2012年9月28日 星期五

Reverence: Renewing a Forgotten Virtue

Reverence: Renewing a Forgotten Virtue By Paul Woodruff/OUP

Table of Contents
Acknowledgments ix
Text Credits x
Introducing Reverence 3 (14)
Without Reverence 17 (28)
Music and a Funeral: Finding Reverence 45 (12)
Bare Reverence 57 (24)
Ancient Greece: The Way of Being Human 81 (22)
Ancient China: The Way of Power 103(14)
Reverence Without a Creed 117(18)
Reverence Across Religions 135(14)
Relativism 149(14)
The Reverent Leader 163(24)
The Silent Teacher 187(18)
Home 205(16)

Notes 221(19)
Works Cited 240(4)
Index and Glossary of Proper Names 244



書名 《尊崇──一種被遺忘的美德》 (Reverence: Renewing a Forgotten Virtue)
作者 保羅.伍德拉夫[美]
譯者 林斌 , 馬紅旗
出版社 商務印書館(北京)

hc評:
這本書的副標題少譯一字 renewing

正文至少刪後兩項:
Notes 221(19)
Works Cited 240(4) 所以諸如 S. Johnson (1765)等 都必須自己查 (中文本第 234頁)
Index and Glossary of Proper Names 244



標題".....在紐約受到尊崇"  不要亂譯

In New York, Reverence for Myanmar’s Opposition Leader

昂山素季纽约演讲回忆软禁岁月

Just after midnight on Saturday, a crowd began descending on a narrow stretch of sidewalk at Queens College. The people came from all over New York and from as far away as Miami and North Carolina, but originally, they and their families were from Myanmar. They stood in line overnight to see the leader of that country’s opposition, Daw Aung San Suu Kyi, who came to New York on Saturday as part of her first visit to the United States in some 40 years.
上周六,午夜刚过,一群人在纽约市立大学皇后学院(Queens College)一段狭窄的人行道上排好了队。他们从纽约各个地方赶来,有人甚至来自于遥远的迈阿密及北卡莱罗纳。但他们和他们的家人,最初都来自于缅 甸。他们整夜排队,只为见到缅甸反对派领袖昂山素季(Daw Aung San Suu Kyi)。昂山素季于上周日到访纽约。这是她四十多年来首次访美。
“As soon as I heard she was coming, I decided I had to be here,” said Aung Kaung Myat, 25, a Burmese man living in Buffalo. “I got on line at 1 a.m.”
25岁的缅甸男子昂冈密(Aung Kaung Myat)住在巴法罗。他说,“我一听说她要来,就决定必须得赶过来。我凌晨1点就开始排队了。”
Now a member of the Myanmar Parliament, Ms. Aung San Suu Kyi, 67, spent 15 years under house arrest and has long been an international symbol of personal sacrifice and the struggle for human rights. She languished in Myanmar, formerly Burma, as her two children grew up in a faraway country, largely without her. She remained there as her husband, Michael Aris, became ill with prostate cancer and died in 1999. She watched as a military dictatorship ruled the country that her father, Gen. Aung San, helped guide toward independence from British rule before his assassination in 1947, when she was a child.
今年67岁的昂山素季现在是缅甸国会成员,她曾被软禁15年,一直都是 个人牺牲及为人权而战斗的国际符号。当她的两个孩子远离母亲,在异国他乡长大时,她在缅甸饱受煎熬。她的丈夫迈克·阿里斯(Michael Aris)于1999年因前列腺癌去世时,她仍在缅甸。在昂山素季幼年时,其父昂山将军(Gen. Aung San) 协助带领缅甸摆脱了英国的殖民统治,但他于1947年被暗杀,之后,昂山素季目睹缅甸陷入军事独裁。

Chang W. Lee/The New York Times
上周六,缅甸反对派领袖昂山素季(Aung San Suu Kyi)在纽约城市大学皇后学院(Queens College)说,“我们就是因为不想做异见分子,才成了异见分子。”
And yet, during Saturday’s events, not a hint of bitterness was on display in Ms. Aung San Suu Kyi’s manner as she was lauded by New York politicians, was questioned by students and spoke to Burmese immigrants as if to a room full of old friends.
然而,在上周六的活动中,昂山素季丝毫没有流露出悲苦之意。在活动中,纽约政客对她大加赞誉,她也回答了学生的问题,并且像跟众多老朋友谈话一样同缅甸移民进行交流。
“Dissidents can’t be dissidents forever; we are dissidents because we don’t want to be dissidents,” she said in response to a question from a Queens College student about participating in Myanmar’s government after so many years as its most prominent opponent. “I don’t believe in professional dissidents,” she continued. “I think it’s just a phase, like adolescence.”
皇后学院的一名学生问到了作为反对派领袖这么多年之后,如何参与缅甸政治的问题。她回答说,“异见分子不能永远做异见分子。我们就是因为不想做异见分子,才成了异见分子。”她接着说,“我不相信职业异见分子。我认为那只是一个阶段,像人的青少年时代。”
Ms. Aung San Suu Kyi’s release, her visit and her participation in Parliament are all steps the government of Myanmar, now under President U Thein Sein, a former general, has taken away from its authoritarian past. In Washington earlier this week, she urged the easing of American sanctions against Myanmar, saying that they had played their political role. But she made clear on Saturday that much work remained.
曾是一名将军的缅甸现任总统登盛(Thein Sein,又译吴登盛)正在领导着该国政府,告别过去的独裁统治。其相关举措包括释放昂山素季、让她加入议会并允许她访美。上周初,昂山素季在华盛顿敦促 美国政府放松对缅甸的制裁,声称这些制裁已经完成了其政治使命。但在上周六,她清楚地表示,还有许多事情要做。
“While we are started on the path,” Ms. Aung San Suu Kyi said in Queens, “we are not yet anywhere near our goal of a truly democratic society.”
“尽管我们已经起步了,”昂山素季在皇后学院表示,“但我们距离真正的民主社会还很远。”
Ms. Aung San Suu Kyi’s Saturday schedule also included a discussion at Columbia University moderated by the journalist Ann Curry. There, Ms. Aung San Suu Kyi’s spoke of how Myanmar’s economic troubles pushed the country toward openness, and how she made the most of her time under house arrest with a strict daily schedule of meditation, reading, listening to the radio and exercising.
昂山素季周六的行程还包括参加了在哥伦比亚大学(Columbia University)举行的一场讨论会。在由记者安·克莉(Ann Curry)主持的该讨论会上,昂山素季谈到了缅甸的经济困境如何促使该国走向开放,以及她如何在被软禁时充分利用时间,严格遵循每天的日程安排,进行思 考、阅读、听广播以及锻炼。
“I’m not going to give them the satisfaction of knowing that I’ve become less disciplined, and that I’ve dissipated those years under detention,” she said. “I think I was the healthiest prisoner of conscience in the world.”
“如果知道我变得不那么自律了,虚度了被软禁的那些年,他们会很满意,但我不会让他们得逞的,”她说。“我觉得我是全世界的政治犯中最健康的。”
Ms. Aung San Suu Kyi, a slight woman in an emerald green outfit, red flowers in her hair, spoke comfortably to the crowds and frequently drew laughs, whether from the Burmese community, which she addressed in its native language — a rapt group of nearly 2,000 pitched forward in their seats — or to English speakers at other events.
瘦弱的昂山素季身着鲜绿色套装,头上戴着红花,不管是在用母语问候来自缅甸人社区的近2000名听众——他们都身体前倾着在座位上——还是在向说英语的人讲话,她都显得泰然自若,频频赢得听众的笑声。
“I lived in Manhattan for more than three years, and I loved this city at a time when people thought it terrible,” she said of a period that began in the late ’60s.
“我在曼哈顿生活过三年多时间,在人们都认为这座城市很糟糕的时候,我却很喜欢它,”她说的是始于上世纪60年代末的一个时期。
Yet she also spoke about the role of discipline and duty in her own life; of Myanmar’s young people, put at a disadvantage by a crumbling education system; and of the country’s movement toward a more open government.
但她也说到了自己生命中的纪律和责任,讲起了受到糟糕教育制度的影响而处于不利地位的缅甸年轻人以及缅甸政权在向开放型政府转变的进程。
From the past hardships and present challenges, she projected optimism about the future: “We were a country of hope in our part of the world, and we want to become that kind of country again,” she said. “A country that proves that there can be such things as happy endings.
她说到了过往的艰辛和当前的挑战,同时也对未来进行了积极的预测,“在我们所在的地区,我们曾是一个充满希望的国家,我们希望能再变成那样的国家,”她说。“希望这个国家可以证明,诸如圆满结局这种事是存在的。”
“And when that happy ending arrives,” she continued, “I hope I will be able to welcome all of you into Burma.”
“当那个圆满的结局到来时,”她继续说,“我希望能欢迎你们所有人来到缅甸。”
翻译:梁英、陈亦亭

2012年9月26日 星期三

蕭一山《 清代通史》

此書還沒讀過

蕭一山

维基百科,自由的百科全书

蕭一山(1902年5月7日-1978年7月4日),原名桂森,字一山,號非宇江蘇銅山(今徐州市)人,先世系出蘭陵山東嶧縣東)。有「清史研究第一人」之稱,與簡又文郭廷以並稱當代著名研究太平天國史專家。

目錄

生平

1902年5月7日(清光緒二 十八年三月三十日)生於江蘇銅山(今徐州市)一個書香世家,原名桂森,號非宇,字一山,以字行。其父蕭文彬是一位塾師,略通經史以教讀為業,並終身奉佛。 蕭一山從小即隨父在私塾讀書,得益於乃父教導甚多,他在幼年就對歷史發生濃厚的興趣,四書五經多能背誦,尤愛《資治通鑒》。1919年畢業於山東濟寧省立第七中學,旋入山西大學預科。此時已開始研究清史。1921年春,蕭一山在山西大學預科畢業,考入國立北京大學政治系,與梁任公並無正式師生名分,實受教於明清史專家朱希祖、孟森等人, 並開始撰寫《清代通史》。1925年北大畢業後,應聘到清華大學任教,課餘埋首著作,發表《中國通史大綱》。
蕭一山中學時即感於日人稻葉君山編寫的《清朝全史》(1915年)「觀點紕繆,疏舛頗多」,發憤撰寫清代史。1923年出版《清代通史》上卷,當時蕭仍只是一名大學生,二年後出版中卷,甚受梁任公及日人今西龍激賞,親自為此書寫序,稱他「志毅而力勤,心果而才敏」、「非直識力精越,乃其技術亦罕見也」[1]朱希祖在序文中也說:「蕭君年富力強,既以通史自任,則俟清史成後,尤深望其再作民國史,即所謂現代史;推而上之,繼成上古、中古、近古諸史,以定成中國全部通史,其功德尤為無量。所以樂為之序,而馨香以禱祝者也。」但這本書也不是沒有缺點,夏鼐列出數十處錯誤[2]1932年蕭一山曾與批評者陳恭祿進行激烈筆戰,火藥味甚濃,至1934年雙方辯文陸續刊載於《大公報[3]

對日抗戰時期,任教於東北大學,撰寫《清史大綱》、《曾國藩傳》兩書。勝利後出任李宗仁北平行轅祕書長。1948年冬天,蕭一山攜眷到達台灣,任教於台灣大學逢甲工商學院董事後任台灣中央研究院近代史所研究員。並與張其昀等主持「清史編纂委員會」,修訂《清史稿》。1963年最終完成五卷本《清代通史》凡四百餘萬字。1978年7月4日病逝於台北。

注釋

  1. ^ 梁啟超:《蕭一山 清代通史序》,《清代通史》上卷,北平:中華印刷局初刊本,1923年台北:臺灣商務印書館第7刷  5冊定價3500元
  2. ^ 夏鼐:《評蕭一山著〈清代通史〉》一文,1933年11月;收於《夏鼐文集》,北京:社會科學文獻出版社,2000年,第364—381頁。
  3. ^ 王家范:〈蕭一山與《清代通史》〉

參考文獻

  • 夏鼐:《評蕭一山著〈清代通史〉》,1933年11月。
  • 蕭一山:《為清代通史下卷講稿批評事再致吳宓君書》,《非宇館文存》,卷九,第31—33頁。
  • 張其昀:《介紹蕭一山清代通史》
  • 王家儉:《蕭一山先生對於清史研究的貢獻》
  • 蕭立岩:《蕭一山傳略》,載《中國現代社會科學家傳略》第10輯,太原:山西人民出版社,1987年。

外部連結

2012年9月24日 星期一

《台灣歷史文獻叢刊‧泉州府志選/璋州府志選/清一統志台灣府》等等




「臺灣文獻叢刊」是臺灣銀行經濟研究室在1957到1972年間,編印出版的台灣研究相關文獻大集結。該叢刊自成書以來,已成為台灣史研究者使用頻率最 高、徵引最繁,同時具有數量與效度雙重意義的重要史料。其內容可分為三類:一為台灣通志、府志及各縣、廳志,包括重修、續修之各版本;二為各地採訪冊、相 關地區志書及輿圖;三為補方志之闕的紀略、資料。是研究臺灣歷史、地理、風俗、民情、政治、經濟、社會、文化、法制等之重要文獻。




這資料庫現有商人賣.

台灣文獻叢刊簡介


「台灣文獻叢刊」起源於民國35年,前台大法學院院長周憲文教授轉職於台灣銀行經濟研究室,為研究台灣經濟而彙整刊印之台灣史料,是以貼近台灣史的觀點, 記錄與詮釋台灣各地區的開發歷史、城市演變、人物事蹟、風土民情、詩文傳承,是現今蒐錄最齊全最權威的台灣史百科全書,也是台灣研究最佳參考寶庫。資料搜 錄共計4800餘萬字,為學術界留下了可貴的文化財,對於台灣歷史文化的發皇,具有其代表性的意義與價值。
資料範圍:自唐、宋、元、明、清以下迄至日據時期的台灣史料

*****

2012.9.24 林國彰先生買
台灣歷史文獻叢刊‧泉州府志選/璋州府志選/清一統志台灣府
我試一下網路上第一頁有多少----奇怪的事 : 我以前下載過胡鐵花的東西 竟"待找"


台湾历史文献丛刊_百度文库


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2012年9月22日 星期六

Amortality《逆齡社會》

    1. 逆齡社會》-《Time》時代雜誌票選為改變世界的十大趨勢! - YouTube

    1. www.youtube.com/watch?v...分享
      在 Google+ 分享。 檢視訊息。
    2. 2012年9月3日 - 3 分鐘 - 上傳者:CWTV
      愈活愈年輕的世界趨勢,我們稱他們為「逆齡族」 從年輕到死亡,他們都用同一種生活 態度活著! 逆齡族並非抗拒長大,只是不在乎社會社會年齡 ...
    1. 《Time》時代雜誌歐洲總編輯梅爾,以長達30年新聞工作資歷,長期觀察社會變遷,首度精闢剖析社會趨勢:逆齡現象(Amortality)。
      她研究發現,拜科技所賜,近百年來已開發國家的平均壽命增加30歲,雖然人口老化是無法遏止的趨勢,到2050年,全球將有超過五分之一的人口超過六十歲,這是從已開發國家到新興經濟中產階級,最大規模的遷徙。在健康飲食、長壽科技、健身保持活力等趨勢下,這群人卻愈活愈年輕,他們對於結婚生子、愛情、宗教、工作、心理健康和消費習慣,也與傳統世代大不同!不但勇於突破常規,也更樂於追求自我、盡情享受人生。
      除了國際統計數據與權威媒體引文外,全書援用大量歐美名人金句與案例,如:瑪丹娜、艾爾頓‧強、史汀、黛安娜王妃、伍迪‧艾倫、梅莉‧史翠普等人,廣泛且深入討論逆齡現象。他們不是盲目地相信青春永駐,而是更願意以健康的心態,對生活與冒險充滿熱情。
      不管壽命數字是多少,生活方式永遠選擇青春!
      這股重新定義年齡的浪潮,正快速改變我們對工作、生活與消費的選擇!如果不了解這個改變生活價值觀與消費態度的新趨勢,將是地球上最落伍的族群。
      《逆齡社會》的各面向:
      對於繁衍下一代:就像《精選完美男》的珍妮佛‧安妮絲頓,或是《備胎女王》的珍妮佛‧羅培茲,挑戰大自然的繁衍法則,不照傳統婚姻生子制度,甚至像艾爾頓‧強克服性別問題,一求體驗為人父母的人生經驗。
      對於愛情:敢為愛情冒險,雖然離婚痛苦,但一旦愛情變調或人生規劃改變,會勇於另尋真愛。即便高齡也如此,如美國前副總統高爾夫婦在結婚 40 年後分手,但也有破百歲還甜蜜新婚的史上最熟齡新娘與新郎。此外,由於流行文化與藍色小藥丸等藥物研發,年輕人與年長者對性生活的圓滿,也比以往更加重視。
      對於宗教信仰:從單一宗教信仰,變成廣義的精神慰藉。無論是為死亡做準備或重視生命,都期望度過一個更有意義、更快樂的人生。
      對於心理上的需求:講求自我認同,會像戴安娜王妃和凱特‧摩絲等好萊塢名人般,善於借用心理治療,來獲得心靈上的解放。逆齡族相信:外表年輕,心理也要健康!
      對於工作:追求不停歇的生活,不是用另一種形式延長工作生涯,如成為「熟齡創業家」(olderpreneurs)等,就是開發多元興趣、安排豐富活動,來填補第二人生。
      對於消費:相較於縮衣節食的傳統老世代,逆齡族更樂於消費,會購買諸如旅遊、汽車和娛樂服務等商品。對逆齡族而言,消費有趣的不是在買到完美物品,而是追求完美物品時的過程。所以,旅行要活動滿檔才好玩,蘋果產品等新潮科技是他們的最愛。
      無論你是不是逆齡族,人生是一趟無法回頭的單行道,健康與活力是享受人生的關鍵。
      書中附逆齡測驗:你趕上愈活愈年輕的生活態度了嗎?
      青春推薦
      本書從模糊的年齡定義、年齡混淆的年代所呈現的社會現象,談到許多逆齡的精采人生。它讓我們改變傳統的思維,讓我們有機會擺脫年齡的枷鎖,把握當下、永遠向前,創造精采人生。
      ──巨大集團董事長 劉金標
    1. 天下網路書店– 逆齡社會:愈活愈年輕的全球新趨勢

      www.cwbook.com.tw/product/ProductAction.shtml?... - 頁庫存檔分享
      在 Google+ 分享。 檢視訊息。
      2012年9月1日 – 《Time》時代雜誌選為改變世界的十大趨勢!愈活愈年輕的世界趨勢,我們稱他們為「逆齡族」從年輕到死亡,他們都用同一種生活態度活著!
    amortality In the state or act of death; lifeless, inanimate; figuratively spiritless, dejected.

    Does your real age match the age you feel?

    When do we reach middle age? When, if ever, are we old?
    The way we age and the way we perceive age has changed radically. As we embrace new experiences, relationships and gadgets, we barely stop to look at our watches let alone consider whether our behaviour is 'age appropriate'.
    In this provocative and timely book, Catherine Mayer looks at the forces that created amortality - the term she coined to describe the phenomenon of living agelessly. As she follows this social epidemic through generations and across continents, she reveals its profound impact on society, our careers, our families and ourselves.
    Why be defined by numbers?
    Are you amortal?

    Amortality


    If one place on earth has vanquished nature and stopped the clocks, it is Las Vegas. Built on land without water or any reliable resource apart from the blazing sun, the resort entombs visitors in the permanent, cool, jangling dusk of hotel casinos. Its skyscape positions ancient Egypt near Renaissance Venice and fin de siècle Paris. I had come to this confected city to find out if the Cenegenics Medical Institute, "the world's largest age-management practice," could subvert the laws of human biology with similar ease. First I had to locate Cenegenics, and though you might think it would be easy to spot a building described by its tenants as "quite a lot like the White House," the cab driver took more than a few passes before we were able to pick out the right White House from the rows of White Houses that have sprouted in the Nevada desert.
    That's the Vegas paradox: despite the mind-boggling range of architectural styles and eras represented, there's a remarkable uniformity to it all. The residents are similarly homogeneous. Perma-tanned and toned, many of them sport a uniface common to both genders and across the income range, from bellhops to casino owners. The uniface is defined by absences: its eyebrows have been plucked, threaded or waxed into submission; its fine little nose is free from bumps and bulges. Above all, it looks neither young nor old. It is ageless. It is amortal. (See portraits of centenarians.)
    Amortality — the term I coined for the burgeoning trend of living agelessly — is a product of the world many of us now inhabit, a sprawl of virtual Las Vegases, devoid of history and shorn of landmarks that might provide guidelines for what is expected of us as the years pass. Youth used to be our last hurrah before the onset of maturity and eventual dotage, each milestone — childhood, adolescence, young adulthood, middle age, retirement, golden years, decline — benchmarked against a series of culturally determined ideals. But as our life spans have lengthened — across the developed world, we are now living 30 years longer than we were at the beginning of the 20th century — the ages of man have started to elide. If you doubt that statement, think how hard it is to answer the following questions: What's the best age to have children? Or to settle down with a life partner? Or to retire? When might a woman consider herself middle-aged — at 40, 50, 60? Does that differ for a man?
    The meaning of age has become elusive, visual clues untrustworthy. Children dress like louche adults. Their parents slouch around in hoodies and sneakers. Rising phalanxes of Dorian Grays rely on exercise, diet and cosmetic procedures to remain transcendentally youthful, while glowing teens and 20-somethings are propelled by some of those same procedures into a semblance of premature aging.
    The rules of age-appropriate behavior that used to be reliably drummed into us by parents and teachers, church and state, no longer hold sway. But we haven't lost faith; we've just transferred it, to scientists and celebrities. Hollywood is the home of amortality, the music industry its outreach program. "I think you should just keep going while you can, doing what you like," Mick Jagger observed at 66, ignoring his pronouncement in May 1975 that he'd rather be dead than be singing "Satisfaction" at — or presumably long after — 45. (See how to live 100 years.)
    Doing what you like might include adopting children at 49 and 50, like Madonna; becoming a first-time dad at 62, like Elton John; preparing to marry a woman 60 years younger than yourself, like Hugh Hefner; or, like Jagger himself, reversing the traditional order of marriage and bachelorhood. These are amortal choices. But amortality is not invariably synonymous with extended youth. Meryl Streep represents a different expression of amortality, a true agelessness. And Woody Allen exhibits one of the classic symptoms of amortality, constructing a personal and professional life full of distractions. He never rests. He has turned out at least one film a year for all but three of the last 40 years and performs regularly with a jazz band. As he told an interviewer, "When you're worried about this joke, and this costume, and this wig, and that location and the dailies, you're not worried about death and the brevity of life."
    The defining characteristic of amortals is that they live the same way, at the same pitch, doing and consuming much the same things, from their late teens right up until death. They rarely ask themselves if their behavior is age-appropriate, because that concept has little meaning for them. They don't structure their lives around the inevitability of death, because they prefer to ignore it. Instead, they continue to chase aspirations and covet new goods and services. Amortals assume all options are always open. They postpone retirement by choice, not just necessity; one of the reasons the American Association of Retired Persons changed its name to AARP was that many in its demographic were, in fact, still working. And they're having children later than ever — and often relying on fertility treatments to do so.

    Read more: http://www.time.com/time/magazine/article/0,9171,2065254,00.html#ixzz27CBf2eFj

    Bollingen Series





    美國這套叢書Bollingen Series 品質很高

    Carl Jung 的買/看最多
    The Collected Works of Paul Valéry  15本
    只買看過2本
    Bollingen Series XLV. 7 THE ART OF POETRY

     Poetry: Prose:: Dancing: Walking (or Running)

    Bollingen Series XLV.12 DEGAS. MANET. MI

    Bollingen Foundation

    From Wikipedia, the free encyclopedia
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    The Bollingen Foundation was an educational foundation set up along the lines of a university press in 1945. It was named for Bollingen Tower, Carl Jung's country home in Bollingen, Switzerland. Funding was provided by Paul Mellon and his wife Mary Conover Mellon. The Foundation became inactive in 1968.
    Initially the foundation was dedicated to the dissemination of Jung's work, which was a particular interest of Mary Conover Mellon.[1][2] The Bollingen Series of books that it sponsored now includes more than 250 related volumes.[3] The Bollingen Foundation also awarded more than 300 fellowships.[4] These fellowships were an important, continuing source of funding for poets like Alexis Leger and Marianne Moore, scientists like Károly Kerényi and artists like Isamu Noguchi, among many others.[1] The Foundation also sponsored the A.W. Mellon Lectures at the National Gallery of Art.
    In 1948, the foundation donated $10,000 to the Library of Congress to be used toward a $1000 Bollingen Prize for the best poetry each year. The Library of Congress fellows, who in that year included T. S. Eliot, W. H. Auden and Conrad Aiken, gave the 1949 prize to Ezra Pound for his 1948 Pisan Cantos.[5] Their choice was highly controversial, in particular because of Pound's Fascist and anti-Semitic politics. Following the publication of two highly negative articles by Robert Hillyer in the Saturday Review of Literature, the United States Congress passed a resolution that effectively discontinued the involvement of the Library of Congress with the prize. The remaining funds were returned to the Foundation.[6] In 1950, the Bollingen Prize was continued under the auspices of the Yale University Library, which awarded the 1950 prize to Wallace Stevens.
    In 1968, the Foundation became inactive. It was largely subsumed into the Andrew W. Mellon Foundation, which continued funding of the Bollingen Prize. The Bollingen Series was given to Princeton University Press to carry on and complete. Over its lifetime, the Bollingen Foundation had expended about $20 million. As Thomas Bender has written,[2]
    "When Paul Mellon decided in 1963 to dissolve the Bollingen Foundation, he said that the founding generation was reaching the age of retirement, and it would be hard for others to maintain the original mission and standards. What he might have said was that the Bollingen Foundation was the work of a single generation. For two decades its concerns had been at the center of Western intellectual life, but the 1960's saw a shift in the cultural preoccupations and critical concerns of intellect in the United States and Europe."

    The Bollingen Series

    A great many texts that were issued in the original Pantheon Books version of the Bollingen Series and in early editions by Princeton University Press are now out of print, and the Princeton Press site does not provide a comprehensive list, missing some of the key texts in the series and some of the grandest in vision, e.g. The Egyptian Religious Texts series. The list below is partial and contains only those currently listed on the Princeton Site (http://press.princeton.edu/catalogs/series/bs.html) and some from LibraryThing (http://www.librarything.com/series/Bollingen+Series).
    TODO: Convert this list to a table by series number and provide other bibliographic information.

    References

    1. ^ a b McGuire, William (1982). Bollingen: An Adventure in Collecting the Past (Princeton University Press:Bollingen Series, New Jersey).
    2. ^ a b Bender, Thomas (1982). "With Love and Money," review of Bollingen: An Adventure in Collecting the Past in The New York Times November 14, 1982. Online version retrieved November 10, 2007.
    3. ^ "Bollingen Series (General)," webpage maintained by Princeton University Press. Retrieved November 10, 2007.
    4. ^ McGuire, pp. 311-328. McGuire gives a complete, alphabetical list of the Fellows including the year of the Fellowship and a condensed description of the project.
    5. ^ "The Bollingen Prize for Poetry at Yale," webpage maintained by Yale University. Retrieved Nov. 9, 2007.
    6. ^ McGuire, William (1988). "Ezra Pound and Bollingen Prize controversy," in Poetry's Catbird Seat (the consultantship in poetry in the English language at the Library of Congress, 1937-1987) (Library of Congress, Washington, D. C.). ISBN 0-8444-0586-8 . Online version retrieved November 10, 2007.
    7.  
    8.  
    9.  
    10.  
    11.  

      Bollingen Series (General)

      Go to Listing by Title
    12. Aristotle; Barnes, J., ed. Complete Works of Aristotle, Volume 1: The Revised Oxford Translation.
    13. Aristotle; Barnes, J., ed. Complete Works of Aristotle, Volume 2: The Revised Oxford Translation.
    14. Auerbach, E.; Manheim, R., trans. Literary Language and Its Public in Late Latin Antiquity and in the Middle Ages.
    15. Babinger, F. Mehmed the Conqueror and His Time.
    16. Bachofen, J.J.; Manheim, R., trans. Myth, Religion, and Mother Right: Selected Writings of Johann Jakob Bachofen.
    17. Barzun, J. The Use and Abuse of Art.
    18. Berlin, I.; Hardy, H., ed. The Roots of Romanticism.
    19. Campbell, J. The Mythic Image.
    20. Clark, K. The Nude: A Study in Ideal Form.
    21. Coleridge, S.T.; Jackson, J.R.D.J., ed. The Collected Works of Samuel Taylor Coleridge, Volume 8: Lectures 1818-1819: On the History of Philosophy.
    22. Coleridge, S.T.; Jackson, H.J. and Whalley, G., eds. The Collected Works of Samuel Taylor Coleridge, Volume 12: Marginalia: Part 5. Sherlock to Unidentified.
    23. Coleridge, S.T.; McFarland, T., ed. The Collected Works of Samuel Taylor Coleridge, Volume 15: Opus Maximum.
    24. Coleridge, S.T.; Coburn, K. and Harding, A.J., eds. The Notebooks of Samuel Taylor Coleridge, Volume 5: 1827-1834.
    25. Coomaraswamy, A.K.; Coomaraswamy, R.P., ed. The Door in the Sky: Coomaraswamy on Myth and Meaning.
    26. Corbin, H.; Manheim, R., trans. Alone with the Alone: Creative Imagination in the Sufism of Ibn 'Arabi.
    27. Corbin, H.; Pearson, N., trans. Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran.
    28. Curtius, E.R.; Trask, W.R., trans. European Literature and the Latin Middle Ages: (With a new epilogue by Peter Godman).
    29. Danto, A.C. After the End of Art: Contemporary Art and the Pale of History.
    30. Douglas, C., ed. Visions: Notes of the Seminar Given in 1930-1934 by C. G. Jung.
    31. Smith, J.; Trask, W.R., trans. The Myth of the Eternal Return: Cosmos and History.
    32. Doniger, W.; Trask, W.R., trans. Shamanism: Archaic Techniques of Ecstasy.
    33. Freud, S. and Jung, C.G.; McGuire, W., ed. The Freud/Jung Letters: The Correspondence between Sigmund Freud and C. G. Jung.
    34. Freud, S. and Jung, C.G.; McGuire, W., ed.; Hull, R.F.C. and Manheim, R., trans. The Freud/Jung Letters: The Correspondence between Sigmund Freud and C. G. Jung. (Abridged edition).
    35. Golding, J. Paths to the Absolute: Mondrian, Malevich, Kandinsky, Pollock, Newman, Rothko, and Still.
    36. Gombrich, E.H. Art and Illusion: A Study in the Psychology of Pictorial Representation.
    37. Harding, M.E. The I and the Not-I: A Study in the Development of Consciousness.
    38. Harding, M.E.; Jung, C.G., ed. Psychic Energy: Its Source and Its Transformation.
    39. Hiscox, M.J.; Sze, M., ed. and trans. The Mustard Seed Garden Manual of Painting: A Facsimile of the 1887-1888 Shanghai Edition.
    40. Wills, G.; Nicoll, A., ed.; Chapman, G., trans. Chapman's Homer: The Odyssey.
    41. Wills, G.; Nicoll, A., ed.; Chapman, G., trans. Chapman's Homer: The Iliad.
    42. Scully, S.; Chapman, G., trans. Chapman's Homeric Hymns and Other Homerica.
    43. Ibn Khaldûn; Rosenthal, F., trans. The Muqaddimah: An Introduction to History.
    44. Lawrence, B.; Dawood, N.J., ed.; Rosenthal, F., trans. The Muqaddimah: An Introduction to History. (Abridged Edition).
    45. Jacobi, J.; Manheim, R., trans. Complex/Archetype/Symbol in the Psychology of C.G. Jung.
    46. Jarrett, J.L., ed. Jung's Seminar on Nietzsche's Zarathustra: (Abridged edition).
    47. Jung, C.G.; de Laszlo, V.S., ed.; Hull, R.F.C., trans. The Basic Writings of C.G. Jung: (Revised R.F.C. Hull translation).
    48. Jung, C.G.; Adler, G. and Jaffé, A., eds.; Hull, R.F.C., trans. C.G. Jung Letters, Volume 1.
    49. Jung, C.G.; Adler, G., ed.; Hulen, J., trans. C.G. Jung Letters, Volume 2: 1951-1961.
    50. Jung, C.G.; Jacobi, J., ed. and trans.; Hull, R.F.C., trans. C.G. Jung: Psychological Reflections. A New Anthology of His Writings, 1905-1961.
    51. Jung, C.G.; Hull, R.F.C., ed. C.G. Jung Speaking: Interviews and Encounters.
    52. Jung, C.G. and Kerényi, C. Essays on a Science of Mythology: The Myth of the Divine Child and the Mysteries of Eleusis.
    53. Jung, C.G. and Freud, S.; McGuire, W., ed. The Freud/Jung Letters: The Correspondence between Sigmund Freud and C. G. Jung.
    54. Jung, C.G. and Freud, S.; McGuire, W., ed.; Hull, R.F.C. and Manheim, R., trans. The Freud/Jung Letters: The Correspondence between Sigmund Freud and C. G. Jung. (Abridged edition).
    55. Jung, C.G.; McGuire, W., ed.; Hull, R.F.C., trans. Introduction to Jungian Psychology: Notes of the Seminar on Analytical Psychology Given in 1925.
    56. Shamdasani, S.; Hull, R.F.C., trans. Jung contra Freud: The 1912 New York Lectures on the Theory of Psychoanalysis.
    57. Jung, C.G.; de Laszlo, V.S., ed.; Hull, R.F.C., trans. Psyche and Symbol: A Selection from the Writings of C.G. Jung.
    58. Jung, C.G.; Shamdasani, S., ed. The Psychology of Kundalini Yoga: Notes of the Seminar Given in 1932.
    59. Kerényi, C.; Manheim, R., trans. Dionysos: Archetypal Image of Indestructible Life.
    60. Kerényi, C.; Manheim, R., trans. Eleusis: Archetypal Image of Mother and Daughter.
    61. Kerényi, C. and Jung, C.G. Essays on a Science of Mythology: The Myth of the Divine Child and the Mysteries of Eleusis.
    62. Kerényi, C.; Manheim, R., trans. Prometheus: Archetypal Image of Human Existence.
    63. Ledderose, L. Ten Thousand Things: Module and Mass Production in Chinese Art.
    64. Malraux, A.; Gilbert, S., trans. The Voices of Silence: Man and his Art. (Abridged from The Psychology of Art).
    65. Massignon, L.; Mason, H., ed. and trans. Hallaj: Mystic and Martyr.
    66. McGuire, W. Bollingen: An Adventure in Collecting the Past. (With a new preface).
    67. Neumann, E. The Fear of the Feminine: And Other Essays on Feminine Psychology.
    68. Jung, C.G.; Hull, R.F.C., trans. The Origins and History of Consciousness.
    69. Niliacus, H.; Boas, G., trans. The Hieroglyphics of Horapollo.
    70. Paracelsus; Jacobi, J., ed.; Guterman, N., trans. Paracelsus: Selected Writings.
    71. Herrin, J. Imago Dei: The Byzantine Apologia for Icons (New in Paper).
    72. Pevsner, N. A History of Building Types.
    73. Plato; Hamilton, E. and Cairns, H., eds.; Cooper, L., trans. The Collected Dialogues of Plato.
    74. Pushkin, A.S.; Nabokov, V., trans. Eugene Onegin: A Novel in Verse: Text.
    75. Pushkin, A.S.; Nabokov, V., trans. Eugene Onegin: A Novel in Verse: Commentary.
    76. Radin, P. The Road of Life and Death: A Ritual Drama of the American Indians.
    77. Rosenberg, P. From Drawing to Painting: Poussin, Watteau, Fragonard, David, and Ingres.
    78. Saunders, E.D. Mudra: A Study of Symbolic Gestures in Japanese Buddhist Sculpture.
    79. Scholem, G.G.; Werblowsky, R.J.Z., trans. Sabbatai Sevi: The Mystical Messiah, 1626-1676.
    80. Seznec, J.; Sessions, B.F., trans. The Survival of the Pagan Gods: The Mythological Tradition and Its Place in Renaissance Humanism and Art.
    81. Powell, E., III. Pictures of Nothing: Abstract Art since Pollock.
    82. Von Simson, O.G. The Gothic Cathedral: Origins of Gothic Architecture and the Medieval Concept of Order. Expanded Edition.
    83. Wilhelm, H., ed.; Baynes, C.F., trans. The I Ching or Book of Changes.
    84. Wilhelm, H. and Wilhelm, R.; Baynes, C.F. and Eber, I., trans. Understanding the I Ching: The Wilhelm Lectures on the Book of Changes.
    85. Wilhelm, R. and Wilhelm, H.; Baynes, C.F. and Eber, I., trans. Understanding the I Ching: The Wilhelm Lectures on the Book of Changes.
    86. Zuckerkandl, V.; Trask, W.R., trans. Sound and Symbol, Volume 1: Music and the External World.
    87.  

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