2008年4月30日 星期三

金泥玉屑叢考

王仲犖著 《金泥玉屑叢考》鄭宜秀整理 1998年版,北京:中華書局出版社 440頁,13.9公分*20.3公分

王仲犖歷代物價筆記遺著






引申指聚集在一起的人或事物。如:「花」、「草」、「人」、「論」。

探究﹑研究。如:「古」﹑「生平不可。」書經˙周官:「王乃時巡,制度于四岳。」漢書˙卷六十五˙東方朔傳:「其文理。」
玉屑
玉的碎屑,一指長生不死的仙藥。三國志˙卷二十一˙魏書˙衛覬傳:「昔漢武信求神仙之道,謂當得雲表之露以餐玉屑,故立仙掌以承高露。」
比喻美好的文詞。清˙梁章鉅˙歸田瑣記˙卷六˙疊韻詩:「話舊尚能霏玉屑,延齡端不藉金丹。」


金泥

古代的封禪書,以水和金粉為泥,用來封玉牒,故稱為「金泥」。漢書˙卷六˙武帝紀˙孟康注:「王者功成治定,告成功於天。封,崇也,助天之高也。刻石紀號,有金策、石函、金泥、玉檢之封焉。」
泥金的紙帖。唐˙白居易˙妻初授邑號告身詩:「弘農舊縣授新封,鈿軸金泥誥一通。」宋˙王沂孫˙高陽臺˙殘雪庭陰詞:「小帖金泥,不知春在誰家。」
以金粉飾物。唐˙孟浩然˙宴張記室宅詩:「玉指調箏柱,金泥飾舞羅。」



介绍王仲荦《金泥玉屑丛考》一书 马锐

本书汇集了我国先秦至宋代有关物价的一些资料。宋以前为作者原稿,宋代部分系据作者搜集的卡片整理而成,作者在资料的选择上颇具用心,特别是宋代部分,有 些不常见的资料,对我们了解中国古代经济的一个侧面——物价史,不无裨益。本书的内容有汉代物价考、汉晋河西物价考、魏晋南北朝物价考、唐五代物价考和唐 西陲物价考等。



本书目录:
卷一《管子》等物价考
卷二汉代物价考
卷三汉晋河西物价考
卷四魏晋南北朝物价考
卷五唐五代物价考
卷六唐西陲物价考
卷七宋物价考(一)
卷八宋物价考(二)
卷九宋物价考(三)
卷十宋物价考(四)
卷十一宋物价考(五)
卷十二宋物价考(六)
卷十三宋物价考(七)
卷十四宋物价考(八)
卷十五宋物价考(九)
卷十六宋物价考(十)
卷十七宋物价考(十一)
卷十八辽金夏物价考


Richard Meier & Partners



Richard Meier & Partners,
Complete Works 1963-2008

Philip Jodidio
Hardcover, 30.5 x 39 cm,
568 pages, £ 80.00
ISBN 978-3-8228-3683-5

The great American architect's career to date

From the early days as a member of the New York Five, Richard Meier has been a central figure in contemporary architecture in the United States. With the Getty Center and more recent buildings such as the Jubilee Church in Rome, the New Yorker has cemented his reputation as a truly international figure who has expanded the horizons of contemporary American architecture while maintaining his rigorous approach to design and detailing. Known for carefully conceived grid plans and frequent use of white, Richard Meier is a master of light and space, able to adapt his style to very different circumstances and locations.

The entire span of Meier's career, right up to his most recent designs for New York and Shenzhen, is included in this exceptional volume, created in close collaboration between the architect, the author, and the eminent graphic designer Massimo Vignelli. This spectacular monograph displays Meier's work in unprecedented size and brilliance, and features a preface by the noted Spanish architect Alberto Campo Baeza.


Wikipedia article "Richard Meier".


Richard Meier (born October 12, 1934 in Newark, New Jersey) is an influential, contemporary American architect known for his rationalist designs and the use of the color white.

He earned a Bachelor of Architecture degree from Cornell University in 1957, worked for Skidmore, Owings and Merrill briefly in 1959, and then for Marcel Breuer for three years, prior to starting his own practice in New York in 1963. Identified as one of The New York Five in 1972, his commission of the Getty Center Museum in Los Angeles, California catapulted his popularity among the mainstream.

Much of Meier's work builds on the work of the architectural masters of the early to mid-20th century- especially that of Le Corbusier and, in particular, Le Corbusier's early phase. In fact, it might be said that Meier has probably built more using Corbusier's ideas than anyone, including Le Corbusier himself[citation needed]. Meier expanded many ideas evident in Le Corbusier's work, particularly the Villa Savoye and the Swiss Pavilion.

His work also reflects the influences of other master designers such as Mies Van der Rohe and, in some instances, Frank Lloyd Wright and Luis Barragán (without the colour)[citation needed]. White has been used in many architectural landmark buildings throughout history, including cathedrals and the white-washed villages of the Mediterranean region, in Spain, southern Italy and Greece.

In 1984, Meier was awarded the Pritzker Prize.

[edit] Works

Barcelona Museum of Contemporary Art
Barcelona Museum of Contemporary Art
The Atheneum in New Harmony, Indiana, United States.
The Atheneum in New Harmony, Indiana, United States.

[edit] External links

Museum of Television and Radio, Beverly Hills, California
Museum of Television and Radio, Beverly Hills, California
Wikimedia Commons has media related to:





2008年4月28日 星期一

建築大師談建築大師 Architects on Architects

建築大師談建築大師 Architects on Architects


  每位建築師在成長過程中,都有特別崇拜的對象。但是很少有機會讓他們把當年受到影響的過程表現出來。這本書提供了一個機會,讓成名的建築師回顧 過去,把經驗款款說出,頗發人深省。本書給我們機會去了解他人的判斷方式,也就是提高我們的辨識力。……這是一本有故事、有憶念、有評論的好書,可以在輕 鬆的閱讀中得到啟發。

本書特色

  二十四篇專文深入探討建築界的影響與靈感

  《科比意》《建築桂冠──普立茲克建築大師》《嬉遊城市光影間》《上了建築旅行的癮》《建築,在旅行的路上》《世界經典捷運建築》(木馬文化)

推薦序作者

  世界宗教博物館館長╱漢寶德 專文推薦
  普立茲建築獎評論家╱保羅‧哥德柏格(Paul Goldberger) 專文推薦

作者簡介

編者 蘇珊‧葛雷(Susan Gray)

  人物攝影師兼作者,曾與多家知名公司、雜誌與博物館合作。她出版的第一本書《作家談導演》,由柯達公司贊助。《建築大師談建築大師》,則由USG公司(一家建材公司)贊助。

原序作者 保羅‧哥德柏格(Paul Goldberger)

   普立茲建築獎評論家,現任建築評論家與《紐約客》(New Yorker)雜誌作家,並為《建築文摘》(Architectural Digest)撰文。除了普立茲建築獎之外,他的著作也曾獲得許多其他獎項,包括紐約市立藝術協會會長獎、美國建築師協會獎,以及紐約市標保存基金會榮譽 獎等。

譯者簡介

鄧光潔

  台灣大學外文研究所碩士,主要擔任新聞媒體編譯、書籍譯者。譯有《梵谷》、《布達佩斯》等書。



hc作

漢寶德先生(台灣第一本介紹「科比意」書的作者)推薦序(2002)中,談到安藤忠雄(2008年台北的天下雜誌社都出版跟著他看建築的書)的直線建築與科比意的廊香教堂的無一處是直線者,大異其趣。

我沒像漢先生去過廊香教堂。不過我想提出我的猜想:日本從30世紀初就翻譯科比意作品,我想科比意建築中許多無修飾的混凝土,應該是最影響安藤忠雄書的「清水混凝土」」的作品。

The Decorative Art of Today by Le Corbusier

The Decorative Art of Today
Le Corbusier
Translated by James Dunnett

Among the most famous of Le Corbusier's works, this book first came out in 1925 as a companion volume to Towards a New Architecture and The City of Tomorrow, two of the most influential writings on architecture and town planning Le Corbusier produced. This is the first English translation of Le Corbusier's densely illustrated polemic against the crafts tradition and superfluous ornament in interior decoration.

The Decorative Art of Today was inspired by and written in protest to the Decorative Arts Exhibition mounted in Paris in 1925. In it Le Corbusier warned about certain dangerous trends he saw emerging in interior, industrial, and architectural design. He did not like what he saw. Against the official tradition of interior decoration, he called for an architecture that satisfied the imperatives of function through form and for an interior and an industrial design that responded to the industrial needs of the present, machine-age methods of production.

Although the exhibition that spawned the term "Art Deco" was organized by the French Ministry of Industry and Commerce for the purpose of creating a market for French arts and crafts and to fend off the influx of foreign products, Le Corbusier saw an opportunity to show that the industry was capable of supplying not only the apartment but the entire city with mass-produced furniture and objects. His own roots lay in the crafts tradition; yet in this book he rejects the masters Ruskin, Hoffmann, Guimard, and Grasset and provides a theoretical basis for his opposition to decoration. The translator, James Dunnett, is professor of architecture at the University of Canterbury.

About the Author

Swiss-born architect, urban planner, sculptor, painter, and writer Le Corbusier (1887-1956), born Charles-Édouard Jeanneret, was one of the most influential architects of the twentieth century and one of the leading figures of architectural modernism.




The Decorative Art of Today (ペーパーバック)

Le Corbusier (著)
From Publishers Weekly
Published to celebrate the centennial of Le Corbusier's birth, this volume about design is one of four books based on articles by the architect that appeared in L'Esprit Nouveau, a magazine he edited with Paul Dermee beginning in 1920. Objecting to the great use of ornament in his day, Le Corbusier sets forth here to attack its excesses. The author discusses specific aspects of decorative art or design. For example, "Iconology, Iconolaters, Iconoclasts" deals with ornaments' references to wealth, pomp and majesty, while "Plagiarism, Folk Culture" concerns the imitation of authentic folk designs. Presented in a relaxed and personable manneralthough with some abrupt shifts in the textthis book is reminiscent of a notebook and is accompanied by helpful illustrations.
Copyright 1987 Reed Business Information, Inc.



The translator, James Dunnett, is professor of architecture at the University of Canterbury.
  • ペーパーバック: 240ページ
  • 出版社: Mit Pr; 1st MIT Press Ed版 (1987/04)
  • 言語 英語, 英語, 英語
  • ISBN-10: 0262620553
  • ISBN-13: 978-0262620550
  • 発売日: 1987/04

Eugène Samuel Grasset

翻譯較難的是文化背景(2):The Decorative Art of Today by Le Corbusier Eugène Samuel Grasset

"Grasset was the geometrician and algebraist of flowers. With him we had to extend our admiration for all flowers as far as the secret of their structure, to love them so much that there was no alternative but to scatter them over all the works that we would like to have undertaken. Our childhood was illuminated by the miracles of nature. Our hours of study were spent hunched over a thousand flowers and insects. Trees, clouds and birds were the field of our research; we tried to understand their life-cure, and concluded that only nature was beautiful and that we could be no more than humble imitator of here forms and here wonderful materials."---
Le Corbusier , The Decorative Art of Today

這本1925的法文書很早就有日本翻譯本; 1965年修正版。如果MIT出版社說的沒錯,英文翻譯是1986/7年的事。 初淺的Eugène Samuel Grasset 介紹,還是對他們之間的關係了解有限。我是透過Le Corbusier's formative years by Brooks, H. Allen...的索引來了解他們的奇遇(Le Corbusier在電話步上看到他在學校讀書看過的Grasset的電話號碼,後者給他2小時之「先知般的教誨」:巴黎建築為頹壞之流無法落實19世紀新材料之承諾、頁364有裝飾圖案之分解的習作學習...

2008年4月27日 星期日

Samson Agonistes

Agonistes, agonist

Literature


Wikipedia article "Samson"

Samson Agonistes (Greek: "Samson the agonist")

agonist (plural agonists)

  1. Someone involved in a contest or battle (as in an agon).

External links


23但他妻子對他說:「如果上主有意叫我們死,必定不會悅納我們的手所獻的全燔祭和素祭,必不會使我們看見這些事,也不會使我們聽到像現在這樣的話。」23And his wife answered him: If the Lord had a mind to kill us, he would not have received a holocaust and libations at our hands, neither would he have shewed us all these things, nor have told us the things that are to come.
24後來那婦人生了一個兒子,給他起名叫三松;孩子漸漸長大,上主祝福了他。24And she bore a son, and called his name Samson. And the child grew, and the Lord blessed him.
25在瑪哈乃丹,即在祚辣與厄市陶耳之間,上主的神開始感動他。25And the spirit of the Lord began to be with him in the camp of Dan, between Saraa and Esthaol.
1那時三松下到提默納;在那裡見了一個女子,她是培肋舍特人的女兒。1Then Samson went down to Thamnatlia, and seeing there a woman of the daughters of the Philistines,
2三松上去稟告他的父母說:「我在提默納見了一個女子,她是培肋舍特人的女兒,願你們現今把她給我娶來為妻!」2He came up, and told his father and his mother, saying: I saw a woman in Thamnatha of the daughters of the Philistines: I beseech you, take her for me to wife.
3他的父母對他說:「難道在你兄弟的女兒中,在我們民族間沒有女子嗎?為什麼你要去從那些未受割損的培肋舍特人中間娶妻呢?」三松向他的父親說:「請給我娶了她!因為我實在喜歡她。」3And his father and mother said to him: Is there no woman among the daughters of thy brethren, or among all my people, that thou wilt take a wife of the Philistines, who are uncircumcised? And Samson said to his father: Take this woman for me, for she hath pleased my eyes.
4他的父母原不知道這事是出於上主,使他找機會攻擊培肋舍特,因為那時培肋舍特正統治以色列。4Now his parents knew not that the thing was done by the Lord, and that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.
5三松往提默納去,來到提默納的葡萄園時,看,有一隻小獅子向他咆哮;5Then Samson went down with his father and mother to Thamnatha. And when they were come to the vineyards of the town, behold a young lion met him raging and roaring.
6上主的神突然降在他身上,他當時雖赤手空拳,竟將那獅子撕裂,好像撕裂小山羊;他沒有把所作的這事告訴他的父母。6And the spirit of the Lord came upon Samson, and he tore the lion as he would have torn a kid in pieces, having nothing at all in his hand: and he would not tell this to his father and mother.
7此後他下去同那女子談情,三松很喜愛她。7And he went down and spoke to the woman that had pleased his eyes.
8過了不久,他回去娶她,繞路去看那隻死獅子。看,在獅子屍體內有一窩蜜蜂作了蜜。8And after some days returning to take her, he went aside to see the carcass of the lion, and behold there was a swarm of bees in the mouth of the lion and a honeycomb.
9他取了些蜜放在手中,繼續前行,一面走一面吃;來到他父母那裡,也給他們一些,他們也吃了,但他沒有告訴他們這蜜是從獅子屍體內取來的。9And when be had taken it in his hands, he went on eating: and coming to his father and mother, he gave them of it, and they ate: but he would not tell them, that he had taken the honey from the body of the lion.
10三松又來到那女子那裡,有人為他設了婚筵,因為青年人們慣常這樣做。10So his father went down to the woman, and made a feast for his son Samson: for so the young men used to do.
11但有人害怕他,便請來三十個同伴陪伴他。11And when the citizens of that place saw him, they brought him thirty companions to be with him.
12三松對他們說:「讓我給你們說個謎語,如果你們能在這七天婚筵期內,給我猜出來,我就給你們三十件襯衫和三十套禮服。12And Samson said to them: I will propose to you a riddle, which if you declare unto me within the seven days of the feast, I will give you thirty shirts, and as many coats:
13若是你們不能給我解說,你們就得給我三十件襯衫和三十套禮服。」他們對他說:「請你把謎語講給我們聽!」13But if you shall not be able to declare it, you shall give me thirty shirts and the same number of coats. They answered him: Put forth the riddle that we may hear it.
14他向他們說:「食者生出食品,強者生出甘甜。」他們三天之久不能解這謎語。14And he said to them: Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle.
15到了第四天,他們對三松的妻子說:「請引誘你的丈夫,把謎語說給你,以免我們放火燒你和你的父家。難道你們請了我們來,是為了奪取我們的東西嗎?」15And when the seventh day came, they said to the wife of Samson: Soothe thy husband, and persuade him to tell thee what the riddle meaneth. But if thou wilt not do it, we will burn thee, and thy father's house. Have you called us to the wedding on purpose to strip us?
16三松的妻子就在他跟前哭哭啼啼說:「你是恨我,而不是愛我!你給我的同胞說謎語,都不解給我聽。」三松對她說:「你看,我都沒有告訴我的父母,怎能告訴你?」16So she wept before Samson and complained, saying: Thou hatest me, and dost not love me: therefore thou wilt not expound to me the riddle which thou hast proposed to the sons of my people. But he answered: I would not tell it to my father and mother, and how can I tell it to thee?
17那七天婚筵期內,她常在他跟前哭哭啼啼;到了第七天,由於她不斷的催逼,三松便將謎底告訴了她;她就把謎底告訴自己的同胞。17So she wept before him the seven days of the feast: and at length on the seventh day as she was troublesome to him, he expounded it. And she immediately told her countrymen.
18到了第七天,在他進洞房之前,本城的人給他說:「有什麼比蜜還甜?有什麼比獅子還強?」他向他們說:「你們若不是用我的小母牛耕田,你們決不會猜出我的謎底。」18And they on the seventh day before the sun went down said to him: What is sweeter than honey? and what is stronger than a lion? And he said to them: If you had not ploughed with my heifer, you had not found out my riddle.
19上主的神又突然降在他身上,他就下到阿市刻隆,擊殺了三十個人,拿了所劫奪的東西,把三十套禮服送給猜中謎語的人;以後憤怒地回到父親家裡。19And the spirit of the Lord came upon him, and he went down to Ascalon, and slew there thirty men, whose garments he took away and gave to them that had declared the riddle. And being exceeding angry he went up to his father's house:
20三松的妻子以後卻跟了作他伴郎的一個同伴。20But his wife took one of his friends and bridal companions for her husband.
1過了一些日子,正是收割麥子的時期,三松帶了一隻小山羊去看他的妻子;他說:「我要到內室去親近我的妻子。」但是妻子的父親不讓他進去,1And a while after, when the days of the wheat harvest were at hand, Samson came, meaning to visit his wife, and he brought her a kid of the flock. And when he would have gone into her chamber as usual, her father would not suffer him, saying:
2且說:「我以為你一定厭惡了她,所以我將她嫁給你的一個同伴;她的妹妹不是比她更美嗎?你可娶而代之。」2I thought thou hadst hated her, and therefore I gave her to thy friend: but she hath a sister, who is younger and fairer than she, take her to wife instead of her.
3三松對他們說:「我若加害培肋舍特人,這一次我可不負責。」3And Samson answered him: From this day I shall be blameless in what I do against the Philistines: for I will do you evils.
4於是三松去捉了三百隻狐狸,又拿火把來,把狐狸的尾和尾結在一起,將火把插在二尾中間,4And he went and caught three hundred foxes, and coupled them tail to tail, and fastened torches between the tails.
5點著火把,將狐狸放入培肋舍特人的莊田內,把堆集的麥捆,立著的莊稼,葡萄園和橄欖園都燒了。5And setting them on fire he let the foxes go, that they might run about hither and thither. And they presently went into the standing corn of the Philistines. Which being set on fire, both the corn that was already carried together, and that which was yet standing, was all burnt, insomuch, that the flame consumed also the vineyards and the oliveyards.
6培肋舍特人問說:「是誰作了這事?」有人說:「是提默納人的女婿三松,因為他的岳父把他的妻子嫁給了他的一個同伴。」培肋舍特人就上去,放火燒了那女子和她的父家。6Then the Philistines said: Who hath done this thing? And it was answered: Samson the son in law of the Thamnathite, because he took away his wife, and gave her to another, hath done these things. And the Philistines went up and burnt both the woman and her father.
7三松向他們說:「你們既然這樣作,我必向你們復仇,然後纔罷休。」7But Samson said to them: Although you have done this, yet will I be revenged of you, and then I will be quiet.
8三松遂打擊他們,腿腰亂砍,大殺一陣;然後下去住在厄坦的一個石穴內。8And he made a great slaughter of them, so that in astonishment they laid the calf of the leg upon the thigh. And going down he dwelt in a cavern of the rock Etam.
9培肋舍特人上去,在猶大紮營,進襲肋希。9Then the Philistines going up into the land of Juda, camped in the place which afterwards was called Lechi, that is, the Jawbone, where their army was spread.
10猶大人問說:「你們為什麼上來攻打我們?他們答說:「我們上來是為拘捕三松,要報復他對我們所行的。」10And the men of the tribe of Juda said to them: Why are you come up against us? They answered: We are come to bind Samson, and to pay him for what he hath done against us.
11於是有三千猶大人到厄坦石穴那裡,對三松說:「難道你不知道培肋舍特人統治我們嗎?你為什麼作連累我們的事?」他回答說:「他們怎樣待我,我也怎樣待他們。」11Wherefore three thousand men of Juda, went down to the cave of the rock Etam, and said to Samson: Knowest thou not that the Philistines rule over us? Why wouldst thou do thus? And he said to them: As they did to me, so have I done to them.
12他們就向他說:「我們下來是為拘捕你,把你交在培肋舍特人手中。」三松向他們說:「你們要對我發誓,不殺害我!」12And they said to him, We are come to bind thee and to deliver thee into the hands of the Philistines. And Samson said to them: Swear to me, and promise me, that you will not kill me.
13他們回答說:「一定不;我們只把你綁好,交在他們手中,決不殺你。」他們於是用兩條新繩把他捆起,從石穴裡把他拉上來。13They said: We will not kill thee: but we will deliver thee up bound. And they bound him with two new cords, and brought him from the rock Etam.
14他來到肋希,培肋舍特人吶喊著出來迎他;那時上主的神突然降在他身上,他手臂上的繩索,好像著火的細麻一樣,綁他的繩子從他的手上落下。14Now when he was come to the place of the Jawbone, and the Philistines shouting went to meet him, the spirit of the Lord came strongly upon him: and as the flax is wont to be consumed at the approach of fire, so the bands with which he was bound were broken and loosed.
15他找到一塊鮮驢腮骨,伸手拿起來,擊殺了一千人。15And finding a jawbone, even the jawbone of an ass which lay there, catching it up, be slew therewith a thousand men.
16然後三松喊說:「用驢腮骨殺的一堆一堆,用驢腮骨殺了一千。」16And he said: With the jawbone of an ass, with the jaw of the colt of asses I have destroyed them, and have slain a thousand men.
17當他說完這話,就順手把腮骨拋棄了;因此那地名叫辣瑪肋希。17And when he had ended these words singing, he threw the jawbone out of his hand, and called the name of that place Ramathlechi, which is interpreted the lifting up of the jawbone.
18此後,他非常口渴,呼籲上主說:「你藉你僕人的手得了這次大勝利;如今我卻要渴死,陷於這些沒有割損的人手中。」18Arid being very thirsty, he cried to the Lord, and said: Thou hast given this very great deliverance and victory into the hand of thy servant: and behold I die for thirst, and shall fall into the hands of the uncircumcised.
19天主遂在肋希使一窪地裂開,湧出水來;他喝了水,精神恢復,無異再生;因此那泉稱作「呼籲泉」,至今還在肋希。19Then the Lord opened a great tooth in the jaw of the ass, and waters issued out of it. And when he had drank them he refreshed his spirit, and recovered his strength. Therefore the name of that place was called, The Spring of him that invoked from the jawbone, until this present day.
20他在培肋舍特人統治以色列的時日內,作以色列民長二十年。20And he judged Israel in the days of the Philistines twenty years.
1三松往迦薩去,在那裡看見一個妓女,便去走近了她。1He went also into Gaza, and saw there a woman a harlot, and went in unto her.
2有人告訴迦薩人說:「三松到這裡來了。」他們就把他圍住,終夜派人埋伏在城門口,整夜靜悄悄地等待他,說:「等到早晨天亮,我們纔殺他。」2And when the Philistines had beard this, and it was noised about among them, that Samson was come into the city, they surrounded him, setting guards at the gate of the city, and watching there all the night in silence, that in the morning they might kill him as he went out.
3三松睡到半夜,半夜醒來,抓緊城門,連兩個門框帶門閂,一起拔起,放在肩上,背到赫貝龍對面的山頂上。3But Samson slept till midnight, and then rising he took both the doors of the gate, with the posts thereof, and the bolt, and laying them on his shoulders, carried them up to the top of the hill, which looketh towards Hebron.
4此後,他在芍勒克平原又愛上一個女人,名叫德里拉。4After this he loved a woman, who dwelt in the valley of Sorec, and she was called Dalila.
5培肋舍特的酋長上到她那裡,對她說:「請你引誘他,看看他這樣大的力量是從那裡來的,我們怎樣能制勝他,將他捆起,而制伏他;我們每人給你一千一百銀子。」5And the princes of the Philistines came to her, and said: Deceive him, and learn of him wherein his great strength lieth, and how we may be able to overcome him, to bind and afflict him: which if thou shalt do, we will give thee every one of us eleven hundred pieces of silver.
6德里拉問三松說:「請你告訴我,你這樣大的力量是從那裡來的?人怎樣纔能將你捆起,而制伏你?」6And Dalila said to Samson: Tell me, I beseech thee, wherein thy greatest strength lieth, and what it is wherewith if thou wert bound thou couldst not break loose.
7三松回答說:「人若用七根未乾的新牛筋繩將我捆起,我就像別人一樣軟弱。」7And Samson answered her: If I shall be bound with seven cords made of sinews not yet dry, but still moist, I shall be weak like other men.
8培肋舍特人的酋長就給她送來七根未乾的新牛筋繩,她便用這些繩子將他捆起。8And the princes of the Philistines brought unto her seven cords, such is he spoke of, with which she bound him;
9當時有埋伏的人暗藏在她的內室裡;德里拉向他喊說:「三松,培肋舍特人來捉你哩!」他就掙斷牛筋繩,如同麻線被火燒斷一樣;於是人們仍不知他力量的所在。9Men lying privately in wait with her, and in the chamber expecting the event of the thing, and she cried out to him: The Philistines are upon thee, Samson. And he broke the bands, as a man would break a thread of tow twined with spittle, when it smelleth the fire: so it was not known wherein his strength Jay.
10德里拉遂對三松說:「看,你戲弄我,對我說謊。如今請你告訴我,怎樣纔能捆綁你?」10And Dalila said to him: Behold thou hast mocked me, and hast told me a false thing: but now at least tell me wherewith thou mayest be bound.
11他回答她說:「人若用從未用過的新繩將我捆起,我就像別人一樣軟弱。」11And he answered her: If I shall be bound with new ropes, that were never in work, I shall be weak and like other men.
12德里拉就拿新繩將他捆起,對他喊說:「三松,培肋舍特人來捉你哩!」當時仍有埋伏的人暗藏在內室裡;但他掙斷手臂上的繩子,好像一根絲線一樣。12Dalila bound him again with these, and cried out: The Philistines are upon thee, Samson, there being an ambush prepared for him in the chamber. But he broke the bands like threads of webs.
13德里拉對三松說:「到現在你仍戲弄我,對我說謊;你告訴我,人怎樣纔能捆綁你?」他回答她說:「你若把我頭上的七條髮辮與織布的經線編在一起,然後用木橛釘住,我就像別人一樣軟弱。」13And Dalila said to him again: How long dost thou deceive me, and tell me lies? Shew me wherewith thou mayest be bound. And Samson answered her: If thou plattest the seven locks of my head with a lace, and tying them round about a nail fastenest it in the ground, I shall be weak.
14德里拉使他睡了,然後把他頭上的七條髮辮與織布的經線編在一起,再用木橛釘住,向他喊說:「三松,培肋舍特人來捉你哩!」他從夢中醒來,把織布機的木橛連織布的經線都拔了出來。14And when Dalila had done this, she said to him: The Philistines are upon thee, Samson. And awaking out of his sleep he drew out the nail with the hairs and the lace.
15德里拉就對他說:「你心裡既沒有我,你怎能說:我愛你呢?你已三次戲弄我,還沒有告訴我你這樣大的力量是從那裡來的!」15And Dalila said to him: How dost thou say thou lovest me, when thy mind is not with me? Thou hast told me lies these three times, and wouldst not tell me wherein thy great strength lieth.
16因為她天天用話來逼他,催他,致使他的精神苦惱得要死。16And when she pressed him much, and continually hung upon him for many days, giving him no time to rest, his soul fainted away, and was wearied even until death.
17三松遂把心中的一切全透露給她,對她說:「剃刀從未接觸過我的頭,因為我在母胎時就是獻於天主的;人若剃去我的頭髮,我的力量就離開了我,我就像眾人一樣軟弱。」17Then opening the truth of the thing, he said to her: The razor hath never come upon my head, for I am a Nazarite, that is to say, consecrated to God from my mother's womb: if my head be shaven, my strength shall depart from me, and I shall become weak, and shall be like other men.
18德里拉一見他把心中的一切全給她透露了,便打發人召培肋舍特的酋長來說:「這一次你們上來罷!因為他把心中的一切全透露給我。」於是培肋舍特人的酋長手中帶著銀子,來到德里拉那裡。18Then seeing that be had discovered to her all his mind, she sent to the princes of the Philistines, saying: Come up this once more, for now he hath opened his heart to me. And they went up taking with them the money which they had promised.
19德里拉使三松睡在自己的膝上,又叫來一個人,剃去他頭上的七條髮辮,他就開始軟弱無力,他的力量全離開了他。19But she made him sleep upon her knees, and lay his head in her bosom. And she called a barber, and shaved his seven locks, and began to drive him away, and thrust him from her: for immediately his strength departed from him.
20她於是喊說:「三松,培肋舍特人來捉你哩!」他由夢中醒來,心想:「這一次和前幾次一樣,我一掙扎,必能脫身。」他卻不知道上主已離棄了他。20And she said: The Philistines are upon thee, Samson. And awaking from sleep, he said in his mind: I will go out as I did before, and shake myself, not knowing that the Lord was departed from him.
21培肋舍特人便把他捉住,剜去他的眼,帶他下到迦薩,用銅鍊鎖了他,叫他在監獄裡推磨。21Then the Philistines seized upon him, and forthwith pulled out his eyes, and led him bound in chains to Gaza, and shutting him up in prison made him grind.
22但是他的頭髮在剃了以後,又漸漸長起來。22And now his hair began to grow again.
23培肋舍特人的酋長聚集起來,為給他們的神達貢舉行祭獻大典,表示慶祝;他們說:「我們的神把我們的仇人三松交在我們手中。」23And the princes of the Philistines assembled together, to offer great sacrifices to Dagon their god, and to make merry, saying: Our god hath delivered our enemy Samson into our hands.
24民眾一見三松,就讚頌他們的神說:「我們的神把破壞過我們的田地,殺害過我們多人的仇人,交在我們手中了。」24And the people also seeing this, praised their god, and said the same: Our god hath delivered our adversary into our bands, him that destroyed our country and killed very many.
25當他們興高采烈的時候,就喊說:「讓三松給我們表演把戲。」他們就從監獄裡叫出三松來,在他們面前耍把戲;以後把他放在兩根柱子中間。25And rejoicing in their feasts, when they had now taken their good cheer, they commanded that Samson should be called, and should play before them. And being brought out of prison he played before them, and they made him stand between two pillars.
26三松對牽他手的僮僕說:「讓我摸摸支殿的柱子,好能靠一靠。」26And he said to the lad that guided his steps: Suffer me to touch the pillars which support the whole house, and let me lean upon them, and rest a little.
27那時殿內滿了男女,培肋舍特人的酋長也在裡面,在天台上約有三千男女,都在看三松表演把戲。27Now the house was full of men and women, and all the princes of the Philistines were there. Moreover about three thousand persons of both sexes from the roof and the higher part of the house, were beholding Samson's play.
28三松呼求上主說:「吾主上主,求你眷念我!天主,求你再賜我力量,只要這一次!以報培肋舍特人剜我雙眼的仇。」28But he called upon the Lord, saying: O Lord God, remember me, and restore to me now my former strength, O my God, that I may revenge myself on my enemies, and for the loss of my two eyes I may take one revenge.
29三松就抱住正中支殿的兩根柱子,右手抱一根,左手抱一根;29And laying hold on both the pillars on which the house rested, and holding the one with his right hand, and the other with his left,
30然後三松說:「讓我的性命和培肋舍特人同歸於盡!」於是他奮力屈身,大殿隨之倒塌,壓在酋長和裡面所有的民眾身上:這樣他在臨死時所殺死的人,比一生所殺死的還多。30He said: Let me die with the Philistines. And when he had strongly shook the pillars, the house fell upon all the princes, and the rest of the multitude that was there: and he killed many more at his death, than he had killed before in his life.
31此後,他的兄弟和父親的全家下來,把他抬上去,葬在祚辣和厄市陶耳之間,他父親瑪諾亞的墳墓裡。他作以色列民長二十年。31And his brethren and all his kindred, going down took his body, and buried it between Saraa and Esthaol in the buryingplace of his father Manue: and he judged Israel twenty years.



鬥士參孫》是英國文學中最出色的希臘式古典悲劇。具有超人勇力的參孫遭妻子出賣失去了神力,且雙目失明,身陷囹圄,但他仍力抗強暴,終與敵人同歸於盡。 .


1721行起

Nothing is here for tears, nothing to wail
Or knock the breast, no weakness, no contempt,
Dispraise, or blame, nothing but well and fair,
And what may quiet us in a death so noble.

我們不必流淚,或頓足捶胸,

不要過於悲傷,更不可妹蔑視,

貶抑,指摘他;他既然死的光榮,

就一切都好,我們再沒有遺憾了。(殷寶書譯)


這件事無可哭泣,無可悲傷,

也不必捶胸頓足,沒有缺點,不恥辱,

無可指責、非難,一切都美滿,

有什麼比死得高貴更令人瞑目。(金髮燊譯(鬥士參孫))--(音深),盛貌。」--翻譯者名字與Samson典故有點緣份....

2008年4月26日 星期六

讀(從覺民到覺醒}書介的聯想

(從覺民到覺醒}還沒讀過( A BOOK REVIEW http://blog.roodo.com/michaelcarolina/archives/5674883.htm. l)

。只能談些旁觀者的聯想(一種方式是「笑談政事」,正如我和太太解釋陳布雷的故事)。我比較有興趣的是書本封面上半的設計,不知道是否為「尖塔林立」的伊斯坦堡這我們去年稍微談過;今年我深入研讀Journey to the East by Le Corbusier, Edited by Ivan Zaknic《東方游記》,當然倍感親切。

其他相關的聯想為我報 (品質時報 170 期:07 7 3( 週二))其中兩段:

ref.. 繁花的猶大 【聯合報╱林懷民】

hc (附許多資料): 「瑞麟,我的問題是:此Judas 是洋紫荊嗎? 問題太多….」

rl :「根據資料查閱了中山科學大辭典第八冊植物學,

如果猶大樹的學名是 Cercis silliquastrum無誤的話,

那它就是豆科紫荊屬植物沒錯。

至於香港的紫荊花是否為猶大樹的花,我沒研究。」

----

「人權之路」日文版新書發表.「傀儡上陣」在玫瑰古蹟.陳文成博士殉難 26周年紀念

七月二日晚間 在原「蔡瑞月舞蹈社」的「玫瑰古蹟」

並有蔡老師「傀儡上陣」舞作的演出

詳細時間地點,請見新貼文所附的邀請卡:

http://blog.roodo.com/michaelc arolina/archives/3530857.html

The Power of Now

更精彩的台灣版明年初推出



埃克哈特•托利(Eckhart Tolle)生于德国,从伦敦大学毕业后,他在剑桥大学担任研究员和导师。29岁那年,一次意外的经历彻底改变了他的生活。在接下来的几年里,他致力于解 释、整合和深化这种变化。埃克哈特•托利不倾向于任何一种宗教或传统。在他的教学当中,他用一种简单明了的语言传达了古代心灵导师的简单而深刻的信息:我 们可以摆脱痛苦并进入内心的平和世界。
目前,埃克哈特•托利在世界各地旅游讲学,他努力将自己的心灵启迪实践传授给世界各地的人。自1996年以来,他居住在加拿大的温哥华。

目录

导读 活在当下
序言
前言
 本书的由来
 真理在你的体内
第一章 你不等于你的大脑
 开悟的最大障碍
 从你的大脑中解放出来
 开悟:超越你的思维
 情绪:身体对思维的反应
第二章 意识:摆脱痛苦的途径
 别在当下制造更多的痛苦
 过去的痛苦:瓦解你的痛苦之身
 小我对痛苦之身的认同
 恐惧的起源
 小我对圆满的追寻
第三章 深深地进入当下
 别在思维中寻找你自己
 结束时间的幻象
 任何事物都不能存在于当下时刻之外
 进入灵性殿堂的关键
 汲取当下的力量
 摆脱心理时间
 消极心态和痛苦植根于时间之中
 在生活情境之中寻找你的生命
 所有的问题都是思维的幻象
 意识演化过程中的重在跃进
 存在的喜悦
第四章 思维逃避当下的策略
 丧失当下时刻:幻象的核心
 一般的无意识和深层的无意识
 他们在寻找什么
 瓦解一般的无意识状态
 从不快乐中解脱
 无论身处何地,全然地处于当下
 你生命旅程的内在目的
 过去无法在你的临在里生存
第五章 临在的状态
第六章 内在身体
第七章 进入未显化状态的大门
第八章 开悟的爱情关系
第九章 超越幸福和不幸之处——存在和平
第十章 臣服的意义

书摘插图

导读 活在当下
张德芬

这 是一本不能用大脑读的书。这也是一本百读不厌的书。每一次读它,我都有新的收获。我在台湾出版的畅销书《遇见未知的自己》当中,一再地提到、引申这本书里 的内容。这本书被形容为“灵性开悟的指引”,可对我而言,《当下的力量》是教导我们一种新的生活方式,告诉我们如何可以把日常生活我们受的苦减到最低。每 个觉得自己应该可以活得更好, 过得更开心的人,都应该读一读这本书。

首先,作者指出,我们人类受苦的根源是来自于我们大脑的思维(见第一章)。 思维其实也不是问题,问题出在我们无法控制我们的思维,反倒成为思维的奴隶,成为自己“强迫性思维”的受害者。作者在演讲中曾经举过一个很形象的例子:现 在是半夜三点,你在温暖的被窝中,可是你气得睡不着。引发你的怒气的人早已安然入梦,那件事情其实也已经过去了。但是你的思维却不放过你,一再地用它旧有 的看事情的模式来解释那个人多对不起你,那件事会让你多危险、多丢脸、多麻烦、多……想不完的!这就是病态的思维,停止不住的大脑思考,是让我们受苦的主 要原因。 我们都知道ABC理论,A是引发你情绪的事件,B是你的信念,或是对事情的诠释,C就是结果,即你的负面情绪。通常,当人们不喜欢C的时候,都会去找A的 碴,尤其是与创造A有关的人。所以我们每天疲于奔命,一直在处理、阻止、缓和、沟通、协调A以及与A相关的人、事、物。 可是我们不知道,B是你唯一可以完全掌控和改变的因素,而且引发C的不是A,而是B。同样一件事,几家欢乐几家愁。为什么?就是对事情的诠释角度不同罢 了。与其去改变外在的人事物,不如改变我们自己的内心来得省事省力。而你会发现,当你转变了内心的状态之后,环境也会随之转变,这就是所谓的“境由心 转”!

大脑的思维不但在日常生活中,制造我们的痛苦,我们人类最基本的存在性焦虑和永远在外在世界无法寻得满足的肇因, 都来自与大脑的思维(第三章)。作者也在书中一再强调:我们远离了真实的自我,是我们受苦的元凶。他称真实的自我为本体或存在(being)。在《 遇见未知的自己 》这本书中, 我称之为“真我”,而这也是我们人类有孤离感,惶惶不可终日,始终不快乐、不满足的主要原因。为什么会失落了真实的自己呢?作者的意见是:我们的大脑,创 造了一个虚假的自我——小我, 来让自己有“真实感”。而正因为小我是如此的不真实, 所以它不停在外在的世界寻求认同,追求物质世界的满足来壮大声势。可惜我们越听从我们的小我, 我们愈感到空虚和孤离。挥之不去的远离感也油然而生,因为我们远离、失落了真实的自己,也就是远离了作者所说的:本体或存在(being)。

作 者还提到了一个我们受苦的肇因:痛苦之身(pain body)(见第二章)。痛苦之身是我们内在的一个能量场,它是我们过去未被合理地表达和适当地释放, 而累积下来的负面情绪能量场。作者描述的痛苦之身, 好像一个寄居在我们身体之中的恶魔,在它沉睡的时候,一切相安无事。可是,一旦外在的事情不顺利,或是有相关的人事物激活了它的时候,它就会苏醒。我们可 以看到一个看起来文质彬彬的人,会突然变了一个人,出现言语或肢体的暴力行为。或是有时候自己都不知道,为什么一件小事情会引起情绪上的轩然大波。 这就是痛苦之身被唤醒的结果。

好了, 我们有一个不能正常运作的大脑思维,常常给我们找麻烦。现在又来了一个痛苦之身,时不时的跳出来搅局。难怪我们的人生苦多于乐,而且常常身不由主。怎么办 呢?作者在书中提出了好几个非常实用的方法,这些方法其实都是源自于一个最基本的理论:活在当下。当下有你所有想要的东西,当下也是你唯一拥有的东西。时 间只是一种幻象,越说越玄了!其实,只要这样想,就不难明白了。过去已经过去,不会再回来,但是我们多少人还是活在过去之中不肯放下?未来还没有来临,你 也根本不可能去掌握它。你所能拥有的,不就是当下这一刻吗?只要搞定现在这一刻,你就没有问题了。未来就算一定会来临,但是它也一定是以“当下”的方式出 现的,不是吗?最怕的就是明明人在这里,可是脑子跑到过去了,带来了愤怒、伤心、悔恨、愧疚等情绪。或是人在此刻,脑子跑到未来,于是产生压力、焦虑、恐 慌。

活在当下, 活在每一刻中, 作者称之为“临在”(presence)(第五章)。临在指的是有觉察力的安住于当下。所谓觉察力,就是观察自己脑袋里面思维的能力,作为自己喋喋不休的 思想之流的观察者。临在的力量一来,你的喋喋不休就会停止。还有一个培养临在、进入当下的方法就是去观注我们的内在身体(第六章)。把注意力放在我们的内 在身体的能量场上。这是什么意思呢?比如说,你可以试着把眼睛闭上,然后去感觉一下你的右手。此刻你看不到它,那么你怎么知道它存在呢?你感觉得到它吗? 有没有感觉到气或是能量在你的指尖?书中有很详尽的冥想方法,教你与你的内在身体做更多的连结,这样就可以培养更多的觉察力。

作者一直强调 “无意识”(unconsiousness)和“意识”(consiousness)的差别(第四章)。他认为, 所有人类的疯狂行为,都是出自于无意识,受到我们从小被制约的人生模式操控。比如说,你对一件事情的反应、看法、做法等,通常都有一定的轨迹可循,但是你 不一定喜欢或赞同它们。所以从某种程度上来说,我们都是一个被编好了程序的计算机。所以使用书中的一些教诲,练习作者提供的一些方法,能够增加我们有意识 的部分,夺回一些自主权。

有一个“未显化状态”(unmanifested)也是作者着墨甚多的地方(第七章)。由于作者本身很喜欢《老子》 一书,所以未显化状态可以比为“道”,就是在天地万物成形之前就存在的混沌状态,是万物生命的源头,但是它从未诞生,也未曾消失过,而且无所不在(听起来 很像存在、本体)。在它之中, 没有二元对立的好坏、对错、是非、黑白。是一个“一”的境界。相较于“外显世界”(manifested),就是我们眼见的物质世界,未显化状态体现在 “空”、“空间”以及“静默”之中。看起来很神秘,但是,如果我们越多地接触它,我们越能感受生命的能量,也越能在“外显世界”中过得更好。书中详述了接 触未显化状态的一些方法, 请读者好好去体会、实践。

本书第十章,谈到了“臣服”这个概念,可能很多人刚开始无法接受。其实臣服就是老子说的无为,蕴涵着强大的行动力和正面向上的能量。我个人最喜欢读第十章,因为不但把臣服这个观念讲得淋漓尽致,更做了很多前面章节的总结和回顾。

这 本书,就像我先头说的,不能用大脑来读。在读的时候,最重要的是,从你的灵魂深处去感受那个似曾相似的感觉,去体会那个“看到真理就顿悟”的内在智慧,在 字里行间去感受那个震撼你心灵深处的能量。它在国外刚出版的时候,曾经长期蝉联《纽约时报》心灵类畅销排行榜第一名。我自己以它的主轴精神所撰写的灵性小 说《遇见未知的自己》在台湾上市不到三个月就有十几刷、两万多本的销售成绩。可见得真理是可以被认得出来的。

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http://www.amazon.com/Power-Now-Guide-Spiritual-Enlightenment/dp/1577311523


http://scentalworldduke.blogspot.com/

Saturday, May 12, 2007

The Power of Now

Eckhart Tolle's non-fiction bestseller, The Power of Now, describes his experience of enlightenment at the age of 29 after suffering long periods of depression, dissolving his old identity and radically changing the course of his life. This book emphasizes the importance of being aware of the present moment as a way of not being lost in thought. In Tolle's view, the present is the gateway to a heightened sense of peace and aliveness. "Being in the now" also brings about an awareness that is beyond the mind. This awareness helps in transcending "the pain-body" that is created by the identification of the mind and ego with the body. His later book, A New Earth further explores the structure of the human ego and how this acts to distract people from their present experience of the world. His other works include Stillness Speaks, a book that modernises the ancient sutra form.

The aim of Tolle's teachings is the transformation of individual and collective human consciousness--a global spiritual awakening.

Core teachings that appear to arise from his works are:

1. You are not your thoughts. You are the awareness behind the thoughts. Thoughts are often negative and painful, yearning for or fearing something in the future, complaining about something in the present or fearing a matter from the past. However, the thoughts are not you; they are a construct of the ego. Awareness of your thoughts without being caught up in them is the first step to freedom.

2. Only the present moment exists. That is where life is (indeed it is the only place life can truly be found). Becoming aware of the 'now' has the added benefit that it will draw your attention away from your (negative) thoughts. Use mindfulness techniques to fully appreciate your surroundings and everything you are experiencing. Look and listen intently. Give full attention to the smallest details.

3. Accept the present moment. It is resistance to the present moment that creates most of the difficulties in your life. However, acceptance does not mean that you cannot take action to rectify the situation you are in. What is important is to drop resistance so that you let the moment be, and that any action arises from deeper awareness rather than from resistance. The vast majority of pain in a person's life comes from resistance to what is.

4. Observe the pain-body. Years of conditioned thought patterns, individually and collectively, have resulted in habitual emotional reactions with an apparent personality of their own. During 'pain-body attacks' we become completely identified with this 'pain identity' and respond from its agenda--which is to create more pain for ourselves and others. Observing the pain-body is awareness itself arising--as it allows humans to separate from this unconscious identification with pain.

Eckhart Tolle is not aligned with any particular religion or tradition.

Influences which are alluded to in The Power of Now are the writings of Meister Eckhart, Advaita Vedanta, A Course in Miracles and Zen Buddhism's Lin-chi (Rinzai) school. The book also interprets sayings of Jesus from the Bible.

2008年4月25日 星期五

建筑,思维的符号:邂逅20世纪的不朽建筑

hc剛從廣東的中山市回國

走經早上6點就可以诶聞到數十層樓上焊接之味道

呼喚中國建築之靈魂...






建筑,思维的符号:邂逅20世纪的不朽建筑

  这是一本以城市建筑漫游为线索的“为提高普通人对建筑的理解而编写的书”,书中涉及16个20世纪著名建筑,其中有勒·柯布西耶、密斯、路斯、沙龙、罗杰斯和皮亚诺、佩罗、高迪等人的作品。
  作者是目前韩国最著名的建筑师,也是一位在建筑理念、尤其是建筑文化方面有着极大抱负的亚洲建筑大师,所以所选作品虽然广为业内人士所知、文字又较平易,却隐含了作者对建筑本体问题的一系列反思。

清华大学出版社 出版 作者:(韩)承孝相 2008 定价:49元




建筑,思维的符号:什么能不朽
2008年03月04日 11:16:10  来源:北京晚报

《建筑,思维的符号》

我们的城市果真还会有“对未来的展望”吗?为什么城市总在被五颜六色的墙体所围困,其中还会有我们美好的生活吗?

《建筑,思维的符号》(清华大学出版社)的副标题叫做《邂逅20世纪的不朽建 筑》,其实并没有不朽的建筑。作者承孝相在他设计的朝外SOHU里对记者说:“就像我们人类最终躲避不了死亡一样,建筑也是最终免不了倒塌。虽然为了树立 建设者的光荣,暂时坚固地立在地面上,但还是抵抗不了重力的法则。城市也是如此。因此城市和建筑并不是永恒的,永恒的只是像指纹一样刻印在土地上的记忆。 这是记录在土地上的我们生活的风景,越是古老的土地,其风景越是多层次的。”

近年来城市建筑漫游类图书开始盛行,这类图书一般分为两种,一种是以漫游文字 和图片取胜的作品,偏重于城市、建筑的启蒙;第二种是由著名建筑师撰写,虽然同样偏重于文字和启蒙,但是也更致力于建构自己独特的建筑观。承孝相的这本书 就属于后一种,通过对这些名作的游历和阐释,书中展开的是对“建筑”本身、对它与技术和艺术的关系以及建筑的本质问题的深入思考。

作者说:“这本书简单地说是建筑游记,但我并不希望被这样称呼。比起建筑游 记,更重要的是通过20世纪不朽的建筑,思考一个建筑师的记录,从某种角度来说,可称为我自己的建筑背景。”书中涉及16个20世纪著名建筑,其中有勒· 柯布西耶、密斯、路斯、沙龙、罗杰斯和皮亚诺、佩罗、高迪等人的作品。

承孝相用东方的视角审视西方建筑,处处带着现实的忧思:“我们当初所钟爱的空 与留白的美为何不再存留在我们的城市,而是出现在遥远的异邦?我们的城市热衷于经济数值的幻想中,在西方人带来的物质理论的武装下,究竟要繁杂地填充到何 时才肯罢休?我们的城市果真还会有‘对未来的展望’吗?为什么城市总在被五颜六色的墙体所围困,其中还会有我们美好的生活吗?”

承孝相是韩国当代最著名的建筑师,很多作品引发争议,在国际上也多次获奖,这 些年在中国也有设计项目。他反思:“在开发的美名之下,美丽的山河被淹没。建筑师们争先恐后成了资本主义的仕女,城市规划者成为了政治家的打手。还有那持 续我们生活的具有伟大历史意义的建筑正在沦为房地产价值,我们的生活成了其中的抵押品。”

承孝相认为向大众介绍20世纪的不朽建筑是一种挽救:“首先我想拯救狂风中的自己,也希望能给同僚们提个醒。如果可能的话我甚至奢求能与平常人,那些能够制造优秀建筑师的具有责任感和潜质的建筑业主共享这些建筑的价值。”

2008年4月12日 星期六

New Light on Boswell, James Boswell : The Life of Johnson

New Light on Boswell : Critical and Historical Essays on the Occasion of the Bicentenary of the Life of Johnson-US-
ISBN:9780521380478 (Hardcover:ハードカバー版)
Clingham, Greg (EDT) /Publisher:Cambridge Univ Pr Published 1991/07


Book Data

Full Description
A collection of new essays, commemorating the bicentenary of Boswell's "Life of Johnson", which investigates Boswell's achievements and limitations in both literary and personal contexts, and goes beyond the "Life" to examine the full range of Boswell's writings
Boswell's "Life of Johnson" is established as one of the foremost literary biographies in the English language. This collection of new essays, commemorating its bicentenary, investigates Boswell's achievements and limitations in both literary and personal contexts, and goes beyond the "Life" to examine the full range of Boswell's writings and interests (in legal, social, theological, political and linguistic fields). Drawing Boswell out of Johnson's shadow, the volume places him in a wider context, juxtaposing Boswell with other contemporaries and compatriots in the Scottish Enlightenment, such as Hume, Robertson and Blair. In addition it investigates some of the critical and theoretical questions surrounding the notion of biographical representation in the "Life" itself. Boswell emerges as a writer engaged throughout his literary career in constructing a self or series of selves out of his divided Scottish identity.
This collection combines new archival research with fresh critical perspectives and constitutes a timely review of Boswell's current status in 18th-century literary studies.
Contents List
IntroductionEIGHTEENTH-CENTURY SCOTTISH CULTURE Boswell and the rhetoric of friendship THOMAS CRAWFORD Scottish divines and legal lairds: Boswell's Scots Presbyterian identity RICHARD B. SHER Boswell and the Scotticism PAT ROGERS Boswell as man of letters JOAN H. PITTOCK CONTEXTS FOR THE "LIFE OF JOHNSON" Boswell's liberty-loving "Account of Corsica" and the art of travel literature THOMAS M. CURLEY Boswell and sympathy: the trial and execution of John Reid GORDON TURNBULL Boswell and Hume: the deathbed interview RICHARD B. SWCHWRTZ "This philosophical melancholy": style and self in Boswell and Hume SUSAN MANNING THE "LIFE OF JOHNSON" RECONSIDERED The originality of Boswell's version of Johnson's quarrel with Lord Chesterfield JOHN J. BURKE, Jr. Self-restraint and self-display in the authorial comments in the "Life of Johnson" MARLIES K. DANZIGER The conversations in the "Life of Johnson" PAUL J. KORSHIN Remembering the hero in Boswell's "Life of Johnson" DONNA HEILAND Truth and artifice in Boswell's "Life of Johnson" GREG CLINGHAM
Baker&Taylor

Table of Contents
Preface and acknowledgements
Abbreviations
Notes on contributors
Introduction: Boswell's Ambiguity David Daiches
Part I. Boswell and Eighteenth-Century Scottish
Culture
1. Boswell and the rhetoric of friendship
Thomas Crawford
2. Scottish divines and legal lairds: Boswell's
Scots presbyterian identity Richard B. Sher
3. Boswell and the Scotticism Pat Rogers
4. Boswell as man of letters Joan H. Pittock
Part II. Contexts for the Life of Johnson: 5.
Boswell's liberty-loving Account of Corsica and
the art of travel literature Thomas M. Curley
6. Boswell and sympathy: the trial and
execution of John Reid Gordon Turnbull
7. Boswell and Hume: the deathbed interview
Richard B. Swchwrtz
8. 'This philosophical melancholy': style and
self in Boswell and Hume Susan Manning
Part III. The Life of Johnson Reconsidered: 9.
The originality of Boswell's version of
Johnson's quarrel with Lord Chesterfield John
J. Burke, Jr.
10. Self-restraint and self-display in the
authorial comments in the Life of Johnson
Marlies K. Danziger
11. The conversations in the Life of Johnson
Paul J. Korshin
12. Remembering the hero in Boswell's Life of
Johnson Donna Heiland
13. Truth and artifice in Boswell's Life of
Johnson Greg Clingham
Index.




James Boswell : The Life of Johnson (Landmarks of World Literature)(Hardcover:ハードカバー版)

Clingham, Greg /Publisher:Cambridge Univ Pr Published 1992/09 US$36.95
共131頁的小書

Brief Description
This introduction to "The Life of Johnson" discusses the structural, dramatic, historical and imaginative aspects of the work, and establishes its intellectual and social contexts, based upon a reassessment of the nature of biography, of Boswell's style and thought and of Johnson's own work.




Table of Contents
Preface
Textual note
Chronology
Some of the principle scenes and conversations in the Life


1. Boswell's reputation


2. Boswell's art in the Life


3. The structure of Boswell's experience and the Life of Johnson
Boswell's journals and the representation of experience
Boswell's sextuality and the representation of Johnson
Boswell'd biographical narrative: the Tour and Corshica

4. The structure, scenes, and conversations of the Life
Johnson's otherness, johnson's humour
Biography as seduction and appropriation: the ikes episode


5. The ending of the Life and the meaning of Johnson's character
Boswell as critic of Johnson's works
Hume's Importance in the Life
The Life's double ending: biograph as ritual

6. Boswell's modernity
Boswell and Diderot
Boswell and Eckerman

Conclusion: the place of the Life

Bibliography and guide to further reading.







東京 人 Tokyo-jin

讀昨日的獨賣新聞
依照法律規定 首頁有書籍的廣告
記下這本 回來查網頁

東京 人

月刊 毎月3日 発売/B5版
定価:900円(税込)
「都市を味わい、都市を批評し、都市 を創る」
をキャッチフレーズに、新機軸の都会派総合誌として誕生し た『東京人』。

伝統の深層から風俗の先端まで、都市文化の新たな相貌を照らし出す。
「東京人 Tokyo-jin」とはあるものではなく、なるものである。
東京で生まれ暮らす人はもちろんのこと、日本各地から、世界各国からやってきて、
学んだり仕事をしたりしている人はみな 「東京人」。

月刊「東京人」では、 東京を舞台に生きるヒト"東京人"のあり方を模索し、
彼らが創り上げていく歴史・文化・風俗・建築物・文学・風景など
東京という舞台が生み出す様々な事象を、毎号の特集で探っていきます。
あなたも月刊「東京人」で、東京の隠れた魅力を発掘してみませんか?

最新号紹介
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詳しい内容がご覧になれます
5月号 May 2008 No.254
特集
東京建築ガイドブック

外から眺めていただけのあの建物に、実は入ることができる――。
建築は都市の歴史や文化を後世に伝える観光資源であり、
東京の公開建築をめぐることは、日本の近代史の歴史をたどることでもある。
そんな建築と見学の方法を、一挙に紹介。




【 編集・発行・発売 】都市出版(株)
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Hermippus Redivivus, John Campbell

The Life of Johnson 中兩次提到 John Campbell的書Hermippus Redivivus
第二次是
"I exclaimed to her, "I am now, intellectually, Hermippus redivivus, I am quite restored by him, by transfusion of mind." "There are many (she replied) who ..."

因為書中說該John Campbell(此人沒上"大英百科") 為一傳記/政治學家
所以突然冒出翻譯為"煉金術"等作品
百思不得其解


隔天我上網查才知道這Hermippus Redivivus 其實是 John Campbell翻譯之作

"The Hermippus was a commercial success, mentioned by the Journal des Scavans, and translated into English in 1743 by John Campbell (1708–75), a Scottish historian and political writer. Campbell's text was re-translated into French by Monsieur de la Place in 1789, and “it is this that is known and considered by many people as the work of the German physician”; some later readers even thought that Campbell had written the Hermippus in its entirety.12 Samuel Johnson said that it was a “very entertaining account of the hermetic philosophy and as furnishing a curious history of the extravagances of the human mind”.13 ..."

13 James Boswell, The life of Dr. Johnson, 2 vols, London, J M Dent and Sons, 1933, vol. 1, p. 258.

ANNA MARIE ROOS, PhD*
Copyright © Anna Marie Roos 2007

Conclusion
From Cohausen's advice to bottle female breath, to marry young wives, as well as his admonition to schoolteachers not to smoke in the classroom, as they were denying themselves the volatile salts in the breath of their charges, it would be evident to most readers that they were in the midst of an effective satire which drew on medical theories of the day for a humorous end. To continue the joke, much in the manner of Thomas More's Utopia, Cohausen used the satirical device of including a series of encomiums and letters praising the Hermippus. One letter was from his friend Bishop Nünning, who had earlier critiqued Cohausen's work with his example of Solomon; another was from his eldest son, Bernard, also a physician of some note who published a work on the chyle; and there was a concluding “epigramma votivum” from Salentinus Ernest Eugenius Cohausen, the nephew of our author, doctor to the troops of the Elector Archbishop of Cologne, and active correspondent with scientific societies.78
After this extensive display of learned praise, Cohausen could not maintain the pretence any longer, and finally admitted in the last few pages that the premise of the Hermippus was a “lusus satyricus”, Hermippus himself a fictional character. Cohausen launched his career by penning a work that did not promise any secrets of immortality, and, ironically, he ended it in the same vein, no doubt disappointing his more gullible readers much as the work by Behrens had disappointed the members of the Bishop of Munster's court forty years earlier. Like Behrens, Cohausen proclaimed in a concluding verse that longevity was not to be found in the breath of girls or the philosophers' stone, but rather “Sed fato et Fortunae salutari, Causis plerumque eventuum occultis”: aging was due to the outcome of fortune, with unknown causes and outcomes.79
In the Helmontius ecstaticus, Cohausen praised van Helmont's hermetic vision of receiving the alkahest and the philosophers' stone, and in the Decas, the physician proclaimed it was humanity's purpose to search for the lost tree of life. Now, at the end of his own life, in his conclusion to the Hermippus, Cohausen continued his verse satire with a poem dedicated to the Emerald Tablet of Hermes Trismegistus, which alchemists claimed held the secret of the philosophers' stone and immortality.80 Pictorial representations of the Emerald tablet contained the Latin acrostic for the volatile salt vitriol, thought to be a possible source of the philosophers' stone: “visita interiora terrae rectificando invenies occultum lapidem”—“visit the interior of the earth, by rectifying you will find the hidden stone”. Cohausen's satirical reference to a volatile salt that supposedly held the secret of immortality could not be a more fitting end to his work. Newman has noted that “only around the beginning of the eighteenth century did transmutational alchemy come to be strictly segregated from chemistry, and even then there was overlap in some quarters.”81 During his career, which ended in the early Enlightenment, Cohausen witnessed and demonstrated in the Hermippus the gradual transformation of alchemical principles into chemical ones; what were formerly serious precepts became subjects for humour and derision. As John Campbell wrote in the preface to his version of the Hermippus, “there is in this Dissertation, such a Mixture of serious Irony, as cannot but afford a very agreeable Entertainment to those who are proper Judges of Subjects of this Kind, and who are inclined to see how far the Strength of human Understanding can support philosophical Truths against common Notions, and vulgar Prejudices”.82 We can only agree, for Cohausen's satire was worth its salt indeed.


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Hermippus Redivivus or the Sage's Triumph Over Old Age and the Grave
by Edmund Goldsmid

Synopses & Reviews

Synopsis:

Within this ancient and rare book written in 1744, a method is laid down for prolonging the life and vigor of man, including a commentary upon an ancient inscription, in which this great secret is revealed, supported by numerous authorities. The whole is interspersed with a great variety of remarkable and well attested relations.

2008年4月9日 星期三

Enid Mary Blyton

伊妮·布來敦(1897年8月11日-1968年11月28日)是英國在1940年代的著名兒童文學家,她所著的《刁蠻女》(The Naughtiest Girl)系列及透過一位叫Noddy的虛構人物為兒童介紹世界各國的新奇事物的系列,在世界都很受歡迎,亦曾成為各地的課室指定讀物。這系列的中譯本都由基督教文藝出版社出版。

Blyton's literary output was of an estimated 800 books over roughly 40 years. Chorion Limited of London now owns and handles the intellectual properties and character brands of Blyton's Noddy and the Famous Five.

Enid Mary Blyton (August 11, 1897November 28, 1968) was a popular and prolific British children's writer. She was one of the most successful children's storytellers of the twentieth century.

She is noted for numerous series of books based on recurring characters and designed for different age groups. Her books have enjoyed popular success in many parts of the world, and have sold over 400 million copies. By one measure, Blyton is the sixth most popular author worldwide: over 3400 translations of her books are available in 2007 according to UNESCO's Index Translationum;[1] she is behind Lenin and almost equal to Shakespeare. One of her most widely known characters is Noddy, intended for beginning readers. However, her main forte is the young readers' novels, where children ride out their own adventures with minimal adult help. In this genre, particularly popular series include the Famous Five (consisting of 21 novels, 1942 – 1963, based on four children and their dog), the Five Find-Outers and Dog, (15 novels, 1943-1961, where five children regularly outwit the local police) as well as the Secret Seven (15 novels, 1949 – 1963, a society of seven children who solve various mysteries).

Her work involves children's adventure stories, and fantasy, sometimes involving magic. Her books were and still are enormously popular in Britain, Malta, India, Pakistan, New Zealand, Singapore, and Australia, and as translations, in former Yugoslavia, Japan, and across most of the globe. Her work has been translated into nearly 90 languages.

The Naughtiest Girl in School is the first novel in the Naughtiest Girl series by Enid Blyton.

新公佈的歷來最受歡迎兒童讀物排行榜上,排名第三的是作家Enid Blyton的兒童冒險故事《The Famous Five》,

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