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		<title>Skyfa - My Friends My Networks</title>
		<link>http://www.skyfa.com/</link>
		<description>Skyfa is a social utility that connect friends and let people to discover, share and review the best contents with videos, audios, flash, images, articles, web, etc.</description>
		<pubDate>Thu, 20 Nov 2008 15:40:13 GMT</pubDate>
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			<title>你一笑，春光展</title>
			<description><![CDATA[<a href="http://3.bp.blogspot.com/_w8Ld3gyljSA/SSAtF7WZzHI/AAAAAAAAEA0/N2xEhEJrUlY/s1600-h/wedding.jpg"><img id="BLOGGER_PHOTO_ID_5269261143877733490" style="DISPLAY: block; MARGIN: 0px auto 10px; WIDTH: 200px; CURSOR: hand; HEIGHT: 150px; TEXT-ALIGN: center" alt="" src="http://3.bp.blogspot.com/_w8Ld3gyljSA/SSAtF7WZzHI/AAAAAAAAEA0/N2xEhEJrUlY/s200/wedding.jpg" border="0" /></a> 李伯與李太，等了五十年才有婚禮。<br /><br />李伯:「妳像當年一樣美麗。」<br />李太笑說:「多謝!」<br /><br />一個喜歡讚賞，一個常說感謝，共同克服五十年的苦難歲月。]]></description>
			<link>http://www.skyfa.com/resource/9b58000e84314e1134a2386b44b5b7d8.aspx</link>
			<pubDate>Sun, 16 Nov 2008 14:23:00 GMT</pubDate>
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			<title>書店奇談</title>
			<description><![CDATA[<p class="MsoNormal"><span style="font-family: 新細明體;">昨天經過公司樓下門口<br />樓下阿靚姑突然喝住了我<br />「肥仔，你地尋日無開舖呀？」<br />我跟他說不是啊<br />「但係你地有客上去之後落來問我係咪執左喎你地」<br />我跟他說不是啊<br />然後我問他那位客人是幾點鐘上來<br />她跟我說大約四點多左右<br />于是我便起疑了<br />前天（禮拜日）明明是店主N看舖的<br />然後打了給店主Ｎ<br />店主N跟我說他禮拜日那天整天都在啊<br />這我便覺得奇怪了<br />于是我在想會不是近來公司越來越靈異<br />而出現了鬼揞/掩眼<br />找不到我們的書店？<br />為了這樁奇案，我們找到了湯川敎授<br />湯川教授也覺得這摏奇案太不可思議<br />于是湯川教授便在我們書店看起書上來<br />把聞一多全集、錢鍾書全集、清朝全史及唐代交通圖考都看遍都得不出結論<br />再把上古音系、詩大調、粉紅色噪音、中國文學史及所有後現代的理論都看遍了<br />還是找不到頭緒<br />突然湯川教授在地上寫下一大堆算式，他得出了結論<br />他一直認為鬼神之說不合乎邏輯<br />唯一的解釋是那位客人走錯了門子<br />去到二樓便把那間修甲的主觀投射了以為是我們的店子<br />找不到我們便以為我們關門了<br /><br />───────────────────────────────<br /><br />昨天有位內地客人上來<br />問我：「這些書可不可以看的？」<br />我愕然了，這些書擺在這裏不是看的那會是用來做什麼的？<br />不過這也不是最驚奇的問法<br />曾經有人走上來問：「你們是賣書的嗎？」<br />我真的想答，其實那些書我們不賣的<br />別要看我們是書店<br />我們表面上是賣書，<br />但我們其實就如毛主席所講<br />「打著紅旗反紅旗」<br />「打著JJ反JJ」<br />用現在的潮語來講就是「曲綫」<br />我們就是曲線賣書<br />或者準確點用黃毓民的話語來講<br />我們賣書就是要凸顯香港人不看書的荒謬性<br /><br />----------------------------------------------------------------------------------<br /><br />或者可以這樣講，<br />我們開書店主要是想教人：</span></p><a href="http://photo.xanga.com/hope_season/008a4220050309/photo.html" target="_blank"><img title="200px-怎樣打飛機" style="border: 0px none ;" src="http://x00.xanga.com/8a48030a73d20220050309/w119278577.jpg" height="246" /></a>]]></description>
			<link>http://www.skyfa.com/resource/9b58000e59bb510706227fdf425891a9.aspx</link>
			<pubDate>Wed, 12 Nov 2008 06:28:00 GMT</pubDate>
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			<title>再見了，阿扁</title>
			<description><![CDATA[<a href="http://3.bp.blogspot.com/_w8Ld3gyljSA/SRmw_XzCaZI/AAAAAAAAEAk/LLCAAxZPqaE/s1600-h/bian1.jpg"><img id="BLOGGER_PHOTO_ID_5267435841952835986" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 200px; CURSOR: hand; HEIGHT: 150px" alt="" src="http://3.bp.blogspot.com/_w8Ld3gyljSA/SRmw_XzCaZI/AAAAAAAAEAk/LLCAAxZPqaE/s200/bian1.jpg" border="0" /></a> 曾經，阿扁是我的英雄，不屈、聰明、關懷、愛護家人、尊敬朋友。<br /><br />他是寶島一顆明亮的寶珠。<br /><br />現在，卻貪污得與國民黨人不相伯仲，比得上某些菲律賓與印尼領導人。 權力，令人腐化如斯。]]></description>
			<link>http://www.skyfa.com/resource/9b58000e883447e4f00991df4eae8359.aspx</link>
			<pubDate>Tue, 11 Nov 2008 16:20:00 GMT</pubDate>
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			<title>看不到白天</title>
			<description><![CDATA[<a href="http://2.bp.blogspot.com/_w8Ld3gyljSA/SRauePRdyEI/AAAAAAAAEAc/__Pdhe6rNto/s1600-h/iphone-nov08+003.jpg"><img id="BLOGGER_PHOTO_ID_5266588648775469122" style="DISPLAY: block; MARGIN: 0px auto 10px; WIDTH: 320px; CURSOR: hand; HEIGHT: 240px; TEXT-ALIGN: center" alt="" src="http://2.bp.blogspot.com/_w8Ld3gyljSA/SRauePRdyEI/AAAAAAAAEAc/__Pdhe6rNto/s320/iphone-nov08+003.jpg" border="0" /></a>下了班，抬頭天已晚。<br />上班時天還沒亮，下班時天卻快黑，看不到白天。<br />「日出而作，日入而息」的生活，很遙遠。]]></description>
			<link>http://www.skyfa.com/resource/9b58000e898eba74db7c5f1140f685d8.aspx</link>
			<pubDate>Sun, 09 Nov 2008 09:33:00 GMT</pubDate>
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			<title>Yes, we can</title>
			<description><![CDATA[<a href="http://1.bp.blogspot.com/_w8Ld3gyljSA/SRJ6u22t8yI/AAAAAAAAEAU/SM1Y4JDG9Wk/s1600-h/obama.jpg"><img id="BLOGGER_PHOTO_ID_5265405859767120674" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 200px; CURSOR: hand; HEIGHT: 154px" alt="" src="http://1.bp.blogspot.com/_w8Ld3gyljSA/SRJ6u22t8yI/AAAAAAAAEAU/SM1Y4JDG9Wk/s200/obama.jpg" border="0" /></a><br /><div><div>奧巴馬的勝利演說，充滿感情，優雅且動人。</div><div></div><br /><div>專家們說:「講得好聽，內容卻空泛。」</div><div></div><br /><div>批評得沒錯，但他講得實在感人，如果我不是做直播而是在現場，必定為他歡呼落淚。沒看過的，請看看。<a href="http://my.barackobama.com/page/community/post/stateupdates/gGx3Kc" target="_blank">http://my.barackobama.com/page/community/post/stateupdates/gGx3Kc</a><a href="http://mail.cabletv.com.hk/exchweb/bin/redir.asp?URL=http://hk.youtube.com/watch?v=mwrbJu7D0Fo%26feature=related" target="_blank"></a></div><div></div><br /><div>演講有魅力，才像個領導人。</div></div>]]></description>
			<link>http://www.skyfa.com/resource/9b4f004109f608273cc5af6746eda1bc.aspx</link>
			<pubDate>Thu, 06 Nov 2008 04:56:00 GMT</pubDate>
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			<title>丰子恺的画（十四）：阿咪</title>
			<description><![CDATA[<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://2.bp.blogspot.com/_5yPdqArzXKc/SRFoPedV9hI/AAAAAAAAAMU/s-H9sVUhy0s/s1600-h/ins29.GIF"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 251px; height: 340px;" src="http://2.bp.blogspot.com/_5yPdqArzXKc/SRFoPedV9hI/AAAAAAAAAMU/s-H9sVUhy0s/s400/ins29.GIF" alt="" id="BLOGGER_PHOTO_ID_5265104054456284690" border="0" /></a>]]></description>
			<link>http://www.skyfa.com/resource/9b4f0043d1d7878bdd20966740d9a422.aspx</link>
			<pubDate>Wed, 05 Nov 2008 09:31:00 GMT</pubDate>
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			<title>西塞罗的愤怒（转载）</title>
			<description><![CDATA[<h4 align="center"><span style="color: rgb(153, 204, 0);font-size:180%;" ><em>西塞罗的愤怒——评王晓朝译西塞罗全集·修辞学卷</em></span></h4> <span style="font-size:100%;"><strong><br />高峰枫</strong><br /></span> <span style="font-size:100%;"><br /><span style="font-size:130%;">西塞罗（Marcus Tullius Cicero,106 BC - 43 BC）是古罗马一代文宗，其著作涉及面极广，既有打官司的讼词，也有哲学、政治学和宗教领域的著述，更不要说彼得拉克在1345年发现的那几百封书信了。 若对古罗马文史缺乏了解，对西塞罗雕琢、繁复的文风没有体会，那么翻译（translate）西塞罗很容易成为对他的“侵害”（transgress）。 买到汉译本《西塞罗全集》第一卷《修辞学卷》时，我便替译者捏一把汗，待看了译文之后，我早已被惊出好几身的冷汗了。<br /><br />译者翻译所用底本，是“洛布古典丛书”（Loeb Classical Library）的英译本。他沿用英译本的做法，把Ad Herennium（译者翻作《论公共演讲的理论》）列为第一篇。译者在“内容提要”中说：“本书是否西塞罗本人的作品在西方学界一直存有争论，但主导性的意见仍视之为西塞罗的著作。”可是据我所知，“主导性的意见”刚好相反。据考证，Ad Herennium约作于公元前一世纪初期，是现存拉丁文献中最早的关于修辞学的系统论著。在中世纪以前，这部书的抄本大多将西塞罗题为作者。但是自十五世纪开始，人文主义学者瓦拉（Lorenzo Valla,1407-1457）便开始质疑西塞罗是否真的是此书作者，并且当时已有其他学者将此书排除在西塞罗作品之外。这样一代代研究考证下来，只要您随便翻阅几部研究古罗马修辞学的著作，从英国学者Atkins的《古代文学批评》第二卷（1934年），到加拿大学者Grube的《希腊罗马批评 家》（1965年），再到意大利学者Conte的《拉丁文学史》（英译本1994年）和美国学者George Kennedy的《古典修辞学史新编》（1994年），没有一位将这部书归在西塞罗名下。译者也许无暇翻阅这些基本参考书，可是就在他依据的“洛布古典丛书”英译本中，英译者Caplan在英译者序里明明说过“虽然以西塞罗为作者的观点仍不时出现，但近来所有的编校者均以此说为谬”，“此书作者问题不时引起学者讨论，但从未获得最终解决，也从未让所有人满意。我以为，最明智的做法，是将此书归于一佚名作家笔下……”译者只要认真看过这篇英译者序的前三页， 我想他绝对不会说出“但主导性的意见仍视之为西塞罗的著作”这样不负责任的话来。<br /><br />西方古典修辞学有很多基本术语。比如按照“演说”（oratory）的主题和功能，一般将“演说辞”分为三大类：第一类是“庭议 ”（deliberative），专门讨论军国大事，比如宣战、媾和、立法等等；第二类是“诉讼”（judicial或forensic），用于在法庭上控告他人，或者为当事人辩护。第三类是“赞咏 ”（epideictic），服务于讴歌君主和颂扬英烈。当西塞罗将这三个修辞学基本术语放在一起讨论时，译者尚能知其差别，勉强翻出大意。而一旦它们在 文章中“落单”，译者一下子就双目迷离，辨认不出了。比如第150页，forensic单独出现了，身边没有deliberative和 epideictic“相伴”，译者忘记其义当为“诉讼”，三次将它译成“辩论性”。又如第170页，出现了一个deliberative style，这本来是议论国事所应使用的文体，而译者却译作“演讲术的精致文风”，估计是将deliberative往deliberate（深思熟虑） 的方向上理解去了。对修辞学基本术语不熟悉、不敏感，却勇于翻译古罗马修辞学巨擘的鸿文，正好比不懂悲剧和史诗的基本差别，就胆敢翻译亚里士多德的《诗学》一样。<br /><br />古罗马文化根深叶茂，特富于宗教精神。不了解古罗马宗教的情况，就不容易看懂当时的书籍。西塞罗在《论开题》（De Inventione，我暂不谈这个题目译得是否准确）第一卷中说，若有人偷盗“祭器”（原文sacrum，英译sacred article），那么他到底是犯了盗窃罪呢，还是犯了渎神罪？他提到的“祭器”，本来是指用于宗教祭祀、具有神圣性的器物。可是，译者却别出心裁，把“ 祭器”译作“圣书”（149页）。真是神来之笔！这说明两个问题：第一，译者对古罗马宗教缺乏基本了解，请问古代罗马人是希伯来人那样的“圣书的民族” 吗？第二、译者对article一词的理解，似仍停留在中学阶段。在他的心中，这个词只可以表示“文章”，不能表示“物事”和“器物”。<br /><br />这部九百余页的译作，只要你随便翻出一页来核对，便会发觉满目疮痍。任何译者偶有疏失，本来在所难免，但是满篇讹谬，而且都是最最基本的英文理解问题，这就让人大大怀疑译者的语言能力。我随便举些例子，大家可自行判断。<br /><br />先说单词。拿《论开题》一篇来说，仅开篇的前十页（141－150页），至少就有六十多处误译和漏译。如果更较真一些，可以轻易突破一百大关。短短三页之 内，一个简单寻常的英文单词agreeable居然出现三种译法。在第142页，译者将agreeable译作“已经同意的”，把同页下一段出现的 agreeableness译作“赞同”。而在第144页，又将agreeable译为“统一”，真不知和前面的译法如何“统一”。译者大概以为 agreeable是agree和able两词的简单相加。可是，只要随便翻翻字典，就会发现这个词的基本意思是“令人愉悦”、“宜人”，而西塞罗文章中这三处的拉丁原文（iucundissima, commoditas, iucunda）也都是“愉悦”或“合宜”的意思。至于把“分配”（assign）翻成“确定”，把“同意”（approve）误作improve而翻成 “改进”，不懂双重否定而把not inconsiderable译作“不太重要”（意思满拧了），也都可以在这十页之内发现。<br /><br />如果我们越过遍体鳞伤的前十页，看看《论开题》其他部分的翻译，不仅可以找到很多漏译（英译本第97页整整十八行在汉译本第175页上面突然“人间蒸发 ”），同样可以轻而易举地发现译者对一些常见英文单词和词组的“独特解会”：rigorous（严格）如今有了“生动”的意思，in a position to do（有权作某事）已可表示“在事发现场”，“愤怒”（indignation）已然生出“尊严”，而“侮辱”（insult）已经造成“结果”（第 171页，196－197页）。按照译者对英语词汇学的这些最新贡献，我劝他能够接受更“生动”的学术训练，千万不要“结果”了读者的智力。<br /><br />《论开题》的后面，是一篇小品《论最好的演说家》。这篇小品应该算是最容易翻译的，但对于译者来说，又成了他的一处滑铁卢（又有哪一页不是呢）。在不到九页的篇幅里，我找到四十余处错误。最让人长见识的，是“审判官”（referee，拉丁原文作iudex）被译者置换为“证人”。由证人来审案，这样的法 律改革不仅时尚，而且大胆。考虑到译者在前面“屡译屡错”，只好满心希望他的英文水平在后面能够有所提高。可是，译者并未如我预期的那样“蛇头虎尾”，按照最保守的统计，他的出错率还稳中有升。前面说过，《论开题》前十页错六十余处，不足九页的《论最好的演说家》错四十余处，到了全书倒数第二篇《布鲁图》（Brutus，西塞罗晚期作品，评论在他之前诸大演说家，略同于一部古罗马修辞学简史），仅仅前二十页中（第658－677页），至少已有两百余处误译和漏译，创下每页接近十个错误的新高。我只举几个最有创意的例子：“闲适”（ease）两次被译成“停止”，“回忆”（recall）被译成“召唤 ”，“不无骄傲”（not without arrogance）变成“无知”（看来双重否定永远是这位译者的软肋），“哀叹”（deplore）变成“探索”，“贬低”（belittle）变成“ 缩小”。按照译者的“翻译逻辑”，既然belittle是“缩小”，那么belong想必就该是“拉长”了！这样的的英文水平，真值得我们“探索 ”（deplore）！<br /><br />再说文法。在《布鲁图》里，布鲁图希望西塞罗谈谈对恺撒的看法，言语上不必有所顾忌。恺撒不仅是一代枭雄，而且他无碍的辩才足可与西塞罗比肩，他作为演说家的地位，举足轻重，不可能避而不谈，这是因为（以下是正确的译法）“你对于他才能的评骘，尽人皆知；而他对你的评价也不是什么秘密”（your judgment about his genius is perfectly well known, and his concerning you is not obscure）。这句英文除后半句有所省略之外，实在没有什么难懂之处，但就是这样简单至极的句子，到了译者笔下，却摇身一变，变成匪夷所思的一句谜语：“他确实像你所判断的那样是一个天才，十分完美，非常出名，你清楚地知道他关注什么”（第740页）。英文系本科新生都知道perfectly是副词，concerning是介词，这种“小儿科”的句子译者居然也不会译。唯一让我欢喜踊跃的，是agreeable一词在第672页终于译对了（“一位 招人喜爱的演讲者”）！但是译者经过五百多页的长途跋涉，方才弄懂这个词的意思，用双重否定来说，代价不可谓不高！<br /><br />译者自称“愿意耗费几年的时间译出西塞罗全部现存著作”。这样大的愿力和魄力着实令人钦佩，但他是否对自己的学术功底和语言能力有些估计过高了呢？译者此前已经拿他的译文惹恼过炼狱中的柏拉图和天堂里的圣奥古斯丁（他曾独力翻译过《柏拉图全集》和《上帝之城》），这次准备要拿西塞罗“牛刀小试”了。但我真怕西塞罗的亡魂听到这个消息后，会不安地从炼狱中升起，使出他修辞学作品中提到的挑动公众和陪审团“义愤”（indignatio）的十五种“激怒法”， 把译者和出版社一起告上学问的法庭！</span><br /><br /><br />来源：东方早报2007年8月23号<br /><br /><br /></span>]]></description>
			<link>http://www.skyfa.com/resource/9b4f0043db32b5083810837a4a648aad.aspx</link>
			<pubDate>Tue, 04 Nov 2008 02:46:00 GMT</pubDate>
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			<title>一个犹太穷孩子的波士顿：1930年代初/ A Jewish Boy’s Boston: Early 1930’s</title>
			<description><![CDATA[<p class="MsoNormal"><strong>Theodore H. White, <em>In Search of History: A Personal Adventure</em> (New York: Warner Books, 1978), 37-39.</strong></p> <p class="MsoNormal"> </p> <p class="MsoNormal"> </p> <p class="MsoNormal">...</p> <p class="MsoNormal">It was shameful—we, of a learned family, on home relief. With my father’s death, we were five left. And for five people the city of <st1:city><st1:place>Boston</st1:place></st1:city> gave eleven dollars a week. We survived on eleven dollars a week, for my grandmother, upstairs, had ceased demanding that we pay rent. But to get home relief, in those days, my mother had to take a streetcar (ten cents each way) downtown to the relief office. And there, after standing in line for hours, she would receive a five-dollar greenback and six ones. Each week she made the trip, each trip brought her home desolate. It was intolerable. My marks at school rose spectacularly in the last year of misery. If there was no father left, I had to make it on my own. If I wanted to go to college, I would have to do it by scholarship, and scholarship meant getting good marks. Given this need, my marks jumped from a sixty to a ninety average. My final College Board examinations brought marks then called “highest honors.” And immediately after graduation, there was an acceptance to Harvard. But the acceptance carried no scholarship money; no stipend, nothing but the right to enroll. And so the <strong>[start of page 38]</strong> certificate became a trophy to put away in a drawer. The problem was how to get off relief—and yet survive.</p> <p class="MsoNormal"> </p> <p class="MsoNormal">The struggle to survive spared no one. My sister, Gladys, a woman of extraordinary gifts, had to leave college after her first year to find a job as a library assistant. My two younger brothers—Robert, then nine, and Alvin, twelve—were conscripted to sell newspapers at the corners before going to school. That meant they had to be roused from bed before six each morning, and thrust out into the winter cold. And I woke at six each morning, for I had won from the local news wholesaler the right to run the streetcars on the tough ride from <st1:place>Franklin Park</st1:place> to <st1:street><st1:address>Egleston   Square</st1:address></st1:street>, peddling papers.</p> <p class="MsoNormal"> </p> <p class="MsoNormal">On the streetcars I met the Irish as workingmen. Except for Mr. Snow—I always called him Mr. Snow—who was a motorman six days a week and taught a congregational Sunday school on the seventh day, the motormen were all Irish. Most were <st1:place>Galway</st1:place> men. They were proud of being men of <st1:place>Galway</st1:place>, and they told me why men of <st1:place>Galway</st1:place> were different from men of <st1:city><st1:place>Cork</st1:place></st1:city>, or <st1:city><st1:place>Tipperary</st1:place></st1:city>, or <st1:city><st1:place>Dublin</st1:place></st1:city>. It sounded very much like Jewish talk—why Pinsk Jews were different from Warsaw Jews, or Odessa Jews, or Lvov Jews. They were hard men, but once they accepted you they offered the camaraderie that makes Irish radicals die for each other. Of these men, the meanest was Motorman Conley. He was hard-faced, surly and profane. Even though I wore the nickel-plated medallion which officially entitled me to sell newspapers on the streetcars, he wanted me to “stay the hell off” his car. I had to brace him, and hopped his car one day to sell the papers; I rode three stops trying to explain to him that I had to make a living, too, for my mother and the kids, and I had the right, and I didn’t want to have a fight with him and on and on. Finally, he said, “O.K.” And then, after that, he not only gave me the key to the booth of the Franklin Park station, where there was an electric heater to warm the fingers and toes of the motormen on the early-morning run; but he also began to help me get more money from the boss. I was doing well selling papers, making between two and three dollars a day. But I could also hand in returns and get credit for the unsold papers against my account with the boss. Conley figured out for me that we could screw my boss and I could make an extra half buck a day if he picked up for me the discarded newspapers at <st1:street><st1:address>Egleston Square</st1:address></st1:street>, the turnaround of his trolley run. He would bring me back a batch of newspaper throwaways at ten or eleven in the morning; and if they were neatly enough cast off, I could refold them and slip them into my returns, thus making 1.3 cents on each late false return that I claimed from the <strong>[start of page 39] </strong>boss. I am sorry now that I cheated the boss by half a dollar a day, but he probably cranked it into his calculations of the net he took from the newsboys he “owned.” And since my case return to him was high, I was not challenged; he sent them back to the newspapers anyway. Conley and I became friends, in a surly way, as he helped me screw the bosses; we were both against the system.</p> <p class="MsoNormal"> </p> <p class="MsoNormal">Newspapering lasted for over a year. I would scream the headlines; and occasionally, when I saw an <st1:place><st1:placename>old Latin</st1:placename>  <st1:placetype>School</st1:placetype></st1:place> friend taking the trolley in town to <st1:place><st1:placename>Boston</st1:placename> <st1:placetype>University</st1:placetype></st1:place> or Massachusetts Institute of Technology, I would scream the headlines in Latin. I could sell almost as many papers, if I put emotion into the call, by shrieking, <em>“Quo usque, O Catilina, tandem abutere patientia nostra, quem ad finem nos eludet iste furor tuus…”</em> as I could by shrieking anything else. But my old schoolmates of the <st1:place><st1:placename>Latin</st1:placename>  <st1:placetype>School</st1:placetype></st1:place> ignored me. I was a dropout, they were college day students.</p> <p class="MsoNormal">...</p> <strong><span style="color:#ff6600;">谁能告诉我，Theodore White 小时候卖报纸时喊的拉丁文是什么意思？<br /><br /><br /></span></strong>]]></description>
			<link>http://www.skyfa.com/resource/9b4f0043df0b7f3893b7e58a4731be71.aspx</link>
			<pubDate>Tue, 04 Nov 2008 02:41:00 GMT</pubDate>
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			<title>The Power Within: The Feminine Principle in Chinese and Jewish Mystical Traditions</title>
			<description><![CDATA[Rabbi Moshe Yehuda Bernstein<br /><br />Introduction<br /><br />A perfunctory examination of Chinese and Jewish cultures reveals many features that are patriarchal. In the Confucian order a wife must abidingly obey her husband (Jinfen 2002, 4); Jewish law adopts a similar demand and further excludes a woman from acting as a legal witness and the performance of certain religious precepts. Both cultures display a significant bias towards the procreation of male progeny (Kaup 2007, 330; Rosner 2001, 168), while the Chinese veneration of ancestors and the lineage of Jewish rabbinic and priestly traditions are reserved exclusively for males. However, when one delves beneath the surface into the ancient, mystical traditions of China and Israel-- Daoism and kabbalah-- a different picture emerges. In both of these traditions, the feminine aspect plays a vital role not only in the celestial realm but also in the earthly relationships between men and women. Furthermore, in both of these traditions a surprising yet paradoxical element of feminine superiority comes to the fore.<br /><br />The focus of this study will be of principles manifest in the earlier conventions of philosophical Daoism, dao jia (道家), and theoretical kabbalah, kabbalah ha-iyunit (קבלה העיונית). The former begins with Lao Zi in the 6th century BCE and extends roughly 500 years until the development of a more ritualised Daoist church, including ideas from this time period antedated to the legendary Yellow Emperor, Huang Di (黄帝) (Fowler 2005, 29-33). Theoretical kabbalah begins at a much later date with the appearance of Sefer Ha-Bahir, (The Book of Illumination) in the 12th century and stretches to its apex in the 16th century, the period of the renowned kabbalist Rabbi Isaac Luria of Safed in the Upper Galilee (Kaplan 1991, 5). Many of these kabbalistic views on the feminine principle were embellishments of earlier references in the Torah (i.e. the Pentateuch) and Talmud. Although subsequent religious Daoism, dao jiao (道教), and practical kabbalah, kabbalah ma-asit (קבלה המעשית), both exhibit certain feminine elements-- the former in its pantheon of deities (e.g. the goddess Dou-Mu, 斗母, the “Mother of Light”) and the latter in its demonology (e.g. Lilith, Queen of the Night)—these expressions had already degenerated into superstitions as opposed to purely philosophical doctrine.<br /><br />The Supernal Feminine<br /><br />Unlike Western religions, philosophical Daoism lacks the concept of a personal God. The Dao, the source of all creation, is ineffable. As described succinctly in the first chapter of the Dao De Jing (道德经):<br /><br />“The way that can be spoken is not the real Way<br />The name that can be named is not the real name.”<br /><br />A euphemism for the Dao is wu-ji (無極), a primordial state of Nothingness that is “without bounds and limits”. It is from this Nothingness that Taiji (太極), the Supreme Ultimate Source, manifesting as absolute Oneness, comes forth. From Taiji then proceed the dual, yet entwined forces of yin (阴) and yang (阳), which in turn become the components of the myriad forms that characterize creation:<br /><br />“Dao gave birth to the One;<br />The One gave birth to two things,<br />Then to three things, then to ten thousand…” (ibid, 42)<br /><br />Whereas the Dao is the ineffable and nameless void, its manifestation as Taiji represents its latent immanence in all existence. It has also been referred to as the “supreme mother of all things” (Fowler 2005, 108); as such, it may be conceived of as a womb of complete potentiality. From this womb the generation of masculine yang, literally “the sunny place” or “south slope”, and feminine yin, “the shady place” or “north slope”, encompasses a tripod of Heaven (the transcendent), Earth (the immanent) with Humanity poised between them. Through descent into the Four Realms and substantiation into the Wu Xing (五行), the five elements of Fire, Earth, Metal, Water and Wood, the physical world with all of its possibilities materialises. It should be emphasized that Daoism’s worldview is holistic rather than dualistic: its masculine and feminine elements are interdependent and dynamic. Moreover, as every quality is defined by the gradient of its opposite, the feminine yin is contained as potential within the masculine yang, and vice-versa (Fowler 2005, 81-84).<br /><br /><br />Readers of the Old Testament are familiar with the anthropomorphic imagery of the patriarchal “Jehovah”. In Jewish tradition this name, better known as the Tetragrammaton, or “four-lettered name” represented as Y-H-V-H (י-ה-ו-ה) is never pronounced but replaced with the euphemistic adonai (א-ד-נ-י), meaning “my Lord”. According to Jewish mysticism, however, neither of these names, nor the personalised, masculine deity they signify, is indicative of the intrinsic nature of God. Not unlike the Dao, the absolute nature of the Supreme Being is ineffable and completely unknowable; the kabbalists gave it the appellation Ayn Sof (אין םוף), literally “without bounds” or “Nothingness without limits” (Kaplan 1991, 23-24).<br /><br />In order for this Nothingness to manifest as creation, a process of Divine Emanation occurs. This results in the model of the Ten Emanations, or Sefirot. The arrangement of these Divine Emanations in a tripartite alignment, with the right column representing masculine forces, the left side feminine and the centre their line of mutual confluence, is known as tikun, or rectification. Furthermore, the Sefirot combine in such a way to reflect the quality of the Four Worlds through which they descend in order to become manifest. These are: the World of Emanation (Atziltuh), the World of Creation (Beriyah), the World of Formation (Yetzirah) and the World of Action (Assiyah). A further ethereal quasi-realm of “Primordial Man”, Adam Kadmon, signifying the Divine Will to emerge from Nothingness, precedes these four (Kaplan 1991, 15-16).<br /><br />These five sefirotic combinations are known in kabbalah as Partzufim, or Divine Expressions, and from the sublime to the more mundane, are known as Arich Anpin, “the Extended Face” (but also referred to as Ayin or Nothingness), Aba, Father, Ima, Mother, Zeir Anpin, “the Reduced Face” and, finally Nukva, the Female, comprised solely of the final Sefirah of Malchut, Kingdom (Kaplan 1991, 95-96).<br /><br />The feminine aspects of Ima and Nukva are also referred to respectively as the Upper and Lower Shekhina. The term Shekhina, literally meaning “dwelling place”, is mentioned frequently in the Talmud as a referent to “the Divine Presence”. In this earlier usage, however, despite its grammatical feminine gender, the term had not yet developed into the female hypostases within the Godhead that later kabbalistic works like Sefer Ha-Bahir and, in particular, Sefer Ha-Zohar (The Book of Radiance) would boldly articulate (Scholem 1991, 150).<br /><br />The Upper Shekhina, which is designated in Sefer Ha-Zohar as “the Palace” or “Celestial Womb “and reminiscent of Taiji, exemplifies the process whereby Nothingness transforms into infinite potentiality. The Upper Shekhina, while serving as a receptor of the supernal flow of Divine Life, simultaneously functions as a dynamic agent in which the ineffable becomes revealed through the emanations (i.e. the seven lower Sefirot) that it emits. Borrowing Indian terminology, Gershom Scholem describes the Upper Shekhina as “the Shakti of the latent God: it is entirely active energy, in which what is concealed within God is externalized.”<br /><br />By contrast, the Lower Shekhina of Malchut (Kingdom) receives the influx of all the supernal emanations but what it transmits is no longer within the realm of the Godhead but rather Creation itself. Allegorized in Sefer Ha-Zohar as “the Moon” and “the Earth”, the Lower Shekhina possesses no light of its own. (This attribute resulted in its later development as the potential to at times infuse “darkness” and “evil” into the world.) Apart from the influx of the nine Sefirot preceding it, more significantly, the Lower Shekhina receives a reflux from below through human actions, which it then transmits upwards to the transcendent realms of being. Significantly, the kabbalists held that the sin of Adam and Eve and their expulsion from Eden had caused the Shekhina to likewise become exiled from her earthly domain and separated from her male counterpart Zeir Anpin, also known as “The Higher Man” from Ezekiel’s vision. The Zohar repeatedly emphasizes the fundamental role of human endeavour in restoring the immanent Shekhina in union with her transcendent partner, Zeir Anpin. In the kabbalah of R. Isaac Luria many meditative prayers known as yichudim (unities) were established to precede the performance of certain Torah precepts, expressing the conscious intent to restore the harmonious balance within the Divine (Scholem 1991, 186-187).<br /><br />The Mundane Feminine<br /><br />Daoism maintains that sexual relations between male and female are a microcosmic paradigm of the macrocosmic Yin and Yang. Works ascribed to the legendary Yellow Emperor, such as The Classic of the Plain Girl, viewed heterosexual relations as a natural function and discuss its various aspects with candour. Since the hormonal secretions of both male (yang) and female (yin) were considered storehouses of “life essences”, or jing (精), the goal of sexual relations was to achieve a healthy absorption of these essences. There was, however, a fundamental difference in the sexual nature of men and women. As expressed by the Daoist adept Wu Xian of the Han Dynasty (Reid 1989, 258):<br /><br />“The male belongs to Yang. Yang’s nature is such that the male is easily aroused but also quick to retreat. The female belongs to Yin. Yin’s nature is such that the female is slow to be aroused and also slow to be satiated.”<br /><br />Furthermore, male orgasm involved a depletion of jing, whereas female climax entailed its retention. In order to balance the inequity of nature in this arena, Daoists advocated a regimen of semen retention during coitus. This type of sexual practice was meant to enable the female to have more time to reach her climax, at which time her partner would reap the dual benefits of retaining his own jing, while simultaneously absorbing hers (Reid 1989, 263-264). Although younger adepts were allowed occasional ejaculations, these were viewed as progressively detrimental with age (Reid 1989, 261). According to Daoist principles, sexuality was not about satisfaction of desires but rather a means to nurture vital essence. As stated by the renowned Tang dynasty Daoist Dr. Sun Ssu-Mo, “a man must think of how this act will benefit his health and thus keep himself free from disease. This is a subtle secret of the art of the bed-chamber.”<br /><br />A hedonistic stream of Daoism subsequently developed by the 3rd century, and its utilization of these sexual techniques in Daoist temples without regard to moral ramifications, at various junctures in Chinese history evoked a strong public reaction by the authorities against these practices (Reid 1989, 13).<br /><br />Like the Daoists, kabbalists also saw the sexual act as the primary earthly paradigm of the Union between the Bride (Shekhina) and her Spouse, the Higher Man (Zeir Anpin). Kabbalah, however, imbued the sexual act with a sanctity and moral quality which naturalistic Daoism did not. This meant that the sexual act could only be performed within the sanctity of marriage and after the woman’s ritual purification following her menses.<br /><br />Though both the Talmud and the medieval Jewish physician Maimonides call attention to the deleterious mental and physical effects of excess depletion of semen, Judaism still championed the procreative effects of sexuality as fulfilment of the first Torah precept “Be fruitful and multiply…” The Talmud, however, recommends that during intercourse a husband delay his ejaculation in order that his wife may climax first. (Ironically, the stated purpose of this practice is to engender male offspring!). Furthermore, according to the laws of onah (Exodus 21:11), in which a husband is obliged to provide his spouse with food, clothing and sexual relations, it is not merely the frequency of the latter for which the male is responsible but also its qualitative aspect.<br /><br />The unio mystica advocated by the kabbalists was reinforced with the Zohar’s interpretation of the creation myth. Mentioned several centuries years earlier in both Midrash and Rashi commentaries, Adam was said to have been created du-partzufim (דו-פרצופים), or androgynous. The taking of Adam’s rib (Genesis 2:21) in order to create Eve was the forceful Divine act of separating this heretofore unified androgynous being. The human process of finding a mate and binding that relationship within the sanctity of marriage was deemed a restoration of the pristine unity that had existed prior to this rupture. This restoration was in itself paradigmatic of the rectification inside the Godhead which occurred during performance of the sexual act within the parameters of sanctity and morality set by the Torah (Green 2006, 39).<br /><br />As with the licentious tendencies that developed in the Daoist tradition, the Sabbatian and Frankist heresies which emerged in Europe during the 17th and 18th centuries respectively were perversions of this kabbalistic notion that human coupling could affect the restitution of unity within the Godhead. These heresies similarly affected a reactionary backlash against the promulgation of kabbalah.<br /><br />Conclusion<br /><br />Excepting the enhanced stamina of the female in sexual matters, Lao Zi makes several references in the Dao De Jing to an intrinsic superiority of the Yin aspect:<br /><br />“The female by quiescence conquers the male;<br />By quiescence she gets underneath.” (61)<br /><br />“Truly, the hard and strong are cast down,<br />While the soft and weak rise to the top.” (76)<br /><br />“When you know the male, yet hold on to the female,<br />You’ll be the ravine of the country.” (28)<br /><br />In the psychological, political and spiritual matters referred to in these verses, the Dao De Jing regarded the yielding Yin as more capable of attaining results than the more abrasive Yang. Likewise, the practice of Wu-Wei, or effortless achievement, involved a passive Yin approach that enabled all human artifice to acquiesce to the greater flow of Dao.<br /><br />It is in the eschatological teleology of kabbalah, where aspects of feminine superiority become visible. In the world of time and space, the six masculine emanations of Zeir Anpin symbolized by the 6th masculine letter vav, “ו”, representing the phallus, encapsulate the six directions of space (N, S, E, W, up, down) and the six days of the week. By contrast, the feminine letter heh “ה” corresponding to the (Lower) Shekhina represents a singular, internal spatial point and the temporal Sabbath day (Kaplan 1991, 11). Though the Sabbath is the seventh and final day of the week, the Talmudic sages classified it as “the last in Creation; the first in Thought.” In this context, in the same way that in the Jewish religious tradition the Sabbath day has a greater sanctity than weekdays, likewise the revelation of Divinity in the immanent natural order of the Shekhina appears as the primary motif of Creation itself (Green 2006, 8-9).<br /><br />Furthermore, according to Jewish tradition, with the dawn of the Messianic era, predicted to occur after 6000 years of the Jewish calendar (currently at 5769) at the threshold of the Sabbatical millennium, Adam’s sin will be removed. This will have a profound effect on the status of women. Isaiah’s prophecy that “…the light of the Moon will be like the light of the Sun” (Isaiah 30:26) is said to reflect this transformation in the eminence of women. So too, according to the Zohar, does the prophecy of Jeremiah: “For God will create a new thing, a woman shall court a man” (Kaplan 1993, 62).<br /><br />With the socio-cultural advancement of women in the postmodern era, more people are questioning the mythology of the masculine God portrayed in exoteric Jewish scriptures and other religious narratives. Furthermore, men and women alike are rejecting patriarchal structures as enshrined in Confucian thought and still operative in numerous societies around the world. The exploration of mystical traditions such as Daoism and kabbalah reveal a worldview where the feminine principle plays a dominant role both in the supernal and earthly domains. A greater understanding and implementation of these ideas could ultimately facilitate a more sophisticated notion of the Divine. More importantly, the respective practices associated with each of these traditions radically transform our view of Ultimate Reality from a transcendent concept beyond our grasp to a simple experience which, if we can only surrender to the power within, we all have the capacity to access in every moment of our lives.<br /><br /><br />REFERENCE LIST:<br /><br />Fowler, Jeaneane D. An Introduction to the Philosophy and Religion of Taoism: Pathways to Immortality. 2005. Sussex: Sussex Academic Press. Google Books. http:// books.google.com (accessed September 22, 2008).<br /><br />Green, Arthur. A Guide to the Zohar. 2004. Stanford: Stanford University Press.<br /><br />Green, Arthur. Seek My Face: A Jewish Mystical Theology. 2006. Woodstock: Jewish Lights Publishing.<br /><br />Jinfen, Yan. 2002. A feminine expression of mysticism, romanticism and syncretism in A Plaint of Lady Wang. Inter-Religio 42: 3- 18. Nanzan University. http://www.nanzan-u.ac.jp/ (accessed September 29, 2008)<br /><br />Kaplan, Arye. Immortality, Resurrection and the Age of the Universe: A Kabbalistic View. 1993. Hoboken: Ktav Publishing House.<br /><br />Kaplan, Arye. Innerspace. 1991. Brooklyn: Moznaim Publishing Company.<br /><br />Kaup, Katherine P., ed. 2007. Understanding Contemporary Asia Pacific. London: Lynne Rienner Publishers,<br /><br />Lao-Tzu. Te Tao Ching. 1993. New York: Random House Inc.<br /><br />Reid, Daniel P. The Tao of Health, Sex and Longevity: A Modern Practical Guide to the Ancient Way. 1989. New York. Simon and Schuster.<br /><br />Rosner, Fred. Biomedical Ethics and Jewish Law. 2001. Hoboken Ktav Publishing House. Google Books. http://books.google.com (accessed October 4, 2008).<br /><br />Scholem, Gershom. On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah. 1991. New York: Schocken Books.]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c466aff326b614c54e47a487dd.aspx</link>
			<pubDate>Mon, 03 Nov 2008 07:58:00 GMT</pubDate>
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			<title>Internationalizing the University</title>
			<description><![CDATA[<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://ecx.images-amazon.com/images/I/31bwJklNubL._SL500_AA240_.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 240px; height: 240px;" src="http://ecx.images-amazon.com/images/I/31bwJklNubL._SL500_AA240_.jpg" alt="" border="0" /></a><br /><br />Internationalizing the University is written by Yvonne Turner and Sue Robson. It is quite a boring book. There are 183 pages in total with more than 40 pages of bibliography. They stated many facts which , I can guess, most of them can be derived from theories of education sociology. It does not mean the book valueless but at least we can derive it.<br /><br />Any person take action based on its own belief or value. In the collective sense, individual belief or value becomes culture. That means students from different countries have different culture background, expectation of studying experience, learning process and communication style. It is also applied to teachers and institutions. That means culture and value system is embedded in pedagogy, curriculum and the education system.<br /><br />There are 2 obvious issues. One is the conflict between students and teachers and also the institution. Another one is the conflict among students. These conflicts appear in the form of teaching strategy,  resource allocation and something like that.<br /><br />The appropriate approach of resolution is communication and balance of power of different stakeholders. Communication encourages understanding, declare the policy and culture of instituion and helps to shape students' expectation. It could help students to exchange ideas and cultures by creating enough courses and activities in different culture context.<br /><br />On the other hand, internationalization is a process which is drived by internal factors and external factors. We can expect that symbolic internationalization is shallow one and transformative  internationalization is a deep one. The level of internationalization can be reflected from strategy and budgeting.<br /><br /><br />Internationalizing the University<br />Hardcover: 183 pages<br />Publisher: Continuum International Publishing Group Ltd. (10 Mar 2008)<br />Language English<br />ISBN-13: 978-0826497833]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c44d3c6240aa45be4c498eb099.aspx</link>
			<pubDate>Mon, 03 Nov 2008 07:42:00 GMT</pubDate>
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			<title>引人入勝的Oscar Wilde</title>
			<description><![CDATA[<img id="BLOGGER_PHOTO_ID_5264245504040558978" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 150px; CURSOR: hand; HEIGHT: 200px" alt="" src="http://2.bp.blogspot.com/_w8Ld3gyljSA/SQ5bZQ7I4YI/AAAAAAAAD_8/fMSuyCx5thc/s200/P1060132.JPG" border="0" /> 王爾德(Oscar Wilde)是說故事的奇才。<br />女兒們從書櫃發現這本舊得發黃的書，睡前叫我說故事。<br />說完「快樂王子」，她們說:「真無奈呀...」<br />昨晚，說了「夜鶑與玫瑰」，她們又嘆道:「很難過呀...」<br /><br />如果她們讀得懂內文，會更驚嘆王爾德的尖銳諷刺。<br />我年少時，不明白人情世故，只顧看故事。今天，讀了那些弦外之音，我也覺得:「真無奈呀...」]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c34ab9bc275dd19d464fe78194.aspx</link>
			<pubDate>Mon, 03 Nov 2008 01:57:00 GMT</pubDate>
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			<title>還有三天</title>
			<description><![CDATA[<a href="http://1.bp.blogspot.com/_w8Ld3gyljSA/SQ5WBMzkIjI/AAAAAAAAD_0/5npA1IunAKU/s1600-h/newhead3[1].jpg"><img id="BLOGGER_PHOTO_ID_5264239593060049458" style="DISPLAY: block; MARGIN: 0px auto 10px; WIDTH: 337px; CURSOR: hand; HEIGHT: 103px; TEXT-ALIGN: center" alt="" src="http://1.bp.blogspot.com/_w8Ld3gyljSA/SQ5WBMzkIjI/AAAAAAAAD_0/5npA1IunAKU/s320/newhead3%5B1%5D.jpg" border="0" /></a>還有三天，就可以大解放!<br />本年最後一個選舉就快完了!<br />選舉完，可以睡好覺，可以腦子發呆，可以免了七上八下的擔心。<br />光復的日子近了!<br /><br />p.s.我當然支持奧巴馬當總統，但其實，更支持8年前的戈爾。明明得票多於喬治布殊，卻栽在他哥哥傑布‧布殊所轄的佛羅里達州。問題票點來點去，任人魚肉，終於成為喬治布殊囊中物。這個所謂「選舉人票」制度，充分顯示了美國選舉制度的不民主。<br /><br />如果奧巴馬有種，應該馬上廢掉這無謂的百年老制，改為一人一票，或比例選舉制。<br /><br />8年來，浪廢了戈爾與全世界人的青春，也令伊克人民慘被莫須有罪名蒙受兵災，美伊兩國死亡枕藉。<br /><br />喬治布殊就是帝國主義侵略者(很不想用這個字眼)!]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c34f52330eed3349fb4b0ba616.aspx</link>
			<pubDate>Mon, 03 Nov 2008 01:36:00 GMT</pubDate>
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			<title>天下無敵辣椒醬</title>
			<description><![CDATA[<a href="http://2.bp.blogspot.com/_w8Ld3gyljSA/SQPuuArcx7I/AAAAAAAAD_s/Wq9A1HcazE4/s1600-h/P1060129.JPG"><img id="BLOGGER_PHOTO_ID_5261311263922505650" style="DISPLAY: block; MARGIN: 0px auto 10px; WIDTH: 320px; CURSOR: hand; HEIGHT: 240px; TEXT-ALIGN: center" alt="" src="http://2.bp.blogspot.com/_w8Ld3gyljSA/SQPuuArcx7I/AAAAAAAAD_s/Wq9A1HcazE4/s320/P1060129.JPG" border="0" /></a> samini昨天又弄了天下無敵辣椒醬，馬上把製法抄下。<br />材料:<br />大紅椒2條<br />小紅椒很多<br />西紅柿(蕃茄)1個<br />蒜頭2個<br />紅葱頭3個<br />調味:<br />糖、鹽、雞精、茄汁、老抽各少許<br />製法:<br />把各材料切碎，以少許牛油起鑊，爆香，加少許糖。完後放碗中，拌入所有調味料即成。<br /><br />我問:「有人用生辣椒和生蒜頭，怎麼你的材料都炒熟了?」<br />samini:「生的太辣，會流眼淚，炒熟了則香且辣，更好吃。」<br />我見過samini把各材料分別炒好，再以石樁搗碎。我問:「用攪拌機豈不更佳?」<br />saminiI:「石樁好些，留有原味。但趕時間的話，只好用攪拌機。」<br /><br />「天下無敵醬」常有變奏，samini視心情，多老抽則成稀汁，加蜜糖則成甜辣醬，創作層出不窮。魚露、小魚、花生則用於沙爹醬，下次見到再恭錄，供各位嗜辣同道品嘗。]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c351c6ba344f3270754f039da4.aspx</link>
			<pubDate>Sun, 26 Oct 2008 04:12:00 GMT</pubDate>
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			<title>頭髮與化妝的魔術</title>
			<description><![CDATA[<a href="http://2.bp.blogspot.com/_w8Ld3gyljSA/SQK0L40O3SI/AAAAAAAAD_k/KuJr2HSC6DE/s1600-h/Lav26Oct08.jpg"><img id="BLOGGER_PHOTO_ID_5260965431045184802" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 200px; CURSOR: hand; HEIGHT: 150px" alt="" src="http://2.bp.blogspot.com/_w8Ld3gyljSA/SQK0L40O3SI/AAAAAAAAD_k/KuJr2HSC6DE/s200/Lav26Oct08.jpg" border="0" /></a><br /><div>我問:「有甚麼辦法，看來不那麼兇、不那麼老、不那麼胖?」</div><div>美術部的髮型師與化妝師正好有空，拿著我的頭髮左撥右弄，拿出一堆道具比劃。</div><div>吹、熨、搽、畫一個小時，泡制出「革命性」新型象。</div><div>嗯，不像我...卻像十年前的我。哈哈!</div>]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c3544de59d0688779c4c14897b.aspx</link>
			<pubDate>Sat, 25 Oct 2008 05:52:00 GMT</pubDate>
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			<title>不敢再吃辣椒醬</title>
			<description><![CDATA[<a href="http://3.bp.blogspot.com/_w8Ld3gyljSA/SP0n1lhZgpI/AAAAAAAAD_c/Fm5rE3HiZeI/s1600-h/P1040372[2].JPG"><img id="BLOGGER_PHOTO_ID_5259403741397353106" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; CURSOR: hand" alt="" src="http://3.bp.blogspot.com/_w8Ld3gyljSA/SP0n1lhZgpI/AAAAAAAAD_c/Fm5rE3HiZeI/s200/P1040372%5B2%5D.JPG" border="0" /></a> <div>喉嚨像有一片硬卡紙橫在中間，很痛，很奇怪。</div><br /><div>苦苦思索，一定是前天客人到訪時，家裏傭人samini做的美味蒜泥辣椒醬闖的禍。</div><div></div><div>那醬作深橙紅色，有蒜頭、紅辣椒、糖、魚露、小蝦米、炸花生米...用攪拌機拌得細滑，色濃飄香。我忍不住，夾一條菜沾著吃、夾豆腐沾著吃、沾瓜、沾肉、沾飯，以為偶然放任一下不要緊。</div><div></div><div>吃一肚子辣椒醬，卻落得喉痛失聲。唉，喉嚨大不如前，我不想再吃抗生素!</div>]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c356e77839fdf58934489e8554.aspx</link>
			<pubDate>Tue, 21 Oct 2008 00:35:00 GMT</pubDate>
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			<title>書店奇談</title>
			<description><![CDATA[<div class="itembody snap_preview"><p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">今天</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">回到</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">公司</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">店員</span><span lang="EN-US">W</span><span style="font-family:新細明體;">告訴我</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">他今日下午把全書店都找過了</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">發現不到易拉架</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">然後往樓下一看</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">易拉架原來已經一早筆直地豎在樓下的鐵閘前面</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">而店員</span><span lang="EN-US">W</span><span style="font-family:新細明體;">也發現今天回去有些書亂放在地上</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">理論上昨晚是店主</span><span lang="EN-US">N</span><span style="font-family:新細明體;">看舖的</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">因此便打去問店主</span><span lang="EN-US">N</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">店主</span><span lang="EN-US">N</span><span style="font-family:新細明體;">卻說他昨晚明明把易拉架收回放在公司</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">地上也沒有書亂放</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">放是又打給店主</span><span lang="EN-US">L</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">然而店主</span><span lang="EN-US">L</span><span style="font-family:新細明體;">今早要上班根本沒可回來</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">而我則在家睡到下午差不多二時才起床</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">而根據過往經驗</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">地產代理及業主都沒有留本店鎖匙</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">于是便往有賊盜竊方面想</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">然而本店並沒任何金錢書本上的損失</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">也就算有賊盜竊也不會傻</span><span lang="EN-US">B</span><span style="font-family:新細明體;">得幫我們拉好易拉架吧？</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">因此最後得出的結論</span></span></p>  <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">是一個謎</span></span></p>    <p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">我們已經把這起事件</span></span></p><p class="MsoNormal"><span style="font-size:100%;"><span style="font-family:新細明體;">交給了美國</span><span lang="EN-US">FBI</span><span style="font-family:新細明體;">莫霍斯及郭丹拿警員處理</span></span></p></div>]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c468b322436825f312473f9488.aspx</link>
			<pubDate>Mon, 20 Oct 2008 10:23:00 GMT</pubDate>
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			<title>港女悖論</title>
			<description><![CDATA[<div><div>經過大約兩年前發現了的仆街悖論（請參考：<a href="http://weblog.xanga.com/hope_season/553597685/20166349032472635542.html">http://weblog.xanga.com/hope_season/553597685/20166349032472635542.html</a>，及對其回應之回應：<a href="http://daimones.blogspot.com/2006/12/blog-post_116563264321697382.html">http://daimones.blogspot.com/2006/12/blog-post_116563264321697382.html</a>），今年再下一城，又發現了港女悖論。由于時間關係，今次不打算長篇累贅，上一次是把一個簡單的命題複雜化，而今次是想將一個複雜的命題簡單化。<br /><br />在講港女悖論之前，先向大家介紹兩個悖論，讓大家有個理論基礎，而這兩個悖論，又與港女悖論有關，第一個是說謊者悖論，很簡單舉一個例子，就是假如我向人說：「我在說謊」，又或者我向人講了一句全稱命題：「所有的話都是假的」，則首句我在說謊這句是真話還是假話呢？如果是真話則我不是在說謊，然而我又說我在說謊，反之，如果是假話的話，則我在說謊這句似乎又是真話，這便形成一個兩難的悖論。而後一句則是所有的話都是假的，那包不包括我講這句話呢？如果包括，那就像第一個情況一樣，究竟這句話是真是假呢？羅素悖論也可以簡單點來講，如果<em>A</em>是一個集合，那<em>A</em>的元素裏包不包括<span style="font-style: italic;">A</span>本身呢？如果<em>A</em>∈<em>A</em>，則<em>A</em>應該不是自身集合的元素，如果<em>A</em>∈<em>A</em>，就應是本集合的元素，即<a href="http://upload.wikimedia.org/math/6/a/6/6a6098d6e537b1bb599d1c28679300bb.png"><img style="width: 55px; height: 22px;" alt="" src="http://upload.wikimedia.org/math/6/a/6/6a6098d6e537b1bb599d1c28679300bb.png" border="0" height="50" /></a>，所以矛盾。<br /><br />不過，當然要解決說謊者悖論也不是沒辦法，如羅素自己就提出了解答，避免了自我指涉的局限，羅素提出了一個Type Theory，意即：對每一個全稱命題來說，他永遠只指涉一個type（類型），換言之，假設羅素認為全稱命題内部並不存在一邏輯矛盾，即當我說「所有的話都是假的」，則其「所有」，並不是無限制的「所有」，而是指謂那些說過的話的總和。全稱命題作為一個命題並不涉及作為一個類的本身。因為邏輯地講，我所說的那句話並不包括我這句話本身，至于這句全稱命題之為真或假，則是另一個問題。即是出現了語言層次的問題，語言層次是指對象語言（object language）和後設語言（meta language）的分別（亦有人譯作目標語言及元語言），甚至發展至之後卡普納的language order的問題，這是後話，後話不提。而另外至于前句「我正在說謊」，則克里普克或萊爾這些人會認為是非賦值的。<br /><br />至于羅素悖論除了以上講的羅素類型論可以解決外，尚有ZFC系统和NBG系统及布勞威的直覺主義邏輯等。另一個簡單的做法便是重新定義集合，把所有集合都作為類，但是不是所有的類都是集合，現在把包括那種包含「所有」的類叫做本格類，不算是集合，于是就解决了，然後討論集合的時候，這類「本格類」就被取消了，當然也是一種取巧的辦法。<br /><br />好，現在進入正題，有了以上的基礎後，假設有個女人聲稱：「所有女人都是港女」，那末這個女人講這句就遇上了自我指涉的問題。（其實這個問題也可以換轉做有個毒男聲稱「全世界的男人都是毒男」一樣。）<br /><br />有了上述的知識，那末這個女人講的那句話並不包括她這句話本身，簡單點來說即是她可以有一個自我豁免。<br /><br />那末，可能有人會以為全世界這麼多女人，這個女人如此宣稱，多她一個不多，少她一個不少，因此就算多幾個宣稱也影響不了什麼，因此這又是陷入另一個悖論，便是沙丘悖論，不過這並不是這個港女悖論的重點，因此略去不提。<br /><br />但大家有沒有想過，假如所有的女人一起宣稱：「所有女人都是港女」的時候，會是怎樣？如果有自我豁免的話，那末所有女人都自我豁免的時候，那是否就所有女人都不是港女呢？如果所有女人都不是港女，那是否港女這個詞是空廢呢？如果要像定義集合那樣重新定義港女，那這港女已非彼港女了，港女的內容定義已經改變，那也就不是港女了。<br /><br />因此，結論很簡單：這個世界根夲沒有港女。這個結論，就如萬曆十五年裏其中一章的標題說：「世間已無張居正」一樣震撼，因為世間已無港女了。</div></div>]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c46a9f08b88d64d21140bd8e69.aspx</link>
			<pubDate>Mon, 20 Oct 2008 09:56:00 GMT</pubDate>
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			<title>泰林電器</title>
			<description><![CDATA[<a href="http://1.bp.blogspot.com/_w8Ld3gyljSA/SPvTqnMNcEI/AAAAAAAAD-8/xkkSQKRBqgY/s1600-h/æ³°æž—.JPG"><img id="BLOGGER_PHOTO_ID_5259029718913347650" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; CURSOR: hand" alt="" src="http://1.bp.blogspot.com/_w8Ld3gyljSA/SPvTqnMNcEI/AAAAAAAAD-8/xkkSQKRBqgY/s200/%E6%B3%B0%E6%9E%97.JPG" border="0" /></a> <div>家住佐敦附近，回家途中，赫然見到人山人海，做直播的、攝影的、看熱鬧的。</div><div></div><div>每天經過的泰林電器原來是總店，平時門庭頗為冷落。公司倒閉，才惹來車水馬龍，泊滿一連串採訪車，車上連著數之不盡的電線連著儀器，人員都在附近等候。</div><div></div><div>平時路過看也不看的市民，譬如我，都駐足看熱鬧。世態炎涼呀。</div>]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c359932c50d48f2b3f481aa867.aspx</link>
			<pubDate>Mon, 20 Oct 2008 00:40:00 GMT</pubDate>
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			<title>猜猜看: 這是甚麼?</title>
			<description><![CDATA[<a href="http://1.bp.blogspot.com/_w8Ld3gyljSA/SPvSY6-0xcI/AAAAAAAAD-0/aqonHOTgg3Y/s1600-h/é¤1.JPG"><img id="BLOGGER_PHOTO_ID_5259028315476641218" style="DISPLAY: block; MARGIN: 0px auto 10px; CURSOR: hand; TEXT-ALIGN: center" alt="" src="http://1.bp.blogspot.com/_w8Ld3gyljSA/SPvSY6-0xcI/AAAAAAAAD-0/aqonHOTgg3Y/s320/%E9%A4%851.JPG" border="0" /></a>  <div>男讀者別害怕，這是「清潔衛生棉--花糖」。</div><div>同事從台灣買來的手信，正是棉花糖。包裝精美，小心翼翼印上「衛生」、「柔軟」、「前所未有的潔淨」，非常不敢放進嘴巴吃。</div>]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c35c280073c8996eef48aabec6.aspx</link>
			<pubDate>Mon, 20 Oct 2008 00:34:00 GMT</pubDate>
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			<title>中國佛教百科全書</title>
			<description><![CDATA[<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://img.verycd.com/posts/0711/post-400489-1194591645.jpg"><img style="margin: 0px auto 10px; display: block; text-align: center; cursor: pointer; width: 200px;" src="http://img.verycd.com/posts/0711/post-400489-1194591645.jpg" alt="" border="0" /></a><br />蓋因私事繁忙，久久未能更新。這次介紹的是上海古籍出版社出版的<span style="font-weight: bold;">＜中國佛教百科全書＞</span>。為什麼佛教一科都有百科全書呢？因為佛教是世界公認的三大宗教之一，曆史最為悠久，典籍汗牛充棟，內涵豐富，牽涉層面廣泛，可以分９大類，<span class="b">教史、宗派、人物、經籍、 教理、儀軌制度、佛教勝跡、佛教文化、中外佛教文化交流。<br /><br /></span><span class="b">一九五五年，斯里蘭卡佛教徒為紀念釋迦牟尼佛涅槃二千五百年，發起編纂英文佛教百科全書，                          要求各國佛教學者給予支援和合作。</span><br /><br />當時周恩來總理接受斯里蘭卡總理的請托，要為他們的百科全書，撰寫有關中國部分的佛教條目。周總理將這個任務交給了中國佛教協會。<br /><br />中國佛教協會即成立中國佛教百科全書編纂委員會，聘請國內佛教學者擔任撰述、編輯和英譯工作。<br /><br />為了適應百科全書的體例，各篇條目著重資料性的敘述，要求全面性與概括性相結合，並做到言必有據。漢文條目原稿前后寫成四百餘篇，約二百餘萬言。除已將部分英譯稿寄往斯里蘭卡供佛教百科全書採用外，全部漢文原稿迄未公開出版。到了2000年才正式出版。<br /><br />主編是賴永海先生，1949年生，哲學博士，南京大學哲學教授，中華文化研究院院長。研究專長：佛學、中國哲學、宗教學。<br /><br />近十幾年來，相繼出 版了《中國佛性論》、《中國佛教文化論》、《宗教學概論》、《佛道詩禪》、《佛學與儒學》、《湛然》、《佛典輯要》、《高僧傳釋譯》等15部著作，在《中 國社會科學》、《哲學研究》、《中國文化》等刊物上發表了論文50多篇，主編國內第一部《中國佛教百科全書》 （11卷，300萬字）和"禪學叢書"（2輯10冊）、"中國佛教經典寶藏"（50冊）；其中，學術專著《中國佛性論》在海內外學術界產生了較大的影響， 著名學者季羨林、張岱年、任繼愈、傅偉勳等教授都給該書予高度的評價，認為該書"富有創造性"，"在中國哲學與佛教史研究方面具有首創的功績" 。 《光明日報》在頭版頭條的報導中稱該書是"迄今為止我國學術界第一部研究中國佛性論的專著，是一項具有開創性的學術研究工作。"在科研方面，曾以《佛道思 想禮儀研究》的研究課題獲美國國家科學基金（Ｎ．Ｓ．Ｆ），《佛教與中國文化》課題獲美國王安漢學基金獎助，現正在主持國家教委博士點項目《簡明中國佛教 史》。<br /><br />1991年被國務院學位委員會和國家教委評為"在工作中做出突出貢獻的中國博士"，1992年起享受國務院頒發的政府特殊津貼，1993年被國務院學位委員會評為博士生導師。<br /><br />副主編是劉迎勝，１９４７年生，１９８１年畢業於南京大學，獲碩士學位，１９８５年獲中國社會科學院博士學位。現為南京大學教授，博士生導師，元史研究室主任，中國元史研究會副會長（１９９７年起）兼秘書長（１９８８年起），中國蒙古史學會副會長（１９９８年起）。<br />學術專長： 蒙元史、內陸亞洲史（北亞及中亞）、西北史地與西北民族史、中國伊斯蘭文化史、中外關係史。<br /><br />想全面了解佛教教義，文化，藝術，便要看看這套書了。]]></description>
			<link>http://www.skyfa.com/resource/9b4a00c44fbe416a93256fd5469cb37a.aspx</link>
			<pubDate>Thu, 16 Oct 2008 08:09:00 GMT</pubDate>
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