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毓賳 丕賱丨乇賷丞
"丕賱賯丕毓丿鬲丕賳 賴賲丕貙 兀賵賱丕貙 丕賳 丕賱賮乇丿 賱賷爻 賲爻丐賵賱丕 兀賲丕賲 丕賱賲噩鬲賲毓 毓賳 兀賮毓丕賱賴貙 胤丕賱賲丕 兀賳賴丕 賱丕 鬲禺氐 兀賷 卮禺氐 爻賵丕賴. 賮丕賱賳氐賷丨丞貙 賵丕賱鬲賵噩賷賴貙 賵丕賱廿賯賳丕毓貙 賵丕賱丕噩鬲賳丕亘 賲賳 賯亘賱 丕賱丌禺乇賷賳貙 丕賳 丕毓鬲賯丿賵丕 丕賳 匕賱賰 囟乇賵乇賷 賱兀噩賱 賲氐賱丨鬲賴賲貙 賴賷 丕賱廿噩乇丕亍丕鬲 丕賱賵丨賷丿丞 丕賱鬲賷 賷爻鬲胤賷毓 丕賱賲噩鬲賲毓 丕賳 賷毓亘乇 賲賳 禺賱丕賱賴丕 毓賳 賰乇賴賴 丕賱賲亘乇乇 丕賵 乇賮囟賴 賱爻賱賵賰賴. 孬丕賳賷丕貙 丕賲丕 亘禺氐賵氐 丕賱兀賮毓丕賱 丕賱鬲賷 鬲賱丨賯 丕賱囟乇乇 亘賲氐丕賱丨 丕賱丌禺乇賷賳貙 賮丕賳 丕賱賮乇丿 賲爻丐賵賱 毓賳賴丕貙 賵乇亘賲丕 賷禺囟毓 賱賱毓賯丕亘 丕賱丕噩鬲賲丕毓賷 丕賵 丕賱賯丕賳賵賳賷貙 丕匕丕 賲丕 乇兀賶 丕賱賲噩鬲賲毓 丕賳 賴匕丕 丕賱毓賯丕亘 丕賵 匕丕賰 囟乇賵乇賷 賱兀噩賱 丨賲丕賷鬲賴." 噩賵賳 爻鬲賵丕乇鬲 賲賷賱貙 1859.
184 pages, Paperback
First published April 1, 1859
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About the author
John Stuart Mill
1,757听books1,810听followersJohn Stuart Mill, English philosopher, political economist, civil servant and Member of Parliament, was an influential liberal thinker of the 19th century. He was an exponent of utilitarianism, an ethical theory developed by Jeremy Bentham, although his conception of it was very different from Bentham's.
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Displaying 1 - 30 of 1,653 reviews
June 24, 2011
WARNING: Some of my political views are discussed in this VERY LONG review. I don't think there is anything offensive but with politics, you never know. Therefore, in case anything I say upsets anyone, I have included several very CUTE kitten photos by way of apology.
6.0 stars. On Liberty has secured a spot on my list of 鈥淎ll Time Favorite鈥� books. I have gone through a pretty significant political re-examination over the last several years (maybe a lot of us have). A few years ago, if you were to line up everyone on goodreads according to political beliefs, I would guess that I would be found at the more conservative end of the spectrum. However, recently, I have come to see that I disagree with 鈥淟ARGE CHUNKS鈥� of both political parties and find myself embracing a more 鈥渓ibertarian鈥� philosophy. Without going into a detailed thesis of my political beliefs, I am going to share a few basic beliefs so that you will understand where I am coming from in relation to the theories that Mill argues in favor of in this book.
.
.
.
The following is a political advertisement on behalf of S-PAC (Stupid Political Asshats of Congress) 鈥hich is sponsored in part by the WTF Association whose motto is, 鈥淲hen you can see it but just can鈥檛 believe it鈥�.WTF.鈥�
Social Issues:
On social issues, I think you can generally sum up my feelings as follows:
I believe, with certain exceptions, everyone should be free to do whatever they want so long they are not causing harm to anybody else and this freedom necessarily extends to control over their own body. I know that is pretty simplistic but the nuances would take forever to explain so hopefully I can explain the basic gist. For example, I think people should be able to:
(a): Eat whatever you want (does not seem to be a problem for people in the U.S.);
(b): Drink what you want (of course, we run into the whole 鈥渃ause no harm鈥� thing once you get behind the wheel);
(c): Smoke cigarettes and cigars if you want鈥ith reasonable restrictions for places where people either have no choice in being (e.g., work, school) or 鈥渓ittle鈥� choice (e.g., an airplane or mass transportation).
(d): Do drugs if you want鈥� I may not like this one but it would be 鈥渉ypocritical鈥� of me to distinguish this from the whole 鈥渇ree to live as you want and control your own body鈥� philosophy (however, the 鈥渃ause no harm鈥� requirement still applies).
(e): Love who you want鈥rovided we are talking consenting ADULTS***. For me, this is a no-brainer. Two consenting adults caring for one another...let's move on.
***Point of clarification #1鈥 said consenting ADULTS. Pedophiles and NAMBLA spokesmen can go ahead and sit back down鈥r better yet:
(f): Abortion鈥�.uh, I think I just stumbled upon one of the third rails of politics. However, like the drug issue I think it would be hypocritical of me to argue an exception to the whole 鈥渃ontrol over your own body鈥� philosophy and therefore, regardless of what one personally believes, I don鈥檛 believe you should have the right to impose that belief on someone else and thus a person should be 鈥渇ree to choose.鈥�***
***Point of Clarificaiton #2... I can hear the 鈥渄o no harm鈥� contingent screaming on this one and I understand the argument but (for me at least), the other interests don鈥檛 overcome the fundamental freedom over one鈥檚 own body.
Okay, this is getting a little heavy, so I would like to take a short break to look at another cute animal photo:
Ahhhhh, that is cute. Okay, I feel better.
Economic Issues:
Being consistent and applying the same reasoning as above to economic issues will probably make me sound very conservative, but it is really just a consistent application of the concept of individual freedom. Basically, I think that people should be free to keep what they earn, except for some reasonably allocated portion needed to DEFEND*** the Country and to protect the rights of people to live their lives free from oppression by their neighbor.
*** Point of Clarification #3...I said DEFEND the Country. That does NOT mean the equivalent of getting a bunch of your buddies together, grabbing a pile of gold from the money room and storming off next door because you think they MIGHT be the next Mordor.
Now I certainly understand that for a lot of people this is just too limited a governmental role and they feel like there are things the government NEEDS to do. I certainly acknowledge that the government does a lot of things that help a lot of people. For me, the problem arises when I step back and start with the basic premise that every dollar the government has must be TAKEN from someone (e.g., through taxes, tariffs, or borrowing from our kids). Now when those 鈥渢axes鈥� go to benefit everyone (e.g., defense, police, courts, etc.) then it is simply a matter of figuring out how to fairly allocate the burden among the people.
However, when money is taken from one group and given it to another group, suddenly you are in the position of necessarily imposing one group鈥檚 values on another. Suddenly it is necessary to 鈥渓obby鈥� the government so that your group is the one that comes out on top. Thus, you get the rise of the 鈥渟pecial interest鈥� group, the name calling, the buying of influence through 鈥渃ampaign contribution鈥� and everyone fighting for control over the public teat. Basically, you get our current political system which just seems broken to me.
Well, I have probably said more about myself than most of you care to know. Hopefully, I haven鈥檛 offended anyone even if you don鈥檛 agree with anything I have said. Thank you for listening to me ramble and, as a form of appreciation, I offer you another cute kitten picture:
.
.
.
Well, with that VERY LONG introduction, I now come to the book itself.
On Liberty is in many ways a 鈥渂ible鈥� for libertarian philosophy and encompasses many of the ideas I mentioned above. In the book, Mill takes the position that, with certain limited exceptions, people should be free to think what they want, believe what they want, worship (or not worship) as they want, speak and write freely and conduct their own personal lives without interference from the government. Mill argues that the government鈥檚 role should be to create the environment whereby people can be free from the oppression of their neighbor and should not intrude in or exert control over the day to day lives of its citizens.
In addition to his strong defense in favor of freedom of the press, freedom of religion and freedom of assembly and debate, Mill also passionately argues that all of the very assumptions that we live by should never be held so sacred as to be excluded from debate. Mill argues that only by examining our beliefs and subjecting them to rigorous debate and evaluation can we achieve true wisdom. I thought that was a wonderful way of saying keep an open mind and always be willing to challenge your assumptions.
One final thing I wanted to mention that I found fascinating for a book written in 1859, was Mills position on women鈥檚 rights. Mills categorically believed that the right to be free and live your life as you choose applied equally to both women and men. He spoke of the 鈥渙ppression鈥� of husbands over their wives as being absolutely contrary to the principle of individual freedom. I found him to seriously ahead of time on that subject and it just made me appreciate his positions even more.
Overall, I have rarely found myself more in agreement with a book on political theory and am sure I will be reading this again in the future. HIGHEST POSSIBLE RECOMMENDATION!!!
6.0 stars. On Liberty has secured a spot on my list of 鈥淎ll Time Favorite鈥� books. I have gone through a pretty significant political re-examination over the last several years (maybe a lot of us have). A few years ago, if you were to line up everyone on goodreads according to political beliefs, I would guess that I would be found at the more conservative end of the spectrum. However, recently, I have come to see that I disagree with 鈥淟ARGE CHUNKS鈥� of both political parties and find myself embracing a more 鈥渓ibertarian鈥� philosophy. Without going into a detailed thesis of my political beliefs, I am going to share a few basic beliefs so that you will understand where I am coming from in relation to the theories that Mill argues in favor of in this book.
.
.
.
The following is a political advertisement on behalf of S-PAC (Stupid Political Asshats of Congress) 鈥hich is sponsored in part by the WTF Association whose motto is, 鈥淲hen you can see it but just can鈥檛 believe it鈥�.WTF.鈥�
Social Issues:
On social issues, I think you can generally sum up my feelings as follows:
I believe, with certain exceptions, everyone should be free to do whatever they want so long they are not causing harm to anybody else and this freedom necessarily extends to control over their own body. I know that is pretty simplistic but the nuances would take forever to explain so hopefully I can explain the basic gist. For example, I think people should be able to:
(a): Eat whatever you want (does not seem to be a problem for people in the U.S.);
(b): Drink what you want (of course, we run into the whole 鈥渃ause no harm鈥� thing once you get behind the wheel);
(c): Smoke cigarettes and cigars if you want鈥ith reasonable restrictions for places where people either have no choice in being (e.g., work, school) or 鈥渓ittle鈥� choice (e.g., an airplane or mass transportation).
(d): Do drugs if you want鈥� I may not like this one but it would be 鈥渉ypocritical鈥� of me to distinguish this from the whole 鈥渇ree to live as you want and control your own body鈥� philosophy (however, the 鈥渃ause no harm鈥� requirement still applies).
(e): Love who you want鈥rovided we are talking consenting ADULTS***. For me, this is a no-brainer. Two consenting adults caring for one another...let's move on.
***Point of clarification #1鈥 said consenting ADULTS. Pedophiles and NAMBLA spokesmen can go ahead and sit back down鈥r better yet:
(f): Abortion鈥�.uh, I think I just stumbled upon one of the third rails of politics. However, like the drug issue I think it would be hypocritical of me to argue an exception to the whole 鈥渃ontrol over your own body鈥� philosophy and therefore, regardless of what one personally believes, I don鈥檛 believe you should have the right to impose that belief on someone else and thus a person should be 鈥渇ree to choose.鈥�***
***Point of Clarificaiton #2... I can hear the 鈥渄o no harm鈥� contingent screaming on this one and I understand the argument but (for me at least), the other interests don鈥檛 overcome the fundamental freedom over one鈥檚 own body.
Okay, this is getting a little heavy, so I would like to take a short break to look at another cute animal photo:
Ahhhhh, that is cute. Okay, I feel better.
Economic Issues:
Being consistent and applying the same reasoning as above to economic issues will probably make me sound very conservative, but it is really just a consistent application of the concept of individual freedom. Basically, I think that people should be free to keep what they earn, except for some reasonably allocated portion needed to DEFEND*** the Country and to protect the rights of people to live their lives free from oppression by their neighbor.
*** Point of Clarification #3...I said DEFEND the Country. That does NOT mean the equivalent of getting a bunch of your buddies together, grabbing a pile of gold from the money room and storming off next door because you think they MIGHT be the next Mordor.
Now I certainly understand that for a lot of people this is just too limited a governmental role and they feel like there are things the government NEEDS to do. I certainly acknowledge that the government does a lot of things that help a lot of people. For me, the problem arises when I step back and start with the basic premise that every dollar the government has must be TAKEN from someone (e.g., through taxes, tariffs, or borrowing from our kids). Now when those 鈥渢axes鈥� go to benefit everyone (e.g., defense, police, courts, etc.) then it is simply a matter of figuring out how to fairly allocate the burden among the people.
However, when money is taken from one group and given it to another group, suddenly you are in the position of necessarily imposing one group鈥檚 values on another. Suddenly it is necessary to 鈥渓obby鈥� the government so that your group is the one that comes out on top. Thus, you get the rise of the 鈥渟pecial interest鈥� group, the name calling, the buying of influence through 鈥渃ampaign contribution鈥� and everyone fighting for control over the public teat. Basically, you get our current political system which just seems broken to me.
Well, I have probably said more about myself than most of you care to know. Hopefully, I haven鈥檛 offended anyone even if you don鈥檛 agree with anything I have said. Thank you for listening to me ramble and, as a form of appreciation, I offer you another cute kitten picture:
.
.
.
Well, with that VERY LONG introduction, I now come to the book itself.
On Liberty is in many ways a 鈥渂ible鈥� for libertarian philosophy and encompasses many of the ideas I mentioned above. In the book, Mill takes the position that, with certain limited exceptions, people should be free to think what they want, believe what they want, worship (or not worship) as they want, speak and write freely and conduct their own personal lives without interference from the government. Mill argues that the government鈥檚 role should be to create the environment whereby people can be free from the oppression of their neighbor and should not intrude in or exert control over the day to day lives of its citizens.
In addition to his strong defense in favor of freedom of the press, freedom of religion and freedom of assembly and debate, Mill also passionately argues that all of the very assumptions that we live by should never be held so sacred as to be excluded from debate. Mill argues that only by examining our beliefs and subjecting them to rigorous debate and evaluation can we achieve true wisdom. I thought that was a wonderful way of saying keep an open mind and always be willing to challenge your assumptions.
One final thing I wanted to mention that I found fascinating for a book written in 1859, was Mills position on women鈥檚 rights. Mills categorically believed that the right to be free and live your life as you choose applied equally to both women and men. He spoke of the 鈥渙ppression鈥� of husbands over their wives as being absolutely contrary to the principle of individual freedom. I found him to seriously ahead of time on that subject and it just made me appreciate his positions even more.
Overall, I have rarely found myself more in agreement with a book on political theory and am sure I will be reading this again in the future. HIGHEST POSSIBLE RECOMMENDATION!!!
May 12, 2023
The principle stated in this book sounds like a piece of evidence, such as a necessity. On all subjects that concern only, the individual is free. Society has no right to impose anything on him or his way of life (and God knows so even today, the community determines the fashions of living). His religious belief (while all religions speak the truth, seek to impose themselves by all means) nor his political opinion, what he buys or sells, or the people he associates with. We can only limit this freedom if it affects others, only if it harms society and not the individual alone. Whoever breaks himself can undoubtedly try to dissuade him from it but not impose on him a thought or an action he refuses. Therefore, the role of the State will be to create the conditions so that everyone's freedom can be expressed and lived. Democracy is, therefore, not the enemy of equality. It is the goal. Mill then dwells on practical cases and problematic situations, balancing the fundamental value of individual freedom and the common good. This balance is, of course, still precarious, but I believe it must always be a goal to achieve鈥攖he highest product a man can have in his freedom.
July 2, 2020
On Liberty, John Stuart Mill
On Liberty is a philosophical work by the English philosopher John Stuart Mill, originally intended as a short essay. The work, published in 1859, applies Mill's ethical system of utilitarianism to society and the state. Mill attempts to establish standards for the relationship between authority and liberty.
He emphasizes the importance of individuality, which he conceived as a prerequisite to the higher pleasures鈥攖he summum bonum (The highest good) of utilitarianism. Furthermore, Mill criticizes the errors of past attempts to defend individuality where, for example, democratic ideals resulted in the "tyranny of the majority".
Among the standards established in this work are Mill's three basic liberties of individuals, his three legitimate objections to government intervention, and his two maxims regarding the relationship of the individual to society.
毓賳賵丕賳賴丕: 芦乇爻丕賱賴 丿乇 亘丕乇賴 丌夭丕丿蹖禄貨 芦鬲丕賲賱丕鬲蹖 丿乇 丨讴賵賲鬲 丕賳鬲禺丕亘蹖禄貨 芦丌夭丕丿蹖禄貨 賳賵蹖爻賳丿賴: 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱貨 鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 爻丕賱 1970 賲蹖賱丕丿蹖
毓賳賵丕賳: 乇爻丕賱賴 丿乇 亘丕乇賴 丌夭丕丿蹖貨 賳賵蹖爻賳丿賴: 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱貨 賲鬲乇噩賲 賲丨賲丿噩賵丕丿 卮蹖禺 丕賱丕爻賱丕賲蹖貨 鬲賴乇丕賳貙 亘賳诏丕賴 鬲乇噩賲賴 賵 賳卮乇 讴鬲丕亘貙 1338貙 趩丕倬 丿蹖诏乇 1348貨 丿乇 269氐貨 1349貙 丿乇 306氐貨 毓賳賵丕賳 丿蹖诏乇 鬲丕賲賱丕鬲蹖 丿乇 丨讴賵賲鬲 丕賳鬲禺丕亘蹖貨 毓賳賵丕賳 丿蹖诏乇 丌夭丕丿蹖貙 賳卮乇 爻丕賱 1340貨 趩丕倬 丿蹖诏乇 鬲賴乇丕賳貙 毓賱賲蹖 賮乇賴賳诏蹖貙 1363貨 趩丕倬 丿蹖诏乇 1375貙 丿乇 416 氐貨 卮丕亘讴: 9644450094貨 趩丕倬 丿蹖诏乇 1385貨 賲賵囟賵毓: 丌夭丕丿蹖 丕夭 賳賵蹖爻賳丿诏丕賳 丕賳诏賱蹖爻蹖 - 爻丿賴 19賲
丿乇亘丕乇賴 蹖 丌夭丕丿蹖貨 乇爻丕賱賴鈥� 丕蹖 賮賱爻賮蹖貙 賳賵卮鬲賴 賮蹖賱爻賵賮 亘乇蹖鬲丕賳蹖丕蹖蹖貙 芦噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱禄貙 丿乇 爻丕賱 1859賲蹖賱丕丿蹖 丕爻鬲貨 丕蹖賳 乇爻丕賱賴 亘乇丕蹖 禺賵丕賳卮诏乇丕賳 丿賵乇賴 蹖 賵蹖讴鬲賵乇蹖丕蹖蹖貙 丿乇賵賳鈥屬呚й屬団€� 丕蹖 鬲賳丿賵乇丕賳賴 丿丕卮鬲貙 夭蹖乇丕 丕夭 丕禺賱丕賯 賮乇丿蹖 倬卮鬲蹖亘丕賳蹖 讴乇丿賴貙 賵 亘乇 乇賴丕蹖蹖 丕賯鬲氐丕丿蹖 丕夭 丿賵賱鬲 鬲兀讴蹖丿 賲蹖鈥屭┵嗀� 丿乇 丕蹖賳 乇爻丕賱賴貙 芦噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱禄貙 蹖讴蹖 丕夭 倬蹖趩蹖丿賴鈥� 鬲乇蹖賳 賲賮丕賴蹖賲 賮賱爻賮蹖貙 蹖毓賳蹖 芦丌夭丕丿蹖禄 乇丕貙 賲賵乇丿 倬跇賵賴卮 賯乇丕乇 丿丕丿賴貙 賵 讴賵卮蹖丿賴鈥� 丕爻鬲 芦丨丿賵丿 丌夭丕丿蹖 賮乇丿蹖禄貙 賵 丕氐賵賱 丌賳 乇丕 乇賵卮賳鬲乇 爻丕夭丿貙 賵 乇丕亘胤賴 蹖 丌賳乇丕 亘丕 賯丿乇鬲 賵 爻賱胤賴 蹖 丕噩鬲賲丕毓貙 賳卮丕賳 丿賴丿貨 賲丿賱 芦噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱禄 丕夭 賲乇丿賲鈥屫池з勜ж臂屫� 蹖讴 賲丿賱 丕禺賱丕賯蹖貙 丿乇 賲蹖丕賳 賲丿賱鈥屬囏й� 芦丿賲賵讴乇丕爻蹖 賱蹖亘乇丕賱禄 丕爻鬲貙 讴賴 亘乇 卮讴賵賮丕蹖蹖 丕賳爻丕賳 鬲兀讴蹖丿 丿丕乇丿貨
丕蹖卮丕賳 丿乇 乇爻丕賱賴 蹖 芦丿乇亘丕乇賴贁 丌夭丕丿蹖禄貙 讴賴 蹖讴蹖 丕夭 丌孬丕乇 賳丕賲 丌卮賳丕蹖 丕蹖卮丕賳爻鬲貙 囟賲賳 丿賮丕毓 丕夭 丌夭丕丿蹖貙 毓賱蹖賴 丿賵 禺胤乇貙 賲蹖鈥屭堐屬嗀�: 芦鈥ω� 丕诏乇 賲丕 丕賮乇丕丿 噩丕賲毓賴 乇丕 丌夭丕丿 亘诏匕丕乇蹖賲貙 讴賴 夭賳丿诏丕賳蹖 禺賵丿 乇丕 亘賴 賴乇 賳丨賵蹖 讴賴 丿賱鈥屫簇з� 禺賵丕爻鬲 鬲乇鬲蹖亘 亘丿賴賳丿貙 賵 丿乇 賴賲丕賳 丨丕賱 丕夭 丌賳鈥屬囏� 亘禺賵丕賴蹖賲 讴賴 匕賵賯 賵 爻賱蹖賯賴 蹖 丕賳賮乇丕丿蹖 賴賲丿蹖诏乇 乇丕 鬲丨賲賱 讴賳賳丿 (賳賴 丕蹖賳讴賴 賴賲丿蹖诏乇 乇丕 賲噩亘賵乇 爻丕夭賳丿 讴賴 賲胤丕亘賯 賲蹖賱 賵 爻賱蹖賯賴 丿蹖诏乇丕賳 夭賳丿诏丕賳蹖 讴賳賳丿)貙 丿乇 丌賳 氐賵乇鬲 亘乇丕蹖 爻丕禺鬲賳 丿賳蹖丕蹖蹖 賴賲讴丕乇蹖 讴乇丿賴鈥� 丕蹖賲貙 讴賴 夭賳丿诏丕賳蹖 亘卮乇 丿乇 丌賳貙 亘丕 爻賵丿 賵 爻毓丕丿鬲 乇丕爻鬲蹖賳貙 卮丿賳蹖 丕爻鬲 鈥ω� 丕賲乇賵夭 鬲賯乇蹖亘丕賸 賴蹖趩 賳蹖丕夭蹖 亘賴 鬲賵囟蹖丨 蹖丕 丕孬亘丕鬲 丕蹖賳 賳馗乇 賳蹖爻鬲貙 讴賴 賲丕 賳亘丕蹖丿 亘賴 蹖讴 賴蹖卅鬲 賲賯賳賳賴 蹖丕 賲噩乇蹖賴貙 讴賴 賲賳丕賮毓卮 亘丕 賲賳丕賮毓 賴賲诏丕賳 蹖讴蹖 賳蹖爻鬲貙 丕噩丕夭賴 丿賴蹖賲貙 讴賴 亘乇丕蹖 丕賮乇丕丿 噩丕賲毓賴 亘丕賵乇 禺賵丿 乇丕 鬲噩賵蹖夭 讴賳賳丿貙 蹖丕 丕蹖賳讴賴 鬲氐賲蹖賲 亘诏蹖乇賳丿 讴賴 趩賴 賳賵毓 賳馗乇丕鬲 賵 丿賱丕蹖賱 亘丕蹖丿 亘賴 诏賵卮 賲乇丿賲丕賳 亘乇爻丿鈥ω� 丿賵乇丕賳 夭噩乇 賵 讴蹖賮乇 丿丕丿賳 亘賴 賳賵蹖爻賳丿诏丕賳貙 賵 賳丕卮乇丕賳貙 亘賴 噩乇賲 賲胤丕賱亘蹖 讴賴 賳賵卮鬲賴貙 賵 亘丕賵乇賴丕蹖蹖 讴賴 倬禺卮 讴乇丿賴鈥� 丕賳丿 亘賴 倬丕蹖丕賳 乇爻蹖丿賴鈥� 丕爻鬲.禄貨 倬丕蹖丕賳 賳賯賱
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮 12/04/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
On Liberty is a philosophical work by the English philosopher John Stuart Mill, originally intended as a short essay. The work, published in 1859, applies Mill's ethical system of utilitarianism to society and the state. Mill attempts to establish standards for the relationship between authority and liberty.
He emphasizes the importance of individuality, which he conceived as a prerequisite to the higher pleasures鈥攖he summum bonum (The highest good) of utilitarianism. Furthermore, Mill criticizes the errors of past attempts to defend individuality where, for example, democratic ideals resulted in the "tyranny of the majority".
Among the standards established in this work are Mill's three basic liberties of individuals, his three legitimate objections to government intervention, and his two maxims regarding the relationship of the individual to society.
毓賳賵丕賳賴丕: 芦乇爻丕賱賴 丿乇 亘丕乇賴 丌夭丕丿蹖禄貨 芦鬲丕賲賱丕鬲蹖 丿乇 丨讴賵賲鬲 丕賳鬲禺丕亘蹖禄貨 芦丌夭丕丿蹖禄貨 賳賵蹖爻賳丿賴: 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱貨 鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 爻丕賱 1970 賲蹖賱丕丿蹖
毓賳賵丕賳: 乇爻丕賱賴 丿乇 亘丕乇賴 丌夭丕丿蹖貨 賳賵蹖爻賳丿賴: 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱貨 賲鬲乇噩賲 賲丨賲丿噩賵丕丿 卮蹖禺 丕賱丕爻賱丕賲蹖貨 鬲賴乇丕賳貙 亘賳诏丕賴 鬲乇噩賲賴 賵 賳卮乇 讴鬲丕亘貙 1338貙 趩丕倬 丿蹖诏乇 1348貨 丿乇 269氐貨 1349貙 丿乇 306氐貨 毓賳賵丕賳 丿蹖诏乇 鬲丕賲賱丕鬲蹖 丿乇 丨讴賵賲鬲 丕賳鬲禺丕亘蹖貨 毓賳賵丕賳 丿蹖诏乇 丌夭丕丿蹖貙 賳卮乇 爻丕賱 1340貨 趩丕倬 丿蹖诏乇 鬲賴乇丕賳貙 毓賱賲蹖 賮乇賴賳诏蹖貙 1363貨 趩丕倬 丿蹖诏乇 1375貙 丿乇 416 氐貨 卮丕亘讴: 9644450094貨 趩丕倬 丿蹖诏乇 1385貨 賲賵囟賵毓: 丌夭丕丿蹖 丕夭 賳賵蹖爻賳丿诏丕賳 丕賳诏賱蹖爻蹖 - 爻丿賴 19賲
丿乇亘丕乇賴 蹖 丌夭丕丿蹖貨 乇爻丕賱賴鈥� 丕蹖 賮賱爻賮蹖貙 賳賵卮鬲賴 賮蹖賱爻賵賮 亘乇蹖鬲丕賳蹖丕蹖蹖貙 芦噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱禄貙 丿乇 爻丕賱 1859賲蹖賱丕丿蹖 丕爻鬲貨 丕蹖賳 乇爻丕賱賴 亘乇丕蹖 禺賵丕賳卮诏乇丕賳 丿賵乇賴 蹖 賵蹖讴鬲賵乇蹖丕蹖蹖貙 丿乇賵賳鈥屬呚й屬団€� 丕蹖 鬲賳丿賵乇丕賳賴 丿丕卮鬲貙 夭蹖乇丕 丕夭 丕禺賱丕賯 賮乇丿蹖 倬卮鬲蹖亘丕賳蹖 讴乇丿賴貙 賵 亘乇 乇賴丕蹖蹖 丕賯鬲氐丕丿蹖 丕夭 丿賵賱鬲 鬲兀讴蹖丿 賲蹖鈥屭┵嗀� 丿乇 丕蹖賳 乇爻丕賱賴貙 芦噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱禄貙 蹖讴蹖 丕夭 倬蹖趩蹖丿賴鈥� 鬲乇蹖賳 賲賮丕賴蹖賲 賮賱爻賮蹖貙 蹖毓賳蹖 芦丌夭丕丿蹖禄 乇丕貙 賲賵乇丿 倬跇賵賴卮 賯乇丕乇 丿丕丿賴貙 賵 讴賵卮蹖丿賴鈥� 丕爻鬲 芦丨丿賵丿 丌夭丕丿蹖 賮乇丿蹖禄貙 賵 丕氐賵賱 丌賳 乇丕 乇賵卮賳鬲乇 爻丕夭丿貙 賵 乇丕亘胤賴 蹖 丌賳乇丕 亘丕 賯丿乇鬲 賵 爻賱胤賴 蹖 丕噩鬲賲丕毓貙 賳卮丕賳 丿賴丿貨 賲丿賱 芦噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱禄 丕夭 賲乇丿賲鈥屫池з勜ж臂屫� 蹖讴 賲丿賱 丕禺賱丕賯蹖貙 丿乇 賲蹖丕賳 賲丿賱鈥屬囏й� 芦丿賲賵讴乇丕爻蹖 賱蹖亘乇丕賱禄 丕爻鬲貙 讴賴 亘乇 卮讴賵賮丕蹖蹖 丕賳爻丕賳 鬲兀讴蹖丿 丿丕乇丿貨
丕蹖卮丕賳 丿乇 乇爻丕賱賴 蹖 芦丿乇亘丕乇賴贁 丌夭丕丿蹖禄貙 讴賴 蹖讴蹖 丕夭 丌孬丕乇 賳丕賲 丌卮賳丕蹖 丕蹖卮丕賳爻鬲貙 囟賲賳 丿賮丕毓 丕夭 丌夭丕丿蹖貙 毓賱蹖賴 丿賵 禺胤乇貙 賲蹖鈥屭堐屬嗀�: 芦鈥ω� 丕诏乇 賲丕 丕賮乇丕丿 噩丕賲毓賴 乇丕 丌夭丕丿 亘诏匕丕乇蹖賲貙 讴賴 夭賳丿诏丕賳蹖 禺賵丿 乇丕 亘賴 賴乇 賳丨賵蹖 讴賴 丿賱鈥屫簇з� 禺賵丕爻鬲 鬲乇鬲蹖亘 亘丿賴賳丿貙 賵 丿乇 賴賲丕賳 丨丕賱 丕夭 丌賳鈥屬囏� 亘禺賵丕賴蹖賲 讴賴 匕賵賯 賵 爻賱蹖賯賴 蹖 丕賳賮乇丕丿蹖 賴賲丿蹖诏乇 乇丕 鬲丨賲賱 讴賳賳丿 (賳賴 丕蹖賳讴賴 賴賲丿蹖诏乇 乇丕 賲噩亘賵乇 爻丕夭賳丿 讴賴 賲胤丕亘賯 賲蹖賱 賵 爻賱蹖賯賴 丿蹖诏乇丕賳 夭賳丿诏丕賳蹖 讴賳賳丿)貙 丿乇 丌賳 氐賵乇鬲 亘乇丕蹖 爻丕禺鬲賳 丿賳蹖丕蹖蹖 賴賲讴丕乇蹖 讴乇丿賴鈥� 丕蹖賲貙 讴賴 夭賳丿诏丕賳蹖 亘卮乇 丿乇 丌賳貙 亘丕 爻賵丿 賵 爻毓丕丿鬲 乇丕爻鬲蹖賳貙 卮丿賳蹖 丕爻鬲 鈥ω� 丕賲乇賵夭 鬲賯乇蹖亘丕賸 賴蹖趩 賳蹖丕夭蹖 亘賴 鬲賵囟蹖丨 蹖丕 丕孬亘丕鬲 丕蹖賳 賳馗乇 賳蹖爻鬲貙 讴賴 賲丕 賳亘丕蹖丿 亘賴 蹖讴 賴蹖卅鬲 賲賯賳賳賴 蹖丕 賲噩乇蹖賴貙 讴賴 賲賳丕賮毓卮 亘丕 賲賳丕賮毓 賴賲诏丕賳 蹖讴蹖 賳蹖爻鬲貙 丕噩丕夭賴 丿賴蹖賲貙 讴賴 亘乇丕蹖 丕賮乇丕丿 噩丕賲毓賴 亘丕賵乇 禺賵丿 乇丕 鬲噩賵蹖夭 讴賳賳丿貙 蹖丕 丕蹖賳讴賴 鬲氐賲蹖賲 亘诏蹖乇賳丿 讴賴 趩賴 賳賵毓 賳馗乇丕鬲 賵 丿賱丕蹖賱 亘丕蹖丿 亘賴 诏賵卮 賲乇丿賲丕賳 亘乇爻丿鈥ω� 丿賵乇丕賳 夭噩乇 賵 讴蹖賮乇 丿丕丿賳 亘賴 賳賵蹖爻賳丿诏丕賳貙 賵 賳丕卮乇丕賳貙 亘賴 噩乇賲 賲胤丕賱亘蹖 讴賴 賳賵卮鬲賴貙 賵 亘丕賵乇賴丕蹖蹖 讴賴 倬禺卮 讴乇丿賴鈥� 丕賳丿 亘賴 倬丕蹖丕賳 乇爻蹖丿賴鈥� 丕爻鬲.禄貨 倬丕蹖丕賳 賳賯賱
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮 12/04/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
September 27, 2024
A foundational work addressing representative democracy that continues to shape ideology today. After the 2016 Presidential Election I would strongly suggest both parties hold 'JSM focus groups' to try to reconnect with the American people. This book is very hard to understand; but it is worth the effort to get through - a true primer on what 'liberty' means.
July 19, 2018
螘魏伪蟿慰渭渭蠉蟻喂伪 蟽蔚 蠈位慰谓 蟿慰谓 蟺位伪谓萎蟿畏 慰渭谓蠉慰蠀谓 蟽蔚 魏维蟺慰喂慰 伪蟺蠈 蟿伪 位蔚纬蠈渭蔚谓伪 螜蔚蟻维 螝蔚委渭蔚谓伪. 螘蠁蠈蟽慰谓 伪蠀蟿蠈 蟿慰蠀蟼 蟺蟻慰蟽蠁苇蟻蔚喂 纬伪位萎谓畏 魏伪喂 蔚位蟺委未伪, 蟺慰喂慰蟼 蔚委渭伪喂 蔚纬蠋 谓伪 蟿慰蠀蟼 魏蟻委谓蠅; 螖喂伪蟿畏蟻蠋 蠈渭蠅蟼 蟿慰 未喂魏伪委蠅渭伪 谓伪 蟺喂蟽蟿蔚蠉蠅 蟺蠅蟼, 蔚蠁蠈蟽慰谓 伪蠀蟿蠈 蟿慰 渭喂魏蟻蠈 蟽蔚 苇魏蟿伪蟽畏 伪位位维 蟿蔚蟻维蟽蟿喂慰 蟽蔚 蟽畏渭伪蟽委伪 尾喂尾位喂伪蟻维魏喂 蟽蠀谓蠈未蔚蠀蔚 蟿慰蠀位维蠂喂蟽蟿慰谓 魏维蟺慰喂蔚蟼 蟽蟿喂纬渭苇蟼 蟿畏蟼 魏伪胃畏渭蔚蟻喂谓蠈蟿畏蟿伪蟼 蟿蠅谓 伪谓胃蟻蠋蟺蠅谓, 慰 魏蠈蟽渭慰蟼 胃伪 萎蟿伪谓 蟺慰位蠉 伪谓蔚魏蟿喂魏蠈蟿蔚蟻慰蟼, 委蟽蠅蟼 魏伪喂 魏伪位蠉蟿蔚蟻慰蟼 魏伪蟿维 蟿喂 .
螚 螒谓慰蠂萎 委蟽蠅蟼 蔚委谓伪喂 蟿慰 蔚蟺喂蟽蟿苇纬伪蟽渭伪 蠈蟽蠅谓 蟺蟻蔚蟽尾蔚蠉蔚喂 慰 Mill 魏伪喂 蠁蠀蟽喂魏维 畏 螘位蔚蠀胃蔚蟻委伪 鈥� 蟽蔚 魏维胃蔚 蟿畏蟼 渭慰蟻蠁萎, 蟽蔚 蠈位畏 蟿畏蟼 蟿畏谓 苇魏蟿伪蟽畏, 渭蔚 蟿慰蠀蟼 蟺蔚蟻喂慰蟻喂蟽渭慰蠉蟼 魏伪喂 蟿喂蟼 蠀蟺慰蠂蟻蔚蠋蟽蔚喂蟼 蟿畏蟼. 螔伪蟽喂魏蠈 蟺位蔚慰谓苇魏蟿畏渭伪 蔚委谓伪喂 蟺蠅蟼 蟿慰 "螤蔚蟻委 蔚位蔚蠀胃蔚蟻委伪蟼" 未蔚谓 蔚委谓伪喂 纬蟻伪渭渭苇谓慰 蟽蠀谓伪喂蟽胃畏渭伪蟿喂魏维, 渭蔚 蟽蟿蠈蠂慰 蟿慰 胃蠀渭喂魏蠈 蟿慰蠀 伪谓伪纬谓蠋蟽蟿畏, 蔚蟺喂魏伪位慰蠉渭蔚谓慰 蟿慰 伪委蟽胃畏渭伪 未喂魏伪喂慰蟽蠉谓畏蟼, 蔚蠀蟽蟺位伪蠂谓委伪蟼, 伪谓胃蟻蠅蟺喂蟽渭慰蠉 魏.慰.魏. 螚 伪魏伪蟿维尾位畏蟿畏 未蠉谓伪渭畏 魏伪喂 未喂伪蠂蟻慰谓喂魏蠈蟿畏蟿伪 伪蠀蟿慰蠉 蟿慰蠀 魏蔚喂渭苇谓慰蠀 (蟺慰蠀 纬蟻维蠁蟿畏魏蔚 蟿慰 1859) 慰蠁蔚委位蔚蟿伪喂 蔚谓 蟺慰位位慰委蟼 蟽蟿畏谓 魏位喂谓喂魏萎 渭伪蟿喂维 蟿慰蠀, 蟿畏 蠂蔚喂蟻慰蠀蟻纬喂魏萎 伪魏蟻委尾蔚喂伪 蟿畏蟼 蔚蟺喂蠂蔚喂蟻畏渭伪蟿慰位慰纬委伪蟼 蟿慰蠀, 蟿畏 未委蠂蠅蟼 魏伪位位蠅蟺喂蟽渭慰蠉蟼 魏蟻喂蟿喂魏萎 蟿慰蠀. 螖喂伪蟺蟻蠉蟽喂慰蟼 魏萎蟻蠀魏伪蟼 蟿蠅谓 谓伪渭维蟿蠅谓 蟿慰蠀 螖喂伪蠁蠅蟿喂蟽渭慰蠉, 慰 Mill 蟽蟿蟻苇蠁蔚喂 蟿慰 桅蠅蟼 蟿畏蟼 未喂伪位蔚魏蟿喂魏萎蟼 蟽蟿慰 蟿苇谓伪纬慰蟼 蟿蠅谓 魏维胃蔚 位慰纬萎蟼 渭蠀蟽蟿喂魏喂蟽渭蠋谓, 蟿慰蠀 蟽魏慰蟿伪未喂蟽渭慰蠉, 蟿畏蟼 蟿蠀蟻伪谓谓委伪蟼 蟿蠅谓 蟺伪蟻伪未蠈蟽蔚蠅谓 魏伪喂 蟿蠅谓 蔚胃委渭蠅谓, 伪位位维 魏伪喂 蟿蠅谓 蟺位蔚喂慰蠄畏蠁喂蠋谓 魏伪喂 蟿畏蟼 蔚蟺喂尾慰位萎蟼 蟿慰蠀蟼.
螖蔚谓 蠂蟻蔚喂维味蔚蟿伪喂 谓伪 蔚蟺喂渭蔚委谓蠅 蟽蠂蔚蟿喂魏维 渭蔚 蟿慰 蟺蠈蟽慰 螖螘螡 蔚委谓伪喂 尉蔚蟺蔚蟻伪蟽渭苇谓慰 蟿慰 魏蔚委渭蔚谓慰 伪蠀蟿蠈, 蟿蠈蟽慰 蟽蔚 蟺蔚蟻喂慰蠂苇蟼 蟿慰蠀 蟺位伪谓萎蟿畏 蟺慰蠀 味慰蠀谓 伪魏蠈渭伪 蟿慰谓 螠蔚蟽伪委蠅谓维 蟿慰蠀蟼 蠈蟽慰 魏伪喂 蟽蟿喂蟼 螖蠀蟿喂魏苇蟼 魏慰喂谓蠅谓委蔚蟼 蟺慰蠀 蠂蟻蠅蟽蟿慰蠉谓 蟽蔚 伪谓胃蟻蠋蟺慰蠀蟼 蟽伪谓 蟿慰谓 Mill 蟿畏谓 苇蟽蟿蠅 "伪蟺慰蟽蟺伪蟽渭伪蟿喂魏萎 魏伪喂 伪谓慰位慰魏位萎蟻蠅蟿畏" (纬喂伪 谓伪 胃蠀渭畏胃慰蠉渭蔚 蟿慰谓 螝伪蟽蟿慰蟻喂维未畏) 螘位蔚蠀胃蔚蟻委伪 蟿慰蠀蟼.
螚 螒谓慰蠂萎 委蟽蠅蟼 蔚委谓伪喂 蟿慰 蔚蟺喂蟽蟿苇纬伪蟽渭伪 蠈蟽蠅谓 蟺蟻蔚蟽尾蔚蠉蔚喂 慰 Mill 魏伪喂 蠁蠀蟽喂魏维 畏 螘位蔚蠀胃蔚蟻委伪 鈥� 蟽蔚 魏维胃蔚 蟿畏蟼 渭慰蟻蠁萎, 蟽蔚 蠈位畏 蟿畏蟼 蟿畏谓 苇魏蟿伪蟽畏, 渭蔚 蟿慰蠀蟼 蟺蔚蟻喂慰蟻喂蟽渭慰蠉蟼 魏伪喂 蟿喂蟼 蠀蟺慰蠂蟻蔚蠋蟽蔚喂蟼 蟿畏蟼. 螔伪蟽喂魏蠈 蟺位蔚慰谓苇魏蟿畏渭伪 蔚委谓伪喂 蟺蠅蟼 蟿慰 "螤蔚蟻委 蔚位蔚蠀胃蔚蟻委伪蟼" 未蔚谓 蔚委谓伪喂 纬蟻伪渭渭苇谓慰 蟽蠀谓伪喂蟽胃畏渭伪蟿喂魏维, 渭蔚 蟽蟿蠈蠂慰 蟿慰 胃蠀渭喂魏蠈 蟿慰蠀 伪谓伪纬谓蠋蟽蟿畏, 蔚蟺喂魏伪位慰蠉渭蔚谓慰 蟿慰 伪委蟽胃畏渭伪 未喂魏伪喂慰蟽蠉谓畏蟼, 蔚蠀蟽蟺位伪蠂谓委伪蟼, 伪谓胃蟻蠅蟺喂蟽渭慰蠉 魏.慰.魏. 螚 伪魏伪蟿维尾位畏蟿畏 未蠉谓伪渭畏 魏伪喂 未喂伪蠂蟻慰谓喂魏蠈蟿畏蟿伪 伪蠀蟿慰蠉 蟿慰蠀 魏蔚喂渭苇谓慰蠀 (蟺慰蠀 纬蟻维蠁蟿畏魏蔚 蟿慰 1859) 慰蠁蔚委位蔚蟿伪喂 蔚谓 蟺慰位位慰委蟼 蟽蟿畏谓 魏位喂谓喂魏萎 渭伪蟿喂维 蟿慰蠀, 蟿畏 蠂蔚喂蟻慰蠀蟻纬喂魏萎 伪魏蟻委尾蔚喂伪 蟿畏蟼 蔚蟺喂蠂蔚喂蟻畏渭伪蟿慰位慰纬委伪蟼 蟿慰蠀, 蟿畏 未委蠂蠅蟼 魏伪位位蠅蟺喂蟽渭慰蠉蟼 魏蟻喂蟿喂魏萎 蟿慰蠀. 螖喂伪蟺蟻蠉蟽喂慰蟼 魏萎蟻蠀魏伪蟼 蟿蠅谓 谓伪渭维蟿蠅谓 蟿慰蠀 螖喂伪蠁蠅蟿喂蟽渭慰蠉, 慰 Mill 蟽蟿蟻苇蠁蔚喂 蟿慰 桅蠅蟼 蟿畏蟼 未喂伪位蔚魏蟿喂魏萎蟼 蟽蟿慰 蟿苇谓伪纬慰蟼 蟿蠅谓 魏维胃蔚 位慰纬萎蟼 渭蠀蟽蟿喂魏喂蟽渭蠋谓, 蟿慰蠀 蟽魏慰蟿伪未喂蟽渭慰蠉, 蟿畏蟼 蟿蠀蟻伪谓谓委伪蟼 蟿蠅谓 蟺伪蟻伪未蠈蟽蔚蠅谓 魏伪喂 蟿蠅谓 蔚胃委渭蠅谓, 伪位位维 魏伪喂 蟿蠅谓 蟺位蔚喂慰蠄畏蠁喂蠋谓 魏伪喂 蟿畏蟼 蔚蟺喂尾慰位萎蟼 蟿慰蠀蟼.
螖蔚谓 蠂蟻蔚喂维味蔚蟿伪喂 谓伪 蔚蟺喂渭蔚委谓蠅 蟽蠂蔚蟿喂魏维 渭蔚 蟿慰 蟺蠈蟽慰 螖螘螡 蔚委谓伪喂 尉蔚蟺蔚蟻伪蟽渭苇谓慰 蟿慰 魏蔚委渭蔚谓慰 伪蠀蟿蠈, 蟿蠈蟽慰 蟽蔚 蟺蔚蟻喂慰蠂苇蟼 蟿慰蠀 蟺位伪谓萎蟿畏 蟺慰蠀 味慰蠀谓 伪魏蠈渭伪 蟿慰谓 螠蔚蟽伪委蠅谓维 蟿慰蠀蟼 蠈蟽慰 魏伪喂 蟽蟿喂蟼 螖蠀蟿喂魏苇蟼 魏慰喂谓蠅谓委蔚蟼 蟺慰蠀 蠂蟻蠅蟽蟿慰蠉谓 蟽蔚 伪谓胃蟻蠋蟺慰蠀蟼 蟽伪谓 蟿慰谓 Mill 蟿畏谓 苇蟽蟿蠅 "伪蟺慰蟽蟺伪蟽渭伪蟿喂魏萎 魏伪喂 伪谓慰位慰魏位萎蟻蠅蟿畏" (纬喂伪 谓伪 胃蠀渭畏胃慰蠉渭蔚 蟿慰谓 螝伪蟽蟿慰蟻喂维未畏) 螘位蔚蠀胃蔚蟻委伪 蟿慰蠀蟼.
June 2, 2017
Anybody interested in free speech must surely be concerned with the situation of Bret Weinstein in the US. See for instance his hour interview here:
One can only be deeply ashamed that non-conservative media has (I understand) all but ignored this story. Curious to have a statement of why this is so, I've written to NPR to find out why they have not reported one word on it. I am waiting for a response.
Meanwhile, John Stuart Mill's words to remind us of what is at stake. The students who are behaving so disgracefully, who have no interest in truth and most certainly no interest in free speech (except theirs, of course) would do well to heed his words, so timely in a period in which groups of thugs rule and noises on social media make do as replacements for truth, for philosophical contemplation and the like.
What could be more apt than the following words on social tyranny? I note in particular from what Weinstein has said of his situation, that is isn't even the lack of coverage by the left, craven as that is which is most disappointing. What is really disturbing is the number of people who support him in private but will not stand up in public. This is a terrible world we live in where thuggery has won and free speech is a thing of the past. To think that it is the left of centre that is creating this situation, too scared to stand up for this elementary principle, and that it is conservatives who are filling the vacuum is a truly depressing state of affairs.
"Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practises a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself. Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own."
"The principle itself of dogmatic religion, dogmatic morality, dogmatic philosophy, is what requires to be rooted out; not any particular manifestation of that principle. The very corner-stone of an education intended to form great minds, must be the recognition of the principle, that the object is to call forth the greatest possible quantity of intellectual power, and to inspire the intensest love of truth: and this without a particle of regard to the results to which the exercise of that power may lead, even though it should conduct the pupil to opinions diametrically opposite to those of his teachers. We say this, not because we think opinions unimportant, but because of the immense importance which we attach to them; for in proportion to the degree of intellectual power and love of truth which we succeed in creating, is the certainty that (whatever may happen in any one particular instance) in the aggregate of instances true opinions will be the result; and intellectual power and practical love of truth are alike impossible where the reasoner is shown his conclusions, and informed beforehand that he is expected to arrive at them."
I'm afraid even this is pertinent:
All lifted from wiki quotes.
One can only be deeply ashamed that non-conservative media has (I understand) all but ignored this story. Curious to have a statement of why this is so, I've written to NPR to find out why they have not reported one word on it. I am waiting for a response.
Meanwhile, John Stuart Mill's words to remind us of what is at stake. The students who are behaving so disgracefully, who have no interest in truth and most certainly no interest in free speech (except theirs, of course) would do well to heed his words, so timely in a period in which groups of thugs rule and noises on social media make do as replacements for truth, for philosophical contemplation and the like.
What could be more apt than the following words on social tyranny? I note in particular from what Weinstein has said of his situation, that is isn't even the lack of coverage by the left, craven as that is which is most disappointing. What is really disturbing is the number of people who support him in private but will not stand up in public. This is a terrible world we live in where thuggery has won and free speech is a thing of the past. To think that it is the left of centre that is creating this situation, too scared to stand up for this elementary principle, and that it is conservatives who are filling the vacuum is a truly depressing state of affairs.
"Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practises a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself. Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own."
"The principle itself of dogmatic religion, dogmatic morality, dogmatic philosophy, is what requires to be rooted out; not any particular manifestation of that principle. The very corner-stone of an education intended to form great minds, must be the recognition of the principle, that the object is to call forth the greatest possible quantity of intellectual power, and to inspire the intensest love of truth: and this without a particle of regard to the results to which the exercise of that power may lead, even though it should conduct the pupil to opinions diametrically opposite to those of his teachers. We say this, not because we think opinions unimportant, but because of the immense importance which we attach to them; for in proportion to the degree of intellectual power and love of truth which we succeed in creating, is the certainty that (whatever may happen in any one particular instance) in the aggregate of instances true opinions will be the result; and intellectual power and practical love of truth are alike impossible where the reasoner is shown his conclusions, and informed beforehand that he is expected to arrive at them."
I'm afraid even this is pertinent:
War is an ugly thing, but not the ugliest of things: the decayed and degraded state of moral and patriotic feeling which thinks that nothing is worth a war, is much worse. When a people are used as mere human instruments for firing cannon or thrusting bayonets, in the service and for the selfish purposes of a master, such war degrades a people. A war to protect other human beings against tyrannical injustice; a war to give victory to their own ideas of right and good, and which is their own war, carried on for an honest purpose by their free choice, 鈥� is often the means of their regeneration. A man who has nothing which he is willing to fight for, nothing which he cares more about than he does about his personal safety, is a miserable creature who has no chance of being free, unless made and kept so by the exertions of better men than himself. As long as justice and injustice have not terminated their ever-renewing fight for ascendancy in the affairs of mankind, human beings must be willing, when need is, to do battle for the one against the other.
"The Contest in America," Fraser鈥檚 Magazine (February 1862); later published in Dissertations and Discussions (1868), vol.1 p. 26
How can great minds be produced in a country where the test of a great mind is agreeing in the opinions of small minds?
It might be plausibly maintained, that in almost every one of the leading controversies, past or present, in social philosophy, both sides were in the right in what they affirmed, though wrong in what they denied.
All lifted from wiki quotes.
July 7, 2018
賰鬲丕亘 賲乇賴賯 賱賰賳賴 丿爻賲 禺乇噩鬲 賲賳賴 亘丕賱毓丿賷丿 賲賳 丕賱兀賮賰丕乇
賮賷 丕賱亘丿丕賷丞 賷鬲丨丿孬 丕賱賰丕鬲亘 毓賳 丕賱丨乇賷丞 賵賲賮賴賵賲賴丕貙 賵毓賳 丕賱鬲賵鬲乇丕鬲 丕賱賳丕卮卅丞 亘賷賳 丕賱丨賯賵賯 丕賱賮乇丿賷丞 賵丕賱賲氐賱丨丞 丕賱毓丕賲丞 賱賱賲噩鬲賲毓 丕賱兀賰亘乇貙 賵賴賱 賷賲賰賳 兀賳 賷賰賵賳 丕賱兀賳爻丕賳 丨乇丕賸 亘丕賱賲胤賱賯貙 賵賴賱 丕賱丨乇賷丞 賲賮賴賵賲 賲乇賳 賷賲賰賳 兀賳 賷氐賵睾賴 賰賱 賲噩鬲賲賴 丨爻亘 禺氐賵氐賷鬲賴
賷鬲丨丿孬 亘毓丿賴丕 丕賱賰丕鬲亘 毓賳 丨丿賵丿 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丕賱賮乇丿貙 賮丕賱丕賳爻丕賳 賰丕卅賳 兀噩鬲賲丕毓賷 鬲丐孬乇 賯乇丕乇丕鬲賴 毓賱賶 丕賱丌禺乇賷賳貙 賵亘丕鬲丕賱賷 丕賱鬲丿禺賱 賱賱丨丿 賲賳 丨乇賷丞 丕賱賮乇丿 賷賰賵賳 兀賲乇丕 囟乇賵乇賷丕 賮賷 亘毓囟 丕賱兀丨賷丕賳貙 賵鬲鬲賱禺氐 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丨乇賷丞 丕賱賮乇丿 毓賳丿賲丕 賷丿禺賱 丿丕卅乇丞 卮禺氐 丌禺乇 賵賷爻亘亘 賱賴 丕賱兀匕賶
賵賷丐賰丿 丕賱賰丕鬲亘 兀賳賳丕 賱爻賳丕 賲毓氐賵賲賷賳 賲賳 丕賱禺胤兀貙 賵丕賳 毓賱賷賳丕 丕賳 賳胤乇丨 賰賱 丕賱丕乇丕亍 賵丕賱賲爻賱賲丕鬲 丕賱鬲賷 鬲賵丕乇孬賳丕賴丕 賮賱賷爻 賰賱 賲丕 鬲毓賱賲賳丕賴 賵毓乇賮賳丕賴 賯丿 賷賰賵賳 氐丨賷丨丕賸 亘賲丕 賮賷 匕賱賰 丕賱賲爻賱賲丕鬲 丕賱丿賷賳賷丞貙 賰賲丕 兀賳 丕賱乇丕賷 丕賱毓丕賲 丕賱爻丕卅丿 賮賷 丕賷 賲賵囟賵毓 賯丿 賷丨鬲賲賱 丕賱禺胤兀 賵兀賳 賵噩賵丿 丌乇丕亍 賲鬲毓丕乇囟丞 賵賲鬲鬲毓丿賴 鬲賮賷丿 賮賷 乇賯賷 丕賱毓賯賱 丕賱亘卮乇賷貙 賵兀賳 丕賱丨乇賷丞 丕賱賮乇丿賷丞 丕賱賲胤賱賯丞 賴賷 兀爻丕爻 丕賱乇賮丕賴 賱賱賲噩鬲賲毓 亘賲毓賳賶 丨乇賷丞 丕賱賮乇丿 賮賷 丕賱鬲毓亘賷乇 毓賳 乇丕賷賴 賵賮賷 丕禺鬲賷丕乇 胤乇賷賯鬲賴 賮賷 賲賲丕乇爻丞 丨賷丕鬲賴
賰鬲丕亘 乇丕卅毓 毓賳 丕賱丨乇賷丞 賷毓乇囟 丕賱賲爻賱賲丕鬲 丕賱兀爻丕爻賷丞 賱賴丕 亘卮賰賱 賷孬賷乇 丕賱賮賰乇 賵賯丿 賷丿賮毓 丕賱賯丕乇卅 廿賱賶 鬲睾賷賷乇 亘毓囟 賯賳丕毓丕鬲賴
賮賷 丕賱亘丿丕賷丞 賷鬲丨丿孬 丕賱賰丕鬲亘 毓賳 丕賱丨乇賷丞 賵賲賮賴賵賲賴丕貙 賵毓賳 丕賱鬲賵鬲乇丕鬲 丕賱賳丕卮卅丞 亘賷賳 丕賱丨賯賵賯 丕賱賮乇丿賷丞 賵丕賱賲氐賱丨丞 丕賱毓丕賲丞 賱賱賲噩鬲賲毓 丕賱兀賰亘乇貙 賵賴賱 賷賲賰賳 兀賳 賷賰賵賳 丕賱兀賳爻丕賳 丨乇丕賸 亘丕賱賲胤賱賯貙 賵賴賱 丕賱丨乇賷丞 賲賮賴賵賲 賲乇賳 賷賲賰賳 兀賳 賷氐賵睾賴 賰賱 賲噩鬲賲賴 丨爻亘 禺氐賵氐賷鬲賴
賷鬲丨丿孬 亘毓丿賴丕 丕賱賰丕鬲亘 毓賳 丨丿賵丿 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丕賱賮乇丿貙 賮丕賱丕賳爻丕賳 賰丕卅賳 兀噩鬲賲丕毓賷 鬲丐孬乇 賯乇丕乇丕鬲賴 毓賱賶 丕賱丌禺乇賷賳貙 賵亘丕鬲丕賱賷 丕賱鬲丿禺賱 賱賱丨丿 賲賳 丨乇賷丞 丕賱賮乇丿 賷賰賵賳 兀賲乇丕 囟乇賵乇賷丕 賮賷 亘毓囟 丕賱兀丨賷丕賳貙 賵鬲鬲賱禺氐 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丨乇賷丞 丕賱賮乇丿 毓賳丿賲丕 賷丿禺賱 丿丕卅乇丞 卮禺氐 丌禺乇 賵賷爻亘亘 賱賴 丕賱兀匕賶
賵賷丐賰丿 丕賱賰丕鬲亘 兀賳賳丕 賱爻賳丕 賲毓氐賵賲賷賳 賲賳 丕賱禺胤兀貙 賵丕賳 毓賱賷賳丕 丕賳 賳胤乇丨 賰賱 丕賱丕乇丕亍 賵丕賱賲爻賱賲丕鬲 丕賱鬲賷 鬲賵丕乇孬賳丕賴丕 賮賱賷爻 賰賱 賲丕 鬲毓賱賲賳丕賴 賵毓乇賮賳丕賴 賯丿 賷賰賵賳 氐丨賷丨丕賸 亘賲丕 賮賷 匕賱賰 丕賱賲爻賱賲丕鬲 丕賱丿賷賳賷丞貙 賰賲丕 兀賳 丕賱乇丕賷 丕賱毓丕賲 丕賱爻丕卅丿 賮賷 丕賷 賲賵囟賵毓 賯丿 賷丨鬲賲賱 丕賱禺胤兀 賵兀賳 賵噩賵丿 丌乇丕亍 賲鬲毓丕乇囟丞 賵賲鬲鬲毓丿賴 鬲賮賷丿 賮賷 乇賯賷 丕賱毓賯賱 丕賱亘卮乇賷貙 賵兀賳 丕賱丨乇賷丞 丕賱賮乇丿賷丞 丕賱賲胤賱賯丞 賴賷 兀爻丕爻 丕賱乇賮丕賴 賱賱賲噩鬲賲毓 亘賲毓賳賶 丨乇賷丞 丕賱賮乇丿 賮賷 丕賱鬲毓亘賷乇 毓賳 乇丕賷賴 賵賮賷 丕禺鬲賷丕乇 胤乇賷賯鬲賴 賮賷 賲賲丕乇爻丞 丨賷丕鬲賴
賰鬲丕亘 乇丕卅毓 毓賳 丕賱丨乇賷丞 賷毓乇囟 丕賱賲爻賱賲丕鬲 丕賱兀爻丕爻賷丞 賱賴丕 亘卮賰賱 賷孬賷乇 丕賱賮賰乇 賵賯丿 賷丿賮毓 丕賱賯丕乇卅 廿賱賶 鬲睾賷賷乇 亘毓囟 賯賳丕毓丕鬲賴
December 8, 2018
Written in the 1850s, parts of this classic text are a little dated, but mostly it remains surprisingly relevant to the modern world. Probably it鈥檚 most famous for its second chapter, where Mill gives an impassioned defence of free speech. It鈥檚 noticeable that he sees social pressure as a more insidious threat to free speech than government legislation. How relevant is the quote below to the modern phenomenon of the social media mob?
鈥溾€here needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by means other than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them鈥︹€�
The free speech chapter is the best argued part of the book, and it鈥檚 beyond my ability to summarise it accurately in a review. Perhaps for me the most persuasive argument, was that anyone who refuses to allow another鈥檚 opinion to be voiced does so because they assume their own certainty represents absolute certainty, therefore:
鈥淎ll silencing of discussion is an assumption of infallibility.鈥�
In the third chapter, on individuality, Mill once again reveals his strong aversion to conformity, and he condemns the tendency of people to comply with social expectations rather than follow their own nature. In this chapter he raises what later became known as the Needham Question 鈥� why was it that China, once so powerful, had become so weak? Mill thought the decline was caused by an over rigid enforcement of custom:
鈥淎 people, it appears, may be progressive for a certain length of time, and then stop: when does it stop? When it ceases to possess individuality.鈥�
I found this a little tendentious, but overall the chapter still has much to commend it.
In Chapter IV, Mill considers the proper limits of government power. He had a deep suspicion of government, something he shared with most educated Britons of his era. In the book he strongly opposes government interference with trade and industry, beyond basic requirements such as preventing fraud or maintaining hygiene. He also opposes the idea, commonly accepted in Europe today, that governments should intervene to protect people from themselves. For Mill, if someone wanted to drink or gamble to excess, or smoke opium; that was their business. Governments and charities could attempt to educate people into taking a different path but could not compel them to do so. He does however argue for compulsory schooling of children, which was not in place at the time.
In modern terms libertarianism is probably the philosophy that best matches Mill鈥檚 classic liberalism, and that philosophy is better preserved in the United States than in Mill鈥檚 native England. A supremely eloquent essay though. I鈥檝e probably marked more highlights in this book than any other I鈥檝e read.
鈥溾€here needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by means other than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them鈥︹€�
The free speech chapter is the best argued part of the book, and it鈥檚 beyond my ability to summarise it accurately in a review. Perhaps for me the most persuasive argument, was that anyone who refuses to allow another鈥檚 opinion to be voiced does so because they assume their own certainty represents absolute certainty, therefore:
鈥淎ll silencing of discussion is an assumption of infallibility.鈥�
In the third chapter, on individuality, Mill once again reveals his strong aversion to conformity, and he condemns the tendency of people to comply with social expectations rather than follow their own nature. In this chapter he raises what later became known as the Needham Question 鈥� why was it that China, once so powerful, had become so weak? Mill thought the decline was caused by an over rigid enforcement of custom:
鈥淎 people, it appears, may be progressive for a certain length of time, and then stop: when does it stop? When it ceases to possess individuality.鈥�
I found this a little tendentious, but overall the chapter still has much to commend it.
In Chapter IV, Mill considers the proper limits of government power. He had a deep suspicion of government, something he shared with most educated Britons of his era. In the book he strongly opposes government interference with trade and industry, beyond basic requirements such as preventing fraud or maintaining hygiene. He also opposes the idea, commonly accepted in Europe today, that governments should intervene to protect people from themselves. For Mill, if someone wanted to drink or gamble to excess, or smoke opium; that was their business. Governments and charities could attempt to educate people into taking a different path but could not compel them to do so. He does however argue for compulsory schooling of children, which was not in place at the time.
In modern terms libertarianism is probably the philosophy that best matches Mill鈥檚 classic liberalism, and that philosophy is better preserved in the United States than in Mill鈥檚 native England. A supremely eloquent essay though. I鈥檝e probably marked more highlights in this book than any other I鈥檝e read.
August 21, 2021
In praise of many-sidedness
This will be a short one! Reading it in 2021, I consider that this work could hardly be more to the point.
Here are some important quotes:
'Mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest.'
'[...] the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant.'
'Is the belief in a God one of the opinions, to feel sure of which, you hold to be assuming infallibility? But I must be permitted to observe, that it is not the feeling sure of a doctrine (be it what it may) which I call an assumption of infallibility. It is the undertaking to decide that question for others, without allowing them to hear what can be said on the contrary side.'
'People more happily situated, who sometimes hear their opinions disputed, and are not wholly unused to be set right when they are wrong, place the same unbounded reliance only on such of their opinions as are shared by all who surround them, or to whom they habitually defer: for in proportion to a man's want of confidence in his own solitary judgment, does he usually repose, with implicit trust, on the infallibility of 鈥榯he world鈥� in general. And the world, to each individual, means the part of it with which he comes in contact; his party, his sect, his church, his class of society: the man may be called, by comparison, almost liberal and large-minded to whom it means anything so comprehensive as his own country or his own age. Nor is his faith in this collective authority at all shaken by his being aware that other ages, countries, sects, churches, classes, and parties have thought, and even now think, the exact reverse. He devolves upon his own world the responsibility of being in the right against the dissentient worlds of other people; and it never troubles him that mere accident has decided which of these numerous worlds is the object of his reliance, and that the same causes which make him a Churchman in London, would have made him a Buddhist or a Confucian in Pekin.'
'The Socratic dialectics, so magnificently exemplified in the dialogues of Plato, were a contrivance of this description. They were essentially a negative discussion of the great questions of philosophy and life, directed with consummate skill to the purpose of convincing any one who had merely adopted the commonplaces of received opinion, that he did not understand the subject鈥攖hat he as yet attached no definite meaning to the doctrines he professed; in order that, becoming aware of his ignorance, he might be put in the way to attain a stable belief, resting on a clear apprehension both of the meaning of doctrines and of their evidence. [...] A person who derives all his instruction from teachers or books, even if he escape the besetting temptation of contenting himself with cram, is under no compulsion to hear both sides; accordingly it is far from a frequent accomplishment, even among thinkers, to know both sides; and the weakest part of what everybody says in defence of his opinion, is what he intends as a reply to antagonists. It is the fashion of the present time to disparage negative logic鈥攖hat which points out weaknesses in theory or errors in practice, without establishing positive truths. Such negative criticism would indeed be poor enough as an ultimate result; but as a means to attaining any positive knowledge or conviction worthy the name, it cannot be valued too highly; and until people are again systematically trained to it, there will be few great thinkers, and a low general average of intellect, in any but the mathematical and physical departments of speculation.'
'In politics, again, it is almost a commonplace, that a party of order or stability, and a party of progress or reform, are both necessary elements of a healthy state of political life; until the one or the other shall have so enlarged its mental grasp as to be a party equally of order and of progress, knowing and distinguishing what is fit to be preserved from what ought to be swept away. Each of these modes of thinking derives its utility from the deficiencies of the other; but it is in a great measure the opposition of the other that keeps each within the limits of reason and sanity. Unless opinions favourable to democracy and to aristocracy, to property and to equality, to co-operation and to competition, to luxury and to abstinence, to sociality and individuality, to liberty and discipline, and all the other standing antagonisms of practical life, are expressed with equal freedom, and enforced and defended with equal talent and energy, there is no chance of both elements obtaining their due; one scale is sure to go up, and the other down. Truth, in the great practical concerns of life, is so much a question of the reconciling and combining of opposites, that very few have minds sufficiently capacious and impartial to make the adjustment with an approach to correctness, and it has to be made by the rough process of a struggle between combatants fighting under hostile banners. On any of the great open questions just enumerated, if either of the two opinions has a better claim than the other, not merely to be tolerated, but to be encouraged and countenanced, it is the one which happens at the particular time and place to be in a minority. That is the opinion which, for the time being, represents the neglected interests, the side of human well-being which is in danger of obtaining less than its share. I am aware that there is not, in this country, any intolerance of differences of opinion on most of these topics. They are adduced to show, by admitted and multiplied examples, the universality of the fact, that only through diversity of opinion is there, in the existing state of human intellect, a chance of fair play to all sides of the truth. When there are persons to be found, who form an exception to the apparent unanimity of the world on any subject, even if the world is in the right, it is always probable that dissentients have something worth hearing to say for themselves, and that truth would lose something by their silence.'
-> That's all well and good but... who is to be the arbiter? What independent power can ensure that this be done equitably? Is truth, fairness, equanimity or even honest debate the aim of party politics as they are carried out currently?
'Their thinking is done for them by men much like themselves, addressing them or speaking in their name, on the spur of the moment, through the newspapers. I am not complaining of all this. I do not assert that anything better is compatible, as a general rule, with the present low state of the human mind. But that does not hinder the government of mediocrity from being mediocre government. [...]
'If it were felt that the free development of individuality is one of the leading essentials of well-being; that it is not only a co-ordinate element with all that is designated by the terms civilization, instruction, education, culture, but is itself a necessary part and condition of all those things; there would be no danger that liberty should be undervalued, and the adjustment of the boundaries between it and social control would present no extraordinary difficulty. But the evil is, that individual spontaneity is hardly recognised by the common modes of thinking, as having any intrinsic worth, or deserving any regard on its own account.'
'There is one characteristic of the present direction of public opinion, peculiarly calculated to make it intolerant of any marked demonstration of individuality. The general average of mankind are not only moderate in intellect, but also moderate in inclinations: they have no tastes or wishes strong enough to incline them to do anything unusual, and they consequently do not understand those who have, and class all such with the wild and intemperate whom they are accustomed to look down upon. Now, in addition to this fact which is general, we have only to suppose that a strong movement has set in towards the improvement of morals, and it is evident what we have to expect. In these days such a movement has set in; much has actually been effected in the way of increased regularity of conduct, and discouragement of excesses; and there is a philanthropic spirit abroad, for the exercise of which there is no more inviting field than the moral and prudential improvement of our fellow-creatures. These tendencies of the times cause the public to be more disposed than at most former periods to prescribe general rules of conduct, and endeavour to make every one conform to the approved standard. And that standard, express or tacit, is to desire nothing strongly. Its ideal of character is to be without any marked character; to maim by compression, like a Chinese lady's foot, every part of human nature which stands out prominently, and tends to make the person markedly dissimilar in outline to commonplace humanity.'
-------
Further reading:
This will be a short one! Reading it in 2021, I consider that this work could hardly be more to the point.
Here are some important quotes:
'Mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest.'
'[...] the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant.'
'Is the belief in a God one of the opinions, to feel sure of which, you hold to be assuming infallibility? But I must be permitted to observe, that it is not the feeling sure of a doctrine (be it what it may) which I call an assumption of infallibility. It is the undertaking to decide that question for others, without allowing them to hear what can be said on the contrary side.'
'People more happily situated, who sometimes hear their opinions disputed, and are not wholly unused to be set right when they are wrong, place the same unbounded reliance only on such of their opinions as are shared by all who surround them, or to whom they habitually defer: for in proportion to a man's want of confidence in his own solitary judgment, does he usually repose, with implicit trust, on the infallibility of 鈥榯he world鈥� in general. And the world, to each individual, means the part of it with which he comes in contact; his party, his sect, his church, his class of society: the man may be called, by comparison, almost liberal and large-minded to whom it means anything so comprehensive as his own country or his own age. Nor is his faith in this collective authority at all shaken by his being aware that other ages, countries, sects, churches, classes, and parties have thought, and even now think, the exact reverse. He devolves upon his own world the responsibility of being in the right against the dissentient worlds of other people; and it never troubles him that mere accident has decided which of these numerous worlds is the object of his reliance, and that the same causes which make him a Churchman in London, would have made him a Buddhist or a Confucian in Pekin.'
'The Socratic dialectics, so magnificently exemplified in the dialogues of Plato, were a contrivance of this description. They were essentially a negative discussion of the great questions of philosophy and life, directed with consummate skill to the purpose of convincing any one who had merely adopted the commonplaces of received opinion, that he did not understand the subject鈥攖hat he as yet attached no definite meaning to the doctrines he professed; in order that, becoming aware of his ignorance, he might be put in the way to attain a stable belief, resting on a clear apprehension both of the meaning of doctrines and of their evidence. [...] A person who derives all his instruction from teachers or books, even if he escape the besetting temptation of contenting himself with cram, is under no compulsion to hear both sides; accordingly it is far from a frequent accomplishment, even among thinkers, to know both sides; and the weakest part of what everybody says in defence of his opinion, is what he intends as a reply to antagonists. It is the fashion of the present time to disparage negative logic鈥攖hat which points out weaknesses in theory or errors in practice, without establishing positive truths. Such negative criticism would indeed be poor enough as an ultimate result; but as a means to attaining any positive knowledge or conviction worthy the name, it cannot be valued too highly; and until people are again systematically trained to it, there will be few great thinkers, and a low general average of intellect, in any but the mathematical and physical departments of speculation.'
'In politics, again, it is almost a commonplace, that a party of order or stability, and a party of progress or reform, are both necessary elements of a healthy state of political life; until the one or the other shall have so enlarged its mental grasp as to be a party equally of order and of progress, knowing and distinguishing what is fit to be preserved from what ought to be swept away. Each of these modes of thinking derives its utility from the deficiencies of the other; but it is in a great measure the opposition of the other that keeps each within the limits of reason and sanity. Unless opinions favourable to democracy and to aristocracy, to property and to equality, to co-operation and to competition, to luxury and to abstinence, to sociality and individuality, to liberty and discipline, and all the other standing antagonisms of practical life, are expressed with equal freedom, and enforced and defended with equal talent and energy, there is no chance of both elements obtaining their due; one scale is sure to go up, and the other down. Truth, in the great practical concerns of life, is so much a question of the reconciling and combining of opposites, that very few have minds sufficiently capacious and impartial to make the adjustment with an approach to correctness, and it has to be made by the rough process of a struggle between combatants fighting under hostile banners. On any of the great open questions just enumerated, if either of the two opinions has a better claim than the other, not merely to be tolerated, but to be encouraged and countenanced, it is the one which happens at the particular time and place to be in a minority. That is the opinion which, for the time being, represents the neglected interests, the side of human well-being which is in danger of obtaining less than its share. I am aware that there is not, in this country, any intolerance of differences of opinion on most of these topics. They are adduced to show, by admitted and multiplied examples, the universality of the fact, that only through diversity of opinion is there, in the existing state of human intellect, a chance of fair play to all sides of the truth. When there are persons to be found, who form an exception to the apparent unanimity of the world on any subject, even if the world is in the right, it is always probable that dissentients have something worth hearing to say for themselves, and that truth would lose something by their silence.'
-> That's all well and good but... who is to be the arbiter? What independent power can ensure that this be done equitably? Is truth, fairness, equanimity or even honest debate the aim of party politics as they are carried out currently?
'Their thinking is done for them by men much like themselves, addressing them or speaking in their name, on the spur of the moment, through the newspapers. I am not complaining of all this. I do not assert that anything better is compatible, as a general rule, with the present low state of the human mind. But that does not hinder the government of mediocrity from being mediocre government. [...]
'If it were felt that the free development of individuality is one of the leading essentials of well-being; that it is not only a co-ordinate element with all that is designated by the terms civilization, instruction, education, culture, but is itself a necessary part and condition of all those things; there would be no danger that liberty should be undervalued, and the adjustment of the boundaries between it and social control would present no extraordinary difficulty. But the evil is, that individual spontaneity is hardly recognised by the common modes of thinking, as having any intrinsic worth, or deserving any regard on its own account.'
'There is one characteristic of the present direction of public opinion, peculiarly calculated to make it intolerant of any marked demonstration of individuality. The general average of mankind are not only moderate in intellect, but also moderate in inclinations: they have no tastes or wishes strong enough to incline them to do anything unusual, and they consequently do not understand those who have, and class all such with the wild and intemperate whom they are accustomed to look down upon. Now, in addition to this fact which is general, we have only to suppose that a strong movement has set in towards the improvement of morals, and it is evident what we have to expect. In these days such a movement has set in; much has actually been effected in the way of increased regularity of conduct, and discouragement of excesses; and there is a philanthropic spirit abroad, for the exercise of which there is no more inviting field than the moral and prudential improvement of our fellow-creatures. These tendencies of the times cause the public to be more disposed than at most former periods to prescribe general rules of conduct, and endeavour to make every one conform to the approved standard. And that standard, express or tacit, is to desire nothing strongly. Its ideal of character is to be without any marked character; to maim by compression, like a Chinese lady's foot, every part of human nature which stands out prominently, and tends to make the person markedly dissimilar in outline to commonplace humanity.'
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Further reading:
December 27, 2013
賷丕 乇賷鬲 丕賱賳丕爻 賰丕賳鬲 賯乇兀鬲 丕賱賰鬲丕亘 賲賳 夭賲丕賳, 毓賲乇賳丕 賲丕 賰賳丕 賵氐賱賳丕 賱賱賷 丕丨賳丕 賮賷賴 丿賱賵賯鬲賷 , 賱賱兀爻賮 ... 兀賲賴 兀睾賱亘 賲卮丕賰賱賴丕 鬲丨賱賴丕 亘毓囟 丕賱賰鬲亘 . 賷丕 賱賱亘爻丕胤丞 賵 丕賱爻禺乇賷丞 丕賱賲亘賰賷丞.
鬲丨丿賷孬 亘鬲丕乇賷禺 16 / 8 / 2013
毓丕乇賮 賱賲丕 鬲賰賵賳 亘鬲賯乇兀 賵賰賱 氐賮丨鬲賷賳 孬賱丕孬賴 鬲爻賷亘 丕賱賰鬲丕亘 賵鬲爻乇丨 賲毓 賳賮爻賰 賵鬲鬲禺賷賱 丕賱賮賰乇賴 丕賱賲胤乇賵丨賴 賵 廿爻賯丕胤賴丕 丕賱賲賯丕亘賱 賮賷 丕賱丨賷丕丞. 毓丕乇賮 賱賲丕 賵丕賱丿鬲賰 鬲卮賵賮賰 亘鬲氐賯賮 賰賱 乇亘毓 爻丕毓丞 亘丕賱賰孬賷乇 亘爻亘亘 噩賲賱丞 毓噩亘鬲賰. 毓丕乇賮 賱賲丕 丿賰鬲賵乇 噩丕賲毓賷 賲卮賴賵丿 賱賴 亘兀賳賴 賲鬲睾胤乇爻 賳爻亘賷丕 賵賲鬲毓丕賱賷 賷鬲爻丕賴賱 賵 賷鬲賵丕囟毓 賲毓 夭賲賷賱鬲賷 丕賱賱賷 氐丕丿賮鬲 丕賳賴丕 亘鬲賰賱賲賴 賵賴賷丕 賲丕爻賰賴 丕賱賰鬲丕亘, 賮鬲鬲丨賵賱 卮禺氐賷鬲賴 賲毓賴丕 180 丿乇噩賴 毓卮丕賳 賱賲丨 廿爻賲 丕賱賲丐賱賮 ( 賵丕賱賱賴 丕賱毓馗賷賲 丨氐賱 賮毓賱丕賸 !! ). 毓丕乇賮 賱賲丕 鬲丨爻 丕賳 丕賱賰鬲丕亘 丿賴 賱丕夭賲 賷鬲毓賲賱賴 賲賱禺氐 賲丨鬲乇賲 賵賷賳夭賱 賰賲賳賴噩 賱賱賲乇丨賱賴 丕賱廿亘鬲丿丕卅賷賴!! .. 賵賱丕 亘賱丕卮 賲賳賴噩 .. 丕賱胤賱亘賴 丿賱賵賯鬲賷 亘鬲賰乇賴 丕賱賲賳丕賴噩 , 賲賲賰賳 鬲亘賯賶 丨氐丞 丿乇丿卮賴 兀爻亘賵毓賷賴 鬲賵噩丿賴丕 丕賱賲丿乇爻賴 賵 賷卮乇賮 毓賱賷賴丕 " 賵丕丨丿 賮丕賴賲 丕賱賰鬲丕亘 賵賲鬲卮亘毓 亘賷賴 " 賲卮 賲噩乇丿 賲丿乇爻 賮賱爻賮賴 丕賵 丨鬲賶 睾丕賵賷 丕賱賯乇丕亍丞.
亘噩丿 賰鬲丕亘 賷毓鬲亘乇 毓賱丕賲賴 賮丕乇賯丞 賮賷 鬲丕乇賷禺 兀賷 丨丿 賷賯乇兀賴 ... 爻丕毓丕鬲 賱賲丕 丨丿 賷爻兀賱賰 毓賳 廿爻賲 賲丐賱賮 賰鬲丕亘 賯乇兀鬲賴 .. 賲賲賰賳 鬲爻鬲睾乇賯 孬賵丕賳賷 亘爻賷胤賴 賱廿爻鬲乇噩丕毓 丕賱廿爻賲 , 兀丐賰丿 賱爻賷丕丿鬲賰 丕賳 丿賴 賲卮 賴賷丨氐賱 賴賳丕 賳賴丕卅賷. 賴鬲賱丕賯賷賰 亘鬲賯賵賱 丕賱廿爻賲 亘丕賱賮胤乇丞.
It's A turning point Book
**
兀氐丿賯丕卅賷 丕賱兀毓夭丕亍 兀賯丿賲 賱賰賲 .... 噩賵賳 爻鬲賷賵丕乇鬲
No No, not him !
yeah, that's him :))
**
毓卮丕賳 鬲丨爻賵丕 亘賷丕 ... 丕賳丕 賴丨丕賵賱 丕匕賰乇 兀賰孬乇 丕賱噩賲賱 廿禺鬲氐丕乇丕賸 丕賱賱賷 鬲兀孬乇鬲 亘賴丕 賵毓噩亘鬲賳賷 賱賰賳 丿賴 賲賷毓賳賷卮 丕賳 賴賲丕 丿賵賵賱 亘爻 丕賱賱賷 毓噩亘賵賳賷
丕賱噩賲賱 丕賱毓亘賯乇賷丞 賰孬賷乇丞 噩丿丕 噩丿丕
鬲兀賲賱丕鬲 廿噩鬲賲丕毓賷丞
賵賲丕 丕賱毓丕丿賴 責! 賲丕 賴賷 廿賱丕 胤亘賷毓丞 孬丕亘鬲賴 賷鬲賵賴賲賴丕 丕賱賳丕爻 丕賳賴丕 丕賱胤亘賷毓賴 丕賱兀賵賱賶.
毓丿賲 廿鬲亘丕毓 丕賱賮乇賷賯丕賳 賱賲亘丿兀 賲毓賷賳 賷鬲乇鬲亘 毓賱賷賴 丕賳 賷賯毓 丕賱賮乇賷賯丕賳 賮賷 丕賱禺胤兀 賮賷 丕睾賱亘 丕賱兀丨賷丕賳 , 賮鬲丕乇丞 賷丐賷丿 丕賱賳丕爻 丕賱丨賰賵賲丞 賵鬲丿禺賱賴丕 賵賴賲 賲禺胤卅賵賳, 賵鬲丕乇賴 賷毓丕乇囟賵賳賴丕 賵賴賲 毓賱賶 睾賷乇 氐賵丕亘.
賱丕 鬲賳胤亘賯 丕賱丨乇賷丞 賰賲亘丿兀 廿賱丕 毓賱賶 鬲賱賰 丕賱丿賵賱 丕賱賯丕丿乇丞 毓賱賶 丨賱 賲卮丕賰賱賴丕 亘丕賱賲賳丕賯卮丞 丕賱賯丕卅賲賴 毓賱賶 丕賱丨乇賷丞 賵丕賱賲爻丕賵丕丞.
丨乇賷丞 丕賱賮賰乇 賵丕賱賲賳丕賯卮丞
賰賱 噩賷賱 賲囟賶 賰丕賳 賷毓鬲賳賯 賰孬賷乇丕 賲賳 丕賱丌乇丕亍 丕賱鬲賷 丕賰鬲卮賮鬲 爻匕丕噩鬲賴丕 賵夭賷賮賴丕 丕賱兀噩賷丕賱 丕賱鬲丕賱賷賴.
賰孬賷乇丕賸 賲賳 丕賱兀爻賱丕賮 賰丕賳賵丕 賷囟胤賴丿賵丕 亘毓囟 丕賱丌乇丕亍 丕賱鬲賷 賳丐賲賳 亘氐賵丕亘賴丕 丕賱丌賳.
丨賯丕卅賯 丕賱賲賳丕賯卮丕鬲 賵丕賱鬲噩丕乇亘 賱丕 鬲丐孬乇 賮賷 丕賱毓賯賵賱 賲丕 賱賲 鬲鬲毓乇囟 賱賴丕 賵鬲噩丕亘賴 亘賴丕.
氐丿賯 丕賱乇兀賷 ... 噩夭亍 賲賳 賲賳賮毓鬲賴.
丕賱廿囟胤賴丕丿 賲丕 賴賵 丕賱廿 賲丨賳賴 賱丕亘丿 賱賱丨賯 賲賳 廿噩鬲賷丕夭賴丕 .. 賵賴賵 丿丕卅賲丕 賷噩鬲丕夭賴丕.
氐賱丕丨 卮卅賵賳 丕賱賳丕爻 賷鬲賵賯賮 毓賱賶 賳爻亘丞 丕賱丨賯丕卅賯 丕賱禺胤賷乇丞 丕賱鬲賷 鬲氐賱 毓賳丿賴賲 賱丿乇噩丞 丕賱賷賯賷賳.
賱丕 賷丨爻賳 亘賰 丕賳 鬲胤賱亘 丕賱廿賳氐丕賮 賲賳 睾賷乇賰 賵賱丕 鬲胤賱亘賴 賲賳 賳賮爻賰.
賲鬲賶 乇爻禺鬲 廿丨丿賶 丕賱丨賯丕卅賯 賮賷 乇兀爻 廿賳爻丕賳 囟賷賯 丕賱兀賮賯, 賮廿賳賴 賷亘丕賱睾 賮賷 鬲兀賷賷丿賴丕, 亘賱 賵鬲賳賮賷匕賴丕 賰兀賳賲丕 賱丕 賷賵噩丿 丨賯賷賯丞 睾賷乇賴丕.
兀賴賲賷丞 廿爻鬲睾賱丕賱 丕賱卮禺氐賷丞 賱賱丨賷丕丞 丕賱賰乇賷賲丞
廿爻鬲賯賱丕賱 丕賱卮禺氐賷丞 賮賷 賯賵鬲賴丕 賵賳賲賵賴丕, 賵賴匕丕 賱丕 賷鬲兀鬲賶 廿賱丕 亘卮乇胤賷賳: 丕胤賱丕賯 丕賱丨乇賷丞 賵鬲賳賵賷毓 丕賱賲賵丕賯賮. 賵賲賳 廿噩鬲賲丕毓賴賲丕 鬲鬲賵賱丿 丕賱丨賲丕爻丞 丕賱賮乇丿賷丞 賵鬲鬲賰賵賳 賯賵丞 丕賱廿亘丿丕毓 賵丕賱廿亘鬲賰丕乇.
鬲噩丕乇亘 丕賱睾賷乇 賯丿 鬲賰賵賳 賵丕爻毓賴, 兀賵 賷賰賵賳賵丕 賯丿 兀禺胤兀賵丕 賮賷 鬲兀賵賷賱賴丕, 兀賵 丕賳 鬲兀賵賷賱賴賲 賰丕賳 氐丨賷丨丕 賱賰賳 賱賷爻 賲賳丕爻亘 賱賰賱 賮乇丿.
丕賱卮賴賵丕鬲 賵丕賱賳夭毓丕鬲 賴賷 賲賳 兀禺氐 氐賮丕鬲 丕賱廿賳爻丕賳 丕賱賰丕賲賱, 賵賱丕 賷禺卮賶 賲賳 胤睾賷丕賳賴丕 廿賱丕 廿匕丕 丕禺鬲賱 鬲賵丕夭賳賴丕.
丕賱賳丕爻 賷丨鬲丕噩賵賳 廿賱賶 賲賳 賷賮鬲丨 賱賴賲 亘氐丕卅乇賴賲 賵賷賳賷乇 賱賴賲 賯賳丿賷賱丕 賷爻鬲賳賷乇賵丕 亘囟賵亍賴 賱賷乇賵丕 丕賱丨賯賷賯丞 丕賱賰丕賲賱丞, 賵賷賰鬲卮賵丕 亘毓囟 丕賱丌乇丕亍 丕賱賮丕爻丿賴 賵亘胤賱丕賳賴丕. 賰賲丕 賷丨鬲丕噩賵丕 廿賱賶 賲賳 賷氐賳毓 賱賴賲 毓丕丿丕鬲 噩丿賷丿丞 鬲夭賷丿 賲賳 鬲賴夭賷亘 爻賱賵賰賴賲.
賷毓鬲亘乇 賲賯丿丕乇 丕賱卮匕賵匕 賮賷 兀賷 賲噩鬲賲毓 賲毓賷丕乇丕 賱賲丕 賷丨鬲賵賷丞 賲賳 丕賱毓亘賯乇賷丞 賵丕賱卮噩丕毓丞 丕賱兀丿亘賷丞.
廿爻鬲亘丿丕丿 丕賱毓丕丿丞 賮賷 亘賱丕丿 丕賱卮乇賯 賲爻鬲丨賰賲, 丨賷孬 廿賳賴丕 丕賱賲乇噩毓 丕賱兀禺賷乇. 丕賱丨賯 賵丕賱毓丿賱 賮賷 賲賵丕賮賯丞 丕賱毓丕丿丞, 賵賱丕 賷禺胤乇 亘亘丕賱 丕賲乇賷亍 賲賯丕賵賲丞 丨賰賲賴丕.
丨丿賵丿 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丕賱賮乇丿
賰孬賷乇 賲賳 丕賱賳丕爻 賷毓鬲亘乇賵賳 丕賱爻賱賵賰 丕賱賲賳丕賮賷 賱卮禺氐賷鬲賴賲, 廿賴丕賳丞 賱賴賲.
賲賳毓 丕賱睾賷乇 賲賳 賲亘丕卮乇丞 賲丕 賴賵 賲丨賱賱 賮賷 丿賷賳賴賲 亘丿丕毓賷 丕賳賴 賲丨乇賲 賮賷 丿賷賳賳丕, 廿毓鬲賯丕丿丕 賲賳丕 亘兀賳 丕賱賱賴 賱丕賷賰鬲賮賷 亘廿賳夭丕賱 賳賯賲鬲賴 毓賱賶 丕賱賲賱丨丿 丨鬲賶 賷毓丿賳丕 賲賯氐乇賷賳 廿匕丕 賳丨賳 鬲乇賰賳丕賴 賲鬲賲丕丿賷丕 毓賱賶 廿賱丨丕丿賴.
丕賱鬲胤亘賷賯丕鬲 亘兀賰賲賱賴丕 賮賷 丕賱賮氐賱 丕賱兀禺賷乇 ... 兀賳馗乇 丕賱卮賰賱.
賲賱丨賵馗丞 賵丕噩亘 匕賰乇賴丕: 賳爻禺鬲賷 丕賱賵乇賯賷丞 ( 賳爻禺丞 丕賱賴賷卅丞 丕賱毓丕賲賴 賱賯氐賵乇 丕賱孬賯丕賮賴 )賱賷爻 亘賴丕 賲丕 賷賮賷丿 亘兀賷 賲毓賱賵賲丞 毓賳 賲鬲乇噩賲 丕賱毓賲賱. 賵賴匕丕 卮賶亍 丨賯賷賯賷 賲丐爻賮 賱兀賳賴丕 鬲乇噩賲賴 賲丨鬲乇賲丞 賵 亘爻賷胤丞.
丕賱鬲乇卮賷丨 丕賱賮卅賵賷 : 賰賱 賲丕鬲賯丿乇 鬲爻鬲賵毓亘 賯乇丕亍鬲賴 賮賷 爻賳 丕氐睾乇 賷賰賵賳 兀賮囟賱 亘賲乇丕丨賱 毓賳 賯乇丕亍鬲賴 賮賷 毓賲乇 賲鬲賯丿賲.
兀賳賵賷 丕賱丕胤賱丕毓 毓賱賷賴 賲乇丕鬲 賵賲乇丕鬲 賰賱 賲丕 丕丨爻爻鬲 丕賳賷 丕丨鬲丕噩 賱噩乇毓丞 賲賳 鬲賴夭賷亘 丕賱爻賱賵賰 賵廿囟賮丕亍 賲爻丨丕鬲 賲賳 丕賱丨乇賷丞 毓賱賶 卮禺氐賷鬲賷 賱賷鬲賯亘賱賳賷 丕賱兀睾賷丕乇 亘爻賴賵賱賴
賵賲賳 賴賳丕 兀爻鬲胤賷毓 賲丨丕賵乇鬲賴賲.
November 8, 2022
I read this in college in the 70s. I remember it very positively, except for his waffling on liberty in certain areas, such as his thinking the state should provide education. That was a crack that statists drove a Mack truck through and further confused liberty lovers ever since. Too bad, since so much of the book is tightly logical, well written, and highly persuasive, especially on the issue of free speech.
2022-11-08 I later learned by reading Liberalism by Ludwig Mises (in the Appendix) that Mill's economic ideas were highly socialist and the lynchpin of turning liberalism (the ideas of individual liberty of the late 1700s and first half of the 1800s) gradually into advocacy of the opposite - statism.
2022-11-08 I later learned by reading Liberalism by Ludwig Mises (in the Appendix) that Mill's economic ideas were highly socialist and the lynchpin of turning liberalism (the ideas of individual liberty of the late 1700s and first half of the 1800s) gradually into advocacy of the opposite - statism.
March 5, 2024
噩丕賳 丕爻鬲賵乇丕鬲 賲蹖賱 賲蹖 诏賵蹖丿 貨
鬲丕 夭賲丕賳蹖 讴賴 賲乇丿賲 賲蹖 鬲賵丕賳賳丿 亘賴 賴乇 丿賵 胤乇賮 诏賵卮 丿賴賳丿 噩丕蹖 丕賲蹖丿 賴爻鬲 .
賵賯鬲蹖 鬲賳賴丕 亘賴 蹖讴 胤乇賮 诏賵卮 賲蹖丿賴賳丿 丌賳 賵賯鬲 丕爻鬲 讴賴 禺胤丕蹖 丌賳賴丕 亘賴 睾乇囟 鬲亘丿蹖賱 賲蹖 卮賵丿 賵 丨賯蹖賯鬲 丕孬乇 禺賵丿 乇丕 丕夭 丿爻鬲 賲蹖 丿賴丿 賵 亘賴 丕賮乇丕胤 賲蹖 诏乇丕蹖丿 賵 亘賴 亘丕胤賱 鬲亘丿蹖賱 賲蹖 卮賵丿 .
鬲賮爻蹖乇 賲胤賱亘蹖 讴賴 禺賵丿 鬲丨賱蹖賱蹖 亘乇 鬲賲丕賲 丕氐賵賱 賴爻鬲 亘爻蹖丕乇 爻禺鬲 賴爻鬲卮 貙 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 賲毓鬲賯丿 賴爻鬲 讴賴 丿乇禺卮卮 鬲賮讴乇 亘卮乇 丌賳噩丕爻鬲 讴賴 丌夭丕丿蹖 亘蹖丕賳 賵噩賵丿 丿丕卮鬲賴 亘丕卮丿 貙 噩丕蹖蹖 讴賴 丿乇 亘乇丕亘乇 鬲賲丕賲蹖 丕氐賵賱 賲禺丕賱賮丕賳蹖 賵噩賵丿 丿丕卮鬲賴 亘丕卮賳丿 卮賵乇 賵 卮賵賯 賵噩賵丿 丿丕卮鬲賴 亘丕卮丿 賵 丕诏乇 賲禺丕賱賮丕賳 賵 丌夭丕丿蹖 丌賳賴丕 爻乇讴賵亘 卮賵丿 丨賯蹖賯鬲 诏賲 賲蹖 卮賵丿 .
丌夭丕丿蹖 亘蹖丕賳 賲禺丕賱賮鬲 賴丕 亘丕毓孬 倬賵蹖丕蹖蹖 鬲賮讴乇 丕爻鬲 .
亘丕蹖丿 亘賴 丕賮乇丕丿 賮乇氐鬲 丕鬲禺丕亘 丿丕丿 賳賴 丌賳讴賴 亘乇丕蹖 丌賳賴丕 丕賳鬲禺丕亘 讴乇丿 .
亘賴 毓賯蹖丿賴 賳賵蹖爻賳丿賴 讴鬲丕亘 丨鬲丕 倬蹖乇賵蹖 讴賵乇讴賵乇丕賳賴 丕夭 毓丕丿丕鬲 貙 丌丿丕亘 賵 乇爻賵賲丕鬲 亘丕 丕蹖賳 丕爻鬲丿賱丕賱 讴賴 丕賳噩丕賲 丌賳賴丕 賲乇爻賵賲 賲蹖 亘丕卮丿 賳蹖夭 禺賵丿 賳賵毓蹖 爻賱亘 丌夭丕丿蹖 丕爻鬲 .
讴鬲丕亘 賲爻鬲丨賯 倬賳噩 爻鬲丕乇賴 賴爻鬲卮 .
鬲丕 夭賲丕賳蹖 讴賴 賲乇丿賲 賲蹖 鬲賵丕賳賳丿 亘賴 賴乇 丿賵 胤乇賮 诏賵卮 丿賴賳丿 噩丕蹖 丕賲蹖丿 賴爻鬲 .
賵賯鬲蹖 鬲賳賴丕 亘賴 蹖讴 胤乇賮 诏賵卮 賲蹖丿賴賳丿 丌賳 賵賯鬲 丕爻鬲 讴賴 禺胤丕蹖 丌賳賴丕 亘賴 睾乇囟 鬲亘丿蹖賱 賲蹖 卮賵丿 賵 丨賯蹖賯鬲 丕孬乇 禺賵丿 乇丕 丕夭 丿爻鬲 賲蹖 丿賴丿 賵 亘賴 丕賮乇丕胤 賲蹖 诏乇丕蹖丿 賵 亘賴 亘丕胤賱 鬲亘丿蹖賱 賲蹖 卮賵丿 .
鬲賮爻蹖乇 賲胤賱亘蹖 讴賴 禺賵丿 鬲丨賱蹖賱蹖 亘乇 鬲賲丕賲 丕氐賵賱 賴爻鬲 亘爻蹖丕乇 爻禺鬲 賴爻鬲卮 貙 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 賲毓鬲賯丿 賴爻鬲 讴賴 丿乇禺卮卮 鬲賮讴乇 亘卮乇 丌賳噩丕爻鬲 讴賴 丌夭丕丿蹖 亘蹖丕賳 賵噩賵丿 丿丕卮鬲賴 亘丕卮丿 貙 噩丕蹖蹖 讴賴 丿乇 亘乇丕亘乇 鬲賲丕賲蹖 丕氐賵賱 賲禺丕賱賮丕賳蹖 賵噩賵丿 丿丕卮鬲賴 亘丕卮賳丿 卮賵乇 賵 卮賵賯 賵噩賵丿 丿丕卮鬲賴 亘丕卮丿 賵 丕诏乇 賲禺丕賱賮丕賳 賵 丌夭丕丿蹖 丌賳賴丕 爻乇讴賵亘 卮賵丿 丨賯蹖賯鬲 诏賲 賲蹖 卮賵丿 .
丌夭丕丿蹖 亘蹖丕賳 賲禺丕賱賮鬲 賴丕 亘丕毓孬 倬賵蹖丕蹖蹖 鬲賮讴乇 丕爻鬲 .
亘丕蹖丿 亘賴 丕賮乇丕丿 賮乇氐鬲 丕鬲禺丕亘 丿丕丿 賳賴 丌賳讴賴 亘乇丕蹖 丌賳賴丕 丕賳鬲禺丕亘 讴乇丿 .
亘賴 毓賯蹖丿賴 賳賵蹖爻賳丿賴 讴鬲丕亘 丨鬲丕 倬蹖乇賵蹖 讴賵乇讴賵乇丕賳賴 丕夭 毓丕丿丕鬲 貙 丌丿丕亘 賵 乇爻賵賲丕鬲 亘丕 丕蹖賳 丕爻鬲丿賱丕賱 讴賴 丕賳噩丕賲 丌賳賴丕 賲乇爻賵賲 賲蹖 亘丕卮丿 賳蹖夭 禺賵丿 賳賵毓蹖 爻賱亘 丌夭丕丿蹖 丕爻鬲 .
讴鬲丕亘 賲爻鬲丨賯 倬賳噩 爻鬲丕乇賴 賴爻鬲卮 .
September 16, 2023
丌賲賵夭賴鈥屰� 丕丨鬲乇丕賲 亘賴 毓賯丕蹖丿 賵 賳馗乇丕鬲 丿蹖诏乇丕賳 丿賯蹖賯丕 丕夭 讴噩丕 乇蹖卮賴 诏乇賮鬲賴責 賲蹖卮賴 诏賮鬲 讴賴 丿乇 胤賵賱 鬲丕乇蹖禺 賲乇丕噩毓 賵 賳賴丕丿 賴丕蹖蹖 賵噩賵丿 丿丕卮鬲 讴賴 丕乇夭卮 诏匕丕乇蹖 賴丕 乇賵 丕賳噩丕賲 賲蹖 丿丕丿賳丿. 丕蹖賳 賲乇丕噩毓 賵 賳賴丕丿 賴丕 亘賴 賲丕 賲蹖鈥屭佖嗀� 讴賴 亘賴 趩賴 趩蹖夭 亘丕蹖丿 丕毓鬲賯丕丿 丿丕卮鬲 賵 亘賴 趩蹖夭蹖 賳亘丕蹖丿. 趩賴 趩蹖夭蹖 丿乇爻鬲 丕爻鬲 賵 趩賴 趩蹖夭蹖 睾賱胤. 丿乇 诏匕卮鬲賴 丕丨鬲賲丕賱丕 亘乇丕蹖 倬丿乇 賵 賲丕丿乇蹖 賯丕亘賱 鬲丨賲賱 賳亘賵丿 讴賴 賮乇夭賳丿卮丕賳 亘禺賵丕賴丿 禺賵丿卮 亘乇丕蹖 禺賵丿卮 鬲氐賲蹖賲 亘诏蹖乇丿 賵 毓賯丕蹖丿卮 乇丕 禺賵丿卮 丕賳鬲禺丕亘 讴賳丿. 亘賴 賲乇賵乇 夭賲丕賳 丕蹖賳 賵囟毓蹖鬲 鬲睾蹖蹖乇 倬蹖丿丕 讴乇丿. 亘賴 丿賱丕蹖賱蹖貙 丕蹖賳 鬲讴賱蹖賮 亘乇 毓賴丿賴鈥屰� 丕賮乇丕丿 诏匕丕卮鬲賴 卮丿 鬲丕 禺賵丿卮丕賳 丿乇爻鬲蹖 賵 賳丕丿乇爻鬲蹖 毓賯丕蹖丿 賵 丕乇夭卮 賴丕蹖蹖 讴賴 倬蹖卮 乇賵蹖卮丕賳 鬲賵爻胤 賳賴丕丿 賴丕 賵 賲乇丕噩毓 賲禺鬲賱賮 诏匕丕卮鬲賴 賲蹖卮丿 噩爻鬲噩賵 讴賳賳丿. 禺亘 亘丕 丕蹖賳 卮乇丕蹖胤 胤亘蹖毓蹖 爻鬲 讴賴 丕賮乇丕丿 賲禺鬲賱賮 亘賴 毓賯丕蹖丿 賲禺鬲賱賮蹖 亘丕賵乇 倬蹖丿丕 禺賵丕賴賳丿 讴乇丿. 丕賲丕 丕蹖賳 賲賵囟賵毓 亘乇禺賱丕賮 诏匕卮鬲賴 丿蹖诏乇 賳丕賲胤賱賵亘 賳亘賵丿.
噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 丿乇 丕蹖賳 讴鬲丕亘 鬲賵囟蹖丨鈥� 賲蹖 丿賴丿 趩乇丕 丕鬲賮丕賯丕 丕蹖賳 讴孬乇鬲 賵 鬲賮丕賵鬲 丿乇 毓賯丕蹖丿 丕賲乇蹖 賲胤賱賵亘 丕爻鬲. 亘賴 賳馗乇 賲蹖賱貙 " 丕诏乇 賴賲賴 丕賮乇丕丿 亘卮乇_賲賳賴丕蹖 蹖讴 賳賮乇_ 毓賯蹖丿賴 丕蹖 賵丕丨丿蹖 丿丕卮鬲賳丿 賵 鬲賳賴丕 蹖讴 賳賮乇 毓賯蹖丿賴 丕卮 亘丕 丌賳 亘丕賯蹖 亘卮乇蹖鬲 賲禺丕賱賮 亘賵丿貙 毓賲賱 丕蹖賳丕賳 讴賴 丌賳 蹖讴 賳賮乇 乇丕 亘賴 夭賵乇 禺丕賲賵卮 讴賳賳丿 亘賴 賴賲丕賳 丕賳丿丕夭賴 賳丕乇賵丕 賲蹖 亘賵丿 讴賴 毓賲賱 禺賵丿 賵蹖貙 丕诏乇 賮乇囟丕 丕蹖賳 賯丿乇鬲 乇丕 賲蹖 丿丕卮鬲 讴賴 賳賵毓 亘卮乇 乇丕 亘賴 夭賵乇 禺丕賲賵卮 讴賳丿"
丕賲丕 丕爻鬲丿賱丕賱 賲蹖賱 亘乇丕蹖 丕孬亘丕鬲鈥� 賲丿毓丕蹖卮 趩蹖爻鬲責
賮乇囟 讴賳蹖丿 丕賮乇丕丿蹖 卮乇蹖賮 賵 丿乇爻鬲讴丕乇 賵噩賵丿 丿丕乇賳丿 讴賴 丕夭 丕賳鬲卮丕乇 毓賯蹖丿賴 丕蹖 賲囟乇貙 亘賳丕 亘乇 鬲卮禺蹖氐 禺賵丿卮丕賳貙 噩賱賵诏蹖乇蹖 賲蹖 讴賳賳丿. 禺亘 丨丕賱丕 爻賴 丨丕賱鬲 亘蹖卮鬲乇 賵噩賵丿 賳丿丕乇丿. 丌賳 毓賯蹖丿賴 讴賴 禺丕賲賵卮 卮丿賴:
氐丨蹖丨 丕爻鬲
丕卮鬲亘丕賴 丕爻鬲
賳蹖賲賴 氐丨蹖丨 賵 賳蹖賲賴 丕卮鬲亘丕賴 丕爻鬲.
丕诏乇 卮賯 丕賵賱 丿乇爻鬲 亘丕卮丿 讴賴 丕蹖賳 丕賮乇丕丿 丿乇爻鬲讴丕乇 亘丕 禺丕賲賵卮 讴乇丿賳 丌賳 毓賯蹖丿賴貙 亘卮乇蹖鬲 乇丕 丕夭 讴卮賮 丨賯蹖賯鬲 賲丨乇賵賲 讴乇丿賴 丕賳丿.
丕诏乇 卮賯 丿賵賲鈥� 丿乇爻鬲 亘丕卮丿貙 亘丕夭 賴賲 噩賱賵诏蹖乇蹖 丕夭 丕賳鬲卮丕乇 丕賳 毓賯蹖丿賴 氐賱丕丨 賳蹖爻鬲. 趩乇丕 讴賴 丿乇 賳鬲蹖噩賴 丕氐胤丨讴丕讴 丨賯 賵 亘丕胤賱貙 丨賯蹖賯鬲 夭賳丿賴 鬲乇 賵 乇賵卮賳 鬲乇 丕夭 诏匕卮鬲賴 丿蹖丿賴 賲蹖 卮賵丿.
丕诏乇 卮賯 爻賵賲 丿乇爻鬲 亘丕卮丿貙 丿乇 丕孬乇 禺賮賴 讴乇丿賳 毓賯蹖丿賴鈥屰� 賲禺丕賱賮貙 丕蹖賳 賮乇氐鬲 乇丕 丕夭 丿爻鬲 丿丕丿賴 丕蹖賲鈥� 讴賴 亘禺卮 賴丕蹖 賳丕丿乇爻鬲 丕賳趩賴 讴賴 亘賴 丌賳 亘丕賵乇 丿丕乇蹖賲 乇丕 丕氐賱丕丨 讴賳蹖賲.
賳鬲蹖噩鬲丕 丿乇 賳馗乇 丕爻鬲賵丕乇鬲鈥� 賲蹖賱貙 賴蹖趩 讴爻 賳亘丕蹖丿 賴蹖趩 毓賯蹖丿賴 丕蹖 乇丕 亘蹖 丿賱蹖賱 亘倬匕蹖乇丿 賵 賴蹖趩 賲乇噩毓蹖貙 趩賴 賲賯丕賲丕鬲 賲匕賴亘蹖貙 趩賴 乇賴亘乇丕賳 丿賵賱鬲蹖貙 趩賴 爻賳鬲貙 丕蹖賳 丨賯 乇丕 賳丿丕乇賳丿 讴賴 毓賯蹖丿賴 丕蹖 乇丕 亘賴 丕卮禺丕氐 鬲丨賲蹖賱 讴賳賳丿. 賴乇 丕賳爻丕賳蹖 丕蹖賳 丌夭丕丿蹖 乇丕 丿丕乇丿 鬲丕 亘乇丕蹖 賴乇 趩賴 亘蹖卮鬲乇 賮乇丿 卮丿賳 禺賵丿 讴賵卮卮 讴賳丿 賵 丕爻鬲毓丿丕丿 賴丕蹖 禺賵丿 乇丕 亘賳丕亘乇 氐賱丕丨 丿蹖丿 禺賵丿卮 倬乇賵乇卮 丿賴丿 鬲丕 卮禺氐蹖鬲蹖 賲賳丨氐乇 亘賴 賮乇丿 亘賴 丿爻鬲 禺賵丿卮 亘爻丕夭丿. 丕賱亘鬲賴 賲卮乇賵胤 亘乇 丕蹖賳讴賴 丌夭丕丿蹖 賴乇 讴爻蹖 賱胤賲賴 丕蹖 亘賴 丌夭丕丿蹖 丿蹖诏乇丕賳 賳夭賳丿 賵 賴乇 讴爻 亘丕蹖丿 丕夭 賯賵丕賳蹖賳蹖 讴賴 囟丕賲賳 丨賯 丕夭丕丿蹖 賴乇 丕賳爻丕賳 丕爻鬲 丿賮丕毓 讴賳丿.
趩蹖夭蹖鈥� 讴賴 讴丕賲賱丕 賲卮禺氐 丕爻鬲 丕蹖賳 丕爻鬲 讴賴 亘乇丕蹖 丕爻鬲賵丕乇鬲 賲蹖賱 賴乇 毓賯蹖丿賴 丕蹖 匕丕鬲丕 賳賲蹖 鬲賵丕賳丿 賲賵乇丿 丕丨鬲乇丕賲 亘丕卮丿. 亘乇丕蹖 丕賵 丕蹖賳 毓亘丕乇鬲 讴賴 賴乇 讴爻 賳馗乇蹖 丿丕乇丿 賵 賳馗乇卮 賲丨鬲乇賲 丕爻鬲 禺丕賱蹖 丕夭 丕卮讴丕賱 賳蹖爻鬲. 趩蹖夭蹖鈥� 讴賴 丕爻丕爻丕 亘乇丕蹖 丕賵 賲賵囟賵毓 丕丨鬲乇丕賲 丕爻鬲貙 丌夭丕丿蹖 賴乇 賮乇丿 丿乇 噩爻鬲鈥� 噩賵蹖蹖 丕爻鬲 讴賴 亘乇丕蹖 丕毓鬲賯丕丿 亘賴 毓賯蹖丿賴 丕蹖 丕賳噩丕賲 賲蹖丿賴丿.
丕賲丕 賲丕噩乇丕 亘賴 賴賲蹖賳 噩丕 禺鬲賲 賳賲蹖 卮賵丿. 賲賳 鬲氐賵乇 賲蹖 讴賳賲鈥� 丕诏乇 丕爻鬲賵丕乇鬲 賲蹖賱 丿乇 丌鬲賳貙 賴賲鈥屫堌辟� 亘丕 爻賯乇丕胤貙 夭賳丿诏蹖 賲蹖 讴乇丿 賵 丕丨蹖丕賳丕 賴賳诏丕賲蹖 讴賴 賲卮睾賵賱 賯丿賲 夭丿賳 亘賵丿貙 爻賯乇丕胤 噩賱賵蹖卮 乇丕 賲蹖鈥屭辟佖� 賵 丕夭 丕賵 丿乇亘丕乇賴 賲丕賴蹖鬲 丿蹖賳 丿丕乇蹖貙 賮囟蹖賱鬲貙 毓丿丕賱鬲貙 卮噩丕毓鬲貙 丿賵爻鬲蹖 賵 毓卮賯 賵 賴乇 趩蹖夭 丿蹖诏乇蹖 倬乇爻 賵 噩賵 賲蹖 讴乇丿貙 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 亘丕 讴賲丕賱 賲賽蹖賱 賵丕乇丿 诏賮鬲 賵 诏賵 賲蹖 卮丿. 趩乇丕 讴賴 丕賵 賴賲 亘賴 丕賳丿丕夭賴 爻賯乇丕胤 丿賱 亘爻鬲賴 丨賯蹖賯鬲 亘賵丿. 丿賮丕毓 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 丕夭 讴孬乇鬲 毓賯丕蹖丿貙 賵 丌夭丕丿蹖 丕賮乇丕丿 丿乇 噩爻鬲噩賵蹖 亘丕賵乇賴丕蹖卮丕賳貙 亘乇 丕蹖賳 倬丕蹖賴 丕爻鬲賵丕乇 亘賵丿 讴賴 丨賯蹖賯鬲 鬲賳賴丕 丿乇 丕孬乇 鬲夭丕丨賲 亘蹖賳 丌乇丕 賲禺鬲賱賮 賵 賲鬲賮丕賵鬲 丕爻鬲 讴賴 讴卮賮 賲蹖 卮賵丿.
丕賲丕 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 卮丕蹖丿 鬲氐賵乇 賳賲蹖鈥屭┴必� 讴賴 乇賵夭蹖 亘乇爻丿 讴賴 禺賵丿 丕蹖賳 丌夭丕丿蹖 爻賱丕蹖賯貙 丕賲讴丕賳 賴乇 诏賮鬲 賵 诏賵蹖蹖 乇丕 丕夭 亘蹖賳 亘亘乇丿. 丿乇 賴賵丕蹖 賲爻賲賵賲蹖 讴賴 賲丕 鬲賳賮爻 賲蹖 讴賳蹖賲貙 爻賯乇丕胤 丕賲讴丕賳 夭賳丿賴 賲丕賳丿賳 賳丿丕乇丿. 丕丨鬲賲丕賱丕 丕诏乇 丕賵 丕賲乇賵夭 夭賳丿诏蹖 賲蹖 讴乇丿貙 賳賴 丿乇 丕孬乇 丨讴賲 丿丕丿诏丕賴貙 讴賴 亘賴 丿爻鬲 禺賵丿卮貙 讴丕乇卮 蹖讴爻乇賴 賲蹖卮丿. 丕賵 丿乇 禺蹖丕亘丕賳 賴丕蹖 卮賴乇 賯丿賲 賲蹖 夭丿 賵 噩賵丕賳蹖 乇丕 賲蹖丿蹖丿鈥� 賵 丕夭 丕賵 丿乇亘丕乇賴 趩蹖爻鬲蹖 毓丿丕賱鬲 賵 賵 夭蹖亘丕蹖蹖 賵 ... 賲蹖 倬乇爻蹖丿. 丕賲丕 丕蹖賳 亘丕乇 诏賮鬲诏賵 亘乇禺賱丕賮 丿賵 賴夭丕乇 賵 倬丕賳氐丿 爻丕賱 倬蹖卮 丕賳 趩賳丕賳 亘賴 丿乇丕夭丕 賳賲蹖 讴卮蹖丿. 噩賵丕賳讴 賲蹖鈥屭佖� 賲賳 丿乇亘丕乇賴 賴乇 趩蹖夭蹖 賳馗乇 禺賵丿賲 乇丕 丿丕乇賲. 丕夭 爻賯乇丕胤 禺丿丕丨丕賮馗蹖 賲蹖 讴乇丿 賵 乇丕賴卮 乇丕 賲蹖 讴卮蹖丿 賵 賲蹖 乇賮鬲.
丿乇 夭賲丕賳蹖 讴賴 賲丕 夭賳丿诏蹖 賲蹖鈥屭┵嗃屬� 賴賲賴 趩蹖夭 亘賴 匕丕卅賯賴 賮乇賵讴丕爻鬲賴 賲蹖 卮賵丿. 丌夭丕丿蹖 賮乇丿蹖 賴蹖趩鈥� 诏丕賴 亘賴鈥屫з嗀ж操� 丕賲乇賵夭 亘賴 丕賮乇丕胤 賵 丕亘鬲匕丕賱 讴卮蹖丿賴 賳卮丿賴. 讴爻蹖 賮讴乇卮 乇丕 賳賲蹖 讴乇丿 讴賴 乇賵夭蹖 亘乇爻丿 讴賴 丿乇 丌賳 乇賵夭 丨賯蹖賯鬲 亘賴 倬丕蹖 丌夭丕丿蹖 賯乇亘丕賳蹖 卮賵丿. 丿乇 乇賵夭诏丕乇 賲丕 賴蹖趩 讴爻 賳亘丕蹖丿 丿蹖诏乇蹖 乇丕 賯囟丕賵鬲 讴賳丿. 賴賲賴 趩蹖夭 禺氐賵氐蹖 卮丿賴 賵 禺賳孬蹖 賵 賲丨鬲乇賲(!). 賴蹖趩 毓賯蹖丿賴 丕蹖 賴賲 丕賳賯丿乇 噩丿蹖 賳蹖爻鬲 讴賴 亘禺丕胤乇 賲禺丕賱賮鬲 亘丕 丌賳 禺賵丿 乇丕 毓匕丕亘 丿賴蹖賲 賵 丕匕蹖鬲 讴賳蹖賲. 丕氐賱丕 賴蹖趩 趩蹖夭 噩丿蹖 丕蹖 賵噩賵丿 賳丿丕乇丿. 亘诏匕丕乇蹖賲 賴乇 讴爻 亘丕 賳馗乇丕鬲 賵 毓賯丕蹖丿卮 禺賵卮 亘丕卮丿. 賲丕 亘丕 蹖讴丿蹖诏乇 丿乇 氐賱丨蹖賲 丕賲丕 賳賴 亘賴 丕蹖賳 丿賱蹖賱 讴賴 丿乇 賳賴丕蹖鬲 丨賯蹖賯鬲 乇丕 倬蹖丿丕 讴乇丿蹖賲貙 亘賱讴賴 賲鬲賵噩賴 卮丿蹖賲 讴賴 丨賯蹖賯鬲 丌賳 趩賳丕賳 賴賲 丕賴賲蹖鬲 賳丿丕乇丿. 賴賲賴 趩蹖夭 毓賱蹖 丕賱爻賵蹖賴 丕爻鬲. 噩賳诏 賵 丿毓賵丕 賴丕 乇丕 讴賳丕乇 亘诏匕丕乇蹖丿 賵 禺賵丿 乇丕 爻乇诏乇賲 讴賳蹖丿. 丕蹖賳 倬蹖丕賲鈥� 毓氐乇 賲丕 亘乇丕蹖 鬲賲丕賲 賮乇夭賳丿丕鬲 禺賵蹖卮 丕爻鬲.
噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 丿乇 丕蹖賳 讴鬲丕亘 鬲賵囟蹖丨鈥� 賲蹖 丿賴丿 趩乇丕 丕鬲賮丕賯丕 丕蹖賳 讴孬乇鬲 賵 鬲賮丕賵鬲 丿乇 毓賯丕蹖丿 丕賲乇蹖 賲胤賱賵亘 丕爻鬲. 亘賴 賳馗乇 賲蹖賱貙 " 丕诏乇 賴賲賴 丕賮乇丕丿 亘卮乇_賲賳賴丕蹖 蹖讴 賳賮乇_ 毓賯蹖丿賴 丕蹖 賵丕丨丿蹖 丿丕卮鬲賳丿 賵 鬲賳賴丕 蹖讴 賳賮乇 毓賯蹖丿賴 丕卮 亘丕 丌賳 亘丕賯蹖 亘卮乇蹖鬲 賲禺丕賱賮 亘賵丿貙 毓賲賱 丕蹖賳丕賳 讴賴 丌賳 蹖讴 賳賮乇 乇丕 亘賴 夭賵乇 禺丕賲賵卮 讴賳賳丿 亘賴 賴賲丕賳 丕賳丿丕夭賴 賳丕乇賵丕 賲蹖 亘賵丿 讴賴 毓賲賱 禺賵丿 賵蹖貙 丕诏乇 賮乇囟丕 丕蹖賳 賯丿乇鬲 乇丕 賲蹖 丿丕卮鬲 讴賴 賳賵毓 亘卮乇 乇丕 亘賴 夭賵乇 禺丕賲賵卮 讴賳丿"
丕賲丕 丕爻鬲丿賱丕賱 賲蹖賱 亘乇丕蹖 丕孬亘丕鬲鈥� 賲丿毓丕蹖卮 趩蹖爻鬲責
賮乇囟 讴賳蹖丿 丕賮乇丕丿蹖 卮乇蹖賮 賵 丿乇爻鬲讴丕乇 賵噩賵丿 丿丕乇賳丿 讴賴 丕夭 丕賳鬲卮丕乇 毓賯蹖丿賴 丕蹖 賲囟乇貙 亘賳丕 亘乇 鬲卮禺蹖氐 禺賵丿卮丕賳貙 噩賱賵诏蹖乇蹖 賲蹖 讴賳賳丿. 禺亘 丨丕賱丕 爻賴 丨丕賱鬲 亘蹖卮鬲乇 賵噩賵丿 賳丿丕乇丿. 丌賳 毓賯蹖丿賴 讴賴 禺丕賲賵卮 卮丿賴:
氐丨蹖丨 丕爻鬲
丕卮鬲亘丕賴 丕爻鬲
賳蹖賲賴 氐丨蹖丨 賵 賳蹖賲賴 丕卮鬲亘丕賴 丕爻鬲.
丕诏乇 卮賯 丕賵賱 丿乇爻鬲 亘丕卮丿 讴賴 丕蹖賳 丕賮乇丕丿 丿乇爻鬲讴丕乇 亘丕 禺丕賲賵卮 讴乇丿賳 丌賳 毓賯蹖丿賴貙 亘卮乇蹖鬲 乇丕 丕夭 讴卮賮 丨賯蹖賯鬲 賲丨乇賵賲 讴乇丿賴 丕賳丿.
丕诏乇 卮賯 丿賵賲鈥� 丿乇爻鬲 亘丕卮丿貙 亘丕夭 賴賲 噩賱賵诏蹖乇蹖 丕夭 丕賳鬲卮丕乇 丕賳 毓賯蹖丿賴 氐賱丕丨 賳蹖爻鬲. 趩乇丕 讴賴 丿乇 賳鬲蹖噩賴 丕氐胤丨讴丕讴 丨賯 賵 亘丕胤賱貙 丨賯蹖賯鬲 夭賳丿賴 鬲乇 賵 乇賵卮賳 鬲乇 丕夭 诏匕卮鬲賴 丿蹖丿賴 賲蹖 卮賵丿.
丕诏乇 卮賯 爻賵賲 丿乇爻鬲 亘丕卮丿貙 丿乇 丕孬乇 禺賮賴 讴乇丿賳 毓賯蹖丿賴鈥屰� 賲禺丕賱賮貙 丕蹖賳 賮乇氐鬲 乇丕 丕夭 丿爻鬲 丿丕丿賴 丕蹖賲鈥� 讴賴 亘禺卮 賴丕蹖 賳丕丿乇爻鬲 丕賳趩賴 讴賴 亘賴 丌賳 亘丕賵乇 丿丕乇蹖賲 乇丕 丕氐賱丕丨 讴賳蹖賲.
賳鬲蹖噩鬲丕 丿乇 賳馗乇 丕爻鬲賵丕乇鬲鈥� 賲蹖賱貙 賴蹖趩 讴爻 賳亘丕蹖丿 賴蹖趩 毓賯蹖丿賴 丕蹖 乇丕 亘蹖 丿賱蹖賱 亘倬匕蹖乇丿 賵 賴蹖趩 賲乇噩毓蹖貙 趩賴 賲賯丕賲丕鬲 賲匕賴亘蹖貙 趩賴 乇賴亘乇丕賳 丿賵賱鬲蹖貙 趩賴 爻賳鬲貙 丕蹖賳 丨賯 乇丕 賳丿丕乇賳丿 讴賴 毓賯蹖丿賴 丕蹖 乇丕 亘賴 丕卮禺丕氐 鬲丨賲蹖賱 讴賳賳丿. 賴乇 丕賳爻丕賳蹖 丕蹖賳 丌夭丕丿蹖 乇丕 丿丕乇丿 鬲丕 亘乇丕蹖 賴乇 趩賴 亘蹖卮鬲乇 賮乇丿 卮丿賳 禺賵丿 讴賵卮卮 讴賳丿 賵 丕爻鬲毓丿丕丿 賴丕蹖 禺賵丿 乇丕 亘賳丕亘乇 氐賱丕丨 丿蹖丿 禺賵丿卮 倬乇賵乇卮 丿賴丿 鬲丕 卮禺氐蹖鬲蹖 賲賳丨氐乇 亘賴 賮乇丿 亘賴 丿爻鬲 禺賵丿卮 亘爻丕夭丿. 丕賱亘鬲賴 賲卮乇賵胤 亘乇 丕蹖賳讴賴 丌夭丕丿蹖 賴乇 讴爻蹖 賱胤賲賴 丕蹖 亘賴 丌夭丕丿蹖 丿蹖诏乇丕賳 賳夭賳丿 賵 賴乇 讴爻 亘丕蹖丿 丕夭 賯賵丕賳蹖賳蹖 讴賴 囟丕賲賳 丨賯 丕夭丕丿蹖 賴乇 丕賳爻丕賳 丕爻鬲 丿賮丕毓 讴賳丿.
趩蹖夭蹖鈥� 讴賴 讴丕賲賱丕 賲卮禺氐 丕爻鬲 丕蹖賳 丕爻鬲 讴賴 亘乇丕蹖 丕爻鬲賵丕乇鬲 賲蹖賱 賴乇 毓賯蹖丿賴 丕蹖 匕丕鬲丕 賳賲蹖 鬲賵丕賳丿 賲賵乇丿 丕丨鬲乇丕賲 亘丕卮丿. 亘乇丕蹖 丕賵 丕蹖賳 毓亘丕乇鬲 讴賴 賴乇 讴爻 賳馗乇蹖 丿丕乇丿 賵 賳馗乇卮 賲丨鬲乇賲 丕爻鬲 禺丕賱蹖 丕夭 丕卮讴丕賱 賳蹖爻鬲. 趩蹖夭蹖鈥� 讴賴 丕爻丕爻丕 亘乇丕蹖 丕賵 賲賵囟賵毓 丕丨鬲乇丕賲 丕爻鬲貙 丌夭丕丿蹖 賴乇 賮乇丿 丿乇 噩爻鬲鈥� 噩賵蹖蹖 丕爻鬲 讴賴 亘乇丕蹖 丕毓鬲賯丕丿 亘賴 毓賯蹖丿賴 丕蹖 丕賳噩丕賲 賲蹖丿賴丿.
丕賲丕 賲丕噩乇丕 亘賴 賴賲蹖賳 噩丕 禺鬲賲 賳賲蹖 卮賵丿. 賲賳 鬲氐賵乇 賲蹖 讴賳賲鈥� 丕诏乇 丕爻鬲賵丕乇鬲 賲蹖賱 丿乇 丌鬲賳貙 賴賲鈥屫堌辟� 亘丕 爻賯乇丕胤貙 夭賳丿诏蹖 賲蹖 讴乇丿 賵 丕丨蹖丕賳丕 賴賳诏丕賲蹖 讴賴 賲卮睾賵賱 賯丿賲 夭丿賳 亘賵丿貙 爻賯乇丕胤 噩賱賵蹖卮 乇丕 賲蹖鈥屭辟佖� 賵 丕夭 丕賵 丿乇亘丕乇賴 賲丕賴蹖鬲 丿蹖賳 丿丕乇蹖貙 賮囟蹖賱鬲貙 毓丿丕賱鬲貙 卮噩丕毓鬲貙 丿賵爻鬲蹖 賵 毓卮賯 賵 賴乇 趩蹖夭 丿蹖诏乇蹖 倬乇爻 賵 噩賵 賲蹖 讴乇丿貙 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 亘丕 讴賲丕賱 賲賽蹖賱 賵丕乇丿 诏賮鬲 賵 诏賵 賲蹖 卮丿. 趩乇丕 讴賴 丕賵 賴賲 亘賴 丕賳丿丕夭賴 爻賯乇丕胤 丿賱 亘爻鬲賴 丨賯蹖賯鬲 亘賵丿. 丿賮丕毓 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 丕夭 讴孬乇鬲 毓賯丕蹖丿貙 賵 丌夭丕丿蹖 丕賮乇丕丿 丿乇 噩爻鬲噩賵蹖 亘丕賵乇賴丕蹖卮丕賳貙 亘乇 丕蹖賳 倬丕蹖賴 丕爻鬲賵丕乇 亘賵丿 讴賴 丨賯蹖賯鬲 鬲賳賴丕 丿乇 丕孬乇 鬲夭丕丨賲 亘蹖賳 丌乇丕 賲禺鬲賱賮 賵 賲鬲賮丕賵鬲 丕爻鬲 讴賴 讴卮賮 賲蹖 卮賵丿.
丕賲丕 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 卮丕蹖丿 鬲氐賵乇 賳賲蹖鈥屭┴必� 讴賴 乇賵夭蹖 亘乇爻丿 讴賴 禺賵丿 丕蹖賳 丌夭丕丿蹖 爻賱丕蹖賯貙 丕賲讴丕賳 賴乇 诏賮鬲 賵 诏賵蹖蹖 乇丕 丕夭 亘蹖賳 亘亘乇丿. 丿乇 賴賵丕蹖 賲爻賲賵賲蹖 讴賴 賲丕 鬲賳賮爻 賲蹖 讴賳蹖賲貙 爻賯乇丕胤 丕賲讴丕賳 夭賳丿賴 賲丕賳丿賳 賳丿丕乇丿. 丕丨鬲賲丕賱丕 丕诏乇 丕賵 丕賲乇賵夭 夭賳丿诏蹖 賲蹖 讴乇丿貙 賳賴 丿乇 丕孬乇 丨讴賲 丿丕丿诏丕賴貙 讴賴 亘賴 丿爻鬲 禺賵丿卮貙 讴丕乇卮 蹖讴爻乇賴 賲蹖卮丿. 丕賵 丿乇 禺蹖丕亘丕賳 賴丕蹖 卮賴乇 賯丿賲 賲蹖 夭丿 賵 噩賵丕賳蹖 乇丕 賲蹖丿蹖丿鈥� 賵 丕夭 丕賵 丿乇亘丕乇賴 趩蹖爻鬲蹖 毓丿丕賱鬲 賵 賵 夭蹖亘丕蹖蹖 賵 ... 賲蹖 倬乇爻蹖丿. 丕賲丕 丕蹖賳 亘丕乇 诏賮鬲诏賵 亘乇禺賱丕賮 丿賵 賴夭丕乇 賵 倬丕賳氐丿 爻丕賱 倬蹖卮 丕賳 趩賳丕賳 亘賴 丿乇丕夭丕 賳賲蹖 讴卮蹖丿. 噩賵丕賳讴 賲蹖鈥屭佖� 賲賳 丿乇亘丕乇賴 賴乇 趩蹖夭蹖 賳馗乇 禺賵丿賲 乇丕 丿丕乇賲. 丕夭 爻賯乇丕胤 禺丿丕丨丕賮馗蹖 賲蹖 讴乇丿 賵 乇丕賴卮 乇丕 賲蹖 讴卮蹖丿 賵 賲蹖 乇賮鬲.
丿乇 夭賲丕賳蹖 讴賴 賲丕 夭賳丿诏蹖 賲蹖鈥屭┵嗃屬� 賴賲賴 趩蹖夭 亘賴 匕丕卅賯賴 賮乇賵讴丕爻鬲賴 賲蹖 卮賵丿. 丌夭丕丿蹖 賮乇丿蹖 賴蹖趩鈥� 诏丕賴 亘賴鈥屫з嗀ж操� 丕賲乇賵夭 亘賴 丕賮乇丕胤 賵 丕亘鬲匕丕賱 讴卮蹖丿賴 賳卮丿賴. 讴爻蹖 賮讴乇卮 乇丕 賳賲蹖 讴乇丿 讴賴 乇賵夭蹖 亘乇爻丿 讴賴 丿乇 丌賳 乇賵夭 丨賯蹖賯鬲 亘賴 倬丕蹖 丌夭丕丿蹖 賯乇亘丕賳蹖 卮賵丿. 丿乇 乇賵夭诏丕乇 賲丕 賴蹖趩 讴爻 賳亘丕蹖丿 丿蹖诏乇蹖 乇丕 賯囟丕賵鬲 讴賳丿. 賴賲賴 趩蹖夭 禺氐賵氐蹖 卮丿賴 賵 禺賳孬蹖 賵 賲丨鬲乇賲(!). 賴蹖趩 毓賯蹖丿賴 丕蹖 賴賲 丕賳賯丿乇 噩丿蹖 賳蹖爻鬲 讴賴 亘禺丕胤乇 賲禺丕賱賮鬲 亘丕 丌賳 禺賵丿 乇丕 毓匕丕亘 丿賴蹖賲 賵 丕匕蹖鬲 讴賳蹖賲. 丕氐賱丕 賴蹖趩 趩蹖夭 噩丿蹖 丕蹖 賵噩賵丿 賳丿丕乇丿. 亘诏匕丕乇蹖賲 賴乇 讴爻 亘丕 賳馗乇丕鬲 賵 毓賯丕蹖丿卮 禺賵卮 亘丕卮丿. 賲丕 亘丕 蹖讴丿蹖诏乇 丿乇 氐賱丨蹖賲 丕賲丕 賳賴 亘賴 丕蹖賳 丿賱蹖賱 讴賴 丿乇 賳賴丕蹖鬲 丨賯蹖賯鬲 乇丕 倬蹖丿丕 讴乇丿蹖賲貙 亘賱讴賴 賲鬲賵噩賴 卮丿蹖賲 讴賴 丨賯蹖賯鬲 丌賳 趩賳丕賳 賴賲 丕賴賲蹖鬲 賳丿丕乇丿. 賴賲賴 趩蹖夭 毓賱蹖 丕賱爻賵蹖賴 丕爻鬲. 噩賳诏 賵 丿毓賵丕 賴丕 乇丕 讴賳丕乇 亘诏匕丕乇蹖丿 賵 禺賵丿 乇丕 爻乇诏乇賲 讴賳蹖丿. 丕蹖賳 倬蹖丕賲鈥� 毓氐乇 賲丕 亘乇丕蹖 鬲賲丕賲 賮乇夭賳丿丕鬲 禺賵蹖卮 丕爻鬲.
June 4, 2017
危蟺慰蠀未伪委慰 苇蟻纬慰 !!!
January 29, 2022
Hace tiempo que quer铆a leer m谩s libros de filosof铆a y ensayo, pero bueno, los d铆as solo tienen veinticuatro horas. En este ensayo, Stuart Mill elabora una apasionada defensa del individualismo y la libertad como motores del progreso humano, y se opone a la intervenci贸n estatal-y de la sociedad-sobre los individuos. Una parte importante del ensayo abarca este an谩lisis en relaci贸n al cristianismo, pero sus conclusiones se pueden aplicar a cualquier religi贸n.
Uno puede decir que los temas tratados ya est谩n resueltos, en pleno siglo XXI: ya nadie pone en duda el derecho a la libertad de expresi贸n. Pero apenas analizamos en detalle el contexto actual del mundo vemos que no es tan as铆. No solo por la existencia de Estados que censuran y coartan las libertades de sus ciudadanos (Rusia, China, Corea del Norte, Siria, solo por mencionar algunos), sino porque la tiran铆a de la mayor铆a que Mill denuncia parece imponerse tambi茅n en los pa铆ses democr谩ticas, a trav茅s de la llamada "cultura de la cancelaci贸n". 脡sta propone censurar e impedirle expresarse a cualquier persona que manifieste determinadas opiniones juzgadas inaceptables (homofobia, transfobia, machismo, etc). Mill sostiene que incluso si una persona manifiesta opiniones repugnantes para la mayor铆a, hay que permitirle expresarlas, no solo porque es su derecho inalienable, sino porque el debate enriquece a la humanidad. Si suprimimos todas las voces disidentes, aunque lo hagamos con buenas intenciones, las futuras generaciones no aceptar谩n los valores dominantes porque crean en ellos, sino pasivamente, como algo heredado.
Si alguien cree que esto es un planteo te贸rico, conviene recordar solo por citar un ejemplo muy reciente, que la Junta Escolar del condado de McMinn, en el sure帽o Estado de Tennessee, en USA, ha acordado por unanimidad sacar Maus, novela gr谩fica sobre el Holocausto de Art Spiegelman, de la lista de lecturas para los estudiantes. El c贸mic, que gan贸 un Pulitzer, fue censurado porque conten铆a ocho malas palabras. Ocho. Esas meras ocho palabras justificaron para diez personas censurar una obra ganadora del Premio Pulitzer, que adem谩s es una de las mejoras obras para ense帽ar a estudiantes sobre el horror del Holocausto. Es decir, esas diez personas, en pleno 2022, se consideraron con derecho a decidir qu茅 pueden leer y no leer otras personas, y adem谩s, que los estudiantes son unos est煤pidos incapaces de sacar sus propias conclusiones. En una 茅poca donde se puede acceder a cualquier contenido brutal en Youtube, sigue habiendo personas que creen que su misi贸n en el mundo es eliminar obras art铆sticas que encuentran ofensivas por cualquier motivo, para as铆 "enderezar" el mundo.
Uno puede decir que los temas tratados ya est谩n resueltos, en pleno siglo XXI: ya nadie pone en duda el derecho a la libertad de expresi贸n. Pero apenas analizamos en detalle el contexto actual del mundo vemos que no es tan as铆. No solo por la existencia de Estados que censuran y coartan las libertades de sus ciudadanos (Rusia, China, Corea del Norte, Siria, solo por mencionar algunos), sino porque la tiran铆a de la mayor铆a que Mill denuncia parece imponerse tambi茅n en los pa铆ses democr谩ticas, a trav茅s de la llamada "cultura de la cancelaci贸n". 脡sta propone censurar e impedirle expresarse a cualquier persona que manifieste determinadas opiniones juzgadas inaceptables (homofobia, transfobia, machismo, etc). Mill sostiene que incluso si una persona manifiesta opiniones repugnantes para la mayor铆a, hay que permitirle expresarlas, no solo porque es su derecho inalienable, sino porque el debate enriquece a la humanidad. Si suprimimos todas las voces disidentes, aunque lo hagamos con buenas intenciones, las futuras generaciones no aceptar谩n los valores dominantes porque crean en ellos, sino pasivamente, como algo heredado.
Si alguien cree que esto es un planteo te贸rico, conviene recordar solo por citar un ejemplo muy reciente, que la Junta Escolar del condado de McMinn, en el sure帽o Estado de Tennessee, en USA, ha acordado por unanimidad sacar Maus, novela gr谩fica sobre el Holocausto de Art Spiegelman, de la lista de lecturas para los estudiantes. El c贸mic, que gan贸 un Pulitzer, fue censurado porque conten铆a ocho malas palabras. Ocho. Esas meras ocho palabras justificaron para diez personas censurar una obra ganadora del Premio Pulitzer, que adem谩s es una de las mejoras obras para ense帽ar a estudiantes sobre el horror del Holocausto. Es decir, esas diez personas, en pleno 2022, se consideraron con derecho a decidir qu茅 pueden leer y no leer otras personas, y adem谩s, que los estudiantes son unos est煤pidos incapaces de sacar sus propias conclusiones. En una 茅poca donde se puede acceder a cualquier contenido brutal en Youtube, sigue habiendo personas que creen que su misi贸n en el mundo es eliminar obras art铆sticas que encuentran ofensivas por cualquier motivo, para as铆 "enderezar" el mundo.
March 22, 2024
Why would I not like it? Homeboy has advocated the importance of individual liberty and freedom of expression since 1859. I loved the emphasis on societal progress and personal fulfillment hinged on our ability to think, act, and live as distinct individuals unshackled by conformity or oppressive norms. It's utilitarian, articulate, and, most of all, a no-holds-barred celebration of personal freedom.
Remember John Locke, the life, liberty, and property guy? Well, think of JSM as the DJ who took Locke's old-school classic and dropped a banger remix through his utilitarian beats. He's all about letting people do their thing unless they're hurting others. JSM's main ideas revolve around maximizing happiness and freedom for the greatest number of people. This bro champions the diversity of opinions as vital for a progressive community and asserts that individual contributions enrich the collective societal experience. 馃挴
My only unsurprising gripe: this was complex and dense! It's goddamn repetitive! But you know what? That's par for the course with older philosophical works, right? Doesn't matter. I really vibed with his work for its groundbreaking and progressive ideas. 馃挕
Does it sound too utopian or overly abstract? Sure, I'll hear you out, but I would STRONGLY disagree. The concepts laid out here are not just lofty ideals; they're incredibly practical and have profoundly impacted how we think and act today. Cheers to these ideas! 馃嵑
Remember John Locke, the life, liberty, and property guy? Well, think of JSM as the DJ who took Locke's old-school classic and dropped a banger remix through his utilitarian beats. He's all about letting people do their thing unless they're hurting others. JSM's main ideas revolve around maximizing happiness and freedom for the greatest number of people. This bro champions the diversity of opinions as vital for a progressive community and asserts that individual contributions enrich the collective societal experience. 馃挴
"the sole end for which mankind are warranted, individually or collectively in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others."
My only unsurprising gripe: this was complex and dense! It's goddamn repetitive! But you know what? That's par for the course with older philosophical works, right? Doesn't matter. I really vibed with his work for its groundbreaking and progressive ideas. 馃挕
"But the peculiar evil of silencing the expression of an opinion is, that it is robbing the human race; posterity as well as the existing generation; those who dissent from the opinion, still more than those who hold it."
Does it sound too utopian or overly abstract? Sure, I'll hear you out, but I would STRONGLY disagree. The concepts laid out here are not just lofty ideals; they're incredibly practical and have profoundly impacted how we think and act today. Cheers to these ideas! 馃嵑
"Individuality is the same thing with development, and that it is only the cultivation of individuality which produces, or can produce, well-developed human beings,"
July 10, 2019
47
丿賵賱鬲蹖 讴賴 爻胤丨 卮禺氐蹖鬲 丕賮乇丕丿 乇丕 毓賲丿丕 亘賴 丕蹖賳 賲賳馗賵乇 鬲賯賱蹖賱 丿賴丿 讴賴 丕夭 丌賳賴丕 丕亘夭丕乇賴丕蹖 賲胤蹖毓 鬲乇蹖 (丨鬲蹖 亘乇丕蹖 丕賳噩丕賲 賴丿賮賴丕蹖 爻賵丿賲賳丿) 丿乇爻鬲 讴賳丿貙 趩賳蹖賳 丿賵賱鬲蹖 爻乇丕賳噩丕賲 亘賴 讴卮賮 丕蹖賳 丨賯蹖賯鬲 鬲賱禺 賳丕卅賱 禺賵丕賴丿 卮丿 讴賴 亘丕 賲乇丿丕賳 讴賵趩讴 賵 亘蹖 丕乇丕丿賴 丨賯蹖賯鬲丕 賴蹖趩 讴丕乇 亘夭乇诏 丕賳噩丕賲 卮丿賳蹖 賳蹖爻鬲
46
丌夭丕丿蹖 诏乇丕賳亘賴丕蹖 賮乇丿蹖 丿乇 丕賳诏賱爻鬲丕賳 毓賴丿 噩丕賳 丕爻鬲蹖賵丕乇鬲 賲蹖賱 丕夭 丿賵 爻賵 丿乇 賲毓乇囟 鬲賴丿蹖丿 賵 禺胤乇 賯乇丕乇 诏乇賮鬲賴 亘賵丿. 禺胤乇 丕賵賱 賳賵毓蹖 禺胤乇 丕丨鬲賲丕賱蹖 (賳丕卮蹖 丕夭 賲丿丕禺賱賴 賲丨鬲賲賱 丿賵賱鬲 賴丕) 亘賵丿 賵賱蹖 丕夭 丌賳 爻禺鬲 鬲乇 賳蹖乇賵蹖 賵丨卮鬲賳丕讴 丕賮讴丕乇 毓賲賵賲蹖 亘賵丿 讴賴 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 丌賳 乇丕 禺胤乇賳丕讴 鬲乇 丕夭 賳蹖乇賵蹖 丿賵賱鬲賴丕 賲蹖 卮賲乇丿... 鬲毓丿蹖 丕賮讴丕乇 毓賲賵賲蹖 丿乇 亘毓囟蹖 賲賵丕乇丿 丨鬲蹖 丕夭 鬲毓丿蹖 爻蹖丕爻蹖 賴賲 禺胤乇賳丕讴 鬲乇 丕爻鬲. 丿賵賱鬲蹖 讴賴 賳賲丕蹖賳丿賴 丕讴孬乇蹖鬲 丕爻鬲 賴乇 賯丿乇 賴賲 賲噩丨賮 賵 夭賵乇诏賵 亘丕卮丿 賱丕丕賯賱 丕乇丕丿賴 禺賵丿 乇丕 亘賴 賳丕賲 丕讴孬乇蹖鬲 亘乇 丕賯賱蹖鬲 噩丕賲毓賴 鬲丨賲蹖賱 賲蹖 讴賳丿 丿乇 丨丕賱蹖讴賴 丕賮讴丕乇 毓賲賵賲蹖 (讴賴 睾丕賱亘丕 賲賲讴賳 丕爻鬲 丿趩丕乇 丕卮鬲亘丕賴 卮賵丿) 毓乇氐賴 乇丕 亘丿賵賳 賴蹖趩 賲噩賵夭 賯丕賳賵賳蹖 亘賴 丌賳賴丕蹖蹖 讴賴 丕爻鬲賯賱丕賱 毓賯蹖丿賴 丿丕乇賳丿 (賵 亘賳丕亘乇丕蹖賳 賴賲乇賳诏 噩賲丕毓鬲 賳賲蹖 卮賵賳丿) 鬲賳诏 賲蹖 爻丕夭丿. 禺乇丕賮丕鬲 賲匕賴亘蹖貙 鬲毓氐亘 胤亘賯丕鬲蹖貙 丕丨爻丕爻丕鬲 賳跇丕丿蹖貙 爻賳鬲 禺賵蹖卮鬲賳 倬乇爻鬲蹖貙 賲賴乇 賵 讴蹖賳賴丕蹖 丕噩鬲賲丕毓蹖貙 賴賲賴 丿乇 丕蹖賳 乇丿蹖賮 賴爻鬲賳丿 賵 賲賵賯毓蹖 讴賴 噩夭賵 乇賵噩蹖賴 賲乇丿賲 卮丿賳丿 蹖丕 丕賮讴丕乇 毓賲賵賲蹖 乇丕 丕夭 乇賵蹖 噩賴賱 賵 亘蹖 禺亘乇蹖 亘乇丕賳诏蹖禺鬲賳丿 貙 丕夭 亘夭乇诏 鬲乇蹖賳 賲賵丕賳毓 丌夭丕丿蹖 賮乇丿蹖 亘賴 卮賲丕乇 賲蹖 乇賵賳丿
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賴乇 賮乇丿 丕賳爻丕賳蹖 丿乇 丿乇噩賴 丕賵賱 丕蹖賳 丨賯 乇丕 亘乇丕蹖 禺賵丿 丕丿毓丕 賲蹖 讴賳丿 讴賴 亘丕蹖丿 丌夭丕丿蹖 賮乇丿蹖 丿丕卮鬲賴 亘丕卮丿. 亘賴 毓亘丕乇鬲 丿蹖诏乇 賲卮乇賵胤 亘乇 丕蹖賳讴賴 丌夭丕丿蹖 賵蹖 賱胤賲賴 丕蹖 亘賴 丌夭丕丿蹖 丿蹖诏乇丕賳 賳夭賳丿 賵 賲卮乇賵胤 亘乇 丕蹖賳讴賴 禺賵丿 賵蹖 丕夭 賯賵丕賳蹖賳蹖 讴賴 賴丿賮卮 鬲丕賲蹖賳 賴賲蹖賳 丌夭丕丿蹖 亘乇丕蹖 爻丕蹖乇 丕賮乇丕丿 丕噩鬲賲丕毓 丕爻鬲 丕胤丕毓鬲 賵乇夭丿... 丿乇 丿乇噩賴 丿賵賲 ... 賳蹖夭 亘丕蹖丿 丌夭丕丿 亘丕卮丿 讴賴 丕賮讴丕乇 禺賵丿 乇丕 亘蹖 賲丕賳毓 賵 乇丕丿毓 丕賳鬲卮丕乇 丿賴丿 蹖丕 亘丕 丿蹖诏乇丕賳 亘乇丕蹖 倬禺卮 讴乇丿賳 丌賳 丕賮讴丕乇 鬲卮乇蹖讴 賲爻丕毓蹖 讴賳丿. 亘丕蹖丿 亘賴 丕賵 丌夭丕丿蹖 丿丕丿賴 卮賵丿 讴賴 毓賯丕蹖丿 卮禺氐蹖 禺賵丿 乇丕 丿乇亘丕乇賴 亘賴鬲乇蹖賳 乇丕賴 丕丿丕乇賴 丕賲賵乇 讴卮賵乇卮 亘蹖 倬乇賵丕 亘诏賵蹖丿 賵 賳賴 鬲賳賴丕 丕夭 丕蹖賳 丨賯 賲爻鬲賮蹖囟 亘丕卮丿 亘賱讴賴 亘丕蹖丿 丨賯 丿丕卮鬲賴 亘丕卮丿 讴賴 亘乇丕蹖 毓賲賱蹖 讴乇丿賳 丌賳 毓賯丕蹖丿 賴乇 賳賵毓 噩賲毓蹖鬲蹖 讴賴 禺賵丕爻鬲 鬲卮讴蹖賱 亘丿賴丿 蹖丕 亘賴 賴乇 噩賲毓蹖鬲蹖 讴賴 禺賵丕爻鬲 賲賱丨賯 诏乇丿丿
丿賵賱鬲蹖 讴賴 爻胤丨 卮禺氐蹖鬲 丕賮乇丕丿 乇丕 毓賲丿丕 亘賴 丕蹖賳 賲賳馗賵乇 鬲賯賱蹖賱 丿賴丿 讴賴 丕夭 丌賳賴丕 丕亘夭丕乇賴丕蹖 賲胤蹖毓 鬲乇蹖 (丨鬲蹖 亘乇丕蹖 丕賳噩丕賲 賴丿賮賴丕蹖 爻賵丿賲賳丿) 丿乇爻鬲 讴賳丿貙 趩賳蹖賳 丿賵賱鬲蹖 爻乇丕賳噩丕賲 亘賴 讴卮賮 丕蹖賳 丨賯蹖賯鬲 鬲賱禺 賳丕卅賱 禺賵丕賴丿 卮丿 讴賴 亘丕 賲乇丿丕賳 讴賵趩讴 賵 亘蹖 丕乇丕丿賴 丨賯蹖賯鬲丕 賴蹖趩 讴丕乇 亘夭乇诏 丕賳噩丕賲 卮丿賳蹖 賳蹖爻鬲
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丌夭丕丿蹖 诏乇丕賳亘賴丕蹖 賮乇丿蹖 丿乇 丕賳诏賱爻鬲丕賳 毓賴丿 噩丕賳 丕爻鬲蹖賵丕乇鬲 賲蹖賱 丕夭 丿賵 爻賵 丿乇 賲毓乇囟 鬲賴丿蹖丿 賵 禺胤乇 賯乇丕乇 诏乇賮鬲賴 亘賵丿. 禺胤乇 丕賵賱 賳賵毓蹖 禺胤乇 丕丨鬲賲丕賱蹖 (賳丕卮蹖 丕夭 賲丿丕禺賱賴 賲丨鬲賲賱 丿賵賱鬲 賴丕) 亘賵丿 賵賱蹖 丕夭 丌賳 爻禺鬲 鬲乇 賳蹖乇賵蹖 賵丨卮鬲賳丕讴 丕賮讴丕乇 毓賲賵賲蹖 亘賵丿 讴賴 噩丕賳 丕爻鬲賵丕乇鬲 賲蹖賱 丌賳 乇丕 禺胤乇賳丕讴 鬲乇 丕夭 賳蹖乇賵蹖 丿賵賱鬲賴丕 賲蹖 卮賲乇丿... 鬲毓丿蹖 丕賮讴丕乇 毓賲賵賲蹖 丿乇 亘毓囟蹖 賲賵丕乇丿 丨鬲蹖 丕夭 鬲毓丿蹖 爻蹖丕爻蹖 賴賲 禺胤乇賳丕讴 鬲乇 丕爻鬲. 丿賵賱鬲蹖 讴賴 賳賲丕蹖賳丿賴 丕讴孬乇蹖鬲 丕爻鬲 賴乇 賯丿乇 賴賲 賲噩丨賮 賵 夭賵乇诏賵 亘丕卮丿 賱丕丕賯賱 丕乇丕丿賴 禺賵丿 乇丕 亘賴 賳丕賲 丕讴孬乇蹖鬲 亘乇 丕賯賱蹖鬲 噩丕賲毓賴 鬲丨賲蹖賱 賲蹖 讴賳丿 丿乇 丨丕賱蹖讴賴 丕賮讴丕乇 毓賲賵賲蹖 (讴賴 睾丕賱亘丕 賲賲讴賳 丕爻鬲 丿趩丕乇 丕卮鬲亘丕賴 卮賵丿) 毓乇氐賴 乇丕 亘丿賵賳 賴蹖趩 賲噩賵夭 賯丕賳賵賳蹖 亘賴 丌賳賴丕蹖蹖 讴賴 丕爻鬲賯賱丕賱 毓賯蹖丿賴 丿丕乇賳丿 (賵 亘賳丕亘乇丕蹖賳 賴賲乇賳诏 噩賲丕毓鬲 賳賲蹖 卮賵賳丿) 鬲賳诏 賲蹖 爻丕夭丿. 禺乇丕賮丕鬲 賲匕賴亘蹖貙 鬲毓氐亘 胤亘賯丕鬲蹖貙 丕丨爻丕爻丕鬲 賳跇丕丿蹖貙 爻賳鬲 禺賵蹖卮鬲賳 倬乇爻鬲蹖貙 賲賴乇 賵 讴蹖賳賴丕蹖 丕噩鬲賲丕毓蹖貙 賴賲賴 丿乇 丕蹖賳 乇丿蹖賮 賴爻鬲賳丿 賵 賲賵賯毓蹖 讴賴 噩夭賵 乇賵噩蹖賴 賲乇丿賲 卮丿賳丿 蹖丕 丕賮讴丕乇 毓賲賵賲蹖 乇丕 丕夭 乇賵蹖 噩賴賱 賵 亘蹖 禺亘乇蹖 亘乇丕賳诏蹖禺鬲賳丿 貙 丕夭 亘夭乇诏 鬲乇蹖賳 賲賵丕賳毓 丌夭丕丿蹖 賮乇丿蹖 亘賴 卮賲丕乇 賲蹖 乇賵賳丿
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賴乇 賮乇丿 丕賳爻丕賳蹖 丿乇 丿乇噩賴 丕賵賱 丕蹖賳 丨賯 乇丕 亘乇丕蹖 禺賵丿 丕丿毓丕 賲蹖 讴賳丿 讴賴 亘丕蹖丿 丌夭丕丿蹖 賮乇丿蹖 丿丕卮鬲賴 亘丕卮丿. 亘賴 毓亘丕乇鬲 丿蹖诏乇 賲卮乇賵胤 亘乇 丕蹖賳讴賴 丌夭丕丿蹖 賵蹖 賱胤賲賴 丕蹖 亘賴 丌夭丕丿蹖 丿蹖诏乇丕賳 賳夭賳丿 賵 賲卮乇賵胤 亘乇 丕蹖賳讴賴 禺賵丿 賵蹖 丕夭 賯賵丕賳蹖賳蹖 讴賴 賴丿賮卮 鬲丕賲蹖賳 賴賲蹖賳 丌夭丕丿蹖 亘乇丕蹖 爻丕蹖乇 丕賮乇丕丿 丕噩鬲賲丕毓 丕爻鬲 丕胤丕毓鬲 賵乇夭丿... 丿乇 丿乇噩賴 丿賵賲 ... 賳蹖夭 亘丕蹖丿 丌夭丕丿 亘丕卮丿 讴賴 丕賮讴丕乇 禺賵丿 乇丕 亘蹖 賲丕賳毓 賵 乇丕丿毓 丕賳鬲卮丕乇 丿賴丿 蹖丕 亘丕 丿蹖诏乇丕賳 亘乇丕蹖 倬禺卮 讴乇丿賳 丌賳 丕賮讴丕乇 鬲卮乇蹖讴 賲爻丕毓蹖 讴賳丿. 亘丕蹖丿 亘賴 丕賵 丌夭丕丿蹖 丿丕丿賴 卮賵丿 讴賴 毓賯丕蹖丿 卮禺氐蹖 禺賵丿 乇丕 丿乇亘丕乇賴 亘賴鬲乇蹖賳 乇丕賴 丕丿丕乇賴 丕賲賵乇 讴卮賵乇卮 亘蹖 倬乇賵丕 亘诏賵蹖丿 賵 賳賴 鬲賳賴丕 丕夭 丕蹖賳 丨賯 賲爻鬲賮蹖囟 亘丕卮丿 亘賱讴賴 亘丕蹖丿 丨賯 丿丕卮鬲賴 亘丕卮丿 讴賴 亘乇丕蹖 毓賲賱蹖 讴乇丿賳 丌賳 毓賯丕蹖丿 賴乇 賳賵毓 噩賲毓蹖鬲蹖 讴賴 禺賵丕爻鬲 鬲卮讴蹖賱 亘丿賴丿 蹖丕 亘賴 賴乇 噩賲毓蹖鬲蹖 讴賴 禺賵丕爻鬲 賲賱丨賯 诏乇丿丿
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August 29, 2018mi ha sempre commosso la dedica che Stuart Mill, uno dei miei filosofi preferiti, fa in questo suo famosissimo libro (riletto di recente perch茅 ricordavo una bellissima invettiva contro la tirannide della maggioranza, "dell'opinione e del sentimento prevalenti" da cui ci dobbiamo proteggere non meno che da altre tirannie) alla moglie Harriet scomparsa un anno prima, tanto che non sottoporr脿 il libro a revisione senza il suo parere e lo pubblicher脿 cos矛, come 猫 sgorgato, libero e purissimo. "Quando due persone hanno i loro pensieri e le speculazioni del tutto in comune, 猫 di poca importanza per quanto riguarda la questione di originalit脿, chi di essi detiene la penna", aveva scritto.
All'amata e compianta memoria di colei che fu l'ispiratrice, e in parte l'autrice, di tutto il meglio della mia opera 鈥� all'amica e moglie il cui altissimo senso della verit脿 e della giustizia era il mio stimolo pi霉 grande, e la cui approvazione era la massima ricompensa 鈥� dedico questo volume. Come tutto ci貌 che ho scritto per molti anni, appartiene a lei quanto a me; ma il lavoro, cos矛 com'猫, ha ricevuto in misura molto insufficiente l'inestimabile beneficio della sua revisione; alcune delle parti pi霉 importanti avrebbero dovuto essere sottoposte a un riesame pi霉 accurato, che ora non riceveranno mai pi霉. Se solamente fossi capace di trasmettere al mondo la met脿 dei grandi pensieri e dei nobili sentimenti che sono sepolti con lei, sarei il tramite di benefici maggiori di quanti potranno mai derivare da qualunque cosa io scriva, privo dello stimolo e del conforto della sua impareggiabile saggezza.
All'amata e compianta memoria di colei che fu l'ispiratrice, e in parte l'autrice, di tutto il meglio della mia opera 鈥� all'amica e moglie il cui altissimo senso della verit脿 e della giustizia era il mio stimolo pi霉 grande, e la cui approvazione era la massima ricompensa 鈥� dedico questo volume. Come tutto ci貌 che ho scritto per molti anni, appartiene a lei quanto a me; ma il lavoro, cos矛 com'猫, ha ricevuto in misura molto insufficiente l'inestimabile beneficio della sua revisione; alcune delle parti pi霉 importanti avrebbero dovuto essere sottoposte a un riesame pi霉 accurato, che ora non riceveranno mai pi霉. Se solamente fossi capace di trasmettere al mondo la met脿 dei grandi pensieri e dei nobili sentimenti che sono sepolti con lei, sarei il tramite di benefici maggiori di quanti potranno mai derivare da qualunque cosa io scriva, privo dello stimolo e del conforto della sua impareggiabile saggezza.
January 20, 2015
Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigor, and moral courage which it contained.
It would be pretentious to suggest I dedicated my reading to Ahmed Merabet, yet it would be untrue to exclaim otherwise. We've drowned in debate about liberty this last week. Somehow I regard that as most encouraging. I found Mill鈥檚 treatise riveting and incisive along a number of axes which inform our means of government and private life. Mill was a shrewd historian and a brilliant writer. I gasped audibly at his conclusions and deft references. Too often Utilitarianism is wedged into confined spaces for politically conservative purposes. I have no problem with that. I suspect J.S. Mill wouldn't either. His moral remains, we should all disagree, question custom and exercise our faculties at every turn.
It would be pretentious to suggest I dedicated my reading to Ahmed Merabet, yet it would be untrue to exclaim otherwise. We've drowned in debate about liberty this last week. Somehow I regard that as most encouraging. I found Mill鈥檚 treatise riveting and incisive along a number of axes which inform our means of government and private life. Mill was a shrewd historian and a brilliant writer. I gasped audibly at his conclusions and deft references. Too often Utilitarianism is wedged into confined spaces for politically conservative purposes. I have no problem with that. I suspect J.S. Mill wouldn't either. His moral remains, we should all disagree, question custom and exercise our faculties at every turn.
October 13, 2017
MILL: the only freedom which deserves the name is that of pursuing our own good in our own way...
ME: Yes. Good
MILL: ...so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it...
ME: Great. Go on. keep em comin
MILL: ..therefore Neoliberalism
ME: No
ME: Yes. Good
MILL: ...so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it...
ME: Great. Go on. keep em comin
MILL: ..therefore Neoliberalism
ME: No
October 10, 2021
"Dac膬 卯ntreaga umanitate ar g芒ndi la fel, minus o persoan膬, umanitatea n-ar fi mai 卯ndrept膬牛it膬 s膬 reduc膬 acea persoan膬 la t膬cere dec芒t persoana, umanitatea, dac膬 ar avea putere."
Publicat in 1859, Despre Libertate este un eseu de 200 de pagini 卯n care J.S. Mill, pornind de la failibilitatea cunoa葯terii umane, sus葲ine valoarea 葯i importan葲a protej膬rii libert膬葲ii individuale, liberta葲ii de exprimare 葯i reglementarea raporturilor dintre societate, stat 葯i individ. Filosoful consider膬 c膬 implicarea statului in via葲a privat膬 a individului, pe l芒ng膬 faptul c膬 nu poate fi acceptat膬 dec芒t 卯n situa葲ii speciale, ar fi o piedic膬 卯n calea progresului 葯i dezvoltarii umane.
Cartea este 卯mp膬r葲it膬 卯n trei capitole:
* Despre Libertatea g芒ndirii 葯i a cuv芒ntului
** Despre individualitatea, ca unul dintre elementele bunei st膬ri
*** Despre limitele autorit膬葲ii societ膬葲ii asupra individului
Nu este o lectur膬 u葯oar膬, nu de pu葲ine ori a trebuit s膬 recitesc fragmente 卯ntregi, limbajul este uscat, con葲inutul dens 葯i totu葯i a葯 zice s膬 o citi葲i :)
Publicat in 1859, Despre Libertate este un eseu de 200 de pagini 卯n care J.S. Mill, pornind de la failibilitatea cunoa葯terii umane, sus葲ine valoarea 葯i importan葲a protej膬rii libert膬葲ii individuale, liberta葲ii de exprimare 葯i reglementarea raporturilor dintre societate, stat 葯i individ. Filosoful consider膬 c膬 implicarea statului in via葲a privat膬 a individului, pe l芒ng膬 faptul c膬 nu poate fi acceptat膬 dec芒t 卯n situa葲ii speciale, ar fi o piedic膬 卯n calea progresului 葯i dezvoltarii umane.
Cartea este 卯mp膬r葲it膬 卯n trei capitole:
* Despre Libertatea g芒ndirii 葯i a cuv芒ntului
** Despre individualitatea, ca unul dintre elementele bunei st膬ri
*** Despre limitele autorit膬葲ii societ膬葲ii asupra individului
Nu este o lectur膬 u葯oar膬, nu de pu葲ine ori a trebuit s膬 recitesc fragmente 卯ntregi, limbajul este uscat, con葲inutul dens 葯i totu葯i a葯 zice s膬 o citi葲i :)
March 29, 2019
A fundamental text in the Philosophical canon, but we still mustn't overlook the overt imperialism, naivety and intellectualism which seeps throughout these pages...
January 25, 2014
M峄檛 cu峄憂 s谩ch 媒 ngh末a cho nh峄痭g con ng瓢峄漣 t矛m 膽岷縩 s峄� t峄� do cho ch铆nh b岷 th芒n m矛nh
T峄� do, v峄沬 John Stuart Mill, kh么ng ph岷 l脿 mu峄憂 l脿m g矛 th矛 l脿m, nh瓢 m峄峣 ng瓢峄漣 th瓢峄漬g ngh末, m脿 l脿 con ng瓢峄漣 ph岷 膽瓢峄 ph谩t tri峄僴 theo 膽煤ng h瓢峄沶g t峄� nhi锚n c峄 m矛nh, kh么ng 膽瓢峄 b岷痶 茅p h峄� tr峄� th脿nh m峄檛 ai 膽贸, m脿 膽瓢峄 l脿 ch铆nh anh ta, v峄沬 膽i峄乽 ki峄噉 l脿 kh么ng x芒m ph岷 膽岷縩 t峄� do c峄 ng峄玱i kh谩c.
Con ng瓢峄漣, 膽峄慽 v峄沬 JSM, c农ng l脿 quan tr峄峮g nh岷, con ng瓢峄漣 t峄� do th岷璽 s峄� ph岷 l脿 m峄檛 ng瓢峄漣 膽峄檆 l岷璸, t峄� s峄憂g cu峄檆 s峄憂g c峄 ri锚ng m矛nh v脿 kh么ng 膽瓢峄 膽峄� ai ch峄峮 l峄慽 s峄憂g cho m矛nh; ng瓢峄漣 n脿o m脿 膽峄� x茫 h峄檌 ch峄峮 l峄慽 s峄憂g cho h峄� th矛 h峄� c贸 nh峄痭g n膬ng l峄眂 kh么ng kh谩c g矛 m峄檛 lo脿i kh峄�, c贸 ngh末a ch峄� bi岷縯 b岷痶 ch瓢峄沜 m脿 th么i.
脭ng c农ng n贸i v峄� s峄� nguy hi峄僲 khi m峄檛 ng瓢峄漣 n脿o 膽贸 ch峄� bi岷縯 ch峄﹏g l媒 v峄� ph铆a m矛nh. H峄� lu么n coi m矛nh l脿 膽煤ng, l脿 s岷痗 s岷 nh岷. V脿, kh么ng ch峄媢 nghe ng瓢峄漣 kh谩c 媒 ki岷縩 c峄 h峄� nh瓢 th岷� n脿o. 峄� 膽芒y, ch瓢啤ng sau, 么ng c农ng n贸i r岷眓g 膽a s峄�, c谩i ph岷 膽么ng con ng瓢峄漣, th瓢峄漬g ch岷 nh岷璶 m峄檛 膽峄媙h ngh末a ch岷璽 h岷筽 v峄� x茫 h峄檌, v脿 coi nh峄痭g con ng瓢峄漣 c贸 t铆nh c谩ch kh谩c, x峄� s峄� kh谩c b矛nh th瓢峄漬g l脿 thi岷縰 ch峄玭g m峄眂, th岷璵 ch铆 ph岷 膽峄慽 gay g岷痶 v脿 k岷縯 t峄檌 h峄�.
Ch峄� v峄沬 m峄檛 x茫 h峄檌 膽峄� cho con ng瓢峄漣 膽瓢峄 t峄� do l峄盿 ch峄峮 s峄憂g theo nh峄痭g g矛 m矛nh th岷 ph霉 h峄 v脿 膽瓢峄 ph谩t tri峄僴 theo n膬ng l峄眂 c峄 c谩 nh芒n m矛nh, x茫 h峄檌 岷 m峄沬 c贸 th峄� 膽岷 膽岷縩 nh峄痭g b瓢峄沜 ti岷縩 xa. Cu峄慽 s谩ch c贸 n贸i v峄� ti峄僽 s峄� JSM v脿 m矛nh th岷, 么ng c贸 膽瓢峄 m峄檛 n峄乶 gi谩o d峄 r岷 膽岷穋 bi峄噒, v脿 c贸 l岷� ch铆nh v矛 th岷�, suy ngh末 c峄 么ng r岷 kh谩c so v峄沬 nh峄痭g ng瓢峄漣 c霉ng th峄漣 c峄 m矛nh.
M矛nh c岷 nh岷璶 膽瓢峄 r岷眓g, 膽峄慽 v峄沬 么ng, nh峄痭g con ng瓢峄漣 b岷 th峄�, ch峄� bi岷縯 ch峄﹏g l媒 v峄� ph铆a m矛nh, v脿 ch峄� bi岷縯 b岷痶 ch瓢峄沜 s岷� l脿 m峄檛 tr峄� ng岷 l峄沶 cho ch铆nh s峄� ph谩t tri峄僴 c峄 h峄�, v脿 c峄 c岷� x茫 h峄檌 n峄痑.
T峄� do, v峄沬 John Stuart Mill, kh么ng ph岷 l脿 mu峄憂 l脿m g矛 th矛 l脿m, nh瓢 m峄峣 ng瓢峄漣 th瓢峄漬g ngh末, m脿 l脿 con ng瓢峄漣 ph岷 膽瓢峄 ph谩t tri峄僴 theo 膽煤ng h瓢峄沶g t峄� nhi锚n c峄 m矛nh, kh么ng 膽瓢峄 b岷痶 茅p h峄� tr峄� th脿nh m峄檛 ai 膽贸, m脿 膽瓢峄 l脿 ch铆nh anh ta, v峄沬 膽i峄乽 ki峄噉 l脿 kh么ng x芒m ph岷 膽岷縩 t峄� do c峄 ng峄玱i kh谩c.
Con ng瓢峄漣, 膽峄慽 v峄沬 JSM, c农ng l脿 quan tr峄峮g nh岷, con ng瓢峄漣 t峄� do th岷璽 s峄� ph岷 l脿 m峄檛 ng瓢峄漣 膽峄檆 l岷璸, t峄� s峄憂g cu峄檆 s峄憂g c峄 ri锚ng m矛nh v脿 kh么ng 膽瓢峄 膽峄� ai ch峄峮 l峄慽 s峄憂g cho m矛nh; ng瓢峄漣 n脿o m脿 膽峄� x茫 h峄檌 ch峄峮 l峄慽 s峄憂g cho h峄� th矛 h峄� c贸 nh峄痭g n膬ng l峄眂 kh么ng kh谩c g矛 m峄檛 lo脿i kh峄�, c贸 ngh末a ch峄� bi岷縯 b岷痶 ch瓢峄沜 m脿 th么i.
脭ng c农ng n贸i v峄� s峄� nguy hi峄僲 khi m峄檛 ng瓢峄漣 n脿o 膽贸 ch峄� bi岷縯 ch峄﹏g l媒 v峄� ph铆a m矛nh. H峄� lu么n coi m矛nh l脿 膽煤ng, l脿 s岷痗 s岷 nh岷. V脿, kh么ng ch峄媢 nghe ng瓢峄漣 kh谩c 媒 ki岷縩 c峄 h峄� nh瓢 th岷� n脿o. 峄� 膽芒y, ch瓢啤ng sau, 么ng c农ng n贸i r岷眓g 膽a s峄�, c谩i ph岷 膽么ng con ng瓢峄漣, th瓢峄漬g ch岷 nh岷璶 m峄檛 膽峄媙h ngh末a ch岷璽 h岷筽 v峄� x茫 h峄檌, v脿 coi nh峄痭g con ng瓢峄漣 c贸 t铆nh c谩ch kh谩c, x峄� s峄� kh谩c b矛nh th瓢峄漬g l脿 thi岷縰 ch峄玭g m峄眂, th岷璵 ch铆 ph岷 膽峄慽 gay g岷痶 v脿 k岷縯 t峄檌 h峄�.
Ch峄� v峄沬 m峄檛 x茫 h峄檌 膽峄� cho con ng瓢峄漣 膽瓢峄 t峄� do l峄盿 ch峄峮 s峄憂g theo nh峄痭g g矛 m矛nh th岷 ph霉 h峄 v脿 膽瓢峄 ph谩t tri峄僴 theo n膬ng l峄眂 c峄 c谩 nh芒n m矛nh, x茫 h峄檌 岷 m峄沬 c贸 th峄� 膽岷 膽岷縩 nh峄痭g b瓢峄沜 ti岷縩 xa. Cu峄慽 s谩ch c贸 n贸i v峄� ti峄僽 s峄� JSM v脿 m矛nh th岷, 么ng c贸 膽瓢峄 m峄檛 n峄乶 gi谩o d峄 r岷 膽岷穋 bi峄噒, v脿 c贸 l岷� ch铆nh v矛 th岷�, suy ngh末 c峄 么ng r岷 kh谩c so v峄沬 nh峄痭g ng瓢峄漣 c霉ng th峄漣 c峄 m矛nh.
M矛nh c岷 nh岷璶 膽瓢峄 r岷眓g, 膽峄慽 v峄沬 么ng, nh峄痭g con ng瓢峄漣 b岷 th峄�, ch峄� bi岷縯 ch峄﹏g l媒 v峄� ph铆a m矛nh, v脿 ch峄� bi岷縯 b岷痶 ch瓢峄沜 s岷� l脿 m峄檛 tr峄� ng岷 l峄沶 cho ch铆nh s峄� ph谩t tri峄僴 c峄 h峄�, v脿 c峄 c岷� x茫 h峄檌 n峄痑.
November 22, 2019
Yazar 1859 y谋l谋nda 艧枚yle yazm谋艧;
"Zorba ya da yozla艧m谋艧 bir h眉k眉mete kar艧谋 'bas谋n 枚zg眉rl眉臒眉n眉n' savunusun art谋k ge莽mi艧te kald谋臒谋n谋 眉mit ediyorum. 脟谋karlar谋 halk谋n 莽谋karlar谋yla z谋t bir yasama veya y眉r眉tme organ谋n谋n, halk谋n hangi fikirleri savunmas谋na, hangi fikirleri duymas谋na izin verece臒i gibi hi莽bir makul gerek莽esi olmayan bir tart谋艧man谋n bitti臒ini kabul edebiliriz."
160 y谋l 枚nce bunlar谋 s枚ylemesi ve g眉n眉m眉zde h芒l芒 bu sorunlar谋n devam ediyor olmas谋 s谋k谋nt谋 verici ger莽ekten...
脰nceki 莽eviriler k枚t眉ym眉艧 san谋r谋m, Kutu Yay谋nlar谋na da ayr谋ca te艧ekk眉r ederim 1859 y谋l谋nda yay谋nlanm谋艧 felsefi metni anla艧谋labilir yay谋nlad谋臒谋 i莽in...
厂补测驳谋濒补谤...
"Zorba ya da yozla艧m谋艧 bir h眉k眉mete kar艧谋 'bas谋n 枚zg眉rl眉臒眉n眉n' savunusun art谋k ge莽mi艧te kald谋臒谋n谋 眉mit ediyorum. 脟谋karlar谋 halk谋n 莽谋karlar谋yla z谋t bir yasama veya y眉r眉tme organ谋n谋n, halk谋n hangi fikirleri savunmas谋na, hangi fikirleri duymas谋na izin verece臒i gibi hi莽bir makul gerek莽esi olmayan bir tart谋艧man谋n bitti臒ini kabul edebiliriz."
160 y谋l 枚nce bunlar谋 s枚ylemesi ve g眉n眉m眉zde h芒l芒 bu sorunlar谋n devam ediyor olmas谋 s谋k谋nt谋 verici ger莽ekten...
脰nceki 莽eviriler k枚t眉ym眉艧 san谋r谋m, Kutu Yay谋nlar谋na da ayr谋ca te艧ekk眉r ederim 1859 y谋l谋nda yay谋nlanm谋艧 felsefi metni anla艧谋labilir yay谋nlad谋臒谋 i莽in...
厂补测驳谋濒补谤...
May 29, 2013
丕賱丨乇賷丞 賰賱賲丞 賯賱賷賱丞 丕賱兀丨乇賮 賵賱賰賳賷 賰賱賲丕 賳馗乇鬲 賵鬲兀賲賱鬲 賵鬲毓賲賯鬲 賮賷 賲毓賳丕賴丕 賵噩丿鬲 兀賳賴丕 亘丨乇 毓賲賷賯 賲賳 丕賱氐毓亘 丕賱賵氐賵賱 賱賯丕毓賴. 賴賱 賮毓賱丕賸 賷賲賰賳 賱賱廿賳爻丕賳 兀賳 賷賰賵賳 丨購乇賻賾丕 亘丕賱賲胤賱賯責 卮禺氐賷丕賸 兀乇賶 兀賳 丕賱丨乇賷丞 "卮賷亍" 賲乇賳 鬲賱鬲賯賷 毓丕賱賲賷丕賸 賮賷 賳賯丕胤 噩賵賴乇賷丞 賵鬲禺鬲賱賮 毓賱賶 賲爻鬲賵賶 丕賱賲噩鬲賲毓丕鬲 賮賷 兀賳賲丕胤 賲禺鬲賱賮丞 賷氐賵睾賴丕 賰賱 賲噩鬲賲毓 丨爻亘 禺氐賵氐賷鬲賴貙 賵賴匕丕 賲丕 賵噩丿鬲賴 賮賷 賴匕丕 丕賱賰鬲丕亘 丕賱賮乇賷丿. 賴賵 賰鬲丕亘 賯賱賷賱 丕賱氐賮丨丕鬲 賵賱賰賳賴 孬賯賷賱 丕賱賲丨鬲賵賶貙 兀孬賳丕亍 丕賱賯乇丕亍丞 賵噩丿鬲 兀賳賴 賷鬲賰賱賲 毓賳 兀卮賷丕亍 亘丿賷賴賷丞 賵賱賰賳 賴匕賴 丕賱亘丿賷賴賷丕鬲 丕夭丿丕丿鬲 毓賲賯丕賸 賲毓 賰賱 氐賮丨丞貙 賴賵 賮毓賱丕賸 賰鬲丕亘 賲賳 丕賱賳賵毓 "丕賱賲購賵賱賽賾丿" 賱賱兀賮賰丕乇 賵丕賱鬲爻丕丐賱丕鬲 賮賰賱 爻胤乇 亘賴 爻賷鬲賵賱丿 毓賳賴 丕賱毓丿賷丿 賵丕賱毓丿賷丿
賯亘賱 丕賱丿禺賵賱 賮賷 賲毓賲毓丞 丕賱賲乇丕噩毓丞 兀丨亘 兀賳 兀卮賷乇 兀賳賷 毓賳丿賲丕 丨丕賵賱鬲 賰鬲丕亘丞 賲乇丕噩毓丞 賱賴匕丕 丕賱賰鬲丕亘 丕賱賯氐賷乇 賵噩丿鬲 賳賮爻賷 廿賲丕 兀賳賷 賱賳 兀賰鬲亘 毓賳賴 卮賷亍 兀賵 兀賳 兀賰鬲亘 賲乇丕噩毓丞 賲賳 丕賱賳賵毓 丕賱胤賵賷賱 賵賴匕丕 賲丕 賰丕賳貙 賱賲 兀爻鬲胤毓 丕賱禺乇賵噩 亘丨賱 賵爻胤 亘賷賳 丕賱兀賲乇賷賳. 噩賲毓鬲 丕賱丕賯鬲亘丕爻丕鬲 兀孬賳丕亍 乇丨賱丞 丕賱賯乇丕亍丞 賵兀毓丿鬲 賰鬲丕亘丞 "亘毓囟賴丕" 亘鬲氐乇賮 賵胤乇賷賯丞 鬲賵囟丨 賲丕 禺乇噩鬲 亘賴 賲賳 賴匕賴 丕賱乇丨賱丞. 廿匕丕賸 賴賷 賲乇丕噩毓丞 胤賵賷賱丞 賱賲噩賲賵毓丞 賲毓賷賳丞 賲賳 丕賱丕賯鬲亘丕爻丕鬲 丕賱賲賰鬲賵亘丞 亘鬲氐乇賮
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賮賷 兀賷 賲噩鬲賲毓 廿賳爻丕賳賷 賱丕 賷毓鬲亘乇 丕賱廿賳爻丕賳 丨購乇賻賾丕 廿賱丕 廿匕丕 丕購丨鬲乇賲 丨賯賻賾賴 賮賷 孬賱丕孬 賳賯丕胤 乇卅賷爻賷丞 賲噩鬲賲毓賴:-
1. 丨乇賷丞 "丕賱賲毓鬲賯丿" 賲賳 賮賰乇貙 賲卮丕毓乇貙 賵丨乇賷丞 丕賱鬲毓亘賷乇 .... 賵賴匕丕 賷鬲胤賱亘貨
2. 丨乇賷丞 丕禺鬲賷丕乇 賳爻賯 丨賷丕丞 賷鬲賳丕爻亘 賲毓 卮禺氐賴 丿賵賳 廿毓丕賯丞 兀賵 毓乇賯賱丞 賲賲賳 丨賵賱賴 胤丕賱賲丕 兀賳賴 賱丕 賷賱丨賯 丕賱囟乇乇 亘賴賲 丨鬲賶 賱賵 丕毓鬲賯丿賵丕 亘丨賲賯 兀賵 丕賳丨乇丕賮 兀賵 禺胤兀 賲丕 賷賮毓賱
3. 丨乇賷丞 丕賱鬲噩賲毓 賵丕賱丕乇鬲亘丕胤 亘賷賳 丕賱兀賮乇丕丿 賱睾丕賷丞 賱丕 鬲賳胤賵賷 毓賱賶 廿賱丨丕賯 丕賱囟乇乇 亘丕賱丌禺乇賷賳
賴匕賴 丕賱賳賯丕胤 丕賱兀爻丕爻賷丞 賴賷 丕賱賰賮賷賱丞 亘鬲賰賵賷賳 賲噩鬲賲毓 丨購乇 "賷丨鬲乇賲" 賳賮爻賴貙 丕賳胤賱丕賯丕 賲賳 賲亘丿兀 兀賳 丕賱亘卮乇 賷賰爻亘賵賳 賲賳 禺賱丕賱 賲毓丕賳丕丞 亘毓囟賴賲 丕賱亘毓囟 賱賱毓賷卮 賰賲丕 賷亘丿賵丕 噩賷丿丕賸 賱賴賲 兀賰孬乇 賲賲丕 賷賰爻亘賵賳 賲賳 禺賱丕賱 廿噩亘丕乇賴賲 亘丕賱毓賷卮 囟賲賳 賳爻賯 丨賷丕丞 賲毓賷賳. 賵賱賰賳 丕賱爻賱賵賰 丕賱賮乇丿賷 賱賱兀卮禺丕氐 賷噩亘 兀賳 賷禺囟毓 兀賷囟丕賸 賱賯丕毓丿丞 毓丕賲丞 匕賴亘賷丞 鬲丨賮馗 丕丨鬲乇丕賲賴 賱賱賲噩鬲賲毓 丕賱匕賷 賵賮賻賾乇 賱賴 丕賱亘賷卅丞 丕賱賲賳丕爻亘丞 賱賷賲丕乇爻 丨乇賷鬲賴貙 賵賴匕賴 丕賱賯丕毓丿丞 賷賲賰賳 鬲賱禺賷氐賴丕 賮賷 廿賳 丕賱噩夭亍 賲賳 爻賱賵賰 兀賷 賮乇丿貙 賵丕賱匕賷 賷胤賷毓 賮賷賴 丕賱賲噩鬲賲毓貙 賴賵 匕賱賰 丕賱匕賷 賷鬲毓賱賯 "亘丕賱丌禺乇賷賳" 兀賲丕 賮賷 丕賱噩夭亍 丕賱匕賷 賷禺氐賴 賴賵 賮賯胤貙 賮廿賳 丕爻鬲賯賱丕賱賴 賲胤賱賯 亘丨賯貙 兀賷 兀賳賴 爻賷丿 毓賱賶 賳賮爻賴貙 賵毓賱賶 噩爻丿賴貙 賵毓賱賶 毓賯賱賴
賱賰賱 卮禺氐 丕賱丨賯 賮賷 丕賱賲丨丕賮馗丞 毓賱賶 賮乇丿賷鬲賴 毓賳 胤乇賷賯 賲賲丕乇爻丞 賮賰乇賴 亘丨乇賷丞貙 賮賷 馗賱 賲噩鬲賲毓 賷賮乇囟 爻賷胤乇鬲賴 賮賷 丨丿賵丿 鬲賳丿乇噩 鬲丨鬲 賲亘丿兀 "丨賲丕賷丞 丕賱匕丕鬲" 賵賴賵 兀賳 丕賱睾丕賷丞 丕賱賵丨賷丿丞 丕賱鬲賷 賷賲賰賳 賲賲丕乇爻丞 丕賱賯賵丞 賮賷賴丕 亘卮賰賱 卮乇毓賷 毓賱賶 兀賷 毓囟賵 賮賷 丕賱賲噩鬲賲毓 丕賱賲鬲丨囟乇貙 囟丿 廿乇丕丿鬲賴貙 賴賷 賲賳毓 廿賱丨丕賯 丕賱兀匕賶 亘丕賱丌禺乇賷賳
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賲賳 賴匕賴 丕賱賲賯丿賲丞 爻兀鬲賰賱賲 賮賷 賯乇丕亍鬲賷 賱賱賰鬲丕亘 毓賳 丕賱毓賳丕賵賷賳 丕賱乇卅賷爻賷丞 丕賱鬲賷 鬲賳丕賵賱賴丕 "噩賵賳 爻鬲賷賵丕乇鬲 賲賷賱" 賮賷 賰鬲丕亘賴 賵賴賷:-
鈥� 丨乇賷丞 丕賱賮賰乇 賵丕賱賲賳丕賯卮丞
鈥� 丨賵賱 丕賱賮乇丿賷丞 亘賵氐賮賴丕 廿丨丿賶 毓賵丕賲賱 丕賱乇賮丕賴
鈥� 丨賵賱 丨丿賵丿 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丕賱賮乇丿
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丨乇賷丞 丕賱賮賰乇 賵丕賱賲賳丕賯卮丞:-
毓賳丿賲丕 賷賯丕賱 乇兀賷賷 氐賵丕亘 賷丨鬲賲賱 丕賱禺胤兀 賵乇兀賷 睾賷乇賷 禺胤兀 賷丨鬲賲賱 丕賱氐賵丕亘貙 賮廿賳賳丕 賳購賯乇 丨賯賷賯丞 賲賴賲丞 賱丕賳胤賱丕賯 兀賷 賲賳丕賯卮丞 兀賱丕 賵賴賷 兀賳 賱丕 兀丨丿 賲毓氐賵賲 毓賳 丕賱禺胤兀 賵兀賳 賱賷爻 賴賳丕賰 卮賷亍 丕爻賲賴 丕賱鬲兀賰丿 丕賱賲胤賱賯 貙 亘賱 賴賳丕賰 鬲兀賰丿丕賸 賰丕賮賷丕賸 賱兀睾乇丕囟 丕賱丨賷丕丞 丕賱廿賳爻丕賳賷丞
鬲禺賷賱賵丕 賲毓賷 賲賳丕賯卮丞 亘賷賳 卮禺氐賷賳 兀爻丕爻賴丕 賲丕 賯賷賱 爻丕亘賯丕賸貙 賲丕匕丕 爻鬲賰賵賳 賳鬲賷噩鬲賴丕責!
亘丕賱鬲兀賰賷丿 兀賳賴丕 丨鬲賶 賱賵 亘賯鬲 賲賮鬲賵丨丞 賵亘丿賵賳 賳賯胤丞 賮賷 賳賴丕賷鬲賴丕 賮廿賳 賱賴丕 賲賰丕爻亘 卮鬲賶貙 賮賱賵 鬲賲 廿賯乇丕乇 噩丕賳亘 丕賱氐丨丞 賮賷 兀丨丿 丕賱乇兀賷賷賳 賮廿賳 丕賱禺胤兀 爻賷鬲亘丿賱 亘丕賱氐賵丕亘貙 賵丕賱兀賴賲 賲賳 匕賱賰 賴賵 丕賱廿丿乇丕賰 丕賱兀賰孬乇 賵囟賵丨丕賸 賵丕賱丕賳胤亘丕毓 丕賱兀賰孬乇 丨賷賵賷丞 毓賳 丕賱丨賯賷賯丞貙 丕賱鬲賷 兀購賳鬲噩鬲 賲賳 禺賱丕賱 氐乇丕毓賴丕 賲毓 丕賱禺胤兀
廿賳 丕賱毓丕丿丞 丕賱孬丕亘鬲丞 (賱丿賶 丕賱廿賳爻丕賳) 賮賷 鬲氐丨賷丨 賵廿賰賲丕賱 乇兀賷賴 丕賱禺丕氐 毓賳 胤乇賷賯 鬲乇鬲賷亘賴 賵賲賯丕乇賳鬲賴 賲毓 丌乇丕亍 丕賱丌禺乇賷賳貙 亘毓賷丿丕賸 毓賳 丕賱鬲爻亘亘 賮賷 丕賱卮賰 賵丕賱鬲乇丿丿 賮賷 鬲賳賮賷匕賴 亘卮賰賱 毓賲賱賷貙 賴賷 丕賱兀爻丕爻 丕賱乇丕爻禺 丕賱賵丨賷丿 賱賱丕毓鬲賲丕丿 丕賱氐丕卅亘 毓賱賶 匕賱賰 丕賱乇兀賷貙 賮賰賱 賯賵丞 丕賱丨賰賲 丕賱亘卮乇賷 賵賯賷賲鬲賴 賷賲賰賳 兀賳 鬲賵囟毓 丕賱孬賯丞 賮賷賴丕 毓賳丿賲丕 鬲賰賵賳 賵爻賷賱丞 鬲氐賵賷亘賴丕 丿丕卅賲丕賸 賮賷 賲鬲賳丕賵賱 丕賱賷丿貙 丕毓鬲賲丕丿丕 毓賱賶 丕賱爻賲丞 丕賱賵丨賷丿丞貙 兀賱丕 賵賴賷 兀賳賴丕 賯丕亘賱丞 賱賱鬲氐賵賷亘 毓賳丿賲丕 鬲賰賵賳 毓賱賶 禺胤兀
丕賱禺賵賮 賲賳 胤乇丨 丕賱賲賵丕囟賷毓 亘卮鬲賶 兀賳賵毓賴丕 賱賱賲賳丕賯卮丞 亘賷賳 丕賱亘卮乇 賵賲賳毓 胤乇丨 丕賱卮丕卅賰 賲賳賴丕 毓賱賶 胤丕賵賱丞 丕賱賲賳丕賯卮丞 兀胤賱賯 毓賱賷賴 丕賱賲丐賱賮 賲氐胤賱丨 賵噩丿鬲賴 噩賲賷賱 賵毓亘賯乇賷 兀賱丕 賵賴賵 "丕賱鬲囟丨賷丞 亘丕賱卮噩丕毓丞 丕賱兀禺賱丕賯賷丞 賱賱毓賯賱 丕賱亘卮乇賷" :- 賵賴賷 丕賱丨丕賱丞 丕賱鬲賷 賷噩丿 賮賷賴丕 賯爻賲 賰亘賷乇 賲賳 丕賱毓賯賵賱 丕賱兀賰孬乇 賮毓丕賱賷丞 賵亘丨孬丕賸貙 兀賳 賲賳 丕賱丨賰賲丞 廿亘賯丕亍 賲亘丕丿卅 賯賳丕毓丕鬲賴賲 賵兀爻爻賴丕 丕賱毓丕賲丞 丿丕禺賱 氐丿賵乇賴賲貙 賵兀賳 賷丨丕賵賱賵丕貙 賮賷 丕賱兀賲乇 丕賱匕賷 賷禺丕胤亘賵賳 亘賴 丕賱噩賲賴賵乇貙 兀賳 賷購賰賷賽賾賮購賵丕 兀賰亘乇 賯丿乇 賲爻鬲胤丕毓 賲賳 丕爻鬲賳鬲丕噩丕鬲賴賲 賲毓 賲賳胤賱賯丕鬲 乇賮囟賵賴丕 丿丕禺賱賷丕賸貙 賵賱賴匕丕 賱丕 鬲爻鬲胤賷毓 (兀賷 丕賱丨丕賱丞) 兀賳 鬲賳鬲噩 兀卮禺丕氐丕賸 氐乇賷丨賷賳貙 賱丕 賷禺丕賮賵賳貙 賵毓賯賵賱 賲鬲爻賯丞貙 賰丕賳鬲 匕丕鬲 賲乇丞 鬲賯丿爻 丕賱毓丕賱賲 丕賱賲賮賰乇. 賲賴賲丕 賰丕賳鬲 丿乇噩丞 毓丿賲 乇睾亘丞 丕賱卮禺氐 丕賱匕賷 賷賲鬲賱賰 乇兀賷丕賸 賯賵賷丕賸 賮賷 兀賳 賷賯乇 亘兀賳 乇兀賷賴 禺丕胤卅丕賸貙 賷賳亘睾賷 兀賳 賷丨乇賰賴 丕賱丕毓鬲亘丕乇 丕賱賯丕卅賱 亘兀賳賴 賲賴賲丕 賰丕賳鬲 丿乇噩丞 丨賯賷賯鬲賴貙 爻賵賮 鬲毓鬲亘乇 毓賯賷丿丞 兀賵 賲匕賴亘 賲賷鬲丕賸貙 賵賱賷爻 丨賯賷賯丞 丨賷丞貙 廿賳 賱賲 鬲鬲賲 賲賳丕賯卮鬲賴丕 亘卮賰賱 賰丕賲賱 賵賲鬲賰乇乇 賵亘賱丕 禺賵賮
丕賱丕氐胤丿丕賲 賮賷 丕賱丌乇丕亍 賷毓賲賱 鬲兀孬賷乇賴 丕賱賲賮賷丿 賱賷爻 賮賷 丕賱賲丨丕乇亘 丕賱賲鬲丨賲爻貙 亘賱 賮賷 丕賱賲鬲賮乇噩 丕賱賴丕丿卅 睾賷乇 丕賱賲賰鬲乇孬貙賵賱匕賱賰 賴賳丕賰 丿丕卅賲丕賸 兀賲賱 毓賳丿賲丕 賷噩亘乇 丕賱賳丕爻 毓賱賶 丕賱廿氐睾丕亍 賱賰賱丕 丕賱胤乇賮賷賳. 賵賷亘賯賶 賱賱丨賵丕乇 賵丕賱賲賳丕賯卮丞 兀禺賱丕賯賷丕鬲 賱賲 賷鬲胤乇賯 賱賴丕 丕賱賰鬲丕亘 賰孬賷乇丕賸貙 賱賲 兀噩丿 兀賳 賴匕丕 丕賱兀賲乇 賷毓賷亘 丕賱賰鬲丕亘 賱兀賳 賯乇丕亍丞 賰賱 爻胤乇 "爻鬲購賵賱賽賾丿" 丕爻鬲賳鬲丕噩丕鬲 爻鬲賯賵丿 丕賱賯丕乇卅 賱賴匕丕 丕賱兀禺賱丕賯賷丕鬲 賵賴匕賴 兀丨丿 乇賵丕卅毓 賴匕丕 丕賱賰鬲丕亘
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丨賵賱 丕賱賮乇丿賷丞 亘賵氐賮賴丕 廿丨丿賶 毓賵丕賲賱 丕賱乇賮丕賴:-
廿賳 鬲爻賱胤 丕賱毓丕丿丞 賴賵 丕賱毓丕卅賯 丕賱匕賷 賷賯賮 賮賷 賰賱 賲賰丕賳 亘賵噩賴 丕賱鬲胤賵乇 丕賱廿賳爻丕賳賷貙 廿賳 丕賱賯丿乇丕鬲 丕賱廿賳爻丕賳賷丞 賮賷 丕賱廿丿乇丕賰 賵鬲賰賵賷賳 丕賱兀丨賰丕賲貙 賵丕賱卮毓賵乇 丕賱鬲賲賷賷夭賷貙 賵丕賱賳卮丕胤 丕賱毓賯賱賷貙 賵丨鬲賶 丕賱鬲賮囟賷賱 丕賱兀禺賱丕賯賷貙 鬲賲丕乇爻 賮賯胤 毓賳丿 丕賱賯賷丕賲 亘丕禺鬲賷丕乇. 丕賱卮禺氐 丕賱匕賷 賷賮毓賱 兀賷 卮賷亍 賰丕賳貙 賮賯胤 賱兀賳 鬲賱賰 賴賷 丕賱毓丕丿丞 賱丕 賷賯賵賲 亘兀賷 丕禺鬲賷丕乇貙 賮賴賵 賱丕 賷丨氐賱 毓賱賶 兀賷丞 賲賲丕乇爻丞 賱丕 賮賷 賲毓乇賮丞 丕賱卮賷亍 丕賱兀賮囟賱 賵丕爻鬲亘賷丕賳賴貙 賵賱丕 賮賷 丕賱乇睾亘丞 賮賷賴. 丕賱賯賵丞 丕賱毓賯賱賷丞 賵丕賱兀禺賱丕賯賷丞貙 卮兀賳賴丕 卮兀賳 丕賱賯賵丞 丕賱毓囟賱賷丞貙 賱丕 鬲鬲胤賵乇 廿賱丕 賲賳 禺賱丕賱 丕賱丕爻鬲禺丿丕賲
毓賳丿賲丕 鬲氐亘丨 丌乇丕亍 丕賱噩賲丕賴賷乇 丕賱賲賰賵賳丞 賲賳 兀賳丕爻 賲鬲賵爻胤賷賳 賮賯胤 賴賷 丕賱賯賵丞 丕賱賲賴賷賲賳丞 賮賷 賰賱 賲賰丕賳貙 賮廿賳 丕賱賯賵丞 丕賱賲賵丕夭賷丞 賵丕賱賲氐丨丨丞 賱匕賱賰 丕賱鬲賵噩賴 爻鬲賰賵賳 "丕賱賮乇丿賷丞" 丕賱賲丐賰丿丞 兀賰孬乇 賮兀賰孬乇 賱賴丐賱丕亍 丕賱匕賷賳 賷賯賮賵賳 賮賷 兀毓賱賶 爻賲賵 賮賰乇賷. 賮賷 鬲賱賰 丕賱馗乇賵賮貙 毓賱賶 賵噩賴 丕賱禺氐賵氐貙 賱丕 亘丿 賲賳 鬲卮噩賷毓 丕賱兀賮乇丕丿 丕賱丕爻鬲孬賳丕賷賷賳貙 亘丿賱丕 賲賳 廿毓丕賯鬲賴賲貙 賱賷鬲氐乇賮賵丕 毓賱賶 賳丨賵 賲禺鬲賱賮 毓賳 丕賱噩賲賴賵乇
廿賳 丕賱兀卮禺丕氐 丕賱毓亘丕賯乇丞 賴賲 兀賰孬乇 賮乇丿賷丞 賲賳 丕賱兀卮禺丕氐 丕賱丌禺乇賷賳貙 賴丐賱丕亍 丕賱賯賱丞貙 賴賲 賲賱丨 丕賱兀乇囟 賵亘丿賵賳賴賲 鬲氐亘丨 丕賱丨賷丕丞 丕賱廿賳爻丕賳賷丞 賲爻鬲賳賯毓丕賸 乇丕賰丿丕賸 賱丕 睾賷乇
賵賷噩亘 兀賳 賱丕 賳賳爻賶 兀亘丿丕賸 兀賳 鬲賯丕賱賷丿 丕賱丌禺乇賷賳 賵毓丕丿丕鬲賴賲 賴賷貙 廿賱賶 丨丿 賲丕貙 丿賱賷賱 毓賱賶 賲丕 毓賱賲鬲賴 廿賷丕賴 鬲噩乇亘鬲賴賲 丕賱禺丕氐丞貙 賵賱賰賳:-
1. 賯丿 鬲賰賵賳 鬲噩乇亘鬲賴賲 囟賷賯丞 噩丿丕賸貨 兀賵 賯丿 賱丕 賷賮爻乇賵賳賴丕 亘卮賰賱 氐丨賷丨
2. 賯丿 賷賰賵賳 鬲賮爻賷乇賴賲 賱賱鬲噩乇亘丞 氐丨賷丨丕賸貙 賵賱賰賳賴 睾賷乇 賲賱丕卅賲 亘丕賱賳爻亘丞 賱賱賵賯鬲 丕賱乇丕賴賳
毓丕丿丞 賲丕 鬲賰孬乇 丕賱賮乇丕丿丞 丨賷孬賲丕 賵丨賷賳賲丕 鬲夭丿丕丿 賯賵丞 丕賱卮禺氐賷丞貨 賰賲丕 兀賳 賲賯丿丕乇 丕賱賮乇丕丿丞 賮賷 賲噩鬲賲毓 賲丕 賷賰賵賳 賮賷 丕賱睾丕賱亘 賲鬲賳丕爻亘丕賸 賲毓 賲賯丿丕乇 丕賱毓亘賯乇賷丞 賵丕賱丨賷賵賷丞 丕賱毓賯賱賷丞貙 賵丕賱卮噩丕毓丞 丕賱兀禺賱丕賯賷丞 丕賱鬲賷 賷丨鬲賵賷 匕賱賰 丕賱賲噩鬲賲毓 毓賱賷賴丕. 賵賱匕賱賰 賮廿賳 賵噩賵丿 毓丿丿 賯賱賷賱 噩丿丕賸 丕賱賷賵賲 賲賳 丕賱匕賷賳 賷噩乇丐賵賳 毓賱賶 丕賱鬲賮乇丿 廿賳賲丕 賷丿賱 毓賱賶 禺胤乇 賰亘賷乇 賮賷 夭賲丕賳賳丕
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丨賵賱 丨丿賵丿 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丕賱賮乇丿:-
賲丕 賲賳 兀丨丿 賷毓賷卮 賰賰丕卅賳 賲賳毓夭賱貨 賲賳 丕賱賲爻鬲丨賷賱 亘丕賱賳爻亘丞 賱賱卮禺氐 兀賳 賷賮毓賱 卮賷卅丕賸 賲丐匕賷丕賸 賱賳賮爻賴 亘卮賰賱 噩丿賷 兀賵 孬丕亘鬲貙 丿賵賳 廿夭毓丕噩 賷氐賱 賮賷 丕賱毓丕丿丞 廿賱賶 氐賱丕鬲賴 丕賱賯乇賷亘丞 毓賱賶 丕賱兀賯賱貙 賵賰孬賷乇丕賸 賲丕 賷氐賱 廿賱賶 賲賳 賴賵 兀亘毓丿 賲賳 匕賱賰貙 賵賱賴匕丕 鬲鬲賱禺氐 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丨乇賷丞 丕賱賮乇丿 毓賳丿賲丕 賷丿禺賱 丿丕卅乇丞 卮禺氐 丌禺乇 賵賷爻亘亘 賱賴 丕賱兀匕賶
賯丕賳賵賳 丕賱毓賯丕亘 賵丿乇噩鬲賴 賷丨丿丿賴丕 丕賱賯丕賳賵賳 丕賱禺丕氐 亘賰賱 賲噩鬲賲毓. 賯丿 賷毓丕賳賷 丕賱卮禺氐 賲賳 毓賯賵亘丕鬲 賯丕爻賷丞 噩丿丕賸 毓賱賶 賷丿 丕賱丌禺乇賷賳貙 賳鬲賷噩丞 賱兀禺胤丕亍 賱丕 鬲禺氐 兀丨丿 爻賵丕賴 亘卮賰賱 賲亘丕卮乇貙 賵賱賰賳賴 "賷毓丕賳賷" 賲賳 鬲賱賰 丕賱毓賯賵亘丕鬲 賮賯胤 毓賳丿賲丕 鬲賰賵賳 丕賱鬲亘毓丕鬲 丕賱胤亘賷毓賷丞 賱賱兀禺胤丕亍 賳賮爻賴丕貙 賵賱賷爻 賱兀賳賴丕 鬲賳夭賱 亘賴 亘賯氐丿賷丞 賲賳 兀噩賱 丕賱毓賯賵亘丞 賱賷爻 廿賱丕 貙 賵賴匕賴 賳賯胤丞 賲賴賲丞 賮賷 噩丿賵賶 丕賱毓賯賵亘丞 賲賳 毓丿賲賴丕. 賲賳 "丕賱賲賮鬲乇囟" 兀賳 賷賲鬲賱賰 丕賱賲噩鬲賲毓 爻賱胤鬲賴 丕賱賲胤賱賯丞 毓賱賶 兀賮乇丕丿賴 賵禺氐賵氐丕賸 賮賷 丕賱噩夭亍 丕賱賲亘賰乇 賲賳 賵噩賵丿賴賲貙 廿匕 兀賳賴 賷賲鬲賱賰 賰賱 賮鬲乇丞 丕賱胤賮賵賱丞 賵丕賱賲乇丕賴賯丞 丕賱鬲賷 賷丨丕賵賱 賮賷賴丕 兀賳 賷乇賶 賮賷賲丕 廿匕丕 賰丕賳 亘廿賲賰丕賳賴 兀賳 賷噩毓賱賴賲 賯丕丿乇賷賳 毓賱賶 丕賱爻賱賵賰 丕賱毓賯賱丕賳賷 賮賷 丕賱丨賷丕丞 鬲丨丿賷丿丕賸 賱乇賮毓 丕賱囟毓賮丕亍 賲賳 兀毓囟丕卅賴 廿賱賶 賲毓賷丕乇賴 丕賱丕毓鬲賷丕丿賷 賱賱爻賱賵賰 丕賱毓賯賱丕賳賷貙 兀賲丕 丕賱丕賳鬲馗丕乇 "賮賯胤" 丨鬲賶 賷賮毓賱賵丕 卮賷卅丕賸 胤丕卅卮丕賸 賵賲賳 孬賲 賲毓丕賯亘鬲賴賲 毓賱賷賴 賯丕賳賵賳賷丕賸 兀賵 兀禺賱丕賯賷丕賸 賴賵 丕賱賲氐賷亘丞 亘毓賷賳賴丕 賵爻鬲賰賵賳 丕賱賳鬲賷噩丞 兀賳 賱丕 噩丿賵賶 賲賳 丕賱毓賯丕亘
賴賳丕賰 賳賯胤丞 賲賴賲丞 兀禺乇賶 賵賴賷 丕賱丨乇賷丕鬲 丕賱賮乇丿賷丞 丕賱睾賷乇 賲賳丕賮賷丞 賱賱賯賵丕賳賷賳 賵賱賰賳賴丕 睾賷乇 賲賯亘賵賱丞 丕噩鬲賲丕毓賷丕賸貙 賴匕丕 丕賱賳賵毓 賲賳 丕賱丨乇賷丕鬲 兀毓鬲賯丿 兀賳賴 賷丨丿孬 賰孬賷乇丕賸 賴匕賴 丕賱兀賷丕賲 亘爻亘亘 賲丕 賷爻賲賶 亘丕賱毓賵賱賲丞 兀賵 丨鬲賶 亘丿賵賳賴丕 毓賱賶 賳胤丕賯 兀囟賷賯 丿丕禺賱 丕賱賲噩鬲賲毓 賳賮爻賴貙 亘胤亘賷毓鬲賴丕 賷噩亘 兀賳 賳毓鬲乇賮 兀賳賴丕 賲賵囟賵毓 賲孬賷乇 賱賱噩丿賱 丿丕卅賲丕賸. 匕賰乇 丕賱賲丐賱賮 賴賳丕 噩賲賱賴 爻兀賰鬲賮賷 亘賴丕 賱兀賳賷 賵噩丿鬲賴丕 毓亘賯乇賷丞貙 丨賱 亘爻賷胤 亘丿賵賳 丕賱廿爻丕亍丞 兀賵 廿賴丕賳丞 丕賱卮禺氐 丕賱賲賯氐賵丿 賵賴賷 兀賳 "賱丿賷賳丕 丕賱丨賯 賮賷 鬲噩賳亘賴 賵賱賰賳 賱賷爻 賮賷 丕爻鬲毓乇丕囟 丕賱鬲噩賳亘" ... 兀毓鬲賯丿 賱丕 丿丕毓賷 賱賱鬲賵囟賷丨 兀賰孬乇 賲賳 匕賱賰
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賵... 兀賷囟丕賸 廿囟丕賮丞 兀禺賷乇丞:-
賷賯賵賱 毓賲乇 亘賳 丕賱禺胤丕亘 乇囟賷 丕賱賱賴 毓賳賴:- (賳丨賳 丕賲丞 兀毓夭賳丕 丕賱賱賴 亘丕賱廿爻賱丕賲 賮丕賳 丕乇鬲囟賷賳丕 丕賱毓夭丞 亘睾賷乇賴 兀匕賱賳丕 丕賱賱賴)貙 賲氐賷亘鬲賳丕 丕賱兀爻丕爻賷丞 賮賷 丕賳丨丿丕乇 "賯賷賲丞" 丕賱丿賷賳 賱丿賷賳丕 賵亘丕賱鬲丕賱賷 丕賱匕賱丞 丕賱鬲賷 賳毓賷卮賴丕 賴賷 丕賱丿賷賳 丕賱賲賷賰丕賳賷賰賷貙 兀賯鬲亘爻 賲賳 丕賱賲丐賱賮 賴匕丕 丕賱賯賵賱 丕賱匕賷 賵廿賳 鬲丨丿孬 毓賳 丿賷丕賳丞 兀禺乇賶 賱賰賳賴 賷鬲賮賯 亘丕賱賲毓賳賶 賲毓 丕賱毓丿賷丿 賲賳 丕賱兀卮賷丕亍 賵廿賳 丕禺鬲賱賮鬲 丕賱毓賳丕賵賷賳貙 賷賯賵賱 丕賱賲丐賱賮:- (賴賳丕賱賰 賲賷賱 賰亘賷乇 賱丿賶 兀賮囟賱 丕賱賲毓鬲賯丿丕鬲 賵丕賱賲賲丕乇爻丕鬲 賱賱丕賳丨丿丕乇 廿賱賶 丕賱賲賷賰丕賳賷賰賷丞貨 賵賲丕 賱賲 賷賰賳 賴賳丕賱賰 鬲鬲丕亘毓 賲賳 丕賱兀卮禺丕氐 丕賱匕賷賳 鬲賯賵賲 兀氐丕賱鬲賴賲 丕賱賲鬲賰乇乇丞 亘賲賳毓 兀爻爻 賴匕賴 丕賱賲毓鬲賯丿丕鬲 賵丕賱賲賲丕乇爻丕鬲 賲賳 兀賳 鬲氐亘丨 賲噩乇丿 兀爻爻 鬲賯賱賷丿賷丞貙 賮廿賳 賴匕賴 丕賱賯囟賷丞 丕賱賲賷鬲丞 賱賳 鬲賯丕賵賲 兀賷 氐丿賲丞) .. 賵兀賷 氐丿賲丞 賵氐丿賲丕鬲 賳毓賷卮賴丕 丕賱賷賵賲 亘爻亘亘 丕賱丿賷賳 丕賱匕賷 賱賲 賷鬲噩丕賵夭 賰賱賲丞 兀賳賴 '賲賵乇賵孬' 貙 兀丨丿 丕賱丨賱賵賱 丕賱賮毓丕賱丞 鬲噩丕賴 賴匕賴 丕賱賲卮賰賱丞 賴賷 廿丿乇丕賰 丕賱廿賳爻丕賳 賱兀賴賲賷丞 丕賱毓賯賱 賵丕爻鬲禺丿丕賲賴. 賲丕 賳丨賳 廿賱丕 亘卮乇 禺賱賯賳丕 丕賱賱賴 毓賱賶 賴匕賴 丕賱兀乇囟 賵兀賰乇賲賳丕 亘丕賱毓賯賱 賵兀匕賱賱賳丕 兀賳賮爻賳丕 亘鬲爻賰賷賳賴 賵鬲賴賲賷卮賴 賵丨氐乇 賵馗賷賮鬲賴 賮賷 丕賱丕爻鬲賯亘丕賱 賮賯胤貙 賷賯賵賱 丕賱賲丐賱賮 兀賷囟丕賸:- (毓丕丿丞 賲丕 賳爻賲毓 賲毓賱賲賷 賰賱 丕賱賲匕丕賴亘 賵賴賲 賷賳丿亘賵賳 氐毓賵亘丞 廿亘賯丕亍 丕賱丕爻鬲賷毓丕亘 丕賱丨賷 賱賱丨賯賷賯丞 丕賱鬲賷 賷丿乇賰賵賳賴丕 亘卮賰賱 丿賯賷賯貙 賮賷 毓賯賵賱 丕賱賲丐賲賳賷賳貙 賱賰賷 鬲鬲禺賱賱 丕賱賵噩丿丕賳貙 賵鬲賰鬲爻亘 爻賷胤乇丞 丨賯賷賯賷丞 毓賱賶 丕賱爻賱賵賰. 賱賲 賷卮鬲賰賽 兀丨丿 賲賳 賲孬賱 賴匕賴 丕賱氐毓賵亘丞 毓賳丿賲丕 賰丕賳 丕賱賲毓鬲賯丿 賱丕 賷夭丕賱 賷氐丕乇毓 賲賳 兀噩賱 亘賯丕卅賴 ..... 賵賱賰賳 兀氐亘丨 賲毓鬲賯丿丕賸 賵乇丕孬賷丕賸貙 賵氐丕乇 賷賯亘賱 毓賱賶 賳丨賵 爻賱亘賷 賵賱賷爻 廿賷噩丕亘賷 毓賳丿賲丕 賱賲 賷毓丿 丕賱毓賯賱 賷購噩亘乇貙 賰賲丕 賮賷 兀賵賱 丕賱兀賲乇貙 毓賱賶 賲賲丕乇爻丞 賯賵丕賴 丕賱賮毓丕賱丞 賮賷 丕賱賯囟丕賷丕 丕賱鬲賷 賷賯丿賲賴丕 賱賴 賲毓鬲賯丿賴貙 爻賷賰賵賳 賴賳丕賰 賲賷賱丕賸 鬲賯丿賲賷丕賸 賳丨賵 賳爻賷丕賳 丕賱賲毓鬲賯丿 亘乇賲鬲賴 賲丕 毓丿丕 丕賱卮賰賱賷丕鬲貙 兀賵 廿毓胤丕卅賴 賲賵丕賮賯丞 賲賲賱丞 賵亘賱賷丿丞貙 賰賲丕 賱賵 兀賳 賯亘賵賱賴 毓賱賶 兀爻丕爻 丕賱孬賯丞 丕爻鬲睾賳賶 毓賳 囟乇賵乇丞 廿丿乇丕賰賴 賮賷 丕賱賵毓賷貙 兀賵 丕禺鬲賷丕乇賴 賲賳 禺賱丕賱 丕賱鬲噩乇亘丞 丕賱卮禺氐賷丞貙 廿賱賶 兀賳 賷賰賮 毓賳 乇亘胤 賳賮爻賴 亘丕賱丨賷丕丞 丕賱丿丕禺賱賷丞 賱賱廿賳爻丕賳 亘卮賰賱 賲胤賱賯 ..... 賵賷亘賯賶 丕賱賲毓鬲賯丿 賰賲丕 賱賵 兀賳賴 禺丕乇噩 丕賱毓賯賱貙 賮鬲睾胤賷丞 賵鬲丨噩賾乇賴 囟丿 賯賵鬲賴 賲賳 禺賱丕賱 毓丿賲 鬲毓乇賷囟賴 賱兀賷丞 賯賳丕毓丞 丨賷丞 賵胤丕夭噩 賱賱丿禺賵賱貙 賵賱賰賳賴 賳賮爻賴 賱丕 賷賮毓賱 卮賷卅丕賸 賱賱毓賯賱 兀賵 丕賱賯賱亘貙 賲丕 毓丿丕 賵賯賵賮賴 賰丨丕乇爻 毓賱賷賴賲丕 賱兀噩賱 廿亘賯丕卅賴賲丕 賮丕乇睾賷賳)... 賱賷爻 賴賳丕賰 賲丕 賷賯丕賱 兀賰孬乇 賲賲丕 賯賷賱
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賵.... 兀禺賷乇丕賸 賵噩賴丞 賳馗乇 賲毓賷賳丞 賯丿 鬲鬲睾賷乇 賷賵賲丕 賲丕:-
賮賷 亘丿丕賷丕鬲 賲乇丕噩毓鬲賷 賵囟毓鬲 丕賯鬲亘丕爻賴 鬲賯賵賱 兀賳:- (廿賳 丕賱噩夭亍 賲賳 爻賱賵賰 兀賷 賮乇丿貙 賵丕賱匕賷 賷胤賷毓 賮賷賴 丕賱賲噩鬲賲毓貙 賴賵 匕賱賰 丕賱匕賷 賷鬲毓賱賯 "亘丕賱丌禺乇賷賳" 兀賲丕 賮賷 丕賱噩夭亍 丕賱匕賷 賷禺氐賴 賴賵 賮賯胤貙 賮廿賳 丕爻鬲賯賱丕賱賴 賲胤賱賯 亘丨賯貙 兀賷 兀賳賴 爻賷丿 毓賱賶 賳賮爻賴貙 賵毓賱賶 噩爻丿賴貙 賵毓賱賶 毓賯賱賴) .. 賵兀賷囟丕賸 丕賯鬲亘丕爻賴 噩丿賷丿丞 鬲賯賵賱 (賴賳丕賱賰 丕賱毓丿賷丿 賲賳 丕賱兀賮毓丕賱 丕賱鬲賷 賱兀賳賴丕 賲丐匕賷丞 亘卮賰賱 賲亘丕卮乇 賱賱毓賲賱丕亍 兀賳賮爻賴賲 賮賯胤貙 賱丕 賷賳亘睾賷 兀賳 鬲購丨乇賾賲 亘卮賰賱 賯丕賳賵賳賷貙 賵賱賰賳賴丕貙 廿匕丕 賲丕 鬲賲 賮毓賱賴丕 亘卮賰賱 毓賱賳賷貙 鬲購毓丿 禺乇賯丕賸 賱賱兀禺賱丕賯 丕賱丨爻賳丞貙 賱匕丕 賮賴賷 鬲兀鬲賷 囟賲賳 氐賳賮 丕賱廿爻丕亍丕鬲 賱賱丌禺乇賷賳貙 賵賴匕賴 賷噩亘 兀賳 鬲賲賳毓 賵亘丕爻鬲丨賯丕賯) 賮亘賷賳 丕賱丕賯鬲亘丕爻賷賷賳 賴賳丕賱賰 卮賷亍 賲卮鬲乇賰 賵賴賵 丕賱丨乇賷丞 丕賱賲胤賱賯丞 賱賱賮乇丿 賲毓 賳賮爻賴 胤丕賱賲丕 兀賳賴丕 賱賲 鬲禺乇噩 賱賱毓賱賳 兀賵 鬲鬲毓賱賯 亘廿賷匕丕亍 卮禺氐 丌禺乇貙 賴賳丕 鬲爻丕丐賱 賱丕 亘丿 賲賳賴 賵賴賵 賳馗乇丞 丕賱廿爻賱丕賲 賱賴匕丕 丕賱賳賵毓 賲賳 丕賱丨乇賷丞貙 賴賱 賷賵噩丿 丨乇賷丞 賲胤賱賯丞 賱賱賮乇丿 賱賳賮爻賴 賲毓 賳賮爻賴 亘兀賳 賷賮毓賱 賲丕 賷卮丕亍 胤丕賱賲丕 兀賳賴 亘丕賱禺賮丕亍責! 賴賱 丕賱丿賷賳 賳賵毓 賲賳 兀賳賵丕毓 丕賱賯賷賵丿責!
賲孬賱丕賸 丕賱夭賳丕 胤丕賱賲丕 兀賳賴 賱賲 賷鬲丨賵賾賱 賱丿毓丕乇丞貙 丕賱卮乇亘 胤丕賱賲丕 兀賳賴 亘賰賲賷丕鬲 賯賱賷賱丞 賱丕 鬲匕賴亘 丕賱毓賯賱 賵丕賱賯賲丕乇 胤丕賱賲丕 兀賳賴 賮賷 卮賰賱 禺丕氐 亘賷賳 賲噩賲賵毓丞 賲賳 丕賱兀卮禺丕氐 賵賱賷爻 賰賲丐爻爻丕鬲 賰亘賷乇丞貙 丕賱賲丕卮賵夭賷丞 {賲孬賱丕賸 丕賱鬲賱匕匕 亘乇丐賷丞 丕賱丿賲 亘噩乇丨 丕賱卮禺氐 賱賳賮爻賴}貙 賵賵賵賵賵賵.... 賰賱賴丕 兀卮賷丕亍 賲爻賲賵丨 亘賴丕 亘賰賵賳賴丕 賱賲 鬲禺乇噩 賱賱毓賱賳貙 賴賱 賲賳毓賴丕 賮賷 丿賷賳賳丕 丕賱廿爻賱丕賲賷 賴賵 丨噩乇 賱賱丨乇賷丕鬲責!
賴賳丕 兀毓鬲賯丿 賴賵 噩賵賴乇 丕賱丕禺鬲賱丕賮 賮賷 賲賮賴賵賲 丕賱丨乇賷丞 "丕賱禺丕氐" 賮賷 丕賱廿爻賱丕賲貙 丕賱賲賮賴賵賲 丕賱毓丕賲 賱賱丨乇賷丞 賮賷賲丕 賯賷賱 賮賷 兀睾賱亘 丕賱賲乇丕噩毓丞 鬲鬲賮賯 毓賱賷賴 兀睾賱亘 丕賱賲毓鬲賯丿丕鬲 賵丕賱賲噩鬲賲毓丕鬲貙 亘丕賱胤亘毓 賴匕丕 丕賱賮乇賯 賷購賰爻亘 賳馗乇丞 丕賱丿賷賳 丕賱廿爻賱丕賲賷 賱賱丨乇賷丞 賲乇鬲亘丞 兀毓賱賶 賲賳 丕賱賳馗乇丞 丕賱賲鬲毓丕乇賮 毓賱賷賴丕貙 賱兀賳賴丕 賳馗乇賴 亘丕賱兀爻丕爻 賴丿賮賴丕 丕賱乇賯賷 亘丕賱賳賮爻 丕賱廿賳爻丕賳賷丞. 賵賱賰賷 兀賵氐賱 賵噩賴丞 賳馗乇賷 亘卮賰賱 氐丨賷丨 爻兀爻鬲毓賷賳 "亘丕賱乇丕賮毓賷" 賵賲賯鬲胤賮 賲賳 賰鬲丕亘丞 "賵丨賷 丕賱賯賱賲":- (丕賱丿賾賷賳 丨乇賷丞 丕賱賯賷丿 賱丕 丨乇賷丞 丕賱丨乇賷丞貙 賮兀賳鬲 亘毓丿 兀賳 鬲賯賷丿 乇匕丕卅賱賰 賵囟乇丕賵鬲賰 賵卮乇賾賰 賵丨賷賵丕賳賷鬲賰 鈥� 兀賳鬲 賲賳 亘毓丿 賴匕丕 丨乇 賲丕 賵爻毓鬲賰 丕賱兀乇囟 賵丕賱爻賲丕亍 賵丕賱賮賰乇貙 賱兀賳賰 賲賳 亘毓丿 賴匕丕 賲賰賲賽賾賱 賱賱廿賳爻丕賳賷丞貙 賲爻鬲賯賷賲 毓賱賶 胤乇賷賯鬲賴丕) 賵賰賱賲丕 卮睾賻賾賱鬲 賲賱賰丞 丕賱毓賯賱 賮賷 賴匕賴 丕賱噩賲賱丞 丕夭丿丕丿鬲 噩賲丕賱丕賸 賵丕夭丿丿鬲 亘賴丕 丕賯鬲賳丕毓丕賸
賲乇丞 兀禺乇賶 賷賯賵賱 丕賱乇丕賮毓賷:- (賴賷 孬賱丕孬 亘賴丕 賳馗丕賲 丕賱賳賮爻貙 賵賳馗丕賲 丕賱毓丕賱賲貙 賵賳馗丕賲 丕賱賱匕丕鬲 賵丕賱卮賴賵丕鬲: 兀賳 鬲賰賵賳 賱賰 鬲賯賵賶貙 孬賲 賷賰賵賳 賱賰 賮賰乇 賲賳 賴匕賴 丕賱鬲賯賵賶貙 孬賲 賷賰賵賳 賱賰 賳馗乇 廿賱賶 丕賱毓丕賱賲 賲賳 賴匕丕 丕賱賮賰乇 賲丕 丕噩鬲賲毓鬲 賴匕賴 丕賱孬賱丕孬 賮賷 廿賳爻丕賳 廿賱丕 賯賴乇 丕賱丿賳賷丕 賵廿亘賱賷爻) .. 毓賳丿 丕爻鬲賯亘丕賱 賲毓賱賵賲丞 賲毓賷賳丞 賷噩亘 兀賳 鬲賲乇 亘賲乇丨賱丞 賲賴賲丞 賵賴賷 賲毓丕賱噩丞 丕賱賲毓賱賵賲丞 賵鬲丨賱賷賱賴丕 賵亘毓丿 匕賱賰 爻鬲賳鬲噩 賯賳丕毓丞貙 賵賲丕 丕賱丨乇賷丞 廿賱丕 賲賮賴賵賲 賷噩亘 兀賳 賱丕 鬲爻鬲賯亘賱賴 毓賯賵賱 丕賱亘卮乇 賮賯胤 賱丕 睾賷乇
賯亘賱 丕賱丿禺賵賱 賮賷 賲毓賲毓丞 丕賱賲乇丕噩毓丞 兀丨亘 兀賳 兀卮賷乇 兀賳賷 毓賳丿賲丕 丨丕賵賱鬲 賰鬲丕亘丞 賲乇丕噩毓丞 賱賴匕丕 丕賱賰鬲丕亘 丕賱賯氐賷乇 賵噩丿鬲 賳賮爻賷 廿賲丕 兀賳賷 賱賳 兀賰鬲亘 毓賳賴 卮賷亍 兀賵 兀賳 兀賰鬲亘 賲乇丕噩毓丞 賲賳 丕賱賳賵毓 丕賱胤賵賷賱 賵賴匕丕 賲丕 賰丕賳貙 賱賲 兀爻鬲胤毓 丕賱禺乇賵噩 亘丨賱 賵爻胤 亘賷賳 丕賱兀賲乇賷賳. 噩賲毓鬲 丕賱丕賯鬲亘丕爻丕鬲 兀孬賳丕亍 乇丨賱丞 丕賱賯乇丕亍丞 賵兀毓丿鬲 賰鬲丕亘丞 "亘毓囟賴丕" 亘鬲氐乇賮 賵胤乇賷賯丞 鬲賵囟丨 賲丕 禺乇噩鬲 亘賴 賲賳 賴匕賴 丕賱乇丨賱丞. 廿匕丕賸 賴賷 賲乇丕噩毓丞 胤賵賷賱丞 賱賲噩賲賵毓丞 賲毓賷賳丞 賲賳 丕賱丕賯鬲亘丕爻丕鬲 丕賱賲賰鬲賵亘丞 亘鬲氐乇賮
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賮賷 兀賷 賲噩鬲賲毓 廿賳爻丕賳賷 賱丕 賷毓鬲亘乇 丕賱廿賳爻丕賳 丨購乇賻賾丕 廿賱丕 廿匕丕 丕購丨鬲乇賲 丨賯賻賾賴 賮賷 孬賱丕孬 賳賯丕胤 乇卅賷爻賷丞 賲噩鬲賲毓賴:-
1. 丨乇賷丞 "丕賱賲毓鬲賯丿" 賲賳 賮賰乇貙 賲卮丕毓乇貙 賵丨乇賷丞 丕賱鬲毓亘賷乇 .... 賵賴匕丕 賷鬲胤賱亘貨
2. 丨乇賷丞 丕禺鬲賷丕乇 賳爻賯 丨賷丕丞 賷鬲賳丕爻亘 賲毓 卮禺氐賴 丿賵賳 廿毓丕賯丞 兀賵 毓乇賯賱丞 賲賲賳 丨賵賱賴 胤丕賱賲丕 兀賳賴 賱丕 賷賱丨賯 丕賱囟乇乇 亘賴賲 丨鬲賶 賱賵 丕毓鬲賯丿賵丕 亘丨賲賯 兀賵 丕賳丨乇丕賮 兀賵 禺胤兀 賲丕 賷賮毓賱
3. 丨乇賷丞 丕賱鬲噩賲毓 賵丕賱丕乇鬲亘丕胤 亘賷賳 丕賱兀賮乇丕丿 賱睾丕賷丞 賱丕 鬲賳胤賵賷 毓賱賶 廿賱丨丕賯 丕賱囟乇乇 亘丕賱丌禺乇賷賳
賴匕賴 丕賱賳賯丕胤 丕賱兀爻丕爻賷丞 賴賷 丕賱賰賮賷賱丞 亘鬲賰賵賷賳 賲噩鬲賲毓 丨購乇 "賷丨鬲乇賲" 賳賮爻賴貙 丕賳胤賱丕賯丕 賲賳 賲亘丿兀 兀賳 丕賱亘卮乇 賷賰爻亘賵賳 賲賳 禺賱丕賱 賲毓丕賳丕丞 亘毓囟賴賲 丕賱亘毓囟 賱賱毓賷卮 賰賲丕 賷亘丿賵丕 噩賷丿丕賸 賱賴賲 兀賰孬乇 賲賲丕 賷賰爻亘賵賳 賲賳 禺賱丕賱 廿噩亘丕乇賴賲 亘丕賱毓賷卮 囟賲賳 賳爻賯 丨賷丕丞 賲毓賷賳. 賵賱賰賳 丕賱爻賱賵賰 丕賱賮乇丿賷 賱賱兀卮禺丕氐 賷噩亘 兀賳 賷禺囟毓 兀賷囟丕賸 賱賯丕毓丿丞 毓丕賲丞 匕賴亘賷丞 鬲丨賮馗 丕丨鬲乇丕賲賴 賱賱賲噩鬲賲毓 丕賱匕賷 賵賮賻賾乇 賱賴 丕賱亘賷卅丞 丕賱賲賳丕爻亘丞 賱賷賲丕乇爻 丨乇賷鬲賴貙 賵賴匕賴 丕賱賯丕毓丿丞 賷賲賰賳 鬲賱禺賷氐賴丕 賮賷 廿賳 丕賱噩夭亍 賲賳 爻賱賵賰 兀賷 賮乇丿貙 賵丕賱匕賷 賷胤賷毓 賮賷賴 丕賱賲噩鬲賲毓貙 賴賵 匕賱賰 丕賱匕賷 賷鬲毓賱賯 "亘丕賱丌禺乇賷賳" 兀賲丕 賮賷 丕賱噩夭亍 丕賱匕賷 賷禺氐賴 賴賵 賮賯胤貙 賮廿賳 丕爻鬲賯賱丕賱賴 賲胤賱賯 亘丨賯貙 兀賷 兀賳賴 爻賷丿 毓賱賶 賳賮爻賴貙 賵毓賱賶 噩爻丿賴貙 賵毓賱賶 毓賯賱賴
賱賰賱 卮禺氐 丕賱丨賯 賮賷 丕賱賲丨丕賮馗丞 毓賱賶 賮乇丿賷鬲賴 毓賳 胤乇賷賯 賲賲丕乇爻丞 賮賰乇賴 亘丨乇賷丞貙 賮賷 馗賱 賲噩鬲賲毓 賷賮乇囟 爻賷胤乇鬲賴 賮賷 丨丿賵丿 鬲賳丿乇噩 鬲丨鬲 賲亘丿兀 "丨賲丕賷丞 丕賱匕丕鬲" 賵賴賵 兀賳 丕賱睾丕賷丞 丕賱賵丨賷丿丞 丕賱鬲賷 賷賲賰賳 賲賲丕乇爻丞 丕賱賯賵丞 賮賷賴丕 亘卮賰賱 卮乇毓賷 毓賱賶 兀賷 毓囟賵 賮賷 丕賱賲噩鬲賲毓 丕賱賲鬲丨囟乇貙 囟丿 廿乇丕丿鬲賴貙 賴賷 賲賳毓 廿賱丨丕賯 丕賱兀匕賶 亘丕賱丌禺乇賷賳
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賲賳 賴匕賴 丕賱賲賯丿賲丞 爻兀鬲賰賱賲 賮賷 賯乇丕亍鬲賷 賱賱賰鬲丕亘 毓賳 丕賱毓賳丕賵賷賳 丕賱乇卅賷爻賷丞 丕賱鬲賷 鬲賳丕賵賱賴丕 "噩賵賳 爻鬲賷賵丕乇鬲 賲賷賱" 賮賷 賰鬲丕亘賴 賵賴賷:-
鈥� 丨乇賷丞 丕賱賮賰乇 賵丕賱賲賳丕賯卮丞
鈥� 丨賵賱 丕賱賮乇丿賷丞 亘賵氐賮賴丕 廿丨丿賶 毓賵丕賲賱 丕賱乇賮丕賴
鈥� 丨賵賱 丨丿賵丿 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丕賱賮乇丿
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丨乇賷丞 丕賱賮賰乇 賵丕賱賲賳丕賯卮丞:-
毓賳丿賲丕 賷賯丕賱 乇兀賷賷 氐賵丕亘 賷丨鬲賲賱 丕賱禺胤兀 賵乇兀賷 睾賷乇賷 禺胤兀 賷丨鬲賲賱 丕賱氐賵丕亘貙 賮廿賳賳丕 賳購賯乇 丨賯賷賯丞 賲賴賲丞 賱丕賳胤賱丕賯 兀賷 賲賳丕賯卮丞 兀賱丕 賵賴賷 兀賳 賱丕 兀丨丿 賲毓氐賵賲 毓賳 丕賱禺胤兀 賵兀賳 賱賷爻 賴賳丕賰 卮賷亍 丕爻賲賴 丕賱鬲兀賰丿 丕賱賲胤賱賯 貙 亘賱 賴賳丕賰 鬲兀賰丿丕賸 賰丕賮賷丕賸 賱兀睾乇丕囟 丕賱丨賷丕丞 丕賱廿賳爻丕賳賷丞
鬲禺賷賱賵丕 賲毓賷 賲賳丕賯卮丞 亘賷賳 卮禺氐賷賳 兀爻丕爻賴丕 賲丕 賯賷賱 爻丕亘賯丕賸貙 賲丕匕丕 爻鬲賰賵賳 賳鬲賷噩鬲賴丕責!
亘丕賱鬲兀賰賷丿 兀賳賴丕 丨鬲賶 賱賵 亘賯鬲 賲賮鬲賵丨丞 賵亘丿賵賳 賳賯胤丞 賮賷 賳賴丕賷鬲賴丕 賮廿賳 賱賴丕 賲賰丕爻亘 卮鬲賶貙 賮賱賵 鬲賲 廿賯乇丕乇 噩丕賳亘 丕賱氐丨丞 賮賷 兀丨丿 丕賱乇兀賷賷賳 賮廿賳 丕賱禺胤兀 爻賷鬲亘丿賱 亘丕賱氐賵丕亘貙 賵丕賱兀賴賲 賲賳 匕賱賰 賴賵 丕賱廿丿乇丕賰 丕賱兀賰孬乇 賵囟賵丨丕賸 賵丕賱丕賳胤亘丕毓 丕賱兀賰孬乇 丨賷賵賷丞 毓賳 丕賱丨賯賷賯丞貙 丕賱鬲賷 兀購賳鬲噩鬲 賲賳 禺賱丕賱 氐乇丕毓賴丕 賲毓 丕賱禺胤兀
廿賳 丕賱毓丕丿丞 丕賱孬丕亘鬲丞 (賱丿賶 丕賱廿賳爻丕賳) 賮賷 鬲氐丨賷丨 賵廿賰賲丕賱 乇兀賷賴 丕賱禺丕氐 毓賳 胤乇賷賯 鬲乇鬲賷亘賴 賵賲賯丕乇賳鬲賴 賲毓 丌乇丕亍 丕賱丌禺乇賷賳貙 亘毓賷丿丕賸 毓賳 丕賱鬲爻亘亘 賮賷 丕賱卮賰 賵丕賱鬲乇丿丿 賮賷 鬲賳賮賷匕賴 亘卮賰賱 毓賲賱賷貙 賴賷 丕賱兀爻丕爻 丕賱乇丕爻禺 丕賱賵丨賷丿 賱賱丕毓鬲賲丕丿 丕賱氐丕卅亘 毓賱賶 匕賱賰 丕賱乇兀賷貙 賮賰賱 賯賵丞 丕賱丨賰賲 丕賱亘卮乇賷 賵賯賷賲鬲賴 賷賲賰賳 兀賳 鬲賵囟毓 丕賱孬賯丞 賮賷賴丕 毓賳丿賲丕 鬲賰賵賳 賵爻賷賱丞 鬲氐賵賷亘賴丕 丿丕卅賲丕賸 賮賷 賲鬲賳丕賵賱 丕賱賷丿貙 丕毓鬲賲丕丿丕 毓賱賶 丕賱爻賲丞 丕賱賵丨賷丿丞貙 兀賱丕 賵賴賷 兀賳賴丕 賯丕亘賱丞 賱賱鬲氐賵賷亘 毓賳丿賲丕 鬲賰賵賳 毓賱賶 禺胤兀
丕賱禺賵賮 賲賳 胤乇丨 丕賱賲賵丕囟賷毓 亘卮鬲賶 兀賳賵毓賴丕 賱賱賲賳丕賯卮丞 亘賷賳 丕賱亘卮乇 賵賲賳毓 胤乇丨 丕賱卮丕卅賰 賲賳賴丕 毓賱賶 胤丕賵賱丞 丕賱賲賳丕賯卮丞 兀胤賱賯 毓賱賷賴 丕賱賲丐賱賮 賲氐胤賱丨 賵噩丿鬲賴 噩賲賷賱 賵毓亘賯乇賷 兀賱丕 賵賴賵 "丕賱鬲囟丨賷丞 亘丕賱卮噩丕毓丞 丕賱兀禺賱丕賯賷丞 賱賱毓賯賱 丕賱亘卮乇賷" :- 賵賴賷 丕賱丨丕賱丞 丕賱鬲賷 賷噩丿 賮賷賴丕 賯爻賲 賰亘賷乇 賲賳 丕賱毓賯賵賱 丕賱兀賰孬乇 賮毓丕賱賷丞 賵亘丨孬丕賸貙 兀賳 賲賳 丕賱丨賰賲丞 廿亘賯丕亍 賲亘丕丿卅 賯賳丕毓丕鬲賴賲 賵兀爻爻賴丕 丕賱毓丕賲丞 丿丕禺賱 氐丿賵乇賴賲貙 賵兀賳 賷丨丕賵賱賵丕貙 賮賷 丕賱兀賲乇 丕賱匕賷 賷禺丕胤亘賵賳 亘賴 丕賱噩賲賴賵乇貙 兀賳 賷購賰賷賽賾賮購賵丕 兀賰亘乇 賯丿乇 賲爻鬲胤丕毓 賲賳 丕爻鬲賳鬲丕噩丕鬲賴賲 賲毓 賲賳胤賱賯丕鬲 乇賮囟賵賴丕 丿丕禺賱賷丕賸貙 賵賱賴匕丕 賱丕 鬲爻鬲胤賷毓 (兀賷 丕賱丨丕賱丞) 兀賳 鬲賳鬲噩 兀卮禺丕氐丕賸 氐乇賷丨賷賳貙 賱丕 賷禺丕賮賵賳貙 賵毓賯賵賱 賲鬲爻賯丞貙 賰丕賳鬲 匕丕鬲 賲乇丞 鬲賯丿爻 丕賱毓丕賱賲 丕賱賲賮賰乇. 賲賴賲丕 賰丕賳鬲 丿乇噩丞 毓丿賲 乇睾亘丞 丕賱卮禺氐 丕賱匕賷 賷賲鬲賱賰 乇兀賷丕賸 賯賵賷丕賸 賮賷 兀賳 賷賯乇 亘兀賳 乇兀賷賴 禺丕胤卅丕賸貙 賷賳亘睾賷 兀賳 賷丨乇賰賴 丕賱丕毓鬲亘丕乇 丕賱賯丕卅賱 亘兀賳賴 賲賴賲丕 賰丕賳鬲 丿乇噩丞 丨賯賷賯鬲賴貙 爻賵賮 鬲毓鬲亘乇 毓賯賷丿丞 兀賵 賲匕賴亘 賲賷鬲丕賸貙 賵賱賷爻 丨賯賷賯丞 丨賷丞貙 廿賳 賱賲 鬲鬲賲 賲賳丕賯卮鬲賴丕 亘卮賰賱 賰丕賲賱 賵賲鬲賰乇乇 賵亘賱丕 禺賵賮
丕賱丕氐胤丿丕賲 賮賷 丕賱丌乇丕亍 賷毓賲賱 鬲兀孬賷乇賴 丕賱賲賮賷丿 賱賷爻 賮賷 丕賱賲丨丕乇亘 丕賱賲鬲丨賲爻貙 亘賱 賮賷 丕賱賲鬲賮乇噩 丕賱賴丕丿卅 睾賷乇 丕賱賲賰鬲乇孬貙賵賱匕賱賰 賴賳丕賰 丿丕卅賲丕賸 兀賲賱 毓賳丿賲丕 賷噩亘乇 丕賱賳丕爻 毓賱賶 丕賱廿氐睾丕亍 賱賰賱丕 丕賱胤乇賮賷賳. 賵賷亘賯賶 賱賱丨賵丕乇 賵丕賱賲賳丕賯卮丞 兀禺賱丕賯賷丕鬲 賱賲 賷鬲胤乇賯 賱賴丕 丕賱賰鬲丕亘 賰孬賷乇丕賸貙 賱賲 兀噩丿 兀賳 賴匕丕 丕賱兀賲乇 賷毓賷亘 丕賱賰鬲丕亘 賱兀賳 賯乇丕亍丞 賰賱 爻胤乇 "爻鬲購賵賱賽賾丿" 丕爻鬲賳鬲丕噩丕鬲 爻鬲賯賵丿 丕賱賯丕乇卅 賱賴匕丕 丕賱兀禺賱丕賯賷丕鬲 賵賴匕賴 兀丨丿 乇賵丕卅毓 賴匕丕 丕賱賰鬲丕亘
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丨賵賱 丕賱賮乇丿賷丞 亘賵氐賮賴丕 廿丨丿賶 毓賵丕賲賱 丕賱乇賮丕賴:-
廿賳 鬲爻賱胤 丕賱毓丕丿丞 賴賵 丕賱毓丕卅賯 丕賱匕賷 賷賯賮 賮賷 賰賱 賲賰丕賳 亘賵噩賴 丕賱鬲胤賵乇 丕賱廿賳爻丕賳賷貙 廿賳 丕賱賯丿乇丕鬲 丕賱廿賳爻丕賳賷丞 賮賷 丕賱廿丿乇丕賰 賵鬲賰賵賷賳 丕賱兀丨賰丕賲貙 賵丕賱卮毓賵乇 丕賱鬲賲賷賷夭賷貙 賵丕賱賳卮丕胤 丕賱毓賯賱賷貙 賵丨鬲賶 丕賱鬲賮囟賷賱 丕賱兀禺賱丕賯賷貙 鬲賲丕乇爻 賮賯胤 毓賳丿 丕賱賯賷丕賲 亘丕禺鬲賷丕乇. 丕賱卮禺氐 丕賱匕賷 賷賮毓賱 兀賷 卮賷亍 賰丕賳貙 賮賯胤 賱兀賳 鬲賱賰 賴賷 丕賱毓丕丿丞 賱丕 賷賯賵賲 亘兀賷 丕禺鬲賷丕乇貙 賮賴賵 賱丕 賷丨氐賱 毓賱賶 兀賷丞 賲賲丕乇爻丞 賱丕 賮賷 賲毓乇賮丞 丕賱卮賷亍 丕賱兀賮囟賱 賵丕爻鬲亘賷丕賳賴貙 賵賱丕 賮賷 丕賱乇睾亘丞 賮賷賴. 丕賱賯賵丞 丕賱毓賯賱賷丞 賵丕賱兀禺賱丕賯賷丞貙 卮兀賳賴丕 卮兀賳 丕賱賯賵丞 丕賱毓囟賱賷丞貙 賱丕 鬲鬲胤賵乇 廿賱丕 賲賳 禺賱丕賱 丕賱丕爻鬲禺丿丕賲
毓賳丿賲丕 鬲氐亘丨 丌乇丕亍 丕賱噩賲丕賴賷乇 丕賱賲賰賵賳丞 賲賳 兀賳丕爻 賲鬲賵爻胤賷賳 賮賯胤 賴賷 丕賱賯賵丞 丕賱賲賴賷賲賳丞 賮賷 賰賱 賲賰丕賳貙 賮廿賳 丕賱賯賵丞 丕賱賲賵丕夭賷丞 賵丕賱賲氐丨丨丞 賱匕賱賰 丕賱鬲賵噩賴 爻鬲賰賵賳 "丕賱賮乇丿賷丞" 丕賱賲丐賰丿丞 兀賰孬乇 賮兀賰孬乇 賱賴丐賱丕亍 丕賱匕賷賳 賷賯賮賵賳 賮賷 兀毓賱賶 爻賲賵 賮賰乇賷. 賮賷 鬲賱賰 丕賱馗乇賵賮貙 毓賱賶 賵噩賴 丕賱禺氐賵氐貙 賱丕 亘丿 賲賳 鬲卮噩賷毓 丕賱兀賮乇丕丿 丕賱丕爻鬲孬賳丕賷賷賳貙 亘丿賱丕 賲賳 廿毓丕賯鬲賴賲貙 賱賷鬲氐乇賮賵丕 毓賱賶 賳丨賵 賲禺鬲賱賮 毓賳 丕賱噩賲賴賵乇
廿賳 丕賱兀卮禺丕氐 丕賱毓亘丕賯乇丞 賴賲 兀賰孬乇 賮乇丿賷丞 賲賳 丕賱兀卮禺丕氐 丕賱丌禺乇賷賳貙 賴丐賱丕亍 丕賱賯賱丞貙 賴賲 賲賱丨 丕賱兀乇囟 賵亘丿賵賳賴賲 鬲氐亘丨 丕賱丨賷丕丞 丕賱廿賳爻丕賳賷丞 賲爻鬲賳賯毓丕賸 乇丕賰丿丕賸 賱丕 睾賷乇
賵賷噩亘 兀賳 賱丕 賳賳爻賶 兀亘丿丕賸 兀賳 鬲賯丕賱賷丿 丕賱丌禺乇賷賳 賵毓丕丿丕鬲賴賲 賴賷貙 廿賱賶 丨丿 賲丕貙 丿賱賷賱 毓賱賶 賲丕 毓賱賲鬲賴 廿賷丕賴 鬲噩乇亘鬲賴賲 丕賱禺丕氐丞貙 賵賱賰賳:-
1. 賯丿 鬲賰賵賳 鬲噩乇亘鬲賴賲 囟賷賯丞 噩丿丕賸貨 兀賵 賯丿 賱丕 賷賮爻乇賵賳賴丕 亘卮賰賱 氐丨賷丨
2. 賯丿 賷賰賵賳 鬲賮爻賷乇賴賲 賱賱鬲噩乇亘丞 氐丨賷丨丕賸貙 賵賱賰賳賴 睾賷乇 賲賱丕卅賲 亘丕賱賳爻亘丞 賱賱賵賯鬲 丕賱乇丕賴賳
毓丕丿丞 賲丕 鬲賰孬乇 丕賱賮乇丕丿丞 丨賷孬賲丕 賵丨賷賳賲丕 鬲夭丿丕丿 賯賵丞 丕賱卮禺氐賷丞貨 賰賲丕 兀賳 賲賯丿丕乇 丕賱賮乇丕丿丞 賮賷 賲噩鬲賲毓 賲丕 賷賰賵賳 賮賷 丕賱睾丕賱亘 賲鬲賳丕爻亘丕賸 賲毓 賲賯丿丕乇 丕賱毓亘賯乇賷丞 賵丕賱丨賷賵賷丞 丕賱毓賯賱賷丞貙 賵丕賱卮噩丕毓丞 丕賱兀禺賱丕賯賷丞 丕賱鬲賷 賷丨鬲賵賷 匕賱賰 丕賱賲噩鬲賲毓 毓賱賷賴丕. 賵賱匕賱賰 賮廿賳 賵噩賵丿 毓丿丿 賯賱賷賱 噩丿丕賸 丕賱賷賵賲 賲賳 丕賱匕賷賳 賷噩乇丐賵賳 毓賱賶 丕賱鬲賮乇丿 廿賳賲丕 賷丿賱 毓賱賶 禺胤乇 賰亘賷乇 賮賷 夭賲丕賳賳丕
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丨賵賱 丨丿賵丿 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丕賱賮乇丿:-
賲丕 賲賳 兀丨丿 賷毓賷卮 賰賰丕卅賳 賲賳毓夭賱貨 賲賳 丕賱賲爻鬲丨賷賱 亘丕賱賳爻亘丞 賱賱卮禺氐 兀賳 賷賮毓賱 卮賷卅丕賸 賲丐匕賷丕賸 賱賳賮爻賴 亘卮賰賱 噩丿賷 兀賵 孬丕亘鬲貙 丿賵賳 廿夭毓丕噩 賷氐賱 賮賷 丕賱毓丕丿丞 廿賱賶 氐賱丕鬲賴 丕賱賯乇賷亘丞 毓賱賶 丕賱兀賯賱貙 賵賰孬賷乇丕賸 賲丕 賷氐賱 廿賱賶 賲賳 賴賵 兀亘毓丿 賲賳 匕賱賰貙 賵賱賴匕丕 鬲鬲賱禺氐 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丨乇賷丞 丕賱賮乇丿 毓賳丿賲丕 賷丿禺賱 丿丕卅乇丞 卮禺氐 丌禺乇 賵賷爻亘亘 賱賴 丕賱兀匕賶
賯丕賳賵賳 丕賱毓賯丕亘 賵丿乇噩鬲賴 賷丨丿丿賴丕 丕賱賯丕賳賵賳 丕賱禺丕氐 亘賰賱 賲噩鬲賲毓. 賯丿 賷毓丕賳賷 丕賱卮禺氐 賲賳 毓賯賵亘丕鬲 賯丕爻賷丞 噩丿丕賸 毓賱賶 賷丿 丕賱丌禺乇賷賳貙 賳鬲賷噩丞 賱兀禺胤丕亍 賱丕 鬲禺氐 兀丨丿 爻賵丕賴 亘卮賰賱 賲亘丕卮乇貙 賵賱賰賳賴 "賷毓丕賳賷" 賲賳 鬲賱賰 丕賱毓賯賵亘丕鬲 賮賯胤 毓賳丿賲丕 鬲賰賵賳 丕賱鬲亘毓丕鬲 丕賱胤亘賷毓賷丞 賱賱兀禺胤丕亍 賳賮爻賴丕貙 賵賱賷爻 賱兀賳賴丕 鬲賳夭賱 亘賴 亘賯氐丿賷丞 賲賳 兀噩賱 丕賱毓賯賵亘丞 賱賷爻 廿賱丕 貙 賵賴匕賴 賳賯胤丞 賲賴賲丞 賮賷 噩丿賵賶 丕賱毓賯賵亘丞 賲賳 毓丿賲賴丕. 賲賳 "丕賱賲賮鬲乇囟" 兀賳 賷賲鬲賱賰 丕賱賲噩鬲賲毓 爻賱胤鬲賴 丕賱賲胤賱賯丞 毓賱賶 兀賮乇丕丿賴 賵禺氐賵氐丕賸 賮賷 丕賱噩夭亍 丕賱賲亘賰乇 賲賳 賵噩賵丿賴賲貙 廿匕 兀賳賴 賷賲鬲賱賰 賰賱 賮鬲乇丞 丕賱胤賮賵賱丞 賵丕賱賲乇丕賴賯丞 丕賱鬲賷 賷丨丕賵賱 賮賷賴丕 兀賳 賷乇賶 賮賷賲丕 廿匕丕 賰丕賳 亘廿賲賰丕賳賴 兀賳 賷噩毓賱賴賲 賯丕丿乇賷賳 毓賱賶 丕賱爻賱賵賰 丕賱毓賯賱丕賳賷 賮賷 丕賱丨賷丕丞 鬲丨丿賷丿丕賸 賱乇賮毓 丕賱囟毓賮丕亍 賲賳 兀毓囟丕卅賴 廿賱賶 賲毓賷丕乇賴 丕賱丕毓鬲賷丕丿賷 賱賱爻賱賵賰 丕賱毓賯賱丕賳賷貙 兀賲丕 丕賱丕賳鬲馗丕乇 "賮賯胤" 丨鬲賶 賷賮毓賱賵丕 卮賷卅丕賸 胤丕卅卮丕賸 賵賲賳 孬賲 賲毓丕賯亘鬲賴賲 毓賱賷賴 賯丕賳賵賳賷丕賸 兀賵 兀禺賱丕賯賷丕賸 賴賵 丕賱賲氐賷亘丞 亘毓賷賳賴丕 賵爻鬲賰賵賳 丕賱賳鬲賷噩丞 兀賳 賱丕 噩丿賵賶 賲賳 丕賱毓賯丕亘
賴賳丕賰 賳賯胤丞 賲賴賲丞 兀禺乇賶 賵賴賷 丕賱丨乇賷丕鬲 丕賱賮乇丿賷丞 丕賱睾賷乇 賲賳丕賮賷丞 賱賱賯賵丕賳賷賳 賵賱賰賳賴丕 睾賷乇 賲賯亘賵賱丞 丕噩鬲賲丕毓賷丕賸貙 賴匕丕 丕賱賳賵毓 賲賳 丕賱丨乇賷丕鬲 兀毓鬲賯丿 兀賳賴 賷丨丿孬 賰孬賷乇丕賸 賴匕賴 丕賱兀賷丕賲 亘爻亘亘 賲丕 賷爻賲賶 亘丕賱毓賵賱賲丞 兀賵 丨鬲賶 亘丿賵賳賴丕 毓賱賶 賳胤丕賯 兀囟賷賯 丿丕禺賱 丕賱賲噩鬲賲毓 賳賮爻賴貙 亘胤亘賷毓鬲賴丕 賷噩亘 兀賳 賳毓鬲乇賮 兀賳賴丕 賲賵囟賵毓 賲孬賷乇 賱賱噩丿賱 丿丕卅賲丕賸. 匕賰乇 丕賱賲丐賱賮 賴賳丕 噩賲賱賴 爻兀賰鬲賮賷 亘賴丕 賱兀賳賷 賵噩丿鬲賴丕 毓亘賯乇賷丞貙 丨賱 亘爻賷胤 亘丿賵賳 丕賱廿爻丕亍丞 兀賵 廿賴丕賳丞 丕賱卮禺氐 丕賱賲賯氐賵丿 賵賴賷 兀賳 "賱丿賷賳丕 丕賱丨賯 賮賷 鬲噩賳亘賴 賵賱賰賳 賱賷爻 賮賷 丕爻鬲毓乇丕囟 丕賱鬲噩賳亘" ... 兀毓鬲賯丿 賱丕 丿丕毓賷 賱賱鬲賵囟賷丨 兀賰孬乇 賲賳 匕賱賰
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賵... 兀賷囟丕賸 廿囟丕賮丞 兀禺賷乇丞:-
賷賯賵賱 毓賲乇 亘賳 丕賱禺胤丕亘 乇囟賷 丕賱賱賴 毓賳賴:- (賳丨賳 丕賲丞 兀毓夭賳丕 丕賱賱賴 亘丕賱廿爻賱丕賲 賮丕賳 丕乇鬲囟賷賳丕 丕賱毓夭丞 亘睾賷乇賴 兀匕賱賳丕 丕賱賱賴)貙 賲氐賷亘鬲賳丕 丕賱兀爻丕爻賷丞 賮賷 丕賳丨丿丕乇 "賯賷賲丞" 丕賱丿賷賳 賱丿賷賳丕 賵亘丕賱鬲丕賱賷 丕賱匕賱丞 丕賱鬲賷 賳毓賷卮賴丕 賴賷 丕賱丿賷賳 丕賱賲賷賰丕賳賷賰賷貙 兀賯鬲亘爻 賲賳 丕賱賲丐賱賮 賴匕丕 丕賱賯賵賱 丕賱匕賷 賵廿賳 鬲丨丿孬 毓賳 丿賷丕賳丞 兀禺乇賶 賱賰賳賴 賷鬲賮賯 亘丕賱賲毓賳賶 賲毓 丕賱毓丿賷丿 賲賳 丕賱兀卮賷丕亍 賵廿賳 丕禺鬲賱賮鬲 丕賱毓賳丕賵賷賳貙 賷賯賵賱 丕賱賲丐賱賮:- (賴賳丕賱賰 賲賷賱 賰亘賷乇 賱丿賶 兀賮囟賱 丕賱賲毓鬲賯丿丕鬲 賵丕賱賲賲丕乇爻丕鬲 賱賱丕賳丨丿丕乇 廿賱賶 丕賱賲賷賰丕賳賷賰賷丞貨 賵賲丕 賱賲 賷賰賳 賴賳丕賱賰 鬲鬲丕亘毓 賲賳 丕賱兀卮禺丕氐 丕賱匕賷賳 鬲賯賵賲 兀氐丕賱鬲賴賲 丕賱賲鬲賰乇乇丞 亘賲賳毓 兀爻爻 賴匕賴 丕賱賲毓鬲賯丿丕鬲 賵丕賱賲賲丕乇爻丕鬲 賲賳 兀賳 鬲氐亘丨 賲噩乇丿 兀爻爻 鬲賯賱賷丿賷丞貙 賮廿賳 賴匕賴 丕賱賯囟賷丞 丕賱賲賷鬲丞 賱賳 鬲賯丕賵賲 兀賷 氐丿賲丞) .. 賵兀賷 氐丿賲丞 賵氐丿賲丕鬲 賳毓賷卮賴丕 丕賱賷賵賲 亘爻亘亘 丕賱丿賷賳 丕賱匕賷 賱賲 賷鬲噩丕賵夭 賰賱賲丞 兀賳賴 '賲賵乇賵孬' 貙 兀丨丿 丕賱丨賱賵賱 丕賱賮毓丕賱丞 鬲噩丕賴 賴匕賴 丕賱賲卮賰賱丞 賴賷 廿丿乇丕賰 丕賱廿賳爻丕賳 賱兀賴賲賷丞 丕賱毓賯賱 賵丕爻鬲禺丿丕賲賴. 賲丕 賳丨賳 廿賱丕 亘卮乇 禺賱賯賳丕 丕賱賱賴 毓賱賶 賴匕賴 丕賱兀乇囟 賵兀賰乇賲賳丕 亘丕賱毓賯賱 賵兀匕賱賱賳丕 兀賳賮爻賳丕 亘鬲爻賰賷賳賴 賵鬲賴賲賷卮賴 賵丨氐乇 賵馗賷賮鬲賴 賮賷 丕賱丕爻鬲賯亘丕賱 賮賯胤貙 賷賯賵賱 丕賱賲丐賱賮 兀賷囟丕賸:- (毓丕丿丞 賲丕 賳爻賲毓 賲毓賱賲賷 賰賱 丕賱賲匕丕賴亘 賵賴賲 賷賳丿亘賵賳 氐毓賵亘丞 廿亘賯丕亍 丕賱丕爻鬲賷毓丕亘 丕賱丨賷 賱賱丨賯賷賯丞 丕賱鬲賷 賷丿乇賰賵賳賴丕 亘卮賰賱 丿賯賷賯貙 賮賷 毓賯賵賱 丕賱賲丐賲賳賷賳貙 賱賰賷 鬲鬲禺賱賱 丕賱賵噩丿丕賳貙 賵鬲賰鬲爻亘 爻賷胤乇丞 丨賯賷賯賷丞 毓賱賶 丕賱爻賱賵賰. 賱賲 賷卮鬲賰賽 兀丨丿 賲賳 賲孬賱 賴匕賴 丕賱氐毓賵亘丞 毓賳丿賲丕 賰丕賳 丕賱賲毓鬲賯丿 賱丕 賷夭丕賱 賷氐丕乇毓 賲賳 兀噩賱 亘賯丕卅賴 ..... 賵賱賰賳 兀氐亘丨 賲毓鬲賯丿丕賸 賵乇丕孬賷丕賸貙 賵氐丕乇 賷賯亘賱 毓賱賶 賳丨賵 爻賱亘賷 賵賱賷爻 廿賷噩丕亘賷 毓賳丿賲丕 賱賲 賷毓丿 丕賱毓賯賱 賷購噩亘乇貙 賰賲丕 賮賷 兀賵賱 丕賱兀賲乇貙 毓賱賶 賲賲丕乇爻丞 賯賵丕賴 丕賱賮毓丕賱丞 賮賷 丕賱賯囟丕賷丕 丕賱鬲賷 賷賯丿賲賴丕 賱賴 賲毓鬲賯丿賴貙 爻賷賰賵賳 賴賳丕賰 賲賷賱丕賸 鬲賯丿賲賷丕賸 賳丨賵 賳爻賷丕賳 丕賱賲毓鬲賯丿 亘乇賲鬲賴 賲丕 毓丿丕 丕賱卮賰賱賷丕鬲貙 兀賵 廿毓胤丕卅賴 賲賵丕賮賯丞 賲賲賱丞 賵亘賱賷丿丞貙 賰賲丕 賱賵 兀賳 賯亘賵賱賴 毓賱賶 兀爻丕爻 丕賱孬賯丞 丕爻鬲睾賳賶 毓賳 囟乇賵乇丞 廿丿乇丕賰賴 賮賷 丕賱賵毓賷貙 兀賵 丕禺鬲賷丕乇賴 賲賳 禺賱丕賱 丕賱鬲噩乇亘丞 丕賱卮禺氐賷丞貙 廿賱賶 兀賳 賷賰賮 毓賳 乇亘胤 賳賮爻賴 亘丕賱丨賷丕丞 丕賱丿丕禺賱賷丞 賱賱廿賳爻丕賳 亘卮賰賱 賲胤賱賯 ..... 賵賷亘賯賶 丕賱賲毓鬲賯丿 賰賲丕 賱賵 兀賳賴 禺丕乇噩 丕賱毓賯賱貙 賮鬲睾胤賷丞 賵鬲丨噩賾乇賴 囟丿 賯賵鬲賴 賲賳 禺賱丕賱 毓丿賲 鬲毓乇賷囟賴 賱兀賷丞 賯賳丕毓丞 丨賷丞 賵胤丕夭噩 賱賱丿禺賵賱貙 賵賱賰賳賴 賳賮爻賴 賱丕 賷賮毓賱 卮賷卅丕賸 賱賱毓賯賱 兀賵 丕賱賯賱亘貙 賲丕 毓丿丕 賵賯賵賮賴 賰丨丕乇爻 毓賱賷賴賲丕 賱兀噩賱 廿亘賯丕卅賴賲丕 賮丕乇睾賷賳)... 賱賷爻 賴賳丕賰 賲丕 賷賯丕賱 兀賰孬乇 賲賲丕 賯賷賱
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賵.... 兀禺賷乇丕賸 賵噩賴丞 賳馗乇 賲毓賷賳丞 賯丿 鬲鬲睾賷乇 賷賵賲丕 賲丕:-
賮賷 亘丿丕賷丕鬲 賲乇丕噩毓鬲賷 賵囟毓鬲 丕賯鬲亘丕爻賴 鬲賯賵賱 兀賳:- (廿賳 丕賱噩夭亍 賲賳 爻賱賵賰 兀賷 賮乇丿貙 賵丕賱匕賷 賷胤賷毓 賮賷賴 丕賱賲噩鬲賲毓貙 賴賵 匕賱賰 丕賱匕賷 賷鬲毓賱賯 "亘丕賱丌禺乇賷賳" 兀賲丕 賮賷 丕賱噩夭亍 丕賱匕賷 賷禺氐賴 賴賵 賮賯胤貙 賮廿賳 丕爻鬲賯賱丕賱賴 賲胤賱賯 亘丨賯貙 兀賷 兀賳賴 爻賷丿 毓賱賶 賳賮爻賴貙 賵毓賱賶 噩爻丿賴貙 賵毓賱賶 毓賯賱賴) .. 賵兀賷囟丕賸 丕賯鬲亘丕爻賴 噩丿賷丿丞 鬲賯賵賱 (賴賳丕賱賰 丕賱毓丿賷丿 賲賳 丕賱兀賮毓丕賱 丕賱鬲賷 賱兀賳賴丕 賲丐匕賷丞 亘卮賰賱 賲亘丕卮乇 賱賱毓賲賱丕亍 兀賳賮爻賴賲 賮賯胤貙 賱丕 賷賳亘睾賷 兀賳 鬲購丨乇賾賲 亘卮賰賱 賯丕賳賵賳賷貙 賵賱賰賳賴丕貙 廿匕丕 賲丕 鬲賲 賮毓賱賴丕 亘卮賰賱 毓賱賳賷貙 鬲購毓丿 禺乇賯丕賸 賱賱兀禺賱丕賯 丕賱丨爻賳丞貙 賱匕丕 賮賴賷 鬲兀鬲賷 囟賲賳 氐賳賮 丕賱廿爻丕亍丕鬲 賱賱丌禺乇賷賳貙 賵賴匕賴 賷噩亘 兀賳 鬲賲賳毓 賵亘丕爻鬲丨賯丕賯) 賮亘賷賳 丕賱丕賯鬲亘丕爻賷賷賳 賴賳丕賱賰 卮賷亍 賲卮鬲乇賰 賵賴賵 丕賱丨乇賷丞 丕賱賲胤賱賯丞 賱賱賮乇丿 賲毓 賳賮爻賴 胤丕賱賲丕 兀賳賴丕 賱賲 鬲禺乇噩 賱賱毓賱賳 兀賵 鬲鬲毓賱賯 亘廿賷匕丕亍 卮禺氐 丌禺乇貙 賴賳丕 鬲爻丕丐賱 賱丕 亘丿 賲賳賴 賵賴賵 賳馗乇丞 丕賱廿爻賱丕賲 賱賴匕丕 丕賱賳賵毓 賲賳 丕賱丨乇賷丞貙 賴賱 賷賵噩丿 丨乇賷丞 賲胤賱賯丞 賱賱賮乇丿 賱賳賮爻賴 賲毓 賳賮爻賴 亘兀賳 賷賮毓賱 賲丕 賷卮丕亍 胤丕賱賲丕 兀賳賴 亘丕賱禺賮丕亍責! 賴賱 丕賱丿賷賳 賳賵毓 賲賳 兀賳賵丕毓 丕賱賯賷賵丿責!
賲孬賱丕賸 丕賱夭賳丕 胤丕賱賲丕 兀賳賴 賱賲 賷鬲丨賵賾賱 賱丿毓丕乇丞貙 丕賱卮乇亘 胤丕賱賲丕 兀賳賴 亘賰賲賷丕鬲 賯賱賷賱丞 賱丕 鬲匕賴亘 丕賱毓賯賱 賵丕賱賯賲丕乇 胤丕賱賲丕 兀賳賴 賮賷 卮賰賱 禺丕氐 亘賷賳 賲噩賲賵毓丞 賲賳 丕賱兀卮禺丕氐 賵賱賷爻 賰賲丐爻爻丕鬲 賰亘賷乇丞貙 丕賱賲丕卮賵夭賷丞 {賲孬賱丕賸 丕賱鬲賱匕匕 亘乇丐賷丞 丕賱丿賲 亘噩乇丨 丕賱卮禺氐 賱賳賮爻賴}貙 賵賵賵賵賵賵.... 賰賱賴丕 兀卮賷丕亍 賲爻賲賵丨 亘賴丕 亘賰賵賳賴丕 賱賲 鬲禺乇噩 賱賱毓賱賳貙 賴賱 賲賳毓賴丕 賮賷 丿賷賳賳丕 丕賱廿爻賱丕賲賷 賴賵 丨噩乇 賱賱丨乇賷丕鬲責!
賴賳丕 兀毓鬲賯丿 賴賵 噩賵賴乇 丕賱丕禺鬲賱丕賮 賮賷 賲賮賴賵賲 丕賱丨乇賷丞 "丕賱禺丕氐" 賮賷 丕賱廿爻賱丕賲貙 丕賱賲賮賴賵賲 丕賱毓丕賲 賱賱丨乇賷丞 賮賷賲丕 賯賷賱 賮賷 兀睾賱亘 丕賱賲乇丕噩毓丞 鬲鬲賮賯 毓賱賷賴 兀睾賱亘 丕賱賲毓鬲賯丿丕鬲 賵丕賱賲噩鬲賲毓丕鬲貙 亘丕賱胤亘毓 賴匕丕 丕賱賮乇賯 賷購賰爻亘 賳馗乇丞 丕賱丿賷賳 丕賱廿爻賱丕賲賷 賱賱丨乇賷丞 賲乇鬲亘丞 兀毓賱賶 賲賳 丕賱賳馗乇丞 丕賱賲鬲毓丕乇賮 毓賱賷賴丕貙 賱兀賳賴丕 賳馗乇賴 亘丕賱兀爻丕爻 賴丿賮賴丕 丕賱乇賯賷 亘丕賱賳賮爻 丕賱廿賳爻丕賳賷丞. 賵賱賰賷 兀賵氐賱 賵噩賴丞 賳馗乇賷 亘卮賰賱 氐丨賷丨 爻兀爻鬲毓賷賳 "亘丕賱乇丕賮毓賷" 賵賲賯鬲胤賮 賲賳 賰鬲丕亘丞 "賵丨賷 丕賱賯賱賲":- (丕賱丿賾賷賳 丨乇賷丞 丕賱賯賷丿 賱丕 丨乇賷丞 丕賱丨乇賷丞貙 賮兀賳鬲 亘毓丿 兀賳 鬲賯賷丿 乇匕丕卅賱賰 賵囟乇丕賵鬲賰 賵卮乇賾賰 賵丨賷賵丕賳賷鬲賰 鈥� 兀賳鬲 賲賳 亘毓丿 賴匕丕 丨乇 賲丕 賵爻毓鬲賰 丕賱兀乇囟 賵丕賱爻賲丕亍 賵丕賱賮賰乇貙 賱兀賳賰 賲賳 亘毓丿 賴匕丕 賲賰賲賽賾賱 賱賱廿賳爻丕賳賷丞貙 賲爻鬲賯賷賲 毓賱賶 胤乇賷賯鬲賴丕) 賵賰賱賲丕 卮睾賻賾賱鬲 賲賱賰丞 丕賱毓賯賱 賮賷 賴匕賴 丕賱噩賲賱丞 丕夭丿丕丿鬲 噩賲丕賱丕賸 賵丕夭丿丿鬲 亘賴丕 丕賯鬲賳丕毓丕賸
賲乇丞 兀禺乇賶 賷賯賵賱 丕賱乇丕賮毓賷:- (賴賷 孬賱丕孬 亘賴丕 賳馗丕賲 丕賱賳賮爻貙 賵賳馗丕賲 丕賱毓丕賱賲貙 賵賳馗丕賲 丕賱賱匕丕鬲 賵丕賱卮賴賵丕鬲: 兀賳 鬲賰賵賳 賱賰 鬲賯賵賶貙 孬賲 賷賰賵賳 賱賰 賮賰乇 賲賳 賴匕賴 丕賱鬲賯賵賶貙 孬賲 賷賰賵賳 賱賰 賳馗乇 廿賱賶 丕賱毓丕賱賲 賲賳 賴匕丕 丕賱賮賰乇 賲丕 丕噩鬲賲毓鬲 賴匕賴 丕賱孬賱丕孬 賮賷 廿賳爻丕賳 廿賱丕 賯賴乇 丕賱丿賳賷丕 賵廿亘賱賷爻) .. 毓賳丿 丕爻鬲賯亘丕賱 賲毓賱賵賲丞 賲毓賷賳丞 賷噩亘 兀賳 鬲賲乇 亘賲乇丨賱丞 賲賴賲丞 賵賴賷 賲毓丕賱噩丞 丕賱賲毓賱賵賲丞 賵鬲丨賱賷賱賴丕 賵亘毓丿 匕賱賰 爻鬲賳鬲噩 賯賳丕毓丞貙 賵賲丕 丕賱丨乇賷丞 廿賱丕 賲賮賴賵賲 賷噩亘 兀賳 賱丕 鬲爻鬲賯亘賱賴 毓賯賵賱 丕賱亘卮乇 賮賯胤 賱丕 睾賷乇
March 5, 2022
"A szabads谩g egyetlen fajt谩ja, mely meg茅rdemli ezt a nevet, ha saj谩t javunkra a magunk m贸dj谩n t枚rekedhet眉nk mindaddig, m铆g nem pr贸b谩lunk m谩sokat ugyanebben megakad谩lyozni, vagy g谩tolni ezt c茅lz贸 er艖fesz铆t茅seiket."
Ennyike. Ilyen egyszer疟. 脡s ilyen bonyolult. Mert az egyszer疟 dolgok n茅ha nagyon bonyolultak tudnak lenni. 脡s ezzel le is tudtam a napi paradoxonomat.
Millt olvasva az volt a legszembet疟n艖bb, hogy fejteget茅sei milyen evidensek. Mintha az ember mindent hallott vagy gondolt volna mag谩t贸l is, amit egy ilyen XIX. sz谩zadi pac谩k pap铆rra vetett. Ez, ha jobban megvizsg谩ljuk, Mill zsenialit谩s谩t jelzi: hogy az 谩ltala kikalap谩lt eszm茅k ennyire a k枚zgondolkod谩s r茅sz茅v茅 lettek, szinte v谩ltozatlan form谩ban bukkannak fel - gyakran olyan politikusok sz谩j谩n is, akik k枚zben illiber谩lisk茅nt defini谩lj谩k magukat. Ha belelapozunk Marxba, vagy a konzervat铆vok 艖ssz枚vegeibe, azt l谩tjuk, sz谩mos m贸dos铆t谩st kell v茅grehajtanunk rajta ahhoz, hogy a jelen probl茅m谩ira relev谩ns v谩laszt adjanak - ehhez k茅pest a liberalizmus filoz贸fiai magja elk茅peszt艖en id艖tlennek t疟nik. (Persze lehet, hogy t茅vedek - akik jobban j谩ratosak Hobbes-ban, esetleg a T艖k茅ben, biztos kijav铆tanak.)
A liberalizmust gyakran 茅ri az a v谩d, hogy idealista. Hisz az egy茅ni felel艖ss茅gben, abban, hogy te meg 茅n magunkt贸l is el tudjuk d枚nteni, mi a j贸 nek眉nk, 茅s nem kell, hogy egy nagyobb tekint茅ly pesztr谩lgasson minket, mint egy b茅biszitter. Azt gondolom, ez az idea olyan m茅lyen gy枚kerezik az 脷jsz枚vets茅gben, amennyire egy elm茅let csak gy枚kerezhet*. Az ember ugyanis lelkes l茅ny, 茅s aligha lehet sz谩m谩ra nemesebb c茅lt kital谩lni, mint hogy ezt a lelket folyton csinos铆tsa, t枚k茅letes铆tse - ha Isten nem ez茅rt adta neki, akkor semmi 茅rtelme nem volt az eg茅sz h贸kuszp贸kusznak 脡v谩val meg 脕d谩mmal, csin谩lhatott volna egyszer疟en egy 煤jabb hangyafajt, csak nagyobbat, mint az eddigiek. Mill m茅ly meggy艖z艖d茅se, hogy az ember igazi feladata 枚nmag谩t megteremteni, viszont ez a folyamat csak a lehet艖 legnagyobb szabads谩g l茅gk枚r茅ben k茅pzelhet艖 el. Ez az, ami el艖re visz minket, ami mozgatja a t谩rsadalmat 茅s a civiliz谩ci贸t**.
Ugyanakkor Millt 茅n kifejezetten realist谩nak is tartom. Nem azt 谩ll铆tja, hogy mindenkinek megvan a tehets茅ge vagy akarata 枚nmaga t枚k茅letes铆t茅s茅re. 脡rti 茅s 茅rz茅keli, az 谩tlagember sz谩m谩ra ezek a c茅lok t煤l absztraktak, neki megfelel az 谩ll贸v铆z, s艖t: er艖s k茅sztet茅st 茅rez, hogy saj谩t vil谩gn茅zet茅t m谩sokra k茅nyszer铆tse. De pont ez茅rt van sz眉ks茅g a korl谩tokra, melyeket a liberalizmus emel. Mert ez az eszme nem csup谩n arr贸l sz贸l, mit szabad (hajlamos vagyok azt hinni, nem is els艖sorban err艖l sz贸l), hanem arr贸l is, mit nem tehet眉nk - m谩sokkal. Nem k茅nyszer铆thetj眉k 艖ket arra, hogy az 谩ltalunk favoriz谩lt vil谩gn茅zeti keretek k枚z枚tt teng艖djenek - nem csak egy uralkod贸 kisebbs茅g nem tehet ilyet, de a t枚bbs茅g sem.
Nyilv谩n a liberalizmus nem t枚k茅letes eszmerendszer. Nem is 谩ll铆thatn谩, hogy mindenre van megold谩sa, ha egyszer abb贸l indul ki, hogy a t谩rsadalom egym谩snak gyakran ellent茅tes 茅rdekek halmaza, ahol senki nem birtokolhatja egyed眉l az igazs谩got - igen, m茅g a liberalizmus sem. Ugyanakkor - legal谩bbis elm茅letileg - a liberalizmus az az idea, ami legink谩bb k茅pes toler谩lni a v茅lem茅nyk眉l枚nbs茅geket, lehet艖v茅 t茅ve ez谩ltal, hogy pal谩stja alatt a lehet艖 legt枚bb n茅zet h铆vei megtal谩lhass谩k a maguk sz谩m铆t谩s谩t. Ez persze hordoz mag谩ban vesz茅lyt, de egyben lehet艖s茅g is arra, hogy a k枚z枚ss茅g soha ne vesz铆tse el a tanul谩s k茅pess茅g茅t, 茅s mindig tal谩ljon k枚rein bel眉l olyan igazs谩got, ami az adott kor leg茅get艖bb probl茅m谩j谩ra megold谩st jelent.
Megjegyz茅s: olvas谩s k枚zben gyakran eszembe jutott, mit sz贸lna Mill a pand茅mia k茅rd茅s茅vel kapcsolatos egyre m茅ly眉l艖 t谩rsadalmi szakad茅khoz. Az olt谩sellenesek*** (ak谩r tudnak r贸la, ak谩r nem) ugyanis gyakran mintha az 艖 茅rveit ism茅teln茅k meg, amikor a k枚telez艖 olt谩s k茅rd茅se felmer眉l. Hogy joguk van elutas铆tani a vakcin谩t, joguk van aszerint a n茅zet szerint 茅lni, hogy a covid csak humbug, bezzeg a gy贸gyszergy谩rak haszonles艖 sz枚rnyek, akik valami茅rt szeretn茅k a teljes elj枚vend艖 gener谩ci贸t az autizmus 枚rv茅ny茅be tasz铆tani. Leegyszer疟s铆tve: joguk van ak谩r h眉ly茅nek is lenni. A h眉lyes茅ghez val贸 jog v茅delme val贸ban olyan k茅rd茅s, amiben egy liber谩lis gondolkod贸nak lehet kellemetlen perceket okozni. A probl茅ma itt nyilv谩n az, hogy a liberalizmus 谩ltal kijel枚lt korl谩tok ("...saj谩t javunkra a magunk m贸dj谩n t枚rekedhet眉nk mindaddig, m铆g nem pr贸b谩lunk m谩sokat ugyanebben megakad谩lyozni...") gyakran elmos贸dottak. Mi bizony铆tja ebben a konkr茅t esetben, hogy ha valaki elutas铆tja az olt谩st, akkor ennek b谩rmilyen s茅relmet okoz? Erre nyilv谩n az a v谩lasz, hogy a tudom谩ny m谩r sz谩mtalanszor elmagyar谩zta, az 谩toltotts谩g hi谩nya mennyiben felel az茅rt, hogy egy v铆rus tov谩bbra is jelen van egy k枚z枚ss茅gben. Erre viszont sim谩n lehet az felelni, hogy a tudom谩ny ezt baromi bonyolultan magyar谩zta el, ellenben a m煤ltkor a facebookon volt egy poszt, amiben feket茅n-feh茅ren oda volt 铆rva, hogy akit beoltottak, az is elkapta, s艖t, AZ脡RT kapta el. Az egy t枚k egyszer疟 nyelven meg铆rt poszt volt - no most milyen alapon akar minket b谩rki arra k茅nyszer铆teni, hogy a bonyolult, agytorn谩t ig茅nyl艖 谩ll铆t谩sokat fogadjuk el, amikor primit铆v, k枚nnyen em茅szthet艖, vil谩gn茅zet眉nkh枚z jobban passzol贸 igazs谩gok is rendelkez茅s眉nkre 谩llnak? Ha v茅lem茅nyszabads谩g van, akkor az egy眉tt j谩r annak a szabads谩g谩val is, hogy ak谩r rossz v茅lem茅nyeket is magunk茅v谩 tehet眉nk. Ha a tekint茅ly nem k枚thet minket abban, hogy 枚nmagunk lehess眉nk, akkor mi茅rt pont a tudom谩ny tekint茅lye lenne a kiv茅tel? Nehezen, tal谩n sehogy sem feloldhat贸 k茅rd茅s. Az ilyesmi pr贸b谩ra teszi a liberalizmus rugalmass谩g谩t - hogy k茅pes-e kil茅pni saj谩t keretei k枚z眉l an茅lk眉l, hogy meghasonuljon 枚nmag谩val. Mert n茅ha tal谩n erre is sz眉ks茅g van. 脡s itt jegyezn茅m meg, hogy bizonyos tekintetben h谩l谩val tartozunk az olt谩selleneseknek, ami茅rt balhit眉kkel gondoskodnak arr贸l, hogy nap mint nap pr贸b谩ra tehetj眉k v茅lem茅ny眉nket, 铆gy az megmenek眉l att贸l, hogy holt dogm谩v谩 k枚vesedjen.
* Megkock谩ztatom (b谩r teol贸giai 茅rtelemben tot谩lisan alulk茅pzett vagyok), hogy amikor a reform谩ci贸 elvetette a szabad akaratot, bizonyos 茅rtelemben t谩volabb ker眉lt J茅zust贸l, mint a liberalizmus, aki viszont k枚zponti elemm茅 tette. De ez az ellentmond谩s tal谩n csak l谩tsz贸lagos, teol贸giai 茅rvel茅ssel feloldhat贸 - nyilv谩n a t茅ny, hogy Mill is egy protest谩ns orsz谩g l茅gk枚r茅ben tudta kidolgozni elm茅leteit, nem a katolikus R贸m谩ban, jelzi a reform谩ci贸 rugalmass谩g谩t.
** Mill egyik 茅rve a liberalizmus mellett am煤gy 茅pp az, hogy a t谩rsadalom uniformiz谩l贸dik, 茅s csak az egy茅n soksz铆n疟s茅g茅nek v茅delme az, amivel megel艖zhetj眉k az egyformas谩g kor谩t.
*** Azt gondolom, az olt谩sellenesek is egy soksz铆n疟 k枚z枚ss茅get alkotnak, akik sz谩mos (bizonyos esetekben megfontoland贸) k茅ts茅g alapj谩n juthatnak arra a k枚vetkeztet茅sre, amire. Radik谩lis tudom谩nytagad贸k 茅pp煤gy akadhatnak k枚z枚tt眉k, mint olyanok, akik egyszer疟en bizalmatlanok a rendszer, vagy 茅pp a gy贸gyszerlobbi ir谩nt. Azzal, hogy ebben a p茅ld谩ban a sz茅ls艖s茅geseiket ragadom meg, a leegyszer疟s铆t茅s v茅tk茅t veszem magamra. Mea culpa.
Ennyike. Ilyen egyszer疟. 脡s ilyen bonyolult. Mert az egyszer疟 dolgok n茅ha nagyon bonyolultak tudnak lenni. 脡s ezzel le is tudtam a napi paradoxonomat.
Millt olvasva az volt a legszembet疟n艖bb, hogy fejteget茅sei milyen evidensek. Mintha az ember mindent hallott vagy gondolt volna mag谩t贸l is, amit egy ilyen XIX. sz谩zadi pac谩k pap铆rra vetett. Ez, ha jobban megvizsg谩ljuk, Mill zsenialit谩s谩t jelzi: hogy az 谩ltala kikalap谩lt eszm茅k ennyire a k枚zgondolkod谩s r茅sz茅v茅 lettek, szinte v谩ltozatlan form谩ban bukkannak fel - gyakran olyan politikusok sz谩j谩n is, akik k枚zben illiber谩lisk茅nt defini谩lj谩k magukat. Ha belelapozunk Marxba, vagy a konzervat铆vok 艖ssz枚vegeibe, azt l谩tjuk, sz谩mos m贸dos铆t谩st kell v茅grehajtanunk rajta ahhoz, hogy a jelen probl茅m谩ira relev谩ns v谩laszt adjanak - ehhez k茅pest a liberalizmus filoz贸fiai magja elk茅peszt艖en id艖tlennek t疟nik. (Persze lehet, hogy t茅vedek - akik jobban j谩ratosak Hobbes-ban, esetleg a T艖k茅ben, biztos kijav铆tanak.)
A liberalizmust gyakran 茅ri az a v谩d, hogy idealista. Hisz az egy茅ni felel艖ss茅gben, abban, hogy te meg 茅n magunkt贸l is el tudjuk d枚nteni, mi a j贸 nek眉nk, 茅s nem kell, hogy egy nagyobb tekint茅ly pesztr谩lgasson minket, mint egy b茅biszitter. Azt gondolom, ez az idea olyan m茅lyen gy枚kerezik az 脷jsz枚vets茅gben, amennyire egy elm茅let csak gy枚kerezhet*. Az ember ugyanis lelkes l茅ny, 茅s aligha lehet sz谩m谩ra nemesebb c茅lt kital谩lni, mint hogy ezt a lelket folyton csinos铆tsa, t枚k茅letes铆tse - ha Isten nem ez茅rt adta neki, akkor semmi 茅rtelme nem volt az eg茅sz h贸kuszp贸kusznak 脡v谩val meg 脕d谩mmal, csin谩lhatott volna egyszer疟en egy 煤jabb hangyafajt, csak nagyobbat, mint az eddigiek. Mill m茅ly meggy艖z艖d茅se, hogy az ember igazi feladata 枚nmag谩t megteremteni, viszont ez a folyamat csak a lehet艖 legnagyobb szabads谩g l茅gk枚r茅ben k茅pzelhet艖 el. Ez az, ami el艖re visz minket, ami mozgatja a t谩rsadalmat 茅s a civiliz谩ci贸t**.
Ugyanakkor Millt 茅n kifejezetten realist谩nak is tartom. Nem azt 谩ll铆tja, hogy mindenkinek megvan a tehets茅ge vagy akarata 枚nmaga t枚k茅letes铆t茅s茅re. 脡rti 茅s 茅rz茅keli, az 谩tlagember sz谩m谩ra ezek a c茅lok t煤l absztraktak, neki megfelel az 谩ll贸v铆z, s艖t: er艖s k茅sztet茅st 茅rez, hogy saj谩t vil谩gn茅zet茅t m谩sokra k茅nyszer铆tse. De pont ez茅rt van sz眉ks茅g a korl谩tokra, melyeket a liberalizmus emel. Mert ez az eszme nem csup谩n arr贸l sz贸l, mit szabad (hajlamos vagyok azt hinni, nem is els艖sorban err艖l sz贸l), hanem arr贸l is, mit nem tehet眉nk - m谩sokkal. Nem k茅nyszer铆thetj眉k 艖ket arra, hogy az 谩ltalunk favoriz谩lt vil谩gn茅zeti keretek k枚z枚tt teng艖djenek - nem csak egy uralkod贸 kisebbs茅g nem tehet ilyet, de a t枚bbs茅g sem.
Nyilv谩n a liberalizmus nem t枚k茅letes eszmerendszer. Nem is 谩ll铆thatn谩, hogy mindenre van megold谩sa, ha egyszer abb贸l indul ki, hogy a t谩rsadalom egym谩snak gyakran ellent茅tes 茅rdekek halmaza, ahol senki nem birtokolhatja egyed眉l az igazs谩got - igen, m茅g a liberalizmus sem. Ugyanakkor - legal谩bbis elm茅letileg - a liberalizmus az az idea, ami legink谩bb k茅pes toler谩lni a v茅lem茅nyk眉l枚nbs茅geket, lehet艖v茅 t茅ve ez谩ltal, hogy pal谩stja alatt a lehet艖 legt枚bb n茅zet h铆vei megtal谩lhass谩k a maguk sz谩m铆t谩s谩t. Ez persze hordoz mag谩ban vesz茅lyt, de egyben lehet艖s茅g is arra, hogy a k枚z枚ss茅g soha ne vesz铆tse el a tanul谩s k茅pess茅g茅t, 茅s mindig tal谩ljon k枚rein bel眉l olyan igazs谩got, ami az adott kor leg茅get艖bb probl茅m谩j谩ra megold谩st jelent.
Megjegyz茅s: olvas谩s k枚zben gyakran eszembe jutott, mit sz贸lna Mill a pand茅mia k茅rd茅s茅vel kapcsolatos egyre m茅ly眉l艖 t谩rsadalmi szakad茅khoz. Az olt谩sellenesek*** (ak谩r tudnak r贸la, ak谩r nem) ugyanis gyakran mintha az 艖 茅rveit ism茅teln茅k meg, amikor a k枚telez艖 olt谩s k茅rd茅se felmer眉l. Hogy joguk van elutas铆tani a vakcin谩t, joguk van aszerint a n茅zet szerint 茅lni, hogy a covid csak humbug, bezzeg a gy贸gyszergy谩rak haszonles艖 sz枚rnyek, akik valami茅rt szeretn茅k a teljes elj枚vend艖 gener谩ci贸t az autizmus 枚rv茅ny茅be tasz铆tani. Leegyszer疟s铆tve: joguk van ak谩r h眉ly茅nek is lenni. A h眉lyes茅ghez val贸 jog v茅delme val贸ban olyan k茅rd茅s, amiben egy liber谩lis gondolkod贸nak lehet kellemetlen perceket okozni. A probl茅ma itt nyilv谩n az, hogy a liberalizmus 谩ltal kijel枚lt korl谩tok ("...saj谩t javunkra a magunk m贸dj谩n t枚rekedhet眉nk mindaddig, m铆g nem pr贸b谩lunk m谩sokat ugyanebben megakad谩lyozni...") gyakran elmos贸dottak. Mi bizony铆tja ebben a konkr茅t esetben, hogy ha valaki elutas铆tja az olt谩st, akkor ennek b谩rmilyen s茅relmet okoz? Erre nyilv谩n az a v谩lasz, hogy a tudom谩ny m谩r sz谩mtalanszor elmagyar谩zta, az 谩toltotts谩g hi谩nya mennyiben felel az茅rt, hogy egy v铆rus tov谩bbra is jelen van egy k枚z枚ss茅gben. Erre viszont sim谩n lehet az felelni, hogy a tudom谩ny ezt baromi bonyolultan magyar谩zta el, ellenben a m煤ltkor a facebookon volt egy poszt, amiben feket茅n-feh茅ren oda volt 铆rva, hogy akit beoltottak, az is elkapta, s艖t, AZ脡RT kapta el. Az egy t枚k egyszer疟 nyelven meg铆rt poszt volt - no most milyen alapon akar minket b谩rki arra k茅nyszer铆teni, hogy a bonyolult, agytorn谩t ig茅nyl艖 谩ll铆t谩sokat fogadjuk el, amikor primit铆v, k枚nnyen em茅szthet艖, vil谩gn茅zet眉nkh枚z jobban passzol贸 igazs谩gok is rendelkez茅s眉nkre 谩llnak? Ha v茅lem茅nyszabads谩g van, akkor az egy眉tt j谩r annak a szabads谩g谩val is, hogy ak谩r rossz v茅lem茅nyeket is magunk茅v谩 tehet眉nk. Ha a tekint茅ly nem k枚thet minket abban, hogy 枚nmagunk lehess眉nk, akkor mi茅rt pont a tudom谩ny tekint茅lye lenne a kiv茅tel? Nehezen, tal谩n sehogy sem feloldhat贸 k茅rd茅s. Az ilyesmi pr贸b谩ra teszi a liberalizmus rugalmass谩g谩t - hogy k茅pes-e kil茅pni saj谩t keretei k枚z眉l an茅lk眉l, hogy meghasonuljon 枚nmag谩val. Mert n茅ha tal谩n erre is sz眉ks茅g van. 脡s itt jegyezn茅m meg, hogy bizonyos tekintetben h谩l谩val tartozunk az olt谩selleneseknek, ami茅rt balhit眉kkel gondoskodnak arr贸l, hogy nap mint nap pr贸b谩ra tehetj眉k v茅lem茅ny眉nket, 铆gy az megmenek眉l att贸l, hogy holt dogm谩v谩 k枚vesedjen.
* Megkock谩ztatom (b谩r teol贸giai 茅rtelemben tot谩lisan alulk茅pzett vagyok), hogy amikor a reform谩ci贸 elvetette a szabad akaratot, bizonyos 茅rtelemben t谩volabb ker眉lt J茅zust贸l, mint a liberalizmus, aki viszont k枚zponti elemm茅 tette. De ez az ellentmond谩s tal谩n csak l谩tsz贸lagos, teol贸giai 茅rvel茅ssel feloldhat贸 - nyilv谩n a t茅ny, hogy Mill is egy protest谩ns orsz谩g l茅gk枚r茅ben tudta kidolgozni elm茅leteit, nem a katolikus R贸m谩ban, jelzi a reform谩ci贸 rugalmass谩g谩t.
** Mill egyik 茅rve a liberalizmus mellett am煤gy 茅pp az, hogy a t谩rsadalom uniformiz谩l贸dik, 茅s csak az egy茅n soksz铆n疟s茅g茅nek v茅delme az, amivel megel艖zhetj眉k az egyformas谩g kor谩t.
*** Azt gondolom, az olt谩sellenesek is egy soksz铆n疟 k枚z枚ss茅get alkotnak, akik sz谩mos (bizonyos esetekben megfontoland贸) k茅ts茅g alapj谩n juthatnak arra a k枚vetkeztet茅sre, amire. Radik谩lis tudom谩nytagad贸k 茅pp煤gy akadhatnak k枚z枚tt眉k, mint olyanok, akik egyszer疟en bizalmatlanok a rendszer, vagy 茅pp a gy贸gyszerlobbi ir谩nt. Azzal, hogy ebben a p茅ld谩ban a sz茅ls艖s茅geseiket ragadom meg, a leegyszer疟s铆t茅s v茅tk茅t veszem magamra. Mea culpa.
April 23, 2013
賲孬賱 賴匕丕 丕賱賰鬲丕亘 賷噩亘 丕賳 賷丿乇爻 賮賷 丕賱賲丿丕乇爻 賵丕賳 鬲賯丕賲 賱兀噩賱賴 丕賱賲丨丕囟乇丕鬲
亘丨孬 賮賱爻賮賷 賮賷 丨乇賷丞 丕賱賮乇丿 賵丕賰孬乇 賲丕 毓噩亘賳賷 丨賵賱 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丨乇賷丞 丕賱賮乇丿
賱賳 鬲賯賵賲 賱賳丕 賯丕卅賲賴 丕賵 毓夭賴 丕賱丕 亘賲孬賱 賴匕賴 丕賱丨乇賷丕鬲
( 丕匕丕 丕噩亘乇鬲 丕賱賮乇丿 毓賱賶 賲賵賯賮賰 賮丕賳鬲 丨乇賲鬲賴 賲賳 賲毓乇賮丞 賲賵賯賮賴 丕賱禺胤兀 賵鬲睾賷賷乇賴 賵丕賷囟丕賸 丨乇賲丞 賳賮爻賰 賲賳 賲毓乇賮丞 賲丕 丕匕丕 賰丕賳 乇丕賷賴 賴賵 丕賱氐賵丕亘)
賲卮賰賱丞 丕賱賰鬲丕亘 丕毓鬲賯丿 賮賷 丕賱鬲乇噩賲賴 賱丕賳賷 毓丕賳賷鬲 賲賳 亘毓囟 丕賱賲氐胤賱丨丕鬲 賵丕賱賮賯乇丕鬲 ..丕賱睾賷乇 賲鬲賳丕爻賯賴
亘丨孬 賮賱爻賮賷 賮賷 丨乇賷丞 丕賱賮乇丿 賵丕賰孬乇 賲丕 毓噩亘賳賷 丨賵賱 爻賱胤丞 丕賱賲噩鬲賲毓 毓賱賶 丨乇賷丞 丕賱賮乇丿
賱賳 鬲賯賵賲 賱賳丕 賯丕卅賲賴 丕賵 毓夭賴 丕賱丕 亘賲孬賱 賴匕賴 丕賱丨乇賷丕鬲
( 丕匕丕 丕噩亘乇鬲 丕賱賮乇丿 毓賱賶 賲賵賯賮賰 賮丕賳鬲 丨乇賲鬲賴 賲賳 賲毓乇賮丞 賲賵賯賮賴 丕賱禺胤兀 賵鬲睾賷賷乇賴 賵丕賷囟丕賸 丨乇賲丞 賳賮爻賰 賲賳 賲毓乇賮丞 賲丕 丕匕丕 賰丕賳 乇丕賷賴 賴賵 丕賱氐賵丕亘)
賲卮賰賱丞 丕賱賰鬲丕亘 丕毓鬲賯丿 賮賷 丕賱鬲乇噩賲賴 賱丕賳賷 毓丕賳賷鬲 賲賳 亘毓囟 丕賱賲氐胤賱丨丕鬲 賵丕賱賮賯乇丕鬲 ..丕賱睾賷乇 賲鬲賳丕爻賯賴
December 20, 2020
Dense, but well written, and of course, it is a classic discourse on individual liberty and it's relationship to governmental power.
September 5, 2014
The book is so great that whenever being asked about it, I'm just speechless, restless, wondering how to give the right word. It's not easy to read, and not easy to make a review. I keep delaying to note my thoughts about it, partly afraid I'm not good enough to comment on such a masterpiece. Yet I try, for my own record, for my later review on this review, and for the future reflection.
On Liberty is an excellent work on human rights and individual's relationship with society. What scores here is that the author defines an explicit boundary between one's freedom and community's interference into one's choice of lifestyle. That gives reader, especially young readers, an affirmation, a clear vision, on how to lead their lives. This book is so rightful, so distinctive, so cohesive, I'm overwhelmed by the vastness and integrity of the arguments.
It's not an easy book to read, as said. But it should not be omitted in any bookshelf just for the mere ease of mind of the bookshelf' owner. It's a real hard mental labor. For this reason, I would recommend this book to any friend who takes a good care of his mind and intellectual.
On Liberty is an excellent work on human rights and individual's relationship with society. What scores here is that the author defines an explicit boundary between one's freedom and community's interference into one's choice of lifestyle. That gives reader, especially young readers, an affirmation, a clear vision, on how to lead their lives. This book is so rightful, so distinctive, so cohesive, I'm overwhelmed by the vastness and integrity of the arguments.
It's not an easy book to read, as said. But it should not be omitted in any bookshelf just for the mere ease of mind of the bookshelf' owner. It's a real hard mental labor. For this reason, I would recommend this book to any friend who takes a good care of his mind and intellectual.
July 28, 2013
Cu峄憂 s谩ch gi谩 nh瓢 t岷 c岷� c谩c sinh vi锚n hay h峄峜 sinh c岷 3 膽峄乽 膽峄峜. Ch岷痗 s岷� t峄憈 h啤n r岷 nhi峄乽 cho 膽岷 n瓢峄沜 n脿y v脿 tr谩nh 膽瓢峄 r岷 nhi峄乽 nh峄痭g s峄� l茫ng ph铆 v脿 sai l岷 kinh kh峄g.
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