2020年5月31日 星期日

楊牧:《一首詩的完成》,《亭午之鷹》;.葉步榮/空山不見人 - 懷念楊牧




【自由副刊】葉步榮/空山不見人 - 懷念楊牧

2020/05/31 05:30
1964年夏,楊牧(右)赴美留學,葉步榮在花蓮機場送行。

文.圖片提供◎葉步榮

1983年,楊牧(左)第二次返台客座,和葉步榮在台大宿舍合影。
結識楊牧近七十年,一直維持聯繫。
1986年,洪範書店十週年,四位創辦人合影。左起沈燕士、楊牧、葉步榮、瘂弦。
1952年,同時考進花蓮中學初中部,共編四班,初二起只剩三班。我們不同班,互動並不熱絡,碰面大多在圖書館等候借書還書。那時有幾位同學為課外讀物所吸引,例如福爾摩斯,亞森.羅蘋的系列譯本等,同班的王禎和也是當中同好,借書證總是很快填滿更新。到了高中,只有兩班,始與楊牧同班,隨即往來頻繁,常去他家,他父母弟妹都以家人待我;他也會到壽豐我家走動,一起去荖溪,鯉魚潭泅水泛舟。長久以來,他最愛吃我母親養的土雞,醃漬的冬瓜燉雞湯,和燜蔗筍等。我家客廳窗邊有一隻寬大烏心石木板長凳,他吃飽飯常躺在長板凳上睡午覺。多年後,我父母親在花蓮慈濟醫院門診,聽到主治醫師和同事聊到楊牧,母親即說早年楊牧常在家中木板凳上睡覺,喜愛楊牧作品的主治大夫十分驚喜,備加親切。楊牧去世,九十九高齡的母親也很不捨,沒料半月之後溘然而逝。那隻大木板凳還留在壽豐老家倉庫裡。
楊牧最後簽名,附注文句本本不同。
楊牧在初中即以文筆聞名同學,作文比賽常列前茅,用筆名王萍發表詩作。高一初期,課餘教室外,常有人高喊「王萍」,那是高兩屆的陳錦標來找他,那時他們幫《東臺日報》編「海鷗」詩刊。不久易筆名為葉珊,之前曾短暫用了「蕭條」之名。
楊牧最後簽名,附注文句本本不同。
高中三年,真是美好的一段時光,我們對花蓮中學懷念不已。去年張系國在他成長之地新竹買了一個小房間,供返台暫住,頗得意地列數多項優點,其一是有位高中同學住在附近,他強調「就像楊牧跟你一樣的那種同學」,中學情誼,確是珍貴。畢業後,各奔東西,無論他在台中東海,金門,美國,都通訊不斷。他留美期間,偶爾幫他買書,處理稿件,因而認識了許多文壇中人。林海音先生和齊邦媛教授都說,早先以為我是楊牧的弟弟,那時大家叫他葉珊,我姓葉,因之誤會。洪範十週年,邀請作者們共聚,席間余光中先生致辭,開頭就說:「葉珊的弟弟葉步榮……」全場譁然,余先生尷尬不已。1979年楊牧獲中山文藝獎,我代他領獎,頒獎的是葉公超先生。之前為出版《葉公超散文集》,曾與秦賢次先生前往拜訪。葉大使見我上台,特別跟我道賀,猜想他是誤以為我得獎,過不久再謁,大而化之的他果然是沒注意司儀的說明。這位最早介紹T. S. Eliot給國人的文學前輩,楊牧也很敬重。
楊牧在柏克萊加大期間,周邊可謂濟濟多士,曾在信中提到身邊俊彥,「我們沒有他們的天賦聰明,所以必須加倍努力……」他向來是當仁不讓,為勉勵我,竟與我歸成同類的「我們」。他一生對創作,治學可真是夠執著,夠努力了,相形之下真是慚愧。他的美學散文集《疑神》書前題獻給我。有一年,汪珏從西雅圖來台,說楊牧在聊天中提到寫《疑神》讀了很多書,因我沒能像他可以專心致志於讀書,就當做代我多讀的心情在讀。這一節我沒問他,他也未提。
我本在銀行工作,待遇尚稱優厚穩定。有一次,他問我待在銀行前程如何?我模仿傑克.李蒙(Jack Lemmon)在《神祕女房東》(The Notorious Landlady,1962)飾外交官跟新女友的俏皮說法:如果按照年資級級正常升等,應可當個分行經理,若要更高職位,不在乎太老的話或有可能。他聽了沒笑,默默不語,一臉凝重,印象深刻。
有人問楊牧的老師陳世驤先生當初怎會走入文學評論之路,陳教授回說當年在北大,寫詩寫不過同學吳興華他們,只好退而學理論,可以評論他們,此說顯是自謙。我無力創作,也沒理論,踏入出版業,幫老友出書,勉強算是一條路。有一年陳教授來台,楊牧從柏克萊打電話告知他老師台北下榻處,要我拜訪求見,得晤著名學人,真是難得。
1975年他回台大客座一年,為圓早年的共同夢想,重提合作出版,曾同訪梁實秋先生請益,臨走忽然代我求字,事前沒跟我說,語氣也非請求的委婉,梁先生連說「好」,不久收到錄寫王維〈早秋山中作〉的法書,我珍愛這幅墨寶,也珍惜其由來。年尾,開始籌備洪範書店,合伙的瘂弦,沈燕士,幫忙多年的張力,都是他找來的,他班上學生羅曼菲常代他跑腿,來回收送稿件。次年開張,發行首批五本新書,偶然聽到:這種結合與方向,恐難支撐兩年。有幸撐過了四十多年,對時下的辛苦,瘂弦日前來信說:我們對得起我們的時代,洪範拚搏精神可歌可泣……應該是吧。長期合作,不免有意見相左,楊牧是性情中人,有話直說,我總持事緩則圓以對,最後都是他包容了我。
1991年,他應聘香港科技大學擔任文學教授,參與創校,因宿舍尚未完工,學校大方租下君悅酒店套房給他們,後來美國總統柯林頓訪港即住此酒店,香港大學之厚待學人名不虛傳。楊牧隨即來電,要我撥出時間,免費享受號稱六星級的飯店,我去住了一個星期,小名讓出他的房間,常一起游泳。
之後不久,故鄉壽豐北邊一片貧瘠荒涼的土地蓋起了美輪美奐的大學,1996年楊牧返回花蓮參與東華大學創校,這些是我做夢都想不到的。我家有一塊不小的農地,四十多年前他參觀後很喜歡那裡的視野環境,希望將來能割一小塊讓他蓋房子,我說沒問題。他回來任教即重提供地建屋舊事,因農地變更建地困難重重而作罷,讓他失望。之後校方覓地供教職員集中自建,他邀我也買一個單位,可以比鄰而居,我贊同並登記申購,後來他們另有考量沒買成。
近年他的身體虛弱,去年底能下樓散步,令人高興。今年初和他聊起簽名書,看他精神不錯,即提為我簽書,練練久不寫字的手,夏盈盈很贊成,積極鼓勵他。我準備了他全部的初版書,怕太多他有壓力,先送十來本。春節之後簽完,再送第二批就沒簽了。簽好的應是他最後的筆跡,略有遲滯,可以想像他握筆時的微顫。簽名附注時地文字,本本不同。他的寫作不斷創新求變,避免重複,即使在最後病中簽署小節都如此講究,其成為大家,不是偶然。
3月初突聞他進加護病房,因武漢肺疫每天只能由夏盈盈和常名探視一次,後來進入沉睡狀態。之前鄭樹森教授才剛寄來小栗康平的名片《眠之男》(1996),述說少年同學因山難昏睡不起的故事,巧合畫面不斷湧現。13日進入彌留,病房狹小只容夏盈盈,常名夫婦,徐佳銘夫婦和我六人進入送別。夏盈盈俯身執手和他說話之間,沉睡多日的他,眼角突見濕潤,顯然是淚,楊璞以紙巾擦拭,我握著他的另一隻手,卻由溫暖漸涼變冷……

多年前,楊牧轉送一幅楚戈的字畫,我說楚戈已送過許多,他說這幅很好,要我收下。畫是王維詩〈鹿柴〉,水墨設色,峰巒層疊,山嵐隱約,書錄全詩。我裱好一直掛在家中。3月13日與他握別後不久,回一趟花蓮,北迴鐵路車過和平溪,立霧溪,三棧溪,一路右望中央山脈,連綿巍峨的大山在雲霧縹緲間,山下近處許多山谷溪澗是我們多次同遊之地,看著看著,恍惚不已,稍定神後,心想,此後就只能代他看看這些故鄉雄偉美麗的高山了。●

----




阿邦:"流沙河。隔海說詩。
《台灣詩人十二家》,收了計101首台灣詩人的詩......台灣詩人十二家,今年又走掉一位:楊牧。
独步的狼
[附录]纪弦的诗五首......"
-----
應該多讀楊牧作品,越多集越好。
快月底了,記得月初買印刻、文訊,讀紀念楊牧的文章,包括編輯的。我的印象中沒有稍"深入"的"評論",或許作者多太年輕了(相對於我這種60~70年代就讀楊牧作品的老輩)。
楊牧類似他說的周作人,是"文藝復興人",出書很慎重,卻也至少十來本(許多自傳片段、感寫),一般人可能讀一小部分。

我特別用阿邦給的流沙河選"纪弦的诗五首"為例。楊牧和鄭樹森編的《現代中國詩選》有其總體詩壇評價,其中紀弦選12首,是"第一級"的。紀弦〈存在主義〉,楊牧在1988年寫的〈形式與內容〉收入《一首詩的完成》(1989)就讚佩有加:.....一路發展出一首五十行長短的作品,充滿突兀,驚詫,同情,和嘲弄,安置在錯落有致合理的形式裏,一首詩於焉完成 (p.135)。


ps  流沙河 "給每一位詩人一個「動物」形象"老式,很不容易抓準(譬如說,楊牧的《亭午之鷹》).

《亭午之鷹》1996 瑤光星散為鷹






楊牧(1940年9月6日-2020.3.13),本名王靖獻,臺灣花蓮人,臺灣著名詩人、散文家、評論家、翻譯家、學者。



一首詩的完成,語言:繁體中文,ISBN:957952534X,頁數:222,出版社:洪範,作者:楊牧,出版日期:2004


  此書為楊牧對詩的理念思考之整體展現,採書信體,原題「給青年詩人的信」,共十八篇,論詩的定義和方法,分析詩的形式和內容,指出意象、色彩、音樂的藝術要求,並廣泛探討詩人和現實社會,乃至於歷史傳統和文學經籍與一首詩之所以完成的關係,以冷靜的筆調檢查美學和人生的合諧與矛盾,可以為習詩創作者參詳,為實際批評方法的借鏡,也可以為楊牧自剖文學心靈的散文集。
~~~~
耐著性子打完近一千個字,就是覺得這兩段寫大自然寫的太好了!也談到個人獨自在山中驚覺天地嚴峻的監視而感到恐懼,但這恐懼又是深深的愛和教導。每一句話都該畫線的!!最近在公民課上到生命自覺,我信手舉了一長串,頑童時期做過的歹事,好幾件都和前面的兩位文人有類似的感覺,包括對山中池塘的魚,以及家貓下過毒手,過程實在不忍再細數,但我真的明確感受到自己行為後所受的譴責,四周寧靜無聲,那樣的肅靜,感覺自己直接面對眼前群山的責備。這次眼前的油桐樹似也在靜靜的教導和訴說許多大自然的道理呀!

楊牧〈大自然〉《一首詩的完成》
作者簡介
楊 牧
  一九四○年生於臺灣花蓮,美國柏克萊(Berkeley)加州大學比較文學博士,現任華盛頓大學教授,中央研究院特聘研究員兼文哲所所長;著作有詩集、戲劇、散文等中英文類四十餘種,又有翻譯及編纂行世。

抱負 / 一首詩的完成 / 楊牧1984
我們以詩的創造為抱負,但抱負大小必須有理想的嚮導。人間喧嚷,眾口滔滔,詩人能在這現實社會裡引起甚麼樣的作用?你這樣質問我,正好碰到了我多年沉思疑惑的一藝術生命的環節,錯綜複雜,甚至因為我自己過份的關懷,它是生澀硬化的,我不知道怎麼樣來撫觸它,鬆弛它,使它鏗鏘散開,趨向明朗。

詩人應該有所秉持。他秉持甚麼呢?他超越功利,睥睨權勢以肯定人性的尊嚴。崇尚自由和民;他關懷羣眾但不為羣眾口號所指引,認識私我情感之可貴而不為自己的愛憎帶向濫情;他的秉持乃是一獨立威嚴之心靈,其渥如赭,其寒如冰,那是深藏雪原下一團熊熊的烈火,不斷以知識的權力,想像的光芒試探著疲憊的現實結構,向一切恐怖欺凌的伎倆挑戰,指出草之所以枯,肉之所以腐,魍魎魑魅之所以必死,不能長久在光天化日下現形。他指出愛和同情是永恆的,在任何艱苦的年代;自由和民主是不可修正刪改的,在任何艱苦的年代。這些只有一個不變的定義──詩人以他文字音聲的創造,必須參與其中賦予它不變的,真正的定義。

詩人服膺美的嚮導,但美不只是山川大自然之美,也必須是人情之美。他創造美,不只創造藝術之美,更須創造人情之美。他和其他崇尚知識的人一樣,相信真理可以長存,敦厚善良乃是人類賴以延續生命的惟一的憑藉,而弱肉強食固然是野獸的行徑,黨同伐異,以不公正的方式驅使社會走向黑暗的道路,一定是淫邪醜陋的。詩人必須認識這些,並且設法揭發它,攻擊它。他通過間接的甚至寓言的方式來面對人類社會和山川自然,他不躁進也不慵懶,不咒罵也不必呻吟,通過象徵比喻,構架完整的音響和畫幅。當他作品完成的時候,他獲取藝術之美;而即使作品的內容是譴責控訴,他所展開的是人性之善;即使作品的技巧迂迴於隱喻和炫耀的意象之中,他所鼓吹的是真。

你有理想和抱負,你要創造完美的文學,永恆之詩。這些我可以明白,但完美的文學永恆之詩必須有它哲學的基礎,必須立足在人性尊嚴的肯定。我並不要求你凡事緊張,以寫作哲學論文或政治批評的方式寫詩;你可以使用多種手法,通過各種技巧,或舒緩或慷慨,以抒情的或戲劇的聲音表達你心神之體悟。你既然有為永恆之詩獻身的理想,有創造完美的文學的抱負,你便不致於失落在世俗之中,你的作品便不會淪落為政治的,宗教的,財閥的工具。你的作口皆是你人格良知的昇華,見證你所抉擇的生命的意義。

楊牧。(1989)。一首詩的完成。洪範書局。


目錄
抱 負
大自然
記 憶
生存環境,br>壯 遊
歷史意識
古 典
現代文學
外國文學
社會參與
閑 適
形式與內容
音樂性
論修改
發 表
朋 友
聲 名
詩與真實


~~~~~竟然是2008的,可能嗎?

台大意識報: 一首詩的完成——淺談楊牧

2008年9月14日 星期日


一首詩的完成——淺談楊牧

◎劉書甫
詩是我涉事的行為。--楊牧

楊牧,本名王靖獻,十六開始以「葉珊」為筆名發表詩作,三十二歲時改筆名為「楊牧」。楊牧一生創作不輟,著作類型包括新詩、散文、評論、翻譯等。作品卓然成家,對後進影響甚鉅,可謂台灣最重要的詩人之一。

楊牧的詩擅長透露作者的精神和心靈探索,更展現了對世事的省思及人文關懷。在已出版的十三本詩集中,可見其每一階段的新嘗試,透過敏銳的心靈和自我辯證,觸探著不同的主題,成就一首首壯麗而深邃的詩作,可讀性極高。每一本詩集的後面皆有後記,抒發自己寫作期間的心理狀態和所思。讀者在細讀詩作、對詩作有了詮釋和註解後再看後記,彷彿楊牧現身說法,告訴讀者自己是在怎樣的介入與抽離間、怎樣的觀覽與閱讀中、怎樣的敏感與疏離中留下這些文字,讓讀者能夠真正讀「懂」他的詩,產生一些踏實而寶貴的共鳴;其散文亦優美如詩,行文之間,處處見其敏銳的觀察、易感卻節制的心思,運用的修辭和文法架勢皆準確而不落俗套。

楊牧的寫景、描物的功力深厚,然而真正吸引人的地方在於,其在寫景中總能巧妙的連結至自我的意識狀態,而緩緩道出一種人生追尋或哲學。而楊牧博覽各種文學作品,除了翻譯葉慈等外國詩人的詩作,其散文內也常引用英詩,但此旁徵博引之作為並非為了炫耀其閱讀之壯,通常只是楊牧在一種情境或風景裡的長久凝視中,偶然臨現的感觸,而藉由幾行英詩默默誦出,而詩的意境與描繪,也安適的巧融於楊牧筆下的景緻中。以下的例子或許能略為感受楊牧的寫作風格:

在其散文《亭午之鷹》中寫到,一日亭午,楊牧在九龍暫居的濱海公寓裡看到一隻鷹,以剛毅、果決而凜然之姿呈現,
「鷹久久立於欄杆上,對我炫耀它億載傳說的美姿。它的頭腦猛厲,顏色是青灰中略帶蒼黃;它雙眼疾速,凝視如星辰參與商。而堅定的勾喙似乎隨時可以俯襲蛇蝎於廣袤的平蕪。它的翮翼色澤鮮明,順著首頸的紋線散開,聚合,每一根羽毛都可能是調節,安置好了的,沒有一點糾纏,衝突,而平整休息地閤著,如此從容,完全沒有把我的存在,我的好奇放在心裡。1
許多形象與聲音在楊牧的心裡閃過,而以Alfred, Lord Tennyson的六行詩默誦於心。然而,鷹卻倏地而去,
「如此決絕,近乎悲壯地,捨我而去2」,
而且不會再回來了,一隻勢必要走的鷹。楊牧決定以筆墨尺素留住此天地之色相,期待化瞬息為長久,變渺小於無窮,遂提筆寫亭午之鷹。而這隻具體造訪的小鷹卻讓楊牧想起了古人寫鷹的情況,提到杜甫寫鷹,其實寫的是畫布上的筆墨渲染、勾勒出的蒼鷹之像,非如自己此刻親眼觀察的鷹。因而思起詩人以語言展現事物,所從事的無非就是模擬事物具體、個別之行為,而那具體、個別之行為所服膺者正是宇宙造物主原始孕育的一般意念,所以詩人所作的屬兩度疏離於真理以外的模擬。杜甫的詩筆所展現的畫布之鷹,則可謂三度疏離於柏拉圖系統裡的真理。因此,楊牧自問,
「即使僅僅集中於古典文本的檢閱,於丹青設色的觀察,於人情和世故,這系統也大畧可以想像。詩何嘗不生生於它一自給自足的時空,具體設事,抽象提昇?3
同期寫下的詩作《心之鷹》也可見其思緒:
鷹往日照多處飛去
沒入大島向我的投影
陽台上幾片落葉窸窣
像去年秋天刪去的詩
而鷹現在朝南盤旋
漸遠。我站起來
面對著海
於是我失去了它
想像是鼓翼亡走了
或許折返山林
如我此刻竟對真理等等感到厭倦
但願低飛在人少,近水的臨界
且頻頻俯見自己以鴥然之姿
起落於廓大的寂靜,我丘壑凜凜的心4

然而詩人的反省未完,一隻真實存在眼前的鷹,無論是否離宇宙造物主的意念尚有差距,一隻勢必要走的鷹已透過力與美,讓楊牧激起了強烈的感應,一顆悵惘的心,「試圖以文字的鋪陳,安頓,將那短暫的感應延長至無限,更想要把那鷹的實存恆化於我的篇幅結構,音韻,色彩,意象,比喻等修辭和文法的架勢裡5」。在從事這樣一件詩人的工作時,楊牧領悟到,透過感官直接的觸及,確實提供了不平凡的第一手資料,然而如同這隻鷹,凌厲、冷肅、繽紛而迷人,卻好像又只提供了一些表相,無法支撐起詩人的筆,以充分的情感與思想架構起文章,以及所有的工作。詩人還需要古典創作的啟發、詮釋、註解,
「需要累積的文學知識來深化,廣化,問題化那工作;我更需要集中思想與情感,組織,磨礪,使之彰顯明快,庶幾能夠將那鷹定位在我的工作前景6
如同杜甫面對畫布上的蒼鷹時,已剎那通明,下筆如神。此「鷹」幾乎是可以指涉一切事物,一切客觀存在的世事與人情。而「詩」是泛稱,楊牧作為詩人的一生,就如同他的作品,從發端到成就的整個過程,就如同朝向藝術的臻極,其中一切心志堅持、勤奮節制,都在成就他的人生如同一首詩之完成的過程,如詩人自己所言:「詩是我涉事的行為。」

楊牧各階段的創作都可略見其創作觀,但值得一提的是,楊牧將讀者的來信一一思索,並提筆寫了幾封給年輕詩人的信,集結成冊,名為《一首詩的完成》。書中提出了作為詩人的抱負,對生存環境提出反省,對旅遊與閱讀的必要和古典文學、現代文學之於詩人的地位,以及詩與真實均提出了獨到的見解。其中展現了楊牧心目中,詩與詩人的理想樣貌:
「詩人服膺美的嚮導,但美不只是山川大自然之美,也必須是人情之美。他創造美,不只創造藝術之美,更需創造人情之美。他和其他崇尚知識的人一樣,相信真理可以長存,敦厚善良乃是人類賴以延續生命的唯一憑藉。7
而詩對楊牧來說,
「似乎是沒有目的,游離於社會價值以外,漂浮於人間爭逐之外,但它尖銳如冷鋒之劍,往往落實在耳聞目睹的悲歡當下,澄清佹偽的謊言,力斬末流的巧辯,了斷一切愚昧枝節。詩以有限的篇幅作無窮的擴充,可以帶領你選擇真實。8
《一首詩的完成》對於有志於寫作的人來說,實為一本值得一讀的好書。


註釋:
1. 《亭午之鷹》,頁一七五。
2. 《亭午之鷹》,頁一七七。
3. 《亭午之鷹》,頁二○四。
4. 《時光命題》,頁八。
5. 《亭午之鷹》,頁二○五。
6. 《亭午之鷹》,頁二○六。
7. 《一首詩的完成》,頁六。
8. 《一首詩的完成》,頁四。

紐約時報書評AROUND THE CRAGGED HILL A Personal and Political Philosophy. By George F. Kennan. (1992):So Unreconciled to So Much




The Russia Hand: A Memoir of Presidential Diplomacy by Strobe Talbott 2003  。 OBLOMOV (《奧勃洛莫夫》1859) by Ivan Goncharov
我依索引,找出有興趣處讀,意趣橫生,(2輯照片的文字說明和編排,很有意思),收益多,譬如說,俄國外交先知、大老 George Kennan 的三類索引;China 中的"Belgrade embassy bombing and" 等。

Owen Hsieh......被譽為外交上最後一位智者( The last wiseman )的肯楠,是職業外交官,曾任美國國務院政策規劃局局長、美國駐蘇聯大使、駐南斯拉夫大使。肯楠文采斐然,辯才無礙,一生寫了14本書,除了兩部回憶錄外,包括外交史、外交政策及美蘇關係等,曾獲普立茲獎及美國國家圖書獎。
肯楠1993年出版了 “ 在崎嶇的山脊 ( Around the Cragged Hill )”, 是個人的政治哲學思想著作,語出 17世紀英國詹姆士一世時期的玄學派詩人 John Donne, " 在崎嶇、尖峭聳冉的大山上,真理巍然而立,但你必須前去,設法親近……。”
肯楠在這本壓卷之作,暢論人性、政府、國家、意識型態、外交政策(軍事對抗與非軍事的)的本質。與其他著作最大的不同是完全拋開歷史、外交案例,以抽象的哲學概念,對事物作更廣泛面向、更高層次的思考,希望所分析的問題本質,在未來數十年,仍有意義。
在中國強推 “ 港版國安法 ” 踐踏香港自治,美國川普總統宣布5大報復措施之際,肯楠書中的卓見震聾發聵,躍然紙上:
“ 個人對權力的追求如何將政府轉變為野心、對抗和懷疑的混合體;"
" 一個國家的規模如何在統治者和被統治者之間樹立障礙?"
“ 為何美國必須先整理自己的房子,才能成為別人的燈塔?"



紐約時報有書評



But Professor Kennan, who has been associated with the Institute for Advanced Study in Princeton since 1953, said in a telephone interview from his office that he is looking forward to the arrival of a new generation in Washington. "I have been heartened by what I have seen and heard said by Mr. Clinton, his actions and statements during the interregnum," he continued. "This is not in the way of comparison: in foreign affairs there were several things that I admired about the Bush Administration." But he is glad to see "younger people coming in, who listen to others."---此篇書評

So Unreconciled to So Much

By 發表於1993年元月3日,Clint0n總統就任之前,所以肯楠可以就他在11月當選之後的約2個月的待任期間的言行,發表看法。

The author of 18 books on American and European diplomatic history, Soviet affairs and nuclear weapons is at work now on a companion to his two-volume analysis of the French-Russian alliance at the end of the 19th century. But, he worries some more, "it is hard to write books at this age in life." His own health is good ("I've been lucky"), but "many of the people who could support me have gone." -- BARTH HEALEY


AROUND THE CRAGGED HILL A Personal and Political Philosophy. By George F. Kennan. 272 pp. New York: W. W. Norton & Company. $22.95.


A PERSON'S political philosophy is apt to be an effect as well as a shaper of that person's temperament and sensibility. As "Around the Cragged Hill: A Personal and Political Philosophy" makes clear, George F. Kennan's conservatism is a product of his almost visceral recoil from many aspects of modern American life.


This book is, Mr. Kennan acknowledges, not systematic philosophy but "essentially a collection of critical observations." However, from their pattern flows something recognizable as conservatism. To call Mr. Kennan's conservatism anachronistic is not to disparage it: there is something bracing about a man so unreconciled to so much. And to note that his thinking is, strictly speaking, un-American is not to question his attachment to his country, which attachment he movingly affirms.


His conservatism is a curious and not quite coherent blend of two traditions long since relegated to the losing side of American history. One is the anti-Federalist suspicion of great size in a polity, and fear of the concentration of political power in the central government. The other tradition is a high Federalist, even Tory, belief that the central government should be staffed by a disinterested elite and must be strong enough to supervise the base habits of the turbulent masses.


The "cragged hill" of Mr. Kennan's title is from Donne: "On a huge hill, / Cragged, and steep, Truth stands." The truth, as Mr. Kennan apprehends it, is that man is a "cracked vessel" whose distresses can be palliated only slightly by government, which "is simply not the channel through which men's noblest impulses are to be realized." He believes the American portion of mankind is especially flawed and rapidly becoming more so.



For 27 years Mr. Kennan was an intellectual engaged in diplomacy. For four subsequent decades, mostly at the Institute for Advanced Study at Princeton, N.J., he has written distinguished books on history and diplomacy. But in "Around the Cragged Hill" the two chapters on foreign policy reflect primarily his preoccupation with what he considers America's domestic sickness. He pleads for a "self-effacing" stance toward the world, not just because the world is largely beyond our comprehension (never mind our control), but also because all of the country's energies are required at home if regeneration is to be even remotely possible.


The United States, he says, is in "critical shape" because Americans have become "a people of bad social habits." Furthermore, the government's incompetence is such that "one has no choice but to question the adequacy of Western democracy itself" for responding to today's challenges.


Mr. Kennan grounds his thinking in an unblinking acknowledgment of humanity's "animalistic" dimension. His assessment of sexuality is particularly chilly. Given the fissure between man's physical and spiritual natures, "he staggers through life as best he can," bedeviled by an insoluble conflict between what he is and what the interests of civilization require him to be. Mr. Kennan affirms, with characteristic tentativeness, a tepid religious faith in a Spirit, though one acquitted of any responsibility for the mess mankind is in.


Mr. Kennan believes that large nations -- he calls them "monster countries" (the United States, the former Soviet Union, China, India and Brazil) -- are "problems to themselves." To achieve a greater "intimacy" in civil life, he advocates, with a sort of earnest whimsy, a radical devolution of the Federal Government's authority to 12 constituent republics, to be organized on regional lines. He does not explain why the 50 states are not suitable receptacles for authority shed by Washington.








His other proposal is notably unpersuasive: a nine-member "Council of State" to be chosen by the President to render advice on "long-term questions of public policy" -- but not about "matters of current contention." This notion is offered perfunctorily, as though as a mere reflex by a man of government who really knows the foolishness of suggesting institutional tinkering as a solution to problems of the nation's soul.



The columnist Joseph Alsop called Mr. Kennan "an almost too-sensitive man." Certainly contemporary America lacerates his sensibilities. He deplores, among many other things, "plebiscitary tendencies" in governance, forced desegregation ("people should be allowed to do what comes naturally," and policies should be "responsive to local feelings, local customs and local needs") and egalitarianism generally (because "every attempt at social leveling ends with leveling to the bottom, never to the top"). It is nowadays rare, and for that reason rather entertaining, to read something like Mr. Kennan's lament about the servant shortage:

"A society wholly devoid of the very institution of domestic service is surely in some ways a deprived society, if only because this situation represents a very poor division of labor. There are people for whom service in or around the home pretty well exhausts their capabilities for contributing to the successful functioning of a society. There are others who have different and rarer capabilities; and it is simply not a rational use of their abilities that they should spend an inordinate amount of time and energy doing things that certain others could no doubt do better, and particularly where these are just about the only things the latter are capable of doing. . . . I find it hard to picture a great deal of Western culture without the institutions of domestic service that supported it. . . . I cannot, somehow, picture Tocqueville combining his serene meditations with the washing of the pots and pans and the removal of trash from the kitchen premises."


Neither can one so picture Mr. Kennan.

Well stricken in years and well seasoned by life, the 88-year-old Mr. Kennan has standing to complain, and he gives good value as a curmudgeon. There is an echo of the 1920's in his condemnation of "great monopolies," and there is the flavor of the 1940's in his worries about "automation." He considers the computer useful primarily "to speed the manifold processes of a life that is plainly already proceeding at a pace far too great for the health and comfort of those that live it." And his loathing for the automobile is almost majestic. The automobile is a "mass addiction" that he associates with myriad evils, from the increase of crime to the decline of cities and spread of loneliness. He contrasts automobile travel "with the color and sociability of the English highway of Chaucer's time, as reflected in 'The Canterbury Tales,' or with the congenial atmosphere of the railway compartment of the Victorian novel."


Mr. Kennan is apprehensive but firm in wanting the Federal Government to reform the citizenry's offensive "habits of daily life," including the uses made of automobiles and television. But what, then, of his dour disbelief in government as an instrument of noble impulses?



This is a book to be enjoyed not for its analytic rigor but for the sparks struck from a strong personality. Mr. Kennan quotes, not disapprovingly, his first ambassadorial chief, William Bullitt, saying that mankind is "a skin disease of the earth." But, paradoxically, a species that can speak so harshly of itself is not so bad. Similarly, as long as the United States produces critics as astringent yet affectionate as George F. Kennan, it will not be so fallen as Mr. Kennan thinks it is. 'WE HAVE GOTTEN FAR OFF THE TRACK'


George F. Kennan's voice is strong, belying his 88 years, and deliberate, especially as he requests assurance that when he is quoted, "my sentences have beginnings and endings." Indeed, in explaining the genesis of his personal catechism, "Around the Cragged Hill," he speaks in well-formed paragraphs wrought by six decades in diplomacy and academia.


"I have the feeling that we have gotten far off the track because of the deficiencies of the political system," said Professor Kennan. (Though he retired from the classroom 18 years ago, none of his colleagues seem to find "Mr." sufficiently stately.) He is especially concerned that the constant need for politicians to get re-elected too often strips these public servants of the nobility with which they should serve.

2020年5月29日 星期五

“Only connect!” 馬友友的枕邊書:與蘇格拉底共進晚餐?Why Yo-Yo Ma Would Invite Socrates to Dinner

這篇,可以看出馬友友博士的世界之寬廣與多樣。
從7歲神童馬友友為甘迺迪中心的募款演奏,到今天 (Philip Glass在其glassminute,為
 馬友友譜〈金魚〉 ((le) poisson rouge).....
Yo-Yo Ma
Tune in tonight at 6p ET to The John F. Kennedy Center for the Performing Arts's Facebook page for their Special Broadcast: An American Pageant of the Arts!

Today’s #glassminute, cellist Jeffrey Zeigler plays Philip Glass’s “Orbit” for Solo Cello in Tucson AZ. Written for Yo-Yo Ma and premiered at
(le) poisson rouge
in NYC, Jeffrey Zeigler was the first cellist to record the work on OMM and later as part of his 2014 album “Something of Life”‬

2020.5.29 才開始訂閱紐約時報 哈哈
寫這行留念
英文標題會用疑問句嗎?

Why Yo-Yo Ma Would Invite Socrates to Dinner

枕邊書
馬友友的枕邊書:與蘇格拉底共進晚餐?
《紐約時報》2020年5月26日



“就這一次,我想由我來提問,”這位剛推出室內樂專輯《山羊雅集弦樂四重奏》(Not Our First Goat Rodeo)的著名大提琴家說。
你的床頭櫃上放著什麼書?
奈德·蘇伯萊特(Ned Sublette)的《造就新奧爾良的那個世界》(The World That Made New Orleans)。

佐拉·尼爾·赫斯頓(Zora Neale Hurston)的《奴隸收容所:最後一批“黑貨”的故事》(Barracoon: The Story of the Last “Black Cargo”),已知中央航路最後的非裔倖存者之一的口述史。
大仲馬(Alexandre Dumas)的回憶錄,我正在艱難閱讀法文版第一卷。
《精神的崛起》(Spirit Rising),由舉世無雙的安吉麗克·基德霍(Angelique Kidjo)所著,正是她推薦了前三本書。她和我正在合作一個新項目,探索我們理解的西方古典音樂與非洲音樂之間的一些不太為人所知的交點。
有沒有什麼經典小說是你最近才第一次讀的?
E·M·福斯特(EM Forster)的《霍華德莊園》(Howards End)。二十三年前,當我第一次想到“絲綢之路合奏團”的時候,我和丹尼爾·巴倫博伊姆(Daniel Barenboim)還有愛德華·薩義德(Edward Said)展開了很多激烈的對談。薩義德當時正在創立“西東合集管弦樂團”,他總是引用福斯特的話:“唯有相連!”但我花了二十年時間才和這本書相連。
說說你理想的閱讀體驗吧(時間、地點、內容、方式)。在旅途中。我總是盡量帶上一本能讓我對目的地產生新看法的書上飛機。二月末,就在大流行真正改變我們生活方式之前,我第一次來到西非,在達喀爾演奏巴赫的大提琴組曲。我帶上了迪翁·瑟西(Dionne Searcey)的《追求不服從的女人》(In Pursuit of Disobedient Women),這本書講述了她擔任時報西非分社社長的歲月。我帶著她神奇的經歷著陸了。感覺就像作弊!
最近,我和妻子發現可以在車裡聽有聲讀物,最近聽的是羅恩·切爾諾(Ron Chernow)的《華盛頓》(Washington)。
每個人在21歲之前都應該讀什麼書?
《小王子》。用孩子的眼光看世界,充滿驚奇、智慧和純真,這是我們作為成年人絕不希望失去的視角。
作為一名音樂家,有沒有哪本書影響了你的藝術發展?
多到不計其數,但是約瑟夫·霍洛維茨(Joseph Horowitz)寫的托斯卡尼尼,為我童年搬到紐約時與古典音樂世界的相遇提供了社會和歷史背景。這本書讓我看到,二戰後一切都發生了極為深刻的變化,歐洲音樂家到美國的移民參與塑造了半個世紀以來古典音樂的演變,它也幫我找到了自己的音樂根基。你最喜歡的音樂家- 作家是誰?你最喜歡的音樂家回憶錄呢?
巴勃羅·卡薩爾斯(Pablo Casals)的《歡樂與悲傷》(Joys and Sorrows)。卡薩爾斯是上個世紀最偉大的大提琴家之一。他幫助幾代音樂家和聽眾重新發現了巴赫的大提琴組曲,他始終站在自由和反對專制的立場上,他以一種簡單的哲學生活,這種哲學後來也成為了我的哲學:他認為自己首先是一個人,其次是一個音樂家,第三才是一個大提琴手。我在7歲的時候遇到他,向他要簽名,他給了我一些建議:“永遠都要留一些時間給棒球。”幾十年下來我才意識到,他是在告訴我首先要做人。
你讀過的關於音樂的最好的書是什麼?
有一些書引領我踏上新的音樂之旅。比如90年代,我發現了民族志音樂學家泰德·利文(Ted Levin)的作品。我記得我讀的他的第一本書是《上帝的成千上萬個傻瓜》(The Hundred Thousand Fools of God)。它寫得是蘇聯解體後的幾年裡,誕生了十幾個我們只知道是“某某斯坦”的國家。泰德的書讓我了解了生活在那裡的人;我能聽到他們的聲音,理解他們對自然和宇宙的解釋。幾年後,泰德成了我的合作夥伴之一,創建了絲路樂團,這本書永遠地改變了我對聯繫與合作、創新與傳統、外國與本地,以及生活在一個相互聯繫的世界中的意義的看法。
你最近從一本書中得知的最有趣的東西是什麼?
我從大仲馬的回憶錄裡了解到海地的歷史。他的父親是一名法國將軍,出生在海地(當時的法國殖民地聖多明克),是法國白人貴族和黑人奴隸的兒子。我們聽說過很多關於海地現代社會的鬥爭,但我對它的歷史只有一個模糊的概念,海地是美洲第一批宣布獨立的殖民地之一,也是第一個永久廢除奴隸制的國家。你怎樣整理你的書?
我不整理。我太沒條理了。謝天謝地,我妻子能把它們整理好,這樣一來,我又會驚訝於我們擁有那麼多的好書。
你最喜歡的虛構人物是誰?你最喜歡的反英雄或者反派呢?
奧德修斯。他有很多的時間是在路上,這點我感同身受!
假如你來組織一個文學晚宴,你會邀請哪三位作家,無論已故的還是在世的?
安·帕切特(Ann Patchett),我讀過她的所有作品;她的人文主義想像力無邊無際。

還有理論物理學家弗里曼·戴森(Freeman Dyson),他於今年早些時候去世,享年96歲。他從未停止學習,在他生前最後的一篇論文中寫道:“文化的演變將是驅動我們未來的主要力量。”
蘇格拉底:就這一次,我想由我來提問。
你接下來打算看什麼書?
我兒子六年級的時候,老師給他佈置了閱讀《卡里來和笛木乃》(Kalila wa Dimna)的作業,這是一些源自印度、後來傳到波斯的寓言故事,用來教育未來的統治者。但事實證明,這些故事深受孩子們的喜愛,全世界的孩子都知道這些故事,我們在拉封丹和伊索的寓言中都能讀到。從那以後我就一直想看這本書。想像一下,全世界的領導者擁有共同的價值觀。我們今天就可以用到這本書。
翻譯:Yizi、晉其角



Why Yo-Yo Ma Would Invite Socrates to Dinner

“For once, I’d like to ask the questions,” says the renowned cellist, whose new ensemble album is “Not Our First Goat Rodeo.”


What books are on your nightstand?

“The World That Made New Orleans,” by Ned Sublette.

“Barracoon: The Story of the Last ‘Black Cargo,’” the oral history of one of the last known African survivors of the Middle Passage, by Zora Neale Hurston.


The memoirs of Alexandre Dumas, the first volume of which I am struggling through in French.

“Spirit Rising,” by the unparalleled Angelique Kidjo, who recommended the first three titles. She and I are working on a new project that explores some of the less-known intersections between what we think of as Western classical and African music.


Are there any classic novels that you only recently read for the first time?

E .M. Forster’s “Howards End.” Twenty-three years ago, when I was first thinking about the Silkroad Ensemble, I had many intense talks with Daniel Barenboim and Edward Said, who were in the process of creating the West-Eastern Divan Orchestra. Said would always quote Forster: “Only connect!” But it took me two decades to connect with the book.Describe your ideal reading experience (when, where, what, how).


In transit. I always try to get on a plane with a book that will give me new perspective on the destination. Late in February, just before the pandemic really changed how we live, I visited West Africa for the first time, to play Bach’s cello suites in Dakar. I boarded with Dionne Searcey’s “In Pursuit of Disobedient Women,” which recounts her years as The Times’s West Africa bureau chief. I landed with the magic of her experience. Like cheating!



Lately, my wife and I have discovered audiobooks in the car, most recently Ron Chernow’s “Washington.”


What book should everybody read before the age of 21?

“The Little Prince.” Looking at the universe through a child’s gaze, full of wonder, wisdom and innocence, is a perspective we never want to lose as adults.



Have any books influenced your artistic development as a musician?

Too many to count, but Joseph Horowitz on Toscanini helped give a social and historical context to the world of classical music world that I encountered when I moved to New York as a child. The book gave me a way to see how deeply everything changed after World War II, how the immigration of European musicians to the United States helped shape the evolution of classical music for a good half-century and gave me my own musical foundation.


Who are your favorite musician-writers? Your favorite memoir by a musician?

“Joys and Sorrows,” by Pablo Casals. Casals was one of the greatest cellists of the last century. He rediscovered Bach’s cello suites for generations of musicians and listeners, he stood always for liberty and against despotism, and he lived by a simple philosophy that has become my own: He thought of himself as a human being first, a musician second and, only third, a cellist. I met him when I was 7 and asked him for his autograph, and he gave me some advice: “Always make time for baseball.” It took me decades to realize he was telling me to be a human first.What are the best books about music you’ve read?


The books that set me on new musical journeys. Here’s one. In the ’90s, I discovered the work of an ethnomusicologist named Ted Levin. I think the first of his books that I read was “The Hundred Thousand Fools of God.” This was in the years after the Soviet Union breakup gave birth to more than a dozen countries that we knew as the “‘stans.” Ted’s book introduced me to the people who live there; I could hear them, understand their interpretation of nature and of the universe. A few years later, Ted became one of my partners in creating the Silkroad Ensemble, which changed forever how I think about connection and collaboration, innovation and tradition, foreign and local, and what it means to live in an interconnected world.



What’s the most interesting thing you learned from a book recently?

The history of Haiti, through the memoirs of Alexandre Dumas, whose father was a French general born in Haiti (then the French colony of Saint-Domingue) to a white French nobleman and a black slave. We hear so much about the modern-day struggles of Haiti, but I had only a vague notion of its history, that Haiti was among the first colonies in the Americas to declare independence and the first nation to abolish slavery for good.


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How do you organize your books?

I don’t. I am so disorganized. Thank goodness my wife has the ability to put them in order, because then I am surprised anew by what wonderful books we have.


Who is your favorite fictional hero or heroine? Your favorite antihero or villain?

Odysseus. I identify with how much time he spent on the road!


You’re organizing a literary dinner party. Which three writers, dead or alive, do you invite?

Ann Patchett: I’ve read all of her books; her humanistic imagination knows no limits.


Freeman Dyson, the theoretical physicist who died earlier this year at age 96. He never stopped learning and in one of his final essays wrote, “Cultural evolution will be the main force driving our future.”


Socrates: For once, I’d like to ask the questions.

What do you plan to read next?

When my son was in sixth grade, his teacher gave him an assignment on “Kalila wa Dimna,” fables that originated in India and moved to Persia, shared as a way to educate future rulers. But it turns out that they are beloved stories that children know all over the world, stories that we recognize in the fables of Fontaine and Aesop. I’ve wanted to read them ever since. Imagine, a world of leaders bound together with common values. We could use that today.



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A version of this article appears in print on May 24, 2020, Page 6 of the Sunday Book Review with the headline: Yo-Yo Ma. Order Reprints | Today’s Paper | Subscribe

唐文標及其《唐文標碎雜》





唐文標數位資料館:關於唐文標 - 國立清華大學圖書館
www.lib.nthu.edu.tw › about01

唐文標簡介. 唐文標先生(1936.2.2~1985.6.10),原名謝朝樞。廣東開平縣人。在香港完成中學學業,入新亞書院外文系 ... 另著有《平原極目》、《張愛玲雜碎》、《唐文標碎雜》、《快樂就是文化》、《我永遠年輕》、《張愛玲研究》、《唐文標散文集》、《中國古代 ...

清大圖書館前館長謝小芩教授與邱守榕教授本為舊識,2003年受黃武雄教授之邀擔任全人中學董事。2008年5月,黃武雄教授與全人中學前任校長黃政雄先生得知清大圖書館的釣運文獻計畫,即主動聯絡邱守榕教授,促成唐文標先生文獻之捐贈。邱教授慨然允諾捐贈,2009年4月與汪益教授來訪清大圖書館,了解釣運文獻典藏情形,5月參加「一九七O年代保釣運動文獻之編印與解讀國際論壇」,7月正式將已經整理有序的唐文標先生手稿、文件、書信與收藏書籍,捐贈給清華大學圖書館。
唐文標先生文物,不但進一步充實清大圖書館的釣運文獻,更是台灣1970與80年代文化與文學界珍貴的第一手文獻,極具教育學術價值。此批資料之分類架構與數量如下:手稿類168件、書信類108件、剪報類105件、照片類201件、其他類60件,期望對台灣文化、社會、文學等相關領域的專業研究有所貢獻。對於邱守榕教授及唐宏人先生的信任與託付,及黃武雄、黃政雄兩位先生的居中促成,清華大學圖書館謹此致上最高謝意。


唐文標碎雜. Author, 唐文標. Publisher, 遠景出版社, 1976.
這本書很充實,每篇都值得談談。

〈超現實者之死〉談的是Max ERNST
當年何懷碩在美國也作一Max ERNST回顧展的介紹,文章近年有重印。
近年。紐約現代美術館 MoMA 將該次大展的目錄大書數位板自由分享。
相對於該書,中文世界的文章,多只是很"膚淺"的介紹。

〈斷竹.續竹......〉內有很難得的陳世驤先生訪談記。
楊牧當年在志文出版社編其業師《陳世驤先生文集》。30年之後,中國根據它,加了不少資料,簡體字出版。
我現在在讀小川環樹的《論中國詩》,知道小川先生在美國與陳世驤先生、夏濟安先生等都有接觸,可惜沒看到互動的資料。


〈雷聲......〉是訪談歷史學家勞榦。勞先生的作品,大多印出來了。訪談稿比較少見。

只稍微介紹從題目不容易了解的文章,其它的,都很清楚,唐文標先生談愛這片土地、在上頭勞作的人的作品。



















2013年11月30日下午4:10這篇感人的友情紀錄《逝者如斯》,原發表在2008年12月號的.《新地文學季刊‧唐文標專輯》 (頁272-294)。收入本書時,似乎只改章名為《一九七九,動盪美麗島:測記唐文標》 (頁102-140),更清楚而具體。
我的這本.《新地文學季刊》是2009年許達然老師寄贈的,再次跟許老師說聲謝謝。我記得當時讀完時,鼓勵唐學姊多寫……。今天我更覺得這一篇,的確是昔日專輯的鎮卷之寶。
*****
「我和唐香燕,以前只是點頭之交。三年前吧,紐約友人傳來一篇香燕追憶唐文標的文章——網路時代真奇妙,我們住同一個城市,卻透過太平洋和北美洲來回輾轉引 介——三十年多前的往事、人物,那些側聞的,只有輪廓的,在她的筆下, 鮮活靈動來到眼前。情真意切,文字乾淨、準確、節制、優美。從那一刻起,我成了唐香燕的讀迷。------胡慧玲為唐香燕著《長歌行過美麗島--寫給年輕的你》的推薦序 〈我們的長歌行〉
-----2019
298 唐香燕【時光悠悠美麗島】讀書座談


2020年5月28日 星期四

"Letters without signature": How a BBC program challenged the GDR (東德):書、展



作家及翻譯家 Susanne Schädlich 用多年時間整理 BBC 檔案,翻譯原始德語書信,讓信件得以重光,更在 2017 年出版相關書書籍,啟發今次展覽。她認為,現代的社交媒體運動與舊廣播節目互相呼應,目的同為捍衛言論和新聞自由。借助互聯網,「人們可以交流想法,尤其是在自由度較低的政權下」,更可以建立網絡作政治抵抗。展覽連繫過去與現在,又參考了最近的鎮壓案例,Schädlich 說:「對自由的呼聲一直存在,先是在收音機,現在則在網上。」

"Briefe ohne Unterschrift": Wie eine BBC-Sendung die DDR herausforderte, 2017  ("Letters without signature": How a BBC program challenged the GDR, 2017)


Susanne Schädlich (born 29 November 1965) is a German writer and literary translator. She is also experienced as a "ghost writer".

東德時期,言論自由的代價

A+A-
東德學生 Karl-Heinz Borchardt 寄信到 BBC 的筆記。 圖片來源:BStU
總是要說出違心的說話,我不認為這有趣。
東德學生 Karl-Heinz Borchardt 寫給 BBC 的
東西德分裂時期,在英國廣播公司(BBC)節目「沒署名的信」(Letters without Signature)中,主持人大聲讀出來自東德的匿名信件,一字一句的背後,都是沉重的代價。柏林通訊博物館(Berlin Museum for Communication)近日推出與節目同名展覽,讓大眾回顧這段言論自由被嚴重收緊的歷史。
民主社會不能沒有言論或新聞自由,1949 年由社會主義獨裁政權建立的「德意志民主共和國」(GDR),明明有「民主」二字,卻與之背道而馳。在該政治環境下,批評當權者或他們強制實行的政策,均是被禁止的危險行為,若被東德領導人視為眼中釘,被捕在所難免。
東西德分裂時期,在英國廣播公司(BBC)節目「#沒署名的信」(Letters without Signature)中,主持人大聲讀出來自 #東德 的匿名信件,一字一句的背後,都是沉重的代價。柏林通訊博物館近日推出與節目同名展覽,讓大眾回顧這段 #言論自由 被嚴重收緊的歷史。
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