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氐賳丕毓丞 丕賱爻毓丕丿丞 : 賰賷賮 亘丕毓鬲 賱賳丕 丕賱丨賰賵賲丕鬲 賵丕賱卮乇賰丕鬲 丕賱賰亘乇賶 丕賱乇賮丕賴賷丞責
賷爻賱胤 賴匕丕 丕賱賰鬲丕亘 丕賱囟賵亍 毓賱賶 賲卮乇賵毓 賮賰乇賷 賲囟賱賱 亘丿兀 賲賳匕 賲丕卅鬲賷 毓丕賲 鬲賯乇賷亘丕貙 丕賯鬲丨賲鬲 賲賳 禺賱丕賱賴 氐賳丕毓丞 丕賱爻毓丕丿丞 賯賱毓丞 廿丿丕乇丞 丕賱丕賯鬲氐丕丿 丕賱毓丕賱賲賷貙 賵睾丿鬲 噩亘賴丞 賯鬲丕賱賴 丕賱噩丿賷丿丞貙 亘丨賷孬 亘丕鬲 賲爻鬲賯亘賱 丕賱乇兀爻賲丕賱賷丞 賲鬲賵賯賮丕 毓賱賶 賮丿乇鬲賳丕 毓賱賶 丕賱鬲氐丿賷 賱賱囟睾賵胤 丕賱賳賮爻賷丞 賵丕賱亘丐爻 賵丕賱賲乇囟. 賷爻毓賶 賴匕丕 丕賱賲卮乇賵毓 丕賱匕賷 鬲賳賮賯 毓賱賷賴 丕賱丨賰賵賲丕鬲 賵丕賱卮乇賰丕鬲 丕賱賰亘乇賶 賵賵賰丕賱丕鬲 丕賱廿毓賱丕賳 丕賱丌賳 毓卮乇丕鬲 丕賱賲賱賷丕乇丕鬲貙 廿賱賶 乇氐丿 兀賯賱 丕賱鬲賯賱亘丕鬲 丕賱鬲賷 鬲胤乇兀 毓賱賶 毓賯賵賱賳丕 賵賲卮丕毓乇賳丕 賵兀丿賲睾鬲賳丕 賵鬲賵賯毓賴丕 賵賲毓丕賱噩鬲賴丕 賵鬲氐賵乇賴丕 賵丕賱鬲賳亘丐 亘賴丕貙 亘匕乇賷毓丞 賲夭毓賵賲丞 賴賷 噩毓賱 丕賱亘卮乇 兀賰孬乇 爻毓丕丿丞貙 賵鬲丨爻賷賳 丕賱賲噩鬲賲毓丕鬲貙 賵匕賱賰 賲賳 禺賱丕賱 賮賴賲 "毓賱賲賷". 賱賰賳賴 賷爻鬲賴丿賮 賮賷 丨賯賷賯鬲賴 丕賱鬲賱丕毓亘 丕賱爻賱賵賰賷 亘丕賱亘卮乇貙 賵廿禺囟丕毓賴賲 賱賲噩賲賵毓丞 賲賳 丕賱鬲氐賵乇丕鬲 丕賱賳賮毓賷丞 賵丕賱亘賷賵賱賵噩賷丞 賵丕賱爻賱賵賰賷丞 丕賱鬲賷 氐丕乇鬲 丕賱賷賵賲 賴賷 丕賱鬲氐賵乇丕鬲 丕賱賵噩賷賴丞 丕賱賵丨賷丿丞 鬲賯乇賷亘丕.
賴賰匕丕 賷夭噩 亘丕賳賮毓丕賱丕鬲賳丕 賵乇賮丕賴賷鬲賳丕 廿賱賶 賯賱亘 丨爻丕亘丕鬲 丕賱賰賮丕亍丞 丕賱丕賯鬲氐丕丿賷丞 丕賱兀賵爻毓貙 廿匕 賷卮賷乇 賲孬賱丕 鬲賯丿賷乇 賱賲丐爻爻丞 睾丕賱賵亘 賱賱毓丕賲 2013 廿賱賶 兀賳 毓丿賲 廿丨爻丕爻 丕賱賲賵馗賮賷賳 亘丕賱爻毓丕丿丞 賷賰賱賮 丕賯鬲氐丕丿 丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞 賳氐賮 鬲乇賷賱賷賵賳 丿賵賱丕乇 爻賳賵賷丕 亘爻亘亘 鬲丿賳賷 丕賱廿賳鬲丕噩賷丞 賵丕賱廿賷乇丕丿丕鬲 丕賱囟乇賷亘賷丞 賵丕乇鬲賮丕毓 鬲賰丕賱賷賮 丕賱乇毓丕賷丞 丕賱氐丨賷丞. 賱賰賳 丕賱賲卮賰賱丞 賴賷 兀賳賴 禺賱丕賱 丕賱鬲丕乇賷禺 丕賱胤賵賷賱 賱賱鬲丨賱賷賱 "丕賱毓賱賲賷" 賱賱毓賱丕賯丞 亘賷賳 賲卮丕毓乇賳丕 賵丕賱馗乇賵賮 丕賱禺丕乇噩賷丞貙 丿丕卅賲丕 賲丕 賷亘乇夭 丕賱賲賷賱 廿賱賶 乇丐賷丞 丕賱兀賵賱賶 毓賱賶 兀賳賴丕 丕賱兀賷爻乇 賯丕亘賱賷丞 賱賱鬲睾賷乇 賲賳 丕賱孬丕賳賷丞. 賵賴賳丕 鬲賰賲賳 禺胤賵乇丞 賴匕丕 丕賱毓賱賲 丕賱匕賷 丿丕卅賲丕 賲丕 鬲賳鬲賴賷 亘賴 丕賱丨丕賱 廿賱賶 鬲丨賲賷賱 丕賱兀賮乇丕丿 賲爻丐賵賱賷丞 鬲毓丕爻鬲賴賲 賵毓賱丕噩 賴匕賴 丕賱鬲毓丕爻丞貙 賮賷 丕賱賵賯鬲 丕賱匕賷 賷鬲噩丕賴賱 賮賷賴 丕賱爻賷丕賯 丕賱匕賷 兀丿賶 廿賱賶 匕賱賰.
賱丕 賷鬲亘賳賶 丕賱賰鬲丕亘 賲賵賯賮丕 賲毓丕丿賷丕 賲賳 丕賱爻毓丕丿丞貙 賱賰賳賴 賷爻毓賶 廿賱賶 丕賱賰卮賮 毓賳 兀爻亘丕亘 毓丿賲 丕賱丕乇鬲賷丕丨 賱賱胤乇賷賯丞 丕賱鬲賷 鬲亘賳賶 亘賴丕 氐賳丕毓 丕賱賯乇丕乇 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷賵賳 賲賮賴賵賲賷 丕賱爻毓丕丿丞 賵丕賱乇賮丕賴賷丞貙 賵丕賱丿毓賵丞 廿賱賶 鬲氐賲賷賲 賵鬲賳賮賷匕 兀卮賰丕賱 亘丿賷賱丞 賱賱鬲賳馗賷賲 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷 鬲賯賵賲 毓賱賶 丕賱鬲卮丕賵乇 賵丕賱丨賵丕乇貙 亘毓賷丿丕 毓賳 賲丨丕賵賱丕鬲 丕賱爻賷胤乇丞 丕賱爻賷賰賵賱賵噩賷丞.
賴賰匕丕 賷夭噩 亘丕賳賮毓丕賱丕鬲賳丕 賵乇賮丕賴賷鬲賳丕 廿賱賶 賯賱亘 丨爻丕亘丕鬲 丕賱賰賮丕亍丞 丕賱丕賯鬲氐丕丿賷丞 丕賱兀賵爻毓貙 廿匕 賷卮賷乇 賲孬賱丕 鬲賯丿賷乇 賱賲丐爻爻丞 睾丕賱賵亘 賱賱毓丕賲 2013 廿賱賶 兀賳 毓丿賲 廿丨爻丕爻 丕賱賲賵馗賮賷賳 亘丕賱爻毓丕丿丞 賷賰賱賮 丕賯鬲氐丕丿 丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞 賳氐賮 鬲乇賷賱賷賵賳 丿賵賱丕乇 爻賳賵賷丕 亘爻亘亘 鬲丿賳賷 丕賱廿賳鬲丕噩賷丞 賵丕賱廿賷乇丕丿丕鬲 丕賱囟乇賷亘賷丞 賵丕乇鬲賮丕毓 鬲賰丕賱賷賮 丕賱乇毓丕賷丞 丕賱氐丨賷丞. 賱賰賳 丕賱賲卮賰賱丞 賴賷 兀賳賴 禺賱丕賱 丕賱鬲丕乇賷禺 丕賱胤賵賷賱 賱賱鬲丨賱賷賱 "丕賱毓賱賲賷" 賱賱毓賱丕賯丞 亘賷賳 賲卮丕毓乇賳丕 賵丕賱馗乇賵賮 丕賱禺丕乇噩賷丞貙 丿丕卅賲丕 賲丕 賷亘乇夭 丕賱賲賷賱 廿賱賶 乇丐賷丞 丕賱兀賵賱賶 毓賱賶 兀賳賴丕 丕賱兀賷爻乇 賯丕亘賱賷丞 賱賱鬲睾賷乇 賲賳 丕賱孬丕賳賷丞. 賵賴賳丕 鬲賰賲賳 禺胤賵乇丞 賴匕丕 丕賱毓賱賲 丕賱匕賷 丿丕卅賲丕 賲丕 鬲賳鬲賴賷 亘賴 丕賱丨丕賱 廿賱賶 鬲丨賲賷賱 丕賱兀賮乇丕丿 賲爻丐賵賱賷丞 鬲毓丕爻鬲賴賲 賵毓賱丕噩 賴匕賴 丕賱鬲毓丕爻丞貙 賮賷 丕賱賵賯鬲 丕賱匕賷 賷鬲噩丕賴賱 賮賷賴 丕賱爻賷丕賯 丕賱匕賷 兀丿賶 廿賱賶 匕賱賰.
賱丕 賷鬲亘賳賶 丕賱賰鬲丕亘 賲賵賯賮丕 賲毓丕丿賷丕 賲賳 丕賱爻毓丕丿丞貙 賱賰賳賴 賷爻毓賶 廿賱賶 丕賱賰卮賮 毓賳 兀爻亘丕亘 毓丿賲 丕賱丕乇鬲賷丕丨 賱賱胤乇賷賯丞 丕賱鬲賷 鬲亘賳賶 亘賴丕 氐賳丕毓 丕賱賯乇丕乇 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷賵賳 賲賮賴賵賲賷 丕賱爻毓丕丿丞 賵丕賱乇賮丕賴賷丞貙 賵丕賱丿毓賵丞 廿賱賶 鬲氐賲賷賲 賵鬲賳賮賷匕 兀卮賰丕賱 亘丿賷賱丞 賱賱鬲賳馗賷賲 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷 鬲賯賵賲 毓賱賶 丕賱鬲卮丕賵乇 賵丕賱丨賵丕乇貙 亘毓賷丿丕 毓賳 賲丨丕賵賱丕鬲 丕賱爻賷胤乇丞 丕賱爻賷賰賵賱賵噩賷丞.
282 pages, Paperback
First published May 1, 2015
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About the author
William Davies
14听books100听followersWilliam Davies' writing has appeared in New Left Review, Prospect, the Financial Times, and Open Democracy. He's Reader in Political Economy at Goldsmiths, University of London.
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Librarian Note: There is more than one author by this name in the 欧宝娱乐 database.
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September 17, 2019
A friend of mine at work recommended I read some Davies 鈥� actually, he suggested The Limits of Neoliberalism, but then I spotted this one and became intrigued. Aristotle says that happiness is our main aim in life 鈥� well, he sort of said that. What gets translated as 鈥榟appiness鈥� in English is his Eudaimonia 鈥� having a good spirit. Not quite the same thing as what many people mean when they say they are happy. What this book does particularly well is to show that late stage capitalism has been accompanied by a near obsessive interest in 鈥榟appiness鈥� 鈥� although a very particular form of happiness, one that is very much individual-centred and focused on building resilience and self-reliance. In fact, the whole 鈥榩ositive psychology鈥� phenomenon comes in for a bit of a kicking in this book. And deservedly so. The question raised is, why now? Why are we so interested in happiness at this particular point in history? Especially when the happiness we seem most interested in is quite so narcissistic and even solipsistic?
To answer this the author gives quite nice thumb-nail sketch histories of utilitarianism, behaviourism, Mont Pelerin / Chicago School economics, University of St Louis psychiatry and Taylorism. The basic argument is that Jeremy Bentham believed that pleasure and pain were the main motivating forces in life and that both are essentially able to be measured. And if we were able to measure them we could provide an objective scale to the 鈥榞reatest good to the greatest number鈥� 鈥� we would know, without needing to ask the people concerned, how much pleasure or pain they were receiving and could then see how to increase pleasure and reduce pain as if by turning dials. Much of subsequent psychiatry seems to have been interested in finding out just these forms of objective measures 鈥� today they come in machines that measure brain function and so on 鈥� the lengths we go to rather than talk to people about how they are feeling... The point being to provide not merely an unambiguous diagnosis of someone鈥檚 condition, but also to provide a more or less foolproof means to move them towards 鈥榳ellness鈥�.
The problem is that happiness has rather odd definitions under capitalism. The first thing to note is that capitalism is based on work that is, for the vast majority of people, pretty damn awful. Dull, mindless, authoritarian, mostly badly paid and definitely not what you would choose to do on a sunny afternoon under any other circumstances. In fact, for most people most of the time under capitalism, work needs to be seen as both a moral imperative and something you either do or you don鈥檛 eat. This is less carrot and stick, and more Bible and whip. Doing work that you have no interest in and doing it for years on a low wage that barely keeps your body and soul together is not one of the more recognised paths to happiness. The problem is that people have basically worked this out all for themselves. And so depression has become a chronic condition worldwide.
Chicago School economics sees competition as the main human condition and source of prosperity. But competition can only work when there are winners and losers. And it is not in the least bit clear that dog-eat-dog worlds are particularly happy places.
Now, a bit of a side-track. Marx believed that capitalism produced its own grave-diggers, and he believed this for a number of reasons. The first was that capitalism e tends to reduce everyone to the same (or similar) condition over time 鈥� everyone ends up either a boss or a worker. Marx felt that with so many workers in direct contact with each other and all of them suffering the same life conditions (with the stress placed on 鈥榮uffering鈥�), that they would recognise their common interests and overthrow those who were making their lives a misery. It didn鈥檛 quite work out like this. In fact, one thing capitalism has been particularly good at has been in making people atomised 鈥� so that even as their lives became more and more similar, they go on believing they are distinctly different individuals 鈥� often on the basis of dividing themselves into groups distinguished by the colour of the cardigans they are wearing (or something equally absurd) 鈥� the illusion of choice. Perhaps the greatest paradox of capitalism is how it convinces everyone they are individuals while convincing them that they will exhibit their individuality by purchasing goods that are mass produced. The stuff in this book on advertising is particularly good, but I鈥檓 not going to cover it, sorry.
The collapse of trade unions (in Australia and within a generation we went from over 50% of the working population being members of unions to about 15% today) clearly undermines Marx鈥檚 dream. All the same, people are increasingly without hope that things will get better, and this is having a telling impact. The utter meaninglessness of their work and lives more generally is often felt as a grinding force. As such, depression is inevitable. The problem is, as Marx also said, the ruling ideas of any age are those of the ruling class 鈥� and so it is with theories of happiness. What you can鈥檛 really expect is for people to say that the problem is that how our society is organised crushes any hope of happiness from people. Rather, what we have seen is that psychiatry as a major system in our society has focused on trying to cure the individual so they can go back to being productive cogs in the machine. As the author says at one point, if you electrocute a dog over and over again, eventually the dog will come to accept that being electrocuted is just the way the world works. The dog will seek ways to live with being electrocuted. It is this kind of 鈥榬esilience鈥� that much of psychiatry seeks to produce in people who are equally being punished by how the world is structured against them. Generally, psychiatry does this with drugs. As the author says here, often psychiatric conditions are defined around the known therapeutic effects of medications 鈥� what鈥檚 the point in having a horse and a cart if you have to have them in order all of the time?
There was a meme I saw recently on Facebook of a conversation between a boss and a worker. The boss says they want to improve the business鈥檚 working conditions, the worker says that鈥檚 great, what about higher pay and maybe some family leave 鈥� the boss says they were thinking more along the lines of lunchtime yoga sessions. That pretty much sums up much of this book. We are meaning making machines, we want the world to make sense and we want to have some impact on that world. But increasingly our lives are pawns to 鈥榠nterests鈥� of other people, and our work is pre-programmed to be just about as awful as it is possible to make it to be. But to make sure we don鈥檛 complain about the sheer awfulness of it all, our jobs are also made as precarious as possible too, so we have no other option but to keep turning up, to 鈥榞rin and bare it鈥� 鈥� ever wondered why 鈥楰eep Calm and Carry On鈥� has become so popular lately? We are told to blame ourselves when we think our lives are hideous, pointless and worse, but the solution is also within ourselves too.
So, if yoga isn鈥檛 the answer, what is? I think the only real answer is to find ways to turn to other people. We need to rebuild community 鈥� dog-eat-dog no longer works (if it ever did) - we need to find a better life together. We don鈥檛 need to find new ways to suffer the pain of people electrocuting us, but rather to stop them bloody doing it in the first place. And that isn鈥檛 something we can do on our own. We need to do that together.
To answer this the author gives quite nice thumb-nail sketch histories of utilitarianism, behaviourism, Mont Pelerin / Chicago School economics, University of St Louis psychiatry and Taylorism. The basic argument is that Jeremy Bentham believed that pleasure and pain were the main motivating forces in life and that both are essentially able to be measured. And if we were able to measure them we could provide an objective scale to the 鈥榞reatest good to the greatest number鈥� 鈥� we would know, without needing to ask the people concerned, how much pleasure or pain they were receiving and could then see how to increase pleasure and reduce pain as if by turning dials. Much of subsequent psychiatry seems to have been interested in finding out just these forms of objective measures 鈥� today they come in machines that measure brain function and so on 鈥� the lengths we go to rather than talk to people about how they are feeling... The point being to provide not merely an unambiguous diagnosis of someone鈥檚 condition, but also to provide a more or less foolproof means to move them towards 鈥榳ellness鈥�.
The problem is that happiness has rather odd definitions under capitalism. The first thing to note is that capitalism is based on work that is, for the vast majority of people, pretty damn awful. Dull, mindless, authoritarian, mostly badly paid and definitely not what you would choose to do on a sunny afternoon under any other circumstances. In fact, for most people most of the time under capitalism, work needs to be seen as both a moral imperative and something you either do or you don鈥檛 eat. This is less carrot and stick, and more Bible and whip. Doing work that you have no interest in and doing it for years on a low wage that barely keeps your body and soul together is not one of the more recognised paths to happiness. The problem is that people have basically worked this out all for themselves. And so depression has become a chronic condition worldwide.
Chicago School economics sees competition as the main human condition and source of prosperity. But competition can only work when there are winners and losers. And it is not in the least bit clear that dog-eat-dog worlds are particularly happy places.
Now, a bit of a side-track. Marx believed that capitalism produced its own grave-diggers, and he believed this for a number of reasons. The first was that capitalism e tends to reduce everyone to the same (or similar) condition over time 鈥� everyone ends up either a boss or a worker. Marx felt that with so many workers in direct contact with each other and all of them suffering the same life conditions (with the stress placed on 鈥榮uffering鈥�), that they would recognise their common interests and overthrow those who were making their lives a misery. It didn鈥檛 quite work out like this. In fact, one thing capitalism has been particularly good at has been in making people atomised 鈥� so that even as their lives became more and more similar, they go on believing they are distinctly different individuals 鈥� often on the basis of dividing themselves into groups distinguished by the colour of the cardigans they are wearing (or something equally absurd) 鈥� the illusion of choice. Perhaps the greatest paradox of capitalism is how it convinces everyone they are individuals while convincing them that they will exhibit their individuality by purchasing goods that are mass produced. The stuff in this book on advertising is particularly good, but I鈥檓 not going to cover it, sorry.
The collapse of trade unions (in Australia and within a generation we went from over 50% of the working population being members of unions to about 15% today) clearly undermines Marx鈥檚 dream. All the same, people are increasingly without hope that things will get better, and this is having a telling impact. The utter meaninglessness of their work and lives more generally is often felt as a grinding force. As such, depression is inevitable. The problem is, as Marx also said, the ruling ideas of any age are those of the ruling class 鈥� and so it is with theories of happiness. What you can鈥檛 really expect is for people to say that the problem is that how our society is organised crushes any hope of happiness from people. Rather, what we have seen is that psychiatry as a major system in our society has focused on trying to cure the individual so they can go back to being productive cogs in the machine. As the author says at one point, if you electrocute a dog over and over again, eventually the dog will come to accept that being electrocuted is just the way the world works. The dog will seek ways to live with being electrocuted. It is this kind of 鈥榬esilience鈥� that much of psychiatry seeks to produce in people who are equally being punished by how the world is structured against them. Generally, psychiatry does this with drugs. As the author says here, often psychiatric conditions are defined around the known therapeutic effects of medications 鈥� what鈥檚 the point in having a horse and a cart if you have to have them in order all of the time?
There was a meme I saw recently on Facebook of a conversation between a boss and a worker. The boss says they want to improve the business鈥檚 working conditions, the worker says that鈥檚 great, what about higher pay and maybe some family leave 鈥� the boss says they were thinking more along the lines of lunchtime yoga sessions. That pretty much sums up much of this book. We are meaning making machines, we want the world to make sense and we want to have some impact on that world. But increasingly our lives are pawns to 鈥榠nterests鈥� of other people, and our work is pre-programmed to be just about as awful as it is possible to make it to be. But to make sure we don鈥檛 complain about the sheer awfulness of it all, our jobs are also made as precarious as possible too, so we have no other option but to keep turning up, to 鈥榞rin and bare it鈥� 鈥� ever wondered why 鈥楰eep Calm and Carry On鈥� has become so popular lately? We are told to blame ourselves when we think our lives are hideous, pointless and worse, but the solution is also within ourselves too.
So, if yoga isn鈥檛 the answer, what is? I think the only real answer is to find ways to turn to other people. We need to rebuild community 鈥� dog-eat-dog no longer works (if it ever did) - we need to find a better life together. We don鈥檛 need to find new ways to suffer the pain of people electrocuting us, but rather to stop them bloody doing it in the first place. And that isn鈥檛 something we can do on our own. We need to do that together.
October 19, 2018
丕賱卮賰乇 賵丕噩亘 賱爻賱爻賱丞 毓丕賱賲 丕賱賲毓乇賮丞. 賵賵丕噩亘 丕賱鬲賰乇丕乇 賰賱賾賲丕 兀鬲丨賮鬲賳丕 賴匕賴 丕賱爻賱爻賱丞 鈥徹ㄘ坟ㄘж关� 賲賳 "丕賱毓賷丕乇 丕賱孬賯賷賱". 賵賱賯丿 賰丕賳 賴匕丕 丕賱賰鬲丕亘 賲賳 "丕賱毓賷丕乇 丕賱孬賯賷賱" 丨賯賸賾丕貙 賲賳 鈥徹娯� 丕賱賲賵囟賵毓貙 賵丕賱賲丕丿丞 丕賱鬲賷 丕丨鬲賵丕賴丕 丕賱賰鬲丕亘 兀賮賰丕乇賸丕 賵賲毓賱賵賲丕鬲 賵兀爻賱賵亘賸丕貙 亘丕賱廿囟丕賮丞 鈥徹ベ勝� 丕賱鬲乇噩賲丞 丕賱賲賲鬲丕夭丞. 鈥�
賰丕賳 賴匕丕 丕賱賰鬲丕亘 亘丕賱賳爻亘丞 賱賷 卮丿賷丿 丕賱兀賴賲賷丞 賱鬲毓賱賾賯賴 亘賲賵囟賵毓 丕賴鬲賲丕賲賷貙 賵賲丕丿丞 兀賴賲賾 鈥徺傌必ж∝ж�: (丕賱爻賱賵賰 丕賱亘卮乇賷 賵丕乇鬲亘丕胤賴 亘丕賱鬲賮賰賷乇) 賵賲丕 鬲卮毓賾亘 毓賳 匕賱賰 賲賳 毓賱賲 丕賱賳賮爻 鈥徹з勜ヘ必з冑� 賵丕賱丕噩鬲賲丕毓賷 賲賳 噩賴丞貙 賵毓賱賲 丕賱丕賯鬲氐丕丿 丕賱爻賱賵賰賷 賲賳 噩賴丞 兀禺乇賶 賵賲丕 賷丿毓賲 鈥徹百勝� 賰賱賾賴 賲賳 毓賱賵賲 丕賱兀毓氐丕亘 賵丕賱丿賲丕睾. 鈥�
賷賳丕賯卮 丕賱賰鬲丕亘 賲賮賴賵賲賳丕 丕賱丨丕賱賷 ( 兀賮乇丕丿賸丕 賵賲丐爻爻丕鬲貙 噩賲丕毓丕鬲 賵丨賰賵賲丕鬲) 毓賳 鈥徹з勜池关ж┴� 賲毓賳丕賴丕 賵毓賱丕賲丕鬲賴丕 賵賯賷丕爻賴丕貙 賵胤乇賯 亘賱賵睾賴丕 丨爻亘 孬賯丕賮丞 毓氐乇賳丕 丕賱乇丕賴賳貨 鈥忊€�(孬賯丕賮丞 丕賱爻賵賯 賵丕賱丕爻鬲賴賱丕賰) 賵孬賯丕賮丞 (丕賱賰賲賾 賵丕賱兀乇賯丕賲). 賴賱 賳亘丨孬 亘丕賱賲賰丕賳 丕賱禺胤兀責 鈥徺堎嗁傎娯迟囏� 亘賲賷夭丕賳賺 賱丕 賷賳丕爻亘賴丕責 賵賴賱 賳賱賯賷 亘毓亘卅賴丕 毓賱賶 丕賱噩丕賳亘 丕賱禺胤兀責
賮賷 毓丿賾丞 賮氐賵賱賺 賲賳 兀賲鬲賳 賵兀賲鬲毓 賲丕 賯乇兀鬲 賷鬲鬲亘賾毓 丕賱賰丕鬲亘 "賵賷賱賷丕賲 丿賷賮賷夭" 鈥� 兀爻鬲丕匕 毓賱賲 鈥徹з勜ж呚ж� 賵丕賱丕賯鬲氐丕丿 丕賱爻賷丕爻賷 - 丕賱兀賮賰丕乇 丕賱賮賱爻賮賷丞 丕賱鬲賷 卮賰賾賱鬲 鬲氐賵乇丕鬲賳丕 毓賳 丕賱爻毓丕丿丞 鈥徺堎傎娯ж迟囏� 賵鬲丨賯賷賯賴丕. 兀匕賴賱賳賷 賴匕丕 丕賱丕賲鬲丿丕丿 丕賱毓賲賱賷 賱賲丨囟 丕賱兀賮賰丕乇! 賳毓賷卮 賵丕賯毓賸丕 卮賰賾賱鬲賴 鈥徺佡冐必� 廿孬乇 賮賰乇丞. 賵廿匕丕 亘賳丕 賮賷 丕賱賯乇賳 丕賱丨丕丿賷 賵丕賱毓卮乇賷賳 賳毓賷卮 馗賱丕賱 兀賮賰丕乇賺 丕亘鬲丿兀鬲 鈥徺堌з呚� 賲賳 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇. 鈥�
賷購毓丿賾 丕賱賰鬲丕亘 乇丨賱丞賸 賲丕鬲毓丞 賮賷 丕賱賮賱爻賮丞 賵丕賱丕賯鬲氐丕丿 賵毓賱賲 丕賱廿丿丕乇丞 賵毓賱賵賲 丕賱丕噩鬲賲丕毓 賵 鈥徹з勝嗁佖� 賵丕賱毓賱丕噩 丕賱賳賮爻賷 丕賱胤亘賷賾 賵丕賱兀毓氐丕亘 賲毓 賯賱賷賱賺 賲賳 丕賱丨丿賷孬 毓賳 丕賱鬲賰賳賵賱賵噩賷丕. 鈥徺堎冑佡� 亘賴匕丕 丕賱禺賱賷胤 丿賱丕賱丞賸 毓賱賶 賲丕 賮賷 丕賱賰鬲丕亘 賲賳 兀賮賰丕乇賺 鬲爻鬲丨賯賾 丕賱賵賯賵賮 毓賱賷賴丕 賵丕賱鬲賮賰賾乇 鈥徺佡娰囏�. 鈥�
兀賳氐丨 亘賴匕丕 丕賱賰鬲丕亘 賵亘卮丿賾丞 賱賰賱賾 賲賴鬲賲賺 亘兀賷賾 賲賳 鬲賱賰 丕賱賲賵丕囟賷毓 丕賱賲匕賰賵乇丞 賮賷 丕賱賮賯乇丞 鈥徹Ｘ官勜з囏� 賵賰賱賾 廿賳爻丕賳 鬲賮賰賾乇 賷賵賲賸丕 賲丕 亘丕賱爻毓丕丿丞 賰賲賮賴賵賲賺 兀賵 鬲胤亘賷賯 賵賯賷丕爻. 鈥�
賰丕賳 賴匕丕 丕賱賰鬲丕亘 亘丕賱賳爻亘丞 賱賷 卮丿賷丿 丕賱兀賴賲賷丞 賱鬲毓賱賾賯賴 亘賲賵囟賵毓 丕賴鬲賲丕賲賷貙 賵賲丕丿丞 兀賴賲賾 鈥徺傌必ж∝ж�: (丕賱爻賱賵賰 丕賱亘卮乇賷 賵丕乇鬲亘丕胤賴 亘丕賱鬲賮賰賷乇) 賵賲丕 鬲卮毓賾亘 毓賳 匕賱賰 賲賳 毓賱賲 丕賱賳賮爻 鈥徹з勜ヘ必з冑� 賵丕賱丕噩鬲賲丕毓賷 賲賳 噩賴丞貙 賵毓賱賲 丕賱丕賯鬲氐丕丿 丕賱爻賱賵賰賷 賲賳 噩賴丞 兀禺乇賶 賵賲丕 賷丿毓賲 鈥徹百勝� 賰賱賾賴 賲賳 毓賱賵賲 丕賱兀毓氐丕亘 賵丕賱丿賲丕睾. 鈥�
賷賳丕賯卮 丕賱賰鬲丕亘 賲賮賴賵賲賳丕 丕賱丨丕賱賷 ( 兀賮乇丕丿賸丕 賵賲丐爻爻丕鬲貙 噩賲丕毓丕鬲 賵丨賰賵賲丕鬲) 毓賳 鈥徹з勜池关ж┴� 賲毓賳丕賴丕 賵毓賱丕賲丕鬲賴丕 賵賯賷丕爻賴丕貙 賵胤乇賯 亘賱賵睾賴丕 丨爻亘 孬賯丕賮丞 毓氐乇賳丕 丕賱乇丕賴賳貨 鈥忊€�(孬賯丕賮丞 丕賱爻賵賯 賵丕賱丕爻鬲賴賱丕賰) 賵孬賯丕賮丞 (丕賱賰賲賾 賵丕賱兀乇賯丕賲). 賴賱 賳亘丨孬 亘丕賱賲賰丕賳 丕賱禺胤兀責 鈥徺堎嗁傎娯迟囏� 亘賲賷夭丕賳賺 賱丕 賷賳丕爻亘賴丕責 賵賴賱 賳賱賯賷 亘毓亘卅賴丕 毓賱賶 丕賱噩丕賳亘 丕賱禺胤兀責
賮賷 毓丿賾丞 賮氐賵賱賺 賲賳 兀賲鬲賳 賵兀賲鬲毓 賲丕 賯乇兀鬲 賷鬲鬲亘賾毓 丕賱賰丕鬲亘 "賵賷賱賷丕賲 丿賷賮賷夭" 鈥� 兀爻鬲丕匕 毓賱賲 鈥徹з勜ж呚ж� 賵丕賱丕賯鬲氐丕丿 丕賱爻賷丕爻賷 - 丕賱兀賮賰丕乇 丕賱賮賱爻賮賷丞 丕賱鬲賷 卮賰賾賱鬲 鬲氐賵乇丕鬲賳丕 毓賳 丕賱爻毓丕丿丞 鈥徺堎傎娯ж迟囏� 賵鬲丨賯賷賯賴丕. 兀匕賴賱賳賷 賴匕丕 丕賱丕賲鬲丿丕丿 丕賱毓賲賱賷 賱賲丨囟 丕賱兀賮賰丕乇! 賳毓賷卮 賵丕賯毓賸丕 卮賰賾賱鬲賴 鈥徺佡冐必� 廿孬乇 賮賰乇丞. 賵廿匕丕 亘賳丕 賮賷 丕賱賯乇賳 丕賱丨丕丿賷 賵丕賱毓卮乇賷賳 賳毓賷卮 馗賱丕賱 兀賮賰丕乇賺 丕亘鬲丿兀鬲 鈥徺堌з呚� 賲賳 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇. 鈥�
賷購毓丿賾 丕賱賰鬲丕亘 乇丨賱丞賸 賲丕鬲毓丞 賮賷 丕賱賮賱爻賮丞 賵丕賱丕賯鬲氐丕丿 賵毓賱賲 丕賱廿丿丕乇丞 賵毓賱賵賲 丕賱丕噩鬲賲丕毓 賵 鈥徹з勝嗁佖� 賵丕賱毓賱丕噩 丕賱賳賮爻賷 丕賱胤亘賷賾 賵丕賱兀毓氐丕亘 賲毓 賯賱賷賱賺 賲賳 丕賱丨丿賷孬 毓賳 丕賱鬲賰賳賵賱賵噩賷丕. 鈥徺堎冑佡� 亘賴匕丕 丕賱禺賱賷胤 丿賱丕賱丞賸 毓賱賶 賲丕 賮賷 丕賱賰鬲丕亘 賲賳 兀賮賰丕乇賺 鬲爻鬲丨賯賾 丕賱賵賯賵賮 毓賱賷賴丕 賵丕賱鬲賮賰賾乇 鈥徺佡娰囏�. 鈥�
兀賳氐丨 亘賴匕丕 丕賱賰鬲丕亘 賵亘卮丿賾丞 賱賰賱賾 賲賴鬲賲賺 亘兀賷賾 賲賳 鬲賱賰 丕賱賲賵丕囟賷毓 丕賱賲匕賰賵乇丞 賮賷 丕賱賮賯乇丞 鈥徹Ｘ官勜з囏� 賵賰賱賾 廿賳爻丕賳 鬲賮賰賾乇 賷賵賲賸丕 賲丕 亘丕賱爻毓丕丿丞 賰賲賮賴賵賲賺 兀賵 鬲胤亘賷賯 賵賯賷丕爻. 鈥�
October 15, 2018
賮賷 賮亘乇丕賷乇 2016 兀毓賱賳鬲 丕賱廿賲丕乇丕鬲 廿賳卮丕亍 賵夭丕乇丞 賱賱爻毓丕丿丞貙 賰丕賳 匕賱賰 丕爻鬲噩丕亘丞 賱賭"賲賵囟丞" 毓丕賱賲賷丞 鬲爻鬲賴丿賮 廿丿乇丕噩 賲賮賴賵賲 丕賱爻毓丕丿丞 丕賱毓賲賵賲賷丞 賮賷 丕賱亘乇丕賲噩 丕賱爻賷丕爻賷丞. 丕賱兀賰丕丿賷賲賷 丕賱亘乇賷胤丕賳賷 賵賱賷丕賲 丿賷賮賷夭 兀爻鬲丕匕 毓賱賲 丕賱丕噩鬲賲丕毓 賵丕賱丕賯鬲氐丕丿 丕賱爻賷丕爻賷 禺氐賾氐賾 賰鬲丕亘賴 "氐賳丕毓丞 丕賱爻毓丕丿丞" 賱丿乇丕爻丞 賴匕賴 丕賱馗丕賴乇丞貨 馗丕賴乇丞 丿禺賵賱 賳馗乇賷丕鬲 賵賲賮丕賴賷賲 丕賱爻毓丕丿丞 賮賷 亘購賳賻賶 丕賱賯賷丕爻 賵丕賱賲乇丕賯亘丞 賵丕賱丨賵賰賲丞.
賷卮賷乇 賮賷 丕賱賲賯丿賲丞 廿賱賶 兀賳 丕賱丕賴鬲賲丕賲 亘賭"毓賱賲" 丕賱爻毓丕丿丞 賮賷 丕賱爻賳賵丕鬲 丕賱兀禺賷乇丞 賷毓賵丿 廿賱賶 爻亘亘賷賳:
丕賱兀賵賱 賷鬲賲孬賱 賮賷 胤亘賷毓丞 丕賱乇兀爻賲丕賱賷丞貙 賮鬲丨爻賷賳 丨賷丕丞 丕賱亘卮乇 賷爻丕毓丿 賮賷 丕賱鬲睾賱亘 毓賱賶 丕賱賲卮丕賰賱 丕賱丕賯鬲氐丕丿賷丞貙 賵賯丿 兀卮丕乇鬲 丿乇丕爻丕鬲 毓丿丞 賱賲丕 鬲賰亘丿賴 鬲毓丕爻丞 丕賱賲賵馗賮賷賳 賵丕賱毓賲丕賱 賲賳 禺爻丕卅乇 亘丕賱賲賱賷丕乇丕鬲 毓賱賶 丕賱丕賯鬲氐丕丿 丕賱賵胤賳賷 丕賱兀賲乇賷賰賷 賲孬賱丕賸.
賵丕賱孬丕賳賷 賷鬲毓賱賯 亘丕賱鬲胤賵乇丕鬲 丕賱鬲賯賳賷丞 賮賷 賲噩丕賱丕鬲 賯賷丕爻 賵鬲丨賱賷賱 賲爻鬲賵賶 丕賱爻毓丕丿丞貙 賲毓 賰賱 賲丕 賷毓鬲賵乇賴丕 賲賳 廿卮賰丕賱賷丕鬲 兀禺賱丕賯賷丞 賵賲賳賴噩賷丞 賳丕賯卮 丕賱賰鬲丕亘 亘毓囟賴丕.鈥┵佡� 丕賱亘丿丕賷丞 鬲鬲亘毓 丕賱賲丐賱賮 丕賱賲丨丕賵賱丕鬲 丕賱鬲丕乇賷禺賷丞 賱廿禺囟丕毓 賲賮賴賵賲 丕賱爻毓丕丿丞貙 兀賵 丕賱賱匕丞 賱賱賯賷丕爻 賵丕賱囟亘胤 丕賱乇賷丕囟賷貙 賵兀卮丕乇 賱噩賴賵丿 噩賷乇賲賷 亘賳鬲丕賲 丕賱卮賴賷乇丞貙 賵賱丕賷亘夭賷睾 丕賱兀賱賲丕賳賷貙 賵睾賷乇賴賲. 孬賲 鬲賳丕賵賱 馗賴賵乇 賵匕賷賵毓 丕賱賲丿乇爻丞 丕賱爻賱賵賰賷丞 丕賱鬲賷 賯丕丿賴丕 賵丕胤爻賵賳 賵兀丿鬲 廿賱賶 孬賵乇丞 賮賷 丕賱賳氐賮 丕賱兀賵賱 賲賳 丕賱賯乇賳 丕賱賲丕囟賷 賮賷 丕賱毓賱賵賲 丕賱賳賮爻賷丞貙 賵賰丕賳鬲 鬲乇鬲賰夭 毓賱賶 鬲賰賲賷賲 -兀賷 丕賱鬲丨賵賷賱 廿賱賶 賰賲賷丞 賲賯丕爻丞- 丕賱馗丕賴乇丞 丕賱亘卮乇賷丞 賮賷 丕賳賮毓丕賱丕鬲賴丕 賵爻賱賵賰賷丕鬲賴丕.
孬賲 賷丨賱賱 丕賱賲丐賱賮 賮賷 賮氐賱 賴丕賲 賰賷賮 兀賳 丕賳鬲賯丕丿 丕賱賮乇丿丕賳賷丞 賵丕賱賳夭毓丕鬲 丕賱丕爻鬲賴賱丕賰賷丞 賵丨賷賵賳丞 丕賱丕賳爻丕賳 賮賷 爻賵賯 丕賱賲丕賱 賵鬲賲丿丿 丕賱爻賵賯 賵鬲囟禺賲 丕賱賲丕丿賷丞 丕賱賳賮毓賷丞 丕爻鬲孬賲乇賴丕 毓賱賲丕亍 丕賱丕賯鬲氐丕丿 丕賱爻賱賵賰賷 賮賷 乇爻賲 賲爻丕乇丕鬲 賲賳賴噩賷丞 噩丿賷丿丞貙 賮兀丨丿 兀胤乇賵丨丕鬲賴賲 丕賱兀爻丕爻賷丞 鬲賯賵賲 毓賱賶 兀賳 丕爻鬲賲丕賱丞 丕賱丨爻 丕賱兀禺賱丕賯賷 賵丕賱賴賵賷丞 丕賱丕噩鬲賲丕毓賷丞 賱賱賲爻鬲賴丿賮 兀賰孬乇 賮丕毓賱賷丞 賲賳 丕爻鬲賲丕賱丞 賲氐賱丨鬲賴 丕賱卮禺氐賷丞貙 賮賲孬賱丕賸 兀馗賴乇鬲 賳鬲丕卅噩 亘丨孬賷丞 兀賳 鬲賯丿賷賲 夭賷丕丿丕鬲 丕賱兀噩賵乇 賱賱賲賵馗賮賷賳 亘丕毓鬲亘丕乇賴丕 賲賳丨丞 賵賱賷爻鬲 賲賯丕亘賱 賲噩乇丿 賱賱毓賲賱 丕賱廿囟丕賮賷 賷丐丿賷 亘賮毓丕賱賷丞 廿賱賶 丕爻鬲禺賱丕氐 噩賴丿 兀賰亘乇 賲賳 丕賱毓丕賲賱賷賳貙 賱兀賳 "丕賱賲賵馗賮 賷鬲賵乇胤 丨賷賳賴丕 亘毓賱丕賯丞 鬲亘丕丿賱賷丞 兀賰孬乇 廿賱夭丕賲丕賸"貙 賵賴賰匕丕 鬲丨賵賾賱鬲 丕賱毓賱賵賲 丕賱爻賱賵賰賷丞 廿賱賶 兀丿賵丕鬲 賱賱爻賷胤乇丞 丕賱丕噩鬲賲丕毓賷丞 鬲氐亘 賮賷 賲氐賱丨丞 丕賱爻賱胤丞. 賵賯丿 乇氐丿 兀賷囟丕賸 鬲噩賱賷丕鬲 兀禺乇賶 賱賱馗丕賴乇丞 賲孬賱 鬲賯丿賷賲 亘毓囟 丕賱卮乇賰丕鬲 賱乇爻丕卅賱 丕噩鬲賲丕毓賷丞 賵廿毓賱丕賳丕鬲 毓丕賲丞 丕賱賲丨鬲賵賶 賵賰兀賳賴丕 賱賷爻鬲 丨賲賱丞 鬲乇賵賷噩賷丞 (毓賱賶 丕賱賲爻鬲賵賶 丕賱毓乇亘賷 賱丕丨馗 賲孬賱丕賸 廿毓賱丕賳丕鬲 卮乇賰丞 夭賷賳 賱賱丕鬲氐丕賱丕鬲).鈥┵堎傌� 賵丕噩賴鬲 丕賱丿乇丕爻丕鬲 丕賱爻賱賵賰賷丞 賮賷 賲賴丿賴丕 氐毓賵亘丕鬲 賰孬賷乇丞 賮賷 噩賲毓 丕賱賲毓賱賵賲丕鬲 毓賳 丕賱賲爻鬲賴丿賮賷賳貙 孬賲 丿禺賱鬲 鬲丨賵賱丕鬲 噩匕乇賷丞 毓賱賶 丨賯賱 噩賲毓 丕賱賲毓賱賵賲丕鬲 賱賱賯賷丕爻 賵丕賱鬲賳亘丐 賵匕賱賰 毓亘乇:
(1) 氐毓賵丿 賲丕 賷爻賲賶 亘丕賱亘賷丕賳丕鬲 丕賱毓賲賱丕賯丞 (Big Data)
賵(2) 丕賱鬲胤賵乇丕鬲 丕賱賲乇賷毓丞 賮賷 丨賯賱 丕賱賳賲丕匕噩 丕賱鬲丨賱賷賱賷丞 賵丕賱禺賵丕乇夭賲賷丕鬲 丕賱丨丿賷孬丞貙 (丕賳馗乇 賱賱鬲賵爻毓: 賰鬲丕亘 丕賱鬲丨賱賷賱丕鬲 丕賱鬲賳亘丐賷丞 賱丕賷乇賷賰 爻賷噩賱貙 賲賳 賲賳卮賵乇丕鬲 賲賰鬲亘丞 噩乇賷乇貙 賮賴賵 賷爻丕毓丿 毓賱賶 賮賴賲 丕賱賰鬲丕亘 丕賱匕賷 賳丨賳 亘氐丿丿賴)
賵賰匕賱賰 (3) 鬲賵馗賷賮 丕賳鬲卮丕乇 "丕賱賳乇噩爻賷丞" 賱丕爻鬲禺乇丕噩 丕賱賲毓賱賵賲丕鬲 丕賱卮禺氐賷丞 賱丕 爻賷賲丕 賮賷 卮亘賰丕鬲 丕賱鬲賵丕氐賱 丕賱噩丿賷丿丞 (丕賱賮賷爻亘賵賰 兀賳賲賵匕噩丕賸).鈥┵娯关з堌� 丕賱賲丐賱賮 鬲乇賰賷夭 賳賯丿賴 賱馗丕賴乇丞 鬲賰賲賷賲 兀賵 鬲乇賷賷囟 賲爻鬲賵賶 丕賱爻毓丕丿丞 丕賱廿賳爻丕賳賷丞 賵廿禺囟丕毓賴丕 賱賱賲乇丕賯亘丞 賵丕賱鬲禺胤賷胤 賲賳 賯亘賱 丕賱丨賰賵賲丕鬲 賵卮乇賰丕鬲 丕賱丿毓丕賷丞 賵丕賱賲丐爻爻丕鬲 丕賱鬲噩丕乇賷丞 丕賱賰亘乇锟斤拷貙 賵賷賯賵賱 廿賳 丕賱兀賮乇丕丿 廿匕丕 卮毓乇賵丕 亘兀賳賴賲 兀爻乇賶 賯賵賶 賱丕 賷爻鬲胤賷毓賵賳 丕賱鬲兀孬賷乇 毓賱賷賴丕 -賮賷 丕賱亘賱丿丕賳 丕賱丿賷賲賵賯乇丕胤賷丞 賮囟賱丕賸 毓賳 丕賱丿賰鬲丕鬲賵乇賷丕鬲 丕賱賯賲毓賷丞- 爻賵丕亍 賮賷賲丕 賷鬲毓賱賯 亘丕賱兀賲賳 丕賱賲丕賱賷貙 兀賵 丕賱氐賵乇 丕賱鬲賷 鬲賯匕賮 賮賷 賵噩賵賴賴賲 賰賱 賷賵賲 毓賳 丕賱賰锟斤拷丕賱 丕賱噩爻賲丕賳賷貙 兀賵 賲賯丕賷賷爻 丕賱兀丿丕亍 毓丿賷賲丞 丕賱卮賮賯丞貙 兀賵 賮賷 囟睾賵胤 賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 丕賱賲禺鬲賱賮丞貙 廿匕丕 賵丕噩賴賵丕 賰賱 匕賱賰 爻賷賰賵賳賵丕 賲毓乇囟賷賳 亘賱丕 乇賷亘 賱賱丕賳賴賷丕乇 丕賱賳賮爻賷. 賮丕賱賲卮賰賱丞 兀賵爻毓 賵兀賰孬乇 毓賲賯丕賸 賲賳 鬲亘爻賷胤 丕賱賲毓丕丿賱丕鬲 丕賱乇賷丕囟賷丞 賵丕爻鬲亘丕賳丕鬲 賯賷丕爻 爻毓丕丿丞 丕賱兀賮乇丕丿貙 賮丕賱賲爻兀賱丞 鬲鬲毓賱賯 亘鬲賵夭賾毓 丕賱爻賱胤丞 賮賷 賲噩鬲賲毓 賵丕賯鬲氐丕丿 賲丕.鈥┴冑呝� 丕賱賲卮賰賱丞 兀賳賴 -賵禺賱丕賱 丕賱鬲丕乇賷禺 丕賱胤賵賷賱 賱賱鬲丨賱賷賱 丕賱毓賱賲賷 賱賱毓賱丕賯丞 亘賷賳 丕賱賲卮丕毓乇 丕賱匕丕鬲賷丞 賵丕賱馗乇賵賮 丕賱禺丕乇噩賷丞- 賴賳丕賰 丿丕卅賲丕賸 賲賷賱 廿賱賶 丕毓鬲亘丕乇 兀賳 鬲睾賷賷乇 丕賱賲卮丕毓乇 丕賱匕丕鬲賷丞 兀爻賴賱貙 賵賴匕丕 氐丨賷丨 亘丕賱胤亘毓貙 賵賱賰賳賴 賱賷爻 亘丕賱囟乇賵乇丞 賴賵 丕賱禺賷丕乇 丕賱氐丨賷丨貙 廿賳賴丕 丕爻鬲乇丕鬲賷噩賷丞 賲鬲賰乇乇丞 賱鬲丨賷賷丿 丕賱賳賯丿 丕賱爻賷丕爻賷.鈥┵娰傎堎� 丿賷賮賷夭:"廿賳 賯丿乇 丕賱毓孬賵乇 毓賱賶 丨賱賵賱 丕噩鬲賲丕毓賷丞 賵爻賷丕爻賷丞 賱賱賲卮丕賰賱 丕賱鬲賷 鬲爻亘亘 丕賱亘丐爻 賷亘丿兀 賲賳 丕賱賰賮賾 毓賳 丕賱賳馗乇 廿賱賶 鬲賱賰 丕賱賲卮賰賱丕鬲 賲賳 賳丕丨賷丞 爻賷賰賵賱賵噩賷丞 賲丨囟丞". 賵賷鬲爻丕卅賱:"賲丕匕丕 賱賵 兀賳 丨氐丞 賲賳 毓卮乇丕鬲 丕賱賲賱賷丕乇丕鬲 賲賳 丕賱丿賵賱丕乇丕鬲 丕賱鬲賷 鬲賳賮賯 丨丕賱賷丕賸 毓賱賶 乇氐丿 兀賯賱 丕賱鬲賯賱亘丕鬲 丕賱鬲賷 鬲胤乇兀 毓賱賶 毓賯賵賱賳丕 賵賲卮丕毓乇賳丕 賵兀丿賲睾鬲賳丕 賵鬲賵賯毓賴丕 賵賲毓丕賱噩鬲賴丕 賵鬲氐賵乇賴丕 賵丕賱鬲賳亘丐 亘賴丕貙 賰丕賳鬲 鬲賳賮賯 亘丿賱丕賸 賲賳 匕賱賰 毓賱賶 鬲氐賲賷賲 賵鬲賳賮賷匕 兀卮賰丕賱 亘丿賷賱丞 賱賱鬲賳馗賷賲 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷責!".鈥┵堎佡� 賲賱丕丨馗丞 匕賰賷丞 賷賯賵賱 丕賱賲丐賱賮 賮賷 賲胤賱毓 丕賱賰鬲丕亘 賰丕卮賮丕賸 毓賳 兀丨丿 丕賱丕賳鬲賯丕丿丕鬲 丕賱賲乇賰夭賷丞 賱賲卮賰賱丞 兀胤乇賵丨丕鬲 丕賱爻毓丕丿丞 丕賱鬲賷 賷購乇賵噩 賱賴丕:"睾丕賱亘丕賸 賲丕 賷賯丕賱 廿賳 丕賱丕賰鬲卅丕亘 (睾囟亘 丕賳賯賱亘 廿賱賶 丕賱丿丕禺賱)貙 賵賮賷 賰孬賷乇 賲賳 丕賱賳賵丕丨賷 賮廿賳 毓賱賲 丕賱爻毓丕丿丞 (賳賯丿 丕賳賯賱亘 廿賱賶 丕賱丿丕禺賱) 毓賱賶 乇睾賲 賰賱 鬲賵爻賱丕鬲 賲禺鬲氐賷 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷 賰賷 賳亘氐乇 丕賱毓丕賱賲 賲賳 丨賵賱賳丕!".鈥�
氐丿乇 丕賱賰鬲丕亘 毓賳 毓丕賱賲 丕賱賲毓乇賮丞 毓丿丿 爻亘鬲賲亘乇 佗贍佟侉賲貙 賵賷賯毓 賮賷 佗佶贍 氐賮丨丞 鬲賯乇賷亘丕賸貙 賵賷毓賷亘 丕賱賰鬲丕亘 賲毓 兀賴賲賷鬲賴 鬲卮賵卮 丕賱兀賮賰丕乇 賵丕賮鬲賯丕乇賴丕 賱賱鬲賳馗賷賲 賵丕賱鬲乇丕鬲亘 丕賱賲賳胤賯賷 賳爻亘賷丕賸.
賷卮賷乇 賮賷 丕賱賲賯丿賲丞 廿賱賶 兀賳 丕賱丕賴鬲賲丕賲 亘賭"毓賱賲" 丕賱爻毓丕丿丞 賮賷 丕賱爻賳賵丕鬲 丕賱兀禺賷乇丞 賷毓賵丿 廿賱賶 爻亘亘賷賳:
丕賱兀賵賱 賷鬲賲孬賱 賮賷 胤亘賷毓丞 丕賱乇兀爻賲丕賱賷丞貙 賮鬲丨爻賷賳 丨賷丕丞 丕賱亘卮乇 賷爻丕毓丿 賮賷 丕賱鬲睾賱亘 毓賱賶 丕賱賲卮丕賰賱 丕賱丕賯鬲氐丕丿賷丞貙 賵賯丿 兀卮丕乇鬲 丿乇丕爻丕鬲 毓丿丞 賱賲丕 鬲賰亘丿賴 鬲毓丕爻丞 丕賱賲賵馗賮賷賳 賵丕賱毓賲丕賱 賲賳 禺爻丕卅乇 亘丕賱賲賱賷丕乇丕鬲 毓賱賶 丕賱丕賯鬲氐丕丿 丕賱賵胤賳賷 丕賱兀賲乇賷賰賷 賲孬賱丕賸.
賵丕賱孬丕賳賷 賷鬲毓賱賯 亘丕賱鬲胤賵乇丕鬲 丕賱鬲賯賳賷丞 賮賷 賲噩丕賱丕鬲 賯賷丕爻 賵鬲丨賱賷賱 賲爻鬲賵賶 丕賱爻毓丕丿丞貙 賲毓 賰賱 賲丕 賷毓鬲賵乇賴丕 賲賳 廿卮賰丕賱賷丕鬲 兀禺賱丕賯賷丞 賵賲賳賴噩賷丞 賳丕賯卮 丕賱賰鬲丕亘 亘毓囟賴丕.鈥┵佡� 丕賱亘丿丕賷丞 鬲鬲亘毓 丕賱賲丐賱賮 丕賱賲丨丕賵賱丕鬲 丕賱鬲丕乇賷禺賷丞 賱廿禺囟丕毓 賲賮賴賵賲 丕賱爻毓丕丿丞貙 兀賵 丕賱賱匕丞 賱賱賯賷丕爻 賵丕賱囟亘胤 丕賱乇賷丕囟賷貙 賵兀卮丕乇 賱噩賴賵丿 噩賷乇賲賷 亘賳鬲丕賲 丕賱卮賴賷乇丞貙 賵賱丕賷亘夭賷睾 丕賱兀賱賲丕賳賷貙 賵睾賷乇賴賲. 孬賲 鬲賳丕賵賱 馗賴賵乇 賵匕賷賵毓 丕賱賲丿乇爻丞 丕賱爻賱賵賰賷丞 丕賱鬲賷 賯丕丿賴丕 賵丕胤爻賵賳 賵兀丿鬲 廿賱賶 孬賵乇丞 賮賷 丕賱賳氐賮 丕賱兀賵賱 賲賳 丕賱賯乇賳 丕賱賲丕囟賷 賮賷 丕賱毓賱賵賲 丕賱賳賮爻賷丞貙 賵賰丕賳鬲 鬲乇鬲賰夭 毓賱賶 鬲賰賲賷賲 -兀賷 丕賱鬲丨賵賷賱 廿賱賶 賰賲賷丞 賲賯丕爻丞- 丕賱馗丕賴乇丞 丕賱亘卮乇賷丞 賮賷 丕賳賮毓丕賱丕鬲賴丕 賵爻賱賵賰賷丕鬲賴丕.
孬賲 賷丨賱賱 丕賱賲丐賱賮 賮賷 賮氐賱 賴丕賲 賰賷賮 兀賳 丕賳鬲賯丕丿 丕賱賮乇丿丕賳賷丞 賵丕賱賳夭毓丕鬲 丕賱丕爻鬲賴賱丕賰賷丞 賵丨賷賵賳丞 丕賱丕賳爻丕賳 賮賷 爻賵賯 丕賱賲丕賱 賵鬲賲丿丿 丕賱爻賵賯 賵鬲囟禺賲 丕賱賲丕丿賷丞 丕賱賳賮毓賷丞 丕爻鬲孬賲乇賴丕 毓賱賲丕亍 丕賱丕賯鬲氐丕丿 丕賱爻賱賵賰賷 賮賷 乇爻賲 賲爻丕乇丕鬲 賲賳賴噩賷丞 噩丿賷丿丞貙 賮兀丨丿 兀胤乇賵丨丕鬲賴賲 丕賱兀爻丕爻賷丞 鬲賯賵賲 毓賱賶 兀賳 丕爻鬲賲丕賱丞 丕賱丨爻 丕賱兀禺賱丕賯賷 賵丕賱賴賵賷丞 丕賱丕噩鬲賲丕毓賷丞 賱賱賲爻鬲賴丿賮 兀賰孬乇 賮丕毓賱賷丞 賲賳 丕爻鬲賲丕賱丞 賲氐賱丨鬲賴 丕賱卮禺氐賷丞貙 賮賲孬賱丕賸 兀馗賴乇鬲 賳鬲丕卅噩 亘丨孬賷丞 兀賳 鬲賯丿賷賲 夭賷丕丿丕鬲 丕賱兀噩賵乇 賱賱賲賵馗賮賷賳 亘丕毓鬲亘丕乇賴丕 賲賳丨丞 賵賱賷爻鬲 賲賯丕亘賱 賲噩乇丿 賱賱毓賲賱 丕賱廿囟丕賮賷 賷丐丿賷 亘賮毓丕賱賷丞 廿賱賶 丕爻鬲禺賱丕氐 噩賴丿 兀賰亘乇 賲賳 丕賱毓丕賲賱賷賳貙 賱兀賳 "丕賱賲賵馗賮 賷鬲賵乇胤 丨賷賳賴丕 亘毓賱丕賯丞 鬲亘丕丿賱賷丞 兀賰孬乇 廿賱夭丕賲丕賸"貙 賵賴賰匕丕 鬲丨賵賾賱鬲 丕賱毓賱賵賲 丕賱爻賱賵賰賷丞 廿賱賶 兀丿賵丕鬲 賱賱爻賷胤乇丞 丕賱丕噩鬲賲丕毓賷丞 鬲氐亘 賮賷 賲氐賱丨丞 丕賱爻賱胤丞. 賵賯丿 乇氐丿 兀賷囟丕賸 鬲噩賱賷丕鬲 兀禺乇賶 賱賱馗丕賴乇丞 賲孬賱 鬲賯丿賷賲 亘毓囟 丕賱卮乇賰丕鬲 賱乇爻丕卅賱 丕噩鬲賲丕毓賷丞 賵廿毓賱丕賳丕鬲 毓丕賲丞 丕賱賲丨鬲賵賶 賵賰兀賳賴丕 賱賷爻鬲 丨賲賱丞 鬲乇賵賷噩賷丞 (毓賱賶 丕賱賲爻鬲賵賶 丕賱毓乇亘賷 賱丕丨馗 賲孬賱丕賸 廿毓賱丕賳丕鬲 卮乇賰丞 夭賷賳 賱賱丕鬲氐丕賱丕鬲).鈥┵堎傌� 賵丕噩賴鬲 丕賱丿乇丕爻丕鬲 丕賱爻賱賵賰賷丞 賮賷 賲賴丿賴丕 氐毓賵亘丕鬲 賰孬賷乇丞 賮賷 噩賲毓 丕賱賲毓賱賵賲丕鬲 毓賳 丕賱賲爻鬲賴丿賮賷賳貙 孬賲 丿禺賱鬲 鬲丨賵賱丕鬲 噩匕乇賷丞 毓賱賶 丨賯賱 噩賲毓 丕賱賲毓賱賵賲丕鬲 賱賱賯賷丕爻 賵丕賱鬲賳亘丐 賵匕賱賰 毓亘乇:
(1) 氐毓賵丿 賲丕 賷爻賲賶 亘丕賱亘賷丕賳丕鬲 丕賱毓賲賱丕賯丞 (Big Data)
賵(2) 丕賱鬲胤賵乇丕鬲 丕賱賲乇賷毓丞 賮賷 丨賯賱 丕賱賳賲丕匕噩 丕賱鬲丨賱賷賱賷丞 賵丕賱禺賵丕乇夭賲賷丕鬲 丕賱丨丿賷孬丞貙 (丕賳馗乇 賱賱鬲賵爻毓: 賰鬲丕亘 丕賱鬲丨賱賷賱丕鬲 丕賱鬲賳亘丐賷丞 賱丕賷乇賷賰 爻賷噩賱貙 賲賳 賲賳卮賵乇丕鬲 賲賰鬲亘丞 噩乇賷乇貙 賮賴賵 賷爻丕毓丿 毓賱賶 賮賴賲 丕賱賰鬲丕亘 丕賱匕賷 賳丨賳 亘氐丿丿賴)
賵賰匕賱賰 (3) 鬲賵馗賷賮 丕賳鬲卮丕乇 "丕賱賳乇噩爻賷丞" 賱丕爻鬲禺乇丕噩 丕賱賲毓賱賵賲丕鬲 丕賱卮禺氐賷丞 賱丕 爻賷賲丕 賮賷 卮亘賰丕鬲 丕賱鬲賵丕氐賱 丕賱噩丿賷丿丞 (丕賱賮賷爻亘賵賰 兀賳賲賵匕噩丕賸).鈥┵娯关з堌� 丕賱賲丐賱賮 鬲乇賰賷夭 賳賯丿賴 賱馗丕賴乇丞 鬲賰賲賷賲 兀賵 鬲乇賷賷囟 賲爻鬲賵賶 丕賱爻毓丕丿丞 丕賱廿賳爻丕賳賷丞 賵廿禺囟丕毓賴丕 賱賱賲乇丕賯亘丞 賵丕賱鬲禺胤賷胤 賲賳 賯亘賱 丕賱丨賰賵賲丕鬲 賵卮乇賰丕鬲 丕賱丿毓丕賷丞 賵丕賱賲丐爻爻丕鬲 丕賱鬲噩丕乇賷丞 丕賱賰亘乇锟斤拷貙 賵賷賯賵賱 廿賳 丕賱兀賮乇丕丿 廿匕丕 卮毓乇賵丕 亘兀賳賴賲 兀爻乇賶 賯賵賶 賱丕 賷爻鬲胤賷毓賵賳 丕賱鬲兀孬賷乇 毓賱賷賴丕 -賮賷 丕賱亘賱丿丕賳 丕賱丿賷賲賵賯乇丕胤賷丞 賮囟賱丕賸 毓賳 丕賱丿賰鬲丕鬲賵乇賷丕鬲 丕賱賯賲毓賷丞- 爻賵丕亍 賮賷賲丕 賷鬲毓賱賯 亘丕賱兀賲賳 丕賱賲丕賱賷貙 兀賵 丕賱氐賵乇 丕賱鬲賷 鬲賯匕賮 賮賷 賵噩賵賴賴賲 賰賱 賷賵賲 毓賳 丕賱賰锟斤拷丕賱 丕賱噩爻賲丕賳賷貙 兀賵 賲賯丕賷賷爻 丕賱兀丿丕亍 毓丿賷賲丞 丕賱卮賮賯丞貙 兀賵 賮賷 囟睾賵胤 賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 丕賱賲禺鬲賱賮丞貙 廿匕丕 賵丕噩賴賵丕 賰賱 匕賱賰 爻賷賰賵賳賵丕 賲毓乇囟賷賳 亘賱丕 乇賷亘 賱賱丕賳賴賷丕乇 丕賱賳賮爻賷. 賮丕賱賲卮賰賱丞 兀賵爻毓 賵兀賰孬乇 毓賲賯丕賸 賲賳 鬲亘爻賷胤 丕賱賲毓丕丿賱丕鬲 丕賱乇賷丕囟賷丞 賵丕爻鬲亘丕賳丕鬲 賯賷丕爻 爻毓丕丿丞 丕賱兀賮乇丕丿貙 賮丕賱賲爻兀賱丞 鬲鬲毓賱賯 亘鬲賵夭賾毓 丕賱爻賱胤丞 賮賷 賲噩鬲賲毓 賵丕賯鬲氐丕丿 賲丕.鈥┴冑呝� 丕賱賲卮賰賱丞 兀賳賴 -賵禺賱丕賱 丕賱鬲丕乇賷禺 丕賱胤賵賷賱 賱賱鬲丨賱賷賱 丕賱毓賱賲賷 賱賱毓賱丕賯丞 亘賷賳 丕賱賲卮丕毓乇 丕賱匕丕鬲賷丞 賵丕賱馗乇賵賮 丕賱禺丕乇噩賷丞- 賴賳丕賰 丿丕卅賲丕賸 賲賷賱 廿賱賶 丕毓鬲亘丕乇 兀賳 鬲睾賷賷乇 丕賱賲卮丕毓乇 丕賱匕丕鬲賷丞 兀爻賴賱貙 賵賴匕丕 氐丨賷丨 亘丕賱胤亘毓貙 賵賱賰賳賴 賱賷爻 亘丕賱囟乇賵乇丞 賴賵 丕賱禺賷丕乇 丕賱氐丨賷丨貙 廿賳賴丕 丕爻鬲乇丕鬲賷噩賷丞 賲鬲賰乇乇丞 賱鬲丨賷賷丿 丕賱賳賯丿 丕賱爻賷丕爻賷.鈥┵娰傎堎� 丿賷賮賷夭:"廿賳 賯丿乇 丕賱毓孬賵乇 毓賱賶 丨賱賵賱 丕噩鬲賲丕毓賷丞 賵爻賷丕爻賷丞 賱賱賲卮丕賰賱 丕賱鬲賷 鬲爻亘亘 丕賱亘丐爻 賷亘丿兀 賲賳 丕賱賰賮賾 毓賳 丕賱賳馗乇 廿賱賶 鬲賱賰 丕賱賲卮賰賱丕鬲 賲賳 賳丕丨賷丞 爻賷賰賵賱賵噩賷丞 賲丨囟丞". 賵賷鬲爻丕卅賱:"賲丕匕丕 賱賵 兀賳 丨氐丞 賲賳 毓卮乇丕鬲 丕賱賲賱賷丕乇丕鬲 賲賳 丕賱丿賵賱丕乇丕鬲 丕賱鬲賷 鬲賳賮賯 丨丕賱賷丕賸 毓賱賶 乇氐丿 兀賯賱 丕賱鬲賯賱亘丕鬲 丕賱鬲賷 鬲胤乇兀 毓賱賶 毓賯賵賱賳丕 賵賲卮丕毓乇賳丕 賵兀丿賲睾鬲賳丕 賵鬲賵賯毓賴丕 賵賲毓丕賱噩鬲賴丕 賵鬲氐賵乇賴丕 賵丕賱鬲賳亘丐 亘賴丕貙 賰丕賳鬲 鬲賳賮賯 亘丿賱丕賸 賲賳 匕賱賰 毓賱賶 鬲氐賲賷賲 賵鬲賳賮賷匕 兀卮賰丕賱 亘丿賷賱丞 賱賱鬲賳馗賷賲 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷責!".鈥┵堎佡� 賲賱丕丨馗丞 匕賰賷丞 賷賯賵賱 丕賱賲丐賱賮 賮賷 賲胤賱毓 丕賱賰鬲丕亘 賰丕卮賮丕賸 毓賳 兀丨丿 丕賱丕賳鬲賯丕丿丕鬲 丕賱賲乇賰夭賷丞 賱賲卮賰賱丞 兀胤乇賵丨丕鬲 丕賱爻毓丕丿丞 丕賱鬲賷 賷購乇賵噩 賱賴丕:"睾丕賱亘丕賸 賲丕 賷賯丕賱 廿賳 丕賱丕賰鬲卅丕亘 (睾囟亘 丕賳賯賱亘 廿賱賶 丕賱丿丕禺賱)貙 賵賮賷 賰孬賷乇 賲賳 丕賱賳賵丕丨賷 賮廿賳 毓賱賲 丕賱爻毓丕丿丞 (賳賯丿 丕賳賯賱亘 廿賱賶 丕賱丿丕禺賱) 毓賱賶 乇睾賲 賰賱 鬲賵爻賱丕鬲 賲禺鬲氐賷 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷 賰賷 賳亘氐乇 丕賱毓丕賱賲 賲賳 丨賵賱賳丕!".鈥�
氐丿乇 丕賱賰鬲丕亘 毓賳 毓丕賱賲 丕賱賲毓乇賮丞 毓丿丿 爻亘鬲賲亘乇 佗贍佟侉賲貙 賵賷賯毓 賮賷 佗佶贍 氐賮丨丞 鬲賯乇賷亘丕賸貙 賵賷毓賷亘 丕賱賰鬲丕亘 賲毓 兀賴賲賷鬲賴 鬲卮賵卮 丕賱兀賮賰丕乇 賵丕賮鬲賯丕乇賴丕 賱賱鬲賳馗賷賲 賵丕賱鬲乇丕鬲亘 丕賱賲賳胤賯賷 賳爻亘賷丕賸.
June 24, 2020
賮賷 賱丨馗丞 賲丕 爻鬲賰鬲卮賮 兀賳 賲氐胤賱丨 丕賱爻毓丕丿丞 兀氐亘丨 賮囟賮丕囟賸丕 廿賱賶 丿乇噩丞 兀賳賴 賷丨賲賱 賲毓丕賳賺 賲禺鬲賱賮丞 賱丿賶 賰賱 卮禺氐 賷丨賲賱賴. 賵爻鬲賰鬲卮賮 兀賷囟賸丕 兀賳 賰賱 丕賱鬲乇賵賷噩 賱賲丕 賷噩亘 兀賳 鬲賮毓賱賴 賵賲丕 兀孬亘鬲賴 "丕賱毓賱賲" 賱鬲賰賵賳 爻毓賷丿賸丕貙 賲丕 賴賷 廿賱丕 丨賷賱貙 廿賲丕 賱賰賷 鬲賰賵賳 賮乇丿賸丕 兀賰孬乇 丕爻鬲賴賱丕賰賸丕 賵賰賮丕亍丞 賮賷 丕賱爻賵賯貙 兀賵 賱鬲賰賵賳 兀賰孬乇 賰賮丕亍丞 賮賷 丕賱賲氐賳毓貙 賮賱丕 賷賵噩丿 賲丕 賷賴賲 賴丐賱丕亍 爻賵賶 鬲丨爻賷賳 賰賮丕亍丞 丕賱賳馗丕賲 賵賱丕 賷賴鬲賲賵賳 丕賱亘鬲丞 亘丕賱丨賮丕馗 毓賱賶 氐丨鬲賰 丕賱賳賮爻賷丞 賵丕賱毓賯賱賷丞.
賷鬲賳丕賵賱 丕賱賰鬲丕亘 毓丿丞 賲丨丕賵乇貙 賵賱賰賳賴 賷毓胤賷 丕賴鬲賲丕賲賸丕 禺丕氐賸丕 亘賳卮兀丞 毓賱賲 丕賱賳賮爻 丕賱爻賱賵賰賷 賵丕賱毓賱丕噩 丕賱廿丿乇丕賰賷賾 賲毓 丕賱賯丿丨 賮賷 兀賷 氐賵乇丞 兀禺乇賶 賲賳 氐賵乇 丕賱毓賱丕噩 賰丕賱鬲丨賱賷賱 丕賱賳賮爻賷 兀賵 睾賷乇賴貙 賰賲丨丕賵賱丕鬲 賲賳 丕賱賳馗丕賲 賱廿毓丕丿丞 丕賱賳丕爻 廿賱賶 乇卮丿賴賲 乇睾賲賸丕 毓賳賴賲貙 賵賰賲丨丕賵賱丞 賱鬲乇賯賷毓 丕賱毓賷賵亘 丕賱噩爻賷賲丞 賱賱賳馗丕賲貙 賮賰兀賳 丕賱乇爻丕賱丞 睾賷乇 丕賱賲亘丕卮乇丞 丕賱鬲賷 賷丿賮毓賴丕 廿賱賷賳丕 丕賱亘毓囟 賴賷 "亘丿賱賸丕 賲賳 鬲睾賷賷乇 丕賱賳馗丕賲 毓賱賷賰 兀賳 鬲賮賰乇 賮賷 兀賳 鬲睾賷乇 賳賮爻賰" 賵賱賳 賷賰賵賳 鬲睾賷賷乇 丕賱賳賮爻 賴賳丕 賱氐丕賱丨賴丕貙 賵賱賰賳賴 爻賷賰賵賳 賲賳 兀噩賱 鬲禺賮賷賮 禺爻丕卅乇 丕賱賳馗丕賲 丕賱賳丕鬲噩丞 毓賳 鬲毓丕爻丞 丕賱賲賵馗賮賷賳 賵賮賯丿丕賳賴賲 賱賱賲毓賳賶 賲賳 兀毓賲丕賱賴賲 丕賱乇賵鬲賷賳賷丞 賵爻賯賵胤 丨賷丕鬲賴賲 丕賱丕噩鬲賲丕毓賷丞貙 爻賷賰賵賳 丕賱丕賰鬲卅丕亘 賲爻兀賱丞 鬲睾賷乇丕鬲 賰賷賲賷丕卅賷丞 賮賯胤 賲毓 廿賴賲丕賱 丕賱爻賷丕賯 丕賱丕噩鬲賲丕毓賷 丕賱匕賷 兀賳鬲噩 賴匕丕 丕賱丕賰鬲卅丕亘 鬲賲丕賲賸丕貙 賮丕賱丿賵丕亍 爻賷賰賵賳 丕賱丨賱 賮賷 賰賱 丕賱兀丨賵丕賱.
賰賲丕 賷鬲賳丕賵賱 丕賱賰鬲丕亘 兀賷囟賸丕 丕賱丿乇丕爻丕鬲 丕賱賲爻丨賷丞 丕賱賰亘乇賶 賵毓氐乇 丕賱乇賯賲賳丞 賵丕賱亘賷丕賳丕鬲 丕賱囟禺賲丞 毓賳 丕賱賳丕爻 丕賱鬲賷 賷爻鬲賮賷丿 賮賷賴丕 丕賱賲爻賵賯賵賳 賲賳 丕賱賲賳氐丕鬲 丕賱毓賲賱丕賯丞 賲孬賱 賮賷爻亘賵賰 賵鬲賵賷鬲乇貙 亘睾乇囟 鬲氐賳賷賮賴賲 賵賲毓乇賮丞 乇睾亘丕鬲賴賲 賵亘丕賱鬲丕賱賷 廿卮亘丕毓賴丕 賵亘睾乇囟 禺賱賯 乇睾亘丕鬲 噩丿賷丿丞 乇亘賲丕 賱賲 賷賰賳 賷賮賰乇 賮賷賴丕 賴丐賱丕亍 丕賱賳丕爻 賲賳 賯亘賱貙 賮賯胤 賱鬲丨賯賷賯 丕賱賲夭賷丿 賲賳 丕賱賲賰丕爻亘.
賱賯丿 卮丕賴丿鬲 賲賳匕 賮鬲乇丞 丿乇丕爻丞 賮賷 噩丕賲毓丞 賴丕乇賮丕乇丿 鬲賯賵賱 兀賳 丕賱爻毓丕丿丞 鬲乇鬲亘胤 亘廿賯丕賲丞 毓賱丕賯丕鬲 丕噩鬲賲丕毓賷丞 噩賷丿丞貙 賱賱賵賴賱丞 丕賱兀賵賱賶 爻鬲馗賳 兀賳 賴匕丕 氐丨賷丨 賱賱睾丕賷丞 賮賳丨賳 賳鬲賵賯 丿賵賲丕 賱毓賱丕賯丕鬲 丕噩鬲賲丕毓賷丞 賵廿賳爻丕賳賷丞 鬲禺賱賯 賱丨賷丕鬲賳丕 賲毓賳賶貙 賵賱賰賳 賲賴賱賸丕! 亘毓丿 賯賱賷賱 賲賳 丕賱鬲賮賰賷乇 爻鬲丿乇賰 兀賳 賴匕丕 丕賱兀賲乇 兀氐亘丨 賲賳 丕賱賲爻鬲丨賷賱丕鬲 賮賷 毓丕賱賲 賷賮賰乇 賮賷賴 丕賱賳丕爻 丨爻丕亘賷丕貙 賮丕賱賳馗丕賲 氐亘睾 鬲賮賰賷乇 丕賱賳丕爻 亘賴匕賴 丕賱胤乇賷賯丞貙 賵毓賳丿卅匕 爻鬲賰賵賳 丕賱毓賱丕賯丕鬲 丕賱丕噩鬲賲丕毓賷丞 賲爻兀賱丞 賲賳賮毓丞 賵禺爻丕乇丞 賱丕 兀賰孬乇貙 賵爻鬲賰賵賳 丕賱毓賱丕賯丞 丕賱兀賮囟賱 賴賷 丕賱鬲賷 鬲賰賱賮賰 丕賱賯賱賷賱 賵鬲噩賳賷 賱賰 丕賱賰孬賷乇貙 賲毓 睾囟 丕賱胤乇賮 鬲賲丕賲賸丕 毓賳 兀禺賱丕賯賷丞 賴匕丕 丕賱丕禺鬲賷丕乇 賵兀賴賲賷丞 丕賱兀禺賱丕賯 毓賳丿 丕賱鬲毓丕賲賱 賲毓 賰丕卅賳 亘卮乇賷賾 丌禺乇.
賱賯丿 禺賱賯鬲 丕賱乇兀爻賲丕賱賷丞 丕賱兀夭賲丞貙 賵鬲賯賵賱 賱賰 賮賷 丕賱丨賷賳 匕丕鬲賴 兀賳賰 賱賳 鬲爻鬲胤賷毓 丕賱賴乇賵亘 賲賳賴丕 廿賱丕 廿賱賷賴丕貙 賵賱賳 鬲鬲賲賰賳 賲賳 丕賱鬲睾賱亘 毓賱賶 鬲毓丕爻鬲賴丕 廿賱丕 亘兀丿賵丕鬲賴丕
賷鬲賳丕賵賱 丕賱賰鬲丕亘 毓丿丞 賲丨丕賵乇貙 賵賱賰賳賴 賷毓胤賷 丕賴鬲賲丕賲賸丕 禺丕氐賸丕 亘賳卮兀丞 毓賱賲 丕賱賳賮爻 丕賱爻賱賵賰賷 賵丕賱毓賱丕噩 丕賱廿丿乇丕賰賷賾 賲毓 丕賱賯丿丨 賮賷 兀賷 氐賵乇丞 兀禺乇賶 賲賳 氐賵乇 丕賱毓賱丕噩 賰丕賱鬲丨賱賷賱 丕賱賳賮爻賷 兀賵 睾賷乇賴貙 賰賲丨丕賵賱丕鬲 賲賳 丕賱賳馗丕賲 賱廿毓丕丿丞 丕賱賳丕爻 廿賱賶 乇卮丿賴賲 乇睾賲賸丕 毓賳賴賲貙 賵賰賲丨丕賵賱丞 賱鬲乇賯賷毓 丕賱毓賷賵亘 丕賱噩爻賷賲丞 賱賱賳馗丕賲貙 賮賰兀賳 丕賱乇爻丕賱丞 睾賷乇 丕賱賲亘丕卮乇丞 丕賱鬲賷 賷丿賮毓賴丕 廿賱賷賳丕 丕賱亘毓囟 賴賷 "亘丿賱賸丕 賲賳 鬲睾賷賷乇 丕賱賳馗丕賲 毓賱賷賰 兀賳 鬲賮賰乇 賮賷 兀賳 鬲睾賷乇 賳賮爻賰" 賵賱賳 賷賰賵賳 鬲睾賷賷乇 丕賱賳賮爻 賴賳丕 賱氐丕賱丨賴丕貙 賵賱賰賳賴 爻賷賰賵賳 賲賳 兀噩賱 鬲禺賮賷賮 禺爻丕卅乇 丕賱賳馗丕賲 丕賱賳丕鬲噩丞 毓賳 鬲毓丕爻丞 丕賱賲賵馗賮賷賳 賵賮賯丿丕賳賴賲 賱賱賲毓賳賶 賲賳 兀毓賲丕賱賴賲 丕賱乇賵鬲賷賳賷丞 賵爻賯賵胤 丨賷丕鬲賴賲 丕賱丕噩鬲賲丕毓賷丞貙 爻賷賰賵賳 丕賱丕賰鬲卅丕亘 賲爻兀賱丞 鬲睾賷乇丕鬲 賰賷賲賷丕卅賷丞 賮賯胤 賲毓 廿賴賲丕賱 丕賱爻賷丕賯 丕賱丕噩鬲賲丕毓賷 丕賱匕賷 兀賳鬲噩 賴匕丕 丕賱丕賰鬲卅丕亘 鬲賲丕賲賸丕貙 賮丕賱丿賵丕亍 爻賷賰賵賳 丕賱丨賱 賮賷 賰賱 丕賱兀丨賵丕賱.
賰賲丕 賷鬲賳丕賵賱 丕賱賰鬲丕亘 兀賷囟賸丕 丕賱丿乇丕爻丕鬲 丕賱賲爻丨賷丞 丕賱賰亘乇賶 賵毓氐乇 丕賱乇賯賲賳丞 賵丕賱亘賷丕賳丕鬲 丕賱囟禺賲丞 毓賳 丕賱賳丕爻 丕賱鬲賷 賷爻鬲賮賷丿 賮賷賴丕 丕賱賲爻賵賯賵賳 賲賳 丕賱賲賳氐丕鬲 丕賱毓賲賱丕賯丞 賲孬賱 賮賷爻亘賵賰 賵鬲賵賷鬲乇貙 亘睾乇囟 鬲氐賳賷賮賴賲 賵賲毓乇賮丞 乇睾亘丕鬲賴賲 賵亘丕賱鬲丕賱賷 廿卮亘丕毓賴丕 賵亘睾乇囟 禺賱賯 乇睾亘丕鬲 噩丿賷丿丞 乇亘賲丕 賱賲 賷賰賳 賷賮賰乇 賮賷賴丕 賴丐賱丕亍 丕賱賳丕爻 賲賳 賯亘賱貙 賮賯胤 賱鬲丨賯賷賯 丕賱賲夭賷丿 賲賳 丕賱賲賰丕爻亘.
賱賯丿 卮丕賴丿鬲 賲賳匕 賮鬲乇丞 丿乇丕爻丞 賮賷 噩丕賲毓丞 賴丕乇賮丕乇丿 鬲賯賵賱 兀賳 丕賱爻毓丕丿丞 鬲乇鬲亘胤 亘廿賯丕賲丞 毓賱丕賯丕鬲 丕噩鬲賲丕毓賷丞 噩賷丿丞貙 賱賱賵賴賱丞 丕賱兀賵賱賶 爻鬲馗賳 兀賳 賴匕丕 氐丨賷丨 賱賱睾丕賷丞 賮賳丨賳 賳鬲賵賯 丿賵賲丕 賱毓賱丕賯丕鬲 丕噩鬲賲丕毓賷丞 賵廿賳爻丕賳賷丞 鬲禺賱賯 賱丨賷丕鬲賳丕 賲毓賳賶貙 賵賱賰賳 賲賴賱賸丕! 亘毓丿 賯賱賷賱 賲賳 丕賱鬲賮賰賷乇 爻鬲丿乇賰 兀賳 賴匕丕 丕賱兀賲乇 兀氐亘丨 賲賳 丕賱賲爻鬲丨賷賱丕鬲 賮賷 毓丕賱賲 賷賮賰乇 賮賷賴 丕賱賳丕爻 丨爻丕亘賷丕貙 賮丕賱賳馗丕賲 氐亘睾 鬲賮賰賷乇 丕賱賳丕爻 亘賴匕賴 丕賱胤乇賷賯丞貙 賵毓賳丿卅匕 爻鬲賰賵賳 丕賱毓賱丕賯丕鬲 丕賱丕噩鬲賲丕毓賷丞 賲爻兀賱丞 賲賳賮毓丞 賵禺爻丕乇丞 賱丕 兀賰孬乇貙 賵爻鬲賰賵賳 丕賱毓賱丕賯丞 丕賱兀賮囟賱 賴賷 丕賱鬲賷 鬲賰賱賮賰 丕賱賯賱賷賱 賵鬲噩賳賷 賱賰 丕賱賰孬賷乇貙 賲毓 睾囟 丕賱胤乇賮 鬲賲丕賲賸丕 毓賳 兀禺賱丕賯賷丞 賴匕丕 丕賱丕禺鬲賷丕乇 賵兀賴賲賷丞 丕賱兀禺賱丕賯 毓賳丿 丕賱鬲毓丕賲賱 賲毓 賰丕卅賳 亘卮乇賷賾 丌禺乇.
賱賯丿 禺賱賯鬲 丕賱乇兀爻賲丕賱賷丞 丕賱兀夭賲丞貙 賵鬲賯賵賱 賱賰 賮賷 丕賱丨賷賳 匕丕鬲賴 兀賳賰 賱賳 鬲爻鬲胤賷毓 丕賱賴乇賵亘 賲賳賴丕 廿賱丕 廿賱賷賴丕貙 賵賱賳 鬲鬲賲賰賳 賲賳 丕賱鬲睾賱亘 毓賱賶 鬲毓丕爻鬲賴丕 廿賱丕 亘兀丿賵丕鬲賴丕
October 8, 2015
2.5 stars. I didn't enjoy it more because I would have liked something deeper and more philosophical. Instead there was a lot of primer material on the origin of neoliberalism, the medicalization and treatment of depression, Taylorism and business productivity, and workplace 'management' that I didn't need. So my rating doesn't reflect any shortcoming of the book, as such, just that I am not the target reader.
Anyone reading this and wanting more, I would recommend and
Anyone reading this and wanting more, I would recommend and
September 24, 2024
"This is what now preoccupies our global elites. Happiness, in its various guises, is no longer some pleasant add-on to the more important business of making money, or some new age concern for those with enough time to sit around baking their own bread. As a measurable, visible, improvable entity, it has now penetrated the citadel of global economic management. If the World Economic Forum is any guide, and it has always tended to be in the past, the future of successful capitalism depends on our ability to combat stress, misery and illness, and put relaxation, happiness and wellness in their place. Techniques, measures and technologies are now available to achieve this, and they are permeating the workplace, the high street, the home and the human body."
We're all surrounded by the yoga mats, gratitude journals, YouTube meditation tutorials and feel-good slogans of the multi-billion dollar "self help" industry, yet I never stopped to consider how so much of it is just the capitalists' ploy to keep the gears in their money-making machines running smoothly. Unhappiness of employees costs the US economy some $500 billion a year in lost productivity, lost tax receipts and health-care costs, meaning our emotions and wellbeing are no longer our business. They're factors in calculations of economic efficiency and must be monitored and regulated. All the while, this conveniently allows us to ignore the wider economic and social problems that are making us miserable in the first place. Hate your job, can't get out of debt? Just appreciate what you've got, relax with Buddhist meditation and learn to seep joy from simple pleasures like evening walks past jasmine bushes.
The Happiness Industry is a sweeping analysis that blends psychology, economics, marketing, business and sociology to examine how happiness has been historically measured, how our well-being is increasingly a factor in company strategies and how it's all only making us more miserable. It's also a sharp and sarcastic critique of capitalism itself and its laughable attempts at appearing compassionate and selfless.
"The mood-tracking technologies, sentiment analysis algorithms and stress-busting meditation techniques are put to work in the service of certain political and economic interests. They are not simply gifted to us for our own Aristotelian flourishing. Positive psychology, which repeats the mantra that happiness is a personal 'choice,' is as a result largely unable to provide the exit from consumerism and egocentricity that its gurus sense many people are seeking.
Positive psychology and associated techniques then play a key role in helping to restore people's energy and drive. The hope is that a fundamental flaw in our currently political economy may be surmounted, without confronting any serious political-economic questions. Psychology is very often how societies avoid looking in the mirror."
The book begins with a few chapters on how difficult it is to pin down happiness, define or measure it, and moves on to the early history of American psychology showing how it lacked a philosophical heritage from the start and was born amid big business to fix the problems afflicting American industry.
Then comes the fun part: a not-so-gentle mocking of various tactics used to improve our workplace productivity, a look at how increased monitoring in the spirit of "offering us a better" something is largely unquestioned and a sarcastic analysis of the feel-good industry. Finally, an examination of today's neverending quest for the simple yet luxurious life in a world where being unhappy for more than two weeks after the death of a loved one qualifies as a medical illness that makes you eligible for happy pills.
"'Just do it.' 'Enjoy more.' Slogans such as these, belonging to Nike and McDonald's respectively, offer the ethical injunctions of the post-1960s neoliberal era. They are the last transcendent moral principles for a society which rejects moral authority. As Slavoj Zizek has argued, enjoyment has become an even greater duty than to obey the rules. Thanks to the influence of the Chicago School over government regulators, the same is true for corporate profitability."
Who does all this benefit? The book suggests that the more we pursue happiness, the more illusive it becomes and what we're ultimately offered is nothing more than a shallow quasi-Zen naval gazing that only distracts from the larger social problems that must be tackled as the root cause of all the misery. A brilliant, thought-provoking read.
September 21, 2018
Stop reading this now if you love self help books almost unreasonably. I used to.
Few books tell a new story. Self-help books even less. If you are an avid reader, you would have started seeing a pattern in the format of story telling for self-help books. It's as follows -
Background -> Objective -> Instances -> Examples for instances -> More reaffirmations -> Conclusion -> Next Steps.
Any self help book you pick up, you will start noticing this pattern. From Seth Godin to Ryan Halliday, from Outliers to Linchpins, from erroneous Tibetan interpretations to overhyped Oriental secret collections, it's just all the f*cking same.
But this entire thing begets the question - If self help books work, why are there so many of them?
Take your time. Close this review right now and THINK. Use this time to have a debate in your head about this question, as painful and revealing as it might be. As a human being, you have deserved this time of thinking. After all, you think therefore you are.
I read this book during a time of extreme existentialism of my life. I lost two of the closest people in my life to death in the past few months. The anxiety attacks are now getting ridiculous. And being a closet introvert doesn't always help when you are dealing with such things because you have created 13 billion scenarios in which things can go incomprehensibly wrong before you even say the word 'Hello'. But the entire culture around us is so obsessed with being happy, that being sad is criminal.
#WhySadBeHappy #LoveMyLife #SuchHashtagsMuchWow
Having a trust in the idea that books can be better friends than dogs, cats or travel, I read a lot of these self help books. And every page of those books I turned, my subconscious thought - 'WTH! This is good for a pre-huge-world-cup-finals pep talk, but how pragmatic is this! You told me the 'what', where is the 'how'? What if I fail the 'how'?', Am i doing something wrong? Maybe I am, I suck.'. That's the feeling I used to end up with after reading any of these self help books.
But this book, this innocence destroying book that I fell in love within a mere span of hours - if this book had been a human, I would be ready to have it's babies.
To give you a brief idea about its content, Davies states that research and thought in the concept of happiness have not been directed towards improving the lives of individual people, but have rather been aimed at increasing workforce productivity, purchasing interests and economic output. We always suspected it.
With a few further references to the meddling of pharmaceutical industries in psychiatric diagnostic criteria and Facebook experimenting with mood manipulation, this is a book reveals somethings with some scientific backing that is uncomfortably numb.
But the real genius of this book is its ability to move seamlessly between philosophy, economics, psychology, and politics, covering huge swathes of research from the bizarre to the revolutionary. It's not pithy, it's pragmatic.
I can see why the score of this book on 欧宝娱乐 is low - it can really hit you hard mentally. But, when things hit hard, we remember them. Least of all, I know that the next time I stop by the bookstore and come across a new self help book, I will first have an impulse to buy it, stop midway, smile, put the book down and walk away.
Few books tell a new story. Self-help books even less. If you are an avid reader, you would have started seeing a pattern in the format of story telling for self-help books. It's as follows -
Background -> Objective -> Instances -> Examples for instances -> More reaffirmations -> Conclusion -> Next Steps.
Any self help book you pick up, you will start noticing this pattern. From Seth Godin to Ryan Halliday, from Outliers to Linchpins, from erroneous Tibetan interpretations to overhyped Oriental secret collections, it's just all the f*cking same.
But this entire thing begets the question - If self help books work, why are there so many of them?
Take your time. Close this review right now and THINK. Use this time to have a debate in your head about this question, as painful and revealing as it might be. As a human being, you have deserved this time of thinking. After all, you think therefore you are.
I read this book during a time of extreme existentialism of my life. I lost two of the closest people in my life to death in the past few months. The anxiety attacks are now getting ridiculous. And being a closet introvert doesn't always help when you are dealing with such things because you have created 13 billion scenarios in which things can go incomprehensibly wrong before you even say the word 'Hello'. But the entire culture around us is so obsessed with being happy, that being sad is criminal.
#WhySadBeHappy #LoveMyLife #SuchHashtagsMuchWow
Having a trust in the idea that books can be better friends than dogs, cats or travel, I read a lot of these self help books. And every page of those books I turned, my subconscious thought - 'WTH! This is good for a pre-huge-world-cup-finals pep talk, but how pragmatic is this! You told me the 'what', where is the 'how'? What if I fail the 'how'?', Am i doing something wrong? Maybe I am, I suck.'. That's the feeling I used to end up with after reading any of these self help books.
But this book, this innocence destroying book that I fell in love within a mere span of hours - if this book had been a human, I would be ready to have it's babies.
To give you a brief idea about its content, Davies states that research and thought in the concept of happiness have not been directed towards improving the lives of individual people, but have rather been aimed at increasing workforce productivity, purchasing interests and economic output. We always suspected it.
With a few further references to the meddling of pharmaceutical industries in psychiatric diagnostic criteria and Facebook experimenting with mood manipulation, this is a book reveals somethings with some scientific backing that is uncomfortably numb.
But the real genius of this book is its ability to move seamlessly between philosophy, economics, psychology, and politics, covering huge swathes of research from the bizarre to the revolutionary. It's not pithy, it's pragmatic.
I can see why the score of this book on 欧宝娱乐 is low - it can really hit you hard mentally. But, when things hit hard, we remember them. Least of all, I know that the next time I stop by the bookstore and come across a new self help book, I will first have an impulse to buy it, stop midway, smile, put the book down and walk away.
March 4, 2016
If I could give this book ten stars (out of five) then I would. Tremendous. Courageous. Gutsy. Scholarly. Funny. Deadly serious. This book takes a chain saw to the 'happiness industry' that proposes wellbeing and healthfulness. The corporate challenges, the anti-depressants, neuroscience, brain training. If we can all just do a bit more yoga, then the challenges of our toxic workplace will dissolve.
Davies aligns the explosion in these 'movements' with the Global Financial Crisis and the deep slash in 'business as usual' capitalism. Instead of confronting the causes of the GFC - particularly the decline of regulation in the finance industries - individuals are medicated and given performance development reviews to assess their 'engagement.' Individuals are blamed for not committing to bizarre key performance indicators, rather than questioning the mode, form and shape of work in the 'always on' digitized workforce.
Any manager complaining about staff 'engagement,' anyone selling 'wellness' packages, anyone wondering why stress is increasing, this book provides profound answers. It will change how you think about happiness, and how it is being packaged and sold to medicate a sick workplace culture.
Amazing. Powerful. Read it.
Davies aligns the explosion in these 'movements' with the Global Financial Crisis and the deep slash in 'business as usual' capitalism. Instead of confronting the causes of the GFC - particularly the decline of regulation in the finance industries - individuals are medicated and given performance development reviews to assess their 'engagement.' Individuals are blamed for not committing to bizarre key performance indicators, rather than questioning the mode, form and shape of work in the 'always on' digitized workforce.
Any manager complaining about staff 'engagement,' anyone selling 'wellness' packages, anyone wondering why stress is increasing, this book provides profound answers. It will change how you think about happiness, and how it is being packaged and sold to medicate a sick workplace culture.
Amazing. Powerful. Read it.
March 12, 2019
賰鬲丕亘 賲賲鬲丕夭 賵賷賰卮賮 賰孬賷乇 賲賳 丨賯丕卅賯 毓賳 丕賱賳賮爻
爻 丕賱亘卮乇賷丞 賵胤亘賷毓丞 丕賱賲噩鬲賲毓丕鬲 賵爻毓賷 賲毓馗賲 丕賱卮乇賰丕鬲 賱賮賴賲 賵丕賱爻賷胤乇賴 毓 丕賱爻賱賵賰 丕賱亘卮乇賷 毓賳 胤乇賷賯 爻賱賵賰 丕賰孬乇 賲賳 丕鬲噩丕賴 賵胤乇賷賯 賵丕賱賰孬賷乇 丕賱賰孬賷乇 賲賳 丕賱賲賮丕賴賷賲 賵丕賱鬲噩丕乇亘
賲卮賰賱丞 丕賱賰鬲丕亘 賮賷 丕爻賱賵亘 丕賱賲丐賱賮 丕賱賮賱爻賮賷 賵丕賱乇賵賲丕賳爻賷 賵丕賱鬲丨賱賷賱 賵丕賱賵氐賮賷 賵丕賱賲鬲乇噩賲 夭丕丿 賲賳 氐毓賵亘丞 丕賱賲丨鬲賵賶 亘丕賱鬲乇噩賲丞 丕賱丨乇賮賷賴 兀丨賷丕賳丕 兀賵 毓丿賲 丕賱鬲賵囟賷毓 丕丨賷丕賳丕 丕禺乇賶 亘丕賱丕囟丕賮賴 丕賱賶 丕賱兀禺胤丕亍 丕賱賳丨賵賷丞
爻 丕賱亘卮乇賷丞 賵胤亘賷毓丞 丕賱賲噩鬲賲毓丕鬲 賵爻毓賷 賲毓馗賲 丕賱卮乇賰丕鬲 賱賮賴賲 賵丕賱爻賷胤乇賴 毓 丕賱爻賱賵賰 丕賱亘卮乇賷 毓賳 胤乇賷賯 爻賱賵賰 丕賰孬乇 賲賳 丕鬲噩丕賴 賵胤乇賷賯 賵丕賱賰孬賷乇 丕賱賰孬賷乇 賲賳 丕賱賲賮丕賴賷賲 賵丕賱鬲噩丕乇亘
賲卮賰賱丞 丕賱賰鬲丕亘 賮賷 丕爻賱賵亘 丕賱賲丐賱賮 丕賱賮賱爻賮賷 賵丕賱乇賵賲丕賳爻賷 賵丕賱鬲丨賱賷賱 賵丕賱賵氐賮賷 賵丕賱賲鬲乇噩賲 夭丕丿 賲賳 氐毓賵亘丞 丕賱賲丨鬲賵賶 亘丕賱鬲乇噩賲丞 丕賱丨乇賮賷賴 兀丨賷丕賳丕 兀賵 毓丿賲 丕賱鬲賵囟賷毓 丕丨賷丕賳丕 丕禺乇賶 亘丕賱丕囟丕賮賴 丕賱賶 丕賱兀禺胤丕亍 丕賱賳丨賵賷丞
March 14, 2019
孬賲丞 賰鬲亘 鬲鬲賳丕賵賱 賲丕 賷賲賰賳 兀賳 賳賯賵賱 毓賳賴 "賲賵囟賵毓 丕賱爻丕毓丞"貙 賴匕丕 丕賱賰鬲丕亘 賲賳賴賲貙 丕賱賰鬲丕亘 氐毓亘 丕賱兀爻賱賵亘 禺丕氐丞 賮賷 賮氐賵賱賴 丕賱丕賵賱賶 賵賷丨鬲丕噩 廿賱賶 鬲乇賰賷夭 鬲丕賲 賱兀賳賴 賱賲 賷毓鬲賲丿 鬲乇鬲賷亘丕 賲毓賷賳丕 亘賷賳 賮氐賵賱賴 賵賱丕 丨鬲賶 賱兀賮賰丕乇賴 丿丕禺賱 丕賱賮氐賱 丕賱賵丕丨丿貙 賴賰匕丕 亘丿丕 賱賷貙 賱賰賳 賲賲丕 賱丕 卮賰 賮賷賴 兀賳賴 賰鬲丕亘 賲賴賲 賱賱睾丕賷丞 賱賮賴賲 賰孬賷乇 賲賲丕 賷丿賵乇 丨賵賱賳丕 賮賷 毓丕賱賲賳丕 丕賱賲毓丕氐乇 丕賱賲鬲乇毓 亘丕賱亘丐爻 賵丕賱鬲毓丕爻丞 賵丕賱匕賷_賱賱賲賮丕乇賯丞_ 賷亘匕賱 噩賴賵丿丕 囟禺賲丞 賮賷賲丕 賷爻賲賶 亘氐賳丕毓丞 丕賱爻毓丕丿丞.
"賷爻賱胤 賴匕丕 丕賱賰鬲丕亘 丕賱囟賵亍 毓賱賶 賲卮乇賵毓 賮賰乇賷 賲囟賱賱 亘丿兀 賲賳匕 賲丕卅鬲賷 毓丕賲 鬲賯乇賷亘丕 兀賯丕賲鬲 賲賳 禺賱丕賱賴 氐賳丕毓丞 丕賱爻毓丕丿丞 賯賱毓丞 廿丿丕乇丞 丕賱丕賯鬲氐丕丿 丕賱毓丕賱賲賷 賵睾丿鬲 噩亘賴丞 賯鬲丕賱賴 丕賱噩丿賷丿丞 亘丨賷孬 亘丕鬲 賲爻鬲賯亘賱 丕賱乇兀爻賲丕賱賷丞 賲鬲賵賯賮丕 毓賱賶 賯丿乇鬲賳丕 毓賱賶 丕賱鬲氐丿賷 賱賱囟睾賵胤 丕賱賳賮爻賷丞 賵丕賱亘丐爻 賵丕賱賲乇囟貙 賷爻毓賶 賴匕丕 丕賱賲卮乇賵毓 廿賱賶 乇氐丿 鬲賯賱亘丕鬲 毓賯賵賱賳丕 賵賲卮丕毓乇賳丕 賵鬲賵賯毓賴丕 賵賲毓丕賱噩鬲賴丕 鬲丨鬲 匕乇賷毓丞 噩毓賱 丕賱亘卮乇 兀賰孬乇 爻毓丕丿丞貙 賱賰賳賴 賷爻鬲賴丿賮 賮賷 丕賱丨賯賷賯丞 丕賱鬲賱丕毓亘 丕賱爻賱賵賰賷 亘丕賱亘卮乇 賵廿禺囟丕毓賴賲 賱賲噩賲賵毓丞 賲賳 丕賱鬲氐賵乇丕鬲 丕賱賳賮毓賷丞 賵丕賱亘賷賵賱賵噩賷丞 賵丕賱爻賱賵賰賷丞 丕賱鬲賷 氐丕乇鬲 丕賱賷賵賲 賴賷 丕賱鬲氐賵乇丕鬲 丕賱賵噩賷賴丞 丕賱賵丨賷丿丞 鬲賯乇賷亘丕"
賴匕丕 賴賵 鬲毓乇賷賮 丕賱賰鬲丕亘 亘廿賷噩丕夭 毓賱賶 睾賱丕賮賴 丕賱禺賱賮賷 賵賯丿 乇兀賷鬲 兀賳賴 賷賱禺氐 兀亘乇夭 賲丕 賷賴賲 兀賳 鬲毓乇賮賴 毓賳 丕賱賰鬲丕亘 賯亘賱 賯乇丕亍鬲賴 賵亘毓丿賴丕 賰匕賱賰.
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賲賯丿賲丞 賵孬賲丕賳賷丞 賮氐賵賱貙 賵賰賱 賮氐賱 睾賳賷 亘丕賱兀賮賰丕乇 丕賱賲賴賲丞 賵丕賱賲賱丕丨馗丕鬲 丕賱丿賯賷賯丞 丕賱賲鬲賳賵毓丞 賵丕賱鬲賷 賱賳 兀爻鬲胤賷毓 丕爻鬲賷毓丕亘賴丕 兀亘丿丕 賮賷 賲乇丕噩毓鬲賷 賱匕丕 爻兀賰鬲賮賷 亘毓乇囟 賮賰乇丞 賲賴賲丞 賵丕丨丿丞 兀賵 丕孬賳鬲賷賳 賮賷 賰賱 賮氐賱:
佟_ 丕賱賮氐賱 丕賱兀賵賱: 亘毓賳賵丕賳 "賯賷丕爻 丕賱廿丨爻丕爻" 賵賮賷賴 賷爻鬲毓乇囟 丕賱賲丐賱賮 賳卮兀丞 賲匕賴亘 丕賱賳賮毓賷丞 毓賱賶 賷丿 "趩賵乇趩 亘賳鬲丕賲" 賵賰賷賮 乇兀賶 亘亘爻丕胤丞 兀賳 "賱賯丿 賵囟毓鬲 丕賱胤亘賷毓丞 丕賱亘卮乇 鬲丨鬲 爻賷胤乇丞 爻賷丿賷賳 賲賴賲賷賳: 丕賱兀賱賲 賵丕賱賱匕丞" 賵賱賯丿 爻毓賶 亘毓丿 匕賱賰 賲賳 兀噩賱 賯賷丕爻 賴匕賴 丕賱兀丨丕爻賷爻 亘胤乇賯 毓賱賲賷丞 賲賵囟賵毓賷丞 賱丕 鬲禺囟毓 賱賱鬲噩乇賷丿 丕賱賮賱爻賮賷貙 賷賲賰賳 鬲賱禺賷氐 賮賰乇丞 丕賱賮氐賱 丕賱乇卅賷爻賷丞 賮賷 兀賳 毓賱賲 丕賱爻毓丕丿丞 賷鬲卮亘孬 亘卮賷亍 賱賴 賲睾夭賶 賱賰賳賴 賷爻毓賶 廿賱賷賴 賲賳 禺賱丕賱 兀丿賵丕鬲 賵賲賯丕賷賷爻 賱賷爻鬲 賰丕賮賷丞 賱丕賯鬲賳丕氐 賴匕丕 丕賱賲睾夭賶.
2_ 丕賱賮氐賱 丕賱孬丕賳賷: 亘毓賳賵丕賳 "孬賲賳 丕賱賱匕丞"貙 賮賷 賴匕丕 丕賱賮氐賱 賷鬲丨丿孬 丕賱賲丐賱賮 毓賳 "賵賷賱賷丕賲 爻鬲丕賳賱賷 噩賷賮賵賳夭" 賵賰賷賮 兀丨丿孬 丕賳賯賱丕亘丕 丕賯鬲氐丕丿賷丕 丨賷賳 丨賵賱 賲乇賰夭賷丞 丕賱丕賯鬲氐丕丿 賲賳 廿賳鬲丕噩 丕賱賲氐賳毓 賵丕賱毓丕賲賱 廿賱賶 丨丕噩丕鬲 丕賱賲爻鬲賴賱賰 賵乇睾亘丕鬲賴 丕賱賲賵噩賵丿丞 亘丕賱賮毓賱 賵丕賱賲氐胤賳毓丞 賰匕賱賰 .
3_ 丕賱賮氐賱 丕賱孬丕賱孬: 亘毓賳賵丕賳 "賮賷 賲夭丕噩 丕賱卮乇丕亍" : 賴丕賴賳丕 賳卮賴丿 賳卮兀丞 毓賱賲 丕賱爻賷賰賵賱賵噩賷丕 賲賳賮氐賱丕 毓賳 丕賱毓賱賵賲 丕賱兀禺乇賶 賱兀賵賱 賲乇丞 毓賱賶 賷丿 "賮賵賱賴丕賲 賮賵賳鬲"貙 賰匕賱賰 賷爻鬲毓乇囟 丕賱賲丐賱賮 賰賷賮 賳卮兀 毓賱賲 丕賱賳賮爻 丕賱兀賲乇賷賰賷 毓賱賶 賷丿 鬲賱丕賲賷匕 賮賵賳鬲 丿丕禺賱 毓丕賱賲 丕賱兀毓賲丕賱 丕賱賰亘乇賶 賵丕賱鬲睾賷乇丕賱丕噩鬲賲丕毓賷 丕賱爻乇賷毓 丨賷孬 賱賲 賷賰賳 賴賳丕賰 賲丕 賷亘乇乇 賵噩賵丿賴 賲丕 賱賲 賷賯丿賲 丨賱賵賱丕 賱賱賲卮丕賰賱 丕賱鬲賷 鬲鬲毓乇囟 賱賴丕 丕賱氐賳丕毓丞 賵丕賱賲噩鬲賲毓 丕賱兀賲乇賷賰賷丕賳貙 賰匕賱賰 賳卮賴丿 賮賷 賳賮爻 丕賱賮氐賱 賲丕 賷爻賲賷賴 丕賱賲丐賱賮 丕禺鬲乇丕毓 丕賱爻賱賵賰 丕賱廿賳爻丕賳賷 毓賱賶 賷丿 "趩賵賳 亘 賵丕胤爻賵賳" 丨賷孬 亘丿兀 賲賳匕 匕賱賰 丕賱丨賷賳 丕賱鬲毓丕賲賱 賲毓 兀賮毓丕賱 丕賱廿賳爻丕賳 賵兀賯賵丕賱賴 亘賵氐賮賴丕 爻賱賵賰賷丕鬲 丌賱賷丞 鬲禺囟毓 賱賲賳胤賯 丕賱爻亘亘賷丞 賵賷賲賰賳 鬲丨賱賷賱賴丕 賵丕賱鬲賳亘丐 亘賴丕 賵丕賱鬲丨賰賲 賮賷賴丕 毓亘乇 鬲賯賳賷丕鬲 賲丨丿丿丞 賷亘乇毓 賮賷賴丕 丕賱丨賰賵賲丕鬲 賵丕賱卮乇賰丕鬲 丕賱賰亘乇賶 亘睾賷丞 丕賱爻賷胤乇丞 丕賱爻賷丕爻賷丞 賵噩賳賷 丕賱兀乇亘丕丨.
4_ 丕賱賮氐賱 丕賱乇丕亘毓: 亘毓賳賵丕賳 "丕賱賲賵馗賮 丕賱爻賷賰賵爻賵賲丕鬲賷" : 賵賲氐胤賱丨 丕賱爻賷賰賵爻賵賲丕鬲賷 賷卮賷乇 廿賱賶 毓賱丕賯丞 丕賱賳賮爻 亘丕賱噩爻丿貙 賵賮賷 賴匕丕 丕賱賮氐賱 賷卮乇丨 丕賱賲丐賱賮 賲丕 鬲賯賵賲 亘賴 丕賱卮乇賰丕鬲 丕賱賰亘乇賶 賵賳馗賲 廿丿丕乇鬲賴丕 丕賱丨丿賷孬丞 賲賳 賲丨丕賵賱丕鬲 賲爻鬲賲乇丞 賱賳卮乇 毓賱賲 丕賱爻毓丕丿丞 賵丕賱乇賮丕賴賷丞 亘賷賳 賲賵馗賮賷賴丕 丨賷孬 鬲賲夭噩 亘賷賳 爻賷賰賵賱賵噩賷丕 丕賱丿丕賮毓賷丞 賵賮爻賷賵賱賵噩賷丕 丕賱氐丨丞 毓亘乇 賲氐胤賱丨丕鬲 丕賱賱賷丕賯丞 賵丕賱賳噩丕丨 賵丕賱爻毓丕丿丞 賵丕賱廿賷噩丕亘賷丞 賲賳 兀噩賱 丕賱丨氐賵賱 毓賱賶 卮賰賱 賵丕丨丿 賱賱賵噩賵丿 丕賱廿賳爻丕賳賷 : 賲賵馗賮 賲噩丿 賮賷 丕賱毓賲賱貙 爻毓賷丿貙 賷鬲賲鬲毓 亘丕賱氐丨丞貙 賵賮賵賯 賰賱 卮賷亍 孬乇賷.
5_ 丕賱賮氐賱 丕賱禺丕賲爻: 亘毓賳賵丕賳 "兀夭賲丞 丕賱爻賱胤丞"貙 賵賮賷賴 賷卮乇丨 丕賱賲丐賱賮 兀賳 丕賱兀爻卅賱丞 丕賱爻賷丕爻賷丞 賵丕賱賮賱爻賮賷丞 丕賱噩賵賴乇賷丞 丕賱賲胤乇賵丨丞 廿亘丕賳 丕賱爻鬲賷賳丕鬲 賰丕賳鬲 賰賷賮 賷賲賰賳 丕鬲禺丕匕 賯乇丕乇丕鬲 賲卮乇賵毓丞 毓賱丕賳賷丞 丿賵賳 賵噩賵丿 賱鬲爻賱爻賱丕鬲 賴乇賲賷丞 賲毓鬲乇賮 亘賴丕 賵賱丕 賱賯賷賲 賲卮鬲乇賰丞 賮丕賱丿賷賲賯乇丕胤賷丞 賰丕賳鬲 鬲賲鬲丿 亘毓賷丿丕 賵賴賵 賲丕 爻亘亘 賲卮賰賱丞 賱賱丨賰賵賲丕鬲貙 乇亘賲丕 賱匕賱賰 賳馗乇 丕賱亘毓囟 廿賱賶 丕賱胤亘 丕賱賳賮爻賷 丨賷賳匕丕賰 賰賲卮乇賵毓 爻賷丕爻賷 賷賴丿賮 廿賱賶 丕賱爻賷胤乇丞 丕賱丕噩鬲賲丕毓賷丞貙 賮賴賳丕賰 丿丕卅乇丞 鬲賳丕賮爻 噩賴賳賲賷丞 鬲丿賷乇賴丕 丕賱卮乇賰丕鬲 丕賱賰亘乇賶 賵賲賳 賵乇丕亍賴丕 丕賱丨賰賵賲丕鬲 丕賱鬲賷 兀胤賱賯鬲 賱賴丕 丕賱毓賳丕賳 賱賱鬲囟禺賲 賵噩賳賷 丕賱兀乇亘丕丨 賵賱賵 亘鬲丨胤賷賲 丕賱賲賳丕賮爻賷賳 賵丿賴爻 丕賱賮賯乇丕亍 賵丕賱毓丕噩夭賷賳 毓賳 賲噩丕乇丕丞 鬲賱賰 丕賱賯賷賲 丕賱鬲賳丕賮爻賷丞 丕賱匕賷賳 賷鬲賲 鬲氐賵賷乇 賲卮丕賰賱賴賲 賰兀賲乇丕囟 賳賮爻賷丞 賷賲賰賳 毓賱丕噩賴丕 丿賵賳 丕賱賳馗乇 廿賱賶 兀賷 賯賲毓 爻賷丕爻賷 兀賵 馗賱賲 丕賯鬲氐丕丿賷 兀賵 賮爻丕丿 丕噩鬲賲丕毓賷.
6_ 丕賱賮氐賱 丕賱爻丕丿爻: 亘毓賳賵丕賳 "兀賲孬賱丞 丕噩鬲賲丕毓賷丞" 貙 丕賱賮賰乇丞 丕賱乇卅賷爻賷丞 賴賳丕 鬲鬲賲孬賱 賮賷 賰賷賮賷丞 丕爻鬲丿丕乇噩 丕賱兀賮乇丕丿_毓亘乇 丌賱賷丕鬲 丕賱鬲爻賵賷賯_ 廿賱賶 鬲卮丕乇賰 乇爻丕卅賱 賵廿毓賱丕賳丕鬲 毓賱丕賲丕鬲 鬲噩丕乇賷丞 廿賷噩丕亘賷丞 賮賷賲丕 亘賷賳賴賲 賵賰兀賳賴丕 賱賷爻鬲 丨賲賱丞 鬲乇賵賷噩賷丞 毓丕賲丞 毓賱賶 丕賱廿胤賱丕賯貙 賵賮賷 丕賱賵賯鬲 賳賮爻賴 賷爻賱胤 毓賱賲 丕賱丕賯鬲氐丕丿 丕賱爻賱賵賰賷 丕賱囟賵亍 毓賱賶 丕賱胤乇賯 丕賱賲禺鬲賱賮丞 丕賱鬲賷 賳賰賵賳 亘賴丕 賲禺賱賵賯丕鬲 丕噩鬲賲丕毓賷丞 睾賷乇賷丞 丨賷孬 鬲鬲賷丨 賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賮乇氐丞 賱賱卮乇賰丕鬲 賱鬲丨賱賷賱 賵丕爻鬲賴丿丕賮 匕賱賰 丕賱爻賱賵賰 丕賱丕噩鬲賲丕毓賷 亘睾賷丞 丕賱乇亘丨.
7_ 丕賱賮氐賱 丕賱爻丕亘毓: 亘毓賳賵丕賳 "丕賱丨賷丕丞 丿丕禺賱 丕賱賲禺鬲亘乇" : 賴賳丕 賷丨丿孬賳丕 丕賱賲丐賱賮 毓賳 丨賷丕鬲賳丕 丕賱鬲賷 氐丕乇鬲 賰賱賴丕 鬲丨鬲 丕賱賲乇丕賯亘丞貙 賮賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賵睾賷乇賴丕 賵廿賳 賰丕賳鬲 鬲賴丿賮 賮賷 丕賱兀爻丕爻 廿賱賶 乇賮丕賴賷丞 丕賱亘卮乇 賵爻毓丕丿鬲賴賲 廿賱丕 兀賳賴丕 鬲丨賵賱鬲 賱兀丿賵丕鬲 鬲鬲賱丕毓亘 亘丕賱亘卮乇 賵鬲賳鬲賴賰 禺氐賵氐賷鬲賴賲 賱兀睾乇丕囟 爻賷丕爻賷丞 賵丕賯鬲氐丕丿賷丞 賰匕賱賰.
8_ 丕賱賮氐賱 丕賱孬丕賲賳: 亘毓賳賵丕賳 "丨賷賵丕賳丕鬲 廿卮賰丕賱賷丞"貙 賵賮賷賴 賳噩丿 賰賷賮 賯乇乇 毓賱賲丕亍 丕賱爻賷賰賵賱賵噩賷丕 賵丕賱兀毓氐丕亘 賵丕賱丕賯鬲氐丕丿 丕賱鬲毓丕賲賱 賲毓 丕賱廿賳爻丕賳 亘賵氐賮賴 丌賱丞 賷賲賰賳 丕賱鬲丨賰賲 賮賷賴丕 毓亘乇 鬲賯賳賷丕鬲 賲丨丿丿丞 賱鬲毓胤賷賳丕 兀賮囟賱 丕賱賳鬲丕卅噩 賵賰匕賱賰 賷賲賰賳 賲毓丕賱噩鬲賴丕 毓賳丿 丕賱囟乇賵乇丞貙 賴匕賴 丕賱賳馗乇丞 丕賱爻賱賵賰賷丞 賵丕賱胤亘賷丞 丕賱丨丿賷孬丞 賱賱毓賯賱 丕賱廿賳爻丕賳賷 賵丕賱賲卮丕毓乇 丕賱廿賳爻丕賳賷丞 賴賷 賲丕 賷丨鬲噩夭賳丕 丿丕禺賱 兀卮賰丕賱 丕賱爻賱亘賷丞 丕賱賲賯乇賵賳丞 亘丕賱丕賰鬲卅丕亘 丕賱賯賱賯貙 賱賰賳 丕賱賲丐賱賮 賷乇賶 兀賳 丕賱亘卮乇 賲丐賴賱賵賳 賱賱鬲毓亘賷乇 毓賳 兀賳賮爻賴賲 賵丕賱鬲賵丕氐賱 賲毓 亘毓囟賴賲 毓亘乇 丕賱賱睾丞 賵丕賱丨賵丕乇 賵兀賳賴賲 賵丕毓賵賳 亘兀賮賰丕乇賴賲 賵賲卮丕毓乇賴賲 賵賷爻鬲胤賷毓賵賳 丕賱廿賮氐丕丨 毓賳賴丕 賰賲丕 賷丨亘賵賳 賵丕賳鬲賯丕丿 賲丕 賱丕賷毓噩亘賴賲 賲賳 兀賵囟丕毓 爻賷丕爻賷丞 賵丕賯鬲氐丕丿賷丞 賵丕噩鬲賲丕毓賷丞 鬲爻亘亘 賱賴賲 丕賱鬲毓丕爻丞 .
賵亘毓丿貙
賮賰賲丕 賯丕賱 丕賱賲丐賱賮 賮賷 賲賯丿賲鬲賴 廿匕丕 賰丕賳 丕賱丕賰鬲卅丕亘 睾囟亘丕 丕賳賯賱亘 廿賱賶 丕賱丿丕禺賱 賮廿賳 毓賱賲 丕賱爻毓丕丿丞 賳賯丿 丕賳賯賱亘 廿賱賶 丕賱丿丕禺賱貙 賮丕賱丕賮鬲鬲丕賳 丕賱匕賷 賱丕 賴賵丕丿丞 賮賷賴 亘賲卮丕毓乇賳丕 丕賱匕丕鬲賷丞 賵賲乇丕賯亘鬲賴丕 賵丕賱鬲丨賰賲 賮賷賴丕 賵丕賱鬲乇賰賷夭 毓賱賷賴丕 _賰兀賳賴丕 丕賱爻亘亘 丕賱賵丨賷丿 賮賷 鬲丨丿賷丿 爻毓丕丿鬲賳丕 兀賵鬲毓丕爻鬲賳丕_ 賱丕 賷乇賵賲 爻賵賶 鬲丨賵賷賱 丕賱丕賳鬲亘丕賴 丕賱賳賯丿賷 亘毓賷丿丕 毓賳 丕賱賲卮賰賱丕鬲 丕賱丕賯鬲氐丕丿賷丞 賵丕賱爻賷丕爻賷丞 丕賱兀賵爻毓 丨賷孬 賳賰鬲賮賷 亘鬲睾賷賷乇 兀賳賮爻賳丕 亘丿賱丕 賲賳 兀賳 賳爻毓賶 廿賱賶 鬲睾賷賷乇 賲丕 賱丕賷毓噩亘賳丕 賮賷 賴匕丕 丕賱毓丕賱賲 丕賱鬲毓賷爻.
賵賴匕丕 亘丕賱囟亘胤 賲丕 賷乇賷丿賴 丕賱賳馗丕賲 丕賱毓丕賱賲賷 亘賰賱 賮爻丕丿賴 賵胤睾賷丕賳賴.
"賷爻賱胤 賴匕丕 丕賱賰鬲丕亘 丕賱囟賵亍 毓賱賶 賲卮乇賵毓 賮賰乇賷 賲囟賱賱 亘丿兀 賲賳匕 賲丕卅鬲賷 毓丕賲 鬲賯乇賷亘丕 兀賯丕賲鬲 賲賳 禺賱丕賱賴 氐賳丕毓丞 丕賱爻毓丕丿丞 賯賱毓丞 廿丿丕乇丞 丕賱丕賯鬲氐丕丿 丕賱毓丕賱賲賷 賵睾丿鬲 噩亘賴丞 賯鬲丕賱賴 丕賱噩丿賷丿丞 亘丨賷孬 亘丕鬲 賲爻鬲賯亘賱 丕賱乇兀爻賲丕賱賷丞 賲鬲賵賯賮丕 毓賱賶 賯丿乇鬲賳丕 毓賱賶 丕賱鬲氐丿賷 賱賱囟睾賵胤 丕賱賳賮爻賷丞 賵丕賱亘丐爻 賵丕賱賲乇囟貙 賷爻毓賶 賴匕丕 丕賱賲卮乇賵毓 廿賱賶 乇氐丿 鬲賯賱亘丕鬲 毓賯賵賱賳丕 賵賲卮丕毓乇賳丕 賵鬲賵賯毓賴丕 賵賲毓丕賱噩鬲賴丕 鬲丨鬲 匕乇賷毓丞 噩毓賱 丕賱亘卮乇 兀賰孬乇 爻毓丕丿丞貙 賱賰賳賴 賷爻鬲賴丿賮 賮賷 丕賱丨賯賷賯丞 丕賱鬲賱丕毓亘 丕賱爻賱賵賰賷 亘丕賱亘卮乇 賵廿禺囟丕毓賴賲 賱賲噩賲賵毓丞 賲賳 丕賱鬲氐賵乇丕鬲 丕賱賳賮毓賷丞 賵丕賱亘賷賵賱賵噩賷丞 賵丕賱爻賱賵賰賷丞 丕賱鬲賷 氐丕乇鬲 丕賱賷賵賲 賴賷 丕賱鬲氐賵乇丕鬲 丕賱賵噩賷賴丞 丕賱賵丨賷丿丞 鬲賯乇賷亘丕"
賴匕丕 賴賵 鬲毓乇賷賮 丕賱賰鬲丕亘 亘廿賷噩丕夭 毓賱賶 睾賱丕賮賴 丕賱禺賱賮賷 賵賯丿 乇兀賷鬲 兀賳賴 賷賱禺氐 兀亘乇夭 賲丕 賷賴賲 兀賳 鬲毓乇賮賴 毓賳 丕賱賰鬲丕亘 賯亘賱 賯乇丕亍鬲賴 賵亘毓丿賴丕 賰匕賱賰.
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賲賯丿賲丞 賵孬賲丕賳賷丞 賮氐賵賱貙 賵賰賱 賮氐賱 睾賳賷 亘丕賱兀賮賰丕乇 丕賱賲賴賲丞 賵丕賱賲賱丕丨馗丕鬲 丕賱丿賯賷賯丞 丕賱賲鬲賳賵毓丞 賵丕賱鬲賷 賱賳 兀爻鬲胤賷毓 丕爻鬲賷毓丕亘賴丕 兀亘丿丕 賮賷 賲乇丕噩毓鬲賷 賱匕丕 爻兀賰鬲賮賷 亘毓乇囟 賮賰乇丞 賲賴賲丞 賵丕丨丿丞 兀賵 丕孬賳鬲賷賳 賮賷 賰賱 賮氐賱:
佟_ 丕賱賮氐賱 丕賱兀賵賱: 亘毓賳賵丕賳 "賯賷丕爻 丕賱廿丨爻丕爻" 賵賮賷賴 賷爻鬲毓乇囟 丕賱賲丐賱賮 賳卮兀丞 賲匕賴亘 丕賱賳賮毓賷丞 毓賱賶 賷丿 "趩賵乇趩 亘賳鬲丕賲" 賵賰賷賮 乇兀賶 亘亘爻丕胤丞 兀賳 "賱賯丿 賵囟毓鬲 丕賱胤亘賷毓丞 丕賱亘卮乇 鬲丨鬲 爻賷胤乇丞 爻賷丿賷賳 賲賴賲賷賳: 丕賱兀賱賲 賵丕賱賱匕丞" 賵賱賯丿 爻毓賶 亘毓丿 匕賱賰 賲賳 兀噩賱 賯賷丕爻 賴匕賴 丕賱兀丨丕爻賷爻 亘胤乇賯 毓賱賲賷丞 賲賵囟賵毓賷丞 賱丕 鬲禺囟毓 賱賱鬲噩乇賷丿 丕賱賮賱爻賮賷貙 賷賲賰賳 鬲賱禺賷氐 賮賰乇丞 丕賱賮氐賱 丕賱乇卅賷爻賷丞 賮賷 兀賳 毓賱賲 丕賱爻毓丕丿丞 賷鬲卮亘孬 亘卮賷亍 賱賴 賲睾夭賶 賱賰賳賴 賷爻毓賶 廿賱賷賴 賲賳 禺賱丕賱 兀丿賵丕鬲 賵賲賯丕賷賷爻 賱賷爻鬲 賰丕賮賷丞 賱丕賯鬲賳丕氐 賴匕丕 丕賱賲睾夭賶.
2_ 丕賱賮氐賱 丕賱孬丕賳賷: 亘毓賳賵丕賳 "孬賲賳 丕賱賱匕丞"貙 賮賷 賴匕丕 丕賱賮氐賱 賷鬲丨丿孬 丕賱賲丐賱賮 毓賳 "賵賷賱賷丕賲 爻鬲丕賳賱賷 噩賷賮賵賳夭" 賵賰賷賮 兀丨丿孬 丕賳賯賱丕亘丕 丕賯鬲氐丕丿賷丕 丨賷賳 丨賵賱 賲乇賰夭賷丞 丕賱丕賯鬲氐丕丿 賲賳 廿賳鬲丕噩 丕賱賲氐賳毓 賵丕賱毓丕賲賱 廿賱賶 丨丕噩丕鬲 丕賱賲爻鬲賴賱賰 賵乇睾亘丕鬲賴 丕賱賲賵噩賵丿丞 亘丕賱賮毓賱 賵丕賱賲氐胤賳毓丞 賰匕賱賰 .
3_ 丕賱賮氐賱 丕賱孬丕賱孬: 亘毓賳賵丕賳 "賮賷 賲夭丕噩 丕賱卮乇丕亍" : 賴丕賴賳丕 賳卮賴丿 賳卮兀丞 毓賱賲 丕賱爻賷賰賵賱賵噩賷丕 賲賳賮氐賱丕 毓賳 丕賱毓賱賵賲 丕賱兀禺乇賶 賱兀賵賱 賲乇丞 毓賱賶 賷丿 "賮賵賱賴丕賲 賮賵賳鬲"貙 賰匕賱賰 賷爻鬲毓乇囟 丕賱賲丐賱賮 賰賷賮 賳卮兀 毓賱賲 丕賱賳賮爻 丕賱兀賲乇賷賰賷 毓賱賶 賷丿 鬲賱丕賲賷匕 賮賵賳鬲 丿丕禺賱 毓丕賱賲 丕賱兀毓賲丕賱 丕賱賰亘乇賶 賵丕賱鬲睾賷乇丕賱丕噩鬲賲丕毓賷 丕賱爻乇賷毓 丨賷孬 賱賲 賷賰賳 賴賳丕賰 賲丕 賷亘乇乇 賵噩賵丿賴 賲丕 賱賲 賷賯丿賲 丨賱賵賱丕 賱賱賲卮丕賰賱 丕賱鬲賷 鬲鬲毓乇囟 賱賴丕 丕賱氐賳丕毓丞 賵丕賱賲噩鬲賲毓 丕賱兀賲乇賷賰賷丕賳貙 賰匕賱賰 賳卮賴丿 賮賷 賳賮爻 丕賱賮氐賱 賲丕 賷爻賲賷賴 丕賱賲丐賱賮 丕禺鬲乇丕毓 丕賱爻賱賵賰 丕賱廿賳爻丕賳賷 毓賱賶 賷丿 "趩賵賳 亘 賵丕胤爻賵賳" 丨賷孬 亘丿兀 賲賳匕 匕賱賰 丕賱丨賷賳 丕賱鬲毓丕賲賱 賲毓 兀賮毓丕賱 丕賱廿賳爻丕賳 賵兀賯賵丕賱賴 亘賵氐賮賴丕 爻賱賵賰賷丕鬲 丌賱賷丞 鬲禺囟毓 賱賲賳胤賯 丕賱爻亘亘賷丞 賵賷賲賰賳 鬲丨賱賷賱賴丕 賵丕賱鬲賳亘丐 亘賴丕 賵丕賱鬲丨賰賲 賮賷賴丕 毓亘乇 鬲賯賳賷丕鬲 賲丨丿丿丞 賷亘乇毓 賮賷賴丕 丕賱丨賰賵賲丕鬲 賵丕賱卮乇賰丕鬲 丕賱賰亘乇賶 亘睾賷丞 丕賱爻賷胤乇丞 丕賱爻賷丕爻賷丞 賵噩賳賷 丕賱兀乇亘丕丨.
4_ 丕賱賮氐賱 丕賱乇丕亘毓: 亘毓賳賵丕賳 "丕賱賲賵馗賮 丕賱爻賷賰賵爻賵賲丕鬲賷" : 賵賲氐胤賱丨 丕賱爻賷賰賵爻賵賲丕鬲賷 賷卮賷乇 廿賱賶 毓賱丕賯丞 丕賱賳賮爻 亘丕賱噩爻丿貙 賵賮賷 賴匕丕 丕賱賮氐賱 賷卮乇丨 丕賱賲丐賱賮 賲丕 鬲賯賵賲 亘賴 丕賱卮乇賰丕鬲 丕賱賰亘乇賶 賵賳馗賲 廿丿丕乇鬲賴丕 丕賱丨丿賷孬丞 賲賳 賲丨丕賵賱丕鬲 賲爻鬲賲乇丞 賱賳卮乇 毓賱賲 丕賱爻毓丕丿丞 賵丕賱乇賮丕賴賷丞 亘賷賳 賲賵馗賮賷賴丕 丨賷孬 鬲賲夭噩 亘賷賳 爻賷賰賵賱賵噩賷丕 丕賱丿丕賮毓賷丞 賵賮爻賷賵賱賵噩賷丕 丕賱氐丨丞 毓亘乇 賲氐胤賱丨丕鬲 丕賱賱賷丕賯丞 賵丕賱賳噩丕丨 賵丕賱爻毓丕丿丞 賵丕賱廿賷噩丕亘賷丞 賲賳 兀噩賱 丕賱丨氐賵賱 毓賱賶 卮賰賱 賵丕丨丿 賱賱賵噩賵丿 丕賱廿賳爻丕賳賷 : 賲賵馗賮 賲噩丿 賮賷 丕賱毓賲賱貙 爻毓賷丿貙 賷鬲賲鬲毓 亘丕賱氐丨丞貙 賵賮賵賯 賰賱 卮賷亍 孬乇賷.
5_ 丕賱賮氐賱 丕賱禺丕賲爻: 亘毓賳賵丕賳 "兀夭賲丞 丕賱爻賱胤丞"貙 賵賮賷賴 賷卮乇丨 丕賱賲丐賱賮 兀賳 丕賱兀爻卅賱丞 丕賱爻賷丕爻賷丞 賵丕賱賮賱爻賮賷丞 丕賱噩賵賴乇賷丞 丕賱賲胤乇賵丨丞 廿亘丕賳 丕賱爻鬲賷賳丕鬲 賰丕賳鬲 賰賷賮 賷賲賰賳 丕鬲禺丕匕 賯乇丕乇丕鬲 賲卮乇賵毓丞 毓賱丕賳賷丞 丿賵賳 賵噩賵丿 賱鬲爻賱爻賱丕鬲 賴乇賲賷丞 賲毓鬲乇賮 亘賴丕 賵賱丕 賱賯賷賲 賲卮鬲乇賰丞 賮丕賱丿賷賲賯乇丕胤賷丞 賰丕賳鬲 鬲賲鬲丿 亘毓賷丿丕 賵賴賵 賲丕 爻亘亘 賲卮賰賱丞 賱賱丨賰賵賲丕鬲貙 乇亘賲丕 賱匕賱賰 賳馗乇 丕賱亘毓囟 廿賱賶 丕賱胤亘 丕賱賳賮爻賷 丨賷賳匕丕賰 賰賲卮乇賵毓 爻賷丕爻賷 賷賴丿賮 廿賱賶 丕賱爻賷胤乇丞 丕賱丕噩鬲賲丕毓賷丞貙 賮賴賳丕賰 丿丕卅乇丞 鬲賳丕賮爻 噩賴賳賲賷丞 鬲丿賷乇賴丕 丕賱卮乇賰丕鬲 丕賱賰亘乇賶 賵賲賳 賵乇丕亍賴丕 丕賱丨賰賵賲丕鬲 丕賱鬲賷 兀胤賱賯鬲 賱賴丕 丕賱毓賳丕賳 賱賱鬲囟禺賲 賵噩賳賷 丕賱兀乇亘丕丨 賵賱賵 亘鬲丨胤賷賲 丕賱賲賳丕賮爻賷賳 賵丿賴爻 丕賱賮賯乇丕亍 賵丕賱毓丕噩夭賷賳 毓賳 賲噩丕乇丕丞 鬲賱賰 丕賱賯賷賲 丕賱鬲賳丕賮爻賷丞 丕賱匕賷賳 賷鬲賲 鬲氐賵賷乇 賲卮丕賰賱賴賲 賰兀賲乇丕囟 賳賮爻賷丞 賷賲賰賳 毓賱丕噩賴丕 丿賵賳 丕賱賳馗乇 廿賱賶 兀賷 賯賲毓 爻賷丕爻賷 兀賵 馗賱賲 丕賯鬲氐丕丿賷 兀賵 賮爻丕丿 丕噩鬲賲丕毓賷.
6_ 丕賱賮氐賱 丕賱爻丕丿爻: 亘毓賳賵丕賳 "兀賲孬賱丞 丕噩鬲賲丕毓賷丞" 貙 丕賱賮賰乇丞 丕賱乇卅賷爻賷丞 賴賳丕 鬲鬲賲孬賱 賮賷 賰賷賮賷丞 丕爻鬲丿丕乇噩 丕賱兀賮乇丕丿_毓亘乇 丌賱賷丕鬲 丕賱鬲爻賵賷賯_ 廿賱賶 鬲卮丕乇賰 乇爻丕卅賱 賵廿毓賱丕賳丕鬲 毓賱丕賲丕鬲 鬲噩丕乇賷丞 廿賷噩丕亘賷丞 賮賷賲丕 亘賷賳賴賲 賵賰兀賳賴丕 賱賷爻鬲 丨賲賱丞 鬲乇賵賷噩賷丞 毓丕賲丞 毓賱賶 丕賱廿胤賱丕賯貙 賵賮賷 丕賱賵賯鬲 賳賮爻賴 賷爻賱胤 毓賱賲 丕賱丕賯鬲氐丕丿 丕賱爻賱賵賰賷 丕賱囟賵亍 毓賱賶 丕賱胤乇賯 丕賱賲禺鬲賱賮丞 丕賱鬲賷 賳賰賵賳 亘賴丕 賲禺賱賵賯丕鬲 丕噩鬲賲丕毓賷丞 睾賷乇賷丞 丨賷孬 鬲鬲賷丨 賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賮乇氐丞 賱賱卮乇賰丕鬲 賱鬲丨賱賷賱 賵丕爻鬲賴丿丕賮 匕賱賰 丕賱爻賱賵賰 丕賱丕噩鬲賲丕毓賷 亘睾賷丞 丕賱乇亘丨.
7_ 丕賱賮氐賱 丕賱爻丕亘毓: 亘毓賳賵丕賳 "丕賱丨賷丕丞 丿丕禺賱 丕賱賲禺鬲亘乇" : 賴賳丕 賷丨丿孬賳丕 丕賱賲丐賱賮 毓賳 丨賷丕鬲賳丕 丕賱鬲賷 氐丕乇鬲 賰賱賴丕 鬲丨鬲 丕賱賲乇丕賯亘丞貙 賮賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賵睾賷乇賴丕 賵廿賳 賰丕賳鬲 鬲賴丿賮 賮賷 丕賱兀爻丕爻 廿賱賶 乇賮丕賴賷丞 丕賱亘卮乇 賵爻毓丕丿鬲賴賲 廿賱丕 兀賳賴丕 鬲丨賵賱鬲 賱兀丿賵丕鬲 鬲鬲賱丕毓亘 亘丕賱亘卮乇 賵鬲賳鬲賴賰 禺氐賵氐賷鬲賴賲 賱兀睾乇丕囟 爻賷丕爻賷丞 賵丕賯鬲氐丕丿賷丞 賰匕賱賰.
8_ 丕賱賮氐賱 丕賱孬丕賲賳: 亘毓賳賵丕賳 "丨賷賵丕賳丕鬲 廿卮賰丕賱賷丞"貙 賵賮賷賴 賳噩丿 賰賷賮 賯乇乇 毓賱賲丕亍 丕賱爻賷賰賵賱賵噩賷丕 賵丕賱兀毓氐丕亘 賵丕賱丕賯鬲氐丕丿 丕賱鬲毓丕賲賱 賲毓 丕賱廿賳爻丕賳 亘賵氐賮賴 丌賱丞 賷賲賰賳 丕賱鬲丨賰賲 賮賷賴丕 毓亘乇 鬲賯賳賷丕鬲 賲丨丿丿丞 賱鬲毓胤賷賳丕 兀賮囟賱 丕賱賳鬲丕卅噩 賵賰匕賱賰 賷賲賰賳 賲毓丕賱噩鬲賴丕 毓賳丿 丕賱囟乇賵乇丞貙 賴匕賴 丕賱賳馗乇丞 丕賱爻賱賵賰賷丞 賵丕賱胤亘賷丞 丕賱丨丿賷孬丞 賱賱毓賯賱 丕賱廿賳爻丕賳賷 賵丕賱賲卮丕毓乇 丕賱廿賳爻丕賳賷丞 賴賷 賲丕 賷丨鬲噩夭賳丕 丿丕禺賱 兀卮賰丕賱 丕賱爻賱亘賷丞 丕賱賲賯乇賵賳丞 亘丕賱丕賰鬲卅丕亘 丕賱賯賱賯貙 賱賰賳 丕賱賲丐賱賮 賷乇賶 兀賳 丕賱亘卮乇 賲丐賴賱賵賳 賱賱鬲毓亘賷乇 毓賳 兀賳賮爻賴賲 賵丕賱鬲賵丕氐賱 賲毓 亘毓囟賴賲 毓亘乇 丕賱賱睾丞 賵丕賱丨賵丕乇 賵兀賳賴賲 賵丕毓賵賳 亘兀賮賰丕乇賴賲 賵賲卮丕毓乇賴賲 賵賷爻鬲胤賷毓賵賳 丕賱廿賮氐丕丨 毓賳賴丕 賰賲丕 賷丨亘賵賳 賵丕賳鬲賯丕丿 賲丕 賱丕賷毓噩亘賴賲 賲賳 兀賵囟丕毓 爻賷丕爻賷丞 賵丕賯鬲氐丕丿賷丞 賵丕噩鬲賲丕毓賷丞 鬲爻亘亘 賱賴賲 丕賱鬲毓丕爻丞 .
賵亘毓丿貙
賮賰賲丕 賯丕賱 丕賱賲丐賱賮 賮賷 賲賯丿賲鬲賴 廿匕丕 賰丕賳 丕賱丕賰鬲卅丕亘 睾囟亘丕 丕賳賯賱亘 廿賱賶 丕賱丿丕禺賱 賮廿賳 毓賱賲 丕賱爻毓丕丿丞 賳賯丿 丕賳賯賱亘 廿賱賶 丕賱丿丕禺賱貙 賮丕賱丕賮鬲鬲丕賳 丕賱匕賷 賱丕 賴賵丕丿丞 賮賷賴 亘賲卮丕毓乇賳丕 丕賱匕丕鬲賷丞 賵賲乇丕賯亘鬲賴丕 賵丕賱鬲丨賰賲 賮賷賴丕 賵丕賱鬲乇賰賷夭 毓賱賷賴丕 _賰兀賳賴丕 丕賱爻亘亘 丕賱賵丨賷丿 賮賷 鬲丨丿賷丿 爻毓丕丿鬲賳丕 兀賵鬲毓丕爻鬲賳丕_ 賱丕 賷乇賵賲 爻賵賶 鬲丨賵賷賱 丕賱丕賳鬲亘丕賴 丕賱賳賯丿賷 亘毓賷丿丕 毓賳 丕賱賲卮賰賱丕鬲 丕賱丕賯鬲氐丕丿賷丞 賵丕賱爻賷丕爻賷丞 丕賱兀賵爻毓 丨賷孬 賳賰鬲賮賷 亘鬲睾賷賷乇 兀賳賮爻賳丕 亘丿賱丕 賲賳 兀賳 賳爻毓賶 廿賱賶 鬲睾賷賷乇 賲丕 賱丕賷毓噩亘賳丕 賮賷 賴匕丕 丕賱毓丕賱賲 丕賱鬲毓賷爻.
賵賴匕丕 亘丕賱囟亘胤 賲丕 賷乇賷丿賴 丕賱賳馗丕賲 丕賱毓丕賱賲賷 亘賰賱 賮爻丕丿賴 賵胤睾賷丕賳賴.
December 8, 2018
鬲乇噩賲丞 爻賷卅丞 噩丿丕
賱賲 丕爻鬲胤毓 丕賰賲丕賱賴
賱賲 丕爻鬲胤毓 丕賰賲丕賱賴
December 7, 2017
This was one of those great books that articulates something I've felt or suspected but not been able to express: that defining happiness in psychological rather than political terms benefits the powerful.
"Since the 1960s, Western economies have been afflicted by an acute problem in which they depend more and more on our psychological and emotional engagement . . . forms of private disengagement, often manifest as depression and psychosomatic illnesses, do not only register in the suffering experienced by the individual . . . . evidence from social epidemiology paints a worrying picture of how unhappiness and depression are concentrated in highly unequal societies with strongly materialist, competitive values . . . . positive psychology and associated techniques then play a key role in helping to restore people's energy and drive. The hope is that a fundamental flaw in our current political economy may be surmounted, without confronting any serious political-economic questions" (9).
At the same time, new technologies are allowing much more widespread monitoring and tweaking of happiness ("experimental evidence of massive-scale emotional contagion through social networks")
He outlines the paradoxical ways in which market research -- finding out what people want -- gets subverted by the assumption/bias/requirement that whatever states/desires are discovered can be filled through products/purchases (103).
He works to avoid cynicism by using the unhappiness of many contemporary people as a catalyst for political-social-economic reform: "If capitalism is being ground down by the chronic, unspecifiable alienation of those it depends on, then surely solving that problem may also open up possibilities for political reform? The hard economic costs that ennui now places upon employers and governments means that human misery has shown up as a chronic problem that elites cannot simply shove aside. The question of what type of work, and what type of workplace organization, might generate a real sense of commitment and enthusiasm on the part of workers should not be abandoned altogether." (109)
This was fascinating -- the degree to which competition and unequal outcomes breed depression: "More equal societies, such as Scandinavian nations, record lower levels of depression and higher levels of well-being overall, while depression is most common in highly unequal societies such as the United States and the United Kingdom" (142; cites The Spirit Level: It is a well-established fact that in rich societies the poor have shorter lives and suffer more from almost every social problem. The Spirit Level, based on thirty years of research, takes this truth a step further. One common factor links the healthiest and happiest societies: the degree of equality among their members. Further, more unequal societies are bad for everyone within them-the rich and middle class as well as the poor. The remarkable data assembled in The Spirit Level exposes stark differences, not only among the nations of the first world but even within America's fifty states. Almost every modern social problem-poor health, violence, lack of community life, teen pregnancy, mental illness-is more likely to occur in a less-equal society.).
More specifically, studies have demonstrated connections between those who participate in competitive sports and depression (143). He then argues that neo-liberalism, since the 1970s, has embedded this ethos of competition and moving from "better" to "more" into the culture in the US and Britan (146). He outlines the Chicago School of Economics view that restricted choices are acceptable because they "produce more utility overall." There is no good beyond allowing competition free rein: "to anyone complaining that today's market is dominated by corporate giants . . . go and start a future corporate giant yourself. What is stopping you? Do you not desire it enough? Do you not have the fight in you? If not, perhaps there is something wrong with you, not with society. This poses the question of what happens to the large number of people in a neoliberal society who are not possessed with the egoism, aggression and optimism of a Milton Friedman or a Steve Jobs." -- those people need to be medicated.
Outlines the history of defining depression as a disease in the DSM. "Henceforth, a mental illness was something detectable by observation and classification, which didn't require any explanation of why it had arisen" (174).
And the connections between depression and neoliberalism: Bentham's utilitarianism was a communal measure: one person's happiness could be impeded for another person's benefit. "The depressive-competitive disorder of neoliberalism arises because the injunction to achieve a higher utility score -- be that measured in money or physical symptoms - becomes privatized. Very rich, very successful, very healthy firms or people could, and should, become even more so . . . . authority consists simply in measuring, rating, comparing and contrasting the strong and the weak without judgement, showing the weak how much stronger they might be, and confirming to the strong that they are winning, at least for the time being . . . . this condemns most people to the status of failures, with only the faint hope of future victory to cling onto" (179).
There was a fair amount of either complicated or a vague stuff about the ways in which notions of social capital/generosity/altruism are in fact being harnessed to the capitalist project, touted most for their benefits to the practitioner rather than the community.
What positive psychology ultimately does, Davies argues, is reduce relationships to "what am I getting out of this"/psychological pleasures. "As an endless stream of grandiose spectacles, Face book makes individuals feel worse about themselves and their own lives" (Ethan Kross et al., "Facebook use predicts decline in subjective well-being in young adults", PLOS One 8:8, 2013). "Relationships are there to be created, invested in and -- potentially -- abandoned, in pursuit of psychological optimization" (210).
Fascinating example of the healing powers of Growing Well, a cooperative vegetable growing public benefit organization in which anyone can volunteer, founded by a person who had done his masters on the benefits of participatory business practices (co-ops). "It [may be] precisely the behaviourist and medical view of mind -- as some sort of internal boidly organ or instrument which suffers silently -- that locks us into forms of passivity associated with depression and anxiety in the first place. A society designed to measure and manage fluctuations in pleasure and pain . . . may be set up for more instances of 'mental breakdown' than one designed to help people speak and participate" (249).
"Treating the mind (or brain) as some form of decontextualized entity that breaks down of it sown accord, requiring monitoring and fixing by experts, is a symptom of the very culture that produces a great deal of unhappiness today. Disempowerment is an integral part of how depression, stress and anxiety arise . . . and occurs as an effect of social, political and economic institutions and strategies, not of neural or behavioural errors." (250)
Research traditions that share this focus on disempowerment
community psychology, US 1980s, individuals can only be understood in social contexts
David Smail
Mark Rapley: "allied to a critique of capitalism, these pscyhologists have offered alternative interpretations of psychiatric symptoms, based on a more sociological and political understanding of unhappiness" (250)
social epidemiology, Carles Muntaner in Canada, Richard Wilkinson UK, tries to understand how mental disorders vary across different societies and different social classes, correlating with different socioeconomic conditions
"Once the critical eye is turned upon institutions, and away from the emotion or mood of the individual who inhabits them, things start to look very different indeed. Among wealthy nations, the rate of mental illness correlates very closely to the level of economic inequality across society as a whole, with the United States at the top . . . unemployment exerts a far more negative effect on people psychologically than the mere loss of earnings would suggest [studies show that $250K annually would be required to make unemployed people psychologically whole] . .. . employee well-being is higher in employee-owned companies, where decision-making is more participatory and authority more distributed . . . David Stuckler and Sanjay Basu have [documented precise ways in which austerity policies lead to deteriorating mental and physical health and ways in which recessions can be an opportunity for improvements in public health]. people find work more fulfilling in not-for-profit organizations than in private businesses, leading to lower stress levels." (252). Materialism and loneliness are correlated and mutually reinforcing.
"What it all comes down to is the question of how power is distributed in society and in the economy. Where individuals feel buffeted by forces over which they have no influence - be that managerial discretion, financial insecurity, images of bodily perfection, relentless performance measures, the constant experiments of social media platforms, the diktats of well-being gurus -- they will not only find it harder to achieve contentment in their lives, but they will also be at much greater risk of suffering some more drastic breakdown. As Muntaner's research has shown, those at the bottom of the income scale are most vulnerable in this respect. Trying to maintain a stable family while income is unpredictable and work is insecure is among the most stressful things a person can do. No politician should be permitted to stand up and talk about mental health or stress without also clarifying where they stand on the issue of economic precariousness of the most vulnerable people in society.
"Why does this critical discourse not achieve more political bite? . . . in the long history of scientifically analyzing the relationship between subjective feelings and external circumstances, there is always the tendency to see the former as more easily changeable than the latter. As many positive psychologists now enthusiastically encourage people to do, if you can't change the cause of your distress, try and alter the way you react and feel instead. This is also how critical politics has been neutralized.
"Altering social and economic structures is not easy. It is frustrating, unpredictable and often deeply disappointing. What is hard to deny, however, is that it becomes virtually impossible ot do in any legitimate way once institutions and individuals have become so precoocupied by measuring and manipulating individual feelings and choices." (250-255).
"Psychology is a door through which we pass on the way to political dialogue, rather than . . . the Benthamite and behaviorist traditions which view psychology as a step towards physiology and/or economics, precisely so as to shut the door on politics." (267).
Richard Bentall: even quite severe forms of mental illness, usually treated with psychiatric medications, can be alleviated through a "careful form of engagement with the sufferer and their life history . . . listening and talking will not 'cure' them, because they are not 'treatments' in the first place. But behind the symptoms of psychosis and schizophrenia there are stories and emotional injuries which only a good listener will discover . . . it may now be more radical to highlight precisely the ways in which ordinary people do know what they're oding, can make sense of their lives, are clear about their interests . . one of the most important human capacities rediscovered by the sociological psychologist is the ability of the speaker to offer a critical judgment. To describe a critique or a complaint as a form of 'unhappiness' or 'displeasure' is to bluntly misunderstand what those terms mean . . .. the attempt to drag all forms of negativity under a single neural or mental definition of unhappiness (often classed as depression) is perhaps the most pernicious of the political consequences of utilitarianism generally.
"If we understand concepts such as 'critique' and 'complaint' properly, we will recognize that they involve a particular form of negative orientation towards the world, that both the critic herself and her audience are aware of . . . . notions such as 'critique' and 'complaint' mean nothing without also appreciating that people have the unique power to interpret and narrate their own lives . . . . recognizing that people get angry, critical, resistant and frustrated is to understand that they have reasons to feel or act in these ways . . . there are good reason to accept the narratives that people offer about their own lives. If someone is invited to express her feeling (rather than instructed to correctly name or quantify it), she makes it into a social phenomenon. Once people are critical or angry, they can also be critical or angry about something which is external to themselves . . . . this is already a less lonely, less depressive, less narcissistic state of affairs than one in which people wonder how their minds or brains are behaving, and what they should do to improve them" (27)
some interesting philosophical stuff on the power of listening in a world system based on the power to observe and visualize (268)
"Businesses which are organized around a principle of dialogue and co-operative control would be another starting point for a critical mind turned outwards upon the world, and not inwards upon itself. One of the advantages of employee-owned businesses is that they are far less reliant on the forms of psychological control that managers of corporations have relied on since the 1920s. There is no need for somewhat ironic HR rhetoric about the 'staff being the number one asset' in firms where that is constitutionally recognized. It is only under conditions of ownership and management which render most people expendable that so much 'soft' rhetorical effort has to be undertaken to reassure them that they are not [LOL *how* many times have I thought this at work!]
"Any faintly realistic account of organizations must recognize that there is an optimal amount of dialogue and consultation, between zero at one end (the Frederick Taylor position) and constant deliberation. Arguing for democratic business structures cannot plausibly mean the democratization of every single decision, at every moment in time. But it is not clear that the case for management autarchy still works either, even on its own terms. If the argument for hierarchies is that they are efficient, cut costs, get things done, a more nuanced reading of much of the research on unhappiness, stress, depression and absence in the workplace would suggest that current organizational structures are failing even in this limited aim.
"Consultation or dialogue which is purely there to make employees feel valued is useless and repeats the same error yet again. The goal is not to make employees feel valued, but the rearrange power relations such that they are valued, a state of affairs that will most likely influence hwo they feel as a side effect." (273)
democratic dialogue is a skill that can be developed: "This is the real power of institutions, that they actively teach particular ways of feeling, and it is at once evidence that we have not nearly enough institutions which practically teach democracy. Examples of successful co-operatives confirm the truth in Williams's insight: over time, members become more skilled in deliberating about the collective and less likely to use democratic structures as vent for their private grievances and unhappiness . . . It is a telling indicator of how our political culture has changed in the past half century, that the contemporary equivalent of Williams's suggestion is that we teach resilience and mindfulness: silent relationships to the self, rather than vocal relationships to the other.
"Stress can be viewed as a medical problem, or it can be viewed as a political one . . . it arises in circumstances where individuals have lost control over their working lives . .. markets are not necessarily the problem; indeed they can be part of an escape from pervasive psychological control [have *so* seen this with the point system in our house]. Traditional paid work has a transparency around it which makes additional psychological and somatic management unnecessary. In contrast, workfare and internship arrangements which are offered as ways of making people feel more optimistic or raising their self-esteem replace exchange with further psychological control, often coupled to barely concealed exploitation" (274),
"Since the 1960s, Western economies have been afflicted by an acute problem in which they depend more and more on our psychological and emotional engagement . . . forms of private disengagement, often manifest as depression and psychosomatic illnesses, do not only register in the suffering experienced by the individual . . . . evidence from social epidemiology paints a worrying picture of how unhappiness and depression are concentrated in highly unequal societies with strongly materialist, competitive values . . . . positive psychology and associated techniques then play a key role in helping to restore people's energy and drive. The hope is that a fundamental flaw in our current political economy may be surmounted, without confronting any serious political-economic questions" (9).
At the same time, new technologies are allowing much more widespread monitoring and tweaking of happiness ("experimental evidence of massive-scale emotional contagion through social networks")
He outlines the paradoxical ways in which market research -- finding out what people want -- gets subverted by the assumption/bias/requirement that whatever states/desires are discovered can be filled through products/purchases (103).
He works to avoid cynicism by using the unhappiness of many contemporary people as a catalyst for political-social-economic reform: "If capitalism is being ground down by the chronic, unspecifiable alienation of those it depends on, then surely solving that problem may also open up possibilities for political reform? The hard economic costs that ennui now places upon employers and governments means that human misery has shown up as a chronic problem that elites cannot simply shove aside. The question of what type of work, and what type of workplace organization, might generate a real sense of commitment and enthusiasm on the part of workers should not be abandoned altogether." (109)
This was fascinating -- the degree to which competition and unequal outcomes breed depression: "More equal societies, such as Scandinavian nations, record lower levels of depression and higher levels of well-being overall, while depression is most common in highly unequal societies such as the United States and the United Kingdom" (142; cites The Spirit Level: It is a well-established fact that in rich societies the poor have shorter lives and suffer more from almost every social problem. The Spirit Level, based on thirty years of research, takes this truth a step further. One common factor links the healthiest and happiest societies: the degree of equality among their members. Further, more unequal societies are bad for everyone within them-the rich and middle class as well as the poor. The remarkable data assembled in The Spirit Level exposes stark differences, not only among the nations of the first world but even within America's fifty states. Almost every modern social problem-poor health, violence, lack of community life, teen pregnancy, mental illness-is more likely to occur in a less-equal society.).
More specifically, studies have demonstrated connections between those who participate in competitive sports and depression (143). He then argues that neo-liberalism, since the 1970s, has embedded this ethos of competition and moving from "better" to "more" into the culture in the US and Britan (146). He outlines the Chicago School of Economics view that restricted choices are acceptable because they "produce more utility overall." There is no good beyond allowing competition free rein: "to anyone complaining that today's market is dominated by corporate giants . . . go and start a future corporate giant yourself. What is stopping you? Do you not desire it enough? Do you not have the fight in you? If not, perhaps there is something wrong with you, not with society. This poses the question of what happens to the large number of people in a neoliberal society who are not possessed with the egoism, aggression and optimism of a Milton Friedman or a Steve Jobs." -- those people need to be medicated.
Outlines the history of defining depression as a disease in the DSM. "Henceforth, a mental illness was something detectable by observation and classification, which didn't require any explanation of why it had arisen" (174).
And the connections between depression and neoliberalism: Bentham's utilitarianism was a communal measure: one person's happiness could be impeded for another person's benefit. "The depressive-competitive disorder of neoliberalism arises because the injunction to achieve a higher utility score -- be that measured in money or physical symptoms - becomes privatized. Very rich, very successful, very healthy firms or people could, and should, become even more so . . . . authority consists simply in measuring, rating, comparing and contrasting the strong and the weak without judgement, showing the weak how much stronger they might be, and confirming to the strong that they are winning, at least for the time being . . . . this condemns most people to the status of failures, with only the faint hope of future victory to cling onto" (179).
There was a fair amount of either complicated or a vague stuff about the ways in which notions of social capital/generosity/altruism are in fact being harnessed to the capitalist project, touted most for their benefits to the practitioner rather than the community.
What positive psychology ultimately does, Davies argues, is reduce relationships to "what am I getting out of this"/psychological pleasures. "As an endless stream of grandiose spectacles, Face book makes individuals feel worse about themselves and their own lives" (Ethan Kross et al., "Facebook use predicts decline in subjective well-being in young adults", PLOS One 8:8, 2013). "Relationships are there to be created, invested in and -- potentially -- abandoned, in pursuit of psychological optimization" (210).
Fascinating example of the healing powers of Growing Well, a cooperative vegetable growing public benefit organization in which anyone can volunteer, founded by a person who had done his masters on the benefits of participatory business practices (co-ops). "It [may be] precisely the behaviourist and medical view of mind -- as some sort of internal boidly organ or instrument which suffers silently -- that locks us into forms of passivity associated with depression and anxiety in the first place. A society designed to measure and manage fluctuations in pleasure and pain . . . may be set up for more instances of 'mental breakdown' than one designed to help people speak and participate" (249).
"Treating the mind (or brain) as some form of decontextualized entity that breaks down of it sown accord, requiring monitoring and fixing by experts, is a symptom of the very culture that produces a great deal of unhappiness today. Disempowerment is an integral part of how depression, stress and anxiety arise . . . and occurs as an effect of social, political and economic institutions and strategies, not of neural or behavioural errors." (250)
Research traditions that share this focus on disempowerment
community psychology, US 1980s, individuals can only be understood in social contexts
David Smail
Mark Rapley: "allied to a critique of capitalism, these pscyhologists have offered alternative interpretations of psychiatric symptoms, based on a more sociological and political understanding of unhappiness" (250)
social epidemiology, Carles Muntaner in Canada, Richard Wilkinson UK, tries to understand how mental disorders vary across different societies and different social classes, correlating with different socioeconomic conditions
"Once the critical eye is turned upon institutions, and away from the emotion or mood of the individual who inhabits them, things start to look very different indeed. Among wealthy nations, the rate of mental illness correlates very closely to the level of economic inequality across society as a whole, with the United States at the top . . . unemployment exerts a far more negative effect on people psychologically than the mere loss of earnings would suggest [studies show that $250K annually would be required to make unemployed people psychologically whole] . .. . employee well-being is higher in employee-owned companies, where decision-making is more participatory and authority more distributed . . . David Stuckler and Sanjay Basu have [documented precise ways in which austerity policies lead to deteriorating mental and physical health and ways in which recessions can be an opportunity for improvements in public health]. people find work more fulfilling in not-for-profit organizations than in private businesses, leading to lower stress levels." (252). Materialism and loneliness are correlated and mutually reinforcing.
"What it all comes down to is the question of how power is distributed in society and in the economy. Where individuals feel buffeted by forces over which they have no influence - be that managerial discretion, financial insecurity, images of bodily perfection, relentless performance measures, the constant experiments of social media platforms, the diktats of well-being gurus -- they will not only find it harder to achieve contentment in their lives, but they will also be at much greater risk of suffering some more drastic breakdown. As Muntaner's research has shown, those at the bottom of the income scale are most vulnerable in this respect. Trying to maintain a stable family while income is unpredictable and work is insecure is among the most stressful things a person can do. No politician should be permitted to stand up and talk about mental health or stress without also clarifying where they stand on the issue of economic precariousness of the most vulnerable people in society.
"Why does this critical discourse not achieve more political bite? . . . in the long history of scientifically analyzing the relationship between subjective feelings and external circumstances, there is always the tendency to see the former as more easily changeable than the latter. As many positive psychologists now enthusiastically encourage people to do, if you can't change the cause of your distress, try and alter the way you react and feel instead. This is also how critical politics has been neutralized.
"Altering social and economic structures is not easy. It is frustrating, unpredictable and often deeply disappointing. What is hard to deny, however, is that it becomes virtually impossible ot do in any legitimate way once institutions and individuals have become so precoocupied by measuring and manipulating individual feelings and choices." (250-255).
"Psychology is a door through which we pass on the way to political dialogue, rather than . . . the Benthamite and behaviorist traditions which view psychology as a step towards physiology and/or economics, precisely so as to shut the door on politics." (267).
Richard Bentall: even quite severe forms of mental illness, usually treated with psychiatric medications, can be alleviated through a "careful form of engagement with the sufferer and their life history . . . listening and talking will not 'cure' them, because they are not 'treatments' in the first place. But behind the symptoms of psychosis and schizophrenia there are stories and emotional injuries which only a good listener will discover . . . it may now be more radical to highlight precisely the ways in which ordinary people do know what they're oding, can make sense of their lives, are clear about their interests . . one of the most important human capacities rediscovered by the sociological psychologist is the ability of the speaker to offer a critical judgment. To describe a critique or a complaint as a form of 'unhappiness' or 'displeasure' is to bluntly misunderstand what those terms mean . . .. the attempt to drag all forms of negativity under a single neural or mental definition of unhappiness (often classed as depression) is perhaps the most pernicious of the political consequences of utilitarianism generally.
"If we understand concepts such as 'critique' and 'complaint' properly, we will recognize that they involve a particular form of negative orientation towards the world, that both the critic herself and her audience are aware of . . . . notions such as 'critique' and 'complaint' mean nothing without also appreciating that people have the unique power to interpret and narrate their own lives . . . . recognizing that people get angry, critical, resistant and frustrated is to understand that they have reasons to feel or act in these ways . . . there are good reason to accept the narratives that people offer about their own lives. If someone is invited to express her feeling (rather than instructed to correctly name or quantify it), she makes it into a social phenomenon. Once people are critical or angry, they can also be critical or angry about something which is external to themselves . . . . this is already a less lonely, less depressive, less narcissistic state of affairs than one in which people wonder how their minds or brains are behaving, and what they should do to improve them" (27)
some interesting philosophical stuff on the power of listening in a world system based on the power to observe and visualize (268)
"Businesses which are organized around a principle of dialogue and co-operative control would be another starting point for a critical mind turned outwards upon the world, and not inwards upon itself. One of the advantages of employee-owned businesses is that they are far less reliant on the forms of psychological control that managers of corporations have relied on since the 1920s. There is no need for somewhat ironic HR rhetoric about the 'staff being the number one asset' in firms where that is constitutionally recognized. It is only under conditions of ownership and management which render most people expendable that so much 'soft' rhetorical effort has to be undertaken to reassure them that they are not [LOL *how* many times have I thought this at work!]
"Any faintly realistic account of organizations must recognize that there is an optimal amount of dialogue and consultation, between zero at one end (the Frederick Taylor position) and constant deliberation. Arguing for democratic business structures cannot plausibly mean the democratization of every single decision, at every moment in time. But it is not clear that the case for management autarchy still works either, even on its own terms. If the argument for hierarchies is that they are efficient, cut costs, get things done, a more nuanced reading of much of the research on unhappiness, stress, depression and absence in the workplace would suggest that current organizational structures are failing even in this limited aim.
"Consultation or dialogue which is purely there to make employees feel valued is useless and repeats the same error yet again. The goal is not to make employees feel valued, but the rearrange power relations such that they are valued, a state of affairs that will most likely influence hwo they feel as a side effect." (273)
democratic dialogue is a skill that can be developed: "This is the real power of institutions, that they actively teach particular ways of feeling, and it is at once evidence that we have not nearly enough institutions which practically teach democracy. Examples of successful co-operatives confirm the truth in Williams's insight: over time, members become more skilled in deliberating about the collective and less likely to use democratic structures as vent for their private grievances and unhappiness . . . It is a telling indicator of how our political culture has changed in the past half century, that the contemporary equivalent of Williams's suggestion is that we teach resilience and mindfulness: silent relationships to the self, rather than vocal relationships to the other.
"Stress can be viewed as a medical problem, or it can be viewed as a political one . . . it arises in circumstances where individuals have lost control over their working lives . .. markets are not necessarily the problem; indeed they can be part of an escape from pervasive psychological control [have *so* seen this with the point system in our house]. Traditional paid work has a transparency around it which makes additional psychological and somatic management unnecessary. In contrast, workfare and internship arrangements which are offered as ways of making people feel more optimistic or raising their self-esteem replace exchange with further psychological control, often coupled to barely concealed exploitation" (274),
April 12, 2022
賲毓賱賵賲丕鬲 賲賴賲丞 亘氐賷丕睾丞 賲鬲卮馗賷丞. 賮氐賵賱 賲禺鬲賱賮丞 丕賱賲賵丕囟賷毓 賵賲鬲賮丕賵鬲丞 丕賱賲爻鬲賵賶.
October 18, 2024
This is an important topic, but I am not sure this volume adds that much. It's basically a long essay about Jeremy Bentham; I would have preferred having the book start in 1960 instead of 1760. If the idea is to get into the philosophy of all this, then one should go much further back to the world's wisdom traditions. The dilemma of deciding between lucidity and social acceptance/happiness is very old. Why the fixation on Bentham?
Other books deal better with debunking positive psychology, or with Big Pharma "inventing" depression, etc.
For a book about measuring well-being, the omission of Csikszentmihalyi's work is suspicious.
Alternatives:
Other books deal better with debunking positive psychology, or with Big Pharma "inventing" depression, etc.
For a book about measuring well-being, the omission of Csikszentmihalyi's work is suspicious.
Alternatives:
November 15, 2018
氐賳丕毓丞 丕賱爻毓丕丿丞.. 賰賷賮 亘丕毓鬲 賱賳丕 丕賱丨賰賵賲丕鬲 賵丕賱卮乇賰丕鬲 丕賱賰亘乇賶 丕賱乇賮丕賴賷丞責
賵賷賱賷丕賲 丿賷賮賷夭
毓丕賱賲 丕賱賲毓乇賮丞
......................................
"賱賯丿 賵囟毓鬲 丕賱胤亘賷毓丞 丕賱亘卮乇 鬲丨鬲 爻賷胤乇丞 爻賷丿賷賳 賲賴賷賲賳賷賳貙 賴賲丕 丕賱兀賱賲 賵丕賱賱匕丞"貙 賮兀賰孬乇 卮賷亍 賷賲賰賳賴 丕賱賲爻丕賴賲丞 兀賵 丕賱鬲兀孬賷乇 丕賱賯賵賷 賮賷 鬲賵噩賷賴 爻賱賵賰 丕賱廿賳爻丕賳 賴賵 丕賱卮毓賵乇 亘丕賱賱匕丞 賵丕賱卮毓賵乇 亘丕賱兀賱賲. 賴匕賴 丕賱丨賯賷賯丞 賯乇乇鬲 丕賱卮乇賰丕鬲 丕賱賰亘乇賶 丕賱鬲毓丕賲賱 賲毓賴丕 賲賳 禺賱丕賱 毓賱賲 丕賱賳賮爻貙 賵廿丿丕乇鬲賴丕 賱氐丕賱丨 毓賲賱賷丕鬲賴丕 丕賱鬲爻賵賷賯賷丞 賱賲賳鬲噩丕鬲賴丕. 賯乇乇鬲 丕賱丨賰賵賲丕鬲 賵丕賱卮乇賰丕鬲 丕賱賰亘乇賶 兀賳 鬲亘丨孬 毓賱賲賷丕 賮賷 賰賷賮 賷卮毓乇 丕賱廿賳爻丕賳 亘丕賱爻毓丕丿丞 賵賰賷賮 賷賲賰賳 賯賷丕爻 卮毓賵乇 丕賱廿賳爻丕賳 亘丕賱爻毓丕丿丞貙 賵賲賳 禺賱丕賱 賴匕賴 丕賱丿乇丕爻丞 賷賲賰賳 鬲賵噩賷賴 廿毓賱丕賳丕鬲 丕賱卮乇賰丕鬲 賵鬲兀爻賷爻賴丕 毓賱賲賷丕 賰賷 鬲賯賵丿 卮毓賵乇 丕賱廿賳爻丕賳 賳丨賵 丕賱爻毓丕丿丞 賵亘丕賱鬲丕賱賷 賷賲賰賳 囟賲丕賳 賵賱丕亍 丕賱廿賳爻丕賳 賱賱毓賱丕賲丞 丕賱鬲噩丕乇賷丞 賱丕乇鬲亘丕胤 賴匕賴 丕賱毓賱丕賲丞 賲毓賴 亘廿丨爻丕爻 丕賱爻毓丕丿丞.
亘丿兀 丕賱毓賱賲 賮賷 賯賷丕爻 丕賱爻毓丕丿丞 毓賳 胤乇賷賯 囟乇亘丕鬲 丕賱賯賱亘 兀賵賱丕 賵賲毓丿賱 丕賱鬲賳賮爻貙 賱賰賳 賴匕賴 丕賱賲毓丕賷賷乇 賱賲 鬲毓丿 氐丕賱丨丞 賱賲爻鬲賵賷 丿賯鬲賴丕 丕賱賲賳禺賮囟貙 賮兀氐亘丨 毓賱賲 賮爻賷賵賱賵噩賷丕 丕賱兀毓氐丕亘 賵鬲氐賵賷乇 丕賱賳卮丕胤 丕賱賲禺賷 氐丕丨亘 丕賱丿賵乇 丕賱賳卮胤 賮賷 賴匕丕 丕賱賲噩丕賱貙 賲噩丕 賯賷丕爻 卮毓賵乇 丕賱廿賳爻丕賳 亘丕賱爻毓丕丿丞貙 賷賲賰賳 鬲氐賵賷乇 賴匕丕 丕賱卮毓賵乇 賮賷 丕賱廿賳爻丕賳 賵賯賷丕爻賴 亘丿賯丞貙 賰賲丕 賷賲賰賳 丿乇丕爻丞 丕賱兀爻亘丕亘 丕賱亘氐乇賷丞 賵丕賱爻賲毓賷丞 賵睾賷乇賴丕 賲賳 丕賱兀爻亘丕亘 丕賱鬲賷 鬲丐丿賷 廿賱賷 賴匕丕 丕賱卮毓賵乇 賵亘丕賱鬲丕賱賷 賯賷丕丿丞 賲禺 丕賱廿賳爻丕賳 賵廿丿丕乇鬲賴 賵鬲賵噩賷賴賴 丨爻亘 丕賱胤賱亘 賳丨賵 丕賱卮乇丕亍 賵丕賱丕爻鬲賴賱丕賰貨 賱兀賳 丕賱卮乇賰丕鬲 丕賱賰亘乇賶 賯乇乇鬲 丕爻鬲毓賲丕賱 爻賷爻賰賵賱賵噩賷丞 丕賱卮毓賵乇 亘丕賱賱匕丞 賱丿賷 丕賱廿賳爻丕賳 賵鬲賵噩賷賴 廿毓賱丕賳丕鬲賴賲 賳丨賵 鬲賵賱賷丿 賴匕賴 丕賱爻毓丕丿丞 賵亘丕賱鬲丕賱賷 賳丨賵 卮乇丕亍 丕賱賲賳鬲噩. 丕賱亘丨賵孬 毓賱賷 賵卮賰 丕賰鬲卮丕賮 丕賱匕乇 丕賱匕賷 賷丐丿賷 廿賱賷 丕賱卮乇丕亍 亘丕賱賲禺. 賱賯丿 兀氐亘丨 丕賱賴丿賮 丕賱丨賯賷賯賷 賱賱廿毓賱丕賳 賱丕 兀賳 賷亘賷毓 丕賱賲賳鬲噩 亘賱 兀賳 賷賳鬲噩 丕爻鬲噩丕亘丞 爻賷賰賵賱賵噩賷丞 鬲噩丕賴 丕賱賲賳鬲噩.
賵賷賱賷丕賲 丿賷賮賷夭
毓丕賱賲 丕賱賲毓乇賮丞
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"賱賯丿 賵囟毓鬲 丕賱胤亘賷毓丞 丕賱亘卮乇 鬲丨鬲 爻賷胤乇丞 爻賷丿賷賳 賲賴賷賲賳賷賳貙 賴賲丕 丕賱兀賱賲 賵丕賱賱匕丞"貙 賮兀賰孬乇 卮賷亍 賷賲賰賳賴 丕賱賲爻丕賴賲丞 兀賵 丕賱鬲兀孬賷乇 丕賱賯賵賷 賮賷 鬲賵噩賷賴 爻賱賵賰 丕賱廿賳爻丕賳 賴賵 丕賱卮毓賵乇 亘丕賱賱匕丞 賵丕賱卮毓賵乇 亘丕賱兀賱賲. 賴匕賴 丕賱丨賯賷賯丞 賯乇乇鬲 丕賱卮乇賰丕鬲 丕賱賰亘乇賶 丕賱鬲毓丕賲賱 賲毓賴丕 賲賳 禺賱丕賱 毓賱賲 丕賱賳賮爻貙 賵廿丿丕乇鬲賴丕 賱氐丕賱丨 毓賲賱賷丕鬲賴丕 丕賱鬲爻賵賷賯賷丞 賱賲賳鬲噩丕鬲賴丕. 賯乇乇鬲 丕賱丨賰賵賲丕鬲 賵丕賱卮乇賰丕鬲 丕賱賰亘乇賶 兀賳 鬲亘丨孬 毓賱賲賷丕 賮賷 賰賷賮 賷卮毓乇 丕賱廿賳爻丕賳 亘丕賱爻毓丕丿丞 賵賰賷賮 賷賲賰賳 賯賷丕爻 卮毓賵乇 丕賱廿賳爻丕賳 亘丕賱爻毓丕丿丞貙 賵賲賳 禺賱丕賱 賴匕賴 丕賱丿乇丕爻丞 賷賲賰賳 鬲賵噩賷賴 廿毓賱丕賳丕鬲 丕賱卮乇賰丕鬲 賵鬲兀爻賷爻賴丕 毓賱賲賷丕 賰賷 鬲賯賵丿 卮毓賵乇 丕賱廿賳爻丕賳 賳丨賵 丕賱爻毓丕丿丞 賵亘丕賱鬲丕賱賷 賷賲賰賳 囟賲丕賳 賵賱丕亍 丕賱廿賳爻丕賳 賱賱毓賱丕賲丞 丕賱鬲噩丕乇賷丞 賱丕乇鬲亘丕胤 賴匕賴 丕賱毓賱丕賲丞 賲毓賴 亘廿丨爻丕爻 丕賱爻毓丕丿丞.
亘丿兀 丕賱毓賱賲 賮賷 賯賷丕爻 丕賱爻毓丕丿丞 毓賳 胤乇賷賯 囟乇亘丕鬲 丕賱賯賱亘 兀賵賱丕 賵賲毓丿賱 丕賱鬲賳賮爻貙 賱賰賳 賴匕賴 丕賱賲毓丕賷賷乇 賱賲 鬲毓丿 氐丕賱丨丞 賱賲爻鬲賵賷 丿賯鬲賴丕 丕賱賲賳禺賮囟貙 賮兀氐亘丨 毓賱賲 賮爻賷賵賱賵噩賷丕 丕賱兀毓氐丕亘 賵鬲氐賵賷乇 丕賱賳卮丕胤 丕賱賲禺賷 氐丕丨亘 丕賱丿賵乇 丕賱賳卮胤 賮賷 賴匕丕 丕賱賲噩丕賱貙 賲噩丕 賯賷丕爻 卮毓賵乇 丕賱廿賳爻丕賳 亘丕賱爻毓丕丿丞貙 賷賲賰賳 鬲氐賵賷乇 賴匕丕 丕賱卮毓賵乇 賮賷 丕賱廿賳爻丕賳 賵賯賷丕爻賴 亘丿賯丞貙 賰賲丕 賷賲賰賳 丿乇丕爻丞 丕賱兀爻亘丕亘 丕賱亘氐乇賷丞 賵丕賱爻賲毓賷丞 賵睾賷乇賴丕 賲賳 丕賱兀爻亘丕亘 丕賱鬲賷 鬲丐丿賷 廿賱賷 賴匕丕 丕賱卮毓賵乇 賵亘丕賱鬲丕賱賷 賯賷丕丿丞 賲禺 丕賱廿賳爻丕賳 賵廿丿丕乇鬲賴 賵鬲賵噩賷賴賴 丨爻亘 丕賱胤賱亘 賳丨賵 丕賱卮乇丕亍 賵丕賱丕爻鬲賴賱丕賰貨 賱兀賳 丕賱卮乇賰丕鬲 丕賱賰亘乇賶 賯乇乇鬲 丕爻鬲毓賲丕賱 爻賷爻賰賵賱賵噩賷丞 丕賱卮毓賵乇 亘丕賱賱匕丞 賱丿賷 丕賱廿賳爻丕賳 賵鬲賵噩賷賴 廿毓賱丕賳丕鬲賴賲 賳丨賵 鬲賵賱賷丿 賴匕賴 丕賱爻毓丕丿丞 賵亘丕賱鬲丕賱賷 賳丨賵 卮乇丕亍 丕賱賲賳鬲噩. 丕賱亘丨賵孬 毓賱賷 賵卮賰 丕賰鬲卮丕賮 丕賱匕乇 丕賱匕賷 賷丐丿賷 廿賱賷 丕賱卮乇丕亍 亘丕賱賲禺. 賱賯丿 兀氐亘丨 丕賱賴丿賮 丕賱丨賯賷賯賷 賱賱廿毓賱丕賳 賱丕 兀賳 賷亘賷毓 丕賱賲賳鬲噩 亘賱 兀賳 賷賳鬲噩 丕爻鬲噩丕亘丞 爻賷賰賵賱賵噩賷丞 鬲噩丕賴 丕賱賲賳鬲噩.
September 18, 2016
This book has an interesting premise, but it gets lost amidst the rather dry prose and tedious style. It could have gone much deeper and instead barely scratches the surface.
October 27, 2018
氐賳丕毓丞 丕賱爻毓丕丿丞 : 賰賷賮 亘丕毓鬲 賱賳丕 丕賱丨賰賵賲丕鬲 賵丕賱卮乇賰丕鬲 丕賱賰亘乇賶 丕賱乇賮丕賴賷丞 責
賵賷賱賷丕賲 丿賷賮賷夭 - 鬲乇噩賲丞 賲噩丿賷 毓亘丿 丕賱賲噩賷丿 禺丕胤乇
丕賱賲噩賱爻 丕賱賵胤賳賷 賱賱孬賯丕賮丞 賵丕賱賮賳賵賳 賵丕賱丌丿丕亘 丕賱賰賵賷鬲 爻賱爻賱丞 毓丕賱賲 丕賱賲毓乇賮丞
251 氐賮丨丞
兀孬丕乇 爻賯賵胤 丕賱卮賷賵毓賷丞 賵丕賱丕鬲丨丕丿 丕賱爻賵賮賷鬲賷 賮賷 亘丿丕賷丞 丕賱鬲爻毓賷賳丕鬲 爻丐丕賱丕 賲賴賲丕 : 賲丕 賴賵 丕賱禺胤乇 丕賱匕賷 賷賳匕乇 亘爻賯賵胤 丕賱乇兀爻賲丕賱賷丞責 廿丨丿賶 丕賱廿噩丕亘丕鬲 丕賱賰亘乇賶 賰丕賳鬲 丕賱乇賮丕賴賷丞 賵丕賱爻毓丕丿丞 : 乇賮丕賴賷丞 丕賱賲爻鬲賴賱賰 賵爻毓丕丿丞 丕賱賲賵馗賮 丕賱毓丕賲賱. 賮賴亘賵胤 賲毓賳賵賷丕鬲 丕賱賲賵馗賮賷賳 賷鬲爻亘亘 賮賷 禺爻丕卅乇 賮丕丿丨丞 賱賱卮乇賰丕鬲.
賵賴賳丕 賷亘乇夭 毓賱賲 丕賱丕賯鬲氐丕丿 丕賱爻賱賵賰賷 賵毓賱賲 丕賱賳賮爻.
賷毓乇囟 兀爻鬲丕匕 毓賱賲 丕賱丕噩鬲賲丕毓 賵丕賱丕賯鬲氐丕丿 丕賱爻賷丕爻賷 貙 賵賷賱賷丕賲 丿賷賮賷夭 貙 丕賱爻賷乇賵乇丞 丕賱鬲丕乇賷禺賷丞 賵丕賱賮賰乇賷丞 賱賰賷賮 丕爻鬲胤丕毓鬲 丕賱爻賷賰賵賱賵噩賷丕 丕賱賳賮賵匕 廿賱賶 毓丕賱賲 丕賱乇兀爻賲丕賱賷丞 賵亘賱 賵兀氐亘丨鬲 賵丕丨丿丞 賲賳 兀爻丕爻丕鬲賴 賱賲賵丕噩賴丞 丕賱囟睾賵胤 丕賱賳賮爻賷丞 丕賱賲賴丿丿丞 亘廿賳禺賮丕囟 丕賱廿賳鬲丕噩賷丞 貙 賵賷亘乇夭 賲禺丕賵賮賴 賲賳 鬲亘賳賷 氐賳丕毓 丕賱賯乇丕乇 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷賷賳 賱毓賱賲 丕賱賳賮爻 丿丕禺賱 丕賱乇兀爻賲丕賱賷丞.
廿賳胤賱賯鬲 賲丨丕賵賱丕鬲 " 賯賷爻 " 丕賱爻毓丕丿丞 賵丕賱賱匕丞 賵丕賱兀賱賲 賲賳 兀賮賰丕乇 噩賷乇賲賷 亘賳鬲丕賲 丕賱匕賷 賯丕賱 亘兀賳 " 丕賱胤亘賷毓丞 賲丨賰賵賲丞 亘毓賳氐乇丕賳 丕孬賳丕賳 賴賲丕 丕賱賱匕丞 賵丕賱兀賱賲 " 賰賲丕 鬲噩賳亘 賰賱 賲丕賴賵 賮賱爻賮賷 賵賲賷鬲丕賮賷夭賷賯賷 賮賷賲丕 賷禺氐 賲賮賴賵賲 丕賱爻毓丕丿丞 賵丿毓丕 廿賱賶 丕賱丕爻鬲乇卮丕丿 亘丕賱兀乇賯丕賲 賵丕賱亘賷丕賳丕鬲 賮賯胤. 賵兀賱賲丨 亘兀賳 賯賷丕爻 卮丿丞 丕賱賱匕丞 鬲賰賲賳 賲賳 禺賱丕賱 賲丐卮乇賷賳 賴賲丕 賲毓丿賱 賳亘囟丕鬲 丕賱賯賱亘 賵丕賱賳賯賵丿. 賵丿毓丕 兀賷囟丕 廿賱賶 丨賰賵賲丞 "毓賱賲賷丞" 丕賷 鬲爻鬲乇卮丿 亘丕賱兀乇賯丕賲 賵丕賱亘賷丕賳丕鬲 賵丕賱鬲噩丕乇亘 賵賱賷爻 毓賱賶 賳馗乇賷丕鬲 丕賯鬲氐丕丿賷丞 兀賵 爻賷丕爻賷丞 賮賱爻賮賷丞 .賴匕賴 丕賱兀賮賰丕乇 爻鬲賰賵賳 丕賱賯丕毓丿丞 賱賲賵賯賮 鬲丿丕禺賱 丕賱乇賮丕賴賷丞 賲毓 丕賱丕賯鬲氐丕丿. 噩丕亍 亘毓丿 匕賱賰 丕賱兀賱賲丕賳賷 睾賵爻鬲丕賮 賮禺賳乇 丕賱匕賷 丨丕賵賱 廿丿禺丕賱 丕賱兀賮賰丕乇 丕賱賲賷鬲丕賮賷夭賷賯賷丞 丕賱賶 毓賱賲 丕賱賮賷夭賷丕亍 貙 亘丨賷孬 賷賲賰賳 賱賱毓賱賵賲 兀賳 鬲賯賷爻 賱匕丞 兀賵 兀賱賲...賵賴賵 賲丕 丕爻鬲賳亘胤賴 賲賳 禺賱丕賱 鬲噩丕乇亘 乇賮毓 丕賱兀孬賯丕賱 賵兀賰丿 毓賱賶 鬲乇丕亘胤 丕賱鬲睾賷賷乇丕鬲 亘丕賱賵夭賳 丕賱賲丕丿賷 亘丕賱鬲睾賷賷乇丕鬲 丕賱丿丕禺賱賷丞 丕賱賳賮爻賷丞. 孬賲 賷兀鬲賷 賵賱賷丕賲 噩賷賮賵賳夭 賱賷乇亘胤 丕賱賱匕丞 亘毓賱賲 丕賱丕賯鬲氐丕丿 " 丕賱丨氐賵賱 毓賱賶 兀賯氐賶 賱匕丞 亘兀賯賱 賰賱賮丞".
丨丕賵賱 丕賱丕賯鬲氐丕丿賷賵賳 賵毓賱賲丕亍 丕賱賳賮爻 兀賲孬丕賱 噩賵賳 賵丕胤爻賵賳 賮賷 賳賴丕賷丞 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇 丕賱乇亘胤 亘賷賳 爻賱賵賰 丕賱亘卮乇 賵丕賱丕賯鬲氐丕丿 貙 賲丨丕賵賱丞 丕賱鬲賳亘丐 亘鬲氐乇賮丕鬲 丕賱廿賳爻丕賳 賵賲丨丕賵賱丞 廿賷噩丕丿 兀爻亘丕亘賴丕. 賰丕賳 賵丕胤爻賵賳 賷毓鬲賯丿 亘兀賳 丿乇丕爻丞 丕賱爻賷賰賵賱賵噩賷丕 賱丕 鬲鬲賲 廿賱丕 亘丕毓鬲亘丕乇賴丕 毓賱賲丕 鬲噩乇賷亘賷丕 "廿賲亘乇賷賯賷丞" 賮賯胤 亘毓賷丿丕 毓賳 丕賱賲賮乇丿丕鬲 丕賱賲賷鬲丕賮賷夭賷賯賷丞. 賵兀賳 丕賱爻賷賰賵賱賵噩賷丕 亘丕毓鬲亘丕乇賴丕 毓賱賲丕 賮廿賳賴丕 賷賲賰賳 兀賳 鬲爻鬲禺丿賲 賮賷 毓賱賲 丕賱丕賯鬲氐丕丿 貙 丕賷 鬲賰乇賷爻丕 賱賮賰乇丞 亘賳鬲丕賲 亘兀賳 爻賷丕爻丞 丕賱丨賰賵賲丞 賱丕 亘丿 兀賳 鬲賯賵賲 毓賱賶 丕賱毓賱賵賲.賵賮賷 毓卮乇賷賳賷丕鬲 丕賱賯乇賳 丕賱毓卮乇賷賳 鬲賲賰賳 賵丕胤爻賵賳 賲賳 廿丿禺丕賱 毓賱賲 丕賱賳賮爻 賮賷 丕賱丕賯鬲氐丕丿 賲賳 禺賱丕賱 丕賱廿毓賱丕賳丕鬲 丕賱鬲噩丕乇賷丞.
鬲胤賵乇鬲 丕賱賲爻丕毓賷 丕賱乇丕賲賷丞 廿賱賶 廿丿禺丕賱 丕賱乇賮丕賴賷丞 丿丕禺賱 丕賱丕賯鬲氐丕丿 貙 賮噩丕亍 賮乇賷丿賷乇賷賰 鬲丕賷賱賵乇 賵兀賰丿 毓賱賶 兀賳 賲鬲賵爻胤 丕賱廿賳鬲丕噩 賷賲賰賳 乇賮毓賴 禺賱丕賱 賵賯鬲 賯氐賷乇 賲賳 禺賱丕賱 鬲乇卮賷丿 兀賵賯丕鬲 丕賱毓賲丕賱 賵丨賵丕賮夭賴賲 . 丕賷 卮丿丿 毓賱賶 丕賱兀賴賲賷丞 丕賱爻賷賰賵賱賵噩賷丞 賱賱賲賵馗賮 丕賱毓丕賲賱.
鬲兀乇噩丨鬲 丕賱鬲噩丕乇亘 丕賱賳賮爻賷丞 亘毓丿 匕賱賰 貙 亘賷賳 廿賱鬲賵賳 賲丕賷賵 丕賱匕賷 丕賯鬲乇丨 毓賱賶 丕賱賲丿賷乇賷賳 賰賷賮賷丞 丕賱鬲氐乇賮 賵丕賱鬲賵丕氐賱 賲毓 賲賵馗賷賮賴賲.
賲毓 丕賱爻亘毓賷賳丕鬲 貙 賰丕賳 丕賱鬲賵噩賴 丕賱毓丕賲 賷爻賷乇 賳丨賵 丕賱鬲卮噩賷毓 毓賱賶 丕賱鬲賳丕賮爻賷丞 亘賷賳 丕賱毓賲丕賱 賵鬲賰乇賷爻 丨亘 丕賱鬲賮賵賯 賵丕賱鬲賲賷夭 賵賴賷 賲賳 兀賴賲 賲賲賷夭丕鬲 兀賮賰丕乇 禺乇賷噩賷 噩丕賲毓丞 卮賷賰丕睾賵 賲孬賱 噩賵乇噩 爻鬲賷睾賱乇.孬賲 鬲睾賷乇 丕賱賲丐卮乇 賳丨賵 賮賰乇丞 丕賱鬲兀賰賷丿 毓賱賶 丕賱丿賵丕賮毓 丕賱兀禺賱丕賯賷丞 賰丨丕賮夭 賷卮丕亘賴 丕賱丨賵丕賮夭 丕賱兀賳丕賳賷丞 賲賳 禺賱丕賱 鬲禺賷賷乇 丕賱賲爻鬲賴賱賰 亘賷賳 丕賱丿賮毓 丕賱賳賯丿賷 丕賱賲亘丕卮乇 貙 兀賵 兀丿丕亍 禺丿賲丞 丕噩鬲賲丕毓賷丞 賰賵爻賷賱丞 丿賮毓.
賲毓 鬲胤賵乇 丕賱賵爻丕卅賱 丕賱鬲賰賳賵賱賵噩賷丞 貙 賵馗賴賵乇 丕賱賴賵丕鬲賮 丕賱匕賰賷丞 賵賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷貙 兀氐亘丨 丕賱亘卮乇 毓賷賳丕鬲 鬲噩丕乇亘 貙 亘賷丕賳丕鬲 廿賳 氐丨 丕賱鬲毓亘賷乇 亘丕賱賳爻亘丞 賱賱卮乇賰丕鬲... 賵賲賳 禺賱丕賱 兀賳卮胤丞 丕賱亘卮乇 貙 丕賳丿賮毓 丕賱毓賱賲丕亍 賵丕賱鬲賯賳賷賵賳 兀賰孬乇 賲賳 兀賷 賵賯鬲 賲囟賶 賱賲丨丕賵賱丞 " 賯賷丕爻 " 丕賱賲卮丕毓乇 賵丕賱兀丨丕爻賷爻 賲賳 禺賱丕賱 鬲胤亘賷賯丕鬲 貙 兀賵 賲乇丕賯亘丞 丕賱亘賷丕賳丕鬲 賵丕賱賳卮丕胤丕鬲 毓賱賶 賲賵丕賯毓 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賲孬賱 鬲賵賷鬲乇 賵賮賷爻亘賵賰. 睾賷乇 兀賳 賲丨丕賵賱丕鬲 丕賱鬲禺賱氐 賲賳 丕賱廿卮賰丕賱賷丕鬲 丕賱兀禺賱丕賯賷丞 賵丕賱賮賱爻賮賷丞 賮賷 賲丨丕賵賱丕鬲 賯賷丕爻 丕賱爻毓丕丿丞 賱丕 鬲賮鬲兀 毓賳 丕賱馗賴賵乇 賮賷 賰賱 賲乇丞 貙 賵 賷亘賯賶 丕賱鬲賵鬲乇 亘賷賳 丕賱兀禺賱丕賯賷丕鬲 賵丕賱毓賱賲 丕賱亘丨孬 馗丕賴乇 賱賱毓賷丕賳 賵睾賷乇 賯丕亘賱 賱賱廿夭丕賱丞.
賵賷賱賷丕賲 丿賷賮賷夭 - 鬲乇噩賲丞 賲噩丿賷 毓亘丿 丕賱賲噩賷丿 禺丕胤乇
丕賱賲噩賱爻 丕賱賵胤賳賷 賱賱孬賯丕賮丞 賵丕賱賮賳賵賳 賵丕賱丌丿丕亘 丕賱賰賵賷鬲 爻賱爻賱丞 毓丕賱賲 丕賱賲毓乇賮丞
251 氐賮丨丞
兀孬丕乇 爻賯賵胤 丕賱卮賷賵毓賷丞 賵丕賱丕鬲丨丕丿 丕賱爻賵賮賷鬲賷 賮賷 亘丿丕賷丞 丕賱鬲爻毓賷賳丕鬲 爻丐丕賱丕 賲賴賲丕 : 賲丕 賴賵 丕賱禺胤乇 丕賱匕賷 賷賳匕乇 亘爻賯賵胤 丕賱乇兀爻賲丕賱賷丞責 廿丨丿賶 丕賱廿噩丕亘丕鬲 丕賱賰亘乇賶 賰丕賳鬲 丕賱乇賮丕賴賷丞 賵丕賱爻毓丕丿丞 : 乇賮丕賴賷丞 丕賱賲爻鬲賴賱賰 賵爻毓丕丿丞 丕賱賲賵馗賮 丕賱毓丕賲賱. 賮賴亘賵胤 賲毓賳賵賷丕鬲 丕賱賲賵馗賮賷賳 賷鬲爻亘亘 賮賷 禺爻丕卅乇 賮丕丿丨丞 賱賱卮乇賰丕鬲.
賵賴賳丕 賷亘乇夭 毓賱賲 丕賱丕賯鬲氐丕丿 丕賱爻賱賵賰賷 賵毓賱賲 丕賱賳賮爻.
賷毓乇囟 兀爻鬲丕匕 毓賱賲 丕賱丕噩鬲賲丕毓 賵丕賱丕賯鬲氐丕丿 丕賱爻賷丕爻賷 貙 賵賷賱賷丕賲 丿賷賮賷夭 貙 丕賱爻賷乇賵乇丞 丕賱鬲丕乇賷禺賷丞 賵丕賱賮賰乇賷丞 賱賰賷賮 丕爻鬲胤丕毓鬲 丕賱爻賷賰賵賱賵噩賷丕 丕賱賳賮賵匕 廿賱賶 毓丕賱賲 丕賱乇兀爻賲丕賱賷丞 賵亘賱 賵兀氐亘丨鬲 賵丕丨丿丞 賲賳 兀爻丕爻丕鬲賴 賱賲賵丕噩賴丞 丕賱囟睾賵胤 丕賱賳賮爻賷丞 丕賱賲賴丿丿丞 亘廿賳禺賮丕囟 丕賱廿賳鬲丕噩賷丞 貙 賵賷亘乇夭 賲禺丕賵賮賴 賲賳 鬲亘賳賷 氐賳丕毓 丕賱賯乇丕乇 丕賱爻賷丕爻賷 賵丕賱丕賯鬲氐丕丿賷賷賳 賱毓賱賲 丕賱賳賮爻 丿丕禺賱 丕賱乇兀爻賲丕賱賷丞.
廿賳胤賱賯鬲 賲丨丕賵賱丕鬲 " 賯賷爻 " 丕賱爻毓丕丿丞 賵丕賱賱匕丞 賵丕賱兀賱賲 賲賳 兀賮賰丕乇 噩賷乇賲賷 亘賳鬲丕賲 丕賱匕賷 賯丕賱 亘兀賳 " 丕賱胤亘賷毓丞 賲丨賰賵賲丞 亘毓賳氐乇丕賳 丕孬賳丕賳 賴賲丕 丕賱賱匕丞 賵丕賱兀賱賲 " 賰賲丕 鬲噩賳亘 賰賱 賲丕賴賵 賮賱爻賮賷 賵賲賷鬲丕賮賷夭賷賯賷 賮賷賲丕 賷禺氐 賲賮賴賵賲 丕賱爻毓丕丿丞 賵丿毓丕 廿賱賶 丕賱丕爻鬲乇卮丕丿 亘丕賱兀乇賯丕賲 賵丕賱亘賷丕賳丕鬲 賮賯胤. 賵兀賱賲丨 亘兀賳 賯賷丕爻 卮丿丞 丕賱賱匕丞 鬲賰賲賳 賲賳 禺賱丕賱 賲丐卮乇賷賳 賴賲丕 賲毓丿賱 賳亘囟丕鬲 丕賱賯賱亘 賵丕賱賳賯賵丿. 賵丿毓丕 兀賷囟丕 廿賱賶 丨賰賵賲丞 "毓賱賲賷丞" 丕賷 鬲爻鬲乇卮丿 亘丕賱兀乇賯丕賲 賵丕賱亘賷丕賳丕鬲 賵丕賱鬲噩丕乇亘 賵賱賷爻 毓賱賶 賳馗乇賷丕鬲 丕賯鬲氐丕丿賷丞 兀賵 爻賷丕爻賷丞 賮賱爻賮賷丞 .賴匕賴 丕賱兀賮賰丕乇 爻鬲賰賵賳 丕賱賯丕毓丿丞 賱賲賵賯賮 鬲丿丕禺賱 丕賱乇賮丕賴賷丞 賲毓 丕賱丕賯鬲氐丕丿. 噩丕亍 亘毓丿 匕賱賰 丕賱兀賱賲丕賳賷 睾賵爻鬲丕賮 賮禺賳乇 丕賱匕賷 丨丕賵賱 廿丿禺丕賱 丕賱兀賮賰丕乇 丕賱賲賷鬲丕賮賷夭賷賯賷丞 丕賱賶 毓賱賲 丕賱賮賷夭賷丕亍 貙 亘丨賷孬 賷賲賰賳 賱賱毓賱賵賲 兀賳 鬲賯賷爻 賱匕丞 兀賵 兀賱賲...賵賴賵 賲丕 丕爻鬲賳亘胤賴 賲賳 禺賱丕賱 鬲噩丕乇亘 乇賮毓 丕賱兀孬賯丕賱 賵兀賰丿 毓賱賶 鬲乇丕亘胤 丕賱鬲睾賷賷乇丕鬲 亘丕賱賵夭賳 丕賱賲丕丿賷 亘丕賱鬲睾賷賷乇丕鬲 丕賱丿丕禺賱賷丞 丕賱賳賮爻賷丞. 孬賲 賷兀鬲賷 賵賱賷丕賲 噩賷賮賵賳夭 賱賷乇亘胤 丕賱賱匕丞 亘毓賱賲 丕賱丕賯鬲氐丕丿 " 丕賱丨氐賵賱 毓賱賶 兀賯氐賶 賱匕丞 亘兀賯賱 賰賱賮丞".
丨丕賵賱 丕賱丕賯鬲氐丕丿賷賵賳 賵毓賱賲丕亍 丕賱賳賮爻 兀賲孬丕賱 噩賵賳 賵丕胤爻賵賳 賮賷 賳賴丕賷丞 丕賱賯乇賳 丕賱鬲丕爻毓 毓卮乇 丕賱乇亘胤 亘賷賳 爻賱賵賰 丕賱亘卮乇 賵丕賱丕賯鬲氐丕丿 貙 賲丨丕賵賱丞 丕賱鬲賳亘丐 亘鬲氐乇賮丕鬲 丕賱廿賳爻丕賳 賵賲丨丕賵賱丞 廿賷噩丕丿 兀爻亘丕亘賴丕. 賰丕賳 賵丕胤爻賵賳 賷毓鬲賯丿 亘兀賳 丿乇丕爻丞 丕賱爻賷賰賵賱賵噩賷丕 賱丕 鬲鬲賲 廿賱丕 亘丕毓鬲亘丕乇賴丕 毓賱賲丕 鬲噩乇賷亘賷丕 "廿賲亘乇賷賯賷丞" 賮賯胤 亘毓賷丿丕 毓賳 丕賱賲賮乇丿丕鬲 丕賱賲賷鬲丕賮賷夭賷賯賷丞. 賵兀賳 丕賱爻賷賰賵賱賵噩賷丕 亘丕毓鬲亘丕乇賴丕 毓賱賲丕 賮廿賳賴丕 賷賲賰賳 兀賳 鬲爻鬲禺丿賲 賮賷 毓賱賲 丕賱丕賯鬲氐丕丿 貙 丕賷 鬲賰乇賷爻丕 賱賮賰乇丞 亘賳鬲丕賲 亘兀賳 爻賷丕爻丞 丕賱丨賰賵賲丞 賱丕 亘丿 兀賳 鬲賯賵賲 毓賱賶 丕賱毓賱賵賲.賵賮賷 毓卮乇賷賳賷丕鬲 丕賱賯乇賳 丕賱毓卮乇賷賳 鬲賲賰賳 賵丕胤爻賵賳 賲賳 廿丿禺丕賱 毓賱賲 丕賱賳賮爻 賮賷 丕賱丕賯鬲氐丕丿 賲賳 禺賱丕賱 丕賱廿毓賱丕賳丕鬲 丕賱鬲噩丕乇賷丞.
鬲胤賵乇鬲 丕賱賲爻丕毓賷 丕賱乇丕賲賷丞 廿賱賶 廿丿禺丕賱 丕賱乇賮丕賴賷丞 丿丕禺賱 丕賱丕賯鬲氐丕丿 貙 賮噩丕亍 賮乇賷丿賷乇賷賰 鬲丕賷賱賵乇 賵兀賰丿 毓賱賶 兀賳 賲鬲賵爻胤 丕賱廿賳鬲丕噩 賷賲賰賳 乇賮毓賴 禺賱丕賱 賵賯鬲 賯氐賷乇 賲賳 禺賱丕賱 鬲乇卮賷丿 兀賵賯丕鬲 丕賱毓賲丕賱 賵丨賵丕賮夭賴賲 . 丕賷 卮丿丿 毓賱賶 丕賱兀賴賲賷丞 丕賱爻賷賰賵賱賵噩賷丞 賱賱賲賵馗賮 丕賱毓丕賲賱.
鬲兀乇噩丨鬲 丕賱鬲噩丕乇亘 丕賱賳賮爻賷丞 亘毓丿 匕賱賰 貙 亘賷賳 廿賱鬲賵賳 賲丕賷賵 丕賱匕賷 丕賯鬲乇丨 毓賱賶 丕賱賲丿賷乇賷賳 賰賷賮賷丞 丕賱鬲氐乇賮 賵丕賱鬲賵丕氐賱 賲毓 賲賵馗賷賮賴賲.
賲毓 丕賱爻亘毓賷賳丕鬲 貙 賰丕賳 丕賱鬲賵噩賴 丕賱毓丕賲 賷爻賷乇 賳丨賵 丕賱鬲卮噩賷毓 毓賱賶 丕賱鬲賳丕賮爻賷丞 亘賷賳 丕賱毓賲丕賱 賵鬲賰乇賷爻 丨亘 丕賱鬲賮賵賯 賵丕賱鬲賲賷夭 賵賴賷 賲賳 兀賴賲 賲賲賷夭丕鬲 兀賮賰丕乇 禺乇賷噩賷 噩丕賲毓丞 卮賷賰丕睾賵 賲孬賱 噩賵乇噩 爻鬲賷睾賱乇.孬賲 鬲睾賷乇 丕賱賲丐卮乇 賳丨賵 賮賰乇丞 丕賱鬲兀賰賷丿 毓賱賶 丕賱丿賵丕賮毓 丕賱兀禺賱丕賯賷丞 賰丨丕賮夭 賷卮丕亘賴 丕賱丨賵丕賮夭 丕賱兀賳丕賳賷丞 賲賳 禺賱丕賱 鬲禺賷賷乇 丕賱賲爻鬲賴賱賰 亘賷賳 丕賱丿賮毓 丕賱賳賯丿賷 丕賱賲亘丕卮乇 貙 兀賵 兀丿丕亍 禺丿賲丞 丕噩鬲賲丕毓賷丞 賰賵爻賷賱丞 丿賮毓.
賲毓 鬲胤賵乇 丕賱賵爻丕卅賱 丕賱鬲賰賳賵賱賵噩賷丞 貙 賵馗賴賵乇 丕賱賴賵丕鬲賮 丕賱匕賰賷丞 賵賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷貙 兀氐亘丨 丕賱亘卮乇 毓賷賳丕鬲 鬲噩丕乇亘 貙 亘賷丕賳丕鬲 廿賳 氐丨 丕賱鬲毓亘賷乇 亘丕賱賳爻亘丞 賱賱卮乇賰丕鬲... 賵賲賳 禺賱丕賱 兀賳卮胤丞 丕賱亘卮乇 貙 丕賳丿賮毓 丕賱毓賱賲丕亍 賵丕賱鬲賯賳賷賵賳 兀賰孬乇 賲賳 兀賷 賵賯鬲 賲囟賶 賱賲丨丕賵賱丞 " 賯賷丕爻 " 丕賱賲卮丕毓乇 賵丕賱兀丨丕爻賷爻 賲賳 禺賱丕賱 鬲胤亘賷賯丕鬲 貙 兀賵 賲乇丕賯亘丞 丕賱亘賷丕賳丕鬲 賵丕賱賳卮丕胤丕鬲 毓賱賶 賲賵丕賯毓 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賲孬賱 鬲賵賷鬲乇 賵賮賷爻亘賵賰. 睾賷乇 兀賳 賲丨丕賵賱丕鬲 丕賱鬲禺賱氐 賲賳 丕賱廿卮賰丕賱賷丕鬲 丕賱兀禺賱丕賯賷丞 賵丕賱賮賱爻賮賷丞 賮賷 賲丨丕賵賱丕鬲 賯賷丕爻 丕賱爻毓丕丿丞 賱丕 鬲賮鬲兀 毓賳 丕賱馗賴賵乇 賮賷 賰賱 賲乇丞 貙 賵 賷亘賯賶 丕賱鬲賵鬲乇 亘賷賳 丕賱兀禺賱丕賯賷丕鬲 賵丕賱毓賱賲 丕賱亘丨孬 馗丕賴乇 賱賱毓賷丕賳 賵睾賷乇 賯丕亘賱 賱賱廿夭丕賱丞.
January 11, 2021
Definitely not the intended audience, but a good cursory overview of the role of neoliberalism in manufacturing citizens most able to produce labour. Wondering why all those 鈥渃alm鈥� apps feel weird? This is a good look into why!
April 20, 2024
N茫o 茅 de modo algum um livro ruim, mas 茅 curioso que, menos de dez anos depois de ter sido publicado, o apocalipse intern茅tico (um dos muitos dispon铆veis na carta de ju铆zos finais do estabelecimento) j谩 tenha agora outra cara, menos a ver com o facebook da 茅poca e mais com machine learning e tiktok e essas coisas - e 茅 capaz de algu茅m me dizer que o tiktok j谩 est谩 em baixa entre os beb锚s de colo e o neg贸cio agora 茅, sei l谩, v铆deos de no m谩ximo 2s na engine do roblox VR e com roteiro do turbochatgpt.
De qualquer forma, pra variar o diagn贸stico 茅 interessante e as solu莽玫es s茫o meio merda - mas pelo menos nesse caso o buraco do argumento propositivo 茅 inesperadamente expl铆cito: como bom liberal inteligente, o Davies defende "mais democracia" em sentido amplo, e at茅 a铆 (at茅 que) tudo bem. Mas o que achei de fato interessante nesse argumento dele 茅 o pressuposto expl铆cito de que a pessoa sabe mais sobre si mesma do que 茅 poss铆vel pra algu茅m de fora saber sobre ela. Se, de um lado, isso 茅 um jeito de lidar com as tecnologias de vigil芒ncia que resultam nos algoritmos de timelines de aplicativos etc., de outro 茅 um recuo a uma ideia pr茅-freudiana de indiv铆duo, completamente falida, no sentido de que a autoconsci锚ncia seria o teto da compreens茫o - o que nega, de tabela, sen茫o a exist锚ncia propriamente, ao menos a relev芒ncia de processos inconscientes.
De qualquer forma, pra variar o diagn贸stico 茅 interessante e as solu莽玫es s茫o meio merda - mas pelo menos nesse caso o buraco do argumento propositivo 茅 inesperadamente expl铆cito: como bom liberal inteligente, o Davies defende "mais democracia" em sentido amplo, e at茅 a铆 (at茅 que) tudo bem. Mas o que achei de fato interessante nesse argumento dele 茅 o pressuposto expl铆cito de que a pessoa sabe mais sobre si mesma do que 茅 poss铆vel pra algu茅m de fora saber sobre ela. Se, de um lado, isso 茅 um jeito de lidar com as tecnologias de vigil芒ncia que resultam nos algoritmos de timelines de aplicativos etc., de outro 茅 um recuo a uma ideia pr茅-freudiana de indiv铆duo, completamente falida, no sentido de que a autoconsci锚ncia seria o teto da compreens茫o - o que nega, de tabela, sen茫o a exist锚ncia propriamente, ao menos a relev芒ncia de processos inconscientes.
November 20, 2018
Actual rating: 3.5
丕賵賱 伽 賮氐賵賱 賰丕賳賵丕 丨賱賵賷賳 賵賲亘卮乇賷賳 噩丿賸丕...
賵丕賱兀乇亘毓丞 丕賱鬲丕賳賷賷賳 丕噩夭丕亍 賰賵賷爻丞 賵丕噩夭丕亍 賲賲賱丞 賵賲卮鬲鬲丞 賵賲卮 賲賳馗賲丞.
丕賵賱 伽 賮氐賵賱 賰丕賳賵丕 丨賱賵賷賳 賵賲亘卮乇賷賳 噩丿賸丕...
賵丕賱兀乇亘毓丞 丕賱鬲丕賳賷賷賳 丕噩夭丕亍 賰賵賷爻丞 賵丕噩夭丕亍 賲賲賱丞 賵賲卮鬲鬲丞 賵賲卮 賲賳馗賲丞.
December 1, 2018
I don鈥檛 think I entirely knew what to expect when I began reading this book: some sort of critique of the way mindfulness and similar concepts seem to be pushed more and more often as a solution to every sort of problem? It is that, too, but it goes much deeper, exploring the interactions between economics, psychology, and management.
It begins by discussing Jeremy Bentham, and his desire for government on the basis of 鈥渢he greatest happiness for the greatest number鈥� (that is, utilitarianism). Obviously, a problem is encountered: just how do we measure happiness? Can happiness even be quantified? Davies traces two recurring assumptions back to Bentham: first, that yes, happiness can be quantified, somehow, and second, that people can鈥檛 be trusted to simply report their own level of happiness, but that some objective measure is needed instead. Bentham hypothesized that this might be heart rate or money (which provides the starting point for the economic part of this book); in the 21st century, fMRI and sentiment analysis, for example, have come to the fore.
The result is a technocratic politics whereby individuals aren鈥檛 trusted to make decisions for themselves, and instead have decisions made for them by experts (and what, asks Davies, happens when an individual鈥檚 own perception of their mood differs from the expert鈥檚 analysis? The model seems to leave no room for this). At the same time, an increasing tendency towards 鈥榤edicalization鈥� occurs 鈥� treating more and more mental states as if they are illnesses, coincidentally often just as a drug is found that could treat that illness. Each time, the root of the problem is shifted from society, into the brain; if you鈥檙e unhappy, it couldn鈥檛 possibly be due to problems at work or in your personal life, but simply a chemical imbalance. Similarly, concepts like 鈥榬esilience鈥� shift the focus away from altering a situation which causes stress or unhappiness, and towards simply learning to tolerate it better. All of these processes involve interactions between business, government, and academia; it鈥檚 not a suggestion of a conspiracy theory, but of emergent tendencies given certain conditions and assumptions.
This isn鈥檛 really an anti-capitalist book. Many of the problems could just as easily exist under socialism, and conversely, the potential solutions do not necessarily require the abolition of capitalism (indeed, he notes that even a straightforward market would be preferable to some of the extremes of manipulation discussed in the book). It鈥檚 an argument for individual agency: people are happier at work when they have more control over their workplace (genuine control, and not simply the illusion of control that is increasingly popular). More broadly, what鈥檚 called for is simply taking people seriously, allowing them to express their own opinions and desires rather than assuming that their 鈥榬eal鈥� opinions and desires are different, subconscious, and only discoverable by experts.
It begins by discussing Jeremy Bentham, and his desire for government on the basis of 鈥渢he greatest happiness for the greatest number鈥� (that is, utilitarianism). Obviously, a problem is encountered: just how do we measure happiness? Can happiness even be quantified? Davies traces two recurring assumptions back to Bentham: first, that yes, happiness can be quantified, somehow, and second, that people can鈥檛 be trusted to simply report their own level of happiness, but that some objective measure is needed instead. Bentham hypothesized that this might be heart rate or money (which provides the starting point for the economic part of this book); in the 21st century, fMRI and sentiment analysis, for example, have come to the fore.
The result is a technocratic politics whereby individuals aren鈥檛 trusted to make decisions for themselves, and instead have decisions made for them by experts (and what, asks Davies, happens when an individual鈥檚 own perception of their mood differs from the expert鈥檚 analysis? The model seems to leave no room for this). At the same time, an increasing tendency towards 鈥榤edicalization鈥� occurs 鈥� treating more and more mental states as if they are illnesses, coincidentally often just as a drug is found that could treat that illness. Each time, the root of the problem is shifted from society, into the brain; if you鈥檙e unhappy, it couldn鈥檛 possibly be due to problems at work or in your personal life, but simply a chemical imbalance. Similarly, concepts like 鈥榬esilience鈥� shift the focus away from altering a situation which causes stress or unhappiness, and towards simply learning to tolerate it better. All of these processes involve interactions between business, government, and academia; it鈥檚 not a suggestion of a conspiracy theory, but of emergent tendencies given certain conditions and assumptions.
This isn鈥檛 really an anti-capitalist book. Many of the problems could just as easily exist under socialism, and conversely, the potential solutions do not necessarily require the abolition of capitalism (indeed, he notes that even a straightforward market would be preferable to some of the extremes of manipulation discussed in the book). It鈥檚 an argument for individual agency: people are happier at work when they have more control over their workplace (genuine control, and not simply the illusion of control that is increasingly popular). More broadly, what鈥檚 called for is simply taking people seriously, allowing them to express their own opinions and desires rather than assuming that their 鈥榬eal鈥� opinions and desires are different, subconscious, and only discoverable by experts.
June 12, 2015
Review of The Happiness Industry by William Davies
On first picking up this book, it might be easy to see it as another part of the trend in self help books published to make us aware of ways to improve our 鈥渉appiness鈥� with the lives we lead. So far so predictable BUT that is not what this book is at all. This is a truly profound and well-researched book, which speaks out about the baggage around the 鈥減ositive psychology鈥� and happiness movement in current western politics. It ranges from ancient philosophy through Jeremy Bentham and John Stuart Mill鈥檚 utilitarian philosophy through the Cheltenham Literature Festival, behaviourism, advertising and technology. It is well laid out and in some ways quite disturbing. I learned much I did not know.
A comment early in the book sets the stage: 鈥漈he risk is that this science ends up blaming 鈥� and medicating 鈥� individuals for their own misery, and ignores the context that has contributed to it.鈥� Gallup has estimated that unhappiness amongst workers costs the US economy $500billion a year in lost productivity. When you read that figure, you immediately think how do they know that? Facebook has altered hundreds of thousands of users moods by manipulating their news feeds. That is what this book is about.
There is a conflict between the genuine positive psychologists and happiness economists who tell us that material possessions do not increase our mental wellbeing and the consumer psychologists and market researchers who tell us that we achieve emotional satisfaction by spending money. The narrative explains why and how both sides think. It is well written and easy for a layperson to follow.
The use of twitter and Facebook has allowed much useful data to be captured about how we 鈥榯hink鈥� and the spread of our narcissism has become a research opportunity. Tuesday is the least happy day of the week and Saturday is the happiest鈥�
All this would be fine if we owned it and knew what was being done for us and indeed to us鈥� but we don鈥檛! Reading this book will open your eyes to surprising and yet still entertaining things. It is recommended to anyone studying sociology or psychology or any branch of advertising and market research. It will also be interesting to any general reader keen to understand how government and big business can manipulate us without our knowledge. But all in all it is an interesting and well-written history of how we have changed our attitudes towards what makes us happy over the years.
I was given a copy of this book by Netgalley in return for an honest review.
On first picking up this book, it might be easy to see it as another part of the trend in self help books published to make us aware of ways to improve our 鈥渉appiness鈥� with the lives we lead. So far so predictable BUT that is not what this book is at all. This is a truly profound and well-researched book, which speaks out about the baggage around the 鈥減ositive psychology鈥� and happiness movement in current western politics. It ranges from ancient philosophy through Jeremy Bentham and John Stuart Mill鈥檚 utilitarian philosophy through the Cheltenham Literature Festival, behaviourism, advertising and technology. It is well laid out and in some ways quite disturbing. I learned much I did not know.
A comment early in the book sets the stage: 鈥漈he risk is that this science ends up blaming 鈥� and medicating 鈥� individuals for their own misery, and ignores the context that has contributed to it.鈥� Gallup has estimated that unhappiness amongst workers costs the US economy $500billion a year in lost productivity. When you read that figure, you immediately think how do they know that? Facebook has altered hundreds of thousands of users moods by manipulating their news feeds. That is what this book is about.
There is a conflict between the genuine positive psychologists and happiness economists who tell us that material possessions do not increase our mental wellbeing and the consumer psychologists and market researchers who tell us that we achieve emotional satisfaction by spending money. The narrative explains why and how both sides think. It is well written and easy for a layperson to follow.
The use of twitter and Facebook has allowed much useful data to be captured about how we 鈥榯hink鈥� and the spread of our narcissism has become a research opportunity. Tuesday is the least happy day of the week and Saturday is the happiest鈥�
All this would be fine if we owned it and knew what was being done for us and indeed to us鈥� but we don鈥檛! Reading this book will open your eyes to surprising and yet still entertaining things. It is recommended to anyone studying sociology or psychology or any branch of advertising and market research. It will also be interesting to any general reader keen to understand how government and big business can manipulate us without our knowledge. But all in all it is an interesting and well-written history of how we have changed our attitudes towards what makes us happy over the years.
I was given a copy of this book by Netgalley in return for an honest review.
June 15, 2015
his is a remarkable tour through the painful evolution of behavioral economics, management consulting, advertising and psychiatry. It fills us with the realization that happiness has always been a factor (not necessarily respected, appreciated or understood) in numerous fields. Now suddenly, it is front and center as giant corporations focus on it, the better to get more out of employees and customers. Happiness has made it to the front burner of multinationals. Look out.
Rather than deal with the causes, happiness consultants actually advise companies to find the unhappiest 10%, and lay them off for being unhappy, somehow inspiring everyone else to become 鈥渟uper engaged.鈥� Get happy or get out.
Over a third of Westerners suffer from some sort of mental health problem, he says, usually undiagnosed. It leads to inactivity, non productivity, lower government revenues and higher costs as the unhappy tap government services. It may already reduce GDP by 3-4%. Now a far greater cost than crime, it鈥檚 expected to double in the next 20 years. It currently costs the American economy half a trillion dollars.
There is an undercurrent of cynicism throughout The Happiness Industry, as Davies relates crackpot theories and crackpot theorists. Then he comes clean with force: 鈥淥nce social relationships can be viewed as medical and biological properties of the human body, they can become dragged into the limitless pursuit of self optimization that counts for happiness in the age of neoliberalism.鈥� He says disempowerment is at the bottom of stress, anxiety, frustration and mental problems. Not knowing if you have adequate income or even work is the most stressful condition in society. And it is now a way of life. By promoting happiness, companies deflect these anxieties without addressing them. It is a power play over employees and customers. Companies want everyone鈥檚 decisions to be predictable, so they frame everything to maximize that, creating a new normal for both happiness as a state of being, and for data collection.
The book takes a very dark turn, as happiness requires a surveillance society to work properly. How happy were you yesterday, Davies asks? We can tell you exactly by your tweets, facebook posts, texts, pins and instagrams. Also your health-recording wristband. 鈥淭hey鈥� no longer care what people say in surveys; raw data is far more trustworthy.
It is a fascinating turnaround for happiness, and well worth understanding, because it鈥檚 coming to company near and dear to you.
Rather than deal with the causes, happiness consultants actually advise companies to find the unhappiest 10%, and lay them off for being unhappy, somehow inspiring everyone else to become 鈥渟uper engaged.鈥� Get happy or get out.
Over a third of Westerners suffer from some sort of mental health problem, he says, usually undiagnosed. It leads to inactivity, non productivity, lower government revenues and higher costs as the unhappy tap government services. It may already reduce GDP by 3-4%. Now a far greater cost than crime, it鈥檚 expected to double in the next 20 years. It currently costs the American economy half a trillion dollars.
There is an undercurrent of cynicism throughout The Happiness Industry, as Davies relates crackpot theories and crackpot theorists. Then he comes clean with force: 鈥淥nce social relationships can be viewed as medical and biological properties of the human body, they can become dragged into the limitless pursuit of self optimization that counts for happiness in the age of neoliberalism.鈥� He says disempowerment is at the bottom of stress, anxiety, frustration and mental problems. Not knowing if you have adequate income or even work is the most stressful condition in society. And it is now a way of life. By promoting happiness, companies deflect these anxieties without addressing them. It is a power play over employees and customers. Companies want everyone鈥檚 decisions to be predictable, so they frame everything to maximize that, creating a new normal for both happiness as a state of being, and for data collection.
The book takes a very dark turn, as happiness requires a surveillance society to work properly. How happy were you yesterday, Davies asks? We can tell you exactly by your tweets, facebook posts, texts, pins and instagrams. Also your health-recording wristband. 鈥淭hey鈥� no longer care what people say in surveys; raw data is far more trustworthy.
It is a fascinating turnaround for happiness, and well worth understanding, because it鈥檚 coming to company near and dear to you.
June 10, 2021
Given that all validated research shows that you don't need to spend money on happiness (friends, nature, exercise and a pet dog will do the trick), there really isn't a case to be made against a happiness 'industry'. So please, keep meditating or doing whatever other activities keep you happy and sane.
This book's main complaints against the happiness industry (still don't know what that is) seem to be that happiness is hard to measure (which no one is arguing with), that tech companies collect lots of data (unclear how that's relevant to happiness), that the goal of making people happier is to make them more productive so capitalists can make more money (would it be better to just keep people sad?) and that people are earning through improving other people's wellbeing (as opposed to selling widgets?).
Perhaps the problem is that the author has chosen to define happiness at the shallowest level, one which does not account for personal autonomy and societal equality. That seems especially short-sighted as the happiness research shows these are paramount ingredients to personal wellbeing.
To top it off, the writing style is tedious, repetitive and abstruse, so it's altogether a monotonous read with a shaky premise.
This book's main complaints against the happiness industry (still don't know what that is) seem to be that happiness is hard to measure (which no one is arguing with), that tech companies collect lots of data (unclear how that's relevant to happiness), that the goal of making people happier is to make them more productive so capitalists can make more money (would it be better to just keep people sad?) and that people are earning through improving other people's wellbeing (as opposed to selling widgets?).
Perhaps the problem is that the author has chosen to define happiness at the shallowest level, one which does not account for personal autonomy and societal equality. That seems especially short-sighted as the happiness research shows these are paramount ingredients to personal wellbeing.
To top it off, the writing style is tedious, repetitive and abstruse, so it's altogether a monotonous read with a shaky premise.
February 4, 2021
DNF: I thought this book would be a deep-dive into the mindfulness and wellbeing industry specifically, but was more of a wider look at Happiness as a capitalist construct and how behaviour is measured and affects society, can be manipulated by advertisers and workplace, through more of an economic lens. There's some interesting bits but the timeline of the social studies jumped a bit too sporadically for me to keep up with the points, which were more often historical research, rather than modern, which the book needed more of.
November 11, 2018
賰鬲丕亘 匕賵 賲丨鬲賵賶 賯賷賲 .. 賷亘賷賳 賰賷賮 賰丕賳 毓賱賲丕亍 丕賱賳賮爻 賷賮賰乇賵賳 賮賷 賯賷丕爻 丕賱爻毓丕丿丞 賵 乇亘賲丕 爻賷鬲賲賰賳 丕賱丕賳爻丕賳 賲賳 賯賷丕爻 丕賱爻毓丕丿丞 賱賷爻 亘丕賱賯賵賱 丕賵 丕賱鬲毓亘賷乇 賵賱賰賳 賲丕 賷亘賷賳賴 丿賲丕睾賴 賳丨賵 丕賱丕卮賷丕亍 賵匕賱賰 賲賳 禺賱丕賱 丕賱賲爻禺 丕賱賲睾賳丕胤賷爻賷 賱賱丿賲丕睾 .
丕賱賰鬲丕亘 卮賷賯 賵丕賱鬲乇噩賲丞 賲鬲賲賷夭丞 賵 噩賴丿 賲亘匕賵賱 賲賳 丕賱賲鬲乇噩賲 賱賱鬲賵囟亘丨丕鬲 賵囟賲賳 丕賱賰鬲丕亘 賯丕卅賲丞 亘丕賱賲氐胤賱禺丕鬲 丕賱賵丕乇丿丞 亘丕賱賰鬲丕亘
丕賱賰鬲丕亘 噩丿賷乇 亘丕賱賯乇丕亍丞
丕賱賰鬲丕亘 卮賷賯 賵丕賱鬲乇噩賲丞 賲鬲賲賷夭丞 賵 噩賴丿 賲亘匕賵賱 賲賳 丕賱賲鬲乇噩賲 賱賱鬲賵囟亘丨丕鬲 賵囟賲賳 丕賱賰鬲丕亘 賯丕卅賲丞 亘丕賱賲氐胤賱禺丕鬲 丕賱賵丕乇丿丞 亘丕賱賰鬲丕亘
丕賱賰鬲丕亘 噩丿賷乇 亘丕賱賯乇丕亍丞
December 10, 2023
I expected something else? There was surprisingly little about well-being propaganda. It's more about how companies always ignored what workers were telling them. It was interesting but it was mostly historical background rather than analysis of todays techniques.
December 14, 2019
賰鬲丕亘 氐賳丕毓丞 丕賱爻毓丕丿丞 賱賱賰丕鬲亘 賵賷賱賷丕賲 丿賷賮賷夭 賲賳 爻賱爻賱丞 毓丕賱賲 丕賱賲毓乇賮丞 , 丕氐丿丕乇 賲賲賷夭 丌禺乇 賲賳 丕賱爻賱爻賱丞 賵 賴匕丕 丕賱丕氐丿丕乇 賷鬲丨丿孬 毓賳 丕賱亘丨賵孬 丕賱毓賱賲賷丞 賮賷賲丕 賷禺氐 丕賱爻毓丕丿丞 賵丕賱乇賮丕賴賷丞 丕賱亘卮乇賷丞 , 賵 賰賷賮 丕賳胤賱賯鬲 丕賱卮乇賰丕鬲 賮賷 爻亘丕賯 丿毓丕卅賷 賵丕爻毓 丕賱賳胤丕賯 賲賳 丕噩賱 丕賱爻賷胤乇丞 毓賱賶 丕賱爻賱賵賰 丕賱卮乇丕卅賷 賱賱亘卮乇 賵賰賷賮 丨丕賵賱 丕賱亘丕丨孬賵賳 賵囟毓 賯賷賲丞 賲丕丿賷丞 賱賰賱 賲賳 丕賱賱匕丞 賵丕賱兀賱賲 毓亘乇 丕爻鬲禺丿丕賲 丕賱賲爻賵丨丕鬲 丕賱丕丨氐丕卅賷丞 賵 丕賱亘丨孬賷丞 , 賵 賰賷賮 賷賲賰賳 鬲賵噩賷賴 賵 鬲毓乇賷賮 丕賱乇睾亘丞 丕賱亘卮乇賷丞 賮賷 丕賱鬲賯丿賲 廿賱賶 丕賱丕賮囟賱 毓亘乇 賲丨丕賵賱丕鬲 丨孬賷孬丞 賲賳 丕賱丨賰賵賲丕鬲 賵丕賱卮乇胤丕鬲 賲賳 兀噩賱 丕賱爻賷胤乇丞 毓賱賶 丕賱兀賮乇丕丿 毓亘乇 丕賱賵爻丕卅賱 丕賱丕毓賱丕賲賷丞 賵 賰賷賮 禺賱賯鬲 丿丕卅乇丞 爻賷乇 亘卮乇賷丞 賷鬲賲 賲賳 禺賱丕賱賴丕 亘賷毓 賲丕 賱丕 賷丨鬲丕噩 廿賱賷賴 丕賱賳丕爻貙 賵噩毓賱賴賲 賷賰丿丨賵賳 賮賷 丕賱毓賲賱 賱賲氐賱丨丞 賲丿賷乇賷賳 賱丕 賷丨鬲乇賲賵賳賴賲貙 賵鬲賰賷賷賮賴賲 賲毓 兀賴丿丕賮 爻賷丕爻丞 賱賲 賷卮丕乇賰賵丕 賮賷 氐賷丕睾鬲賴丕 賴匕丕 賰賱賴 毓亘乇 賲卅丕鬲 亘賱 丌賱丕賮 丕賱丕亘丨丕孬 丕賱鬲賷 鬲噩乇賷 賮賷 丕賱噩丕賲毓丕鬲 賵丕賱賲乇丕賰夭 丕賱亘丨孬賷丞 賵丕賱鬲賷 鬲賯賵賲 毓賱賶 賯賷丕爻 丕賱毓賱丕賯丕鬲 亘賷賳 丕賱毓賯賱 賵丕賱噩爻賲 賵丕賱毓丕賱賲 亘睾賷丞 鬲卮丿賷丿 丕賱乇賯丕亘丞 毓賱賶 丕賱亘卮乇 賵噩毓賱 賯乇丕乇丕鬲賴賲 賯丕亘賱丞 賱賱鬲賳亘丐 賵 鬲賲 賰賱 賴匕丕 鬲丨鬲 賲馗賱丞 賮賱賮爻賷丞 丨丕賵賱 丕賱賰丕鬲亘 丕賳 賷噩毓賱 丕賱賯丕乇賶亍 賲胤賱毓丕 毓賱賷賴丕 賱賰賷 賷賮賴賲 賰賱 丕賱丕賮賰丕乇 賮賱爻賮賷丞 丨賵賱 賮賴賲 丕賱鬲賯丿賲 賵丕賱丕夭丿賴丕乇 賮賷賯賷賲 亘賳賮爻賴 賲賮賴賵賲賴 丕賱禺丕氐 賱賱爻毓丕丿丞 賵丕賱乇賮丕賴賷丞 , 丕賳 賰丕賳 賴匕丕 賱丕 賷賰賮賷 賱賰賷 賷睾乇賷 賮囟賵賱賰 賮賷 賯乇丕亍丞 丕賱賰鬲丕亘 , 賮丕賱賰鬲丕亘 賮賷 孬賱孬賴 丕賱丕禺賷乇 賷鬲丨丿孬 毓賳 賵爻丕卅賱 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賵 賰賷賮 丕孬乇鬲 毓賳 丕賱爻毓丕丿丞 賵賰賷賮 禺賱賯 丕賱賮賷爻亘賵賰 卮禺氐賷丕鬲 丕噩鬲賲丕毓賷丞 噩丿賷丿丞 賱丕 鬲毓乇賮賴丕 丕賱亘丨賵孬丕鬲 丕賱丕噩鬲賲丕毓賷丞 丕賱爻丕亘賯丞 , 賰賲丕 丕賳賴 賱賲 賷睾賮賱 丕賱丨丿賷孬 毓賳 丕賱毓夭賱丞 賵丕賱丕賰鬲卅丕亘 賵丕賱賯賱賯 賵 亘毓囟丕 賲賳 丕賲乇丕囟 丕賱毓賯賱 丕賱丌禺乇賶 丕賱賰鬲丕亘 賲賲賱 賮賷 孬賱孬賴 丕賱丕賵賱 賵賷卮毓乇 丕賱賯丕乇賶亍 丕賳賴 賷賯乇兀 丕爻鬲毓乇丕囟丕賸 賱亘毓囟 丕賱毓賱賲丕亍 賵丕毓賲丕賱賴賲 , 賵賱賰賳 賮賷 孬賱孬賷賴 丕賱孬丕賳賷 賵丕賱孬丕賱孬 , 丕賱賰鬲丕亘 賲賱賷亍 亘賲卅丕鬲 丕賱丕賮賰丕乇 丕賱賲賮賷丿丞 賵丕賱賲孬賷乇丞 賱賱賮囟賵賱 賵 賴賵 賰鬲丕亘 賲賲賷夭 噩丿丕 賵 丕賳氐丨 亘賴 賵鬲賯賷賲賷 賱賴 5/5
賲賯鬲胤賮丕鬲 賲賳 賰鬲丕亘 氐賳丕毓丞 丕賱爻毓丕丿丞 賱賱賰丕鬲亘 賵賷賱賷丕賲 丿賷賮賷夭
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賮賱賲 鬲毓丿 丕賱爻毓丕丿丞 亘賲禺鬲賱賮 賲馗丕賴乇賴丕 賲購噩乇丿 廿囟丕賮丞 爻丕乇丞 廿賱賶 丕賱毓賲賱 丕賱兀賴賲 賵賴賵 噩賳賷 丕賱賲丕賱貙 賵賱丕 丕賴鬲賲丕賲丕 賲賳 丕賴鬲賲丕賲丕鬲 匕賵賷 鬲賱賰 丕賱賲乇丨賱丞 丕賱毓賲乇賷丞 丕賱鬲賷 鬲鬲賷丨 賱賲賳 賵氐賱賵丕 廿賱賷賴丕 丕賱賵賯鬲 丕賱賰丕賮賷 賱賷毓丿賵丕 賱兀賳賮爻賴賲 丕賱禺亘夭貙 亘賱 賴賷 丕賱丌賳貙 亘賵氐賮賴丕 賰賷丕賳丕鬲 賲乇卅賷丞 賷賲賰賳 賯賷丕爻賴丕 賵鬲丨爻賷賳賴丕貙 賯丿 丕禺鬲乇賯鬲 賯賱毓丞 廿丿丕乇丞 丕賱丕賯鬲氐丕丿 丕賱毓丕賱賲賷
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賲毓 鬲睾賱睾賱 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷 賵賯賷丕爻 丕賱爻毓丕丿丞 亘孬賯丕賮鬲賳丕 丕賱丕賯鬲氐丕丿賷丞 賵丕賱爻賷丕爻賷丞 賲賳匕 鬲爻毓賷賳賷丕鬲 丕賱賯乇賳 丕賱賲丕囟賷貙 賳賲丕 廿丨爻丕爻 亘毓丿賲 丕賱丕乇鬲賷丕丨 亘爻亘亘 丕賱胤乇賷賯丞 丕賱鬲賷 鬲亘賳賶 亘賴丕 氐賳丕毓 丕賱賯乇丕乇 丕賱爻賷丕爻賷 賵丕賱賲爻丐賵賱賵賳 賲賮賴賵賲賷 丕賱爻毓丕丿丞 賵丕賱乇賮丕賴賷丞. 丨賷孬購 鬲賰賲賳 丕賱禺胤賵乇丞 賮賷 兀賳 賴匕丕 丕賱毓賱賲 鬲賳鬲賴賷 亘賴 丕賱丨丕賱 亘鬲丨賲賷賱 丕賱兀賮乇丕丿 賲爻丐賵賱賷丞 卮賯丕卅賴賲 賵毓賱丕噩 賴匕丕 丕賱卮賯丕亍貙 賮賷 丨賷賳 賷鬲噩丕賴賱 丕賱爻賷丕賯 丕賱匕賷 兀丿賶 廿賱賶 匕賱賰
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丕賱噩爻賲 賷胤乇丨 兀毓乇丕囟丕 賲丕 賯丕亘賱丞 賱賱賯賷丕爻 賱賲丕 賷賲乇 亘賴 丕賱毓賯賱. 賵賲丕 丿丕賲鬲 丕賱爻毓丕丿丞 賴賷 賮賷 賳賴丕賷丞 丕賱賲胤丕賮 鬲噩賲賷毓丕 賱賱賲卮丕毓乇 丕賱爻丕乇丞貙 賮賮賰乇丞 丕賱賯丿乇丞 毓賱賶 丕賰鬲卮丕賮 賲爻鬲賵賷丕鬲 丕賱爻毓丕丿丞 賲賳 禺賱丕賱 丕賱噩爻賲 賱賷爻鬲 賲賮丕噩卅丞 鬲賲丕賲丕. 廿賳賳丕 賳毓賷 賴匕丕 亘丿丕賴丞 賮賷 丨賷丕鬲賳丕 丕賱賷賵賲賷丞 毓亘乇 丕賱賰賷賮賷丞 丕賱鬲賷 賳賯乇兀 亘賴丕 鬲毓亘賷乇丕鬲 賵噩賴 卮禺氐 丌禺乇 兀賵 賱睾丞 噩爻丿賴. 賱匕賱賰 乇亘賲丕 賷氐亘丨 賵噩賵丿 毓賱賲 賷禺鬲氐 亘賲孬賱 賴匕賴 丕賱廿卮丕乇丕鬲 賲賲賰賳丕. 賵賷亘丿賵 兀賳 賲毓丿賱 丕賱賳亘囟 賷購賯丿賲 廿賲賰丕賳賷丞 賯賷丕賲 毓賱賲 賰賲賷 鬲噩乇賷亘賷 賷禺鬲氐 亘丿乇丕爻丞 丕賱乇賮丕賴賷丞 賷鬲噩丕賵夭 丕賱孬賯丕賮丞. 賯丿 鬲賰賵賳 丕賱賰賱賲丕鬲 禺丕丿毓丞貙 賱賰賳 賳亘囟 賯賱賵亘賳丕 賱丕 賷賲賰賳 兀賳 賷賰賵賳 賰匕賱賰
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賱賯丿 丕禺鬲乇毓鬲 兀卮賰丕賱 賲購禺鬲賱賮丞 賲賳 鬲賯丕賳丕鬲 賯乇丕亍丞 丕賱毓賯賱貙 賱丕 賱卮賷亍 廿賱丕 丕賱賴乇亘 賲賳 丕賱賲卮賰賱丞 丕賱賵丕囟丨丞 賵丕賱賲鬲毓賱賯丞 亘兀賳 丕賱賱睾丞 毓丕噩夭丞 毓賳 賳賯賱 丕賱賲卮丕毓乇 賵丕賱乇睾亘丕鬲 賵丕賱賯賷賲. 賵爻賵丕亍 兀賰丕賳鬲 鬲賱賰 丕賱鬲賯丕賳丞 鬲卮賲賱 丕賱賳賯賵丿 賵丕賱兀爻毓丕乇貙 兀賵 丕賱賯賷丕爻丕鬲 丕賱鬲賷 鬲爻鬲賴丿賮 丕賱噩爻賲 丕賱亘卮乇賷 )賰兀噩賴夭丞 賲乇丕賯亘丞 丕賱賳亘囟 賵丕賱毓乇賯 賵丕賱鬲毓亘(貙 賮廿賳 毓賱賲 兀丨丕爻賷爻賳丕 丕賱丿丕禺賱賷丞 賷爻毓賶 廿賱賶 兀卮賰丕賱 賲賳 丕賱丨賯賷賯丞 賯丿 鬲鬲噩丕賵夭 丕賱賰賱丕賲 鬲賲丕賲丕 賮賷 賳賴丕賷丞 丕賱賲胤丕賮
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鬲購毓丿 丕賱丕亘鬲爻丕賲丞 賲丐卮乇丕 賲丨鬲賲賱丕 丌禺乇 廿賱賶 賲丕 賷噩乇賷 鬲丨鬲 丕賱爻胤丨 賵賲丐孬乇丕 賮賷賴 廿賱賶 噩丕賳亘 賲毓丿賱 丕賱賳亘囟 賵丕爻鬲禺丿丕賲 丕賱賳賯賵丿
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賮兀賲丕賲 兀賲乇 賲賴賲 賰丕賱爻毓丕丿丞貙 賲丕 賲賳 賲賯賷丕爻 賷賮賷 亘丕賱兀賴賲賷丞 丕賱賮賱爻賮賷丞 賱賱賲爻兀賱丞. 噩賲賷毓賳丕 毓賲賵賲丕 乇丕囟賵賳 亘賯亘賵賱 兀賳 禺丕乇胤丞 賯丕毓 丕賱賲丨賷胤 賱賷爻鬲 賴賷 賯丕毓賻 丕賱賲丨賷胤 匕丕鬲賻賴貙 亘賱 賲噩乇丿 鬲賲孬賷賱 賱賴 賲賷夭丕鬲 賵毓賷賵亘. 賱賰賳 亘丕賱賳爻亘丞 廿賱賶 丕賱爻毓丕丿丞貙 賴賳丕賰 廿丨亘丕胤丕鬲 丿丕卅賲丕貨 賮孬賲丞 廿丨爻丕爻 賰丕爻丨 亘兀賳 丕賱丕亘鬲爻丕賲丕鬲 丕賱賲丨丿丿丞 賰賲賷丕貨 賵賲毓丿賱 丕賱賳亘囟貨 賵丕賱賳賯賵丿 賷賮賵賽賾鬲 兀賲乇丕 賲賴賲丕 賷鬲毓賱賯 亘胤亘賷毓丞 丕賱鬲噩乇亘丞 丕賱丕賳賮毓丕賱賷丞. 乇亘賲丕 鬲賰卮賮 丨賯丕 丕亘鬲爻丕賲丞 毓賳 卮賷亍 賲丕 亘卮兀賳 丕賱賲乇亍貙賱賰賳 亘丕賱鬲兀賰賷丿 賱賷爻 亘賵氐賮賴 鬲賲孬賷賱丕 毓賱賲賷丕.
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丕賱賳賯賵丿 卮賷亍 賮乇賷丿 賯丿 賷爻亘亘 丿賲丕乇丕 爻賷賰賵賱賵噩賷丕. 亘賱 賯丿 賷爻亘亘貙 賰賲丕 賮賷 亘毓囟 丕賱賲賵丕賯賮 丕賱爻賷賰賵爻賵賲丕鬲賷丞 賲孬賱 卮丿 丕賱毓賳賯 丕賱賲賮丕噩卅貙 丿賲丕乇丕 賮賷爻賷賵賱賵噩賷丕. 廿賳 丕賱丨賯賷賯丞 丕賱噩賵賴乇賷丞 亘卮兀賳 丕賱賲丕賱 賴賷 囟乇賵乇丞 兀賳 賷囟胤賱毓 亘賵馗賷賮鬲賷賳 賲鬲毓丕乇囟鬲賷賳 賮賷 丌賳 賵丕丨丿: 兀賳 賷毓賲賱 賲禺夭賳丕 賱賱賯賷賲丞 賵賵爻賷胤丕 賱賱賲賯丕賷囟丞. 賷鬲丨賵賱 丕賱賲丕賱 丨賷賳 賷毓賲賱 賲禺夭賳丕 賱賱賯賷賲丞 廿賱賶 卮賷亍 賳鬲毓賱賯 亘賴 賵賳乇睾亘 賮賷 賲賱丕夭賲鬲賴 賲賳 禺賱丕賱 賵囟毓賴 睾丕賱亘丕 賮賷 丨爻丕亘 賲氐乇賮賷. 賵賴賵 賷賮鬲丨 丌賮丕賯丕 睾賷乇 賲丨丿賵丿丞 賱賱丨氐賵賱 毓賱賶 兀卮賷丕亍 兀禺乇賶 賲乇睾賵亘 賮賷賴丕 賵兀賰孬乇 賮丕卅丿丞 亘賰孬賷乇 丨賷賳 賷毓賲賱 賵爻賷胤丕 賱賱賲賯丕賷囟丞. 賴匕丕 丕賱鬲賳丕賯囟 噩賱賷 賮賷 丕賱鬲氐賲賷賲 丕賱賲丕丿賷 賱賱賳賯賵丿 賳賮爻賴丕貙 丕賱匕賷 賷賳亘睾賷 兀賳 賷賲夭噩 亘賷賳 賲爻鬲賵賶 毓丕賱賺 賲賳 丕賱廿睾乇丕亍 丕賱乇賲夭賷 )賮賷 卮丕乇鬲賴 賵賱賲毓丕賳賴( 賵丨丿 兀丿賳賶 賲賳 丕賱賮丕卅丿丞 丕賱賲丕丿賷丞 丕賱丨賯賷賯賷丞.
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丕賱禺賵賮 賴賵 賲丕 賷丿賮毓 丕賱賳丕爻 廿賱賶 卮乇丕亍 賲賳鬲噩丕鬲 丕賱毓賱丕賲丕鬲 丕賱鬲噩丕乇賷丞 丕賱賰購亘乇賶
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賷丨丕賵賱 賲禺鬲氐賵 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷 賵毓賱賲丕亍 丕賯鬲氐丕丿 丕賱爻毓丕丿丞 賱賮鬲 丕賱丕賳鬲亘丕賴 廿賱賶 丨賯賷賯丞 兀賳 丕賱賳賯賵丿 賵丕賱賲賲鬲賱賰丕鬲 丕賱賲丕丿賷丞 賱丕 鬲丐丿賷 廿賱賶 夭賷丕丿丞 賮賷 乇賮丕賴賷鬲賳丕 丕賱毓賯賱賷丞貙 賱賰賳 賴丐賱丕亍 丕賱禺亘乇丕亍 賷卮賰賱賵賳 兀賯賱賷丞 賲賯丕乇賳丞 亘丕賱丨卮丿 丕賱睾賮賷乇 賲賳 賲禺鬲氐賷 毓賱賲 賳賮爻 丕賱賲爻鬲賴賱賰貙 賵毓賱賲丕亍 兀毓氐丕亘 丕賱賲爻鬲賴賱賰 賵亘丕丨孬賷 丕賱爻賵賯 丕賱賲購賰乇爻賷賳 噩賲賷毓丕 賱賱鬲卮丿賷丿 毓賱賶 兀賳賳丕 賳丨賯賯 亘毓囟丕 賲賳 丕賱廿卮亘丕毓 丕賱毓丕胤賮賷 賲賳 禺賱丕賱 廿賳賮丕賯 丕賱賳賯賵丿
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廿賳 丕賱毓賯賱 賱賲 賷賰賳 賯丕亘賱丕 賱賱丕賳丨氐丕乇 賮賷 丕賱噩爻丿貙 賱賰賳賴 賱丕 賷賳賮氐賱 毓賳賴 亘丕賱賰賱賷丞 兀賷囟丕. 賮丕賱鬲賮賰賷乇 賵丕賱賵毓賷 賷賲丕乇爻丕賳 鬲兀孬賷乇丕 賮賷 鬲氐乇賮丕鬲賳丕 賵丕賱兀毓乇丕囟 丕賱亘丕丿賷丞 毓賱賶 兀噩爻丕賲賳丕貙 賵廿乇丕丿鬲賳丕 丕賱丨乇丞 賱賷爻鬲 賵賴賲丕
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丕賱賳卮丕胤 丕賱賮乇丿賷 賯丿 賷賳丨乇賮 亘丕鬲噩丕賴 睾丕賷丕鬲 鬲禺鬲丕乇賴丕 賯賵賶 賳禺亘賵賷丞貙 賱賰賳 賲賳 丿賵賳 賯爻乇 賵丕囟丨 兀賵 鬲卮丕賵乇 丿賷賲賵賯乇丕胤賷. 鬲亘爻胤 丕賱爻賱賵賰賷丞 丨賱賲 亘賳鬲丕賲 丕賱禺丕氐 亘爻賷丕爻丞 毓賱賲賷丞 廿賱賶 兀賯氐賶 丨丿貙 賲賳 禺賱丕賱 鬲氐賵乇 兀賳賴 兀爻賮賱 賵賴賲 丕賱丨乇賷丞 丕賱賮乇丿賷丞 鬲賯亘毓 丌賱賷丞 丕賱爻亘亘 賵丕賱兀孬乇 丕賱亘丕乇丿丞貙 賵丕賱鬲賷 賱丕 鬲賱丕丨馗賴丕 廿賱丕 丕賱毓賷賳 丕賱禺亘賷乇丞. 廿賳賳丕 丨賷賳 賳丐賲賳 亘丕賱丨賱賵賱 丕賱爻賱賵賰賷丞 賳賮乇睾賴丕 賲賳 丕賱噩賵丕賳亘 丕賱丿賷賲賵賯乇丕胤賷丞 賵賳丿賮毓 亘賴丕 廿賱賶 丨賷夭 賲爻丕賵賺 賵毓賱賶 丕賱賳賯賷囟 賲賳賴丕.
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賮丕賱卮毓賵乇 亘兀賳 孬賲丞 賲賳 賷鬲禺匕 丕賱賯乇丕乇丕鬲 丕賱賲賴賲丞貙 賵兀賳賳丕 賲毓賮賵賳 賲賳 鬲丨賲賱 丕賱賲爻丐賵賱賷丞 丕賱賰丕賲賱丞 毓賳 兀賮毓丕賱賳丕貙 賯丿 賷購卮賰賱 賲氐丿乇 丕乇鬲賷丕丨. 賰賲丕 賯丿 鬲賲孬賱 賲毓乇賮丞 兀賳賳賷 賲丨賵爻亘 兀賵 禺丕囟毓 賱賱鬲卮乇賷胤 賱丕鬲禺丕匕 賯乇丕乇丕鬲 亘毓賷賳賴丕 丕爻鬲乇丕丨丞 賲乇丨亘丕 亘賴丕 賲賳 賲胤賱亘 賲賲丕乇爻丞 丕賱廿乇丕丿丞 丕賱丨乇丞 丕賱丨丿賷孬 賵丕賱賲爻鬲賲乇
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兀氐亘丨鬲 丕賱賲丐爻爻丕鬲 丕賱鬲噩丕乇賷丞 鬲毓賷 兀賳 丕賱亘卮乇 賱賷爻賵丕 賲爻鬲賯亘賱賷賳 爻賱亘賷賷賳 賱賱鬲乇亘賷丞 兀賵 丕賱賲孬賷乇 丕賱乇兀爻賲丕賱賷貙 亘賱 賮丕毓賱賵賳 爻賷丕爻賷賵賳 賳丕卮胤賵賳 賲賳 丨賷孬 丕賱賲亘丿兀 賱丿賷賴賲 丕噩鬲賴丕丿丕鬲賴賲 亘卮兀賳 丕賱毓丕賱賲. 賵廿匕丕 賰丕賳鬲 丕賱賲賴賲丞 賴賷 丕賱鬲毓乇賮 毓賱賶 賲丕 賷卮毓乇 亘賴貨 兀賵 賷丨鬲丕噩 廿賱賷賴貨 兀賵 賷賮賰乇 賮賷賴 丕賱賳丕爻貙 賮廿賳 丕賱匕賴丕亘 廿賱賷賴賲 賵爻丐丕賱賴賲 賷賴丿丿 亘丕賱賰卮賮 毓賳 丕爻鬲噩丕亘丕鬲 兀賰孬乇 乇丕丿賷賰丕賱賷丞 賲賲丕 賰丕賳鬲 賵賰丕賱丞 噩賷賲爻 賵丕賱鬲乇 鬲賵賲亘爻賵賳 兀賵 賵丕胤爻賵賳 毓賱賶 丕爻鬲毓丿丕丿 賱賱廿賯乇丕乇 亘賴. 鬲購乇賶 賲丕匕丕 賱賵 賰丕賳賵丕 賷鬲賯夭夭賵賳 賲賳 丕賱爻賱毓 丕賱賲購賳鬲噩丞 亘卮賰賱 賵丕爻毓責 賲丕匕丕 賱賵 賰丕賳賵丕 睾賷乇 乇丕睾亘賷賳 賮賷 賲夭賷丿 賲賳 丕賱廿毓賱丕賳責 賵賲丕匕丕 賱賵 賰丕賳鬲 賱丿賷賴賲貙 賯亘賱 賰賱 卮賷亍貙 乇睾亘丞 賮賷 兀賳 賷氐亘丨 賱賴賲 氐賵鬲責
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賲賳 丕賱賳丕丨賷丞 丕賱賳賮毓賷丞貙 鬲鬲賲孬賱 禺丿毓丞 丕賱鬲爻賵賷賯 賮賷 丕賱丨賮丕馗 毓賱賶 鬲賵丕夭賳 丿賯賷賯 亘賷賳 丕賱爻毓丕丿丞 賵丕賱鬲毓丕爻丞貨 丕賱賱匕丞 賵丕賱兀賱賲. 賮丕賱爻賵賯 賱丕 亘丿 兀賳 賷購氐賲賲 亘丕毓鬲亘丕乇賴 賲賰丕賳丕 賷購賰賳 賮賷賴 丕賱爻毓賷 賵乇丕亍 丕賱乇睾亘丕鬲 賱賰賳 賲賳 丿賵賳 廿卮亘丕毓賴丕 鬲賲丕賲丕貙 賵廿賱丕 鬲囟丕亍賱 丕賱賳賴賲 賱賱丕爻鬲賴賱丕賰
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賷鬲賰賱賲 丕賱賲爻賵賯賵賳 毓賳 丕賳賮毓丕賱丕鬲 卮鬲賶 丕賱賷賵賲貙 亘賲丕 賮賷賴丕 丕賱廿毓噩丕亘 賵丕賱爻毓丕丿丞貙 賱賰賳 賴匕賴 丕賱賲卮丕毓乇 丕賱廿賷噩丕亘賷丞 賱丕 賷購賰賳 兀賳 鬲賰賵賳 賳賴丕賷丞 丕賱賲胤丕賮 兀亘丿丕. 廿匕 丕賱賯賱賯 賵丕賱禺賵賮 噩夭亍丕賳 賲賴賲丕賳 兀賷囟丕 賲賳 丕賱賲夭賷噩貙 賵廿賱丕 賮爻賷氐丕丿賮 丕賱夭亘賵賳 丿乇噩丞 賲賳 丕賱爻賱丕賲 賵丕賱乇丕丨丞 賱丕 鬲鬲胤賱亘 賲夭賷丿丕 賲賳 丕賱廿卮亘丕毓.
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賱賲 鬲毓丿 賲賯丕賵賲丞 丕賱毓賲賱 鬲賰卮賮 毓賳 賳賮爻賴丕 賲賳 禺賱丕賱 氐賵鬲 賲賳馗賲 兀賵 乇賮囟 氐乇賷丨貙 亘賱 毓亘乇 兀卮賰丕賱 賲鬲賮乇賯丞 賲賳 丕賱賱丕賲亘丕賱丕丞 賵丕賱賲卮丕賰賱 丕賱氐丨賷丞 丕賱賲夭賲賳丞. 賵賷卮賰賱 丕賱禺賷胤 丕賱乇賮賷毓 丕賱匕賷 賷賮氐賱 丕賱賲賱賱 丕賱毓丕賲 毓賳 賲卮丕賰賱 丕賱氐丨丞 丕賱毓賯賱賷丞 丕賱賲乇囟賷丞 鬲丨丿賷丕 兀賲丕賲 丕賱賲丿賷乇賷賳 丿丕禺賱 賲賯乇丕鬲 丕賱毓賲賱 賮賷 丕賱賯乇賳 丕賱丨丕丿賷 賵丕賱毓卮乇賷賳
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賷賲孬賱 賳賯氐 丕賱賵賱丕亍 賲賳 噩丕賳亘 賯賵丞 丕賱毓賲賱 賲卮賰賱丞 賱賱丨賰賵賲丕鬲 兀賷囟丕貨 賳馗乇丕 廿賱賶 兀賳賴 賷賯囟賲 丕賱賳丕鬲噩 丕賱丕賯鬲氐丕丿賷貙 賵賷丐孬乇 爻賱亘丕 禺賱丕賱 匕賱賰 賮賷 丕賱廿賷乇丕丿丕鬲 丕賱囟乇賷亘賷丞. 賵鬲氐亘丨 丕賱賲卮賰賱丞 兀賰孬乇 禺胤賵乇丞 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱鬲賷 賷賵噩丿 亘賴丕 鬲兀賲賷賳 氐丨賷 丕噩鬲賲丕毓賷 賵鬲兀賲賷賳 囟丿 丕賱亘胤丕賱丞貙 丨賷孬 鬲賳卮兀 賲卮賰賱丞 丕賯鬲氐丕丿賷丞 賲鬲賳丕賲賷丞 賴賷 鬲爻乇亘 丕賱兀賮乇丕丿 賲賳 丕賱毓賲賱 亘爻亘亘 賲卮賰賱丞 卮禺氐賷丞 睾賷乇 賲丨丿丿丞 賵睾賷乇 賲賱賲賵爻丞 賮賷 丕賱兀睾賱亘貙 賷鬲賱賵賴丕 丕賱丕爻鬲爻賱丕賲 鬲丿乇賷噩賷丕 廿賱賶 禺賲賵賱 兀賰孬乇 毓賲賵賲賷丞. 兀賵賱卅賰 丕賱賳丕爻 賯丿 賷鬲乇丿丿賵賳 亘丕賳鬲馗丕賲 毓賱賶 丕賱兀胤亘丕亍 賱廿噩乇丕亍 丕賱賮丨賵氐貙 卮丕賰賷賳 賲賳 丌賱丕賲 賵賲卮丕賰賱 睾賷乇 賯丕亘賱丞 賱賱鬲卮禺賷氐. 賷丨丿孬 賴匕丕 賮賷 丕賱兀睾賱亘 賳鬲賷噩丞 毓丿賲 賵噩賵丿 賲賳 賷亘丕丿賱賵賳賴賲 丕賱丨丿賷孬 賵廿丨爻丕爻賴賲 亘丕賱賵丨丿丞貨 廿匕 鬲賯賵囟 丕賱亘胤丕賱丞 廿丨爻丕爻賴賲 亘賰賮丕亍鬲賴賲 丕賱匕丕鬲賷丞貙 賵賷氐賷亘賴賲 丕賱鬲毓胤賱 毓賳 丕賱毓賲賱 亘兀夭賲丕鬲 賳賮爻 噩爻丿賷丞 賵賮賷 丕賱賳賴丕賷丞 鬲購氐丕亘 賯丿乇丕鬲賴賲 丕賱亘丿賳賷丞 賵丕賱賳賮爻賷丞 亘丕賱丕賳賰賲丕卮 丕賱匕賷 鬲爻丿丿 賰孬賷乇 賲賳 丕賱賲噩鬲賲毓丕鬲 賮賵丕鬲賷乇賴.
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兀孬丕乇鬲 賲賳馗賲丞 丕賱氐丨丞 丕賱毓丕賱賲賷丞 賮賷 丕賱毓丕賲 2001 囟噩丞 丨賷賳 鬲賳亘兀鬲 亘兀賳 丕囟胤乇丕亘丕鬲 丕賱氐丨丞 丕賱毓賯賱賷丞 賯丿 鬲氐亘丨 丕賱爻亘亘 丕賱兀賰亘乇 賮賷 丕賱廿毓丕賯丞 賵丕賱賲賵鬲 賮賷 丕賱毓丕賱賲 亘丨賱賵賱 丕賱毓丕賲 2020 . 賵鬲賯賵賱 亘毓囟 丕賱鬲賯丿賷乇丕鬲 丨丕賱賷丕 廿賳 兀賰孬乇 賲賳 孬賱孬 丕賱亘丕賱睾賷賳 賮賷 兀賵乇賵亘丕 賵兀賲乇賷賰丕 賷毓丕賳賵賳 賲卮丕賰賱 賮賷 氐丨鬲賴賲 丕賱毓賯賱賷丞貙 賵廿賳 馗賱 兀睾賱亘賴丕 睾賷乇 賲卮禺氐
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丕賱爻毓丕丿丞 氐賷睾丞 賲賳 氐賷睾 乇兀爻 丕賱賲丕賱 丕賱匕賷 賷賲賰賳賴賲 丕賱乇賰賵賳 廿賱賷賴 賵爻胤 丕囟胤乇丕亘丕鬲 丕賯鬲氐丕丿 賲賱鬲亘爻. 鬲氐亘丨貙 賲氐丿乇 鬲賲賷夭 賮賷 賲毓乇賰丞 丕賱賳噩丕丨. 賱賵 賰丕賳鬲 賴匕賴 丨丿賵丿 丨賰賲丞 兀賰賵乇貙 賮廿賳賴 賯丿 賷賰賵賳 賯丿乇賷丕貨 賮賴賵 賷賯賵賱: 丕賱賲鬲賮丕卅賱賵賳 兀爻毓丿 丨馗丕 賮賷 噩賲賷毓 丕賱賳賵丕丨賷 賲賳 丕賱賲鬲卮丕卅賲賷賳貙 賴賷 賴賰匕丕 賮賯胤.
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賮賲賯丿丕乇 丕賱爻毓丕丿丞 丕賱鬲賷 賮賷 賲爻鬲胤丕毓 賴賵賷丞 噩賲丕毓丞 賲鬲丌夭乇丞 賵禺氐亘丞 兀賳 鬲爻亘亘賴 賱賱賲賵馗賮貙 賵賲賳 孬賲 賲賯丿丕乇 丕賱賲丨氐賱丞 丕賱賳賴丕卅賷丞 賱賲丕 賷噩賳賷賴 丕賱賲丿賷乇賵賳貙 兀賰孬乇 亘賰孬賷乇 賲賲丕 鬲爻亘亘賴 夭賷丕丿丞 丕賱乇丕鬲亘.
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賰丕賳 丕賱毓丕賲賱 睾賷乇 丕賱爻毓賷丿 賷毓賳賷 賰匕賱賰 毓丕賲賱丕 睾賷乇 賲購賳鬲噩貙 丨賷孬 丕賱鬲毓丕爻丞 賳丕亘毓丞 賲賳 卮毓賵乇 睾丕卅乇 亘丕賱毓夭賱丞
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氐丕乇 丕賱毓賲賱 睾賷乇 賲賱賲賵爻 賲毓 賮賯丿丕賳 丕賱鬲氐賳賷毓 賱兀賴賲賷鬲賴. 賵兀氐亘丨 丕賱賲乇囟 睾賷乇 賲乇卅賷 賲毓 丕夭丿賷丕丿 丕賱賲卮丕賰賱 丕賱毓賯賱賷丞 賵丕賱爻賱賵賰賷丞. 亘賱 兀氐亘丨鬲 丕賱賳賯賵丿 賳賮爻賴丕 睾賷乇 賲賱賲賵爻丞 賲毓 毓賵賱賲丞 丕賱賳馗丕賲 丕賱賲丕賱賷 賲賳匕 兀賵丕禺乇 丕賱爻鬲賷賳賷丕鬲. 賮乇丕丨鬲 賲卮賰賱丕鬲 丕賱賳卮丕胤 賵丕賱丨賲丕爻 鬲賳鬲賯賱 亘卮賰賱 賲乇丕賵睾 亘賷賳 賲噩丕賱丕鬲 丕賱胤亘 賵丕賱毓賱丕噩 丕賱賳賮爻賷 賵廿丿丕乇丞 賲賰丕賳 丕賱毓賲賱 賵毓賱賲 丕賱丕賯鬲氐丕丿. 兀氐亘丨 丕賱賮氐賱 亘賷賳 鬲丨丿賷丕鬲 丕賱乇毓丕賷丞 丕賱氐丨賷丞 賵鬲丨丿賷丕鬲 丕賱毓賲賱 丕賱鬲噩丕乇賷 鬲夭丿丕丿 氐毓賵亘丞 賲毓 鬲氐丿乇 賲爻兀賱丞 丕賱氐丨丞 丕賱毓賯賱賷丞 賵丕噩賴丞 丕賱鬲賵丕氐賱 亘賷賳賴賲丕 , 賵亘丕鬲鬲 賵馗賷賮丞 丕賱廿丿丕乇丞 鬲購卮亘賴 亘卮賰賱 賲鬲夭丕賷丿 賵馗賷賮丞 丕賱毓賱丕噩 丕賱賳賮爻賷 亘賳賮爻 丕賱鬲氐賵乇 丕賱賲亘丿卅賷 賱賱毓賱丕噩 亘丕賱賰賱丕賲 賵丿毓賲 乇賮丕賴賷丞 丕賱兀賮乇丕丿貙 賲賳 兀噩賱 丕賱丨賮丕馗 毓賱賶 丨賲丕爻賴賲 賱賱賵馗丕卅賮 丕賱禺丿賲賷丞 賲爻鬲毓乇丕 賯丿乇 丕賱廿賲賰丕賳
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賱丕 兀丨丿 賷氐賳毓 毓丿丕賵丕鬲 卮禺氐賷丞 賲丕丿丕賲 鬲賲乇賰夭賴 丨賵賱 匕丕鬲賴貨 賵鬲賰丿賷爻賴 丕賱賯爻乇賷 賱賱兀卮賷丕亍 丕賱孬賲賷賳丞貙 賱丕 賷購毓賱賳丕賳 毓賳 賳賮爻賷賴賲丕 廿賱丕 賲賳 禺賱丕賱 鬲丨乇賷囟 賲卮丕毓乇 丕賱丕丨鬲乇丕賲 賵丕賱丕賲鬲賳丕賳 賵丕賱乇囟丕 賵賰賱 丕賱賲卮丕毓乇 丕賱廿賷噩丕亘賷丞 丕賱兀禺乇賶 丕賱鬲賷 鬲購丨賷賱賴 廿賱賶 卮禺氐 賲賮賷丿 賵睾丕賱亘丕 賱丕 睾賳賶 毓賳賴 亘丕賱賳爻亘丞 廿賱賶 丕賱賲丨賷胤賷賳
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賲賳 丕賱賲賲賰賳 兀賳 賷購氐亘丨 丕賱丕賳鬲賯丕賱 廿賱賶 丕賯鬲氐丕丿 賯丕卅賲 毓賱賶 丕賱賲毓乇賮丞 鬲賰賵賳 賮賷賴 丕賱兀賮賰丕乇 賵丕賱毓賱丕賯丕鬲 賴賷 丕賱賲氐丿乇 丕賱乇卅賷爻 賱賯賷賲丞 丕賱毓賲賱貙 兀爻丕爻丕 賱亘賳賶 噩丿賷丿丞 賰賱賷丕 賱賲賰丕賳 丕賱毓賲賱 鬲購氐亘丨 賮賷賴 丕賱爻賱胤丞 賱丕賲乇賰夭賷丞 賵鬲購鬲禺匕 賮賷賴 丕賱賯乇丕乇丕鬲 亘卮賰賱 噩賲丕毓賷.
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丕賱賲賳丕賮爻丞 賵孬賯丕賮丞 丕賱鬲賳丕賮爻貙 亘賲丕 賮賷 匕賱賰 丕賱鬲賳丕賮爻 丕賱乇賷丕囟賷貙 毓賱賶 毓賱丕賯丞 賵孬賷賯丞 亘丕囟胤乇丕亘 賳丕丿乇丕 賲丕 賰丕賳 賷購胤乇丨 賱賱賲賳丕賯卮丞 賮賷 丕賱毓丕賲 1977 賱賰賳賴 兀氐亘丨 卮丕睾賱丕 兀爻丕爻賷丕 賲賳 卮賵丕睾賱 丕賱爻賷丕爻丞 賮賷 賳賴丕賷丞 丕賱賯乇賳. 賮賲毓 丕賯鬲乇丕亘 毓賯丿 丕賱爻亘毓賷賳賷丕鬲 賲賳 賳賴丕賷鬲賴貙 賰丕賳鬲 丕賱丿賵賱 丕賱乇兀爻賲丕賱賷丞 丕賱睾乇亘賷丞 賯丿 賵賯賮鬲 毓賱賶 兀毓鬲丕亘 賲乇丨賱丞 噩丿賷丿丞 賰賱賷丕 賲賳 丕賱廿丿丕乇丞 丕賱爻賷賰賵賱賵噩賷丞貙 賵賰丕賳 丕賱丕賰鬲卅丕亘 賴賵 丕賱丕囟胤乇丕亘 丕賱匕賷 賷氐賷亘 賯賱亘 賴匕賴 丕賱賲乇丨賱丞
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丕賱毓賵夭 丕賱賳爻亘賷 - 兀賷 兀賳 鬲賰賵賳 賮賯賷乇丕 賲賯丕乇賳丞 亘丕賱丌禺乇賷賳 - 賷購賰賳賴 兀賳 賷爻亘亘 亘丐爻丕 賲賲丕孬賱 賱賲丕 賯丿 賷丐丿賷 廿賱賷賴 丕賱毓賵夭 丕賱賲胤賱賯貙 胤丕乇丨丞 亘匕賱賰 兀賳 丕賱廿丨爻丕爻 亘丕賱丿賵賳賷丞 賵丨丕賱丞 丕賱賯賱賯 賴賲丕 賲丕 賷卮毓賱丕賳 卮乇丕乇丞 丕賱丕賰鬲卅丕亘 廿囟丕賮丞 廿賱賶 囟睾胤 丕賱賯賱賯 亘卮兀賳 丕賱賳賯賵丿. 賱賴匕丕 丕賱爻亘亘貙 賷亘丿賵 兀孬乇 丕賱賱丕賲爻丕賵丕丞 毓賱賶 丕賱丕賰鬲卅丕亘 賵丕囟丨丕 賲毓 鬲丿乇噩 丕賱丿禺賱
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孬賲丞 賲丕 賷鬲噩丕賵夭 賲購噩乇丿 毓賱丕賯丞 廿丨氐丕卅賷丞 賲鬲亘丕丿賱丞貨 丿賱賷賱 賲夭毓噩 毓賱賶 兀賳 乇賵丨 丕賱賲賳丕賮爻丞 匕丕鬲賴丕 賯丿 鬲爻亘亘 丕賱丕賰鬲卅丕亘貙 賱鬲氐賷亘 亘賴 賱丕 丕賱禺丕爻乇賷賳 賮賯胤貙 亘賱 丕賱乇丕亘丨賷賳 兀賷囟丕. 賱賯丿 孬亘鬲 兀賳賻賾 噩毓賿賱 丕賱賲賳丕賮爻丞 賰孬賷乇丕 賲賳 丕賱賳丕爻 賷亘丿賵賳 兀賯賱 卮兀賳丕 - 賵賴賵 賲丕 毓乇賮賴 賴賷睾 亘兀賳賴 鬲禺賵賮 丕卮鬲乇丕賰賷 - 兀賰孬乇 氐賱丕丨賷丞 亘賰孬賷乇 賲賲丕 鬲氐賵乇 賲毓賱賲賵 丕賱賲丿丕乇爻 丕賱賷爻丕乇賷賵賳 兀孬賳丕亍 丕賱爻亘毓賷賳賷丕鬲貙 匕賱賰 兀賳賴 賷禺亘乇賴賲 賴賲 兀賷囟丕 兀賳賴賲 兀賯賱 卮兀賳丕
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賮兀賷賳賲丕 賳賯賷爻 噩丿丕乇鬲賳丕 丕賱匕丕鬲賷丞 亘丕賱賳爻亘丞 廿賱賶 丕賱丌禺乇賷賳貙 賰賲丕 鬲囟胤乇賳丕 賰賱 丕賱賲賳丕賮爻丕鬲貙 賮廿賳賳丕 亘匕賱賰 賳禺丕胤乇 亘賮賯丿丕賳 廿丨爻丕爻賳丕 亘賯賷賲丞 丕賱匕丕鬲 鬲賲丕賲丕
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廿賳 乇爻丕賱丞 賲丿乇爻丞 卮賷賰丕睾賵 賱兀賷 賲鬲匕賲乇 賲賳 兀賳 丕賱爻賵賯 鬲賴賷賲賳 毓賱賷賴 丕賱賷賵賲 卮乇賰丕鬲 毓賲賱丕賯丞貙 乇爻丕賱丞 卮丿賷丿丞 丕賱賯爻賵丞: 丕賲囟賽 賵兀爻賽賾爻 卮乇賰鬲賰 丕賱毓賲賱丕賯丞 丕賱賲爻鬲賯亘賱賷丞. 賲丕 丕賱匕賷 賷賲賳毓賰責 兀賱賷爻鬲 賱丿賷賰 丕賱乇睾亘丞 丕賱賰丕賮賷丞責 兀賱丕 鬲賲賱賰 丕賱乇賵丨 丕賱賯鬲丕賱賷丞 亘賷賳 囟賱賵毓賰責 賱賵 賰丕賳鬲 丕賱廿噩丕亘丞 亘丕賱賳賮賷貙 丌賳卅匕 賷賰賵賳 丕賱禺胤兀 賲賳賰貙 賱丕 賲賳 丕賱賲噩鬲賲毓. 賷胤乇丨 賴匕丕 爻丐丕賱丕 賷鬲毓賱賯 亘賲丕 賷噩乇賷 賱毓丿丿 賴丕卅賱 賲賳 丕賱亘卮乇 丿丕禺賱 賲噩鬲賲毓 賳賷賵賱賷亘乇丕賱賷 睾賷乇 賲賴賵賵爻賷賳 亘丨亘 丕賱匕丕鬲 賵丕賱毓丿賵丕賳賷丞 賵丕賱鬲賮丕丐賱 賰賲丕 賱丿賶 卮禺氐 賰賲賷賱鬲賵賳 賮乇賷丿賲丕賳 兀賵 爻鬲賷賮 噩賵亘夭. 賵賱賱鬲毓丕賲賱 賲毓 賲孬賱 賴丐賱丕亍貙 馗賴乇鬲 丕賱丨丕噩丞 廿賱賶 毓賱賲 賲禺鬲賱賮 鬲賲丕賲丕
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丕賱丕賰鬲卅丕亘 丕賱毓丕賲 卮賰賵賶 兀賰孬乇 卮賷賵毓丕 亘賰孬賷乇 賲賲丕 丕賮鬲乇囟 丕賱兀胤亘丕亍 丕賱賳賮爻賷賵賳. 賰丕賳 丕賱丕賳賰賲丕卮 丕賱賳賮爻賷 賷睾丿賵 禺胤乇丕 賯丿 賷購亘鬲賱賶 亘賴 兀賷 賮乇丿 賮賷 兀賷 鬲賵賯賷鬲貙 爻賵丕亍 賵噩丿 賲丕 賷丿毓賲 賴匕丕 丕賱鬲賯賷賷賲 賲賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 兀賲 賱丕.
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賮賷 賲乇丨賱丞 丕賱鬲丨丿賷丿 丕賱匕丕鬲賷 賱賱丕夭丿賴丕乇 賮賷 賮鬲乇丞 賲丕 亘毓丿 丕賱爻鬲賷賳賷丕鬲貙 賲丕匕丕 鬲亘賯賶 賱賱亘卮乇 賱賷鬲卮亘孬賵丕 亘賴 毓丿丕 丕賱乇睾亘丞 賮賷 賲夭賷丿 賲賳 丕賱爻毓丕丿丞責 賵賲丕 丕賱睾丕賷丞 丕賱兀爻賲賶 丕賱鬲賷 賷購賰賳 賱禺亘賷乇 爻賷賰賵賱賵噩賷 兀賳 賷爻毓賶 廿賱賷賴丕 賲賳 鬲賯賱賷賱 丕賱鬲毓丕爻丞責 賰丕賳鬲 賴匕賴 丕賱賲亘丕丿卅 丕賱亘爻賷胤丞 丕賱鬲賷 賱丕 噩丿丕賱 賮賷賴丕 毓賱賶 賲丕 賷亘丿賵貙 賴賷 賲丕 賳卮兀 毓賳 丕賱氐乇丕毓丕鬲 丕賱孬賯丕賮賷丞 賵丕賱爻賷丕爻賷丞 丕賱鬲賷 亘賱睾鬲 匕乇賵鬲賴丕 賮賷 丕賱毓丕賲 1968 .
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賱匕丕貙 鬲購乇賶 賲丕 賴賵 丨賯丕 賴匕丕 丕賱賲乇囟 丕賱賲夭毓賵賲 丕賱匕賷 賷購氐賷亘 賳丨賵 孬賱孬 丕賱亘卮乇 賮賷 賲乇丨賱丞 賲丕 賲賳 丨賷丕鬲賴賲貙 賵賳丨賵 8 賮賷 丕賱賲丕卅丞 賲賳 丕賱乇丕卮丿賷賳 丕賱兀賲乇賷賰賷賷賳 賵丕賱兀賵乇賵亘賷賷賳責 睾丕賱亘丕 賲丕 賷購賯丕賱 廿賳 丕賱丕賰鬲卅丕亘 賴賵 毓噩夭 丕賱賮乇丿 毓賳 亘賳丕亍 賲爻鬲賯亘賱 賯丕亘賱 賱賱鬲丨賯賯. 賱賷爻鬲 丕賱賲卮賰賱丞 丨賷賳 賷購毓丕賳賷 丕賱賳丕爻 卮賰賱 丕賱丕賰鬲卅丕亘 丕賱賲購毓丕氐乇 賮賷 鬲賵賯賮賴賲 毓賳 丕賱廿丨爻丕爻 亘丕賱賱匕丞 兀賵 丕賱爻毓丕丿丞貙 亘賱 賮賷 賮賯丿丕賳賴賲 丕賱廿乇丕丿丞 兀賵 丕賱賯丿乇丞 毓賱賶 胤賱亘 丕賱賱匕丞 兀賵 丕賱爻毓丕丿丞. 賰賲丕 賱丕 賷鬲毓賱賯 丕賱兀賲乇 亘賰賵賳賴賲 睾賷乇 爻毓丿丕亍 賮賷 丨丿 匕丕鬲賴貙 亘賱 賮賯丿丕賳賴賲 丕賱賲賵丕乇丿 丕賱毓賯賱賷丞 - 賵睾丕賱亘丕 丕賱亘丿賳賷丞 - 賱賷賱丕丨賯賵丕 丕賱兀卮賷丕亍 丕賱鬲賷 賯丿 鬲噩毓賱賴賲 爻毓丿丕亍貙 賮賷賰鬲卮賮賵丕 兀賳賴賲 賮賷賲丕 賷爻賵丿賵賳 兀賳賲丕胤賴賲 丕賱丨賷丕鬲賷丞 賵賯賷賲賴賲貙 賷賮鬲賯乇賵賳 廿賱賶 丕賱胤丕賯丞 賱賱鬲氐乇賮 賵賮賯丕 賱鬲賱賰 丕賱兀賳賲丕胤
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賮賯胤 賮賷 賲噩鬲賲毓 賷噩毓賱 丕賱賳賲賵 丕賱卮禺氐賷 丕賱毓丕賲 賮囟賷賱鬲賴 丕賱賯氐賵賶貙 鬲購氐亘丨 丕賱廿氐丕亘丞 亘丕囟胤乇丕亘 丕賱丕賳賴賷丕乇 丕賱卮禺氐賷 丕賱毓丕賲 兀賲乇丕 賱丕 賲賮乇 賲賳賴. 賰匕賱賰 丕賱兀賲乇 亘丕賱賳爻亘丞 廿賱賶 孬賯丕賮丞 賱丕 鬲孬賲賳 爻賵賶 丕賱鬲賮丕丐賱貙 賮廿賳賴丕 爻鬲賵賱丿 兀賲乇丕囟 丕賱鬲卮丕丐賲貨 賰賲丕 爻賷丨賵賱 丕賱丕賯鬲氐丕丿 丕賱賯丕卅賲 毓賱賶 丕賱賲賳丕賮爻丞 丕賱丕賳賴夭丕賲賷丞 廿賱賶 賲乇囟
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賷賳卮兀 丕賱丕囟胤乇丕亘 丕賱丕賰鬲卅丕亘賷 丕賱鬲賳丕賮爻賷 丕賱賲乇鬲亘胤 亘丕賱賳賷賵賱賷亘乇丕賱賷丞 賱兀賳 丕賱廿賱夭丕賲 亘鬲丨賯賷賯 賳賮毓 兀賰亘乇 - 爻賵丕亍 賰丕賳 賲賯賷爻丕 賲賳 禺賱丕賱 丕賱賳賯賵丿 兀賵 丕賱兀毓乇丕囟 丕賱亘丿賳賷丞 - 賷購禺氐禺氐. 賵鬲購氐亘丨 廿賲賰丕賳賷丞貙 亘賱 囟乇賵乇丞貙 兀賳 鬲囟丨賷 丕賱賲丐爻爻丕鬲 賵丕賱賳丕爻 兀賰孬乇 孬乇丕亍 賵賳噩丕丨丕 賵氐丨丞貙 兀卮丿 廿賱丨丕丨丕. 賵賷氐賷乇 丕賱賲賳胤賯 丕賱賯丕卅賱 廿賳賳丕 賳鬲丨賲賱 賲爻丐賵賱賷丞 爻賷丕爻賷丞 兀賵 兀禺賱丕賯賷丞 賲購毓賷賳丞 賳丨賵 丕賱囟毓賮丕亍貙 賲丕 賷鬲胤賱亘 賲賳丕 賮乇囟 賯賷賵丿 毓賱賶 丕賱兀賯賵賷丕亍貙 賲毓胤賱丕 賮賷 丨囟乇丞 賲丿乇爻丞 卮賷賰丕睾賵 賱賱丕賯鬲氐丕丿 兀賵 賲丿乇爻丞 爻丕賳鬲 賱賵賷爻 賱賱胤亘 丕賱賳賮爻賷. 廿匕 鬲卮丿丿 丕賱爻賱胤丞 亘亘爻丕胤丞 毓賱賶 丕賱賯賷丕爻 賵丕賱鬲氐賳賷賮 賵丕賱賲賯丕乇賳丞 賵賵囟毓 丕賱賯賵賷 賮賷 賲賵丕噩賴丞 丕賱囟毓賷賮 賲賳 丿賵賳 廿氐丿丕乇 兀丨賰丕賲貙 賰丕卮賮丞 賱賱囟毓賮丕亍 賲丿賶 賯賵鬲賴賲 丕賱賲購丨鬲賲賱丞貙 賵賲丐賰丿丞 賱賱兀賯賵賷丕亍 兀賳賴賲 賷乇亘丨賵賳貙 毓賱賶 丕賱兀賯賱 賮賷 丕賱賵賯鬲 丕賱乇丕賴賳
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賰賱 賮乇丿 賮賷賳丕 兀氐亘丨 賷購賳馗賻乇 廿賱賷賴 亘丕毓鬲亘丕乇賴 兀丿丕丞 賲鬲丕丨丞 賷賲賰賳 賲賳 禺賱丕賱賴丕 鬲亘丿賷賱 丕鬲噩丕賴丕鬲 賵爻賱賵賰賷丕鬲 兀氐丿賯丕卅賴 賵噩賴丕鬲 丕賱丕鬲氐丕賱 賱丿賷賴. 廿賳 丕賱爻賱賵賰賷丕鬲 賵丕賱兀賮賰丕乇 賷賲賰賳 兀賳 鬲鬲賮卮賶 賰丕賱毓丿賵賶 毓賱賶 兀賲賱 兀賳 鬲氐賷亘 卮亘賰丕鬲 兀賵爻毓. 賵賮賷 丨賷賳 鬲鬲賷丨 賲賵丕賯毓 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賲孬賱 丕賱賮賷爻亘賵賰 廿賲賰丕賳賷丕鬲 鬲爻賵賷賯 噩丿賷丿丞 賰賱賷丕貙 賮賷 賲爻鬲胤丕毓 鬲丨賱賷賱 卮亘賰丕鬲 丕賱亘乇賷丿 丕賱廿賱賰鬲乇賵賳賷 鬲賵賮賷乇 丕賱廿賲賰丕賳賷丕鬲 賳賮爻賴丕 亘丕賱賳爻亘丞 廿賱賶 廿丿丕乇丞 丕賱賲賵丕乇丿 丕賱亘卮乇賷丞 丿丕禺賱 兀賲丕賰賳 丕賱毓賲賱.
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丕賱賲卮賰賱丕鬲 賲孬賱 丕賱爻賲賳丞 賵丕賱賮賯乇 賵丕賱丕賰鬲卅丕亘貙 賵丕賱鬲賷 睾丕賱亘丕 賲丕 鬲兀鬲賷 賲毓丕 賵鬲丨鬲噩夭 丕賱亘卮乇 賮賷 丨丕賱丕鬲 賲夭賲賳丞 賲賳 丕賱禺賲賵賱貙 賲毓丿賷丞. 賵賴賷 鬲鬲賳賯賱 賲孬賱 丕賱賮賷乇賵爻丕鬲 亘丕賱卮亘賰丕鬲 丕賱丕噩鬲賲丕毓賷丞 賱鬲卮賰賱 禺胤賵乇丞 毓賱賶 丕賱兀賮乇丕丿 丕賱賯乇賷亘賷賳 賲賳賴賲
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丕賱賵賯鬲 丕賱匕賷 賷爻毓賶 賮賷賴 丕賱賲爻賵賯賵賳 亘賰丕賲賱 胤丕賯鬲賴賲 廿賱賶 丕賱鬲睾賱睾賱 賮賷 卮亘賰丕鬲 鬲賵丕氐賱賳丕 丕賱丕噩鬲賲丕毓賷 亘賴丿賮 鬲亘丿賷賱 兀匕賵丕賯賳丕 賵乇睾亘丕鬲賳丕貙 氐丕乇 氐賳丕毓 丕賱賯乇丕乇 丕賱爻賷丕爻賷 賴賲 兀賷囟丕 賷賳馗乇賵賳 廿賱賶 卮亘賰丕鬲 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 亘賵氐賮賴丕 賵爻丕卅胤 賱鬲丨爻賷賳 氐丨鬲賳丕 賵乇賮丕賴賷鬲賳丕. 賵噩丕賳亘 賲賴賲 賲賳 賴匕丕 丕賱兀賲乇 賴賵 丕賰鬲卮丕賮 兀賳 賳賯氐 丕賱毓賱丕賯丕鬲 丕賱丕噩鬲賲丕毓賷丞 - 兀賵 丕賱毓夭賱丞 - 賱賷爻 爻亘亘丕 賮賷 丕賱鬲毓丕爻丞 賮賯胤貙 亘賱 賮賷 賲禺丕胤乇 噩丿賷丞 毓賱賶 丕賱氐丨丞 丕賱賮賷爻賷賵賱賵噩賷丞 兀賷囟丕.
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丕賱毓夭賱丞 鬲卮賰賱 禺胤乇丕 兀賰亘乇 毓賱賶 丕賱氐丨丞 賷賮賵賯 丕賱鬲丿禺賷賳
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賷爻鬲胤賷毓 丕賱兀卮禺丕氐 丕賱爻毓丿丕亍 丕賱兀氐丨丕亍 鬲氐賲賷賲 毓賱丕賯丕鬲賴賲 丕賱丕噩鬲賲丕毓賷丞 亘兀爻丕賱賷亘 鬲丨賲賷賴賲 賲賳 丕丨鬲賲丕賱丕鬲 丕賱廿氐丕亘丞 亘丕賱鬲毓丕爻丞 廿賳 賵噩丿鬲 賳賮爻賰 鬲毓賷卮 亘乇賮賯丞 兀賵 亘丕賱賯乇亘 賲賳 匕賵賷 賳馗乇丞 爻賱亘賷丞 廿賱賶 丕賱毓丕賱賲貨 賮賰乇 賮賷 鬲賳賵賷毓 賱丕卅丨丞 兀氐丿賯丕卅賰
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丕賱亘卮乇 兀爻賷丕丿 丿丕禺賱 賳胤丕賯 毓賵丕賱賲賴賲 丕賱丕噩鬲賲丕毓賷丞 丕賱禺丕氐丞貨 賷鬲丨賰賲賵賳 賮賷 兀賳賮爻賴賲 賵毓賱丕賯丕鬲賴賲
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鬲賵噩丿 丕賱毓賱丕賯丕鬲 賱禺丿賲丞 丕賱賮乇丿貙 賵鬲爻鬲賲丿 丕賱毓賮賵賷丞 賵丕賱廿亘丿丕毓 賰賱賷丕 賲賳 賰賱 賵丕丨丿賺 賮賷賳丕 毓賱賶 丨丿丞. 賱賰賳 賲賯丿乇鬲賳丕 毓賱賶 廿賮乇丕夭賴丕 鬲毓鬲賲丿 毓賱賶 賵噩賵丿賳丕 賮賷 廿胤丕乇 丕賱馗乇賵賮 丕賱賲賳丕爻亘丞 丕噩鬲賲丕毓賷丕
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賲賯鬲胤賮丕鬲 賲賳 賰鬲丕亘 氐賳丕毓丞 丕賱爻毓丕丿丞 賱賱賰丕鬲亘 賵賷賱賷丕賲 丿賷賮賷夭
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賮賱賲 鬲毓丿 丕賱爻毓丕丿丞 亘賲禺鬲賱賮 賲馗丕賴乇賴丕 賲購噩乇丿 廿囟丕賮丞 爻丕乇丞 廿賱賶 丕賱毓賲賱 丕賱兀賴賲 賵賴賵 噩賳賷 丕賱賲丕賱貙 賵賱丕 丕賴鬲賲丕賲丕 賲賳 丕賴鬲賲丕賲丕鬲 匕賵賷 鬲賱賰 丕賱賲乇丨賱丞 丕賱毓賲乇賷丞 丕賱鬲賷 鬲鬲賷丨 賱賲賳 賵氐賱賵丕 廿賱賷賴丕 丕賱賵賯鬲 丕賱賰丕賮賷 賱賷毓丿賵丕 賱兀賳賮爻賴賲 丕賱禺亘夭貙 亘賱 賴賷 丕賱丌賳貙 亘賵氐賮賴丕 賰賷丕賳丕鬲 賲乇卅賷丞 賷賲賰賳 賯賷丕爻賴丕 賵鬲丨爻賷賳賴丕貙 賯丿 丕禺鬲乇賯鬲 賯賱毓丞 廿丿丕乇丞 丕賱丕賯鬲氐丕丿 丕賱毓丕賱賲賷
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賲毓 鬲睾賱睾賱 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷 賵賯賷丕爻 丕賱爻毓丕丿丞 亘孬賯丕賮鬲賳丕 丕賱丕賯鬲氐丕丿賷丞 賵丕賱爻賷丕爻賷丞 賲賳匕 鬲爻毓賷賳賷丕鬲 丕賱賯乇賳 丕賱賲丕囟賷貙 賳賲丕 廿丨爻丕爻 亘毓丿賲 丕賱丕乇鬲賷丕丨 亘爻亘亘 丕賱胤乇賷賯丞 丕賱鬲賷 鬲亘賳賶 亘賴丕 氐賳丕毓 丕賱賯乇丕乇 丕賱爻賷丕爻賷 賵丕賱賲爻丐賵賱賵賳 賲賮賴賵賲賷 丕賱爻毓丕丿丞 賵丕賱乇賮丕賴賷丞. 丨賷孬購 鬲賰賲賳 丕賱禺胤賵乇丞 賮賷 兀賳 賴匕丕 丕賱毓賱賲 鬲賳鬲賴賷 亘賴 丕賱丨丕賱 亘鬲丨賲賷賱 丕賱兀賮乇丕丿 賲爻丐賵賱賷丞 卮賯丕卅賴賲 賵毓賱丕噩 賴匕丕 丕賱卮賯丕亍貙 賮賷 丨賷賳 賷鬲噩丕賴賱 丕賱爻賷丕賯 丕賱匕賷 兀丿賶 廿賱賶 匕賱賰
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丕賱噩爻賲 賷胤乇丨 兀毓乇丕囟丕 賲丕 賯丕亘賱丞 賱賱賯賷丕爻 賱賲丕 賷賲乇 亘賴 丕賱毓賯賱. 賵賲丕 丿丕賲鬲 丕賱爻毓丕丿丞 賴賷 賮賷 賳賴丕賷丞 丕賱賲胤丕賮 鬲噩賲賷毓丕 賱賱賲卮丕毓乇 丕賱爻丕乇丞貙 賮賮賰乇丞 丕賱賯丿乇丞 毓賱賶 丕賰鬲卮丕賮 賲爻鬲賵賷丕鬲 丕賱爻毓丕丿丞 賲賳 禺賱丕賱 丕賱噩爻賲 賱賷爻鬲 賲賮丕噩卅丞 鬲賲丕賲丕. 廿賳賳丕 賳毓賷 賴匕丕 亘丿丕賴丞 賮賷 丨賷丕鬲賳丕 丕賱賷賵賲賷丞 毓亘乇 丕賱賰賷賮賷丞 丕賱鬲賷 賳賯乇兀 亘賴丕 鬲毓亘賷乇丕鬲 賵噩賴 卮禺氐 丌禺乇 兀賵 賱睾丞 噩爻丿賴. 賱匕賱賰 乇亘賲丕 賷氐亘丨 賵噩賵丿 毓賱賲 賷禺鬲氐 亘賲孬賱 賴匕賴 丕賱廿卮丕乇丕鬲 賲賲賰賳丕. 賵賷亘丿賵 兀賳 賲毓丿賱 丕賱賳亘囟 賷購賯丿賲 廿賲賰丕賳賷丞 賯賷丕賲 毓賱賲 賰賲賷 鬲噩乇賷亘賷 賷禺鬲氐 亘丿乇丕爻丞 丕賱乇賮丕賴賷丞 賷鬲噩丕賵夭 丕賱孬賯丕賮丞. 賯丿 鬲賰賵賳 丕賱賰賱賲丕鬲 禺丕丿毓丞貙 賱賰賳 賳亘囟 賯賱賵亘賳丕 賱丕 賷賲賰賳 兀賳 賷賰賵賳 賰匕賱賰
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賱賯丿 丕禺鬲乇毓鬲 兀卮賰丕賱 賲購禺鬲賱賮丞 賲賳 鬲賯丕賳丕鬲 賯乇丕亍丞 丕賱毓賯賱貙 賱丕 賱卮賷亍 廿賱丕 丕賱賴乇亘 賲賳 丕賱賲卮賰賱丞 丕賱賵丕囟丨丞 賵丕賱賲鬲毓賱賯丞 亘兀賳 丕賱賱睾丞 毓丕噩夭丞 毓賳 賳賯賱 丕賱賲卮丕毓乇 賵丕賱乇睾亘丕鬲 賵丕賱賯賷賲. 賵爻賵丕亍 兀賰丕賳鬲 鬲賱賰 丕賱鬲賯丕賳丞 鬲卮賲賱 丕賱賳賯賵丿 賵丕賱兀爻毓丕乇貙 兀賵 丕賱賯賷丕爻丕鬲 丕賱鬲賷 鬲爻鬲賴丿賮 丕賱噩爻賲 丕賱亘卮乇賷 )賰兀噩賴夭丞 賲乇丕賯亘丞 丕賱賳亘囟 賵丕賱毓乇賯 賵丕賱鬲毓亘(貙 賮廿賳 毓賱賲 兀丨丕爻賷爻賳丕 丕賱丿丕禺賱賷丞 賷爻毓賶 廿賱賶 兀卮賰丕賱 賲賳 丕賱丨賯賷賯丞 賯丿 鬲鬲噩丕賵夭 丕賱賰賱丕賲 鬲賲丕賲丕 賮賷 賳賴丕賷丞 丕賱賲胤丕賮
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鬲購毓丿 丕賱丕亘鬲爻丕賲丞 賲丐卮乇丕 賲丨鬲賲賱丕 丌禺乇 廿賱賶 賲丕 賷噩乇賷 鬲丨鬲 丕賱爻胤丨 賵賲丐孬乇丕 賮賷賴 廿賱賶 噩丕賳亘 賲毓丿賱 丕賱賳亘囟 賵丕爻鬲禺丿丕賲 丕賱賳賯賵丿
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賮兀賲丕賲 兀賲乇 賲賴賲 賰丕賱爻毓丕丿丞貙 賲丕 賲賳 賲賯賷丕爻 賷賮賷 亘丕賱兀賴賲賷丞 丕賱賮賱爻賮賷丞 賱賱賲爻兀賱丞. 噩賲賷毓賳丕 毓賲賵賲丕 乇丕囟賵賳 亘賯亘賵賱 兀賳 禺丕乇胤丞 賯丕毓 丕賱賲丨賷胤 賱賷爻鬲 賴賷 賯丕毓賻 丕賱賲丨賷胤 匕丕鬲賻賴貙 亘賱 賲噩乇丿 鬲賲孬賷賱 賱賴 賲賷夭丕鬲 賵毓賷賵亘. 賱賰賳 亘丕賱賳爻亘丞 廿賱賶 丕賱爻毓丕丿丞貙 賴賳丕賰 廿丨亘丕胤丕鬲 丿丕卅賲丕貨 賮孬賲丞 廿丨爻丕爻 賰丕爻丨 亘兀賳 丕賱丕亘鬲爻丕賲丕鬲 丕賱賲丨丿丿丞 賰賲賷丕貨 賵賲毓丿賱 丕賱賳亘囟貨 賵丕賱賳賯賵丿 賷賮賵賽賾鬲 兀賲乇丕 賲賴賲丕 賷鬲毓賱賯 亘胤亘賷毓丞 丕賱鬲噩乇亘丞 丕賱丕賳賮毓丕賱賷丞. 乇亘賲丕 鬲賰卮賮 丨賯丕 丕亘鬲爻丕賲丞 毓賳 卮賷亍 賲丕 亘卮兀賳 丕賱賲乇亍貙賱賰賳 亘丕賱鬲兀賰賷丿 賱賷爻 亘賵氐賮賴 鬲賲孬賷賱丕 毓賱賲賷丕.
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丕賱賳賯賵丿 卮賷亍 賮乇賷丿 賯丿 賷爻亘亘 丿賲丕乇丕 爻賷賰賵賱賵噩賷丕. 亘賱 賯丿 賷爻亘亘貙 賰賲丕 賮賷 亘毓囟 丕賱賲賵丕賯賮 丕賱爻賷賰賵爻賵賲丕鬲賷丞 賲孬賱 卮丿 丕賱毓賳賯 丕賱賲賮丕噩卅貙 丿賲丕乇丕 賮賷爻賷賵賱賵噩賷丕. 廿賳 丕賱丨賯賷賯丞 丕賱噩賵賴乇賷丞 亘卮兀賳 丕賱賲丕賱 賴賷 囟乇賵乇丞 兀賳 賷囟胤賱毓 亘賵馗賷賮鬲賷賳 賲鬲毓丕乇囟鬲賷賳 賮賷 丌賳 賵丕丨丿: 兀賳 賷毓賲賱 賲禺夭賳丕 賱賱賯賷賲丞 賵賵爻賷胤丕 賱賱賲賯丕賷囟丞. 賷鬲丨賵賱 丕賱賲丕賱 丨賷賳 賷毓賲賱 賲禺夭賳丕 賱賱賯賷賲丞 廿賱賶 卮賷亍 賳鬲毓賱賯 亘賴 賵賳乇睾亘 賮賷 賲賱丕夭賲鬲賴 賲賳 禺賱丕賱 賵囟毓賴 睾丕賱亘丕 賮賷 丨爻丕亘 賲氐乇賮賷. 賵賴賵 賷賮鬲丨 丌賮丕賯丕 睾賷乇 賲丨丿賵丿丞 賱賱丨氐賵賱 毓賱賶 兀卮賷丕亍 兀禺乇賶 賲乇睾賵亘 賮賷賴丕 賵兀賰孬乇 賮丕卅丿丞 亘賰孬賷乇 丨賷賳 賷毓賲賱 賵爻賷胤丕 賱賱賲賯丕賷囟丞. 賴匕丕 丕賱鬲賳丕賯囟 噩賱賷 賮賷 丕賱鬲氐賲賷賲 丕賱賲丕丿賷 賱賱賳賯賵丿 賳賮爻賴丕貙 丕賱匕賷 賷賳亘睾賷 兀賳 賷賲夭噩 亘賷賳 賲爻鬲賵賶 毓丕賱賺 賲賳 丕賱廿睾乇丕亍 丕賱乇賲夭賷 )賮賷 卮丕乇鬲賴 賵賱賲毓丕賳賴( 賵丨丿 兀丿賳賶 賲賳 丕賱賮丕卅丿丞 丕賱賲丕丿賷丞 丕賱丨賯賷賯賷丞.
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丕賱禺賵賮 賴賵 賲丕 賷丿賮毓 丕賱賳丕爻 廿賱賶 卮乇丕亍 賲賳鬲噩丕鬲 丕賱毓賱丕賲丕鬲 丕賱鬲噩丕乇賷丞 丕賱賰購亘乇賶
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賷丨丕賵賱 賲禺鬲氐賵 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷 賵毓賱賲丕亍 丕賯鬲氐丕丿 丕賱爻毓丕丿丞 賱賮鬲 丕賱丕賳鬲亘丕賴 廿賱賶 丨賯賷賯丞 兀賳 丕賱賳賯賵丿 賵丕賱賲賲鬲賱賰丕鬲 丕賱賲丕丿賷丞 賱丕 鬲丐丿賷 廿賱賶 夭賷丕丿丞 賮賷 乇賮丕賴賷鬲賳丕 丕賱毓賯賱賷丞貙 賱賰賳 賴丐賱丕亍 丕賱禺亘乇丕亍 賷卮賰賱賵賳 兀賯賱賷丞 賲賯丕乇賳丞 亘丕賱丨卮丿 丕賱睾賮賷乇 賲賳 賲禺鬲氐賷 毓賱賲 賳賮爻 丕賱賲爻鬲賴賱賰貙 賵毓賱賲丕亍 兀毓氐丕亘 丕賱賲爻鬲賴賱賰 賵亘丕丨孬賷 丕賱爻賵賯 丕賱賲購賰乇爻賷賳 噩賲賷毓丕 賱賱鬲卮丿賷丿 毓賱賶 兀賳賳丕 賳丨賯賯 亘毓囟丕 賲賳 丕賱廿卮亘丕毓 丕賱毓丕胤賮賷 賲賳 禺賱丕賱 廿賳賮丕賯 丕賱賳賯賵丿
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廿賳 丕賱毓賯賱 賱賲 賷賰賳 賯丕亘賱丕 賱賱丕賳丨氐丕乇 賮賷 丕賱噩爻丿貙 賱賰賳賴 賱丕 賷賳賮氐賱 毓賳賴 亘丕賱賰賱賷丞 兀賷囟丕. 賮丕賱鬲賮賰賷乇 賵丕賱賵毓賷 賷賲丕乇爻丕賳 鬲兀孬賷乇丕 賮賷 鬲氐乇賮丕鬲賳丕 賵丕賱兀毓乇丕囟 丕賱亘丕丿賷丞 毓賱賶 兀噩爻丕賲賳丕貙 賵廿乇丕丿鬲賳丕 丕賱丨乇丞 賱賷爻鬲 賵賴賲丕
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丕賱賳卮丕胤 丕賱賮乇丿賷 賯丿 賷賳丨乇賮 亘丕鬲噩丕賴 睾丕賷丕鬲 鬲禺鬲丕乇賴丕 賯賵賶 賳禺亘賵賷丞貙 賱賰賳 賲賳 丿賵賳 賯爻乇 賵丕囟丨 兀賵 鬲卮丕賵乇 丿賷賲賵賯乇丕胤賷. 鬲亘爻胤 丕賱爻賱賵賰賷丞 丨賱賲 亘賳鬲丕賲 丕賱禺丕氐 亘爻賷丕爻丞 毓賱賲賷丞 廿賱賶 兀賯氐賶 丨丿貙 賲賳 禺賱丕賱 鬲氐賵乇 兀賳賴 兀爻賮賱 賵賴賲 丕賱丨乇賷丞 丕賱賮乇丿賷丞 鬲賯亘毓 丌賱賷丞 丕賱爻亘亘 賵丕賱兀孬乇 丕賱亘丕乇丿丞貙 賵丕賱鬲賷 賱丕 鬲賱丕丨馗賴丕 廿賱丕 丕賱毓賷賳 丕賱禺亘賷乇丞. 廿賳賳丕 丨賷賳 賳丐賲賳 亘丕賱丨賱賵賱 丕賱爻賱賵賰賷丞 賳賮乇睾賴丕 賲賳 丕賱噩賵丕賳亘 丕賱丿賷賲賵賯乇丕胤賷丞 賵賳丿賮毓 亘賴丕 廿賱賶 丨賷夭 賲爻丕賵賺 賵毓賱賶 丕賱賳賯賷囟 賲賳賴丕.
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賮丕賱卮毓賵乇 亘兀賳 孬賲丞 賲賳 賷鬲禺匕 丕賱賯乇丕乇丕鬲 丕賱賲賴賲丞貙 賵兀賳賳丕 賲毓賮賵賳 賲賳 鬲丨賲賱 丕賱賲爻丐賵賱賷丞 丕賱賰丕賲賱丞 毓賳 兀賮毓丕賱賳丕貙 賯丿 賷購卮賰賱 賲氐丿乇 丕乇鬲賷丕丨. 賰賲丕 賯丿 鬲賲孬賱 賲毓乇賮丞 兀賳賳賷 賲丨賵爻亘 兀賵 禺丕囟毓 賱賱鬲卮乇賷胤 賱丕鬲禺丕匕 賯乇丕乇丕鬲 亘毓賷賳賴丕 丕爻鬲乇丕丨丞 賲乇丨亘丕 亘賴丕 賲賳 賲胤賱亘 賲賲丕乇爻丞 丕賱廿乇丕丿丞 丕賱丨乇丞 丕賱丨丿賷孬 賵丕賱賲爻鬲賲乇
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兀氐亘丨鬲 丕賱賲丐爻爻丕鬲 丕賱鬲噩丕乇賷丞 鬲毓賷 兀賳 丕賱亘卮乇 賱賷爻賵丕 賲爻鬲賯亘賱賷賳 爻賱亘賷賷賳 賱賱鬲乇亘賷丞 兀賵 丕賱賲孬賷乇 丕賱乇兀爻賲丕賱賷貙 亘賱 賮丕毓賱賵賳 爻賷丕爻賷賵賳 賳丕卮胤賵賳 賲賳 丨賷孬 丕賱賲亘丿兀 賱丿賷賴賲 丕噩鬲賴丕丿丕鬲賴賲 亘卮兀賳 丕賱毓丕賱賲. 賵廿匕丕 賰丕賳鬲 丕賱賲賴賲丞 賴賷 丕賱鬲毓乇賮 毓賱賶 賲丕 賷卮毓乇 亘賴貨 兀賵 賷丨鬲丕噩 廿賱賷賴貨 兀賵 賷賮賰乇 賮賷賴 丕賱賳丕爻貙 賮廿賳 丕賱匕賴丕亘 廿賱賷賴賲 賵爻丐丕賱賴賲 賷賴丿丿 亘丕賱賰卮賮 毓賳 丕爻鬲噩丕亘丕鬲 兀賰孬乇 乇丕丿賷賰丕賱賷丞 賲賲丕 賰丕賳鬲 賵賰丕賱丞 噩賷賲爻 賵丕賱鬲乇 鬲賵賲亘爻賵賳 兀賵 賵丕胤爻賵賳 毓賱賶 丕爻鬲毓丿丕丿 賱賱廿賯乇丕乇 亘賴. 鬲購乇賶 賲丕匕丕 賱賵 賰丕賳賵丕 賷鬲賯夭夭賵賳 賲賳 丕賱爻賱毓 丕賱賲購賳鬲噩丞 亘卮賰賱 賵丕爻毓責 賲丕匕丕 賱賵 賰丕賳賵丕 睾賷乇 乇丕睾亘賷賳 賮賷 賲夭賷丿 賲賳 丕賱廿毓賱丕賳責 賵賲丕匕丕 賱賵 賰丕賳鬲 賱丿賷賴賲貙 賯亘賱 賰賱 卮賷亍貙 乇睾亘丞 賮賷 兀賳 賷氐亘丨 賱賴賲 氐賵鬲責
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賲賳 丕賱賳丕丨賷丞 丕賱賳賮毓賷丞貙 鬲鬲賲孬賱 禺丿毓丞 丕賱鬲爻賵賷賯 賮賷 丕賱丨賮丕馗 毓賱賶 鬲賵丕夭賳 丿賯賷賯 亘賷賳 丕賱爻毓丕丿丞 賵丕賱鬲毓丕爻丞貨 丕賱賱匕丞 賵丕賱兀賱賲. 賮丕賱爻賵賯 賱丕 亘丿 兀賳 賷購氐賲賲 亘丕毓鬲亘丕乇賴 賲賰丕賳丕 賷購賰賳 賮賷賴 丕賱爻毓賷 賵乇丕亍 丕賱乇睾亘丕鬲 賱賰賳 賲賳 丿賵賳 廿卮亘丕毓賴丕 鬲賲丕賲丕貙 賵廿賱丕 鬲囟丕亍賱 丕賱賳賴賲 賱賱丕爻鬲賴賱丕賰
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賷鬲賰賱賲 丕賱賲爻賵賯賵賳 毓賳 丕賳賮毓丕賱丕鬲 卮鬲賶 丕賱賷賵賲貙 亘賲丕 賮賷賴丕 丕賱廿毓噩丕亘 賵丕賱爻毓丕丿丞貙 賱賰賳 賴匕賴 丕賱賲卮丕毓乇 丕賱廿賷噩丕亘賷丞 賱丕 賷購賰賳 兀賳 鬲賰賵賳 賳賴丕賷丞 丕賱賲胤丕賮 兀亘丿丕. 廿匕 丕賱賯賱賯 賵丕賱禺賵賮 噩夭亍丕賳 賲賴賲丕賳 兀賷囟丕 賲賳 丕賱賲夭賷噩貙 賵廿賱丕 賮爻賷氐丕丿賮 丕賱夭亘賵賳 丿乇噩丞 賲賳 丕賱爻賱丕賲 賵丕賱乇丕丨丞 賱丕 鬲鬲胤賱亘 賲夭賷丿丕 賲賳 丕賱廿卮亘丕毓.
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賱賲 鬲毓丿 賲賯丕賵賲丞 丕賱毓賲賱 鬲賰卮賮 毓賳 賳賮爻賴丕 賲賳 禺賱丕賱 氐賵鬲 賲賳馗賲 兀賵 乇賮囟 氐乇賷丨貙 亘賱 毓亘乇 兀卮賰丕賱 賲鬲賮乇賯丞 賲賳 丕賱賱丕賲亘丕賱丕丞 賵丕賱賲卮丕賰賱 丕賱氐丨賷丞 丕賱賲夭賲賳丞. 賵賷卮賰賱 丕賱禺賷胤 丕賱乇賮賷毓 丕賱匕賷 賷賮氐賱 丕賱賲賱賱 丕賱毓丕賲 毓賳 賲卮丕賰賱 丕賱氐丨丞 丕賱毓賯賱賷丞 丕賱賲乇囟賷丞 鬲丨丿賷丕 兀賲丕賲 丕賱賲丿賷乇賷賳 丿丕禺賱 賲賯乇丕鬲 丕賱毓賲賱 賮賷 丕賱賯乇賳 丕賱丨丕丿賷 賵丕賱毓卮乇賷賳
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賷賲孬賱 賳賯氐 丕賱賵賱丕亍 賲賳 噩丕賳亘 賯賵丞 丕賱毓賲賱 賲卮賰賱丞 賱賱丨賰賵賲丕鬲 兀賷囟丕貨 賳馗乇丕 廿賱賶 兀賳賴 賷賯囟賲 丕賱賳丕鬲噩 丕賱丕賯鬲氐丕丿賷貙 賵賷丐孬乇 爻賱亘丕 禺賱丕賱 匕賱賰 賮賷 丕賱廿賷乇丕丿丕鬲 丕賱囟乇賷亘賷丞. 賵鬲氐亘丨 丕賱賲卮賰賱丞 兀賰孬乇 禺胤賵乇丞 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱鬲賷 賷賵噩丿 亘賴丕 鬲兀賲賷賳 氐丨賷 丕噩鬲賲丕毓賷 賵鬲兀賲賷賳 囟丿 丕賱亘胤丕賱丞貙 丨賷孬 鬲賳卮兀 賲卮賰賱丞 丕賯鬲氐丕丿賷丞 賲鬲賳丕賲賷丞 賴賷 鬲爻乇亘 丕賱兀賮乇丕丿 賲賳 丕賱毓賲賱 亘爻亘亘 賲卮賰賱丞 卮禺氐賷丞 睾賷乇 賲丨丿丿丞 賵睾賷乇 賲賱賲賵爻丞 賮賷 丕賱兀睾賱亘貙 賷鬲賱賵賴丕 丕賱丕爻鬲爻賱丕賲 鬲丿乇賷噩賷丕 廿賱賶 禺賲賵賱 兀賰孬乇 毓賲賵賲賷丞. 兀賵賱卅賰 丕賱賳丕爻 賯丿 賷鬲乇丿丿賵賳 亘丕賳鬲馗丕賲 毓賱賶 丕賱兀胤亘丕亍 賱廿噩乇丕亍 丕賱賮丨賵氐貙 卮丕賰賷賳 賲賳 丌賱丕賲 賵賲卮丕賰賱 睾賷乇 賯丕亘賱丞 賱賱鬲卮禺賷氐. 賷丨丿孬 賴匕丕 賮賷 丕賱兀睾賱亘 賳鬲賷噩丞 毓丿賲 賵噩賵丿 賲賳 賷亘丕丿賱賵賳賴賲 丕賱丨丿賷孬 賵廿丨爻丕爻賴賲 亘丕賱賵丨丿丞貨 廿匕 鬲賯賵囟 丕賱亘胤丕賱丞 廿丨爻丕爻賴賲 亘賰賮丕亍鬲賴賲 丕賱匕丕鬲賷丞貙 賵賷氐賷亘賴賲 丕賱鬲毓胤賱 毓賳 丕賱毓賲賱 亘兀夭賲丕鬲 賳賮爻 噩爻丿賷丞 賵賮賷 丕賱賳賴丕賷丞 鬲購氐丕亘 賯丿乇丕鬲賴賲 丕賱亘丿賳賷丞 賵丕賱賳賮爻賷丞 亘丕賱丕賳賰賲丕卮 丕賱匕賷 鬲爻丿丿 賰孬賷乇 賲賳 丕賱賲噩鬲賲毓丕鬲 賮賵丕鬲賷乇賴.
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兀孬丕乇鬲 賲賳馗賲丞 丕賱氐丨丞 丕賱毓丕賱賲賷丞 賮賷 丕賱毓丕賲 2001 囟噩丞 丨賷賳 鬲賳亘兀鬲 亘兀賳 丕囟胤乇丕亘丕鬲 丕賱氐丨丞 丕賱毓賯賱賷丞 賯丿 鬲氐亘丨 丕賱爻亘亘 丕賱兀賰亘乇 賮賷 丕賱廿毓丕賯丞 賵丕賱賲賵鬲 賮賷 丕賱毓丕賱賲 亘丨賱賵賱 丕賱毓丕賲 2020 . 賵鬲賯賵賱 亘毓囟 丕賱鬲賯丿賷乇丕鬲 丨丕賱賷丕 廿賳 兀賰孬乇 賲賳 孬賱孬 丕賱亘丕賱睾賷賳 賮賷 兀賵乇賵亘丕 賵兀賲乇賷賰丕 賷毓丕賳賵賳 賲卮丕賰賱 賮賷 氐丨鬲賴賲 丕賱毓賯賱賷丞貙 賵廿賳 馗賱 兀睾賱亘賴丕 睾賷乇 賲卮禺氐
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丕賱爻毓丕丿丞 氐賷睾丞 賲賳 氐賷睾 乇兀爻 丕賱賲丕賱 丕賱匕賷 賷賲賰賳賴賲 丕賱乇賰賵賳 廿賱賷賴 賵爻胤 丕囟胤乇丕亘丕鬲 丕賯鬲氐丕丿 賲賱鬲亘爻. 鬲氐亘丨貙 賲氐丿乇 鬲賲賷夭 賮賷 賲毓乇賰丞 丕賱賳噩丕丨. 賱賵 賰丕賳鬲 賴匕賴 丨丿賵丿 丨賰賲丞 兀賰賵乇貙 賮廿賳賴 賯丿 賷賰賵賳 賯丿乇賷丕貨 賮賴賵 賷賯賵賱: 丕賱賲鬲賮丕卅賱賵賳 兀爻毓丿 丨馗丕 賮賷 噩賲賷毓 丕賱賳賵丕丨賷 賲賳 丕賱賲鬲卮丕卅賲賷賳貙 賴賷 賴賰匕丕 賮賯胤.
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賮賲賯丿丕乇 丕賱爻毓丕丿丞 丕賱鬲賷 賮賷 賲爻鬲胤丕毓 賴賵賷丞 噩賲丕毓丞 賲鬲丌夭乇丞 賵禺氐亘丞 兀賳 鬲爻亘亘賴 賱賱賲賵馗賮貙 賵賲賳 孬賲 賲賯丿丕乇 丕賱賲丨氐賱丞 丕賱賳賴丕卅賷丞 賱賲丕 賷噩賳賷賴 丕賱賲丿賷乇賵賳貙 兀賰孬乇 亘賰孬賷乇 賲賲丕 鬲爻亘亘賴 夭賷丕丿丞 丕賱乇丕鬲亘.
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賰丕賳 丕賱毓丕賲賱 睾賷乇 丕賱爻毓賷丿 賷毓賳賷 賰匕賱賰 毓丕賲賱丕 睾賷乇 賲購賳鬲噩貙 丨賷孬 丕賱鬲毓丕爻丞 賳丕亘毓丞 賲賳 卮毓賵乇 睾丕卅乇 亘丕賱毓夭賱丞
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氐丕乇 丕賱毓賲賱 睾賷乇 賲賱賲賵爻 賲毓 賮賯丿丕賳 丕賱鬲氐賳賷毓 賱兀賴賲賷鬲賴. 賵兀氐亘丨 丕賱賲乇囟 睾賷乇 賲乇卅賷 賲毓 丕夭丿賷丕丿 丕賱賲卮丕賰賱 丕賱毓賯賱賷丞 賵丕賱爻賱賵賰賷丞. 亘賱 兀氐亘丨鬲 丕賱賳賯賵丿 賳賮爻賴丕 睾賷乇 賲賱賲賵爻丞 賲毓 毓賵賱賲丞 丕賱賳馗丕賲 丕賱賲丕賱賷 賲賳匕 兀賵丕禺乇 丕賱爻鬲賷賳賷丕鬲. 賮乇丕丨鬲 賲卮賰賱丕鬲 丕賱賳卮丕胤 賵丕賱丨賲丕爻 鬲賳鬲賯賱 亘卮賰賱 賲乇丕賵睾 亘賷賳 賲噩丕賱丕鬲 丕賱胤亘 賵丕賱毓賱丕噩 丕賱賳賮爻賷 賵廿丿丕乇丞 賲賰丕賳 丕賱毓賲賱 賵毓賱賲 丕賱丕賯鬲氐丕丿. 兀氐亘丨 丕賱賮氐賱 亘賷賳 鬲丨丿賷丕鬲 丕賱乇毓丕賷丞 丕賱氐丨賷丞 賵鬲丨丿賷丕鬲 丕賱毓賲賱 丕賱鬲噩丕乇賷 鬲夭丿丕丿 氐毓賵亘丞 賲毓 鬲氐丿乇 賲爻兀賱丞 丕賱氐丨丞 丕賱毓賯賱賷丞 賵丕噩賴丞 丕賱鬲賵丕氐賱 亘賷賳賴賲丕 , 賵亘丕鬲鬲 賵馗賷賮丞 丕賱廿丿丕乇丞 鬲購卮亘賴 亘卮賰賱 賲鬲夭丕賷丿 賵馗賷賮丞 丕賱毓賱丕噩 丕賱賳賮爻賷 亘賳賮爻 丕賱鬲氐賵乇 丕賱賲亘丿卅賷 賱賱毓賱丕噩 亘丕賱賰賱丕賲 賵丿毓賲 乇賮丕賴賷丞 丕賱兀賮乇丕丿貙 賲賳 兀噩賱 丕賱丨賮丕馗 毓賱賶 丨賲丕爻賴賲 賱賱賵馗丕卅賮 丕賱禺丿賲賷丞 賲爻鬲毓乇丕 賯丿乇 丕賱廿賲賰丕賳
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賱丕 兀丨丿 賷氐賳毓 毓丿丕賵丕鬲 卮禺氐賷丞 賲丕丿丕賲 鬲賲乇賰夭賴 丨賵賱 匕丕鬲賴貨 賵鬲賰丿賷爻賴 丕賱賯爻乇賷 賱賱兀卮賷丕亍 丕賱孬賲賷賳丞貙 賱丕 賷購毓賱賳丕賳 毓賳 賳賮爻賷賴賲丕 廿賱丕 賲賳 禺賱丕賱 鬲丨乇賷囟 賲卮丕毓乇 丕賱丕丨鬲乇丕賲 賵丕賱丕賲鬲賳丕賳 賵丕賱乇囟丕 賵賰賱 丕賱賲卮丕毓乇 丕賱廿賷噩丕亘賷丞 丕賱兀禺乇賶 丕賱鬲賷 鬲購丨賷賱賴 廿賱賶 卮禺氐 賲賮賷丿 賵睾丕賱亘丕 賱丕 睾賳賶 毓賳賴 亘丕賱賳爻亘丞 廿賱賶 丕賱賲丨賷胤賷賳
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賲賳 丕賱賲賲賰賳 兀賳 賷購氐亘丨 丕賱丕賳鬲賯丕賱 廿賱賶 丕賯鬲氐丕丿 賯丕卅賲 毓賱賶 丕賱賲毓乇賮丞 鬲賰賵賳 賮賷賴 丕賱兀賮賰丕乇 賵丕賱毓賱丕賯丕鬲 賴賷 丕賱賲氐丿乇 丕賱乇卅賷爻 賱賯賷賲丞 丕賱毓賲賱貙 兀爻丕爻丕 賱亘賳賶 噩丿賷丿丞 賰賱賷丕 賱賲賰丕賳 丕賱毓賲賱 鬲購氐亘丨 賮賷賴 丕賱爻賱胤丞 賱丕賲乇賰夭賷丞 賵鬲購鬲禺匕 賮賷賴 丕賱賯乇丕乇丕鬲 亘卮賰賱 噩賲丕毓賷.
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丕賱賲賳丕賮爻丞 賵孬賯丕賮丞 丕賱鬲賳丕賮爻貙 亘賲丕 賮賷 匕賱賰 丕賱鬲賳丕賮爻 丕賱乇賷丕囟賷貙 毓賱賶 毓賱丕賯丞 賵孬賷賯丞 亘丕囟胤乇丕亘 賳丕丿乇丕 賲丕 賰丕賳 賷購胤乇丨 賱賱賲賳丕賯卮丞 賮賷 丕賱毓丕賲 1977 賱賰賳賴 兀氐亘丨 卮丕睾賱丕 兀爻丕爻賷丕 賲賳 卮賵丕睾賱 丕賱爻賷丕爻丞 賮賷 賳賴丕賷丞 丕賱賯乇賳. 賮賲毓 丕賯鬲乇丕亘 毓賯丿 丕賱爻亘毓賷賳賷丕鬲 賲賳 賳賴丕賷鬲賴貙 賰丕賳鬲 丕賱丿賵賱 丕賱乇兀爻賲丕賱賷丞 丕賱睾乇亘賷丞 賯丿 賵賯賮鬲 毓賱賶 兀毓鬲丕亘 賲乇丨賱丞 噩丿賷丿丞 賰賱賷丕 賲賳 丕賱廿丿丕乇丞 丕賱爻賷賰賵賱賵噩賷丞貙 賵賰丕賳 丕賱丕賰鬲卅丕亘 賴賵 丕賱丕囟胤乇丕亘 丕賱匕賷 賷氐賷亘 賯賱亘 賴匕賴 丕賱賲乇丨賱丞
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丕賱毓賵夭 丕賱賳爻亘賷 - 兀賷 兀賳 鬲賰賵賳 賮賯賷乇丕 賲賯丕乇賳丞 亘丕賱丌禺乇賷賳 - 賷購賰賳賴 兀賳 賷爻亘亘 亘丐爻丕 賲賲丕孬賱 賱賲丕 賯丿 賷丐丿賷 廿賱賷賴 丕賱毓賵夭 丕賱賲胤賱賯貙 胤丕乇丨丞 亘匕賱賰 兀賳 丕賱廿丨爻丕爻 亘丕賱丿賵賳賷丞 賵丨丕賱丞 丕賱賯賱賯 賴賲丕 賲丕 賷卮毓賱丕賳 卮乇丕乇丞 丕賱丕賰鬲卅丕亘 廿囟丕賮丞 廿賱賶 囟睾胤 丕賱賯賱賯 亘卮兀賳 丕賱賳賯賵丿. 賱賴匕丕 丕賱爻亘亘貙 賷亘丿賵 兀孬乇 丕賱賱丕賲爻丕賵丕丞 毓賱賶 丕賱丕賰鬲卅丕亘 賵丕囟丨丕 賲毓 鬲丿乇噩 丕賱丿禺賱
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孬賲丞 賲丕 賷鬲噩丕賵夭 賲購噩乇丿 毓賱丕賯丞 廿丨氐丕卅賷丞 賲鬲亘丕丿賱丞貨 丿賱賷賱 賲夭毓噩 毓賱賶 兀賳 乇賵丨 丕賱賲賳丕賮爻丞 匕丕鬲賴丕 賯丿 鬲爻亘亘 丕賱丕賰鬲卅丕亘貙 賱鬲氐賷亘 亘賴 賱丕 丕賱禺丕爻乇賷賳 賮賯胤貙 亘賱 丕賱乇丕亘丨賷賳 兀賷囟丕. 賱賯丿 孬亘鬲 兀賳賻賾 噩毓賿賱 丕賱賲賳丕賮爻丞 賰孬賷乇丕 賲賳 丕賱賳丕爻 賷亘丿賵賳 兀賯賱 卮兀賳丕 - 賵賴賵 賲丕 毓乇賮賴 賴賷睾 亘兀賳賴 鬲禺賵賮 丕卮鬲乇丕賰賷 - 兀賰孬乇 氐賱丕丨賷丞 亘賰孬賷乇 賲賲丕 鬲氐賵乇 賲毓賱賲賵 丕賱賲丿丕乇爻 丕賱賷爻丕乇賷賵賳 兀孬賳丕亍 丕賱爻亘毓賷賳賷丕鬲貙 匕賱賰 兀賳賴 賷禺亘乇賴賲 賴賲 兀賷囟丕 兀賳賴賲 兀賯賱 卮兀賳丕
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賮兀賷賳賲丕 賳賯賷爻 噩丿丕乇鬲賳丕 丕賱匕丕鬲賷丞 亘丕賱賳爻亘丞 廿賱賶 丕賱丌禺乇賷賳貙 賰賲丕 鬲囟胤乇賳丕 賰賱 丕賱賲賳丕賮爻丕鬲貙 賮廿賳賳丕 亘匕賱賰 賳禺丕胤乇 亘賮賯丿丕賳 廿丨爻丕爻賳丕 亘賯賷賲丞 丕賱匕丕鬲 鬲賲丕賲丕
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廿賳 乇爻丕賱丞 賲丿乇爻丞 卮賷賰丕睾賵 賱兀賷 賲鬲匕賲乇 賲賳 兀賳 丕賱爻賵賯 鬲賴賷賲賳 毓賱賷賴 丕賱賷賵賲 卮乇賰丕鬲 毓賲賱丕賯丞貙 乇爻丕賱丞 卮丿賷丿丞 丕賱賯爻賵丞: 丕賲囟賽 賵兀爻賽賾爻 卮乇賰鬲賰 丕賱毓賲賱丕賯丞 丕賱賲爻鬲賯亘賱賷丞. 賲丕 丕賱匕賷 賷賲賳毓賰責 兀賱賷爻鬲 賱丿賷賰 丕賱乇睾亘丞 丕賱賰丕賮賷丞責 兀賱丕 鬲賲賱賰 丕賱乇賵丨 丕賱賯鬲丕賱賷丞 亘賷賳 囟賱賵毓賰責 賱賵 賰丕賳鬲 丕賱廿噩丕亘丞 亘丕賱賳賮賷貙 丌賳卅匕 賷賰賵賳 丕賱禺胤兀 賲賳賰貙 賱丕 賲賳 丕賱賲噩鬲賲毓. 賷胤乇丨 賴匕丕 爻丐丕賱丕 賷鬲毓賱賯 亘賲丕 賷噩乇賷 賱毓丿丿 賴丕卅賱 賲賳 丕賱亘卮乇 丿丕禺賱 賲噩鬲賲毓 賳賷賵賱賷亘乇丕賱賷 睾賷乇 賲賴賵賵爻賷賳 亘丨亘 丕賱匕丕鬲 賵丕賱毓丿賵丕賳賷丞 賵丕賱鬲賮丕丐賱 賰賲丕 賱丿賶 卮禺氐 賰賲賷賱鬲賵賳 賮乇賷丿賲丕賳 兀賵 爻鬲賷賮 噩賵亘夭. 賵賱賱鬲毓丕賲賱 賲毓 賲孬賱 賴丐賱丕亍貙 馗賴乇鬲 丕賱丨丕噩丞 廿賱賶 毓賱賲 賲禺鬲賱賮 鬲賲丕賲丕
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丕賱丕賰鬲卅丕亘 丕賱毓丕賲 卮賰賵賶 兀賰孬乇 卮賷賵毓丕 亘賰孬賷乇 賲賲丕 丕賮鬲乇囟 丕賱兀胤亘丕亍 丕賱賳賮爻賷賵賳. 賰丕賳 丕賱丕賳賰賲丕卮 丕賱賳賮爻賷 賷睾丿賵 禺胤乇丕 賯丿 賷購亘鬲賱賶 亘賴 兀賷 賮乇丿 賮賷 兀賷 鬲賵賯賷鬲貙 爻賵丕亍 賵噩丿 賲丕 賷丿毓賲 賴匕丕 丕賱鬲賯賷賷賲 賲賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 兀賲 賱丕.
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賮賷 賲乇丨賱丞 丕賱鬲丨丿賷丿 丕賱匕丕鬲賷 賱賱丕夭丿賴丕乇 賮賷 賮鬲乇丞 賲丕 亘毓丿 丕賱爻鬲賷賳賷丕鬲貙 賲丕匕丕 鬲亘賯賶 賱賱亘卮乇 賱賷鬲卮亘孬賵丕 亘賴 毓丿丕 丕賱乇睾亘丞 賮賷 賲夭賷丿 賲賳 丕賱爻毓丕丿丞責 賵賲丕 丕賱睾丕賷丞 丕賱兀爻賲賶 丕賱鬲賷 賷購賰賳 賱禺亘賷乇 爻賷賰賵賱賵噩賷 兀賳 賷爻毓賶 廿賱賷賴丕 賲賳 鬲賯賱賷賱 丕賱鬲毓丕爻丞責 賰丕賳鬲 賴匕賴 丕賱賲亘丕丿卅 丕賱亘爻賷胤丞 丕賱鬲賷 賱丕 噩丿丕賱 賮賷賴丕 毓賱賶 賲丕 賷亘丿賵貙 賴賷 賲丕 賳卮兀 毓賳 丕賱氐乇丕毓丕鬲 丕賱孬賯丕賮賷丞 賵丕賱爻賷丕爻賷丞 丕賱鬲賷 亘賱睾鬲 匕乇賵鬲賴丕 賮賷 丕賱毓丕賲 1968 .
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賱匕丕貙 鬲購乇賶 賲丕 賴賵 丨賯丕 賴匕丕 丕賱賲乇囟 丕賱賲夭毓賵賲 丕賱匕賷 賷購氐賷亘 賳丨賵 孬賱孬 丕賱亘卮乇 賮賷 賲乇丨賱丞 賲丕 賲賳 丨賷丕鬲賴賲貙 賵賳丨賵 8 賮賷 丕賱賲丕卅丞 賲賳 丕賱乇丕卮丿賷賳 丕賱兀賲乇賷賰賷賷賳 賵丕賱兀賵乇賵亘賷賷賳責 睾丕賱亘丕 賲丕 賷購賯丕賱 廿賳 丕賱丕賰鬲卅丕亘 賴賵 毓噩夭 丕賱賮乇丿 毓賳 亘賳丕亍 賲爻鬲賯亘賱 賯丕亘賱 賱賱鬲丨賯賯. 賱賷爻鬲 丕賱賲卮賰賱丞 丨賷賳 賷購毓丕賳賷 丕賱賳丕爻 卮賰賱 丕賱丕賰鬲卅丕亘 丕賱賲購毓丕氐乇 賮賷 鬲賵賯賮賴賲 毓賳 丕賱廿丨爻丕爻 亘丕賱賱匕丞 兀賵 丕賱爻毓丕丿丞貙 亘賱 賮賷 賮賯丿丕賳賴賲 丕賱廿乇丕丿丞 兀賵 丕賱賯丿乇丞 毓賱賶 胤賱亘 丕賱賱匕丞 兀賵 丕賱爻毓丕丿丞. 賰賲丕 賱丕 賷鬲毓賱賯 丕賱兀賲乇 亘賰賵賳賴賲 睾賷乇 爻毓丿丕亍 賮賷 丨丿 匕丕鬲賴貙 亘賱 賮賯丿丕賳賴賲 丕賱賲賵丕乇丿 丕賱毓賯賱賷丞 - 賵睾丕賱亘丕 丕賱亘丿賳賷丞 - 賱賷賱丕丨賯賵丕 丕賱兀卮賷丕亍 丕賱鬲賷 賯丿 鬲噩毓賱賴賲 爻毓丿丕亍貙 賮賷賰鬲卮賮賵丕 兀賳賴賲 賮賷賲丕 賷爻賵丿賵賳 兀賳賲丕胤賴賲 丕賱丨賷丕鬲賷丞 賵賯賷賲賴賲貙 賷賮鬲賯乇賵賳 廿賱賶 丕賱胤丕賯丞 賱賱鬲氐乇賮 賵賮賯丕 賱鬲賱賰 丕賱兀賳賲丕胤
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賮賯胤 賮賷 賲噩鬲賲毓 賷噩毓賱 丕賱賳賲賵 丕賱卮禺氐賷 丕賱毓丕賲 賮囟賷賱鬲賴 丕賱賯氐賵賶貙 鬲購氐亘丨 丕賱廿氐丕亘丞 亘丕囟胤乇丕亘 丕賱丕賳賴賷丕乇 丕賱卮禺氐賷 丕賱毓丕賲 兀賲乇丕 賱丕 賲賮乇 賲賳賴. 賰匕賱賰 丕賱兀賲乇 亘丕賱賳爻亘丞 廿賱賶 孬賯丕賮丞 賱丕 鬲孬賲賳 爻賵賶 丕賱鬲賮丕丐賱貙 賮廿賳賴丕 爻鬲賵賱丿 兀賲乇丕囟 丕賱鬲卮丕丐賲貨 賰賲丕 爻賷丨賵賱 丕賱丕賯鬲氐丕丿 丕賱賯丕卅賲 毓賱賶 丕賱賲賳丕賮爻丞 丕賱丕賳賴夭丕賲賷丞 廿賱賶 賲乇囟
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賷賳卮兀 丕賱丕囟胤乇丕亘 丕賱丕賰鬲卅丕亘賷 丕賱鬲賳丕賮爻賷 丕賱賲乇鬲亘胤 亘丕賱賳賷賵賱賷亘乇丕賱賷丞 賱兀賳 丕賱廿賱夭丕賲 亘鬲丨賯賷賯 賳賮毓 兀賰亘乇 - 爻賵丕亍 賰丕賳 賲賯賷爻丕 賲賳 禺賱丕賱 丕賱賳賯賵丿 兀賵 丕賱兀毓乇丕囟 丕賱亘丿賳賷丞 - 賷購禺氐禺氐. 賵鬲購氐亘丨 廿賲賰丕賳賷丞貙 亘賱 囟乇賵乇丞貙 兀賳 鬲囟丨賷 丕賱賲丐爻爻丕鬲 賵丕賱賳丕爻 兀賰孬乇 孬乇丕亍 賵賳噩丕丨丕 賵氐丨丞貙 兀卮丿 廿賱丨丕丨丕. 賵賷氐賷乇 丕賱賲賳胤賯 丕賱賯丕卅賱 廿賳賳丕 賳鬲丨賲賱 賲爻丐賵賱賷丞 爻賷丕爻賷丞 兀賵 兀禺賱丕賯賷丞 賲購毓賷賳丞 賳丨賵 丕賱囟毓賮丕亍貙 賲丕 賷鬲胤賱亘 賲賳丕 賮乇囟 賯賷賵丿 毓賱賶 丕賱兀賯賵賷丕亍貙 賲毓胤賱丕 賮賷 丨囟乇丞 賲丿乇爻丞 卮賷賰丕睾賵 賱賱丕賯鬲氐丕丿 兀賵 賲丿乇爻丞 爻丕賳鬲 賱賵賷爻 賱賱胤亘 丕賱賳賮爻賷. 廿匕 鬲卮丿丿 丕賱爻賱胤丞 亘亘爻丕胤丞 毓賱賶 丕賱賯賷丕爻 賵丕賱鬲氐賳賷賮 賵丕賱賲賯丕乇賳丞 賵賵囟毓 丕賱賯賵賷 賮賷 賲賵丕噩賴丞 丕賱囟毓賷賮 賲賳 丿賵賳 廿氐丿丕乇 兀丨賰丕賲貙 賰丕卮賮丞 賱賱囟毓賮丕亍 賲丿賶 賯賵鬲賴賲 丕賱賲購丨鬲賲賱丞貙 賵賲丐賰丿丞 賱賱兀賯賵賷丕亍 兀賳賴賲 賷乇亘丨賵賳貙 毓賱賶 丕賱兀賯賱 賮賷 丕賱賵賯鬲 丕賱乇丕賴賳
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賰賱 賮乇丿 賮賷賳丕 兀氐亘丨 賷購賳馗賻乇 廿賱賷賴 亘丕毓鬲亘丕乇賴 兀丿丕丞 賲鬲丕丨丞 賷賲賰賳 賲賳 禺賱丕賱賴丕 鬲亘丿賷賱 丕鬲噩丕賴丕鬲 賵爻賱賵賰賷丕鬲 兀氐丿賯丕卅賴 賵噩賴丕鬲 丕賱丕鬲氐丕賱 賱丿賷賴. 廿賳 丕賱爻賱賵賰賷丕鬲 賵丕賱兀賮賰丕乇 賷賲賰賳 兀賳 鬲鬲賮卮賶 賰丕賱毓丿賵賶 毓賱賶 兀賲賱 兀賳 鬲氐賷亘 卮亘賰丕鬲 兀賵爻毓. 賵賮賷 丨賷賳 鬲鬲賷丨 賲賵丕賯毓 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 賲孬賱 丕賱賮賷爻亘賵賰 廿賲賰丕賳賷丕鬲 鬲爻賵賷賯 噩丿賷丿丞 賰賱賷丕貙 賮賷 賲爻鬲胤丕毓 鬲丨賱賷賱 卮亘賰丕鬲 丕賱亘乇賷丿 丕賱廿賱賰鬲乇賵賳賷 鬲賵賮賷乇 丕賱廿賲賰丕賳賷丕鬲 賳賮爻賴丕 亘丕賱賳爻亘丞 廿賱賶 廿丿丕乇丞 丕賱賲賵丕乇丿 丕賱亘卮乇賷丞 丿丕禺賱 兀賲丕賰賳 丕賱毓賲賱.
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丕賱賲卮賰賱丕鬲 賲孬賱 丕賱爻賲賳丞 賵丕賱賮賯乇 賵丕賱丕賰鬲卅丕亘貙 賵丕賱鬲賷 睾丕賱亘丕 賲丕 鬲兀鬲賷 賲毓丕 賵鬲丨鬲噩夭 丕賱亘卮乇 賮賷 丨丕賱丕鬲 賲夭賲賳丞 賲賳 丕賱禺賲賵賱貙 賲毓丿賷丞. 賵賴賷 鬲鬲賳賯賱 賲孬賱 丕賱賮賷乇賵爻丕鬲 亘丕賱卮亘賰丕鬲 丕賱丕噩鬲賲丕毓賷丞 賱鬲卮賰賱 禺胤賵乇丞 毓賱賶 丕賱兀賮乇丕丿 丕賱賯乇賷亘賷賳 賲賳賴賲
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丕賱賵賯鬲 丕賱匕賷 賷爻毓賶 賮賷賴 丕賱賲爻賵賯賵賳 亘賰丕賲賱 胤丕賯鬲賴賲 廿賱賶 丕賱鬲睾賱睾賱 賮賷 卮亘賰丕鬲 鬲賵丕氐賱賳丕 丕賱丕噩鬲賲丕毓賷 亘賴丿賮 鬲亘丿賷賱 兀匕賵丕賯賳丕 賵乇睾亘丕鬲賳丕貙 氐丕乇 氐賳丕毓 丕賱賯乇丕乇 丕賱爻賷丕爻賷 賴賲 兀賷囟丕 賷賳馗乇賵賳 廿賱賶 卮亘賰丕鬲 丕賱鬲賵丕氐賱 丕賱丕噩鬲賲丕毓賷 亘賵氐賮賴丕 賵爻丕卅胤 賱鬲丨爻賷賳 氐丨鬲賳丕 賵乇賮丕賴賷鬲賳丕. 賵噩丕賳亘 賲賴賲 賲賳 賴匕丕 丕賱兀賲乇 賴賵 丕賰鬲卮丕賮 兀賳 賳賯氐 丕賱毓賱丕賯丕鬲 丕賱丕噩鬲賲丕毓賷丞 - 兀賵 丕賱毓夭賱丞 - 賱賷爻 爻亘亘丕 賮賷 丕賱鬲毓丕爻丞 賮賯胤貙 亘賱 賮賷 賲禺丕胤乇 噩丿賷丞 毓賱賶 丕賱氐丨丞 丕賱賮賷爻賷賵賱賵噩賷丞 兀賷囟丕.
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丕賱毓夭賱丞 鬲卮賰賱 禺胤乇丕 兀賰亘乇 毓賱賶 丕賱氐丨丞 賷賮賵賯 丕賱鬲丿禺賷賳
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賷爻鬲胤賷毓 丕賱兀卮禺丕氐 丕賱爻毓丿丕亍 丕賱兀氐丨丕亍 鬲氐賲賷賲 毓賱丕賯丕鬲賴賲 丕賱丕噩鬲賲丕毓賷丞 亘兀爻丕賱賷亘 鬲丨賲賷賴賲 賲賳 丕丨鬲賲丕賱丕鬲 丕賱廿氐丕亘丞 亘丕賱鬲毓丕爻丞 廿賳 賵噩丿鬲 賳賮爻賰 鬲毓賷卮 亘乇賮賯丞 兀賵 亘丕賱賯乇亘 賲賳 匕賵賷 賳馗乇丞 爻賱亘賷丞 廿賱賶 丕賱毓丕賱賲貨 賮賰乇 賮賷 鬲賳賵賷毓 賱丕卅丨丞 兀氐丿賯丕卅賰
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丕賱亘卮乇 兀爻賷丕丿 丿丕禺賱 賳胤丕賯 毓賵丕賱賲賴賲 丕賱丕噩鬲賲丕毓賷丞 丕賱禺丕氐丞貨 賷鬲丨賰賲賵賳 賮賷 兀賳賮爻賴賲 賵毓賱丕賯丕鬲賴賲
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鬲賵噩丿 丕賱毓賱丕賯丕鬲 賱禺丿賲丞 丕賱賮乇丿貙 賵鬲爻鬲賲丿 丕賱毓賮賵賷丞 賵丕賱廿亘丿丕毓 賰賱賷丕 賲賳 賰賱 賵丕丨丿賺 賮賷賳丕 毓賱賶 丨丿丞. 賱賰賳 賲賯丿乇鬲賳丕 毓賱賶 廿賮乇丕夭賴丕 鬲毓鬲賲丿 毓賱賶 賵噩賵丿賳丕 賮賷 廿胤丕乇 丕賱馗乇賵賮 丕賱賲賳丕爻亘丞 丕噩鬲賲丕毓賷丕
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June 25, 2017
This book was a total surprise. I picked it up with from a second-hand shop with no expectations (just a quick check on goodreads that it's not a total crap) and by the time I finished it I was looking at many things quite differently.
Unfortunately it's been couple of months since I finished it so many things I wanted to outline I've forgotten about. Still, the book gives a overview of how the interest in "what is happiness and how to measure it" has developed from early days of modern utilitarianism in late 18th century, to todays day of quantified self and modern workforce.
There are couple of things I still remember that I want to single out:
1) The most shocking part for me was when Davis talks about the 20th century and how modern psychology and psychiatric practice was developed. It has been greatly influenced by political goals which has lead to the current state where most of psychiatrists are focusing on removing the symptoms of various mental illnesses, rather than understanding and preventing the root causes. We know so little about ourselves and our nature (compared to physics, chemistry and other natural sciences which we have studies for centuries) and yet most of the research today is funded by big-pharma with very different goals than what might be in our best interest.
2) Towards the end Davis points out how we are living in age where we are finally (probably) able to measure happiness and other factors in a way that the old scientists and philosophers could only dream about. We don't need to relay anymore on surveys and experiments, which are always problematic because people know they are being observed, but instead we have millions and millions of people giving more and more personal information freely online. However, do we know what is it used for and how? Are we as society going to benefit from it, or is it corporations that have the data who are mostly benefiting from it? And should we give out so much?
3) Davis also questions how we perceive happiness today? Are we really going to be more happy if we, e.g. go to that trip or try that activity, or do we think we will because we see happy people on facebook doing it and we want to be like that?
4) Towards end he gives some positive examples that might be moving in a right (or at least better) direction. And while I don't remember the details, I think one point was that we should find a way to make work meaningful for ourselves. We should feel ownership over the business we're working for (I think an example was people working on a farm and owning part of it as well, or something like that).
That's all, I might go back to it at some point to refresh my memory and provide a better summary.
Unfortunately it's been couple of months since I finished it so many things I wanted to outline I've forgotten about. Still, the book gives a overview of how the interest in "what is happiness and how to measure it" has developed from early days of modern utilitarianism in late 18th century, to todays day of quantified self and modern workforce.
There are couple of things I still remember that I want to single out:
1) The most shocking part for me was when Davis talks about the 20th century and how modern psychology and psychiatric practice was developed. It has been greatly influenced by political goals which has lead to the current state where most of psychiatrists are focusing on removing the symptoms of various mental illnesses, rather than understanding and preventing the root causes. We know so little about ourselves and our nature (compared to physics, chemistry and other natural sciences which we have studies for centuries) and yet most of the research today is funded by big-pharma with very different goals than what might be in our best interest.
2) Towards the end Davis points out how we are living in age where we are finally (probably) able to measure happiness and other factors in a way that the old scientists and philosophers could only dream about. We don't need to relay anymore on surveys and experiments, which are always problematic because people know they are being observed, but instead we have millions and millions of people giving more and more personal information freely online. However, do we know what is it used for and how? Are we as society going to benefit from it, or is it corporations that have the data who are mostly benefiting from it? And should we give out so much?
3) Davis also questions how we perceive happiness today? Are we really going to be more happy if we, e.g. go to that trip or try that activity, or do we think we will because we see happy people on facebook doing it and we want to be like that?
4) Towards end he gives some positive examples that might be moving in a right (or at least better) direction. And while I don't remember the details, I think one point was that we should find a way to make work meaningful for ourselves. We should feel ownership over the business we're working for (I think an example was people working on a farm and owning part of it as well, or something like that).
That's all, I might go back to it at some point to refresh my memory and provide a better summary.
March 3, 2022
賮賷 丕賮鬲鬲丕丨賷丞 賲丐鬲賲乇 丕賱賲賳鬲丿賶 丕賱丕賯鬲氐丕丿賷 丕賱毓丕賱賲賷 丕賱匕賷 賷爻鬲賯胤亘 兀氐丨丕亘 丕賱兀賲賵丕賱貙 賵氐購賳賻賾丕毓 丕賱賯乇丕乇貙 賵賯丕丿丞 丕賱丿賵賱貙 賱賲毓丕賱噩丞 丕賱賯囟丕賷丕 丕賱丕賯鬲氐丕丿賷丞 丕賱毓丕賱賲賷丞貙 賷鬲賯丿賻賾賲 乇丕賴亘 亘賵匕賷 賮賷 廿丨丿賶 丕賱賲購丨丕丿孬丕鬲 賱賷購毓賱賽賾賲 丕賱兀毓囟丕亍 賮賳 丕賱丕爻鬲乇禺丕亍貙 賵丕賱丕爻鬲睾乇丕賯 丕賱毓賯賱賷!
賵賮賷 丕賱丨賯亘丞 丕賱賲丕囟賷丞 賳乇賶 丕賱鬲乇賵賷噩 丕賱賲爻鬲賲乇 賱丨乇賰丞 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷貙 賵賰賷賮 賷購賲賰賳賳丕 兀賳 賳卮毓乇 亘丕賱爻毓丕丿丞 禺賱丕賱 丕賱丨賷丕丞 丕賱賷賵賲賷丞貙 賵賳乇賶 賰匕賱賰 賲購爻賲賸賾賶 賵馗賷賮賷賸賾丕 噩丿賷丿賸丕 賮賷 丕賱卮乇賰丕鬲 "賲丿賷乇賷 丕賱爻毓丕丿丞" 賴丐賱丕亍 丕賱匕賷賳 賷賳卮乇賵賳 丕賱亘賴噩丞貙 賵賷爻丕毓丿賵賳 丕賱毓購賲賻賾丕賱 毓賱賶 丕爻鬲毓丕丿丞 丨賲丕爻鬲賴賲 賱賱毓賲賱!
賰賱 鬲賱賰 丕賱兀賲賵乇 賱丕 鬲賰賮購賾 毓賳 鬲乇爻賷乇禺 兀賳 丕賱爻毓丕丿丞 "禺賷丕乇" 卮禺氐賷 賮賷 毓丕賱賲賳丕 丕賱賲噩賳賵賳貙 賵丕賱丨賯賷賯丞 賴賷 兀賳 爻毓丕丿鬲賰 兀賷購賾賴丕 丕賱賲賵馗賮 卮賷亍 賲購賴賲 賱兀噩賱 夭賷丕丿丞 丕賱兀乇亘丕丨貙 賵賰賱 鬲賱賰 丕賱丨賷賱 鬲噩毓賱 丕賱爻毓丕丿丞 兀賲乇賸丕 賷賲賰賳賳丕 丕賱丕爻鬲賮丕丿丞 賲賳賴 丿丕禺賱 丕賱亘賷卅丞 丕賱乇兀爻賲丕賱賷丞 賱丕 賱兀噩賱賰 兀賳鬲貙 亘賱 賱兀噩賱 丕賱賲丕賱貙 丨鬲賶 賱丕 賷鬲賵賾賯賮.
賵亘賴匕賴 丕賱禺胤賾丞.. 賷購賯丿賽賾賲 賱賳丕 丕賱賰丕鬲亘 賰賷賮 鬲噩毓賱 丕賱乇兀爻賲丕賱賷丞 丕賱丨賷丕丞 亘兀賰賲賱賴丕 賲購禺鬲亘乇賸丕 鬲賯賷爻 賮賷賴 丕賱爻毓丕丿丞責 賰賷賮 鬲氐賳毓賴丕責 賰賷賮 鬲亘賷毓賴丕責 賵賲丕 丕賱馗賵丕賴乇 丕賱賳賮爻賷丞 賵丕賱噩爻丿賷丞 賵丕賱賯賷賲賷丞 丕賱賳丕鬲噩丞 賲賳 丕賱乇兀爻賲丕賱賷丞責
賵賯丿 禺爻乇 丕賱賰鬲丕亘 賳噩賲鬲賷賳 賱兀噩賱 鬲卮鬲鬲 丕賱兀賮賰丕乇 賵孬賯賱 丕賱鬲乇噩賲丞貙 廿賱丕 兀賳 亘丕賱賰鬲丕亘 丕賱毓丿賷丿 賲賳 丕賱兀賮賰丕乇 丕賱賴丕賲賾丞 丕賱鬲賷 賲賳 丕賱囟乇賵乇賷 兀賳 賷毓賳賷 丕賱廿賳爻丕賳 胤亘賷毓丞 丕賱丨乇賰丞 丕賱丕賯鬲氐丕丿賷丞 賵丕賱賲噩鬲賲毓賷丞 賵丕賱爻賷丕爻賷丞 丕賱鬲賷 賷鬲丨乇賾賰 賲賳 禺賱丕賱賴丕.
賷賲賰賳賰賲 丕爻鬲賲丕毓 賵賯乇丕亍丞 賲賱禺氐 賰鬲丕亘 "氐賳丕毓丞 丕賱爻毓丕丿丞" 賵睾賷乇賴 賲賳 丕賱賲賱禺氐丕鬲 賮賷 賲噩丕賱 毓賱賶 鬲胤亘賷賯 兀禺囟乇 賮賷 15 丿賯賷賯丞.
賵賮賷 丕賱丨賯亘丞 丕賱賲丕囟賷丞 賳乇賶 丕賱鬲乇賵賷噩 丕賱賲爻鬲賲乇 賱丨乇賰丞 毓賱賲 丕賱賳賮爻 丕賱廿賷噩丕亘賷貙 賵賰賷賮 賷購賲賰賳賳丕 兀賳 賳卮毓乇 亘丕賱爻毓丕丿丞 禺賱丕賱 丕賱丨賷丕丞 丕賱賷賵賲賷丞貙 賵賳乇賶 賰匕賱賰 賲購爻賲賸賾賶 賵馗賷賮賷賸賾丕 噩丿賷丿賸丕 賮賷 丕賱卮乇賰丕鬲 "賲丿賷乇賷 丕賱爻毓丕丿丞" 賴丐賱丕亍 丕賱匕賷賳 賷賳卮乇賵賳 丕賱亘賴噩丞貙 賵賷爻丕毓丿賵賳 丕賱毓購賲賻賾丕賱 毓賱賶 丕爻鬲毓丕丿丞 丨賲丕爻鬲賴賲 賱賱毓賲賱!
賰賱 鬲賱賰 丕賱兀賲賵乇 賱丕 鬲賰賮購賾 毓賳 鬲乇爻賷乇禺 兀賳 丕賱爻毓丕丿丞 "禺賷丕乇" 卮禺氐賷 賮賷 毓丕賱賲賳丕 丕賱賲噩賳賵賳貙 賵丕賱丨賯賷賯丞 賴賷 兀賳 爻毓丕丿鬲賰 兀賷購賾賴丕 丕賱賲賵馗賮 卮賷亍 賲購賴賲 賱兀噩賱 夭賷丕丿丞 丕賱兀乇亘丕丨貙 賵賰賱 鬲賱賰 丕賱丨賷賱 鬲噩毓賱 丕賱爻毓丕丿丞 兀賲乇賸丕 賷賲賰賳賳丕 丕賱丕爻鬲賮丕丿丞 賲賳賴 丿丕禺賱 丕賱亘賷卅丞 丕賱乇兀爻賲丕賱賷丞 賱丕 賱兀噩賱賰 兀賳鬲貙 亘賱 賱兀噩賱 丕賱賲丕賱貙 丨鬲賶 賱丕 賷鬲賵賾賯賮.
賵亘賴匕賴 丕賱禺胤賾丞.. 賷購賯丿賽賾賲 賱賳丕 丕賱賰丕鬲亘 賰賷賮 鬲噩毓賱 丕賱乇兀爻賲丕賱賷丞 丕賱丨賷丕丞 亘兀賰賲賱賴丕 賲購禺鬲亘乇賸丕 鬲賯賷爻 賮賷賴 丕賱爻毓丕丿丞責 賰賷賮 鬲氐賳毓賴丕責 賰賷賮 鬲亘賷毓賴丕責 賵賲丕 丕賱馗賵丕賴乇 丕賱賳賮爻賷丞 賵丕賱噩爻丿賷丞 賵丕賱賯賷賲賷丞 丕賱賳丕鬲噩丞 賲賳 丕賱乇兀爻賲丕賱賷丞責
賵賯丿 禺爻乇 丕賱賰鬲丕亘 賳噩賲鬲賷賳 賱兀噩賱 鬲卮鬲鬲 丕賱兀賮賰丕乇 賵孬賯賱 丕賱鬲乇噩賲丞貙 廿賱丕 兀賳 亘丕賱賰鬲丕亘 丕賱毓丿賷丿 賲賳 丕賱兀賮賰丕乇 丕賱賴丕賲賾丞 丕賱鬲賷 賲賳 丕賱囟乇賵乇賷 兀賳 賷毓賳賷 丕賱廿賳爻丕賳 胤亘賷毓丞 丕賱丨乇賰丞 丕賱丕賯鬲氐丕丿賷丞 賵丕賱賲噩鬲賲毓賷丞 賵丕賱爻賷丕爻賷丞 丕賱鬲賷 賷鬲丨乇賾賰 賲賳 禺賱丕賱賴丕.
賷賲賰賳賰賲 丕爻鬲賲丕毓 賵賯乇丕亍丞 賲賱禺氐 賰鬲丕亘 "氐賳丕毓丞 丕賱爻毓丕丿丞" 賵睾賷乇賴 賲賳 丕賱賲賱禺氐丕鬲 賮賷 賲噩丕賱 毓賱賶 鬲胤亘賷賯 兀禺囟乇 賮賷 15 丿賯賷賯丞.
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