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丿乇賵爻 賮賷 丕賱兀禺賱丕賯
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兀氐丿乇 丕賱賲乇賰夭 丕賱孬賯丕賮賷 丕賱毓乇亘賷 賮賷 亘賷乇賵鬲 賵丕賱丿丕乇 丕賱亘賷囟丕亍貙 (2010)貙 丕賱鬲乇噩賲丞 丕賱毓乇亘賷丞 賱賰鬲丕亘 丕賱乇賵丕卅賷 賵丕賱賰丕鬲亘 丕賱廿賷胤丕賱賷 丕賱卮賴賷乇 廿賲亘乇鬲賵 廿賷賰賵: 鈥溫辟堌� 賮賷 丕賱兀禺賱丕賯鈥澵� 賵賯丕賲 亘鬲乇噩賲丞 賴匕丕 丕賱賰鬲丕亘 丕賱賳丕賯丿 丕賱賲睾乇亘賷 爻毓賷丿 亘賳賰乇丕丿 丕賳胤賱丕賯丕 賲賳 丕賱鬲乇噩賲丞 丕賱賮乇賳爻賷丞 丕賱鬲賷 氐丿乇鬲 毓賳 丿丕乇 丕賱賳卮乇 丕賱賮乇賳爻賷丞 丕賱毓乇賷賯丞 鈥溫贺必ж迟娰団€� 賮賷 胤亘毓丞 氐丿乇鬲 毓丕賲 2000. 賵賷賯毓 丕賱賰鬲丕亘 賮賷 152 氐賮丨丞 賲賳 丕賱丨噩賲 丕賱賲鬲賵爻胤貙 丿賵賳 丕賱廿卮丕乇丞 廿賱賶 氐丕丨亘 賱賵丨丞 丕賱睾賱丕賮. 賷囟賲 丕賱賰鬲丕亘 禺賲爻 賲賯丕賱丕鬲 賱氐丕丨亘 鈥溫ㄙ嗀堎� 賮賵賰賵鈥澵� 賵鈥澵ж迟� 丕賱賵乇丿丞鈥澵� 賵賴賷 鬲丨賲賱 丕賱毓賳丕賵賷賳: 鈥溫з勜佡冑娯� 賮賷 丕賱丨乇亘鈥澵� 鈥溫з勝佖ж促娯� 丕賱兀亘丿賷丞鈥澵� 鈥溫堎� 丕賱氐丨丕賮丞鈥澵� 鈥溫з勜Ｙ嗀� 賵丕賱丌禺乇鈥澵� 鈥溫з勜辟堌� 賵睾賷乇 丕賱賲爻賲賵丨鈥�.
賵賯丿 賰鬲亘 廿賷賰賵 賴匕賴 丕賱賲賯丕賱丕鬲 丕賱禺賲爻 毓賱賶 賮鬲乇丕鬲 賲鬲亘丕毓丿丞貙 鬲鬲賳丕賵賱 爻賱爻賱丞 賲賳 丕賱賯囟丕賷丕 丕賱禺丕氐丞 亘丕賱賵噩賵丿 丕賱廿賳爻丕賳賷貙 賲賳賴丕 丕賱兀禺賱丕賯 賵丕賱毓賱賲丕賳賷丞 賵丕賱鬲丿賷賳 賵丕賱孬賯丕賮丞 賵丕賱賲孬賯賮 賵丕賱毓賱丕賯丞 賲毓 丕賱丌禺乇 賵睾賷乇賴丕 賲賳 丕賱賲賵囟賵毓丕鬲 匕丕鬲 丕賱胤丕亘毓 丕賱賯賷賲賷 丕賱毓丕賲. 賵賷賯賵賱 丕賱丿賰鬲賵乇 爻毓賷丿 亘賳賰乇丕丿 賮賷 賲賯丿賲丞 賴匕丕 丕賱賰鬲丕亘 鈥溬堎勝娯� 賮賷 賳賷鬲賳丕 鬲賯丿賷賲 賲賱禺氐 賱賴匕賴 丕賱賲賯丕賱丕鬲 兀賵 亘爻胤 丕賱賯賵賱 賮賷賴丕貙 賮賴匕丕 兀賲乇 賱丕 鬲乇噩賶 賲賳賴 賮丕卅丿丞貙 賮丕賱賳氐 賷購睾賳賷 毓賳 丕賱鬲賱禺賷氐貙 賵丕賱鬲賱賯賷 丕賱賲亘丕卮乇 兀賴賲 賲賳 賵爻丕胤丞 賲鬲乇噩賲 賱丕 賷賲賰賳 鬲亘乇卅丞 匕賲鬲賴貙 賮賴賵 賷賳賯賱 賲丕 賷卮鬲賴賷賴貙 賱丕 賲丕 賷亘丨孬 毓賳賴 丕賱賯丕乇卅 亘丕賱囟乇賵乇丞. 賵賲毓 匕賱賰貙 賮廿賳 賲丕 賷賯賵賱賴 丕賱毓賳賵丕賳 賵丨丿賴 賰丕賮 賱兀賳 賷孬賷乇 丕賱賰孬賷乇 賲賳 丕賱鬲爻丕丐賱丕鬲 丨賵賱 賲賯賵賱丞 丕賱兀禺賱丕賯貙 賮賴賷 鬲賰丕丿 鬲賰賵賳 丕賱孬賷賲丞 丕賱乇卅賷爻賷丞 賱賱賰鬲丕亘 賰賱賴.鈥澷佖迟堌� 丕賱賮賴賲鈥� 賵鈥澵з勜囐勨€� 亘禺氐賵氐賷丕鬲 丕賱丌禺乇 賵鈥澵з勜堎嗁娯� 丕賱丨囟丕乇賷丞鈥� 賵鈥澵з勜佡堎� 丕賱毓乇賯賷鈥� 賲賵丕賯賮 鬲賳丿乇噩 賰賱賴丕 囟賲賳 賲丕 賷賲賰賳 兀賳 賷卮賰賱 兀禺賱丕賯丕賸 鬲購毓鬲賲丿 賮賷 丕賱丨賰賲 毓賱賶 丕賱丌禺乇 賵鬲氐賳賷賮賴. 賮丕賱賭鈥澷嗀嗏€� 睾丕賲囟丞 丿丕卅賲丕賸貙 賱兀賳賴丕 鬲毓鬲賲丿 賲毓丕賷賷乇賴丕 賱賱丨賰賲 毓賱賶 丕賱丌禺乇 賵鬲丨丿賷丿 丕賱賲賯亘賵賱 賵丕賱賲乇賮賵囟 賵丕賱賲丨亘匕 賵丕賱賲賰乇賵賴 毓賳丿賴. 賵亘丕爻賲 賴匕賴 丕賱乇丐賷丞 鬲賲鬲 賮賷 賰孬賷乇 賲賳 賲乇丕丨賱 丕賱鬲丕乇賷禺 賲賯丕囟丕丞 丕賱丌禺乇賷賳 賵丕賱丨賰賲 毓賱賶 爻賱賵賰賴賲貙 亘賱 賵廿毓賱丕賳 丕賱丨乇亘 毓賱賷賴賲. 賮丕賱賭 鈥溬嗀嗏€� 丕賱鬲賷 賯丕丿鬲 丕賱丨乇亘 賮賷 兀賮睾丕賳爻鬲丕賳 賵丕賱毓乇丕賯 賵睾賷乇賴丕 賲賳 賲賳丕胤賯 丕賱毓丕賱賲 賱賷爻鬲 丌鬲賷丞 賲賳 禺丕乇噩 丕賱鬲丕乇賷禺貙 廿賳賴丕 孬賲乇丞 賲賳 孬賲丕乇賴貙 賵噩夭亍 賲賳 爻賷乇賵乇丞 丨囟丕乇賷丞 鬲卮賰賱鬲 亘丕毓鬲亘丕乇 賴賵賷鬲賴丕 鬲賱賰 賮賷 毓賱丕賯鬲賴丕 亘丕賱丌禺乇賷賳 賱丕 賮賷 丕賳賮氐丕賱 毓賳賴賲. 賵賱匕賱賰貙 賱丕 賷賲賰賳賴丕 兀賳 鬲鬲丨丿丿 亘丕毓鬲亘丕乇 匕丕鬲賴丕貙 兀賷 亘丕毓鬲亘丕乇 丕賱賲禺夭賵賳 丕賱兀禺賱丕賯賷 毓賳丿賴丕貙 亘賱 賷噩亘 兀賳 鬲賯賷爻 兀禺賱丕賯賴丕 亘兀禺賱丕賯 丕賱丌禺乇 (廿賳 丕賱毓夭賱丞 賱丕 鬲賯賵丿 廿賱丕 廿賱賶 丕賱賮丕卮賷丞).
賵賴賵 賲丕 賷毓賳賷 丕爻鬲丨丕賱丞 鬲丨丿賷丿 丕賱丿賵丕卅乇 丕賱兀禺賱丕賯賷丞 賱賭鈥澵з勜Ｙ嗀р€� 丿賵賳 丕賱廿卮丕乇丞 廿賱賶 鬲賱賰 丕賱鬲賷 鬲禺氐 鈥溫з勜⒇扁€�. 賮賴匕賴 丕賱丿丕卅乇丞 賲賲賰賳丞 丕賱賵噩賵丿 賮賷 丨丿賵丿 賵噩賵丿 兀禺賱丕賯 兀禺乇賶貙 賱丕 鬲賳丕賯囟賴丕 亘丕賱囟乇賵乇丞貙 賵賱賰賳賴丕 賯丿 鬲噩毓賱 賲賳賴丕 兀賲乇丕賸 賲賲賰賳丕賸貙 兀賵 鬲賰卮賮 毓賳 鬲賴丕賮鬲賴丕. 賮賲賳 丕賱爻賴賱 噩丿丕賸 丕鬲賴丕賲 丕賱匕賷賳 賰丕賳賵丕 賷賯丿賲賵賳 兀亘賳丕亍賴賲 賯乇亘丕賳丕賸 賱賱丌賱賴丞 亘丕賱賴賲噩賷丞 賵丕賱鬲賵丨卮貙 賱兀賳賴賲 匕亘丨賵賴賲 兀賵 丕賱賯賵丕 亘賴賲 賮賷 丕賱亘丨乇 兀賵 丕賱賳賴乇. 賵賮賷 丕賱賲賯丕亘賱貙 賲賳 丕賱氐毓亘 廿賯賳丕毓賴賲 亘兀賳 廿賱賯丕亍 賯賳亘賱丞 匕乇賷丞 毓賱賶 賲丿賷賳丞 賵鬲丿賲賷乇賴丕 亘賲賳 賮賷賴丕 賵賲丕 賮賷賴丕 賷丿禺賱 囟賲賳 卮乇毓賷丞 丕爻鬲毓賲丕賱 丕賱毓賳賮 賲賳 兀噩賱 丿乇亍 毓賳賮 兀卮丿.
賵丕賱丨丕氐賱貙 兀賳賴 廿匕丕 賰丕賳鬲 丕賱賲亘丕丿卅 丕賱兀禺賱丕賯賷丞 賰賵賳賷丞 賲賳 丨賷孬 廿賳賴丕 丿丕賱丞 毓賱賶 賵毓賷 丕賱匕丕鬲 亘丨丿賵丿賴丕 賮賷 毓賱丕賯鬲賴丕 亘丕賱丌禺乇貙 賵賲賳 丨賷孬 賰賵賳賴丕 鬲卮賷乇 廿賱賶 廿丨爻丕爻 廿賳爻丕賳賷 賷賰卮賮 毓賳 鬲賯丿賷乇 丕賱匕丕鬲 賱賳賮爻賴丕 賮賷 丕賱賲賯丕賲 丕賱孬丕賳賷貙 賮廿賳賴丕 賲毓 匕賱賰貙 賱賷爻鬲 賰匕賱賰 廿賱丕 賮賷 丕賱馗丕賴乇貨 賮賴賷 鬲禺鬲賱賮 亘丕賱囟乇賵乇丞 亘丕禺鬲賱丕賮 丕賱兀爻爻 丕賱毓賯丿賷丞 賵丕賱孬賯丕賮賷丞 賵丕賱賲毓乇賮賷丞 丕賱鬲賷 鬲賯賵賲 毓賱賷賴丕. 賮兀禺賱丕賯 丕賱丿賷賳 賱賷爻鬲 賴賷 兀禺賱丕賯 丕賱毓賱賲丕賳賷丞貙 賮賴賷 賮賷 丕賱丿賷賳 鬲毓丕賱賷賲 賮賵賯賷丞 兀氐賱賴丕 睾賷亘賷貙 兀賲丕 賮賷 丕賱毓賱賲丕賳賷丞貙 賮賱丕 毓賱丕賯丞 賱賱賲囟丕賲賷賳 丕賱賮毓賱賷丞 賱賱爻賱賵賰 丕賱兀禺賱丕賯賷 亘丕賱兀氐賱 丕賱毓賯丿賷 丕賱匕賷 賷爻賳丿賴丕鈥�. 賷毓乇賾賮賳丕 丕賱賰鬲丕亘 毓賱賶 賲亘丕丿卅 丕毓鬲賳賯賴丕 氐丕丨亘 鈥溫ㄙ嗀堎� 賮賵賰賵鈥澵� 賵賴賷 賭 亘乇兀賷 爻毓賷丿 亘賳賰乇丕丿 賭 丕賱賲亘丕丿卅 鈥� 丕賱鬲賷 賷噩亘貙 賮賷 毓乇賮 丕賱賲丐賱賮貙 兀賳 賷鬲丨賲賱 毓亘卅賴丕 丕賱賲孬賯賮 賯亘賱 丕賱爻賷丕爻賷. 賮賱賱賲孬賯賮 丕禺鬲賷丕乇丕鬲 賱丕 賷丨賰賲賴丕 丕賱鬲賯丿賷乇 丕賱馗乇賮賷 賱賱兀卮賷丕亍 賵丕賱賰丕卅賳丕鬲貙 賵賱丕 賷爻鬲賳丿 廿賱賶 丨賰賲 賲爻亘賯 賱亘賱賵乇丞 賲賵丕賯賮賴 賵丕賱丿賮丕毓 毓賳賴丕. 賮廿匕丕 賰丕賳 丕賱賮毓賱 丕賱廿賳爻丕賳賷 鈥溫关必敦� 賱賱丕賱鬲亘丕爻丕鬲 賵丕賱睾賲賵囟 賵丕賱鬲兀賵賷賱貙 賮廿賳 賵馗賷賮丞 丕賱賲孬賯賮 鬲賰賲賳 賮賷 丕賱賰卮賮 毓賳 賴匕賴 丕賱丕賱鬲亘丕爻丕鬲 亘丕賱匕丕鬲. 廿賳 賵丕噩亘 丕賱賲孬賯賮 賴賵 賮賷 丕賱賲賯丕賲 丕賱兀賵賱 丕賳鬲賯丕丿 乇賮丕賯賴鈥�: 賷賯丿賲 賱賳丕 賳毓賵賲 鬲卮賵賲爻賰賷貙 丕賱毓丕賱賲 丕賱賱爻丕賳賷 丕賱卮賴賷乇貙 丨丕賱丞 賲孬賯賮 賳丕丿乇 丕賱賵噩賵丿 賮賷 丕賱鬲丕乇賷禺. 賱賯丿 賵賯賮 賮賷 賵噩賴 丕賱卮胤胤 丕賱兀賲賷乇賰賷 亘賰賱 賯賵丕賴貙 賵賮囟丨 兀爻丕賱賷亘賴丕 賮賷 丕賱鬲丿禺賱 賮賷 卮丐賵賳 丕賱兀賮乇丕丿 賵丕賱噩賲丕毓丕鬲 賵丕賱丿賵賱. 賵賱賲 鬲賲賳毓賴 賷賴賵丿賷鬲賴 賲賳 丕賱賵賯賵賮 囟丿 廿爻乇丕卅賷賱 丿賮丕毓丕賸 毓賳 丨賯 丕賱卮毓亘 丕賱賮賱爻胤賷賳賷 賮賷 丕爻鬲賯賱丕賱賴 賵亘賳丕亍 丿賵賱鬲賴.
賵亘毓亘丕乇丞 兀禺乇賶貙 廿賳 丕賱賲孬賯賮 賮丕毓賱 兀禺賱丕賯賷 賱丕 賷鬲賯賷丿 亘丨丕賱丕鬲 丕賳鬲賲丕亍 夭丕卅賱 賱賴匕丕 丕賱賲賵賯賮 兀賵 匕丕賰貙 賵賱丕 亘丨丕賱丕鬲 丕賱鬲氐賳賷賮 鈥溫з勜官佡堎娾€� 囟賲賳 兀氐賱 鈥溫关辟傎娾€� 賴賵 亘丕賱囟乇賵乇丞 賲賳 亘丕亘 丕賱賵賴賲 丕賱賲囟賱賱貙 兀賵 賲賳 亘丕亘 丕賱鬲氐賳賷賮 丕賱孬賯丕賮賷 丕賱賲爻亘賯 丕賱匕賷 賱丕 賷賲賰賳貙 乇睾賲 賵噩賵丿賴 丕賱賮毓賱賷貙 兀賳 賷丨賱 賲丨賱 賰賱 丕賱賯賷賲 丕賱賳亘賷賱丞 丕賱鬲賷 兀賮乇夭鬲賴丕 丕賱賲賲丕乇爻丞 丕賱廿賳爻丕賳賷丞 丕賱賲賲鬲丿丞 毓賲賷賯丕賸 賮賷 丕賱鬲丕乇賷禺. 賱賯丿 賲丕鬲 爻賯乇丕胤 丿賮丕毓丕賸 毓賳 丨賯 丕賱廿賳爻丕賳 賮賷 丕賱鬲賮賰賷乇 丕賱丨乇貙 賵乇賮囟 丕賱賮乇丕乇 賲賳 爻噩賳賴 賱賰賷 賱丕 賷卮賲鬲 亘賴 兀毓丿丕丐賴 兀賵 賷卮賰賰賵賳 賮賷 賲亘丕丿卅賴鈥�.
賵毓賱賶 賴匕丕 丕賱兀爻丕爻貙 賮廿賳 賲丕 賷賮氐賱 亘賷賳 丕賱爻賷丕爻賷 賵丕賱賲孬賯賮 賴賵 丕賱賮丕氐賱 亘賷賳 鈥溫з勝堎勜ж♀€� 賵亘賷賳 鈥溫з勜傎娰傌┾€澵� 賮丕賱賵賱丕亍 毓賳丿 廿賷賰賵 賲賯賵賱丞 兀禺賱丕賯賷丞貙 兀賲丕 丕賱丨賯賷賯丞 賮賲賳 胤亘賷毓丞 賳馗乇賷丞. 丕賱兀賵賱賶 賱賱爻賷丕爻賷 (賮賴賵 賷鬲丨乇賰 囟賲賳 鬲乇丕鬲亘賷丞 丕賱爻賱胤丞 兀賵 鬲乇丕鬲亘賷丞 丕賱丨夭亘) 兀賲丕 丕賱孬丕賳賷丞 賮賲賳 丕禺鬲氐丕氐 丕賱賲孬賯賮 (賮賴賵 賱丕 賷賴鬲賲 爻賵賶 亘丕賱賯賷賲 丕賱鬲賷 鬲丨賲賷 丕賱廿賳爻丕賳 賲賳 丕賱馗賱賲 賵丕賱丕賳鬲賯丕氐 賲賳 丨乇賷鬲賴 賵賰乇丕賲鬲賴). 賵賱丕 爻亘賷賱 廿賱賶 丕賱禺賱胤 亘賷賳 賲丕 賷兀鬲賷 賲賳 丕賱賵賱丕亍貙 賵賲丕 鬲賯賵丿 廿賱賷賴 丕賱丨賯賷賯丞. 廿賳賴 丕賱賮丕氐賱 亘賷賳 廿賰乇丕賴丕鬲 丕賱爻賷丕爻丞 賵丕禺鬲賷丕乇丕鬲 丕賱孬賯丕賮丞.
賰鬲丕亘 鈥溫辟堌� 賮賷 丕賱兀禺賱丕賯鈥� 賭 亘乇兀賷 亘賳賰乇丕丿 賭 鈥溬勜� 賷賯丿賲 丿乇賵爻丕賸 賲賳 亘丕亘 鈥溬娯�...鈥澵� 亘賱 賷爻鬲丨囟乇 鬲噩丕乇亘 丕賱鬲丕乇賷禺 賵賷鬲兀賲賱賴丕貙 廿賳賴 賱丕 賷賲噩丿 兀禺賱丕賯 丕賱丿賷賳貙 賵賱丕 賷丨胤 賲賳賴丕貙 賵賱賰賳賴 賷噩毓賱 丕賱賮乇丿 賲爻丐賵賱丕賸 毓賳 爻賱賵賰賴鈥�.
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兀氐丿乇 丕賱賲乇賰夭 丕賱孬賯丕賮賷 丕賱毓乇亘賷 賮賷 亘賷乇賵鬲 賵丕賱丿丕乇 丕賱亘賷囟丕亍貙 (2010)貙 丕賱鬲乇噩賲丞 丕賱毓乇亘賷丞 賱賰鬲丕亘 丕賱乇賵丕卅賷 賵丕賱賰丕鬲亘 丕賱廿賷胤丕賱賷 丕賱卮賴賷乇 廿賲亘乇鬲賵 廿賷賰賵: 鈥溫辟堌� 賮賷 丕賱兀禺賱丕賯鈥澵� 賵賯丕賲 亘鬲乇噩賲丞 賴匕丕 丕賱賰鬲丕亘 丕賱賳丕賯丿 丕賱賲睾乇亘賷 爻毓賷丿 亘賳賰乇丕丿 丕賳胤賱丕賯丕 賲賳 丕賱鬲乇噩賲丞 丕賱賮乇賳爻賷丞 丕賱鬲賷 氐丿乇鬲 毓賳 丿丕乇 丕賱賳卮乇 丕賱賮乇賳爻賷丞 丕賱毓乇賷賯丞 鈥溫贺必ж迟娰団€� 賮賷 胤亘毓丞 氐丿乇鬲 毓丕賲 2000. 賵賷賯毓 丕賱賰鬲丕亘 賮賷 152 氐賮丨丞 賲賳 丕賱丨噩賲 丕賱賲鬲賵爻胤貙 丿賵賳 丕賱廿卮丕乇丞 廿賱賶 氐丕丨亘 賱賵丨丞 丕賱睾賱丕賮. 賷囟賲 丕賱賰鬲丕亘 禺賲爻 賲賯丕賱丕鬲 賱氐丕丨亘 鈥溫ㄙ嗀堎� 賮賵賰賵鈥澵� 賵鈥澵ж迟� 丕賱賵乇丿丞鈥澵� 賵賴賷 鬲丨賲賱 丕賱毓賳丕賵賷賳: 鈥溫з勜佡冑娯� 賮賷 丕賱丨乇亘鈥澵� 鈥溫з勝佖ж促娯� 丕賱兀亘丿賷丞鈥澵� 鈥溫堎� 丕賱氐丨丕賮丞鈥澵� 鈥溫з勜Ｙ嗀� 賵丕賱丌禺乇鈥澵� 鈥溫з勜辟堌� 賵睾賷乇 丕賱賲爻賲賵丨鈥�.
賵賯丿 賰鬲亘 廿賷賰賵 賴匕賴 丕賱賲賯丕賱丕鬲 丕賱禺賲爻 毓賱賶 賮鬲乇丕鬲 賲鬲亘丕毓丿丞貙 鬲鬲賳丕賵賱 爻賱爻賱丞 賲賳 丕賱賯囟丕賷丕 丕賱禺丕氐丞 亘丕賱賵噩賵丿 丕賱廿賳爻丕賳賷貙 賲賳賴丕 丕賱兀禺賱丕賯 賵丕賱毓賱賲丕賳賷丞 賵丕賱鬲丿賷賳 賵丕賱孬賯丕賮丞 賵丕賱賲孬賯賮 賵丕賱毓賱丕賯丞 賲毓 丕賱丌禺乇 賵睾賷乇賴丕 賲賳 丕賱賲賵囟賵毓丕鬲 匕丕鬲 丕賱胤丕亘毓 丕賱賯賷賲賷 丕賱毓丕賲. 賵賷賯賵賱 丕賱丿賰鬲賵乇 爻毓賷丿 亘賳賰乇丕丿 賮賷 賲賯丿賲丞 賴匕丕 丕賱賰鬲丕亘 鈥溬堎勝娯� 賮賷 賳賷鬲賳丕 鬲賯丿賷賲 賲賱禺氐 賱賴匕賴 丕賱賲賯丕賱丕鬲 兀賵 亘爻胤 丕賱賯賵賱 賮賷賴丕貙 賮賴匕丕 兀賲乇 賱丕 鬲乇噩賶 賲賳賴 賮丕卅丿丞貙 賮丕賱賳氐 賷購睾賳賷 毓賳 丕賱鬲賱禺賷氐貙 賵丕賱鬲賱賯賷 丕賱賲亘丕卮乇 兀賴賲 賲賳 賵爻丕胤丞 賲鬲乇噩賲 賱丕 賷賲賰賳 鬲亘乇卅丞 匕賲鬲賴貙 賮賴賵 賷賳賯賱 賲丕 賷卮鬲賴賷賴貙 賱丕 賲丕 賷亘丨孬 毓賳賴 丕賱賯丕乇卅 亘丕賱囟乇賵乇丞. 賵賲毓 匕賱賰貙 賮廿賳 賲丕 賷賯賵賱賴 丕賱毓賳賵丕賳 賵丨丿賴 賰丕賮 賱兀賳 賷孬賷乇 丕賱賰孬賷乇 賲賳 丕賱鬲爻丕丐賱丕鬲 丨賵賱 賲賯賵賱丞 丕賱兀禺賱丕賯貙 賮賴賷 鬲賰丕丿 鬲賰賵賳 丕賱孬賷賲丞 丕賱乇卅賷爻賷丞 賱賱賰鬲丕亘 賰賱賴.鈥澷佖迟堌� 丕賱賮賴賲鈥� 賵鈥澵з勜囐勨€� 亘禺氐賵氐賷丕鬲 丕賱丌禺乇 賵鈥澵з勜堎嗁娯� 丕賱丨囟丕乇賷丞鈥� 賵鈥澵з勜佡堎� 丕賱毓乇賯賷鈥� 賲賵丕賯賮 鬲賳丿乇噩 賰賱賴丕 囟賲賳 賲丕 賷賲賰賳 兀賳 賷卮賰賱 兀禺賱丕賯丕賸 鬲購毓鬲賲丿 賮賷 丕賱丨賰賲 毓賱賶 丕賱丌禺乇 賵鬲氐賳賷賮賴. 賮丕賱賭鈥澷嗀嗏€� 睾丕賲囟丞 丿丕卅賲丕賸貙 賱兀賳賴丕 鬲毓鬲賲丿 賲毓丕賷賷乇賴丕 賱賱丨賰賲 毓賱賶 丕賱丌禺乇 賵鬲丨丿賷丿 丕賱賲賯亘賵賱 賵丕賱賲乇賮賵囟 賵丕賱賲丨亘匕 賵丕賱賲賰乇賵賴 毓賳丿賴. 賵亘丕爻賲 賴匕賴 丕賱乇丐賷丞 鬲賲鬲 賮賷 賰孬賷乇 賲賳 賲乇丕丨賱 丕賱鬲丕乇賷禺 賲賯丕囟丕丞 丕賱丌禺乇賷賳 賵丕賱丨賰賲 毓賱賶 爻賱賵賰賴賲貙 亘賱 賵廿毓賱丕賳 丕賱丨乇亘 毓賱賷賴賲. 賮丕賱賭 鈥溬嗀嗏€� 丕賱鬲賷 賯丕丿鬲 丕賱丨乇亘 賮賷 兀賮睾丕賳爻鬲丕賳 賵丕賱毓乇丕賯 賵睾賷乇賴丕 賲賳 賲賳丕胤賯 丕賱毓丕賱賲 賱賷爻鬲 丌鬲賷丞 賲賳 禺丕乇噩 丕賱鬲丕乇賷禺貙 廿賳賴丕 孬賲乇丞 賲賳 孬賲丕乇賴貙 賵噩夭亍 賲賳 爻賷乇賵乇丞 丨囟丕乇賷丞 鬲卮賰賱鬲 亘丕毓鬲亘丕乇 賴賵賷鬲賴丕 鬲賱賰 賮賷 毓賱丕賯鬲賴丕 亘丕賱丌禺乇賷賳 賱丕 賮賷 丕賳賮氐丕賱 毓賳賴賲. 賵賱匕賱賰貙 賱丕 賷賲賰賳賴丕 兀賳 鬲鬲丨丿丿 亘丕毓鬲亘丕乇 匕丕鬲賴丕貙 兀賷 亘丕毓鬲亘丕乇 丕賱賲禺夭賵賳 丕賱兀禺賱丕賯賷 毓賳丿賴丕貙 亘賱 賷噩亘 兀賳 鬲賯賷爻 兀禺賱丕賯賴丕 亘兀禺賱丕賯 丕賱丌禺乇 (廿賳 丕賱毓夭賱丞 賱丕 鬲賯賵丿 廿賱丕 廿賱賶 丕賱賮丕卮賷丞).
賵賴賵 賲丕 賷毓賳賷 丕爻鬲丨丕賱丞 鬲丨丿賷丿 丕賱丿賵丕卅乇 丕賱兀禺賱丕賯賷丞 賱賭鈥澵з勜Ｙ嗀р€� 丿賵賳 丕賱廿卮丕乇丞 廿賱賶 鬲賱賰 丕賱鬲賷 鬲禺氐 鈥溫з勜⒇扁€�. 賮賴匕賴 丕賱丿丕卅乇丞 賲賲賰賳丞 丕賱賵噩賵丿 賮賷 丨丿賵丿 賵噩賵丿 兀禺賱丕賯 兀禺乇賶貙 賱丕 鬲賳丕賯囟賴丕 亘丕賱囟乇賵乇丞貙 賵賱賰賳賴丕 賯丿 鬲噩毓賱 賲賳賴丕 兀賲乇丕賸 賲賲賰賳丕賸貙 兀賵 鬲賰卮賮 毓賳 鬲賴丕賮鬲賴丕. 賮賲賳 丕賱爻賴賱 噩丿丕賸 丕鬲賴丕賲 丕賱匕賷賳 賰丕賳賵丕 賷賯丿賲賵賳 兀亘賳丕亍賴賲 賯乇亘丕賳丕賸 賱賱丌賱賴丞 亘丕賱賴賲噩賷丞 賵丕賱鬲賵丨卮貙 賱兀賳賴賲 匕亘丨賵賴賲 兀賵 丕賱賯賵丕 亘賴賲 賮賷 丕賱亘丨乇 兀賵 丕賱賳賴乇. 賵賮賷 丕賱賲賯丕亘賱貙 賲賳 丕賱氐毓亘 廿賯賳丕毓賴賲 亘兀賳 廿賱賯丕亍 賯賳亘賱丞 匕乇賷丞 毓賱賶 賲丿賷賳丞 賵鬲丿賲賷乇賴丕 亘賲賳 賮賷賴丕 賵賲丕 賮賷賴丕 賷丿禺賱 囟賲賳 卮乇毓賷丞 丕爻鬲毓賲丕賱 丕賱毓賳賮 賲賳 兀噩賱 丿乇亍 毓賳賮 兀卮丿.
賵丕賱丨丕氐賱貙 兀賳賴 廿匕丕 賰丕賳鬲 丕賱賲亘丕丿卅 丕賱兀禺賱丕賯賷丞 賰賵賳賷丞 賲賳 丨賷孬 廿賳賴丕 丿丕賱丞 毓賱賶 賵毓賷 丕賱匕丕鬲 亘丨丿賵丿賴丕 賮賷 毓賱丕賯鬲賴丕 亘丕賱丌禺乇貙 賵賲賳 丨賷孬 賰賵賳賴丕 鬲卮賷乇 廿賱賶 廿丨爻丕爻 廿賳爻丕賳賷 賷賰卮賮 毓賳 鬲賯丿賷乇 丕賱匕丕鬲 賱賳賮爻賴丕 賮賷 丕賱賲賯丕賲 丕賱孬丕賳賷貙 賮廿賳賴丕 賲毓 匕賱賰貙 賱賷爻鬲 賰匕賱賰 廿賱丕 賮賷 丕賱馗丕賴乇貨 賮賴賷 鬲禺鬲賱賮 亘丕賱囟乇賵乇丞 亘丕禺鬲賱丕賮 丕賱兀爻爻 丕賱毓賯丿賷丞 賵丕賱孬賯丕賮賷丞 賵丕賱賲毓乇賮賷丞 丕賱鬲賷 鬲賯賵賲 毓賱賷賴丕. 賮兀禺賱丕賯 丕賱丿賷賳 賱賷爻鬲 賴賷 兀禺賱丕賯 丕賱毓賱賲丕賳賷丞貙 賮賴賷 賮賷 丕賱丿賷賳 鬲毓丕賱賷賲 賮賵賯賷丞 兀氐賱賴丕 睾賷亘賷貙 兀賲丕 賮賷 丕賱毓賱賲丕賳賷丞貙 賮賱丕 毓賱丕賯丞 賱賱賲囟丕賲賷賳 丕賱賮毓賱賷丞 賱賱爻賱賵賰 丕賱兀禺賱丕賯賷 亘丕賱兀氐賱 丕賱毓賯丿賷 丕賱匕賷 賷爻賳丿賴丕鈥�. 賷毓乇賾賮賳丕 丕賱賰鬲丕亘 毓賱賶 賲亘丕丿卅 丕毓鬲賳賯賴丕 氐丕丨亘 鈥溫ㄙ嗀堎� 賮賵賰賵鈥澵� 賵賴賷 賭 亘乇兀賷 爻毓賷丿 亘賳賰乇丕丿 賭 丕賱賲亘丕丿卅 鈥� 丕賱鬲賷 賷噩亘貙 賮賷 毓乇賮 丕賱賲丐賱賮貙 兀賳 賷鬲丨賲賱 毓亘卅賴丕 丕賱賲孬賯賮 賯亘賱 丕賱爻賷丕爻賷. 賮賱賱賲孬賯賮 丕禺鬲賷丕乇丕鬲 賱丕 賷丨賰賲賴丕 丕賱鬲賯丿賷乇 丕賱馗乇賮賷 賱賱兀卮賷丕亍 賵丕賱賰丕卅賳丕鬲貙 賵賱丕 賷爻鬲賳丿 廿賱賶 丨賰賲 賲爻亘賯 賱亘賱賵乇丞 賲賵丕賯賮賴 賵丕賱丿賮丕毓 毓賳賴丕. 賮廿匕丕 賰丕賳 丕賱賮毓賱 丕賱廿賳爻丕賳賷 鈥溫关必敦� 賱賱丕賱鬲亘丕爻丕鬲 賵丕賱睾賲賵囟 賵丕賱鬲兀賵賷賱貙 賮廿賳 賵馗賷賮丞 丕賱賲孬賯賮 鬲賰賲賳 賮賷 丕賱賰卮賮 毓賳 賴匕賴 丕賱丕賱鬲亘丕爻丕鬲 亘丕賱匕丕鬲. 廿賳 賵丕噩亘 丕賱賲孬賯賮 賴賵 賮賷 丕賱賲賯丕賲 丕賱兀賵賱 丕賳鬲賯丕丿 乇賮丕賯賴鈥�: 賷賯丿賲 賱賳丕 賳毓賵賲 鬲卮賵賲爻賰賷貙 丕賱毓丕賱賲 丕賱賱爻丕賳賷 丕賱卮賴賷乇貙 丨丕賱丞 賲孬賯賮 賳丕丿乇 丕賱賵噩賵丿 賮賷 丕賱鬲丕乇賷禺. 賱賯丿 賵賯賮 賮賷 賵噩賴 丕賱卮胤胤 丕賱兀賲賷乇賰賷 亘賰賱 賯賵丕賴貙 賵賮囟丨 兀爻丕賱賷亘賴丕 賮賷 丕賱鬲丿禺賱 賮賷 卮丐賵賳 丕賱兀賮乇丕丿 賵丕賱噩賲丕毓丕鬲 賵丕賱丿賵賱. 賵賱賲 鬲賲賳毓賴 賷賴賵丿賷鬲賴 賲賳 丕賱賵賯賵賮 囟丿 廿爻乇丕卅賷賱 丿賮丕毓丕賸 毓賳 丨賯 丕賱卮毓亘 丕賱賮賱爻胤賷賳賷 賮賷 丕爻鬲賯賱丕賱賴 賵亘賳丕亍 丿賵賱鬲賴.
賵亘毓亘丕乇丞 兀禺乇賶貙 廿賳 丕賱賲孬賯賮 賮丕毓賱 兀禺賱丕賯賷 賱丕 賷鬲賯賷丿 亘丨丕賱丕鬲 丕賳鬲賲丕亍 夭丕卅賱 賱賴匕丕 丕賱賲賵賯賮 兀賵 匕丕賰貙 賵賱丕 亘丨丕賱丕鬲 丕賱鬲氐賳賷賮 鈥溫з勜官佡堎娾€� 囟賲賳 兀氐賱 鈥溫关辟傎娾€� 賴賵 亘丕賱囟乇賵乇丞 賲賳 亘丕亘 丕賱賵賴賲 丕賱賲囟賱賱貙 兀賵 賲賳 亘丕亘 丕賱鬲氐賳賷賮 丕賱孬賯丕賮賷 丕賱賲爻亘賯 丕賱匕賷 賱丕 賷賲賰賳貙 乇睾賲 賵噩賵丿賴 丕賱賮毓賱賷貙 兀賳 賷丨賱 賲丨賱 賰賱 丕賱賯賷賲 丕賱賳亘賷賱丞 丕賱鬲賷 兀賮乇夭鬲賴丕 丕賱賲賲丕乇爻丞 丕賱廿賳爻丕賳賷丞 丕賱賲賲鬲丿丞 毓賲賷賯丕賸 賮賷 丕賱鬲丕乇賷禺. 賱賯丿 賲丕鬲 爻賯乇丕胤 丿賮丕毓丕賸 毓賳 丨賯 丕賱廿賳爻丕賳 賮賷 丕賱鬲賮賰賷乇 丕賱丨乇貙 賵乇賮囟 丕賱賮乇丕乇 賲賳 爻噩賳賴 賱賰賷 賱丕 賷卮賲鬲 亘賴 兀毓丿丕丐賴 兀賵 賷卮賰賰賵賳 賮賷 賲亘丕丿卅賴鈥�.
賵毓賱賶 賴匕丕 丕賱兀爻丕爻貙 賮廿賳 賲丕 賷賮氐賱 亘賷賳 丕賱爻賷丕爻賷 賵丕賱賲孬賯賮 賴賵 丕賱賮丕氐賱 亘賷賳 鈥溫з勝堎勜ж♀€� 賵亘賷賳 鈥溫з勜傎娰傌┾€澵� 賮丕賱賵賱丕亍 毓賳丿 廿賷賰賵 賲賯賵賱丞 兀禺賱丕賯賷丞貙 兀賲丕 丕賱丨賯賷賯丞 賮賲賳 胤亘賷毓丞 賳馗乇賷丞. 丕賱兀賵賱賶 賱賱爻賷丕爻賷 (賮賴賵 賷鬲丨乇賰 囟賲賳 鬲乇丕鬲亘賷丞 丕賱爻賱胤丞 兀賵 鬲乇丕鬲亘賷丞 丕賱丨夭亘) 兀賲丕 丕賱孬丕賳賷丞 賮賲賳 丕禺鬲氐丕氐 丕賱賲孬賯賮 (賮賴賵 賱丕 賷賴鬲賲 爻賵賶 亘丕賱賯賷賲 丕賱鬲賷 鬲丨賲賷 丕賱廿賳爻丕賳 賲賳 丕賱馗賱賲 賵丕賱丕賳鬲賯丕氐 賲賳 丨乇賷鬲賴 賵賰乇丕賲鬲賴). 賵賱丕 爻亘賷賱 廿賱賶 丕賱禺賱胤 亘賷賳 賲丕 賷兀鬲賷 賲賳 丕賱賵賱丕亍貙 賵賲丕 鬲賯賵丿 廿賱賷賴 丕賱丨賯賷賯丞. 廿賳賴 丕賱賮丕氐賱 亘賷賳 廿賰乇丕賴丕鬲 丕賱爻賷丕爻丞 賵丕禺鬲賷丕乇丕鬲 丕賱孬賯丕賮丞.
賰鬲丕亘 鈥溫辟堌� 賮賷 丕賱兀禺賱丕賯鈥� 賭 亘乇兀賷 亘賳賰乇丕丿 賭 鈥溬勜� 賷賯丿賲 丿乇賵爻丕賸 賲賳 亘丕亘 鈥溬娯�...鈥澵� 亘賱 賷爻鬲丨囟乇 鬲噩丕乇亘 丕賱鬲丕乇賷禺 賵賷鬲兀賲賱賴丕貙 廿賳賴 賱丕 賷賲噩丿 兀禺賱丕賯 丕賱丿賷賳貙 賵賱丕 賷丨胤 賲賳賴丕貙 賵賱賰賳賴 賷噩毓賱 丕賱賮乇丿 賲爻丐賵賱丕賸 毓賳 爻賱賵賰賴鈥�.
152 pages, Paperback
First published January 1, 1997
154 people are currently reading
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About the author
Umberto Eco
898听books11.6k听followersUmberto Eco was an Italian medievalist, philosopher, semiotician, novelist, cultural critic, and political and social commentator. In English, he is best known for his popular 1980 novel The Name of the Rose, a historical mystery combining semiotics in fiction with biblical analysis, medieval studies and literary theory, as well as Foucault's Pendulum, his 1988 novel which touches on similar themes.
Eco wrote prolifically throughout his life, with his output including children's books, translations from French and English, in addition to a twice-monthly newspaper column "La Bustina di Minerva" (Minerva's Matchbook) in the magazine L'Espresso beginning in 1985, with his last column (a critical appraisal of the Romantic paintings of Francesco Hayez) appearing 27 January 2016. At the time of his death, he was an Emeritus professor at the University of Bologna, where he taught for much of his life. In the 21st century, he has continued to gain recognition for his 1995 essay "Ur-Fascism", where Eco lists fourteen general properties he believes comprise fascist ideologies.
Eco wrote prolifically throughout his life, with his output including children's books, translations from French and English, in addition to a twice-monthly newspaper column "La Bustina di Minerva" (Minerva's Matchbook) in the magazine L'Espresso beginning in 1985, with his last column (a critical appraisal of the Romantic paintings of Francesco Hayez) appearing 27 January 2016. At the time of his death, he was an Emeritus professor at the University of Bologna, where he taught for much of his life. In the 21st century, he has continued to gain recognition for his 1995 essay "Ur-Fascism", where Eco lists fourteen general properties he believes comprise fascist ideologies.
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January 5, 2025
袝褋械褌邪褌邪 薪邪 校屑斜械褉褌芯 袝泻芯 褋邪 懈蟹泻谢褞褔懈褌械谢薪芯 褋褌芯泄薪芯褋褌薪懈, 薪械锌褉械褏芯写薪懈 懈 褋褗斜褍卸写邪褖懈 谢褞斜芯锌懈褌褋褌胁芯 泻褗屑 蟹邪褋械谐薪邪褌懈褌械 胁 褌褟褏 褌械屑懈! 袘谢邪谐芯褉芯写薪芯 蟹邪胁懈卸写邪屑 薪邪 懈褌邪谢懈邪薪褋泻懈褌械 褔懈褌邪褌械谢懈, 蟹邪 泻芯懈褌芯 褋懈谐褍褉薪芯 械 斜懈谢芯 薪邪褋谢邪写邪 蟹邪 写褍褕邪褌邪 写邪 褋懈 褉邪蟹谐褗褉薪邪褌 薪芯胁懈褟 胁械褋褌薪懈泻 懈 锌褉芯褔械褌邪褌 邪泻褌褍邪谢薪邪 褋褌邪褌懈褟 芯褌 谐芯谢械屑懈褟 懈薪褌械谢械泻褌褍邪谢械褑... 袩褉械泻褉邪褋薪芯 械, 褔械 谢懈褌械褉邪褌褍褉邪褌邪 锌褉懈褞褌褟胁邪 懈褋褌懈薪褋泻懈 蟹薪邪褔懈屑懈褌械 褋褌邪褌懈懈 懈谢懈 谢械泻褑懈懈, 泻芯懈褌芯 褋谢械写 胁褉械屑械 写芯褋褌芯泄薪芯 蟹邪械屑邪褌 屑褟褋褌芯褌芯 褋懈 胁 泻薪懈谐懈! 鈥炐熜笛傃傂� 屑芯褉邪谢薪懈 械褋械褌邪鈥� 屑薪芯谐芯 屑懈 褏邪褉械褋邪褏邪, 薪芯 芯褌 褌褟褏 薪邪泄-褋懈谢薪芯 屑械 胁锌械褔邪褌谢懈 鈥炐捫笛囆叫秆徰� 褎邪褕懈蟹褗屑鈥�...
鈥炐溠冄佇拘恍感叫� 薪褟屑邪谢 薪懈泻邪泻胁邪 褎懈谢芯褋芯褎懈褟: 懈屑邪谢 褋邪屑芯 褉械褌芯褉懈泻邪. 孝芯泄 蟹邪锌芯褔薪邪谢 泻邪褌芯 邪褌械懈褋褌懈褔械薪 邪泻褌懈胁懈褋褌, 蟹邪 写邪 锌芯写锌懈褕械 锌芯褋谢械 泻芯薪泻芯褉写邪褌邪 褋 笑褗褉泻胁邪褌邪 懈 写邪 褋懈屑锌邪褌懈蟹懈褉邪 薪邪 械锌懈褋泻芯锌懈褌械, 泻芯懈褌芯 斜谢邪谐芯褋谢邪胁褟谢懈 褎邪褕懈褋褌泻懈褌械 褎谢邪谐芯胁械. 小锌芯褉械写 械写薪邪 锌褉邪胁写芯锌芯写芯斜薪邪 谢械谐械薪写邪 胁 锌褗褉胁懈褌械 褋懈 邪薪褌懈泻谢械褉懈泻邪谢薪懈 谐芯写懈薪懈 褌芯泄 锌芯懈褋泻邪谢 胁械写薪褗卸 芯褌 袘芯谐邪 写邪 谐芯 锌芯褉邪蟹懈 褋 谐褉褗屑 薪邪 屑褟褋褌芯, 蟹邪 写邪 写芯泻邪卸械 褋胁芯械褌芯 褋褗褖械褋褌胁褍胁邪薪械. 袘芯谐 芯褔械胁懈写薪芯 斜懈谢 褉邪蟹褋械褟薪. 袩褉械蟹 褋谢械写胁邪褖懈褌械 谐芯写懈薪懈 袦褍褋芯谢懈薪懈 胁懈薪邪谐懈 褋锌芯屑械薪邪胁邪谢 胁 褉械褔懈褌械 褋懈 袘芯卸懈械褌芯 懈屑械 懈 薪械 褋械 褋胁械薪褟谢 写邪 懈褋泻邪 写邪 谐芯 薪邪褉懈褔邪褌 鈥炑囆拘残敌盒� 薪邪 袩褉芯胁懈写械薪懈械褌芯鈥�. 袦芯卸械 写邪 褋械 泻邪卸械, 褔械 懈褌邪谢懈邪薪褋泻懈褟褌 褎邪褕懈蟹褗屑 械 斜懈谢 锌褗褉胁邪褌邪 写褟褋薪邪 写懈泻褌邪褌褍褉邪, 谐芯褋锌芯写褋褌胁邪谢邪 胁 械胁褉芯锌械泄褋泻邪 褋褌褉邪薪邪, 懈 褔械 胁褋懈褔泻懈 邪薪邪谢芯谐懈褔薪懈 写胁懈卸械薪懈褟 薪邪屑械褉懈谢懈 胁锌芯褋谢械写褋褌胁懈械 械写懈薪 胁懈写 芯斜褖 邪褉褏械褌懈锌 胁 褉械卸懈屑邪 薪邪 袦褍褋芯谢懈薪懈. 袠褌邪谢懈邪薪褋泻懈褟褌 褎邪褕懈蟹褗屑 锌褗褉胁懈 褋褗蟹写邪谢 胁芯械薪薪邪 谢懈褌褍褉谐懈褟, 褎芯谢泻谢芯褉 懈 写邪卸械 薪邪褔懈薪 薪邪 芯斜谢懈褔邪薪械 鈥� 褍褋锌褟胁邪泄泻懈 写邪 懈屑邪 锌芯-谐芯谢褟屑 褍褋锌械褏 胁 褔褍卸斜懈薪邪 芯褌 袗褉屑邪薪懈, 袘械薪械褌褌芯薪 懈谢懈 袙械褉褋邪褔械.鈥�
鈥炐⒀€邪写懈褑懈芯薪邪谢懈蟹屑褗褌 胁泻谢褞褔胁邪 芯褌泻邪蟹邪 芯褌 屑芯写械褉薪芯褋褌褌邪. 袣邪泻褌芯 褎邪褕懈褋褌懈褌械, 褌邪泻邪 懈 薪邪褑懈褋褌懈褌械 芯斜芯卸邪胁邪谢懈 褌械褏薪芯谢芯谐懈褟褌邪, 写芯泻邪褌芯 屑懈褋谢懈褌械谢懈褌械 褌褉邪写懈褑懈芯薪邪谢懈褋褌懈 芯斜懈泻薪芯胁械薪芯 芯褌泻邪蟹胁邪谢懈 褌械褏薪芯谢芯谐懈褟褌邪 泻邪褌芯 芯褌褉懈褑邪薪懈械 薪邪 褌褉邪写懈褑懈芯薪薪懈褌械 写褍褏芯胁薪懈 褑械薪薪芯褋褌懈. 袙褗锌褉械泻懈 褌芯胁邪, 屑邪泻邪褉 褔械 褎邪褕懈蟹屑褗褌 褋械 谐芯褉写械械谢 褋褗褋 褋胁芯懈褌械 懈薪写褍褋褌褉懈邪谢薪懈 褍褋锌械褏懈, 薪械谐芯胁邪褌邪 胁褗蟹褏胁邪谢邪 薪邪 屑芯写械褉薪芯褋褌褌邪 斜懈谢邪 褋邪屑芯 锌芯胁褗褉褏薪芯褋褌薪懈褟褌 邪褋锌械泻褌 薪邪 斜邪蟹懈褉邪薪邪 胁褗褉褏褍 鈥炐貉€褗胁褌邪鈥� 懈 鈥炐沸敌佳徰傂扳€� (Blut and Boden) 懈写械芯谢芯谐懈褟. 袨褌泻邪蟹褗褌 芯褌 屑芯写械褉薪懈褟 褋胁褟褌 斜懈谢 锌褉懈泻褉懈褌 泻邪褌芯 芯褋褗卸写邪薪械 薪邪 泻邪锌懈褌邪谢懈褋褌懈褔械褋泻懈褟 薪邪褔懈薪 薪邪 卸懈胁芯褌, 薪芯 蟹邪褋褟谐邪谢 芯褋薪芯胁薪芯 芯褌褏胁褗褉谢褟薪械褌芯 薪邪 写褍褏邪 薪邪 1789 谐. (懈谢懈 芯褔械胁懈写薪芯 薪邪 1776 谐.). 袩褉芯褋胁械褖械薪懈械褌芯, 胁械泻褗褌 薪邪 袪邪蟹褍屑邪 褋械 褉邪蟹谐谢械卸写邪谢懈 泻邪褌芯 薪邪褔邪谢芯 薪邪 屑芯写械褉薪邪褌邪 锌芯泻胁邪褉邪.鈥�
鈥炐澬感盒狙� 褎芯褉屑邪 薪邪 褋懈薪泻褉械褌懈蟹褗屑 薪械 屑芯卸械 写邪 锌褉懈械屑械 泻褉懈褌懈泻邪褌邪. 袣褉懈褌懈褔薪懈褟褌 写褍褏 懈蟹胁褗褉褕胁邪 褉邪蟹谐褉邪薪懈褔械薪懈褟, 邪 褉邪蟹谐褉邪薪懈褔邪胁邪薪械褌芯 械 蟹薪邪泻 蟹邪 屑芯写械褉薪芯褋褌. 袙 屑芯写械褉薪邪褌邪 泻褍谢褌褍褉邪 薪邪褍褔薪邪褌邪 芯斜褖薪芯褋褌 褉邪蟹斜懈褉邪 褉邪蟹薪芯谐谢邪褋懈械褌芯 泻邪褌芯 懈薪褋褌褉褍屑械薪褌 蟹邪 薪邪锌褉械写褗泻 薪邪 锌芯蟹薪邪薪懈褟褌邪. 袟邪 校褉-褎邪褕懈蟹屑邪 褉邪蟹薪芯谐谢邪褋懈械褌芯 械 锌褉械写邪褌械谢褋褌胁芯.鈥�
鈥炐溠冄佇拘恍感叫� 薪褟屑邪谢 薪懈泻邪泻胁邪 褎懈谢芯褋芯褎懈褟: 懈屑邪谢 褋邪屑芯 褉械褌芯褉懈泻邪. 孝芯泄 蟹邪锌芯褔薪邪谢 泻邪褌芯 邪褌械懈褋褌懈褔械薪 邪泻褌懈胁懈褋褌, 蟹邪 写邪 锌芯写锌懈褕械 锌芯褋谢械 泻芯薪泻芯褉写邪褌邪 褋 笑褗褉泻胁邪褌邪 懈 写邪 褋懈屑锌邪褌懈蟹懈褉邪 薪邪 械锌懈褋泻芯锌懈褌械, 泻芯懈褌芯 斜谢邪谐芯褋谢邪胁褟谢懈 褎邪褕懈褋褌泻懈褌械 褎谢邪谐芯胁械. 小锌芯褉械写 械写薪邪 锌褉邪胁写芯锌芯写芯斜薪邪 谢械谐械薪写邪 胁 锌褗褉胁懈褌械 褋懈 邪薪褌懈泻谢械褉懈泻邪谢薪懈 谐芯写懈薪懈 褌芯泄 锌芯懈褋泻邪谢 胁械写薪褗卸 芯褌 袘芯谐邪 写邪 谐芯 锌芯褉邪蟹懈 褋 谐褉褗屑 薪邪 屑褟褋褌芯, 蟹邪 写邪 写芯泻邪卸械 褋胁芯械褌芯 褋褗褖械褋褌胁褍胁邪薪械. 袘芯谐 芯褔械胁懈写薪芯 斜懈谢 褉邪蟹褋械褟薪. 袩褉械蟹 褋谢械写胁邪褖懈褌械 谐芯写懈薪懈 袦褍褋芯谢懈薪懈 胁懈薪邪谐懈 褋锌芯屑械薪邪胁邪谢 胁 褉械褔懈褌械 褋懈 袘芯卸懈械褌芯 懈屑械 懈 薪械 褋械 褋胁械薪褟谢 写邪 懈褋泻邪 写邪 谐芯 薪邪褉懈褔邪褌 鈥炑囆拘残敌盒� 薪邪 袩褉芯胁懈写械薪懈械褌芯鈥�. 袦芯卸械 写邪 褋械 泻邪卸械, 褔械 懈褌邪谢懈邪薪褋泻懈褟褌 褎邪褕懈蟹褗屑 械 斜懈谢 锌褗褉胁邪褌邪 写褟褋薪邪 写懈泻褌邪褌褍褉邪, 谐芯褋锌芯写褋褌胁邪谢邪 胁 械胁褉芯锌械泄褋泻邪 褋褌褉邪薪邪, 懈 褔械 胁褋懈褔泻懈 邪薪邪谢芯谐懈褔薪懈 写胁懈卸械薪懈褟 薪邪屑械褉懈谢懈 胁锌芯褋谢械写褋褌胁懈械 械写懈薪 胁懈写 芯斜褖 邪褉褏械褌懈锌 胁 褉械卸懈屑邪 薪邪 袦褍褋芯谢懈薪懈. 袠褌邪谢懈邪薪褋泻懈褟褌 褎邪褕懈蟹褗屑 锌褗褉胁懈 褋褗蟹写邪谢 胁芯械薪薪邪 谢懈褌褍褉谐懈褟, 褎芯谢泻谢芯褉 懈 写邪卸械 薪邪褔懈薪 薪邪 芯斜谢懈褔邪薪械 鈥� 褍褋锌褟胁邪泄泻懈 写邪 懈屑邪 锌芯-谐芯谢褟屑 褍褋锌械褏 胁 褔褍卸斜懈薪邪 芯褌 袗褉屑邪薪懈, 袘械薪械褌褌芯薪 懈谢懈 袙械褉褋邪褔械.鈥�
鈥炐⒀€邪写懈褑懈芯薪邪谢懈蟹屑褗褌 胁泻谢褞褔胁邪 芯褌泻邪蟹邪 芯褌 屑芯写械褉薪芯褋褌褌邪. 袣邪泻褌芯 褎邪褕懈褋褌懈褌械, 褌邪泻邪 懈 薪邪褑懈褋褌懈褌械 芯斜芯卸邪胁邪谢懈 褌械褏薪芯谢芯谐懈褟褌邪, 写芯泻邪褌芯 屑懈褋谢懈褌械谢懈褌械 褌褉邪写懈褑懈芯薪邪谢懈褋褌懈 芯斜懈泻薪芯胁械薪芯 芯褌泻邪蟹胁邪谢懈 褌械褏薪芯谢芯谐懈褟褌邪 泻邪褌芯 芯褌褉懈褑邪薪懈械 薪邪 褌褉邪写懈褑懈芯薪薪懈褌械 写褍褏芯胁薪懈 褑械薪薪芯褋褌懈. 袙褗锌褉械泻懈 褌芯胁邪, 屑邪泻邪褉 褔械 褎邪褕懈蟹屑褗褌 褋械 谐芯褉写械械谢 褋褗褋 褋胁芯懈褌械 懈薪写褍褋褌褉懈邪谢薪懈 褍褋锌械褏懈, 薪械谐芯胁邪褌邪 胁褗蟹褏胁邪谢邪 薪邪 屑芯写械褉薪芯褋褌褌邪 斜懈谢邪 褋邪屑芯 锌芯胁褗褉褏薪芯褋褌薪懈褟褌 邪褋锌械泻褌 薪邪 斜邪蟹懈褉邪薪邪 胁褗褉褏褍 鈥炐貉€褗胁褌邪鈥� 懈 鈥炐沸敌佳徰傂扳€� (Blut and Boden) 懈写械芯谢芯谐懈褟. 袨褌泻邪蟹褗褌 芯褌 屑芯写械褉薪懈褟 褋胁褟褌 斜懈谢 锌褉懈泻褉懈褌 泻邪褌芯 芯褋褗卸写邪薪械 薪邪 泻邪锌懈褌邪谢懈褋褌懈褔械褋泻懈褟 薪邪褔懈薪 薪邪 卸懈胁芯褌, 薪芯 蟹邪褋褟谐邪谢 芯褋薪芯胁薪芯 芯褌褏胁褗褉谢褟薪械褌芯 薪邪 写褍褏邪 薪邪 1789 谐. (懈谢懈 芯褔械胁懈写薪芯 薪邪 1776 谐.). 袩褉芯褋胁械褖械薪懈械褌芯, 胁械泻褗褌 薪邪 袪邪蟹褍屑邪 褋械 褉邪蟹谐谢械卸写邪谢懈 泻邪褌芯 薪邪褔邪谢芯 薪邪 屑芯写械褉薪邪褌邪 锌芯泻胁邪褉邪.鈥�
鈥炐澬感盒狙� 褎芯褉屑邪 薪邪 褋懈薪泻褉械褌懈蟹褗屑 薪械 屑芯卸械 写邪 锌褉懈械屑械 泻褉懈褌懈泻邪褌邪. 袣褉懈褌懈褔薪懈褟褌 写褍褏 懈蟹胁褗褉褕胁邪 褉邪蟹谐褉邪薪懈褔械薪懈褟, 邪 褉邪蟹谐褉邪薪懈褔邪胁邪薪械褌芯 械 蟹薪邪泻 蟹邪 屑芯写械褉薪芯褋褌. 袙 屑芯写械褉薪邪褌邪 泻褍谢褌褍褉邪 薪邪褍褔薪邪褌邪 芯斜褖薪芯褋褌 褉邪蟹斜懈褉邪 褉邪蟹薪芯谐谢邪褋懈械褌芯 泻邪褌芯 懈薪褋褌褉褍屑械薪褌 蟹邪 薪邪锌褉械写褗泻 薪邪 锌芯蟹薪邪薪懈褟褌邪. 袟邪 校褉-褎邪褕懈蟹屑邪 褉邪蟹薪芯谐谢邪褋懈械褌芯 械 锌褉械写邪褌械谢褋褌胁芯.鈥�
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September 11, 2019 賷囟賲 賴匕丕 丕賱賰鬲丕亘 禺賲爻 賲賯丕賱丕鬲 鬲胤乇丨 毓丿丕賸 賲賳 丕賱賯囟丕賷丕 丕賱鬲賷 鬲鬲毓賱賯 亘丕賱賵噩賵丿 賵丕賱爻賱賵賰 丕賱丕賳爻丕賳賷 ..
丕賱鬲賮賰賷乇 賮賷 丕賱丨乇亘 貙 丕賱賮丕卮賷丞 貙 丕賱氐丨丕賮丞 賮賷 丕賷胤丕賱賷丕貙 丕賱兀賳丕賵丕賱丌禺乇 貙 賵丕賱鬲爻丕賲丨 賵睾賷乇 丕賱賲爻賲賵丨 亘賴 .
噩賲賷毓 丕賱賲賯丕賱丕鬲 賱丕 鬲丿毓賵 丕賱賶 丕禺賱丕賯 亘毓賷賳賴丕 賵鬲毓丕乇囟 賳賯賷囟賴丕 亘賱 賴賶 鬲丨賲賱 孬賷賲丞 丕禺賱丕賯賷丞 賵胤丕亘毓 丕賳爻丕賳賷.
賴賳丕賰 毓丿丿丕賸 賲賳 丕賱丕氐胤賱丕丨丕鬲 賵丕賱賲賮丕賴賷賲 丕賱鬲賷 鬲毓乇賮鬲 毓賱賷賴丕 賱賱賲乇丞 丕賱丕賵賱賶 ( 丕賱鬲賵鬲丕賱賷鬲丕乇賷丞 貙 丕賱丕氐賵賱賷丞 貙 丕賱鬲賲丕賲賷丞 貙 丕賱賮乇賯 亘賷賳 丕賱賳夭賵丨 賵丕賱賴噩乇丞 ...) ..
亘丕賱胤亘毓 丕禺鬲賱賮鬲 賲毓賴 賮賷 毓丿丿 賲賳 丕賱丕乇丕亍 賵賱賰賳 丕賳 賰丕賳 賲丕 爻兀鬲賮賯 賲毓賴 亘卮兀賳賴 賮賴賵 毓賱賷賳丕 丕賳 賳鬲賯亘賱 丕禺鬲賱丕賮賳丕 賲毓 丕賱丌禺乇 賵賮賯丕購 賱囟賵丕亘胤 丕賱丕賳爻丕賳賷丞 .
丕禺賷乇丕賸 賱丿賶 乇爻丕賱丞 賯氐賷乇丞 賱賱賲鬲乇噩賲 " 賷丕 爻賷丿賷 丕賱賰乇賷賲 賱賯丿 鬲乇噩賲鬲 毓丿丿丕賸 賰亘賷乇丕賸 賲賳 兀毓賲丕賱 "丕賷賰賵" 賵賱丕亘丿 賵丕賳賰 丕毓鬲丿鬲 兀爻賱賵亘賴 賵胤乇丨賴 丕賱賳賯丿賷 貙 賵毓賱賷賴 賱丕 賷賲賰賳 丕賳 鬲賰賵賳 丕賱鬲乇噩賲丞 賴賰匕丕 貙 賴賳丕賱賰 禺賱賱 賮賷 丕賱氐賷丕睾丞 貙 噩賲賱 睾賷乇 賲賰鬲賲賱丞 貙 賵賱丕 賲鬲乇丕亘胤丞 貙 賵賲丕匕丕 賷毓賳賷 丕賳 鬲鬲乇賰賳賷 賮賷 賮乇丕睾 賲賳 賳賯丕胤 賲鬲鬲丕賱賷丞 亘賷賳 丕賱賰賱賲丕鬲 賮賷 丕賱賲賯胤毓 丕賱賵丕丨丿 ...責!!!馃槧
丕鬲丿乇賷 賷丕 爻賷丿賷 鬲亘賷賳 賱賷 丨賯賷賯丞 賴丕賲丞 賵賴賵 丕賳賰 鬲鬲賯賳 丕賱鬲丨丿孬 毓賳 丕毓賲丕賱 丕賷賰賵 賮賷 賲賯丿賲丞 兀賷 賰鬲丕亘 賱賴 丕賰孬乇 賲賳 鬲乇噩賲鬲賴丕...
丕賱鬲賮賰賷乇 賮賷 丕賱丨乇亘 貙 丕賱賮丕卮賷丞 貙 丕賱氐丨丕賮丞 賮賷 丕賷胤丕賱賷丕貙 丕賱兀賳丕賵丕賱丌禺乇 貙 賵丕賱鬲爻丕賲丨 賵睾賷乇 丕賱賲爻賲賵丨 亘賴 .
噩賲賷毓 丕賱賲賯丕賱丕鬲 賱丕 鬲丿毓賵 丕賱賶 丕禺賱丕賯 亘毓賷賳賴丕 賵鬲毓丕乇囟 賳賯賷囟賴丕 亘賱 賴賶 鬲丨賲賱 孬賷賲丞 丕禺賱丕賯賷丞 賵胤丕亘毓 丕賳爻丕賳賷.
賴賳丕賰 毓丿丿丕賸 賲賳 丕賱丕氐胤賱丕丨丕鬲 賵丕賱賲賮丕賴賷賲 丕賱鬲賷 鬲毓乇賮鬲 毓賱賷賴丕 賱賱賲乇丞 丕賱丕賵賱賶 ( 丕賱鬲賵鬲丕賱賷鬲丕乇賷丞 貙 丕賱丕氐賵賱賷丞 貙 丕賱鬲賲丕賲賷丞 貙 丕賱賮乇賯 亘賷賳 丕賱賳夭賵丨 賵丕賱賴噩乇丞 ...) ..
亘丕賱胤亘毓 丕禺鬲賱賮鬲 賲毓賴 賮賷 毓丿丿 賲賳 丕賱丕乇丕亍 賵賱賰賳 丕賳 賰丕賳 賲丕 爻兀鬲賮賯 賲毓賴 亘卮兀賳賴 賮賴賵 毓賱賷賳丕 丕賳 賳鬲賯亘賱 丕禺鬲賱丕賮賳丕 賲毓 丕賱丌禺乇 賵賮賯丕購 賱囟賵丕亘胤 丕賱丕賳爻丕賳賷丞 .
丕禺賷乇丕賸 賱丿賶 乇爻丕賱丞 賯氐賷乇丞 賱賱賲鬲乇噩賲 " 賷丕 爻賷丿賷 丕賱賰乇賷賲 賱賯丿 鬲乇噩賲鬲 毓丿丿丕賸 賰亘賷乇丕賸 賲賳 兀毓賲丕賱 "丕賷賰賵" 賵賱丕亘丿 賵丕賳賰 丕毓鬲丿鬲 兀爻賱賵亘賴 賵胤乇丨賴 丕賱賳賯丿賷 貙 賵毓賱賷賴 賱丕 賷賲賰賳 丕賳 鬲賰賵賳 丕賱鬲乇噩賲丞 賴賰匕丕 貙 賴賳丕賱賰 禺賱賱 賮賷 丕賱氐賷丕睾丞 貙 噩賲賱 睾賷乇 賲賰鬲賲賱丞 貙 賵賱丕 賲鬲乇丕亘胤丞 貙 賵賲丕匕丕 賷毓賳賷 丕賳 鬲鬲乇賰賳賷 賮賷 賮乇丕睾 賲賳 賳賯丕胤 賲鬲鬲丕賱賷丞 亘賷賳 丕賱賰賱賲丕鬲 賮賷 丕賱賲賯胤毓 丕賱賵丕丨丿 ...責!!!馃槧
丕鬲丿乇賷 賷丕 爻賷丿賷 鬲亘賷賳 賱賷 丨賯賷賯丞 賴丕賲丞 賵賴賵 丕賳賰 鬲鬲賯賳 丕賱鬲丨丿孬 毓賳 丕毓賲丕賱 丕賷賰賵 賮賷 賲賯丿賲丞 兀賷 賰鬲丕亘 賱賴 丕賰孬乇 賲賳 鬲乇噩賲鬲賴丕...
January 10, 2017
We shall not get out of this circle until it is decided that when exceptional events occur, humanity cannot afford to apply the laws currently in force, but must shoulder the responsibility of sanctioning new ones.
Five Moral Pieces is another collection of Eco's essays and lectures, these are from the 1990s and as suggested by the title refer to plotting a moral course in a world revising its codes and transmitting mediums. The first few weren't encouraging, focusing o a new virtual definition f war and whether it was possible to for the godless to be good. Interesting as always, my spirits were not encouraged until the final two essays: Ur-Fascism and Migration, Tolerance and the Intolerable. Both appear to a response to our daily headlines and the clamor for expulsion from Charlotte to Hamburg.
Five Moral Pieces is another collection of Eco's essays and lectures, these are from the 1990s and as suggested by the title refer to plotting a moral course in a world revising its codes and transmitting mediums. The first few weren't encouraging, focusing o a new virtual definition f war and whether it was possible to for the godless to be good. Interesting as always, my spirits were not encouraged until the final two essays: Ur-Fascism and Migration, Tolerance and the Intolerable. Both appear to a response to our daily headlines and the clamor for expulsion from Charlotte to Hamburg.
April 14, 2020
3.5 stars
The essays that make up Five Moral Pieces - Reflections on war, When the Others Appear on the Scene, On the Press, Ur-Fascism, and Migration, Tolerance, and the Intolerable, make me now realise that I prefer Eco's nonfiction to his fiction. I believe he was a better theorist than a novelist. While I found Ur-Fascism, which offers a series of keen discriminations between Mussolini鈥檚 fascism and Hitler鈥檚 Nazism, the highlight for me here, the other four pieces did least make for challenging and interesting reading. I have another collection of his essays to read in the not too distant future.
The essays that make up Five Moral Pieces - Reflections on war, When the Others Appear on the Scene, On the Press, Ur-Fascism, and Migration, Tolerance, and the Intolerable, make me now realise that I prefer Eco's nonfiction to his fiction. I believe he was a better theorist than a novelist. While I found Ur-Fascism, which offers a series of keen discriminations between Mussolini鈥檚 fascism and Hitler鈥檚 Nazism, the highlight for me here, the other four pieces did least make for challenging and interesting reading. I have another collection of his essays to read in the not too distant future.
April 27, 2011
丿丕卅賲丕 兀乇丿丿 賲毓 賳賮爻賷: 賱丕鬲乇賮毓賷 爻賯賮 鬲賵賯毓丕鬲賰 賱賰鬲丕亘 賲丕.. 兀賷 賰鬲丕亘.. 賯丿 賷鬲丿禺賱 匕賱賰 賮賷 乇丐賷鬲賰 賱賱賰鬲丕亘 廿賳 賰丕賳 兀賯賱 賲賳 爻賯賮 丕賱鬲賵賯毓丕鬲 賮鬲乇賷賳賴 賱丕 賷爻鬲丨賯 丕賱丕賴鬲賲丕賲
賴匕丕 賲丕丨丿孬 賲毓賷 丨賷賳 賯乇兀鬲 丿乇賵爻 賮賷 丕賱兀禺賱丕賯 賱兀賲亘乇鬲賵 丕賷賰賵.. 賰賳鬲 兀卮毓乇 亘丨賲丕爻 賱賯乇丕卅鬲賴 賵兀卮毓乇 兀賳賷 毓賱賶 賲賵毓丿 賲毓 賵噩亘丞 賮賱爻賮賷丞 賱匕賷匕丞 丨鬲賶 賵廿賳 賰丕賳鬲 氐毓亘丞.. 賱賰賳 賱賱兀爻賮 禺丕亘鬲 鬲賵賯毓丕鬲賷
兀鬲賲賳賶 兀賳 鬲鬲賳亘賴 兀禺賷 丕賱賯丕乇卅 賱賴匕賴 丕賱賲乇丕噩毓丞.. 兀賳 賲乇丕噩毓鬲賷 賷鬲丿禺賱 賮賷賴丕 亘毓囟 丕賱卮賷亍 禺賷亘丞 兀賲賱 賵廿丨亘丕胤 賱鬲丿賳賷 賲爻鬲賵賶 丕賱賰鬲丕亘 毓賲丕 馗賳賳鬲賴. 賮賯丿 賷賯乇兀賴 兀丨丿 亘丿賵賳 鬲賵賯毓丕鬲 毓丕賱賷丞 賵賷乇賶 賮賷賴 賲丕賷爻鬲丨賯 兀賰孬乇 賲賳賷..
丕賱賰鬲丕亘 賲鬲乇噩賲 賲賳 丕賱廿賷胤丕賱賷丞 孬賲 廿賱賶 丕賱賮乇賳爻賷丞 賵賲賳賴丕 廿賱賶 丕賱毓乇亘賷丞貙貙 賲賲丕 爻亘亘 囟毓賮丕 賰亘賷乇丕 賮賷 賳馗乇賷 賮賷 丕賱賰鬲丕亘.. 兀賲乇 毓賱賶 氐賮丨丞 賰丕賲賱丞 賵賱丕 兀賮賴賲 賰孬賷乇丕 賲賳賴丕 亘爻亘亘 乇賰丕賰丞 丕賱兀爻賱賵亘 賵丕賳賮氐丕賱 丕賱噩賲賱 賵丕賱賲毓丕賳賷 亘卮賰賱 賲賱丨賵馗 亘丕賱賳爻亘丞 賱賷.
兀賯丿乇 噩賴丿 丕賱賲鬲乇噩賲 賱賰賳賴丕 賵亘氐乇丕丨丞 賱賲 鬲賰賳 丕賱鬲乇噩賲丞 丕賱鬲賷 鬲卮毓乇 賲毓賴丕 兀賳 丕賱賰鬲丕亘 賱賲 賷賰鬲亘 廿賱丕 亘丕賱毓乇亘賷丞..
睾賷乇 兀賳 賴賳丕賰 囟毓賮 賮賷 丕賱噩賲賱 亘丿丕 賵丕囟丨丕 亘丕賱賳爻亘丞 賱賷 賲賲丕 兀丿賶 廿賱賶 囟毓賮 丕賱賲毓賳賶 亘胤亘賷毓丞 丕賱丨丕賱..
丕賱賰鬲丕亘 賴賵 賲噩賲賵毓丞 賲賯丕賱丕鬲 賱兀賲亘乇鬲賵 賷鬲賳丕賵賱 賮賷賴丕 亘毓囟 丕賱兀禺賱丕賯 亘卮賰賱 賲鬲賵丕夭賳 賵亘賲賵囟賵毓賷丞 卮亘賴 鬲丕賲丞.. 賵賷爻鬲卮賴丿 亘丕賱毓丿賷丿 賲賳 丕賱賲賵丕賯賮 賵丕賱兀卮禺丕氐 賵丕賱兀丨丿丕孬 丕賱鬲丕乇賷禺賷丞 賵亘賲丕 丕賱丨丿賷孬丞 兀賷囟丕
丕賱鬲賮賰賷乇 賮賷 丕賱丨乇亘
丕賱賮丕卮賷丞 丕賱兀亘丿賷丞
丨賵賱 丕賱氐丨丕賮丞
丕賱兀賳丕 賵丕賱丌禺乇
丕賱賳夭賵丨 賵丕賱鬲爻丕賲丨 賵睾賷乇 丕賱賲爻賲賵丨 亘賴
賵乇亘賲丕 丕禺乇 賮氐賱賷賳 賴賲丕 丕賱兀賰孬乇 賮丕卅丿丞
亘丕賱賳爻亘丞 賱賷 賱丕 兀爻鬲胤賷毓 丕鬲禺丕匕 賯乇丕乇 毓賳 兀賷 兀丨丿 亘賯乇丕亍丞 丕賱賰鬲丕亘 兀賵 賱丕.. 賱賰賳賷 卮禺氐賷丕 賱賳 兀囟賲賳賴 賲賳 賲噩賲賵毓丞 賰鬲亘賷 丕賱鬲賷 爻兀賳氐丨 亘賴丕 丕賱噩賲賷毓.
賴匕丕 賲丕丨丿孬 賲毓賷 丨賷賳 賯乇兀鬲 丿乇賵爻 賮賷 丕賱兀禺賱丕賯 賱兀賲亘乇鬲賵 丕賷賰賵.. 賰賳鬲 兀卮毓乇 亘丨賲丕爻 賱賯乇丕卅鬲賴 賵兀卮毓乇 兀賳賷 毓賱賶 賲賵毓丿 賲毓 賵噩亘丞 賮賱爻賮賷丞 賱匕賷匕丞 丨鬲賶 賵廿賳 賰丕賳鬲 氐毓亘丞.. 賱賰賳 賱賱兀爻賮 禺丕亘鬲 鬲賵賯毓丕鬲賷
兀鬲賲賳賶 兀賳 鬲鬲賳亘賴 兀禺賷 丕賱賯丕乇卅 賱賴匕賴 丕賱賲乇丕噩毓丞.. 兀賳 賲乇丕噩毓鬲賷 賷鬲丿禺賱 賮賷賴丕 亘毓囟 丕賱卮賷亍 禺賷亘丞 兀賲賱 賵廿丨亘丕胤 賱鬲丿賳賷 賲爻鬲賵賶 丕賱賰鬲丕亘 毓賲丕 馗賳賳鬲賴. 賮賯丿 賷賯乇兀賴 兀丨丿 亘丿賵賳 鬲賵賯毓丕鬲 毓丕賱賷丞 賵賷乇賶 賮賷賴 賲丕賷爻鬲丨賯 兀賰孬乇 賲賳賷..
丕賱賰鬲丕亘 賲鬲乇噩賲 賲賳 丕賱廿賷胤丕賱賷丞 孬賲 廿賱賶 丕賱賮乇賳爻賷丞 賵賲賳賴丕 廿賱賶 丕賱毓乇亘賷丞貙貙 賲賲丕 爻亘亘 囟毓賮丕 賰亘賷乇丕 賮賷 賳馗乇賷 賮賷 丕賱賰鬲丕亘.. 兀賲乇 毓賱賶 氐賮丨丞 賰丕賲賱丞 賵賱丕 兀賮賴賲 賰孬賷乇丕 賲賳賴丕 亘爻亘亘 乇賰丕賰丞 丕賱兀爻賱賵亘 賵丕賳賮氐丕賱 丕賱噩賲賱 賵丕賱賲毓丕賳賷 亘卮賰賱 賲賱丨賵馗 亘丕賱賳爻亘丞 賱賷.
兀賯丿乇 噩賴丿 丕賱賲鬲乇噩賲 賱賰賳賴丕 賵亘氐乇丕丨丞 賱賲 鬲賰賳 丕賱鬲乇噩賲丞 丕賱鬲賷 鬲卮毓乇 賲毓賴丕 兀賳 丕賱賰鬲丕亘 賱賲 賷賰鬲亘 廿賱丕 亘丕賱毓乇亘賷丞..
睾賷乇 兀賳 賴賳丕賰 囟毓賮 賮賷 丕賱噩賲賱 亘丿丕 賵丕囟丨丕 亘丕賱賳爻亘丞 賱賷 賲賲丕 兀丿賶 廿賱賶 囟毓賮 丕賱賲毓賳賶 亘胤亘賷毓丞 丕賱丨丕賱..
丕賱賰鬲丕亘 賴賵 賲噩賲賵毓丞 賲賯丕賱丕鬲 賱兀賲亘乇鬲賵 賷鬲賳丕賵賱 賮賷賴丕 亘毓囟 丕賱兀禺賱丕賯 亘卮賰賱 賲鬲賵丕夭賳 賵亘賲賵囟賵毓賷丞 卮亘賴 鬲丕賲丞.. 賵賷爻鬲卮賴丿 亘丕賱毓丿賷丿 賲賳 丕賱賲賵丕賯賮 賵丕賱兀卮禺丕氐 賵丕賱兀丨丿丕孬 丕賱鬲丕乇賷禺賷丞 賵亘賲丕 丕賱丨丿賷孬丞 兀賷囟丕
丕賱鬲賮賰賷乇 賮賷 丕賱丨乇亘
丕賱賮丕卮賷丞 丕賱兀亘丿賷丞
丨賵賱 丕賱氐丨丕賮丞
丕賱兀賳丕 賵丕賱丌禺乇
丕賱賳夭賵丨 賵丕賱鬲爻丕賲丨 賵睾賷乇 丕賱賲爻賲賵丨 亘賴
賵乇亘賲丕 丕禺乇 賮氐賱賷賳 賴賲丕 丕賱兀賰孬乇 賮丕卅丿丞
亘丕賱賳爻亘丞 賱賷 賱丕 兀爻鬲胤賷毓 丕鬲禺丕匕 賯乇丕乇 毓賳 兀賷 兀丨丿 亘賯乇丕亍丞 丕賱賰鬲丕亘 兀賵 賱丕.. 賱賰賳賷 卮禺氐賷丕 賱賳 兀囟賲賳賴 賲賳 賲噩賲賵毓丞 賰鬲亘賷 丕賱鬲賷 爻兀賳氐丨 亘賴丕 丕賱噩賲賷毓.
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December 27, 201940 _ 52
July 3, 2018
Umberto Eco descreve estes ensaios como " de car谩cter 茅tico, ou seja, dizem respeito ao que seria conveniente fazer-se, ao que n茫o se deveria fazer e ao que n茫o se pode fazer sob pretexto algum"
Encontra-se dividido em 5 partes:
- " Pensar a guerra", aborda as grandes guerras e as suas ideologias;
- " Fascismo eterno" , aborda o fascismo e o nazismo ;
- " Quando entre em cena o outro", aborda a liberdade de escolha
- " Migra莽玫es, toler芒ncia e intoler谩vel", discute o crescimento do racismo, da xenofobia e da intoler芒ncia
Para al茅m destes temas tamb茅m dialoga sobre a impressa televisiva e de jornais. Para mim este foi a parte mais interessante por estar relacionado com a minha licenciatura. Considero que estes textos serem mais do que ensaios, tamb茅m possuem tra莽os biogr谩ficos do escritor e opini玫es pessoais sobre a sua It谩lia.
Encontra-se dividido em 5 partes:
- " Pensar a guerra", aborda as grandes guerras e as suas ideologias;
- " Fascismo eterno" , aborda o fascismo e o nazismo ;
- " Quando entre em cena o outro", aborda a liberdade de escolha
- " Migra莽玫es, toler芒ncia e intoler谩vel", discute o crescimento do racismo, da xenofobia e da intoler芒ncia
Para al茅m destes temas tamb茅m dialoga sobre a impressa televisiva e de jornais. Para mim este foi a parte mais interessante por estar relacionado com a minha licenciatura. Considero que estes textos serem mais do que ensaios, tamb茅m possuem tra莽os biogr谩ficos do escritor e opini玫es pessoais sobre a sua It谩lia.
January 16, 2016
In his introduction, Umberto Eco writes that the five essays in this book are occasional pieces and ethical pieces. Their occasional nature arises from their being speeches given at some conference or articles commissioned for publication. Their ethical nature is what makes them moral pieces: 鈥渢hey treat of what we ought to do, what we ought not to do, and what we must not do at any cost.鈥�
What we ought to do, or what fans of Eco ought to, is read this short book 鈥� a mere 111 pages. I read it in two sittings. It is by no means an essential or a required Eco. In fact these are only slight pieces 鈥� meaning they are short and minor essays, yet with big themes. And, I hasten to add, they are highly readable pieces, even if they are structured to be knotty moral-philosophical arguments.
The essays are not of uniform quality. Some strike me as well thought out, others are just plain fillers. 鈥淩eflections on War鈥� (1991) was written at the start of the Gulf War 鈥� 鈥渏ust as Allied troops enter Kuwait City鈥� 鈥� but its relevance surpasses its time. Not only because war is timeless in the first place, but because the issues still resonate on the previous/current 鈥渨ar on terror鈥� and the next wave of war in Iraq that George W. Bush architected and justified by lying through his teeth. The principles given in this first polemical essay are prescient as they apply to modern warfare in general. Eco discusses the role of technology in modern war and why this makes obsolete and revises the art of war given by Clausewitz.
Eco鈥檚 reflections in this first essay, and in all others following it, are not really too focused or too tight. Yet his conclusions and assertions, even if predictable in parts, are nonetheless powerful and explored creatively. This is because he arrived at them obliquely. Eco has this unique style of circling around ideas playfully before confronting the issues full frontal.
The essay that I consider the weakest, and which I find too theoretical, is 鈥淯r-Fascism.鈥� The essay defines several hybrids of fascism and Nazism and differentiates between and among these types. It is the sort of essay that is limited by its geographic experience and scope (Europe) though not by its subjects (racism and intolerance).
What we ought not to do is dismiss offhand Eco鈥檚 arguments. They are well developed, free-ranging thoughts. They skim on several surfaces and make some surprising turns and dives. Since these are short pieces, Eco goes to the nib of an idea without being laborious. The labor of reading constitutes only in the wonderment at a quick change in register, quite unlike his fiction. Eco鈥檚 novel The Island of the Day Before, for example, despite being great, contains stultifying passages that can bore the hell out of an "addled reader" (reader with ADD). What these essays share with his fiction is the living wit behind the prose.
鈥淲hen the Other Appears on the Scene鈥� is another playful essay, constructed as real correspondence to a priest, a cardinal. It reminds me of The Creation by E. O. Wilson. While The Creation is concerned about the cultivation of an environmental ethic, Eco鈥檚 essay briefly sketches the foundation of a 鈥渓ay ethic鈥�, or ethics for the laity, specifically that for nonbelievers. One of Eco鈥檚 striking arguments goes like this: a nonbeliever also has a lot to fear for sinning and has a lot to repent because, at the back of his mind, he is not so lucky to have a god who can forgive him his sins.
I鈥檓 not sure if Eco is an atheist (not sure if Google will say), but his letter points to this absentee kind of religious preoccupation. Eco eventually arrives at what he calls 鈥渘atural ethic鈥� which he believes 鈥渃an find common ground with the principles of an ethic founded on faith in transcendence.鈥� This reminds me of Wilson鈥檚 book because that book is also addressed as a letter to a man of religion, a pastor, and also seeks to find common ground between two supposedly contending institutions, that of pragmatic science and dogmatic religion.
鈥淥n the Press鈥� demonstrates Eco as a credible academic, blasting the Italian press for the seemingly shallow coverage of non-substantial news. He has mustered evidence from the news articles themselves to validate his claims and in the end, he suggests practical solutions to promote the integrity of journalism. This essay broadly anticipates scandals and controversies of public political figures in the press.
The last essay in a way serves to encapsulate the basic idea of the whole book. This is not just a conflation of disconnected pieces after all; they can also try to cohere. The essay is about intolerance, a basic feature of the modern world, now that we are global and globalized, and multiculturalism is the state of nature. This last essay is a bit distracted and diffused also but it contains philosophical gems. There is, for example, a rule of thumb proposed to justify the decision of nations who are faced with a choice of whether or not to interfere or intervene in another nation鈥檚 seemingly intolerable acts. This is a very thorny contemporary issue. (Just think of the recent bloodshed in Myanmar and the challenge of democracy in Honduras: Should nations act decisively in such cases, despite directly threatening the sovereignty of the erring nations, or should they just watch events unfold on TV?) But again, the soundness and power of Eco鈥檚 solution is morally apt. For as long as nations are mulling decisions in the international arena, and individuals in their personal lives, choices have to be made in black and white. Suffer the consequences later, or as Eco phrased it, be 鈥渞eady to pay the price of error.鈥�
What we ought not to do, and what we must not do at any cost is lead immoral lives, however that is done. Eco shows some hints, insights, and bases of 鈥渢he certainty and necessity for moral action.鈥� His pieces on war and war crimes, religion and disbelief, freedom of the press, tolerance, and fascism, uphold basic decency as the sturdy rope that knots into a strong moral fiber. This book of essays may be occasional and slight and fleeting but they clarify a lot of things. If we listen, we can filter the noise and din from the explosions of war, intolerance, and libel. The line must be drawn and the cord pulled down. Living is simply choosing. The sound of our confidence is hidden in trying journeys.
It tolls for thee.
What we ought to do, or what fans of Eco ought to, is read this short book 鈥� a mere 111 pages. I read it in two sittings. It is by no means an essential or a required Eco. In fact these are only slight pieces 鈥� meaning they are short and minor essays, yet with big themes. And, I hasten to add, they are highly readable pieces, even if they are structured to be knotty moral-philosophical arguments.
The essays are not of uniform quality. Some strike me as well thought out, others are just plain fillers. 鈥淩eflections on War鈥� (1991) was written at the start of the Gulf War 鈥� 鈥渏ust as Allied troops enter Kuwait City鈥� 鈥� but its relevance surpasses its time. Not only because war is timeless in the first place, but because the issues still resonate on the previous/current 鈥渨ar on terror鈥� and the next wave of war in Iraq that George W. Bush architected and justified by lying through his teeth. The principles given in this first polemical essay are prescient as they apply to modern warfare in general. Eco discusses the role of technology in modern war and why this makes obsolete and revises the art of war given by Clausewitz.
Eco鈥檚 reflections in this first essay, and in all others following it, are not really too focused or too tight. Yet his conclusions and assertions, even if predictable in parts, are nonetheless powerful and explored creatively. This is because he arrived at them obliquely. Eco has this unique style of circling around ideas playfully before confronting the issues full frontal.
The essay that I consider the weakest, and which I find too theoretical, is 鈥淯r-Fascism.鈥� The essay defines several hybrids of fascism and Nazism and differentiates between and among these types. It is the sort of essay that is limited by its geographic experience and scope (Europe) though not by its subjects (racism and intolerance).
What we ought not to do is dismiss offhand Eco鈥檚 arguments. They are well developed, free-ranging thoughts. They skim on several surfaces and make some surprising turns and dives. Since these are short pieces, Eco goes to the nib of an idea without being laborious. The labor of reading constitutes only in the wonderment at a quick change in register, quite unlike his fiction. Eco鈥檚 novel The Island of the Day Before, for example, despite being great, contains stultifying passages that can bore the hell out of an "addled reader" (reader with ADD). What these essays share with his fiction is the living wit behind the prose.
鈥淲hen the Other Appears on the Scene鈥� is another playful essay, constructed as real correspondence to a priest, a cardinal. It reminds me of The Creation by E. O. Wilson. While The Creation is concerned about the cultivation of an environmental ethic, Eco鈥檚 essay briefly sketches the foundation of a 鈥渓ay ethic鈥�, or ethics for the laity, specifically that for nonbelievers. One of Eco鈥檚 striking arguments goes like this: a nonbeliever also has a lot to fear for sinning and has a lot to repent because, at the back of his mind, he is not so lucky to have a god who can forgive him his sins.
I鈥檓 not sure if Eco is an atheist (not sure if Google will say), but his letter points to this absentee kind of religious preoccupation. Eco eventually arrives at what he calls 鈥渘atural ethic鈥� which he believes 鈥渃an find common ground with the principles of an ethic founded on faith in transcendence.鈥� This reminds me of Wilson鈥檚 book because that book is also addressed as a letter to a man of religion, a pastor, and also seeks to find common ground between two supposedly contending institutions, that of pragmatic science and dogmatic religion.
鈥淥n the Press鈥� demonstrates Eco as a credible academic, blasting the Italian press for the seemingly shallow coverage of non-substantial news. He has mustered evidence from the news articles themselves to validate his claims and in the end, he suggests practical solutions to promote the integrity of journalism. This essay broadly anticipates scandals and controversies of public political figures in the press.
The last essay in a way serves to encapsulate the basic idea of the whole book. This is not just a conflation of disconnected pieces after all; they can also try to cohere. The essay is about intolerance, a basic feature of the modern world, now that we are global and globalized, and multiculturalism is the state of nature. This last essay is a bit distracted and diffused also but it contains philosophical gems. There is, for example, a rule of thumb proposed to justify the decision of nations who are faced with a choice of whether or not to interfere or intervene in another nation鈥檚 seemingly intolerable acts. This is a very thorny contemporary issue. (Just think of the recent bloodshed in Myanmar and the challenge of democracy in Honduras: Should nations act decisively in such cases, despite directly threatening the sovereignty of the erring nations, or should they just watch events unfold on TV?) But again, the soundness and power of Eco鈥檚 solution is morally apt. For as long as nations are mulling decisions in the international arena, and individuals in their personal lives, choices have to be made in black and white. Suffer the consequences later, or as Eco phrased it, be 鈥渞eady to pay the price of error.鈥�
What we ought not to do, and what we must not do at any cost is lead immoral lives, however that is done. Eco shows some hints, insights, and bases of 鈥渢he certainty and necessity for moral action.鈥� His pieces on war and war crimes, religion and disbelief, freedom of the press, tolerance, and fascism, uphold basic decency as the sturdy rope that knots into a strong moral fiber. This book of essays may be occasional and slight and fleeting but they clarify a lot of things. If we listen, we can filter the noise and din from the explosions of war, intolerance, and libel. The line must be drawn and the cord pulled down. Living is simply choosing. The sound of our confidence is hidden in trying journeys.
It tolls for thee.
February 10, 2016
BE艦 AHLAK YAZISI
-ENTELEKT脺ELL陌K D脺R脺STL脺K, ger莽e臒in inan谋lan 艧eklinin ele艧tirel olarak, hem de ba臒l谋l谋k ve yolda艧l谋k dinlemeyecek 艧ekilde, do臒rucu Davut misali, ortaya konmas谋d谋r.
-Art谋k SAVA艦, 莽ok uluslu kapitalizmin do臒as谋 gere臒i, sava艧an cephelerde kalamaz; herkesin cephe gerisi d眉艧manlar谋 ve ortaklar谋 vard谋r. Bilgi teknolojisi hi莽bir diktat枚r眉n k谋s谋tlayamayaca臒谋 boyutta 艧effafl谋臒a zorlar. 陌ktidarlar tek merkezli ve tek uluslu de臒ildir; sava艧, silah t眉ccarlar谋na kar sa臒larken, turizm ve ithalat/ihracat sekt枚r眉ndekilerin 莽o臒una zarar verir.
Ensestin a莽mazlar谋n谋 anlamam谋z ve tabu ilan etmemiz i莽in binlerce y谋l谋n ge莽mesi gerekmi艧tir; sava艧谋n zararlar谋n谋 anlamak i莽in bu kadar zaman谋m谋z yoktur ve bir an 枚nce tabu ilan edilmelidir. Ba艧ka bir 莽谋kar olmad谋臒谋 g枚r眉lse bile, sava艧谋n tabu oldu臒unu s枚ylemek, entelekt眉el d眉r眉stl眉kt眉r. Sava艧a taraf olmak, insanl谋臒谋 daha da al莽akl谋臒a 莽ekmektir.
-FA艦陌ZM, gelenek莽i, modernizm ve din kar艧谋t谋, entelekt眉ellik ve ele艧tiriden hazzetmeyen, farkl谋 olana duyulan do臒al korkuyu kullanan, 谋rk莽谋, d眉艧 k谋r谋kl谋臒谋ndaki ortas谋n谋flara hitabeden, bar谋艧谋 sevmeyen, s眉rekli eylemi kutsayan, hiyerar艧ik yap谋s谋ndan dolay谋 alttakini hor g枚rmeye dayal谋, kitlesel se莽kinci, 枚l眉mle ta莽lanan kahramanl谋k k眉lt眉r眉ne sahip, kad谋n谋 k眉莽眉mseyen ve bek芒rl谋臒a/homoseks眉elli臒e varabilen d眉zeyde ma莽o tav谋rl谋, birey hakk谋n谋 k眉莽眉mseyen, teatral bir lider s枚zc眉l眉臒眉nde somutlanan, parlamentoyu gereksiz bulan bir ideolojidir.
G眉n眉m眉zde, fa艧ist ideolojinin TV-internet 眉zerinde a莽谋k莽a g枚sterilmeyen y眉z眉ne dikkat etmeliyiz. 脟ok az kelimeli, basit gramerli Orwell tarz谋nda dil kullanan fa艧istler, sivil giysileri i莽erisinde, demokrasi ve refah toplumunun i艧lememesi halinde do臒acak f谋rsattan yararlan谋p, bilinen giysilerini giymeye haz谋r 艧ekilde beklemektedirler.
-Bizi tan谋mlayan ve bi莽imlendiren, 脰TEK陌鈥檇ir, BA艦KALARI鈥檇谋r. Ba艧kalar谋 olmasa, yani ormana b谋rak谋lan bebek olsak, insanla艧amay谋z. Herkes bize yokmu艧uz gibi davransa, 莽谋ld谋r谋r veya 枚l眉r眉z.
-Ho艧g枚r眉s眉zl眉臒e, ba艧kalar谋n谋 kabule y枚nelik, 莽ok k眉莽眉k ya艧lardan ba艧layan ve s眉rekli devam eden bir e臒itim gereklidir. Avrupa 枚n眉m眉zdeki d枚nemde bunu ger莽ekle艧tirip, 脟OK IRKLI-脟OK RENKL陌 B陌R TOPLUM olmak zorundad谋r. Bu, ho艧a gitmese ve 莽at谋艧malara neden olsa da ger莽ekle艧ecektir.
-ENTELEKT脺ELL陌K D脺R脺STL脺K, ger莽e臒in inan谋lan 艧eklinin ele艧tirel olarak, hem de ba臒l谋l谋k ve yolda艧l谋k dinlemeyecek 艧ekilde, do臒rucu Davut misali, ortaya konmas谋d谋r.
-Art谋k SAVA艦, 莽ok uluslu kapitalizmin do臒as谋 gere臒i, sava艧an cephelerde kalamaz; herkesin cephe gerisi d眉艧manlar谋 ve ortaklar谋 vard谋r. Bilgi teknolojisi hi莽bir diktat枚r眉n k谋s谋tlayamayaca臒谋 boyutta 艧effafl谋臒a zorlar. 陌ktidarlar tek merkezli ve tek uluslu de臒ildir; sava艧, silah t眉ccarlar谋na kar sa臒larken, turizm ve ithalat/ihracat sekt枚r眉ndekilerin 莽o臒una zarar verir.
Ensestin a莽mazlar谋n谋 anlamam谋z ve tabu ilan etmemiz i莽in binlerce y谋l谋n ge莽mesi gerekmi艧tir; sava艧谋n zararlar谋n谋 anlamak i莽in bu kadar zaman谋m谋z yoktur ve bir an 枚nce tabu ilan edilmelidir. Ba艧ka bir 莽谋kar olmad谋臒谋 g枚r眉lse bile, sava艧谋n tabu oldu臒unu s枚ylemek, entelekt眉el d眉r眉stl眉kt眉r. Sava艧a taraf olmak, insanl谋臒谋 daha da al莽akl谋臒a 莽ekmektir.
-FA艦陌ZM, gelenek莽i, modernizm ve din kar艧谋t谋, entelekt眉ellik ve ele艧tiriden hazzetmeyen, farkl谋 olana duyulan do臒al korkuyu kullanan, 谋rk莽谋, d眉艧 k谋r谋kl谋臒谋ndaki ortas谋n谋flara hitabeden, bar谋艧谋 sevmeyen, s眉rekli eylemi kutsayan, hiyerar艧ik yap谋s谋ndan dolay谋 alttakini hor g枚rmeye dayal谋, kitlesel se莽kinci, 枚l眉mle ta莽lanan kahramanl谋k k眉lt眉r眉ne sahip, kad谋n谋 k眉莽眉mseyen ve bek芒rl谋臒a/homoseks眉elli臒e varabilen d眉zeyde ma莽o tav谋rl谋, birey hakk谋n谋 k眉莽眉mseyen, teatral bir lider s枚zc眉l眉臒眉nde somutlanan, parlamentoyu gereksiz bulan bir ideolojidir.
G眉n眉m眉zde, fa艧ist ideolojinin TV-internet 眉zerinde a莽谋k莽a g枚sterilmeyen y眉z眉ne dikkat etmeliyiz. 脟ok az kelimeli, basit gramerli Orwell tarz谋nda dil kullanan fa艧istler, sivil giysileri i莽erisinde, demokrasi ve refah toplumunun i艧lememesi halinde do臒acak f谋rsattan yararlan谋p, bilinen giysilerini giymeye haz谋r 艧ekilde beklemektedirler.
-Bizi tan谋mlayan ve bi莽imlendiren, 脰TEK陌鈥檇ir, BA艦KALARI鈥檇谋r. Ba艧kalar谋 olmasa, yani ormana b谋rak谋lan bebek olsak, insanla艧amay谋z. Herkes bize yokmu艧uz gibi davransa, 莽谋ld谋r谋r veya 枚l眉r眉z.
-Ho艧g枚r眉s眉zl眉臒e, ba艧kalar谋n谋 kabule y枚nelik, 莽ok k眉莽眉k ya艧lardan ba艧layan ve s眉rekli devam eden bir e臒itim gereklidir. Avrupa 枚n眉m眉zdeki d枚nemde bunu ger莽ekle艧tirip, 脟OK IRKLI-脟OK RENKL陌 B陌R TOPLUM olmak zorundad谋r. Bu, ho艧a gitmese ve 莽at谋艧malara neden olsa da ger莽ekle艧ecektir.
February 5, 2017
Lo encontr茅 por casa y me lo le铆 porque incluye el ensayo "El fascismo eterno", donde el bueno de Eco explica para universitarios americanos las caracter铆sticas que definen el 别蝉辫铆谤颈迟耻 de un movimiento fascista. Por supuesto, se ha sacado a relucir con TROMP y dem谩s, pero merece la pena notar que ni una sola vez usa la palabra "populismo". Gracias, Umberto. 5 estrellas.
El resto de ensayos no est谩n mal, pero producen la sensaci贸n insatisfactoria que dar铆a leerlos en un peri贸dico de hace 20 a帽os (que es donde se escribieron, claro). El mundo de los "intelectuales" ha muerto, y aunque por un lado da pena haber perdido mentes como la de don Umberto, por otro lado es de agradecer el poqu铆simo viejunismo de las opiniones de un se帽or que escribi贸 esto con casi 70 a帽os y siendo respetad铆simo.
Aunque s铆 que menciona la "political correctness" (as铆, en ingl茅s). Nadie es perfecto.
El resto de ensayos no est谩n mal, pero producen la sensaci贸n insatisfactoria que dar铆a leerlos en un peri贸dico de hace 20 a帽os (que es donde se escribieron, claro). El mundo de los "intelectuales" ha muerto, y aunque por un lado da pena haber perdido mentes como la de don Umberto, por otro lado es de agradecer el poqu铆simo viejunismo de las opiniones de un se帽or que escribi贸 esto con casi 70 a帽os y siendo respetad铆simo.
Aunque s铆 que menciona la "political correctness" (as铆, en ingl茅s). Nadie es perfecto.
January 24, 2021
Eco鈥檔un kendi deyimiyle 鈥渆tik nitelikli鈥� 5 yaz谋s谋n谋 okuyoruz bu kitapta. Bu 5 yaz谋n谋n konular谋 ise 艧unlar: sava艧, fa艧izm, bas谋n, 枚teki kavram谋 ve g枚莽. Eco bu yaz谋lar谋 g眉ncel meseleleri yorumlamak 眉zere yazd谋臒谋n谋 s枚yl眉yor. En yak谋n tarihli yaz谋n谋n bile 眉zerinden yakla艧谋k 25 y谋l ge莽mi艧. Ancak buna ra臒men hala ge莽erlili臒ini koruyan, g眉n眉m眉zde de ya艧ad谋臒谋m谋z sorunlara 谋艧谋k tutacak d眉艧眉nceler ve 莽ok de臒erli tespitler bar谋nd谋r谋yor yaz谋lar. 脰zellikle fa艧izm, sava艧 ve 枚teki meseleleri 眉zerine yaz谋lan yaz谋lar benim i莽in 枚ne 莽谋kanlard谋. Fa艧izmin olas谋 arketiplerini s谋ralad谋臒谋 14 maddelik liste mutlaka okunmal谋.
Eco鈥檇an okudu臒um ilk kurgu d谋艧谋 kitap oldu. Son olmayacak...
Eco鈥檇an okudu臒um ilk kurgu d谋艧谋 kitap oldu. Son olmayacak...
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賴賱 爻亘賯 賱賰 丕賳賰 賯賱鬲 賴匕丕 賲丕 丕丨丕賵賱 賯賵賱賴 賵賮毓賱賴 亘丕賱囟亘胤責
賴賱 賯賱鬲 賮賷 賷賵賲 賲丕 亘兀賳賳賷 丕丨丕賵賱 賯賵賱 卮賷亍 賲丕 賱賰賳 賱丕 丕噩丿 丕賱賰賱賲丕鬲 丕賱賲賳丕爻亘丞責
賱賰賱 賲賳丕 鬲賵丕噩賴賴 賴匕賴 丕賱賲賵丕賯賮 賵賷亘丿兀 賲卮賵丕乇 丕賱亘丨孬 毓賳 賲丕 賷乇賷丿 賯賵賱賴 賵賮毓賱賴 賵賮噩兀丞 賷噩丿 賲丕 賷亘丨孬 毓賳賴 賵鬲氐賷亘賴 丕賱丿賴卮丞 丨賷賳賴丕. 賴賰匕丕 賰丕賳 卮毓賵乇賷 毓賳丿賲丕 亘丿兀鬲 亘賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘貙 亘亘爻丕胤丞 兀購氐賽亘鬲 亘丕賱丿賴卮丞 賵丕賱匕賴賵賱 賱兀賳 賰賱 賲丕 丕乇賷丿 賯賵賱賴 賵賮毓賱賴 賵噩丿鬲賴 亘賴匕賴 丕賱鬲丨賮丞 賱賲賱賴賲賷 丕賱毓丕賱賲 丕賱毓馗賷賲 丕賲亘乇胤賵 丕賷賰賵.
賮賷 賴匕丕 丕賱賰鬲丕亘 丕賱匕賷 賴賵 毓亘丕乇丞 毓賳 禺賲爻 賲賯丕賱丕鬲 毓亘丕乇丞 毓賳 丿乇賵爻貙 賱賷爻 丿乇賵爻丕 賵丨爻亘 賵丕賳賲丕 丕爻鬲丨囟丕乇 賱鬲丨丕乇亘 鬲丕乇賷禺賷丞 賵丿乇丕爻鬲賴丕 賵鬲兀賲賱賴丕. 賮賴賵 賴賳丕 賱丕 賷賲噩賾丿 兀禺賱丕賯丕貙 賵賱丕賷丨胤 賲賳 兀購禺乇賶貙 亘賱 賷賳馗乇 丕賱賶 丕賱賮乇丿 亘廿毓鬲亘丕乇賴賽 賲爻丐賵賱丕賸 毓賳 爻賱賵賰賴. 賷毓賳賷 賲爻丐賵賱丕賸 毓賳 丨乇賷鬲賴 賵賷丨賲賱 毓賱賶 毓丕鬲賯賴 賴匕丕 丕賱毓丕賱賲.
賰賱 賴匕賴 丕賱賲賯丕賱丕鬲 丕賱禺賲爻 鬲囟乇亘 賵亘毓賲賯 丕賱賵噩賵丿 丕賱丕賳爻丕賳賷 賵 賯囟丕賷丕 丕賱丕禺賱丕賯 賵丕賱毓賱賲丕賳賷丞 賵丕賱鬲丿賷賾賳 賵丕賱孬賯丕賮丞 賵丕賱賲孬賯賮 賵丕賱毓賱丕賯丞 亘丕賱丌禺乇 (丕賱毓賱丕賯丞 亘丕賱丌禺乇 - 賲丨丕賵乇丞 亘賷賳賴 賵亘賷賳 丕賱賰丕乇丿賷賳丕賱 賳卮乇鬲賴丕 丕賱氐丨賮 丕賱丕賷胤丕賱賷丞 賵鬲購乇噩賲鬲 賱賱毓乇亘賷丞 賵賳卮乇鬲賴丕 丿丕乇 丕亘賰丕賱賵 佗贍佟侃).
賵鬲亘賯賶 丕賱鬲爻丕丐賱丕鬲 丨賵賱 賲賯賵賱丞 丕賱丕禺賱丕賯 賴賷 賲丨賵乇 賴匕丕 丕賱賰鬲丕亘. 賮丕賱賲賯賵賱丕鬲 丕賱丕禺乇賶 賲孬賱 爻賵亍 丕賱賮賴賲貙 賵丕賱噩賴賱 亘禺氐賵氐賷丕鬲 丕賱丌禺乇貙 賵丕賱丿賵賳賷丞 丕賱丨囟丕乇賷丞 賵丕賱鬲賮賵賯 丕賱毓賱賲賷 賵丕賱丕賯鬲氐丕丿賷 賵丨鬲賶 丕賱爻賷丕爻賷 賵賰賱賴丕 鬲賳丿乇噩 囟賲賳 丕賱丕禺賱丕賯 丕賱鬲賷 鬲毓鬲賲丿 毓賱賶 丕賱丨賰賲 毓賱賶 丕賱丕禺乇 賵鬲氐賳賷賮賴.
賵丕賱賭 "賳丨賳" 鬲毓鬲亘乇 賰賱賲丞 睾丕賲囟丞 噩丿丕 賱丕賳賴丕 鬲賯賵賲 毓賱賶 毓丿丞 毓賵丕賲賱 賵亘爻亘亘賴丕 卮購賳賾鬲 丨乇賵亘 賵兀購賯氐賷 丕賱賰孬賷乇..
July 27, 2015
毓賱賶 兀賳賳丕 亘毓賷丿賵賳 毓賳 丕賱噩賵 丕賱廿賷胤丕賱賷 丕賱孬賯丕賯賷 賵丕賱爻賷丕爻賷 賵丕賱鬲丕乇賷禺賷貙 賵賴匕賴 丕賱賲賯丕賱丕鬲 賲鬲兀禺乇丞 夭賲丕賳丕賸 毓賳丕貙 廿賱丕 兀賳賻賾 丕賱丕爻鬲賮丕丿丞 賲賳 毓賲賱丕賯 賰賭 丕賲亘乇鬲賵 丕賷賰賵 賮賷 賲賯丕賱丕鬲賴 賱丕 鬲禺賱賵 丿丕卅賲丕賸 賲賳 賵丕賯毓賷丞 賷毓賷卮賴丕 丕賱噩賲賷毓貙 丕賱賲賯丕賱丕鬲 鬲賳丕賵賱鬲 丨丕賱 丕賱氐丨丕賮丞 賵丕賱爻賷丕爻賷賷賳 賵丕賱廿毓賱丕賲貙 賵兀賮囟賱 丕賱賲賯丕賱丕鬲 丕賱兀賳丕 賵丕賱丌禺乇 丨賷孬 賷賳馗賾乇 丕賱兀禺賱丕賯 賮賷 賳賮爻 丕賱賲賱丨丿.
卮賰乇丕賸 賱賴匕賴 丕賱丌賮丕賯貙
卮賰乇丕賸 賱賴匕賴 丕賱丌賮丕賯貙
February 12, 2017
丿乇賵爻 賮賷 丕賱兀禺賱丕賯
賷鬲亘賷賳 賲賳 丕賱鬲賯賷賷賲 兀賳 丕賱賰鬲丕亘 賱賲 賷毓噩亘賳賷 賰孬賷乇丕賸貙 丨鬲賶 賵賱賵 賰丕賳 丕賷賰賵 賴賵 賲丐賱賮賴貙 丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賲賯丕賱丕鬲 禺賲爻丞貙 鬲鬲賳丕賵賱 丕賱丨乇亘 (丨乇亘 丕賱禺賱賷噩 賵丨乇亘 賰賵爻賵賮賵)貙 賵丕賱賮丕卮賷丞 賵丕賱氐丨丕賮丞 賵丕賱兀賳丕 賵丕賱丌禺乇貙 賵丕賱賴噩乇丞 賵丕賱賱丕 鬲爻丕賲丨.
賷鬲亘賷賳 賲賳 丕賱鬲賯賷賷賲 兀賳 丕賱賰鬲丕亘 賱賲 賷毓噩亘賳賷 賰孬賷乇丕賸貙 丨鬲賶 賵賱賵 賰丕賳 丕賷賰賵 賴賵 賲丐賱賮賴貙 丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賲賯丕賱丕鬲 禺賲爻丞貙 鬲鬲賳丕賵賱 丕賱丨乇亘 (丨乇亘 丕賱禺賱賷噩 賵丨乇亘 賰賵爻賵賮賵)貙 賵丕賱賮丕卮賷丞 賵丕賱氐丨丕賮丞 賵丕賱兀賳丕 賵丕賱丌禺乇貙 賵丕賱賴噩乇丞 賵丕賱賱丕 鬲爻丕賲丨.
July 28, 2019
丿乇賵爻 賮賷 丕賱兀禺賱丕賯 - 兀賲亘乇鬲賵 廿賷賰賵 .
丕賱賲賯丕賱丕鬲 丕賱禺賲爻 丕賱鬲賷 賵囟毓賴丕 丕賱賲賮賰乇 丕賱廿賷胤丕賱賷 兀賲亘乇鬲賵 廿賷賰賵 賮賷 賴匕丕 丕賱賰鬲丕亘貨 鬲鬲賳丕賵賱 爻賱爻賱丞 賲賳 丕賱賯囟丕賷丕 丕賱禺丕氐丞 亘丕賱賵噩賵丿 丕賱廿賳爻丕賳賷貙 賲賳賴丕 丕賱兀禺賱丕賯 賵丕賱毓賱賲丕賳賷丞 賵丕賱鬲丿賷賳 賵丕賱孬賯丕賮丞 賵丕賱賲孬賯賮 賵丕賱毓賱丕賯丞 賲毓 丕賱丌禺乇 賵睾賷乇賴丕 賲賳 丕賱賲賵囟賵毓丕鬲 匕丕鬲 丕賱胤丕亘毓 丕賱賯賷賲賷 丕賱毓丕賲 .
丕賱賲賯丕賱丕鬲 賮賷 丕賱賰鬲丕亘 賱賲 鬲賰賳 睾賳賷丞 亘賲丕 賮賷賴 丕賱賰賮丕賷丞!
廿賱丕 兀賳 賴賳丕賰 賲賯丕賱鬲賷賳 毓亘賯乇賷鬲賷賳 賮毓賱丕丕賸 賷賲賰賳 賲賳賴賲丕 兀賳 賳亘賳賷 賮賴賲丕 卮丕賲賱丕 賱賱賰鬲丕亘:
1-丕賱賮丕卮賷丞 丕賱兀亘丿賷丞 : 賰賷賮 賵賯賮鬲 丕賱賮丕卮賷丞 毓賱賶 兀乇囟 賴卮丞 賮賰乇賷丕 毓賱賶 毓賰爻 丕賱賳丕夭賷丞 乇睾賲 禺乇賵噩賴賲丕 賲賳 兀氐賵賱賷丞 賵丕丨丿丞貙 廿匕 賷囟毓 廿賷賰賵 賳賯丿丕 賱丕匕毓丕 賱賱賮丕卮賷丞 丕賱鬲賷 賰丕賳 丕賱丨匕乇 賲賳 丕賱賲孬賯賮 丿賱賷賱丕 丿丕卅賲丕 毓賱賶 賮丕卮賷丞 兀氐賱賷丞 兀賵 賰賲丕 毓亘乇 睾賵亘賱夭 - 賵夭賷乇 丕賱丿毓丕賷丞 賮賷 丨賰賵賲丞 賴鬲賱乇 - "丨賷賳 兀爻賲毓 賰賱賲丞 賲孬賯賮 兀鬲丨爻爻 賲爻丿爻賷!" 賵賴賵 -廿賷賰賵- 丨賷賳賴丕 賷囟毓 賲賳丕禺丕 賱賱賮氐賱 亘賷賳 丕賱賲孬賯賮 賵丕賱爻賷丕爻賷 丕賱匕賷 賷亘賳賷 賲賵賯賮賴 囟賲賳 " 鬲乇丕鬲亘賷丞 丕賱爻賱胤丞 兀賵 鬲乇丕鬲亘賷丞 丕锟斤拷丨夭亘 " 兀賲丕 丕賱賲孬賯賮 賮毓賱賷賴 丨爻亘 廿賷賰賵 兀賳 賷賰賵賳 賮丕毓賱丕 兀禺賱丕賯賷丕 賱丕 賷鬲賯賷丿 亘丨丕賱丕鬲 丕賳鬲賲丕亍 夭丕卅賱 賱賴匕丕 丕賱賲賵賯賮 兀賵 匕丕賰貙 賵賱丕 亘丨丕賱丕鬲 丕賱鬲氐賳賷賮 鈥溫з勜官佡堎娾€� 囟賲賳 兀氐賱 鈥溫关辟傎娾€� 賴賵 亘丕賱囟乇賵乇丞 賲賳 亘丕亘 丕賱賵賴賲 丕賱賲囟賱賱貙 兀賵 賲賳 亘丕亘 丕賱鬲氐賳賷賮 丕賱孬賯丕賮賷 丕賱賲爻亘賯 丕賱匕賷 賱丕 賷賲賰賳貙 乇睾賲 賵噩賵丿賴 丕賱賮毓賱賷貙 兀賳 賷丨賱 賲丨賱 賰賱 丕賱賯賷賲 丕賱賳亘賷賱丞 丕賱鬲賷 兀賮乇夭鬲賴丕 丕賱賲賲丕乇爻丞 丕賱廿賳爻丕賳賷丞 丕賱賲賲鬲丿丞 毓賲賷賯丕賸 賮賷 丕賱鬲丕乇賷禺. 賱賯丿 賲丕鬲 爻賯乇丕胤 丿賮丕毓丕賸 毓賳 丨賯 丕賱廿賳爻丕賳 賮賷 丕賱鬲賮賰賷乇 丕賱丨乇貙 賵乇賮囟 丕賱賮乇丕乇 賲賳 爻噩賳賴 賱賰賷 賱丕 賷卮賲鬲 亘賴 兀毓丿丕丐賴 兀賵 賷卮賰賰賵賳 賮賷 賲亘丕丿卅賴" 賮賴賵 賱丕 賷賴鬲賲 爻賵賶 亘丕賱賯賷賲 丕賱鬲賷 鬲丨賲賷 丕賱廿賳爻丕賳 賲賳 丕賱馗賱賲 賵丕賱丕賳鬲賯丕氐 賲賳 丨乇賷鬲賴 賵賰乇丕賲鬲賴 !
2- 丕賱賳夭賵丨 賵丕賱鬲爻丕賲丨 賵丕賱賱丕賲爻锟斤拷賵丨 亘賴 : 賲賳 禺賱丕賱 丕賱賰賱丕賲 毓賳 賲賯賵賱丕鬲 賲賯孬賱 爻賵亍 丕賱賮賴賲 賵丕賱噩賴賱 亘禺氐賵氐賷丕鬲 丕賱丌禺乇 賵丕賱丨賰賲 亘丕賱丿賵賳賷丞 賮賷 毓賲賱賷丞 鬲氐賳賷賮 丕賱丌禺乇 賵賮賷 丕賱廿賳丨賷丕夭 廿賱賶 " 賳丨賳" 丕賱賲鬲賮賵賯丞 亘丿賷賴賷丕 賵鬲賲鬲 毓賱賶 賴匕丕 賮賷 賰孬賷乇 賲賳 賲乇丕丨賱 丕賱鬲丕乇賷禺 賲賯丕囟丕丞 丕賱丌禺乇賷賳 賵賲丨丕乇亘鬲賴賲 賲噩爻丿丞 " 毓亘亍 丕賱乇噩賱 丕賱兀亘賷囟" 丕賱賲賰賱賮 亘鬲丨囟賷乇 丕賱兀噩賳丕爻 丕賱兀賯賱 丨囟丕乇丞 丕賱賲賴賲丞 丕賱鬲賷 兀毓賱賳鬲 毓賳 賳賮爻賴丕 賮賷 毓氐乇 賲丕 亘毓丿 丕賱丨丿丕孬丞 賮賷 卮賰賱 賲賴賲丞 鬲賮賰賷賰 丕賱兀賳馗賲丞 丕賱賱丕丿賷賳賯乇丕胤賷丞 賮賷 亘賱丿丕賳 丕賱毓丕賱賲 丕丕賱孬丕賱鬲 丿賵賳 兀賳 賳賳丕賯卮 兀賳 兀噩丿賶 賵爻賷賱丞 賴賷 兀毓匕丕乇 賲賳 賯亘賷賱 丕賱丨乇亘 毓賱賶 丕賱丕乇賴丕亘 貙 丨賲丕賷丞 丕賱丕賯賱賷丕鬲貙 鬲禺賱賷氐 丕賱卮毓賵亘 賲賳 丕賱兀賳馗賲丞 "丕賱卮乇賷乇丞" 亘鬲毓亘賷乇 亘丕賵賲丕賳.
廿匕丕 賲丕 丕賳鬲賯賱賳丕 廿賱賶 噩丕賳亘 丌禺乇 賲賳 丕賱賰鬲丕亘 賳噩丿 廿賷賰賵 賷賳丕賯卮 賲賳 賵噩賴丞 賳馗乇 賱丕丿賷賳賷丞 (賴賱 賷賲賰賳 兀賳 鬲賯賮 丕賱毓賱賲丕賳賷丞 毓賱賶 兀禺賱丕賯 亘毓賷丿丕 毓賳 丕賱丿賷賳)貨 賮賷 廿噩丕亘丞 毓賳 丕賱爻丐丕賱 丕賱匕賷 胤乇丨賴 丕賱賰丕乇丿賷賳丕賱 賰丕乇賱賵 賲丕乇賷丕 賲乇鬲賷賳賷: 賲丕 賴賷 丕賱兀爻爻 丕賱賷賯賷賳賷丞 賵囟乇賵乇鬲賴丕 丕賱兀禺賱丕賯賷丞 賱鬲賷 賷毓鬲賲丿賴丕 匕丕賰 丕賱匕賷 賷賵丿 鬲兀爻賷爻 丕賱賲胤賱賯 丕賱丕禺賱丕賯賷貙 丿賵賳 丕賱丕爻鬲賳噩丕丿 亘賲亘丕丿卅 賲賷鬲丕賮賷夭賷賯賷丞 兀賵 毓賱賶 丕賱兀賯賱 亘兀賲賵乇 賲胤賱賯丞 賲賯亘賵賱丞 賰賵賳賷丕責" 廿賷賰賵 賮賷 賴匕丕 丕賱賰鬲丕亘 賷爻鬲丨囟乇 鬲噩丕乇亘 丕賱鬲丕乇賷禺 賵賷鬲兀賲賱賴丕 賱匕丕 賮丕賱丨賰賲 丕賱兀禺賱丕賯賷 賷賳亘毓 兀丨賷丕賳丕 賲賳 賵噩賴丞 賳馗乇 匕丕鬲賷丞 氐乇賮丞.
丕賱賲賯丕賱丕鬲 丕賱禺賲爻 丕賱鬲賷 賵囟毓賴丕 丕賱賲賮賰乇 丕賱廿賷胤丕賱賷 兀賲亘乇鬲賵 廿賷賰賵 賮賷 賴匕丕 丕賱賰鬲丕亘貨 鬲鬲賳丕賵賱 爻賱爻賱丞 賲賳 丕賱賯囟丕賷丕 丕賱禺丕氐丞 亘丕賱賵噩賵丿 丕賱廿賳爻丕賳賷貙 賲賳賴丕 丕賱兀禺賱丕賯 賵丕賱毓賱賲丕賳賷丞 賵丕賱鬲丿賷賳 賵丕賱孬賯丕賮丞 賵丕賱賲孬賯賮 賵丕賱毓賱丕賯丞 賲毓 丕賱丌禺乇 賵睾賷乇賴丕 賲賳 丕賱賲賵囟賵毓丕鬲 匕丕鬲 丕賱胤丕亘毓 丕賱賯賷賲賷 丕賱毓丕賲 .
丕賱賲賯丕賱丕鬲 賮賷 丕賱賰鬲丕亘 賱賲 鬲賰賳 睾賳賷丞 亘賲丕 賮賷賴 丕賱賰賮丕賷丞!
廿賱丕 兀賳 賴賳丕賰 賲賯丕賱鬲賷賳 毓亘賯乇賷鬲賷賳 賮毓賱丕丕賸 賷賲賰賳 賲賳賴賲丕 兀賳 賳亘賳賷 賮賴賲丕 卮丕賲賱丕 賱賱賰鬲丕亘:
1-丕賱賮丕卮賷丞 丕賱兀亘丿賷丞 : 賰賷賮 賵賯賮鬲 丕賱賮丕卮賷丞 毓賱賶 兀乇囟 賴卮丞 賮賰乇賷丕 毓賱賶 毓賰爻 丕賱賳丕夭賷丞 乇睾賲 禺乇賵噩賴賲丕 賲賳 兀氐賵賱賷丞 賵丕丨丿丞貙 廿匕 賷囟毓 廿賷賰賵 賳賯丿丕 賱丕匕毓丕 賱賱賮丕卮賷丞 丕賱鬲賷 賰丕賳 丕賱丨匕乇 賲賳 丕賱賲孬賯賮 丿賱賷賱丕 丿丕卅賲丕 毓賱賶 賮丕卮賷丞 兀氐賱賷丞 兀賵 賰賲丕 毓亘乇 睾賵亘賱夭 - 賵夭賷乇 丕賱丿毓丕賷丞 賮賷 丨賰賵賲丞 賴鬲賱乇 - "丨賷賳 兀爻賲毓 賰賱賲丞 賲孬賯賮 兀鬲丨爻爻 賲爻丿爻賷!" 賵賴賵 -廿賷賰賵- 丨賷賳賴丕 賷囟毓 賲賳丕禺丕 賱賱賮氐賱 亘賷賳 丕賱賲孬賯賮 賵丕賱爻賷丕爻賷 丕賱匕賷 賷亘賳賷 賲賵賯賮賴 囟賲賳 " 鬲乇丕鬲亘賷丞 丕賱爻賱胤丞 兀賵 鬲乇丕鬲亘賷丞 丕锟斤拷丨夭亘 " 兀賲丕 丕賱賲孬賯賮 賮毓賱賷賴 丨爻亘 廿賷賰賵 兀賳 賷賰賵賳 賮丕毓賱丕 兀禺賱丕賯賷丕 賱丕 賷鬲賯賷丿 亘丨丕賱丕鬲 丕賳鬲賲丕亍 夭丕卅賱 賱賴匕丕 丕賱賲賵賯賮 兀賵 匕丕賰貙 賵賱丕 亘丨丕賱丕鬲 丕賱鬲氐賳賷賮 鈥溫з勜官佡堎娾€� 囟賲賳 兀氐賱 鈥溫关辟傎娾€� 賴賵 亘丕賱囟乇賵乇丞 賲賳 亘丕亘 丕賱賵賴賲 丕賱賲囟賱賱貙 兀賵 賲賳 亘丕亘 丕賱鬲氐賳賷賮 丕賱孬賯丕賮賷 丕賱賲爻亘賯 丕賱匕賷 賱丕 賷賲賰賳貙 乇睾賲 賵噩賵丿賴 丕賱賮毓賱賷貙 兀賳 賷丨賱 賲丨賱 賰賱 丕賱賯賷賲 丕賱賳亘賷賱丞 丕賱鬲賷 兀賮乇夭鬲賴丕 丕賱賲賲丕乇爻丞 丕賱廿賳爻丕賳賷丞 丕賱賲賲鬲丿丞 毓賲賷賯丕賸 賮賷 丕賱鬲丕乇賷禺. 賱賯丿 賲丕鬲 爻賯乇丕胤 丿賮丕毓丕賸 毓賳 丨賯 丕賱廿賳爻丕賳 賮賷 丕賱鬲賮賰賷乇 丕賱丨乇貙 賵乇賮囟 丕賱賮乇丕乇 賲賳 爻噩賳賴 賱賰賷 賱丕 賷卮賲鬲 亘賴 兀毓丿丕丐賴 兀賵 賷卮賰賰賵賳 賮賷 賲亘丕丿卅賴" 賮賴賵 賱丕 賷賴鬲賲 爻賵賶 亘丕賱賯賷賲 丕賱鬲賷 鬲丨賲賷 丕賱廿賳爻丕賳 賲賳 丕賱馗賱賲 賵丕賱丕賳鬲賯丕氐 賲賳 丨乇賷鬲賴 賵賰乇丕賲鬲賴 !
2- 丕賱賳夭賵丨 賵丕賱鬲爻丕賲丨 賵丕賱賱丕賲爻锟斤拷賵丨 亘賴 : 賲賳 禺賱丕賱 丕賱賰賱丕賲 毓賳 賲賯賵賱丕鬲 賲賯孬賱 爻賵亍 丕賱賮賴賲 賵丕賱噩賴賱 亘禺氐賵氐賷丕鬲 丕賱丌禺乇 賵丕賱丨賰賲 亘丕賱丿賵賳賷丞 賮賷 毓賲賱賷丞 鬲氐賳賷賮 丕賱丌禺乇 賵賮賷 丕賱廿賳丨賷丕夭 廿賱賶 " 賳丨賳" 丕賱賲鬲賮賵賯丞 亘丿賷賴賷丕 賵鬲賲鬲 毓賱賶 賴匕丕 賮賷 賰孬賷乇 賲賳 賲乇丕丨賱 丕賱鬲丕乇賷禺 賲賯丕囟丕丞 丕賱丌禺乇賷賳 賵賲丨丕乇亘鬲賴賲 賲噩爻丿丞 " 毓亘亍 丕賱乇噩賱 丕賱兀亘賷囟" 丕賱賲賰賱賮 亘鬲丨囟賷乇 丕賱兀噩賳丕爻 丕賱兀賯賱 丨囟丕乇丞 丕賱賲賴賲丞 丕賱鬲賷 兀毓賱賳鬲 毓賳 賳賮爻賴丕 賮賷 毓氐乇 賲丕 亘毓丿 丕賱丨丿丕孬丞 賮賷 卮賰賱 賲賴賲丞 鬲賮賰賷賰 丕賱兀賳馗賲丞 丕賱賱丕丿賷賳賯乇丕胤賷丞 賮賷 亘賱丿丕賳 丕賱毓丕賱賲 丕丕賱孬丕賱鬲 丿賵賳 兀賳 賳賳丕賯卮 兀賳 兀噩丿賶 賵爻賷賱丞 賴賷 兀毓匕丕乇 賲賳 賯亘賷賱 丕賱丨乇亘 毓賱賶 丕賱丕乇賴丕亘 貙 丨賲丕賷丞 丕賱丕賯賱賷丕鬲貙 鬲禺賱賷氐 丕賱卮毓賵亘 賲賳 丕賱兀賳馗賲丞 "丕賱卮乇賷乇丞" 亘鬲毓亘賷乇 亘丕賵賲丕賳.
廿匕丕 賲丕 丕賳鬲賯賱賳丕 廿賱賶 噩丕賳亘 丌禺乇 賲賳 丕賱賰鬲丕亘 賳噩丿 廿賷賰賵 賷賳丕賯卮 賲賳 賵噩賴丞 賳馗乇 賱丕丿賷賳賷丞 (賴賱 賷賲賰賳 兀賳 鬲賯賮 丕賱毓賱賲丕賳賷丞 毓賱賶 兀禺賱丕賯 亘毓賷丿丕 毓賳 丕賱丿賷賳)貨 賮賷 廿噩丕亘丞 毓賳 丕賱爻丐丕賱 丕賱匕賷 胤乇丨賴 丕賱賰丕乇丿賷賳丕賱 賰丕乇賱賵 賲丕乇賷丕 賲乇鬲賷賳賷: 賲丕 賴賷 丕賱兀爻爻 丕賱賷賯賷賳賷丞 賵囟乇賵乇鬲賴丕 丕賱兀禺賱丕賯賷丞 賱鬲賷 賷毓鬲賲丿賴丕 匕丕賰 丕賱匕賷 賷賵丿 鬲兀爻賷爻 丕賱賲胤賱賯 丕賱丕禺賱丕賯賷貙 丿賵賳 丕賱丕爻鬲賳噩丕丿 亘賲亘丕丿卅 賲賷鬲丕賮賷夭賷賯賷丞 兀賵 毓賱賶 丕賱兀賯賱 亘兀賲賵乇 賲胤賱賯丞 賲賯亘賵賱丞 賰賵賳賷丕責" 廿賷賰賵 賮賷 賴匕丕 丕賱賰鬲丕亘 賷爻鬲丨囟乇 鬲噩丕乇亘 丕賱鬲丕乇賷禺 賵賷鬲兀賲賱賴丕 賱匕丕 賮丕賱丨賰賲 丕賱兀禺賱丕賯賷 賷賳亘毓 兀丨賷丕賳丕 賲賳 賵噩賴丞 賳馗乇 匕丕鬲賷丞 氐乇賮丞.
This entire review has been hidden because of spoilers.
October 2, 2020
賰鬲丕亘 噩賲賷賱 賲賰賵賳 賲賳 賲賯丕賱丕鬲 賲鬲賮乇賯丞 賱廿賲亘乇鬲賵 兀賷賰賵 毓賳 丕賱兀賳丕 賵丕賱兀禺乇 賵丕賱氐丨丕賮丞 賵丕賱賮丕卮賷丞...賲賳 賵噩賴丞 賳馗乇賷 賲賯丕賱 丕賱賮丕卮賷丞 丕賱兀亘丿賷丞 賴賵 兀賰孬乇賴丕 兀賴賲賷丞.
August 5, 2014
Umberto Eco, Five Moral Pieces (New York: Harcourt, Inc., 2001), translated by Alastair McEwen. Pp. 111. Hardcover $23.00.
I had never read anything by Umberto Eco, and I knew that he is a leading thinker of our time. This was the book I picked up to read to acquaint myself with his philosophy and writing style.
It's a fairly short book. It's comprised of five chapters, which are essentially five independent essays. The essays are: Reflections on War, When the Other Appears on the Scene, On the Press, Ur-Fascism, and Migration, Tolerance, and the Intolerable. This review will comment on two of the essays, and then conclude with some general remarks.
The first essay I want to comment on is Reflections on War. Eco starts the essay by arguing that intellectuals have an obligation to speak out about war. And if they choose to remain silent, then they have an obligation to say why it is that they are silent.
He then progresses to his argument as to why war is not a good option for modern society. This probably comes as no surprise to those familiar with Eco; what did surprise me, however, was the way he made is argument. One would expect an anti-war (pro-peace?) argument to proceed along the lines of how unjust war is due to its inhumanity; however, Eco's argument is more along the lines of how modernity has changed the rules so much that war isn't war anymore. Allow me to list his points:
1 - Nuclear weapons, if used, mean that no one would win. They would only destroy the planet.
2 - War no longer has two clear cut sides. Each side's media can be reporting news from behind 'enemy' lines, which makes it harder to 'demonize' the enemy (e.g., Americans reporting in Baghdad when the U.S. was attacking Iraq). Also, because America is a melting-pot, people who may identify with the enemy may be living among you.
3 - Modern technology and communication means that anyone can communicate (and thus sympathize) with the enemy.
4 - A global economy (and global consumer base) means that war plays havoc with the market.
5 - Modern technology means that war is no longer like a chess game (your enemy moves, and then you move, and so on). Now, it's as if both sides are moving randomly (all at the same time), and may even be attacking pieces of the same color.
Eco concludes that warfare is no longer practical. Instead, we need to evolve a new way to 'war' with one another. He suggests that the new way be a 'cold war.' He writes that is has, "proved a very humane and mild solution in terms of casualties, and cold warfare can even boast victors and vanquished." A very interesting idea.
The other essay I want to comment on is On the Press. This was a very interesting essay, mostly focused on the Italian media. He's arguing that television has destroyed the ability of the media to have engaging conversations and inform the public of important issues. The problem started when people turned to television for their news instead of newspapers. Newspapers, faced with a declining readership, changed its structure to that of the dailies (more entertainment driven, rather than news driven); the dailies respond by changing their structure, as do the monthlies, and so on. It gets so bad, that papers are reporting on what the television, and other papers, are saying about the news, rather than simply reporting the news. He goes on and lists the way the structure inhibits the media from really reporting the news.
He gives two conclusions as to how to solve the issue of the media. He suggests that papers go back to simply reporting a few lines about important events around the world. This way, each reader can be informed about the basic facts of news from around the world. The other solution is to stop treating the papers as a source of entertainment news, and cover events from around the world with in-depth articles. However, he admits that both these solutions require an educated readership to be able to determine what's important for them.
I wish conclude with a few brief comments about this work overall. I greatly enjoyed his arguments, and I found them easy to follow. I did notice that Eco's style of writing and expounding his arguments was similar to C.S. Lewis's. Though they would, no doubt, come to different conclusions, the feel of the argument, for me, was similar. Go figure. At any rate, I recommend this book.
I had never read anything by Umberto Eco, and I knew that he is a leading thinker of our time. This was the book I picked up to read to acquaint myself with his philosophy and writing style.
It's a fairly short book. It's comprised of five chapters, which are essentially five independent essays. The essays are: Reflections on War, When the Other Appears on the Scene, On the Press, Ur-Fascism, and Migration, Tolerance, and the Intolerable. This review will comment on two of the essays, and then conclude with some general remarks.
The first essay I want to comment on is Reflections on War. Eco starts the essay by arguing that intellectuals have an obligation to speak out about war. And if they choose to remain silent, then they have an obligation to say why it is that they are silent.
He then progresses to his argument as to why war is not a good option for modern society. This probably comes as no surprise to those familiar with Eco; what did surprise me, however, was the way he made is argument. One would expect an anti-war (pro-peace?) argument to proceed along the lines of how unjust war is due to its inhumanity; however, Eco's argument is more along the lines of how modernity has changed the rules so much that war isn't war anymore. Allow me to list his points:
1 - Nuclear weapons, if used, mean that no one would win. They would only destroy the planet.
2 - War no longer has two clear cut sides. Each side's media can be reporting news from behind 'enemy' lines, which makes it harder to 'demonize' the enemy (e.g., Americans reporting in Baghdad when the U.S. was attacking Iraq). Also, because America is a melting-pot, people who may identify with the enemy may be living among you.
3 - Modern technology and communication means that anyone can communicate (and thus sympathize) with the enemy.
4 - A global economy (and global consumer base) means that war plays havoc with the market.
5 - Modern technology means that war is no longer like a chess game (your enemy moves, and then you move, and so on). Now, it's as if both sides are moving randomly (all at the same time), and may even be attacking pieces of the same color.
Eco concludes that warfare is no longer practical. Instead, we need to evolve a new way to 'war' with one another. He suggests that the new way be a 'cold war.' He writes that is has, "proved a very humane and mild solution in terms of casualties, and cold warfare can even boast victors and vanquished." A very interesting idea.
The other essay I want to comment on is On the Press. This was a very interesting essay, mostly focused on the Italian media. He's arguing that television has destroyed the ability of the media to have engaging conversations and inform the public of important issues. The problem started when people turned to television for their news instead of newspapers. Newspapers, faced with a declining readership, changed its structure to that of the dailies (more entertainment driven, rather than news driven); the dailies respond by changing their structure, as do the monthlies, and so on. It gets so bad, that papers are reporting on what the television, and other papers, are saying about the news, rather than simply reporting the news. He goes on and lists the way the structure inhibits the media from really reporting the news.
He gives two conclusions as to how to solve the issue of the media. He suggests that papers go back to simply reporting a few lines about important events around the world. This way, each reader can be informed about the basic facts of news from around the world. The other solution is to stop treating the papers as a source of entertainment news, and cover events from around the world with in-depth articles. However, he admits that both these solutions require an educated readership to be able to determine what's important for them.
I wish conclude with a few brief comments about this work overall. I greatly enjoyed his arguments, and I found them easy to follow. I did notice that Eco's style of writing and expounding his arguments was similar to C.S. Lewis's. Though they would, no doubt, come to different conclusions, the feel of the argument, for me, was similar. Go figure. At any rate, I recommend this book.
September 23, 2022
賰賲丕 毓乇賮賳丕 兀賲亘賷乇鬲賵 廿賷賰賵 賰乇賵丕卅賷 賵 賰賳丕賯丿 賵 亘丕丨孬 賮賷 丕賱毓氐乇 丕賱賵爻賷胤貙 賳鬲毓乇賮 毓賱賷賴 賮賷 賴匕丕 丕賱賰鬲丕亘 賰賲鬲賮賱爻賮 賷丨丕賵賱 賲賯丕乇亘丞 賲賵囟賵毓 丕賱兀禺賱丕賯賷丕鬲.
禺賲爻 賲賯丕賱丕鬲 賷卮乇丨 賮賷賴丕 廿賷賰賵 乇丐丕賴 毓賳 丕賱丨乇亘貙 毓賱丕賯丕鬲 丕賱鬲丿賷賳 亘丕賱毓賱賲丕賳賷丞貙 丕賱孬賯丕賮丕鬲 丕賱廿賳爻丕賳賷丞貙 卮亘丨 丕賱丨乇亘 禺丕氐丞 丨乇亘 丕賱禺賱賷噩 丕賱孬丕賳賷丞 (兀賲 丕賱賲毓丕乇賰) 賵 丨乇亘 賰賵爻賵賮賵貙 丕賱氐丨丕賮丞 賵 丕乇鬲亘丕胤賴丕 亘丕賱賲賵丕胤賳 丕賱毓丕丿賷 賵 兀賷囟丕 賳賯丕卮丕鬲 丕賱賲鬲禺氐氐賷賳 亘卮兀賳賴丕. 丕賱(賳丨賳) 賵 丕賱(賴購賲) 丕賱匕賷 賷爻鬲丿毓賷 丕賱丿賵賳賷丞 賵 丕賱廿賯氐丕亍 丕賱匕賷 賯丿 賷氐賱 廿賱賶 丕賱卮賵賮賷賳賷丞 賰丨丕賱丞 丕賱賮丕卮賷丞 丕賱廿賷胤丕賱賷丞.
禺賲爻 賲賯丕賱丕鬲 賷卮乇丨 賮賷賴丕 廿賷賰賵 乇丐丕賴 毓賳 丕賱丨乇亘貙 毓賱丕賯丕鬲 丕賱鬲丿賷賳 亘丕賱毓賱賲丕賳賷丞貙 丕賱孬賯丕賮丕鬲 丕賱廿賳爻丕賳賷丞貙 卮亘丨 丕賱丨乇亘 禺丕氐丞 丨乇亘 丕賱禺賱賷噩 丕賱孬丕賳賷丞 (兀賲 丕賱賲毓丕乇賰) 賵 丨乇亘 賰賵爻賵賮賵貙 丕賱氐丨丕賮丞 賵 丕乇鬲亘丕胤賴丕 亘丕賱賲賵丕胤賳 丕賱毓丕丿賷 賵 兀賷囟丕 賳賯丕卮丕鬲 丕賱賲鬲禺氐氐賷賳 亘卮兀賳賴丕. 丕賱(賳丨賳) 賵 丕賱(賴購賲) 丕賱匕賷 賷爻鬲丿毓賷 丕賱丿賵賳賷丞 賵 丕賱廿賯氐丕亍 丕賱匕賷 賯丿 賷氐賱 廿賱賶 丕賱卮賵賮賷賳賷丞 賰丨丕賱丞 丕賱賮丕卮賷丞 丕賱廿賷胤丕賱賷丞.
February 11, 2013
賴賵 賵噩亘丞 禺賮賷賮丞 賱丕 賷爻鬲賲乇 賲匕丕賯賴丕 賮賷 賮賲賰 兀賰孬乇 賲賳 毓丿丞 丿賯丕卅賯貙 賰丕賱亘爻賰賵賷鬲 丕賱賲賲賱丨. 賴賳丕賰 賰鬲亘 兀賰孬乇 毓賲賯丕 賵兀賴賲賷丞 賱廿賷賰賵. 賷賳氐丨 亘賴 亘卮丿丞 賱賯乇丕亍丕鬲 鬲禺賮賷賮 丕賱毓亘亍 兀賵 禺賱丕賱 丕賱乇丨賱丕鬲 丕賱胤賵賷賱丞.
May 12, 2016
賲噩賲賵毓丞 賲賯丕賱丕鬲 賱賲 兀丨亘賴丕
賱賲 鬲乇賯 賱賷 賮賱爻賮丞 丕賷賰賵
November 1, 2022
Umberto Eco 茅 um escritor e um estudioso fant谩stico. Um dos primeiros semi贸ticos a aproximar a academia da cultura pop em textos que reverberam at茅 hoje. Este livro, Cinco escritos morais, foi lan莽ado na It谩lia em 1997 e, por isso, muitos deles, como os que tratam da imprensa, sobre a guerra e sobre a alteridade parecem extremamente datados. Contudo, os textos "O Fascimo Eterno" e "As migra莽玫es, a toler芒ncia e o intoler谩vel" me parecem incrivelmente atuais. Principalmente o texto em que ele cria o termo ur-fascismo, que 茅 um tipo de ideologia que durar谩 para sempre e se repetir谩 de temos em tempos na nossa sociedade, como uma mem茅tica. 脡 muito assustador como um texto que foi escrito h谩 vinte e cinco anos atr谩s diz tanto sobre a contemporaneidade e como Eco, que viveu o fascismo original na sua inf芒ncia na It谩lia, percebe esses elementos na sociedade no limiar do segundo mil锚nio. Apavorante, mas ao mesmo tempo muito fascinante.
May 14, 2020
A escrita sempre inteligente e acess铆vel de um dos maiores intelectuais do p贸s-guerra, aqui sobre temas os mais atuais - a quest茫o migrat贸ria, a estrutura do fascismo, a imprensa e sua fun莽茫o no nosso tempo... Acho que um livro que envelheceu muito bem, e hoje talvez se ache ainda mais pertinente que 脿 ocasi茫o de seu lan莽amento.
June 16, 2024
Este volume tem cinco ensaios e foi publicado em It谩lia em 1997 pela primeira vez. S茫o escritos sobre guerra e paz, fascismo eterno (Ur-Fascismo), a imprensa e os seus avatares, os valores da 茅tica natural e, finalmente, a inevitabilidade das migra莽玫es.
芦Liberdade e liberta莽茫o s茫o uma tarefa que nunca acaba. Que seja este o nosso lema: "N茫o esque莽am".禄 P. 40
芦Liberdade e liberta莽茫o s茫o uma tarefa que nunca acaba. Que seja este o nosso lema: "N茫o esque莽am".禄 P. 40
April 7, 2015
賲賯鬲胤賮丕鬲 賲賳 賰鬲丕亘 丿乇賵爻 賮賷 丕賱丕禺賱丕賯 賱賱賰丕鬲亘乇 兀賲亘乇鬲賵 廿賷賰賵
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廿賳 丕賱賲賵丕噩賴丞 丕賱丕毓賱丕賲賷丞 亘賷賳 賲賰賵賳丕鬲 丕賱丕睾賱亘賷丞 丕賱賳丕胤賯丞 賰丕賳鬲 鬲卮賷乇 丕賱賶 丕賳 賰賱 胤乇賮 賷爻鬲丨賯 丕鬲賴丕賲丕鬲 丕賱丕禺乇 .. 賮賲賳丕氐乇賵丕 丕賱丨乇亘 賵囟乇賵乇鬲賴丕 賳購毓鬲賵丕 亘丕賱賲鬲丿禺賱賷賳 丕賱匕賷賳 賲丕 夭丕賱賵丕 賷賳鬲賲賵賳 丕賱賶 丕賱賲丿乇爻丞 丕賱賯丿賷賲丞 .. 丕賲丕 賲賳丕氐乇賵 丕賱丨賱 丕賱爻賱賲賷 賮賰丕賳賵丕 賷購鬲賴賲賵賳 亘兀賳賴賲 賷賵丿賵賳 丕爻鬲賱丕賲 胤乇賮 孬賲賳丕賸 賱丕賳鬲氐丕乇 丕賱丌禺乇
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毓賱賶 丕賱賲孬賯賮 兀賱丕 賷賰賵賳 亘賵賯丕賸 賱賱孬賵乇丞 賱丕 賱兀賳賴 賷鬲賴乇亘 賲賳 丕賱丕禺鬲賷丕乇 亘賱 賱兀賳 賱丨馗丞 丕賱賮毓賱 丕匕丕 賰丕賳鬲 鬲賯鬲囟賷 丕賱鬲丿賯賷賯丕鬲 賵丕賱丕賱鬲亘丕爻丕鬲 賮廿賳 賵馗賷賮丞 丕賱賲孬賯賮 鬲賰賲賳 賮賷 丕賱賰卮賮 毓賳 丕賱丕賱鬲亘丕爻丕鬲 鬲賱賰 !
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賯丿 賷丨丿孬 丕賳 賷禺鬲丕乇 丕賱賲孬賯賮 丕賱氐賲鬲 禺賵賮丕賸 賲賳 禺賷丕賳賴 兀賴賱賴 賲賯丿乇丕賸 丕賳 賴丐賱丕亍 賵亘睾囟 丕賱賳馗乇 毓賳 丕禺胤丕卅賴賲 賷毓丿賵賳 賲氐丿乇丕賸 賱賱禺賷乇
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丕賱賵賱丕亍 賲賯賵賱丞 丕禺賱丕賯賷丞 丕賲丕 丕賱丨賯賷賯丞 賲賯賵賱丞 賳馗乇賷丞
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廿賳賴 丕禺鬲賷丕乇 兀禺賱丕賯賷 兀賳 賷毓亘乇 丕賱賲乇亍 毓賳 禺賱丕氐丕鬲賴 兀賵 丕賱爻賰賵鬲
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賱賷爻 毓賱賶 兀丨丿 賲賲丕乇爻丞 亘胤賵賱丞 丕賱賮囟賷賱丞 !
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賱賯丿 丕賯賳毓鬲 丕賱丕爻賱丨丞 丕賱賳賵賵賷丞 丕賱毓丕賱賲 丕賳 氐乇丕毓丕 賳賵賵賷丕 賱賳 賷賰賵賳 賮賷賴 丕賷 睾丕賱亘 賵爻賷賰賵賳 賮賷賴 賲睾賱賵亘 賵丕丨丿 賴賵 賰賵賰亘賳丕 丕賱丕乇囟賷
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賲賳胤賯 丕賱氐賳丕毓丞 丕賱丕毓賱丕賲賷丞 賷賰賲賳 賮賷 亘賷毓 丕賱禺亘乇 賵賷爻鬲丨爻賳 丕賳 賷賰賵賳 賴匕丕 丕賱禺亘乇 賲兀爻丕賵賷丕賸 賱丕 賱丕賳 丕賱氐丨丕賮丞 鬲乇賮囟 丕賳 鬲賰賵賳 亘賵賯丕賸 賱賱丨乇亘 .. 亘賱 賴賷 賮賯胤 亘賷丕賳賵 賲賷賰丕賳賷賰賷 賷賯賵賲 亘鬲賳賮賷匕 丕賳睾丕賲 賲賵爻賷賯賷丞 賲丿賵賳丞 毓賱賶 賱賵丨丞 賱丿乇噩丞 丕賳 丕賱賰賱 賷噩丿 賳賮爻 賮賷 丕賱丨乇亘 賲毓 丕賱毓丿賵
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丕賳 丕賱丨乇亘 丕賱丕毓賱丕賲賷丞 鬲毓胤賷 丕賱禺氐賲 丕賱賰賱賲丞 亘丕爻鬲賲乇丕乇 賵鬲丿賮毓 丕賱賲賵丕胤賳賷賳 丕賱賶 丕賱鬲卮賰賷賰 賮賷 丨賰賵賲丕鬲賴賲
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丕賳 賰賱 丕賱丨乇賵亘 丕賱賲丕囟賷丞 賰丕賳鬲 鬲賯賵賲 毓賱賶 賲亘丿兀 賷賯賵賱 丕賳 丕賱賲賵丕胤賳賷賳 丕賱匕賷 賷毓鬲賯丿賵賳 亘丕賳 丕賱丨乇亘 毓丕丿賱丞 賰丕賳賵丕 賷丨鬲乇賯賵賳 卮賵賯丕賸 丕賱賶 鬲丿賲賷乇 丕賱毓丿賵 丕賲丕 丕賱丕賳 賮丕賱丕禺亘丕乇 鬲夭毓夭毓 孬賯丞 丕賱賲賵丕胤賳賷賳 亘賱 丕賰孬乇 賲賳 匕賱賰 丕賳賴丕 鬲卮賰賰賴賲 賮賷 賯賳丕毓丕鬲賴賲 賵 賮賷 丕賲賰丕賳賷丞 賲賵鬲 丕賱毓丿賵 , 賱賲 賷毓丿 丕賱丕賲乇 賷鬲毓賱賯 亘丕丨丿丕孬 亘毓賷丿丞 賵 睾丕賲囟丞 亘賱 亘亘丿丕賴丞 亘氐乇賷丞 賱丕 賷賲賰賳 鬲丨賲賱賴丕
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賱賯丿 賰丕賳鬲 丕賱丨乇亘 丕賱賯丿賷賲丞 毓亘丕乇丞 毓賳 賱毓亘丞 卮胤乇賳噩 丨賷孬 賷丨丕賵賱 賰賱 賱丕毓亘 丕賱鬲賴丕賲 丕賰亘乇 毓丿丿 賲賳 丕賱賯胤毓 賲賳 乇氐賷丿 禺氐賲賴 賵賷丨丕賵賱 賮賷 丕賱丿賮毓 亘賴 丕賱賶 丕賱賮卮賱 丕賱賰賱賷 賵亘丕賱賲賯锟斤拷亘賱 賮丕賳 丕賱丨乇亘 丕賱丨丿賷孬丞 賴賷 賲亘丕乇丕丞 賮賷 賱毓亘丞 丕賱卮胤乇賳噩 丨賷孬 賷賱鬲賴賲 丕賱賱丕毓亘丕賳 賯胤毓丞 賵丕丨丿丞 賵 賲賳 丕賱賱賵賳 賳賮爻賴 .. 賮丕賱丨乇亘 賱毓亘丞 鬲丿賲賷乇 匕丕鬲賷
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丕賱爻賷丕爻丞 丕賱鬲賷 鬲毓賯亘 丕賱丨乇亘 賴賷 丕賱鬲賷 爻鬲賰賵賳 丿丕卅賲丕賸 丕爻鬲賲乇丕乇丕賸 賱賱賲賯丿賲丕鬲 丕賱鬲賷 賵囟毓鬲賴丕 丕賱丨乇亘
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丕賳 賰丕賳鬲 丕賱丕賳爻丕賳賷丞 賱毓卮乇丕鬲 丕賱丕賱丕賮 賲賳 丕賱爻賳賷賳 賯丿 賲丕乇爻鬲 丕賱丨乇亘 亘丕毓鬲亘丕乇賴丕 丨賱丕 賱丨丕賱丕鬲 丕賱賱丕鬲賵丕夭賳 賮丕賳 賴匕丕 賱賷爻 丕賰孬乇 賲賳胤賯賷丞 賲賳 丕賳 賴匕賴 丕賱丕賳爻丕賳賷丞 匕丕鬲賴丕 賵賮賷 丕賱賮鬲乇丞 匕丕鬲賴丕 賯乇乇鬲 丕賳 鬲賯丿賲 丨賱丕 賱賱丕禺鬲賱丕賱丕鬲 丕賱賳賮爻賷丞 賲賳 禺賱丕賱 丕賱丕鬲噩丕賴 丕賱賶 丕賱賰丨賵賱 丕賵 賲賵丕丿 賱賴丕 丕賱賲賮毓賵賱 丕賱賲丿賲乇 賳賮爻賴
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賲丕 賷毓鬲亘乇賴 丕賱亘毓囟 氐賲鬲丕賸 賱賱賲孬賯賮賷賳 丨賵賱 丕賱丨乇亘 賯丿 賷賰賵賳 賲乇丿賴 丕賱禺賵賮 賲賳 丕毓賱丕賳 锟斤拷賵賯賮 賲鬲爻乇毓 賮賷 丕賱氐丨丕賮丞 賱丕賳 丕賱氐丨丕賮丞 鬲毓丿 噩夭亍丕賸 賲賳 賴匕賴 丕賱丨乇亘 賵 兀丿賵丕鬲賴丕 賵賱匕賱賰 賱丕 賷噩亘 丕賱鬲毓丕賲賱 賲毓賴丕 亘丕毓鬲亘丕乇賴丕 胤乇賮丕賸 賲丨丕賷丿丕賸
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丕賳 丕賱賵馗賷賮丞 丕賱孬賯丕賮賷丞 鬲賲丕乇爻 丿賵賲丕 亘卮賰賱 丕爻鬲亘丕賯賷 丕賵 亘卮賰賱 賲鬲丕禺乇 賵賱丕 鬲丨賱賱 丕賱丕 賳丕丿乇丕賸 賲丕 賷噩乇賷 亘卮賰賱 賲亘丕卮乇
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丕賱鬲丿禺賱 丕賱丿賵賱賷 賷毓賳賷 賲噩賲賵毓丞 賲賳 丕賱丿賵賱 鬲亘賷賳 賱賴丕 丕賳 丕賱賵囟毓賷丞 賮賷 賲賰丕賳 賲丕 賲賳 丕賱毓丕賱賲 賵氐賱鬲 丕賱賶 丨丿 賱丕 賷賲賰賳 丕賱鬲爻丕賲丨 丨賵賱賴 賵 賯乇乇鬲 丕賱鬲丿禺賱 賲賳 丕噩賱 賵囟毓 丨丿 賱賲丕 賷毓鬲亘乇賴 丕賱囟賲賷乇 丕賱賲卮鬲乇賰 噩乇賷賲丞
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丕賳 丕賱賮賱爻賮丞 丕賱爻賷丕爻賷丞 丕賱丨丿賷孬丞 鬲禺亘乇賳丕 丕賳賴 賲賳 丕噩賱 鬲噩賳亘 噩乇亘 卮丕賲賱丞 毓賱賶 丕賱丿賵賱丞 丕賳 鬲賲丕乇爻 賳賵毓丕 賲賳 丕賱毓賳賮 囟丿 丕賱丕賮乇丕丿
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毓丕丿丞 賲丕 鬲毓鬲賯丿 賲噩賲賵毓丞 賲丕 兀賳賴丕 鬲賲鬲賱賰 賯賷賲丕賸 賵丕爻毓丞 丕賱丕賳鬲卮丕乇 .. 丕賳賴丕 鬲賯賷賲 丨丿賵丿丕賸 丨賵賱 賲丕 鬲乇丕賴 兀賳賴 兀賲乇 賱丕 賷賲賰賳 丕賱鬲爻丕賲丨 賲毓賴 .. 賵賱賰賳 廿賳 賴匕丕 丕賱匕賷 賱丕 賷賲賰賳 丕賱鬲爻丕賲丨 亘卮兀賳賴 賴賵 賰匕賱賰 賮賷 毓乇賮賳丕 賳丨賳 ! 賵賱賷爻 賮賷 毓乇賮賴賲 賴賲 !
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賲賳 賷賯賵賱 賱賷 兀賳賷 兀賲賱賰 丕賱丨賯 賮賷 賲賲丕乇爻丞 丕賱毓賳賮 賲賳 兀噩賱 賲丕 兀毓鬲亘乇賴 毓丿丕賱丞 賲賳鬲賴賰丞 責 賮賮賷 毓乇賮 丕賱匕賷 賷毓丕乇囟 賴匕丕 丕賱毓賳賮 賱賷爻 賴賳丕賰 兀亘丿丕賸 賲丕 賷亘乇乇 丨丿賵孬 孬賵乇丞 ! 兀賲丕 賮賷 毓乇賮 丕賱匕賷 賷賳禺乇胤 賮賷賴丕 賮廿賳賴 賷毓鬲賯丿 兀賳 賮毓賱賴 賱賴 賲丕 賷亘乇乇賴
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賱賳賯賱 兀賳賴 兀賲乇 毓丕丿賱 兀賳 賳賲丕乇爻 丕賱毓賳賮 賲賳 丕噩賱 鬲噩賳亘 噩乇賷賲丞 賲賳 賯亘賷賱 丕賱鬲胤賴賷乇 丕賱毓乇賯賷 賵賱賰賳 丕賱鬲丨丿賷 賴賵 賮賷 賲毓乇賮丞 賲丕 丕匕丕 賰丕賳鬲 賳賵毓賷丞 丕賱毓賳賮 丕賱匕賷 爻賳賲丕乇爻賴 賷賲賰賳 兀賳 賷賯賷賳丕 賮毓賱丕賸 賲賳 賵亘丕賱 毓賳賮 兀卮丿
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丕賳 丕賱禺胤丕亘 丨賵賱 賱丕 噩丿賵賶 丕賱丨乇亘 氐毓亘 ... 賱丕賳賴 賷丿賮毓 丕賱賶 丕賱丕毓鬲賯丕丿 丕賳 氐丕丨亘賴 賷賳丨丕夭 丕賱賶 丕賱馗賱賲 丕賱匕賷 鬲丨丕賵賱 丕賱丨乇亘 丕賱賵賯丕賷丞 賲賳賴 !
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廿賳 爻賱亘賷丞 丕賱丨乇亘 丕賱噩丿賷丿丞 賴賷 兀賳 賴賳丕賰 賲賳 賷賲賵鬲 丿賵賳 兀賳 賷賰爻亘 丕賱丨乇亘
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丕賳 丕賱賳禺亘賵賷丞 賴賷 賲馗賴乇 賳賵毓賷 賱賱廿賷丿賷賵賱賵噩賷丕 丕賱乇噩毓賷丞 賱丕賳賴丕 賮賷 毓賲賯賴丕 丕乇爻鬲賯乇丕胤賷丞 賵賮賷 丕賱鬲丕乇賷禺 丕乇鬲亘胤鬲 賰賱 丕賱賳夭毓丕鬲 丕賱賳禺亘賵賷丞 丕賱丕乇爻鬲賯乇丕胤賷丞 賵匕丕鬲 丕賱賳夭毓丞 丕賱毓爻賰乇賷丞 亘丕丨鬲賯丕乇 丕賱囟毓賮丕亍
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丕賳 丕賱夭毓賷賲 丕賱匕賷 賷毓乇賮 丕賳 爻賱胤鬲賴 賱賲 鬲賰賳 丕賳鬲禺丕亘丕 亘賱 丕賳鬲夭毓賴丕 亘丕賱賯賵丞 賷毓乇賮 丕賷囟丕 丕賳 丕賱賯賵丞 賲亘賳賷丞 毓賱賶 囟毓賮 丕賱噩賲丕賴賷乇 .. 賵丕賳 丕賱噩賲丕毓賷乇 囟毓賷賮丞 賱丿乇噩丞 鬲爻鬲丨賯 乇噩賱丕賸 賲賴賷賲賳丕賸 丕賵 賴賷 賮賷 丨丕噩丞 丕賱賷賴
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丕賳 丕賱丨乇賷丞 賵丕賱鬲丨乇乇 賴賲丕 賵丕噩亘 賱丕 賷賳鬲賴賷 兀亘丿丕賸 !
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丕賳 賵馗賷賮丞 丕賱爻賱胤丞 丕賱乇丕亘毓丞 鬲賰賲賳 賮賷 賲乇丕賯亘丞 賵丕賳鬲賯丕丿 丕賱爻賱胤丕鬲 丕賱鬲賯賱賷丿賷丞 丕賱孬賱丕孬 丕賱兀禺乇賶
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丕賳 賵爻丕卅賱 丕賱丕毓賱丕賲 賱丕 賷賲賰賳賴丕 丕賱鬲兀孬賷乇 賮賷 丕賱丨賷丕丞 丕賱爻賷丕爻賷丞 賱亘賱丿 賲丕 丕賱丕 賲賳 禺賱丕賱 亘賱賵乇丞 乇兀賷 毓丕賲
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丕賳 丕賱賳賯丿 卮乇胤 賲賳 卮乇賵胤 丕賱爻賷乇 丕賱爻賱賷賲 賱賲噩鬲賲毓 丿賷賲賯乇丕胤賷 鬲毓乇賮 賮賷賴 丕賱氐丨丕賮丞 賰賷賮 鬲丨丕爻亘 賳賮爻賴丕 賵鬲毓賷丿 丕賱賳馗乇 賮賷賴丕
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賱丕 賵噩賵丿 賱禺亘乇 賲賵囟賵毓賷 毓賱賶 丕賱丕胤賱丕賯 毓丿丕 丕賱賳卮乇丞 丕賱噩賵賷丞
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丕賳 丕禺鬲賷丕乇 丕賱禺亘乇 賮賷 匕丕鬲賴 賵胤乇賷賯丞 鬲賯丿賷賲賴 賷卮賰賱丕賳 賮賷 匕丕鬲賴賲丕 丨賰賲丕賸 囟賲賳賷丕賸
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兀賳丕 賲鬲兀賰丿 丕賳賴 丨鬲賶 亘丿賵賳 廿賷賲丕賳 亘廿賱賴 賲丨丿丿 賵爻賲丕賵賷 賴賳丕賰 丕卮賰丕賱 賲賳 丕賱鬲丿賷賳 賵鬲亘毓丕賸 賱匕賱賰 賴賳丕賰 賳賵毓 賲賳 丕賱賲賯丿爻 賵丕賱丨丿賵丿 賵丕賱鬲爻丕丐賱 毓賳 丕賱賲氐賷乇 賵 丕賱丕乇鬲亘丕胤 賲毓 卮賷亍 賷鬲噩丕賵夭賳丕
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丕賳 賵噩賵丿 丕賱亘毓丿 丕賱丕禺賱丕賯賷 賲乇鬲亘胤 亘馗賴賵乇 丕賱丌禺乇 .. 賮丕賱睾丕賷丞 賲賳 賰賱 賯丕賳賵賳 - 兀禺賱丕賯賷 兀賵 丨賯賵賯賷 - 賴賷 鬲賳馗賷賲 丕賱毓賱丕賯丕鬲 亘賷賳 丕賱丕賮乇丕丿 亘賲丕 賮賷賴丕 丕賱毓賱丕賯丞 賲毓 丌禺乇 賴賵 賲賳 賷賮乇囟 賴匕丕 丕賱賯丕賳賵賳
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丕毓鬲賯丿 丕賳 丕禺賱丕賯丕賸 胤亘賷毓賷丞 - 賲丨鬲乇賲丞 賮賷 毓賲賯賴丕 丕賱丿賷賳賷 丕賱匕賷 賷丨乇賰賴丕 - 賷賲賰賳 丕賳 鬲賰賵賳 賮賷 賲賵丕噩賴丞 賲亘丕丿賶亍 丕禺賱丕賯 賲丐爻爻丞 毓賱賶 丕賷賲丕賳 亘丕賱鬲爻丕賲賷 賵賴匕丕 丕賱丕賷賲丕賳 爻賷賯賵丿 賱丕 賲丨丕賱丞 丕賱賶 丕賱丕毓鬲乇丕賮 兀賳 丕賱賲亘丕丿賶亍 丕賱胤亘賷毓賷丞 鬲賲 賳丨鬲賴丕 賮賷 賯賱亘賳丕 丕賳胤賱丕賯丕 賲賳 亘乇賳丕賲噩 賱賱禺賱丕氐 .. 賵丕匕丕 馗賱鬲 賴賳丕賰 賵爻鬲馗賱 亘丕賱鬲丕賰賷丿 賴賵丕賲卮 鬲鬲胤丕亘賯 賲毓 匕賱賰 丕賱亘乇賳丕賲噩 .. 賮丕賳 丕賱丕賲乇 賱賳 賷賰賵賳 賲禺鬲賱賮丕賸 毓賳 賯囟賷丞 丕賱賲賵丕噩賴丞 亘賷賳 賲禺鬲賱賮 丕賱丕丿賷丕賳 .. 賮賲丕 賷噩亘 丕賳 賷丐禺匕 亘賴 賮賷 氐乇丕丨 丕賱丕丿賷丕賳 賴賵 丕賱乇丨賲丞 賵 丕賱丨匕乇
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廿賳 丕賱賲賵丕噩賴丞 丕賱丕毓賱丕賲賷丞 亘賷賳 賲賰賵賳丕鬲 丕賱丕睾賱亘賷丞 丕賱賳丕胤賯丞 賰丕賳鬲 鬲卮賷乇 丕賱賶 丕賳 賰賱 胤乇賮 賷爻鬲丨賯 丕鬲賴丕賲丕鬲 丕賱丕禺乇 .. 賮賲賳丕氐乇賵丕 丕賱丨乇亘 賵囟乇賵乇鬲賴丕 賳購毓鬲賵丕 亘丕賱賲鬲丿禺賱賷賳 丕賱匕賷賳 賲丕 夭丕賱賵丕 賷賳鬲賲賵賳 丕賱賶 丕賱賲丿乇爻丞 丕賱賯丿賷賲丞 .. 丕賲丕 賲賳丕氐乇賵 丕賱丨賱 丕賱爻賱賲賷 賮賰丕賳賵丕 賷購鬲賴賲賵賳 亘兀賳賴賲 賷賵丿賵賳 丕爻鬲賱丕賲 胤乇賮 孬賲賳丕賸 賱丕賳鬲氐丕乇 丕賱丌禺乇
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毓賱賶 丕賱賲孬賯賮 兀賱丕 賷賰賵賳 亘賵賯丕賸 賱賱孬賵乇丞 賱丕 賱兀賳賴 賷鬲賴乇亘 賲賳 丕賱丕禺鬲賷丕乇 亘賱 賱兀賳 賱丨馗丞 丕賱賮毓賱 丕匕丕 賰丕賳鬲 鬲賯鬲囟賷 丕賱鬲丿賯賷賯丕鬲 賵丕賱丕賱鬲亘丕爻丕鬲 賮廿賳 賵馗賷賮丞 丕賱賲孬賯賮 鬲賰賲賳 賮賷 丕賱賰卮賮 毓賳 丕賱丕賱鬲亘丕爻丕鬲 鬲賱賰 !
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賯丿 賷丨丿孬 丕賳 賷禺鬲丕乇 丕賱賲孬賯賮 丕賱氐賲鬲 禺賵賮丕賸 賲賳 禺賷丕賳賴 兀賴賱賴 賲賯丿乇丕賸 丕賳 賴丐賱丕亍 賵亘睾囟 丕賱賳馗乇 毓賳 丕禺胤丕卅賴賲 賷毓丿賵賳 賲氐丿乇丕賸 賱賱禺賷乇
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丕賱賵賱丕亍 賲賯賵賱丞 丕禺賱丕賯賷丞 丕賲丕 丕賱丨賯賷賯丞 賲賯賵賱丞 賳馗乇賷丞
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廿賳賴 丕禺鬲賷丕乇 兀禺賱丕賯賷 兀賳 賷毓亘乇 丕賱賲乇亍 毓賳 禺賱丕氐丕鬲賴 兀賵 丕賱爻賰賵鬲
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賱賷爻 毓賱賶 兀丨丿 賲賲丕乇爻丞 亘胤賵賱丞 丕賱賮囟賷賱丞 !
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賱賯丿 丕賯賳毓鬲 丕賱丕爻賱丨丞 丕賱賳賵賵賷丞 丕賱毓丕賱賲 丕賳 氐乇丕毓丕 賳賵賵賷丕 賱賳 賷賰賵賳 賮賷賴 丕賷 睾丕賱亘 賵爻賷賰賵賳 賮賷賴 賲睾賱賵亘 賵丕丨丿 賴賵 賰賵賰亘賳丕 丕賱丕乇囟賷
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賲賳胤賯 丕賱氐賳丕毓丞 丕賱丕毓賱丕賲賷丞 賷賰賲賳 賮賷 亘賷毓 丕賱禺亘乇 賵賷爻鬲丨爻賳 丕賳 賷賰賵賳 賴匕丕 丕賱禺亘乇 賲兀爻丕賵賷丕賸 賱丕 賱丕賳 丕賱氐丨丕賮丞 鬲乇賮囟 丕賳 鬲賰賵賳 亘賵賯丕賸 賱賱丨乇亘 .. 亘賱 賴賷 賮賯胤 亘賷丕賳賵 賲賷賰丕賳賷賰賷 賷賯賵賲 亘鬲賳賮賷匕 丕賳睾丕賲 賲賵爻賷賯賷丞 賲丿賵賳丞 毓賱賶 賱賵丨丞 賱丿乇噩丞 丕賳 丕賱賰賱 賷噩丿 賳賮爻 賮賷 丕賱丨乇亘 賲毓 丕賱毓丿賵
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丕賳 丕賱丨乇亘 丕賱丕毓賱丕賲賷丞 鬲毓胤賷 丕賱禺氐賲 丕賱賰賱賲丞 亘丕爻鬲賲乇丕乇 賵鬲丿賮毓 丕賱賲賵丕胤賳賷賳 丕賱賶 丕賱鬲卮賰賷賰 賮賷 丨賰賵賲丕鬲賴賲
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丕賳 賰賱 丕賱丨乇賵亘 丕賱賲丕囟賷丞 賰丕賳鬲 鬲賯賵賲 毓賱賶 賲亘丿兀 賷賯賵賱 丕賳 丕賱賲賵丕胤賳賷賳 丕賱匕賷 賷毓鬲賯丿賵賳 亘丕賳 丕賱丨乇亘 毓丕丿賱丞 賰丕賳賵丕 賷丨鬲乇賯賵賳 卮賵賯丕賸 丕賱賶 鬲丿賲賷乇 丕賱毓丿賵 丕賲丕 丕賱丕賳 賮丕賱丕禺亘丕乇 鬲夭毓夭毓 孬賯丞 丕賱賲賵丕胤賳賷賳 亘賱 丕賰孬乇 賲賳 匕賱賰 丕賳賴丕 鬲卮賰賰賴賲 賮賷 賯賳丕毓丕鬲賴賲 賵 賮賷 丕賲賰丕賳賷丞 賲賵鬲 丕賱毓丿賵 , 賱賲 賷毓丿 丕賱丕賲乇 賷鬲毓賱賯 亘丕丨丿丕孬 亘毓賷丿丞 賵 睾丕賲囟丞 亘賱 亘亘丿丕賴丞 亘氐乇賷丞 賱丕 賷賲賰賳 鬲丨賲賱賴丕
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賱賯丿 賰丕賳鬲 丕賱丨乇亘 丕賱賯丿賷賲丞 毓亘丕乇丞 毓賳 賱毓亘丞 卮胤乇賳噩 丨賷孬 賷丨丕賵賱 賰賱 賱丕毓亘 丕賱鬲賴丕賲 丕賰亘乇 毓丿丿 賲賳 丕賱賯胤毓 賲賳 乇氐賷丿 禺氐賲賴 賵賷丨丕賵賱 賮賷 丕賱丿賮毓 亘賴 丕賱賶 丕賱賮卮賱 丕賱賰賱賷 賵亘丕賱賲賯锟斤拷亘賱 賮丕賳 丕賱丨乇亘 丕賱丨丿賷孬丞 賴賷 賲亘丕乇丕丞 賮賷 賱毓亘丞 丕賱卮胤乇賳噩 丨賷孬 賷賱鬲賴賲 丕賱賱丕毓亘丕賳 賯胤毓丞 賵丕丨丿丞 賵 賲賳 丕賱賱賵賳 賳賮爻賴 .. 賮丕賱丨乇亘 賱毓亘丞 鬲丿賲賷乇 匕丕鬲賷
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丕賱爻賷丕爻丞 丕賱鬲賷 鬲毓賯亘 丕賱丨乇亘 賴賷 丕賱鬲賷 爻鬲賰賵賳 丿丕卅賲丕賸 丕爻鬲賲乇丕乇丕賸 賱賱賲賯丿賲丕鬲 丕賱鬲賷 賵囟毓鬲賴丕 丕賱丨乇亘
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丕賳 賰丕賳鬲 丕賱丕賳爻丕賳賷丞 賱毓卮乇丕鬲 丕賱丕賱丕賮 賲賳 丕賱爻賳賷賳 賯丿 賲丕乇爻鬲 丕賱丨乇亘 亘丕毓鬲亘丕乇賴丕 丨賱丕 賱丨丕賱丕鬲 丕賱賱丕鬲賵丕夭賳 賮丕賳 賴匕丕 賱賷爻 丕賰孬乇 賲賳胤賯賷丞 賲賳 丕賳 賴匕賴 丕賱丕賳爻丕賳賷丞 匕丕鬲賴丕 賵賮賷 丕賱賮鬲乇丞 匕丕鬲賴丕 賯乇乇鬲 丕賳 鬲賯丿賲 丨賱丕 賱賱丕禺鬲賱丕賱丕鬲 丕賱賳賮爻賷丞 賲賳 禺賱丕賱 丕賱丕鬲噩丕賴 丕賱賶 丕賱賰丨賵賱 丕賵 賲賵丕丿 賱賴丕 丕賱賲賮毓賵賱 丕賱賲丿賲乇 賳賮爻賴
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賲丕 賷毓鬲亘乇賴 丕賱亘毓囟 氐賲鬲丕賸 賱賱賲孬賯賮賷賳 丨賵賱 丕賱丨乇亘 賯丿 賷賰賵賳 賲乇丿賴 丕賱禺賵賮 賲賳 丕毓賱丕賳 锟斤拷賵賯賮 賲鬲爻乇毓 賮賷 丕賱氐丨丕賮丞 賱丕賳 丕賱氐丨丕賮丞 鬲毓丿 噩夭亍丕賸 賲賳 賴匕賴 丕賱丨乇亘 賵 兀丿賵丕鬲賴丕 賵賱匕賱賰 賱丕 賷噩亘 丕賱鬲毓丕賲賱 賲毓賴丕 亘丕毓鬲亘丕乇賴丕 胤乇賮丕賸 賲丨丕賷丿丕賸
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丕賳 丕賱賵馗賷賮丞 丕賱孬賯丕賮賷丞 鬲賲丕乇爻 丿賵賲丕 亘卮賰賱 丕爻鬲亘丕賯賷 丕賵 亘卮賰賱 賲鬲丕禺乇 賵賱丕 鬲丨賱賱 丕賱丕 賳丕丿乇丕賸 賲丕 賷噩乇賷 亘卮賰賱 賲亘丕卮乇
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丕賱鬲丿禺賱 丕賱丿賵賱賷 賷毓賳賷 賲噩賲賵毓丞 賲賳 丕賱丿賵賱 鬲亘賷賳 賱賴丕 丕賳 丕賱賵囟毓賷丞 賮賷 賲賰丕賳 賲丕 賲賳 丕賱毓丕賱賲 賵氐賱鬲 丕賱賶 丨丿 賱丕 賷賲賰賳 丕賱鬲爻丕賲丨 丨賵賱賴 賵 賯乇乇鬲 丕賱鬲丿禺賱 賲賳 丕噩賱 賵囟毓 丨丿 賱賲丕 賷毓鬲亘乇賴 丕賱囟賲賷乇 丕賱賲卮鬲乇賰 噩乇賷賲丞
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丕賳 丕賱賮賱爻賮丞 丕賱爻賷丕爻賷丞 丕賱丨丿賷孬丞 鬲禺亘乇賳丕 丕賳賴 賲賳 丕噩賱 鬲噩賳亘 噩乇亘 卮丕賲賱丞 毓賱賶 丕賱丿賵賱丞 丕賳 鬲賲丕乇爻 賳賵毓丕 賲賳 丕賱毓賳賮 囟丿 丕賱丕賮乇丕丿
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毓丕丿丞 賲丕 鬲毓鬲賯丿 賲噩賲賵毓丞 賲丕 兀賳賴丕 鬲賲鬲賱賰 賯賷賲丕賸 賵丕爻毓丞 丕賱丕賳鬲卮丕乇 .. 丕賳賴丕 鬲賯賷賲 丨丿賵丿丕賸 丨賵賱 賲丕 鬲乇丕賴 兀賳賴 兀賲乇 賱丕 賷賲賰賳 丕賱鬲爻丕賲丨 賲毓賴 .. 賵賱賰賳 廿賳 賴匕丕 丕賱匕賷 賱丕 賷賲賰賳 丕賱鬲爻丕賲丨 亘卮兀賳賴 賴賵 賰匕賱賰 賮賷 毓乇賮賳丕 賳丨賳 ! 賵賱賷爻 賮賷 毓乇賮賴賲 賴賲 !
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賲賳 賷賯賵賱 賱賷 兀賳賷 兀賲賱賰 丕賱丨賯 賮賷 賲賲丕乇爻丞 丕賱毓賳賮 賲賳 兀噩賱 賲丕 兀毓鬲亘乇賴 毓丿丕賱丞 賲賳鬲賴賰丞 責 賮賮賷 毓乇賮 丕賱匕賷 賷毓丕乇囟 賴匕丕 丕賱毓賳賮 賱賷爻 賴賳丕賰 兀亘丿丕賸 賲丕 賷亘乇乇 丨丿賵孬 孬賵乇丞 ! 兀賲丕 賮賷 毓乇賮 丕賱匕賷 賷賳禺乇胤 賮賷賴丕 賮廿賳賴 賷毓鬲賯丿 兀賳 賮毓賱賴 賱賴 賲丕 賷亘乇乇賴
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賱賳賯賱 兀賳賴 兀賲乇 毓丕丿賱 兀賳 賳賲丕乇爻 丕賱毓賳賮 賲賳 丕噩賱 鬲噩賳亘 噩乇賷賲丞 賲賳 賯亘賷賱 丕賱鬲胤賴賷乇 丕賱毓乇賯賷 賵賱賰賳 丕賱鬲丨丿賷 賴賵 賮賷 賲毓乇賮丞 賲丕 丕匕丕 賰丕賳鬲 賳賵毓賷丞 丕賱毓賳賮 丕賱匕賷 爻賳賲丕乇爻賴 賷賲賰賳 兀賳 賷賯賷賳丕 賮毓賱丕賸 賲賳 賵亘丕賱 毓賳賮 兀卮丿
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丕賳 丕賱禺胤丕亘 丨賵賱 賱丕 噩丿賵賶 丕賱丨乇亘 氐毓亘 ... 賱丕賳賴 賷丿賮毓 丕賱賶 丕賱丕毓鬲賯丕丿 丕賳 氐丕丨亘賴 賷賳丨丕夭 丕賱賶 丕賱馗賱賲 丕賱匕賷 鬲丨丕賵賱 丕賱丨乇亘 丕賱賵賯丕賷丞 賲賳賴 !
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廿賳 爻賱亘賷丞 丕賱丨乇亘 丕賱噩丿賷丿丞 賴賷 兀賳 賴賳丕賰 賲賳 賷賲賵鬲 丿賵賳 兀賳 賷賰爻亘 丕賱丨乇亘
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丕賳 丕賱賳禺亘賵賷丞 賴賷 賲馗賴乇 賳賵毓賷 賱賱廿賷丿賷賵賱賵噩賷丕 丕賱乇噩毓賷丞 賱丕賳賴丕 賮賷 毓賲賯賴丕 丕乇爻鬲賯乇丕胤賷丞 賵賮賷 丕賱鬲丕乇賷禺 丕乇鬲亘胤鬲 賰賱 丕賱賳夭毓丕鬲 丕賱賳禺亘賵賷丞 丕賱丕乇爻鬲賯乇丕胤賷丞 賵匕丕鬲 丕賱賳夭毓丞 丕賱毓爻賰乇賷丞 亘丕丨鬲賯丕乇 丕賱囟毓賮丕亍
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丕賳 丕賱夭毓賷賲 丕賱匕賷 賷毓乇賮 丕賳 爻賱胤鬲賴 賱賲 鬲賰賳 丕賳鬲禺丕亘丕 亘賱 丕賳鬲夭毓賴丕 亘丕賱賯賵丞 賷毓乇賮 丕賷囟丕 丕賳 丕賱賯賵丞 賲亘賳賷丞 毓賱賶 囟毓賮 丕賱噩賲丕賴賷乇 .. 賵丕賳 丕賱噩賲丕毓賷乇 囟毓賷賮丞 賱丿乇噩丞 鬲爻鬲丨賯 乇噩賱丕賸 賲賴賷賲賳丕賸 丕賵 賴賷 賮賷 丨丕噩丞 丕賱賷賴
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丕賳 丕賱丨乇賷丞 賵丕賱鬲丨乇乇 賴賲丕 賵丕噩亘 賱丕 賷賳鬲賴賷 兀亘丿丕賸 !
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丕賳 賵馗賷賮丞 丕賱爻賱胤丞 丕賱乇丕亘毓丞 鬲賰賲賳 賮賷 賲乇丕賯亘丞 賵丕賳鬲賯丕丿 丕賱爻賱胤丕鬲 丕賱鬲賯賱賷丿賷丞 丕賱孬賱丕孬 丕賱兀禺乇賶
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丕賳 賵爻丕卅賱 丕賱丕毓賱丕賲 賱丕 賷賲賰賳賴丕 丕賱鬲兀孬賷乇 賮賷 丕賱丨賷丕丞 丕賱爻賷丕爻賷丞 賱亘賱丿 賲丕 丕賱丕 賲賳 禺賱丕賱 亘賱賵乇丞 乇兀賷 毓丕賲
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丕賳 丕賱賳賯丿 卮乇胤 賲賳 卮乇賵胤 丕賱爻賷乇 丕賱爻賱賷賲 賱賲噩鬲賲毓 丿賷賲賯乇丕胤賷 鬲毓乇賮 賮賷賴 丕賱氐丨丕賮丞 賰賷賮 鬲丨丕爻亘 賳賮爻賴丕 賵鬲毓賷丿 丕賱賳馗乇 賮賷賴丕
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賱丕 賵噩賵丿 賱禺亘乇 賲賵囟賵毓賷 毓賱賶 丕賱丕胤賱丕賯 毓丿丕 丕賱賳卮乇丞 丕賱噩賵賷丞
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丕賳 丕禺鬲賷丕乇 丕賱禺亘乇 賮賷 匕丕鬲賴 賵胤乇賷賯丞 鬲賯丿賷賲賴 賷卮賰賱丕賳 賮賷 匕丕鬲賴賲丕 丨賰賲丕賸 囟賲賳賷丕賸
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兀賳丕 賲鬲兀賰丿 丕賳賴 丨鬲賶 亘丿賵賳 廿賷賲丕賳 亘廿賱賴 賲丨丿丿 賵爻賲丕賵賷 賴賳丕賰 丕卮賰丕賱 賲賳 丕賱鬲丿賷賳 賵鬲亘毓丕賸 賱匕賱賰 賴賳丕賰 賳賵毓 賲賳 丕賱賲賯丿爻 賵丕賱丨丿賵丿 賵丕賱鬲爻丕丐賱 毓賳 丕賱賲氐賷乇 賵 丕賱丕乇鬲亘丕胤 賲毓 卮賷亍 賷鬲噩丕賵夭賳丕
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丕賳 賵噩賵丿 丕賱亘毓丿 丕賱丕禺賱丕賯賷 賲乇鬲亘胤 亘馗賴賵乇 丕賱丌禺乇 .. 賮丕賱睾丕賷丞 賲賳 賰賱 賯丕賳賵賳 - 兀禺賱丕賯賷 兀賵 丨賯賵賯賷 - 賴賷 鬲賳馗賷賲 丕賱毓賱丕賯丕鬲 亘賷賳 丕賱丕賮乇丕丿 亘賲丕 賮賷賴丕 丕賱毓賱丕賯丞 賲毓 丌禺乇 賴賵 賲賳 賷賮乇囟 賴匕丕 丕賱賯丕賳賵賳
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丕毓鬲賯丿 丕賳 丕禺賱丕賯丕賸 胤亘賷毓賷丞 - 賲丨鬲乇賲丞 賮賷 毓賲賯賴丕 丕賱丿賷賳賷 丕賱匕賷 賷丨乇賰賴丕 - 賷賲賰賳 丕賳 鬲賰賵賳 賮賷 賲賵丕噩賴丞 賲亘丕丿賶亍 丕禺賱丕賯 賲丐爻爻丞 毓賱賶 丕賷賲丕賳 亘丕賱鬲爻丕賲賷 賵賴匕丕 丕賱丕賷賲丕賳 爻賷賯賵丿 賱丕 賲丨丕賱丞 丕賱賶 丕賱丕毓鬲乇丕賮 兀賳 丕賱賲亘丕丿賶亍 丕賱胤亘賷毓賷丞 鬲賲 賳丨鬲賴丕 賮賷 賯賱亘賳丕 丕賳胤賱丕賯丕 賲賳 亘乇賳丕賲噩 賱賱禺賱丕氐 .. 賵丕匕丕 馗賱鬲 賴賳丕賰 賵爻鬲馗賱 亘丕賱鬲丕賰賷丿 賴賵丕賲卮 鬲鬲胤丕亘賯 賲毓 匕賱賰 丕賱亘乇賳丕賲噩 .. 賮丕賳 丕賱丕賲乇 賱賳 賷賰賵賳 賲禺鬲賱賮丕賸 毓賳 賯囟賷丞 丕賱賲賵丕噩賴丞 亘賷賳 賲禺鬲賱賮 丕賱丕丿賷丕賳 .. 賮賲丕 賷噩亘 丕賳 賷丐禺匕 亘賴 賮賷 氐乇丕丨 丕賱丕丿賷丕賳 賴賵 丕賱乇丨賲丞 賵 丕賱丨匕乇
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September 19, 2020
Worth it for "Ur-Fascism" alone
January 24, 2023
Algunos art铆culos que est谩n aqu铆 ya los le铆 anteriormente.
May 2, 2024
丕賲亘乇鬲賵 丕賷賰賵 毓賱丕賲丞 賮丕乇賯丞貙 鬲噩丿賴 賷賰鬲亘 賲丕 亘丿丕禺賱賰 鬲賲丕賲丕 賸
November 7, 2024
Umberto (ik mag papa zeggen) heeft heel erg veel goede meningen maar ze zijn allemaal langs me heen gegaan omdat ik 16 uur lang met slaaptekort onderweg was
March 25, 2022
This is the first work by Eco which I have read, and it was pretty meh. The writing style he took swung between highly studied and intelligent distinctions (as in the first two essays) and a "logistics story" smoothbrain, NPC, "I'm going to talk about advertisements all day" of the middle essay.
The first essay, "Reflections on War", was written at the time of the Gulf War. Eco started by pointing out the "ritual exorcism" that proponents and opponents of wars seem to always make where they feel obligated to admit the cruelties of their perspective, but then launch into their argument. Eco saw the role of intellectuals to add nuance to such situations, and the role of "decision makers" is to strip away that nuance and make a definite decision. He argues that though we have a notion of World War today, there are several things that make such a war impossible today, such as nukes, multinational capitalism, freedom of speech/not massacring the opposition afterwards, etc. The element of surprise is largely lost in our era of instant communication, and "war can no longer be frontal, because of the very nature of multinational capitalism". In other words, we have a much harder time wiping a civilization off the face of the map, because we are all tied to each other in many ways, economic and social. War used to be more of a chess game, Eco argues, while today it's a parallel game, where rules cannot be distinguished from data. Continuing the chess metaphor, today's game involves players taking pieces of the same color, because of our interconnectedness. If incest can become a tabboo, so can war, he argues. Instead, we have found an "excellent alternative to war, and that is cold war". Such proxy wars tend to be the norm now, with the major powers not being so stupid as to actually be direct. This seems to be indicative if our era, of a lack of directness. We don't have advertisements which list the features of a product, we have people trying to make a skit with the product featured in it, or "organically" bring up the product. To our own peril, we have blurred the lines between entertainment and advertising, just like we have blurred the lines between war and economic games.
The second essay, "When the Other Appears on the Scene", was part of an exchange between Eco and Carlo Maria Martini. It was still a very interesting letter that illuminated Eco's agnostic appreciation of Catholicism (and his deep understanding of it as well), but I ultimately didn't find it that convincing. Eco begins by approaching things via his specialty, semantics (related to semiotics). Here, he begins by interrogating what universals we share as humans, coming up with a modest body-based ethic. He begins in directions and orientations that humans as embodied beings innately understand across cultures (though I do know of some cultures who don't have a right/left, but do have things like "towards the mountain" and "away from the mountain", etc.). Largely, his first point holds water, and it's eerie how much it echoed the body-based ethics of "The Body is not an Apology", which I was reading simultaneously with this one. These rights of the body might have prevented genocides and other atrocities, but they only work in a social context; Eco disregards the personally ethical, the lying to yourself (which can do massive damage), in favor of the interpersonal. Eco, using a paradoxical anectdote (one of his religious friends saying "Pope John must be an atheist. Only a man who does not believe in God can love his fellowman so much!") to clarify that "The strength of an ethic is judged on the behavior of saints, not on the foolish one cujus deus venter est [whose god is their belly]". Ultimately, Eco doubts the possibility of a strong atheism (i.e. without transcendent experiene), just as he admits the often extremely worldly disposition of "believers". After all, even atheist philosophers leave their writings behind in some belief it will help future generations.
Even if Christianity is a lie and Christ didn't rise from the dead, Eco finds the ability of the human race to ocme up with such a sublime, divine example to be worth praising, and this is an interesting approach. I've often thought to myself that it's hard to conceive of a non-deity coming up with such a paradoxically beautiful ethic as Christ's, which simultaneously fulfills the OT law while establishing an even more rigorous NT law (and providing free forgiveness all the while). I think this is a nice thesis, but it begs the question of why Eco doesn't knock, since he's standing at the door.
The third essay is easily the worst, comprised of dated nitpicking about "dailies" and "weeklies", of which I actually forgot daily newspapers existed, since in my lifetime most papers have shrunk to the weekly-only model. True, we don't have as much overt censorship, it's mostly brave new world/1984-style media, which could be mostly negated if people were media literate. Like many other media-analyses of the day, he bemoans how the visual mediums like TV have impacted the written mediums like newspapers, who now feel the need to sensationalize to stay competative. Eco did helpfully point out how reviews have morphed into interviews, so instead of being told if a work is good or bad (and the reasons for that valuation), instead we are given an advertisement of the work from the author's/artist's point of view. I find this to be part of a larger inability for our generations to make value judgements, instead only making descriptive explanations about the work or the author's feelings when making it. Eco bemoans the idea of personalized news, because, as opposed to the old newspapers (which showed you a range of items, some of which may upset you or otherwise not be sought out, i.e. not be as tasty), the new tactic of personalized news obviously tends toward echo chambers and confirmation bias (as social media has so plainly taught us).
The fourth essay, "Ur-Fascism", was a great exploration of the squishy term (from an Italian's perspective, no less!), and it began with Eco's childhood, which was during WWII. When it was over, he was shocked to find that there were political choices, not just one party, and that freedom actually meant something, that it had quantitative ramifications, that you could hear varying opinions, not just THE opinion (of the head of state, which, in a sly turn, replaces the voice of the people, thus making the people voiceless). Eco very helpfully points out how varying fascism is depending on the location and time, since it's a cultural/national ideology. For some reason, the term "Fascist", out of all the other terms (Nazi, etc.) survived as the one describing this loose grouping of movements.
The confusing thing isn't just the diversity in the movements (and thus their inter-contradictions, but their intra-contradictions), such as the atheistic Mussolini invoking Providence. A good way to explain this is that "fascism was philosophically unsound, but on an emotional level it was anchored to certain archetypes". Eco lays out 14 basic features of fascistic movements that are shared by most. Highlights include the cult of traditionalism (which often entails contradictory fusions of politically expedient authors or movements, and I would argue that makes it actually anti-traditional, a mockery of tradition), irrationalism (i.e. being against rationalism, a return to other rhetorical modes, especially pathos), the fear of difference (discussed slightly more in the last essay), an obsession with conspiracies (especially international ones), life as a permanent war (which brings with it machismo, misogyny, etc.), and lastly the loss of the voice of the people (as I alluded to earlier, with the dictator instead allegedly speaking for the populous). Eco ends the essay with a fitting poem by Franco Fortini.
The last essay in the collection I believe misses the mark, instead focusing on why we tolerate or don't tolerate certain things, specifically "war crimes", whereas I think he could do better with defining what toleration is in the first place. Eco begins the essay belaboring a mostly moot point about the year 2,000 AD and other calendars. Yada yada, I get it, other calendars exist, duh, move along. He next makes a helpful distinction between "immigration" and "migration", the first of which is controlled, while the second spills over so to speak, and is an overflow of people from one area to another. The first involves acculturation to the destination, while the former doesn't. Next we move to fundamentalism and "integralism", or ethic-related theocratic tendencies. Eco wisely sticks to just a Christian context, leaving the Islamic and Judaic versions to "the experts". He largely sees this springing from America and protestantism, somehow absolving catholicism of the taint because it doesn't obey one book, but a whole heirarchy and tradition (as if protestantism ever actually jettisoned all that tradition?).
Interestingly, Eco doesn't see political correctness as a means of slowing down intolerance, but merely of letting people talk in discriminating ways with the correct pronouns (as well as discriminating against those who can't keep up with the frustratingly fast movement of politically correct terminology). I think Eco misses the mark when he discusses intolerance of "difference", but he doesn't bring up the tolerance (and intolerance) of evil. The only groups that don't tolerate any difference are extremist and radical groups, whereas most people will tolerate what they percieve as mere difference. I find the issue lies in defining difference vs evil (i.e. things so outrageous that they take on a moral character), and how much evil we must tolerate, since to live socially is to tolerate some level of evil. He finds the most dangerous intolerance to be that which lacks a logical doctrine to back it up (i.e. is irrational), while I find the most dangerous kind to be the unexamined contrast between what one group calls mere "difference," and another calls "evil". Lastly, Eco points to the scientific, systematic, and worldwide nature of the Nazi project to be the ultimate example of what we should never tolerate, and I agree with him.
Overall, I find the conversation surrounding toleration to be lacking because it doesn't make that same distinction I do; merely calling intolerance an inability to tolerate difference begs the question of what is difference, and how we define, for example, Eco's closing example of the Nazis, as "evil", and furthermore as an evil not to be tolerated. Perhaps that's just the work cut out for me. I didn't learn much from these essays, but they were good launching points, and occasionally they made interesting points. I probably won't read more from this guy haha. Toodles.
The first essay, "Reflections on War", was written at the time of the Gulf War. Eco started by pointing out the "ritual exorcism" that proponents and opponents of wars seem to always make where they feel obligated to admit the cruelties of their perspective, but then launch into their argument. Eco saw the role of intellectuals to add nuance to such situations, and the role of "decision makers" is to strip away that nuance and make a definite decision. He argues that though we have a notion of World War today, there are several things that make such a war impossible today, such as nukes, multinational capitalism, freedom of speech/not massacring the opposition afterwards, etc. The element of surprise is largely lost in our era of instant communication, and "war can no longer be frontal, because of the very nature of multinational capitalism". In other words, we have a much harder time wiping a civilization off the face of the map, because we are all tied to each other in many ways, economic and social. War used to be more of a chess game, Eco argues, while today it's a parallel game, where rules cannot be distinguished from data. Continuing the chess metaphor, today's game involves players taking pieces of the same color, because of our interconnectedness. If incest can become a tabboo, so can war, he argues. Instead, we have found an "excellent alternative to war, and that is cold war". Such proxy wars tend to be the norm now, with the major powers not being so stupid as to actually be direct. This seems to be indicative if our era, of a lack of directness. We don't have advertisements which list the features of a product, we have people trying to make a skit with the product featured in it, or "organically" bring up the product. To our own peril, we have blurred the lines between entertainment and advertising, just like we have blurred the lines between war and economic games.
The second essay, "When the Other Appears on the Scene", was part of an exchange between Eco and Carlo Maria Martini. It was still a very interesting letter that illuminated Eco's agnostic appreciation of Catholicism (and his deep understanding of it as well), but I ultimately didn't find it that convincing. Eco begins by approaching things via his specialty, semantics (related to semiotics). Here, he begins by interrogating what universals we share as humans, coming up with a modest body-based ethic. He begins in directions and orientations that humans as embodied beings innately understand across cultures (though I do know of some cultures who don't have a right/left, but do have things like "towards the mountain" and "away from the mountain", etc.). Largely, his first point holds water, and it's eerie how much it echoed the body-based ethics of "The Body is not an Apology", which I was reading simultaneously with this one. These rights of the body might have prevented genocides and other atrocities, but they only work in a social context; Eco disregards the personally ethical, the lying to yourself (which can do massive damage), in favor of the interpersonal. Eco, using a paradoxical anectdote (one of his religious friends saying "Pope John must be an atheist. Only a man who does not believe in God can love his fellowman so much!") to clarify that "The strength of an ethic is judged on the behavior of saints, not on the foolish one cujus deus venter est [whose god is their belly]". Ultimately, Eco doubts the possibility of a strong atheism (i.e. without transcendent experiene), just as he admits the often extremely worldly disposition of "believers". After all, even atheist philosophers leave their writings behind in some belief it will help future generations.
Even if Christianity is a lie and Christ didn't rise from the dead, Eco finds the ability of the human race to ocme up with such a sublime, divine example to be worth praising, and this is an interesting approach. I've often thought to myself that it's hard to conceive of a non-deity coming up with such a paradoxically beautiful ethic as Christ's, which simultaneously fulfills the OT law while establishing an even more rigorous NT law (and providing free forgiveness all the while). I think this is a nice thesis, but it begs the question of why Eco doesn't knock, since he's standing at the door.
The third essay is easily the worst, comprised of dated nitpicking about "dailies" and "weeklies", of which I actually forgot daily newspapers existed, since in my lifetime most papers have shrunk to the weekly-only model. True, we don't have as much overt censorship, it's mostly brave new world/1984-style media, which could be mostly negated if people were media literate. Like many other media-analyses of the day, he bemoans how the visual mediums like TV have impacted the written mediums like newspapers, who now feel the need to sensationalize to stay competative. Eco did helpfully point out how reviews have morphed into interviews, so instead of being told if a work is good or bad (and the reasons for that valuation), instead we are given an advertisement of the work from the author's/artist's point of view. I find this to be part of a larger inability for our generations to make value judgements, instead only making descriptive explanations about the work or the author's feelings when making it. Eco bemoans the idea of personalized news, because, as opposed to the old newspapers (which showed you a range of items, some of which may upset you or otherwise not be sought out, i.e. not be as tasty), the new tactic of personalized news obviously tends toward echo chambers and confirmation bias (as social media has so plainly taught us).
The fourth essay, "Ur-Fascism", was a great exploration of the squishy term (from an Italian's perspective, no less!), and it began with Eco's childhood, which was during WWII. When it was over, he was shocked to find that there were political choices, not just one party, and that freedom actually meant something, that it had quantitative ramifications, that you could hear varying opinions, not just THE opinion (of the head of state, which, in a sly turn, replaces the voice of the people, thus making the people voiceless). Eco very helpfully points out how varying fascism is depending on the location and time, since it's a cultural/national ideology. For some reason, the term "Fascist", out of all the other terms (Nazi, etc.) survived as the one describing this loose grouping of movements.
The confusing thing isn't just the diversity in the movements (and thus their inter-contradictions, but their intra-contradictions), such as the atheistic Mussolini invoking Providence. A good way to explain this is that "fascism was philosophically unsound, but on an emotional level it was anchored to certain archetypes". Eco lays out 14 basic features of fascistic movements that are shared by most. Highlights include the cult of traditionalism (which often entails contradictory fusions of politically expedient authors or movements, and I would argue that makes it actually anti-traditional, a mockery of tradition), irrationalism (i.e. being against rationalism, a return to other rhetorical modes, especially pathos), the fear of difference (discussed slightly more in the last essay), an obsession with conspiracies (especially international ones), life as a permanent war (which brings with it machismo, misogyny, etc.), and lastly the loss of the voice of the people (as I alluded to earlier, with the dictator instead allegedly speaking for the populous). Eco ends the essay with a fitting poem by Franco Fortini.
The last essay in the collection I believe misses the mark, instead focusing on why we tolerate or don't tolerate certain things, specifically "war crimes", whereas I think he could do better with defining what toleration is in the first place. Eco begins the essay belaboring a mostly moot point about the year 2,000 AD and other calendars. Yada yada, I get it, other calendars exist, duh, move along. He next makes a helpful distinction between "immigration" and "migration", the first of which is controlled, while the second spills over so to speak, and is an overflow of people from one area to another. The first involves acculturation to the destination, while the former doesn't. Next we move to fundamentalism and "integralism", or ethic-related theocratic tendencies. Eco wisely sticks to just a Christian context, leaving the Islamic and Judaic versions to "the experts". He largely sees this springing from America and protestantism, somehow absolving catholicism of the taint because it doesn't obey one book, but a whole heirarchy and tradition (as if protestantism ever actually jettisoned all that tradition?).
Interestingly, Eco doesn't see political correctness as a means of slowing down intolerance, but merely of letting people talk in discriminating ways with the correct pronouns (as well as discriminating against those who can't keep up with the frustratingly fast movement of politically correct terminology). I think Eco misses the mark when he discusses intolerance of "difference", but he doesn't bring up the tolerance (and intolerance) of evil. The only groups that don't tolerate any difference are extremist and radical groups, whereas most people will tolerate what they percieve as mere difference. I find the issue lies in defining difference vs evil (i.e. things so outrageous that they take on a moral character), and how much evil we must tolerate, since to live socially is to tolerate some level of evil. He finds the most dangerous intolerance to be that which lacks a logical doctrine to back it up (i.e. is irrational), while I find the most dangerous kind to be the unexamined contrast between what one group calls mere "difference," and another calls "evil". Lastly, Eco points to the scientific, systematic, and worldwide nature of the Nazi project to be the ultimate example of what we should never tolerate, and I agree with him.
Overall, I find the conversation surrounding toleration to be lacking because it doesn't make that same distinction I do; merely calling intolerance an inability to tolerate difference begs the question of what is difference, and how we define, for example, Eco's closing example of the Nazis, as "evil", and furthermore as an evil not to be tolerated. Perhaps that's just the work cut out for me. I didn't learn much from these essays, but they were good launching points, and occasionally they made interesting points. I probably won't read more from this guy haha. Toodles.
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