定义: 人前装英雄,人后变狗熊,翻脸比翻书还快,这就是虚伪.
人前:
…
2003年，我到上海看望巴金先生的时候，他已经不太清醒了。我过去读过他的不少作品，那本《随想录》出版后，我读了受到极大的震撼，感到那是一部写真话的著作。…
中国要有光明的未来，必须发挥全体人民追求真理的积极性，让自然科学家、社会科学家、哲学家、文学家、艺术家在更为自由、民主的学术气氛中，探索自然界的奥秘、社会的法则和人生的真谛。而究竟谁发现了真理，最终要靠实践的检验，实践是检验真理的唯一标准。在文艺界要提倡讲真话，反映真实的社会情况，鼓励人们去追求真理。
人后:
“这个人的思想有问题。我们已经反复打过招呼，她的书不能出，稿子走了好几家出版社，都没敢出，你们（指湖南文艺出版社）还真敢出，胆子也太大了（一说太猖狂）……对这本书是因人废书。”
(Quote fromDuncan Kennedy’s defination of legal formalism)
The modern usages of the word (formalism) derive from the work of leading legal theorists of the late nineteenth and early twentieth centuries who were much concerned with two historical phenomena that play little role in the late twentieth-century discussion. One of these was `primitive formalism,’ meaning the practice of deciding disputes through devices such as oracles and trial by battle, regarded as `irrational.’ The other was the ancient Roman and medieval English system of `formulary justice’ or `strict law,’ in which a claimant could get redress through the legal system only by fitting his case into a closed class of `actions.’
No overarching principles were available, at least according to the theory, to deal with cases that fell outside the class, but within generally held ideas of moral responsibility. Modern law, in the nineteenthcentury view, was characterized by its movement beyond both primitive formalism and formulary justice, but had to find a way to preserve some of the virtues of these earlier systems. (Maine 1917, von Jhering 1869, Holmes 1881, Pollock and Maitland 1898, Weber 1954).
凤凰卫视请了个骗子上电视大讲野狐禅: 该骗子竟然五迷三道地讲在修佛法的过程中与”金刚”面对面. 更妙的是,北大居然也请了同一个骗子去学校讲演. 可发一叹.–这就是中国最受欢迎的电视台和中国最高学府的眼光和见识.
凤凰卫视文化大观园栏目博客 http://whdgy.blog.phoenixtv.com/user1/whdgy/archives/2007/608517.html
叶曼和她的佛缘
消息来自北大中文论坛 www.pkucn.commenuregister(false, “forumlist”)
» 中国古代文学 » 初学问津 » 【文字稿】凤凰卫视：国学大师叶曼回首同南怀瑾学习佛法的往事
http://www.pkucn.com/viewthread.php?tid=…
“Peering at the two faces, one tries to descry some quiddity, some dark halo, some sly intimation of the horrors to come; but the photographs are old, definition is poor, one cannot be sure, and besides, a camera is not a divining tool.
…What will be the destinies of these children? Which of them will go the furthest?— has a particular pointedness in the cases of Stalin and Hitler. Is it possible that some of us are evil from the moment we leave our mother’s womb? If not, when does evil enter us, and how? Or, to put the question in a less metaphysical form, how is it that some of us never develop a restraining moral conscience? In regard to Stalin and Hitler, did the fault lie in the way they were reared? With educational practices in Georgia and Austria of the late nineteenth century? Or did the boys in fact develop a conscience, and then at some later time lose it: were Iosif and Adolf, at the time they were photographed, still normal, sweet lads, and did they turn into monsters later, as a consequence perhaps of the books they read, or the company they kept, or the pressures of their times? Or was there nothing special about them after all, early or late: did the script of history simply demand two butchers, a Butcher of Germany and a Butcher of Russia; and had Iosif Dzhugashvili and Adolf Hitler not been in the right place at the right time, would history have found another pair of actors, just as good (that is, just as bad), to play the roles? “
在和平时期煽动的民族主义是恶棍的最后避难所
……
国家独立和人的解放是近代民族主义的两大支柱，为近现代世界留下了民族主义和自由主义两大政治遗产。或者说，抵抗外族的武力入侵及其暴力欺压的斗争，只有当争取民族独立（包括自决、自治等权利）与争取人的自由（包括平等、民主等权利）相一致时，民族主义才具有道义正当性和积极意义。然而，反殖民的斗争一旦 放弃了“人的解放”的ziyou zhuyi目标，就将陷于“国家至上”的极端民族主义泥潭，反侵略战争的胜利也将随之变成Du * Cai *的胜利……它将淹没人类的共同价值和破坏国际正义，混淆自由与Du * Cai *、人性和反人性、战争与和平、正义之战和不义之战之间的实质性区别，使善与恶、真与 假、公正与不公、文明与野蛮等基本道义原则失去意义。而为Du * Cai *者民族主义付出最大代价的只有人民，其代价之大几乎就是“人的毁灭”——不仅是生命和财产的 代价，更是彻底丧失的尊严和自由的代价。
……
在日益全球化的世界上，激进民族主义往往成为抗拒全球化的野蛮价值和邪恶制度的避难所，既会造成本民族的自戕，也将对普世人权与世界和平构成严重威胁。……在全球化的背景之下，最愿意高举民族主义旗子的政权，……North Korea、Cuba……
和平时期的民族主义，特别是Du * Cai *国家的民族主义或爱国主义，它既是一种自我膨胀的虚幻群体意识，也是一种为转移内部危机而夸大外部危险的统治策略，它是官*方*故意制造的外部威胁幻想，也是民间相信官*方*爱国主义幻想的盲目——国力弱小时产生封闭排外的夜郎自大和崇洋媚外的自卑自贱，国力强大时就将在盲目Du * Cai *意志的主导下，走向对外扩张的大国沙文主义、本民族文化至上的原教旨主义或民族精神的法西斯化。
也就是说，Du * Cai *政权在和平时期煽动的民族主义，已经不是“善恶双刃剑”，而只是单刃毒剑——恶棍的最后避难所，既是政客们弄权的意*识*形*态*工具，也是一个心智不成熟的民族坠入蒙昧深渊的标志。
“我只向真理低头！”——江平口述
时间:2007年1月11日 作者：陈夏红 来源:学术批评网
访谈时间：2006年7月28日 陈夏红 整理：
学在苏联
关于留学苏联的情形，我以前曾写过一个小文章，叫做《杂忆留苏》，这里面对于我当然留学苏联有一部分描述，你可以找来看看。
我被国家派往苏联留学是1951年，是中华人民共和国成立后正式派遣苏联的第一批。在这之前，像李鹏那样的烈士子弟，是1948年直接从延安派出 去的。我们这一批400多人，当时是第一批。我们派到苏联去的时候，没有学过外语，俄语都没有学过，而再后来从1952年开始派遣留苏，一般先在国内先学 一年俄语。所以我们当时去的时候，除了陈汉章做过俄文翻译对俄文很精通之外，基本上没有人懂。但我本人在参加工作以后原来有英语的基础，所以自学了一点俄 语，无非掌握了一些单词吧。
如何看闻一多之死——读谢泳《血色闻一多》
闵良臣
不论是一部长篇巨著，还是一则袖珍短文，作者往往都自觉不自觉地赋予了它们一种基调，这种基调在整部作品中洇化开来，然后氤氲不散，让读者很能感受到一种气氛。尽管作品中有时也会有与基调完全不同乃至相反的文字，但那是基调所需要的。没有这种不同乃至相反的文字衬托、调和，基调反而显得太稠太浓太纯，有可能给读者造成一种不真实的感觉，反而损害了作者的本意。
(more…)
By HAL R. VARIAN
Published: January 11, 2007
http://www.nytimes.com/2007/01/11/busine…
IT is common to see advertisements that offer to “meet or beat any price.” The most natural interpretation of such offers is that they signal strongly competitive behavior.
余华是无耻还是无知?
◎高氏兄弟
曾 经怀有余华情结的诗人宇向曾多次和我们谈起余华的作品，赞叹其语言的魅力与叙事的精妙，建议我们阅读余华的作品，并将她购藏的《许三观卖血记》借给我们 看。虽然对于解冻之前一切浮在上的东西敬而远之是我们的通常态度，但这并不妨碍我们对那些东西偶尔瞥上两眼。据说余华是众多文学批评家最看好的中国当代作 家之一，是最具文化冲击力和颠覆性的先锋作家，是中国未来诺贝尔文学奖的种子选手。然而，最近我们翻阅余华的言论与作品，却发现这位广受赞誉的先锋作家对 中国社会真实的历史与现实状况竟然惊人地无知，而且其作品的所谓“文化冲击力和颠覆性”也实属可疑。 (more…)
Gao Zhisheng, a Beijing lawyer, has recently been sentenced guilty by a local court and driven out of Beijing secretly.
Gao is a hero today in the heart of many ordinary Chinese. He has washed off the shame on many lawyers. The shame, as professor Dworkin understood, is that Chinese lawyers “pretended that they have not seen the real situation of human rights in China; they carefully avoid sensitive issues and only talked about irrelevant big topics; they tried not to annoy the government by cautiously sensor their own speeches; they unanimously sang an optimistic prayer for China’s future; they even happily enjoy the illusion that, as long as they behave within the borders implicitly drawn by the government, they could have more freedom of speech than ordinary Chinese people. “
When the government was persecuting a group of Chinese against religious reasons, he stood up and fought back courageously, although he was hopelessly defeated in all the cases he took. Facing a shameless government which was willing to take every illegal means for self-justification, no lawyer could possibly win.
It has been hard, therefore, for Gao or any other lawyer involved. What sustains Gao may be his faith. Gao became a Christian several months ago, when he was facing a challenging situation.