻蹖亘 亘乇爻賵賳蹖.
鈥� 氐郾鄣郯/ 賲蹖诏賴 賲賳 爻丕賱鈥屬囏й� 爻丕賱 丕夭丕丿 亘賵丿賲 亘乇丕蹖 賴蹖趩 賵 倬賵趩 賵 丨丕囟乇賴 鬲丕 亘丕 蹖讴 亘丕賵乇 丿蹖诏賴 鬲丕禺鬲 亘夭賳賴 丕丨鬲蹖丕噩 丿丕乇賴 蹖賴 讴賲 禺賵丿卮賵 賮乇丕賲賵卮 讴賳賴.
鈥①囐呟屫促� 丿乇 丕賳鬲賴丕蹖 賳丕蹖跇賴 賴丕鬲 賲卮讴賱蹖 賵噩賵丿 丿丕卮鬲 賵 亘丕毓孬 鬲賳诏蹖 賳賮爻 賲蹖鈥屫簇�.
鈥� 夭蹖亘丕蹖蹖 鬲乇噩賲賴: 丿賵乇 倬賳噩乇賴 賴丕 丿賵丿蹖 賵 爻蹖丕賴 丕爻鬲貙 丕賳诏丕乇 夭亘丕賳賴 賴丕蹖 丨乇蹖賯 丌賳賴丕 乇丕 賱蹖爻蹖丿賴.
芦芦芦丿賱賲 賲蹖鈥屫堌ж� 鄱 賲丕賴 倬蹖乇鬲乇 亘卮賲禄禄禄
鈥⒇帝槽粉�/ 趩賯丿乇 噩丕賱亘 讴賴 毓丕卮賯 賵 賲毓卮賵賯 賴丕 禺賵丿卮賵賳賵 亘毓丿 賲乇诏 丕賵賳 蹖讴蹖 丿蹖诏賴 鬲賵蹖 蹖讴 爻丕乇賵 賵 賳丕乇丕丨鬲蹖 賲蹖亘蹖賳賳丿 賵賱蹖 鬲賵蹖 丕蹖賳 讴蹖爻貙 亘賵乇蹖爻 亘毓丿 丕夭 丕蹖賳讴賴 賲蹖賮賴賲賴 賱賵賱丕 賳賲乇丿賴 賵 鬲賵蹖 鬲禺鬲 夭賳丿賴 丕爻鬲貙 賳丕乇丕丨鬲 賲蹖卮賴 賵 丿蹖诏賴 賳賲蹖禺賵丕賲 亘丕賵乇 讴賳賴 讴賴 丕賵賳 夭賳丿賴 丕爻鬲 丕蹖賳 亘丕夭 趩賴 賳賵毓 丕夭 毓卮賯 丕爻鬲 蹖丕 讴賱丕 賴賲賴 毓卮賯 賴丕 丕蹖賳噩賵乇蹖賴責!責
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爻賿倬賵賷賱赛乇賿夭賿:
鈥①呚ж必迟�: 丨爻乇鬲 夭賳丿诏蹖 賳丿丕卮鬲賴 丕賲 乇丕 賲蹖禺賵乇賲.
鈥①呚ж必迟� 禺賲 趩賳丕賳 賲蹖诏賴: 亘蹖卮鬲乇 賲蹖賱 丿丕卮鬲 匕賵亘 卮丿賳 丕蹖賳 乇賵丨 爻乇讴卮 賵 夭賲禺鬲 乇丕 賲丕賳賳丿 蹖讴 鬲讴賴 夭蹖乇 丌賮鬲丕亘貙 亘亘蹖賳丿.
鈥⒇й屬� 賴丕 丕賮讴丕乇 亘蹖 乇賳诏 賵 乇賵 亘賵丿賳丿貙 丕賮讴丕乇 爻丕毓鬲 趩賴丕乇 氐亘丨.
鈥� 蹖賴 噩丕賴丕蹖蹖 賲禺丕賱賮鬲卮 亘乇 賴乇 丿蹖賳蹖 賲毓賱賵賲賴: 郾. 丕诏乇 丕夭 爻丕乇丕 亘賵乇爻蹖 丨鬲賲丕 蹖讴 蹖賴賵丿蹖 賲毓乇賮蹖 賲蹖讴賳賴 亘乇丕蹖 爻賯胤 亘趩賴
鄄. 丿賴丕賳 賲爻禺乇賴 丕卮 毓蹖賳 丿賴丕賳 讴卮蹖卮 賴丕爻鬲.
鈥� 賲蹖诏賴 丕夭 賲乇丿 賴丕 亘蹖卮鬲乇 丕夭 夭賳 賴丕 禺賵卮賲 賲蹖丕丿 亘丕 丕蹖賳 丨丕賱 丿賱賲 賳賲蹖禺賵丕賲 讴賳丕乇 蹖讴 賲乇丿 亘禺賵丕亘賲. (鬲氐賵乇卮 禺賵亘賴 賵賱蹖 丿乇 賵丕賯毓蹖鬲 丿賱趩爻亘 賳蹖爻鬲)
鈥� 爻丕乇丕 賴賲賴 讴丕乇賴丕蹖 诏賵賲夭 乇丕 亘禺卮蹖丿賴 亘賵丿 禺蹖丕賳鬲 賴丕蹖卮 乇丕 賮乇丕乇賴丕蹖卮 乇丕 丕夭 禺丕賳賴貙 賲毓鬲賯丿 亘賵丿 讴賴 夭賳丿诏蹖 亘卮乇 賲賯丿爻 丕爻鬲.
鈥� 氐鄱郾/ 禺賵丿賲 乇丕 賲蹖 趩卮賲貙 賲夭賴 蹖 賲賳. 賲賳 賲夭賴 蹖 禺賵丿賲 賴爻鬲賲. 賲賳 賵噩賵丿 丿丕乇賲 賵噩賵丿 丿丕卮鬲賳 賴賲蹖賳 丕爻鬲 爻蹖 賵 趩賴丕乇 爻丕賱 丕爻鬲 讴賴 禺賵丿賲 乇丕 賲蹖 趩卮賲.
鈥� 丿丕乇賴 丕夭 诏賱丿賵賳 鄢 賴夭丕乇 爻丕賱賴 丨乇賮 賲蹖夭賳賴 丿乇 氐賵乇鬲蹖 讴賴 禺賵丿 丕賵賳 賲賳卮丕 賳賵乇蹖 讴賴 亘丕毓孬 賵噩賵丿蹖鬲 existentialism 丕卮 賲蹖卮賴 賴夭丕乇丕賳 賲蹖賱蹖丕乇丿 卮丕賱 賯丿賲鬲 丿丕乇賴( 禺賵乇卮蹖丿).
鈥� 氐鄱鄞/ 賮讴乇 毓夭蹖賲鬲 亘賴 乇賵爻蹖賴 亘賴 爻乇卮 丕賮鬲丕丿賴 亘賵丿貙 丕蹖賳 讴賴 鬲乇讴 鬲丨氐蹖賱 讴賳丿 賵 讴丕乇 毓賲賱蹖 蹖丕丿 亘诏蹖乇丿. 丕賲丕 趩蹖夭蹖 讴賴 賴乇 亘丕乇 丿乇 丌爻鬲丕賳賴 蹖 丕蹖賳 丿賱 亘乇蹖丿賳 賴丕蹖 賵丨卮鬲賳丕讴 噩賱賵卮 乇丕 賲蹖 诏乇賮鬲 丕蹖賳 讴賴 亘乇丕蹖 趩賳蹖賳 讴丕乇賴丕蹖蹖 丿賱蹖賱 讴賲 丿丕卮鬲 亘丿賵賳 丿賱蹖賱 賳丿丕賳賲 讴丕乇蹖 亘賵丿貙 倬爻 亘賴 丕賳鬲馗丕乇 讴卮蹖丿賳 丕丿丕賲賴 丿丕丿.
鈥⒇帝港�/ 賵賯鬲蹖 讴爻蹖 氐亘丨 亘丕 丨丕賱鬲 鬲賳賵毓 丕夭 禺賵丕亘 亘賱賳丿 賲蹖 卮賵丿 賵 賲蹖亘蹖賳丿 讴賴 亘丕蹖丿 倬丕賳夭丿賴 爻丕毓鬲 乇丕 亘蹖賴賵丿賴 亘诏匕丕乇賳丿 鬲丕 丿賵亘丕乇賴 亘鬲賵丕賳丿 亘禺賵丕亘丿貙 丌夭丕丿 亘賵丿賳 亘賴 趩賴 丿乇丿卮 賲蹖禺賵乇丿責 丌夭丕丿蹖 亘賴 夭賳丿诏蹖 讴賲讴蹖 賳賲蹖讴賳丿!
鈥� 鬲賲丕賲 卮禺氐蹖鬲 賴丕蹖 丿丕爻鬲丕賳 丕夭 倬乇賵鬲丕诏賵賳蹖爻鬲 鬲丕 禺賳诏丕 鬲丕 亘丕賴賵卮丕 蹖讴 賮讴乇 賮賱爻賮蹖 鬲倬 讴賱賴 卮賵賳賴.
鈥� 禺賵丿 丌夭丕丿蹖 丕夭 胤乇蹖賯 丌夭乇丿賳 亘賯蹖賴 賴乇诏夭 賳賲蹖鬲賵賳蹖 賲爻鬲賯蹖賲丕 亘賴 禺賵丿鬲 丌爻蹖亘 亘乇爻賵賳蹖.
鈥� 氐郾鄣郯/ 賲蹖诏賴 賲賳 爻丕賱鈥屬囏й� 爻丕賱 丕夭丕丿 亘賵丿賲 亘乇丕蹖 賴蹖趩 賵 倬賵趩 賵 丨丕囟乇賴 鬲丕 亘丕 蹖讴 亘丕賵乇 丿蹖诏賴 鬲丕禺鬲 亘夭賳賴 丕丨鬲蹖丕噩 丿丕乇賴 蹖賴 讴賲 禺賵丿卮賵 賮乇丕賲賵卮 讴賳賴.
鈥①囐呟屫促� 丿乇 丕賳鬲賴丕蹖 賳丕蹖跇賴 賴丕鬲 賲卮讴賱蹖 賵噩賵丿 丿丕卮鬲 賵 亘丕毓孬 鬲賳诏蹖 賳賮爻 賲蹖鈥屫簇�.
鈥� 夭蹖亘丕蹖蹖 鬲乇噩賲賴: 丿賵乇 倬賳噩乇賴 賴丕 丿賵丿蹖 賵 爻蹖丕賴 丕爻鬲貙 丕賳诏丕乇 夭亘丕賳賴 賴丕蹖 丨乇蹖賯 丌賳賴丕 乇丕 賱蹖爻蹖丿賴.
芦芦芦丿賱賲 賲蹖鈥屫堌ж� 鄱 賲丕賴 倬蹖乇鬲乇 亘卮賲禄禄禄
鈥⒇帝槽粉�/ 趩賯丿乇 噩丕賱亘 讴賴 毓丕卮賯 賵 賲毓卮賵賯 賴丕 禺賵丿卮賵賳賵 亘毓丿 賲乇诏 丕賵賳 蹖讴蹖 丿蹖诏賴 鬲賵蹖 蹖讴 爻丕乇賵 賵 賳丕乇丕丨鬲蹖 賲蹖亘蹖賳賳丿 賵賱蹖 鬲賵蹖 丕蹖賳 讴蹖爻貙 亘賵乇蹖爻 亘毓丿 丕夭 丕蹖賳讴賴 賲蹖賮賴賲賴 賱賵賱丕 賳賲乇丿賴 賵 鬲賵蹖 鬲禺鬲 夭賳丿賴 丕爻鬲貙 賳丕乇丕丨鬲 賲蹖卮賴 賵 丿蹖诏賴 賳賲蹖禺賵丕賲 亘丕賵乇 讴賳賴 讴賴 丕賵賳 夭賳丿賴 丕爻鬲 丕蹖賳 亘丕夭 趩賴 賳賵毓 丕夭 毓卮賯 丕爻鬲 蹖丕 讴賱丕 賴賲賴 毓卮賯 賴丕 丕蹖賳噩賵乇蹖賴責!責
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April 6, 2015
Introduction
--The Age of Reason
--The Age of Reason
March 15, 2021
"丕賵 賲賷丕賳 爻賰賵鬲賷 禺賵賮賳丕賰 鬲賳賴丕 亘賵丿貙丌夭丕丿 賵 鬲賳賴丕貙亘丿賵賳 賰賲賰 賵 亘丿賵賳 亘賴丕賳賴貙賲丨賰賵賲 亘賴 鬲氐賲賷賲 诏賷乇賷 亘丿賵賳 丕爻鬲賲丿丕丿貙賲丨賰賵賲 亘賴 丌夭丕丿 亘賵丿賳 鬲丕 丕亘丿."
爻賳 毓賯賱 丕孬乇 跇丕賳 倬賱 爻丕乇鬲乇 賷賰 乇賲丕賳 賮賱爻賮賷 亘丕 鬲賲 丕诏夭賷爻鬲丕賳爻賷丕賱賷爻鬲賷 賴爻鬲貙丿丕爻鬲丕賳 丨賵賱 賲丨賵乇 賲賮賴賵賲 丌夭丕丿賷 賵 賵噩賵丿 賲賷诏乇丿賴貙亘乇 倬丕賷賴 丕賷賳 賲賮丕賴賷賲 賳賯賱 賲賷卮賴 賵 亘丕 丕囟丕賮賴 卮丿賳 賰丕乇賰鬲乇 賴丕 禺賵丕賳賳丿賴 賷賰 賴爻鬲賷 賲卮禺氐 賲噩夭丕 丕夭 賴乇賰丿賵賲 丕夭 賰丕乇賰鬲乇 賴丕 乇賵 丿乇賰 賲賷賰賳賴.賰丕乇賰鬲乇 賴丕賷 丿丕爻鬲丕賳 亘乇丕賷 禺賵丿卮賵賳 賲丕噩乇丕 賴丕賷 賳丕禺賵卮丕賷賳丿 賵 鬲丕 丨丿賷 睾賷乇 丕禺賱丕賯賷 丿丕乇賳貙賴乇賰丿賵賲 丿丕乇丕賷 賵賷跇诏賷 賴丕賷 賲賳賮賷 禺賵丿卮賵賳 賴爻鬲賳.
卮禺氐賷鬲 丕氐賱賷 丿丕爻鬲丕賳 "賲丕鬲賷賵" 賴爻鬲 賰賴 丕爻鬲丕丿 賮賱爻賮賴 丕爻鬲 賵 丿乇 亘賴 丿乇 丿賳亘丕賱 丨賮馗 丌夭丕丿賷 丌乇賲丕賳賷 禺賵丿卮賴 賵 賰賱丕丕 丕賷賳 亘丕賵乇 亘賴 丌夭丕丿賷 賵 丌夭丕丿 亘賵丿賳 丿乇 賳賵毓 乇賮鬲丕乇卮 亘丕 亘賯賷賴 賵 賰丕乇丕賷賷 賰賴 賲賷賰賳賴 鬲丕孬賷乇丕鬲 賳丕禺賵卮丕賷賳丿賷 丿丕乇賴.亘乇丕賷 丌夭丕丿賷 丿爻鬲 賵 倬丕 賲賷夭賳賴 賵賱賷 亘賷卮鬲乇 丿乇 賴爻鬲賷 賲爻賲賵賲 丕賷賳 丌夭丕丿賷 睾乇賯 賲賷卮賴.
爻賳 毓賯賱 丕孬乇 跇丕賳 倬賱 爻丕乇鬲乇 賷賰 乇賲丕賳 賮賱爻賮賷 亘丕 鬲賲 丕诏夭賷爻鬲丕賳爻賷丕賱賷爻鬲賷 賴爻鬲貙丿丕爻鬲丕賳 丨賵賱 賲丨賵乇 賲賮賴賵賲 丌夭丕丿賷 賵 賵噩賵丿 賲賷诏乇丿賴貙亘乇 倬丕賷賴 丕賷賳 賲賮丕賴賷賲 賳賯賱 賲賷卮賴 賵 亘丕 丕囟丕賮賴 卮丿賳 賰丕乇賰鬲乇 賴丕 禺賵丕賳賳丿賴 賷賰 賴爻鬲賷 賲卮禺氐 賲噩夭丕 丕夭 賴乇賰丿賵賲 丕夭 賰丕乇賰鬲乇 賴丕 乇賵 丿乇賰 賲賷賰賳賴.賰丕乇賰鬲乇 賴丕賷 丿丕爻鬲丕賳 亘乇丕賷 禺賵丿卮賵賳 賲丕噩乇丕 賴丕賷 賳丕禺賵卮丕賷賳丿 賵 鬲丕 丨丿賷 睾賷乇 丕禺賱丕賯賷 丿丕乇賳貙賴乇賰丿賵賲 丿丕乇丕賷 賵賷跇诏賷 賴丕賷 賲賳賮賷 禺賵丿卮賵賳 賴爻鬲賳.
卮禺氐賷鬲 丕氐賱賷 丿丕爻鬲丕賳 "賲丕鬲賷賵" 賴爻鬲 賰賴 丕爻鬲丕丿 賮賱爻賮賴 丕爻鬲 賵 丿乇 亘賴 丿乇 丿賳亘丕賱 丨賮馗 丌夭丕丿賷 丌乇賲丕賳賷 禺賵丿卮賴 賵 賰賱丕丕 丕賷賳 亘丕賵乇 亘賴 丌夭丕丿賷 賵 丌夭丕丿 亘賵丿賳 丿乇 賳賵毓 乇賮鬲丕乇卮 亘丕 亘賯賷賴 賵 賰丕乇丕賷賷 賰賴 賲賷賰賳賴 鬲丕孬賷乇丕鬲 賳丕禺賵卮丕賷賳丿賷 丿丕乇賴.亘乇丕賷 丌夭丕丿賷 丿爻鬲 賵 倬丕 賲賷夭賳賴 賵賱賷 亘賷卮鬲乇 丿乇 賴爻鬲賷 賲爻賲賵賲 丕賷賳 丌夭丕丿賷 睾乇賯 賲賷卮賴.
October 23, 2019
The Essence of Freedom
25 November 2013
This is probably one of the first Sartre books that I have read, and while I am not tearing through the bookshops (and libraries) looking for more of his work, I must say that it was an interesting read. I guess there are a couple of reasons it took me so long to get to Sartre and one of them would be that since a lot of my friends were either Christians (or basically didn't read) then all I would hear is how evil and bad Sartre is, and that by reading Sartre you are playing a very delicate game with the devil. Hey, I've played Dungeons and Dragons, Magic the Gathering, and a bucket load of computer games through most of my adult life (as well as being involved with other things) so I probably ask myself what on Earth could reading a bit of Sartre do to me.
To answer that simply 鈥� absolutely nothing.
Anyway, this is what Sartre looks like:
and here's another picture of him:
He doesn't look all that scary to me.
Anyway, this is one of those philosophy novels, you know the type where philosophers write a novel that contains a lot of their philosophy and that the main characters in the book sprout his philosophy 鈥� you know, the way that Plato would do with Socrates (even though Plato's philosophy and Socrates' philosophy tended to be two different things). This novel is set over two days during the lead up to World War II and is about how a guy named Matthieu is trying to get 4000 francs because he has accidentally got his girlfriend pregnant, and he doesn't want to either grow up or become a father (which generally entails growing up anyway). It is also about this guy name Daniel who realises that he is a homosexual, but still wants to marry a woman whom he is in love with because she wants to have children (strange attitude for a homosexual to take 鈥� I thought that would be what we would consider bi-sexual, but then again this is 1945 so the intricacies of the modern sexual system sort of did not exist back then).
The story explores the concept of freedom, but also the concept of coming of age. This is not one of those rite to manhood type stories because with Sartre the coming of age, or in his words, the age of reason, is when one reaches that stage in life (if they ever reach that stage in life) when they realise that it is time for them to take charge of their life and to take responsibility for their actions. Sometimes an event occurs (such as in Matthieu's case, with him getting his girlfriend pregnant) which forces one to accept the responsibility and, as some suggest, grow up. Other times it simply never happens, and the person simply ends up drifting around the world living in some sort of dream, never actually defining themselves, and never having a purpose or a point.
This is the idea of existentialism (and remember that Sartre is considered the father of secular existentialism) in that it is the definition of who we are. It has two effects in that in one case existentialism is us making a concerted effort to define ourselves (such as me being the straight guy that pretends he knows nothing about brothels and sits in the Crown Casino reading a book) and the outward effects of that definition, in that people see who you are and respond to this. However, the catch is that while we may define ourselves, in many cases we are the only people who understand and respond to that definition because everybody else perceives reality differently, and in perceiving reality differently, we respond to reality differently. Each of us has our own perception of ourselves, and everybody around us has their own perception of who we are.
This does have a potential to backfire though because the idea of defining oneself can apply only to that which can be perceived, and there are times when we try to create a perception that does not work. For instance, the person who takes out a massive loan for an impressive car and spends money on things that they cannot afford can find that when the money runs out or the creditors come knocking on their door, they discover that the friends that they thought they had are no longer around. In essence, they have not defined themselves as a member of the high life but rather defined themselves as a fraud.
So too with the person that talks themselves up. There is a limit to parading yourself around in front of people because it gets to a point where when somebody does that too much, and the stories become ever more unbelievable, they are not at all impressive, but rather more like a septic tank. For instance, the phrase 'I can do that if I really wanted to, but I am too much of an ethical person to do that' says absolutely nothing about who you are, other than somebody who is basically full of shit. If you do not want to do that because you are too ethical, you do not need to tell people that you do not want to do that, but rather let your ethical nature come out based upon your actions, and not upon the statements you make about what you do not want to do.
Now, there is another essence to this book, and that is the essence of freedom. The question that comes about is what is freedom? Can one be free yet live in a totalitarian dictatorship? My answer to that question would be yes. While the totalitarian dictatorship may attempt to stifle your thoughts and actions, it is the knowledge that no matter what they do, they cannot really control your thoughts, and they cannot take away your joy.
In a high school essay I used the opening line 'freedom is a state of mind, freedom is a lie'. The first statement is true, because we may live in a country that considers itself free, but we may put ourselves in chains through the belief that we must behave in a certain way, and in behaving in that certain way we are chaining ourselves to society's traditions. While there are restrictions on what we can do (such as killing somebody) in many cases we will restrain ourselves for fear of bringing the wrath of the state upon us. The same goes with a totalitarian dictatorship were we will self-censure ourselves for fear that if we do not we may bring the wrath of the state upon us. However, the question of freedom is always a question of our mindset, knowing that nobody can truly control what we think and how we think and that if we act in a certain way it is because we want to define ourselves as such as opposed to only acting in that way out of fear.
As such, the statement about freedom being a lie is a statement made by an immature person (me) who was restricted in what he could do because he did not truly understand the nature of freedom. Economic slavery is a term that probably does not relate to this, but it is defining our freedom based upon the amount of money that we have. We believe, in a way, that the more money that we have (and the finance industry loves to float those ideas) the more we believe that we are able to do and in doing so the more joy we believe that we have. However, as I have said, freedom is not defined by how much money we have (because if we believe that freedom only comes through wealth, then we are in fact enslaving ourselves to wealth because we believe that we can only have freedom if we have wealth).
Sartre also explores the idea that marriage, and the family, is a form of slavery, and this is something that Matthieu feared. I can relate to that, especially with what happened when I was walking to church last night. As I approached the church I saw this young lady (and a rather intelligent one at that because we have talked about post-modernism, and not in a 'post-modernism is evil and bad' sort of way) carrying a baby. Now, this young lady is single so what that tells me about this lady is that she wants to get married and have a family which immediately puts her off the list of a potential wife (if I ever chose to get married, which I don't). My thinking here reflects that of Matthieu in that I see marriage and a family as being a form of slavery (and in essence a form of economic slavery since raising a single child, let alone a whole family, is incredibly expensive, especially if you want them to go to a good school). However, my view of this, that is getting married and having children, is that it is also a form of ordinariness which in a way repugnates me. I have walked into churches where I see these happy couples with their little baby (in a way showing it off to everybody) and I am repugnated by it. Previously it was because of jealousy that I was repugnated, but now, with my new church, in my new city, I am a lot more circumspect. To me I may not feel joy for them (because I generally do not base my happiness upon other people's joy, but rather upon my own state of mind, and the freedom that I give myself through having control over my mind and over my thoughts) but I understand that is their choice, and that is to live the ordinary life. There is nothing wrong with living an ordinary life, however, if there is one thing that I know about myself, and that is that I am not interested in living an ordinary life, which probably has something to do with having played Dungeons and Dragons for much of my adult life.
Here is a picture of a baby:
25 November 2013
This is probably one of the first Sartre books that I have read, and while I am not tearing through the bookshops (and libraries) looking for more of his work, I must say that it was an interesting read. I guess there are a couple of reasons it took me so long to get to Sartre and one of them would be that since a lot of my friends were either Christians (or basically didn't read) then all I would hear is how evil and bad Sartre is, and that by reading Sartre you are playing a very delicate game with the devil. Hey, I've played Dungeons and Dragons, Magic the Gathering, and a bucket load of computer games through most of my adult life (as well as being involved with other things) so I probably ask myself what on Earth could reading a bit of Sartre do to me.
To answer that simply 鈥� absolutely nothing.
Anyway, this is what Sartre looks like:
and here's another picture of him:
He doesn't look all that scary to me.
Anyway, this is one of those philosophy novels, you know the type where philosophers write a novel that contains a lot of their philosophy and that the main characters in the book sprout his philosophy 鈥� you know, the way that Plato would do with Socrates (even though Plato's philosophy and Socrates' philosophy tended to be two different things). This novel is set over two days during the lead up to World War II and is about how a guy named Matthieu is trying to get 4000 francs because he has accidentally got his girlfriend pregnant, and he doesn't want to either grow up or become a father (which generally entails growing up anyway). It is also about this guy name Daniel who realises that he is a homosexual, but still wants to marry a woman whom he is in love with because she wants to have children (strange attitude for a homosexual to take 鈥� I thought that would be what we would consider bi-sexual, but then again this is 1945 so the intricacies of the modern sexual system sort of did not exist back then).
The story explores the concept of freedom, but also the concept of coming of age. This is not one of those rite to manhood type stories because with Sartre the coming of age, or in his words, the age of reason, is when one reaches that stage in life (if they ever reach that stage in life) when they realise that it is time for them to take charge of their life and to take responsibility for their actions. Sometimes an event occurs (such as in Matthieu's case, with him getting his girlfriend pregnant) which forces one to accept the responsibility and, as some suggest, grow up. Other times it simply never happens, and the person simply ends up drifting around the world living in some sort of dream, never actually defining themselves, and never having a purpose or a point.
This is the idea of existentialism (and remember that Sartre is considered the father of secular existentialism) in that it is the definition of who we are. It has two effects in that in one case existentialism is us making a concerted effort to define ourselves (such as me being the straight guy that pretends he knows nothing about brothels and sits in the Crown Casino reading a book) and the outward effects of that definition, in that people see who you are and respond to this. However, the catch is that while we may define ourselves, in many cases we are the only people who understand and respond to that definition because everybody else perceives reality differently, and in perceiving reality differently, we respond to reality differently. Each of us has our own perception of ourselves, and everybody around us has their own perception of who we are.
This does have a potential to backfire though because the idea of defining oneself can apply only to that which can be perceived, and there are times when we try to create a perception that does not work. For instance, the person who takes out a massive loan for an impressive car and spends money on things that they cannot afford can find that when the money runs out or the creditors come knocking on their door, they discover that the friends that they thought they had are no longer around. In essence, they have not defined themselves as a member of the high life but rather defined themselves as a fraud.
So too with the person that talks themselves up. There is a limit to parading yourself around in front of people because it gets to a point where when somebody does that too much, and the stories become ever more unbelievable, they are not at all impressive, but rather more like a septic tank. For instance, the phrase 'I can do that if I really wanted to, but I am too much of an ethical person to do that' says absolutely nothing about who you are, other than somebody who is basically full of shit. If you do not want to do that because you are too ethical, you do not need to tell people that you do not want to do that, but rather let your ethical nature come out based upon your actions, and not upon the statements you make about what you do not want to do.
Now, there is another essence to this book, and that is the essence of freedom. The question that comes about is what is freedom? Can one be free yet live in a totalitarian dictatorship? My answer to that question would be yes. While the totalitarian dictatorship may attempt to stifle your thoughts and actions, it is the knowledge that no matter what they do, they cannot really control your thoughts, and they cannot take away your joy.
In a high school essay I used the opening line 'freedom is a state of mind, freedom is a lie'. The first statement is true, because we may live in a country that considers itself free, but we may put ourselves in chains through the belief that we must behave in a certain way, and in behaving in that certain way we are chaining ourselves to society's traditions. While there are restrictions on what we can do (such as killing somebody) in many cases we will restrain ourselves for fear of bringing the wrath of the state upon us. The same goes with a totalitarian dictatorship were we will self-censure ourselves for fear that if we do not we may bring the wrath of the state upon us. However, the question of freedom is always a question of our mindset, knowing that nobody can truly control what we think and how we think and that if we act in a certain way it is because we want to define ourselves as such as opposed to only acting in that way out of fear.
As such, the statement about freedom being a lie is a statement made by an immature person (me) who was restricted in what he could do because he did not truly understand the nature of freedom. Economic slavery is a term that probably does not relate to this, but it is defining our freedom based upon the amount of money that we have. We believe, in a way, that the more money that we have (and the finance industry loves to float those ideas) the more we believe that we are able to do and in doing so the more joy we believe that we have. However, as I have said, freedom is not defined by how much money we have (because if we believe that freedom only comes through wealth, then we are in fact enslaving ourselves to wealth because we believe that we can only have freedom if we have wealth).
Sartre also explores the idea that marriage, and the family, is a form of slavery, and this is something that Matthieu feared. I can relate to that, especially with what happened when I was walking to church last night. As I approached the church I saw this young lady (and a rather intelligent one at that because we have talked about post-modernism, and not in a 'post-modernism is evil and bad' sort of way) carrying a baby. Now, this young lady is single so what that tells me about this lady is that she wants to get married and have a family which immediately puts her off the list of a potential wife (if I ever chose to get married, which I don't). My thinking here reflects that of Matthieu in that I see marriage and a family as being a form of slavery (and in essence a form of economic slavery since raising a single child, let alone a whole family, is incredibly expensive, especially if you want them to go to a good school). However, my view of this, that is getting married and having children, is that it is also a form of ordinariness which in a way repugnates me. I have walked into churches where I see these happy couples with their little baby (in a way showing it off to everybody) and I am repugnated by it. Previously it was because of jealousy that I was repugnated, but now, with my new church, in my new city, I am a lot more circumspect. To me I may not feel joy for them (because I generally do not base my happiness upon other people's joy, but rather upon my own state of mind, and the freedom that I give myself through having control over my mind and over my thoughts) but I understand that is their choice, and that is to live the ordinary life. There is nothing wrong with living an ordinary life, however, if there is one thing that I know about myself, and that is that I am not interested in living an ordinary life, which probably has something to do with having played Dungeons and Dragons for much of my adult life.
Here is a picture of a baby:
June 5, 2020
Prvi deo trilogije, u kojoj poku拧ava da progura svoju filozofiju egzistencijalizma, pre svega temu slobode u na拧im 啪ivotima i odlukama. Ovako jedan od glavnih likova (koji su svi, prema vlastitom mi拧ljenju, pomalo propali) na po膷etku obja拧njava svoj pogled:
- Ja bih hteo da budem samo svoj.
- Da bude拧 slobodan, potpuno slobodan. To je tvoja mana.
- To nije mana, re膷e Matje. To je... 艩ta bi drugo htela da 膷ovek 膷ini? Kad ja ne bih poku拧avao da svojim 啪ivotom raspola啪em kako ja ho膰u, 啪ivot bi mi izgledao potpuno besmislen.
Glavne osobe u romanu redom prolaze kroz razli膷ite krize. Marsela je trudna i sprema se na abortus (koji ne 啪eli). Danijel se na jedan komi膷an na膷in trudi da izvr拧i samoubistvo ("Kad 膷ovek nema hrabrosti da se ubije odjednom, onda to mora da 膷ini na par膷e"). Boris sa 25 godina smatra da 膰e 啪iveti jo拧 malo, a sa 30 膰e da si prosvira kur拧um kroz glavu (po拧to si "sa 30 suvi拧e mator za 啪ivot"). A Ivi拧... ah, Ivi拧.
Ali u centru na拧e pa啪nje je ipak 34-godi拧nji profesor filozofije Matje, koji tako膽e smatra da je mator - i propao. Matje se bori sa svojim shvatanjem slobode, i poku拧ava da je objasni sebi i drugima.
Da bi razumeo ono u 拧ta se zarekao, trebalo je da bude potpuno svestan sebe. Ali svakako nije: uzalud je sebi ponavljao re膷i koje su ga nekad ushi膰avale:
- Biti slobodan. Biti svoje sopstveno delo, mo膰i re膰i: postojim zato 拧to ja tako ho膰u; biti svoj sopstveni po膷etak.
Na trenutke se Matje pita:
- Moja sloboda? Ona mi je te拧ka: ve膰 godinama sam d啪abe slobodan. Umirem od 啪elje da je jednom zamenim za ne拧to sigurno. A sem toga mislim kao i ti da 膷ovek nije 膷ovek sve dok nije na拧ao ne拧to radi 膷ega bi pristao da umre.
I tako dalje i tako dalje.
Ono 拧to sam mislio o , mo啪e se primeniti i ovde. Dobar je ovo na膷in da se predstavi filozofija. Svi膽a mi se na膷in pripovedanja, detalji iz sveta pred po膷etak 2. svetskog rata (1938), stvari koje sna膽u te ljude u toku tri opisana dana. A svi膽a mi se i njihov unutra拧nji dijalog, ima tu pomalo Dostojevskog.
S druge strane, Sartr je bio poznat po tome da nije voleo da se zadr啪ava na sre膽ivanju svojih dela. Bio bi ovo bolji roman da je bio disciplinovaniji pisac. Mo啪da 膷ak toliko dobar koliko je dobra pri膷a .
- Ja bih hteo da budem samo svoj.
- Da bude拧 slobodan, potpuno slobodan. To je tvoja mana.
- To nije mana, re膷e Matje. To je... 艩ta bi drugo htela da 膷ovek 膷ini? Kad ja ne bih poku拧avao da svojim 啪ivotom raspola啪em kako ja ho膰u, 啪ivot bi mi izgledao potpuno besmislen.
Glavne osobe u romanu redom prolaze kroz razli膷ite krize. Marsela je trudna i sprema se na abortus (koji ne 啪eli). Danijel se na jedan komi膷an na膷in trudi da izvr拧i samoubistvo ("Kad 膷ovek nema hrabrosti da se ubije odjednom, onda to mora da 膷ini na par膷e"). Boris sa 25 godina smatra da 膰e 啪iveti jo拧 malo, a sa 30 膰e da si prosvira kur拧um kroz glavu (po拧to si "sa 30 suvi拧e mator za 啪ivot"). A Ivi拧... ah, Ivi拧.
Ali u centru na拧e pa啪nje je ipak 34-godi拧nji profesor filozofije Matje, koji tako膽e smatra da je mator - i propao. Matje se bori sa svojim shvatanjem slobode, i poku拧ava da je objasni sebi i drugima.
Da bi razumeo ono u 拧ta se zarekao, trebalo je da bude potpuno svestan sebe. Ali svakako nije: uzalud je sebi ponavljao re膷i koje su ga nekad ushi膰avale:
- Biti slobodan. Biti svoje sopstveno delo, mo膰i re膰i: postojim zato 拧to ja tako ho膰u; biti svoj sopstveni po膷etak.
Na trenutke se Matje pita:
- Moja sloboda? Ona mi je te拧ka: ve膰 godinama sam d啪abe slobodan. Umirem od 啪elje da je jednom zamenim za ne拧to sigurno. A sem toga mislim kao i ti da 膷ovek nije 膷ovek sve dok nije na拧ao ne拧to radi 膷ega bi pristao da umre.
I tako dalje i tako dalje.
Ono 拧to sam mislio o , mo啪e se primeniti i ovde. Dobar je ovo na膷in da se predstavi filozofija. Svi膽a mi se na膷in pripovedanja, detalji iz sveta pred po膷etak 2. svetskog rata (1938), stvari koje sna膽u te ljude u toku tri opisana dana. A svi膽a mi se i njihov unutra拧nji dijalog, ima tu pomalo Dostojevskog.
S druge strane, Sartr je bio poznat po tome da nije voleo da se zadr啪ava na sre膽ivanju svojih dela. Bio bi ovo bolji roman da je bio disciplinovaniji pisac. Mo啪da 膷ak toliko dobar koliko je dobra pri膷a .
February 7, 2017
Over the course of two days in Paris during a hot summer in 1938, philosophy teacher Mathieu Delarue has a crisis on his hands, he needs to raise funds for an abortion so his life can retain the total freedom that he so dearly clings to, all the while there is a circulating tension with the threat of war looming. 'The Age of Reason' captures this period in time very well, but the overall narrative left me cold.
Expertly written?, yes, but drags along in places, Matthieu himself was a deeply studied character, and felt like a man stuck between a rock and a hard place in his attempts to straighten his life out.
An influential work rather than an enjoyable one, it's probably a masterpiece.
I have nothing against Satre, he was great friends with Simone de Beauvoir (one of my favourite writers), but when it comes to the writings of existentialism I much prefer Camus.
Expertly written?, yes, but drags along in places, Matthieu himself was a deeply studied character, and felt like a man stuck between a rock and a hard place in his attempts to straighten his life out.
An influential work rather than an enjoyable one, it's probably a masterpiece.
I have nothing against Satre, he was great friends with Simone de Beauvoir (one of my favourite writers), but when it comes to the writings of existentialism I much prefer Camus.
December 30, 2020
听The Age of Reason听(L'芒ge de raison) is a 1945 novel by Jean-Paul Sartre. It听is the first part of the trilogy "The Roads to Freedom".听The novel, set in the bohemian Paris of听the late 1930s, focuses on three days in the life of a philosophy teacher named Mathieu who is seeking money to pay for an abortion听for his mistress, Marcelle. Sartre analyses the motives of various characters and their actions and takes into account the perceptions of others to give the reader a comprehensive picture of the main character. The novel is concerned with听Sartre's conception of freedom as听the ultimate aim of human existence; the existentialist听notion of ultimate freedom through presenting a detailed account of the characters' psychologies as they are forced to make significant decisions in their lives. As the novel progresses, character narratives espouse Sartre's view of what it means to be free and how one operates within the framework of society with this philosophy.听This is one of many rather brief synopses that I found on this novel. When first encountering these, I wondered why they were so nondescriptive. I now know why. It really is not about much more than Mathieu parading around town, meeting his friends, looking for somebody to loan him the four thousand francs he needs for his mistress Marcelle's abortion. However, this is one of those books that you need to actually read in order to appreciate. Because most of the book is actually about the inner workings in the minds of all the different characters, their thought processes, and psychological complexes. Other interesting characters include:听
Jaques Delarue, a lawyer & his brother, who most notably offers him 10,000 francs to marry the girl.听
Daniel, a suicidal and homosexual friend to Mathieu's who Marcelle has secretly been seeing ("My secrets from [Mathieu] are all I have"). His response to his lack of identity and still esteem is masochism, trying to drown his cats which he loves, male prostitutes which he secretly hopes will hurt him, eventually agreeing to marry Marcelle whom he hates in her pregnancy (some wonderfully worded descriptions of his deep feelings of despise by Sartre). In one of my favorite scenes (which is actually the final scene), Daniel confesses that he is a homosexual to Mathieu to "see the effect it would produce on a fellow like you" and returns the five thousand francs from Marcelle, pronouncing that he will marry Marcelle so that she may keep the child. Understandably confused, Mathieu finally deduces that Daniel is doing this to serve as a martyr. He envies his position, realizing that he has given up Marcelle for nothing, that he is nothing that he can respect.
"Mathieu watched Daniel disappear and thought, "I remain alone." Alone but no freer than before. He had said to himself last evening, "If only Marcelle did not exist," but was deceived... "No one has interfered with my freedom, my life has drained it dry." The scent of Ivichn still hovered in the air. He inhaled the scent and reviewed that day in tumult. "Much ado about nothing," he thought. For nothing; this life had been given him for nothing; he was nothing and yet he would not change; he was as he was made. Various tried and proved rules of conduct had already offered their services disillusioned epicureanism, smiling tolerance, resignation, flat seriousness, stoicism; all the aids whereby a man may savor, minute by minute, like a connoisseur, the failure of a life. "It is true, it is really true; I have attained the age of reason."听
Boris, Mathieu's disciple (although he hates being referred to as such) in Philosophy. Preoccupation with his age, feels old, running out of time; concerned that he has no future.听
Lola, his lover, whom Mathieu "forces to lend" him the 5,000 francs.听
Ivich, who Mathieu really loves, is a young girl from a wealthy family convinced she has failed the final examinations. She seems to have a preoccupation with denying herself touch, food, water, and other such desires. She claims to have being touched, yet acts recklessly with her body. Her definition of freedom seems to include denying any touch from Mathieu, denying any discussion regarding any affinity for each other, as if she is afraid this will lead to being "owned".听
Gomez, off fighting in Spain which makes Mathieu question his decision not to do the same; he feels guilty.听
Brunet, once his best friend, but since devoting himself to the Communist Party, has grown apart from him. Mathieu seems to admire and aspire to be like him, yet admits to not feeling good enough to do as such. He tries to convince Mathieu to sign the paperwork, but Mathieu is more concerned about his notion of personal freedom.听
This novel is essentially an exhibition of Sartre's philosophies.听Here is a great summary I found from Sonoma State University:
听Sartre's Philosophies听The Good: Fascinating look into mindsets, loved reading about Sartre's philosophies. On a broad scale, I do agree with existentialism.听
1. Existence precedes essence. "Freedom is existence, and in it existence precedes essence." This means that听what we do,听how we act in our life, determines our apparent "qualities." It is not that someone tells the truth because she is honest, but rather she defines herself as honest by telling the truth again and again. I am听a professor in a way different than the way I am six feet tall, or the way a table is a table. The table simply听is;听I exist by defining myself in the world at each moment.听
2. Subject rather than object. Humans are not objects to be used by God or a government or corporation or society. Nor we to be "adjusted" or molded into roles --to be听only听a waiter or a conductor or a mother or worker. We must look deeper than our roles and find听ourselves.听
3. Freedom. The central and unique potentiality which constitutes us as human. Sartre rejects determinism, saying that it is our choice how we respond to determining tendencies.听
4. Choice. I am my choices. I cannot not choose. If I do not choose, that is still a choice. If faced with inevitable circumstances, we still choosehow we are听in those circumstances.听
5. Responsibility. Each of us is responsible for everything we do. If we seek advice from others, we choose our advisor and have some idea of the course he or she will recommend. "I am responsible for my very desire of fleeing responsibilities."
6. Past determinants seldom tell us the facts. We transform past determining tendencies through our choices. Explanations in terms of family, socioeconomic status, etc., do not tell us why a person makes the crucial choices we are most interested in.听
7. Our acts define who we are. "In life, a man commits himself, draws his own portrait, and there is nothing but that portrait." Our illusions and imaginings about ourselves, about what we could have been, are nothing but self-deception.听
8. We continue to make ourselves. A "brave" person is simply someone who usually acts bravely. Each act contributes to defining us as we are, and at any moment we can begin to act differently and draw a different portrait鈥� of ourselves. There is always a possibility to change, to start making a different kind of choice.
9. The power to create ourselves. We have the power of transforming ourself indefinitely.听
10. Our reality. Human reality "identifies and defines itself by the ends which it pursues", rather than by alleged "causes" in the past.听
11. Subjectivism. The freedom of the individual subject, and that we cannot pass beyond subjectivity.听
12. The human condition. Despite different roles and historical situations, we all have to be in the world, to labor and die there. These circumstances "are everywhere recognisable; and subjective because they are听lived听and are nothing if we do not live them.听
13. Condemned to be free. We are condemned because we did not create ourselves. We must choose and act from within whatever situation we find ourselves.听
14. Abandonment. "I am听abandoned听in the world", in the sense that I find myself suddenly alone and without help.
15. Anguish. "It is in anguish that we become conscious of our freedom. ...My being provokes anguish to the extent that I distrust myself and my own reactions in that situation." 1) We must make some choices knowing that the consequences will have profound effects on others (like a commander sending his troops into battle.) 2) In choosing for ourselves we choose for all humankind.
16. Despair.听We limit ourselves to a reliance on that which is within our power, our capability to influence. There are other things very important to us over which we have no control.听
17. Bad faith. This means to be guilty of regarding oneself not as a free person but as an object. In bad faith I am hiding the truth from myself. "I must know the truth very exactly听in order to听conceal it more carefully. (There seems to be some overlap in Sartre's conception of bad faith and his conception of self-deception.) A听person can听live听in bad faith, implying a constant and particular style of life.听
18. "The Unconcious" is not really unconscious. At some level I am aware of, and I choose, what I will allow fully into my consciousness and what I will not. Thus I cannot use "the unconscious" as an excuse for my behavior. Even though I may not admit it to myself, I am aware and I am choosing.听 Even听in听self-deception,听I know I am the one deceiving myself, and Freud's so-called censor must听be conscious to know what to repress.听Those who use "the unconscious" as exoneration of actions believe that our instincts, drives, and complexes make up a reality that simply听is;听that is neither true nor false in itself but simply听real.
19. Passion is not an excuse.听"I was overwhelmed by strong feelings; I couldn't help myself" is a falsehood. Despite my feelings, I choose how to express them in action.听
20. Ontology. The study of being, of what constitutes a person as a person, is the necessary basis for psychoanalysis.
The Bad: Too Much Philosophy. Nothing that much occurs, with, in Mathieu's words, "much ado about nothing".听
The Ugly: Interestingly, the worst thing about this novel was not the excess of philosophy, which I could handle by taking some time reading something else in between, but Sartre's punctuation and formatting choices. I am specifically referring to how he put characters thoughts in quotations. This made it highly confusing to decipher between dialogue unless one read it all very slowly, with distinct pausing in between to register the transition. A characters "thoughts" will be imbedded in between what they "say" out loud, and with it all formatted the same, it is very easy to read them as the same. Surprisingly distracting and frustrating.
#existentialism #French #philosophy #TheGoodTheBadThe_Review
This entire review has been hidden because of spoilers.
September 17, 2014
Soap opera with brains. Yes, I can agree with this. Caring about other people while watching their little lives and dramas is so much more fulfilling when they prove themselves to have complex despair behind their everyday actions. It never ends, really. The constant proving to oneself that this life is worthwhile, that the hopes of the past and the dreams of the future won't go to waste. Mathieu keeps to his belief of freedom, to be capable of anything, no matter what constraints have been laid across his living by emotional bonds and societal dictations and past history. In the end he achieves this freedom, and finds that he no longer believes in it. He has reached the age of reason, when he sees that the ideas that once characterized him can no longer be applied to him, unless he wishes to be a hypocrite. In achieving his freedom, he sacrificed for nothing, a nothing that provides a clean a break from everything that had been forcing him into a situation that was no longer; and for what? He may have found a small satisfaction in not being free, now that he had realized that he was waiting for a moment of a lifetime that would never come. Everyone around him either spins out delusions of the future or chases desires that had died long ago, joining him in his everlasting goal of not sinking into regret and despair. A satisfyingly realistic portrayal of the tightrope walk that daily life really is.
June 1, 2017
鈥溫ベ嗁囐呚� 賷鬲卮亘孬丕賳 亘卮亘丕亘賴賲丕 賰賲丕 賷鬲卮亘賾孬 賲丨鬲囟乇賹 亘丕賱丨賷丕丞鈥�. | 爻丕乇鬲乇
丕賱鬲卮亘購賾孬 亘丕賱卮亘丕亘 賰丕賳 賵馗賷賮丞 賰賱 卮禺氐賷丕鬲 丕賱噩夭亍 丕賱兀賵賱 賲賳 孬賱丕孬賷丞 爻丕乇鬲乇 鈥溫迟� 丕賱乇卮丿鈥澵� 廿匕 鬲賲爻賾賰鬲 亘賴 賲丕乇爻賷賱 丕賱賮鬲丕丞 丕賱毓賱賷賱丞 丨亘賷爻丞 丕賱賲賳夭賱 賱兀賳 丕賱賲賵鬲 賷鬲乇氐丿賴丕 禺丕乇噩賴 毓亘乇 丕賱鬲賲爻賰 亘丨賲賱賴丕 丕賱匕賷 賱賲 賷賰賳 賲禺胤胤賸丕 賱賴貙 賵賱丕 賲乇睾賵亘賸丕 賲賳 賯賽亘賱 卮乇賷賰賴丕貙 亘賷賳賲丕 鬲賲爻賰鬲 亘賴 廿賷賮賷卮 毓亘乇 丕賱毓亘孬 賵丕賱廿賴鬲賲丕賲 丕賱賲亘丕賱睾 賮賷賴 亘賳賮爻賴丕貙 兀賲丕 賱賵賱丕 賮賯丿 賰丕賳鬲 鬲丨丕賮馗 毓賱賶 卮亘丕亘賴丕 毓亘乇 丨亘 卮丕亘賺 兀氐睾乇 賲賳賴丕貙 賱鬲孬亘鬲 賱賳賮爻賴丕 賮賷 賰賱 賷賵賲賺 賱丕 賷賴噩乇賴丕 賮賷賴 亘兀賳賴丕 賲丕 鬲夭丕賱 賮賷 卮亘丕亘賴丕. 賮賷 丨賷賳 鬲賲爻賾賰 丿丕賳賷丕賱 亘卮亘丕亘賴 毓亘乇 丕賱鬲賱丕毓亘 亘丨賷丕賵丕鬲 賲賳 丨賵賱賴貙 賰丕賳 賷禺賱賯 丕賱兀丨丿丕孬 賱卅賱丕 賷卮毓乇 亘賯賱鬲賴丕 賮賷 丨賷丕鬲賴. 賵賲賳 孬賲 賷噩賷亍 賲丕鬲賷賵貙 丨亘賷爻 爻賳 丕賱乇卮丿 丕賱匕賷 賲丕 賰丕賳 賱賷賲丕賳毓賴 賱賵賱丕 禺卮賷鬲賴 賲賳 賮賯丿 賰賳夭賴 丕賱兀毓馗賲: 丕賱丨乇賷丞. 賵賴匕丕 賲丕 噩毓賱賴 賷鬲賴乇賾亘 賲賳 兀賷 丕賱鬲夭丕賲賺 賷賮乇囟 毓賱賷賴 賲賳 賯賽亘賱 毓賱丕賯丕鬲賴 噩賲賷毓賸丕.
兀賰孬乇 賲丕 兀孬丕乇鬲賴 賮賷賾 丕賱乇賵丕賷丞 賲賳 鬲爻丕丐賱 賴賵 賲丕 賲毓賳賶 兀賳 賷賰賵賳 丕賱賲乇亍 丨乇賸丕責 兀賳 賷鬲禺賱賾氐 賲賳 賰賱 丕賱賯賷賵丿 賰賷賮賲丕 賰丕賳鬲責 兀賲 兀賳 賷禺鬲丕乇 賯賷賵丿賴 胤賵丕毓賷丞 賱丕 兀賳 賷鬲賲 丕禺鬲賷丕乇賴丕 賱賴責
丕賱鬲卮亘購賾孬 亘丕賱卮亘丕亘 賰丕賳 賵馗賷賮丞 賰賱 卮禺氐賷丕鬲 丕賱噩夭亍 丕賱兀賵賱 賲賳 孬賱丕孬賷丞 爻丕乇鬲乇 鈥溫迟� 丕賱乇卮丿鈥澵� 廿匕 鬲賲爻賾賰鬲 亘賴 賲丕乇爻賷賱 丕賱賮鬲丕丞 丕賱毓賱賷賱丞 丨亘賷爻丞 丕賱賲賳夭賱 賱兀賳 丕賱賲賵鬲 賷鬲乇氐丿賴丕 禺丕乇噩賴 毓亘乇 丕賱鬲賲爻賰 亘丨賲賱賴丕 丕賱匕賷 賱賲 賷賰賳 賲禺胤胤賸丕 賱賴貙 賵賱丕 賲乇睾賵亘賸丕 賲賳 賯賽亘賱 卮乇賷賰賴丕貙 亘賷賳賲丕 鬲賲爻賰鬲 亘賴 廿賷賮賷卮 毓亘乇 丕賱毓亘孬 賵丕賱廿賴鬲賲丕賲 丕賱賲亘丕賱睾 賮賷賴 亘賳賮爻賴丕貙 兀賲丕 賱賵賱丕 賮賯丿 賰丕賳鬲 鬲丨丕賮馗 毓賱賶 卮亘丕亘賴丕 毓亘乇 丨亘 卮丕亘賺 兀氐睾乇 賲賳賴丕貙 賱鬲孬亘鬲 賱賳賮爻賴丕 賮賷 賰賱 賷賵賲賺 賱丕 賷賴噩乇賴丕 賮賷賴 亘兀賳賴丕 賲丕 鬲夭丕賱 賮賷 卮亘丕亘賴丕. 賮賷 丨賷賳 鬲賲爻賾賰 丿丕賳賷丕賱 亘卮亘丕亘賴 毓亘乇 丕賱鬲賱丕毓亘 亘丨賷丕賵丕鬲 賲賳 丨賵賱賴貙 賰丕賳 賷禺賱賯 丕賱兀丨丿丕孬 賱卅賱丕 賷卮毓乇 亘賯賱鬲賴丕 賮賷 丨賷丕鬲賴. 賵賲賳 孬賲 賷噩賷亍 賲丕鬲賷賵貙 丨亘賷爻 爻賳 丕賱乇卮丿 丕賱匕賷 賲丕 賰丕賳 賱賷賲丕賳毓賴 賱賵賱丕 禺卮賷鬲賴 賲賳 賮賯丿 賰賳夭賴 丕賱兀毓馗賲: 丕賱丨乇賷丞. 賵賴匕丕 賲丕 噩毓賱賴 賷鬲賴乇賾亘 賲賳 兀賷 丕賱鬲夭丕賲賺 賷賮乇囟 毓賱賷賴 賲賳 賯賽亘賱 毓賱丕賯丕鬲賴 噩賲賷毓賸丕.
兀賰孬乇 賲丕 兀孬丕乇鬲賴 賮賷賾 丕賱乇賵丕賷丞 賲賳 鬲爻丕丐賱 賴賵 賲丕 賲毓賳賶 兀賳 賷賰賵賳 丕賱賲乇亍 丨乇賸丕責 兀賳 賷鬲禺賱賾氐 賲賳 賰賱 丕賱賯賷賵丿 賰賷賮賲丕 賰丕賳鬲責 兀賲 兀賳 賷禺鬲丕乇 賯賷賵丿賴 胤賵丕毓賷丞 賱丕 兀賳 賷鬲賲 丕禺鬲賷丕乇賴丕 賱賴責
February 17, 2021
丌卮賳丕蹖蹖 丕賵賱蹖賴鈥屫з� 亘丕 跇丕賳 倬賱 爻丕乇鬲乇 亘賴 賳賯賱 倬丿乇賲 丕夭 賵蹖 賵 丕賳丿蹖卮賴鈥屫ж� 亘乇賲蹖鈥屭必�. 賵賯鬲蹖 讴賴 倬賳噩賲 丿亘爻鬲丕賳 丿乇 乇丕賴 亘乇诏卮鬲 亘賴 爻賵蹖 賲賳夭賱 倬丿乇賲 丕夭 丕诏夭蹖爻鬲丕賳爻蹖丕賱蹖爻賲 賵 賳賯卮 跇丕賳 倬賱 爻丕乇鬲乇 亘乇丕蹖賲丕賳 爻禺賳 賲蹖鈥屭佖� 賵 亘賴 丿賵 丕孬乇 丿乇禺卮丕賳 爻丕乇鬲乇 丕卮丕乇賴 賲蹖鈥屭┴必� 丿爻鬲 賴丕蹖 丌賱賵丿賴 賵 讴丕乇 丕夭 讴丕乇 诏匕卮鬲 讴賴 爻丕賱鈥屬囏� 亘毓丿 蹖毓賳蹖 鬲丕亘爻鬲丕賳 鄹鄱 鬲乇噩賲賴鈥� 鬲丕夭賴鈥屫й� 丕夭 丌賳 乇丕 亘賴 賲賳 賴丿蹖賴 讴乇丿 賵 賲卮鬲丕賯丕賳賴 亘賴 賲胤丕賱毓賴鈥屫ж� 賳卮爻鬲賲. 倬爻 丕夭 丌賳 丿蹖賵丕乇 乇丕 禺賵丕賳丿賲 賵 丕丿亘蹖丕鬲 爻丕乇鬲乇 乇丕 亘蹖卮 賵 亘蹖卮鬲乇 倬爻賳丿蹖丿賲. 賵 丕賲乇賵夭 亘毓丿 丕夭 爻丕賱鈥屬囏� 丕孬乇 丿蹖诏乇蹖 丕夭 爻丕乇鬲乇 乇丕 鬲賲丕賲 讴乇丿賲: 爻賳 毓賯賱. 蹖讴 丕孬乇 丕爻鬲孬賳丕卅蹖 亘丕 賳賯亘蹖 毓賲蹖賯 亘賴 丕丨爻丕爻丕鬲 賵 乇賵丨蹖丕鬲 賵 丕丿乇丕讴 讴丕乇丕讴鬲乇鈥屬囏� 丕夭 禺賵丿 賵 賲丨蹖胤卮丕賳 讴賴 亘乇丕亘乇 趩卮賲 禺賵丕賳賳丿賴 亘賴 亘賴鬲乇蹖賳 诏賵賳賴鈥屫й� 丨丕囟乇 賲蹖鈥屭必�. 胤乇丨 賲爻丕卅賱 賵 讴賱賳噩丕乇 亘乇丕蹖 蹖丕賮鬲賳 倬丕爻禺 丿乇禺賵乇卮丕賳 鬲賱丕卮 賲賵賮賯 爻丕乇鬲乇 乇丕 賳賲丕蹖丕賳 賲蹖鈥屫池ж藏� 丿乇 毓蹖賳 丿爻鬲鈥屰屫жㄛ� 亘賴 賮乇賲 禺賵丕賳丿賳蹖 賵 賱匕蹖匕蹖 亘乇丕蹖 禺賵丕賳賳丿賴 賱匕鬲鈥屫堐屰� 賲丕賳賳丿 亘賳丿賴!
賵 亘丕夭 賴賲 賲乇賴賵賳 丌賲賵夭賴鈥屬囏й� 丕乇夭賳丿賴 倬丿乇賲 賴爻鬲賲 讴賴 毓賱丕賯賴 亘賴 爻丕乇鬲乇 乇丕 丿乇 賲賳 鬲卮賵蹖賯 賳賲賵丿賳丿 ...
December 14, 2017
The Age of Reason constantly debates what the idea of freedom is for a man. Whether growing old means one should make every decision with reason or simply reconciliation. Set in the backdrop of Second World War, the characters seem completely oblivious, choosing to live their insular lives with their selfish ambitions - chasing their own version of freedom. Seen from an individual's perspective, freedom seems justified but not entirely when contrasted to humanity. Sartre's thinking makes for a timeless read. His ideas still feel so relevant even in this age.
September 29, 2019
An existentialist read at its finest.
November 6, 2023
鬲賯賷賷賲賷 伲.佶 / 佶
September 28, 2015
禺賲蹖丕夭賴 讴卮蹖丿貙 乇賵夭卮 乇丕 亘賴 倬丕蹖丕賳 乇爻丕賳丿賴 亘賵丿. 亘丕 噩賵丕賳蹖 丕卮 禺丿丕丨丕賮馗蹖 讴乇丿賴 亘賵丿. 丕夭 賴賲 丕讴賳賵賳 丕氐賵賱 丕禺賱丕賯蹖 丌夭賲丕蹖卮 卮丿賴 亘丌乇丕賲蹖 禺丿賲丕鬲 禺賵丿 乇丕 亘賴 丕賵 毓乇囟賴 賲蹖讴乇丿賳丿貙 丿乇 賲蹖丕賳 丌賳賴丕貙 丕氐賵賱 亘賴乇賴 诏蹖乇蹖 氐丨蹖丨 丕夭 賱匕丕蹖匕 夭賳丿诏蹖 貙丕睾賲丕囟 鬲賵丕賲 亘丕 賱亘禺賳丿貙 胤乇夭 賮讴乇 噩丿蹖貙 賲賯丕賵賲鬲 賵 倬丕蹖丿丕乇蹖 丿乇 亘乇丕亘乇 卮丿丕蹖丿貙 賴賲賴 趩蹖夭賴丕蹖蹖 讴賴 丕噩丕夭賴 賲蹖丿賴丿 丿賯蹖賯賴 亘賴 丿賯蹖賯賴 亘毓賳賵丕賳 蹖讴 賲鬲禺氐氐 胤毓賲 蹖讴 夭賳丿诏蹖 賳丕賲賵賮賯 乇丕 趩卮蹖丿貙 賵噩賵丿 丿丕卮鬲貙 讴鬲卮 乇丕 丿乇丌賵乇丿 賵 卮乇賵毓 亘賴 亘丕夭 讴乇丿賳 诏乇賴 讴乇賵丕鬲卮 賳賲賵丿.丿乇 丨丕賱蹖讴賴 禺賲蹖丕夭賴 賲蹖讴卮蹖丿 亘禺賵丿
賲蹖诏賮鬲 :"丿乇爻鬲 丕爻鬲 貙 賵丕賯毓丕 丿乇爻鬲 丕爻鬲貙 賲賳 亘賴 爻賳 毓賯賱 乇爻蹖丿賴 丕賲
(丌禺乇蹖賳 亘賳丿 讴鬲丕亘)
賲蹖诏賮鬲 :"丿乇爻鬲 丕爻鬲 貙 賵丕賯毓丕 丿乇爻鬲 丕爻鬲貙 賲賳 亘賴 爻賳 毓賯賱 乇爻蹖丿賴 丕賲
(丌禺乇蹖賳 亘賳丿 讴鬲丕亘)
March 19, 2023
L鈥檜nico mezzo per salvare la propria giovinezza 猫 dimenticarla
In poche pagine il curatore dell鈥檌ntroduzione fa un ritratto ben definito di Sartre e della sua influenza su filosofia, teatro e politica. Sicuramente 猫 stato un personaggio di spicco del 鈥�900 (non solo francese) un intellettuale che ha partecipato alla resistenza e non ha avuto timore a schierarsi pi霉 tardi, contro il partito comunista a cui era affiliato. Ma con la letteratura come la mettiamo? Il protagonista de 鈥淟'et脿 della ragione鈥� 猫 un trentaquattrenne che a me 猫 venuto naturale immaginare come alter-ego dell鈥檃utore. Si chiama Matteo 猫 innamorato di una donna russa pi霉 giovane di lui, ma ha una relazione amorosa con una donna francese pi霉 vecchia. 脠 un professore liceale che simpatizza per la lotta repubblicana spagnola ma non ha avuto il coraggio di partire alla ventura per dare il proprio supporto ai combattenti. Viene considerato un uomo completamente libero e in nome della libert脿 rifiuta la tessera del partito comunista e l鈥檃ssunzione di qualsivoglia responsabilit脿. Io ho letto un libro che per lunghi tratti mi ha ricordato un diario. La trama pi霉 che sugli eventi, davvero scarsi, si regge sulle elucubrazioni dei personaggi, soprattutto su quelle di Matteo, diaristicamente spietato nei propri confronti. Le pezze d鈥檃ppoggio letterarie di Mar矛as sono totalmente assenti in Sartre, non ci sono le frasi ad effetto del Bardo, si procede per tormenti che quando non son quelli di Matteo, riguardano Boris (il fratello dall鈥檃mata russa) o Daniele. Quest鈥檜ltimo 猫 forse il personaggio pi霉 interessante del libro: uno psicopatico che non accetta le proprie tendenze sessuali, un invidioso, un rancoroso, uno sleale; insomma tutto ci貌 che Sartre non sembra essere mai stato.
Il romanzo verte sull鈥檌nterazione fra i personaggi citati test茅 e tre donne di crescente spessore: Ivic, Marcella e Lola. Nonostante la vicenda si svolga nel periodo pre bellico (nell鈥檌ntroduzione si scoprir脿 che Sartre dovette interrompere il romanzo per lo scoppio della seconda guerra mondiale e la prigionia in Germania) riguarda quasi esclusivamente la sfera privata dei personaggi e non ci sono tracce o condizionamenti visibili del fatto che Sartre riprese e port貌 a termine il romanzo dopo la sua prigionia. In pratica il romanzo non mostra le cicatrici dello scoppio della seconda guerra mondiale.
In generale, si pu貌 dunque intendere per 鈥渆t脿 della ragione鈥� il superamento del rifiuto giovanile, della boh猫me, della 鈥済ratuit脿鈥� gidiana. Mathieu 猫 arrivato all鈥樷€渆t脿 della ragione鈥� dopo essersi reso conto, appunto, della gratuit脿 fondamentale di ogni vita, o, come scriveva Sartre nell鈥橢ssere e il nulla, della 鈥渇atticit脿鈥� di ogni coscienza: ma gli 猫 difficile diventare davvero libero perch茅 猫 troppo ingombro di se.
Con la letteratura di Sartre la mettiamo che a me pu貌 bastare cos矛; la nausea mi 猫 passata da un pezzo, l鈥檋o sperimentata trent鈥檃nni fa e non ricordo pi霉 neanche come fosse.
In poche pagine il curatore dell鈥檌ntroduzione fa un ritratto ben definito di Sartre e della sua influenza su filosofia, teatro e politica. Sicuramente 猫 stato un personaggio di spicco del 鈥�900 (non solo francese) un intellettuale che ha partecipato alla resistenza e non ha avuto timore a schierarsi pi霉 tardi, contro il partito comunista a cui era affiliato. Ma con la letteratura come la mettiamo? Il protagonista de 鈥淟'et脿 della ragione鈥� 猫 un trentaquattrenne che a me 猫 venuto naturale immaginare come alter-ego dell鈥檃utore. Si chiama Matteo 猫 innamorato di una donna russa pi霉 giovane di lui, ma ha una relazione amorosa con una donna francese pi霉 vecchia. 脠 un professore liceale che simpatizza per la lotta repubblicana spagnola ma non ha avuto il coraggio di partire alla ventura per dare il proprio supporto ai combattenti. Viene considerato un uomo completamente libero e in nome della libert脿 rifiuta la tessera del partito comunista e l鈥檃ssunzione di qualsivoglia responsabilit脿. Io ho letto un libro che per lunghi tratti mi ha ricordato un diario. La trama pi霉 che sugli eventi, davvero scarsi, si regge sulle elucubrazioni dei personaggi, soprattutto su quelle di Matteo, diaristicamente spietato nei propri confronti. Le pezze d鈥檃ppoggio letterarie di Mar矛as sono totalmente assenti in Sartre, non ci sono le frasi ad effetto del Bardo, si procede per tormenti che quando non son quelli di Matteo, riguardano Boris (il fratello dall鈥檃mata russa) o Daniele. Quest鈥檜ltimo 猫 forse il personaggio pi霉 interessante del libro: uno psicopatico che non accetta le proprie tendenze sessuali, un invidioso, un rancoroso, uno sleale; insomma tutto ci貌 che Sartre non sembra essere mai stato.
Il romanzo verte sull鈥檌nterazione fra i personaggi citati test茅 e tre donne di crescente spessore: Ivic, Marcella e Lola. Nonostante la vicenda si svolga nel periodo pre bellico (nell鈥檌ntroduzione si scoprir脿 che Sartre dovette interrompere il romanzo per lo scoppio della seconda guerra mondiale e la prigionia in Germania) riguarda quasi esclusivamente la sfera privata dei personaggi e non ci sono tracce o condizionamenti visibili del fatto che Sartre riprese e port貌 a termine il romanzo dopo la sua prigionia. In pratica il romanzo non mostra le cicatrici dello scoppio della seconda guerra mondiale.
In generale, si pu貌 dunque intendere per 鈥渆t脿 della ragione鈥� il superamento del rifiuto giovanile, della boh猫me, della 鈥済ratuit脿鈥� gidiana. Mathieu 猫 arrivato all鈥樷€渆t脿 della ragione鈥� dopo essersi reso conto, appunto, della gratuit脿 fondamentale di ogni vita, o, come scriveva Sartre nell鈥橢ssere e il nulla, della 鈥渇atticit脿鈥� di ogni coscienza: ma gli 猫 difficile diventare davvero libero perch茅 猫 troppo ingombro di se.
Con la letteratura di Sartre la mettiamo che a me pu貌 bastare cos矛; la nausea mi 猫 passata da un pezzo, l鈥檋o sperimentata trent鈥檃nni fa e non ricordo pi霉 neanche come fosse.
June 14, 2020
Met懦 i拧拧奴kio s膮ra拧e u啪ims viet膮: "knyga autoriaus, kurio pagrindin臈 profesija ne ra拧ytojas".
Ma啪iausiai patikusi Sartre knyga, niekaip nepavyko ne tik kad susitapatinti, bet bent jau suprasti kurio nors i拧 veik臈j懦 kan膷i懦 pagrind膮.
Ma啪iausiai patikusi Sartre knyga, niekaip nepavyko ne tik kad susitapatinti, bet bent jau suprasti kurio nors i拧 veik臈j懦 kan膷i懦 pagrind膮.
October 4, 2012
I found this book on a much neglected dusty shelf in a back-alley-esque section of my local library and decided to take it home with me. I had never read anything written by Jean-Paul Sartre before (purely due to Sartre's intimidating reputation) but something about The Age Of Reason demanded to be read. Needless to say, I soon found myself swimming in the erratic seas of Mathieu Delarue's chaotic existence, completely in awe of Sartre's understanding of human impetus.
We meet Mathieu, a philosophy teacher living in a bohemian Paris that is between wars and in the midst of a heat wave. The world about him is in a tumultuous state and his own life begins to follow suite when he discovers that his reclusive lover Marcelle is pregnant. Seeking money for an abortion whilst fighting his own indecision and insecurities, the novel plunges us into three days of Mathieu's life, which is not only a life that brings him deep dissatisfaction, but is also a life that he is rapidly losing control of.
Like Ian Curtis bellowing out the prolific Joy Division song Heart And Soul, (lyric: 'Existence well what does it matter/I exist on the best terms I can/the past is now part of my future/the present is well out of hand') Mathieu seems to be a man without a past or a future, a man living between parenthesis who is so fearful of "existing too much" that he ceases to exist at all.
Through the narrative of this man, a single voice is heard, and that is the voice of Sartre himself. This is Sartre challenging the reader to explain Mathieu's anomalous motives, whilst highlighting the pointlessness of existence itself. This is Sartre forcing you to analyze your own life, which is essentially why this novel is an absolute must read.
We meet Mathieu, a philosophy teacher living in a bohemian Paris that is between wars and in the midst of a heat wave. The world about him is in a tumultuous state and his own life begins to follow suite when he discovers that his reclusive lover Marcelle is pregnant. Seeking money for an abortion whilst fighting his own indecision and insecurities, the novel plunges us into three days of Mathieu's life, which is not only a life that brings him deep dissatisfaction, but is also a life that he is rapidly losing control of.
Like Ian Curtis bellowing out the prolific Joy Division song Heart And Soul, (lyric: 'Existence well what does it matter/I exist on the best terms I can/the past is now part of my future/the present is well out of hand') Mathieu seems to be a man without a past or a future, a man living between parenthesis who is so fearful of "existing too much" that he ceases to exist at all.
Through the narrative of this man, a single voice is heard, and that is the voice of Sartre himself. This is Sartre challenging the reader to explain Mathieu's anomalous motives, whilst highlighting the pointlessness of existence itself. This is Sartre forcing you to analyze your own life, which is essentially why this novel is an absolute must read.
July 13, 2022
Jean-Paul Sartre's The Age of Reason combines the author's existentialist investigations along with an analysis of human relations, continuing the philosophical intensity of Dostoevsky's complex melodramas. However, instead of an emphasis on religious morality and redemption, Sartre opts for a colder, more atheistic tone all under the threatening heat of the impending war. Sartre's novel is tightly structured and alternates between stream of consciousness style and heavy dialogue which works well in order to showcase his rather blunt but well observed viewpoints on freedom and human motives, even if at times it reads like a play. The Age of Reason features some brilliant set pieces, characterization and scenes that resonate long after putting the book down.
April 16, 2015
A middle-classed white man finds life difficult, because annoying unattractive women either don't fall in love with him, or fall in love too easily, or just go and get pregnant as soon as you fuck them. Life is so damn unfair because one can't just do whatever one likes without consequences. Oh, and life beyond 30 is pointless.
December 7, 2017
賳馗乇蹖丕鬲 丕诏夭蹖爻鬲丕賳爻蹖丕賱蹖爻鬲蹖 爻丕乇鬲乇 丿乇 賯丕賱亘 乇賲丕賳.
卮禺氐蹖鬲 丿丕賳蹖賱 卮亘丕賴鬲 丿丕卮鬲 亘賴 丕爻鬲丕乇賵诏蹖賳 丿丕爻鬲丕蹖賵爻讴蹖.
卮禺氐蹖鬲 丿丕賳蹖賱 卮亘丕賴鬲 丿丕卮鬲 亘賴 丕爻鬲丕乇賵诏蹖賳 丿丕爻鬲丕蹖賵爻讴蹖.
November 9, 2016
賲乇毓亘丞 貙 毓馗賷賲丞 貙 鬲賯丿賾爻 爻丕乇鬲乇.
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