2016年12月31日 星期六

玉山社出版公司2016

轉眼又到了2016年的年末,謝謝大家這一年來對玉山社的支持。
回顧這一年,我們推出《百年立霧溪》、《台灣時光機》、《一個人.環島.趣》、《結婚要有愛情:獻給所有人的泰瑞薩觀點Ⅴ》、《繪本感小物的旅行紀事》、《阪神地區與大眾休閒:近代日本現代性再考》、《一個家族.三個時代:吳拜和他的子女們》、《台灣健檢書》、《在時間隙縫裡的親子旅行》等優質書籍,並順利與日本角川書店同步推出《湯德章 不該被遺忘的正義與勇氣》。
展望明年,除了將在明年1月份推出《在台灣尋找Y字路》外,我們會持續努力,帶給大家更精彩、豐富的好書。
同時,我們也將更積極地與讀者面對面,不僅在1/21(六)晚上7點,在華山文創園區的青鳥書屋舉辦《在台灣尋找Y字路》新書發表會,在2/8-2/13舉行的2017年台北國際書展期間,我們也將推出系列沙龍活動,屆時還請務必抽空參加。
再次感謝大家的支持,也祝大家新年愉快!

(日)大木康




風月秦淮-中國遊里空間

中文書 , 木康   辛如意 , 聯經出版公司 ,出版日期:2007-06-27


冒襄和影梅庵憶語

中文書 , 木康 , 里仁書局 ,出版日期:2013-12-01



明末江南的出版文化

簡體書 , (日)木康 , 上海古籍出版社 ,出版日期:2014-11-01






明清文人的小品世界



作者:(日)大木康
|譯者:王言
出版社:復旦大學
ISBN:9787309113136
出版日期:2015/09/01
裝幀:平裝
頁數:209


Kang-i Sun Chang 新增了 2 張相片
So glad that Prof Oki's 大木康 'a book ( my favorite book) has been translated from Japanese into Chinese!


作者介紹
(日)大木康|譯者:王言
    大木康(OKI Yasushi),1959年出生於日本橫濱。東京大學文學博士。曾任廣島大學文學部副教授、東京大學文學部副教授,現任東京大學東洋文化研究所教授。主要研究領域為明清文學、明清江南社會文化史。有《馮夢龍<山歌>研究》、《風月秦淮——中國游里空間》、《冒襄和影梅庵憶語》、《明末江南的出版文化》等著作,及相關論文多篇。先後任哈佛燕京學社訪問學者,香港嶺南大學中文系、台灣大學台灣文學研究所客座教授,復旦大學文史研究院高端外國專家等。

目錄
中文版自序
第一章  筆墨煙波——唐寅《我是個多愁多病身,怎當他傾國傾城貌》
  一、科舉
  二、八股文
  三、唐寅
  四、《西廂記》
  五、托名唐寅之《西廂》八股
  六、出處與真實作者
  七、再說唐寅
  八、《紅樓夢》
第二章  雅俗之間——陳繼儒《文娛序》
  一、媒體時代
  二、「山人」陳繼儒
  三、小品宣言
  四、文學新潮流
  五、銷愁的文學
  六、《文娛》之價值
  七、《花史跋》
第三章  生死相依——馮夢龍《情仙曲》
  一、扶乩術
  二、與死者之溝通
  三、馮夢龍《情仙曲》
  四、《情仙曲》序
  五、惜春長怕花開早
  六、美少年?美少女?
  七、一往情深深幾許
  八、文人反響
  九、「情」絲萬千
第四章  有美一人——衛泳《悅容編》
  一、中國女性論
  二、作者衛泳
  三、《枕中秘》
  四、文人趣味教科書
  五、《悅容編》之結構
  六、《悅容編》序
  七、因緣際會(《隨緣》)
  八、起居之所(《葺居》)
  九、學問才識(《博古》)
  十、神態情趣(《尋真》)
  十一、李漁之美人論
第五章  薄命才女——陳維崧《吳姬扣扣小傳》
  一、「風流遺民」冒襄
  二、《影梅庵憶語》
  三、螢窗心語訴情真
  四、信是慈航再來人
  五、懷抱舊什冰與璧
  六、風前雨里一銷魂
  七、春朝一日
第六章  秀才家書——吳兆騫《上父母書》
  一、才子吳兆騫
  二、與父母書
  三、《金剛經》
  四、吳偉業之同情與憤怒
  五、寧古塔
  六、友人之援
第七章  市廓桃源——宋犖《重修滄浪亭記》
  一、蘇州滄浪亭
  二、宋犖之修復
  三、濃密的人文空間
  四、宋犖心聲
  五、守護庭園之努力
  六、仕途驕子——作者宋犖
  七、與滄浪亭比鄰而居
  八、滄浪亭一日
第八章  赴考之旅——林伯桐《公車見聞錄》
  一、詩人之旅
  二、誰在旅途
  三、林伯桐《公車見聞錄》
  四、約人同行(《約幫》)
  五、至北京之路線(《就道》)
  六、雇船之注意事項(《行舟》)
  七、乘坐馬車與投宿旅店之注意事項(《升車》)
  八、換乘交通工具之注意事項(《度山》)
  九、出關之注意事項(《出關》)
  十、僕從及旅途健康(《工仆》、《養生》)
  十一、旅途攜帶物品(《用物》)
  十二、到達北京后的注意事項(《至都》)
後記

~~~~~

專訪大木康教授 - 古代小说研究网

 其次,對於青樓文化的研究,大致也與出版文化研究有著類似的契機。當大木教授還是東大本科生時,曾求教於日本江戶文學專家延廣真治先生,他提到:「若不知青樓文化,就無法解釋江戶時代的文學與文化。」大木教授以此為一種研究發想,揣測著中國青樓文化或許亦對中國文學影響很深。而此一推論,就在他讀了余懷《板橋雜記》與孔尚任的《桃花扇》後,得到肯定的答案。
  余懷《板橋雜記》是大木教授自稱除了研究馮夢龍著作之外,最喜愛的作品。這本書極有意思,就文學內容來看,它既書寫了明末清初的名妓生平,同時也記錄了歷史掌故與制度,涵蓋範圍極廣;就目錄學而言,有的目錄將它收攝於史傳之屬,有的收在子部小說類;而就材料定位來說,有的人認為這是一部反映真實的歷史紀錄,有的人則認為它屬於比較文學的範疇。總之,這是一部具有多重研究意義與價值的作品。它的影響範圍之大,遠及日本學界。
  大木教授以為,若無 1644 年的明清鼎革那場大變化,《板橋雜記》恐怕沒有辦法如此扣人心弦。書中蘊含的故國之思相當隱晦,乍看之下其文字不過描述文人遊里雅興之事而已;唯有看了作者序文,了解作者的內心世界後,方能比較深刻地理解所謂的「故國之思」。言及此,大木教授又將話語轉回馮夢龍,說道:「明末清初時期,馮夢龍當然是屬於比較幸運的人,當時清朝還未進入江南他便去世,大概還沒受到剃頭之辱吧。但在他之後的許多知識分子,必須面臨剃頭、異族統治,內心是非常矛盾且震撼的。因此,那時候發生的文學作品,大抵皆以政治變化為創作主要背景,而文人前後心境的轉折與比較也是我深感興趣的地方。」


2016年12月30日 星期五

洪朝枝 《臺大與我:1950年代,我的青春歲月》彭明敏、曹永洋作序



這本新書,是曹永洋先生夫婦送給我們的。曹永洋是作者洪朝枝的文友。有天想起許久沒見到洪先生了,打電話去問.......

內容實在不錯。
我先讀 "懷念 黎烈文教授"-- Hugo的詩"年輕時的古戀歌/Vieille chanson du jeune temps"是課中解釋的課文; "追思 方東美教授"。......


臺大與我:1950年代,我的青春歲月


內容簡介

《臺灣文學評論》季刊資深作家 洪朝枝
回憶1950年代那追求自由民主的臺大校園

  作者於1952年~1956年在臺大外文系渡過四年的大學時光。當時,因為國民政府從中國大陸撤退來臺,許多名教授匯集到臺大校園:傅斯年、錢思亮、陳大齊、曾約農、英千里、方東美、黎烈文、趙麗蓮、臺靜農、吳相湘、傅啟學、沈剛伯。本書記述了此時臺大校園和教育的環境,例如:被稱為臺大一景的「沈剛伯的頭髮」;追憶夙夜匪懈、事必躬親的傅斯年校長猝死時,臺大停課一天,並下半旗致哀;除了任教於臺大,更因為主持電台英語節目而家喻戶曉的趙麗蓮先生;新生入學註冊要繳交保證書,保證「該生過去不曾,現在沒有,將來不會加入匪黨組織」;教官強迫學生加入救國團,期末考憑團證領取必修的軍訓課考卷。凡此種種皆為臺灣社會的小縮影,1950年代是臺灣歷史上很不一樣的時代,當時瀰漫著「小心!匪諜就在你身旁」的氛圍。到底當時臺灣的社會風氣和臺大校園的環境是如何呢?就待讀者翻閱本書,一窺究竟。

本書特色

  ●《臺灣文學評論》季刊資深作家──洪朝枝,回憶戒嚴時期,那渴望衝破禁錮,追求自由民主的臺大校園!

  ●大量重要的第一手史料!1950年代,臺大的環境與氛圍正是臺灣社會的小縮影,傅斯年校長建立的「學術自由,校園自主」面臨嚴酷的考驗!

名人推薦

  前總統府國策顧問 彭明敏
  作家 曹永洋
作者簡介

洪朝枝


  一九三三年出生於澎湖馬公。讀日本國民學校至五年級,終戰後讀馬公中學初、高中。大學時自習日文,選修法文。一九五六年臺大外文系畢業。曾任馬公中學英文教師,後轉任高雄女中英語教師以迄退休。因服預官役時常發表「反動言論」贏得「奧斯卡」綽號(Oscar美俚,左輪手槍之意)。後來寫有關二二八及臺灣前途文章大都以此為筆名。




目錄

推薦序一/彭明敏
推薦序二/曹永洋
自序

「臺大與我」緣起
臺大四年 過眼雲煙
「想當然耳」,不當然是
雖世殊事異 何妨談談
愛,讓我們飛出去吧
未靠岸的船
年輕時的古戀歌/Vieille chanson du jeune temps
懷念 黎烈文教授
追思 方東美教授
臺大一九五二――自由中國最後一盞燈
懷念省立馬公中學周潤岐老師

後記
附錄一:憶臺大師長/張琴虎
附錄二:臨別贈言/趙麗蓮
回響

自序

  我生平只得過一個第一名――高一時全校作文比賽冠軍;只有一次出人頭地――以一位離島高中畢業生考上臺大外國文學系;只有一件引以為傲的事――在威脅利誘下拒絕成為中國國民黨員。

  我小學時學日語,中學時學中文,大學時主修英文選修法文。我以臺語和家人講話,用日語與同輩友人交談,後來以北京話授課。語文的混亂是我寫作的致命傷。

  大學同班中,我是真正喜愛文學且志在學文學的少數人之一。入學之初,自視頗高;無奈四年來與世界名著接觸的結果是畢業時發覺「江郎本無才」(畢業論文自序語)。告別了「強說愁」的「年輕的時代」,也告別了握筆的日子。服預官役,開始教書,結婚,生兒育女;工作與勞務幾乎佔去我所有的時間,「忘我」的時光飛逝無痕。直到年近半百才驀然回首,試圖尋回往日的自己。先是紀錄些「師生之間」的事,後對臺灣的前途提供些「書生之見」。情意與理念總是油然而生,但要形之於文,卻常覺筆重千斤;因此我的文章是篇篇「難產」!現在步入老年,更覺力不從心,也許就此打住了。

  人,來時兩手空空,去時兩袖清風。在「好歹給這個世界增添一點東西」的心情下,把過去的作品纂輯成冊,意在贈與親朋好友,同事,學生。倘因此能倖免於「與草木同朽」之譏,則我願足矣!

Antonio Di Benedetto 1922-86: A Great Writer We Should Know

J.M. Coetzee on the life and work of Antonio Di Benedetto
In a brief testament penned shortly before his death, Antonio Di Benedetto affirmed that his books were written for future generations. How prophetic this modest boast will be, only time will tell.
NYBOOKS.COM|由 J.M. COETZEE 上傳


Antonio di Benedetto was an Argentine journalist and writer. Wikipedia
Born: November 2, 1922, Mendoza, Argentina
Died: October 10, 1986, Buenos Aires, Argentina
Movies: Aballay, the Man Without Fear


Publishing career[edit]

Di Benedetto began writing and publishing stories in his teens, inspired by the works of Fyodor Dostoevsky and Luigi PirandelloMundo Animal, appearing in 1952, was his first story collection and won prestigious awards. A revised version came out in 1971, but the Xenos Books translation uses the first edition to catch the youthful flavor.
Antonio di Benedetto wrote five novels, the most famous being the existential masterpiece Zama (1956). El Silenciero (The Silencer, 1964) is noteworthy for expressing his intense abhorrence of noise. Critics have compared his works to Alain Robbe-GrilletJulio Cortázar and Ernesto Sábato.
In 1976, during the military dictatorship of General Videla, di Benedetto was imprisoned and tortured. Released a year later, he went into exile in Spain, then returned home in 1984. He travelled widely and won numerous awards, but never acquired the worldwide fame of other Latin American writers, perhaps because his work was not translated to many languages.

Bibliography[edit]



2016年12月29日 星期四

A Passage to India 印度之行;What I Believe (from: Forster, E.M. Two Cheers for Democracy)

印度之行(精): (英國)EM福斯特著、楊自儉譯 南京 : 譯林出版社 2003

這是重譯並有許多翻譯者"交底"的作品
目錄:. 一位盛名不衰的小說家——《印度之行》序
第一部清真寺
第二部山洞
第三部寺廟
附錄論《印度之行》 譯後記關於重譯《印度之行》的幾個問題——重譯後記 ...


A Passage to India 出自{草葉集}

我希望找原著讀一下

“To return to Forster is to be reminded that politics is tied to the fate of people, not theories. That same equivocal 'spirit which is half-afraid and half-thinking about something else' that he describes in another 1939 essay, 'Post-Munich,' was the same spirit that flooded me in November’s post-election days. His reflections on the value of culture during times of violence lend a brief flicker of hope to anyone who believes in art for art’s sake. And in WHAT I BELIEVE, the⋯⋯


Rhian Sasseen for BLARB - What He Believed: Revisiting E.M. Forster's Defense of Liberalism
BLOG.LAREVIEWOFBOOKS.ORG

What I Believe

(fromForster, E.MTwo Cheers for Democracy)







I do not believe in Belief. But this is an Age of Faith, and there
are so many militant creeds that, in self-defence, one has to
formulate a creed of one's own. Tolerance, good temper and
sympathy are no longer enough in a world which is rent by
religious and racial persecution, in a world where ignorance rules,
and Science, who ought to have ruled, plays the subservient pimp.
Tolerance, good temper and sympathy - they are what matter
really, and if the human race is not to collapse they must come
to the front before long. But for the moment they are not
enough, their action is no stronger than a flower, battered be-
neath a military jackboot. They want stiffening, even if the
process coarsens them. Faith, to my mind, is a stiffening process,
a sort of mental starch, which ought to be applied as sparingly as
possible. I dislike the stuff. I do not believe in it, for its own sake,
at all. Herein I probably differ from most people, who believe in
Belief, and are only sorry they cannot swallow even more than
they do. My law-givers are Erasmus and Montaigne, not Moses
and St Paul. My temple stands not upon Mount Moriah but in
that Elysian Field where even the immoral are admitted. My
motto is : "Lord, I disbelieve - help thou my unbelief.
I have, however, to live in an Age of Faith - the sort of epoch
I used to hear praised when I was a boy. It is extremely un-
pleasant really. It is bloody in every sense of the word. And I
have to keep my end up in it. Where do I start ?
With personal relationships. Here is something comparatively
solid in a world full of violence and cruelty. Not absolutely solid,
for Psychology has split and shattered the idea of a " Person", and
has shown that there is something incalculable in each of us,
which may at any moment rise to the surface and destroy our
normal balance. We don't know what we are like. We can't
know what other people are like. How, then, can we put any
trust in personal relationships, or cling to them in the gathering
political storm ? In theory we cannot. But in practice we can and
do. Though A is not unchangeably A, or B unchangeably B, there
can still be love and loyalty between the two. For the purpose of
living one has to assume that the personality is solid, and the
"self" is an entity, and to ignore all contrary evidence. And since
to ignore evidence is one of the characteristics of faith, I certainly
can proclaim that I believe in personal relationships.
Starting from them, I get a little order into the contemporary
chaos. One must be fond of people and trust them if one is not
to make a mess of life, and it is therefore essential that they should
not let one down. They often do. The moral of which is that I
must, myself, be as reliable as possible, and this I try to be. But
reliability is not a matter of contract - that is the main difference
between the world of personal relationships and the world of
business relationships. It is a matter for the heart, which signs no
documents. In other words, reliability is impossible unless there
is a natural warmth. Most men possess this warmth, though
they often have bad luck and get chilled. Most of them, even
when they are politicians, want to keep faith. And one can, at all
events, show one's own little light here, one's own poor little trem-
bling flame, with the knowledge that it is not the only light that is
shining in the darkness, and not the only one which the darkness
does not comprehend. Personal relations are despised today. They
are regarded as bourgeois luxuries, as products of a time of fair
weather which is now past, and we are urged to get rid of them,
and to dedicate ourselves to some movement or cause instead. I
hate the idea of causes, and if I had to choose between betraying
my country and betraying my friend I hope I should have the
guts to betray my country. Such a choice may scandalize the
modern reader, and he may stretch out his patriotic hand to the
telephone at once and ring up the police. It would not have
shocked Dante, though. Dante places Brutus and Cassius in the
lowest circle of Hell because they had chosen to betray their
friend Julius Caesar rather than their country Rome. Probably
one will not be asked to make such an agonizing choice. Still,
there lies at the back of every creed something terrible and hard
for which the worshipper may one day be required to suffer, and
there is even a terror and a hardness in this creed of personal
relationships, urbane and mild though it sounds. Love and
loyalty to an individual can run counter to the claims of the State.
When they do - down with the State, say I, which means that the
State would down me.
This brings me along to Democracy, "Even love, the beloved
Republic, That feeds upon freedom and lives". Democracy is not
a beloved Republic really, and never will be. But it is less hateful
than other contemporary forms of government, and to that
extent it deserves our support. It does start from the assump-
tion that the individual is important, and that all types are needed
to make a civilization. It does not divide its citizens into the
bossers and the bossed - as an efficiency-regime tends to do. The
people I admire most are those who are sensitive and want to
create something or discover something, and do not see life in
terms of power, and such people get more of a chance under a
democracy than elsewhere. They found religions, great or small,
or they produce literature and art, or they do disinterested
scientific research, or they may be what is called "ordinary
people", who are creative in their pricate lives, bring up their
children decently, for instance, or help their neighbours. All
these people need to express themselves; they cannot do so unless
society allows them liberty to do so, and the society which allows
them most liberty is a democracy.
Democracy has another merit. It allows criticism, and if there
is not public criticism there are bound to be hushed-up scandals.
That is why I believe in the press, despite all its lies and vulgarity,
and why I believe in Parliament. Parliament is often sneered a
because it is a Talking Shop. I believe in it because it is a talking
shop. I believe in the Private Member who makes himself a
nuisance. He gets snubbed and is told that he is cranky or ill-
informed, but he does expose abuses which would otherwise
never have been mentioned, and very often an abuse gets put
right just by being mentioned. Occasionally, too, a well-meaning
public official starts losing his head in the cause of efficiency, and
thinks himself God Almighty. Such officials are particularly
frequent in the Home Office. Well, there will be questions about
them in Parliament sooner or later, and then they will have to
mind their steps. Whether Parliament is either a representative
body or an efficient one is questionable, but I value it because it
criticizes and talks, and because its chatter gets widely reported.
So two cheers for Democracy: one because it admits variety
and two because it permits criticism. Two cheers are quite
enough: there is no occasion to give three. Only Love the
Beloved Republic deserves that.
What about Force, though? While we are trying to be sensitive
and advanced and affectionate and tolerant, an unpleasant ques-
tion pops up: does not all society rest upon force ? If a govern-
ment cannot count upon the police and the army, how
can it hope to rule ? And if an individual gets knocked on
the head or sent to a labour camp, of what significance are
his opinions ?
This dilemma does not worry me as much as it does some. I
realize that all society rests upon force. But all the great creative
actions, all the decent human relations, occur during the inter-
vals when force has not managed to come to the front. These
intervals are what matter. I want them to be as frequent and as
lengthy as possible, and I call them " civilization ". Some people
idealize force and pull it into the foreground and worship it,
instead of keeping it in the background as long as possible. I
think they make a mistake, and I think that their opposites, the
mystics, err even more when they declare that force does not
exist. I believe that it exists, and that one of our jobs is to prevent
it from getting out of its box. It gets out sooner or later, and then
it destroys us and all the lovely things which we have made. But
it is not out all the time, for the fortunate reason that the strong
are so stupid. Consider their conduct for a moment in The
Nibelung's Ring. The giants there have the guns, or in other words
the gold; but they do nothing with it, they do not realize that
they are all-powerful, with the result that the catastrophe is de-
layed and the castle of Valhalla, insecure but glorious, fronts
the storms. Fafnir, coiled round his hoard, grumbles and grunts;
we can hear him under Europe today; the leaves of the wood
already tremble, and the Bird calls its warnings uselessly. Fafnir
will destroy us, but by a blessed dispensation he is stupid and slow,
and creation goes on just outside the poisonous blast of his breath.
The Nietzschean would hurry the monster up, the mystic would
say he did not exist, but Wotan, wiser than either, hastens to
create warriors before doom declares itself. The Valkyries are
symbols not only of courage but of intelligence; they represent the
human spirit snatching its opportunity while the going is good,
and one of them even finds time to love. Bruennhilde's last song
hymns the recurrence of love, and since it is the privilege of art to
exaggerate she goes even further, and proclaims the love which is
eternally triumphant, and feeds upon freedom and lives.
So that is what I feel about force and violence. It is, alas !
the ultimate reality on this earth, but it does not always get to
the front. Some people call its absences "decadence"; I call
them "civilization" and find in such interludes the chief justifica-
tion for the human experiment. I look the other way until fate
strikes me. Whether this is due to courage or to cowardice in my
own case I cannot be sure. But I know that, if men had not
looked the other way in the past, nothing of any value would sur-
vive. The people I respect most behave as if they were immortal
and as if society was eternal. Both assumptions are false: both of
them must be accepted as true if we are to go on eating and working
and loving, and are to keep open a few breathing-holes for the
human spirit. No millennium seems likely to descend upon
humanity; no better and stronger Ieague of Nations will be
instituted; no form of Christianity and no alternative to Christi-
anity will bring peace to the world or integrity to the individual;
no "change of heart" will occur. And yet we need not despair,
indeed, we cannot despair; the evidence of history shows us that
men have always insisted on behaving creatively under the
shadow of the sword; that they have done their artistic and scien-
tific and domestic stuff for the sake of doing it, and that we had
better follow their example under the shadow of the aeroplanes.
Others, with more vision or courage than myself, see the salva-
tion of humanity ahead, and will dismiss my conception of civil-
ization as paltry, a sort of tip-and-run game. Certainly it is pre-
sumptuous to say that we cannot improve, and that Man, who
has only been in power for a few thousand years, will never learn
to make use of his power. All I mean is that, if people continue to
kill one another as they do, the world cannot get better than it is,
and that, since there are more people than formerly, and their
means for destroying one another superior, the world may well
get worse. What is good in people - and consequently in the
world - is their insistence on creation, their belief in friendship
and loyalty for their own sakes; and, though Violence remains and
is, indeed, the major partner in this muddled establishment, I
believe that creativeness remains too, and will always assume di-
rection when violence sleeps. So, though I am not an optimist, I
cannot agree with Sophocles that it were better never to have
been born. And although, like Horace, I see no evidence that
each batch of births is superior to the last, I leave the field open
for the more complacent view. This is such a difficult moment to
live in, one cannot help getting gloomy and also a bit rattled, and
perhaps short-sighted.
In search of a refuge, we may perhaps turn to hero-worship.
But here we shall get no help, in my opinion. Hero-worship is a
dangerous vice, and one of the minor merits of a democracy is
that it does not encourage it, or produce that unmanageable type
of citizen known as the Great Man. It produces instead different
kinds of small men - a much finer achievement. But people who
cannot get interested in the variety of life, and cannot make up
their own minds, get discontented over this, and they long for a
hero to bow down before and to follow blindly. It is significant
that a hero is an integral part of the authoritarian stock-in-trade
today. An efficiency-regime cannot be run without a few heroes
stuck about it to carry off the dullness - much as plums have to
be put into a bad pudding to make it palatable. One hero at the
top and a smaller one each side of him is a favourite arrangement,
and the timid and the bored are comforted by the trinity, and,
bowing down, feel exalted and strengthened.
No, I distrust Great Men. They produce a desert of uniformity
around them and often a pool of blood too, and I always feel a
little man's pleasure when they come a cropper. Every now and
then one reads in the newspapers some such statement as: "The
coup d'etat appears to have failed, and Admiral Toma's where-
abouts is at present unknown." Admiral Toma had probably
every qualification for being a Great Man - an iron will, personal
magnetism, dash, flair, sexlessness - but fate was against him, so
he retires to unknown whereabouts instead of parading history
with his peers. He fails with a completeness which no artist and
no lover can experience, because with them the process of crea-
tion is itself an achievement, whereas with him the only possible
achievement is success.
I believe in aristocracy, though - if that is the right word, and
if a democrat may use it. Not an aristocracy of power, based upon
rank and influence, but an aristocracy of the sensitive, the con-
siderate and the plucky. Its members are to be found in all
nations and classes, and all through the ages, and there is a secret
understanding between them when they meet. They represent
the true human tradition, the one permanent victory of our queer
race over cruelty and chaos. Thousands of them perish in
obscurity, a few are great names. They are sensitive for others
as well as for themselves, they are considerate without being
fussy, their pluck is not swankiness but the power to endure, and
they can take a joke. I give no examples - it is risky to do that -
but the reader may as well consider whether this is the type of
person he would like to meet and to be, and whether (going
further with me) he would prefer that this type should not be an
ascetic one. I am against asceticism myself. I am with the old
Scotsman who wanted less chastity and more delicacy. I do not
feel that my aristocrats are a real aristocracy if they thwart their
bodies, since bodies are the instruments through which we
register and enjoy the world. Still, I do not insist. This is not a
major point. It is clearly possible to be sensitive, considerate and
plucky and yet be an ascetic too, and if anyone possesses the first
three qualities I will let him in! On they go - an invincible army,
yet not a victorious one. The aristocrats, the elect, the chosen,
the Best People - all the words that describe them are false, and
all attempts to organize them fail. Again and again Authority,
seeing their value, has tried to net them and to utilize them as the
Egyptian Priesthood or theChristian Church or the Chinese
Civil Service or the Group Movement, or some other worthy
stunt. But they slip through the net and are gone; when the door
is shut, they are no longer in the room; their temple, as one of
them remarked, is the holiness of the Heart's affections, and their
kingdom, though they never possess it, is the wide-open world.
With this type of person knocking about, and constantly cros-
sing one's path if one has eyes to see or hands to feel, the experi-
ment of earthly life cannot be dismissed as a failure. But it may
well be hailed as a tragedy, the tragedy being that no device has
been found by which these private decencies can be transrnitted
to public affairs. As soon as people have power they go crooked
and sometimes dotty as well, because the possession of power
lifts them into a region where normal honesty never pays. For
instance, the man who is selling newspapers ourtside the Houses
of Parliament can safely leave his papers to go for a drink, and
his cap beside them: anyone who takes a paper is sure to drop a
copper into the cap. But the men who are inside the Houses of
Parliament - they cannot trust one another like that, still less can
the Government they compose trust other governments. No
caps upon the pavement here, but suspicion, treachery and
armaments. The more highly public life is organized the lower
does its morality sink ; the nations of today behave to each other
worse than they ever did in the past, they cheat, rob, bully and
bluff, make war without notice, and kill as many women and
children as possible; whereas primitive tribes were at all events
restrained by taboos. It is a humiliating outlook - though the
greater the darkness, the brighter shine the little lights, reassuring
one another, signalling: "Well, at all events, I 'm still here. I
don' t like it very much, but how are you ?" Unquenchable lights
of my aristocracy! Signals of the invincible army ! "Come along
- anyway, let's have a good time while we can. "I think they
signal that too.
The Saviour of the future - if ever he comes - will not preach
a new Gospel. He will merely utilize my aristocracy, he will make
effective the goodwill and the good temper which are already
existing. In other words, he will introduce a new technique. In
economics, we are told that if there was a new technique of
distribution there need be no poverty, and people would not
starve in one place while crops were being ploughed under in
another. A similar change is needed in the sphere of morals and
politics. The desire for it is by no means new; it was expressed,
for example, in theological terms by Jacopone da Todi over six
hundred years ago. "Ordena questo amore, tu che m'ami, "
he said ; "O thou who lovest me set this love in order." His
prayer was not granted, and I do not myself believe that it ever
will be, but here, and not through a change of heart, is our
probable route. Not by becoming better, but by ordering and
distributing his native goodness, will Man shut up Force into its
box, and so gain time to explore the universe and to set his mark
upon it worthily. At present he only explores it at odd moments,
when Force is looking the other way, and his divine creativeness
appears as a trivial by-product, to be scrapped as soon as the
drums beat and the bombers hum.
Such a change, claim the orthodox, can only be made by
Christianity, and will be made by it in God's good time: man
always has failed and always will fail to organize his own good-
ness, and it is presumptuous of him to try. This claim - solemn
as it is - leaves me cold. I cannot believe that Christianity will
ever cope with the present world-wide mess, and I think that such
influence as it retains in modern society is due to the money
behind it, rather than to its spiritual appeal. It was a spiritual
force once, but the indwelling spirit will have to be restated if
it is to calm the waters again, and probably restated in a non-
Christian form. Naturally a lot of people, and people who are
not only good but able and intelligent, will disagree here; they
will vehemently deny that Christianity has failed, or they will
argue that its failure proceeds from the wickedness of men, and
really proves its ultimate success. They have Faith, with a large
F. My faith has a very small one, and I only intrude it because
these are strenuous and serious days, and one likes to say what
one thinks while speech is comparatively free; it may not be free
much longer.
The above are the reflections of an individualist and a liberal
who has found liberalism crumbling beneath him and at first felt
ashamed. Then, looking around, he decided there was no special
reason for shame, since other people, whatever they felt, were
equally insecure. And as for individualism - there seems no way
of getting off this, even if one wanted to. The dictator-hero can
grind down his citizens till they are all alike, but he cannot melt
them into a single man. That is beyond his power. He can order
them to merge, he can incite them to mass-antics, but they are
obliged to be born separately, and to die separately, and, owing
to these unavoidable termini, will always be running off the
totalitarian rails. The merrory of birth and the expectation of
death always lurk within the human being, making him separate
from his fellows and consequently capable of intercourse with
them. Naked I came into the world, naked I shall go out of it!
And a very good thing too, for it reminds me that I am naked
under my shirt, whatever its colour.






-----
1228 2016 三 金恆鑣 Half-Earth: Our Planet's Fight for Life 生態學

這次還談到書要附索引才行。金恆鑣先生考我齊邦媛的《巨流河》中哪處說到他。我說,不知道呢!他說,這就是台灣書多不做索引的缺點。
送他們走後,我拿出《巨流河》猛翻書:先在"齊邦媛紀事" (592-97)的1995年 (甲午戰爭百年)找到:"赴山東威海衛參加兩岸"自然環境與文學"會議",之後在頁488-90找到相關資訊。
"......但是"他們"和"我們"內心都明白,路是不同的了。....."還不是此時,也不是此地。" ("Not now, not here. ---E. M. Foster《印度之旅》Passage to India (1924) 結尾)

A Passage to India
Bookcover_a_passage_to_india.jpg
TSP Book Club 1995 edition (paperback)
Author E.M. Forster
Country England
Language English
Genre(s) Novel
Publisher Edward Arnold, (London)
Released 1924
Media type Print (Hardback & Paperback)
ISBN NA

《朱自清在倫敦 1931-32》《負笈百年》(編者: 張春田,出版社:南京大學出版社,出版日期:2016/09/01,語言:簡體中文)


《負笈百年》(編者: 張春田,出版社:南京大學出版社,出版日期:2016/09/01,語言:簡體中文)

目錄  · · · · · ·

周作人懷東京
蔣夢麟紐約生活
李毅士留學時代的丁在君
顧維鈞在哥倫比亞大學
楊步偉請官費學醫
趙元任哈佛研究院
郭沫若創造十年(節選)
張資平官費留日之初
徐悲鴻悲鴻自述
金岳霖留學美英
馮友蘭留美回憶(節選)
李宗侗旅法雜憶
蕭公權從密蘇里到康乃爾
陳翰笙留學美歐,探索興邦富國之路
王獨清我在歐洲的生活
田漢日本印象記
李金發十年一覺巴黎夢
何長工在聖雪爾旺的勤工儉學生活
浦薛鳳遊學美邦(節選)
姜亮夫歐行散記(節選)
梁實秋放洋赴美
呂叔湘我的簡單回憶
巴金旅法札記
常任俠東京的書店街
戴望舒巴黎的書攤
馮至海德貝格紀事(節選)
黎東方我的導師馬第埃先生
柳無忌與朱自清同寓倫敦
季羨林我在哥廷根
何茲全從日本到美國(節選)
金克木遊學印度
王佐良牛津劍橋掠影記
郎毓秀比京學歌記
雷競璇也堪回首之巴黎生活
陳洪捷艾城記事




因為重拾4年半前的project:《朱自清在倫敦 1931-32》,
我花約一小時,研究出《負笈百年》(編者: 張春田,出版社:南京大學出版社,出版日期:2016/09/01,語言:簡體中文)中的朱自清1932、柳無忌1932、李叔湘1937三人旅英/歐,都搭義大利-中國的客輪 ‘Conte Rosso’ and ‘Conte Verde’” ,這有意義嗎?


Brindisi (Italy)-- 中國 1936 p.349李叔湘 SS Conte Verde侯爵

https://en.wikipedia.org/wiki/SS_Conte_Verde

432伯爵
 “The Propelling Machinery of the Twin-Screw Atlantic Liners ‘Conte Rosso’ and ‘Conte Verde’.” The Shipbuilder (Shipbuilder Press, London), September, 1922, pp. 117-127.

 
總圖2F密集書庫848.5 2523-10 v.11
還是要感謝那位捷足先登者。《朱自清全集》10/12 留給我。我沒想到近幾天它給我帶來一些樂趣──譬如說,想寫本《朱自清在倫敦 1931-32,當然這只是想想而已。不過,很有點意思。2012.7

與朱自清同寓倫敦 柳無忌 聯合報 民67.10.03 頁12 (1931年冬去巴黎)
Finchley Road?
https://en.wikipedia.org/wiki/Finchley


North Finchley bus station is a hub with nine bus routes using bus stops around Tally Ho Corner.[14]

Tally Ho Corner



Wards of Finchley Urban District in the 1930s

Wards of Finchley Municipal Borough in the 1950s
From around 1547


























 "Buses from North Finchley" (PDF). Transport for London. Retrieved 2009-09-22.


總圖2F密集書庫848.5 2523-10 v.11

南方朔《魔幻之眼--書海領航國外篇》《靈犀之眼--閱讀大師 2》

台灣寫書評書介的兩大高手是南方朔 (一般、文化論述等類,參考下述2003/2004出版的兩書)和溫肇東 (經營管理、科技創新等類,參考他2016年出版的四五本書)。


南方朔《魔幻之眼--書海領航國外篇》台北:聯合文學,2003
南方朔《靈犀之眼--閱讀大師 2》台北:聯合文學,2004


2016年12月28日 星期三

Author of Watership Down Richard Adams has died aged 96,


  1. Author of Watership Down Richard Adams has died aged 96, his daughter confirms

Bestselling author of WATERSHIP DOWN, Richard Adams died on Christmas Eve at the age of 96.
"The rabbits had been chatting together, recalling some of their grand adventures of the previous year: how they had left the Sandleford warren under fiver’s warning of imminent disaster; how they had first come to Watership Down and dug their new warren, only to realize that there was not a single doe among them."
―from TALES FROM WATERSHIP DOWN
Here is the enchanting sequel to the beloved classic Watership Down, which introduced millions of readers to an extraordinary world of rabbits—including Fiver, Hazel, Bigwig, Dandelion, and the legendary hero El-ahrairah. Tales From Watership Down returns to these unforgettable characters, and also presents new heroes as they struggle to survive the cruelties of nature and the shortsighted selfishness of humankind, embark on new adventures, and recount traditional stories of rabbit mythology, charming us once again with imagination, heart, and wonder. A spellbinding book of courage and survival, these tales are an exciting invitation to come home to a beloved world. READ an excerpt here: http://www.penguinrandomhouse.com/…/tales-from-watership-d…/#



In Watership Down, Richard Adams created a book ahead of its time, a multi-layered novel that appealed to adults and children alike
In Watership Down, he created a book ahead of its time, a multi-layered novel that appealed to adults and children alike. But Adams was no one-hit wonder
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