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丕賱賴賵賷丞 賵丕賱毓賳賮 : 賵賴賲 丕賱賲氐賷乇 丕賱丨鬲賲賷
丕賱鬲賯賶 兀賲丕乇鬲賷丕 氐賳 亘丕賱賯鬲賱 賱賱賲乇丞 丕賱兀賵賱賶 賵賴賵 賮賷 丕賱丨丕丿賷丞 毓卮乇丞 賲賳 毓賲乇賴. 賮賷 丕賱卮睾亘 丕賱匕賷 丕賳丿賱毓 亘賷賳 丕賱賲爻賱賲賷賳 賵丕賱賴賳丿賵爻 兀乇亘毓賷賳賷丕鬲 丕賱賯乇賳 丕賱毓卮乇賷賳. 賮賷 氐亘丕丨 兀丨丿 丕賱兀賷丕賲 賰丕賳 賷賱毓亘 賮賷 丨丿賷賯丞 賲賳夭賱賴 賮賷 丿賰丕貙 毓賳丿賲丕 丕賳丿賮毓 乇噩賱 賲氐丕亘 亘噩乇丨 丿丕賲 賷胤賱亘 丕賱賲爻丕毓丿丞貙 賵兀爻乇毓 賵丕賱丿 兀賲丕乇鬲賷丕 亘賴 廿賱賶 丕賱賲爻鬲卮賮賶貙 賱賰賳賴 賮賯丿 丨賷丕鬲賴 賲鬲兀孬乇丕 亘噩乇丕丨賴.
賰丕賳 丕賱囟丨賷丞貙 賯丕丿乇 賲賷丕貙 賲爻賱賲丕 賮賯賷乇丕貙 毓丕賲賱丕 亘丕賱賷賵賲賷丞貙 胤賱亘鬲 廿賱賷賴 夭賵噩鬲賴 兀賱丕 賷禺乇噩 賮賷 賴匕賴 丕賱兀丨賵丕賱貙 賱賰賳賴 丕囟胤乇 廿賱賶 丕賱禺乇賵噩 賱兀賳 亘賷鬲賴 賱賲 賷賰賳 賮賷賴 胤毓丕賲. 賵胤毓賳 賯丕丿乇 賲賷丕 毓賱賶 賷丿 兀丨丿 丕賱賲鬲毓氐亘賷賳 丕賱匕賷 賱賲 賷賰賳 賷毓乇賮 毓賳賴 卮賷卅丕貙 廿賱丕 丿賷丕賳鬲賴. 賰丕賳 賲毓馗賲 囟丨丕賷丕 賴匕丕 丕賱卮睾亘 賲賳 丕賱毓賲丕賱 丕賱賮賯乇丕亍 賵毓丕卅賱丕鬲賴賲貙 賵毓賱賶 丕賱乇睾賲 賲賳 兀賳 丕賱囟丨丕賷丕 賰丕賳賵丕 賷禺鬲賱賮賵賳 賮賷 丕賱丿賷丕賳丞貙 賱賰賳賴賲 賰丕賳賵丕 賲鬲賲丕孬賱賷賳 賰孬賷乇丕 賮賷 丕賳鬲賲丕卅賴賲 丕賱胤亘賯賷. 賱賰賳 丕賱賴賵賷丞 丕賱丿賷賳賷丞 賮賯胤 賴賷 丕賱鬲賷 賰丕賳 賱賴丕 丕毓鬲亘丕乇 賮賷 毓丕賱賲 丕賱鬲氐賳賷賮 丕賱賲賳賮乇丿 丕賱賯丕鬲賱.
賮賷 賴匕丕 丕賱賰鬲丕亘 賷丨鬲噩 兀賲丕乇鬲賷丕 氐賳 亘兀賳 丕賱氐乇丕毓 賵丕賱毓賳賮 賷丿毓賲賴賲丕 丕賱賷賵賲 賵賴賲 賴賵賷丞 賲鬲賮乇丿丞貙 賵丕賱賵丕賯毓 兀賳 賴賳丕賰 丕鬲噩丕賴丕 賲鬲夭丕賷丿丕 丕賱賷賵賲 賱乇丐賷丞 丕賱毓丕賱賲 亘丕毓鬲亘丕乇賴 賮丿乇丕賱賷丞 兀丿賷丕賳 (兀賵 "孬賯丕賮丕鬲" 兀賵 "丨囟丕乇丕鬲")貙 賲毓 鬲噩丕賴賱 兀賴賲賷丞 丕賱胤乇賯 丕賱兀禺乇賶 丕賱鬲賷 賷乇賶 亘賴丕 丕賱賳丕爻 兀賳賮爻賴賲貙 賵丕賱鬲賷 鬲禺鬲氐 亘丕賱胤亘賯丞 兀賵 丕賱賳賵毓 兀賵 丕賱賲賴賳丞 兀賵 丕賱賱睾丞 兀賵 丕賱丌丿丕亘 兀賵 丕賱毓賱賵賲 兀賵 丕賱賲賵爻賷賯賶 兀賵 丕賱兀禺賱丕賯賷丕鬲 兀賵 丕賱爻賷丕爻丞. 賵丕賱賲丨丕賵賱丕鬲 毓賱賶 賲爻鬲賵賶 丕賱賰賵賰亘 賱賵賯賮 賲孬賱 賴匕丕 丕賱毓賳賮 鬲毓賵賯賴丕 丕賱賮賵囟賶 丕賱賲賮丕賴賷賲賷丞 丕賱鬲賷 鬲鬲賵賱丿 毓賳 賮乇囟賷丞 賵噩賵丿 賴賵賷丞 賲賳賮乇丿丞 賵賲賮乇賵囟丞 毓賱賶 丕賱廿賳爻丕賳 亘卮賰賱 賯丿乇賷. 賵毓賳丿賲丕 鬲毓乇賮 丕賱毓賱丕賯丕鬲 亘賷賳 丕賱亘卮乇 亘兀賳賴丕 "氐丿丕賲 丨囟丕乇丕鬲"貙 兀賵 毓賱賶 丕賱毓賰爻 "賱賯丕亍 丨囟丕乇丕鬲"貙 賮廿賳 丕賱亘卮乇 賷鬲賲 鬲氐睾賷乇賴賲貙 賵賵囟毓賴賲 丿丕禺賱 氐賳丕丿賷賯 氐睾賷乇丞.
賵賲賳 禺賱丕賱 亘丨孬 孬丕賯亘 賮賷 賲賵囟賵毓丕鬲 賲鬲賳賵毓丞 賲孬賱 丕賱鬲毓丿丿賷丞 丕賱孬賯丕賮賷丞貙 賵賲丕 亘毓丿 丕賱賰賵賱賵賳賷丕賱賷丞貙 賵丕賱兀氐賵賱賷丞貙 賵丕賱廿乇賴丕亘貙 賵丕賱毓賵賱賲丞貙 賷馗賴乇 賱賳丕 氐賳 賲丿賶 丕賱丨丕噩丞 廿賱賶 賮賴賲 賵丕毓 亘丕賱丨乇賷丞 丕賱廿賳爻丕賳賷丞 賵鬲兀孬賷乇 丕賱氐賵鬲 丕賱毓丕賲 丕賱亘賳丕亍 賮賷 丕賱賲噩鬲賲毓 丕賱賲丿賳賷 丕賱毓丕賱賲賷. 賵賷賵囟丨 賱賳丕 兀賳 丕賱毓丕賱賲 賷賲賰賳 兀賳 賷鬲丨乇賰 鬲噩丕賴 丕賱爻賱丕賲 亘賳賮爻 丕賱賯賵丞 賵丕賱孬亘丕鬲 丕賱賱匕賷賳 鬲丨乇賰 亘賴賲丕 賳丨賵 丕賱毓賳賮 賵丕賱丨乇亘.
賰丕賳 丕賱囟丨賷丞貙 賯丕丿乇 賲賷丕貙 賲爻賱賲丕 賮賯賷乇丕貙 毓丕賲賱丕 亘丕賱賷賵賲賷丞貙 胤賱亘鬲 廿賱賷賴 夭賵噩鬲賴 兀賱丕 賷禺乇噩 賮賷 賴匕賴 丕賱兀丨賵丕賱貙 賱賰賳賴 丕囟胤乇 廿賱賶 丕賱禺乇賵噩 賱兀賳 亘賷鬲賴 賱賲 賷賰賳 賮賷賴 胤毓丕賲. 賵胤毓賳 賯丕丿乇 賲賷丕 毓賱賶 賷丿 兀丨丿 丕賱賲鬲毓氐亘賷賳 丕賱匕賷 賱賲 賷賰賳 賷毓乇賮 毓賳賴 卮賷卅丕貙 廿賱丕 丿賷丕賳鬲賴. 賰丕賳 賲毓馗賲 囟丨丕賷丕 賴匕丕 丕賱卮睾亘 賲賳 丕賱毓賲丕賱 丕賱賮賯乇丕亍 賵毓丕卅賱丕鬲賴賲貙 賵毓賱賶 丕賱乇睾賲 賲賳 兀賳 丕賱囟丨丕賷丕 賰丕賳賵丕 賷禺鬲賱賮賵賳 賮賷 丕賱丿賷丕賳丞貙 賱賰賳賴賲 賰丕賳賵丕 賲鬲賲丕孬賱賷賳 賰孬賷乇丕 賮賷 丕賳鬲賲丕卅賴賲 丕賱胤亘賯賷. 賱賰賳 丕賱賴賵賷丞 丕賱丿賷賳賷丞 賮賯胤 賴賷 丕賱鬲賷 賰丕賳 賱賴丕 丕毓鬲亘丕乇 賮賷 毓丕賱賲 丕賱鬲氐賳賷賮 丕賱賲賳賮乇丿 丕賱賯丕鬲賱.
賮賷 賴匕丕 丕賱賰鬲丕亘 賷丨鬲噩 兀賲丕乇鬲賷丕 氐賳 亘兀賳 丕賱氐乇丕毓 賵丕賱毓賳賮 賷丿毓賲賴賲丕 丕賱賷賵賲 賵賴賲 賴賵賷丞 賲鬲賮乇丿丞貙 賵丕賱賵丕賯毓 兀賳 賴賳丕賰 丕鬲噩丕賴丕 賲鬲夭丕賷丿丕 丕賱賷賵賲 賱乇丐賷丞 丕賱毓丕賱賲 亘丕毓鬲亘丕乇賴 賮丿乇丕賱賷丞 兀丿賷丕賳 (兀賵 "孬賯丕賮丕鬲" 兀賵 "丨囟丕乇丕鬲")貙 賲毓 鬲噩丕賴賱 兀賴賲賷丞 丕賱胤乇賯 丕賱兀禺乇賶 丕賱鬲賷 賷乇賶 亘賴丕 丕賱賳丕爻 兀賳賮爻賴賲貙 賵丕賱鬲賷 鬲禺鬲氐 亘丕賱胤亘賯丞 兀賵 丕賱賳賵毓 兀賵 丕賱賲賴賳丞 兀賵 丕賱賱睾丞 兀賵 丕賱丌丿丕亘 兀賵 丕賱毓賱賵賲 兀賵 丕賱賲賵爻賷賯賶 兀賵 丕賱兀禺賱丕賯賷丕鬲 兀賵 丕賱爻賷丕爻丞. 賵丕賱賲丨丕賵賱丕鬲 毓賱賶 賲爻鬲賵賶 丕賱賰賵賰亘 賱賵賯賮 賲孬賱 賴匕丕 丕賱毓賳賮 鬲毓賵賯賴丕 丕賱賮賵囟賶 丕賱賲賮丕賴賷賲賷丞 丕賱鬲賷 鬲鬲賵賱丿 毓賳 賮乇囟賷丞 賵噩賵丿 賴賵賷丞 賲賳賮乇丿丞 賵賲賮乇賵囟丞 毓賱賶 丕賱廿賳爻丕賳 亘卮賰賱 賯丿乇賷. 賵毓賳丿賲丕 鬲毓乇賮 丕賱毓賱丕賯丕鬲 亘賷賳 丕賱亘卮乇 亘兀賳賴丕 "氐丿丕賲 丨囟丕乇丕鬲"貙 兀賵 毓賱賶 丕賱毓賰爻 "賱賯丕亍 丨囟丕乇丕鬲"貙 賮廿賳 丕賱亘卮乇 賷鬲賲 鬲氐睾賷乇賴賲貙 賵賵囟毓賴賲 丿丕禺賱 氐賳丕丿賷賯 氐睾賷乇丞.
賵賲賳 禺賱丕賱 亘丨孬 孬丕賯亘 賮賷 賲賵囟賵毓丕鬲 賲鬲賳賵毓丞 賲孬賱 丕賱鬲毓丿丿賷丞 丕賱孬賯丕賮賷丞貙 賵賲丕 亘毓丿 丕賱賰賵賱賵賳賷丕賱賷丞貙 賵丕賱兀氐賵賱賷丞貙 賵丕賱廿乇賴丕亘貙 賵丕賱毓賵賱賲丞貙 賷馗賴乇 賱賳丕 氐賳 賲丿賶 丕賱丨丕噩丞 廿賱賶 賮賴賲 賵丕毓 亘丕賱丨乇賷丞 丕賱廿賳爻丕賳賷丞 賵鬲兀孬賷乇 丕賱氐賵鬲 丕賱毓丕賲 丕賱亘賳丕亍 賮賷 丕賱賲噩鬲賲毓 丕賱賲丿賳賷 丕賱毓丕賱賲賷. 賵賷賵囟丨 賱賳丕 兀賳 丕賱毓丕賱賲 賷賲賰賳 兀賳 賷鬲丨乇賰 鬲噩丕賴 丕賱爻賱丕賲 亘賳賮爻 丕賱賯賵丞 賵丕賱孬亘丕鬲 丕賱賱匕賷賳 鬲丨乇賰 亘賴賲丕 賳丨賵 丕賱毓賳賮 賵丕賱丨乇亘.
184 pages, Paperback
First published February 17, 2006
295 people are currently reading
4400 people want to read
About the author
Amartya Sen
188听books1,420听followersAmartya Kumar Sen is an Indian economist who was awarded the 1998 Nobel Prize in Economic Sciences for his contributions to welfare economics and social choice theory, and for his interest in the problems of society鈥檚 poorest members.
Sen was best known for his work on the causes of famine, which led to the development of practical solutions for preventing or limiting the effects of real or perceived shortages of food. He is currently the Thomas W. Lamont University Professor and Professor of Economics and Philosophy at Harvard University. He is also a senior fellow at the Harvard Society of Fellows and a Fellow of Trinity College, Cambridge, where he previously served as Master from the years 1998 to 2004. He is the first Asian and the first Indian academic to head an Oxbridge college.
Amartya Sen's books have been translated into more than thirty languages. He is a trustee of Economists for Peace and Security. In 2006, Time magazine listed him under "60 years of Asian Heroes" and in 2010 included him in their "100 most influential persons in the world".
Sen was best known for his work on the causes of famine, which led to the development of practical solutions for preventing or limiting the effects of real or perceived shortages of food. He is currently the Thomas W. Lamont University Professor and Professor of Economics and Philosophy at Harvard University. He is also a senior fellow at the Harvard Society of Fellows and a Fellow of Trinity College, Cambridge, where he previously served as Master from the years 1998 to 2004. He is the first Asian and the first Indian academic to head an Oxbridge college.
Amartya Sen's books have been translated into more than thirty languages. He is a trustee of Economists for Peace and Security. In 2006, Time magazine listed him under "60 years of Asian Heroes" and in 2010 included him in their "100 most influential persons in the world".
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Displaying 1 - 30 of 251 reviews
December 9, 2016
The points that Sen makes in this book are valid and I agree with his basic thesis that people inhabit many different identities and to box people into identities solely based on religious ones fails to acknowledge the many different ways in which people see themselves. This type of thinking contributes to the widespread "us vs. them" mentality that leads to greater violence and less understanding between people. Sen's corrective to the widely prevalent "clash of civilizations" thesis is greatly needed and he shows how there are no pure civilizatons to begin with - all are hybrids. This being said there were many times throughout the book that I felt I was reading a poor quality freshman seminar paper. Sen tends to repeat the same things again and again even to the point of including almost verbatim sentences within the same paragraph. I wondered how this book could have gotten published with such glaring sloppiness. I kept waiting for the "articulate voice" that Kofi Annan's excerpt from the back mentioned and never found it. If it is true as Annan wrote that "the world's poor and dispossessed could have no more articulate or insightful a champion" than in Sen, then the poor and dispossessed have a problem.
I guess that if you win a Nobel Prize as Sen did in 1998 in Economics you then have a license to write a book on any subject and get it published. Don't expect anything novel or earth shattering in this book. Sen probably would have done better to have just provided the reader with a one page outline of his points, each followed by mention of the historical examples. Instead he walks down a well trodden path and makes the reader wonder why he had to waste so much paper making such a simple and obvious point. On the other hand maybe that point needs to be repeated again and again because so few have been listening. But for those who are already familiar with critiques on the "clash of civilizations" thesis, made famous by Samuel Huntington, move on to more worthwhile reading or write something yourself that will move beyond these well-worn tropes of discourse and actually say something new.
I guess that if you win a Nobel Prize as Sen did in 1998 in Economics you then have a license to write a book on any subject and get it published. Don't expect anything novel or earth shattering in this book. Sen probably would have done better to have just provided the reader with a one page outline of his points, each followed by mention of the historical examples. Instead he walks down a well trodden path and makes the reader wonder why he had to waste so much paper making such a simple and obvious point. On the other hand maybe that point needs to be repeated again and again because so few have been listening. But for those who are already familiar with critiques on the "clash of civilizations" thesis, made famous by Samuel Huntington, move on to more worthwhile reading or write something yourself that will move beyond these well-worn tropes of discourse and actually say something new.
October 11, 2014
Q: What causes violence?
A: Ignoring the relevance of all other affiliations and identities.
I have just saved you a 200 page read of going over this idea repeatedly.
A: Ignoring the relevance of all other affiliations and identities.
I have just saved you a 200 page read of going over this idea repeatedly.
February 21, 2018
It is rare that academics write in a way that the readers understand. Sen's intention is clear right from the first page. It is a book that reveals, and not conceals what so often is the case in academic writings. Most of the time academic writings are full of jargon and written in a style that no one understands except the faculty members. Sen is an exception.
He sets the tone of this book right in the beginning and tells us who he is and how he looks at himself in the world. Once at the airport he was asked by an immigration officer about his residence in England. To which Sen replied that he lives at Master Lodge in Oxford. The immigration officer then asked him if his Master treats him well.
In one of his very nuanced essay 'Globalization and Voices' in the book, he charts the history of Globalization. While we all know about the western contribution to the development of human civilization, Sen brings out the contribution of others which is so often dismissed as myth and fiction. He lists the contribution of Persia, China, India and Egypt. I am sure that any modern reader, especially in the west, will be surprised by these faded and forgotten histories.
Throughout this book, he maintains a reasonable and sane approach. There is nothing flamboyant and exaggerated. He draws from various sources and mentions different geographies and periods of history to make sense of the present. One of the key theses of the book is that it is not 'Globalization' that has failed; the failure lies in its implementation. It favored many but it also has ignored many.
I think a book like this is important because it shows us that dialogue and more inclusive approach is better than constant bickering over past, playing identity politics to hide failure, and claiming we are better than someone else. In a world which is already full of wars, genocides, and terrorist organizations, I hardly need to read, for instance, a book like ''The Clash of Civilizations.'' It is not the way forward.
Another important feature of the book is that the writer comes across as someone who belongs everywhere and nowhere. In other words, his agenda, whatever it might be, is not parochial; it does not deal with a particular community, nation or nations. He seeks to disseminate his understanding of the contemporary world in order to bring out the petty fictions and dangerous delusions of the propagators of 'Clash oriented theorists.'
He sets the tone of this book right in the beginning and tells us who he is and how he looks at himself in the world. Once at the airport he was asked by an immigration officer about his residence in England. To which Sen replied that he lives at Master Lodge in Oxford. The immigration officer then asked him if his Master treats him well.
In one of his very nuanced essay 'Globalization and Voices' in the book, he charts the history of Globalization. While we all know about the western contribution to the development of human civilization, Sen brings out the contribution of others which is so often dismissed as myth and fiction. He lists the contribution of Persia, China, India and Egypt. I am sure that any modern reader, especially in the west, will be surprised by these faded and forgotten histories.
Throughout this book, he maintains a reasonable and sane approach. There is nothing flamboyant and exaggerated. He draws from various sources and mentions different geographies and periods of history to make sense of the present. One of the key theses of the book is that it is not 'Globalization' that has failed; the failure lies in its implementation. It favored many but it also has ignored many.
I think a book like this is important because it shows us that dialogue and more inclusive approach is better than constant bickering over past, playing identity politics to hide failure, and claiming we are better than someone else. In a world which is already full of wars, genocides, and terrorist organizations, I hardly need to read, for instance, a book like ''The Clash of Civilizations.'' It is not the way forward.
Another important feature of the book is that the writer comes across as someone who belongs everywhere and nowhere. In other words, his agenda, whatever it might be, is not parochial; it does not deal with a particular community, nation or nations. He seeks to disseminate his understanding of the contemporary world in order to bring out the petty fictions and dangerous delusions of the propagators of 'Clash oriented theorists.'
This entire review has been hidden because of spoilers.
July 13, 2013
賷鬲賱禺賾氐 賰鬲丕亘 兀賲丕乇鬲賷丕 氐賳 賮賷 兀賳賾賴 賷乇賷丿 丕賱賯賵賱 兀賳 賱丕 賴賵賷賾丞 賵丕丨丿丞 賱賱廿賳爻丕賳 , 賵廿賳賾 賰賱賾 廿賳爻丕賳 賷丿禺賱 賮賷 丿賵丕卅乇 賲鬲毓丿賾丿丞 賲賳 丕賱丕賳鬲賲丕亍丕鬲 賵 丕賱賴賵賷賾丕鬲 賵 丕賱噩賲丕毓丕鬲 , 賱丕 賷賲賰賳 丕禺鬲夭丕賱賴丕 亘賴賵賷賾鬲賴 丕賱丿賷賳賷丞 兀賵 丕賱毓乇賯賷賾丞 賵丨丿賴丕 , 賵 兀賳賾 丕賱賴賵賷賾丞 丕禺鬲賷丕乇 賱丕 丕賰鬲卮丕賮 .
廿囟丕賮丞賸 賱賱鬲毓賱賷賯 毓賱賶 丨賵丕丿孬 丿丕賱賾丞 毓賱賶 丕賱鬲毓氐賾亘 賮賷賲丕 賷鬲毓賱賾賯 亘丕賱毓賳氐乇賷丞 囟丿 丕賱爻賵丿 兀賵 丕賱丨乇亘 丕賱兀賴賱賷丞 賮賷 乇丕賵賳丿丕 兀賵 丕賱賳夭丕毓丕鬲 亘賷賳 丕賱賴賳丿賵爻 賵 丕賱賲爻賱賲賷賳 賮賷 丕賱賴賳丿 , 兀賵 丕賱兀氐賵賱賷賾丞 丕賱廿爻賱丕賲賷賾丞 賰賲丕 賷乇丕賴丕 , 賲毓 丕賱鬲毓乇賷囟 亘亘毓囟 丨賵丕丿孬 丕賱毓賳氐乇賷賾丞 丕賱睾乇亘賷賾丞 囟丿賾 丕賱賲爻賱賲賷賳 , 賵 賷乇賶 兀賲丕乇鬲賷丕 氐賳 廿賳賾賴 賲賳 丕賱禺胤兀 賲丨丕賵賱丞 毓賱丕噩 丕賱兀氐賵賱賷賾丞 丕賱廿爻賱丕賲賷丞 亘丕賲鬲丿丕丨 丕賱廿爻賱丕賲 丕賱氐丨賷丨 賵 丕賱賲毓鬲丿賱 賮亘匕賱賰 賳孬亘賾鬲 丕賱賴賵賷丞 丕賱丿賷賳賷賾丞 丕賱兀丨丕丿賷丞 賵 賳爻亘丞 丕賱賲卮丕賰賱 賵 丕賱丨賱賵賱 廿賱賷賴丕 賵賱丕 賳賳賯囟 賲賳胤賯 丕賱鬲毓氐賾亘 賲賳 丿丕禺賱賴 , 亘丿賱丕賸 賲賳 鬲噩丕賵夭賴丕 廿賱賶 丕賱賴賵賷丕鬲 丕賱丕噩鬲賲丕毓賷丞- 丕賱爻賷丕爻賷丞 - 丕賱丕賯鬲氐丕丿賷丞 賵 丕賱亘丨孬 毓賳 兀氐賱 丕賱賲卮丕賰賱 賵 丕賱丨賱賵賱 賮賷賴丕 .
賱丕 兀毓鬲賯丿 兀賳賾賴 賷賲賰賳 賳毓鬲賴 亘賲丐賱賾賮 賮賰乇賷 氐賱亘 , 賵 賱賷爻 賰賱丕賲丕賸 氐丨賮賷賾丕賸 , 兀賲丕乇鬲賷丕 賮賷 賴匕丕 丕賱賰鬲丕亘 兀賯乇亘 賱賲丕 賷爻賲賾賷賴 亘賷賷乇 亘賵乇丿賷賵 亘丕賱賲賮賰賾乇賷賳 - 丕賱氐丨丕賮賷賷賳 .
廿囟丕賮丞賸 賱賱鬲毓賱賷賯 毓賱賶 丨賵丕丿孬 丿丕賱賾丞 毓賱賶 丕賱鬲毓氐賾亘 賮賷賲丕 賷鬲毓賱賾賯 亘丕賱毓賳氐乇賷丞 囟丿 丕賱爻賵丿 兀賵 丕賱丨乇亘 丕賱兀賴賱賷丞 賮賷 乇丕賵賳丿丕 兀賵 丕賱賳夭丕毓丕鬲 亘賷賳 丕賱賴賳丿賵爻 賵 丕賱賲爻賱賲賷賳 賮賷 丕賱賴賳丿 , 兀賵 丕賱兀氐賵賱賷賾丞 丕賱廿爻賱丕賲賷賾丞 賰賲丕 賷乇丕賴丕 , 賲毓 丕賱鬲毓乇賷囟 亘亘毓囟 丨賵丕丿孬 丕賱毓賳氐乇賷賾丞 丕賱睾乇亘賷賾丞 囟丿賾 丕賱賲爻賱賲賷賳 , 賵 賷乇賶 兀賲丕乇鬲賷丕 氐賳 廿賳賾賴 賲賳 丕賱禺胤兀 賲丨丕賵賱丞 毓賱丕噩 丕賱兀氐賵賱賷賾丞 丕賱廿爻賱丕賲賷丞 亘丕賲鬲丿丕丨 丕賱廿爻賱丕賲 丕賱氐丨賷丨 賵 丕賱賲毓鬲丿賱 賮亘匕賱賰 賳孬亘賾鬲 丕賱賴賵賷丞 丕賱丿賷賳賷賾丞 丕賱兀丨丕丿賷丞 賵 賳爻亘丞 丕賱賲卮丕賰賱 賵 丕賱丨賱賵賱 廿賱賷賴丕 賵賱丕 賳賳賯囟 賲賳胤賯 丕賱鬲毓氐賾亘 賲賳 丿丕禺賱賴 , 亘丿賱丕賸 賲賳 鬲噩丕賵夭賴丕 廿賱賶 丕賱賴賵賷丕鬲 丕賱丕噩鬲賲丕毓賷丞- 丕賱爻賷丕爻賷丞 - 丕賱丕賯鬲氐丕丿賷丞 賵 丕賱亘丨孬 毓賳 兀氐賱 丕賱賲卮丕賰賱 賵 丕賱丨賱賵賱 賮賷賴丕 .
賱丕 兀毓鬲賯丿 兀賳賾賴 賷賲賰賳 賳毓鬲賴 亘賲丐賱賾賮 賮賰乇賷 氐賱亘 , 賵 賱賷爻 賰賱丕賲丕賸 氐丨賮賷賾丕賸 , 兀賲丕乇鬲賷丕 賮賷 賴匕丕 丕賱賰鬲丕亘 兀賯乇亘 賱賲丕 賷爻賲賾賷賴 亘賷賷乇 亘賵乇丿賷賵 亘丕賱賲賮賰賾乇賷賳 - 丕賱氐丨丕賮賷賷賳 .
January 13, 2009
(1
賱賱賳馗乇賷丕鬲 丨賷丕丞 禺丕氐丞
賲賳 丕賱睾乇賷亘 丨賯丕 兀賳 鬲爻鬲賲乇 丕賱兀賮賰丕乇 賵丕賱鬲氐賵乇丕鬲 毓賳 丕賱毓乇賯 賵丕賱噩賳爻 賵丕賱胤亘賯丞 亘丕賱乇睾賲 賲賳 賲賳丕賮丕丞 丕賱賵丕賯毓 賵丕賱馗賵丕賴乇 賱鬲賱賰 丕賱鬲氐賵乇丕鬲 賵丕賱鬲丨賷夭丕鬲. 賷匕賴亘 兀賲丕乇鬲賷丕 氐賳 氐丕丨亘 賰鬲丕亘 丕賱賴賵賷丞 賵丕賱毓賳賮 廿賱賷 兀賳 "丕賱賳馗乇賷丕鬲 賱賴丕 丨賷丕丞 禺丕氐丞 亘賴丕貙 卮丿賷丿丞 丕賱鬲丨丿賷 賱毓丕賱賲 丕賱馗賵丕賴乇 丕賱鬲賷 賷賲賰賳 乇氐丿賴丕 賵丕賯毓賷丕" 賵賷乇賷 兀賳 丕賱賲卮賰賱丞 賱賷爻鬲 賮賷 馗賴賵乇 賴匕賴 丕賱鬲毓賲賷賲丕鬲 丕賱賲亘爻胤丞 賵鬲兀孬賷乇賴丕 毓賱賷 鬲賮賰賷乇賳丕 賵賳馗乇鬲賳丕 賱賱丌禺乇賷賳貙 亘賱 賮賷 兀賳賴丕 鬲鬲丨賵賱 廿賱賷 賳馗乇賷丕鬲 賰亘乇賷 賮賷 丕賱鬲賮爻賷乇.
賮廿匕丕 賰丕賳鬲 丕賱賲乇兀丞 賯丿 毓丕卮鬲 丨賷賳丕 賲賳 丕賱丿賴乇 賵賴賷 賯賱賷賱丞 丕賱禺亘乇丞 賵睾賷乇 賲鬲毓賱賲丞 賵睾賷乇 賲孬賯賮丞 賵睾賷乇 賯丕丿乇丞 毓賱賷 丕賱賮毓賱 丕賱爻賷丕爻賷 賱丕賳毓丿丕賲 丕賱鬲丨氐賷賱 丕賱毓賱賲賷 賵丕賱賲毓乇賮賷 丕亘鬲丿丕亍 賮廿賳賴丕 賯丿 鬲睾賷乇鬲 鬲賲丕賲丕 賵賳亘睾鬲 賮賷 丕賱賰孬賷乇 賲賳 丕賱賲噩丕賱丕鬲 丨賷賳賲丕 兀鬲賷丨 賱賴丕 賳賮爻 鈥� 賵兀丨賷丕賳丕 兀賯賱 鈥� 丕賱賮乇氐 丕賱鬲賷 兀鬲賷丨鬲 賱賱乇噩賱.
賵賲毓 匕賱賰 賮丕賱賳馗乇賷丕鬲 丕賱禺丕氐丞 亘賲丨丿賵丿賷丞 匕賰丕亍 丕賱賲乇兀丞 賵鬲賵丕囟毓 賯丿乇鬲賴丕 丕賱毓賯賱賷丞 賲賯丕乇賳丞 亘丕賱乇噩賱 鬲賯賮夭 毓賱賷 丕賱爻胤丨 丿丕卅賲丕 毓賳丿 丕賱丨丿賷孬 鈥� 賲孬賱丕 鈥� 毓賳 鬲毓賷賷賳賴丕 賯丕囟賷丞. 賮噩兀丞 賷氐亘丨 丕賱丨丿賷孬 毓賳 毓丕胤賮丞 丕賱賲乇兀丞 賵毓賯賱賴丕 丕賱賲丨丿賵丿 丨丿賷孬丕 乇丕卅噩丕 賵賷鬲賲 丨卮丿 賴匕賴 丕賱兀丿賱丞 丕賱鬲丕乇賷禺賷丞 賵丕賱亘賷賵賱賵噩賷丞 賱賱鬲丿賱賷賱 毓賱賷 兀賳 賵馗賷賮丞 丕賱丨賰賲 亘賷賳 丕賱賳丕爻 鬲鬲胤賱亘 乇噩賱丕 賱兀賳賴 丕賱兀氐賱丨 賵丕賱兀匕賰賷 賵丕賱兀毓賯賱 賵丕賱兀賰孬乇 丕鬲夭丕賳丕.
賵賴賰匕丕 賮毓賱賷 丕賱乇睾賲 賲賳 鬲兀賰賷丿 丕賱馗賵丕賴乇 丕賱賲賱賲賵爻丞 毓賱賷 兀賳 丕賱賵馗賷賮丞 賷丨賰賲賴丕 丕賱賰賮丕亍丞 賮廿賳 丕賱賳馗乇賷丕鬲 賵丕賱鬲毓賲賷賲丕鬲 丕賱賲亘爻胤丞 鬲氐乇 毓賱賷 兀賳 丕賱噩丕賳亘 丕賱亘賷賵賱賵噩賷 賵丕賱鬲丕乇賷禺賷 兀賴賲 亘賰孬賷乇 賲賳 丕賱賰賮丕亍丞.
(2)
鬲毓丿丿 丕賱賴賵賷丕鬲 賱匕丕鬲 丕賱賮乇丿 丕賱賵丕丨丿
賷胤乇丨 賴匕丕 丕賱賰鬲丕亘 賮賰乇丞 賲賴賲丞 賵賴賷 兀賳 丕賱廿賳爻丕賳 賱賷爻 賱賴 賴賵賷丞 兀丨丕丿賷丞 亘賱 賴賵賷丕鬲 賲鬲毓丿丿丞 賱賰賱 賲賳賴丕 兀賴賲賷鬲賴丕 賮賷 爻賷丕賯賴丕.
賮賲孬賱丕 鈥� 賵亘丿賵賳 兀賷 鬲乇鬲賷亘 鈥� 兀賳丕 乇噩賱貙 賲爻賱賲貙 兀氐賵賱賷貙 賲氐乇賷貙 毓乇亘賷貙 卮乇賯 兀賵爻胤賷貙 廿賮乇賷賯賷貙 廿賳爻丕賳貙 賲鬲乇噩賲貙 賲鬲禺乇噩 賲賳 賰賱賷丞 丕賱兀賱爻賳貙 兀賴賱丕賵賷貙 賲賵亘賷賳賷賱貙 兀卮噩毓 丕乇鬲丿丕亍 丕賱噩賷賳夭 ... 廿賱禺
賵亘睾囟 丕賱賳馗乇 毓賳 丕賱兀賴賲賷丞 丕賱鬲賷 兀乇賷 亘賴丕 賰賱 賴賵賷丞 賲賳 賴丐賱丕亍 毓賱賷 丨丿丞 賵禺丕乇噩 兀賷 爻賷丕賯貙 賮廿賳 丕賱爻賷丕賯 丕賱匕賷 賷鬲胤賱亘 丕賱鬲氐丕乇毓 兀賵 丕賱鬲囟丕賲賳 鈥� 賲孬賱丕 鈥� 賯丿 賷噩毓賱賳賷 兀毓胤賷 丕賱兀賵賱賵賷丞 賱賴賵賷丞 賲丕 賲賳 亘賷賳 鬲賱賰 丕賱賴賵賷丕鬲.
賳賮鬲乇囟 賲孬賱丕 兀賳 丕賱丨賰賵賲丞 丕賱賲氐乇賷丞 丕鬲禺匕鬲 廿噩乇丕亍 氐亘丕丨 睾丿 亘賲賳毓 鬲毓賷賷賳 兀賷 賲氐乇賷 賲鬲禺乇噩 賲賳 賰賱賷丞 丕賱兀賱爻賳 賮賶 賵馗賷賮丞 賲鬲乇噩賲 亘賵夭丕乇丞 丕賱禺丕乇噩賷丞貙 賵氐丿乇 亘匕賱賰 賲乇爻賵賲貙 賵兀囟丕賮 丕賱賲乇爻賵賲 兀賳 賴匕賴 丕賱賵馗賷賮丞 賲鬲丕丨丞 賮賯胤 賱禺乇賷噩賷 賰賱賷丞 丕賱丌丿丕亘.
爻兀丨爻 賵賯鬲賴丕 亘兀賳賳賷 卮禺氐賷丕 賲囟胤賴丿貙 賵兀賳 賴賳丕賰 丌禺乇賷賳 賷卮鬲乇賰賵賳 賲毓賷 賮賷 賳賮爻 丕賱賲氐賷乇 丕賱亘丕卅爻.
爻丕毓鬲賴丕 乇亘賲丕 兀鬲氐賱 鬲賱賷賮賵賳賷丕 亘兀丨丿 夭賲賱丕卅賷 賮賷 丕賱賰賱賷丞 賱賲賳丕賯卮丞 丕賱兀賲乇貙 賵乇亘賲丕 賳鬲胤乇賯 丕賱賷 丕賱賲丿丨 賮賷 賰賱賷鬲賳丕 賵賯丿 賳氐賱 廿賱賷 賳賯胤丞 賳賳鬲賯氐 賮賷賴丕 賲賳 賯丿乇 賰賱賷丞 丕賱丌丿丕亘 卮毓亘丞 丕賱賱睾丞 丕賱廿賳噩賱賷夭賷丞 亘丕毓鬲亘丕乇 兀賳 賲賳丕賴噩賳丕 丕賱丿乇丕爻賷丞 兀孬賯賱 賵兀賴賲 賵兀賳賮毓 賱賱丿丕乇爻貙 賵賱毓賱賳丕 賳賳卮卅 賲噩賲賵毓丞 毓賱賷 丕賱賮賷爻 亘賵賰 賳賳丕丿賷 賮賷賴丕 亘丕賱鬲囟丕賲賳 亘賷賳 禺乇賷噩賷 丕賱兀賱爻賳貙 賵賯丿 賷鬲胤乇賮 亘毓囟 丕賱丌禺乇賷賳 賵賷賳卮卅賵丕 賲丿賵賳丞 鬲賴丕噩賲 賰賱賷丞 丕賱丌丿丕亘 賵賲賳丕賴噩賴丕貙 賵賯丿 賳卮鬲乇賰 賮賷 賲馗丕賴乇丕鬲 賱鬲毓賲賷賯 廿丨爻丕爻賳丕 亘丕賱鬲囟丕賲賳 賵丕賱鬲兀賰賷丿 毓賱賷 乇睾亘鬲賳丕 賮賷 丕賱賵氐賵賱 丕賱賷 賴丿賮 賵丕丨丿 鈥� 兀賱丕 賵賴賵 丕賱賳氐乇 賱賱兀賱爻賳 兀賵 丕賱卮賴丕丿丞.
賮賷 丕賱爻賷丕賯 丕賱爻丕亘賯 賱賳 賷賰賳 賲賴賲丕 兀賳 兀爻兀賱 毓賳 丿賷丕賳丞 夭賲賷賱賷 賮賷 鬲賱賰 丕賱賲馗丕賴乇丞貙 賵賱賳 兀毓亘兀 亘噩賳爻 丕賱賲卮鬲乇賰賷賳 賮賷 賲噩賲賵毓丞 丕賱賮賷爻 亘賵賰 賮賱賳 兀丨氐乇 丕賱賲卮丕乇賰丞 賮賷賴丕 毓賱賷 丕賱乇噩丕賱 賮賯胤 賲孬賱丕貙 賵賱賳 賷毓賳賷賳賷 毓賽乇賯 丕賱賲鬲囟丕賲賳賷賳 丕賱匕賷賳 賯丿 賷賰賵賳 亘賷賳賴賲 卮禺氐 賷丨賲賱 丕賱噩賳爻賷丞 丕賱賲氐乇賷丞 賵兀亘賵賴 兀賷乇賱賳丿賷 賵兀賲賴 賲賳 賰賮乇 丕賱卮賷禺貙 賰賲丕 兀賳賴 賱賳 賷毓賳賷賳賷 廿賳 賰丕賳 亘賷賳 丕賱賲卮丕乇賰賷賳 禺乇賷噩賷 賰賱賷丞 丕賱兀賱爻賳 賮乇毓 丕賱賲賳賷丕 兀賲 賮乇毓 毓賷賳 卮賲爻.
丕賱鬲乇賰賷夭 賰賱賴 爻賷賳氐亘 毓賱賷 爻丐丕賱 賵丕丨丿: 賴賱 兀賳鬲 禺乇賷噩 丕賱兀賱爻賳 兀賲 賱丕責 賵賴賱 爻鬲鬲囟丕賲賳 賲毓賳丕 兀賲 賱丕責
賵亘丕賱賲孬賱貙 丨賷賳賲丕 賳丿禺賱 賮賷 賳賯丕卮 毓賳 賵囟毓 丕賱賲乇兀丞貙 賮廿賳 丕賱乇噩賱 鈥� 賮噩兀丞 賵亘卮賰賱 丿丕卅賲 賵爻乇賷毓 賵賷賯賷賳賷 鈥� 賱丕 賷乇賷 賮賷 丕賱賲乇兀丞 爻賵賷 兀賳賴丕 賰丕卅賳 賱賴 賴賵賷丞 賵丕丨丿丞 "賲賳丕賯囟丞" 賱賴賵賷鬲賴 丕賱賵丨賷丿丞: 賮賴賷 兀賳孬賷 賵賴賵 匕賰乇. 賵毓賱賷 匕賱賰 賮廿賳賴 賷賳亘睾賷 兀賳 賷賳鬲氐乇 賱賳賮爻賴 賵賱亘丕賯賷 丕賱匕賰賵乇 丕賱匕賷賳 賷卮鬲乇賰賵賳 賲毓賴 賮賷 鬲賱賰 丕賱賴賵賷丞 丕賱賵丨賷丿丞 丕賱丨鬲賲賷丞 賵丕賱賲賴賲丞 噩丿丕.
爻丕毓鬲賴丕 賷賳爻賷 丕賱乇噩賱 兀賳賴 丨賷賳 賷賲鬲賴賳 毓賯賱 丕賱賲乇兀丞 賵賷卮賰賰 賮賷 廿賲賰丕賳丕鬲賴丕 丕賱匕賴賳賷丞 賵丕賱賳賮爻賷丞 賮廿賳賴 賷賲鬲賴賳 賳爻丕亍 賷賳鬲賲賷賳 賱賴 賵賷賳鬲賲賷 賱賴賳 亘賴賵賷丕鬲 兀禺乇賷貙 賮賴賵 廿匕 匕丕賰 賷賲鬲賴賳 丕賱賲乇兀丞 丕賱毓乇亘賷丞 丕賱鬲賷 賷卮鬲乇賰 賲毓賴丕 賮賷 丕賱毓乇賵亘丞貙 賵賷賲鬲賴賳 丕賱賲氐乇賷丞 丕賱鬲賷 賷卮鬲乇賰 賲毓賴丕 賮賷 賲氐乇賷鬲賴 賵賮賵賯 賰賱 匕賱賰 賷賲鬲賴賳 丕賱廿賳爻丕賳丞 丕賱鬲賷 賷卮鬲乇賰 賲毓賴丕 賮賷 廿賳爻丕賳賷鬲賴.
廿賳賴 賷鬲匕賰乇 賮賯胤 兀賳賴 匕賰乇 賵兀賳賴丕 兀賳孬賷 鈥� 賵鬲噩乇賷 胤賲爻 亘丕賯賷 丕賱賴賵賷丕鬲 廿賱賷 丕賱兀亘丿 賰賱賲丕 賮鬲丨 賲賵囟賵毓 丕賱賲乇兀丞 賵鬲毓賱賷賲賴丕 賵毓賲賱賴丕.
賳爻賷 賰孬賷乇 賲賳 丕賱賲氐乇賷賷賳 兀賷囟丕 兀賳 丕賱亘賴丕卅賷賷賳貙 丕賱匕賷賳 賷胤丕賱亘賵賳 亘兀賵乇丕賯 孬亘賵鬲賷丞 爻賱賷賲丞貙 賲氐乇賷賵賳 賲孬賱賴賲貙 亘卮乇 賲孬賱賴賲. 賰賱 賲丕 鬲匕賰乇賵賴 賴賵 兀賳賴賲 賲禺鬲賱賮賵賳 賮賷 丿賷丕賳鬲賴賲貙 賵鬲禺賷賱賵丕 兀賳 丕賱廿爻賱丕賲 賱丕 賷亘賷丨 丕賱丕毓鬲乇丕賮 亘賵噩賵丿 亘賴丕卅賷 賮賷 丿賵賱鬲賴.
賵賮賷 丕賱賲賯丕亘賱 賷鬲匕賰乇 賴丐賱丕亍 丕賱賲爻賱賲賵賳 丕賱賴賵賷丞 丕賱廿爻賱丕賲賷丞 丕賱賲卮鬲乇賰丞 賲毓 丕賱丕賳賮氐丕賱賷賷賳 丕賱廿爻賱丕賲賷賷賳 賮賷 噩賳賵亘 丕賱賮賱亘賷賳 賵賷賯賮賵賳 賲毓賴賲 賯賱亘丕 賵賯丕賱亘丕 賮賷 賵噩賴 丕賱丨賰賵賲丞 丕賱賮賱亘賷賳賷丞 丕賱賲卮乇賰丞!!! 賵賰匕賱賰 賴賵 賲賵賯賮賴賲 賲毓 丕賳賮氐丕賱賷 丕賱廿賷噩賵乇 賮賷 丕賱氐賷賳. 鬲囟丕賲賳 廿爻賱丕賲賷 氐賲賷賲 囟丿 丕賱丿賵賱丞 丕賱鬲爻賱胤賷丞.
賳賮爻 賴丐賱丕亍 丕賱賲爻賱賲賷賳 賴賲 丕賱匕賷賳 賷賲鬲丿丨賵賳 兀禺賱丕賯 亘毓囟 賰賮丕乇 賲賰丞 丕賱匕賷賳 乇賮囟賵丕 丕賱卮乇賵胤 丕賱賲噩丨賮丞 賵丕賱賯乇丕乇丕鬲 丕賱馗丕賱賲丞 丕賱鬲賷 爻賳賾賴丕 賵卮乇毓賴丕 賰賮丕乇 丌禺乇賵賳 囟丿 丕賱賲爻賱賲賷賳 兀賷丕賲 賲丨丕氐乇鬲賴賲 賮賷 卮毓亘 兀亘賷 胤丕賱亘. 賮賵賯賮 亘毓囟 丕賱賲卮乇賰賷賳 賲賵賯賮 丨賯 賵兀毓賱賳賵丕 毓賱賷 丕賱賲賱兀 兀賳 賴匕賴 丕賱賯乇丕乇丕鬲 丕賱馗丕賱賲丞 囟丿 丕賱賲爻賱賲賷賳 賱賷爻鬲 賲賳 丕賱廿賳爻丕賳賷丞 賮賷 卮卅.
賮毓賳 兀賷 卮卅 丿丕乇 爻丐丕賱 丕賱賴賵賷丞 賱丿賷 賴丐賱丕亍 丕賱賰賮丕乇 賵賯鬲匕丕賰責
賱賲 賷賯鬲氐乇 丕賱爻丐丕賱 丌賳匕丕賰 毓賱賷 丕賱賴賵賷丞 丕賱丿賷賳賷丞 (廿爻賱丕賲 賷賳丕賯囟 丕賱賰賮乇)貙 亘賱 丕賲鬲丿 廿賱賶 賴賵賷丞 丕賱毓乇賵亘丞 賵丕賱賯賻亘賻賱賷丞 賵丕賱乇丨賲 賵丕賱廿賳爻丕賳賷丞.
兀亘賵 胤丕賱亘 丕賱賰丕賮乇 鈥� 毓賲 丕賱賳亘賷 毓賱賷賴 丕賱氐賱丕丞 賵丕賱爻賱丕賲 鈥� 賰丕賳 賲卮睾賵賱 兀賷囟丕 亘爻丐丕賱 丕賱賴賵賷丞 賮乇兀賷 兀賳賴 賯乇卮賷 賲賳 亘賳賷 毓亘丿 丕賱賲胤賱亘 賮丿丕賮毓 毓賳 賲丨賲丿 亘賳 毓亘丿 丕賱賱賴 亘賳 毓亘丿 丕賱賲胤賱亘 丕賱賲爻賱賲 丕賱賯乇卮賷.
胤亘毓丕 賱爻鬲 兀胤賱亘 賲賳 兀丨丿 賵賱丕 丨鬲賷 賲賳 賳賮爻賷 兀賳 兀噩毓賱 賴賵賷鬲賷 丕賱廿爻賱丕賲賷丞 賮賷 丿乇噩丞 賲鬲兀禺乇丞 賵賱丕 丨鬲賷 賮賷 丕賱丿乇噩丞 丕賱孬丕賳賷丞貙 賵賱賰賳 兀夭毓賲 兀賳 兀睾賱亘 丕賱兀爻卅賱丞 丕賱鬲賷 鬲丿賵乇 丨賵賱 丕賱賴賵賷丞 賯丿 丨爻賲賴丕 丕賱廿爻賱丕賲 亘兀賳賴丕 賱氐丕賱丨 丕賱廿賳爻丕賳賷丞 賵賯賱賷賱 賲賳賴丕 賱氐丕賱丨 丕賱廿爻賱丕賲 賰丿賷賳 丨賷賳賲丕 鬲賯賮 兀賲丕賲賴 賴賵賷丞 丕賱賰賮乇 賱賱賯鬲丕賱
賱賱賳馗乇賷丕鬲 丨賷丕丞 禺丕氐丞
賲賳 丕賱睾乇賷亘 丨賯丕 兀賳 鬲爻鬲賲乇 丕賱兀賮賰丕乇 賵丕賱鬲氐賵乇丕鬲 毓賳 丕賱毓乇賯 賵丕賱噩賳爻 賵丕賱胤亘賯丞 亘丕賱乇睾賲 賲賳 賲賳丕賮丕丞 丕賱賵丕賯毓 賵丕賱馗賵丕賴乇 賱鬲賱賰 丕賱鬲氐賵乇丕鬲 賵丕賱鬲丨賷夭丕鬲. 賷匕賴亘 兀賲丕乇鬲賷丕 氐賳 氐丕丨亘 賰鬲丕亘 丕賱賴賵賷丞 賵丕賱毓賳賮 廿賱賷 兀賳 "丕賱賳馗乇賷丕鬲 賱賴丕 丨賷丕丞 禺丕氐丞 亘賴丕貙 卮丿賷丿丞 丕賱鬲丨丿賷 賱毓丕賱賲 丕賱馗賵丕賴乇 丕賱鬲賷 賷賲賰賳 乇氐丿賴丕 賵丕賯毓賷丕" 賵賷乇賷 兀賳 丕賱賲卮賰賱丞 賱賷爻鬲 賮賷 馗賴賵乇 賴匕賴 丕賱鬲毓賲賷賲丕鬲 丕賱賲亘爻胤丞 賵鬲兀孬賷乇賴丕 毓賱賷 鬲賮賰賷乇賳丕 賵賳馗乇鬲賳丕 賱賱丌禺乇賷賳貙 亘賱 賮賷 兀賳賴丕 鬲鬲丨賵賱 廿賱賷 賳馗乇賷丕鬲 賰亘乇賷 賮賷 丕賱鬲賮爻賷乇.
賮廿匕丕 賰丕賳鬲 丕賱賲乇兀丞 賯丿 毓丕卮鬲 丨賷賳丕 賲賳 丕賱丿賴乇 賵賴賷 賯賱賷賱丞 丕賱禺亘乇丞 賵睾賷乇 賲鬲毓賱賲丞 賵睾賷乇 賲孬賯賮丞 賵睾賷乇 賯丕丿乇丞 毓賱賷 丕賱賮毓賱 丕賱爻賷丕爻賷 賱丕賳毓丿丕賲 丕賱鬲丨氐賷賱 丕賱毓賱賲賷 賵丕賱賲毓乇賮賷 丕亘鬲丿丕亍 賮廿賳賴丕 賯丿 鬲睾賷乇鬲 鬲賲丕賲丕 賵賳亘睾鬲 賮賷 丕賱賰孬賷乇 賲賳 丕賱賲噩丕賱丕鬲 丨賷賳賲丕 兀鬲賷丨 賱賴丕 賳賮爻 鈥� 賵兀丨賷丕賳丕 兀賯賱 鈥� 丕賱賮乇氐 丕賱鬲賷 兀鬲賷丨鬲 賱賱乇噩賱.
賵賲毓 匕賱賰 賮丕賱賳馗乇賷丕鬲 丕賱禺丕氐丞 亘賲丨丿賵丿賷丞 匕賰丕亍 丕賱賲乇兀丞 賵鬲賵丕囟毓 賯丿乇鬲賴丕 丕賱毓賯賱賷丞 賲賯丕乇賳丞 亘丕賱乇噩賱 鬲賯賮夭 毓賱賷 丕賱爻胤丨 丿丕卅賲丕 毓賳丿 丕賱丨丿賷孬 鈥� 賲孬賱丕 鈥� 毓賳 鬲毓賷賷賳賴丕 賯丕囟賷丞. 賮噩兀丞 賷氐亘丨 丕賱丨丿賷孬 毓賳 毓丕胤賮丞 丕賱賲乇兀丞 賵毓賯賱賴丕 丕賱賲丨丿賵丿 丨丿賷孬丕 乇丕卅噩丕 賵賷鬲賲 丨卮丿 賴匕賴 丕賱兀丿賱丞 丕賱鬲丕乇賷禺賷丞 賵丕賱亘賷賵賱賵噩賷丞 賱賱鬲丿賱賷賱 毓賱賷 兀賳 賵馗賷賮丞 丕賱丨賰賲 亘賷賳 丕賱賳丕爻 鬲鬲胤賱亘 乇噩賱丕 賱兀賳賴 丕賱兀氐賱丨 賵丕賱兀匕賰賷 賵丕賱兀毓賯賱 賵丕賱兀賰孬乇 丕鬲夭丕賳丕.
賵賴賰匕丕 賮毓賱賷 丕賱乇睾賲 賲賳 鬲兀賰賷丿 丕賱馗賵丕賴乇 丕賱賲賱賲賵爻丞 毓賱賷 兀賳 丕賱賵馗賷賮丞 賷丨賰賲賴丕 丕賱賰賮丕亍丞 賮廿賳 丕賱賳馗乇賷丕鬲 賵丕賱鬲毓賲賷賲丕鬲 丕賱賲亘爻胤丞 鬲氐乇 毓賱賷 兀賳 丕賱噩丕賳亘 丕賱亘賷賵賱賵噩賷 賵丕賱鬲丕乇賷禺賷 兀賴賲 亘賰孬賷乇 賲賳 丕賱賰賮丕亍丞.
(2)
鬲毓丿丿 丕賱賴賵賷丕鬲 賱匕丕鬲 丕賱賮乇丿 丕賱賵丕丨丿
賷胤乇丨 賴匕丕 丕賱賰鬲丕亘 賮賰乇丞 賲賴賲丞 賵賴賷 兀賳 丕賱廿賳爻丕賳 賱賷爻 賱賴 賴賵賷丞 兀丨丕丿賷丞 亘賱 賴賵賷丕鬲 賲鬲毓丿丿丞 賱賰賱 賲賳賴丕 兀賴賲賷鬲賴丕 賮賷 爻賷丕賯賴丕.
賮賲孬賱丕 鈥� 賵亘丿賵賳 兀賷 鬲乇鬲賷亘 鈥� 兀賳丕 乇噩賱貙 賲爻賱賲貙 兀氐賵賱賷貙 賲氐乇賷貙 毓乇亘賷貙 卮乇賯 兀賵爻胤賷貙 廿賮乇賷賯賷貙 廿賳爻丕賳貙 賲鬲乇噩賲貙 賲鬲禺乇噩 賲賳 賰賱賷丞 丕賱兀賱爻賳貙 兀賴賱丕賵賷貙 賲賵亘賷賳賷賱貙 兀卮噩毓 丕乇鬲丿丕亍 丕賱噩賷賳夭 ... 廿賱禺
賵亘睾囟 丕賱賳馗乇 毓賳 丕賱兀賴賲賷丞 丕賱鬲賷 兀乇賷 亘賴丕 賰賱 賴賵賷丞 賲賳 賴丐賱丕亍 毓賱賷 丨丿丞 賵禺丕乇噩 兀賷 爻賷丕賯貙 賮廿賳 丕賱爻賷丕賯 丕賱匕賷 賷鬲胤賱亘 丕賱鬲氐丕乇毓 兀賵 丕賱鬲囟丕賲賳 鈥� 賲孬賱丕 鈥� 賯丿 賷噩毓賱賳賷 兀毓胤賷 丕賱兀賵賱賵賷丞 賱賴賵賷丞 賲丕 賲賳 亘賷賳 鬲賱賰 丕賱賴賵賷丕鬲.
賳賮鬲乇囟 賲孬賱丕 兀賳 丕賱丨賰賵賲丞 丕賱賲氐乇賷丞 丕鬲禺匕鬲 廿噩乇丕亍 氐亘丕丨 睾丿 亘賲賳毓 鬲毓賷賷賳 兀賷 賲氐乇賷 賲鬲禺乇噩 賲賳 賰賱賷丞 丕賱兀賱爻賳 賮賶 賵馗賷賮丞 賲鬲乇噩賲 亘賵夭丕乇丞 丕賱禺丕乇噩賷丞貙 賵氐丿乇 亘匕賱賰 賲乇爻賵賲貙 賵兀囟丕賮 丕賱賲乇爻賵賲 兀賳 賴匕賴 丕賱賵馗賷賮丞 賲鬲丕丨丞 賮賯胤 賱禺乇賷噩賷 賰賱賷丞 丕賱丌丿丕亘.
爻兀丨爻 賵賯鬲賴丕 亘兀賳賳賷 卮禺氐賷丕 賲囟胤賴丿貙 賵兀賳 賴賳丕賰 丌禺乇賷賳 賷卮鬲乇賰賵賳 賲毓賷 賮賷 賳賮爻 丕賱賲氐賷乇 丕賱亘丕卅爻.
爻丕毓鬲賴丕 乇亘賲丕 兀鬲氐賱 鬲賱賷賮賵賳賷丕 亘兀丨丿 夭賲賱丕卅賷 賮賷 丕賱賰賱賷丞 賱賲賳丕賯卮丞 丕賱兀賲乇貙 賵乇亘賲丕 賳鬲胤乇賯 丕賱賷 丕賱賲丿丨 賮賷 賰賱賷鬲賳丕 賵賯丿 賳氐賱 廿賱賷 賳賯胤丞 賳賳鬲賯氐 賮賷賴丕 賲賳 賯丿乇 賰賱賷丞 丕賱丌丿丕亘 卮毓亘丞 丕賱賱睾丞 丕賱廿賳噩賱賷夭賷丞 亘丕毓鬲亘丕乇 兀賳 賲賳丕賴噩賳丕 丕賱丿乇丕爻賷丞 兀孬賯賱 賵兀賴賲 賵兀賳賮毓 賱賱丿丕乇爻貙 賵賱毓賱賳丕 賳賳卮卅 賲噩賲賵毓丞 毓賱賷 丕賱賮賷爻 亘賵賰 賳賳丕丿賷 賮賷賴丕 亘丕賱鬲囟丕賲賳 亘賷賳 禺乇賷噩賷 丕賱兀賱爻賳貙 賵賯丿 賷鬲胤乇賮 亘毓囟 丕賱丌禺乇賷賳 賵賷賳卮卅賵丕 賲丿賵賳丞 鬲賴丕噩賲 賰賱賷丞 丕賱丌丿丕亘 賵賲賳丕賴噩賴丕貙 賵賯丿 賳卮鬲乇賰 賮賷 賲馗丕賴乇丕鬲 賱鬲毓賲賷賯 廿丨爻丕爻賳丕 亘丕賱鬲囟丕賲賳 賵丕賱鬲兀賰賷丿 毓賱賷 乇睾亘鬲賳丕 賮賷 丕賱賵氐賵賱 丕賱賷 賴丿賮 賵丕丨丿 鈥� 兀賱丕 賵賴賵 丕賱賳氐乇 賱賱兀賱爻賳 兀賵 丕賱卮賴丕丿丞.
賮賷 丕賱爻賷丕賯 丕賱爻丕亘賯 賱賳 賷賰賳 賲賴賲丕 兀賳 兀爻兀賱 毓賳 丿賷丕賳丞 夭賲賷賱賷 賮賷 鬲賱賰 丕賱賲馗丕賴乇丞貙 賵賱賳 兀毓亘兀 亘噩賳爻 丕賱賲卮鬲乇賰賷賳 賮賷 賲噩賲賵毓丞 丕賱賮賷爻 亘賵賰 賮賱賳 兀丨氐乇 丕賱賲卮丕乇賰丞 賮賷賴丕 毓賱賷 丕賱乇噩丕賱 賮賯胤 賲孬賱丕貙 賵賱賳 賷毓賳賷賳賷 毓賽乇賯 丕賱賲鬲囟丕賲賳賷賳 丕賱匕賷賳 賯丿 賷賰賵賳 亘賷賳賴賲 卮禺氐 賷丨賲賱 丕賱噩賳爻賷丞 丕賱賲氐乇賷丞 賵兀亘賵賴 兀賷乇賱賳丿賷 賵兀賲賴 賲賳 賰賮乇 丕賱卮賷禺貙 賰賲丕 兀賳賴 賱賳 賷毓賳賷賳賷 廿賳 賰丕賳 亘賷賳 丕賱賲卮丕乇賰賷賳 禺乇賷噩賷 賰賱賷丞 丕賱兀賱爻賳 賮乇毓 丕賱賲賳賷丕 兀賲 賮乇毓 毓賷賳 卮賲爻.
丕賱鬲乇賰賷夭 賰賱賴 爻賷賳氐亘 毓賱賷 爻丐丕賱 賵丕丨丿: 賴賱 兀賳鬲 禺乇賷噩 丕賱兀賱爻賳 兀賲 賱丕責 賵賴賱 爻鬲鬲囟丕賲賳 賲毓賳丕 兀賲 賱丕責
賵亘丕賱賲孬賱貙 丨賷賳賲丕 賳丿禺賱 賮賷 賳賯丕卮 毓賳 賵囟毓 丕賱賲乇兀丞貙 賮廿賳 丕賱乇噩賱 鈥� 賮噩兀丞 賵亘卮賰賱 丿丕卅賲 賵爻乇賷毓 賵賷賯賷賳賷 鈥� 賱丕 賷乇賷 賮賷 丕賱賲乇兀丞 爻賵賷 兀賳賴丕 賰丕卅賳 賱賴 賴賵賷丞 賵丕丨丿丞 "賲賳丕賯囟丞" 賱賴賵賷鬲賴 丕賱賵丨賷丿丞: 賮賴賷 兀賳孬賷 賵賴賵 匕賰乇. 賵毓賱賷 匕賱賰 賮廿賳賴 賷賳亘睾賷 兀賳 賷賳鬲氐乇 賱賳賮爻賴 賵賱亘丕賯賷 丕賱匕賰賵乇 丕賱匕賷賳 賷卮鬲乇賰賵賳 賲毓賴 賮賷 鬲賱賰 丕賱賴賵賷丞 丕賱賵丨賷丿丞 丕賱丨鬲賲賷丞 賵丕賱賲賴賲丞 噩丿丕.
爻丕毓鬲賴丕 賷賳爻賷 丕賱乇噩賱 兀賳賴 丨賷賳 賷賲鬲賴賳 毓賯賱 丕賱賲乇兀丞 賵賷卮賰賰 賮賷 廿賲賰丕賳丕鬲賴丕 丕賱匕賴賳賷丞 賵丕賱賳賮爻賷丞 賮廿賳賴 賷賲鬲賴賳 賳爻丕亍 賷賳鬲賲賷賳 賱賴 賵賷賳鬲賲賷 賱賴賳 亘賴賵賷丕鬲 兀禺乇賷貙 賮賴賵 廿匕 匕丕賰 賷賲鬲賴賳 丕賱賲乇兀丞 丕賱毓乇亘賷丞 丕賱鬲賷 賷卮鬲乇賰 賲毓賴丕 賮賷 丕賱毓乇賵亘丞貙 賵賷賲鬲賴賳 丕賱賲氐乇賷丞 丕賱鬲賷 賷卮鬲乇賰 賲毓賴丕 賮賷 賲氐乇賷鬲賴 賵賮賵賯 賰賱 匕賱賰 賷賲鬲賴賳 丕賱廿賳爻丕賳丞 丕賱鬲賷 賷卮鬲乇賰 賲毓賴丕 賮賷 廿賳爻丕賳賷鬲賴.
廿賳賴 賷鬲匕賰乇 賮賯胤 兀賳賴 匕賰乇 賵兀賳賴丕 兀賳孬賷 鈥� 賵鬲噩乇賷 胤賲爻 亘丕賯賷 丕賱賴賵賷丕鬲 廿賱賷 丕賱兀亘丿 賰賱賲丕 賮鬲丨 賲賵囟賵毓 丕賱賲乇兀丞 賵鬲毓賱賷賲賴丕 賵毓賲賱賴丕.
賳爻賷 賰孬賷乇 賲賳 丕賱賲氐乇賷賷賳 兀賷囟丕 兀賳 丕賱亘賴丕卅賷賷賳貙 丕賱匕賷賳 賷胤丕賱亘賵賳 亘兀賵乇丕賯 孬亘賵鬲賷丞 爻賱賷賲丞貙 賲氐乇賷賵賳 賲孬賱賴賲貙 亘卮乇 賲孬賱賴賲. 賰賱 賲丕 鬲匕賰乇賵賴 賴賵 兀賳賴賲 賲禺鬲賱賮賵賳 賮賷 丿賷丕賳鬲賴賲貙 賵鬲禺賷賱賵丕 兀賳 丕賱廿爻賱丕賲 賱丕 賷亘賷丨 丕賱丕毓鬲乇丕賮 亘賵噩賵丿 亘賴丕卅賷 賮賷 丿賵賱鬲賴.
賵賮賷 丕賱賲賯丕亘賱 賷鬲匕賰乇 賴丐賱丕亍 丕賱賲爻賱賲賵賳 丕賱賴賵賷丞 丕賱廿爻賱丕賲賷丞 丕賱賲卮鬲乇賰丞 賲毓 丕賱丕賳賮氐丕賱賷賷賳 丕賱廿爻賱丕賲賷賷賳 賮賷 噩賳賵亘 丕賱賮賱亘賷賳 賵賷賯賮賵賳 賲毓賴賲 賯賱亘丕 賵賯丕賱亘丕 賮賷 賵噩賴 丕賱丨賰賵賲丞 丕賱賮賱亘賷賳賷丞 丕賱賲卮乇賰丞!!! 賵賰匕賱賰 賴賵 賲賵賯賮賴賲 賲毓 丕賳賮氐丕賱賷 丕賱廿賷噩賵乇 賮賷 丕賱氐賷賳. 鬲囟丕賲賳 廿爻賱丕賲賷 氐賲賷賲 囟丿 丕賱丿賵賱丞 丕賱鬲爻賱胤賷丞.
賳賮爻 賴丐賱丕亍 丕賱賲爻賱賲賷賳 賴賲 丕賱匕賷賳 賷賲鬲丿丨賵賳 兀禺賱丕賯 亘毓囟 賰賮丕乇 賲賰丞 丕賱匕賷賳 乇賮囟賵丕 丕賱卮乇賵胤 丕賱賲噩丨賮丞 賵丕賱賯乇丕乇丕鬲 丕賱馗丕賱賲丞 丕賱鬲賷 爻賳賾賴丕 賵卮乇毓賴丕 賰賮丕乇 丌禺乇賵賳 囟丿 丕賱賲爻賱賲賷賳 兀賷丕賲 賲丨丕氐乇鬲賴賲 賮賷 卮毓亘 兀亘賷 胤丕賱亘. 賮賵賯賮 亘毓囟 丕賱賲卮乇賰賷賳 賲賵賯賮 丨賯 賵兀毓賱賳賵丕 毓賱賷 丕賱賲賱兀 兀賳 賴匕賴 丕賱賯乇丕乇丕鬲 丕賱馗丕賱賲丞 囟丿 丕賱賲爻賱賲賷賳 賱賷爻鬲 賲賳 丕賱廿賳爻丕賳賷丞 賮賷 卮卅.
賮毓賳 兀賷 卮卅 丿丕乇 爻丐丕賱 丕賱賴賵賷丞 賱丿賷 賴丐賱丕亍 丕賱賰賮丕乇 賵賯鬲匕丕賰責
賱賲 賷賯鬲氐乇 丕賱爻丐丕賱 丌賳匕丕賰 毓賱賷 丕賱賴賵賷丞 丕賱丿賷賳賷丞 (廿爻賱丕賲 賷賳丕賯囟 丕賱賰賮乇)貙 亘賱 丕賲鬲丿 廿賱賶 賴賵賷丞 丕賱毓乇賵亘丞 賵丕賱賯賻亘賻賱賷丞 賵丕賱乇丨賲 賵丕賱廿賳爻丕賳賷丞.
兀亘賵 胤丕賱亘 丕賱賰丕賮乇 鈥� 毓賲 丕賱賳亘賷 毓賱賷賴 丕賱氐賱丕丞 賵丕賱爻賱丕賲 鈥� 賰丕賳 賲卮睾賵賱 兀賷囟丕 亘爻丐丕賱 丕賱賴賵賷丞 賮乇兀賷 兀賳賴 賯乇卮賷 賲賳 亘賳賷 毓亘丿 丕賱賲胤賱亘 賮丿丕賮毓 毓賳 賲丨賲丿 亘賳 毓亘丿 丕賱賱賴 亘賳 毓亘丿 丕賱賲胤賱亘 丕賱賲爻賱賲 丕賱賯乇卮賷.
胤亘毓丕 賱爻鬲 兀胤賱亘 賲賳 兀丨丿 賵賱丕 丨鬲賷 賲賳 賳賮爻賷 兀賳 兀噩毓賱 賴賵賷鬲賷 丕賱廿爻賱丕賲賷丞 賮賷 丿乇噩丞 賲鬲兀禺乇丞 賵賱丕 丨鬲賷 賮賷 丕賱丿乇噩丞 丕賱孬丕賳賷丞貙 賵賱賰賳 兀夭毓賲 兀賳 兀睾賱亘 丕賱兀爻卅賱丞 丕賱鬲賷 鬲丿賵乇 丨賵賱 丕賱賴賵賷丞 賯丿 丨爻賲賴丕 丕賱廿爻賱丕賲 亘兀賳賴丕 賱氐丕賱丨 丕賱廿賳爻丕賳賷丞 賵賯賱賷賱 賲賳賴丕 賱氐丕賱丨 丕賱廿爻賱丕賲 賰丿賷賳 丨賷賳賲丕 鬲賯賮 兀賲丕賲賴 賴賵賷丞 丕賱賰賮乇 賱賱賯鬲丕賱
May 5, 2009
Amartya Sen makes one central, relatively novel argument that individuals have multiple components to their identities and problems arise when people are reduced to singular adjectives (whether Muslim, Hindu, Sunni, Shia, etc). Sen argues that periods of genocide are precipitated by pidgeonholing people into singular identities (ie. the relatively arbitrary distinction between Hutu and Tutsi in Rwanda). Sen also described Britain and India as two countries that have met the task of assimilating others with different indentities to foster a sense of national identity.
Sen makes some solid points about the anti-globaization movement and he reframes the argument as not whether globalization is good or bad, but instead whether the benefits of globalization have been equally distributed.
This 186 page sparesly dense text has as much substance as a 10 page position paper. Amartya Sen's writing style is atrocious. He sometimes goes to 50 words in a sentence before stopping.
Sen makes some solid points about the anti-globaization movement and he reframes the argument as not whether globalization is good or bad, but instead whether the benefits of globalization have been equally distributed.
This 186 page sparesly dense text has as much substance as a 10 page position paper. Amartya Sen's writing style is atrocious. He sometimes goes to 50 words in a sentence before stopping.
August 13, 2015
丿禺賱 賴匕丕 丕賱賰鬲丕亘 囟賲賳 賯丕卅賲丞 兀賴賲 毓卮乇丞 賰鬲亘 賯乇兀鬲賴丕 丨鬲賶 丕賱丌賳. 廿賳賴 賲鬲毓丞 賮賰乇賷丞 禺丕賱氐丞貙 賵賷鬲毓乇囟 賱賲爻兀賱丞 毓丕賱賲賷丞 賴賷 丕賱賴賵賷丕鬲 丕賱賮乇丿賷丞 賵賰賷賮 賷賲賰賳 丕爻鬲睾賱丕賱賴丕 賱鬲夭賰賷丞 丕賱毓賳賮. 丕賱賮氐賱 丕賱兀禺賷乇 亘毓賳賵丕賳 (丨乇賷丞 丕賱鬲賮賰賷乇) 賰丕賳 兀賰孬乇 丕賱賮氐賵賱 廿賳爻丕賳賷丞 賵賵丕賯毓賷丞 賵賲賳丕爻亘 噩丿賸丕 賱賲丕 鬲卮賴丿賴 賲氐乇 賵賯鬲 賰鬲丕亘丞 賴匕賴 丕賱賲乇丕噩毓丞.
兀賲丕乇鬲賷丕 氐賳 賮賷爻賱賵賮 賵賷毓卮賯 丕賱丕賯鬲氐丕丿貙 賱賰賳 賲丕 兀卮毓賱 鬲賱賰 丕賱賯丿乇丞 丕賱匕賴賳賷丞 賱丿賷賴 毓賱賶 鬲丨賱賷賱 丕賱兀賲賵乇 賵乇亘胤賴丕 亘亘毓囟賴丕 丕賱亘毓囟 賴賵 鬲賱賰 丕賱賴夭丞 丕賱賳賮爻賷丞 丕賱毓賳賷賮丞 丕賱鬲賷 鬲毓乇囟 賱賴丕 賵賴賵 賮賷 丕賱丨丕丿賷丞 毓卮乇丞 賲賳 毓賲乇賴 毓賳丿賲丕 乇兀賷 丕賱賯鬲賱 亘毓賷賳賷賴 賮賷 丕賱卮睾亘 丕賱胤丕卅賮賷 丕賱匕賷 丨丿孬 亘丕賱賴賳丿 賮賷 賲胤賱毓 丕賱兀乇亘毓賷賳丕鬲 亘賷賳 丕賱賲爻賱賲賷賳 賵丕賱賴賳丿賵爻貙 賮賯丿 賮賵噩卅 亘乇噩賱 賲爻賱賲 賲胤毓賵賳 賵賷賳夭賮 亘睾夭丕乇丞 賷丿禺賱 廿賱賶 丨丿賷賯丞 賲賳夭賱賴賲 胤丕賱亘賸丕 丕賱賳噩丿丞 (兀賲丕乇鬲賷丕 賴賳丿賵爻賷)貙 賮丨賲賱賴 賵丕賱丿 兀賲丕乇鬲賷丕 賮賷 爻賷丕乇鬲賴 廿賱賶 丕賱賲爻鬲卮賮賶 賵賲丕鬲 賴賳丕賰 爻乇賷毓賸丕. 賰丕賳鬲 乇兀爻 賴匕丕 丕賱賲爻賱賲 丕賱賲胤毓賵賳 (賯丕丿乇 賲賷丕) 鬲鬲賰卅 毓賱賶 賮禺匕 丕賱胤賮賱 (兀賲丕乇鬲賷丕) 賵賴賵 賷丨賰賷 -賵賷賳夭賮- 兀賳賴 亘爻亘亘 丕賱賮賯乇 賵丨丕噩丞 兀爻乇鬲賴 賱賱胤毓丕賲 丕囟胤乇 賱賱賯丿賵賲 廿賱賶 賲賳胤賯鬲賴賲 丕賱賴賳丿賵爻賷丞 賱賱毓賲賱 亘兀噩乇 賷賵賲賷 夭賴賷丿貙 賵賮賵噩卅 亘賲賳 賷胤毓賳賵賳賴 賮賷 丕賱胤乇賷賯 賵賴賲 賱丕 賷毓乇賮賵賳賴貙 賮賯胤 賱兀賳賴 賲爻賱賲貙 賵賷乇賵賳 兀賳賴賲 賷噩丕賴丿賵賳!
丕賱賰鬲丕亘 兀賰亘乇 賵兀毓賲賯 賲賳 兀賳 鬲鬲賳丕賵賱賴 賲乇丕噩毓丞貙 賱賰賳 賷賲賰賳 丕賱廿胤賱丕毓 毓賱賶 賲乇丕噩毓丞 賲賳 乇卮賾丨 賱賷 丕賱賰鬲丕亘貙 貙 賮賯丿 賰丕賳鬲 爻亘亘賸丕 乇卅賷爻賷賸丕 賮賷 丿賮毓賷 賱賱亘丨孬 毓賳 丕賱賰鬲丕亘 賵賯乇丕亍鬲賴.
賵賱丕 賷賲賰賳 兀賳 兀睾賮賱 丕賱廿噩丕丿丞 丕賱丨賯賷賯賷丞 賱賱賲鬲乇噩賲丞 . 賱賲 兀賯乇兀 鬲乇噩賲丞 鬲毓丕丿賱賴丕 賰賮丕亍丞 賲賳匕 賯乇丕亍鬲賷 賱鬲乇噩賲丞 賱亘賳賶 丕賱乇賷丿賷 賱乇賵丕賷丞 丕賱胤賵賮 丕賱丨噩乇賷 賱爻丕乇丕賲丕噩賵.
兀賲丕乇鬲賷丕 氐賳 賮賷爻賱賵賮 賵賷毓卮賯 丕賱丕賯鬲氐丕丿貙 賱賰賳 賲丕 兀卮毓賱 鬲賱賰 丕賱賯丿乇丞 丕賱匕賴賳賷丞 賱丿賷賴 毓賱賶 鬲丨賱賷賱 丕賱兀賲賵乇 賵乇亘胤賴丕 亘亘毓囟賴丕 丕賱亘毓囟 賴賵 鬲賱賰 丕賱賴夭丞 丕賱賳賮爻賷丞 丕賱毓賳賷賮丞 丕賱鬲賷 鬲毓乇囟 賱賴丕 賵賴賵 賮賷 丕賱丨丕丿賷丞 毓卮乇丞 賲賳 毓賲乇賴 毓賳丿賲丕 乇兀賷 丕賱賯鬲賱 亘毓賷賳賷賴 賮賷 丕賱卮睾亘 丕賱胤丕卅賮賷 丕賱匕賷 丨丿孬 亘丕賱賴賳丿 賮賷 賲胤賱毓 丕賱兀乇亘毓賷賳丕鬲 亘賷賳 丕賱賲爻賱賲賷賳 賵丕賱賴賳丿賵爻貙 賮賯丿 賮賵噩卅 亘乇噩賱 賲爻賱賲 賲胤毓賵賳 賵賷賳夭賮 亘睾夭丕乇丞 賷丿禺賱 廿賱賶 丨丿賷賯丞 賲賳夭賱賴賲 胤丕賱亘賸丕 丕賱賳噩丿丞 (兀賲丕乇鬲賷丕 賴賳丿賵爻賷)貙 賮丨賲賱賴 賵丕賱丿 兀賲丕乇鬲賷丕 賮賷 爻賷丕乇鬲賴 廿賱賶 丕賱賲爻鬲卮賮賶 賵賲丕鬲 賴賳丕賰 爻乇賷毓賸丕. 賰丕賳鬲 乇兀爻 賴匕丕 丕賱賲爻賱賲 丕賱賲胤毓賵賳 (賯丕丿乇 賲賷丕) 鬲鬲賰卅 毓賱賶 賮禺匕 丕賱胤賮賱 (兀賲丕乇鬲賷丕) 賵賴賵 賷丨賰賷 -賵賷賳夭賮- 兀賳賴 亘爻亘亘 丕賱賮賯乇 賵丨丕噩丞 兀爻乇鬲賴 賱賱胤毓丕賲 丕囟胤乇 賱賱賯丿賵賲 廿賱賶 賲賳胤賯鬲賴賲 丕賱賴賳丿賵爻賷丞 賱賱毓賲賱 亘兀噩乇 賷賵賲賷 夭賴賷丿貙 賵賮賵噩卅 亘賲賳 賷胤毓賳賵賳賴 賮賷 丕賱胤乇賷賯 賵賴賲 賱丕 賷毓乇賮賵賳賴貙 賮賯胤 賱兀賳賴 賲爻賱賲貙 賵賷乇賵賳 兀賳賴賲 賷噩丕賴丿賵賳!
丕賱賰鬲丕亘 兀賰亘乇 賵兀毓賲賯 賲賳 兀賳 鬲鬲賳丕賵賱賴 賲乇丕噩毓丞貙 賱賰賳 賷賲賰賳 丕賱廿胤賱丕毓 毓賱賶 賲乇丕噩毓丞 賲賳 乇卮賾丨 賱賷 丕賱賰鬲丕亘貙 貙 賮賯丿 賰丕賳鬲 爻亘亘賸丕 乇卅賷爻賷賸丕 賮賷 丿賮毓賷 賱賱亘丨孬 毓賳 丕賱賰鬲丕亘 賵賯乇丕亍鬲賴.
賵賱丕 賷賲賰賳 兀賳 兀睾賮賱 丕賱廿噩丕丿丞 丕賱丨賯賷賯賷丞 賱賱賲鬲乇噩賲丞 . 賱賲 兀賯乇兀 鬲乇噩賲丞 鬲毓丕丿賱賴丕 賰賮丕亍丞 賲賳匕 賯乇丕亍鬲賷 賱鬲乇噩賲丞 賱亘賳賶 丕賱乇賷丿賷 賱乇賵丕賷丞 丕賱胤賵賮 丕賱丨噩乇賷 賱爻丕乇丕賲丕噩賵.
October 10, 2017
賷賲賰賳 鬲賱禺賷氐 兀亘乇夭 賲丕 噩丕亍 賮賷 賴匕丕 丕賱賰鬲丕亘 賮賷 丕賱賳賯丕胤 丕賱鬲丕賱賷丞:
-賴賵賷丞 賰賱 賮乇丿 賲鬲毓丿丿丞 丕賱噩賵丕賳亘 賵 丕賯鬲氐丕乇 鬲毓乇賷賮賴丕 毓賱賶 丕賱噩丕賳亘 丕賱丿賷賳賷 賱賷爻 爻賵賶 丨噩丞 賱氐丕賱丨 賳馗乇賷丞 賴賷鬲賳睾鬲賵賳 丨賵賱 氐丿丕賲 丕賱丨囟丕乇丕鬲 (賵 丕賱鬲賷 賷毓丕乇囟賴丕 丕賱賰丕鬲亘 亘卮丿丞 亘丕賱賲賳丕爻亘丞) 賵 丕賱兀賴賲 兀賳賴丕 鬲賲丕孬賱 賱丿毓丕丞 丕賱毓賳賮 賵 丕賱鬲毓氐亘 丕賱丿賷賳賷.
-丕賱賯賷賲 "丕賱睾乇亘賷丞" 賱賷爻鬲 匕丕鬲 兀氐賱 睾乇亘賷 賰賲丕 賷乇賵噩 賱匕賱賰 賵 廿賳賲丕 賴賷 賳鬲賷噩丞 賱賯乇賵賳 胤賵賷賱丞 賲賳 丕賱鬲賱丕賯丨 丕賱丨囟丕乇賷 賵 丕賱兀賲孬賱丞 毓賱賶 匕賱賰 賲鬲賵賮乇丞 亘賰孬乇丞.
-賲丨丕賵賱丞 丕孬亘丕鬲 丕毓鬲丿丕賱 丕賱廿爻賱丕賲 賱丕 賷夭賷丿 爻賵賶 賲賳 丕賱鬲胤乇賮 賮亘匕賱賰 賷鬲賲 丕賱鬲乇賰賷夭 毓賱賶 賴賵賷丞 賵丕丨丿丞 賱賱賲爻賱賲賷賳 賵 賴賵 賲丕 賷乇賰夭 毓賱賷賴 丕賱兀氐賵賱賷賵賳.
- 囟乇賵乇丞 丕賱賯胤毓 賲毓 丕賱鬲乇噩賷毓賷丞 賵 鬲噩丕賵夭 丕賱賲丕囟賷 丕賱賰賵賱賵賳賷丕賱賷 賱賲丕 賲賳 卮兀賳 匕賱賰 兀賳 賷賲孬賱 賲毓賵賯丕 賱卮毓賵亘 丕賱賲爻鬲毓賲乇丕鬲 丕賱爻丕亘賯丞 兀賲丕賲 鬲毓乇賷賮 賴賵賷鬲賴丕 賵 賲丕 賯丿 賷賲孬賱賴 賴匕丕 丕賱賲丕囟賷 賲賳 賲亘乇乇 賱賱毓賳賮 鬲噩丕賴 丕賱睾乇亘貙 賵 賰匕賱賰 丕賱鬲賵賯賮 毓賱賶 廿毓鬲賲丕丿 丕賱丌禺乇賷丞 賰賲丨丿丿 賱賱賴賵賷丞 (兀賳丕 丕賱丌禺乇 丕賱賲禺鬲賱賮 毓賱賶 丕賱睾乇亘).
- 丕賱孬賯丕賮丞 丕賱賲丨賱賷丞 賱賷爻鬲 賲毓賵賯丕 兀賲丕賲 丕賱鬲賳賲賷丞 賰賲丕 兀賳賴丕 賱賷爻鬲 孬丕亘鬲丞 鬲賲丕賲丕 兀賵 睾賷乇 賯丕亘賱丞 賱賱鬲睾賷賷乇.
-丕賱毓賵賱賲丞 賮賷 卮賯賷賴丕 丕賱孬賯丕賮賷 賵 丕賱廿賯鬲氐丕丿賷 賱丕 卮兀賳 賱賴丕 賮賷 丕賱鬲亘丕賷賳 丕賱賲毓賷卮賷 丕賱丨丕丿 亘賷賳 賲賵丕胤賳賷 丕賱丿賵賱 丕賱賮賯賷乇丞 賵 丕賱睾賳賷丞 亘賱 廿賳 丕賱毓賵賱賲丞 噩賱亘鬲 丕賱毓賱賵賲 賱賱卮毓賵亘 丕賱賲毓丿賲丞 賵 丕賱匕賷 賷毓丿 丨丕噩丞 賲丕爻丞 賱賴丕. 賰賱 丿毓賵丞 賱賲賳丕賴囟丞 丕賱毓賵賱賲丞 毓賵賱賲丞 賮賷 丨丿 匕丕鬲賴丕 亘丨賰賲 廿亘乇丕夭賴丕 賱賱賵丨丿丞 丕賱廿賳爻丕賳賷丞 賲賳 禺賱丕賱 廿丿丕賳丞 丕賱馗賱賲.
- 賳亘匕 丕賱鬲毓氐亘 丕賱孬賯丕賮賷 賱賲丕 賲賳 卮兀賳賴 鬲賵賱賷丿 丕賱毓賳賮 賵 丕賱鬲賴賱賷賱 賱賱賰賵丕乇孬 亘丿賱 丕賱廿賱鬲賮丕鬲 賱賱賲卮丕賰賱 丕賱丨賯賷賯賷丞 賵乇丕亍 丕賱廿囟胤乇丕亘丕鬲 (賲噩丕毓丞 廿賷乇賱賳丿丕 賰賲孬丕賱).
-囟乇賵乇丞 丕賱賵賯賵賮 廿賱賶 噩丕賳亘 丕賱鬲毓丿丿賷丞 丕賱孬賯丕賮賷丞 賮賷 賲賵丕噩賴丞 鬲毓丿丿 丕賱孬賯丕賮丕鬲 丕賱兀丨丕丿賷丞 兀賵 賲丕 毓乇賮賴 丕賱賰丕鬲亘 亘丕賱賮丿乇丕賱賷丞 丕賱孬賯丕賮賷丞.
丕賱賰鬲丕亘 賯丿賲 胤乇丨丕 噩賷丿丕 賱賲丕 鬲囟賲賳 賲賳 兀賮賰丕乇 賵 廿賳 賱賲 賷賯賳毓賳賷 賮賷 毓丿丞 賲賵丕囟毓. 兀賰孬乇 賲丕 兀毓噩賳賷 丕賱丨丿賷孬 毓賳 丕賱賴賵賷丞 丕賱賲鬲毓丿丿丞 丕賱噩賵丕賳亘. 兀賰孬乇 賲丕 兀孬丕乇 丕賲鬲毓丕囟賷 丕賱丿賮丕毓 毓賳 丕賱毓賵賱賲丞 賵 丕賱丿毓賵丞 丕賱賲囟賲賳丞 賱賱鬲睾丕賮賱 毓賳 噩乇丕卅賲 丕賱賰賵賱賵賳賷丕賱賷丞.
丌禺乇 賰鬲丕亘 兀賯乇丐賴 賵 丌禺乇 賲乇丕噩毓丞 兀賰鬲亘賴丕 亘毓賲乇 丕賱兀乇亘毓 賵 丕賱毓卮乇賷賳 馃榿馃榿馃榿
July 19, 2016
丕賱賮賰乇丞 丕賱丕爻丕爻賷丞 賱賰鬲丕亘 丕賱賴賵賷丞 賵丕賱毓賳賮 貙 兀賳 丕禺鬲夭丕賱 丕賱丕賮乇丕丿 賮賷 賴賵賷丞 賵亘丕賱廿爻丕爻 丕賱丿賷賳賷丞 兀賲乇 睾賷乇 匕賵 賮丕卅丿丞 亘丕賱廿囟丕賮丞 廿賱賶 兀賳賴 賷乇亘賷 賳夭賵毓 丕賱鬲胤乇賮 賮賷 丕賱兀賮乇丕丿 賮兀賳賴 賷賳鬲噩 鬲丨賱賷賱丕鬲 禺丕胤卅丞 爻賵丕亍丕 毓賱賶 丕賱賲爻鬲賵賶 丕賱爻賷丕爻賷 丕賵 丕賱丕噩鬲賲丕毓賷
賱賳鬲賰賱賲 毓賳 丕賱賴賵賷丞 貙 賷噩亘 兀賳 賳毓乇賮 兀賵賱丕 賲丕 賴賷 貙 賵賱賰賳 氐賳 賱丕 賷匕賰乇 毓賳 匕賱賰 卮賷卅丕 貙 亘賷賳賲丕 丨爻賳 丨賳賮賷 賮賷 賰鬲丕亘賴 丕賱賴賵賷丞 賱丕 賷賳賮賰 賷毓乇賮賴丕 貙 賵 賲賳 丕賱賲賴賲 賴賳丕 丕爻鬲丨囟丕乇 兀賲賷賳 賲毓賱賵賮 賮賷 賰鬲丕亘賴 丕賱賴賵賷丕鬲 丕賱賯丕鬲賱丞 丨賷孬 賷氐賮 兀賳 丕賱賴賵賷丞 丕賱鬲賷 賳丨爻 亘丨賵噩鬲賳丕 賱賳氐乇鬲賴丕 賵 丕賱鬲賷 鬲爻賷胤乇 毓賱賶 丕賱氐賵乇丞 鬲賱賰 丕賱鬲賷 賳馗賳賴丕 賲賴丿丿丞 貙 賳毓賲 賴匕丕 丕賱賲毓賳賶 丕禺鬲夭丕賱賷 貙 氐賳 賷毓乇囟賴 亘氐賵乇丞 噩賷丿丞 賵賲鬲賰乇乇丞 賮賷 賮賰乇丞 丕賱丕禺鬲賷丕乇 賵丕賱賯賷丿 貙 兀賷 賲鬲賶 賳禺鬲丕乇 賴賵賷丞 毓賳 兀禺乇賶 賵丕賱賶 丕賷 賲丿賶 賷賰賵賳 賱賱賴賵賷丞 賯丕亘賱賷丞 賱賳賰鬲爻亘賴丕 丕賵 賳賰鬲卮賮賴丕
氐賳 賷賰鬲亘 兀賲孬賱丞 賰孬賷乇丞 毓賳 丕賱鬲賳丕夭毓 丨賵賱 丕賱賴賵賷丞 賮賷 賲丨賱 丕賱鬲賳丕夭毓 亘丕賱胤亘毓 兀賷 賮賷 丨丕賱丞 賵噩賵丿 賴賵賷鬲賷賳 賲禺鬲賱賮鬲賷賳 賰賲爻賱賲 賷賵賱丿 賮賷 丕賱睾乇亘 兀賵 兀賮乇賷賯賷 賷丨賳 賱亘賱丿賴 賲賳 毓賱賶 丕賱亘毓丿 賵賷賰鬲賮賷 亘胤乇丨 匕賱賰 賮賷 賯丕賱亘 賷乇賷丿 賲賳賴 鬲賵囟賷丨 丕賱鬲賳丕夭毓 賵賱丕 賷丨賷賱賳丕 丕賱賶 卮卅 亘賷賳賲丕 丿丕乇賷賵卮 卮丕賷睾丕賳 賮賷 賰鬲丕亘 丕賵賴丕賲 丕賱賴賵賷丞 亘毓丿 毓乇囟 丕賰孬乇 噩丕匕亘賷丞 賵卮毓乇賷丞 賷丨賷賱賳丕 亘兀賳 丕賱兀賲乇 兀賰亘乇 賲賳 丕禺鬲賷丕乇丕鬲 賮丕賱賴賵賷丞 丕賱丕賳 毓丕賱賲賷丞 貙 賳賮爻 丕賱賳鬲賷噩丞 丕賱鬲賷 賷氐賱 丕賱賷賴丕 氐賳 賱賰賳 亘氐賵乇丞 丕賰孬乇 賲毓乇賮賷丞 亘兀賳 賲丕 賷丨丿孬 賮賷 毓丕賱賲 丕賱賷賵賲 賱賷爻 賲賳噩夭丕 睾乇亘賷丕 亘賱 賲賳噩夭 丕賳爻丕賳賷 貙 賵丕賱睾乇亘 賵丕賱卮乇賯 丨囟丕乇丕鬲 鬲亘丕丿賱鬲 丕賱賲毓乇賮丞 賲賳匕 夭賲賳 亘毓賷丿 貙 賵丕賱鬲禺賱賷 毓賳 賴匕丕 丕賱賲賳噩夭 賱賷爻 鬲禺賱賷丕 毓賳 丕賱賱丨丕賯 亘丕賱乇賰亘 賮賯胤 貙 亘賱 賴賵 乇噩賵毓 丕賱賶 丕賱賵乇丕亍 丕賷囟丕
賵賮賷 賵爻胤 鬲亘乇賷乇丕鬲賴 賵丨賰丕賷丕鬲賴 毓賳 丕賱毓賵丕賱賲 貙 賷賴丕噩賲 氐賳 亘卮賰賱 賲爻鬲賲乇 賳馗乇賷丞 丕賱睾乇亘 丕賱賲賳毓夭賱 丕賱匕賷 丕賳噩夭 賰賱 卮卅 賱賵丨丿賴 貙 賳毓賲 賳丨賳 賱丕 賳賳賰乇 兀賳 丕賱睾乇亘 賴賵 賵噩賴 丕賱丨囟丕乇丞 丕賱賲卮乇賯 丕賱丕賳 賱賰賳 匕賱賰 賱賷爻 亘賮囟賱 丕賱睾乇亘 賵丨丿賴 賵賲賳 賷毓賱賲 睾丿丕 兀賷賳 賷氐賷乇 丕賱睾乇亘 賵丕賱賶 賲賳 鬲丐賵賱 賯賲丞 丕賱丨囟丕乇丞 貙 賵賴匕賴 丕賱賳馗乇賷丞 賲鬲賲孬賱丞 賮賷 亘毓囟 丕賱賲賯賵賱丕鬲 賵 賳馗乇賷丞 氐乇丕毓 丕賱丨囟丕乇丕鬲 賱賴鬲賳噩鬲賵賳 賮賷 丕賱丨賯賷賯丞 賴賵 賷毓丕乇囟 賰賱 賲丕 賷賯賵賱 賴鬲賳噩鬲賵賳 賱兀賳賴 賷乇賶 賮賷 賰鬲丕亘丕鬲賴 鬲囟賷賷賯 賱賱賲賳馗賵乇 貙 賵丕胤乇丨 賴賳丕 亘毓囟 丕賳鬲賯丕丿丕鬲賴 賲鬲賲孬賱丞 賮賷 :
氐毓賵亘丞 賵囟毓 丕賱亘卮乇 賮賷 賯賵丕賱亘 丨囟丕乇賷丞 賵噩賵乇 丕賱鬲氐丕賳賷賮 亘氐賵乇丞 毓丕賲丞
丕賳 丕賱賳馗乇賷丞 賮賷 賳乇噩爻賷丞 鬲氐賮 丕賱睾乇亘 賵賰兀賳賴 賰丕賳 睾乇亘丕 賲賳匕 夭賲丕賳 胤賵賷賱 賵賴匕丕 賲丕 賱賲 賷丨丿孬
賵賲丕 鬲亘賳賶 毓賱賷賴 丕賱賳馗乇賷丞 賲賳 鬲丨賱賷賱丕鬲 賱賱兀氐賵賱賷丞 丕孬乇鬲 亘丿賵乇賴丕 毓賱賶 賳馗乇丞 丕賱噩賲丕毓丕鬲 賱賳賮爻賴丕 賵 鬲賰賵賷賳 丕賱鬲胤乇賮 賮賷賴丕 賵亘匕賱賰 毓丕丿賶 丕賱睾乇亘 賳賮爻賴 亘鬲賵噩賷賴賴 賱禺胤乇 賴匕賴 丕賱噩賲丕毓丕鬲
丕賱丨賱 賮賷 丕卮賰丕賱賷丞 丕賱賴賵賷丞 賰賰賱 亘丕賱賳爻亘丞 賱氐賳 兀賳 賱丕 賳禺鬲夭賱賴丕 賮賷 氐賵乇丞 亘毓賷賳賴丕 貙 賵 乇丐賷鬲賴 丕賱賷賵鬲賵亘賷丞 賱賳馗丕賲 毓丕賱賲賷 賷卮賲賱 丕賱噩賲賷毓 賵賷丨賲賷 丕賱賲爻鬲囟毓賮賷賳 賵 賷夭賷賱 賰丕賴賱 丕賱賮賯乇 賮賷 毓丕賱賲 亘賱丕 兀爻賱丨丞 賷毓賲賴 丕賱爻賱丕賲
February 23, 2019
賰鬲丕亘 丕賱賴賵賷丞 賵丕賱毓賳賮 賱賱賰丕鬲亘 兀賲丕乇鬲賷丕 氐賳 賷賳丕賯卮 丕賱毓賯亘丞 丕賱乇卅賷爻賷丞 兀賲丕賲 丕賱毓賵賱賲丞 丕賱丨賯賷賯賷丞 賵 丕賱賵丨丿丞 丕賱賰賵賰亘賷丞 , 兀賱丕 賵賴賷 丕賱丕丨賰丕賲 丕賱賲胤賱賯丞 賵 鬲賯賵賷囟 丕賱賴賵賷丞 丕賱丕賳爻丕賳賷丞 亘丕賱廿孬賳賷丞 賵丕賱毓乇賯賷丞 , 賵 賴匕丕 丕賱賰鬲丕亘 賷囟賲 爻鬲丞 賲丨丕囟乇丕鬲 兀賱賯丕賴丕 丕賱賰丕鬲亘 毓賳 丕賱賴賵賷丞 賮賷 噩丕賲毓丞 亘賵爻胤賳 賷鬲丨丿孬 丕賱賰丕鬲亘 賮賷賴丕 毓賳 賲賮賴賵賲 賵賲爻鬲賯亘賱 丕賱賴賵賷丞 , 賵賱賷爻 毓賱賶 賲爻鬲賵賶 丕賱噩賲丕毓丕鬲 賮丨爻亘 亘賱 毓賱賶 賲爻鬲賵賶 丕賱兀賮乇丕丿 賵 賷噩毓賱 丕賱賯丕乇賶亍 賷爻兀賱 賳賮爻賴 毓賳 賴賵賷鬲賴 丕賱丨賯賷賯賷丞 賵 賲賳 賴賵 丨賯丕賸 賵賰賷賮 賷爻鬲胤賷毓 丕賳 賷乇鬲亘 丕賱鬲氐賳賷賮丕鬲 丕賱鬲賷 賷賯毓 賮賷賴丕 , 爻賵丕亍 鬲賱賰 丕賱鬲賷 丕禺鬲丕乇賴丕 亘賳賮爻賴 丕賵 賮乇囟鬲 毓賱賷賴 , 賵 賲賳 孬賲 賷丨丕噩噩 丕賱賰丕鬲亘 賮賷 賴匕丕 丕賱賰鬲丕亘 毓賱賶 囟乇賵乇丞 賮賴賲 丕賱鬲毓丿丿賷丞 丕賱賴賵賷丞 , 賵 賷丨匕乇 亘卮丿丞 賲賳 賵氐賲 噩賲丕毓丕鬲 賰亘賷乇丞 亘氐賮丕鬲 丕丨丕丿賷丞 賲賳 賲孬賱 賵氐賲 丕賱丕爻賱丕賲 亘丕賱丕乇賴丕亘 , 丕賵 賵氐賲 爻賰丕賳 賲賳胤賯丞 賲毓賷賳丞 亘賲爻鬲賵賶 孬賯丕賮丞 賲毓賷賳 賵賷丨丕噩噩 兀賷囟丕賸 丕賳 匕賱賰 丕賱賵氐賲 賷賯賵賯毓 丕賱賮乇丿 丿丕禺賱 匕賱賰 丕賱鬲氐賳賷賮 賵 賷噩亘乇賴 毓賱賶 鬲賯賲氐賴 賮賷 亘毓囟 丕賱丕丨賷丕賳 , 賵 賲賳 孬賲 賷丨丿孬賳丕 毓賳 丕賱睾賱胤 丕賱賰亘賷乇 賮賷 丕賱丕毓鬲賯丕丿 亘兀賳 丕賱毓賵丕賲賱 丕賱孬賯丕賮賷丞 賱賴丕 毓賱丕賯丞 亘毓賲賱賷丞 丕賱鬲賳賲賷丞 賵匕賱賰 毓亘乇 兀賲孬賱丞 賵丕賯毓賷丞 , 賵 賲賳 孬賲 賷賵丕夭賳 賰賱 賲丕 鬲丨丿孬 毓賳賴 亘丕賱鬲兀賰賷丿 毓賱賶 丕賳 丕賱丨賮丕馗 毓賱賶 丕賱賴賵賷丞 賱賷爻 乇賮囟 丕賱毓賵賱賲丞 毓賱賶 丕賱丕胤賱丕賯 亘賱 丕賱毓賰爻 鬲賲丕賲丕賸 , 賵 賷丿毓賵 丕賱丕賳爻丕賳 賵 丕賱賲噩鬲賲毓 賵 丕賱賴賷卅丕鬲 丕賱乇爻賲賷丞 廿賱賶 兀賳 鬲賰賵賳 兀賰孬乇 爻毓丞 賵 爻賲丕丨丞 賮賷 賮賴賲 鬲毓丿丿 丕賱賴賵賷丕鬲 賱賱兀賮乇丕丿 賵丕賱賲噩鬲賲毓丕鬲 爻賵丕亍 賮賷 丕賱毓賱丕賯丕鬲 丕賱丿賵賱賷丞 , 丕賵 丕賱卮禺氐賷丞 , 賮賷 丕賱禺鬲丕賲 賴匕丕 丕賱賰鬲丕亘 爻賵賮 賷毓賱賲賰 亘丕賱丕丿賱丞 賵丕賱丕賯賳丕毓 賲丿賶 卮賳丕毓丞 廿賱賯丕亍 丕賱丕丨賰丕賲 丕賱賲胤賱賯丞 毓賱賶 賮卅丕鬲 賰亘賷乇丞 賲賳 丕賱卮毓賵亘 , 賵賳丨賳 賳賯賵賲 亘賴匕丕 賰賱 賷賵賲 , 爻賵丕亍 亘兀丨賰丕賲賳丕 毓賱賶 賲賵丕胤賳賷 丿賵賱 賲毓賷賳丞 , 丕賱兀乇賷丕賮 賵丕賱賲丿賳 , 爻賰丕賳 丕賱賯丕乇丕鬲 丕賱丕禺乇賶 賵 乇亘賲丕 丨鬲賶 賲卮噩毓賷 丕賱賳賵丕丿賷 丕賱乇賷丕囟賷丞 丕賱兀禺乇賶 , 賰鬲丕亘 賲賲賷夭 賵 丕賳氐丨 亘賯乇丕亍鬲賴 , 鬲賯賷賲賷 賱賱賰鬲丕亘 4/5
賲賯鬲胤賮丕鬲 賲賳 賰鬲丕亘 丕賱賴賵賷丞 賵丕賱毓賳賮 賱賱賰丕鬲亘 兀賲丕乇鬲賷丕 氐賳
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賰孬賷乇丕 賲賳 丕賱賯囟丕賷丕 丕賱丕噩鬲賲丕毓賷丞 賵丕賱爻賷丕爻賷丞 丕賱賲毓丕氐乇丞 鬲丿賵乇 丨賵賱 丕丿毓丕亍丕鬲 賲鬲囟丕乇亘丞 賱诰賵賷丕鬲 賷丕卅爻丞 鬲禺鬲氐 亘噩賲丕毓丕鬲 賲禺鬲賱賮丞貙 丨賷孬 廿賳 賲賮诰賵賲 丕賱诰賵賷丞 賷丐孬乇貙 亘賵爻丕卅賱 賰孬賷乇丞 賲禺鬲賱賮丞貙 賮賷 兀賮賰丕乇賳丕 賵兀賮毓丕賱賳丕
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賲賳 囟乇賵乇賷丕鬲 禺賵囟 丕賱丨賷丕丞 丕賱廿賳爻丕賳賷丞貙 兀賳 賳鬲丨賲賱 賲爻丐賵賱賷丕鬲 丕賱丕禺鬲賷丕乇 賵丕賱鬲賮賰賷乇. 賵毓賱賶 丕賱毓賰爻貙 賮廿賳 丕賱毓賳賮 賷賳賲賵 毓賳丿賲丕 賳毓賲賯 廿丨爻丕爻丕 亘丕賱丨鬲賲賷丞 丨賵賱 诰賵賷丞 賷夭毓賲 兀賳诰丕 賮乇賷丿丞. 賵睾丕賱亘丕 賲賯丕鬲賱丞. 賲賳 丕賱賲賮鬲乇囟 兀賳诰丕 诰賵賷鬲賳丕貙 賵丕賱鬲賷 賷亘丿賵 兀賳 賱诰丕 賲鬲胤賱亘丕鬲 兀禺乇賶 毓賱賷賳丕 廿噩丕亘鬲诰丕
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廿賳 廿睾賮丕賱 丨賯賷賯丞 鬲毓丿丿 丕賳鬲賲丕亍丕鬲賳丕貙 賵丨丕噩鬲賳丕 廿賱賶 丕賱丕禺鬲賷丕乇 賵丕賱鬲賮賰賷乇貙 賷噩毓賱 丕賱毓丕賱賲 丕賱匕賷 賳毓賷卮 賮賷賴 賲亘诰賲丕 睾丕賲囟丕
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賰孬賷乇丕 賲賳 丕賱賳夭丕毓丕鬲 賵丕賱兀毓賲丕賱 丕賱賵丨卮賷丞 賮賷 丕賱毓丕賱賲 鬲鬲睾匕賶 毓賱賶 賵诰賲 诰賵賷丞 賲鬲賮乇丿丞 賱丕 丕禺鬲賷丕乇 賮賷诰丕. 賵賮賳 亘賳丕亍 丕賱賰乇丕诰賷丞 賷兀禺匕 卮賰賱 廿孬丕乇丞 锟斤拷賱賯賵賶 丕賱爻丨乇賷丞 賱诰賵賷丞 賲夭毓賵賲丞 丕賱爻賷丕丿丞 賵丕賱诰賷賲賳丞 鬲丨噩亘 賰賱 丕賱丕賳鬲賲丕亍丕鬲 丕賱兀禺乇賶 賵毓賳丿賲丕 鬲毓胤賷 诰匕賴 丕賱诰賵賷丞 卮賰賱丕 賲賱丕卅賲丕 賲賷丕賱丕 賱賱賯鬲丕賱貙 賷賲賰賳 兀賷囟丕 兀賳 鬲诰夭賲 兀賷 鬲毓丕胤賮 廿賳爻丕賳賷 兀賵 賲卮丕毓乇 卮賮賯丞 賮胤乇賷丞 賯丿 鬲賰賵賳 賲賵噩賵丿丞 賮賷 賳賮賵爻賳丕 亘卮賰賱 胤亘賷毓賷. 賵丕賱賳鬲賷噩丞 賷賲賰賳 兀賳 鬲賰賵賳 毓賳賮丕 毓丕乇賲丕 賲氐賳賵毓丕 丿丕禺賱 丕賱賵胤賳貙 兀賵 廿乇诰丕亘丕 賵毓賳賮丕 賲乇丕賵睾丕 賵賲丿亘乇丕 毓賱賶 賲爻鬲賵賶 賰賵賰亘賷
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丕賱诰賵賷丞 - 亘丿丕賷丞 - 賷賲賰賳 兀賳 鬲賰賵賳 賲氐丿乇丕 賱賱孬乇丕亍 賵丕賱丿賮亍貙 賰賲丕 賷賲賰賳 兀賳 鬲賰賵賳 賲氐丿乇丕 賱賱毓賳賮 賵丕賱鬲乇賵賷毓貙 賵爻賵賮 賷賰賵賳 賲賳 睾賷乇 丕賱賲毓賯賵賱 兀賳 賳毓鬲亘乇 丕賱诰賵賷丞 卮乇丕 毓賱賶 丕賱毓賲賵賲. 賵毓賱賶 丕賱毓賰爻貙 賷噩亘 兀賳 賳毓鬲賲丿 毓賱賶 賮诰賲 兀賳 毓賳賮 诰賵賷丞 毓丿賵丕賳賷丞 賷賲賰賳 賲賵丕噩诰鬲賴 亘丕賱賯賵丞 丕賱賲丨乇賰丞 賱诰賵賷丕鬲 賲賳丕賮爻丞. 賵诰匕賴 丕賱诰賵賷丕鬲 丕賱賲賳丕賮爻丞 賷賲賰賳 亘丕賱胤亘毓 兀賳 鬲卮賲賱 丕賱賲毓賳賶 丕賱毓乇賷囟 丕賱毓丕賲 賱廿賳爻丕賳賷鬲賳丕 丕賱賲卮鬲乇賰丞貙 睾賷乇 兀賳诰丕 鬲卮賲賱 兀賷囟丕 诰賵賷丕鬲 兀禺乇賶 賰孬賷乇丞 賷賳鬲賲賷 廿賱賷诰丕 賰賱 賲賳丕 賮賷 丕賱賵賯鬲 匕丕鬲賴
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賮賷 丨賷丕鬲賳丕 丕賱毓丕丿賷丞貙 賳乇賶 兀賳賮爻賳丕 兀毓囟丕亍 賱賲噩賲賵毓丞 賲鬲賳賵毓丞 賲賳 丕賱噩賲丕毓丕鬲貙 賵賳丨賳 賳賳鬲賲賷 廿賱賷诰丕 噩賲賷毓丕. 賮賰賱 廿賳爻丕賳 賱賴 賲賵丕胤賳丞貙 賵賲賰丕賳 廿賯丕賲丞貙 賵兀氐賱 噩睾乇丕賮賷貙 賵賳賵毓 噩賳爻賷貙 賵胤亘賯丞貙 賵丕賳鬲賲丕亍 爻賷丕爻賷貙 賵賲诰賳丞貙 賵賵馗賷賮丞貙 賵毓丕丿丕鬲 賱胤毓丕賲賴貙 賵丕诰鬲賲丕賲丕鬲 乇賷丕囟賷丞貙 賵匕賵賯 賲賵爻賷賯賷貙 賵丕賱鬲夭丕賲丕鬲 丕噩鬲賲丕毓賷丞貙 廿賱禺貙 賵賰賱 诰匕丕 賷噩毓賱賳丕 兀毓囟丕亍 賮賷 噩賲丕毓丕鬲 賲鬲賳賵毓丞. 賵賰賱 賲賳 诰匕賴 丕賱噩賲毓賷丕鬲 丕賱鬲賷 賷賳鬲賲賷 廿賱賷诰丕 诰匕丕 丕賱卮禺氐 賮賷 賵賯鬲 賲毓丕 鬲賲賳丨賴 诰賵賷丞 賲毓賷賳丞貙 賵賱賷爻 賮賷诰丕 賲丕 賷賲賰賳 兀賳 賷丐禺匕 毓賱賶 兀賳賴 丕賱诰賵賷丞 丕賱賵丨賷丿丞 賱賱賲乇亍貙 賵賱丕 丕賱鬲氐賳賷賮 丕賱賵丨賷丿 賱毓囟賵賷鬲賴 賮賷 丕賱賲噩鬲賲毓.
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丨鬲賶 賱賵 賰丕賳 賱丿賷賳丕 賵囟賵丨 亘卮兀賳 丕賱賰賷賮賷丞 丕賱鬲賷 賳乇賷丿 兀賳 賳乇賶 亘诰丕 兀賳賮爻賳丕貙 乇亘賲丕 鬲馗賱 兀賲丕賲賳丕 氐毓賵亘丞 賮賷 丕賱賯丿乇丞 毓賱賶 廿賯賳丕毓 丕賱丌禺乇賷賳 兀賳 賷乇賵賳丕 亘诰匕賴 丕賱胤乇賷賯丞 賵丨丿诰丕
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丕賱毓丕賱賲 賮噩兀丞 賵賯丿 兀氐亘丨 賷亘丿賵 賱賷爻 賲噩乇丿 賲噩賲賵毓丞 賲賳 丕賱賳丕爻貙 亘賱 賮丿乇丕賱賷丞 賲賳 丕賱兀丿賷丕賳 賵丕賱丨囟丕乇丕鬲.
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丕賱兀胤賮丕賱 丕賱氐睾丕乇 賷賵囟毓賵賳 毓賳賵丞 賮賷 賲噩丕賱 賲賳 丕賱丕賳鬲賲丕亍丕鬲 丕賱賲賮乇丿丞 賮賷 賵賯鬲 賲亘賰乇 賲賳 丨賷丕鬲诰賲貙 賵賯亘賱 兀賳 鬲賰賵賳 賱丿賷诰賲 丕賱賯丿乇丞 毓賱賶 賮诰賲 賵廿丿乇丕賰 兀賳馗賲丞 丕賱诰賵賷丞 丕賱賲禺鬲賱賮丞 丕賱鬲賷 鬲鬲賳丕賮爻 毓賱賶 噩匕亘 丕賳鬲亘丕诰诰賲
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廿賳 乇丿 丕賱賮毓賱 毓賱賶 丕賱鬲賵噩賴 丕賱兀氐賵賱賷 丕賱廿爻賱丕賲賷 賵賲丕 賷鬲氐賱 亘賴 賲賳 廿乇诰丕亘 賷氐亘丨 兀賷囟丕 賲卮賵卮丕貙 禺氐賵氐丕 毓賳丿賲丕 賷賰賵賳 诰賳丕賰 賮卮賱 毓丕賲 賱賱鬲賲賷賷夭 亘賷賳 丕賱鬲丕乇賷禺 丕賱廿爻賱丕賲賷 賵鬲丕乇賷禺 丕賱卮毓賵亘 丕賱賲爻賱賲丞. 賮丕賱賲爻賱賲賵賳貙 賲孬賱 賰賱 賲賳 賮賷 丕賱毓丕賱賲 賲賳 丕賱亘卮乇 丕賱丌禺乇賷賳貙 賱丿賷诰賲 賲爻丕毓 賲禺鬲賱賮丞 賮賷 丕賱丨賷丕丞貙 賵賱丕 囟乇賵乇丞 賱兀賳 鬲賰賵賳 賰賱 兀賵賱賵賷丕鬲诰賲 賵賯賷賲诰賲 鬲賳丿乇噩 鬲丨鬲 丕賱诰賵賷丞 丕賱賲賮乇丿丞 賱賰賵賳诰賲 賲爻賱賲賷賳
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廿賳 丕賱廿氐乇丕乇貙 丨鬲賶 賱賵 賰丕賳 囟賲賳賷丕貙 毓賱賶 噩丕賳亘 賵丕丨丿 賱丕 禺賷丕乇 賮賷賴 賱賱诰賵賷丞 丕賱廿賳爻丕賳賷丞 賱丕 賷鬲賵賯賮 囟乇乇賴 毓賱賶 丕賱丨丿 賵丕賱廿賳賯丕氐 賲賳丕 噩賲賷毓丕貙 亘賱 廿賳賴 兀賷囟丕 賷噩毓賱 丕賱毓丕賱賲 賲賰丕賳丕 兀賰孬乇 丕賱鬲诰丕亘丕 賵丕囟胤乇丕賲丕. 賵賱賷爻 丕賱亘丿賷賱 賱賱鬲賯爻賷賲 毓賱賶 兀爻丕爻 鬲氐賳賷賮 賵丕丨丿 賲爻亘賯 诰賵 丕賱丕丿毓丕亍 丕賱賰丕匕亘 亘兀賳賳丕 噩賲賷毓丕 賲鬲賲丕孬賱賵賳. 賮賱爻賳丕 賰匕賱賰. 賵亘丕賱毓賰爻貙 賮廿賳 丕賱兀賲賱 丕賱乇卅賷爻賷 賱賱丕賳爻噩丕賲 賮賷 毓丕賱賲賳丕 丕賱賲亘鬲賱賶 賷賯毓 賮賷 鬲毓丿丿 诰賵賷丕鬲賳丕貙 丕賱鬲賷 鬲鬲賯丕胤毓 賰賱 賲賳诰丕 毓亘乇 丕賱兀禺乇賶貙 賵鬲毓賲賱 毓賱賶 丕賱丨丿 賲賳 丕賱鬲賯爻賷賲丕鬲 丕賱丨丕丿丞 丨賵賱 禺胤 賵丕丨丿 賲鬲氐賱亘 賲賳 丕賱鬲賯爻賷賲 丕賱丨丕丿 丕賱匕賷 賷夭毓賲 兀賳賴 賱丕 賷賲賰賳 賲賯丕賵賲鬲賴. 廿賳 廿賳爻丕賳賷鬲賳丕 丕賱賲卮鬲乇賰丞 鬲鬲毓乇囟 賱丕毓鬲乇丕囟 賵丨卮賷 卮乇爻 毓賳丿賲丕 鬲囟賷賯 丕賱丕禺鬲賱丕賮丕鬲 亘賷賳賳丕 賱鬲氐亘丨 賳馗丕賲丕 鬲賯爻賷賲賷丕 賵丕丨丿丕 賲賳 鬲氐賳賷賮 賯賵賷 賲賮乇丿.
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賷毓鬲賲丿 賵诰賲 丕賱鬲賮乇丿 毓賱賶 丕賮鬲乇丕囟 賲爻亘賯 亘兀賳 兀賷 卮禺氐 賱丕 賷乇賶 賰賮乇丿 賱賴 丕賳鬲賲丕亍丕鬲 毓丿賷丿丞貙 兀賵 賰卮禺氐 賷賳鬲賲賷 廿賱賶 噩賲丕毓丕鬲 賲鬲毓丿丿丞 賲禺鬲賱賮丞貙 賵賱賰賳 亘丕毓鬲亘丕乇賴 賮賯胤 毓囟賵丕 賮賷 噩賲丕毓丞 賵丕丨丿丞 賲毓賷賳丞貙 诰賷 丕賱鬲賷 鬲毓胤賷賴 诰賵賷丞 賲诰賲丞 賮乇賷丿丞. 賵丕賱丕毓鬲賯丕丿 丕賱囟賲賳賷 賮賷 丕賱賯賵丞 丕賱賲爻賷胤乇丞 賱鬲氐賳賷賮 賲賳賮乇丿 賱賷爻 賮賯胤 兀賲乇丕 賮噩丕 賰賳賵毓 賲賳 丕賱賵氐賮 賵丕賱鬲賰诰賳貙 賱賰賳賴 兀賷囟丕 賲賵丕噩诰丞 賵鬲丨丿 诰丕卅賱丕賳 賮賷 丕賱卮賰賱 賵丕賱賲囟賲賵賳. 賮丕賱賳馗乇丞 丕賱鬲賯爻賷賲賷丞 丕賱賲鬲賮乇丿丞 賱爻賰丕賳 丕賱毓丕賱賲 賱丕 鬲鬲毓丕乇囟 賮賯胤 賲毓 丕賱丕毓鬲賯丕丿 賯丿賷賲 丕賱毓诰丿 亘兀 賳 丕賱賳丕爻 賲鬲賲丕孬賱賵賳 賮賷 賰賱 賲賰丕賳 賲賳 丕賱毓丕賱賲 賱賰賳賴 兀賷囟丕 賷鬲毓丕乇囟 賲毓 丕賱賮诰賲 丕賱賲诰賲 賵丕賱賵丕毓賷 亘兀賳賳丕 賲禺鬲賱賮賵賳 亘胤乇賯 賰孬賷乇丞 賲鬲賳賵毓丞. 賵丕禺鬲賱丕賮丕鬲賳丕 賱丕 鬲鬲賲孬賱 賮賷 亘毓丿 賵丕丨丿 賮賯胤.
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丕賱鬲賲賷賷夭 睾丕賷丞 賮賷 丕賱兀诰賲賷丞貙 賱賷爻 賮賯胤 賮賷 毓丕賱賲 兀氐亘丨鬲 賮賷賴 丕賱兀氐賵賱賷丞 賵丕賱丕鬲噩丕诰丕鬲 丕賱賯鬲丕賱賷丞 丕賱廿爻賱丕賲賷丞 賯賵賷丞貙 賵兀氐亘丨鬲 賮賷賴 丕賱賲毓丕乇囟丞 丕賱睾乇亘賷丞 賱诰賲 鬲鬲丨丿 睾丕賱亘丕 賲毓 丕鬲噩丕賴 賵丕囟丨貙 賵丕賳 賰丕賳鬲 氐賷丕睾鬲賴 賲亘诰賲丞貙 賱賱丕乇鬲賷丕亘 賮賷 丕賱賲爻賱賲賷賳 亘卮賰賱 毓丕賲. 賵亘賲毓夭賱 毓賳 丕賱賮噩丕噩丞 丕賱賮賰乇賷丞 丕賱賲賳毓賰爻丞 賮賷 诰匕丕 丕賱賲賵賯賮 丕賱毓丕賲貙 賮诰賵 兀賷囟丕 賷睾賮賱 丨賯賷賯丞 兀賰孬乇 賵囟賵丨丕貙 賵诰賷 兀賳 丕賱賲爻賱賲賷賳 賷禺鬲賱賮賵賳 亘卮丿丞 賮賷 賲毓鬲賯丿丕鬲诰賲 丕賱爻賷丕爻賷丞 賵丕賱丕噩鬲賲丕毓賷丞. 廿賳诰賲 賷禺鬲賱賮賵賳 兀賷囟丕 賮賷 兀匕賵丕賯诰賲 丕賱孬賯丕賮賷丞 賵丕賱賮賳賷丞貙 賵賮賷 丕诰鬲賲丕賲诰賲 亘丕賱毓賱賵賲 賵丕賱乇賷丕囟賷丕鬲貙 賵丨鬲賶 賮賷 卮賰賱 賵賲丿賶 鬲丿賷賳诰賲貙 亘賷賳賲丕 賯丕丿鬲 廿賱丨丕丨賷丞 丕賱爻賷丕爻丕鬲 丕賱賲亘丕卮乇丞 廿賱賶 賮诰賲 兀賮囟賱 廿賱賶 丨丿 賲丕 賮賷 丕賱睾乇亘 賱賱賮卅丕鬲 丕賱丿賷賳賷丞 丕賱賮乇毓賷丞 丿丕禺賱 丕賱廿爻賱丕賲 (賲孬賱 丕賱賮乇賯 亘賷賳 兀賳 賷賰賵賳 丕賱卮禺氐 卮賷毓賷丕 兀賵 爻賳賷丕)貙 賮诰賳丕賰 賳賮賵乇 賲鬲夭丕賷丿 賱賱睾賵氐 禺賱賮 匕賱賰 賱丌禺匕 賮賰乇丞 賰丕賮賷丞 毓賳 丕賱诰賵賷丕鬲 丕賱毓丿賷丿丞 睾賷乇 丕賱丿賷賳賷丞 丕賱賲賵噩賵丿丞 賱丿賶 丕賱賲爻賱賲賷賳貙 賲孬賱诰賲 賮賷 匕賱賰 賲孬賱 噩賲賷毓 丕賱賳丕爻 丕賱丌禺乇賷賳 賮賷 丕賱毓丕賱賲. 賱賰賳 丕賱兀賮賰丕乇 賵丕賱兀賵賱賵賷丕鬲 丕賱禺丕氐丞 亘丕賱賲爻賱賲賷賳 賮賷 丕賱兀賲賵乇 丕賱爻賷丕爻賷丞 賵丕賱孬賯丕賮賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賷賲賰賳 兀賳 鬲鬲亘丕賷賳 賰孬賷乇丕
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賵丕賱爻丐丕賱 丕賱匕賷 賷賳亘睾賷 兀賳 賳爻兀賱賴 賱賷爻 賲丕 廿匕丕 賰丕賳 丕賱廿爻賱丕賲 (兀賵 丕賱诰賳丿賵爻賷丞 兀賵 丕賱賲爻賷丨賷丞) 丿賷賳丕 賲丨亘丕 賱賱爻賱丕賲 兀賵 賲丨亘丕 賱賱丨乇亘 賱賰賳 賰賷賮 兀賳 丕賱賲爻賱賲 丕賱賲鬲丿賷賳 (兀賵 丕賱诰賳丿賵爻賷 兀賵 丕賱賲爻賷丨賷) 賷賲賰賳 兀賳 賷噩賲毓 亘賷賳 賲毓鬲賯丿丕鬲賴 兀賵 賲賲丕乇爻丕鬲賴 丕賱丿賷賳賷丞 賵賲賱丕賲丨 兀禺乇賶 賱賱诰賵賷丞 賵丕賱丕賱鬲夭丕賲丕鬲 賵丕賱賯賷賲 丕賱卮禺氐賷丞 (賲孬賱 丕賱賲賵賯賮 賲賳 丕賱爻賱丕賲 賵丕賱丨乇亘)
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丕賱賰孬賷乇 賲賳 丕賱亘賱丿丕賳 丕賱鬲賷 鬲毓鬲亘乇 丿賵賱丕 廿爻賱丕賲賷丞 乇爻賲賷丕 鬲禺賵囟 氐乇丕毓丕鬲 爻賷丕爻賷丞 賱丕 賷毓鬲賲丿 丕賱賰孬賷乇 賲賳 兀亘胤丕賱诰丕貙 丨鬲賶 賵诰賲 賲爻賱賲賵賳 氐丕賱丨賵賳 賲賳 丕賱賵噩诰丞 丕賱丿賷賳賷丞貙 賱丕 賷毓鬲賲丿賵賳 賮賷 噩丿賱诰賲 賮賯胤 毓賱賶 诰賵賷鬲诰賲 丕賱廿爻賱丕賲賷丞.
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賮丕賱鬲賯爻賷賲 丕賱丿賷賳賷 賱賱毓丕賱賲 賷賳鬲噩 賮诰賲丕 卮丿賷丿 丕賱鬲囟賱賷賱 賱賱卮毓賵亘 毓亘乇 丕賱毓丕賱賲貙 賵賱賱毓賱丕賯丕鬲 賲鬲毓丿丿丞 丕賱兀卮賰丕賱 賵丕賱鬲賳賵毓 亘賷賳诰賲貙 賰賲丕 兀賳賴 賷丐丿賷 廿賱賶 鬲囟禺賷賲 賮丕乇賯 賵丕丨丿 亘毓賷賳賴 亘賷賳 卮禺氐 賵丌禺乇 亘丿乇噩丞 鬲氐丿 賵鬲毓夭賱 賰賱 丕賱丕诰鬲賲丕賲丕鬲 丕賱賲诰賲丞 丕賱兀禺乇賶.
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丕賱毓賳賮 賮賷 丕賱毓丕賱賲 賷賳爻噩賴 睾丕賱亘丕 丕賱噩诰賱 賵丕賱禺賱胤 賵丕賱鬲卮賵賷卮貙 亘賯丿乇 賲丕 鬲賳爻噩賴 丕賱賲馗丕賱賲 丕賱鬲賷 賱丕 賷鬲賳亘賴 廿賱賷诰丕 兀丨丿.
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廿賳 丕賱鬲毓乇賮 丕賱兀爻丕爻賷 毓賱賶 賲丕 鬲鬲爻賲 亘賴 丕賱诰賵賷丕鬲 賲賳 鬲毓丿丿賷丞 爻賵賮 賷賰賵賳 賱賴 鬲兀孬賷乇 賲賳丕诰囟 賱賲丨丕賵賱丞 乇丐賷丞 丕賱賳丕爻 丨氐乇賷丕 亘賳丕亍 毓賱賶 丕賳鬲賲丕亍丕鬲诰賲 丕賱丿賷賳賷丞貙 賲诰賲丕 賰丕賳 賲丿賶 鬲丿賷賳诰賲 丿丕禺賱 賲噩丕賱 丕賱丿賷賳. 賵賲丨丕賵賱丕鬲 賲噩丕亘诰丞 丕賱廿乇诰丕亘 賲賳 禺賱丕賱 賲爻丕毓丿丞 丕賱丿賷賳 賮賷 亘乇賷胤丕賳賷丕 賵兀賲乇賷賰丕 兀丿鬲 廿賱賶 鬲毓馗賷賲 氐賵鬲 乇噩丕賱 丕賱丿賷賳貙 賵睾賷乇诰賲 賲賳 兀毓囟丕亍 丕賱賲丐爻爻丕鬲 丕賱丿賷賳賷丞貙 賮賷 賲爻丕卅賱 賱丕 鬲丿禺賱 囟賲賳 賲噩丕賱 丕賱丿賷賳貙 賵匕賱賰 賮賷 賵賯鬲 賰丕賳鬲 賮賷賴 兀丿賵丕乇 丕賱賲爻賱賲賷賳 丕賱爻賷丕爻賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賮賷 丕賱賲噩鬲賲毓 丕賱賲丿賳賷貙 亘賲丕 賷卮賲賱 賲賲丕乇爻丞 丕賱丿賷賲賯乇丕胤賷丞貙 賮賷 丨丕噩丞 廿賱賶 鬲毓夭賷夭 賵鬲兀賷賷丿 兀賰亘乇. 廿賳 賲丕 賮毓賱賴 丕賱鬲胤乇賮 丕賱丿賷賳賷 賱賱丨胤 賵丕賱鬲诰賵賷賳 賲賳 賯賷賲丞 丕賱賮毓賱 丕賱爻賷丕爻賷 丕賱賲爻卅賵賱 賱賱賲賵丕胤賳賷賳 (亘氐乇賮 丕賱賳馗乇 毓賳 丕賱丿賷賳 丕賱匕賷 賷賳鬲賲賵賳 廿賱賷賴) 毓賲丿 廿賱賶 鬲賯賵賷鬲賴 亘丿賱丕 賲賳 丕爻鬲卅氐丕賱賴 賵賲丨賵賴 亘丕賱廿賯丿丕賲 毓賱賶 賲丨丕乇亘丞 丕賱廿乇诰丕亘 毓賳 胤乇賷賯 賲丨丕賵賱丞 鬲噩賳賷丿 丕賱賲丐爻爻丕鬲 丕賱丿賷賳賷丞 賱鬲賰賵賳 毓賱賶 丕賱噩丕賳亘 丕賱氐丨賷丨 賲賳 丕賱禺胤 丕賱賮丕氐賱 丕賱賲夭毓賵賲. 賵賮賷 丕賱鬲賯賱賷賱 賲賳 賯賷賲丞 丕賱诰賵賷丕鬲 丕賱爻賷丕爻賷丞 賵丕賱丕噩鬲賲丕毓賷丞貙 亘丕毓鬲亘丕乇诰丕 鬲鬲毓丕乇囟 賲毓 丕賱诰賵賷丞 丕賱丿賷賳賷丞貙 賰丕賳 丕賱賲噩鬲賲毓 丕賱賲丿賳賷 诰賵 丕賱禺丕爻乇貙 亘丕賱囟亘胤貙 賮賷 賵賯鬲 鬲鬲毓丕馗賲 賮賷賴 丕賱丨丕噩丞 廿賱賶 鬲賯賵賷鬲賴.
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賵兀丨丿 兀爻亘丕亘 诰匕丕 丕賱鬲毓賱賯 丕賱賲乇囟賷 亘丕賱睾乇亘貙 兀賵 丕賱睾乇亘 丕賱賲夭毓賵賲貙 賷賰賲賳 賮賷 鬲丕乇賷禺 丕賱丕爻鬲毓賲丕乇. 賮丕賱廿賲亘乇賷丕賱賷丞 丕賱睾乇亘賷丞 毓賱賶 賲丿賶 丕賱賯乇賵賳 丕賱賯賱賷賱丞 丕賱賲丕囟賷丞 賱賲 鬲诰丿賲 賮賯胤 丕賱丕爻鬲賯賱丕賱 丕賱爻賷丕爻賷 賱賱亘賱丿丕賳貙 丕賱鬲賷 賰丕賳鬲 鬲丨賰賲诰丕 兀賵 鬲爻賷胤乇 毓賱賷诰丕 丕賱賯賵賶 丕賱賰賵賱賵賳賷丕賱賷丞貙 賵賱賰賳诰丕 禺賱賯鬲 兀賷囟丕 賲賳丕禺丕 賲賵丕賯賮賷丕 賷賲賱丐賴 诰丕噩爻 丕賱睾乇亘貙 毓賱賶 乇睾賲 兀賳 卮賰賱 诰匕丕 丕賱诰丕噩爻 賷賲賰賳 兀賳 賷禺鬲賱賮 賰孬賷乇丕貙 賲賳 丕賱鬲賯賱賷丿 丕賱兀毓賲賶 賲賳 賳丕丨賷丞貙 廿賱賶 丕賱毓丿丕賵丞 丕賱賲賯賷賲丞 賲賳 丕賱賳丕丨賷丞 丕賱兀禺乇賶. 廿賳 噩丿賱賷丞 丕賱毓賯賱賷丞 丕賱鬲賷 毓丕賳鬲 賲賳 丕賱賰賵賱賵賳賷丕賱賷丞 鬲囟賲 賰賱丕 賲賳 丕賱廿毓噩丕亘 賵丕賱賳賮賵乇
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丕賱兀賮丕賯 丕賱賲丨丿賵丿丞 賱毓賯賱賷丞 丕賱卮毓賵亘 丕賱鬲賷 毓丕賳鬲 賲賳 丕賱丕爻鬲毓賲丕乇貙 賵鬲乇賰賷夭诰丕 丕賱賲賯囟賷 毓賱賶 丕賱睾乇亘. 爻賵丕亍 賮賷 賳賮賵乇 兀賵 廿毓噩丕亘. 賱丕亘丿 賲賳 诰夭賷賲鬲诰丕 賵丕賱鬲睾賱亘 毓賱賷诰丕. 賮賱丕 賷毓賯賱 兀賳 賷乇賶 丕賱廿賳爻丕賳 賳賮爻賴 亘卮賰賱 兀爻丕爻賷 賰卮禺氐 (兀賵 爻賱賷賱 兀卮禺丕氐) 兀爻賷亍 鬲賲孬賷賱賴貙 兀賵 兀爻賷卅鬲 賲毓丕賲賱鬲賴貙 毓賱賶 賷丿 丕賱賲爻鬲毓賲乇賷賳貙 賲诰賲丕 賰丕賳 匕賱賰 丕賱鬲毓乇賷賮 丨賯賷賯丞 賵丕賯毓丞.
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兀賳 丕賱兀胤乇丕賮 丕賱兀爻丕爻賷丞 丕賱賲賵乇丿丞 賱賱兀爻賱丨丞 賮賷 丕賱爻賵賯 丕賱毓丕賱賲賷丞 丕賱賷賵賲 诰賷 丕賱丿賵賱 丕賱孬賲丕賳賷 丕賱賰亘乇賶貙 賵诰賷 丕賱賲爻丐賵賱丞 毓賳 侉伽 賮賷 丕賱賲丕卅丞 賲賳 丕賱兀爻賱丨丞 丕賱鬲賷 亘賷毓鬲 賮賷 丕賱賮鬲乇丞 亘賷賳 1998 賵 2003 賵丕賱賷丕亘丕賳貙 丕賱丿賵賱丞 丕賱賵丨賷丿丞 睾賷乇 丕賱睾乇亘賷丞 亘賷賳 丕賱孬賲丕賳賷 丕賱賰亘乇賶 诰賷 丕賱丿賵賱丞 丕賱賵丨賷丿丞 兀賷囟丕 賲賳 亘賷賳诰丕 丕賱鬲賷 鬲賲鬲賳毓 毓賳 诰匕賴 丕賱鬲噩丕乇丞. 賵賯丿 賰丕賳鬲 丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞 賵丨丿诰丕 賲爻丐賵賱丞 毓賳 賳丨賵 賳氐賮 丕賱兀爻賱丨丞 丕賱鬲賷 亘賷毓鬲 賮賷 丕賱爻賵賯 丕賱毓丕賱賲賷丞貙 賲毓 匕诰丕亘 孬賱孬賷 氐丕丿乇丕鬲诰丕 賲賳诰丕 廿賱賶 丕賱丿賵賱 丕賱賳丕賲賷丞貙 賵賲賳 囟賲賳诰丕 兀賮乇賷賯賷丕. 賵丕賱兀爻賱丨丞 鬲爻鬲禺丿賲 賱賷爻 賮賯胤 亘賳鬲丕卅噩 丿賲賵賷丞貙 賵賱賰賳 兀賷囟丕 亘丌孬丕乇 賲诰賱賰丞 毓賱賶 丕賱丕賯鬲氐丕丿貙 賵賳馗賲 丕賱丨賰賲貙 賵丕賱賲噩鬲賲毓
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賵賲賳 亘賷賳 丕賱賲丨賳 丕賱鬲賷 鬲賵丕噩诰诰丕 兀賮乇賷賯賷丕 丕賱賷賵賲 賮賷 賲丨丕賵賱丞 丕賱禺乇賵噩 賲賳 鬲丕乇賷禺诰丕 丕賱賰賵賱賵賳賷丕賱賷 賵賯賲毓 丕賱丨乇亘 丕賱亘丕乇丿丞 賱賱丿賷賲賯乇丕胤賷丞貙 丕爻鬲賲乇丕乇賷丞 馗丕诰乇丞 丕賱鬲賵乇賷孬 賮賷 賯丕賱亘 丕賱毓爻賰乇賷丞 賵丕爻鬲賲乇丕乇 丨丕賱丞 丕賱丨乇亘貙 賵丕賱鬲賷 賱賱睾乇亘 賮賷诰丕 丿賵乇 丕賱鬲爻诰賷賱 賵丕賱鬲賷爻賷乇.
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賮賷 丕賱兀賷丕賲 丕賱鬲賷 賰丕賳 賮賷诰丕 丕賱丨賰丕賲 丕賱賲爻賱賲賵賳 賷爻賷胤乇賵賳 毓賱賶 丕賱賲賳胤賯丞 丕賱賲乇賰夭賷丞 賲賳 丕賱毓丕賱賲 丕賱賯丿賷賲 賵賰丕賳鬲 賱诰賲 诰賷賲賳丞 卮丕賲賱丞 毓賱賷诰丕 (亘賷賳 丕賱賯乇賳 丕賱爻丕亘毓 賵丕賱賯乇賳 丕賱爻丕亘毓 毓卮乇)貙 賱賲 賷丨丿丿 丕賱賲爻賱賲賵賳 孬賯丕賮丕鬲诰賲 賵兀賵賱賵賷丕鬲诰賲 亘鬲毓亘賷乇丕鬲 丕乇鬲噩丕毓賷丞 賮賷 丕賱兀爻丕爻.
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兀丨丿 丕賱鬲賲賷賷夭丕鬲 丕賱賲诰賲丞 丕賱鬲賷 鬲鬲毓乇囟 賱胤賲爻 诰丕卅賱 賮賷 丕賱鬲氐賳賷賮丕鬲 丕賱丨囟丕乇賷丞 丕賱賮噩丞貙 诰賷 丕賱鬲賲賷賷夭 亘賷賳 ( 佟) 賰賵賳 丕賱廿賳爻丕賳 賲爻賱賲丕貙 賵诰賵 诰賵賷丞 賲诰賲丞 賵賱賰賳诰丕 賱賷爻鬲 亘丕賱囟乇賵乇丞 丕賱诰賵賷丞 丕賱賵丨賷丿丞 賱賱卮禺氐貙 賵( 佗) 鬲毓乇賷賮 丕賱廿賳爻丕賳 賰丕賲賱丕 兀賵 兀爻丕爻丕 亘賳丕亍 毓賱賶 诰賵賷鬲賴 丕賱廿爻賱丕賲賷丞. 賵诰匕丕 丕賱胤賲爻 賱賱賮乇賯 亘賷賳 兀賳 賷賰賵賳 丕賱卮禺氐 賲爻賱賲丕 賵兀賳 鬲賰賵賳 賱賴 诰賵賷丞 廿爻賱丕賲賷丞 賵丨賷丿丞貙 賵丕賱匕賷 賷賲賰賳 兀賳 賳乇丕賴 毓賱賶 賳胤丕賯 賵丕爻毓 賮賷 賲賳丕賯卮丕鬲 丕賱爻賷丕爻丕鬲 丕賱賲毓丕氐乇丞貙 賷賳賯丕丿 賱毓丿丿 賲賳 丕賱丕诰鬲賲丕賲丕鬲 丕賱賲孬賷乇丞 賮賯胤 賵丕賱鬲卮賵賷卮貙 賵賲賳诰丕 亘賰賱 鬲兀賰賷丿 丕賱丕毓鬲賲丕丿 丕賱丨氐乇賷 毓賱賶 丕賱鬲氐賳賷賮丕鬲 丕賱丨囟丕乇賷丞 丕賱賮噩丞.
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廿賳 丕賱氐賱丞 亘賷賳 丕賱鬲毓氐亘 丕賱孬賯丕賮賷 丕賱丌毓賲賷 賵丕賱胤丕賮賷丕賳 丕賱爻賷丕爻賷 賷賲賰賳 兀賳 鬲賰賵賳 賵孬賷賯丞 噩丿丕. 賵毓丿賲 鬲賲丕孬賱 丕賱賯賵丞 亘賷賳 丕賱丨丕賰賲 賵丕賱賲丨賰賵賲貙 丕賱匕賷 賷賵賱丿 卮毓賵乇丕 賲鬲毓丕馗賲丕 亘丕賱鬲亘丕賷賳 賮賷 丕賱诰賵賷丞貙 賷賲賰賳 兀賳 賷鬲丨丿 賲毓 丕賱鬲丨賷夭 丕賱孬賯丕賮賷 賮賷 丕賳鬲丨丕賱 丕賱兀毓匕丕乇 賱賮卮賱 兀噩诰夭丞 丕賱丨賰賲 賵丕賱爻賷丕爻丞 丕賱毓丕賲丞.
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廿賳 诰賵賷丕鬲賳丕 丕賱孬賯丕賮賷丞 賷賲賰賳 兀賳 鬲賰賵賳 毓馗賷賲丞 丕賱兀诰賲賷丞貙 賱賰賳诰丕 賱丕 鬲賯賮 賮賷 鬲氐賱亘 賵丨丿诰丕貙 賲毓夭賵賱丞 毓賳 丕賱鬲兀孬賷乇丕鬲 丕賱兀禺乇賶 賮賷 賮诰賲賳丕 賵兀賵賱賵賷丕鬲賳丕. 诰賳丕賰 毓丿丿 賲賳 丕賱鬲兀诰賷賱丕鬲 丕賱鬲賷 賷賳亘睾賷 兀賳 鬲鬲賲貙 亘賷賳賲丕 賳毓鬲乇賮 亘鬲兀孬賷乇 丕賱孬賯丕賮丞 賮賷 丨賷丕丞 丕賱廿賳爻丕賳 賵兀毓賲丕賱賴. 兀賵賱丕 : 賵亘賯丿乇 兀诰賲賷丞 丕賱孬賯丕賮丞 賳賮爻诰丕貙 廿賳 丕賱孬賯丕賮丞 賱賷爻鬲 匕丕鬲 兀诰賲賷丞 賲鬲賮乇丿丞 賮賷 鬲賯乇賷乇 丨賷丕鬲賳丕 賵诰賵賷丕鬲賳丕. 诰賳丕賰 兀卮賷丕亍 兀禺乇賶貙 賲孬賱 丕賱胤亘賯丞貙 賵丕賱毓賳氐乇貙 賵丕賱賳賵毓貙 賵丕賱賲诰賳丞貙 賵丕賱爻賷丕爻丕鬲貙 賱诰丕 丿賵乇诰丕 丕賱賲丐孬乇 兀賷囟丕貙 賵賷賲賰賳 兀賳 賷賰賵賳 丿賵乇丕 卮丿賷丿 丕賱賯賵丞.
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賱丕 卮賷亍 賷賲賰賳 鬲亘乇賷乇賴 亘丕爻賲 丕賱丨乇賷丞 賲賳 丿賵賳 兀賳 賷賰賵賳 賱丿賶 丕賱賳丕爻 賮乇氐丞 賱賲賲丕乇爻丞 鬲賱賰 丕賱丨乇賷丞貙 兀賵 毓賱賶 丕賱兀賯賱 賲賳 丿賵賳 鬲賯賷賷賲 丨乇賷氐 賱賰賷賮賷丞 廿賲賰丕賳 賲賲丕乇爻丞 賮乇氐丞 丕賱丕禺鬲賷丕乇 賱賵 賰丕賳鬲 賲鬲丕丨丞. 賵賰賲丕 兀賳 丕賱賯賲毓 丕賱丕噩鬲賲丕毓賷 賷賲賰賳 兀賳 賷賰賵賳 廿賳賰丕乇丕 賱賱丨乇賷丞 丕賱孬賯丕賮賷丞貙 賮廿賳 丕賳鬲诰丕賰 丕賱丨乇賷丞 賷賲賰賳 兀賷囟丕 兀賳 賷兀鬲賷 賳鬲賷噩丞 胤睾賷丕賳 丕賱丕賱鬲夭丕賲貙 丕賱匕賷 賯丿 賷噩毓賱 賲賳 丕賱氐毓亘 毓賱賶 兀毓囟丕亍 賲噩鬲賲毓 賲丕 兀賳 賷丐孬乇賵丕 兀賳賲丕胤 丨賷丕丞 兀禺乇賶.
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亘丿賱丕 賲賳 丕賱鬲賯賱賷賱 賲賳 丕賱賲丿丕乇爻 丕賱丿賷賳賷丞 丕賱賲賵噩賵丿丞 賵丕賱賲賲賵賱丞 賲賳 賯亘賱 丕賱丿賵賱丞貙 賮丕賱賵丕賯毓 兀賳 廿囟丕賮丞 丕賱賲夭賷丿 賲賳诰丕. 賲丿丕乇爻 廿爻賱丕賲賷丞貙 賵賲丿丕乇爻 诰賳丿賵爻賷丞貙 賵賲丿丕乇爻 賱賱爻賷禺 亘丕賱廿囟丕賮丞 廿賱賶 丕賱賲丿丕乇爻 丕賱賲爻賷丨賷丞 丕賱賲賵噩賵丿丞 賲賳 賯亘賱. 賷賲賰賳 兀賳 賷丐丿賷 廿賱賶 鬲賯賱賷賱 丿賵乇 丕賱毓賯賱 丕賱匕賷 賷賲賰賳 兀賳 賷賰賵賳 賱丿賶 丕賱兀胤賮丕賱 賮乇氐丞 賱氐賯賱賴 賵丕爻鬲禺丿丕賲賴. 賵賷丨丿孬 诰匕丕 賮賷 賵賯鬲 鬲鬲毓丕馗賲 賮賷賴 丕賱丨丕噩丞 廿賱賶 鬲賵爻賷毓 丌賮丕賯 賮诰賲 丕賱賳丕爻 丕賱丌禺乇賷賳 賵丕賱噩賲丕毓丕鬲 丕賱兀禺乇賶貙 賵丨賷賳 鬲賰賵賳 丕賱丨丕噩丞 亘丕賱睾丞 丕賱兀诰賲賷丞 廿賱賶 丕賱賯丿乇丞 毓賱賶 丕鬲禺丕匕 丕賱賯乇丕乇丕鬲 丕賱賲鬲毓賯賱丞
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兀賵乇賵亘丕 賰丕賳 賷賲賰賳 兀賳 鬲賰賵賳 兀賰孬乇 賮賯乇丕 亘賰孬賷乇 - 丕賯鬲氐丕丿賷丕 賵孬賯丕賮賷丕 賵毓賱賲賷丕 - 賱賵 賯丕賵賲鬲 毓賵賱賲丞 丕賱乇賷丕囟賷丕鬲 賵丕賱毓賱賵賲 賵丕賱鬲賰賳賵賱賵噩賷丕 丕賱賯丕丿賲丞 賲賳 丕賱氐賷賳 賵丕賱诰賳丿 賵廿賷乇丕賳 賵丕賱毓丕賱賲 丕賱毓乇亘賷 毓賳丿 亘丿丕賷丕鬲 丕賱兀賱賮賷丞 丕賱孬丕賳賷丞. 賵賷賳胤亘賯 丕賱卮賷亍 賳賮爻賴貙 賵丕賳 賰丕賳 賮賷 丕賱丕鬲噩丕賴 丕賱毓賰爻賷貙 丕賱賷賵賲. 廿賳 乇賮囟 毓賵賱賲丞 丕賱毓賱賵賲 賵丕賱鬲賰賳賵賱賵噩賷丕 毓賱賶 兀爻丕爻 兀賳 匕賱賰 诰賵 丕賱廿賲亘乇賷丕賱賷丞 丕賱睾乇亘賷丞 (賰賲丕 賷賯鬲乇丨 亘毓囟 丕賱賲丨鬲噩賷賳) 賱賳 賷賰賵賳 賲毓賳丕賴 賮賯胤 鬲噩丕诰賱 丕賱賲爻丕诰賲丕鬲 丕賱毓丕賱賲賷丞 - 丕賱賲爻鬲賲丿丞 賲賳 兀賲丕賰賳 賰孬賷乇丞 賲禺鬲賱賮丞 賲賳 丕賱毓丕賱賲 - 賵丕賱鬲賷 鬲賯賮 亘孬亘丕鬲 賵乇丕亍 賲丕 賷爻賲賷 亘丕賱毓賱賵賲 賵丕賱鬲賰賳賵賱賵噩賷丕 丕賱睾乇亘賷丞貙 賱賰賳 匕賱賰 兀賷囟丕 爻賵賮 賷賰賵賳 賯乇丕乇丕 毓賲賱賷丕 爻禺賷賮丕 廿匕丕 賳馗乇賳丕 廿賱賶 賲丿賶 賲丕 賷賲賰賳 兀賳 賷爻鬲賮賷丿 亘賴 丕賱毓丕賱賲 賰賱賴 賲賳 毓賲賱賷丞 丕賱丌禺匕 賵丕賱毓胤丕亍 丕賱賮賰乇賷.
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丕賱鬲丨丿賷丕鬲 丕賱毓賲賱賷丞 丕賱亘丕乇夭丞 丕賱賷賵賲 鬲卮賲賱 廿賲賰丕賳 丕賱丕爻鬲賮丕丿丞 丕賱賯氐賵賶 賲賳 丕賱賲賳丕賮毓 丕賱賱丕賮鬲丞 賱賱賳馗乇 賱賱毓賱丕賯丕鬲 丕賱丕賯鬲氐丕丿賷丞貙 賵丕賱鬲賯丿賲 丕賱鬲賰賳賵賱賵噩賷貙 賵丕賱賮乇氐丞 丕賱爻賷丕爻賷丞貙 亘胤乇賷賯丞 鬲賱賮鬲 丕賱丕賳鬲亘丕賴 噩賷丿丕 廿賱賶 賲氐賱丨丞 丕賱賲丨乇賵賲賷賳 賵丕賱賲爻鬲囟毓賮賷賳. 賵賱賷爻 诰匕丕 賮賷 丕賱丨賯賷賯丞 賯囟賷丞 毓賱丕賯丕鬲 丕賯鬲氐丕丿賷丞 賰賵賰亘賷丞 丨賯賷乇丞貙 賱賰賳诰丕 賲爻兀賱丞 鬲禺鬲氐 亘丕賯鬲爻丕賲 丕賱賮賵丕卅丿 丕賱诰丕卅賱丞 賱賱毓賵賱賲丞 亘卮賰賱 兀賰孬乇 毓丿賱丕. 賵毓賱賶 丕賱乇睾賲 賲賳 丕賱賲氐胤賱丨丕鬲 丕賱鬲賷 鬲禺鬲丕乇诰丕 丨乇賰丕鬲 賲賳丕诰囟丞 丕賱毓賵賱賲丞貙 賮廿賳 丕賱賯囟賷丞 丕賱賲乇賰夭賷丞 賮賷 丕賱丕賳鬲賯丕丿 賱丕亘丿 兀賳 鬲賰賵賳 賱诰丕 毓賱丕賯丞貙 亘胤乇賷賯丞 兀賵 亘兀禺乇賶貙 亘丕賱賵噩賵丿 丕賱賮毓賱賷 賵丕賱丕乇鬲噩丕毓賷 賱賮賯乇 賵賱丕 賲爻丕賵丕丞 賰賵賰亘賷丞 卮丕賲賱賷賳 賵诰丕卅賱賷賳貙 亘丿賱丕 賲賳 丕賱賮賵丕卅丿 丕賱賲夭毓賵賲丞 賱賱丨賷丕丞 賲賳 丿賵賳 毓賱丕賯丕鬲 丕賯鬲氐丕丿賷丞 賰賵賰亘賷丞
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廿賳 匕丕賰乇丞 丕賱賲毓丕賲賱丞 丕賱爻賷卅丞 賱賱卮乇賯 丕賱兀賵爻胤 毓賱賶 賷丿 丕賱丿賵賱 丕賱睾乇亘賷丞 賲賳匕 毓卮乇丕鬲 丕賱爻賳賷賳 - 乇亘賲丕 賲賳匕 賲丕卅丞 毓丕賲 賵丕賱鬲賷 賱丕 鬲夭丕賱 亘丕賯賷丞 賮賷 兀卮賰丕賱 賲鬲賳賵毓丞 賮賷 睾乇亘 丌爻賷丕貙 賷賲賰賳 兀賳 賷鬲賲 丕爻鬲睾賱丕賱诰丕 賵鬲囟禺賷賲诰丕 毓賱賶 兀賷丿賷 賯丕丿丞 丕賱賲賵丕噩诰丞 賱鬲毓夭賷夭 賯丿乇丞 丕賱廿乇诰丕亘 毓賱賶 鬲噩賳賷丿 賲鬲胤賵毓賷賳 賱賱毓賳賮
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. 賱賲 鬲賰賳 丕賱诰賳丿 鬲毓乇賮 丕賱賮賱賮賱 丕賱兀丨賲乇 丕賱丨丕乇 丨鬲賶 噩賱亘賴 丕賱亘乇鬲睾丕賱賷賵賳 廿賱賶 丕賱诰賳丿 賲賳 兀賲乇賷賰丕貙 賵賱賰賳賴 丕爻鬲禺丿賲 亘賮毓丕賱賷丞 賮賷 賲噩丕賱 賵丕爻毓 賲賳 丕賱兀胤毓賲丞 丕賱诰賳丿賷丞 丕賱賷賵賲貙 賵賷亘丿賵 毓賳氐乇丕 賲诰賷賲賳丕 賮賷 賲毓馗賲 兀賳賵丕毓 丕賱賰丕乇賷
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廿賳 賰賵賳 丕賱卮禺氐 賲賵賱賵丿丕 賮賷 賲賳丕禺 孬賯丕賮賷 賲毓賷賳 賱賷爻 賮賷 丨丿 匕丕鬲賴 賲賲丕乇爻丞 賱賱丨乇賷丞 丕賱孬賯丕賮賷丞 貙 丨賷孬 廿賳 匕賱賰 賱賷爻 賮毓賱丕 丕禺鬲賷丕乇賷丕. 賵毓賱賶 丕賱毓賰爻貙 賮廿賳 丕賱賯乇丕乇 亘丕賱亘賯丕亍 亘廿氐乇丕乇 丿丕禺賱 丕賱兀賰亘乇 丕賱鬲賯賱賷丿賷 賷賲賰賳 兀賳 賷賰賵賳 賲賲丕乇爻丞 賱賱丨乇賷丞貙 廿匕丕 賰丕賳 丕賱丕禺鬲賷丕乇 賯丿 噩乇賶 亘毓丿 鬲兀賲賱 丕賱亘丿丕卅賱 丕賱兀禺乇賶. 賵亘丕賱胤乇賷賯丞 賳賮爻诰丕貙 賮廿賳 丕賱賯乇丕乇 亘丕賱丕亘鬲毓丕丿. 賯賱賷賱丕 兀賵 賰孬賷乇丕. 毓賳 兀賳賲丕胤 丕賱爻賱賵賰 丕賱賲鬲賱賯丕丞貙 賵丕賱匕賷 賷氐賱 丕賱賷賴 丕賱廿賳爻丕賳 亘毓丿 鬲兀賲賱 賵鬲賮賰賷乇貙 賷賲賰賳 兀賷囟丕 兀賳 賷賰賵賳 賲賲丕乇爻丞 賱賱丨乇賷丞 丕賱孬賯丕賮賷丞. 賵丕賱賵丕賯毓 兀賳 丕賱丨乇賷丞 丕賱孬賯丕賮賷丞 賷賲賰賳 兀賳 鬲鬲毓丕乇囟 賰孬賷乇丕 賲毓 丕賱賲丨丕賮馗丞 丕賱孬賯丕賮賷丞貙 賵廿匕丕 鬲賲 丕賱丿賮丕毓 毓賳 丕賱鬲毓丿丿賷丞 丕賱孬賯丕賮賷丞 亘丕爻賲 丕賱丨乇賷丞 丕賱孬賯丕賮賷丞 賮爻賷賰賵賳 賲賳 丕賱氐毓亘 乇丐賷丞 兀賳诰丕 鬲鬲胤賱亘 鬲兀賷賷丿丕 賲胤賱賯丕 賱丕 賷鬲夭毓夭毓 賱賱亘賯丕亍 亘孬亘丕鬲 丿丕禺賱 丕賱鬲賯丕賱賷丿 丕賱孬賯丕賮賷丞 丕賱賲賵乇賵孬丞.
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鬲毓乇賮 丕賱噩丕賱賷丞 兀爻丕爻丕 亘丕毓鬲亘丕乇 丿賷賳诰丕貙 亘丿賱丕 賲賳 丕毓鬲亘丕乇 丕賱孬賯丕賮丕鬲 丕賱兀賵爻毓 鬲毓乇賷賮丕. 賵丕賱賲卮賰賱丞 賱丕 鬲賯鬲氐乇 毓賱賶 丕賱賲丿丕乇爻貙 賵賱丕 毓賱賶 丕賱賲爻賱賲賷賳 亘丕賱胤亘毓. 廿賳 丕賱丕鬲噩丕賴 廿賱賶 丕毓鬲亘丕乇 丕賱賯丕丿丞 丕賱丿賷賳賷賷賳 賱噩賲丕毓丕鬲 丕賱诰賳丿賵爻 兀賵 丕賱爻賷禺 诰賲 丕賱賲鬲丨丿孬賵賳 丕賱乇爻賲賷賵賳 亘丕爻賲 丕賱爻賰丕賳 丕賱亘乇賷胤丕賳賷賷賳 丕賱诰賳丿賵爻 兀賵 丕賱爻賷禺貙 诰賵 兀賷囟丕 噩夭亍 賲賳 丕賱毓賲賱賷丞 賳賮爻诰丕. 賮亘丿賱丕 賲賳 鬲卮噩賷毓 丕賱賲賵丕胤賳賷賳 丕賱亘乇賷胤丕賳賷賷賳 丕賱匕賷賳 賷賳鬲賲賵賳 廿賱賶 禺賱賮賷丕鬲 賲鬲賳賵毓丞 賱賱鬲賮丕毓賱 亘毓囟诰賲 賲毓 亘毓囟 賮賷 賲噩鬲賲毓 賲丿賳賷 賵賱賱賲卮丕乇賰丞 賮賷 丕賱爻賷丕爻丕鬲 丕賱亘乇賷胤丕賳賷丞 賰賲賵丕胤賳賷賳貙 賮廿賳 丕賱丿毓賵丞 诰賷 丕賱賶 丕賳 賷鬲氐乇賮賵丕 賲賳 禺賱丕賱 噩丕賱賷丕鬲賴賲
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孬賲丞 丨丕噩丞 丨賯賷賯賷丞 廿賱賶 廿毓丕丿丞 丕賱鬲賮賰賷乇 賮賷 賮诰賲 丕賱鬲毓丿丿賷丞 丕賱孬賯丕賮賷丞貙 賱爻亘亘賷賳: 兀賵賱诰賲丕 鬲賮丕丿賷 丕賱賮賵囟賶 丕賱賲賮诰賵賲賷丞 丨賵賱 丕賱诰賵賷丞 丕賱丕噩鬲賲丕毓賷丞貙 賵孬丕賳賷诰賲丕 賲賯丕賵賲丞 丕賱丕爻鬲睾賱丕賱 丕賱賲睾乇囟 賱兀爻亘丕亘 丕賱卮賯丕賯 丕賱鬲賷 鬲鬲賷丨诰丕 诰匕賴 丕賱賮賵囟賶 丕賱賲賮诰賵賲賷丞貙 亘賱 賵鬲卮噩毓诰丕 廿賱賶 丨丿 賲丕.
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March 23, 2014
This book is interested in the question of human identity, its inherent multiplicity, and the choices that we make in regard to aligning ourselves with certain identities over others. We all have multiple identities, which Sen repeatedly points out. For example, he says of himself that "I can be, at the same time, an Asian, an Indian citizen, a Bengali with Bangladeshi ancestry, an American or British resident, an economist, a dabbler in philosophy, an author, a Sanskritist, a strong believer in secularism and democracy, a man, a feminist, a heterosexual, a defender of gay and lesbian rights, with a nonreligious lifestyle, from a Hindu background, a non-Brahmin, and a non-believer in an after-life" (p. 19). To what extent do these identities compete with one another? And in which ways are our senses of self and community vitiated when, instead of recognizing the fullness of all of these aspects, we recognize just one or two (for example, religion or nationality)?
Seeing the world as just sets of different religions imposes a "divisive power of classificatory priority" on the world which distorts and misshapes understanding of the people in it. When we point out that a terrorist is Muslim (or overemphasize that aspect of their identity), we fall into a trap of identify someone by just one identity - often the most inflammatory, controversial one. Suggesting that "not all Muslims are violent," which sounds like a helpful corrective measure, commits the same fallacy of associating one aspect of someone's identity - their religion - with their behavior. This is one of the fundamental mistakes that Samuel Huntingdon makes in his influential book "Clash of Civilizations." In referring to various regions as "the Christian world," "the Muslim world," or "the Hindu world," his conclusions are largely drawn from skewed perceptions of one aspect of a community's identity.
While Sen hardly touches on this explicitly, it is obvious that this can have important consequences for how the media covers news. In a time where even the most important stories get only a few minutes of coverage on a national broadcast, it is easy to see how the complexities of both individuals and communities are ignored. Historical misunderstanding can result just as frequently, as when the tradition of democracy, or religious toleration, is identified solely with Europe or the Occident. Sen discusses some of these just before the book starts to go into an irrelevant tailspin at approximately its halfway point.
These ideas are important. However, there isn't a lot here that most intelligent people who have considered these things couldn't have concluded for themselves. It's already more than a little obvious how detrimental this for people who consume a lot of news - which is what probably spurred many thoughtful people to think about this issue in the first place. Also, this book is about twice as long as it needs to be. The last sections of the book, about globalization and multiculturalism, are tangentially related to the book's thesis but really need another book of their own. Sen said early on in the book that he would emphasize the role of choice-making in the book, so more on social choice theory would have been appreciated, instead of the aimless wandering from topic to topic that is all the second half of the book provides. This would have been a good, if uncontroversial, article aimed at a more scholarly audience. There was no practical use in doubling its length to make a book. Unfortunately, this seems to be a common trait in Norton's "Issues of Our Time" series, as Kwame Anthony Appiah's "Cosmopolitanism" suffers from similar shortcomings.
Seeing the world as just sets of different religions imposes a "divisive power of classificatory priority" on the world which distorts and misshapes understanding of the people in it. When we point out that a terrorist is Muslim (or overemphasize that aspect of their identity), we fall into a trap of identify someone by just one identity - often the most inflammatory, controversial one. Suggesting that "not all Muslims are violent," which sounds like a helpful corrective measure, commits the same fallacy of associating one aspect of someone's identity - their religion - with their behavior. This is one of the fundamental mistakes that Samuel Huntingdon makes in his influential book "Clash of Civilizations." In referring to various regions as "the Christian world," "the Muslim world," or "the Hindu world," his conclusions are largely drawn from skewed perceptions of one aspect of a community's identity.
While Sen hardly touches on this explicitly, it is obvious that this can have important consequences for how the media covers news. In a time where even the most important stories get only a few minutes of coverage on a national broadcast, it is easy to see how the complexities of both individuals and communities are ignored. Historical misunderstanding can result just as frequently, as when the tradition of democracy, or religious toleration, is identified solely with Europe or the Occident. Sen discusses some of these just before the book starts to go into an irrelevant tailspin at approximately its halfway point.
These ideas are important. However, there isn't a lot here that most intelligent people who have considered these things couldn't have concluded for themselves. It's already more than a little obvious how detrimental this for people who consume a lot of news - which is what probably spurred many thoughtful people to think about this issue in the first place. Also, this book is about twice as long as it needs to be. The last sections of the book, about globalization and multiculturalism, are tangentially related to the book's thesis but really need another book of their own. Sen said early on in the book that he would emphasize the role of choice-making in the book, so more on social choice theory would have been appreciated, instead of the aimless wandering from topic to topic that is all the second half of the book provides. This would have been a good, if uncontroversial, article aimed at a more scholarly audience. There was no practical use in doubling its length to make a book. Unfortunately, this seems to be a common trait in Norton's "Issues of Our Time" series, as Kwame Anthony Appiah's "Cosmopolitanism" suffers from similar shortcomings.
September 23, 2019
Terribly repetitive book containing an anemic critique of communitarianism, a host of contradictions, and a dearth of real solutions to violence.
November 30, 2009
Sometimes it鈥檚 nice to read a book with which you wholeheartedly agree. Amartya Sen provides a very eloquent defence of recognising that humans have multiple identities and points out the sometimes dreadful results of only assigning one.
Sen seems to have an extremely good grasp of human psychology; a particularly rare attribute for an economist. He comes across as an eminently sensible and humane observer and is eloquent in his critique of both overt sectarianism, but also well meaning yet deeply flawed responses to ethnic/sectarian relations such as multiculturalism which he identifies as plural mono-culturalism rather than a genuine multiculturalism.
This is a well written and engaging work on one of the central political issues in the contemporary world. I highly recommend it.
Sen seems to have an extremely good grasp of human psychology; a particularly rare attribute for an economist. He comes across as an eminently sensible and humane observer and is eloquent in his critique of both overt sectarianism, but also well meaning yet deeply flawed responses to ethnic/sectarian relations such as multiculturalism which he identifies as plural mono-culturalism rather than a genuine multiculturalism.
This is a well written and engaging work on one of the central political issues in the contemporary world. I highly recommend it.
February 11, 2010
Incredibly repetitive and overall not greatly illuminating (I had, surprisingly, concluded before reading Identity and Violence that individuals possess a variety of different identities, and should not be defined by one alone), Identity and Violence is, however, an interesting read.
Providing interesting snippets of Indian social and political history, Sen also offers (what I feel to be the strongest point of the book) a solid dismissal of the concept of the clash of civilisations and the idea of democracy as a solely Western construct.
This book could have done with being a great deal shorter, as Sen makes many of his points multiple times, even within the same chapter, but is never the less an intelligent essay on the blind and belligerent categorisation of peoples.
Providing interesting snippets of Indian social and political history, Sen also offers (what I feel to be the strongest point of the book) a solid dismissal of the concept of the clash of civilisations and the idea of democracy as a solely Western construct.
This book could have done with being a great deal shorter, as Sen makes many of his points multiple times, even within the same chapter, but is never the less an intelligent essay on the blind and belligerent categorisation of peoples.
January 7, 2012
Strongly recommended. A book that asks you to reason with it.Discusses real world issues of multiculturalism, sectarianism, Islamic fundamentalism and globalization with a lucidity of expression that befits the writer. Sen's benevolent world view and optimism shines through regularly in his analysis.
At some point of time, I could even map the issues the book raised to Hall 3 Hall 2 rivalry. :)
In short, more easily written than Sen's other more arduous works and a pleasure to read and think over.
At some point of time, I could even map the issues the book raised to Hall 3 Hall 2 rivalry. :)
In short, more easily written than Sen's other more arduous works and a pleasure to read and think over.
November 19, 2020
Amartya Sen discusses how the singular cultural meanings are not only constructed and politically pursued for identification, but how identifications lead to violence, constituting the cause of every war.
''The political instigators who urged the killing managed to persuade many otherwise peaceable people of both communities to turn into dedicated thugs. They were made to think of themselves only as Hindus or only as Muslims (who must unleash vengeance on 鈥渢he other community鈥�) and as absolutely nothing else: not Indians, not subcontinentals, not Asians, not members of a shared human race.''
It is, indeed, an art to make one think that he has only one identity, even temporarily. It serves, after all, to political and economical motives.
'' The illusion of singular identity, which serves the violent purpose of those orchestrating such confrontations, is skillfully cultivated and fomented by the commanders of persecution and carnage. The advocacy of a unique identity for a violent purpose takes the form of separating out one identity group- directly linked to the violent purpose at hand.''
Andd it surely draws a kind of logic, a cultural narrow logic, often considered as 'the logic' faraway from practical reasoning or logic.
''The martial art of fostering violence draws on some basic instincts and uses them to crowd out the freedom to think and the possibility of composed reasoning. But it also draws, we have to recognize, kind of logic-a fragmentary logic.''
'' As an eleven year old boy I could not do much for Kader Mia as he lay bleeding with his head on my lap. But I imagine another universe, not beyond our reach, in which he and I can jointly affirm our many common identities. We have to make sure, above all, that our mind is not halved by a horizon''
''The political instigators who urged the killing managed to persuade many otherwise peaceable people of both communities to turn into dedicated thugs. They were made to think of themselves only as Hindus or only as Muslims (who must unleash vengeance on 鈥渢he other community鈥�) and as absolutely nothing else: not Indians, not subcontinentals, not Asians, not members of a shared human race.''
It is, indeed, an art to make one think that he has only one identity, even temporarily. It serves, after all, to political and economical motives.
'' The illusion of singular identity, which serves the violent purpose of those orchestrating such confrontations, is skillfully cultivated and fomented by the commanders of persecution and carnage. The advocacy of a unique identity for a violent purpose takes the form of separating out one identity group- directly linked to the violent purpose at hand.''
Andd it surely draws a kind of logic, a cultural narrow logic, often considered as 'the logic' faraway from practical reasoning or logic.
''The martial art of fostering violence draws on some basic instincts and uses them to crowd out the freedom to think and the possibility of composed reasoning. But it also draws, we have to recognize, kind of logic-a fragmentary logic.''
'' As an eleven year old boy I could not do much for Kader Mia as he lay bleeding with his head on my lap. But I imagine another universe, not beyond our reach, in which he and I can jointly affirm our many common identities. We have to make sure, above all, that our mind is not halved by a horizon''
August 28, 2017
Amartya Sen (who was born on the most awesome day of the year: November 3rd) is a wise man. He won the Nobel Prize in Economics in 1998 and has written several books (including the incredible 鈥淒evelopment as Freedom鈥�).
鈥淚dentity and Violence: The Illusion of Destiny鈥�, published in 2006, is a super relevant book today, given the context of intolerance, violence, and ignorance in our current world. Sen challenges the reductionist division of people by race, religion, and origin. He reminds us that human beings are complex and intricate social creatures with plural affiliations and/or multiple identities, and that one cannot attribute a violent behavior to a simple label. In other words, when talking about identity, we don鈥檛 fall into ONE box, and we have the power to choose between competing affiliations, because in the end, we鈥檙e all part of humanity.
鈥淚dentity and Violence: The Illusion of Destiny鈥�, published in 2006, is a super relevant book today, given the context of intolerance, violence, and ignorance in our current world. Sen challenges the reductionist division of people by race, religion, and origin. He reminds us that human beings are complex and intricate social creatures with plural affiliations and/or multiple identities, and that one cannot attribute a violent behavior to a simple label. In other words, when talking about identity, we don鈥檛 fall into ONE box, and we have the power to choose between competing affiliations, because in the end, we鈥檙e all part of humanity.
June 6, 2021
丕禺鬲賷丕乇 卮禺氐 毓丕丿賷 丿禺賱 賱賲賰鬲亘丞 賰鬲丕亘 賮賱爻賮丞 毓賵囟丕 毓賳 賰鬲丕亘 鬲丕乇賷禺 丕賵 鬲賮爻賷乇貙 賵鬲賮囟賷賱 賵噩亘丞 賳亘丕鬲賷丞 毓賱賶 賵噩亘丞 丿噩丕噩 貙 賵鬲氐賵賷鬲 乇噩賱 賲爻賱賲 賱丨夭亘 毓賱賲丕賳賷 賮賷 賲丿賷賳丞 睾丕賱亘賷鬲賴丕 賲爻賱賲賷賳貙 賷孬亘鬲 亘胤乇賷賯丞 丕賵 亘丕禺乇賶 丕賳 丕賱賲乇亍 賱賷爻 賴賵賷丞 賵丕丨丿賴 亘賱 丨夭賲賴 賲賳 丕賱賴賵賷丕鬲 賲爻丐賵賱丞 毓賳 鬲氐乇賮丕鬲賴 賵丕禺鬲賷丕乇丕鬲賴 丕賱賲鬲亘丕賷賳丞. 丕賱丿賷賳 賴賵賷丞 賲賴賲丞 賲爻丐賱丞 毓賳 丕禺鬲賷丕乇丕鬲 賲禺鬲賱賮丞 賱賲賷賵賱 卮鬲賶 賮賷 丕賱賮乇丿貙 賱賰賳 賮賷 丕賱賳賴丕賷丞 賴賷 賱賷爻鬲 廿賱丕 賴賵賷丞 賲賳 卮鬲賶 丕賱賴賵賷丕鬲 丕賱鬲賷 鬲賰賵賳 卮禺氐賷丞 丕賱賮乇丿 賵賱賷爻鬲 賴賵賷丞 丕賱丿賷賳 賵丨丿賴丕 賲爻丐賱賷丞 毓賳 爻丕卅乇 丕禺鬲賷丕乇丕鬲賴貙 賵賮賷 禺囟賲 賮禺乇賳丕 亘賴賵賷鬲賳丕 丕賱丿賷賳賷丞 毓賱賷賳丕 丕賳 賱丕 賳賳爻賶 丕賳 賱賳丕 賲賷賵賱 丕禺乇賶 卮鬲賶 賲爻丐賱丞 毓賳賴丕 賴賵賷丕鬲 丕禺乇賶 賮賷賳丕. 丕丨賷丕賳丕 賷毓胤賷 丕賱賮乇丿 丕賵賱賵賷丞 賱賴賵賷丞 賲賳 賴賵賷丕鬲賴 賮賵賯 丕賱亘丕賯賷貙 鬲賱賰 丕賱賴賵賷丞 賷賲賰賳 賱賴丕 丕賳 鬲賰賵賳 賲爻丐賱丞 毓賳 賯乇丕乇丕鬲 卮鬲賶 賲丨賵乇賷丞 賮賷 丨賷丕鬲賴 丕賱卮禺氐賷丞 廿賱丕 丕賳 丕賱鬲丨賷夭 丕賱兀毓賲賶 賱賴賵賷丞 賲丕貙 亘丿賵賳 鬲毓賯賱貙 賯丿 賷丐丿賷 丕賱賶 賳卮賵亘 賳夭毓丞 丕爻鬲毓賱丕亍 賱賳 鬲丐丿賷 丕賱賶 賳鬲丕卅噩 賲丨賲賵丿丞.
February 6, 2022
I noticed that some popular reviews in this platform criticized this book for being too repetitive. While it is true that Sen mentions his central argument several times the examples he gives, the reflections on different aspects related to the main thesis and the questions he proposes from well known theories defininitely make the book worth reading.
June 9, 2018
Yer yer Daryush Shayegan kitaplar谋n谋n havas谋, yer yer Sapiens, Uluslar谋n D眉艧眉艧眉 havas谋 verdi. Birlikte ya艧amaya dair makul a莽谋klamalar vard谋. Yazar谋n kendisi de farkl谋 k眉lt眉rlerin bir zamanlar 莽at谋艧ma ya艧ad谋臒谋 Hindistanl谋 olmas谋, anlams谋z ba臒nazl谋臒谋n herkes i莽in zarar vermesinden bahsediyor.
Her hal眉karda bilgi edinmek isteyen, di臒erlerini anlamaya 莽al谋艧an, empati yetene臒i geli艧mi艧 entelekt眉el insanlar谋n varl谋臒谋 t眉m insanlar i莽in 枚nemli. Bu yazar da o t眉r bir insan. Theodore Zeldin'de bu havay谋 alm谋艧t谋m en son, "Farkl谋l谋klar 莽at谋艧ma de臒il, geli艧me unsurudur" ana fikrinde.
鈫� 陌nsan谋n kendisini "枚teki" olarak g枚rmesinin bir talihsiz sonucu, evrenselci politik fikirlerin (枚zg眉rl眉臒眉n veya demokratik akl谋n 枚nemi gibi) k眉resel miras谋na Bat谋l谋larca el konulmas谋n谋 莽ok daha zarar verici hale getirmesidir. "Bat谋n谋n" ne oldu臒una yanl谋艧 te艧his koyman谋n bedeli 莽ok y眉ksek olabilir, 莽眉nk眉 b枚yle bir te艧his Bat谋l谋 olmayan d眉nyadaki demokrasiye veya 枚zg眉rl眉臒e verilen deste臒i zay谋flat谋r.
鈫� 1852'de, Komodor Mathew Perry yeni tasarlanm谋艧, bacas谋ndan siyah dumanlar t眉ten buharl谋 gemisiyle Edo K枚rfezine dald谋臒谋nda, Japonlar sadece, bundan etkilenerek -ve bir miktar da deh艧ete kap谋larak- ABD ile diplomatik ve ticari ili艧kiler kurmay谋 kabullenmek zorunda kalmad谋lar, ayn谋 zamanda d眉nyaya kar艧谋 uygulad谋klar谋 zihinsel yal谋t谋lm谋艧l谋klar谋n谋 da g枚zden ge莽irip tekrar de臒erlendirmek zorunda kald谋lar. Bu durum Meiji restorasyonuna varan politik s眉rece katk谋da bulundu ve onunla birlikte Japon e臒itiminin 莽ehresini de臒i艧tirme kararl谋l谋臒谋 ba艧lad谋.
O d枚nemin en etkili liderlerinden Kido Takayo艧i temel meseleyi 莽ok net ifade ediyordu: 鈥淗alk谋m谋z谋n g眉n眉m眉z Amerikal谋lar谋ndan ya da Avrupal谋lardan hi莽bir fark谋 yoktur; b眉t眉n mesele e臒itim ya da e臒itimsizlik meselesidir.鈥�
鈫� 脟e艧itlilik, ondan do臒rudan etkilenmeyen insanlar谋n 枚zg眉rl眉klerinin zenginle艧mesinde de pay sahibi olabilir. 脰rne臒in k眉lt眉rel 莽e艧itlili臒e sahip bir toplum, ba艧kalar谋na da keyfini 莽谋kartabilecekleri 莽ok 莽e艧itli deneyimler sunarak, onlar i莽in de yararl谋 olur. 脰rnek vermek gerekirse, Afrikal谋 Amerikan m眉zi臒inin zengin gelene臒inin sadece Afrikal谋 Amerikal谋lar谋n k眉lt眉rel 枚zg眉rl眉臒眉n眉 ve 枚z sayg谋nl谋klar谋n谋 zenginle艧tirmekle kalmay谋p, ayn谋 zamanda (Afrikal谋 Amerikal谋 olsunlar ya da olmas谋nlar) b眉t眉n insanlar谋n k眉lt眉rel se莽enek yelpazesini geni艧letti臒i ve Amerika'n谋n-asl谋nda t眉m d眉nyan谋n-k眉lt眉r co臒rafyas谋n谋 zenginle艧tirdi臒i rahatl谋kla s枚ylenebilir
鈫� E臒itim 莽ocuklar谋n b眉t眉n yeti艧kin insanlar gibi, almak zorunda olduklar谋 yeni kararlar hakk谋nda ak谋l y眉r眉tme yeteneklerini geli艧tirmelerine yard谋mc谋 olmakla da ilgili bir 艧eydir. 脰nemli olan hedef, form眉lsel bir "e艧itli臒e" ula艧mak de臒il, 莽ocuklar谋n entegre olmu艧 bir 眉lkede b眉y眉rken "sorgulanm谋艧 ya艧amlar" ya艧ama yeteneklerini en iyi geli艧tirecek 艧eyin ne oldu臒unu bulmakt谋r.
Her hal眉karda bilgi edinmek isteyen, di臒erlerini anlamaya 莽al谋艧an, empati yetene臒i geli艧mi艧 entelekt眉el insanlar谋n varl谋臒谋 t眉m insanlar i莽in 枚nemli. Bu yazar da o t眉r bir insan. Theodore Zeldin'de bu havay谋 alm谋艧t谋m en son, "Farkl谋l谋klar 莽at谋艧ma de臒il, geli艧me unsurudur" ana fikrinde.
鈫� 陌nsan谋n kendisini "枚teki" olarak g枚rmesinin bir talihsiz sonucu, evrenselci politik fikirlerin (枚zg眉rl眉臒眉n veya demokratik akl谋n 枚nemi gibi) k眉resel miras谋na Bat谋l谋larca el konulmas谋n谋 莽ok daha zarar verici hale getirmesidir. "Bat谋n谋n" ne oldu臒una yanl谋艧 te艧his koyman谋n bedeli 莽ok y眉ksek olabilir, 莽眉nk眉 b枚yle bir te艧his Bat谋l谋 olmayan d眉nyadaki demokrasiye veya 枚zg眉rl眉臒e verilen deste臒i zay谋flat谋r.
鈫� 1852'de, Komodor Mathew Perry yeni tasarlanm谋艧, bacas谋ndan siyah dumanlar t眉ten buharl谋 gemisiyle Edo K枚rfezine dald谋臒谋nda, Japonlar sadece, bundan etkilenerek -ve bir miktar da deh艧ete kap谋larak- ABD ile diplomatik ve ticari ili艧kiler kurmay谋 kabullenmek zorunda kalmad谋lar, ayn谋 zamanda d眉nyaya kar艧谋 uygulad谋klar谋 zihinsel yal谋t谋lm谋艧l谋klar谋n谋 da g枚zden ge莽irip tekrar de臒erlendirmek zorunda kald谋lar. Bu durum Meiji restorasyonuna varan politik s眉rece katk谋da bulundu ve onunla birlikte Japon e臒itiminin 莽ehresini de臒i艧tirme kararl谋l谋臒谋 ba艧lad谋.
O d枚nemin en etkili liderlerinden Kido Takayo艧i temel meseleyi 莽ok net ifade ediyordu: 鈥淗alk谋m谋z谋n g眉n眉m眉z Amerikal谋lar谋ndan ya da Avrupal谋lardan hi莽bir fark谋 yoktur; b眉t眉n mesele e臒itim ya da e臒itimsizlik meselesidir.鈥�
鈫� 脟e艧itlilik, ondan do臒rudan etkilenmeyen insanlar谋n 枚zg眉rl眉klerinin zenginle艧mesinde de pay sahibi olabilir. 脰rne臒in k眉lt眉rel 莽e艧itlili臒e sahip bir toplum, ba艧kalar谋na da keyfini 莽谋kartabilecekleri 莽ok 莽e艧itli deneyimler sunarak, onlar i莽in de yararl谋 olur. 脰rnek vermek gerekirse, Afrikal谋 Amerikan m眉zi臒inin zengin gelene臒inin sadece Afrikal谋 Amerikal谋lar谋n k眉lt眉rel 枚zg眉rl眉臒眉n眉 ve 枚z sayg谋nl谋klar谋n谋 zenginle艧tirmekle kalmay谋p, ayn谋 zamanda (Afrikal谋 Amerikal谋 olsunlar ya da olmas谋nlar) b眉t眉n insanlar谋n k眉lt眉rel se莽enek yelpazesini geni艧letti臒i ve Amerika'n谋n-asl谋nda t眉m d眉nyan谋n-k眉lt眉r co臒rafyas谋n谋 zenginle艧tirdi臒i rahatl谋kla s枚ylenebilir
鈫� E臒itim 莽ocuklar谋n b眉t眉n yeti艧kin insanlar gibi, almak zorunda olduklar谋 yeni kararlar hakk谋nda ak谋l y眉r眉tme yeteneklerini geli艧tirmelerine yard谋mc谋 olmakla da ilgili bir 艧eydir. 脰nemli olan hedef, form眉lsel bir "e艧itli臒e" ula艧mak de臒il, 莽ocuklar谋n entegre olmu艧 bir 眉lkede b眉y眉rken "sorgulanm谋艧 ya艧amlar" ya艧ama yeteneklerini en iyi geli艧tirecek 艧eyin ne oldu臒unu bulmakt谋r.
August 20, 2022
鈥淢ost people are other people鈥� 鈥淭heir thoughts are someone else鈥檚 opinions, their lives a mimicry, their passions a quotation.鈥� - Oscar Wilde
鈥淭he illusion of density, particularly about some singular identity鈥� natures violence in the world. 鈥� The neglect of plurality of our affiliations and the need for choice and reasoning obscures the world in which we live.鈥� - Amartya Sen
do i agree with everything discussed in this book? not really. but still, it鈥檚 one of the most thought-provoking books i鈥檝e read on identity. it鈥檚 really good :) especially the first few chapters which are a little more encapsulating.
beyond that point it鈥檚 pretty repetitive saying the same things over and over but with different evidence/ examples/ case studies etc. it鈥檚 a bit much towards the end.
鈥淭he illusion of density, particularly about some singular identity鈥� natures violence in the world. 鈥� The neglect of plurality of our affiliations and the need for choice and reasoning obscures the world in which we live.鈥� - Amartya Sen
do i agree with everything discussed in this book? not really. but still, it鈥檚 one of the most thought-provoking books i鈥檝e read on identity. it鈥檚 really good :) especially the first few chapters which are a little more encapsulating.
beyond that point it鈥檚 pretty repetitive saying the same things over and over but with different evidence/ examples/ case studies etc. it鈥檚 a bit much towards the end.
July 23, 2015
賷乇賰夭 兀賲丕乇賷鬲丕 賮賷 賴匕丕 丕賱賰鬲丕亘 毓賱賶 兀賳 丕賱氐乇丕毓 賮賷 毓丕賱賲賳丕 丕賱丨丕賱賷 賷丿毓賲賴 賵 賴賲 丕賱賴賵賷丞 丕賱賲賲賳賮乇丿丞 丕賱匕賷 賷丨賰賲 鬲氐賳賷賮丕鬲賳丕 賱賱亘卮乇 丕賱丌禺乇賷賳 亘毓賷丿丕賸 毓賳 賴賵賷丕鬲賴賲 丕賱兀購禺乇賶 丕賱鬲賷 賷噩亘 兀賱丕 賳鬲睾丕賮賱賴丕 貙 賵 賷賳丕賯卮 賵 賷丨丕賵賱 氐賳 廿貙 賷丿毓賳丕 賳噩丿 賮賴賲 賵丕毓 亘丕丕賱丨乇賷丞 丕賱廿賳爻丕賳賷丞 賵 鬲兀孬賷乇 丕賱氐賵鬲 丕賱毓丕賲 丕賱亘賳丕亍 賮賷 丕賱賲噩鬲賲毓 丕賱賲丕丿賷 丕賱毓丕賱賲賷 ..
賵 賵賷賵囟丨 賱賳丕 兀賳 丕賱毓丕賱賲 賷賲賰賳 兀賳 賷鬲丨乇賰 鬲噩丕賴 丕賱爻賱丕賲 亘賳賮爻 丕賱賯賵丞 賵 丕賱孬亘丕鬲 丕賱賱匕賷賳 鬲丨乇賰 亘賴賲丕 賳丨賵 丕賱毓賳賮 賵 丕賱丨乇亘 ..
毓賱賶 丕賱毓賲賵賲 賷賲賰賳 兀賳 賷毓噩亘 丕賱賲賴鬲賲賷賳 亘丕賱賰鬲丕亘 丕賱廿賳爻丕賳賷賷賳 賵 丿毓丕丞 丕賱賲孬丕賱賷丞 賮賯丿 賵噩丿鬲 兀賳 賱賱賰鬲丕亘 賳馗乇丞 胤賵亘丕賵賷丞 賲賮乇胤丞 氐毓亘丞 丕賱鬲丨賯賯 賵 鬲賰丕丿 兀賳 鬲賰賵賳 賲爻鬲丨賷賱丞 ..
賵 賵賷賵囟丨 賱賳丕 兀賳 丕賱毓丕賱賲 賷賲賰賳 兀賳 賷鬲丨乇賰 鬲噩丕賴 丕賱爻賱丕賲 亘賳賮爻 丕賱賯賵丞 賵 丕賱孬亘丕鬲 丕賱賱匕賷賳 鬲丨乇賰 亘賴賲丕 賳丨賵 丕賱毓賳賮 賵 丕賱丨乇亘 ..
毓賱賶 丕賱毓賲賵賲 賷賲賰賳 兀賳 賷毓噩亘 丕賱賲賴鬲賲賷賳 亘丕賱賰鬲丕亘 丕賱廿賳爻丕賳賷賷賳 賵 丿毓丕丞 丕賱賲孬丕賱賷丞 賮賯丿 賵噩丿鬲 兀賳 賱賱賰鬲丕亘 賳馗乇丞 胤賵亘丕賵賷丞 賲賮乇胤丞 氐毓亘丞 丕賱鬲丨賯賯 賵 鬲賰丕丿 兀賳 鬲賰賵賳 賲爻鬲丨賷賱丞 ..
November 15, 2012
丕賱賰鬲丕亘 賲賲賱賾 .. 賲賲賱賾 噩丿賸丕貙 賷爻鬲賲乇賾 賲丕乇鬲賷丕 爻賳 亘鬲賰乇丕乇 賳賮爻 丕賱賮賰乇丞 賮賷 賰賱賾 氐賮丨丞 ! 賵賰賳鬲購 爻兀毓鬲賯丿 兀賳賾 丕賱鬲賾乇噩賲丞 賵丨丿賴丕 賴賷 丕賱爻賾亘亘 賱賵賱丕 兀賳賾 鬲賯賷賷賲丕鬲 丕賱賳賾爻禺丞 丕賱丕賳噩賱賷夭賷丞 丕賱兀氐賱賷丞 丕賳鬲賯丿鬲 賳賮爻 丕賱賳賾賯胤丞 !
毓賲賵賲賸丕貙 兀鬲賲賲鬲購 賯乇丕亍丞 佟贍贍 氐賮丨丞 鬲賯乇賷亘賸丕 賲賳賴 賰賷 賱丕 賷爻鬲賲乇賾 囟賲賷乇賷 亘鬲兀賳賷亘賷 賮賷 賲丕 亘毓丿貙 孬賲賾 鬲乇賰鬲賴 .
賵亘丕賱賳賾爻亘丞 賱賱鬲乇噩賲丞貙 賮兀毓鬲賯丿 亘兀賳賾賳賷 賱賵 賯乇兀鬲購 丕賱賳爻禺丞 丕賱丕賳噩賱賷夭賷丞 賱賰丕賳 丕賱賮賴賲 兀爻賴賱 毓賱賷 ! 鬲乇賰賷亘 丕賱噩賲賱 丕賱賲鬲賻乇噩賲丞 賲毓賯賾丿 賵亘丕卅爻 噩丿賸丕 !
毓賲賵賲賸丕貙 兀鬲賲賲鬲購 賯乇丕亍丞 佟贍贍 氐賮丨丞 鬲賯乇賷亘賸丕 賲賳賴 賰賷 賱丕 賷爻鬲賲乇賾 囟賲賷乇賷 亘鬲兀賳賷亘賷 賮賷 賲丕 亘毓丿貙 孬賲賾 鬲乇賰鬲賴 .
賵亘丕賱賳賾爻亘丞 賱賱鬲乇噩賲丞貙 賮兀毓鬲賯丿 亘兀賳賾賳賷 賱賵 賯乇兀鬲購 丕賱賳爻禺丞 丕賱丕賳噩賱賷夭賷丞 賱賰丕賳 丕賱賮賴賲 兀爻賴賱 毓賱賷 ! 鬲乇賰賷亘 丕賱噩賲賱 丕賱賲鬲賻乇噩賲丞 賲毓賯賾丿 賵亘丕卅爻 噩丿賸丕 !
March 30, 2020
賷毓賷丿 兀賮賰丕乇賴 賲乇丕乇賸丕 亘卮賰賱 賮噩..賱爻賵亍 丕賱丨馗 鬲乇賰鬲賴 噩丕賳亘賸丕.
September 3, 2018
M矛nh 膽茫 t峄玭g ngh末 nh峄痭g b岷 n峄� nhu峄檓 t贸c, x膬m m矛nh l脿 nh峄痭g ng瓢峄漣 kh么ng 膽脿ng ho脿ng, nh峄痭g ai 膽峄峜 ng么n t矛nh th矛 ch峄� to脿n ng峄搃 m啤 m峄檔g m锚 mu峄檌 v脿 nh峄痭g ng瓢峄漣 cu峄搉g K-pop (nh岷 H脿n Qu峄慶) th矛 to脿n l脿 nh峄痭g k岷� r岷 膽i锚n kh霉ng, l峄� b峄媍h.
M矛nh c农ng ph岷 th峄玜 nh岷璶 c贸 m峄檛 kho岷g th峄漣 gian m矛nh ng瓢峄g m峄� "ph瓢啤ng T芒y" (nh岷 l脿 M峄�) m峄檛 c谩ch cu峄搉g d岷, m岷穋 c岷 ng瓢峄漣 Vi峄噒 Nam th岷璽 th峄� 膽峄檔g, x岷 x铆 v脿 lu么n ngh末 v峄� H峄搃 gi谩o nh瓢 m峄檛 t么n gi谩o man r峄�.
A. HI峄俇 V峄€ C膫N T脥NH
1. H贸a ra, nh峄痭g suy ngh末 n脿y c峄 m矛nh c农ng c贸 t锚n g峄峣, g峄峣 l脿 T漂 DUY PH脗N CHIA 膼茽N TH峄� V脌 PH峄� QU脕T (hay quan ni峄噈 quy gi岷 h贸a)
C峄� th峄� h啤n, theo t谩c gi岷� Amartya Sen, l峄慽 t瓢 duy n脿y xem con ng瓢峄漣 nh瓢 nh峄痭g th脿nh vi锚n c峄 m峄檛 nh贸m duy nh岷 c贸 m峄檛 t铆nh ch岷 (c膬n t铆nh) nh岷 膽峄媙h, g谩n n贸 l锚n cho c谩c th脿nh vi锚n v脿 b峄� qua c膬n t铆nh ri锚ng c峄 t峄玭g ng瓢峄漣. C贸 v岷� nh瓢 ch煤ng ta qu锚n m岷 r岷眓g m峄檛 ng瓢峄漣 c贸 th峄� thu峄檆 v峄� nhi峄乽 nh贸m "m峄檛 con ng瓢峄漣 c贸 th峄� v峄玜 l脿 ng瓢峄漣 M峄� c贸 t峄� ti锚n t峄� ch芒u Phi, v峄玜 l脿 m峄檛 ng瓢峄漣 Thi锚n ch煤a gi谩o, m峄檛 ng瓢峄漣 theo ch峄� ngh末a t峄� do, m峄檛 ph峄� n峄�, m峄檛 ng瓢峄漣 膬n chay,..." v脿 ch铆nh ch煤ng ta 膽茫 b岷 ch岷, l峄� 膽i 膽i峄乽 n脿y.
2. T谩c gi岷� Amartya Sen ti岷縫 t峄 l岷璸 lu岷璶 膽峄� ch峄� ra NH峄甆G V岷 膼峄€ V峄€ S峄� L峄癆 CH峄孨 C膫N T脥NH, 膽i峄僴 h矛nh b岷眓g v铆 d峄� v峄� nh芒n v岷璽 Gora trong ti峄僽 thuy岷縯 c霉ng t锚n c峄 Tagore (ng瓢峄漣 ch芒u 脕 膽岷 ti锚n 膽o岷 gi岷 Nobel V膬n ch瓢啤ng). Gora lu么n 膽峄﹏g ra b岷 v峄� nh峄痭g phong t峄 v脿 truy峄乶 th峄憂g Hindu nh瓢ng 膽岷縩 cu峄慽 truy峄噉 l岷 ph谩t hi峄噉 ch铆nh nh峄痭g ng瓢峄漣 岷 膼峄� l岷 gi岷縯 cha m岷� ru峄檛 c峄 m矛nh.
C芒u chuy峄噉 n脿y 膽岷穞 nh芒n v岷璽 v脿o m峄檛 t矛nh th岷� 茅o le, t峄� 膽贸 膽岷穞 v岷 膽峄�: Li峄噓 ch煤ng ta c贸 th岷璽 s峄� t峄� do l峄盿 ch峄峮 c膬n t铆nh 瓢u ti锚n trong s峄� 膽a nguy锚n c膬n t铆nh, hay l峄盿 ch峄峮 c峄 ch煤ng ta b峄� h岷 ch岷� trong m岷痶 k岷� kh谩c (l峄� thu峄檆 c峄檔g 膽峄搉g)? B岷 ch峄, m矛nh nh峄� 膽岷縩 chuy岷縩 膽i Ninh Thu岷璶 v峄玜 r峄搃 膽峄� t矛m hi峄僽 v膬n h贸a- l峄媍h s峄� Ch膬m, n岷縰 m峄檛 c谩 nh芒n l脿 ng瓢峄漣 Ch膬m (theo ch岷� 膽峄� m岷玼 h峄�) v脿 c岷� gia 膽矛nh theo 膽岷 H峄搃 (theo ch岷� 膽峄� ph峄� h峄�) th矛 vi峄嘽 c谩 nh芒n 膽贸 瓢u ti锚n l峄盿 ch峄峮 c膬n t铆nh Ch膬m, c贸 b峄� c峄檔g 膽峄搉g H峄搃 gi谩o l锚n 谩n v矛 kh么ng tu芒n theo c膬n t铆nh H峄搃 gi谩o kh么ng? May m岷痭 l脿 t谩c gi岷� 膽茫 b峄� sung th锚m r岷眓g, t岷 nhi锚n s峄� l峄盿 ch峄峮 ph岷 xem x茅t trong b峄慽 c岷h c峄� th峄� v脿 ph岷 vi h岷 ch岷� c峄� th峄�, d霉 ta c贸 膽ang t峄� nh矛n nh岷璶 c膬n t铆nh c峄 m矛nh hay nh瓢 khi ng瓢峄漣 kh谩c nh矛n v脿o c膬n t铆nh c峄 ta.
B. C膫N T脥NH V脌 B岷燨 L峄癈
膼芒y m峄沬 l脿 ph岷 tr峄峮g t芒m c峄 quy峄僴 s谩ch. T谩c gi岷� Amartya Sen d峄盿 tr锚n nh峄痭g l岷璸 lu岷璶 v峄� c膬n t铆nh n贸i chung nh瓢 峄� ph岷 A l脿m 膽貌n b岷﹜ 膽峄� ph锚 ph谩n s峄� ph芒n chia th岷� gi峄沬 theo c谩c n峄乶 v膬n minh (峄� 膽芒y t谩c gi岷� ch峄� 膽铆ch danh Samuel P. Huntington, t谩c gi岷� quy峄僴 s谩ch "S峄� xung 膽峄檛 gi峄痑 c谩c n峄乶 v膬n minh", 膽瓢峄 xu岷 b岷 tr瓢峄沜 膽贸 kh么ng l芒u).
T谩c gi岷� cho r岷眓g, vi峄嘽 ph芒n chia con ng瓢峄漣 v脿o c谩c n峄乶 v膬n minh (v膬n minh ph瓢啤ng T芒y, v膬n minh H峄搃 gi谩o, v膬n minh 岷 gi谩o,...) l脿 m峄檛 s峄� "giam h茫m", d谩n nh茫n, b峄焛 膽贸 l脿 m峄檛 g贸c nh矛n 膽啤n th峄�, m峄檛 s峄� ng峄� nh岷璶, quy k岷縯 con ng瓢峄漣 v脿o m峄檛 nh贸m v脿 l峄� 膽i s峄� 膽a nguy锚n c膬n t铆nh c峄 m峄梚 ng瓢峄漣 (m峄梚 ng瓢峄漣 c贸 th峄� thu峄檆 nhi峄乽 nh贸m kh谩c nhau v脿 c贸 nhi峄乽 c膬n t铆nh kh谩c nhau). 脭ng ch峄� ra r岷眓g Huntington 膽茫 膽岷穞 v岷 膽峄� kh么ng 膽煤ng, ch瓢a c岷 b脿n 膽岷縩 ch煤ng ("c谩c n峄乶 v膬n minh") c贸 xung 膽峄檛 hay kh么ng.
Ngo脿i ra, c农ng d峄盿 theo nh峄痭g l岷璸 lu岷璶 v峄� nh峄痭g hi峄僽 l岷 c膬n t铆nh nh瓢 tr锚n, t谩c gi岷� c农ng l媒 gi岷 nh峄痭g v岷 膽峄� b岷 l峄眂 li锚n quan 膽岷縩 H峄搃 gi谩o. C峄� th峄�:
(1) Vi峄嘽 sinh ra l脿 ng瓢峄漣 H峄搃 gi谩o kh么ng c贸 ngh末a l脿 kh么ng c贸 c膬n t铆nh n脿o kh谩c (ngo脿i c膬n t铆nh H峄搃 gi谩o), b峄焛 v岷瓂 t谩c gi岷� cho r岷眓g n锚n hi峄僽 ng瓢峄漣 H峄搃 gi谩o m峄檛 c谩ch c峄焛 m峄� h啤n, 膽岷穞 h峄� trong m峄慽 t瓢啤ng quan g峄搈 nhi峄乽 m峄慽 h峄� thu峄檆 kh谩c n峄痑, kh么ng th峄� nh岷 l岷玭 gi峄痑 c膬n t铆nh H峄搃 gi谩o c峄 h峄� v脿 c膬n t铆nh b岷 l峄眂 kh峄g b峄� m脿 m峄檛 v脿i t铆n 膽峄� H峄搃 gi谩o 膽茫 l峄盿 ch峄峮 m岷穋 膽峄媙h.
(2) C农ng v矛 s峄� l峄盿 ch峄峮 c膬n t铆nh ph岷 膽瓢峄 膽岷穞 trong b峄慽 c岷h c峄� th峄� n锚n c岷 nh矛n nh岷璶 ng瓢峄漣 H峄搃 gi谩o thu岷 t煤y ch峄� trong ph岷 vi t铆n ng瓢峄g H峄搃 gi谩o c峄 h峄�, c岷 ph岷 t峄塶h t谩o tr瓢峄沜 s峄� c峄� t矛nh l岷玭 l峄檔 gi峄痑 t么n gi谩o- t铆n ng瓢峄g v脿 nh峄痭g ph瓢啤ng k岷� ch铆nh tr峄�.
C. C膫N T脥NH V脌 CH峄� NGH抹A D脗N T峄楥
峄� ch瓢啤ng 5 "Ph瓢啤ng T芒y v脿 kh么ng ph瓢啤ng T芒y", t谩c gi岷� ch峄� ra r岷眓g con ng瓢峄漣 ta 膽茫 m岷穋 膽峄媙h r岷眓g s峄� t峄� do, nh芒n quy峄乶 hay vi峄嘽 tranh bi峄噉 c么ng khai l脿 nh峄痭g th峄� "c峄 ph瓢啤ng T芒y", "thu峄檆 ph瓢啤ng T芒y", n锚n phong tr脿o ph岷 kh谩ng l岷 "ph瓢啤ng T芒y h贸a" 膽茫 膽峄搉g th峄漣 khuy岷縩 kh铆ch ng瓢峄漣 ta th霉 膽峄媍h v峄沬 s峄� t峄� do v脿 nh芒n quy峄乶, b峄焛... ch煤ng l脿 nh峄痭g "c膬n t铆nh" c峄 ph瓢啤ng T芒y (s峄� t峄� nh岷璶 th峄ヽ mang t铆nh ph岷 峄﹏g).
L媒 gi岷 膽i峄乽 n脿y, t谩c gi岷� 膽瓢a ra kh谩i ni峄噈 "bi峄噉 ch峄﹏g c峄 t芒m th岷� b峄� th峄眂 d芒n h贸a". Ngh末a l脿, b峄焛 ch铆nh do s峄� th么n t铆nh, b贸c l峄檛 c峄 ch峄� ngh末a th峄眂 d芒n trong qu谩 kh峄�, n锚n s峄� b岷 m茫n h岷璾 th峄眂 d芒n n脿y ch峄� nh瓢 m峄檛 c谩ch ph岷 kh谩ng l岷 nh峄痭g th瓢啤ng t峄昻, n峄梚 么 nh峄 v脿 m岷 ph岷﹎ gi谩 m脿 ng瓢峄漣 d芒n 峄� c谩c n瓢峄沜 thu峄檆 膽峄媋 ph岷 ch峄媢 膽峄眓g (ngo脿i vi峄嘽 b峄� b贸c l峄檛, h峄� c貌n b峄� bu么n b谩n nh瓢 n么 l峄� v脿 v岷璶 chuy峄僴 nh瓢 s煤c v岷璽).
M岷穋 d霉 cho r岷眓g c谩ch nh矛n nh岷璶 n脿y trong m峄檛 s峄� tr瓢峄漬g h峄 kh谩 "th铆ch 膽谩ng", Amartya Sen v岷玭 n贸i th锚m r岷眓g "Nh瓢ng n岷縰 s峄憂g m脿 c峄� 膽峄� cho n峄梚 o谩n h峄漬 膽峄慽 v峄沬 s峄� th岷 h猫n do k岷� kh谩c 谩p 膽岷穞 l锚n ch煤ng ta trong qu谩 kh峄� tr峄� th脿nh m峄檛 th峄� chi岷縩 l末nh c谩c 瓢u ti锚n c峄 ch煤ng ta ng脿y nay th矛 th岷璽 l脿 b岷 c么ng v峄沬 ch铆nh ch煤ng ta". 膼峄峜 膽岷縩 膽o岷 n脿y, m矛nh ch峄� 瓢峄沜 膽峄搉g b脿o m矛nh- nh峄痭g ng瓢峄漣 膽茫 mang theo n峄梚 膽au ly bi峄噒 1975, d霉 膽茫 tr峄� v峄� qu锚 m岷�, hay v岷玭 膽ang c貌n 峄� 膽芒u 膽贸 tr锚n kh岷痯 th岷� gi峄沬, h茫y ngh末 膽岷縩 c膬n t铆nh d芒n t峄檆, c膬n t铆nh ngu峄搉 c峄檌 l峄沶 lao h啤n, b峄� qua nh峄痭g c膬n t铆nh m脿 nh峄痭g ng瓢峄漣 l脿m ch铆nh tr峄� 膽茫 t岷 d峄眓g, 膽峄� m脿 y锚u th瓢啤ng nhau, h峄� tr峄� nhau, d霉 bi岷縯 r岷眓g c贸 nh峄痭g n峄梚 膽au th岷� h峄� kh么ng th峄� ch峄� n贸i qu锚n l脿 qu锚n :)
D. C膫N T脥NH V脌 S峄� GIAM C岷 V膫N H脫A
Kh么ng ph峄� nh岷璶 s峄� 膽贸ng g贸p c峄 v膬n h贸a nh瓢ng t谩c gi岷� k峄媍h li峄噒 l锚n 谩n vi峄嘽 g岷痭 ch岷穞 v膬n h贸a v脿o vi峄嘽 l媒 gi岷 s峄� m峄噉h c峄 m峄檛 x茫 h峄檌 hay c峄 m峄檛 qu峄慶 gia.
C峄� th峄�, 么ng 膽瓢a ra h脿ng lo岷 v铆 d峄� nh瓢 kh么ng th峄� 膽峄� cho s峄� ngh猫o 膽贸i 峄� Ireland l脿 v矛 h峄� c贸 truy峄乶 th么ng 膬n khoai t芒y, kh么ng th峄� cho r岷眓g n岷 膽贸i n膬m 1943 t岷 岷 膼峄� l脿 do ng瓢峄漣 d芒n "膽岷� nh瓢 th峄�" v脿 c脿ng kh么ng th峄� kh岷硁g 膽峄媙h nguy锚n nh芒n kh贸 kh膬n 膽峄� cai qu岷 岷 膼峄� l脿 v矛 ng瓢峄漣 岷 "l脿 d芒n t峄檆 th么 l峄� nh岷 th岷� gi峄沬". 脻 t谩c gi岷� (theo nh瓢 m矛nh hi峄僽) th矛 kh么ng th峄� giam gi峄� v膬n h贸a trong nh峄痭g c谩i h峄檖 qu谩 c峄﹏g 膽啤 v脿 c贸 m峄檛 c谩i nh矛n qu谩 h岷 h岷筽 v峄沬 c谩c thu峄檆 t铆nh v膬n h贸a, cho r岷眓g ch煤ng t谩ch bi峄噒 v脿 d峄盿 tr锚n 膽贸 膽峄� suy ra c谩c h峄� qu岷�.
C霉ng c谩ch l岷璸 lu岷璶 n脿y, Amartya Sen ti岷縫 t峄 ph岷 bi峄噉 Samuel P. Huntington v脿 n锚u quan 膽i峄僲 r岷眓g kh么ng th峄� g谩n cho v膬n h贸a l脿 nguy锚n nh芒n l媒 gi岷 t岷 sao H脿n Qu峄慶 v脿 Ghana c霉ng m峄檛 b瓢峄沜 kh峄焛 膽岷 nh瓢ng s峄� ph谩t tri峄僴 hi峄噉 nay 膽茫 qu谩 c谩ch xa nhau. T峄� 膽贸 t谩c gi岷� c农ng cho r岷眓g s峄� 岷 gi谩c v峄� s峄� m峄噉h mang t铆nh v膬n h贸a n脿y kh么ng nh峄痭g khi岷縩 ng瓢峄漣 ta sai 膽瓢峄漬g m脿 c貌n c贸 th峄� sinh ra c岷 th峄ヽ v峄� s峄� cam ch峄媢 cho nh峄痭g ng瓢峄漣 b峄� 膽岷穞 v脿o (ho岷穋 ng岷玼 nhi锚n 膽瓢峄 sinh ra) 峄� v峄� tr铆 thua thi峄噒.
E. C膫N T脥NH V脌 S峄� TO脌N C岷 H脫A
Ph岷 n脿y c贸 th峄� 膽瓢峄 coi l脿 s峄� l媒 gi岷 c峄 t谩c gi岷� v峄� nh峄痭g xu h瓢峄沶g "ch峄憂g to脿n c岷 h贸a" g岷 膽芒y, m脿 t峄� m矛nh 膽茫 li锚n h峄� 膽岷縩 c芒u chuy峄噉 "Make American Great Again" c峄 t峄昻g th峄憂g M峄� 膽瓢啤ng nhi峄噈 Donald Trump. C农ng b岷眓g c谩ch d峄盿 tr锚n c膬n t铆nh, t谩c gi岷� 膽茫 ch峄� ra r岷眓g:
1. Ng瓢峄漣 ta g谩n "to脿n c岷 h贸a" t峄ヽ l脿 ph瓢啤ng T芒y h贸a, l脿 ch峄媢 s峄� th峄憂g tr峄� c峄 ph瓢啤ng T芒y, n锚n d峄� hi峄僽 r岷眓g, nh峄痭g nh贸m ng瓢峄漣 ph岷玭 n峄� tr瓢峄沜 s峄� t谩i thi岷縯 l岷璸 th峄憂g tr峄� c峄 ph瓢啤ng T芒y (c贸 th峄� v矛 qu谩 kh峄� b峄� 膽么 h峄� nh瓢 m矛nh 膽茫 review 峄� tr锚n) c农ng s岷� c贸 xu h瓢峄沶g ch峄憂g to脿n c岷 h贸a. Th岷� nh瓢ng, theo t谩c gi岷�, th岷璽 ra to脿n c岷 h贸a 膽茫 di峄卬 ra h脿ng ng脿n n膬m nay v峄沬 c谩c v铆 d峄� minh h峄峚 v峄� s峄� lan truy峄乶 k末 thu岷璽 m峄沬 t峄� Trung Qu峄慶 sang c谩c n瓢峄沜 ch芒u 脗u (nam ch芒m, thu峄慶 s煤ng, ngh峄� in, la b脿n,...) v脿 v铆 d峄� v峄� 岷h h瓢峄焠g c峄 to谩n h峄峜 ph瓢啤ng 膼么ng l锚n ph瓢啤ng T芒y. Ngh末a l脿, c膬n t铆nh t谩c nh芒n c峄 to脿n c岷 h贸a kh么ng ph岷 v脿 kh么ng th峄� l脿 c膬n t铆nh 膽峄檆 quy峄乶 c峄 ph瓢啤ng T芒y, c农ng kh么ng nh岷 thi岷縯 ph岷 g岷痭 v峄沬 s峄� th峄憂g tr峄� c峄 ph瓢啤ng T芒y.
2. Ng瓢峄漣 ta l岷 cho r岷眓g to脿n c岷 h贸a 膽茫 t岷 ra s峄� b岷 b矛nh 膽岷硁g c啤 h峄檌 gi峄痑 nh峄痭g nh贸m ng瓢峄漣 kh谩c nhau, v脿 do v岷瓂 h峄� ph岷 膽峄慽 to脿n c岷 h贸a. 膼峄� b谩c b峄� l岷璸 lu岷璶 n脿y, t谩c gi岷� cho r岷眓g 膽贸 l脿 b峄焛 nh峄痭g nh贸m ng瓢峄漣 n脿y 膽茫 nh矛n nh岷璶 to脿n c岷 h贸a m峄檛 c谩ch chung chung, kh么ng t谩ch b岷h c谩c v岷 膽峄� v峄沬 nhau.
T么i 岷 t瓢峄g v峄沬 c谩ch v铆 von c峄 t谩c gi岷� Amatya Sen v峄沬 h矛nh t瓢峄g ng瓢峄漣 ph峄� n峄� trong m峄檛 gia 膽矛nh tr峄峮g nam khinh n峄�. Ch煤ng ta kh么ng th峄� gi岷 quy岷縯 v岷 膽峄� b岷眓g c谩ch l岷璸 lu岷璶 r岷眓g ph峄� n峄� n锚n ra ngo脿i s峄憂g v脿 kh么ng l岷璸 gia 膽矛nh v矛 b峄� ph芒n bi峄噒 膽峄慽 x峄�. C谩i ch煤ng ta c岷 tranh bi峄噉 ho岷穋 gi岷 quy岷縯 l脿 v岷 膽峄� b矛nh 膽岷硁g cho h峄� trong m峄檛 gia 膽矛nh kh么ng b矛nh 膽岷硁g, ch峄� kh么ng ph岷 t矛m gi岷 ph谩p n茅 tr谩nh v矛 kh么ng 膽瓢峄 b矛nh 膽岷硁g (d峄峮 ra ngo脿i s峄憂g, kh么ng l岷璸 gia 膽矛nh).
T瓢啤ng t峄�, ch煤ng ta kh么ng th峄� n贸i r岷眓g v矛 to脿n c岷 h贸a t岷 ra s峄� b岷 b矛nh 膽岷硁g m脿 ch煤ng ta ph岷 ch峄憂g 膽峄慽, m脿 c谩ch l脿m 膽煤ng 膽岷痭 h啤n (theo t谩c gi岷�) l脿 n锚n t岷璸 trung v脿o v岷 膽峄� l脿m th岷� n脿o 膽峄� x贸a b峄� s峄� b岷 b矛nh 膽岷硁g 膽贸 khi to脿n c岷 h贸a, m脿 trong ch瓢啤ng n脿y, t谩c gi岷� c贸 nh岷痗 膽岷縩 ho岷 膽峄檔g c峄 nh脿 n瓢峄沜 v脿 x茫 h峄檌- nh峄痭g m峄慽 quan h峄� v脿 vai tr貌 c岷 膽瓢峄 nh岷璶 th峄ヽ r玫 r脿ng v脿 t岷璶 d峄g 膽峄� l脿m thay 膽峄昳 nh峄痭g b岷 b矛nh 膽岷硁g n脿y.
Quy峄僴 s谩ch k岷縯 th煤c b岷眓g nh峄痭g d貌ng suy t瓢 c峄 t谩c gi岷� v峄� c谩i ch岷縯 c峄 Kader Mia, m峄檛 ng瓢峄漣 H峄搃 gi谩o v么 t峄檌 b峄� gi岷縯 ch岷縯 b峄焛 nh峄痭g ng瓢峄漣 Hindu cu峄搉g n峄�. Kader Mia ch岷縯 trong l貌ng t谩c gi岷� khi 么ng m峄沬 11 tu峄昳 膽茫 g峄 l锚n cho 么ng m峄檛 th岷� gi峄沬 kh谩c m脿 khi 膽贸 t谩c gi岷� (theo Hindu gi谩o) v脿 Kader Mia s岷� c贸 nh峄痭g c膬n t铆nh chung, thay v矛 nh峄痭g c膬n t铆nh b峄� t峄� quy岷縯 theo t峄玭g c峄檔g 膽峄搉g t么n gi谩o t谩ch bi峄噒. T么i ngh末 m矛nh may m岷痭 h啤n t谩c gi岷�, v矛 kh么ng c岷 c贸 m峄檛 x谩c ch岷縯 n岷眒 trong l貌ng, m脿 ch峄� c岷 c岷 quy峄僴 s谩ch n脿y tr锚n tay, t么i c农ng 膽茫 c贸 nh峄痭g g峄 m峄� v峄� th岷� gi峄沬 膽贸, th岷� gi峄沬 m脿 c膬n t铆nh c峄 t么i v脿 m峄峣 ng瓢峄漣 膽峄乽 膽瓢峄 t么n tr峄峮g.
Cao Th霉y Trinh
M矛nh c农ng ph岷 th峄玜 nh岷璶 c贸 m峄檛 kho岷g th峄漣 gian m矛nh ng瓢峄g m峄� "ph瓢啤ng T芒y" (nh岷 l脿 M峄�) m峄檛 c谩ch cu峄搉g d岷, m岷穋 c岷 ng瓢峄漣 Vi峄噒 Nam th岷璽 th峄� 膽峄檔g, x岷 x铆 v脿 lu么n ngh末 v峄� H峄搃 gi谩o nh瓢 m峄檛 t么n gi谩o man r峄�.
A. HI峄俇 V峄€ C膫N T脥NH
1. H贸a ra, nh峄痭g suy ngh末 n脿y c峄 m矛nh c农ng c贸 t锚n g峄峣, g峄峣 l脿 T漂 DUY PH脗N CHIA 膼茽N TH峄� V脌 PH峄� QU脕T (hay quan ni峄噈 quy gi岷 h贸a)
C峄� th峄� h啤n, theo t谩c gi岷� Amartya Sen, l峄慽 t瓢 duy n脿y xem con ng瓢峄漣 nh瓢 nh峄痭g th脿nh vi锚n c峄 m峄檛 nh贸m duy nh岷 c贸 m峄檛 t铆nh ch岷 (c膬n t铆nh) nh岷 膽峄媙h, g谩n n贸 l锚n cho c谩c th脿nh vi锚n v脿 b峄� qua c膬n t铆nh ri锚ng c峄 t峄玭g ng瓢峄漣. C贸 v岷� nh瓢 ch煤ng ta qu锚n m岷 r岷眓g m峄檛 ng瓢峄漣 c贸 th峄� thu峄檆 v峄� nhi峄乽 nh贸m "m峄檛 con ng瓢峄漣 c贸 th峄� v峄玜 l脿 ng瓢峄漣 M峄� c贸 t峄� ti锚n t峄� ch芒u Phi, v峄玜 l脿 m峄檛 ng瓢峄漣 Thi锚n ch煤a gi谩o, m峄檛 ng瓢峄漣 theo ch峄� ngh末a t峄� do, m峄檛 ph峄� n峄�, m峄檛 ng瓢峄漣 膬n chay,..." v脿 ch铆nh ch煤ng ta 膽茫 b岷 ch岷, l峄� 膽i 膽i峄乽 n脿y.
2. T谩c gi岷� Amartya Sen ti岷縫 t峄 l岷璸 lu岷璶 膽峄� ch峄� ra NH峄甆G V岷 膼峄€ V峄€ S峄� L峄癆 CH峄孨 C膫N T脥NH, 膽i峄僴 h矛nh b岷眓g v铆 d峄� v峄� nh芒n v岷璽 Gora trong ti峄僽 thuy岷縯 c霉ng t锚n c峄 Tagore (ng瓢峄漣 ch芒u 脕 膽岷 ti锚n 膽o岷 gi岷 Nobel V膬n ch瓢啤ng). Gora lu么n 膽峄﹏g ra b岷 v峄� nh峄痭g phong t峄 v脿 truy峄乶 th峄憂g Hindu nh瓢ng 膽岷縩 cu峄慽 truy峄噉 l岷 ph谩t hi峄噉 ch铆nh nh峄痭g ng瓢峄漣 岷 膼峄� l岷 gi岷縯 cha m岷� ru峄檛 c峄 m矛nh.
C芒u chuy峄噉 n脿y 膽岷穞 nh芒n v岷璽 v脿o m峄檛 t矛nh th岷� 茅o le, t峄� 膽贸 膽岷穞 v岷 膽峄�: Li峄噓 ch煤ng ta c贸 th岷璽 s峄� t峄� do l峄盿 ch峄峮 c膬n t铆nh 瓢u ti锚n trong s峄� 膽a nguy锚n c膬n t铆nh, hay l峄盿 ch峄峮 c峄 ch煤ng ta b峄� h岷 ch岷� trong m岷痶 k岷� kh谩c (l峄� thu峄檆 c峄檔g 膽峄搉g)? B岷 ch峄, m矛nh nh峄� 膽岷縩 chuy岷縩 膽i Ninh Thu岷璶 v峄玜 r峄搃 膽峄� t矛m hi峄僽 v膬n h贸a- l峄媍h s峄� Ch膬m, n岷縰 m峄檛 c谩 nh芒n l脿 ng瓢峄漣 Ch膬m (theo ch岷� 膽峄� m岷玼 h峄�) v脿 c岷� gia 膽矛nh theo 膽岷 H峄搃 (theo ch岷� 膽峄� ph峄� h峄�) th矛 vi峄嘽 c谩 nh芒n 膽贸 瓢u ti锚n l峄盿 ch峄峮 c膬n t铆nh Ch膬m, c贸 b峄� c峄檔g 膽峄搉g H峄搃 gi谩o l锚n 谩n v矛 kh么ng tu芒n theo c膬n t铆nh H峄搃 gi谩o kh么ng? May m岷痭 l脿 t谩c gi岷� 膽茫 b峄� sung th锚m r岷眓g, t岷 nhi锚n s峄� l峄盿 ch峄峮 ph岷 xem x茅t trong b峄慽 c岷h c峄� th峄� v脿 ph岷 vi h岷 ch岷� c峄� th峄�, d霉 ta c贸 膽ang t峄� nh矛n nh岷璶 c膬n t铆nh c峄 m矛nh hay nh瓢 khi ng瓢峄漣 kh谩c nh矛n v脿o c膬n t铆nh c峄 ta.
B. C膫N T脥NH V脌 B岷燨 L峄癈
膼芒y m峄沬 l脿 ph岷 tr峄峮g t芒m c峄 quy峄僴 s谩ch. T谩c gi岷� Amartya Sen d峄盿 tr锚n nh峄痭g l岷璸 lu岷璶 v峄� c膬n t铆nh n贸i chung nh瓢 峄� ph岷 A l脿m 膽貌n b岷﹜ 膽峄� ph锚 ph谩n s峄� ph芒n chia th岷� gi峄沬 theo c谩c n峄乶 v膬n minh (峄� 膽芒y t谩c gi岷� ch峄� 膽铆ch danh Samuel P. Huntington, t谩c gi岷� quy峄僴 s谩ch "S峄� xung 膽峄檛 gi峄痑 c谩c n峄乶 v膬n minh", 膽瓢峄 xu岷 b岷 tr瓢峄沜 膽贸 kh么ng l芒u).
T谩c gi岷� cho r岷眓g, vi峄嘽 ph芒n chia con ng瓢峄漣 v脿o c谩c n峄乶 v膬n minh (v膬n minh ph瓢啤ng T芒y, v膬n minh H峄搃 gi谩o, v膬n minh 岷 gi谩o,...) l脿 m峄檛 s峄� "giam h茫m", d谩n nh茫n, b峄焛 膽贸 l脿 m峄檛 g贸c nh矛n 膽啤n th峄�, m峄檛 s峄� ng峄� nh岷璶, quy k岷縯 con ng瓢峄漣 v脿o m峄檛 nh贸m v脿 l峄� 膽i s峄� 膽a nguy锚n c膬n t铆nh c峄 m峄梚 ng瓢峄漣 (m峄梚 ng瓢峄漣 c贸 th峄� thu峄檆 nhi峄乽 nh贸m kh谩c nhau v脿 c贸 nhi峄乽 c膬n t铆nh kh谩c nhau). 脭ng ch峄� ra r岷眓g Huntington 膽茫 膽岷穞 v岷 膽峄� kh么ng 膽煤ng, ch瓢a c岷 b脿n 膽岷縩 ch煤ng ("c谩c n峄乶 v膬n minh") c贸 xung 膽峄檛 hay kh么ng.
Ngo脿i ra, c农ng d峄盿 theo nh峄痭g l岷璸 lu岷璶 v峄� nh峄痭g hi峄僽 l岷 c膬n t铆nh nh瓢 tr锚n, t谩c gi岷� c农ng l媒 gi岷 nh峄痭g v岷 膽峄� b岷 l峄眂 li锚n quan 膽岷縩 H峄搃 gi谩o. C峄� th峄�:
(1) Vi峄嘽 sinh ra l脿 ng瓢峄漣 H峄搃 gi谩o kh么ng c贸 ngh末a l脿 kh么ng c贸 c膬n t铆nh n脿o kh谩c (ngo脿i c膬n t铆nh H峄搃 gi谩o), b峄焛 v岷瓂 t谩c gi岷� cho r岷眓g n锚n hi峄僽 ng瓢峄漣 H峄搃 gi谩o m峄檛 c谩ch c峄焛 m峄� h啤n, 膽岷穞 h峄� trong m峄慽 t瓢啤ng quan g峄搈 nhi峄乽 m峄慽 h峄� thu峄檆 kh谩c n峄痑, kh么ng th峄� nh岷 l岷玭 gi峄痑 c膬n t铆nh H峄搃 gi谩o c峄 h峄� v脿 c膬n t铆nh b岷 l峄眂 kh峄g b峄� m脿 m峄檛 v脿i t铆n 膽峄� H峄搃 gi谩o 膽茫 l峄盿 ch峄峮 m岷穋 膽峄媙h.
(2) C农ng v矛 s峄� l峄盿 ch峄峮 c膬n t铆nh ph岷 膽瓢峄 膽岷穞 trong b峄慽 c岷h c峄� th峄� n锚n c岷 nh矛n nh岷璶 ng瓢峄漣 H峄搃 gi谩o thu岷 t煤y ch峄� trong ph岷 vi t铆n ng瓢峄g H峄搃 gi谩o c峄 h峄�, c岷 ph岷 t峄塶h t谩o tr瓢峄沜 s峄� c峄� t矛nh l岷玭 l峄檔 gi峄痑 t么n gi谩o- t铆n ng瓢峄g v脿 nh峄痭g ph瓢啤ng k岷� ch铆nh tr峄�.
C. C膫N T脥NH V脌 CH峄� NGH抹A D脗N T峄楥
峄� ch瓢啤ng 5 "Ph瓢啤ng T芒y v脿 kh么ng ph瓢啤ng T芒y", t谩c gi岷� ch峄� ra r岷眓g con ng瓢峄漣 ta 膽茫 m岷穋 膽峄媙h r岷眓g s峄� t峄� do, nh芒n quy峄乶 hay vi峄嘽 tranh bi峄噉 c么ng khai l脿 nh峄痭g th峄� "c峄 ph瓢啤ng T芒y", "thu峄檆 ph瓢啤ng T芒y", n锚n phong tr脿o ph岷 kh谩ng l岷 "ph瓢啤ng T芒y h贸a" 膽茫 膽峄搉g th峄漣 khuy岷縩 kh铆ch ng瓢峄漣 ta th霉 膽峄媍h v峄沬 s峄� t峄� do v脿 nh芒n quy峄乶, b峄焛... ch煤ng l脿 nh峄痭g "c膬n t铆nh" c峄 ph瓢啤ng T芒y (s峄� t峄� nh岷璶 th峄ヽ mang t铆nh ph岷 峄﹏g).
L媒 gi岷 膽i峄乽 n脿y, t谩c gi岷� 膽瓢a ra kh谩i ni峄噈 "bi峄噉 ch峄﹏g c峄 t芒m th岷� b峄� th峄眂 d芒n h贸a". Ngh末a l脿, b峄焛 ch铆nh do s峄� th么n t铆nh, b贸c l峄檛 c峄 ch峄� ngh末a th峄眂 d芒n trong qu谩 kh峄�, n锚n s峄� b岷 m茫n h岷璾 th峄眂 d芒n n脿y ch峄� nh瓢 m峄檛 c谩ch ph岷 kh谩ng l岷 nh峄痭g th瓢啤ng t峄昻, n峄梚 么 nh峄 v脿 m岷 ph岷﹎ gi谩 m脿 ng瓢峄漣 d芒n 峄� c谩c n瓢峄沜 thu峄檆 膽峄媋 ph岷 ch峄媢 膽峄眓g (ngo脿i vi峄嘽 b峄� b贸c l峄檛, h峄� c貌n b峄� bu么n b谩n nh瓢 n么 l峄� v脿 v岷璶 chuy峄僴 nh瓢 s煤c v岷璽).
M岷穋 d霉 cho r岷眓g c谩ch nh矛n nh岷璶 n脿y trong m峄檛 s峄� tr瓢峄漬g h峄 kh谩 "th铆ch 膽谩ng", Amartya Sen v岷玭 n贸i th锚m r岷眓g "Nh瓢ng n岷縰 s峄憂g m脿 c峄� 膽峄� cho n峄梚 o谩n h峄漬 膽峄慽 v峄沬 s峄� th岷 h猫n do k岷� kh谩c 谩p 膽岷穞 l锚n ch煤ng ta trong qu谩 kh峄� tr峄� th脿nh m峄檛 th峄� chi岷縩 l末nh c谩c 瓢u ti锚n c峄 ch煤ng ta ng脿y nay th矛 th岷璽 l脿 b岷 c么ng v峄沬 ch铆nh ch煤ng ta". 膼峄峜 膽岷縩 膽o岷 n脿y, m矛nh ch峄� 瓢峄沜 膽峄搉g b脿o m矛nh- nh峄痭g ng瓢峄漣 膽茫 mang theo n峄梚 膽au ly bi峄噒 1975, d霉 膽茫 tr峄� v峄� qu锚 m岷�, hay v岷玭 膽ang c貌n 峄� 膽芒u 膽贸 tr锚n kh岷痯 th岷� gi峄沬, h茫y ngh末 膽岷縩 c膬n t铆nh d芒n t峄檆, c膬n t铆nh ngu峄搉 c峄檌 l峄沶 lao h啤n, b峄� qua nh峄痭g c膬n t铆nh m脿 nh峄痭g ng瓢峄漣 l脿m ch铆nh tr峄� 膽茫 t岷 d峄眓g, 膽峄� m脿 y锚u th瓢啤ng nhau, h峄� tr峄� nhau, d霉 bi岷縯 r岷眓g c贸 nh峄痭g n峄梚 膽au th岷� h峄� kh么ng th峄� ch峄� n贸i qu锚n l脿 qu锚n :)
D. C膫N T脥NH V脌 S峄� GIAM C岷 V膫N H脫A
Kh么ng ph峄� nh岷璶 s峄� 膽贸ng g贸p c峄 v膬n h贸a nh瓢ng t谩c gi岷� k峄媍h li峄噒 l锚n 谩n vi峄嘽 g岷痭 ch岷穞 v膬n h贸a v脿o vi峄嘽 l媒 gi岷 s峄� m峄噉h c峄 m峄檛 x茫 h峄檌 hay c峄 m峄檛 qu峄慶 gia.
C峄� th峄�, 么ng 膽瓢a ra h脿ng lo岷 v铆 d峄� nh瓢 kh么ng th峄� 膽峄� cho s峄� ngh猫o 膽贸i 峄� Ireland l脿 v矛 h峄� c贸 truy峄乶 th么ng 膬n khoai t芒y, kh么ng th峄� cho r岷眓g n岷 膽贸i n膬m 1943 t岷 岷 膼峄� l脿 do ng瓢峄漣 d芒n "膽岷� nh瓢 th峄�" v脿 c脿ng kh么ng th峄� kh岷硁g 膽峄媙h nguy锚n nh芒n kh贸 kh膬n 膽峄� cai qu岷 岷 膼峄� l脿 v矛 ng瓢峄漣 岷 "l脿 d芒n t峄檆 th么 l峄� nh岷 th岷� gi峄沬". 脻 t谩c gi岷� (theo nh瓢 m矛nh hi峄僽) th矛 kh么ng th峄� giam gi峄� v膬n h贸a trong nh峄痭g c谩i h峄檖 qu谩 c峄﹏g 膽啤 v脿 c贸 m峄檛 c谩i nh矛n qu谩 h岷 h岷筽 v峄沬 c谩c thu峄檆 t铆nh v膬n h贸a, cho r岷眓g ch煤ng t谩ch bi峄噒 v脿 d峄盿 tr锚n 膽贸 膽峄� suy ra c谩c h峄� qu岷�.
C霉ng c谩ch l岷璸 lu岷璶 n脿y, Amartya Sen ti岷縫 t峄 ph岷 bi峄噉 Samuel P. Huntington v脿 n锚u quan 膽i峄僲 r岷眓g kh么ng th峄� g谩n cho v膬n h贸a l脿 nguy锚n nh芒n l媒 gi岷 t岷 sao H脿n Qu峄慶 v脿 Ghana c霉ng m峄檛 b瓢峄沜 kh峄焛 膽岷 nh瓢ng s峄� ph谩t tri峄僴 hi峄噉 nay 膽茫 qu谩 c谩ch xa nhau. T峄� 膽贸 t谩c gi岷� c农ng cho r岷眓g s峄� 岷 gi谩c v峄� s峄� m峄噉h mang t铆nh v膬n h贸a n脿y kh么ng nh峄痭g khi岷縩 ng瓢峄漣 ta sai 膽瓢峄漬g m脿 c貌n c贸 th峄� sinh ra c岷 th峄ヽ v峄� s峄� cam ch峄媢 cho nh峄痭g ng瓢峄漣 b峄� 膽岷穞 v脿o (ho岷穋 ng岷玼 nhi锚n 膽瓢峄 sinh ra) 峄� v峄� tr铆 thua thi峄噒.
E. C膫N T脥NH V脌 S峄� TO脌N C岷 H脫A
Ph岷 n脿y c贸 th峄� 膽瓢峄 coi l脿 s峄� l媒 gi岷 c峄 t谩c gi岷� v峄� nh峄痭g xu h瓢峄沶g "ch峄憂g to脿n c岷 h贸a" g岷 膽芒y, m脿 t峄� m矛nh 膽茫 li锚n h峄� 膽岷縩 c芒u chuy峄噉 "Make American Great Again" c峄 t峄昻g th峄憂g M峄� 膽瓢啤ng nhi峄噈 Donald Trump. C农ng b岷眓g c谩ch d峄盿 tr锚n c膬n t铆nh, t谩c gi岷� 膽茫 ch峄� ra r岷眓g:
1. Ng瓢峄漣 ta g谩n "to脿n c岷 h贸a" t峄ヽ l脿 ph瓢啤ng T芒y h贸a, l脿 ch峄媢 s峄� th峄憂g tr峄� c峄 ph瓢啤ng T芒y, n锚n d峄� hi峄僽 r岷眓g, nh峄痭g nh贸m ng瓢峄漣 ph岷玭 n峄� tr瓢峄沜 s峄� t谩i thi岷縯 l岷璸 th峄憂g tr峄� c峄 ph瓢啤ng T芒y (c贸 th峄� v矛 qu谩 kh峄� b峄� 膽么 h峄� nh瓢 m矛nh 膽茫 review 峄� tr锚n) c农ng s岷� c贸 xu h瓢峄沶g ch峄憂g to脿n c岷 h贸a. Th岷� nh瓢ng, theo t谩c gi岷�, th岷璽 ra to脿n c岷 h贸a 膽茫 di峄卬 ra h脿ng ng脿n n膬m nay v峄沬 c谩c v铆 d峄� minh h峄峚 v峄� s峄� lan truy峄乶 k末 thu岷璽 m峄沬 t峄� Trung Qu峄慶 sang c谩c n瓢峄沜 ch芒u 脗u (nam ch芒m, thu峄慶 s煤ng, ngh峄� in, la b脿n,...) v脿 v铆 d峄� v峄� 岷h h瓢峄焠g c峄 to谩n h峄峜 ph瓢啤ng 膼么ng l锚n ph瓢啤ng T芒y. Ngh末a l脿, c膬n t铆nh t谩c nh芒n c峄 to脿n c岷 h贸a kh么ng ph岷 v脿 kh么ng th峄� l脿 c膬n t铆nh 膽峄檆 quy峄乶 c峄 ph瓢啤ng T芒y, c农ng kh么ng nh岷 thi岷縯 ph岷 g岷痭 v峄沬 s峄� th峄憂g tr峄� c峄 ph瓢啤ng T芒y.
2. Ng瓢峄漣 ta l岷 cho r岷眓g to脿n c岷 h贸a 膽茫 t岷 ra s峄� b岷 b矛nh 膽岷硁g c啤 h峄檌 gi峄痑 nh峄痭g nh贸m ng瓢峄漣 kh谩c nhau, v脿 do v岷瓂 h峄� ph岷 膽峄慽 to脿n c岷 h贸a. 膼峄� b谩c b峄� l岷璸 lu岷璶 n脿y, t谩c gi岷� cho r岷眓g 膽贸 l脿 b峄焛 nh峄痭g nh贸m ng瓢峄漣 n脿y 膽茫 nh矛n nh岷璶 to脿n c岷 h贸a m峄檛 c谩ch chung chung, kh么ng t谩ch b岷h c谩c v岷 膽峄� v峄沬 nhau.
T么i 岷 t瓢峄g v峄沬 c谩ch v铆 von c峄 t谩c gi岷� Amatya Sen v峄沬 h矛nh t瓢峄g ng瓢峄漣 ph峄� n峄� trong m峄檛 gia 膽矛nh tr峄峮g nam khinh n峄�. Ch煤ng ta kh么ng th峄� gi岷 quy岷縯 v岷 膽峄� b岷眓g c谩ch l岷璸 lu岷璶 r岷眓g ph峄� n峄� n锚n ra ngo脿i s峄憂g v脿 kh么ng l岷璸 gia 膽矛nh v矛 b峄� ph芒n bi峄噒 膽峄慽 x峄�. C谩i ch煤ng ta c岷 tranh bi峄噉 ho岷穋 gi岷 quy岷縯 l脿 v岷 膽峄� b矛nh 膽岷硁g cho h峄� trong m峄檛 gia 膽矛nh kh么ng b矛nh 膽岷硁g, ch峄� kh么ng ph岷 t矛m gi岷 ph谩p n茅 tr谩nh v矛 kh么ng 膽瓢峄 b矛nh 膽岷硁g (d峄峮 ra ngo脿i s峄憂g, kh么ng l岷璸 gia 膽矛nh).
T瓢啤ng t峄�, ch煤ng ta kh么ng th峄� n贸i r岷眓g v矛 to脿n c岷 h贸a t岷 ra s峄� b岷 b矛nh 膽岷硁g m脿 ch煤ng ta ph岷 ch峄憂g 膽峄慽, m脿 c谩ch l脿m 膽煤ng 膽岷痭 h啤n (theo t谩c gi岷�) l脿 n锚n t岷璸 trung v脿o v岷 膽峄� l脿m th岷� n脿o 膽峄� x贸a b峄� s峄� b岷 b矛nh 膽岷硁g 膽贸 khi to脿n c岷 h贸a, m脿 trong ch瓢啤ng n脿y, t谩c gi岷� c贸 nh岷痗 膽岷縩 ho岷 膽峄檔g c峄 nh脿 n瓢峄沜 v脿 x茫 h峄檌- nh峄痭g m峄慽 quan h峄� v脿 vai tr貌 c岷 膽瓢峄 nh岷璶 th峄ヽ r玫 r脿ng v脿 t岷璶 d峄g 膽峄� l脿m thay 膽峄昳 nh峄痭g b岷 b矛nh 膽岷硁g n脿y.
Quy峄僴 s谩ch k岷縯 th煤c b岷眓g nh峄痭g d貌ng suy t瓢 c峄 t谩c gi岷� v峄� c谩i ch岷縯 c峄 Kader Mia, m峄檛 ng瓢峄漣 H峄搃 gi谩o v么 t峄檌 b峄� gi岷縯 ch岷縯 b峄焛 nh峄痭g ng瓢峄漣 Hindu cu峄搉g n峄�. Kader Mia ch岷縯 trong l貌ng t谩c gi岷� khi 么ng m峄沬 11 tu峄昳 膽茫 g峄 l锚n cho 么ng m峄檛 th岷� gi峄沬 kh谩c m脿 khi 膽贸 t谩c gi岷� (theo Hindu gi谩o) v脿 Kader Mia s岷� c贸 nh峄痭g c膬n t铆nh chung, thay v矛 nh峄痭g c膬n t铆nh b峄� t峄� quy岷縯 theo t峄玭g c峄檔g 膽峄搉g t么n gi谩o t谩ch bi峄噒. T么i ngh末 m矛nh may m岷痭 h啤n t谩c gi岷�, v矛 kh么ng c岷 c贸 m峄檛 x谩c ch岷縯 n岷眒 trong l貌ng, m脿 ch峄� c岷 c岷 quy峄僴 s谩ch n脿y tr锚n tay, t么i c农ng 膽茫 c贸 nh峄痭g g峄 m峄� v峄� th岷� gi峄沬 膽贸, th岷� gi峄沬 m脿 c膬n t铆nh c峄 t么i v脿 m峄峣 ng瓢峄漣 膽峄乽 膽瓢峄 t么n tr峄峮g.
Cao Th霉y Trinh
September 28, 2021
Amartya Senin identiteettej盲 ja v盲kivaltaa koskevan teoksen vaatimaton tavoite on maailmanrauhan rakentaminen. H盲nen mukaansa globalisoituneessa maailmassa ihmisten typist盲minen yksitt盲isiin identiteetteihin johtaa v盲kivaltaan, ja ett盲 ihmisiin tulisi ensisijaisesti suhtautua monimuotoisten ja p盲盲llekk盲isten identiteettien kokonaisuuksina. Huom. identiteetin k盲site eroaa t盲ss盲 siit盲, mit盲 se erilaisissa yksil枚- ja sosiaalipsykologisissa teorioissa tarkoittaa ja vastaa ilmeisesti pelkk盲盲 ryhm盲n j盲senyytt盲, oli se sitten itse m盲盲ritelty盲 tai ulkoa oletettua.
Kirjassa on hyvi盲 huomioita siit盲, miten maailmanpolitiikkaan liittyviss盲 keskusteluissa eri ihmisryhm盲t ja arvot pelkistet盲盲n liiallisesti uskonnollisiin identiteetteihin (鈥漣slamilainen maailma鈥�), vaikka todellisuudessa erilaisia jakolinjoja ja yhtym盲kohtia olisi lukemattomia. Jos ulkoryhm盲n edustajista puhutaan ainoastaan valtauskontonsa edustajina, keskustelu juuttuu 鈥漦ulttuurien yhteent枚rm盲yksen鈥� p盲ivittelyyn ja vastakkaisina n盲htyjen identiteettien sovitteluun. Kun uskontoon ei osata yhdist盲盲 p盲盲llekk盲isi盲 identiteettej盲, ryhm盲n j盲senten m盲盲rittely muuttuu huuto盲盲nestykseksi 鈥� esimerkiksi v盲itteeseen 鈥漣slam ei hyv盲ksy v盲盲r盲uskoisia鈥� vastataan usein yksik盲盲n todellinen skotti -tyylisesti 鈥漮ikeat muslimit ovat suvaitsevaisia鈥�, vaikka todellisuudessa muslimi (tai jonkin muun uskonnon edustaja) voi ihan hyvin olla esimerkiksi konservatiivi tai liberaali ja silti yht盲 lailla uskontonsa edustaja. T盲m盲 tuntuu itsest盲盲n selv盲lt盲, mutta mielipidekirjoitusten ja somekommenttien perusteella kaikki eiv盲t aina ole samaa mielt盲.
Minulle j盲i kuitenkin ep盲selv盲ksi, ett盲 miten t盲m盲n kirjan avulla saavutetaan maailmanrauha tai edes v盲hennet盲盲n v盲kivaltaa. Senin argumentteihin sis盲ltyy implisiittinen oletus siit盲, ett盲 moni-identiteettisyyden tunnistaminen johtaa v盲kivallan, ennakkoluulojen, syrjinn盲n, sotien, ihmisoikeusrikkomusten, taloudellisen hyv盲ksik盲yt枚n ja kaikenlaisten muidenkin ik盲vyyksien v盲henemiseen, mutta t盲t盲 hypoteettista tapahtumaketjua ei hahmotella mill盲盲n tavalla. Erityisen hankala oletus on siksi, ett盲 Sen muistuttaa pitkin kirjaa siit盲, ett盲 ihmiset voivat laittaa useat identiteettins盲 t盲rkeysj盲rjestykseen ja ett盲 yksitt盲isen identiteetin vaikutus voi vaihdella kontekstista toiseen (mik盲 on normaalia ja suotavaa). Jos asia on n盲in, niin kuin se onkin, miksi moninainen identiteettik盲sitys est盲isi v盲kivaltaa yht盲盲n sen enemp盲盲 kuin yksitt盲inen k盲sitys? Voinhan laittaa my枚s muiden ihmisten identiteetit t盲rkeysj盲rjestykseen ja n盲hd盲 heid盲t sen ryhm盲n j盲senin盲, mik盲 milloinkin sopii minulle parhaiten. Tunnen useita ihmisi盲, jotka ovat umpirasisteja ja siit盲 huolimatta hyv盲盲 pataa ty枚paikkansa ei-valkoisten maahanmuuttajien kanssa 鈥� ty枚paikan somali on nimitt盲in ensisijaisesti huoltomies tai duunari, mutta maahan pyrkiv盲 somali ensisijaisesti etnisen taustansa tai uskontonsa edustaja, eik盲 kenell盲k盲盲n ole miss盲盲n vaiheessa ep盲selvyytt盲 siit盲, ett盲 yksi ihminen voi olla samanaikaisesti monta eri asiaa.
Sortuipa Sen argumentaatiovirheeseen tai ei, kuvitellaan hetki, ett盲 h盲n on oikeassa: ihmisten typist盲minen yksitt盲isiin identiteetteihin johtaa v盲kivaltaan ja moninainen identiteettik盲sitys v盲hent盲盲 v盲kivaltaa. Olen valmis hyv盲ksym盲盲n t盲m盲n, ja sille voi varmasti l枚yt盲盲 sosiaalipsykologian perusteorioista tukea. Onko nobelistin mullistava ehdotus maailmanrauhan saavuttamiseksi tosiaankin, ett盲 鈥漚jatellaan ihmisist盲 v盲hemm盲n mustavalkoisesti鈥�? Sen toistaa toivetta moni-identiteettisyyden hyv盲ksymisest盲 hieman eri sanoin joka kappaleessa, mutta t盲m盲n pidemm盲lle h盲n ei tunnu p盲盲sev盲n. Ennakkoluuloista ja yksinkertaistavista stereotypioista on tietysti t盲rke盲盲 p盲盲st盲 eroon, mutta ei t盲m盲 minusta ole kiinnostava tai hy枚dyllinen lis盲ys keskusteluun. Sain itse asiassa kirjasta enemm盲n irti niist盲 osioista, jotka eiv盲t k盲sitelleet sen varsinaista aihetta. Senill盲 on selv盲sti laaja historiallinen asiantuntemus ja h盲n kritisoi vakuuttavasti esimerkiksi ideaa l盲nsimaisista arvoista (sanapari, joka on vilahdellut viime aikoina mm. Ylen set盲kolumneissa).
Tuntuu silt盲, ett盲 tulee kirjoitettua kunnollisia arvosteluja pelk盲st盲盲n niist盲 kirjoista, joista minulla on enemm盲n negatiivista kuin positiivista sanottavaa. Helppohan se on t盲盲lt盲 kotisohvalta huudella. Toisaalta enemm盲n n盲m盲 ovat omaksi iloksi kuin niille ehk盲 viidelle ihmiselle, jotka sattuvat arvostelun n盲kem盲盲n.
Kirjassa on hyvi盲 huomioita siit盲, miten maailmanpolitiikkaan liittyviss盲 keskusteluissa eri ihmisryhm盲t ja arvot pelkistet盲盲n liiallisesti uskonnollisiin identiteetteihin (鈥漣slamilainen maailma鈥�), vaikka todellisuudessa erilaisia jakolinjoja ja yhtym盲kohtia olisi lukemattomia. Jos ulkoryhm盲n edustajista puhutaan ainoastaan valtauskontonsa edustajina, keskustelu juuttuu 鈥漦ulttuurien yhteent枚rm盲yksen鈥� p盲ivittelyyn ja vastakkaisina n盲htyjen identiteettien sovitteluun. Kun uskontoon ei osata yhdist盲盲 p盲盲llekk盲isi盲 identiteettej盲, ryhm盲n j盲senten m盲盲rittely muuttuu huuto盲盲nestykseksi 鈥� esimerkiksi v盲itteeseen 鈥漣slam ei hyv盲ksy v盲盲r盲uskoisia鈥� vastataan usein yksik盲盲n todellinen skotti -tyylisesti 鈥漮ikeat muslimit ovat suvaitsevaisia鈥�, vaikka todellisuudessa muslimi (tai jonkin muun uskonnon edustaja) voi ihan hyvin olla esimerkiksi konservatiivi tai liberaali ja silti yht盲 lailla uskontonsa edustaja. T盲m盲 tuntuu itsest盲盲n selv盲lt盲, mutta mielipidekirjoitusten ja somekommenttien perusteella kaikki eiv盲t aina ole samaa mielt盲.
Minulle j盲i kuitenkin ep盲selv盲ksi, ett盲 miten t盲m盲n kirjan avulla saavutetaan maailmanrauha tai edes v盲hennet盲盲n v盲kivaltaa. Senin argumentteihin sis盲ltyy implisiittinen oletus siit盲, ett盲 moni-identiteettisyyden tunnistaminen johtaa v盲kivallan, ennakkoluulojen, syrjinn盲n, sotien, ihmisoikeusrikkomusten, taloudellisen hyv盲ksik盲yt枚n ja kaikenlaisten muidenkin ik盲vyyksien v盲henemiseen, mutta t盲t盲 hypoteettista tapahtumaketjua ei hahmotella mill盲盲n tavalla. Erityisen hankala oletus on siksi, ett盲 Sen muistuttaa pitkin kirjaa siit盲, ett盲 ihmiset voivat laittaa useat identiteettins盲 t盲rkeysj盲rjestykseen ja ett盲 yksitt盲isen identiteetin vaikutus voi vaihdella kontekstista toiseen (mik盲 on normaalia ja suotavaa). Jos asia on n盲in, niin kuin se onkin, miksi moninainen identiteettik盲sitys est盲isi v盲kivaltaa yht盲盲n sen enemp盲盲 kuin yksitt盲inen k盲sitys? Voinhan laittaa my枚s muiden ihmisten identiteetit t盲rkeysj盲rjestykseen ja n盲hd盲 heid盲t sen ryhm盲n j盲senin盲, mik盲 milloinkin sopii minulle parhaiten. Tunnen useita ihmisi盲, jotka ovat umpirasisteja ja siit盲 huolimatta hyv盲盲 pataa ty枚paikkansa ei-valkoisten maahanmuuttajien kanssa 鈥� ty枚paikan somali on nimitt盲in ensisijaisesti huoltomies tai duunari, mutta maahan pyrkiv盲 somali ensisijaisesti etnisen taustansa tai uskontonsa edustaja, eik盲 kenell盲k盲盲n ole miss盲盲n vaiheessa ep盲selvyytt盲 siit盲, ett盲 yksi ihminen voi olla samanaikaisesti monta eri asiaa.
Sortuipa Sen argumentaatiovirheeseen tai ei, kuvitellaan hetki, ett盲 h盲n on oikeassa: ihmisten typist盲minen yksitt盲isiin identiteetteihin johtaa v盲kivaltaan ja moninainen identiteettik盲sitys v盲hent盲盲 v盲kivaltaa. Olen valmis hyv盲ksym盲盲n t盲m盲n, ja sille voi varmasti l枚yt盲盲 sosiaalipsykologian perusteorioista tukea. Onko nobelistin mullistava ehdotus maailmanrauhan saavuttamiseksi tosiaankin, ett盲 鈥漚jatellaan ihmisist盲 v盲hemm盲n mustavalkoisesti鈥�? Sen toistaa toivetta moni-identiteettisyyden hyv盲ksymisest盲 hieman eri sanoin joka kappaleessa, mutta t盲m盲n pidemm盲lle h盲n ei tunnu p盲盲sev盲n. Ennakkoluuloista ja yksinkertaistavista stereotypioista on tietysti t盲rke盲盲 p盲盲st盲 eroon, mutta ei t盲m盲 minusta ole kiinnostava tai hy枚dyllinen lis盲ys keskusteluun. Sain itse asiassa kirjasta enemm盲n irti niist盲 osioista, jotka eiv盲t k盲sitelleet sen varsinaista aihetta. Senill盲 on selv盲sti laaja historiallinen asiantuntemus ja h盲n kritisoi vakuuttavasti esimerkiksi ideaa l盲nsimaisista arvoista (sanapari, joka on vilahdellut viime aikoina mm. Ylen set盲kolumneissa).
Tuntuu silt盲, ett盲 tulee kirjoitettua kunnollisia arvosteluja pelk盲st盲盲n niist盲 kirjoista, joista minulla on enemm盲n negatiivista kuin positiivista sanottavaa. Helppohan se on t盲盲lt盲 kotisohvalta huudella. Toisaalta enemm盲n n盲m盲 ovat omaksi iloksi kuin niille ehk盲 viidelle ihmiselle, jotka sattuvat arvostelun n盲kem盲盲n.
August 11, 2022
This book, as with most of Sen鈥檚 work, is incredibly well thought out. It draws from culture, history, economics and various other disciplines to attempt to explain the crisis of global identity at the turn of the century as seen in concepts like 鈥榯he end of history鈥�, 鈥榤ulticulturalism鈥� and 鈥榗lash of civilizations鈥� and their more material manifestations in the 鈥榳ar on terror鈥�, and 鈥榞lobalization/anti-globalization鈥�. While the world has moved on from this time the contradictions, disputes and epistemologies of this time continue to be deeply tied into the challenges of the present and this is what makes this book such an interesting read.
Take for example the titular idea of 鈥榠dentity鈥�. The increase in 鈥榠dentity politics鈥� in public discourses represents both people taking on a more exclusive and singular form of identity, as warned against by Sen, as well as a recognition of how identities interact in the concept of intersectionality. Identity & Violence in this context can be read as a warning for both sides in what is known as the 鈥榗ulture war鈥� but is very much an 鈥榠dentity war鈥�. The breadth of examples he draws from help illustrate this point well, exploring the rise of Hindutva in India, the complexities of Islamic identity and the inconsistencies in many narratives of what is 鈥榳estern鈥�. While many of the discussions have moved on from the early noughties, it is very possible to see how they were in part formed there.
If I were to have two notes it would be that I think his conceptualisation of 鈥榞lobalization鈥� lacks a specificity in the context it was used at the time. Although equally his point is right that many proponents for 鈥榞lobalization鈥� and 鈥榓nti-globalization鈥� lack a firm definition. However, I would argue that the globalization that emerged in the 19th century must be seen as something quite different to the circulation of ideas and resources that happened before such as the silk road. Many civilizations existed across the silk road at different times, but did not experience the flux, crisis and change that have been part of the past 200 years. That said his argument for reframing what the benefits and costs of globalization are is well thought through and poses useful questions applicable to current debates (Such as the rise of neo-optimism in globalists like and ).
The second note would be that I think he is too complementary about British multi-culturalism. Maybe it鈥檚 better than most places in the west but it leaves a lot to be desired.
The way this book draws from non-western perspectives to explain how the world has ended up how it is reminds me of books like Pankaj Mishra鈥檚 and Priyamvada Gopal鈥檚 . Further it is a wonderful companion to his more India specific book The Argumentative Indian, mapping out how many of the arguments in that book play out on a global scale. An absolute must read from one of the greatest living minds of our time.
Take for example the titular idea of 鈥榠dentity鈥�. The increase in 鈥榠dentity politics鈥� in public discourses represents both people taking on a more exclusive and singular form of identity, as warned against by Sen, as well as a recognition of how identities interact in the concept of intersectionality. Identity & Violence in this context can be read as a warning for both sides in what is known as the 鈥榗ulture war鈥� but is very much an 鈥榠dentity war鈥�. The breadth of examples he draws from help illustrate this point well, exploring the rise of Hindutva in India, the complexities of Islamic identity and the inconsistencies in many narratives of what is 鈥榳estern鈥�. While many of the discussions have moved on from the early noughties, it is very possible to see how they were in part formed there.
If I were to have two notes it would be that I think his conceptualisation of 鈥榞lobalization鈥� lacks a specificity in the context it was used at the time. Although equally his point is right that many proponents for 鈥榞lobalization鈥� and 鈥榓nti-globalization鈥� lack a firm definition. However, I would argue that the globalization that emerged in the 19th century must be seen as something quite different to the circulation of ideas and resources that happened before such as the silk road. Many civilizations existed across the silk road at different times, but did not experience the flux, crisis and change that have been part of the past 200 years. That said his argument for reframing what the benefits and costs of globalization are is well thought through and poses useful questions applicable to current debates (Such as the rise of neo-optimism in globalists like and ).
The second note would be that I think he is too complementary about British multi-culturalism. Maybe it鈥檚 better than most places in the west but it leaves a lot to be desired.
The way this book draws from non-western perspectives to explain how the world has ended up how it is reminds me of books like Pankaj Mishra鈥檚 and Priyamvada Gopal鈥檚 . Further it is a wonderful companion to his more India specific book The Argumentative Indian, mapping out how many of the arguments in that book play out on a global scale. An absolute must read from one of the greatest living minds of our time.
December 14, 2023
A thought provoking, yet accessible read on an otherwise complex topic. Amartya Sen鈥檚 analysis of identity and violence prompts you to also think about identity more generally. An important reflection from this work, is on the dangers of isolating just one predominant identity, at the expense of all others - both as individuals and communities. Why do we give more emphasis to some identities and not others; why can鈥檛 we identify with our religious, cultural, intellectual, political, ethical,and other identities altogether? He challenges and suggests that in many societies we are seeing plural mono-culturalism rather than multiculturalism; cultural diversity rather than cultural liberty. This was one of the most important takeaways for me as his hypothesis and analysis, seem to bear fruit in many societies around us. He challenges readers to embrace the many different threads of identity that make us whole! The way he鈥檚 linked these contemplations of identity to violence around the world, is thought provoking as well. I felt wanting for something but I can鈥檛 pinpoint what it is (3.5 stars).
May 16, 2018
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