2011年1月31日 星期一

虛雲和尚全集（全九冊）

今天讀胡適之先生年譜長編初稿1959 年12月 2日

談虛雲和尚自述年譜初版和三版都有"不妄語"的問題

才了悟幾年前南懷瑾 序虛雲和尚全集（全九冊）為什麼要說胡適的壞話



虛雲和尚全集（全九冊）

本書是由中州古籍出版社出版的。

虛雲和尚是中國近現代禪宗泰斗，對中國近現代佛教有著巨大的貢獻和深遠的影響。此次由中州古籍出版社出版的《虛雲和尚全集》，由淨慧長老主編，歷時三年， 全書共約一百二十萬字，分十冊，包括《法語》、《開示》、《書信》、《文記》、《詩偈》、《規約》、《年譜》、《傳記資料》、《追思錄》、《雜錄》、《影 譜》等十個部分。與岑學呂居士原編《法匯》和《年譜》相比，新增內容約有六十多萬字。除《傳記資料》、《追思錄》和《雜錄》純為增補之外，其中，法語新增 21則，文記新增50則，詩偈新增200多首，書信新增100則，開示新增110多則，文記新增50多則，規約新增15萬余字，年譜增補50余處。另外， 本書還共收集了與虛老相關的圖片500多幅。應該說，這套全集是目前有關虛雲老和尚生平資料最豐富的一個版本。《虛雲和尚全集》的公開出版，適逢虛雲和尚 圓寂五十周年之際，亦是對虛雲老和尚的最好紀念。

本書包括《第一冊︰法語、開示》、《第二冊︰書信、文記》、《第三冊︰詩偈》《第四冊︰規約》、《第五冊︰年譜》、《第六冊︰傳記資料》、《第七冊︰追思 錄》、《第八冊︰雜錄》、《第九冊︰影譜》。本套書主要講述了虛雲和尚的生平事跡，包括他的年譜、傳記資料、雜錄、書信、文記等都作了詳細的介紹，本套書 通過還圖片資料及相應的文字說明，具有較強的可讀性，直觀地展現了虛雲和尚的一生，使讀者能清楚的了解虛雲和尚的生平。

序言一/南懷瑾
序言二/方立天
序言三/陳兵
原序一/�钓�
原序二/岑學呂
編纂說明
第一冊 法語‧開示
【光緒二十四年戊戌，在浙江寧波七塔寺、崇壽寺。】
七塔寺佛誕日請上堂
七塔寺講經期齋主請上堂
七塔寺講律听眾設齋請上堂
浙江寧波崇壽寺惟一請上堂法語
示某居士
【光緒二十六年庚子，在陝西臥龍寺。】
慈禧皇太後七旬萬壽上堂法語
【光緒二十七年辛丑，在陝西西安臥龍寺、興善寺。】
啟建息災法會上堂
蘇軍門請上堂法語
【光緒二十九年癸卯，受請住持昆明金馬山興福寺。】
興福寺進院升座法語
興福寺眾護法居士慶祝進院請上堂
興福寺癸卯除夕升座法語
【光緒三十年甲辰，在昆明興福寺。】
元旦上堂法語
佛成道日上堂法語
小參
上堂法語
示某游僧
【光緒三十年甲辰，在昆明筇竹寺。】
結冬小參法語
示眾禪人
為蕭國良薦慈親靈小參
戒期圓滿上堂法語
小參
講經圓滿請上堂法語
【光緒三十年甲辰秋，在滇省筇竹寺、崇聖寺、石鐘寺等處。】
崇聖寺進院升座法語
三塔崇聖寺上堂法語
三塔崇聖寺講《法華經》，開經日請上堂法語
大眾預送師長生牌位進祖堂，設齋請上堂法語
鄭玉隆居士薦親請對靈小參
眾新戒請上堂法語
上堂
小參法語
僧參問
為張佛乘居士舉火法語
為馬寬龍居士封龕、起龕、舉火法語
滇南洱海東羅詮寺講《法華經》上堂法語
大理官紳請在觀音塘大石庵上堂法語
石鐘寺進院升座法語
上堂
修造大殿、法堂、天王殿、鐘樓、鼓樓及各堂寮落成，執事元旦日請上堂法語
準提庵續源請上堂
迎祥寺出關上堂
【光緒三十年甲辰冬，在雞足山缽盂庵。】
雞足山缽盂庵進院升座法語
護法居士供法衣請上堂
上堂
解制上堂
重裝三世如來、迦葉、阿難、文殊、普賢諸像告竣，開光上堂
送眾骨骨入海會塔
大寒送諸靈骨入塔
……
第二冊 書信‧文記
第三冊 詩偈
第四冊 規約
第五冊 年譜
第六冊 傳記資料
第七冊 追思錄
第八冊 雜錄
第九冊 影譜
編後記

序

top
一、傳記與年譜

列傳文學之作，以司馬遷著《史記》所首創，唯遷史列傳，首以出世高人伯夷、叔齊為點目之楮，而世少注意之者。自東漢以來，則有劉向首著《列仙傳》之作，蓋 其感于身世而翻然有慕方外之意歟！及至魏晉以後，而有梁僧慧皎（497~554）著《高僧傳》而別開生面，為東土佛教首放異彩。自此以後，歷代踵起，高僧 傳記，代有其人。尤為禪宗一系，自宋真宗時，有僧道原，采取《世說新語》之例，首輯盛唐以後禪師語錄，匯為《景德傳燈錄》行世，即與《高僧傳》等並駕齊 驅，尤為世人所醒目而迷離莫測者也。

時至明朝，佛門而有明末四大老之譽者，如憨山、紫柏、蓮池、蒲益各有專著，最為人所稱譽者，則為《憨山大師年譜》之作。是書乃憨師侍者福善紀錄，弟子福征 述疏，敘理于事，令人可生敬信。但憨師被貶，事涉神宗宮廷子嗣之爭，年譜則隱晦不詳。時勢艱危之際，事多難言之諱，古今同例，但留為後人考據話柄而已。從 此之後，僧俗年譜之作，蔚成風氣，由簡而繁，人事史事，交相互涉，是非虛實，求證更繁。

及至民國，人有仿明末四大老之說，稱虛雲、太虛、印光、諦閑為民國佛門四大老，固其然乎，或其不然乎！昔年我在蜀山，有一禪和子與語，謂虛老乃憨山後身， 蓋憨山法名德清，虛老法名亦是備清，憨師曾于五台山修行入定，虛老亦曾在五台山修行入定，今生前世，如出一轍。我則謂此一德清，彼一德清，三世因緣，比量 難清，欲參話頭，不一精明。此皆宗門逸事，然當時亦廣有傳聞矣。

虛老一生，出世于清末、民國多事之際，世壽百有二十歲，僧臘百零一年。初期則苦行參方，專修禪寂。據傳記自述，及在高曼寺參堂，不意打破茶杯，即已發明己 事。然後因遭逢世變，備見佛教衰敗，宗門寥落，即發願于諸名山古剎，重建叢林寺院而恢復禪風。由此而百年之間，辛苦艱難，備嘗之矣。世之情偽，亦備知之 矣。而此心皎如日月，歷劫不移。此皆為世所公認事實，無可疑議者也。

蓋自清朝退變以後，民國初建，西風東漸，國體丕變。民主聲囂，破除迷信之說而大行其道。社團噪起，破除寺廟之風乃遍及各地。佛教雖亦隨時響應，成立協會， 但首任佛教協會之會長敬安別號寄禪法師者，雖為全國文人所景仰之詩僧，卻遭北洋政府主管內政者之大辱，而悲憤圓寂。嗣以其徒太虛法師繼起，改弦更張，為適 應時勢，即以禪宗六祖慧能大師之“佛法在世間，不離世間覺。離世覓菩提，恰如求兔角”之意，而創“人間佛教”之說以自圖存。為其如此，太虛法師與民國以來 之中國佛教協會，故能與囝民政府而相始終，豈非異數，亦為人事之有先見之明者乎！而當此時期，虛老則專志修建叢林，迎玉佛，波波奔走于緬甸、泰國等地。但 較為長期駐錫于雲南、廣東之間，故與南方當時之軍政將領，頗有交往，大多皆得皈依禪門而稱弟子者，如雲南之唐繼堯，廣東之李濟深、陳銘樞等，彼等雖為當世 所詬病而稱之謂舊軍閥者，而虛老卻得其為常隨眾之外護，實亦難能而可貴者矣。

……

 2010.4.17
後人作序 多不過爾爾


虚云和尚全集1~9(套装共9册)(南怀瑾、方立天、陈兵、倓虚、岑学吕作序推荐; 编者:净慧

基本信息

·出版社：中州古籍出版社
·页码：3501 页
·出版日期：2009年10月
·ISBN：7534831121/9787534831126
·条形码：9787534831126
·版本：第1版
·装帧：平装
·开本：16
·正文语种：中文
·丛书名：虚雲和尚全集
·套装数量：9

内容简介

《虚 云和尚全集1~9(套装共9册)》包括《第一册：法语、开示》、《第二册：书信、文记》、《第三册：诗偈》《第四册：规约》、《第五册：年谱》、《第 六册：传记资料》、《第七册：追思录》、《第八册：杂录》、《第九册：影谱》。本套书主要讲述了虚云和尚的生平事迹，包括他的年谱、传记资料、杂录、书 信、文记等都作了详细的介绍，本套书通过还图片资料及相应的文字说明，具有较强的可读性，直观地展现了虚云和尚的一生，使读者能清楚的了解虚云和尚的生 平。

编辑推荐

《虚云和尚全集1~9(套装共9册)》是由中州古籍出版社出版的。
虚 云和尚是中国近现代禅宗泰斗，对中国近现代佛教有着巨大的贡献和深远的影响。此次由中州古籍出版社出版的《虚云和尚全集》，由净慧长老主编，历时三年，全 书共约一百二十万字，分十册，包括《法语》、《开示》、《书信》、《文记》、《诗偈》、《规约》、《年谱》、《传记资料》、《追思录》、《杂录》、《影 谱》等十个部分。与岑学吕居士原编《法汇》和《年谱》相比，新增内容约有六十多万字。除《传记资料》、《追思录》和《杂录》纯为增补之外，其中，法语新增 21则，文记新增50则，诗偈新增200多首，书信新增100则，开示新增110多则，文记新增50多则，规约新增15万余字，年谱增补50余处。另外， 本书还共收集了与虚老相关的图片500多幅。应该说，这套全集是目前有关虚云老和尚生平资料最丰富的一个版本。《虚云和尚全集》的公开出版，适逢虚云和尚 圆寂五十周年之际，亦是对虚云老和尚的最好纪念。

目录


序言一／南怀瑾
序言二／方立天
序言三／陈兵
原序一／倓虚
原序二／岑学吕
编纂说明
第一册 《法语》、《开示》
第二册 《书信》、《文记》
第三册 《诗偈》
第四册 《规约》
第五册 《年谱》
第六册 《传记资料》
第七册 《追思录》
第八册 《杂录》
第九册 《影谱》
编后记
……
[看更多目录]

序言

一、传记与年谱
列 传文学之作，以司马迁 著《史记》所首创，唯迁史列传，首以出世高人伯夷、叔齐为点目之睛，而世少注意之者。自东汉以来，则有刘向首著《列仙传》之作，盖其感于身世而翻然有慕方 外之意欤！及至魏晋以后，而有梁僧慧皎（497-554）著《高僧传》而别开生面，为东土佛教首放异彩。自此以后，历代踵起，高僧传记，代有其人。尤为禅 宗一系，自宋真宗时，有僧道原，采取《世说新语》之例，首辑盛唐以后禅师语录，汇为《景德传灯录》行世，即与《高僧传》等并驾齐驱，尤为世人所醒目而迷离 莫测者也。
时至明朝，佛门而有明末四大老之誉者，如憨山、紫柏、莲池、蒲益各有专著，最为人所称誉者，则为《憨山大师年谱》之作。是书乃 憨师侍者 福善纪录，弟子福征述疏，叙理于事，令人可生敬信。但憨师被贬，事涉神宗宫廷子嗣之争，年谱则隐晦不详。时势艰危之际，事多难言之讳，古今同例，但留为后 人考据话柄而已。从此之后，僧俗年谱之作，蔚成风气，由简而繁，人事史事，交相互涉，是非虚实，求证更繁。
及至民国，人有仿明末四大老之 说，称虚云、太虚、印光、谛闲为民国佛门四大老，固其然乎，或其不然乎！昔年我在蜀山，有一禅和子与语，谓虚老乃憨山后身，盖憨山法名德清，虚老法名亦是 备清，憨师曾于五台山修行入定，虚老亦曾在五台山修行入定，今生前世，如出一辙。

文摘

插图：




佛诞日，适佛殿阿难尊者像扑倒，众新戒设斋请上堂
师垂问云：昨日阿难尊者，贪着三昧正受，不顾三界众生，被山僧一柱杖，仆在露柱上。众中还有扶得他起么？出来露个爪牙看！
僧问：阿难既称罗汉，因甚立地仆倒？师云：站久成劳。进云：使学人扶起也无？师云：不是弄潮人，休人洪波里。
问云：释迦掩室于摩竭，净名杜口于毗耶，还是事出偶然，还是伎俩有尽？师云：病在膏肓，良医拱手。进云：有问有答，盖是酬机。与么则是知音，不用频频举。师云：相见易得好，久住难为情。
问：拈起柱杖魔胆丧，人天普利事如何？师云：目前无阁黎，此间无老僧。进云：如何是明明德？师云：自误犹自可。进云：如何是在新民？师云：误他事更多。
僧 各礼拜。师乃云：问如云兴，答似瓶泻。于理无益，徒增戏论。所以道，唯此一真实，余二则非真。谁知天已晓，白手执夜明。水不洗水，金不铺金。大众适来地雷 复，因甚变作地泽临？汝若不会，问取倒地阿难看！修造藏经殿、库房、客堂、禅堂、方丈、梵行堂、净业堂、观音堂竣工，元旦上堂石钟没钟，悬挂虚空。一声霹 雳，天人耳聋。

后记

二 ○○四年秋，净慧老和尚告诉我，虚云老和尚全集的资料收集得差不多了，希望我能尽快把它编出来。我虽答应了，但因忙于《圆悟心要》和《大慧尺牍》的校注 工作，迟迟没有动手。期间老和尚问过几次进展如何，我说，还没有开始哩。二○○五年冬，老和尚又提及此事，我还没有开始，老和尚听了，叹了一口气，说： “你一拖再拖，等我们几个老的都走光了，那时，你想问有关虚老的问题，也无处可问了。”闻之悚然，于是放下手头的活儿，从二○○六年春天开始，便全身心地 投入到虚老全集的编辑工作中。
原 以为，这项工作一年半左右的时间就可以完成。后来，随着工作的全面展开，我们发现，要做的事情比想象的多得多。仅资料和图片的收集，就要花去很多时间和精 力，因为它不是一次性完成的，而是一点一点地去“打捞”。有许多次，满以为可以定稿、出胶片了，可是，过不了几天，又有朋友提供新的资料，于是，不得不推 迟。这样一拖再拖，一直拖到二○○八年奥运会，最后的期限，不得不付印了。
现在想来，这“拖”好像也不是无意义的，冥冥中似乎有入在安 排、在等待 某个因缘的出现。这个“因缘”，最主要的就是《民国佛教期刊文献集成》、《稀见民国佛教文献汇编（报纸）》这两个大型丛书的出版。此前我们虽然也知道，民 国佛教报刊中有不少关于虚云老和尚的资料，但是，由于这些报刊太分散，查找起来非常不容易，所以，每次想到这一大块资料还藏在某个我们所不知道的角落里， 不免有些沮丧。
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2011年1月29日 星期六

The Problem With Memoirs

The Problem With Memoirs

Illustration by Timothy Goodman
By NEIL GENZLINGER
Published: January 28, 2011

A moment of silence, please, for the lost art of shutting up.

DISASTER PREPAREDNESS

By Heather Havrilesky

239 pp. Riverhead Books. $25.95.

THE THINGS THAT NEED DOING

A Memoir

By Sean Manning

240 pp. Broadway Paperbacks. $15.

TWIN

A Memoir

By Allen Shawn

232 pp. Viking. $25.95.

AN EXCLUSIVE LOVE

By Johanna Adorjan

Translated by Anthea Bell

185 pp. W. W. Norton & Company. $24.95.

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There was a time when you had to earn the right to draft a memoir, by accomplishing something noteworthy or having an extremely unusual experience or being such a brilliant writer that you could turn relatively ordinary occur­rences into a snapshot of a broader historical moment. Anyone who didn’t fit one of those categories was obliged to keep quiet. Unremarkable lives went unremarked upon, the way God intended.

But then came our current age of oversharing, and all heck broke loose. These days, if you’re planning to browse the “memoir” listings on Amazon, make sure you’re in a comfortable chair, because that search term produces about 40,000 hits, or 60,000, or 160,000, depending on how you execute it.

Sure, the resulting list has authors who would be memoir-eligible under the old rules. But they are lost in a sea of people you’ve never heard of, writing uninterestingly about the unexceptional, apparently not realizing how commonplace their little wrinkle is or how many other people have already written about it. Memoirs have been disgorged by virtually every­one who has ever had cancer, been anorexic, battled depression, lost weight. By anyone who has ever taught an underprivileged child, adopted an under­privileged child or been an under­privileged child. By anyone who was raised in the ’60s, ’70s or ’80s, not to mention the ’50s, ’40s or ’30s. Owned a dog. Run a marathon. Found religion. Held a job.

So in a possibly futile effort to restore some standards to this absurdly bloated genre, here are a few guidelines for would-be memoirists, arrived at after reading four new memoirs. Three of the four did not need to be written, a ratio that probably applies to all memoirs published over the last two decades. Sorry to be so harsh, but this flood just has to be stopped. We don’t have that many trees left.

1

That you had parents and a childhood does not of itself qualify you to write a memoir. This maxim, which was inspired by an unrewarding few hours with “Dis­aster Preparedness,” by Heather Havri­lesky, is really a response to a broader problem, a sort of grade inflation for life experiences. A vast majority of people used to live lives that would draw a C or a D if grades were being passed out — not that they were bad lives, just bland. Now, though, practically all of us have somehow gotten the idea that we are B+ or A material; it’s the “if it happened to me, it must be interesting” fallacy.

And so Havrilesky, a former writer for Salon who is now a critic for the iPad publication The Daily, spends 239 pages dragging us through what seems to be an utterly ordinary childhood in North Carolina. Her mother is a little odd, but no odder than yours or mine. There is a divorce, but so what? There are siblings. “We filled each other with fear and anger, then made jokes and laughed together, to soften the blows,” she writes — in other words, they did what all siblings do.

The prose isn’t particularly surprising, and, more to the point, neither is the selection of anecdotes: cheerleader tryouts, crummy teenage jobs and, that favorite of oversharers everywhere, the loss of virginity. Maybe the vignette about the time she and her sister wrote to Amy Carter at the White House would have made a passable subplot in an episode of a mediocre Disney sitcom. The rest belongs on a blog.

2

No one wants to relive your misery. Say you get stuck under a rock and have to cut off your own arm to escape. If, as you’re using your remaining hand to write a memoir about the experience, your only purpose in doing so is to make readers feel the blade and scream in pain, you should stop. You’re a sadist, not a memoirist; you merely want to make readers suffer as you suffered, not entertain or enlighten them.

Sean Manning did not lose any limbs, but he did watch his mother die a lingering death from cancer, and in “The Things That Need Doing” he pummels us with the details of every intubation, change in medication and debate with doctors. Why does he do this? It’s certainly not to memorialize his mother; not only does he tell us little about her, but he also strips her of any and all dignity by describing in voyeuristic detail her vomiting, diaper changes and such.

No, the sole purpose of this memoir, like many, many others concerning some personal trial, is to generate sympathy for its author. Manning, who was in his mid-20s when he took his lengthy turn at the bedside, seems on every page to be looking for someone to say, “Poor Sean; how about a hug?” But it’s the reader who will need a hug after choking down this orgy of self-congratulation and self-pity. That’s what happens when immature writers write memoirs: they don’t realize that an ordeal, served up without perspective or perceptiveness, is merely an ordeal.

3

If you’re jumping on a bandwagon, make sure you have better credentials than the people already on it. Imitation runs rampant in memoir land. There can’t be just one book by a bulimic or former war correspondent or spouse of an Alzheimer’s sufferer; there has to be a pile. And lately, the biggest pile of all has been books by parents, siblings and teachers of people with autism.

Allen Shawn, who teaches at Bennington College, is the latest to climb on this heap, with “Twin.” The gimmick: his twin sister, now in her 60s, is autistic. Seems like a potentially interesting variation of the overworked theme. Until, that is, you start reading the book and realize that Shawn’s parents — his father was William Shawn, editor of The New Yorker — had his twin, Mary, institutionalized when she was 8, and that, psychic twinship or not, Allen Shawn doesn’t really know a thing about her.

Shawn describes how the family would arrive in a limousine for their occasional visits with Mary, an image that will infuriate those who have not had the luxury of paying someone else to make their problems go away. “Only a more naturally unified and self-sacrificing family than ours could have tolerated the enormous challenge of bringing her up at home,” he writes of Mary, part of a stunningly tone-deaf attempt to explain away the institutionalization as necessary because the rest of the family was quirky and William Shawn was busy not only with work but also with being a lifelong adulterer.

Institutionalization was just what people did back then, you say? “I am awestruck that, even in the time of my childhood, there were families that had the love, fortitude and resourcefulness to incorporate such children into their world,” Shawn writes near the end of this appalling example of coattail-grabbing. Yes, there were. And they’re the ones who are qualified to add to the heap of autism memoirs.

4

If you still must write a memoir, consider making yourself the least important character in it. That is basically what Johanna Adorjan has done in “An Exclusive Love” (translated by Anthea Bell), her spare, beautiful exploration of why her grandparents killed themselves. Adorjan, a journalist in Berlin, artfully reconstructs the day in 1991 when her grandparents, who lived in Denmark, took their own lives in a suicide pact. Although she is part of the story, she wisely keeps herself on its edges, occasionally noting personality traits or mementos she inherited from her grandparents, but mostly bringing the two of them to life through her recollections and the memories of contemporaries she interviews.

“We all felt the force of her thrift,” she writes of her grandmother. “Her presents were always received apprehensively: what were we not going to be pleased to get this time? I remember T-shirts much too small for me, and you knew from the smell of them that they had been in my grandparents’ house for a long time (in fact they smelled as if they had been stored in an ashtray). A book that looked as if it had been read. A bottle not quite full of bath foam.”

This fascinating couple, who had survived the Holocaust and the Hungarian uprising of 1956, come slowly into focus for the author and the reader simultaneously, or so Adorjan makes it seem. That’s what makes a good memoir — it’s not a regurgitation of ordinariness or ordeal, not a dart thrown desperately at a trendy topic, but a shared discovery.

Maybe that’s a good rule of thumb: If you didn’t feel you were discovering something as you wrote your memoir, don’t publish it. Instead hit the delete key, and then go congratulate yourself for having lived a perfectly good, undistinguished life. There’s no shame in that.

Neil Genzlinger is a staff editor at The Times.

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THE HAVES AND THE HAVE-NOTS:A Brief and Idiosyncratic History of Global Inequality

Thy Neighbor’s Wealth

By CATHERINE RAMPELL
Published: January 28, 2011

Who needs to keep up with the Joneses? What people really care about is keeping up with the Rockefellers. That’s the main theme of “The Haves and the Have-Nots,” an eclectic book on inequality that attempts to document the long history of coveting by the poor, and the grim consequences of that coveting.

Enlarge This Image
Illustration by Jens Bonnke

THE HAVES AND THE HAVE-NOTS

A Brief and Idiosyncratic History of Global Inequality

By Branko Milanovic

258 pp. Basic Books. $27.95.

Written by the World Bank economist and development specialist Branko Milanovic, this survey of income distribution past and present is constructed as a sort of textbook-almanac hybrid. It revolves around three technical essays summarizing the academic literature on inequality, which are each followed by a series of quick-hit vignettes about quirkier subjects, like how living standards in 19th-century Russia may have influenced Anna Karenina’s doomed romance, or who the richest person in history was.

The first essay is a primer on how economists think about income inequality within a country — in particular, how it is measured, and how it is related to a country’s overall economic health. At a very basic, agrarian level of development, Milanovic explains, people’s incomes are relatively equal; everyone is living at or close to subsistence level. But as more advanced technologies become available and enable workers to differentiate their skills, a gulf between rich and poor becomes possible.

This section also gingerly approaches the contentious debate over whether inequality is good or bad for economic growth, but ultimately quibbles with the question itself. “There is ‘good’ and ‘bad’ inequality,” Milanovic writes, “just as there is good and bad cholesterol.” The possibility of unequal economic outcomes motivates people to work harder, he argues, although at some point it can lead to the preservation of acquired positions, which causes economies to stagnate.

In his second and third essays, Milanovic switches to his obvious passion: inequality around the world. These sections encourage readers to better appreciate their own living standards and to think more skeptically about who is responsible for their success.

As Milanovic notes, an astounding 60 percent of a person’s income is determined merely by where she was born (and an additional 20 percent is dictated by how rich her parents were). He also makes interesting international comparisons. The typical person in the top 5 percent of the Indian population, for example, makes the same as or less than the typical person in the bottom 5 percent of the American population. That’s right: America’s poorest are, on average, richer than India’s richest — extravagant Mumbai mansions notwithstanding.

It is no wonder then, Milanovic says, that so many from the third world risk life and limb to sneak into the first. A recent World Bank survey suggested that “countries that have done economically poorly would, if free migration were allowed, remain perhaps without half or more of their populations.” Mass-migration attempts are met with sealed borders in the developed world, which then results in the deaths of thousands of anonymous indigents journeying to promised lands only to be swallowed up by the Mediterranean or charred in the Arizona desert.

But while Milanovic demonstrates that inequality between countries is unquestionably toxic, he is less persuasive about the effects of inequality within countries. He frequently assumes that this kind of inequality is by its very nature problematic, but provides scant historical evidence about why, particularly if mobility is ­possible.

In general, mobility — and the policies that promote it — are given disappointingly little space. The same goes for how income inequality might affect the functioning of a democracy.

As a result of such blind spots, “The Haves and the Have-Nots” can feel somewhat patchy or disorganized at times. Milanovic’s more colorful vignettes, on the other hand, are almost uniformly delightful. No matter where you are on the income ladder, Milanovic’s examination of whether Bill Gates is richer than Nero makes for great cocktail party ­conversation.

Catherine Rampell is the economics editor at NYTimes.com.

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2011年1月27日 星期四

現代漢語詞匯的形成—19世紀漢語外來語研究

毛子水先生 "談"歷史"之歷史" 指出章太炎和"現代漢語詞匯的形成" 說歷史出自日本之說法是錯的





在義大利人馬西尼『現代漢語詞匯的形成—19世紀漢語外來語研究』中，包括「改進」、「改良」。

在20世紀 70s或 80s 的企業管理，日文之「改善」、「改革」（日本音）傳到西洋。

在西洋（美國），如何翻譯日本人的持續改善，有兩派各說各話— 'continous improvement' vs 'continual improvement'

日本的品管圈等，基本上是採取「一專案接專案」(project by project) 方式，累積改善成果，終有大成。不過近來資訊科技或汽車業之開發，多建議採取「多專案」( multi-project) 方式。


---


「警察」在義大利人馬西尼『現代漢語詞匯的形成—19世紀和語外來語研究』
附錄2（p.222）有解釋（『金史』出過…….）。

---

我的資料很有限 無大陸出版之外來與辭典
根據義大利人馬西尼『現代漢語詞匯的形成—19世紀和語外來語研究』(漢語大詞典出版社 1997)只提到"化學"
沒提"有機"
不過據goo辭書 應該是20世紀初從日本來的

or・gan・ic

━━ a. 器官の; 有機体の; 【化】有機（質）の; 組織［有機］的な; 固有の; 【医】臓器の［を冒す］, 器質性の; 基本的な;
炭素を含む; （変化などが）緩やかな.
or・gan・i・cal・ly　ad. 有機［組織］的に; 基［根］本的に; 有機栽培で.
organic chemistry　有機化学.
organic evolution　【生物】生物進化.
organic farming　有機農業.
organic food　（無添加の）自然食品.

這只是猜想 請參考 以後再留意看看

hc
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2011年1月26日 星期三

Return of the Native (Norton Critical Edition)

『還鄉』（Return of the Native）注解似乎更用心。（Thomas Hardy /張谷若譯，北京：人民出版社）

前天剛好碰到一字眼 caul ，一些舊小說都會提到這「（胎児の）羊膜の一部. 」，包括雨果的「孤星淚\」（Les Miserables by Hugo『To be born with a caul is everything. 』）、C. Dickens等，故事主角都會提到：「我可是生來帶胎膜的…….」。我查資料，這是歐洲昔日的民俗說法，表示這種人會有異稟（通常指不會淹死；或依其顏色，命運可能不同，有一說為類似「帶金湯匙出生」，又說黑色的不見得好……）

【The term 'caul' derives from the Old English cawl, Middle English calle, and denotes the fetal membrane. In this sense the term caul is meant metaphorically, for occasionally a baby is born with the caul covering its head. This phenomenon has much folklore attached to it. In Estonia the color of a child's caul foretold his fortune, red for luck and black for misfortune, while in Russia's Carpathians, a child born with a caul or \"cap\" on the head was expected to have good luck. More sinister, a Polish folk superstition has it that an infant born with a caul on his head would later become a Vjesci, or vampire. If, however, the cap was removed, dried, ground up and fed to the child on his seventh birthday it would prevent him from maturing into the monster.】

---
以下為1913年Webster辭典就 caul的說法，我簡單補些漢字：

See Also: fetal membrane, omentum, placenta
Definition: [n] the inner embryonic membrane of higher vertebrates (especially when covering the head at birth)
[n] part of the peritoneum attached to the stomach and to the colon and covering the intestines
Webster\'s 1913 Dictionary

Definition: \\Caul\\ (k[add]l), n. [OE. calle, kelle, prob. fr. F. cale; cf. Ir. calla a veil.]
1. A covering of network for the head, worn by women; also, a
net. --Spenser. 女帽的後部

2. (Anat.) The fold of membrane loaded with fat, which covers
more or less of the intestines in mammals; the great
omentum. See {Omentum}.【解】大網膜？


The caul serves for the warming of the lower belly.
--Ray.

3. A part of the amnion, one of the membranes enveloping the
fetus, which sometimes is round the head of a child at its
birth. （胎児の）羊膜の一部.

It is deemed lucky to be with a caul or membrane
over the face. This caul is esteemed an infallible
preservative against drowning . . . According to
Chysostom, the midwives frequently sold it for magic
uses. --Grose.

I was born with a caul, which was advertised for
sale, in the newspapers, at the low price of fifteen
guineas. --Dickens.

-----

Thomas Hardy 的家族提過caul這回事，他將它寫在Return of the Native (Book iii chapter 7)。我抄張谷若先生的譯本供參考：


Fairway, Sam, and another placed their shillings on the table, and the man turned to Christian.

"No, sir," said Christian, drawing back, with a quick gaze of misgiving. "I am only a poor chap come to look on, an it please ye, sir. I don't so much as know how you do it. If so be I was sure of getting it I would put down the shilling; but I couldn't otherwise."

"I think you might almost be sure," said the pedlar. "In fact, now I look into your face, even if I can't say you are sure to win, I can say that I never saw anything look more like winning in my life."

"You'll anyhow have the same chance as the rest of us," said Sam.
"And the extra luck of being the last comer," said another. 「不但有同樣的機會，還格外有最後來的好運氣那，」【後來的好運氣：英國諺語：「最後的有運氣，髒土裡撿便士。」hc案：還找不到原文；義大利說法：The last comer shuts the door. Source: (Italian). The later comer is ill lodged.
Source: (Italian).】。

"And I was born wi' a caul, and perhaps can be no more ruined than drowned?" Christian added, beginning to give way.「俺是.戴著白帽子下生的，水裡淹不死俺，大約別的法子也毀不了俺吧？」克瑞開始心活起來，補充了一句話。

舊版
Edited byJames Gindin

Return of the Native (Norton Critical Edition)
2
Larger Image
Return of the Native (Norton Critical Edition)
Author: Thomas Hardy
A new edition of Thomas Hardy's timeless novel of two pairs of mismatched lovers. — One of Hardy's classic statements about modern love, courtship, and marriage, The Return of the Native is set in the pastoral village of Egdon Heath. The fiery Eustacia Vye, wishing only for passionate love, believes that her escape from Egdon lies in her marriage to Clym Yeobright, the returning "native," home from Paris and discontented with his work there. Clym wishes to remain in Egdon, however--a desire that sets him in opposition to his wife and brings them both to despair. Behind the narrative of The Return of the Native lie the tragic fates of Flaubert's Madame Bovary and Oedipus, and in writing the novel Hardy endowed his ordinary characters with the status of tragic heroes, seen especially in the ill-fated lovers and Damon Wildeve, who spoil their chances to master their own destinies. The Introduction and Notes featured in this new edition incorporate the most up-to-date scholarship on Thomas Hardy.

Edited with Notes by Tony Slade with an Introduction by Penny Boumelha.







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2011年1月25日 星期二

小说的艺术--亨利·詹姆斯文论选

我高中時讀過 Daisy Miller (English) (as Author)
一直想找機會攻亨利·詹姆斯的長篇小說
Wikipedia


大師的重要批評文選
缺點是譯文和原文都難讀
但是精彩

小说的艺术--亨利·詹姆斯文论选

作　　者：(美)亨利·詹姆斯（Janes,H.） 著,朱雯,乔佖,朱乃长 等译 出 版 社：上海译文出版社 出版时间：2001-5-1



本书选录了美国著名小说家、文学评论家亨利·詹 姆斯发表于不同时期的最具代表性的文学评论，其中既包括他为自己的长篇小说撰写的序言，也有他对屠格涅夫等作家以及小说本身的存在现状、发展前景的论述。 这些评论不乏创造性的见解，同时，这些评论文字优美隽永，修辞手法高超诡异，不愧其“心理分析大师”的盛名。阅读本书，既有助于全面了解亨利·詹姆斯的文 学成就和艺术审美观，亦能打开一个独特的视角，深入思考小说的历史、现状和未来。

亨利·詹姆斯（1843-1916）， 美国著名小说家、文学评论家，著有长篇小说《一位女士的画像》、《鸽翼》、《使节》、《金碗》，中短篇小说《黛西·米勒》、《阿斯彭文稿》、《螺丝在拧 紧》，评论庥《法国诗人和小说集》、《一组不完整的画像》等，另有相当数量的剧本、传记、游记，一生卷帙浩繁，作品文风独树，奠定了其在美国现代文学史上 不可动摇的地位。

第一部：小说论
小说的艺术
小说的未来
第二部：小说家论
伊凡·屠格涅夫
奥诺雷·德·巴尔扎克
居斯塔夫·福楼拜
乔治·桑
乔治·艾略特
居伊·德·莫泊桑
第三部：小说自序
《罗德里克·赫德森》序言
《一位女士的画像》序言
《鸽翼》序言
《使节》序言
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陳紀瀅 著 三十年代作家直接印象記

記查良釗 1975/3/11 -- 陳紀瀅 著 三十年代作家直接印象記台灣商務印書館 1986年 pp. 373-77
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Le Quesne, A.L., Carlyle, 《卡萊爾》王芳鑫譯/卡萊爾與中國


Le Quesne, A.L., Carlyle, (Oxford, 1982).
《卡萊爾》王芳鑫譯，台北：聯經，1986
這本屬於學術和思想簡論，不談Thomas Carlyle (1979-1881) 最著名的《英雄與英雄崇拜》 (Heroes and Hero-Worship) ，因為這不是傳主的有價值的好作品。
中文錯字或翻譯有一些。人名索引(頁數不對) 有簡介，不過少給作者一張簡譜和地圖。
好友弗勞德J. A. Froude 1818-94 的《卡萊爾傳》Life of Carlyle (1882–1884)擺脫了一般崇敬型認同的窠臼，成為一部名副其實的大家之作。

Thomas Carlyle - Wikipedia, the free encyclopedia 

Thomas Carlyle (4 December 1795 – 5 February 1881) was a Scottish satirical writer, essayist, historian and teacher during the Victorian era. ...

Notes

  1. ^ a b c d e f g h i j k l m n o p "Thomas Carlyle" (bio), Dumfries-and-Galloway, 2008, webpage: dumfries-and-galloway.co.uk-carlyle.
  2. ^ a b "Carlyle--The Sage Of Chelsea". English Literature For Boys And Girls. Farlex Free Library. http://marshall.thefreelibrary.com/English-Literature-For-Boys-And-Girls/82-1. Retrieved 2009-09-19.
  3. ^ Carlyle Till Marriage 1795 to 1826 by David Alec Wilson, 1923. Available on Google Books here, page 42-43. "As a 'double-goer', perplexing strangers in foreign parts as well as at home, the 'Apostle' was occasionally an innocent, inadvertent nuisance to 'our Tom'."
  4. ^ a b Lundin, Leigh (2009-09-20). "Thomas Carlyle". Professional Works. Criminal Brief. http://www.criminalbrief.com/?p=8890. Retrieved 2009-09-20.
  5. ^ a b "Who2 Biography: Thomas Carlyle, Writer / Historian". Answers.com. 2009. http://www.answers.com/topic/thomas-carlyle. Retrieved 2009-09-19.
  6. ^ Cumming, Mark : The Carlyle encyclopedia : 2004 : ISBN 978-0-8386-3792-0 p223
  7. ^ Wikisource-logo.svg "Heroes and Hero-worship". Encyclopedia Americana. 1920.
  8. ^ Carlyle, Thomas (1869). On heroes, Hero-Worship, & the Heroic in History. London: Chapman and Hall, 301.
  9. ^ Wikisource-logo.svg "Frederick the Great". Encyclopedia Americana. 1920.
  10. ^ Wikisource-logo.svg "Carlyle, Thomas". Encyclopedia Americana. 1920.
  11. ^ Simon Heffer, Moral Desperado - A Life of Thomas Carlyle, Weidenfeld & Nicolson, 1995, p.48
  12. ^ http://www.pakistanlink.com/Opinion/2006/Jan06/06/04.HTM "East Did Meet West - 3", by Dr. Rizwana Rahim
  13. ^ [1],

Bibliography

  • Alice Chandler. "Carlyle and the Medievalism of the North." In: Medievalism in the Modern World. Essays in Honour of Leslie J. Workman. Ed. Richard Utz and Tom Shippey (Turnhout: Brepols, 1998). Pp. 173-91.
  • A. A. Ikeler. Puritan Temper and Transcendental Faith. Carlyle's Literary Vision (Columbus, OH: 1972).
  • Hugh A. MacDougall. Racial Myth in English History: Trojans, Teutons, and Anglo-Saxons (Montreal: Harvest House and UP of New England, 1982).
  • F. W. Roe. The Social Philosophy of Carlyle and Ruskin (Port Washington, NY: 1978).
  • W. Waring. Thomas Carlyle (Boston, MA: 1978).

See also

External links

Wikisource has original works written by or about: Thomas Carlyle
Wikiquote has a collection of quotations related to: Thomas Carlyle
Wikimedia Commons has media related to: Thomas Carlyle
"卡萊爾與中國" 是梅先生之多情之假想

梅光迪文錄/ 网上纪念馆

昔日讀梅光迪文錄
最不解的是梅先生一生作品如此少
他曾與友夜談 The Life of Johnson 很興奮
可是那也只是讀懂洋書的人的清談而已




梅光迪文錄

梅光迪，字迪生，安徽宣城人，1890年出生，1911年赴美留學。回國後先後任教于南開大學、東南大學、哈佛大學等，是中國新文化運動時期的一員干將。作品有《梅光迪文錄》等。

本書是中國新文化運動時期的干將梅光迪先生的一本論文集，收錄了作者當年的一些文章和作者跟胡適等人的通信，是關于新文化運動的一本極好的參考書，對于在這一領域從事研究的專家學者以及對此感興趣的讀者朋友而言是一本難得的好書。

附錄部分則是梅光迪的傳記、浙大版《梅光迪文錄》的序言以及各方對他的追思文章。相信它的出版能夠為重新描繪中國現代文學和文化的歷史圖景添上不可或缺的一筆。
本書說明
評提倡新文化者
評今人提倡學術之方法
論今日吾國學術界之需要
現今西洋人文主義
安諾德之文化論
孔子之風度
九年後之回憶
言論界之新使命
斥偽教育
近代大一統思想之演變
英美合作之必然性
卡萊爾與中國
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2011年1月24日 星期一

Simon管理行為Administrative Behavior: A Study of Decision Making Processes in Administrative Organizations


　 書號 書名 原作者 譯者 價錢 　
　 M012 管理行為 Herbert A. Simon 鍾漢清 600 　

簡介

Administrative Behavior: A Study of Decision Making Processes in Administrative Organizations （Fourth Edition, 1997）

本書為1978年諾貝爾經濟學獎得主西蒙（司馬賀）劃時代經典著作最新版（內有許多當今重要議題評述）。

目錄

決策制定與管理組織

評論與發揮

管理評論的某些問題

評論與發揮

決策的事實要素與價值要素

評論與發揮

管理行為中的理性

評論與發揮

管理決策心理學

評論與發揮

組織的平衡

評論與發揮

權威的角色

評論與發揮

溝通

評論與發揮

效率準則

評論與發揮

忠誠心與組織認同

評論與發揮

組織的剖析

評論與發揮

附錄 什麼是管理科學

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錢穆《國史新論》

特別通知 有些(新)朋友 我會採取數封信之後從郵寄名單中拿掉
如有興趣閱讀 請參考 此mail之簽名處"交情千千" 網址
-----
謝謝戴老師/蘇先生/郭先生 等給我信 預祝KJ日本之旅順利

重新貼 朱蘭著: 管理三部曲 ( 鍾漢清譯)
或許因為品管學會的刊物和人事已不堪回首
----

昨天晚上讀錢穆1968年的演講“中國歷史人物”(收入《國史新論》)

因為該文有點散慢 所以要畫些重點 一時找不到可用的筆

只好數十年來第一次: 用雕刻刀削鉛筆

其樂趣甚妙

-----

蕭乾感慨林徽音客廳的許多談話沒錄音 多可惜

胡適晚年太多對談也如此 (錄音演講會讓他覺得不自然)

錢鍾書拒絕訪問錄音 但是他的忘年交還是感謝他: 同工異曲‧跨文化閱讀的啟示


目录

自序
再版序
中国社会演变
再论中国社会演变
略论中国社会主义
中国传统政治
中国历史上的传统政治
中国知识分子
中国文化传统中之士
再论中国文化传统中之士
中国历史上的传统教育
中国教育制度与教育思想
中国历史上之考试制度
中国历史人物
中国历史上之名将
中国文化传统之演进

※三联书店[钱穆作品系列]

2001年6月第1版 第1次印刷



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朱蘭著: 管理三部曲 ( 鍾漢清譯)"

a trilogy and The Juran Trilogy (朱蘭品質三部曲)

談一下The Juran Trilogy 朱蘭品質三部曲

約十年前 我將 Juran的 Managerial Breakthrough (1964/1994)翻譯成 管理三部曲 (華人戴明學院 鍾漢清譯)"

在"譯序"中我說過"三部曲"是很常用的文藝形式

譬如說30年代的巴金和矛盾等名作家 都有其"三部曲" (小說)留世

看今天Taipei Times轉載的一則書評:

David Peace's 'Tokyo Year Zero' is the first of a trilogy of crime novels that promises to address the creation of modern Japan, starting with the horrors of war

by Tim Adams
The Guardian, London
Sunday, Aug 12, 2007, Page 19


1964年版"管理三部曲" 只有"二部曲" ( 它是本"佳作")
1994年加入第三部曲
可惜 "第三部曲" 是 硬的 "品質規劃" 與非 "管理"領域
它可能是代加入的
Juran 在"品質規劃與設計"領域
竟然另外出版2本書和"手冊"文章

"品質三部曲"的圖 (自圓其)說
花了近10年
也做得不太好 (對於大師級 我要求很高)

**
書號 書名 原作者 譯者 價錢 　
　 M007 管理三部曲 J. M. Juran 鍾漢清 600 　

簡介
（二刷）

品質、管理大師朱蘭(J. M. Juran)不朽的著作，改造、改善學派及TQM學派的創始作品，闡明「突破、管制、規劃」在經營管理及品質管理的應用，戴明博士讚不絕口。




目錄:

突破與管制之對比

突破──鳥瞰

態度上突破

帕累托原理

動員在知識上突破

掌舵手

診斷手

知識上突破──診斷

抗拒變革──文化型態

績效上突破──行動

轉移到新水平

管制──鳥瞰

選擇管制主題

量測單位

標準

感應器

動員作決策

解釋

對差異的決策

採取行動

經理人、突破與管制

品質規劃：三部曲完全

附錄A 控制的技術補遺──鳥瞰

附錄B 品質三部曲


---

藝往事－音樂與文學中的三部曲

  • 2011-01-24
  • 中國時報
  • 【符立中】

　《小團圓》、《雷峰塔》、《易經》出版後統稱為「張愛玲自傳小說三部曲」；到底什麼是三部曲？為啥不叫三部劇？這個問題連許多教授也解釋不清。看到有些百科上寫著：三部曲常見於文學、電影，不常用於視覺藝術或音樂——這句話完全錯誤！三部曲之所以稱之為「曲」，正因係從音樂借用而來。

　三部曲（Trilogy）的字源來自於音樂上的三重奏Trio。古希臘發展出悲劇的形式後，即以相連的三部戲劇統稱為三部曲。至於為何是 三部而不是四部或五部？它的要件第一是情節相連——通常橫跨兩代甚至三代，將冤仇了結；第二這三部曲必須在同一天演完——近似三重奏的「同時演奏」。因此 三部曲通常吻合開端——發展壯大——收尾了結這一個脈絡的構成。音樂史上著名的《尼布龍指環》雖然用上四天，但《萊因黃金》正因為此稱為序部而非首部，真 正的首部曲從《女武神》開始。而指環三部曲顯而易見地影響到魔戒三部曲、星際大戰三部曲及哈利波特系列。

　華文地區著名的三部曲有巴金的激流三部曲、茅盾的蝕三部曲及金庸的射雕三部曲。施叔青的香港三部曲及李喬的寒夜三部曲則為較富代表性的台灣作品。

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2011年1月22日 星期六

納蘭性德《飲水集》

納蘭性德全集

納蘭性德（1655-1685），本名成德，為避太子諱改性德，字容若，號楞伽山人。滿洲正黃旗人，康熙十五年進士，授乾清門侍衛。他是清大學士明珠的公子，文學成就以詞為最 ...


"......有清一代詞人，論者多推朱彝尊（1629-1709）與陳維崧（1625-1682）。較諸這兩位明末遺民詩人，納蘭性德（1655-1685）生年晚了 將近一紀。陳維崧的《湖海樓詞》一千八百闋出入北宋骨力，規橅宏肆，天才橫出；朱氏的《曝書亭詞》六百闋則鎔鑄南宋風調，清空醇雅，氣格端蒼。無論創作的 面貌如何，兩者都是多產而集大成的豪傑。

反觀納蘭的《飲水集》（原名《側帽集》），其總數與陶詩差不多，通共不過一、兩百篇，然而清中葉的楊蓉裳（芳燦）說得好：「然花閒逸格，原以少許勝人多 許。」納蘭盛年不過三十而卒，然而以少作入詞史，與許多年登大耄的作者櫛鱗而論，卻絲毫不見遜色，這是因為他天才獨運於詞之一體的「源始」──捕捉生命中 極度敏感的剎那。所以會心者自能體認：即便是「說愁」，也有「詩不能及、賦不能到，唯詞可以強說之」的門檻。

在《飲水集》裡，可以很清楚地辨認，納蘭性德較早年的創作幾乎都是小令。那些膾炙人口的巨製，如〈金縷曲〉、〈大酺〉、〈沁園春〉、〈木蘭花慢〉等等，都 密集出現於這個早熟又早夭的生命晚期，且絕大部分都是與同代而年齡稍長的詩詞儕流──如顧貞觀（1637-1714）、姜宸英（1628-1699）等人 ──唱和而作，至於某些前代未見的「自度曲」詞牌（像是〈青山濕〉、〈湘靈鼓瑟〉等），也多出現在這個時期。然而，《飲水集》中引人復動人者，仍然是那些 意象靈動跳脫、語言悽惻頑豔，而且說不準有甚麼深刻的滄桑感慨的青春之作。這一闋〈點絳脣〉是個典型的例子：

一種蛾眉，下弦不似初弦好。庾郎未老，何事傷心早。
素壁斜暉，竹影橫窗埽。空房悄，鳥嗁欲曉，又下西樓了。...."張大春

" "
一種蛾眉，何事傷心早
－－讀鍾曉陽《春在綠蕪中》
2011.01.22


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2011年1月21日 星期五

Indignez-vous! (“Be Indignant!”)《愤怒吧！》

2011年01月21日 07:15 AM

法国人的愤怒
Indignant? We should be

作者：英国《金融时报》 西蒙•库柏


One night in March 1944, a young member of the French Resistance, codenamed “Greco”, landed in occupied France from England. His main mission was to connect Parisian résistants with London. He was betrayed to the Gestapo, who waterboarded him and sent him to Buchenwald. Just before he could be hanged, he swapped identities with a dead French prisoner.

1944年3月的一个夜晚，“法国地下反抗军”(French Resistance)一名代号为“Greco”的年轻成员，从英国抵达被德军占领的法国。他的主要任务是负责巴黎抵抗运动分子与伦敦方面的联络。但他被 出卖给了盖世太保。他们对他施以水刑，并把他关进了布痕瓦尔德(Buchenwald)集中营。就在他被送上绞刑架前夕，他用一名死去的法国俘虏替换了自 己。

And now, aged 93, Stéphane Hessel tops France’s bestseller lists. His 12-page left-wing pamphlet Indignez-vous! (“Be Indignant!”) has sold 500,000 copies since October. His tiny publisher, with just two full-time employees, is overwhelmed.

现如今，已93岁高龄的斯特凡纳•埃塞尔(Stéphane Hessel)荣登法国畅销书榜首。自去年10月以来，他那仅有12页的左翼小册子《愤怒吧！》(Indignez-vous!)已售出50万册。他的出版商——一家只有两名全职员工的袖珍公司已彻底供不应求。

The most obvious lesson is that people should write 12-page books. The traditional 250-page model probably stopped being appropriate with the disappearance of the attention span. But Hessel’s sales also reveal something about France, and about the left everywhere.

这中间最显而易见的教训就是：写书只应写12页。随着人们注意力集中的时间越来越短，一本书有250页的传统模式可能已不再合适。但除此之外，埃塞尔作品的销量还揭示了有关法国及各国左翼群体的一些事情。

The first curious thing you discover after forking out €3 for “le Hessel”, and finishing it over a coffee, is that there’s nothing much new in it. As Hessel himself has admitted, his ideas aren’t very original “in themselves”. He just says what most left-wing people already believe. The growing gap between rich and poor makes him indignant. So does the suffering of Palestinians, of undocumented immigrants, and of our abused planet. Everyone else ought to get indignant too, and do something, though Hessel never quite says what.

在你为这本小书掏了3欧元、并用一杯咖啡的功夫就看完后，最令你感到不解的会是，书中 几乎没什么新意。埃塞尔本人也承认，他的想法“本身”并不太新颖。他只是说出了大多数左翼人士的心中所想。贫富差距的逐渐扩大让他愤怒。巴勒斯坦人、非法 移民和满目疮痍的地球经历的苦难亦是如此。每个人都应感到愤怒，并去做些什么，尽管埃塞尔从未说清楚到底该做什么。

But then he doesn’t need to say much, because he is his own message. His biography gives Indignez-vous! its power. For a start, he can claim to be past the age of personal ambition. To quote his first words: “93 years old. It’s a little bit the very final stage. The end is not far.” Better yet, he never sought celebrity. In fact his German-Jewish mother was probably more famous: she inspired the female character in the love triangle in François Truffaut’s film Jules et Jim.

不过，埃塞尔无须说太多，因为他本人已说明了一切。他的人生经历赋予《愤怒吧！》以力 量。埃塞尔可以宣称自己已过了有个人野心的年龄。该书的开篇写道：“93岁。可谓人生的最后阶段。死亡已不再遥远。”更重要的是，他从未追求过名誉。实际 上，他那日耳曼与犹太混血的母亲可能名气更大：她赋予了弗朗索瓦•特吕福(François Truffaut)灵感，塑造了影片《祖与占》(Jules et Jim)中陷入三角恋的女性角色。

But the crucial fact about Hessel is that he was a résistant. Without that, nobody would have bought this book. He claims to speak for the National Council of the Resistance, which in March 1944 wrote a programme for postwar France. He also speaks as one of the diplomats who drafted the Universal Declaration of Human Rights for the United Nations in 1948.

但最重要的一点是，埃塞尔是一名抵抗运动分子。若不是这一点，没有人会买这本书。他宣 称要为曾于1944年3月为战后法国制定规划的抵抗组织全国委员会(National Council of the Resistance)进行辩护。他还是1948年为联合国(UN)起草《世界人权宣言》(Universal Declaration of Human Rights)的外交官之一。

To Hessel, that declaration simply continued the ideals of the French Resistance. And those ideals, he says, still apply today. Fighting inequality now isn’t so different from fighting Hitler, he thinks.

对于埃塞尔而言，上述宣言不过是延续了法国抵抗运动的理想。他表示，这些理想今天依然适用。在他看来，今天反对不平等的斗争与当初反对希特勒的斗争没太大区别。

In short, he makes an appeal brilliantly constructed to stir the contemporary Frenchwoman from her sofa, where she’s probably watching a reality TV show about mother-swapping. Having lived in France since 2002, I can testify that there’s always a lot of indignation about. People here always seem to loathe whomever they elected president.

简言之，他用精妙的构思，呼吁当代法国女性从沙发上站起来，不要再看什么“交换妈妈”的真人秀节目。我自2002年以来一直住在法国，因此可以证明，这里总是充溢着大量怒气。法国民众似乎永远都会讨厌他们自己选出的总统，无论是谁。

This indignation is of course grounded in France’s two proudest traditions: the revolution of 1789 and the Resistance. Both have the same central story: indignant people rising against their own government. Their indignation is memorialised daily in schools, television programmes and the names of streets and airports. Indignation is almost the national obligation. Hessel merely tells the French what to be indignant about now.

这种愤怒当然植根于法国最引以为傲的两个传统：1789年法国大革命和抵抗运动。两者的中心情节相同：愤怒的人们奋起反抗政府。学校、电视节目、街道和机场的名字每天都在纪念着他们的愤怒。愤怒几乎成了国民义务。埃塞尔不过是告诉法国人，现在应该对什么愤怒。

However, the book’s success resonates beyond France. Hessel is that rare phenomenon today: an acclaimed leftist. This should be the left’s global moment, but isn’t. We’ve had an economic crisis, bailouts for bankers, a botched war for oil, neglect of climate change and the relaxation of social mores. Nonetheless, the only left-of-centre leader of any Group of Seven industrialised nation is Barack Obama. Even he could probably only have been elected in the six-week window after George W. Bush capped his presidency by wrecking capitalism. Only in Brazil is the left triumphant.

不过，该书在法国以外的地区也获得成功。作为一名受人拥戴的左翼分子，埃塞尔这种人在 当今实属罕见。这真该是值得左翼普天同庆的时刻，但事实并非如此。我们经历了一场经济危机、对银行家的纾困、恶劣的石油战争、对气候变化的漠视、和社会道 德的沦丧。尽管如此，七国集团(G7)中唯一称得上是温和派左翼领导人的只有巴拉克•奥巴马(Barack Obama)。就连他可能也只是在小布什(George W. Bush)因把资本主义搞砸了而下台后，才有机会在六周的窗口期内当选。左翼大获全胜的唯一国家是巴西。

Leftist parties have failed to voice the indignation that’s been brewing since 2008. They seldom manage to put together a good narrative – a dream, if you like. For instance, whereas American Democrats typically bang on about policies, Republicans tell a story about America.

左翼党派未能表达出自2008年起就开始酝酿的怒火。他们很少能成功打造一种吸引人的叙事——或者可以说一个梦想。比如，美国民主党通常会喋喋不休地对政策指指点点，而共和党却会讲述有关美国的故事。

Like Obama in 2008, Hessel made himself the narrative. Both men presented themselves as individuals, not as products of leftist organisations: Obama famously hadn’t even been given a floor pass to the Democratic convention of 2000, while Hessel stood last year in an unelectable position for the small Europe Ecologie party. They both told a personal story about overcoming odds in patriotic language: they spoke not for the left but for all French or Americans, people with great traditions who deserved better than the current mess.

与2008年的奥巴马一样，埃塞尔让自己成了故事本身。二人都以独立的个体身份出现， 而非左翼组织的代表：众所周知，2000年时奥巴马甚至还没有资格参加民主党全国代表大会，而埃塞尔去年也没有资格参选小型政党欧洲环保党 (Europe-Ecologie)。他们二人都用充满爱国主义情怀的言论，讲述了如何战胜困难的亲身经历：他们不是代表左翼说话，而是全体法国人或美国 人，拥有光荣传统的两国人民都理应得到更好的待遇，而不是被拖入当前这种混乱局面。

Neither man said much about policy. Each delivered the same simple message: “Yes we can,” or, in Hessel’s phrase, “my natural optimism, which wants that everything desirable is possible”.

二人都对政策所言不多。每个人表达了同样简短的主旨：“是的，我们行”；或用埃塞尔的话说：“我与生俱来的乐观——希望一切理想都能实现”。

What Hessel desires now is that his friend Martine Aubry, leader of France’s Socialists, be elected president next year. But as a mere mortal and lifelong apparatchik born in 1950, she might struggle. Perhaps Hessel should run instead.

埃塞尔现在的理想是，他的朋友、法国社会党(Socialists)领导人马蒂娜•奥布里(Martine Aubry)明年能当选法国总统。但1950年出生的奥布里只是个凡夫俗子，毕生都在做官，她可能胜算不大。也许，埃塞尔自己应该参选。

译者/何黎

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歸鄉-尤里 萬那 Jules Verne/ 凡爾納: 追求進步的夢想家

徐進夫先生早期的翻譯
尤里 萬那 者法國科幻名家 Jules Verne

歸鄉-尤里 萬那


二手

商品圖片


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凡爾納
追求進步的夢想家

Jules Verne, le rêve du progrès

【基本資料 】


‧書系：發現之旅
‧編號：XB0079
‧作者：Jean-Paul Dekiss
‧譯者：馬向陽
‧出版日期：2005/12/19
▼ 內容簡介

相信大家都看過電影《環遊世界80天》，不久前也才上映過電影明星成龍主演的老片新拍版。

原著小說則是由人稱「科幻小說之父」的法國作家凡爾納（Jules Verne，1828-1905）所創作，他另著有《海底兩萬里》、《地心之旅》、《格蘭特船長的兒女》、《神祕島》等60餘部膾炙人口的小說，作品譯本超過70種語言，改編成的電影、舞台劇與漫畫更是難以計數。

19世紀初以降，中產階級藉著金融與工業，?造出新權勢的武器，堪稱是科學大躍進的機器時代。凡爾納結合淵博的學識和廣泛的興趣，發揮絕妙的才思文筆和驚人的想像力，創作出各式各樣的「新神話」，為這段發展過程留下證據。他帶領讀者重新發現地球(地心與宇宙)，重新認識各個種族和人民，預言新科學(飛行器、潛水艇等)和注重孩童的道德教育，在在都是當時發展中的共和國所推崇的價值，現今看來也深具啟發性和教育性。

今年是凡爾納辭世100週年，在其出生地南特、成名地巴黎和終老地亞眠，都盛大推出各項紀念慶祝活動。凡爾納生前曾浩歎要留下完整的作品，得活到一百歲，但預測科學發展神準的他應沒料想到自己過世一百年仍炙手可熱！現在，讓我們從閱讀本書來認識這位偉大科幻小說家吧！



▼ 作者簡介

Jean-Paul Dekiss

法國電影導演，曾拍攝25部短片與六部長片，包括《上帝不存在》(Dieu n'existe pas，1994年參加柏林影展)與《魏特曼兄弟》(Les Garcons Witman，1997年參加坎城影展)。目前是亞眠(Amien)「凡爾納之家」負責人、「作家之家暨文學遺產協會」(Federation des maisons d'ecrivains et des patrimoines litteraires)主席。著有《魔法師凡爾納》(Jules Verne l'enchanteur，Felin出版社，1999)，深入探討本書中提出的各項內容。




▼ 譯者簡介

馬向陽

巴黎第八大學語言學碩士。曾任職法國在台協會、師大法語中心。譯有《消失》、本系列之《拿破崙》、《吳哥窟》、《美索不達米亞》，公共電視與前春暉影業之法語影片，並擔任口譯。目前任職台北利氏學社、華梵大學外文系，以及法國文化協會。




▼ 目錄

第一章：羅亞爾河之子
第二章：奇妙之旅
第三章：教育與娛樂
第四章：對科學抱持懷疑
見證與文獻
大事紀
電影作品輯錄
圖片目錄與出處
索引
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