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賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷
賲賱丨賵馗丞 : 賮賷 賴匕丕 丕賱賰鬲賷亘 丕賱賲噩賲賵毓丞 丕賱兀賵賱賶 賮賯胤 賲賳 丕賱賲丨丕囟乇丕鬲 丕賱鬲賷 賳卮乇鬲 賮賷 賰鬲丕亘 亘毓賳賵丕賳
"賲丨丕囟乇丕鬲 鬲賲賴賷丿賷丞 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷"
Introductory Lectures on Psychoanalysis
丕賱賲丨丕囟乇丕鬲 丕賱鬲賷 兀賱賯丕賴丕 賮乇賵賷丿 賮賷 1915 - 1917 鬲丨鬲 毓賳賵丕賳 "賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷" 鬲丐賱賮 貙 亘賱丕 噩丿丕賱貙 兀賵爻毓 毓乇囟 賵兀卮賲賱賴 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 賲匕賴亘丕賸 賵毓賱丕噩丕賸.
賴匕賴 丕賱賲丨丕囟乇丕鬲貙 毓賱丕賵丞 毓賱賶 卮賲賵賱賴丕貙 鬲鬲爻賲 亘亘爻丕胤鬲賴丕 賵爻賴賵賱鬲賴丕: 賮賯丿 兀賱賯丕賴丕 賮乇賵賷丿 丕乇鬲噩丕賱丕賸 丕亘鬲睾丕亍 鬲毓乇賷賮 丕賱噩賲賴賵乇 丕賱賵丕爻毓 亘賲亘丕丿卅 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵鬲賯賳賷丕鬲賴.
賵賯丿 丕鬲禺匕 賮乇賵賷丿 賮賷 兀乇亘毓 賲丨丕囟乇丕鬲 兀賵賱賶貙 賲賳 "毓賱賲 賳賮爻 丕賱賴賮賵丕鬲" 賲丿禺賱丕賸 睾賱賶 賴匕丕 丕賱賲丿禺賱 賱賱鬲丨賱賷賱 丕賱賳賮賷亘貙 孬賲 兀毓賯亘賴丕 亘廿丨丿賶 毓卮乇 賲丨丕囟乇丞 毓乇囟 賮賷賴丕 "賳馗乇賷丞 丕賱兀丨賱丕賲"貙 孬賲 亘孬賱丕孬 毓卮乇丞 賲丨丕囟乇丞 鬲賳丕賵賱 賮賷賴丕 "丕賱賳馗乇賷丞 丕賱毓丕賲丞 賱賱兀賲乇丕囟 丕賱毓氐丕亘賷丞". 賵賮賷 爻賳丞 1932 兀禺賷乇丕賸 丕爻鬲賰賲賱 賮乇賵賷丿 賮賷 賲丨丕囟乇丕鬲賺 爻亘毓 賭 賰鬲亘賴丕 賵賱賲 賷賱賯賴丕 賭 賰賱 賲丕 丕爻鬲噩丿 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵噩毓賱 毓賳賵丕賳賴丕 丕賱毓丕賲 "賲丨丕囟乇丕鬲 鬲賲賴賷丿賷丞 噩丿賷丿丞 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷".
=Introduction to Psychoanalysis
"賲丨丕囟乇丕鬲 鬲賲賴賷丿賷丞 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷"
Introductory Lectures on Psychoanalysis
丕賱賲丨丕囟乇丕鬲 丕賱鬲賷 兀賱賯丕賴丕 賮乇賵賷丿 賮賷 1915 - 1917 鬲丨鬲 毓賳賵丕賳 "賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷" 鬲丐賱賮 貙 亘賱丕 噩丿丕賱貙 兀賵爻毓 毓乇囟 賵兀卮賲賱賴 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 賲匕賴亘丕賸 賵毓賱丕噩丕賸.
賴匕賴 丕賱賲丨丕囟乇丕鬲貙 毓賱丕賵丞 毓賱賶 卮賲賵賱賴丕貙 鬲鬲爻賲 亘亘爻丕胤鬲賴丕 賵爻賴賵賱鬲賴丕: 賮賯丿 兀賱賯丕賴丕 賮乇賵賷丿 丕乇鬲噩丕賱丕賸 丕亘鬲睾丕亍 鬲毓乇賷賮 丕賱噩賲賴賵乇 丕賱賵丕爻毓 亘賲亘丕丿卅 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵鬲賯賳賷丕鬲賴.
賵賯丿 丕鬲禺匕 賮乇賵賷丿 賮賷 兀乇亘毓 賲丨丕囟乇丕鬲 兀賵賱賶貙 賲賳 "毓賱賲 賳賮爻 丕賱賴賮賵丕鬲" 賲丿禺賱丕賸 睾賱賶 賴匕丕 丕賱賲丿禺賱 賱賱鬲丨賱賷賱 丕賱賳賮賷亘貙 孬賲 兀毓賯亘賴丕 亘廿丨丿賶 毓卮乇 賲丨丕囟乇丞 毓乇囟 賮賷賴丕 "賳馗乇賷丞 丕賱兀丨賱丕賲"貙 孬賲 亘孬賱丕孬 毓卮乇丞 賲丨丕囟乇丞 鬲賳丕賵賱 賮賷賴丕 "丕賱賳馗乇賷丞 丕賱毓丕賲丞 賱賱兀賲乇丕囟 丕賱毓氐丕亘賷丞". 賵賮賷 爻賳丞 1932 兀禺賷乇丕賸 丕爻鬲賰賲賱 賮乇賵賷丿 賮賷 賲丨丕囟乇丕鬲賺 爻亘毓 賭 賰鬲亘賴丕 賵賱賲 賷賱賯賴丕 賭 賰賱 賲丕 丕爻鬲噩丿 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賵噩毓賱 毓賳賵丕賳賴丕 丕賱毓丕賲 "賲丨丕囟乇丕鬲 鬲賲賴賷丿賷丞 噩丿賷丿丞 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷".
=Introduction to Psychoanalysis
88 pages, Paperback
First published January 1, 1917
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About the author
Sigmund Freud
4,244听books8,183听followersDr. Sigismund Freud (later changed to Sigmund) was a neurologist and the founder of psychoanalysis, who created an entirely new approach to the understanding of the human personality. He is regarded as one of the most influential鈥攁nd controversial鈥攎inds of the 20th century.
In 1873, Freud began to study medicine at the University of Vienna. After graduating, he worked at the Vienna General Hospital. He collaborated with Josef Breuer in treating hysteria by the recall of painful experiences under hypnosis. In 1885, Freud went to Paris as a student of the neurologist Jean Charcot. On his return to Vienna the following year, Freud set up in private practice, specialising in nervous and brain disorders. The same year he married Martha Bernays, with whom he had six children.
Freud developed the theory that humans have an unconscious in which sexual and aggressive impulses are in perpetual conflict for supremacy with the defences against them. In 1897, he began an intensive analysis of himself. In 1900, his major work 'The Interpretation of Dreams' was published in which Freud analysed dreams in terms of unconscious desires and experiences.
In 1902, Freud was appointed Professor of Neuropathology at the University of Vienna, a post he held until 1938. Although the medical establishment disagreed with many of his theories, a group of pupils and followers began to gather around Freud. In 1910, the International Psychoanalytic Association was founded with Carl Jung, a close associate of Freud's, as the president. Jung later broke with Freud and developed his own theories.
After World War One, Freud spent less time in clinical observation and concentrated on the application of his theories to history, art, literature and anthropology. In 1923, he published 'The Ego and the Id', which suggested a new structural model of the mind, divided into the 'id, the 'ego' and the 'superego'.
In 1933, the Nazis publicly burnt a number of Freud's books. In 1938, shortly after the Nazis annexed Austria, Freud left Vienna for London with his wife and daughter Anna.
Freud had been diagnosed with cancer of the jaw in 1923, and underwent more than 30 operations. He died of cancer on 23 September 1939.
In 1873, Freud began to study medicine at the University of Vienna. After graduating, he worked at the Vienna General Hospital. He collaborated with Josef Breuer in treating hysteria by the recall of painful experiences under hypnosis. In 1885, Freud went to Paris as a student of the neurologist Jean Charcot. On his return to Vienna the following year, Freud set up in private practice, specialising in nervous and brain disorders. The same year he married Martha Bernays, with whom he had six children.
Freud developed the theory that humans have an unconscious in which sexual and aggressive impulses are in perpetual conflict for supremacy with the defences against them. In 1897, he began an intensive analysis of himself. In 1900, his major work 'The Interpretation of Dreams' was published in which Freud analysed dreams in terms of unconscious desires and experiences.
In 1902, Freud was appointed Professor of Neuropathology at the University of Vienna, a post he held until 1938. Although the medical establishment disagreed with many of his theories, a group of pupils and followers began to gather around Freud. In 1910, the International Psychoanalytic Association was founded with Carl Jung, a close associate of Freud's, as the president. Jung later broke with Freud and developed his own theories.
After World War One, Freud spent less time in clinical observation and concentrated on the application of his theories to history, art, literature and anthropology. In 1923, he published 'The Ego and the Id', which suggested a new structural model of the mind, divided into the 'id, the 'ego' and the 'superego'.
In 1933, the Nazis publicly burnt a number of Freud's books. In 1938, shortly after the Nazis annexed Austria, Freud left Vienna for London with his wife and daughter Anna.
Freud had been diagnosed with cancer of the jaw in 1923, and underwent more than 30 operations. He died of cancer on 23 September 1939.
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August 23, 2019
The medulla oblongata is a very serious and lovely object.
When I was in college, I used to get in long and rather aimless arguments with a friend about Freud. The funny thing is, both of us agreed that Freud was fundamentally wrong about most things. The argument was, rather, whether Freud was worth reading and thinking about鈥攁nd was even potentially useful鈥攊n spite of his theories鈥� veracity. My friend said he wasn鈥檛, and I said he was. I still think this way, which is why, every now and then, I find myself making my way through one of his books.
Probably I should have come to this book sooner. 贵谤别耻诲鈥檚 Introductory Lectures on Psychoanalysis is his attempt to give an accessible introduction to his system, and is thus probably one of the best places to start if you鈥檙e curious about his work. The lectures, given over one academic year, are divided into three sections: the parapraxes (the 鈥淔reudian slips鈥�), the interpretation of dreams, and the neuroses. The material is arranged this way for pedagogical purposes, beginning with the simplest and most easily observable phenomena and ending with genuine mental disorders. By necessity, the last section is both the longest and densest.
One thing that fascinates me about Freud is how a system of ideas with paltry factual support could be so seductive and gripping. For my part, I find 贵谤别耻诲鈥檚 system remarkably attractive; thinking along his lines has an undeniable emotional appeal, at least in my case. In my review of Civilization and its Discontents, I gave a partial explanation of this by likening 贵谤别耻诲鈥檚 system in outline to that of Christianity. But I don鈥檛 think that鈥檚 the whole story, and thus I want to explore it further.
While reading this book, it struck me that 贵谤别耻诲鈥檚 system is comparable with the Aristotelian physics and cosmology that held sway for so long in the Western world. Both of these systems, Freud's and Aristotle's, take such hold of one鈥檚 mind because they seem to explain everything while offering very little in the way of falsifiable propositions. Aristotelians could throw around terms like matter, form, ideal, potential, perfect, nature, and soul without providing any circumstances in which these concepts could be tested and disproved.
These categories were specific enough to be rationally compelling, and yet vague enough to be applied to nearly anything. Similarly, Freud created a system that could be applied to history, religion, mythology, and literature, while never specifying how its categories鈥�repression, unconscious, transference, libido, censor etc.鈥攃ould be disproven. It thus gives the illusion of an airtight and exhaustive system while remaining safe from testability.
The main reason that 贵谤别耻诲鈥檚 theories are untestable is that they rely on interpretation; and interpretations, by definition, cannot be falsified. Now to be fair I think 贵谤别耻诲鈥檚 system is most plausible, as a therapeutic technique, when he has his patients interpret their own dreams and symptoms. If a patient is free-associating, it makes sense that they might be able to hit upon an emotionally resonant interpretation.
Nevertheless, I think it would still be incorrect to call even the patient's interpretation the 鈥渢rue鈥� one, since being emotionally affected by something now in no way proves that this same thing motivated a dream in the past. (And this is putting to the side the fact that 贵谤别耻诲鈥檚 explanation of the formation of dreams relies on unobservable processes and entities that he posits in the mind. But let me stop here before I get sucked down the rabbit hole.)
To repeat, then, although I think it cannot be proved that any interpretation of a dream is a 鈥渢rue鈥� one, I still think having patients interpret their dreams might help them to explore their own feelings. But when Freud begins enumerating a kind of 鈥渒ey鈥� for dream interpretation, his system gets really unsupportable. According to Freud, certain things always symbolize other things in dreams, irrespective of the individual, their cultural background, or their experiences. And, of course, most of these symbols are representations of sexual matters:
We have earlier referred to landscapes as representing the female genitals. Hills and rocks are symbols of the male organ. Fruit stands, not for children, but for the breasts. Wild animals mean people in an excited sensual state, and further, evil instincts or passions. Blossoms or flowers indicate women鈥檚 genitals, or, in particular, virginity. Do not forget that blossoms are actually the genitals of a plant.
There is an entire lecture like this; and personally I find it so ludicrous that it makes me deeply suspicious of 贵谤别耻诲鈥檚 judgment. It relies on so many unsubstantiated premises鈥攖hat dreams have a deeper meaning, that this deeper meaning is always a desire, that this desire is always illicit and sexual, that somehow certain symbols are universal, and that Freud is somehow privy to this information鈥攖hat it boggles the mind trying to unravel it.
When Freud does offer the explanation for why one thing symbolizes another, it bears a remarkable similarity to the logic used by conspiracy theorists:
And, speaking of wood, it is hard to understand how that material came to represent what is maternal and female. But here comparative philology may come to our help. Our German word 鈥楬辞濒锄鈥� seems to come from the same root as the Greek [hule], meaning 鈥榮tuff鈥� 鈥榬aw material鈥�. 鈥� Now there is an island in the Atlantic named 鈥楳adeira鈥�. This name was given to it by the Portuguese when they discovered it, because at that time it was covered all over with woods. For in the Portuguese language 鈥榤补诲别颈谤补鈥� means 鈥榳ood鈥�. You will notice, however, that 鈥榤补诲别颈谤补鈥� is only a slightly modified version of the Latin word 鈥榤补迟别谤颈补鈥�, which once more means 鈥榤aterial鈥� in general. But 鈥榤aterial鈥� is derived from 鈥榤补迟别谤鈥�, 鈥榤other鈥�: the material out of which anything is made is, as it were, mother to it. This ancient view of the thing survives, therefore, in the symbolic use of wood for 鈥榳oman鈥� or 鈥榤other鈥�.
Clearly this sort of thing wouldn鈥檛 pass muster in any scientific journal nowadays, and it鈥檚 hard to see how it could have been convincing in 贵谤别耻诲鈥檚 day either.
The above is just one example of the un-falsifiability inherent in 贵谤别耻诲鈥檚 thought; and this is a big part, I think, of why his system can be so seductive. But there is another reason for its appeal: It is fundamental to 贵谤别耻诲鈥檚 system to question the motivations of its detractors. That it, the system has a built-in defense mechanism in that anyone who disagrees can be accused of being a repressed individual who can鈥檛 face the truth of his own illicit desires.
To take just one example, let鈥檚 look at 贵谤别耻诲鈥檚 discussion of his famous Freudian slip. In these lectures, he claims that all slips of the tongue are caused by a repressed desire that is finding a distorted expression. Now to be fair, there are definitely many instances when this seems to be the case, that somebody accidentally said something they were trying to keep secret. Nevertheless, it is absurd to claim that all slips of the tongue have this origin. For one, you cannot legitimately make a universal generalization from any finite data set. You cannot, for example, claim that all apples are delicious after you鈥檝e eaten 100 delicious apples. Moreover, and once again, finding the 鈥渄eeper meaning鈥� of a Freudian slip relies on interpretation, and interpretations can never be objectively determined.
But a more troubling problem for me is that Freud essentially asserts that it is impossible to make an innocent mistake. If you are tired and you misspeak, it cannot just be an error, but must be the expression of a deep and terrible desire of which you are not aware. And if you deny this, it only proves 贵谤别耻诲鈥檚 point; obviously you can鈥檛 face the truth about yourself, you are too repressed. Thus there isn鈥檛 any way out. You can鈥檛 disprove 贵谤别耻诲鈥檚 interpretation (since it鈥檚 an interpretation and can鈥檛 be disproven), and all your protestations only make you look more guilty. And this sort of double bind isn鈥檛 restricted to 贵谤别耻诲鈥檚 theories on slips of the tongue, but apply to the interpretation of dreams and neurotic symptoms. I wouldn鈥檛 be surprised if Freud argued that any time somebody fell off a bike it was because of a latent death wish.
To be fair to Freud, none of these criticisms are unique to his system. To the contrary, they can be applied to many, if not all, religious and political ideologies. The questioning of other people鈥檚 motivation is especially destructive in the latter sphere, and can be found on both the Right and the Left. The only reason Democrats want to expand social security because they鈥檙e communists who want to make everyone dependent on the government; they want to expand background checks to take away everyone鈥檚 guns and make them unable to fight against government tyranny. Meanwhile, poor whites are too dumb to vote for their own interests, those who disagree with Obama are racists, those with Hillary are sexists, and if you disagree it鈥檚 your privilege talking.
Don鈥檛 misunderstand me: I鈥檓 not saying that these accusations are necessarily incorrect, and indeed I think they are sometimes quite compelling. Nevertheless I think you have got to be careful when you question the motivations of your opponent, because it makes it impossible to have a reasonable debate. Probably it鈥檚 best to assume good intentions unless proven otherwise. But this brings me pretty far from Freud.
Or does it? I began by saying how useful is Freud even if one disagrees with him, and I think one way he's useful is to illustrate how unsupported ideas can become widely accepted. But of course that鈥檚 not all.
Freud was, in my opinion, quite obviously brilliant. His ideas were so original and his thought process so novel that it is fascinating just to see him at work. What's more, even if they lack rigor in a scientific setting, 贵谤别耻诲鈥檚 ideas, terminology, and system have undeniably enriched how we think about the human experience. That dreams can reveal a deeper meaning, that slips of the tongue can reveal hidden intentions, that desires can be repressed, that traumatic memories can be unconscious, that much of your motivation lies beyond your awareness鈥攁ll this and more we owe to Freud.
Two weeks ago I was walking through the Thyssen-Bornemisza in Madrid, where there is a wonderful painting by Salvador Dal铆: Dream Caused by the Flight of a Bee Around a Pomegranate a Second Before Awakening. The painting, which makes no rational sense, was partly inspired by 贵谤别耻诲鈥檚 ideas on the dream-logic, how ideas get associated in the unconscious. The elements in the painting are associated, not by reason, but by other chains of association鈥攖he sounds of their names, specific memories, visual properties, sexual desires. The entire logic of the painting can thus be said to be Freudian. Now, considering this, can you argue that he didn鈥檛 enrich our culture?
May 17, 2019
Freud was sometimes wrong and sometimes right but you can not ignore him at any time. He has changed the discourse of classical thinking about a certain phenomenon.
Introductory psychoanalysis lectures portrait the pretty pictures of his imagination and beliefs with the help of psychological theories. He discusses all the things that come in his way.
Introductory psychoanalysis lectures portrait the pretty pictures of his imagination and beliefs with the help of psychological theories. He discusses all the things that come in his way.
February 20, 2020
賷賯賵賱 賮乇賵賷丿 兀賳 丕賱廿賳爻丕賳 賮賷 鬲丕乇賷禺賴 鬲毓乇囟 賱孬賱丕孬 氐丿賲丕鬲貙 丕賱氐丿賲丞 丕賱兀賵賱賶 毓賳丿賲丕 丕賰鬲卮賮 兀賳 丕賱兀乇囟 賱賷爻鬲 爻賷丿丞 丕賱賰賵賳貙 丕賱氐丿賲丞 丕賱孬丕賳賷丞 毓賳丿賲丕 兀賰鬲卮賮 亘兀賳賴 賱賷爻 爻賷丿 賱賱賰丕卅賳丕鬲 賲賳 兀氐賱 賲賯丿爻貙 賵丕賱孬丕賱孬丞 毓賳丿賲丕 丕賰鬲卮賮 兀賳賴 賱賷爻 爻賷丿丕賸 毓賱賶 賳賮爻賴 賵賯乇丕乇丕鬲賴 賵賳賵丕夭毓賴.
賱丕 卮賰 兀賳賳丕 亘丨丕噩丞 廿賱賶 賮賴賲 匕賱賰 丕賱卮禺氐 丕賱睾乇賷亘 丕賱匕賷 賳爻賲賷賴 (兀賳丕)貙 禺丕氐丞 毓賳丿賲丕 賷亘丿兀 丕賱賱丕賵毓賷 亘兀丿丕亍 丨乇賰丕鬲 (賳氐 賰賲) 賲毓 丕賱賵毓賷. 毓賳丿賲丕 賷賳氐丨賰 丕亘賳 禺丕賱鬲賰 亘兀賳 鬲賱鬲丨賯 亘鬲賱賰 丕賱賵馗賷賮丞 賱兀賳賴丕 (亘賲爻鬲賵丕賰)貙 孬賲 賷鬲賳丨賳丨 賵賷氐丨丨 賯丕卅賱賸丕 亘兀賳賴 賷賯氐丿 兀賳賴丕 賲賳丕爻亘丞 賱賲賵丕賴亘賰 賵賲賯丿乇丕鬲賰貙 爻鬲毓乇賮 兀賳 賱丕賵毓賷賴 兀賱賯賶 丨噩乇賸丕 氐睾賷乇賸丕 毓賱賶 爻胤丨 賵毓賷賴. 賵鬲賱賰 賲丕 鬲購爻賲賶 亘丕賱夭賱賾丞 丕賱賮乇賵賷丿賷丞.
毓賳丿賲丕 鬲賳丕賲 賮鬲丨賱賲 亘兀賳 丕亘賳 禺丕賱鬲賰 賷賱毓亘 賰乇丞 丕賱賯丿賲 賲毓 亘賷賱 噩賷鬲爻 兀賲丕賲 賲爻噩丿 丨丕乇鬲賰賲 丕賱賯丿賷賲丞貙 孬賲 賷乇賰賱 賯乇賷亘賰 丕賱賰乇丞 賮鬲賰爻乇 夭噩丕噩 賳丕賮匕鬲賰貙 賮賱丕 亘丿 兀賳 賱丕 賵毓賷賰 賷丨丕賵賱 兀賳 賷禺亘乇賰 卮賷卅賸丕 賱賰賳賴 賷禺噩賱 賲賳 兀賳 賷賮毓賱 匕賱賰 亘卮賰賱 賲亘丕卮乇 賮賷乇爻賱 賱賰 乇賲賵夭賸丕 賵賷賯賵賲 亘鬲卮賵賷卮 亘毓囟 丕賱賲卮丕賴丿 賰賷 賱丕 鬲丐孬乇 毓賱賷賰. 賴賰匕丕 兀禺亘乇賳丕 丕賱乇噩賱貙 丕賱乇噩賱 賴賵 賮乇賵賷丿 賵賱賷爻 丕亘賳 禺丕賱鬲賰.
賱丕 亘丿 兀賳賰 賯丿 賲乇乇鬲 賷賵賲賸兀 賲丕 亘鬲賱賰 丕賱鬲噩乇亘丞: 兀賳 鬲賮毓賱 卮賷卅賸丕 賵鬲亘匕賱 賲賳 兀噩賱賴 噩賴丿賸兀 賲囟賳賷賸丕 賵賱賰賳賰 賮賷 賯乇丕乇丞 賳賮爻賰 鬲鬲賲賳賶 兀賳 鬲賮卮賱. 兀賳 鬲賮毓賱 卮賷卅丕 賵鬲鬲賲賳賶 鬲丨賯賯 丕賱毓賰爻 賱丕 賷毓賳賷 兀賳賰 賲噩賳賵賳貙 賴匕丕 卮賷亍 胤亘賷毓賷 兀賮毓賱賴 兀賳丕 賵兀賳鬲 賵...鬲毓乇賮 賲賳 兀賷囟賸丕. 匕賱賰 兀賳 丕賱賱丕賵毓賷 賱賴 爻賱胤丞 毓賱賷賰 卮卅鬲 兀賲 兀亘賷鬲. 亘賱 兀賳賰 毓賳丿賲丕 鬲噩鬲賴丿 賮賷 賯賲毓 丕賱賱丕賵毓賷貙 賯丿 鬲鬲爻亘亘 賱賳賮爻賰 亘丕毓鬲賱丕賱丕鬲 賳賮爻賷丞 賲賳賴丕 丕賱丕賳丨乇丕賮 賵丕賱賳賰賵氐.
賷賯丕賱 兀賳 賮乇賵賷丿 賷賮爻乇 賰賱 卮賷亍 毓賱賶 囟賵亍 丕賱噩賳爻貙 賯丿 賷賰賵賳 匕賱賰 氐丨賷丨賸丕貙 賱賰賳 賲賳 賱賲 賷賯乇兀 賱賮乇賵賷丿 爻鬲賮賵鬲賴 賳賯胤丞 賲賴賲丞: 丕賱噩賳爻 賱丿賶 賮乇賵賷丿 賲氐胤賱丨 賵丕爻毓 賵賱賷爻 賮賯胤 丕賱毓賲賱賷丞 丕賱噩賳爻賷丞 賰賲丕 賷毓乇賮賴丕 丕賱乇噩賱 丕賱毓丕丿賷. 亘賱 賴賷 賲亘丿兀 賷卮賲賱 賲賷賵賱 丕賱廿賳爻丕賳 賳丨賵 丕賱賱匕丞 丕賱鬲賷 賯丿 賱丕 鬲賰賵賳 賱賴丕 毓賱丕賯丞 賲亘丕卮乇丞 亘丕賱兀毓囟丕亍 丕賱噩賳爻賷丞. 廿匕丕 丕爻鬲賵毓亘鬲 鬲賱賰 丕賱賮賰乇丞 賮賯丿 鬲賮賴賲 賲丕 賷丨丕賵賱 丕賱乇噩賱 賯賵賱賴.
賷鬲兀賱賮 丕賱賰鬲丕亘 賲賳 丨賵丕賱賷 28 賲丨丕囟乇丞貙 鬲賳賯爻賲 廿賱賶 毓丿丿 賲賳 丕賱賲賵丕囟賷毓 丕賱乇卅賷爻賷丞: 爻賷賰賵賱賵噩賷丕 丕賱禺胤兀貙 丕賱鬲胤賵乇 丕賱噩賳爻賷貙 丕賱兀丨賱丕賲貙 賵丕賱兀賲乇丕囟 丕賱賳賮爻賷丞. 丕賯鬲賳賷鬲 丕賱賰鬲丕亘 賰賲丿禺賱 賲亘爻胤 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 廿匕丕 兀賳賳賷 兀禺胤胤 賱賯乇丕亍丞 賰鬲丕亘 賲賴賲 賮賷 毓賱賲 丕賱賳賮爻 賵丕毓鬲賯丿鬲 兀賳賴 賲賳 丕賱丨氐丕賮丞 兀賳 丕鬲丨囟乇 賱賴 亘賯乇丕亍丞 鬲賲賴賷丿賷丞.
賯乇兀鬲 賴匕丕 丕賱賰鬲丕亘 賱兀丨氐賱 毓賱賶 賲賯丿賲丞 賲亘爻胤丞 賱賱鬲丨賱賷賱 丕賱賳賮爻賷貙 賱賰賳賳賷 禺乇噩鬲 賲賳 丕賱賰鬲丕亘 亘毓賯丿丞 賳賮爻賷丞. 賱丕 兀賱賵賲 丕賱賲賵囟賵毓 賵賱丕 丕賱賲丐賱賮 亘丕賱乇睾賲 賲賳 兀賳 賴匕丕 丕賱兀禺賷乇 賷鬲丨丿孬 亘廿胤賳丕亘 賲毓 丕賱賰孬賷乇 賲賳 丕賱噩賲賱 丕賱丕毓鬲乇丕囟賷丞. 兀鬲賮賴賲 兀賳賴 賰丕賳 賷爻鬲亘賯 丕毓鬲乇丕囟丕鬲 丕賱噩賲賴賵乇 賵卮賰賵賰賴賲 賱匕丕 賰丕賳 賷乇丿 毓賱賷賴賲 賲爻亘賯賸丕. 賰丕賳 匕賱賰 賲賮賴賵賲賸兀 賵賯鬲賴丕 廿匕 賰丕賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 毓賱賲 賵賱賷丿 賷賴丕噩賲賴 丕賱賰孬賷乇. 賲丕 賰乇賴鬲賴 丨賯賸兀 賴賵 丕賱賳爻禺丞 丕賱鬲賷 丨氐賱鬲 毓賱賷賴丕貙 氐賮丨丕鬲 囟禺賲丞 鬲賯乇賷亘丕 亘丨噩賲 賵乇賯 )兀賷 賮賵乇)貙 亘兀爻胤乇 胤賵賷賱丞 鬲鬲毓亘 丨鬲賶 兀氐賱 廿賱賶 丌禺乇賴丕 賵廿匕丕 賵氐賱鬲 廿賱賶 丌禺乇賴丕 兀賱丕賯賷 氐毓賵亘丞 賮賷 丕賱丕賳鬲賯丕賱 廿賱賶 丕賱爻胤乇 丕賱鬲丕賱賷貙 亘賱 兀賳賷賷 賰孬賷乇賸丕 賲丕 賰賳鬲 兀毓賷丿 賯乇丕亍丞 丕賱爻胤乇 賳賮爻賴 亘爻亘亘 胤賵賱賴 賵囟賷丕毓 丕賱禺胤 丕賱亘氐乇賷 丕賱匕賷 賷爻丕毓丿賰 賮賷 丕賱鬲賳賯賱 亘賷賳 丕賱兀爻胤乇 亘爻賱丕爻丞. 賱兀賵賱 賲乇丞 兀賰乇賴 賰鬲丕亘賸丕 亘爻亘亘 丨噩賲賴 賵胤乇賷賯丞 胤亘丕毓鬲賴. 賱丕 兀賳氐丨 兀丨丿賸丕 亘賯乇丕亍丞 兀賵 丕賴丿丕亍 賳爻禺丞 賲孬賱 賴匕賴 賱兀丨丿貙 廿賱丕 丕亘賳 禺丕賱鬲賰 孬賯賷賱 丕賱馗賱 丕賱匕賷 賷囟丕賷賯賰 賮賷 丕賱賷賯馗丞 賵丕賱賲賳丕賲 毓賱賶 丨丿 爻賵丕亍.
賱丕 卮賰 兀賳賳丕 亘丨丕噩丞 廿賱賶 賮賴賲 匕賱賰 丕賱卮禺氐 丕賱睾乇賷亘 丕賱匕賷 賳爻賲賷賴 (兀賳丕)貙 禺丕氐丞 毓賳丿賲丕 賷亘丿兀 丕賱賱丕賵毓賷 亘兀丿丕亍 丨乇賰丕鬲 (賳氐 賰賲) 賲毓 丕賱賵毓賷. 毓賳丿賲丕 賷賳氐丨賰 丕亘賳 禺丕賱鬲賰 亘兀賳 鬲賱鬲丨賯 亘鬲賱賰 丕賱賵馗賷賮丞 賱兀賳賴丕 (亘賲爻鬲賵丕賰)貙 孬賲 賷鬲賳丨賳丨 賵賷氐丨丨 賯丕卅賱賸丕 亘兀賳賴 賷賯氐丿 兀賳賴丕 賲賳丕爻亘丞 賱賲賵丕賴亘賰 賵賲賯丿乇丕鬲賰貙 爻鬲毓乇賮 兀賳 賱丕賵毓賷賴 兀賱賯賶 丨噩乇賸丕 氐睾賷乇賸丕 毓賱賶 爻胤丨 賵毓賷賴. 賵鬲賱賰 賲丕 鬲購爻賲賶 亘丕賱夭賱賾丞 丕賱賮乇賵賷丿賷丞.
毓賳丿賲丕 鬲賳丕賲 賮鬲丨賱賲 亘兀賳 丕亘賳 禺丕賱鬲賰 賷賱毓亘 賰乇丞 丕賱賯丿賲 賲毓 亘賷賱 噩賷鬲爻 兀賲丕賲 賲爻噩丿 丨丕乇鬲賰賲 丕賱賯丿賷賲丞貙 孬賲 賷乇賰賱 賯乇賷亘賰 丕賱賰乇丞 賮鬲賰爻乇 夭噩丕噩 賳丕賮匕鬲賰貙 賮賱丕 亘丿 兀賳 賱丕 賵毓賷賰 賷丨丕賵賱 兀賳 賷禺亘乇賰 卮賷卅賸丕 賱賰賳賴 賷禺噩賱 賲賳 兀賳 賷賮毓賱 匕賱賰 亘卮賰賱 賲亘丕卮乇 賮賷乇爻賱 賱賰 乇賲賵夭賸丕 賵賷賯賵賲 亘鬲卮賵賷卮 亘毓囟 丕賱賲卮丕賴丿 賰賷 賱丕 鬲丐孬乇 毓賱賷賰. 賴賰匕丕 兀禺亘乇賳丕 丕賱乇噩賱貙 丕賱乇噩賱 賴賵 賮乇賵賷丿 賵賱賷爻 丕亘賳 禺丕賱鬲賰.
賱丕 亘丿 兀賳賰 賯丿 賲乇乇鬲 賷賵賲賸兀 賲丕 亘鬲賱賰 丕賱鬲噩乇亘丞: 兀賳 鬲賮毓賱 卮賷卅賸丕 賵鬲亘匕賱 賲賳 兀噩賱賴 噩賴丿賸兀 賲囟賳賷賸丕 賵賱賰賳賰 賮賷 賯乇丕乇丞 賳賮爻賰 鬲鬲賲賳賶 兀賳 鬲賮卮賱. 兀賳 鬲賮毓賱 卮賷卅丕 賵鬲鬲賲賳賶 鬲丨賯賯 丕賱毓賰爻 賱丕 賷毓賳賷 兀賳賰 賲噩賳賵賳貙 賴匕丕 卮賷亍 胤亘賷毓賷 兀賮毓賱賴 兀賳丕 賵兀賳鬲 賵...鬲毓乇賮 賲賳 兀賷囟賸丕. 匕賱賰 兀賳 丕賱賱丕賵毓賷 賱賴 爻賱胤丞 毓賱賷賰 卮卅鬲 兀賲 兀亘賷鬲. 亘賱 兀賳賰 毓賳丿賲丕 鬲噩鬲賴丿 賮賷 賯賲毓 丕賱賱丕賵毓賷貙 賯丿 鬲鬲爻亘亘 賱賳賮爻賰 亘丕毓鬲賱丕賱丕鬲 賳賮爻賷丞 賲賳賴丕 丕賱丕賳丨乇丕賮 賵丕賱賳賰賵氐.
賷賯丕賱 兀賳 賮乇賵賷丿 賷賮爻乇 賰賱 卮賷亍 毓賱賶 囟賵亍 丕賱噩賳爻貙 賯丿 賷賰賵賳 匕賱賰 氐丨賷丨賸丕貙 賱賰賳 賲賳 賱賲 賷賯乇兀 賱賮乇賵賷丿 爻鬲賮賵鬲賴 賳賯胤丞 賲賴賲丞: 丕賱噩賳爻 賱丿賶 賮乇賵賷丿 賲氐胤賱丨 賵丕爻毓 賵賱賷爻 賮賯胤 丕賱毓賲賱賷丞 丕賱噩賳爻賷丞 賰賲丕 賷毓乇賮賴丕 丕賱乇噩賱 丕賱毓丕丿賷. 亘賱 賴賷 賲亘丿兀 賷卮賲賱 賲賷賵賱 丕賱廿賳爻丕賳 賳丨賵 丕賱賱匕丞 丕賱鬲賷 賯丿 賱丕 鬲賰賵賳 賱賴丕 毓賱丕賯丞 賲亘丕卮乇丞 亘丕賱兀毓囟丕亍 丕賱噩賳爻賷丞. 廿匕丕 丕爻鬲賵毓亘鬲 鬲賱賰 丕賱賮賰乇丞 賮賯丿 鬲賮賴賲 賲丕 賷丨丕賵賱 丕賱乇噩賱 賯賵賱賴.
賷鬲兀賱賮 丕賱賰鬲丕亘 賲賳 丨賵丕賱賷 28 賲丨丕囟乇丞貙 鬲賳賯爻賲 廿賱賶 毓丿丿 賲賳 丕賱賲賵丕囟賷毓 丕賱乇卅賷爻賷丞: 爻賷賰賵賱賵噩賷丕 丕賱禺胤兀貙 丕賱鬲胤賵乇 丕賱噩賳爻賷貙 丕賱兀丨賱丕賲貙 賵丕賱兀賲乇丕囟 丕賱賳賮爻賷丞. 丕賯鬲賳賷鬲 丕賱賰鬲丕亘 賰賲丿禺賱 賲亘爻胤 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 廿匕丕 兀賳賳賷 兀禺胤胤 賱賯乇丕亍丞 賰鬲丕亘 賲賴賲 賮賷 毓賱賲 丕賱賳賮爻 賵丕毓鬲賯丿鬲 兀賳賴 賲賳 丕賱丨氐丕賮丞 兀賳 丕鬲丨囟乇 賱賴 亘賯乇丕亍丞 鬲賲賴賷丿賷丞.
賯乇兀鬲 賴匕丕 丕賱賰鬲丕亘 賱兀丨氐賱 毓賱賶 賲賯丿賲丞 賲亘爻胤丞 賱賱鬲丨賱賷賱 丕賱賳賮爻賷貙 賱賰賳賳賷 禺乇噩鬲 賲賳 丕賱賰鬲丕亘 亘毓賯丿丞 賳賮爻賷丞. 賱丕 兀賱賵賲 丕賱賲賵囟賵毓 賵賱丕 丕賱賲丐賱賮 亘丕賱乇睾賲 賲賳 兀賳 賴匕丕 丕賱兀禺賷乇 賷鬲丨丿孬 亘廿胤賳丕亘 賲毓 丕賱賰孬賷乇 賲賳 丕賱噩賲賱 丕賱丕毓鬲乇丕囟賷丞. 兀鬲賮賴賲 兀賳賴 賰丕賳 賷爻鬲亘賯 丕毓鬲乇丕囟丕鬲 丕賱噩賲賴賵乇 賵卮賰賵賰賴賲 賱匕丕 賰丕賳 賷乇丿 毓賱賷賴賲 賲爻亘賯賸丕. 賰丕賳 匕賱賰 賲賮賴賵賲賸兀 賵賯鬲賴丕 廿匕 賰丕賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 毓賱賲 賵賱賷丿 賷賴丕噩賲賴 丕賱賰孬賷乇. 賲丕 賰乇賴鬲賴 丨賯賸兀 賴賵 丕賱賳爻禺丞 丕賱鬲賷 丨氐賱鬲 毓賱賷賴丕貙 氐賮丨丕鬲 囟禺賲丞 鬲賯乇賷亘丕 亘丨噩賲 賵乇賯 )兀賷 賮賵乇)貙 亘兀爻胤乇 胤賵賷賱丞 鬲鬲毓亘 丨鬲賶 兀氐賱 廿賱賶 丌禺乇賴丕 賵廿匕丕 賵氐賱鬲 廿賱賶 丌禺乇賴丕 兀賱丕賯賷 氐毓賵亘丞 賮賷 丕賱丕賳鬲賯丕賱 廿賱賶 丕賱爻胤乇 丕賱鬲丕賱賷貙 亘賱 兀賳賷賷 賰孬賷乇賸丕 賲丕 賰賳鬲 兀毓賷丿 賯乇丕亍丞 丕賱爻胤乇 賳賮爻賴 亘爻亘亘 胤賵賱賴 賵囟賷丕毓 丕賱禺胤 丕賱亘氐乇賷 丕賱匕賷 賷爻丕毓丿賰 賮賷 丕賱鬲賳賯賱 亘賷賳 丕賱兀爻胤乇 亘爻賱丕爻丞. 賱兀賵賱 賲乇丞 兀賰乇賴 賰鬲丕亘賸丕 亘爻亘亘 丨噩賲賴 賵胤乇賷賯丞 胤亘丕毓鬲賴. 賱丕 兀賳氐丨 兀丨丿賸丕 亘賯乇丕亍丞 兀賵 丕賴丿丕亍 賳爻禺丞 賲孬賱 賴匕賴 賱兀丨丿貙 廿賱丕 丕亘賳 禺丕賱鬲賰 孬賯賷賱 丕賱馗賱 丕賱匕賷 賷囟丕賷賯賰 賮賷 丕賱賷賯馗丞 賵丕賱賲賳丕賲 毓賱賶 丨丿 爻賵丕亍.
February 10, 2017
鈥庁堌池з嗁� 诏乇丕賳賯丿乇貙 丿乇 丕蹖賳 讴鬲丕亘 夭賳丿賴 蹖丕丿 <賮乇賵蹖丿> 丿乇 賲賵乇丿賽 賲爻丕卅賱賽 诏賵賳丕诏賵賳蹖 丿乇 乇丕亘胤賴 亘丕 乇賵丕賳讴丕賵蹖 爻禺賳 诏賮鬲賴 丕爻鬲 賵 亘乇禺蹖 丕夭 爻禺賳乇丕賳蹖 賴丕蹖賽 丕賵 丿乇 丕蹖賳 讴鬲丕亘 噩賲毓 丌賵乇蹖 卮丿賴 丕爻鬲貙 讴賴 丿乇 賲賵乇丿賽 亘爻蹖丕乇蹖 丕夭 丌賳賴丕 丿乇 乇蹖賵蹖賵賴丕蹖賽 丿蹖诏乇 亘乇丕蹖賽 卮賲丕 毓夭蹖夭丕賳 賳賵卮鬲賴 丕賲... 亘賳馗乇賲 蹖讴蹖 丕夭 亘賴鬲乇蹖賳 亘禺卮賴丕蹖 丕蹖賳 爻禺賳丕賳 賲乇亘賵胤 賲蹖卮賵丿 亘賴 "賴賳乇" 賵 "賴賳乇賲賳丿"貙 讴賴 丿乇 夭蹖乇 鬲賱丕卮 讴乇丿賴 丕賲 鬲丕 趩讴蹖丿賴 丕蹖 丕夭 丕蹖賳 爻禺賳丕賳賽 禺乇丿賲賳丿丕賳賴 乇丕 亘乇丕蹖賽 卮賲丕 丿賵爻鬲丿丕乇丕賳 丿丕賳卮貙 亘賳賵蹖爻賲
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鈥庂囐嗀辟呝嗀� 亘蹖賲丕乇賽 丿乇丿賲賳丿蹖 丕爻鬲 讴賴 亘乇丕蹖賽 讴丕爻鬲賳 丕夭 丿乇丿賽 禺賵蹖卮貙 賳丕賱賴 賵 丿乇丿 賵 丿賱 賲蹖讴賳丿貙 賵賱蹖 丿乇丿賴丕蹖卮 亘賴 趩卮賲賽 丿蹖诏乇丕賳 亘蹖诏丕賳賴 賳賲蹖 丌蹖丿 賵 倬蹖丕賲卮 賲乇丿賲丕賳 乇丕 亘賴 賴賲丿乇丿蹖 賵 丿賱爻賵夭蹖 賵丕 賲蹖 丿丕乇丿. 丕夭 丕蹖賳 乇賵 丕爻鬲 讴賴 "賴賳乇" 夭亘丕賳賽 卮蹖賵丕蹖賽 丕毓賲丕賯賽 賵噩賵丿賽 丕賳爻丕賳蹖爻鬲貙 讴賴賳賴 卮丿賳蹖 賳蹖爻鬲貙 丿乇 賴乇 夭賲丕賳 賵 賲讴丕賳蹖 賮賴賲 賲蹖卮賵丿 賵 讴賱蹖丿賽 亘丕夭讴賳賳丿賴贁 趩賲 賵 禺賲賽 乇賵丕賳賽 丕賳爻丕賳蹖 賲蹖亘丕卮丿
鈥庂囐嗀辟呝嗀� 丕賳爻丕賳賽 賲丨乇賵賲蹖 丕爻鬲 讴賴 丿乇 毓丕賱賲賽 禺蹖丕賱 賲賳夭賵蹖 賲蹖卮賵丿貙 賵賱蹖 倬爻 丕夭 賲丿鬲蹖 亘賴 毓丕賱賲賽 賵丕賯毓蹖鬲 亘丕夭賲蹖诏乇丿丿... 亘賴 賲丕賳賳丿賽 亘蹖賲丕乇蹖 丕爻鬲 讴賴 亘賴 賲乇诏 倬賳丕賴 賲蹖亘乇丿貙 賵賱蹖 亘賴 讴賲讴賽 "鬲賵賱丿 丿賵亘丕乇賴" 亘賴 夭賳丿诏丕賳蹖 噩丿蹖丿 亘丕夭賲蹖诏乇丿丿
鈥庁ж� 禺蹖丕賱亘丕賮蹖 亘賴 賵丕賯毓蹖鬲貙 乇丕賴蹖 丕爻鬲 讴賴 丌賳 乇丕 "賴賳乇" 賲蹖賳丕賲蹖賲... "賴賳乇賲賳丿" 胤亘毓蹖 丿乇賵賳 賳诏乇 丿丕乇丿 賵 丕夭 賲亘鬲賱丕蹖丕賳賽 亘賴 丕禺鬲賱丕賱丕鬲賽 乇賵丕賳蹖 趩蹖夭蹖 讴賲 賳丿丕乇丿.. 賲卮鬲丕賯賽 亘賴 丿爻鬲 丌賵乇丿賳賽 丕賮鬲禺丕乇 賵 賯丿乇鬲 賵 卮賴乇鬲 賵 孬乇賵鬲 賵 毓卮賯
鈥庁ж池�. 丕賲賾丕 亘乇丕蹖賽 鬲兀賲蹖賳賽 讴丕賲乇賵丕蹖蹖賽 禺賵蹖卮貙 賵爻蹖賱賴 丕蹖 賳丿丕乇丿... 賱匕丕 亘賴 賲丕賳賳丿賽 鬲賲丕賲蹖賽 賳丕讴丕賲丕賳貙 亘賴 丨賯蹖賯鬲 賵 賵丕賯毓蹖鬲 倬卮鬲 賲蹖讴賳丿.. 丕賲賾丕 丿乇 毓丕賱賲賽 禺蹖丕賱 丿賳蹖丕蹖賽 夭蹖亘丕蹖蹖 賲蹖爻丕夭丿 讴賴 賴乇 乇賵丨賽 诏乇爻賳賴 丕蹖 亘乇丕蹖賽 丌爻丕蹖卮 賵 丌乇丕賲卮賽 禺賵丿貙 噩賵蹖丕蹖賽 丌賳 丕爻鬲.. 倬爻 賲賵乇丿賽 爻倬丕爻诏夭丕乇蹖 賵 爻鬲丕蹖卮賽 賲乇丿賲丕賳 賯乇丕乇 賲蹖诏蹖乇丿 賵 丌賳趩賴 乇丕 讴賴 賲賲讴賳 亘賵丿 賮賯胤 丿乇 賵丕賯毓蹖鬲 亘丿爻鬲 丌賵乇丿貙 丕夭 胤乇蹖賯賽 禺蹖丕賱 亘丿爻鬲 賲蹖 丌賵乇丿
鈥庂囐嗂з呟� 讴賴 賴賳乇賲賳丿 丕夭 丿賳蹖丕蹖賽 賵丕賯毓蹖 亘賴 爻賵蹖賽 毓丕賱賲賽 禺蹖丕賱 讴賵趩 賲蹖讴賳丿貙 丕夭 賳蹖乇賵賴丕蹖賽 賳丕禺賵丿丌诏丕賴 爻賵丿 賲蹖噩賵蹖丿 賵 讴丕賲賴丕蹖賽 賵丕夭丿賴 乇丕 趩賳丕賳 賲蹖 丌乇丕蹖丿 讴賴 丨鬲蹖 爻丕賳爻賵乇 賳蹖夭 賲丕賳毓賽 丕亘乇丕夭賽 丌賳賴丕 賳賲蹖卮賵丿 賵 丿乇 賳馗乇賽 丿蹖诏乇丕賳 禺賵卮 賲蹖 丌蹖丿 賵 爻亘亘賽 亘賴 卮賴乇鬲 乇爻蹖丿賳 賵 丕賮鬲禺丕乇賽 賵蹖 賲蹖诏乇丿丿 賵 賲丨乇賵賲蹖鬲 賴丕 賵 賳丕禺賵卮蹖 賴丕蹖賽 乇賵丕賳蹖賽 丕賵 乇丕 丕夭 丕蹖賳 胤乇蹖賯 噩亘乇丕賳 賲蹖讴賳丿
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鈥庁з呟屫堌ж辟� 丕蹖賳 乇蹖賵蹖賵 亘乇丕蹖賽 卮賲丕 禺乇丿诏乇丕蹖丕賳貙 賲賮蹖丿 亘賵丿賴 亘丕卮賴
鈥幝聚屫辟堌� 亘丕卮蹖丿 賵 丕蹖乇丕賳蹖禄
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鈥庂囐嗀辟呝嗀� 亘蹖賲丕乇賽 丿乇丿賲賳丿蹖 丕爻鬲 讴賴 亘乇丕蹖賽 讴丕爻鬲賳 丕夭 丿乇丿賽 禺賵蹖卮貙 賳丕賱賴 賵 丿乇丿 賵 丿賱 賲蹖讴賳丿貙 賵賱蹖 丿乇丿賴丕蹖卮 亘賴 趩卮賲賽 丿蹖诏乇丕賳 亘蹖诏丕賳賴 賳賲蹖 丌蹖丿 賵 倬蹖丕賲卮 賲乇丿賲丕賳 乇丕 亘賴 賴賲丿乇丿蹖 賵 丿賱爻賵夭蹖 賵丕 賲蹖 丿丕乇丿. 丕夭 丕蹖賳 乇賵 丕爻鬲 讴賴 "賴賳乇" 夭亘丕賳賽 卮蹖賵丕蹖賽 丕毓賲丕賯賽 賵噩賵丿賽 丕賳爻丕賳蹖爻鬲貙 讴賴賳賴 卮丿賳蹖 賳蹖爻鬲貙 丿乇 賴乇 夭賲丕賳 賵 賲讴丕賳蹖 賮賴賲 賲蹖卮賵丿 賵 讴賱蹖丿賽 亘丕夭讴賳賳丿賴贁 趩賲 賵 禺賲賽 乇賵丕賳賽 丕賳爻丕賳蹖 賲蹖亘丕卮丿
鈥庂囐嗀辟呝嗀� 丕賳爻丕賳賽 賲丨乇賵賲蹖 丕爻鬲 讴賴 丿乇 毓丕賱賲賽 禺蹖丕賱 賲賳夭賵蹖 賲蹖卮賵丿貙 賵賱蹖 倬爻 丕夭 賲丿鬲蹖 亘賴 毓丕賱賲賽 賵丕賯毓蹖鬲 亘丕夭賲蹖诏乇丿丿... 亘賴 賲丕賳賳丿賽 亘蹖賲丕乇蹖 丕爻鬲 讴賴 亘賴 賲乇诏 倬賳丕賴 賲蹖亘乇丿貙 賵賱蹖 亘賴 讴賲讴賽 "鬲賵賱丿 丿賵亘丕乇賴" 亘賴 夭賳丿诏丕賳蹖 噩丿蹖丿 亘丕夭賲蹖诏乇丿丿
鈥庁ж� 禺蹖丕賱亘丕賮蹖 亘賴 賵丕賯毓蹖鬲貙 乇丕賴蹖 丕爻鬲 讴賴 丌賳 乇丕 "賴賳乇" 賲蹖賳丕賲蹖賲... "賴賳乇賲賳丿" 胤亘毓蹖 丿乇賵賳 賳诏乇 丿丕乇丿 賵 丕夭 賲亘鬲賱丕蹖丕賳賽 亘賴 丕禺鬲賱丕賱丕鬲賽 乇賵丕賳蹖 趩蹖夭蹖 讴賲 賳丿丕乇丿.. 賲卮鬲丕賯賽 亘賴 丿爻鬲 丌賵乇丿賳賽 丕賮鬲禺丕乇 賵 賯丿乇鬲 賵 卮賴乇鬲 賵 孬乇賵鬲 賵 毓卮賯
鈥庁ж池�. 丕賲賾丕 亘乇丕蹖賽 鬲兀賲蹖賳賽 讴丕賲乇賵丕蹖蹖賽 禺賵蹖卮貙 賵爻蹖賱賴 丕蹖 賳丿丕乇丿... 賱匕丕 亘賴 賲丕賳賳丿賽 鬲賲丕賲蹖賽 賳丕讴丕賲丕賳貙 亘賴 丨賯蹖賯鬲 賵 賵丕賯毓蹖鬲 倬卮鬲 賲蹖讴賳丿.. 丕賲賾丕 丿乇 毓丕賱賲賽 禺蹖丕賱 丿賳蹖丕蹖賽 夭蹖亘丕蹖蹖 賲蹖爻丕夭丿 讴賴 賴乇 乇賵丨賽 诏乇爻賳賴 丕蹖 亘乇丕蹖賽 丌爻丕蹖卮 賵 丌乇丕賲卮賽 禺賵丿貙 噩賵蹖丕蹖賽 丌賳 丕爻鬲.. 倬爻 賲賵乇丿賽 爻倬丕爻诏夭丕乇蹖 賵 爻鬲丕蹖卮賽 賲乇丿賲丕賳 賯乇丕乇 賲蹖诏蹖乇丿 賵 丌賳趩賴 乇丕 讴賴 賲賲讴賳 亘賵丿 賮賯胤 丿乇 賵丕賯毓蹖鬲 亘丿爻鬲 丌賵乇丿貙 丕夭 胤乇蹖賯賽 禺蹖丕賱 亘丿爻鬲 賲蹖 丌賵乇丿
鈥庂囐嗂з呟� 讴賴 賴賳乇賲賳丿 丕夭 丿賳蹖丕蹖賽 賵丕賯毓蹖 亘賴 爻賵蹖賽 毓丕賱賲賽 禺蹖丕賱 讴賵趩 賲蹖讴賳丿貙 丕夭 賳蹖乇賵賴丕蹖賽 賳丕禺賵丿丌诏丕賴 爻賵丿 賲蹖噩賵蹖丿 賵 讴丕賲賴丕蹖賽 賵丕夭丿賴 乇丕 趩賳丕賳 賲蹖 丌乇丕蹖丿 讴賴 丨鬲蹖 爻丕賳爻賵乇 賳蹖夭 賲丕賳毓賽 丕亘乇丕夭賽 丌賳賴丕 賳賲蹖卮賵丿 賵 丿乇 賳馗乇賽 丿蹖诏乇丕賳 禺賵卮 賲蹖 丌蹖丿 賵 爻亘亘賽 亘賴 卮賴乇鬲 乇爻蹖丿賳 賵 丕賮鬲禺丕乇賽 賵蹖 賲蹖诏乇丿丿 賵 賲丨乇賵賲蹖鬲 賴丕 賵 賳丕禺賵卮蹖 賴丕蹖賽 乇賵丕賳蹖賽 丕賵 乇丕 丕夭 丕蹖賳 胤乇蹖賯 噩亘乇丕賳 賲蹖讴賳丿
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鈥庁з呟屫堌ж辟� 丕蹖賳 乇蹖賵蹖賵 亘乇丕蹖賽 卮賲丕 禺乇丿诏乇丕蹖丕賳貙 賲賮蹖丿 亘賵丿賴 亘丕卮賴
鈥幝聚屫辟堌� 亘丕卮蹖丿 賵 丕蹖乇丕賳蹖禄
August 20, 2017
After my long agonizing exodus of reading this book (3 volumes translated in my place), I wished one thing: strangling 贵谤别耻诲鈥檚 dead body and killing him once again.
But then, I thought.
What if my throttling him, it鈥檚 subconsciously related to one simple sexual act, the fulfilling action of a hand job? My fingers wrapped around his neck causing satisfying pressure.
This means I wanna kill somebody鈥檚 dick.
And that is wrong, very wrong.
Thus, I thought again.
Maybe me suffocating him in reality, it鈥檚 my subconscious relieving its hate and killing intentions toward my mom since she wouldn鈥檛 let me sleep with my father and nonexistent brother.
Which is fucking insane (lapsus linguae, I really wanted to use the word 鈥渇reaking鈥� but I mistook it with fucking 鈥榗ause I was actually thinking about having sex).
Therefore, I gave it another try.
Perhaps the act of choking him, it鈥檚 me wishing to die since this society represses my sexual incestuous urges. I鈥檓 suicidal.
If the conclusions above are true, I should be locked in a psychiatric hospital.
Thank you Freud!
But then, I thought.
What if my throttling him, it鈥檚 subconsciously related to one simple sexual act, the fulfilling action of a hand job? My fingers wrapped around his neck causing satisfying pressure.
This means I wanna kill somebody鈥檚 dick.
And that is wrong, very wrong.
Thus, I thought again.
Maybe me suffocating him in reality, it鈥檚 my subconscious relieving its hate and killing intentions toward my mom since she wouldn鈥檛 let me sleep with my father and nonexistent brother.
Which is fucking insane (lapsus linguae, I really wanted to use the word 鈥渇reaking鈥� but I mistook it with fucking 鈥榗ause I was actually thinking about having sex).
Therefore, I gave it another try.
Perhaps the act of choking him, it鈥檚 me wishing to die since this society represses my sexual incestuous urges. I鈥檓 suicidal.
If the conclusions above are true, I should be locked in a psychiatric hospital.
Thank you Freud!
November 11, 2020
Near his life's end he recorded [on audio] these words:"I started my professional activity trying to bring relief to my neurotic patients. I discovered some important new facts about the unconscious. People did not believe in my facts and thought my theories unsavory. In the end I succeeded, but the struggle is not yet over".
It had its 1st edition in 1920 and the book was aimed at laypeople.
In its preface, Stanley Hall noticed that Psychoanalysis was not much of a topic for the APA (American Psychological Association), though, in other fields (biography, education, literature, history...) it had gained widespread interest.
I would divide the topics approached, in these 28 lectures, in three main areas: (1) the psychology of Errors; (2) the Dream; (3) the Neurosis.
On the first topic, Freud (pretending the audience is like the ignorant, neurotic patient) approaches with very simple terms some phenomena common to any terrestrial human being: slips of tongue, forgetting (of names, included), loosing and mislaying objects. All these, have a hidden meaning.
Of special relevance are words themselves and these paradigmatic lines of Freud: "...words were originally magic...with words one can make others blessed" (or otherwise).
In the unveiling of meaning, Freud warns about projection, and cautions the un-familiarized mind: "first study oneself". Three lectures are dedicated to those above mentioned "errors".
Much is to be dedicated to the Dream topic, 12 lectures to be precise. It's a broad, exemplified part, which takes the reader into this ever-puzzling area: dreams, which are often "blurred, senseless, absurd" ....but some have meaning.
Psychoanalysis is a good framework for interpretation. Like symptoms in the (neurotic) disease, (so) dreams have meaning; there's the "manifest content" and "the LATENT dream thought". You'll always be after the latter.
Finally, some lectures have been addressed to psychopathology, namely, the General Theory of Neurosis. "Libido-driven" explanations of neurosis and technical issues make part of the remaining lectures.
A good introduction.
It had its 1st edition in 1920 and the book was aimed at laypeople.
In its preface, Stanley Hall noticed that Psychoanalysis was not much of a topic for the APA (American Psychological Association), though, in other fields (biography, education, literature, history...) it had gained widespread interest.
I would divide the topics approached, in these 28 lectures, in three main areas: (1) the psychology of Errors; (2) the Dream; (3) the Neurosis.
"A slip of the tongue which occurs in Shakespeare's Merchant of Venice, Act III, Scene II, is exceedingly delicate in its poetic motivation and technically brilliant in its handling". (...)
Goethe said, "Where he jokes, there lurks a problem concealed."
On the first topic, Freud (pretending the audience is like the ignorant, neurotic patient) approaches with very simple terms some phenomena common to any terrestrial human being: slips of tongue, forgetting (of names, included), loosing and mislaying objects. All these, have a hidden meaning.
Of special relevance are words themselves and these paradigmatic lines of Freud: "...words were originally magic...with words one can make others blessed" (or otherwise).
In the unveiling of meaning, Freud warns about projection, and cautions the un-familiarized mind: "first study oneself". Three lectures are dedicated to those above mentioned "errors".
Much is to be dedicated to the Dream topic, 12 lectures to be precise. It's a broad, exemplified part, which takes the reader into this ever-puzzling area: dreams, which are often "blurred, senseless, absurd" ....but some have meaning.
Psychoanalysis is a good framework for interpretation. Like symptoms in the (neurotic) disease, (so) dreams have meaning; there's the "manifest content" and "the LATENT dream thought". You'll always be after the latter.
Finally, some lectures have been addressed to psychopathology, namely, the General Theory of Neurosis. "Libido-driven" explanations of neurosis and technical issues make part of the remaining lectures.
A good introduction.
Read
May 20, 2017鈥淲hat it鈥檚 like to be a fucking human being鈥� is a phrase we know to be DFW鈥檚 characterization of the kind of fiction he was intent on creating. The sentiment has a long tradition of compelling the creation of great books, back through Barth and Pynchon, Joyce and Proust, Dostoevsky and Tolstoy, Shakespeare and Rabelais, Homer and Socrates. Add to the series the name 鈥淔reud,鈥� who along with Marx and Nietzsche, these three masters of suspicion, turned our attention to an element of being human from which it was always happier to turn away. These three masters of suspicion developed an analysis and criticism which showed that there was more to being human than can be had by the mere assumption of the self鈥檚 transparency to itself. With Marx, the human being is subject to an ideology which functions behind the scenes; with Nietzsche, the exercise of Power is discovered even within the attempts of our most altruistic practices; and with Freud the Copernican revolution is completed with the discovery of a psychic territory known as the unconscious, that territory which mythology had populated with devils and demons, which Paul found as 鈥渟in living within me鈥� when he finds that that which he desired to do he could not do and that which he despised was that which he did do.
贵谤别耻诲鈥檚 Introductory Lectures on Psycho-Analysis, a series of public lectures delivered over the course of two academic terms, 1915-16 and 1916-17, in Vienna, shows Freud at his most popularizing, developing the mode of investigation which is psycho-analysis, then still a young science, to an audience at once curious and skeptical. As such, these lectures are to be highly commended to the curious reader today in so far as we all know already what 贵谤别耻诲鈥檚 up to and why he is long ago discredited, his theories disproven, his thinking mired in Victorian morality and misogyny, his system unscientific, himself excessively obsessed with sexuality, etc etc. All of which common places about Freud, all such know-betterisms are laid to rest in these lectures as Freud listens to and responds to all the common objections to this work, the same then as now. His mode of presentation is dialogic, engaged in a conversation with his audience. His thinking hesitates, he feels out the limits of what psycho-analysis has accomplished, what is still unknown, where he has had success and how he has failed, in which direction he has had to change his mind, together with the editor鈥檚 footnotes which connect various passages of the lectures with 贵谤别耻诲鈥檚 other writings, indicating where and when and how 贵谤别耻诲鈥檚 thinking changed and developed, we get the impression of a massive undertaking which cannot exist in any dogmatic framework.
These lectures are divided into three sections functioning to bring the audience step-wise into the methods of interpretation which is psycho-analysis, the discovery of meaning within apparently meaningless activities of the human being. First is the discussion of parapraxes, the infamous 鈥淔reudian slip鈥� of the tongue. This is followed by a relatively compact discussion of the interpretation of dreams which is more fully developed in his famous The Interpretation of Dreams. If I may digress on this just a moment, the kernel of this interpretation of dreams is not so much about turning the manifest dream content into a 鈥渢rue鈥� meaning found in its latent content, what it is 鈥渞eally about,鈥� but rather to understand the dream work itself, the contortion and displacement of the latent into the manifest content, what it is that is functioning here that disallows the 鈥渢rue meaning鈥� itself to show itself directly but only in a perverted form which we do experience as dream. But enough. The third section of the lectures takes us then into psycho-analysis proper, the understanding of the neuroses. As is the nature of such pedagogical steppings deeper into a given matter, here 贵谤别耻诲鈥檚 thinking and presentation become more dense and subject to greater misunderstanding. A discussion of the neuroses is beyond the capacity of this review and indeed of this reviewer. Nevertheless, careful reading of this third portion of lectures provides a great deal of insight into 贵谤别耻诲鈥檚 concerns and methodologies.
Common as 贵谤别耻诲鈥檚 thought is, it is still baffling to me how little of this thinking is actually understood in proportion to the ubiquity of his name upon the western person鈥檚 tongue. He is the subject of too easy jokes, but has written a bit on jokes which should be of interest to anyone who enjoys a good joke at Sigmund鈥檚 expense, . Also of interest, I鈥檓 sure, to the average person desirous of avenging themself upon Freud would be his . The volume of our present attention should also be paired with the later , published in 1933.
Discussing resistance to Freud is a slippery proposition. There are certainly objections to be made, clarifications to be asked for, some things to be rejected, items which must be more fully developed, etc, etc. But what is most dangerous perhaps, and even disingenuous, as Freud himself would acknowledge, is to treat this resistance as a symptom of a neurosis which can only be resolved by analysis. But analysis belongs on the couch, not in public conversation and discussion about a scientific methodology.
贵谤别耻诲鈥檚 Introductory Lectures on Psycho-Analysis, a series of public lectures delivered over the course of two academic terms, 1915-16 and 1916-17, in Vienna, shows Freud at his most popularizing, developing the mode of investigation which is psycho-analysis, then still a young science, to an audience at once curious and skeptical. As such, these lectures are to be highly commended to the curious reader today in so far as we all know already what 贵谤别耻诲鈥檚 up to and why he is long ago discredited, his theories disproven, his thinking mired in Victorian morality and misogyny, his system unscientific, himself excessively obsessed with sexuality, etc etc. All of which common places about Freud, all such know-betterisms are laid to rest in these lectures as Freud listens to and responds to all the common objections to this work, the same then as now. His mode of presentation is dialogic, engaged in a conversation with his audience. His thinking hesitates, he feels out the limits of what psycho-analysis has accomplished, what is still unknown, where he has had success and how he has failed, in which direction he has had to change his mind, together with the editor鈥檚 footnotes which connect various passages of the lectures with 贵谤别耻诲鈥檚 other writings, indicating where and when and how 贵谤别耻诲鈥檚 thinking changed and developed, we get the impression of a massive undertaking which cannot exist in any dogmatic framework.
These lectures are divided into three sections functioning to bring the audience step-wise into the methods of interpretation which is psycho-analysis, the discovery of meaning within apparently meaningless activities of the human being. First is the discussion of parapraxes, the infamous 鈥淔reudian slip鈥� of the tongue. This is followed by a relatively compact discussion of the interpretation of dreams which is more fully developed in his famous The Interpretation of Dreams. If I may digress on this just a moment, the kernel of this interpretation of dreams is not so much about turning the manifest dream content into a 鈥渢rue鈥� meaning found in its latent content, what it is 鈥渞eally about,鈥� but rather to understand the dream work itself, the contortion and displacement of the latent into the manifest content, what it is that is functioning here that disallows the 鈥渢rue meaning鈥� itself to show itself directly but only in a perverted form which we do experience as dream. But enough. The third section of the lectures takes us then into psycho-analysis proper, the understanding of the neuroses. As is the nature of such pedagogical steppings deeper into a given matter, here 贵谤别耻诲鈥檚 thinking and presentation become more dense and subject to greater misunderstanding. A discussion of the neuroses is beyond the capacity of this review and indeed of this reviewer. Nevertheless, careful reading of this third portion of lectures provides a great deal of insight into 贵谤别耻诲鈥檚 concerns and methodologies.
Common as 贵谤别耻诲鈥檚 thought is, it is still baffling to me how little of this thinking is actually understood in proportion to the ubiquity of his name upon the western person鈥檚 tongue. He is the subject of too easy jokes, but has written a bit on jokes which should be of interest to anyone who enjoys a good joke at Sigmund鈥檚 expense, . Also of interest, I鈥檓 sure, to the average person desirous of avenging themself upon Freud would be his . The volume of our present attention should also be paired with the later , published in 1933.
Discussing resistance to Freud is a slippery proposition. There are certainly objections to be made, clarifications to be asked for, some things to be rejected, items which must be more fully developed, etc, etc. But what is most dangerous perhaps, and even disingenuous, as Freud himself would acknowledge, is to treat this resistance as a symptom of a neurosis which can only be resolved by analysis. But analysis belongs on the couch, not in public conversation and discussion about a scientific methodology.
December 13, 2014
Freud was a genius. That in no way means he was always right. But you ignore him at your peril if you are interested in understanding the human condition.
May 3, 2016
One is not advised to just jump into Freud, as I did, taking little account of the order of his publications. He revised his theories too often.
I was fortunate to read this series of lectures early on, although I would have been even more fortunate to have read his earlier work on hysteria first. Here Freud's theory is presented simply in lectures intended for a lay audience and here Freud's theory itself is still relatively simple compared to developments post-Beyond the Pleasure Principle.
I read this during the height of the Watergate investigations while living at grandmother's Michigan cabin with my brother Fin and a close high school friend. Having no television, phonograph or tape player, there was a lot of good reading done that summer.
I was fortunate to read this series of lectures early on, although I would have been even more fortunate to have read his earlier work on hysteria first. Here Freud's theory is presented simply in lectures intended for a lay audience and here Freud's theory itself is still relatively simple compared to developments post-Beyond the Pleasure Principle.
I read this during the height of the Watergate investigations while living at grandmother's Michigan cabin with my brother Fin and a close high school friend. Having no television, phonograph or tape player, there was a lot of good reading done that summer.
February 20, 2017
Am citit o edi牛ie publicat膬 卯n 1980, deci 卯nc膬 pe vremea lu' Cea艧c膬. Partea cea mai frumoas膬 艧i demn膬 de studiat a volumului este reprezentat膬 de faptul c膬 acesta este dedicat "profesorilor universitari 艧i studen牛ilor, viitori profesori", dup膬 cum se statueaz膬 pe prima pagin膬. Deloc de neglijat, dac膬 avem 卯n vedere o eventual膬 cump膬nire a comuni艧tilor 卯ntre dispre牛ul fa牛膬 de 艧tiin牛ele umaniste 艧i teama c膬 ceea ce a putut scrie Freud ar putea ajuta pe cineva.
Tre' s膬 zic de la 卯nceput c膬 mi-am pierdut timpul cu volumul 膬sta. Spun c膬 mi-am pierdut timpul pentru c膬... i-am alocat mult timp. Dou膬 s膬pt膬m芒ni. Nu pot s膬 neg faptul c膬 e ceva greu de digerat, chiar Freud 卯ncep芒ndu-艧i o "prelegere" cu urm膬toarea construc牛ie: "C芒nd ve牛i fi medici..." (deci nu "dac膬"). A艧adar, no牛iunea de "introducere" din titlu e doar o pur膬 pedanterie (nu se poate s膬 va explic mai simplu de-at芒t, fraierilor!)...
脦n privin牛a limbajului, nu se poate contesta "legitimitatea" acestuia, 卯n raport cu titlul, cel dint芒i fiind chiar accesibil (艧i nu-s ironic!), dat fiind c膬 nu se 卯nt芒mpin膬 dificult膬牛i de 卯n牛elegere sub acest aspect, cu excep牛ia unor no牛iuni aruncate pe la 卯nceputurile capitolelor, no牛iuni pe care Freud reu艧e艧te 卯ns膬 s膬 le definitiveze 艧i s膬 le cristalzeze 卯n con艧tiin牛a cititorului pe parcurs.
Apoi, cartea e structurat膬 卯n trei p膬r牛i. Le voi lua pe r芒nd.
Prima parte este intitulat膬 "actele ratate", prin aceast膬 construc牛ie Freud 卯n牛eleg芒nd "erorile de limbaj" care intervin adesea fie 卯n vorbirea curent膬, fie 卯n cadrul unor cuv芒nt膬ri solemne. 脦n aceast膬 privin牛a, "卯ntemeietorul psihanalizei" ne spune c膬 respectivele acte ratate denot膬 exact ceea ce s-a afirmat prin respectiva eroare de limbaj. Dar, pentru a 卯n牛elege exact ce este un astfel de act, s膬 lu膬m un exemplu din autorul de fa牛膬: Freud relateaz膬 succint ceea ce s-a 卯nt芒mplat 卯ntr-o 艧edin牛a a Parlamentului austriac, anume c膬 pre艧edintele Parlamentului, la prima 卯ntrunire legal膬 a acestuia, 艧i-a 卯nceput cuv芒ntarea cu afirma牛ia "Declar 艧edin牛a 脦NCHIS膫!". Eu unul nu pot contesta presupozi牛ia (艧i doar presupozi牛ia!) lui Freud 卯n aceast膬 privin牛膬. Bine卯n牛eles c膬 respectivul parlamentar voia s膬 declare 艧edin牛a DESCHIS膫, dar simplul fapt c膬 a comis respectivul act ratat (ce crim膬!, dup膬 cum se va vedea), ne 卯mpinge s膬 credem c膬 era extrem de plictisit 艧i 艧tia c膬 respectiva 艧edin牛膬 nu are nicio valoare 艧i, mai mult, voia s膬 ajung膬 acas膬 s膬 se culce cu nevasta-sa. Astfel, 卯n aceast膬 form膬 primar膬 a actului ratat, 卯n care cuv芒ntul rostit denot膬 exact sim牛膬mintele vorbitorului, psihanalistul, 卯n situa牛ia faptic膬 dat膬, va 卯ncerca s膬-i demonstreze (!) pacientului ceea ce am expus mai sus. Desigur, pe marginea acestei forme a actului ratat nu se poate face prea mult膬 teorie (lucru de care Freud este parc膬 obsedat), a艧a c膬, vezi, Dumnezeule, se g膬sesc 艧i alte forme... 艧i -tot desigur!- nu mai pu牛in demne de admirare. De pild膬, ni se 卯nt芒mpl膬 adesea s膬 avem 卯n minte o fraz膬 mai lung膬 sau o strof膬 dintr-o poezie. Ei bine, s膬 admitem sau s膬 ne punem 卯n situa牛ia 卯n care am vrea s膬 rostim sau, respectiv, s膬 recit膬m fraza sau, dup膬 caz, poezia. Freud dezvolt膬 aici o alt膬 teorie, c膬reia nu i se poate contesta dec芒t par牛ial 艧i cu mult efort "legitimitatea". Ni se 卯nt芒mpl膬 adesea ca, atunci c芒nd 卯ncerc膬m s膬 scoatem vorbele pe gur膬, s膬 卯n艧ir膬m c芒teva (de pild膬 primele versuri) 艧i, apoi, spontan, s膬 卯ncheiem cu ultimul vers, s膬rind alte c芒teva. 脦n ceea ce vrea Freud s膬 demonstreze nu import膬 faptul c膬 ne aducem aminte sau nu de respectivele versuri omise. Ceea ce rezult膬, "psihanalitic", e c膬 vorbitorul e foooarte plictisit 艧i dore艧te s膬 termine c芒t mai repede respectiva fraz膬 sau poezie. :). F膬r膬 a sta s膬 analiz膬m toate tipurile de acte ratate, care sunt din ce 卯n ce mai complexe, trebuie s膬 admitem c膬 presupozi牛iilor lui Freud i s-ar putea aduce o gama larg膬 de contesta牛ii. *De pild膬, fiind la prima 艧edin牛a a Parlamentului, respectivul, pentru prima dat膬 卯n acea func牛ie, are ni艧te emo牛ii pe care Freud nici nu 艧i le-ar putea imagina. Acest lucru ar putea sta 卯n fa牛a teoriei pe care Freud o admite f膬r膬 s膬 lase loc de critici.* A艧a, dup膬 cum am spus, sunt analizate 艧i alte tipuri de acte ratate, mult mai complexe, dar toturor li s-ar putea g膬si neajunsuri.
A doua parte este intitulat膬 "Visul". Acum habar nu am ce s膬 spun despre asta. Poate sunt eu prea idiot astfel 卯nc芒t s膬 nu admit a艧a ceva, 卯ns膬 cred c膬 ra牛ionamentul meu e, dac膬 nu perfect s膬n膬tos, cel pu牛in, atunci c芒nd situa牛ia o cere, 卯ncadrat 卯n limitele normalului (de parc膬 ra牛ionamentul ar putea fi altfel dec芒t perfect, dar meh...). Sincer... mi-a pierit tot cheful de via牛膬 c芒nd am ajuns la partea asta. Nu pentru c膬 m-ar fi deprimat, c膬 mi se 卯nt芒mpl膬 din ce 卯n ce mai rar s膬 m膬 deprime o carte, dar balan牛膬 卯nclin膬 spre alte lucruri (de parc膬 po牛i s膬 scapi!), dar pur 艧i simplu te seac膬 de nervi. Vine 膬sta (Freud, adic膬) 艧i expune un fapt. Bun. Expune un fapt. Nicio problem膬. Expune un fapt 卯ns膬, iar apoi emite o afirma牛ie. Bun, hai s膬 zicem c膬 nu e nicio problem膬 nici acum. Situa牛ia devine 卯ns膬 muuult mai critic膬 atunci c芒nd, pe baza afirma牛iei respective, tu emi牛i o teorie pe care o 卯ncepi cu "Admi牛芒nd asta...". P膬i -bre!- de ce?! Ori e literatur膬, ori e ceva de specialitate?! Poate nu admit 艧i basta cu teoria ta! Da' 卯n fine, a fost foarte greu de digerat sub mai multe aspecte. De pild膬, este esen牛ial de re牛inut c膬 la Freud majoritate viselor, chiar 艧i cele caracterizate de banalitate sau de inocen牛a, au implica牛ii sexuale. La un moment dat, chiar se obose艧te s膬 enumere elementele care corespund fie actului sexual, fie organului genital. Pe scurt 艧i f膬r膬 z膬bav膬, la Freud nu ar putea exist膬 vis f膬r膬 implica牛ii sexuale, deoarece 卯n categoria grupurilor de elemente pe care le statueaz膬 se pot 卯ncadra aproape toate lucrurile.
艦i e muulta teorie pe tema visului, teorie care, am sim牛it-o eu (doar eu!), e de nimci. De pild膬, 卯n privin牛a subiectului supus analizei, este important de re牛inut teza freudian膬 a cenzurii onirice: este inerent visului, prin natur膬 lui, c膬 incon艧tientul s膬 卯nf膬牛i艧eze elemente sexuale propriu-zise, astfel 卯nc芒t se recurge la a艧a-numita simbolistic膬 a visului. Aici intervine cenzura. Cic膬 noi am fost educa牛i, astfel 卯nc芒t s膬 nu fim animalici, astfel c膬 卯n vis nu suntem animale. Clar 艧i simplu. Visul este 卯ns膬 prin natura lui animalic, primar, rudimentar... 艧i aici intervine cenzura aia. C膬, na, suntem educa牛i 艧i dalta asta a educa牛iei modeleaz膬. Nici nu mai vreau s膬 scriu despre asta. Am selectat ceteva elemente demne de crezare, dar restul chiar mi se par abera牛ii.
Dar 卯nc膬 ceva. Zic de mie pentru c膬 "psihanaliza se studiaz膬 pe tine 卯nsu牛i". Am trecut peste teza potrivit c膬reia fiecare vis are implica牛ii sexuale. Bine. La Freud, mugurii, frunzuli牛ele 艧i plantele abia r膬s膬rite simbolizeaz膬 dorin牛a virginit膬牛ii. 艦i, no, crede牛i-m膬 c膬 io-s obsedat de ideea de virginitate, de puritate... 艧i n-am visat niciodat膬 elementele alea. Nici m膬car flori, nici copaci, nimiiic. Am visat c膬 am fost 卯ngropat 卯n z膬pad膬, am visat c膬 am dormit pe malul marii 艧i m-a luat fluxul, am visat c膬 卯mi curge s芒ngele din nas c膬 la robinet 艧i, mai nou, c膬 m膬 acuz膬 cineva (care 卯n realitate e un munte de om, dar 卯n vis era un pitic) pe nedrept de incest pe baza articolului 108 din Constitu牛ie. Articolul 108 nu are nicio treab膬 cu incestul, dar niciodat膬 nu am visat muguri. Niciodat膬.
脦n fine, a treia parte e dedicat膬 "teoriei generale a nevrozelor", teorie pe care numai Freud a putut s膬 o numeasc膬 general膬. 脦n fapt, ea e de o particularitate exemplar膬. Nu se poate stoarce chiar nimic de acolo. Nimic. Adic膬 nicio teza. Cite艧ti totul c膬 o poveste. Restul - concluzii pe marginea pove艧tii. Mi-a pl膬cut 卯ns膬 mult un capitol dedicat reveriilor, pe care Freud le asociaz膬 cu 卯nclina牛iile artistice. E o teza complex膬, prea dr膬gu牛膬 艧i prea fin膬 pentru a fi relevat膬 succint aici. Da' sunt sigur c膬 to牛i ne-am putea analiza prin prisma lor, c膬ci 卯mi e foarte greu s膬 cred c膬 nu exist膬 om care s膬 nu fi visat cu ochii deschi艧i. Mie mi se 卯nt芒mpl膬 des. M膬 trezesc c芒teodat膬 la volan, cu tura牛ia la 4.000 艧i merg芒nd pe contrasens, aproape s膬 卯ntru 卯n 艧an牛, g芒ndindu-m膬 cum 卯i t膬i degetele (mhm, s膬 nu fiu vulgar!) lu' Dragnea, le pr膬jesc pe gratar 艧i i le dau s膬 le m膬n芒nce. Dar at芒t despre teoria general膬 a nevrozelor, care r膬m芒ne 艧i teorie, 艧i general膬 doar cu numele.
Concluzion芒nd, studiul are p膬r牛ile lui bune (luate fragmentar 艧i desprinse de context), dar 艧i p膬r牛ile lui rele. Se 卯n牛elege c膬 e subiectiv. Eu, 卯ns膬, nu recomand. E mult, e destul de prost 艧i e cu pu牛in rost. G膬sim teze interesante: construc牛ia filogenetic膬, preistoric膬, 卯mbinat膬 cu elemente din fraged膬 copil膬rie, alc膬tuiesc structura psihic膬 a individului matur. G膬sim, 卯ns膬, 艧i teorie expus膬 de dragul de a scrie. Nu contest legitimitatea, cum am mai spus, dar c膬 nu se poate vorbi de o teorie a psihanalizei. Se poate, cel mult, vorbi de o teorie a individului, luat singular. Am avea, numai 卯n aceast膬 materie, 7 miliarde de teorii de care nici dracului nu i-ar pas膬. :)
Nu recomand dec芒t celor pasiona牛i de psihologie (deci nu feti牛elor care se arunc膬 卯n st芒nga 艧i-n dreapta cu psihologia, ci 膬lora care 艧tiu ce-i aia psihologie. M膬 rog, psihanaliz膬 e altceva. Dar se 卯n牛elege.)
Andrei Tama艧,
18 februarie 2017
Tre' s膬 zic de la 卯nceput c膬 mi-am pierdut timpul cu volumul 膬sta. Spun c膬 mi-am pierdut timpul pentru c膬... i-am alocat mult timp. Dou膬 s膬pt膬m芒ni. Nu pot s膬 neg faptul c膬 e ceva greu de digerat, chiar Freud 卯ncep芒ndu-艧i o "prelegere" cu urm膬toarea construc牛ie: "C芒nd ve牛i fi medici..." (deci nu "dac膬"). A艧adar, no牛iunea de "introducere" din titlu e doar o pur膬 pedanterie (nu se poate s膬 va explic mai simplu de-at芒t, fraierilor!)...
脦n privin牛a limbajului, nu se poate contesta "legitimitatea" acestuia, 卯n raport cu titlul, cel dint芒i fiind chiar accesibil (艧i nu-s ironic!), dat fiind c膬 nu se 卯nt芒mpin膬 dificult膬牛i de 卯n牛elegere sub acest aspect, cu excep牛ia unor no牛iuni aruncate pe la 卯nceputurile capitolelor, no牛iuni pe care Freud reu艧e艧te 卯ns膬 s膬 le definitiveze 艧i s膬 le cristalzeze 卯n con艧tiin牛a cititorului pe parcurs.
Apoi, cartea e structurat膬 卯n trei p膬r牛i. Le voi lua pe r芒nd.
Prima parte este intitulat膬 "actele ratate", prin aceast膬 construc牛ie Freud 卯n牛eleg芒nd "erorile de limbaj" care intervin adesea fie 卯n vorbirea curent膬, fie 卯n cadrul unor cuv芒nt膬ri solemne. 脦n aceast膬 privin牛a, "卯ntemeietorul psihanalizei" ne spune c膬 respectivele acte ratate denot膬 exact ceea ce s-a afirmat prin respectiva eroare de limbaj. Dar, pentru a 卯n牛elege exact ce este un astfel de act, s膬 lu膬m un exemplu din autorul de fa牛膬: Freud relateaz膬 succint ceea ce s-a 卯nt芒mplat 卯ntr-o 艧edin牛a a Parlamentului austriac, anume c膬 pre艧edintele Parlamentului, la prima 卯ntrunire legal膬 a acestuia, 艧i-a 卯nceput cuv芒ntarea cu afirma牛ia "Declar 艧edin牛a 脦NCHIS膫!". Eu unul nu pot contesta presupozi牛ia (艧i doar presupozi牛ia!) lui Freud 卯n aceast膬 privin牛膬. Bine卯n牛eles c膬 respectivul parlamentar voia s膬 declare 艧edin牛a DESCHIS膫, dar simplul fapt c膬 a comis respectivul act ratat (ce crim膬!, dup膬 cum se va vedea), ne 卯mpinge s膬 credem c膬 era extrem de plictisit 艧i 艧tia c膬 respectiva 艧edin牛膬 nu are nicio valoare 艧i, mai mult, voia s膬 ajung膬 acas膬 s膬 se culce cu nevasta-sa. Astfel, 卯n aceast膬 form膬 primar膬 a actului ratat, 卯n care cuv芒ntul rostit denot膬 exact sim牛膬mintele vorbitorului, psihanalistul, 卯n situa牛ia faptic膬 dat膬, va 卯ncerca s膬-i demonstreze (!) pacientului ceea ce am expus mai sus. Desigur, pe marginea acestei forme a actului ratat nu se poate face prea mult膬 teorie (lucru de care Freud este parc膬 obsedat), a艧a c膬, vezi, Dumnezeule, se g膬sesc 艧i alte forme... 艧i -tot desigur!- nu mai pu牛in demne de admirare. De pild膬, ni se 卯nt芒mpl膬 adesea s膬 avem 卯n minte o fraz膬 mai lung膬 sau o strof膬 dintr-o poezie. Ei bine, s膬 admitem sau s膬 ne punem 卯n situa牛ia 卯n care am vrea s膬 rostim sau, respectiv, s膬 recit膬m fraza sau, dup膬 caz, poezia. Freud dezvolt膬 aici o alt膬 teorie, c膬reia nu i se poate contesta dec芒t par牛ial 艧i cu mult efort "legitimitatea". Ni se 卯nt芒mpl膬 adesea ca, atunci c芒nd 卯ncerc膬m s膬 scoatem vorbele pe gur膬, s膬 卯n艧ir膬m c芒teva (de pild膬 primele versuri) 艧i, apoi, spontan, s膬 卯ncheiem cu ultimul vers, s膬rind alte c芒teva. 脦n ceea ce vrea Freud s膬 demonstreze nu import膬 faptul c膬 ne aducem aminte sau nu de respectivele versuri omise. Ceea ce rezult膬, "psihanalitic", e c膬 vorbitorul e foooarte plictisit 艧i dore艧te s膬 termine c芒t mai repede respectiva fraz膬 sau poezie. :). F膬r膬 a sta s膬 analiz膬m toate tipurile de acte ratate, care sunt din ce 卯n ce mai complexe, trebuie s膬 admitem c膬 presupozi牛iilor lui Freud i s-ar putea aduce o gama larg膬 de contesta牛ii. *De pild膬, fiind la prima 艧edin牛a a Parlamentului, respectivul, pentru prima dat膬 卯n acea func牛ie, are ni艧te emo牛ii pe care Freud nici nu 艧i le-ar putea imagina. Acest lucru ar putea sta 卯n fa牛a teoriei pe care Freud o admite f膬r膬 s膬 lase loc de critici.* A艧a, dup膬 cum am spus, sunt analizate 艧i alte tipuri de acte ratate, mult mai complexe, dar toturor li s-ar putea g膬si neajunsuri.
A doua parte este intitulat膬 "Visul". Acum habar nu am ce s膬 spun despre asta. Poate sunt eu prea idiot astfel 卯nc芒t s膬 nu admit a艧a ceva, 卯ns膬 cred c膬 ra牛ionamentul meu e, dac膬 nu perfect s膬n膬tos, cel pu牛in, atunci c芒nd situa牛ia o cere, 卯ncadrat 卯n limitele normalului (de parc膬 ra牛ionamentul ar putea fi altfel dec芒t perfect, dar meh...). Sincer... mi-a pierit tot cheful de via牛膬 c芒nd am ajuns la partea asta. Nu pentru c膬 m-ar fi deprimat, c膬 mi se 卯nt芒mpl膬 din ce 卯n ce mai rar s膬 m膬 deprime o carte, dar balan牛膬 卯nclin膬 spre alte lucruri (de parc膬 po牛i s膬 scapi!), dar pur 艧i simplu te seac膬 de nervi. Vine 膬sta (Freud, adic膬) 艧i expune un fapt. Bun. Expune un fapt. Nicio problem膬. Expune un fapt 卯ns膬, iar apoi emite o afirma牛ie. Bun, hai s膬 zicem c膬 nu e nicio problem膬 nici acum. Situa牛ia devine 卯ns膬 muuult mai critic膬 atunci c芒nd, pe baza afirma牛iei respective, tu emi牛i o teorie pe care o 卯ncepi cu "Admi牛芒nd asta...". P膬i -bre!- de ce?! Ori e literatur膬, ori e ceva de specialitate?! Poate nu admit 艧i basta cu teoria ta! Da' 卯n fine, a fost foarte greu de digerat sub mai multe aspecte. De pild膬, este esen牛ial de re牛inut c膬 la Freud majoritate viselor, chiar 艧i cele caracterizate de banalitate sau de inocen牛a, au implica牛ii sexuale. La un moment dat, chiar se obose艧te s膬 enumere elementele care corespund fie actului sexual, fie organului genital. Pe scurt 艧i f膬r膬 z膬bav膬, la Freud nu ar putea exist膬 vis f膬r膬 implica牛ii sexuale, deoarece 卯n categoria grupurilor de elemente pe care le statueaz膬 se pot 卯ncadra aproape toate lucrurile.
艦i e muulta teorie pe tema visului, teorie care, am sim牛it-o eu (doar eu!), e de nimci. De pild膬, 卯n privin牛a subiectului supus analizei, este important de re牛inut teza freudian膬 a cenzurii onirice: este inerent visului, prin natur膬 lui, c膬 incon艧tientul s膬 卯nf膬牛i艧eze elemente sexuale propriu-zise, astfel 卯nc芒t se recurge la a艧a-numita simbolistic膬 a visului. Aici intervine cenzura. Cic膬 noi am fost educa牛i, astfel 卯nc芒t s膬 nu fim animalici, astfel c膬 卯n vis nu suntem animale. Clar 艧i simplu. Visul este 卯ns膬 prin natura lui animalic, primar, rudimentar... 艧i aici intervine cenzura aia. C膬, na, suntem educa牛i 艧i dalta asta a educa牛iei modeleaz膬. Nici nu mai vreau s膬 scriu despre asta. Am selectat ceteva elemente demne de crezare, dar restul chiar mi se par abera牛ii.
Dar 卯nc膬 ceva. Zic de mie pentru c膬 "psihanaliza se studiaz膬 pe tine 卯nsu牛i". Am trecut peste teza potrivit c膬reia fiecare vis are implica牛ii sexuale. Bine. La Freud, mugurii, frunzuli牛ele 艧i plantele abia r膬s膬rite simbolizeaz膬 dorin牛a virginit膬牛ii. 艦i, no, crede牛i-m膬 c膬 io-s obsedat de ideea de virginitate, de puritate... 艧i n-am visat niciodat膬 elementele alea. Nici m膬car flori, nici copaci, nimiiic. Am visat c膬 am fost 卯ngropat 卯n z膬pad膬, am visat c膬 am dormit pe malul marii 艧i m-a luat fluxul, am visat c膬 卯mi curge s芒ngele din nas c膬 la robinet 艧i, mai nou, c膬 m膬 acuz膬 cineva (care 卯n realitate e un munte de om, dar 卯n vis era un pitic) pe nedrept de incest pe baza articolului 108 din Constitu牛ie. Articolul 108 nu are nicio treab膬 cu incestul, dar niciodat膬 nu am visat muguri. Niciodat膬.
脦n fine, a treia parte e dedicat膬 "teoriei generale a nevrozelor", teorie pe care numai Freud a putut s膬 o numeasc膬 general膬. 脦n fapt, ea e de o particularitate exemplar膬. Nu se poate stoarce chiar nimic de acolo. Nimic. Adic膬 nicio teza. Cite艧ti totul c膬 o poveste. Restul - concluzii pe marginea pove艧tii. Mi-a pl膬cut 卯ns膬 mult un capitol dedicat reveriilor, pe care Freud le asociaz膬 cu 卯nclina牛iile artistice. E o teza complex膬, prea dr膬gu牛膬 艧i prea fin膬 pentru a fi relevat膬 succint aici. Da' sunt sigur c膬 to牛i ne-am putea analiza prin prisma lor, c膬ci 卯mi e foarte greu s膬 cred c膬 nu exist膬 om care s膬 nu fi visat cu ochii deschi艧i. Mie mi se 卯nt芒mpl膬 des. M膬 trezesc c芒teodat膬 la volan, cu tura牛ia la 4.000 艧i merg芒nd pe contrasens, aproape s膬 卯ntru 卯n 艧an牛, g芒ndindu-m膬 cum 卯i t膬i degetele (mhm, s膬 nu fiu vulgar!) lu' Dragnea, le pr膬jesc pe gratar 艧i i le dau s膬 le m膬n芒nce. Dar at芒t despre teoria general膬 a nevrozelor, care r膬m芒ne 艧i teorie, 艧i general膬 doar cu numele.
Concluzion芒nd, studiul are p膬r牛ile lui bune (luate fragmentar 艧i desprinse de context), dar 艧i p膬r牛ile lui rele. Se 卯n牛elege c膬 e subiectiv. Eu, 卯ns膬, nu recomand. E mult, e destul de prost 艧i e cu pu牛in rost. G膬sim teze interesante: construc牛ia filogenetic膬, preistoric膬, 卯mbinat膬 cu elemente din fraged膬 copil膬rie, alc膬tuiesc structura psihic膬 a individului matur. G膬sim, 卯ns膬, 艧i teorie expus膬 de dragul de a scrie. Nu contest legitimitatea, cum am mai spus, dar c膬 nu se poate vorbi de o teorie a psihanalizei. Se poate, cel mult, vorbi de o teorie a individului, luat singular. Am avea, numai 卯n aceast膬 materie, 7 miliarde de teorii de care nici dracului nu i-ar pas膬. :)
Nu recomand dec芒t celor pasiona牛i de psihologie (deci nu feti牛elor care se arunc膬 卯n st芒nga 艧i-n dreapta cu psihologia, ci 膬lora care 艧tiu ce-i aia psihologie. M膬 rog, psihanaliz膬 e altceva. Dar se 卯n牛elege.)
Andrei Tama艧,
18 februarie 2017
May 19, 2021
賲噩賲賵毓丞 賲賳 丕賱賲丨丕囟乇丕鬲 丕賱鬲賷 兀賱賯丕賴丕 賮乇賵賷丿.
鬲毓鬲亘乇 賲丿禺賱丕賸 亘爻賷胤丕賸 噩丿賷丿丕賸 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 鬲賵賯毓鬲賴 兀囟禺賲 賵睾賳賷 兀賰孬乇.
鬲毓鬲亘乇 賲丿禺賱丕賸 亘爻賷胤丕賸 噩丿賷丿丕賸 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 鬲賵賯毓鬲賴 兀囟禺賲 賵睾賳賷 兀賰孬乇.
July 7, 2019
I am extremely reluctant to embrace the psychodynamic orientation.
In fact, I have spent the majority of my training and career as therapist vehemently resistant to all things Freudian.
That being said.
I have recently become obsessed with Freud and the psychoanalytic traditions.
Not as a basis for objective truth claims. I probably won鈥檛 ever adopt the Freudian perspective in that way.
But as an orientation to relational psychotherapy.
Yass!
In this regard, the psychodynamic model is utterly on point.
I have literally noting of particular value to contribute to the scholarship and critique of this work.
But I will say.
Going to the original text is crucial.
All of my exposure to Freud until now has been via text books and other equally dubious sources.
I think that significantly contributed to my aversion and lack of clarity regarding Freuds work and legacy.
Reading the source material has been an amazing experience.
Full of cringeworthy moments, as one should expect from 19th century texts. But also full of surprisingly fresh and utterly relevant ideas as well.
The criticism is valid. Particularly the feminist and post modern critiques. But now I understand (at least a little better) what a towering genius Freud was, and what a profound impact this work had on the modern world.
I鈥檓 hooked 馃帲.
In fact, I have spent the majority of my training and career as therapist vehemently resistant to all things Freudian.
That being said.
I have recently become obsessed with Freud and the psychoanalytic traditions.
Not as a basis for objective truth claims. I probably won鈥檛 ever adopt the Freudian perspective in that way.
But as an orientation to relational psychotherapy.
Yass!
In this regard, the psychodynamic model is utterly on point.
I have literally noting of particular value to contribute to the scholarship and critique of this work.
But I will say.
Going to the original text is crucial.
All of my exposure to Freud until now has been via text books and other equally dubious sources.
I think that significantly contributed to my aversion and lack of clarity regarding Freuds work and legacy.
Reading the source material has been an amazing experience.
Full of cringeworthy moments, as one should expect from 19th century texts. But also full of surprisingly fresh and utterly relevant ideas as well.
The criticism is valid. Particularly the feminist and post modern critiques. But now I understand (at least a little better) what a towering genius Freud was, and what a profound impact this work had on the modern world.
I鈥檓 hooked 馃帲.
September 28, 2019
賵丕丕丕賵 馃槏 賲丕 兀噩賲賱 丕賱賯乇丕亍丞 賱賱卮禺氐 亘毓丿 丕賱賯乇丕亍丞 毓賳賴 賰孬賷乇丕!
賮乇賵賷丿 丕爻賲 孬賯賷賱 丕賱賵夭賳 亘賱丕 卮賰貙 賱匕丕 賰丕賳 丕賱鬲乇賯亘 賰亘賷乇丕. 亘丿丕賷丞 噩賷丿丞 噩丿丕貙 鬲丨丿孬 賮賷賴丕 賮乇賵賷丿 賮賷 賲丨丕囟乇丕鬲 禺賮賷賮丞 丕乇鬲噩丕賱賷丞貙 賱賲 鬲賰鬲亘 亘賲賳賴噩賷丞 毓賱賲賷丞貙 賵賱賲 鬲丿毓賲 亘兀丿賱丞 賲丕丿賷丞貙 賵廿賳賲丕 丕鬲亘毓 賮乇賵賷丿 賮賷賴丕 賲賳賴噩 丕賱賯氐 賵丕賱丕爻鬲丿賱丕賱 亘丕賱賵丕賯毓 賲賳 賴賳丕 賵賴賳丕賰貙 賰孬賷乇 賲賲丕 匕賰乇賴 爻鬲噩丿賴 丨丿孬 賲毓賰 兀賵 兀賲丕賲賰貙 毓賳 賴賮賵丕鬲 丕賱賱爻丕賳 賵賲丕 賷賯亘毓 禺賱賮賴丕 賲賳 廿爻賯丕胤丕鬲 賵賲毓丕賳貙 賵丕賱乇丕亘胤 亘賷賳賴丕 賵亘賷賳 丕賱鬲胤賷乇貙 賵賴賱 賱匕賱賰 兀氐賱 毓賱賲賷 賷丿毓賲 兀禺亘丕乇賴丕 賵兀賯丕氐賷氐賴丕.
賰匕賱賰 鬲胤乇賯 賱賱賳爻賷丕賳貙 賵賴賱 禺賱賮 賳爻賷丕賳賰 賱賱兀卮賷丕亍貙 賵鬲囟賷賷毓賰 賱賴丕 丿賱丕賱丞 賳賮爻賷丞責 賴賱 賳丨賳 丨賯丕 亘乇丌亍 賲賳 賴賮賵丕鬲 兀賱爻賳鬲賳丕 賵孬賯賵亘 匕丕賰乇丕鬲賳丕責
兀爻乇丕乇 賲禺賷賮丞 鬲賳鬲馗乇賰 賴賳丕 亘賱丕 卮賰..
賮乇賵賷丿 丕爻賲 孬賯賷賱 丕賱賵夭賳 亘賱丕 卮賰貙 賱匕丕 賰丕賳 丕賱鬲乇賯亘 賰亘賷乇丕. 亘丿丕賷丞 噩賷丿丞 噩丿丕貙 鬲丨丿孬 賮賷賴丕 賮乇賵賷丿 賮賷 賲丨丕囟乇丕鬲 禺賮賷賮丞 丕乇鬲噩丕賱賷丞貙 賱賲 鬲賰鬲亘 亘賲賳賴噩賷丞 毓賱賲賷丞貙 賵賱賲 鬲丿毓賲 亘兀丿賱丞 賲丕丿賷丞貙 賵廿賳賲丕 丕鬲亘毓 賮乇賵賷丿 賮賷賴丕 賲賳賴噩 丕賱賯氐 賵丕賱丕爻鬲丿賱丕賱 亘丕賱賵丕賯毓 賲賳 賴賳丕 賵賴賳丕賰貙 賰孬賷乇 賲賲丕 匕賰乇賴 爻鬲噩丿賴 丨丿孬 賲毓賰 兀賵 兀賲丕賲賰貙 毓賳 賴賮賵丕鬲 丕賱賱爻丕賳 賵賲丕 賷賯亘毓 禺賱賮賴丕 賲賳 廿爻賯丕胤丕鬲 賵賲毓丕賳貙 賵丕賱乇丕亘胤 亘賷賳賴丕 賵亘賷賳 丕賱鬲胤賷乇貙 賵賴賱 賱匕賱賰 兀氐賱 毓賱賲賷 賷丿毓賲 兀禺亘丕乇賴丕 賵兀賯丕氐賷氐賴丕.
賰匕賱賰 鬲胤乇賯 賱賱賳爻賷丕賳貙 賵賴賱 禺賱賮 賳爻賷丕賳賰 賱賱兀卮賷丕亍貙 賵鬲囟賷賷毓賰 賱賴丕 丿賱丕賱丞 賳賮爻賷丞責 賴賱 賳丨賳 丨賯丕 亘乇丌亍 賲賳 賴賮賵丕鬲 兀賱爻賳鬲賳丕 賵孬賯賵亘 匕丕賰乇丕鬲賳丕責
兀爻乇丕乇 賲禺賷賮丞 鬲賳鬲馗乇賰 賴賳丕 亘賱丕 卮賰..
November 13, 2013
I had a goal when I started this book. Whenever I mentioned Freud to anyone, including those who had never read him, I seemed to get a pretty common response: "Oh, you mean the sex-obsessed psychologist?" My goal was to read this book, and then to explain that his "sex-obsession" did not exist, was blown out of proportion, etc. However, having finished this book, all I can say is that his critics were right. He was sex-obsessed. However, even though he traces way top many psychological problems and dream symbols back to sex, I think one of his main themes is correct. Sex plays a much larger role in human society than most people would like to admit. Having said that though, the extreme to which he takes this is ridiculous. In dreams, for example, he thinks that everything has a double meaning- and of course, that double meaning is sexual. According to Freud, everything from flying, to having your teeth pulled, to something as simple as an orange all have a sexual meaning behind them. Enough of this though. This is most of the book, so if what I have just described sounds really bizarre or silly, you probably should not bother reading this.
Even with his sex-obsession, I still found Freud quite interesting. Although many of his views have since been proven to be pseudo-scientific and just plain ridiculous, many of his ideas have also continued on to influence psychology. So, if you have any interest in the history of psychology, this book is probably quite important. Before I finish this review, I have one last note to make on this book. It is not really a book, and is actually a script for a series of lectures given by Freud as an introduction to his theories. So, in closing, even with how bizarre and crazy this book is much of the time, it is an important work of one of the giants of modern psychology, and should be read for its author's major influence on the future development of psychology.
Even with his sex-obsession, I still found Freud quite interesting. Although many of his views have since been proven to be pseudo-scientific and just plain ridiculous, many of his ideas have also continued on to influence psychology. So, if you have any interest in the history of psychology, this book is probably quite important. Before I finish this review, I have one last note to make on this book. It is not really a book, and is actually a script for a series of lectures given by Freud as an introduction to his theories. So, in closing, even with how bizarre and crazy this book is much of the time, it is an important work of one of the giants of modern psychology, and should be read for its author's major influence on the future development of psychology.
February 5, 2017
胤睾賶 丕賱鬲賰乇丕乇 賵爻乇丿 丕賱兀賲孬賱丞 毓賱賶 丕賱賰鬲丕亘貙貙 賱賰賳 睾賷丕亘 丕賱兀丿賱丞 丕賱丿丕毓賲丞 賱賴匕賴 丕賱兀賲孬賱丞 丕囟毓賮 丕賱賲丨鬲賵賶 亘卮賰賱 賰亘賷乇 賵乇亘賲丕 賷乇噩毓 賴匕丕 丕賱賶 賰賵賳 丕賱賲丕丿丞 賲兀禺賵匕丞 毓賳 賲丨丕囟乇丕鬲 賲賱賯丕丞.
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December 27, 2018兀乇丕丿 賮乇賵賷丿 亘鬲噩丕乇亘賴 丕賱孬乇賷丞貙 兀賳 賷毓賱賲 鬲賱丕賲賷匕賴 賲賳賴噩賸丕 噩丿賷丿賸丕 賮賷 丕爻鬲賰卮丕賮 兀賲乇丕囟 丕賱賳丕爻 丕賱賳賮爻賷丞 賵毓賱丕噩賴丕 賵賴賵 丕賱鬲丨賱賷賱 丕賱賳賮爻賷. 賱賲 賷賰賳 賴匕丕 丕賱賲賳賴噩 鬲噩乇賷亘賷賸丕 亘丿賷賴賷賸丕 賰賲丕 鬲賵賴賲 丕賱胤賱亘丞 匕賱賰貙 賵賯丿 亘賷賳 賱賴賲 賮乇賵賷丿 丕賱氐毓賵亘丕鬲 丕賱鬲賷 爻鬲賵丕噩賴賴賲 賮賷 鬲毓賱賲 賴匕丕 丕賱賲賳賴噩.
丕賱睾賲賵囟 丕賱匕賷 賷賱賮 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賯丿 賷賰爻亘賴 卮賷卅賸丕 賲賳 丕賱賴丕賱丞 丕賱鬲賷 鬲賲賳毓 賲賳 賮賴賲賴 毓賱賶 丨賯賷賯鬲賴貙 賮賴賵 廿噩乇丕亍 賱丕 賷賲賰賳 鬲毓賱賲賴 賲孬賱 胤亘 丕賱兀亘丿丕賳貙 賰賲丕 兀賳 丕爻鬲禺賱丕氐 丕賱賲毓賱賵賲丕鬲 賮賷賴 賷噩乇賷 亘丨匕賯 卮丿賷丿 賵毓賱丕賯丞 禺丕氐丞 亘賷賳 丕賱賲毓丕賱噩 賵丕賱賲乇賷囟.
禺賱氐 賮乇賵賷丿 亘毓丿 賲胤丕賱毓丞 毓丿丿 賲賳 丕賱兀毓賲丕賱 丕賱兀丿亘賷丞 賵丕賱兀亘丨丕孬 丕賱賲賳卮賵乇丞 賮賷 毓賱賲 丕賱氐賵鬲賷丕鬲 廿賱賶 丕賱賳馗乇 賮賷賲丕 賵乇丕亍 丕賱賲卮毓賵乇 亘賴 賲賳 丕賱兀賮毓丕賱 賵丕賱兀賯賵丕賱貙 兀乇丕丿 兀賳 賷賱賲爻 鬲賱賰 丕賱賲賳胤賯丞 丕賱賲毓鬲賲丞 丕賱賱丕卮毓賵乇賷丞 賵賷爻賱胤 毓賱賷賴丕 亘毓囟賸丕 賲賳 丕賱囟賵亍貙 賱賷賮爻乇 賲賳 禺賱丕賱賴丕 賲丕 賷馗賳 丕賲鬲賳丕毓 鬲賮爻賷乇賴 亘丕賱賵爻丕卅賱 丕賱毓賱賲賷丞 丕賱賲鬲丕丨丞.
賰丕賳 丕賱丨丿賷孬 毓賳 丕賱賱丕卮毓賵乇 賱亘 丕賱賲賯丿賲丞 丕賱兀賵賱賶 賱賱鬲丨賱賷賱 丕賱賳賮爻賷貙 賵賰丕賳 丕賱丨丿賷孬 毓賳 丕賱賲賷賵賱 丕賱噩賳爻賷丞 賱亘 丕賱賲賯丿賲丞 丕賱孬丕賳賷丞.
賱賲 賷賰鬲賮 賮乇賵賷丿 亘賴丕鬲賷賳 丕賱賲賯丿賲鬲賷賳貙 亘賱 匕賴亘 兀亘毓丿 賲賳賴賲丕 廿賱賶 丕賱賴賮賵丕鬲. 匕賱賰 丕賱噩丕賳亘 丕賱匕賷 賷禺鬲夭賱賴 丕賱賳丕爻 -亘丨爻亘 賮乇賵賷丿- 賮賷 亘毓囟 丕賱馗賵丕賴乇 丕賱賮賷夭賷賵賱賵噩賷丞. 賮賷 丨賷賳 兀賳賴 賷賲鬲丿 賱賲毓賳賶 賱丕 卮毓賵乇賷 賷鬲賳丕賵賱賴 氐丕丨亘賴 亘丕賱賯賲毓 兀賵 賷毓亘乇 毓賳賴 亘爻禺乇賷丞.
賵兀爻賱賵亘 賮乇賵賷丿 賷鬲爻賲 亘廿賷乇丕丿 毓丿丿 賲賳 丕賱兀賲孬賱丞 孬賲 丕爻鬲禺賱丕氐 丕賱賳鬲丕卅噩 賲賳賴丕貙 賵賲賳丕賯卮丞 丕賱丕毓鬲乇丕囟丕鬲 丕賱賵丕乇丿丞 毓賱賷賴丕.
爻兀賯乇兀 -亘廿匕賳 丕賱賱賴- 賰鬲丕亘賴 丕賱賱丕丨賯 賱賴匕丕 賵賴賵 賲丨丕囟乇丕鬲 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷.
賵廿賱賶 丕賱丕賯鬲亘丕爻丕鬲:
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[賲賳 丕賱賲爻鬲賴丿賮 亘丕賱鬲丨賱賷賱 丕賱賳賮爻賷責]
"丕賱鬲丨賱賷賱 丕賱賳賮爻賷 胤乇賷賯丞 賮賷 丕賱賲毓丕賱噩丞 丕賱胤亘賷丞 賱賱丕卮禺丕氐 丕賱賲氐丕亘賷賳 亘兀賲乇丕囟 毓氐亘賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐7).
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[賷賳亘睾賷 廿胤賱丕毓 丕賱毓氐丕亘賷 毓賱賶 丕賱鬲丨丿賷丕鬲 丕賱鬲賷 爻賷賵丕噩賴賴丕 兀孬賳丕亍 丕賱鬲丨賱賷賱 丕賱賳賮爻賷]
"賮賳丨賳 賳胤賱毓賴 賮賷 賴匕賴 丕賱丨丕賱 毓賱賶 氐毓賵亘丕鬲 賴匕賴 丕賱胤乇賷賯丞 賵賲丕 鬲賯鬲囟賷賴 賲賳 夭賲賳 賵噩賴賵丿 賵鬲囟丨賷丕鬲 貨 兀賲丕 毓賳 丕賱賳鬲賷噩丞 貙 賮賳賯賵賱 丕賳賴 賱丕 賷爻毓賳丕 兀賳 賳賯胤毓 賱賴 亘賵毓丿 貙 賵丕賳賴丕 賲乇賴賵賳丞 亘賲爻賱賰 丕賱賲乇賷囟 賳賮爻賴 賵亘匕賰丕卅賴 賵氐亘乇賴 賵廿匕毓丕賳賴 賱賲丕 賷胤賱亘 賲賳賴 . 賵睾賳賷 毓賳 丕賱亘賷丕賳 兀賳 孬賲丞 兀爻亘丕亘丕 賵噩賷賴丞 鈥� 賯丿 鬲丿乇賰賵賳 兀賴賲賷鬲賴丕 賱丕丨賯丕 鈥� 鬲賲賱賷 毓賱賷賳丕 爻賱賵賰 賴匕丕 丕賱賲爻賱賰 睾賷乇 丕賱賲兀賱賵賮"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐8).
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[胤乇賷賯丞 丕賱鬲丨賱賷賱 丕賱賳賮爻賷]
"賮丕賱賲毓丕賱噩丞 丕賱鬲丨賱賷賱賷丞 丕賱賳賮爻賷丞 賱丕 鬲卮鬲賲賱 丕賱丕 毓賱賶 鬲亘丕丿賱 賰賱丕賲 亘賷賳 丕賱賲丨賱賱 賵丕賱胤亘賷亘 . 丕匕 賷鬲賰賱賲 丕賱賲乇賷囟 貙 賵賷乇賵賷 兀丨丿丕孬 丨賷丕鬲賴 丕賱賲丕囟賷丞 賵丕賳胤亘丕毓丕鬲賴 丕賱丨丕囟乇丞 貙 賵賷鬲卮賰賶 貙 賵賷毓鬲乇賮 亘乇睾丕卅亘賴 賵丕賳賮毓丕賱丕鬲賴 . 賵賷爻毓賶 丕賱胤亘賷亘 丕賱賶 鬲賵噩賷賴 賲爻丕乇 丕賮賰丕乇 丕賱賲乇賷囟 貙 賵賷賵賯馗 匕賰乇賷丕鬲賴 貙 賵賷賵噩賴 丕賳鬲亘丕賴賴 賮賷 賵噩賴丞 賲毓賷賳丞 貙 賵賷賯丿賲 賱賴 鬲賮爻賷乇丕鬲 貙 賵賷乇氐丿 賲丕 賷孬賷乇賴 毓賱賶 賴匕丕 丕賱賳丨賵 賱丿賶 丕賱賲乇賷囟 賲賳 乇丿賵丿 賮毓賱 鬲賳賲 毓賳 賮賴賲 丕賵 毓丿賲 賮賴賲"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐10).
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[丕賳鬲賯丕丿 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 亘賵氐賮賴 賰賱丕賲賸丕 賮賷 賰賱丕賲]
"孬賲 丕賳 丕賴賱 賲乇囟丕賳丕 賵兀賯丕乇亘賴賲 貙 賵賴賲 賲賳 睾賷乇 兀賴賱 丕賱丕禺鬲氐丕氐貙 賱丕 賷氐丿賯賵賳 丕賱丕 賲丕 賴賵 賲賳馗賵乇 賵賲賱賲賵爻貙 賵賱丕 賷賯鬲賳毓賵賳 丕賱丕 亘賲孬賱 丕賱賲卮丕賴丿 丕賱鬲賷 鬲鬲賵丕賱賶 毓賱賶 卮丕卮丞 丌賱丞 丕賱毓乇囟 丕賱爻賷賳賲丕卅賷 貙 賵賱丕 賷賲爻賰賵賳 毓賳 丕亘丿丕亍 鬲卮賰賰賴賲 賮賷 賳噩毓 胤乇賷賯丞 丕賱毓賱丕噩 丕賱鬲賷 賱丕 鬲毓丿賵 丕賳 鬲賰賵賳 賲丨囟 ((賰賱丕賲 亘賰賱丕賲))."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐10).
孬賲 賷乇丿 毓賱賷賴 賮乇賵賷丿 亘亘賷丕賳 鬲兀孬賷乇 丕賱賰賱賲丞 賮賷 丨賷丕丞 丕賱賳丕爻
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[賱賲丕匕丕 賱丕 賷爻毓 丕賱胤賱丕亘 丕賱鬲丿乇亘 毓賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 亘丨囟賵乇 噩賱爻丕鬲賴]
"兀賲丕 丕賱賲毓賱賵賲丕鬲 丕賱鬲賷 賷丨鬲丕噩賴丕 丕賱賲丨賱賱 賮賱賳 賷賮囟賷 亘賴丕 丕賱賲乇賷囟 丕賱丕 丕匕丕 爻丕賵乇賴 丕夭丕亍 丕賱胤亘賷亘 卮毓賵乇 亘毓丕胤賮丞 禺丕氐丞 貨 賱賰賳賴 爻賷賱夭賲 丕賱氐賲鬲 丕匕丕 賲丕 丌賳爻 賵噩賵丿 卮丕賴丿 賵丕丨丿 賱丕 賷兀亘賴 亘賴 . 賵丌賷丞 匕賱賰 兀賳 賴匕賴 丕賱賲毓賱賵賲丕鬲 鬲鬲氐賱 亘兀禺氐 丨賷丕丞 丕賱賲乇賷囟 丕賱賳賮爻賷丞 貙 亘賰賱 賲丕 賷鬲賵噩亘 毓賱賷賴 貙 亘氐賮鬲賴 卮禺氐丕 丕噩鬲賲丕毓賷丕 賲爻鬲賯賱丕 亘匕丕鬲賴 貙 丕賳 賷禺賮賷賴 毓賳 丕賱丕禺乇賷賳 貙 賵兀禺賷乇丕 亘賰賱 賲丕 賱丕 賷乇賷丿 丕賱丕賯乇丕乇 亘賴 丨鬲賶 亘賷賳賴 賵亘賷賳 賳賮爻賴 貙 亘賵氐賮賴 卮禺氐丕 賷毓賷 賵丨丿鬲賴"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐11).
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[賰賷賮 賷購鬲毓賱賲 丕賱鬲丨賱賷賱 丕賱賳賮爻賷責]
"賮丕賱賲乇亍 賷鬲毓賱賲 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 亘鬲胤亘賷賯賴 兀賵賱丕 亘鬲胤亘賷賯賴 毓賱賶 賳賮爻賴 貙 賵亘丿丕乇爻鬲賴 卮禺氐賷鬲賴 丕賱禺丕氐丞 . 賵賱賷爻 賴匕丕 毓賱賶 賵噩賴 丕賱丿賯丞 賲丕 賷爻賲賶 亘丕賱鬲兀賲賱 丕賱匕丕鬲賷 賵賱賰賳賳丕 賳爻鬲胤賷毓 毓賳丿 丕賱丕賯鬲囟丕亍 兀賳 賳乇丿 丕賱賷賴 丕賱丿乇丕爻丞 丕賱鬲賷 賳丨賳 亘氐丿丿 丕賱賰賱丕賲 毓賳賴丕"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐13).
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摆賵賱賰賳闭
"睾賷乇 丕賳賴 賷噩丿乇 亘賳丕 丕賱鬲賳賵賷賴 亘兀賳賴 賱賷爻 賱賱丕賳爻丕賳 兀賳 賷鬲賵賯毓 貙 丕匕丕 賲丕 爻賱賰 賴匕丕 丕賱爻亘賷賱貙 丕丨乇丕夭 鬲賯丿賲 賰亘賷乇 . 亘賱 賴賵 爻賷丨乇夭 鬲賯丿賲丕 兀賰亘乇 亘賰孬賷乇 賮賷賲丕 賱賵 賵囟毓 賳賮爻賴 鬲丨鬲 鬲氐乇賮 賲丨賱賱 賰賮丐 賱賷賯賵賲 亘鬲丨賱賷賱賴"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐13).
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[丕賱氐毓賵亘丞 丕賱兀賵賱賶]
"鬲鬲氐賱 丕賱氐毓賵亘丞 丕賱丕賵賱賶 亘胤乇賷賯丞 鬲毓賱賲 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 亘丕賱匕丕鬲 ."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐9).
[賰賷賮 匕賱賰責]
"賮賯丿 丕毓鬲丿鬲賲 貙 賮賷 丿乇丕爻鬲賰賲 丕賱胤亘 貙 兀賳 鬲乇賵丕 賵鬲毓丕賷賳賵丕 . 賮兀賳鬲賲 鬲賳馗乇賵賳 丕賱賳賲丕匕噩 丕賱鬲卮乇賷丨賷丞 貙 賵鬲乇爻亘丕鬲 丕賱鬲賮丕毓賱丕鬲 丕賱賰賷賲賷丕賵賷丞 貙 賵鬲賯賱氐 丕賱毓囟賱丞 亘賮毓賱 鬲賳亘賷賴 兀毓氐丕亘賴丕..."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐9).
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[丕賱氐毓賵亘丞 丕賱孬丕賳賷丞]
"兀賲丕 丕賱氐毓賵亘丞 丕賱孬丕賳賷丞 丕賱鬲賷 鬲毓鬲乇囟 爻亘賷賱賰賲 丕賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賮賱丕 鬲鬲氐賱 亘賴 亘賯丿乇 賲丕 鬲鬲氐賱 亘賰賲 貙 丕賳鬲賲 丕賳賮爻賰賲 貙 亘丨賰賲 丿乇丕爻丕鬲賰賲 丕賱胤亘賷丞 丕賱爻丕賱賮丞 . 賮丕賱鬲毓賱賷賲 丕賱匕賷 鬲賱賯賷鬲賲賵賴 丨鬲賶 丕賱丕賳 賵噩賴 賮賰乇賰賲 賮賷 丕鬲噩丕賴 賲毓賷賳 賷亘丕毓丿 丕賱卮賯丞 賰孬賷乇丕 亘賷賳賰賲 賵亘賷賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 ."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐14).
[賰賷賮 匕賱賰責]
"賮賯丿 毓賵丿賵賰賲 毓賱賶 毓夭賵 毓賱賱 鬲卮乇賷丨賷丞 丕賱賶 賵馗丕卅賮 丕賱噩爻賲 賵丕囟胤乇丕亘丕鬲賴丕 貙 賵毓賱賶 鬲賮爻賷乇賴丕 毓賱賶 囟賵亍 丕賱賰賷賲賷丕亍 賵丕賱賮賷夭賷丕亍 貙 賵毓賱賶 鬲氐賵乇賴丕 賲賳 丕賱賲賳馗賵乇 丕賱亘賷賵賱賵噩賷 貙 賵賱賲 賷賵噩賴賵丕 丕賴鬲賲丕賲賰賲 賯胤 丕賱賶 丕賱丨賷丕丞 丕賱賳賮爻賷丞 丕賱鬲賷 賮賷賴丕 賷亘賱睾 兀丿丕亍 噩爻賲賳丕 鈥� 丕賱毓噩賷亘 丕賱鬲毓賯賷丿 鈥� 賱賵馗丕卅賮賴 兀賵噩賴 賵匕乇賵鬲賴 . 賵賱賴匕丕 丕賳賯胤毓鬲 丕賱丕爻亘丕亘 亘賷賳賰賲 賵亘賷賳 丕賱胤乇賷賯丞 丕賱爻賷賰賵賱賵噩賷丞 賮賷 丕賱鬲賮賰賷乇"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐14).
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[丕賱氐毓賵亘丞 丕賱孬丕賱孬丞]
"匕賱賰 丕賳 賲賳 噩賲賱丞 賲賯丿賲丕鬲 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賲賯丿賲鬲賷賳 鬲孬賷乇丕賳 爻禺胤 丕賱賳丕爻 兀噩賲毓賷賳 賵鬲噩賱亘 毓賱賷賴 丕賱丕爻鬲賳賰丕乇 丕賱毓丕賲 : 賲賯丿賲丞 鬲氐胤丿賲 亘丨賰賲 賲爻亘賯 賮賰乇賷 貙 賵兀禺乇賶 亘丨賰賲 賲爻亘賯 噩賲丕賱賷 鈥� 兀禺賱丕賯賷"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐15-16).
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[睾丕賷丞 丕賱鬲丨賱賷賱 丕賱賳賮爻賷]
"賮賴賵 賷乇賷丿 丕賳 賷賵賮乇 賱胤亘 丕賱丕賲乇丕囟 丕賱毓賯賱賷丞 丕賱丕爻丕爻 丕賱爻賷賰賵賱賵噩賷 丕賱匕賷 賷賮鬲賯乇 丕賱賷賴 貙 賵賷兀賲賱 兀賳 賷賰鬲卮賮 丕賱賲囟賲丕乇 丕賱賲卮鬲乇賰 丕賱賰賮賷賱 亘鬲毓賱賷賱 丕賱鬲乇丕亘胤 亘賷賳 丕賱丕囟胤乇丕亘 丕賱亘丿賳賷 賵丕賱丕囟胤乇丕亘 丕賱賳賮爻賷"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐15).
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[丕賱賲賯丿賲丞 丕賱兀賵賱賶]
"丕賳 丕賱爻賷乇賵乇丕鬲 丕賱賳賮爻賷丞 貙 亘賲賵噩亘 丕賵賱賶 賲賯丿賲鬲賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱賲孬賷乇鬲賷賳 賱賱丕爻鬲賴噩丕賳 貙 賴賷 賮賷 噩賵賴乇賴丕 賱丕卮毓賵乇賷丞 貨 賵兀賲丕 丕賱卮毓賵乇賷丞 賲賳賴丕 賮賱丕 鬲毓丿賵 兀賳 鬲賰賵賳 兀賮毓丕賱丕 賲賳毓夭賱丞 貙 卮匕乇丕鬲 賲賳 丕賱丨賷丕丞 丕賱賳賮爻賷丞 丕賱卮丕賲賱丞 ."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐16).
[丕賱賮乇賯 亘賷賳 丕賱賲毓鬲丕丿 賮賷 毓賱賲 丕賱賳賮爻 賵丕賱鬲丨賱賷賱 丕賱賳賮爻賷]
"賵毓賱賷賰賲 兀賳 鬲鬲匕賰乇賵丕 賴賳丕 兀賳賳丕 丿乇噩賳丕 貙 毓賱賶 丕賱毓賰爻 貙 毓賱賶 丕賱賲賲丕賴丕丞 亘賷賳 丕賱賳賮爻賷 賵丕賱卮毓賵乇賷貙 賵丕賳賳丕 賳毓鬲亘乇 毓賱賶 賵噩賴 丕賱鬲毓賷賷賳 兀賳 丕賱卮毓賵乇 賴賵 爻賲丞 丕賱賳賮爻賷 丕賱賲賲賷夭丞 賵鬲毓乇賷賮 賱賴 貙 賵兀賳 賯賵丕賲 毓賱賲 丕賱賳賮爻 賮賷 賳馗乇賳丕 賴賵 丿乇丕爻丞 賲囟丕賲賷賳 丕賱卮毓賵乇"
"賵賲毓 匕賱賰 賱丕 賷賲賰賳 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱丕 兀賳 賷毓鬲乇囟 毓賱賶 丕賱賲賲丕賴丕丞 亘賷賳 丕賱賳賮爻賷 賵丕賱賵丕毓賷 賵丕賱卮毓賵乇. 賮賴賵 賷毓乇賮 丕賱賳賮爻賷 亘兀賳賴 賷鬲兀賱賮 賲賳 爻賷乇賵乇丕鬲 鬲丿禺賱 囟賲賳 賳胤丕賯 丕賱卮毓賵乇 賵丕賱賮賰乇 賵丕賱丕乇丕丿丞貨 賵賱丕 賲賳丕氐 賱賴 賲賳 兀賳 賷丐賰丿 兀賷囟丕 賵噩賵丿 賮賰乇 賱丕卮毓賵乇賷 賵丕乇丕丿丞 賱丕卮毓賵乇賷丞."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐16).
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"丕賱丕毓鬲乇丕賮 亘丕賱爻賷乇賵乇丕鬲 丕賱賳賮爻賷丞 丕賱賱丕卮毓賵乇賷丞 賷丿卮賳 丕鬲噩丕賴丕 噩丿賷丿丕 賵賮丕氐賱丕 賮賷 丕賱毓賱賲"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐17).
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[丕賱賲賯丿賲丞 丕賱孬丕賳賷丞]
"丕賱丨賮夭丕鬲 丕賱鬲賷 賷賲賰賳 賵氐賮賴丕 亘兀賳賴丕 賲丨囟 噩賳爻賷丞 貙 亘丕賱賲毓賳賶 丕賱囟賷賯 丕賵 丕賱賵丕爻毓 賱賱賰賱賲丞 貙 鬲賱毓亘 貙 亘氐賮鬲賴丕 毓賱賱丕 賲丨丿丿丞 賱賱丕賲乇丕囟 丕賱毓氐亘賷丞 賵丕賱賳賮爻賷丞貙 丿賵乇丕 賮丕卅賯 丕賱丕賴賲賷丞 貙 賱賲 賷賯丿乇 丨鬲賶 賷賵賲賳丕 賴匕丕 丨賯 賯丿乇賴 ."
"賮丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賷丐賰丿 丕賳 賴匕賴 丕賱賲賷賵賱 丕賱噩賳爻賷丞 毓賷賳賴丕 鬲爻賴賲 亘賯爻胤 賱丕 賷爻鬲賴丕賳 亘賴 賮賷 丕亘丿丕毓丕鬲 丕賱毓賯賱 丕賱亘卮乇賷 賮賷 賲賷丕丿賷賳 丕賱孬賯丕賮丞 賵丕賱賮賳 賵丕賱丨賷丕丞 丕賱丕噩鬲賲丕毓賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐17).
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"賵鬲丨鬲賱 丕賱賲賷賵賱 丕賱噩賳爻賷丞貙 亘賷賳 噩賲賱丞 丕賱賯賵賶 丕賱睾乇賷夭賷丞 丕賱賲賰亘賵丨 噩賲丕丨賴丕 毓賱賶 賴匕丕 丕賱賳丨賵 貙 賲賰丕賳丞 亘丕乇夭丞 貨 賮賴賷 鬲毓賱賶 賵鬲氐毓丿 貙 兀賷 丕賳賴丕 鬲丨賵賱 毓賳 賴丿賮賴丕 丕賱噩賳爻賷 賵鬲賵噩賴 賳丨賵 兀賴丿丕賮 丕噩鬲賲丕毓賷丞 兀毓賱賶 賱丕 鬲鬲氐賮 亘兀賷丞 氐賮丞 噩賳爻賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐17).
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"賵賱丕 賷乇賶 丕賱賲噩鬲賲毓 賲賳 禺胤乇 賷賴丿丿 丨囟丕乇鬲賴 丕毓馗賲 賲賳 禺胤乇 丕賳毓鬲丕賯 丕賱睾乇丕卅夭 丕賱噩賳爻賷丞 賵乇噩毓鬲賴丕 丕賱賶 兀賴丿丕賮賴丕 丕賱丕賵賱賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐18).
賲丕 賴賷 丕賱兀賴丿丕賮 丕賱兀賵賱賷丞責
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[毓賳 丕賱賴賮賵丕鬲]
"禺賱賷賯 亘賳丕 丕匕賳 兀賱丕 賳夭丿乇賷 丕賱毓賱丕賲丕鬲 丕賱氐睾賷乇丞 : 賮賯丿 鬲賴丿賷賳丕 丕賱賶 兀卮賷丕亍 兀噩賱 卮兀賳丕 賵兀毓馗賲 兀賴賲賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐23).
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"賵賯丿 賵賯毓鬲 賮賷 賲孬賱 賴匕丕 丕賱睾賱胤 丕賱賲毓丕賳丿 氐丨賷賮丞 丕卮鬲乇丕賰賷丞 丿賷賲賵賯乇丕胤賷丞. 賮賯丿 噩丕亍 賷賵賲丕 賮賷 鬲毓賱賷賯 賱賴丕 毓賱賶 鬲馗丕賴乇丞 賲丕 : ((賵 賰丕賳 亘賷賳 丕賱丨囟賵乇 爻賲賵 賵賱賷 丕賱毓賴乇)) (亘丿賱丕 賲賳 賵賱賷 丕賱毓賴丿) . 賵賮賷 丕賱賷賵賲 丕賱鬲丕賱锟斤拷 貙 丕乇丕丿鬲 丕賱氐丨賷賮丞 鬲氐丨賷丨 禺胤卅賴丕 賵丕賱丕毓鬲匕丕乇 毓賳賴 貙 賮賰鬲亘鬲 鬲賯賵賱 : ((賰賳丕 賳賯氐丿 亘胤亘賷毓丞 丕賱丨丕賱 賵賱賷 丕賱毓賴乇)) (賴匕賴 丕賱賲乇丞 丕賷囟丕 亘丿賱丕 賲賳 賵賱賷 丕賱毓賴丿) ."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐27).
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[賳馗乇賷丞 丕賱丕賳鬲亘丕賴 賱鬲賮爻賷乇 丨丿賵孬 丕賱賴賮賵丕鬲]
"丕匕賳 賮賴賷 賮賷 賰賱 丕賱丕丨賵丕賱 馗丕賴乇丕鬲 賲鬲兀鬲賷丞 毓賳 丕囟胤乇丕亘丕鬲 賮賷 丕賱丕賳鬲亘丕賴 貙 爻賵丕亍 兀賳卮兀鬲 賴匕賴 丕賱丕囟胤乇丕亘丕鬲 毓賳 兀爻亘丕亘 毓囟賵賷丞 兀賲 毓賳 兀爻亘丕亘 賳賮爻賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐25).
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[乇丿 毓賱賶 賳馗乇賷丞 丕賱丕賳鬲亘丕賴]
"賵爻賳賱丕丨馗 亘賵噩賴 禺丕氐 丕賳 賴賮賵丕鬲 賵賳爻賷丕賳丕鬲 鬲丨丿孬 丕賷囟丕 賱丿賶 丕卮禺丕氐 賱賷爻賵丕 亘賲鬲毓亘賷賳 丕賵 爻丕賴賷賳 丕賵 賲賴鬲丕噩賷賳貙 亘賱 賮賷 丨丕賱丞 爻賵賷丞 賲賳 噩賲賷睾 丕賱賵噩賵賴"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐25).
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[乇丿 廿囟丕賮賷 毓賱賶 賳馗乇賷丞 丕賱丕賳鬲亘丕賴]
"賵賱丕 賷禺賱賵 丕賱丕賲乇 賲賳 賳夭毓丞 丕賱賶 丕賱鬲亘爻賷胤 賱賵 夭毓賲賳丕 丕賳 夭賷丕丿丞 丕賱丕賳鬲亘丕賴 賯賲賷賳丞 亘鬲賳賮賷匕 賲丨賰賲 賱賵馗賷賮丞 賲賳 丕賱賵馗丕卅賮 貙 賵丕賳 賳賯氐丕賳 丕賱丕賳鬲亘丕賴 鬲鬲乇鬲亘 毓賱賷賴 亘丕賱鬲丕賱賷 賳鬲賷噩丞 賲毓丕賰爻丞 . 賮賰孬賷乇丞 賴賷 丕賱丕毓賲丕賱 丕賱鬲賷 賷賳賮匕賴丕 丕賱賲乇亍 亘氐賵乇丞 丌賱賷丞 兀賵 亘丕賳鬲亘丕賴 睾賷乇 賰丕賮 貙 賲賳 丿賵賳 丕賳 賷囟乇 匕賱賰 亘廿丨賰丕賲賴丕"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐26).
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"賵毓賱賶 賴匕丕貙 賵毓賳丿賲丕 鬲氐丿乇 毓賳賷 賮賷 賲賵賯賮 賲毓賷賳 賮賱鬲丞 亘毓賷賳賴丕 丿賵賳 爻賵丕賴丕 賲賳 丕賱賮賱鬲丕鬲 丕賱賲丨鬲賲賱丞 貙 賮賴賱 鬲賯爻乇賳賷 毓賱賶 匕賱賰 兀爻亘丕亘 賯丕賴乇丞 貙 丕賲 丕賳 丕賱丕賲乇 賲丨囟 賲氐丕丿賮丞 丕毓鬲亘丕胤賷丞 貙 賵賲爻兀賱丞 賱丕 鬲爻鬲鬲亘毓 兀賷 噩賵丕亘 賲毓賯賵賱 責"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐28-29).
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[毓丕賱賲丕賳 賷亘丨孬丕賳 丕賱兀睾賱丕胤 丕賱賱睾賵賷丞 兀賵 夭賱丕鬲 丕賱賱爻丕賳]
"丨丕賵賱 賲丐賱賮丕賳 貙 賴賲丕 丕賱爻賷丿 賲乇賳睾乇 Meringer 賵丕賱爻賷丿 賲丕賷乇 Mayer (丕賱兀賵賱 賮賯賷賴 賮賷 丕賱賱睾丞 貙 賵丕賱孬丕賳賷 胤亘賷亘 兀賲乇丕囟 毓賯賱賷丞) 貙 賮賷 毓丕賲 1895 丕賳 賷胤乇賯丕 賲賳 賴匕賴 丕賱夭丕賵賷丞 賲爻兀賱丞 丕賱兀睾賱丕胤 丕賱賱睾賵賷丞 . 賵賯丿 噩賲毓丕 兀賲孬賱丞 賵毓乇囟丕賴丕 亘丕丿卅 丕賱丕賲乇 賲賳 賵噩賴丞 賳馗乇 賵氐賮賷丞 禺丕賱氐丞 . 賵賴賲丕 賱賲 賷賯丿賲丕 亘匕賱賰 貙 亘胤亘賷毓丞 丕賱丨丕賱 貙 兀賷 鬲賮爻賷乇 貙 賱賰賳賴賲丕 丿賱丕賳丕 丕賱賶 丕賱胤乇賷賯 丕賱匕賷 賷賲賰賳 丕賳 賷賮囟賷 丕賱賷賴 . 賮賯丿 氐賳賮丕 丕賱鬲丨乇賷賮丕鬲 丕賱鬲賷 鬲氐賷亘 丕賱禺胤丕亘 丕賱賯氐丿賷 囟賲賳 丕賱丕亘賵丕亘 丕賱鬲丕賱賷丞 : 兀 鈥� 丕賱賯賱亘 貨 亘 鈥� 丕賱丕爻鬲亘丕賯 貨 噩賭 鈥� 丕賱丕爻鬲賱丨丕賯 貙 丿 鈥� 丕賱丕丿睾丕賲 貙 賴賭 鈥� 丕賱丕亘丿丕賱"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐29).
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[鬲賮爻賷乇 丕賱賲丐賱賮賷賳]
"丕氐賵丕鬲 丕賱賱賮馗丞 賵賲賯丕胤毓賴丕 鬲鬲賮丕賵鬲 賯賷賲丞 賵兀賴賲賷丞 貙 賵兀賳 鬲毓氐賷亘 Innervation 丕賱毓賳氐乇 丕賱丕乇賮毓 賮賷 丕賱賯賷賲丞 賷賲賰賳 丕賳 賷鬲乇賰 兀孬乇丕 鬲卮賵賷卮賷丕 賮賷 鬲毓氐賷亘 丕賱毓賳丕氐乇 丕賱丕丿賳賶 賮賷 丕賱賯賷賲丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐30).
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[鬲毓賱賷賯 賮乇賵賷丿]
"賵賴丕 賮賷 丕賱丨賯 賱丕 賷爻乇賷 丕賱丕 毓賱賶 丕賱亘丕亘賷賳 丕賱孬丕賳賷 賵丕賱孬丕賱孬 毓賳丿 丕賱丕賯鬲囟丕亍 貙 賵賴賵 毓賱賶 賰賱 丨丕賱 賯賱賷賱 丕賱鬲賵丕鬲乇 貨 丕賲丕 賮賷 囟乇賵亘 丕賱賮賱鬲丕鬲 丕賱丕禺乇賶 貙 賮丕賳 睾賱亘丞 亘毓囟 丕賱丕氐賵丕鬲 毓賱賶 睾賷乇賴丕 貙 毓賱賶 丕賮鬲乇丕囟 賵噩賵丿賴丕 貙 賱丕 鬲賱毓亘 兀賷 丿賵乇 毓賱賶 丕賱丕胤賱丕賯"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐30).
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[鬲賵氐賷賮 丕賱爻賷乇賵乇丞 丕賱賳賮爻賷丞]
"賵丕賱賲胤賱賵亘 賮賯胤 丕賳 賳毓乇賮 賴賱 賴匕賴 丕賱馗丕賴乇丞 丕賱賳賮爻賷丞 丕賵 鬲賱賰 賳鬲賷噩丞 賲亘丕卮乇丞 賱毓賵丕賲賱 亘丿賳賷丞 貙 毓囟賵賷丞 貙 賲丕丿賷丞 貙 賵賮賷 賴匕賴 丕賱丨丕賱 鬲禺乇噩 賲賳 賳胤丕賯 丕賱亘丨孬 丕賱爻賷賰賵賱賵噩賷 貙 丕賲 丕賳賴丕 賳丕卮卅丞 亘氐賵乇丞 賲亘丕卮乇丞 毓賳 爻賷乇賵乇丕鬲 賳賮爻賷丞 丕禺乇賶 鬲賰賲賳 賮賷賲丕 賵乇丕亍賴丕 貙 賵賮賷 賲賰丕賳 賲丕 貙 爻賱爻賱丞 丕賱毓賵丕賲賱 丕賱毓囟賵賷丞"
"賴匕丕 丕賱丕丨鬲賲丕賱 丕賱孬丕賳賷 賴賵 丕賱匕賷 賷鬲噩賴 丕賱賷賴 賮賰乇賳丕 丨賷賳 賳氐賮 馗丕賴乇丞 賲丕 亘兀賳賴丕 爻賷乇賵乇丞 賳賮爻賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐63).
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[馗丕賴乇丕鬲 鬲卮亘賴 丕賱賴賮賵丕鬲]
"孬賲丞 馗丕賴乇丕鬲 丕禺乇賶 賰孬賷乇丞 鬲卮亘賴 丕賱賴賮賵丕鬲"
"賵賳丨賳 賳爻賲賷賴丕 亘丕賱丕賮毓丕賱 丕賱毓丕乇囟丞 丕賵 丕賱丕毓乇丕囟賷丞"
"賵賴賷 噩賲賷毓賴丕 鬲鬲爻賲 亘氐賮丕鬲 丕賱賮毓賱 丕賱毓丿賷賲 丕賱丿賱丕賱丞 賵丕賱丨丕賮夭 貙 賵丕賱賲噩乇丿 賲賳 丕賱丕賴賲賷丞 貙 賵賮賷 丕賱賲賯丕賲 丕賱丕賵賱 貙 丕賱賮丕卅囟 毓賳 丕賱丨丕噩丞"
"賱賰賳 賲丕 賷賲賷夭賴丕 毓賳 丕賱賴賮賵丕鬲 亘丨氐乇 丕賱賲毓賳賶 賴賵 丕賳毓丿丕賲 賵噩賵丿 賯氐丿 毓丿丕卅賷 賵賲鬲毓丿 賷毓丕賰爻 丕賱賯氐丿 丕賱兀賵賱 賵賷毓丕乇囟賴"
"孬賲 丕賳賴丕 鬲鬲丿丕禺賱 賵鬲賱鬲亘爻 貙 賲賳 噩賴丞 丕禺乇賶 貙 賲毓 丕賱丨乇賰丕鬲 賵丕賱亘賵丕丿乇 丕賱鬲賷 鬲賮賷丿 賮賷 丕賱鬲毓亘賷乇 毓賳 丕賱丕賳賮毓丕賱丕鬲"
[賲孬賱 賲丕匕丕責]
"賵鬲賳丿乇噩 賮賷 賮卅丞 丕賱丕賮毓丕賱 丕賱毓丕乇囟丞 賴匕賴 噩賲賷毓 丕賱賲賱丕賲爻丕鬲 丕賱鬲賷 賱丕 賴丿賮 賱賴丕 賮賷 丕賱馗丕賴乇 賵丕賱鬲賷 鬲氐丿乇 毓賳丕 毓賳丿賲丕 賳毓亘孬 亘賲賱丕亘爻賳丕 貙 丕賵 亘兀噩夭丕亍 賲賳 噩爻賲賳丕 貙 丕賵 亘兀卮賷丕亍 賮賷 賲鬲賳丕賵賱 賷丿賳丕"
"賵鬲丿禺賱 賮賷 毓丿丕丿 賴匕賴 丕賱丕賮毓丕賱 丕賷囟丕 丕賱丕賱丨丕賳 丕賱鬲賷 賳鬲乇賳賲 亘賴丕 貙 賵亘賵噩賴 丕賱毓賲賵賲 爻丕卅乇 丕賱丕賮毓丕賱 丕賱鬲賷 賳賲爻賰 毓賳賴丕 貙 賰賲丕 亘丿兀賳丕賴丕 貙 亘賱丕 丿賵丕賮毓 馗丕賴乇丞"
[賮賰丕賳 賲丕匕丕責]
"賵丕賱丨丕賱 丕賳賳賷 賱丕 丕鬲乇丿丿 賮賷 丕賱噩夭賲 亘兀賳 噩賲賷毓 賴匕賴 丕賱馗丕賴乇丕鬲 丿丕賱丞 貙 賵賯丕亘賱丞 賱賱鬲兀賵賷賱 亘賲孬賱 丕賱賳丨賵 丕賱匕賷 賳丐賵賱 亘賴 丕賱賴賮賵丕鬲 貙 賵丕賳賴丕 亘賲孬丕亘丞 賳匕乇 賵毓賱丕卅賲 胤賮賷賮丞 鬲賰卮賮 毓賳 爻賷乇賵乇丕鬲 丕禺乇賶 丕噩賱 卮兀賳丕 賲賳賴丕 貙 賵丕賳賴丕 兀賮毓丕賱 賳賮爻賷丞 亘賲毓賳賶 丕賱賰賱賲丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐63-64).
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[賰賷賮 鬲賳噩賲 丕賱賴賮賵丕鬲責]
"賯賱賳丕 丕賳 丕賱賴賮賵丕鬲 鬲賳噩賲 毓賳 鬲丿丕禺賱 賯氐丿賷賳 賲禺鬲賱賮賷賳 貙 賷賲賰賳 賵氐賮 丕賵賱賴賲丕 亘兀賳賴 賲鬲毓丿賶 毓賱賷賴 賵孬丕賳賷賴賲丕 亘兀賳賴 賲鬲毓丿"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐64).
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賲丕 鬲賱賰 丕賱賲賯丕氐丿 丕賱鬲賷 鬲賮氐丨 毓賳 賳賮爻賴丕 毓賱賶 賴匕丕 丕賱賳丨賵 丕賱睾乇賷亘 亘鬲毓丿賷賴丕 毓賱賶 賲賯丕氐丿 睾賷乇賴丕 責"
"...丕賳賴丕 賯丕亘賱丞 賱賱鬲氐賳賷賮 賮賷 孬賱丕孬 賲噩賲賵毓丕鬲"
"丕賱賲噩賲賵毓丞 丕賱丕賵賱賶 鬲丿禺賱 賮賷 賳胤丕賯賴丕 丕賱丨丕賱丕鬲 丕賱鬲賷 賷賰賵賳 丕賱賯氐丿 丕賱賲鬲毓丿賷 賲毓乇賵賮丕 賱賱賲鬲賰賱賲 貙 毓賱丕賵丞 毓賱賶 丕乇賴丕氐賴 亘賴 賯亘賱 丕賳 賷賴賮賵 賱爻丕賳賴"
"賵鬲囟賲 丕賱賲噩賲賵毓丞 丕賱孬丕賳賷丞 丕賱丨丕賱丕鬲 丕賱鬲賷 賱丕 賷毓乇賮 賮賷賴丕 丕賱賲鬲賰賱賲 貙 賲毓 丕賯乇丕乇賴 亘兀賳 丕賱賯氐丿 丕賱賲鬲毓丿賷 氐丕丿乇 毓賳賴 貙 丕賳 賴匕丕 丕賱賯氐丿 賰丕賳 賳卮胤丕 賷賮毓賱 賮毓賱賴 賮賷 丿禺賷賱鬲賴 賯亘賱 丕賳 賷夭賱 賱爻丕賳賴 亘丕賱賴賮賵丞"
"丕賲丕 丕賱賲噩賲賵毓丞 丕賱孬丕賱孬丞 賮鬲囟賲 丨丕賱丕鬲 賷丨鬲噩 賮賷賴丕 丕賱卮禺氐 丕賱賲毓賳賷 亘賯賵丞 毓賱賶 丕賱鬲兀賵賷賱 丕賱匕賷 賳毓乇囟賴 毓賱賷賴 : 賮賴賵 賱丕 賷賰鬲賮賷 亘賳賮賷 賵噩賵丿 丕賱賯氐丿 丕賱賲鬲毓丿賷 賯亘賱 賵賯賵毓 丕賱賮賱鬲丞 貙 亘賱 賷丐賰丿 丕賷囟丕 丕賳 賴匕丕 丕賱賯氐丿 睾乇賷亘 毓賳賴 賰賱 丕賱睾乇亘丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐67-68).
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"丕賱賮丕乇賯 丕賱賵丨賷丿 丕賱賯丕卅賲 亘賷賳 賲噩賲賵毓丕鬲賷 丕賱孬賱丕孬 賮丕乇賯 賮賷 丿乇噩丞 賯賲毓 丕賱賯氐丿 丕賱賲鬲毓丿賷"
"賮賮賷 丕賱賲噩賲賵毓丞 丕賱丕賵賱賶 賷賰賵賳 丕賱賯氐丿 賲賵噩賵丿丕 賵賲丿乇賰丕 賲賳 賯亘賱 丕賱卮禺氐 丕賱賲鬲賰賱賲 賯亘賱 鬲馗丕賴乇賴 貙 賵毓賳丿賲丕 賷丨丿孬 丕賱賯賲毓 賷賯鬲氐 賲賳賴 丕賱賯氐丿 賱賳賮爻賴 亘賮賱鬲丞 丕賱賱爻丕賳"
"賵賮賷 丕賱賲噩賲賵毓丞 丕賱孬丕賳賷丞 賷賰賵賳 丕賱賯賲毓 丕卮丿 賵丕賮毓賱 貙 賮賱丕 賷鬲賳亘賴 丕賱卮禺氐 丕賱賲鬲賰賱賲 賱賵噩賵丿賴 賯亘賱 亘丿亍 丕賱鬲賰賱賲"
"賵丕賱賲丿賴卮 賮賷 丕賱丕賲乇 丕賳 賴匕丕 丕賱賯賲毓 貙 毓賱賶 毓賲賯賴 貙 賱丕 賷賲賳毓 丕賱賯氐丿 賲賳 丕賱賲卮丕乇賰丞 賮賷 丕爻鬲丨丿丕孬 丕賱賮賱鬲丞"
"賵賱賳 兀丨噩賲 丨鬲賶 毓賳 丕賱丕丿毓丕亍 亘兀賳 丕賱賴賮賵丞 賯丿 鬲賰賵賳 鬲毓亘賷乇丕 毓賳 賯氐丿 賯賲毓 賲賳匕 夭賲賳 亘毓賷丿 貙 亘賱 賲賳匕 夭賲賳 亘毓賷丿 噩丿丕 貙 亘丨賷孬 賱丕 賷毓賵丿 丕賱卮禺氐 丕賱賲鬲賰賱賲 賷賮胤賳 丕賱賶 賵噩賵丿賴 丕氐賱丕 貙 賵賯丿 賷賰賵賳 氐丕丿賯丕 丕賱賶 丨丿 賰亘賷乇 毓賳丿賲丕 賷賳賰乇 賴匕丕 丕賱賵噩賵丿"
摆丕賱賳鬲賷噩丞闭
"賯賲毓 丕賱賲賷賱 丕賱賶 賯賵賱 卮賷亍 賲丕 賴賵 丕賱卮乇胤 丕賱賱丕夭賲 賱丨丿賵孬 丕賱賮賱鬲丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐69).
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"賮丕賱賲乇亍 賱丕 賷毓鬲乇賮 亘胤賷亘 禺丕胤乇 亘兀賳賴 鬲賵乇胤 賮賷 賮賱鬲丞 賱爻丕賳 貙 賵賰孬賷乇丕 賲丕 賷鬲賮賯 賱賴 丕賳 賷賮賵鬲賴 爻賲丕毓 丕賱賮賱鬲丞 丕賱鬲賷 賴賮丕 亘賴丕 賱爻丕賳賴 貙 亘賷賳賲丕 賱丕 賷賮賵鬲賴 丕賱亘鬲丞 爻賲丕毓 丕賱賮賱鬲丞 丕賱鬲賷 賷賴賮賵 亘賴丕 賱爻丕賳 睾賷乇賴"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐71-72).
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賵丕賱丨賲丿 賱賱賴 乇亘 丕賱毓丕賱賲賷賳
丕賱睾賲賵囟 丕賱匕賷 賷賱賮 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賯丿 賷賰爻亘賴 卮賷卅賸丕 賲賳 丕賱賴丕賱丞 丕賱鬲賷 鬲賲賳毓 賲賳 賮賴賲賴 毓賱賶 丨賯賷賯鬲賴貙 賮賴賵 廿噩乇丕亍 賱丕 賷賲賰賳 鬲毓賱賲賴 賲孬賱 胤亘 丕賱兀亘丿丕賳貙 賰賲丕 兀賳 丕爻鬲禺賱丕氐 丕賱賲毓賱賵賲丕鬲 賮賷賴 賷噩乇賷 亘丨匕賯 卮丿賷丿 賵毓賱丕賯丞 禺丕氐丞 亘賷賳 丕賱賲毓丕賱噩 賵丕賱賲乇賷囟.
禺賱氐 賮乇賵賷丿 亘毓丿 賲胤丕賱毓丞 毓丿丿 賲賳 丕賱兀毓賲丕賱 丕賱兀丿亘賷丞 賵丕賱兀亘丨丕孬 丕賱賲賳卮賵乇丞 賮賷 毓賱賲 丕賱氐賵鬲賷丕鬲 廿賱賶 丕賱賳馗乇 賮賷賲丕 賵乇丕亍 丕賱賲卮毓賵乇 亘賴 賲賳 丕賱兀賮毓丕賱 賵丕賱兀賯賵丕賱貙 兀乇丕丿 兀賳 賷賱賲爻 鬲賱賰 丕賱賲賳胤賯丞 丕賱賲毓鬲賲丞 丕賱賱丕卮毓賵乇賷丞 賵賷爻賱胤 毓賱賷賴丕 亘毓囟賸丕 賲賳 丕賱囟賵亍貙 賱賷賮爻乇 賲賳 禺賱丕賱賴丕 賲丕 賷馗賳 丕賲鬲賳丕毓 鬲賮爻賷乇賴 亘丕賱賵爻丕卅賱 丕賱毓賱賲賷丞 丕賱賲鬲丕丨丞.
賰丕賳 丕賱丨丿賷孬 毓賳 丕賱賱丕卮毓賵乇 賱亘 丕賱賲賯丿賲丞 丕賱兀賵賱賶 賱賱鬲丨賱賷賱 丕賱賳賮爻賷貙 賵賰丕賳 丕賱丨丿賷孬 毓賳 丕賱賲賷賵賱 丕賱噩賳爻賷丞 賱亘 丕賱賲賯丿賲丞 丕賱孬丕賳賷丞.
賱賲 賷賰鬲賮 賮乇賵賷丿 亘賴丕鬲賷賳 丕賱賲賯丿賲鬲賷賳貙 亘賱 匕賴亘 兀亘毓丿 賲賳賴賲丕 廿賱賶 丕賱賴賮賵丕鬲. 匕賱賰 丕賱噩丕賳亘 丕賱匕賷 賷禺鬲夭賱賴 丕賱賳丕爻 -亘丨爻亘 賮乇賵賷丿- 賮賷 亘毓囟 丕賱馗賵丕賴乇 丕賱賮賷夭賷賵賱賵噩賷丞. 賮賷 丨賷賳 兀賳賴 賷賲鬲丿 賱賲毓賳賶 賱丕 卮毓賵乇賷 賷鬲賳丕賵賱賴 氐丕丨亘賴 亘丕賱賯賲毓 兀賵 賷毓亘乇 毓賳賴 亘爻禺乇賷丞.
賵兀爻賱賵亘 賮乇賵賷丿 賷鬲爻賲 亘廿賷乇丕丿 毓丿丿 賲賳 丕賱兀賲孬賱丞 孬賲 丕爻鬲禺賱丕氐 丕賱賳鬲丕卅噩 賲賳賴丕貙 賵賲賳丕賯卮丞 丕賱丕毓鬲乇丕囟丕鬲 丕賱賵丕乇丿丞 毓賱賷賴丕.
爻兀賯乇兀 -亘廿匕賳 丕賱賱賴- 賰鬲丕亘賴 丕賱賱丕丨賯 賱賴匕丕 賵賴賵 賲丨丕囟乇丕鬲 賮賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷.
賵廿賱賶 丕賱丕賯鬲亘丕爻丕鬲:
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[賲賳 丕賱賲爻鬲賴丿賮 亘丕賱鬲丨賱賷賱 丕賱賳賮爻賷責]
"丕賱鬲丨賱賷賱 丕賱賳賮爻賷 胤乇賷賯丞 賮賷 丕賱賲毓丕賱噩丞 丕賱胤亘賷丞 賱賱丕卮禺丕氐 丕賱賲氐丕亘賷賳 亘兀賲乇丕囟 毓氐亘賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐7).
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[賷賳亘睾賷 廿胤賱丕毓 丕賱毓氐丕亘賷 毓賱賶 丕賱鬲丨丿賷丕鬲 丕賱鬲賷 爻賷賵丕噩賴賴丕 兀孬賳丕亍 丕賱鬲丨賱賷賱 丕賱賳賮爻賷]
"賮賳丨賳 賳胤賱毓賴 賮賷 賴匕賴 丕賱丨丕賱 毓賱賶 氐毓賵亘丕鬲 賴匕賴 丕賱胤乇賷賯丞 賵賲丕 鬲賯鬲囟賷賴 賲賳 夭賲賳 賵噩賴賵丿 賵鬲囟丨賷丕鬲 貨 兀賲丕 毓賳 丕賱賳鬲賷噩丞 貙 賮賳賯賵賱 丕賳賴 賱丕 賷爻毓賳丕 兀賳 賳賯胤毓 賱賴 亘賵毓丿 貙 賵丕賳賴丕 賲乇賴賵賳丞 亘賲爻賱賰 丕賱賲乇賷囟 賳賮爻賴 賵亘匕賰丕卅賴 賵氐亘乇賴 賵廿匕毓丕賳賴 賱賲丕 賷胤賱亘 賲賳賴 . 賵睾賳賷 毓賳 丕賱亘賷丕賳 兀賳 孬賲丞 兀爻亘丕亘丕 賵噩賷賴丞 鈥� 賯丿 鬲丿乇賰賵賳 兀賴賲賷鬲賴丕 賱丕丨賯丕 鈥� 鬲賲賱賷 毓賱賷賳丕 爻賱賵賰 賴匕丕 丕賱賲爻賱賰 睾賷乇 丕賱賲兀賱賵賮"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐8).
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[胤乇賷賯丞 丕賱鬲丨賱賷賱 丕賱賳賮爻賷]
"賮丕賱賲毓丕賱噩丞 丕賱鬲丨賱賷賱賷丞 丕賱賳賮爻賷丞 賱丕 鬲卮鬲賲賱 丕賱丕 毓賱賶 鬲亘丕丿賱 賰賱丕賲 亘賷賳 丕賱賲丨賱賱 賵丕賱胤亘賷亘 . 丕匕 賷鬲賰賱賲 丕賱賲乇賷囟 貙 賵賷乇賵賷 兀丨丿丕孬 丨賷丕鬲賴 丕賱賲丕囟賷丞 賵丕賳胤亘丕毓丕鬲賴 丕賱丨丕囟乇丞 貙 賵賷鬲卮賰賶 貙 賵賷毓鬲乇賮 亘乇睾丕卅亘賴 賵丕賳賮毓丕賱丕鬲賴 . 賵賷爻毓賶 丕賱胤亘賷亘 丕賱賶 鬲賵噩賷賴 賲爻丕乇 丕賮賰丕乇 丕賱賲乇賷囟 貙 賵賷賵賯馗 匕賰乇賷丕鬲賴 貙 賵賷賵噩賴 丕賳鬲亘丕賴賴 賮賷 賵噩賴丞 賲毓賷賳丞 貙 賵賷賯丿賲 賱賴 鬲賮爻賷乇丕鬲 貙 賵賷乇氐丿 賲丕 賷孬賷乇賴 毓賱賶 賴匕丕 丕賱賳丨賵 賱丿賶 丕賱賲乇賷囟 賲賳 乇丿賵丿 賮毓賱 鬲賳賲 毓賳 賮賴賲 丕賵 毓丿賲 賮賴賲"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐10).
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[丕賳鬲賯丕丿 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 亘賵氐賮賴 賰賱丕賲賸丕 賮賷 賰賱丕賲]
"孬賲 丕賳 丕賴賱 賲乇囟丕賳丕 賵兀賯丕乇亘賴賲 貙 賵賴賲 賲賳 睾賷乇 兀賴賱 丕賱丕禺鬲氐丕氐貙 賱丕 賷氐丿賯賵賳 丕賱丕 賲丕 賴賵 賲賳馗賵乇 賵賲賱賲賵爻貙 賵賱丕 賷賯鬲賳毓賵賳 丕賱丕 亘賲孬賱 丕賱賲卮丕賴丿 丕賱鬲賷 鬲鬲賵丕賱賶 毓賱賶 卮丕卮丞 丌賱丞 丕賱毓乇囟 丕賱爻賷賳賲丕卅賷 貙 賵賱丕 賷賲爻賰賵賳 毓賳 丕亘丿丕亍 鬲卮賰賰賴賲 賮賷 賳噩毓 胤乇賷賯丞 丕賱毓賱丕噩 丕賱鬲賷 賱丕 鬲毓丿賵 丕賳 鬲賰賵賳 賲丨囟 ((賰賱丕賲 亘賰賱丕賲))."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐10).
孬賲 賷乇丿 毓賱賷賴 賮乇賵賷丿 亘亘賷丕賳 鬲兀孬賷乇 丕賱賰賱賲丞 賮賷 丨賷丕丞 丕賱賳丕爻
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[賱賲丕匕丕 賱丕 賷爻毓 丕賱胤賱丕亘 丕賱鬲丿乇亘 毓賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 亘丨囟賵乇 噩賱爻丕鬲賴]
"兀賲丕 丕賱賲毓賱賵賲丕鬲 丕賱鬲賷 賷丨鬲丕噩賴丕 丕賱賲丨賱賱 賮賱賳 賷賮囟賷 亘賴丕 丕賱賲乇賷囟 丕賱丕 丕匕丕 爻丕賵乇賴 丕夭丕亍 丕賱胤亘賷亘 卮毓賵乇 亘毓丕胤賮丞 禺丕氐丞 貨 賱賰賳賴 爻賷賱夭賲 丕賱氐賲鬲 丕匕丕 賲丕 丌賳爻 賵噩賵丿 卮丕賴丿 賵丕丨丿 賱丕 賷兀亘賴 亘賴 . 賵丌賷丞 匕賱賰 兀賳 賴匕賴 丕賱賲毓賱賵賲丕鬲 鬲鬲氐賱 亘兀禺氐 丨賷丕丞 丕賱賲乇賷囟 丕賱賳賮爻賷丞 貙 亘賰賱 賲丕 賷鬲賵噩亘 毓賱賷賴 貙 亘氐賮鬲賴 卮禺氐丕 丕噩鬲賲丕毓賷丕 賲爻鬲賯賱丕 亘匕丕鬲賴 貙 丕賳 賷禺賮賷賴 毓賳 丕賱丕禺乇賷賳 貙 賵兀禺賷乇丕 亘賰賱 賲丕 賱丕 賷乇賷丿 丕賱丕賯乇丕乇 亘賴 丨鬲賶 亘賷賳賴 賵亘賷賳 賳賮爻賴 貙 亘賵氐賮賴 卮禺氐丕 賷毓賷 賵丨丿鬲賴"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐11).
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[賰賷賮 賷購鬲毓賱賲 丕賱鬲丨賱賷賱 丕賱賳賮爻賷責]
"賮丕賱賲乇亍 賷鬲毓賱賲 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 亘鬲胤亘賷賯賴 兀賵賱丕 亘鬲胤亘賷賯賴 毓賱賶 賳賮爻賴 貙 賵亘丿丕乇爻鬲賴 卮禺氐賷鬲賴 丕賱禺丕氐丞 . 賵賱賷爻 賴匕丕 毓賱賶 賵噩賴 丕賱丿賯丞 賲丕 賷爻賲賶 亘丕賱鬲兀賲賱 丕賱匕丕鬲賷 賵賱賰賳賳丕 賳爻鬲胤賷毓 毓賳丿 丕賱丕賯鬲囟丕亍 兀賳 賳乇丿 丕賱賷賴 丕賱丿乇丕爻丞 丕賱鬲賷 賳丨賳 亘氐丿丿 丕賱賰賱丕賲 毓賳賴丕"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐13).
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摆賵賱賰賳闭
"睾賷乇 丕賳賴 賷噩丿乇 亘賳丕 丕賱鬲賳賵賷賴 亘兀賳賴 賱賷爻 賱賱丕賳爻丕賳 兀賳 賷鬲賵賯毓 貙 丕匕丕 賲丕 爻賱賰 賴匕丕 丕賱爻亘賷賱貙 丕丨乇丕夭 鬲賯丿賲 賰亘賷乇 . 亘賱 賴賵 爻賷丨乇夭 鬲賯丿賲丕 兀賰亘乇 亘賰孬賷乇 賮賷賲丕 賱賵 賵囟毓 賳賮爻賴 鬲丨鬲 鬲氐乇賮 賲丨賱賱 賰賮丐 賱賷賯賵賲 亘鬲丨賱賷賱賴"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐13).
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[丕賱氐毓賵亘丞 丕賱兀賵賱賶]
"鬲鬲氐賱 丕賱氐毓賵亘丞 丕賱丕賵賱賶 亘胤乇賷賯丞 鬲毓賱賲 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 亘丕賱匕丕鬲 ."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐9).
[賰賷賮 匕賱賰責]
"賮賯丿 丕毓鬲丿鬲賲 貙 賮賷 丿乇丕爻鬲賰賲 丕賱胤亘 貙 兀賳 鬲乇賵丕 賵鬲毓丕賷賳賵丕 . 賮兀賳鬲賲 鬲賳馗乇賵賳 丕賱賳賲丕匕噩 丕賱鬲卮乇賷丨賷丞 貙 賵鬲乇爻亘丕鬲 丕賱鬲賮丕毓賱丕鬲 丕賱賰賷賲賷丕賵賷丞 貙 賵鬲賯賱氐 丕賱毓囟賱丞 亘賮毓賱 鬲賳亘賷賴 兀毓氐丕亘賴丕..."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐9).
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[丕賱氐毓賵亘丞 丕賱孬丕賳賷丞]
"兀賲丕 丕賱氐毓賵亘丞 丕賱孬丕賳賷丞 丕賱鬲賷 鬲毓鬲乇囟 爻亘賷賱賰賲 丕賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賮賱丕 鬲鬲氐賱 亘賴 亘賯丿乇 賲丕 鬲鬲氐賱 亘賰賲 貙 丕賳鬲賲 丕賳賮爻賰賲 貙 亘丨賰賲 丿乇丕爻丕鬲賰賲 丕賱胤亘賷丞 丕賱爻丕賱賮丞 . 賮丕賱鬲毓賱賷賲 丕賱匕賷 鬲賱賯賷鬲賲賵賴 丨鬲賶 丕賱丕賳 賵噩賴 賮賰乇賰賲 賮賷 丕鬲噩丕賴 賲毓賷賳 賷亘丕毓丿 丕賱卮賯丞 賰孬賷乇丕 亘賷賳賰賲 賵亘賷賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 ."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐14).
[賰賷賮 匕賱賰責]
"賮賯丿 毓賵丿賵賰賲 毓賱賶 毓夭賵 毓賱賱 鬲卮乇賷丨賷丞 丕賱賶 賵馗丕卅賮 丕賱噩爻賲 賵丕囟胤乇丕亘丕鬲賴丕 貙 賵毓賱賶 鬲賮爻賷乇賴丕 毓賱賶 囟賵亍 丕賱賰賷賲賷丕亍 賵丕賱賮賷夭賷丕亍 貙 賵毓賱賶 鬲氐賵乇賴丕 賲賳 丕賱賲賳馗賵乇 丕賱亘賷賵賱賵噩賷 貙 賵賱賲 賷賵噩賴賵丕 丕賴鬲賲丕賲賰賲 賯胤 丕賱賶 丕賱丨賷丕丞 丕賱賳賮爻賷丞 丕賱鬲賷 賮賷賴丕 賷亘賱睾 兀丿丕亍 噩爻賲賳丕 鈥� 丕賱毓噩賷亘 丕賱鬲毓賯賷丿 鈥� 賱賵馗丕卅賮賴 兀賵噩賴 賵匕乇賵鬲賴 . 賵賱賴匕丕 丕賳賯胤毓鬲 丕賱丕爻亘丕亘 亘賷賳賰賲 賵亘賷賳 丕賱胤乇賷賯丞 丕賱爻賷賰賵賱賵噩賷丞 賮賷 丕賱鬲賮賰賷乇"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐14).
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[丕賱氐毓賵亘丞 丕賱孬丕賱孬丞]
"匕賱賰 丕賳 賲賳 噩賲賱丞 賲賯丿賲丕鬲 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賲賯丿賲鬲賷賳 鬲孬賷乇丕賳 爻禺胤 丕賱賳丕爻 兀噩賲毓賷賳 賵鬲噩賱亘 毓賱賷賴 丕賱丕爻鬲賳賰丕乇 丕賱毓丕賲 : 賲賯丿賲丞 鬲氐胤丿賲 亘丨賰賲 賲爻亘賯 賮賰乇賷 貙 賵兀禺乇賶 亘丨賰賲 賲爻亘賯 噩賲丕賱賷 鈥� 兀禺賱丕賯賷"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐15-16).
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[睾丕賷丞 丕賱鬲丨賱賷賱 丕賱賳賮爻賷]
"賮賴賵 賷乇賷丿 丕賳 賷賵賮乇 賱胤亘 丕賱丕賲乇丕囟 丕賱毓賯賱賷丞 丕賱丕爻丕爻 丕賱爻賷賰賵賱賵噩賷 丕賱匕賷 賷賮鬲賯乇 丕賱賷賴 貙 賵賷兀賲賱 兀賳 賷賰鬲卮賮 丕賱賲囟賲丕乇 丕賱賲卮鬲乇賰 丕賱賰賮賷賱 亘鬲毓賱賷賱 丕賱鬲乇丕亘胤 亘賷賳 丕賱丕囟胤乇丕亘 丕賱亘丿賳賷 賵丕賱丕囟胤乇丕亘 丕賱賳賮爻賷"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐15).
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[丕賱賲賯丿賲丞 丕賱兀賵賱賶]
"丕賳 丕賱爻賷乇賵乇丕鬲 丕賱賳賮爻賷丞 貙 亘賲賵噩亘 丕賵賱賶 賲賯丿賲鬲賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱賲孬賷乇鬲賷賳 賱賱丕爻鬲賴噩丕賳 貙 賴賷 賮賷 噩賵賴乇賴丕 賱丕卮毓賵乇賷丞 貨 賵兀賲丕 丕賱卮毓賵乇賷丞 賲賳賴丕 賮賱丕 鬲毓丿賵 兀賳 鬲賰賵賳 兀賮毓丕賱丕 賲賳毓夭賱丞 貙 卮匕乇丕鬲 賲賳 丕賱丨賷丕丞 丕賱賳賮爻賷丞 丕賱卮丕賲賱丞 ."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐16).
[丕賱賮乇賯 亘賷賳 丕賱賲毓鬲丕丿 賮賷 毓賱賲 丕賱賳賮爻 賵丕賱鬲丨賱賷賱 丕賱賳賮爻賷]
"賵毓賱賷賰賲 兀賳 鬲鬲匕賰乇賵丕 賴賳丕 兀賳賳丕 丿乇噩賳丕 貙 毓賱賶 丕賱毓賰爻 貙 毓賱賶 丕賱賲賲丕賴丕丞 亘賷賳 丕賱賳賮爻賷 賵丕賱卮毓賵乇賷貙 賵丕賳賳丕 賳毓鬲亘乇 毓賱賶 賵噩賴 丕賱鬲毓賷賷賳 兀賳 丕賱卮毓賵乇 賴賵 爻賲丞 丕賱賳賮爻賷 丕賱賲賲賷夭丞 賵鬲毓乇賷賮 賱賴 貙 賵兀賳 賯賵丕賲 毓賱賲 丕賱賳賮爻 賮賷 賳馗乇賳丕 賴賵 丿乇丕爻丞 賲囟丕賲賷賳 丕賱卮毓賵乇"
"賵賲毓 匕賱賰 賱丕 賷賲賰賳 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 丕賱丕 兀賳 賷毓鬲乇囟 毓賱賶 丕賱賲賲丕賴丕丞 亘賷賳 丕賱賳賮爻賷 賵丕賱賵丕毓賷 賵丕賱卮毓賵乇. 賮賴賵 賷毓乇賮 丕賱賳賮爻賷 亘兀賳賴 賷鬲兀賱賮 賲賳 爻賷乇賵乇丕鬲 鬲丿禺賱 囟賲賳 賳胤丕賯 丕賱卮毓賵乇 賵丕賱賮賰乇 賵丕賱丕乇丕丿丞貨 賵賱丕 賲賳丕氐 賱賴 賲賳 兀賳 賷丐賰丿 兀賷囟丕 賵噩賵丿 賮賰乇 賱丕卮毓賵乇賷 賵丕乇丕丿丞 賱丕卮毓賵乇賷丞."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐16).
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"丕賱丕毓鬲乇丕賮 亘丕賱爻賷乇賵乇丕鬲 丕賱賳賮爻賷丞 丕賱賱丕卮毓賵乇賷丞 賷丿卮賳 丕鬲噩丕賴丕 噩丿賷丿丕 賵賮丕氐賱丕 賮賷 丕賱毓賱賲"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐17).
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[丕賱賲賯丿賲丞 丕賱孬丕賳賷丞]
"丕賱丨賮夭丕鬲 丕賱鬲賷 賷賲賰賳 賵氐賮賴丕 亘兀賳賴丕 賲丨囟 噩賳爻賷丞 貙 亘丕賱賲毓賳賶 丕賱囟賷賯 丕賵 丕賱賵丕爻毓 賱賱賰賱賲丞 貙 鬲賱毓亘 貙 亘氐賮鬲賴丕 毓賱賱丕 賲丨丿丿丞 賱賱丕賲乇丕囟 丕賱毓氐亘賷丞 賵丕賱賳賮爻賷丞貙 丿賵乇丕 賮丕卅賯 丕賱丕賴賲賷丞 貙 賱賲 賷賯丿乇 丨鬲賶 賷賵賲賳丕 賴匕丕 丨賯 賯丿乇賴 ."
"賮丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賷丐賰丿 丕賳 賴匕賴 丕賱賲賷賵賱 丕賱噩賳爻賷丞 毓賷賳賴丕 鬲爻賴賲 亘賯爻胤 賱丕 賷爻鬲賴丕賳 亘賴 賮賷 丕亘丿丕毓丕鬲 丕賱毓賯賱 丕賱亘卮乇賷 賮賷 賲賷丕丿賷賳 丕賱孬賯丕賮丞 賵丕賱賮賳 賵丕賱丨賷丕丞 丕賱丕噩鬲賲丕毓賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐17).
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"賵鬲丨鬲賱 丕賱賲賷賵賱 丕賱噩賳爻賷丞貙 亘賷賳 噩賲賱丞 丕賱賯賵賶 丕賱睾乇賷夭賷丞 丕賱賲賰亘賵丨 噩賲丕丨賴丕 毓賱賶 賴匕丕 丕賱賳丨賵 貙 賲賰丕賳丞 亘丕乇夭丞 貨 賮賴賷 鬲毓賱賶 賵鬲氐毓丿 貙 兀賷 丕賳賴丕 鬲丨賵賱 毓賳 賴丿賮賴丕 丕賱噩賳爻賷 賵鬲賵噩賴 賳丨賵 兀賴丿丕賮 丕噩鬲賲丕毓賷丞 兀毓賱賶 賱丕 鬲鬲氐賮 亘兀賷丞 氐賮丞 噩賳爻賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐17).
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"賵賱丕 賷乇賶 丕賱賲噩鬲賲毓 賲賳 禺胤乇 賷賴丿丿 丨囟丕乇鬲賴 丕毓馗賲 賲賳 禺胤乇 丕賳毓鬲丕賯 丕賱睾乇丕卅夭 丕賱噩賳爻賷丞 賵乇噩毓鬲賴丕 丕賱賶 兀賴丿丕賮賴丕 丕賱丕賵賱賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐18).
賲丕 賴賷 丕賱兀賴丿丕賮 丕賱兀賵賱賷丞責
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[毓賳 丕賱賴賮賵丕鬲]
"禺賱賷賯 亘賳丕 丕匕賳 兀賱丕 賳夭丿乇賷 丕賱毓賱丕賲丕鬲 丕賱氐睾賷乇丞 : 賮賯丿 鬲賴丿賷賳丕 丕賱賶 兀卮賷丕亍 兀噩賱 卮兀賳丕 賵兀毓馗賲 兀賴賲賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐23).
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"賵賯丿 賵賯毓鬲 賮賷 賲孬賱 賴匕丕 丕賱睾賱胤 丕賱賲毓丕賳丿 氐丨賷賮丞 丕卮鬲乇丕賰賷丞 丿賷賲賵賯乇丕胤賷丞. 賮賯丿 噩丕亍 賷賵賲丕 賮賷 鬲毓賱賷賯 賱賴丕 毓賱賶 鬲馗丕賴乇丞 賲丕 : ((賵 賰丕賳 亘賷賳 丕賱丨囟賵乇 爻賲賵 賵賱賷 丕賱毓賴乇)) (亘丿賱丕 賲賳 賵賱賷 丕賱毓賴丿) . 賵賮賷 丕賱賷賵賲 丕賱鬲丕賱锟斤拷 貙 丕乇丕丿鬲 丕賱氐丨賷賮丞 鬲氐丨賷丨 禺胤卅賴丕 賵丕賱丕毓鬲匕丕乇 毓賳賴 貙 賮賰鬲亘鬲 鬲賯賵賱 : ((賰賳丕 賳賯氐丿 亘胤亘賷毓丞 丕賱丨丕賱 賵賱賷 丕賱毓賴乇)) (賴匕賴 丕賱賲乇丞 丕賷囟丕 亘丿賱丕 賲賳 賵賱賷 丕賱毓賴丿) ."
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐27).
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[賳馗乇賷丞 丕賱丕賳鬲亘丕賴 賱鬲賮爻賷乇 丨丿賵孬 丕賱賴賮賵丕鬲]
"丕匕賳 賮賴賷 賮賷 賰賱 丕賱丕丨賵丕賱 馗丕賴乇丕鬲 賲鬲兀鬲賷丞 毓賳 丕囟胤乇丕亘丕鬲 賮賷 丕賱丕賳鬲亘丕賴 貙 爻賵丕亍 兀賳卮兀鬲 賴匕賴 丕賱丕囟胤乇丕亘丕鬲 毓賳 兀爻亘丕亘 毓囟賵賷丞 兀賲 毓賳 兀爻亘丕亘 賳賮爻賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐25).
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[乇丿 毓賱賶 賳馗乇賷丞 丕賱丕賳鬲亘丕賴]
"賵爻賳賱丕丨馗 亘賵噩賴 禺丕氐 丕賳 賴賮賵丕鬲 賵賳爻賷丕賳丕鬲 鬲丨丿孬 丕賷囟丕 賱丿賶 丕卮禺丕氐 賱賷爻賵丕 亘賲鬲毓亘賷賳 丕賵 爻丕賴賷賳 丕賵 賲賴鬲丕噩賷賳貙 亘賱 賮賷 丨丕賱丞 爻賵賷丞 賲賳 噩賲賷睾 丕賱賵噩賵賴"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐25).
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[乇丿 廿囟丕賮賷 毓賱賶 賳馗乇賷丞 丕賱丕賳鬲亘丕賴]
"賵賱丕 賷禺賱賵 丕賱丕賲乇 賲賳 賳夭毓丞 丕賱賶 丕賱鬲亘爻賷胤 賱賵 夭毓賲賳丕 丕賳 夭賷丕丿丞 丕賱丕賳鬲亘丕賴 賯賲賷賳丞 亘鬲賳賮賷匕 賲丨賰賲 賱賵馗賷賮丞 賲賳 丕賱賵馗丕卅賮 貙 賵丕賳 賳賯氐丕賳 丕賱丕賳鬲亘丕賴 鬲鬲乇鬲亘 毓賱賷賴 亘丕賱鬲丕賱賷 賳鬲賷噩丞 賲毓丕賰爻丞 . 賮賰孬賷乇丞 賴賷 丕賱丕毓賲丕賱 丕賱鬲賷 賷賳賮匕賴丕 丕賱賲乇亍 亘氐賵乇丞 丌賱賷丞 兀賵 亘丕賳鬲亘丕賴 睾賷乇 賰丕賮 貙 賲賳 丿賵賳 丕賳 賷囟乇 匕賱賰 亘廿丨賰丕賲賴丕"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐26).
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"賵毓賱賶 賴匕丕貙 賵毓賳丿賲丕 鬲氐丿乇 毓賳賷 賮賷 賲賵賯賮 賲毓賷賳 賮賱鬲丞 亘毓賷賳賴丕 丿賵賳 爻賵丕賴丕 賲賳 丕賱賮賱鬲丕鬲 丕賱賲丨鬲賲賱丞 貙 賮賴賱 鬲賯爻乇賳賷 毓賱賶 匕賱賰 兀爻亘丕亘 賯丕賴乇丞 貙 丕賲 丕賳 丕賱丕賲乇 賲丨囟 賲氐丕丿賮丞 丕毓鬲亘丕胤賷丞 貙 賵賲爻兀賱丞 賱丕 鬲爻鬲鬲亘毓 兀賷 噩賵丕亘 賲毓賯賵賱 責"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐28-29).
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[毓丕賱賲丕賳 賷亘丨孬丕賳 丕賱兀睾賱丕胤 丕賱賱睾賵賷丞 兀賵 夭賱丕鬲 丕賱賱爻丕賳]
"丨丕賵賱 賲丐賱賮丕賳 貙 賴賲丕 丕賱爻賷丿 賲乇賳睾乇 Meringer 賵丕賱爻賷丿 賲丕賷乇 Mayer (丕賱兀賵賱 賮賯賷賴 賮賷 丕賱賱睾丞 貙 賵丕賱孬丕賳賷 胤亘賷亘 兀賲乇丕囟 毓賯賱賷丞) 貙 賮賷 毓丕賲 1895 丕賳 賷胤乇賯丕 賲賳 賴匕賴 丕賱夭丕賵賷丞 賲爻兀賱丞 丕賱兀睾賱丕胤 丕賱賱睾賵賷丞 . 賵賯丿 噩賲毓丕 兀賲孬賱丞 賵毓乇囟丕賴丕 亘丕丿卅 丕賱丕賲乇 賲賳 賵噩賴丞 賳馗乇 賵氐賮賷丞 禺丕賱氐丞 . 賵賴賲丕 賱賲 賷賯丿賲丕 亘匕賱賰 貙 亘胤亘賷毓丞 丕賱丨丕賱 貙 兀賷 鬲賮爻賷乇 貙 賱賰賳賴賲丕 丿賱丕賳丕 丕賱賶 丕賱胤乇賷賯 丕賱匕賷 賷賲賰賳 丕賳 賷賮囟賷 丕賱賷賴 . 賮賯丿 氐賳賮丕 丕賱鬲丨乇賷賮丕鬲 丕賱鬲賷 鬲氐賷亘 丕賱禺胤丕亘 丕賱賯氐丿賷 囟賲賳 丕賱丕亘賵丕亘 丕賱鬲丕賱賷丞 : 兀 鈥� 丕賱賯賱亘 貨 亘 鈥� 丕賱丕爻鬲亘丕賯 貨 噩賭 鈥� 丕賱丕爻鬲賱丨丕賯 貙 丿 鈥� 丕賱丕丿睾丕賲 貙 賴賭 鈥� 丕賱丕亘丿丕賱"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐29).
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[鬲賮爻賷乇 丕賱賲丐賱賮賷賳]
"丕氐賵丕鬲 丕賱賱賮馗丞 賵賲賯丕胤毓賴丕 鬲鬲賮丕賵鬲 賯賷賲丞 賵兀賴賲賷丞 貙 賵兀賳 鬲毓氐賷亘 Innervation 丕賱毓賳氐乇 丕賱丕乇賮毓 賮賷 丕賱賯賷賲丞 賷賲賰賳 丕賳 賷鬲乇賰 兀孬乇丕 鬲卮賵賷卮賷丕 賮賷 鬲毓氐賷亘 丕賱毓賳丕氐乇 丕賱丕丿賳賶 賮賷 丕賱賯賷賲丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐30).
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[鬲毓賱賷賯 賮乇賵賷丿]
"賵賴丕 賮賷 丕賱丨賯 賱丕 賷爻乇賷 丕賱丕 毓賱賶 丕賱亘丕亘賷賳 丕賱孬丕賳賷 賵丕賱孬丕賱孬 毓賳丿 丕賱丕賯鬲囟丕亍 貙 賵賴賵 毓賱賶 賰賱 丨丕賱 賯賱賷賱 丕賱鬲賵丕鬲乇 貨 丕賲丕 賮賷 囟乇賵亘 丕賱賮賱鬲丕鬲 丕賱丕禺乇賶 貙 賮丕賳 睾賱亘丞 亘毓囟 丕賱丕氐賵丕鬲 毓賱賶 睾賷乇賴丕 貙 毓賱賶 丕賮鬲乇丕囟 賵噩賵丿賴丕 貙 賱丕 鬲賱毓亘 兀賷 丿賵乇 毓賱賶 丕賱丕胤賱丕賯"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐30).
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[鬲賵氐賷賮 丕賱爻賷乇賵乇丞 丕賱賳賮爻賷丞]
"賵丕賱賲胤賱賵亘 賮賯胤 丕賳 賳毓乇賮 賴賱 賴匕賴 丕賱馗丕賴乇丞 丕賱賳賮爻賷丞 丕賵 鬲賱賰 賳鬲賷噩丞 賲亘丕卮乇丞 賱毓賵丕賲賱 亘丿賳賷丞 貙 毓囟賵賷丞 貙 賲丕丿賷丞 貙 賵賮賷 賴匕賴 丕賱丨丕賱 鬲禺乇噩 賲賳 賳胤丕賯 丕賱亘丨孬 丕賱爻賷賰賵賱賵噩賷 貙 丕賲 丕賳賴丕 賳丕卮卅丞 亘氐賵乇丞 賲亘丕卮乇丞 毓賳 爻賷乇賵乇丕鬲 賳賮爻賷丞 丕禺乇賶 鬲賰賲賳 賮賷賲丕 賵乇丕亍賴丕 貙 賵賮賷 賲賰丕賳 賲丕 貙 爻賱爻賱丞 丕賱毓賵丕賲賱 丕賱毓囟賵賷丞"
"賴匕丕 丕賱丕丨鬲賲丕賱 丕賱孬丕賳賷 賴賵 丕賱匕賷 賷鬲噩賴 丕賱賷賴 賮賰乇賳丕 丨賷賳 賳氐賮 馗丕賴乇丞 賲丕 亘兀賳賴丕 爻賷乇賵乇丞 賳賮爻賷丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐63).
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[馗丕賴乇丕鬲 鬲卮亘賴 丕賱賴賮賵丕鬲]
"孬賲丞 馗丕賴乇丕鬲 丕禺乇賶 賰孬賷乇丞 鬲卮亘賴 丕賱賴賮賵丕鬲"
"賵賳丨賳 賳爻賲賷賴丕 亘丕賱丕賮毓丕賱 丕賱毓丕乇囟丞 丕賵 丕賱丕毓乇丕囟賷丞"
"賵賴賷 噩賲賷毓賴丕 鬲鬲爻賲 亘氐賮丕鬲 丕賱賮毓賱 丕賱毓丿賷賲 丕賱丿賱丕賱丞 賵丕賱丨丕賮夭 貙 賵丕賱賲噩乇丿 賲賳 丕賱丕賴賲賷丞 貙 賵賮賷 丕賱賲賯丕賲 丕賱丕賵賱 貙 丕賱賮丕卅囟 毓賳 丕賱丨丕噩丞"
"賱賰賳 賲丕 賷賲賷夭賴丕 毓賳 丕賱賴賮賵丕鬲 亘丨氐乇 丕賱賲毓賳賶 賴賵 丕賳毓丿丕賲 賵噩賵丿 賯氐丿 毓丿丕卅賷 賵賲鬲毓丿 賷毓丕賰爻 丕賱賯氐丿 丕賱兀賵賱 賵賷毓丕乇囟賴"
"孬賲 丕賳賴丕 鬲鬲丿丕禺賱 賵鬲賱鬲亘爻 貙 賲賳 噩賴丞 丕禺乇賶 貙 賲毓 丕賱丨乇賰丕鬲 賵丕賱亘賵丕丿乇 丕賱鬲賷 鬲賮賷丿 賮賷 丕賱鬲毓亘賷乇 毓賳 丕賱丕賳賮毓丕賱丕鬲"
[賲孬賱 賲丕匕丕責]
"賵鬲賳丿乇噩 賮賷 賮卅丞 丕賱丕賮毓丕賱 丕賱毓丕乇囟丞 賴匕賴 噩賲賷毓 丕賱賲賱丕賲爻丕鬲 丕賱鬲賷 賱丕 賴丿賮 賱賴丕 賮賷 丕賱馗丕賴乇 賵丕賱鬲賷 鬲氐丿乇 毓賳丕 毓賳丿賲丕 賳毓亘孬 亘賲賱丕亘爻賳丕 貙 丕賵 亘兀噩夭丕亍 賲賳 噩爻賲賳丕 貙 丕賵 亘兀卮賷丕亍 賮賷 賲鬲賳丕賵賱 賷丿賳丕"
"賵鬲丿禺賱 賮賷 毓丿丕丿 賴匕賴 丕賱丕賮毓丕賱 丕賷囟丕 丕賱丕賱丨丕賳 丕賱鬲賷 賳鬲乇賳賲 亘賴丕 貙 賵亘賵噩賴 丕賱毓賲賵賲 爻丕卅乇 丕賱丕賮毓丕賱 丕賱鬲賷 賳賲爻賰 毓賳賴丕 貙 賰賲丕 亘丿兀賳丕賴丕 貙 亘賱丕 丿賵丕賮毓 馗丕賴乇丞"
[賮賰丕賳 賲丕匕丕責]
"賵丕賱丨丕賱 丕賳賳賷 賱丕 丕鬲乇丿丿 賮賷 丕賱噩夭賲 亘兀賳 噩賲賷毓 賴匕賴 丕賱馗丕賴乇丕鬲 丿丕賱丞 貙 賵賯丕亘賱丞 賱賱鬲兀賵賷賱 亘賲孬賱 丕賱賳丨賵 丕賱匕賷 賳丐賵賱 亘賴 丕賱賴賮賵丕鬲 貙 賵丕賳賴丕 亘賲孬丕亘丞 賳匕乇 賵毓賱丕卅賲 胤賮賷賮丞 鬲賰卮賮 毓賳 爻賷乇賵乇丕鬲 丕禺乇賶 丕噩賱 卮兀賳丕 賲賳賴丕 貙 賵丕賳賴丕 兀賮毓丕賱 賳賮爻賷丞 亘賲毓賳賶 丕賱賰賱賲丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐63-64).
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[賰賷賮 鬲賳噩賲 丕賱賴賮賵丕鬲責]
"賯賱賳丕 丕賳 丕賱賴賮賵丕鬲 鬲賳噩賲 毓賳 鬲丿丕禺賱 賯氐丿賷賳 賲禺鬲賱賮賷賳 貙 賷賲賰賳 賵氐賮 丕賵賱賴賲丕 亘兀賳賴 賲鬲毓丿賶 毓賱賷賴 賵孬丕賳賷賴賲丕 亘兀賳賴 賲鬲毓丿"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐64).
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賲丕 鬲賱賰 丕賱賲賯丕氐丿 丕賱鬲賷 鬲賮氐丨 毓賳 賳賮爻賴丕 毓賱賶 賴匕丕 丕賱賳丨賵 丕賱睾乇賷亘 亘鬲毓丿賷賴丕 毓賱賶 賲賯丕氐丿 睾賷乇賴丕 責"
"...丕賳賴丕 賯丕亘賱丞 賱賱鬲氐賳賷賮 賮賷 孬賱丕孬 賲噩賲賵毓丕鬲"
"丕賱賲噩賲賵毓丞 丕賱丕賵賱賶 鬲丿禺賱 賮賷 賳胤丕賯賴丕 丕賱丨丕賱丕鬲 丕賱鬲賷 賷賰賵賳 丕賱賯氐丿 丕賱賲鬲毓丿賷 賲毓乇賵賮丕 賱賱賲鬲賰賱賲 貙 毓賱丕賵丞 毓賱賶 丕乇賴丕氐賴 亘賴 賯亘賱 丕賳 賷賴賮賵 賱爻丕賳賴"
"賵鬲囟賲 丕賱賲噩賲賵毓丞 丕賱孬丕賳賷丞 丕賱丨丕賱丕鬲 丕賱鬲賷 賱丕 賷毓乇賮 賮賷賴丕 丕賱賲鬲賰賱賲 貙 賲毓 丕賯乇丕乇賴 亘兀賳 丕賱賯氐丿 丕賱賲鬲毓丿賷 氐丕丿乇 毓賳賴 貙 丕賳 賴匕丕 丕賱賯氐丿 賰丕賳 賳卮胤丕 賷賮毓賱 賮毓賱賴 賮賷 丿禺賷賱鬲賴 賯亘賱 丕賳 賷夭賱 賱爻丕賳賴 亘丕賱賴賮賵丞"
"丕賲丕 丕賱賲噩賲賵毓丞 丕賱孬丕賱孬丞 賮鬲囟賲 丨丕賱丕鬲 賷丨鬲噩 賮賷賴丕 丕賱卮禺氐 丕賱賲毓賳賷 亘賯賵丞 毓賱賶 丕賱鬲兀賵賷賱 丕賱匕賷 賳毓乇囟賴 毓賱賷賴 : 賮賴賵 賱丕 賷賰鬲賮賷 亘賳賮賷 賵噩賵丿 丕賱賯氐丿 丕賱賲鬲毓丿賷 賯亘賱 賵賯賵毓 丕賱賮賱鬲丞 貙 亘賱 賷丐賰丿 丕賷囟丕 丕賳 賴匕丕 丕賱賯氐丿 睾乇賷亘 毓賳賴 賰賱 丕賱睾乇亘丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐67-68).
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"丕賱賮丕乇賯 丕賱賵丨賷丿 丕賱賯丕卅賲 亘賷賳 賲噩賲賵毓丕鬲賷 丕賱孬賱丕孬 賮丕乇賯 賮賷 丿乇噩丞 賯賲毓 丕賱賯氐丿 丕賱賲鬲毓丿賷"
"賮賮賷 丕賱賲噩賲賵毓丞 丕賱丕賵賱賶 賷賰賵賳 丕賱賯氐丿 賲賵噩賵丿丕 賵賲丿乇賰丕 賲賳 賯亘賱 丕賱卮禺氐 丕賱賲鬲賰賱賲 賯亘賱 鬲馗丕賴乇賴 貙 賵毓賳丿賲丕 賷丨丿孬 丕賱賯賲毓 賷賯鬲氐 賲賳賴 丕賱賯氐丿 賱賳賮爻賴 亘賮賱鬲丞 丕賱賱爻丕賳"
"賵賮賷 丕賱賲噩賲賵毓丞 丕賱孬丕賳賷丞 賷賰賵賳 丕賱賯賲毓 丕卮丿 賵丕賮毓賱 貙 賮賱丕 賷鬲賳亘賴 丕賱卮禺氐 丕賱賲鬲賰賱賲 賱賵噩賵丿賴 賯亘賱 亘丿亍 丕賱鬲賰賱賲"
"賵丕賱賲丿賴卮 賮賷 丕賱丕賲乇 丕賳 賴匕丕 丕賱賯賲毓 貙 毓賱賶 毓賲賯賴 貙 賱丕 賷賲賳毓 丕賱賯氐丿 賲賳 丕賱賲卮丕乇賰丞 賮賷 丕爻鬲丨丿丕孬 丕賱賮賱鬲丞"
"賵賱賳 兀丨噩賲 丨鬲賶 毓賳 丕賱丕丿毓丕亍 亘兀賳 丕賱賴賮賵丞 賯丿 鬲賰賵賳 鬲毓亘賷乇丕 毓賳 賯氐丿 賯賲毓 賲賳匕 夭賲賳 亘毓賷丿 貙 亘賱 賲賳匕 夭賲賳 亘毓賷丿 噩丿丕 貙 亘丨賷孬 賱丕 賷毓賵丿 丕賱卮禺氐 丕賱賲鬲賰賱賲 賷賮胤賳 丕賱賶 賵噩賵丿賴 丕氐賱丕 貙 賵賯丿 賷賰賵賳 氐丕丿賯丕 丕賱賶 丨丿 賰亘賷乇 毓賳丿賲丕 賷賳賰乇 賴匕丕 丕賱賵噩賵丿"
摆丕賱賳鬲賷噩丞闭
"賯賲毓 丕賱賲賷賱 丕賱賶 賯賵賱 卮賷亍 賲丕 賴賵 丕賱卮乇胤 丕賱賱丕夭賲 賱丨丿賵孬 丕賱賮賱鬲丞"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐69).
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"賮丕賱賲乇亍 賱丕 賷毓鬲乇賮 亘胤賷亘 禺丕胤乇 亘兀賳賴 鬲賵乇胤 賮賷 賮賱鬲丞 賱爻丕賳 貙 賵賰孬賷乇丕 賲丕 賷鬲賮賯 賱賴 丕賳 賷賮賵鬲賴 爻賲丕毓 丕賱賮賱鬲丞 丕賱鬲賷 賴賮丕 亘賴丕 賱爻丕賳賴 貙 亘賷賳賲丕 賱丕 賷賮賵鬲賴 丕賱亘鬲丞 爻賲丕毓 丕賱賮賱鬲丞 丕賱鬲賷 賷賴賮賵 亘賴丕 賱爻丕賳 睾賷乇賴"
(賲丿禺賱 廿賱賶 丕賱鬲丨賱賷賱 丕賱賳賮爻賷貙 爻賷睾賲賵賳丿 賮乇賵賷丿貙 鬲乇噩賲丞: 噩賵乇噩 胤乇丕亘賷卮賷貙 丿丕乇 丕賱胤賱賷毓丞貙 胤3 1995賲貙 氐71-72).
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賵丕賱丨賲丿 賱賱賴 乇亘 丕賱毓丕賱賲賷賳
March 23, 2010
Let me preface my review of Freud's introductory lectures by appending an excerpt from my review of The Communist Manifesto:
Having recently read the introductory lectures of Sigmund Freud preceding my reading of The Communist Manifesto, I realize that Marx has most probably suffered the same fate as Freud in the modern age: they are both dismissed as radical idealists who expired in the infancy of their sociological/psychological breakthroughs. This faulty appraisal is reinforced by most people's ignorance of what these two thinkers really had to say, or by the extrapolation of their most abrasive phrasing of, much of which is, an otherwise palatable, and now rather commonplace and applied, revelation. I realize that along with most people, I know very little about thinkers like Freud and Marx; I have mostly known only what people say about them, or crumb-quotes from them that float past in the raging current of money-bearing, status-enhancing information that poisons much of academia.
That being said I must say that I thoroughly enjoyed reading Freud's lectures. Without agreeing with his every word, I must admit that I settled on the opinion that the man was a genius. He was also very brave, for he resisted the tide of conventional 'safe-think' and dared to offer revolutionary explanations for neuroses. For some, Freud underpinned the Darwinian 'dethronement' of humanity as the pinnacle of the created order, and some view his ideas as completely reductionist in a portrayal of man as a mere beast with completely vulgar tendencies. Freud would not deny that, like the Copernican revolution, his ideas would lower mankind's opinion of himself as the center of the universe, but what many do not realize is that Freud actually contended with the 'other' forerunners of psychology beginning in the 19th century (i.e. the structuralists and behaviorists) that sought to reduce mankind to a hardwired machine or a salivating dog. He also sought to keep in check the exaggerated claims of psychiatry in his day which went so far as to consider neurotics as 鈥榙egenerates鈥� whose illnesses were viewed as incoherent malfunctions of the psyche with no experiential significance. In a sense, Freud resisted reductionist theories, and attempted to plant his theories an equally safe distance from the extremes of religious fundamentalism, and, on the other hand, scientific materialism.
Freud pioneered objective dream interpretation, and I was quite impressed with his deconstruction of dream-work. As a result of reading his ideas on dreams, I came away with a greater capacity for understanding the development of what Freud calls 鈥榣atent dream thoughts鈥� into what becomes the 鈥榤anifest dream鈥�. Working backwards one can interpret the original thought or 鈥榳ish鈥� of the dream by unraveling the effects of 鈥榮econd-revisions鈥�, 鈥榠magery鈥�, 鈥榙isplacement鈥�, and 鈥榗ondensation鈥� that distorts the original intent of the dream. This is not a na茂ve exploration of dream mystique, but a serious, analytical dissection of the mental processes that produce dreams.
Some of the most misunderstood and underappreciated facets of Freudian theory are his ideas on sexuality. There are SO many people who don鈥檛 understand but rashly judge on this issue, so I鈥檒l make a few cursory attempts to bring clarification, and debunk some of the objections that might be raised against taking Freud seriously.
1) The Oedipus/Electra complexes are, along with most of the neuroses, really parental attachment issues in general and not necessarily conscious wishes to always have sex with a parent.
2) Idea鈥檚 such as female 鈥榩enis-envy鈥� and male fear of castration may have been a cultural symptom of the sway of patriarchal power within society, and thus 贵谤别耻诲鈥檚 analysis of his therapeutic experiences with neurotics may have been heavily influenced by the desire/fear of masculinity within society that could open or preclude someone from being accepted or rejected. In other words, it might have been more desirable in his day, even in all past history, to become a dominant male. How could that not find its way into psychological theories?
3) Freud believed that children were 鈥榩olymorphously perverse鈥� and mostly unconscious. He believed their sexual gratification, especially in the pre-phallic stage, would take many different kinds of unconscious, perverse (unnatural) forms before it discovered pathways that were safe and purposeful in terms of fulfillment. In other words, children鈥檚 desires were going to be all over the place, and only our super-ego鈥檚 censure of 鈥榠mmoral thoughts鈥� keep us from suspecting that children鈥檚 sexuality might actually be a bit 鈥榗rooked鈥� even in normal development. We largely believe children to be asexual, and Freud delights in scoffing at the obvious censoring of unacceptable theories that society deems 鈥榙angerous鈥�.
4) Freud speculated, rightly in my mind, that his theories were going to be unpopular with mainstream society because Law would always represent the repression and denial of natural instincts that may upset the peace it has worked so hard to establish. 鈥淪ociety believes that no greater threat to its civilization could arise than if the sexual instincts were to be liberated and returned to their original aims. For this reason society does not wish to be reminded of this precarious portion of its foundations.鈥� But in the repression (not guidance) of those instincts, the forceful current remains hidden underground that may one day erupt and swallow all of civilization鈥檚 finest work in a moment of instinctual upheaval.
5) It is well-known that Freud opposed religion in almost any form, but what he mostly repelled was any attempt, in science or religion, to craft a Weltanschaunng, or an absolute 鈥榯heory of everything鈥�. He knew too well that we are mentally prone to try and find an easy answer to salve our loneliness and fear, but we are too easily duped into 鈥榝ixating鈥� on a pleasing concept that blinds us to our true condition, and offers us a promise of reward with little work, and little pain. Religion, in his mind, is an easy, one-stroke solution for a current complexity, and invariably 鈥榖ears the imprint of the times [and conditions:] in which they arose鈥�. It is copout, an avoidance of real problems and real pain. He mentions that religion may be significant in some stages of maturation, but ultimately needs to be outgrown. And, for much of the religion that Freud was familiar with, his estimate of religion may not have been far off point.
There鈥檚 more, much more. Freud was brazen in his exploration of the psyche, and lifted up his voice to boldly assert his ideas that he knew would be suppressed by the majority of people that heard him. But if there was anything Freud understood, it was that people naturally repress forces and ideas that threaten them to which they have no ready defense. Freud had reached into the mind and purposes of mankind and, in the words of W.H. Auden, put his 鈥渇inger on the flesh that has been skinned鈥�. There鈥檚 nothing to be afraid of here, except the realization that one might be found. And Freud did a great job of finding where it is that people are lurking, and what it is they are secretly clutching behind their own consciousness.
Having recently read the introductory lectures of Sigmund Freud preceding my reading of The Communist Manifesto, I realize that Marx has most probably suffered the same fate as Freud in the modern age: they are both dismissed as radical idealists who expired in the infancy of their sociological/psychological breakthroughs. This faulty appraisal is reinforced by most people's ignorance of what these two thinkers really had to say, or by the extrapolation of their most abrasive phrasing of, much of which is, an otherwise palatable, and now rather commonplace and applied, revelation. I realize that along with most people, I know very little about thinkers like Freud and Marx; I have mostly known only what people say about them, or crumb-quotes from them that float past in the raging current of money-bearing, status-enhancing information that poisons much of academia.
That being said I must say that I thoroughly enjoyed reading Freud's lectures. Without agreeing with his every word, I must admit that I settled on the opinion that the man was a genius. He was also very brave, for he resisted the tide of conventional 'safe-think' and dared to offer revolutionary explanations for neuroses. For some, Freud underpinned the Darwinian 'dethronement' of humanity as the pinnacle of the created order, and some view his ideas as completely reductionist in a portrayal of man as a mere beast with completely vulgar tendencies. Freud would not deny that, like the Copernican revolution, his ideas would lower mankind's opinion of himself as the center of the universe, but what many do not realize is that Freud actually contended with the 'other' forerunners of psychology beginning in the 19th century (i.e. the structuralists and behaviorists) that sought to reduce mankind to a hardwired machine or a salivating dog. He also sought to keep in check the exaggerated claims of psychiatry in his day which went so far as to consider neurotics as 鈥榙egenerates鈥� whose illnesses were viewed as incoherent malfunctions of the psyche with no experiential significance. In a sense, Freud resisted reductionist theories, and attempted to plant his theories an equally safe distance from the extremes of religious fundamentalism, and, on the other hand, scientific materialism.
Freud pioneered objective dream interpretation, and I was quite impressed with his deconstruction of dream-work. As a result of reading his ideas on dreams, I came away with a greater capacity for understanding the development of what Freud calls 鈥榣atent dream thoughts鈥� into what becomes the 鈥榤anifest dream鈥�. Working backwards one can interpret the original thought or 鈥榳ish鈥� of the dream by unraveling the effects of 鈥榮econd-revisions鈥�, 鈥榠magery鈥�, 鈥榙isplacement鈥�, and 鈥榗ondensation鈥� that distorts the original intent of the dream. This is not a na茂ve exploration of dream mystique, but a serious, analytical dissection of the mental processes that produce dreams.
Some of the most misunderstood and underappreciated facets of Freudian theory are his ideas on sexuality. There are SO many people who don鈥檛 understand but rashly judge on this issue, so I鈥檒l make a few cursory attempts to bring clarification, and debunk some of the objections that might be raised against taking Freud seriously.
1) The Oedipus/Electra complexes are, along with most of the neuroses, really parental attachment issues in general and not necessarily conscious wishes to always have sex with a parent.
2) Idea鈥檚 such as female 鈥榩enis-envy鈥� and male fear of castration may have been a cultural symptom of the sway of patriarchal power within society, and thus 贵谤别耻诲鈥檚 analysis of his therapeutic experiences with neurotics may have been heavily influenced by the desire/fear of masculinity within society that could open or preclude someone from being accepted or rejected. In other words, it might have been more desirable in his day, even in all past history, to become a dominant male. How could that not find its way into psychological theories?
3) Freud believed that children were 鈥榩olymorphously perverse鈥� and mostly unconscious. He believed their sexual gratification, especially in the pre-phallic stage, would take many different kinds of unconscious, perverse (unnatural) forms before it discovered pathways that were safe and purposeful in terms of fulfillment. In other words, children鈥檚 desires were going to be all over the place, and only our super-ego鈥檚 censure of 鈥榠mmoral thoughts鈥� keep us from suspecting that children鈥檚 sexuality might actually be a bit 鈥榗rooked鈥� even in normal development. We largely believe children to be asexual, and Freud delights in scoffing at the obvious censoring of unacceptable theories that society deems 鈥榙angerous鈥�.
4) Freud speculated, rightly in my mind, that his theories were going to be unpopular with mainstream society because Law would always represent the repression and denial of natural instincts that may upset the peace it has worked so hard to establish. 鈥淪ociety believes that no greater threat to its civilization could arise than if the sexual instincts were to be liberated and returned to their original aims. For this reason society does not wish to be reminded of this precarious portion of its foundations.鈥� But in the repression (not guidance) of those instincts, the forceful current remains hidden underground that may one day erupt and swallow all of civilization鈥檚 finest work in a moment of instinctual upheaval.
5) It is well-known that Freud opposed religion in almost any form, but what he mostly repelled was any attempt, in science or religion, to craft a Weltanschaunng, or an absolute 鈥榯heory of everything鈥�. He knew too well that we are mentally prone to try and find an easy answer to salve our loneliness and fear, but we are too easily duped into 鈥榝ixating鈥� on a pleasing concept that blinds us to our true condition, and offers us a promise of reward with little work, and little pain. Religion, in his mind, is an easy, one-stroke solution for a current complexity, and invariably 鈥榖ears the imprint of the times [and conditions:] in which they arose鈥�. It is copout, an avoidance of real problems and real pain. He mentions that religion may be significant in some stages of maturation, but ultimately needs to be outgrown. And, for much of the religion that Freud was familiar with, his estimate of religion may not have been far off point.
There鈥檚 more, much more. Freud was brazen in his exploration of the psyche, and lifted up his voice to boldly assert his ideas that he knew would be suppressed by the majority of people that heard him. But if there was anything Freud understood, it was that people naturally repress forces and ideas that threaten them to which they have no ready defense. Freud had reached into the mind and purposes of mankind and, in the words of W.H. Auden, put his 鈥渇inger on the flesh that has been skinned鈥�. There鈥檚 nothing to be afraid of here, except the realization that one might be found. And Freud did a great job of finding where it is that people are lurking, and what it is they are secretly clutching behind their own consciousness.
March 12, 2019
2 茅toiles et demi !
Tome 1+2
J'ai lu il y a longtemps les critiques de Mustafa Mahmoud concernant les id茅es de Freud, 脿 cet 茅poque-l脿 je n'ai la moindre id茅e de ce que Freud traite dans ses th茅ories et conf茅rences.
D'accord Freud est le p猫re de la psychanalyse comme disent certains gens.
Je respecte ses analyses et je les admet au premier tome sur l'interpr茅tation des r锚ves. (Relativement)
Dans le deuxi猫me tome Freud exag猫re TROP m锚me ! Il lie tout les actes 脿 la sexualit茅 M锚me pour un enfants et un b茅b茅! Je suis CONTRE. C'est vraiment illogique et inacceptable, j'ose dire que c'est de la perversion.
Je suis d茅莽ue car je m'attendais 脿 lire des choses plus int茅ressante...
Tome 1+2
J'ai lu il y a longtemps les critiques de Mustafa Mahmoud concernant les id茅es de Freud, 脿 cet 茅poque-l脿 je n'ai la moindre id茅e de ce que Freud traite dans ses th茅ories et conf茅rences.
D'accord Freud est le p猫re de la psychanalyse comme disent certains gens.
Je respecte ses analyses et je les admet au premier tome sur l'interpr茅tation des r锚ves. (Relativement)
Dans le deuxi猫me tome Freud exag猫re TROP m锚me ! Il lie tout les actes 脿 la sexualit茅 M锚me pour un enfants et un b茅b茅! Je suis CONTRE. C'est vraiment illogique et inacceptable, j'ose dire que c'est de la perversion.
Je suis d茅莽ue car je m'attendais 脿 lire des choses plus int茅ressante...
March 3, 2013
賰鬲丕亘 氐睾賷乇 毓亘丕乇賴 毓賳 孬賱丕孬 賲丨丕囟乇丕鬲, 賰丕賳 丕賱賲賮乇賵囟 賷賰賵賳 廿爻賲賴 "丕賱賴賮賵丕鬲 賵 丕賱鬲丨賱賷賱 丕賱賳賮爻賷" 兀賵 丨丕噩賴 夭賷 賰丿賴
賲毓囟賲賴 賲賯丿賲丕鬲 賵賰賱丕賲 亘丿賷賴賷 (賮賷 賵賯鬲賴丕 賰丕賳鬲 賲丨丕賵賱丕鬲 賮乇賵賷丿 賱廿賯賳丕毓 毓賱賲丕亍 丕賱賳賮爻) 亘兀賴賲賷丞 丿丕乇爻丞 丕賱賴賮賵丕鬲 賵夭賱丕鬲 丕賱賱爻丕賳 囟賲賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷...賷賲賰賳 丌禺乇 賲丨丕囟乇賴 賴賷 丕賱賱賷 賮賷賴丕 丕賱賲賮賷丿
賲毓囟賲賴 賲賯丿賲丕鬲 賵賰賱丕賲 亘丿賷賴賷 (賮賷 賵賯鬲賴丕 賰丕賳鬲 賲丨丕賵賱丕鬲 賮乇賵賷丿 賱廿賯賳丕毓 毓賱賲丕亍 丕賱賳賮爻) 亘兀賴賲賷丞 丿丕乇爻丞 丕賱賴賮賵丕鬲 賵夭賱丕鬲 丕賱賱爻丕賳 囟賲賳 丕賱鬲丨賱賷賱 丕賱賳賮爻賷...賷賲賰賳 丌禺乇 賲丨丕囟乇賴 賴賷 丕賱賱賷 賮賷賴丕 丕賱賲賮賷丿
April 17, 2017
This is the book
October 12, 2020
We are all neurotics but we just don鈥檛 realize it and we need a psychoanalyst to guide us in the discovery of that fact by making us become repulsed by our repulsion and dropping our resistance to the resisting of the denial of our own repression and if you don鈥檛 realize that you have that repression than you are most certainly neurotic and in need of a psychoanalyst to guide you on your journey of self-discovery and healing from the repressed fear and anxiety that lies within your unconscious as your ego is sublimated by your libido鈥檚 desires that are caused by 鈥榤ommy, daddy, and me鈥� thinking, anal fixations, and breast fascinations that formed while you were just a tyke, or just as devastating other life experiences that violated the stifling norms of your time period and remain hidden in the dark recesses of your unconscious mind and are as 'an organ without a body'. Freud believes all of that and more with no real evidence except for his tautology and his pseudoscience.
The key to undoing the neurosis you most certainly have or worse yet your perversions such as homosexuality that you might have because you are maniacally paranoid or excessively narcissistic is to understand that your previous experiences made you that kind of an 鈥榠nvert鈥� and you need to be cured by understanding what experience you鈥檝e had, by considering any of your slips in speech, writing or other errors in behavior, and what dreams you have had which are masked by the unconscious censor and must be interpreted by a trained and highly paid professional psychoanalyst to get at what your real self, your unconscious self is telling you through symbols and images from your dreams.
The ego denies itself and often gets sublimated by the libido and the key to understanding the formlessness of the form without content within the unconscious is hidden within the ever changing shape that manifest itself from time to time and only a highly paid psychoanalyst will be able to make you resentful enough in the resistance thus freeing you to acknowledge the repression that you most certainly have.
The psychoanalysis that Freud defines is a tautology. That is the conclusion lies within the premise. You deny that you are repressed and therefore I know you are in denial about your repression so you must be repressed. That is 贵谤别耻诲鈥檚 starting premise and within it includes his concluding premise. Also, a definition of a pseudoscience is a 鈥榮cience鈥� whose starting hypothesis is impossible to refute. That is there is no way one can refute the starting premise of his 鈥榮cience鈥�. For example, 鈥榯here are MIA in Vietnam鈥�, there is no data I can provide to someone who makes that statement to show that they are wrong. Freud does a similar thing within this book by the way he confounds the ego, with libido and the unconscious in the making of his 鈥榮cience鈥� of psychoanalysis while his error analysis, dream interpretation and previous life's experiences entails his methodology for resolving his convoluted resolution for neurosis repair. I can鈥檛 say egos, libidos and the unconscious don鈥檛 exist as the formless content free forms as he claims they do and I can鈥檛 give him any data to show that he is wrong, but the burden of proof lies with the one who makes the original assertion and he provides no proof except for a narrative without foundation or 'an organ without a body'.
Also, the homosexual examples I cite above which come from this book show how time has left 贵谤别耻诲鈥檚 paradigm way behind. Freud is blaming the mother, or childhood, or the individual narcissism or paranoia that came from the wrong mixture of the ego with the libido and the repressed unconscious mind for what he called a perversion, homosexuality. By him, homosexuality is considered as a behavior problem brought about by a person鈥檚 previous experiences from extreme narcissism or malignant paranoia, while today we know people are just born that way. Similarly, for neuro-diverse people we no longer blame refrigerator moms we just say that person was born that way, and so on.
There is value for when someone suffers from fear, anxiety, depression, addiction or a host of other psychological problems sitting with a professional or a group of other people who feel their dreads, but the overwhelming majority of this book is non-sense and is only worthwhile for today to show how the 20th century went off the rails and could embrace and accept a tautology wrapped around non-falsifiable hypothesizes with mostly harmful prescriptions. I just wonder how many people read this book that pointed out how sick they were because they were homosexuals and therefore ended up feeling the real pangs of despair because they were led to believe they should be self loathing since Freud would make the person a victim worthy of pity, shame and self loathing rather than acknowledging that the person was just born that way as we would say for somebody who was born left handed.
Deleuze in his book Anti-Oedipus does use an immanent critique in his destruction of 贵谤别耻诲鈥檚 psychoanalysis. In the first paragraph above, I use his expression 鈥榤ommy, daddy, and me鈥� for Oedipal Complex, and refrained from saying as he did 鈥榓nal shit鈥�, and did use his breast fascination implying the root cause for some neurosis, or creating an 'organ without a body'. Freud is dangerous and at best is mocked and can be refuted through his own assumptions as Deleuze did, or it can be shown to be a pseudo-science as Karl Popper did in his The Open Society.
The key to undoing the neurosis you most certainly have or worse yet your perversions such as homosexuality that you might have because you are maniacally paranoid or excessively narcissistic is to understand that your previous experiences made you that kind of an 鈥榠nvert鈥� and you need to be cured by understanding what experience you鈥檝e had, by considering any of your slips in speech, writing or other errors in behavior, and what dreams you have had which are masked by the unconscious censor and must be interpreted by a trained and highly paid professional psychoanalyst to get at what your real self, your unconscious self is telling you through symbols and images from your dreams.
The ego denies itself and often gets sublimated by the libido and the key to understanding the formlessness of the form without content within the unconscious is hidden within the ever changing shape that manifest itself from time to time and only a highly paid psychoanalyst will be able to make you resentful enough in the resistance thus freeing you to acknowledge the repression that you most certainly have.
The psychoanalysis that Freud defines is a tautology. That is the conclusion lies within the premise. You deny that you are repressed and therefore I know you are in denial about your repression so you must be repressed. That is 贵谤别耻诲鈥檚 starting premise and within it includes his concluding premise. Also, a definition of a pseudoscience is a 鈥榮cience鈥� whose starting hypothesis is impossible to refute. That is there is no way one can refute the starting premise of his 鈥榮cience鈥�. For example, 鈥榯here are MIA in Vietnam鈥�, there is no data I can provide to someone who makes that statement to show that they are wrong. Freud does a similar thing within this book by the way he confounds the ego, with libido and the unconscious in the making of his 鈥榮cience鈥� of psychoanalysis while his error analysis, dream interpretation and previous life's experiences entails his methodology for resolving his convoluted resolution for neurosis repair. I can鈥檛 say egos, libidos and the unconscious don鈥檛 exist as the formless content free forms as he claims they do and I can鈥檛 give him any data to show that he is wrong, but the burden of proof lies with the one who makes the original assertion and he provides no proof except for a narrative without foundation or 'an organ without a body'.
Also, the homosexual examples I cite above which come from this book show how time has left 贵谤别耻诲鈥檚 paradigm way behind. Freud is blaming the mother, or childhood, or the individual narcissism or paranoia that came from the wrong mixture of the ego with the libido and the repressed unconscious mind for what he called a perversion, homosexuality. By him, homosexuality is considered as a behavior problem brought about by a person鈥檚 previous experiences from extreme narcissism or malignant paranoia, while today we know people are just born that way. Similarly, for neuro-diverse people we no longer blame refrigerator moms we just say that person was born that way, and so on.
There is value for when someone suffers from fear, anxiety, depression, addiction or a host of other psychological problems sitting with a professional or a group of other people who feel their dreads, but the overwhelming majority of this book is non-sense and is only worthwhile for today to show how the 20th century went off the rails and could embrace and accept a tautology wrapped around non-falsifiable hypothesizes with mostly harmful prescriptions. I just wonder how many people read this book that pointed out how sick they were because they were homosexuals and therefore ended up feeling the real pangs of despair because they were led to believe they should be self loathing since Freud would make the person a victim worthy of pity, shame and self loathing rather than acknowledging that the person was just born that way as we would say for somebody who was born left handed.
Deleuze in his book Anti-Oedipus does use an immanent critique in his destruction of 贵谤别耻诲鈥檚 psychoanalysis. In the first paragraph above, I use his expression 鈥榤ommy, daddy, and me鈥� for Oedipal Complex, and refrained from saying as he did 鈥榓nal shit鈥�, and did use his breast fascination implying the root cause for some neurosis, or creating an 'organ without a body'. Freud is dangerous and at best is mocked and can be refuted through his own assumptions as Deleuze did, or it can be shown to be a pseudo-science as Karl Popper did in his The Open Society.
July 24, 2024
I will write a proper review for this soon because i read it very closely and gave everything a lot of thought, but in good news i didn鈥檛 realise i already had the second book of lectures- not just another book of Freuds lectures, but actually the second book that follows this one, in the same series. So I鈥檓 really looking forward to reading that after I finish one of the non fiction books I鈥檝e got going right now
November 22, 2012
Male chauvinist. Nothing closet about him at all. The wonder is that he is still given any credence. If ever there was advice to be applied to the "teacher", it would be this:
Physician, heal thyself.
Physician, heal thyself.
July 28, 2024
did freud ever consider鈥�. it might not be about sex
February 11, 2018
Ka啪kada labai seniai skai膷iau 拧it膮 knyg膮 s臈d臈dama bare, praeidamas ka啪kas i拧 darbuotoj懦 pasak臈: "O, Freudas", o paskui atne拧臈 sul膷i懦 baro s膮skaita.
Taip ir nesupratau, kas t膮syk 寞vyko.
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Bet knyga patiko - n臈ra moksli拧kai aktuali, bet 寞domu steb臈ti pat寞 m膮stymo b奴d膮, ypa膷 apie riktus patiko skaityti, iki 拧iol pamenu.
Taip ir nesupratau, kas t膮syk 寞vyko.
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Bet knyga patiko - n臈ra moksli拧kai aktuali, bet 寞domu steb臈ti pat寞 m膮stymo b奴d膮, ypa膷 apie riktus patiko skaityti, iki 拧iol pamenu.
December 18, 2021
賲丨丕囟乇丕鬲 賱賱賵睾丿 丕賱匕賰賷賾 賮乇賵賷丿
賷丨丕賵賱 鬲胤亘賷毓 賲丿乇爻丞 丕賱鬲丨賱賷賱 丕賱賳賮爻賷賾
賲毓 鬲乇賰賷夭 乇丕卅毓 毓賱賶 賮賰乇丞 賲丿賴卮丞
賵賴賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賱夭賱賾丕鬲 丕賱賱爻丕賳
賵賱賴賮賵丕鬲 丕賱廿賳爻丕賳 賵賱爻賱賵賰 丕賱賳爻賷丕賳
鬲丨賱賷賱 賲賯賳毓 兀禺賷乇賸丕 賱賮乇賵賷丿
賷丨丕賵賱 鬲胤亘賷毓 賲丿乇爻丞 丕賱鬲丨賱賷賱 丕賱賳賮爻賷賾
賲毓 鬲乇賰賷夭 乇丕卅毓 毓賱賶 賮賰乇丞 賲丿賴卮丞
賵賴賷 丕賱鬲丨賱賷賱 丕賱賳賮爻賷 賱夭賱賾丕鬲 丕賱賱爻丕賳
賵賱賴賮賵丕鬲 丕賱廿賳爻丕賳 賵賱爻賱賵賰 丕賱賳爻賷丕賳
鬲丨賱賷賱 賲賯賳毓 兀禺賷乇賸丕 賱賮乇賵賷丿
January 27, 2020
Trudno ocenia膰 rzetelnie t a k klasyczne ju偶 dzie艂o. Nie mam jednak skrupu艂贸w, bo prawdziwe "klasyki" nie starzej膮 si臋, a Wst臋p do psychoanalizy postarza艂 si臋 niebywale. Jest to dzie艂o nies艂ychanie anachroniczne, dziwaczne, groteskowe i chwilami nawet niebezpieczne.
Jest to zapis wyk艂ad贸w, kt贸re Freud dawa艂 wielokrotnie przed 1917 rokiem. Jest to streszczenie jego my艣li, streszczenie podstaw teorii psychoanalitycznej.
Mam wobec tre艣ci tych wyk艂ad贸w wiele zastrze偶e艅 i tylko kilka przychylnych s艂贸w. Freud buduje swoje idee na nieuprawnionych wnioskach ze swojej obserwacji, wiele rzeczy zmy艣la, nadinterpretuje, ekstrapoluje wnioski tam, gdzie robi膰 tego nie nale偶y. Co wi臋cej du偶o czasu po艣wi臋ca na usprawiedliwianie swoich pomys艂贸w i robi to z tak niezno艣n膮 pewno艣ci膮 siebie, 偶e od razu przestaje by膰 wiarygodny.
Pomijam tu czasy, w kt贸rych Freud pracowa艂, kiedy to dzieci by艂y traktowane przedmiotowo, kobiety z gruntu by艂y gorsze od m臋偶czyzn, a homoseksuali艣ci byli zbocze艅cami. Trudno wtedy by艂o my艣le膰 i m贸wi膰 inaczej. Chodzi mi tu raczej o logik臋 wywodu, techniczne umiej臋tno艣ci prowadzenia obserwacji i wyci膮gania wniosk贸w, czyli o szeroko poj臋t膮 metod臋 naukow膮 (tak docenian膮 przez Freuda), kt贸r膮 Freud pos艂ugiwa艂 si臋 zupe艂nie nieprawid艂owo.
Nie odbierze si臋 Freudowi tych kilku (donios艂ych) zas艂ug (uwzgl臋dnienie 偶ycia psychicznego dziecka, istnienia nie艣wiadomego itd), ale nie wystarcza to by wk艂ad Freuda w rozumienie psychologii cz艂owieka uzna膰 za jednoznacznie pozytywny. Na szcz臋艣cie jego uczniowe szybko naprawiali b艂臋dy ojca psychoanalizy.
Nie polecam.
Jest to zapis wyk艂ad贸w, kt贸re Freud dawa艂 wielokrotnie przed 1917 rokiem. Jest to streszczenie jego my艣li, streszczenie podstaw teorii psychoanalitycznej.
Mam wobec tre艣ci tych wyk艂ad贸w wiele zastrze偶e艅 i tylko kilka przychylnych s艂贸w. Freud buduje swoje idee na nieuprawnionych wnioskach ze swojej obserwacji, wiele rzeczy zmy艣la, nadinterpretuje, ekstrapoluje wnioski tam, gdzie robi膰 tego nie nale偶y. Co wi臋cej du偶o czasu po艣wi臋ca na usprawiedliwianie swoich pomys艂贸w i robi to z tak niezno艣n膮 pewno艣ci膮 siebie, 偶e od razu przestaje by膰 wiarygodny.
Pomijam tu czasy, w kt贸rych Freud pracowa艂, kiedy to dzieci by艂y traktowane przedmiotowo, kobiety z gruntu by艂y gorsze od m臋偶czyzn, a homoseksuali艣ci byli zbocze艅cami. Trudno wtedy by艂o my艣le膰 i m贸wi膰 inaczej. Chodzi mi tu raczej o logik臋 wywodu, techniczne umiej臋tno艣ci prowadzenia obserwacji i wyci膮gania wniosk贸w, czyli o szeroko poj臋t膮 metod臋 naukow膮 (tak docenian膮 przez Freuda), kt贸r膮 Freud pos艂ugiwa艂 si臋 zupe艂nie nieprawid艂owo.
Nie odbierze si臋 Freudowi tych kilku (donios艂ych) zas艂ug (uwzgl臋dnienie 偶ycia psychicznego dziecka, istnienia nie艣wiadomego itd), ale nie wystarcza to by wk艂ad Freuda w rozumienie psychologii cz艂owieka uzna膰 za jednoznacznie pozytywny. Na szcz臋艣cie jego uczniowe szybko naprawiali b艂臋dy ojca psychoanalizy.
Nie polecam.
July 30, 2022
Tak jak jestem fank膮 Freuda jako "ojca psychologii", tak jego ksi膮偶ki, czy w tym przypadku zbi贸r wyk艂ad贸w zaliczy艂abym raczej do historii. Wynudzi艂am si臋 niemi艂osiernie. Jednak gdyby kto艣 kaza艂by mi przeczyta膰 t臋 ksi膮偶k臋 jeszcze raz to zrobi艂abym to, jako studentka psychologii zainteresowana pocz膮tkami tej nauki. Je艣li nie jeste艣cie zainteresowani psychoanaliz膮 i histori膮 psychologii, to uwa偶am, 偶e czas lepiej po艣wi臋ci膰 bardziej wsp贸艂czesnym ksi膮偶kom.
June 22, 2022
freud is almost always misunderstood in popular culture, hence its sometimes triggering for a modern reader, close reading helps to understand the larger framework he was working at & the genius of his groundbreaking ideas
December 30, 2007
He put a lot of work into this. The copious amounts of effort that I put into bullshitting a term paper, perhaps.
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