愛爾蘭咖啡的記憶
也是十一月
也是冷冷的 潮潮的
一面思索著攸關未來的決定
一面踱出梁博士的辦公室
打電話給你
你說要等
走到學校附近的一家咖啡館
隨口點了愛爾蘭咖啡
服務生向我確認
那是種有酒精的飲料
平常討厭酒味的我
卻不知道為什麼沒有更正
咖啡暖暖的時候
一點也不苦
酒味很濃 但是香的 氳出來的
那樣等你
記憶是很好的
昨晚作了夢
荒謬 但是真實的感受
願五十年後 還是朋友
read more...
November 28, 2003
March 28, 2003
短篇
眷戀
並非後悔
但是惋惜
為此而更珍惜了一些嗎?
答案卻是抱歉的 "並沒有"
總是覺得傷害很多人
靠我愈近的. 對我愈好的......
總是表錯情
似乎不明白自己
像隻刺蝟 呵
想回頭
但是又堅持自己沒有後悔
這樣的人
沒有退路是必然的吧
我想對人更好些
腦中那諷刺透頂的混帳卻依然猖狂
呵
就從這裡開始吧
read more...
並非後悔
但是惋惜
為此而更珍惜了一些嗎?
答案卻是抱歉的 "並沒有"
總是覺得傷害很多人
靠我愈近的. 對我愈好的......
總是表錯情
似乎不明白自己
像隻刺蝟 呵
想回頭
但是又堅持自己沒有後悔
這樣的人
沒有退路是必然的吧
我想對人更好些
腦中那諷刺透頂的混帳卻依然猖狂
呵
就從這裡開始吧
read more...
March 03, 2003
短篇
keep the faith
保持信念
一句話
很多歌共同的名字
陪我撐過人生第一個聯考
現在
依然動人
時時為此收到報償
雖然已經分不清
失去的與得到的究竟是否平衡
然而
此時的快樂
預想的未來的快樂
時間 在現實與等待之中
挖出一條長~ 長的鴻溝
一切
似乎不為了值不值得
正因為所有曾經傷害過耗損過的人.事.物
所以存在的現在
當我心情好時
我是深愛著這世上. 我身邊 大多的人的
read more...
保持信念
一句話
很多歌共同的名字
陪我撐過人生第一個聯考
現在
依然動人
時時為此收到報償
雖然已經分不清
失去的與得到的究竟是否平衡
然而
此時的快樂
預想的未來的快樂
時間 在現實與等待之中
挖出一條長~ 長的鴻溝
一切
似乎不為了值不值得
正因為所有曾經傷害過耗損過的人.事.物
所以存在的現在
當我心情好時
我是深愛著這世上. 我身邊 大多的人的
read more...
February 10, 2003
February 04, 2003
短篇
失焦
忘記什麼是朋友而什麼不是
不覺得大家共同的記憶是我的
似乎逞強過說我就是不適應這群體
偶爾也其實迷惘自己到底是不是有這麼厭惡
只發現
沒有共同的生活
朋友會漸漸遠離......
小學的同學至今聯絡
是很難得的
我知道
想關心L退伍之後的工作或進修 前途如何
希望W新的工作與戀情 一切安好
找C吵架總是很嘔氣又很愉快的經驗
也不知道是被A寵壞還是被自己的幻想催眠
我以為我有個永誌不渝的朋友
當然並非說他現在不是
只是
我或許需要一些生活中確切陪著我的人
O 我們都驚訝過
"你不是我最好的朋友 為何陪我最長最久"
其實 我到現在 還是驚訝
常常失去現實感
不懂珍惜身邊的人
寧願在網路上找人說話
而鮮少試過打電話求救
不希望牽扯下來的人
難道躲就躲開了嗎?
以為可以救贖我的人
是不是真的幫助了我呢?
其實自己並不如自己幻想中深奧
也其實我的確是很狷介彆扭的人
說跟人"不熟"的習慣 到現在都還會被唸
親暱生狹侮的習慣 也還是在
不懂什麼是不需要客套的朋友
或許一個人讓我失望過一百次. 一千次之後
我才能真正和那人成為"朋友" (undefined)
不為其他
為這爛個性的女人苦笑了一下
read more...
忘記什麼是朋友而什麼不是
不覺得大家共同的記憶是我的
似乎逞強過說我就是不適應這群體
偶爾也其實迷惘自己到底是不是有這麼厭惡
只發現
沒有共同的生活
朋友會漸漸遠離......
小學的同學至今聯絡
是很難得的
我知道
想關心L退伍之後的工作或進修 前途如何
希望W新的工作與戀情 一切安好
找C吵架總是很嘔氣又很愉快的經驗
也不知道是被A寵壞還是被自己的幻想催眠
我以為我有個永誌不渝的朋友
當然並非說他現在不是
只是
我或許需要一些生活中確切陪著我的人
O 我們都驚訝過
"你不是我最好的朋友 為何陪我最長最久"
其實 我到現在 還是驚訝
常常失去現實感
不懂珍惜身邊的人
寧願在網路上找人說話
而鮮少試過打電話求救
不希望牽扯下來的人
難道躲就躲開了嗎?
以為可以救贖我的人
是不是真的幫助了我呢?
其實自己並不如自己幻想中深奧
也其實我的確是很狷介彆扭的人
說跟人"不熟"的習慣 到現在都還會被唸
親暱生狹侮的習慣 也還是在
不懂什麼是不需要客套的朋友
或許一個人讓我失望過一百次. 一千次之後
我才能真正和那人成為"朋友" (undefined)
不為其他
為這爛個性的女人苦笑了一下
read more...
January 30, 2003
短篇
美好
房間的窗戶拆下來洗過了
雖然洗完隔天 台北就下了一場大雨
怕冷 總是緊關著窗睡覺
但這兩天 天氣都很好
早上醒來
毛玻璃透進來的光
是黃色的陽光. 藍色的天
糊成一片那種baby yellow和baby blue的春天顏色
沒有事好做
總是賴在床上躺個幾十分鐘
就對著那畫般景象發呆
許久沒有的美好時光
read more...
房間的窗戶拆下來洗過了
雖然洗完隔天 台北就下了一場大雨
怕冷 總是緊關著窗睡覺
但這兩天 天氣都很好
早上醒來
毛玻璃透進來的光
是黃色的陽光. 藍色的天
糊成一片那種baby yellow和baby blue的春天顏色
沒有事好做
總是賴在床上躺個幾十分鐘
就對著那畫般景象發呆
許久沒有的美好時光
read more...
January 08, 2003
December 03, 2002
Subjective truth-- reflection on Kierkegaard
Subjectivity is directly related to human existence in the world. It can neither be abstracted nor mediated. It is something personal and originating from heart-feelings rather than logic or observations through perceptions, which Kierkegaard named as the inwardness. Kierkegaard emphasized more than once that there does exist objective truth nice and all, it’s just that they’re not of great significance since they are merely cold, detached facts and cannot be life-transforming as can subjective truth. To Kierkegaard, “the thing is to find a truth which is true for me, to find the idea for which I can live and die,” that is, too seek for one’s own subjective truth.
“No theory can adequately embrace the concrete.” is probably the harshest note to all sciences. Kierkegaard pointed out the richness of reality which the theories can never attain. Through perceptions and logic, we establish objective truth. The fascinating scientific discovery of the ‘Uncertainty Principle’ is really an impact on both science and philosophy. It is very similar to the ‘approximation-process’ idea proposed by Kierkegaard in the text— but a substantial difference is that it is a support from the science. Another is the theory of statistics of possibilities about “even the proposition with the highest probability may happen to represent no actual event.” These collectively suggest similar ideas that 1) in some cases, we may infinitely approximate something but never get it, and 2) no matter how we presume a certain thing in totality, by chance it may not appear. These facts point out the uncertainty of objective truths.
Then, what about subjective truths? Is there more certainty in it? Does it provide a definitely correct association? Kierkegaard’s answer is simple and short—negative. But even if in those cases, as he indicated, “the individual is in the truth even if he should happen to be thus related to what is not true.” Why? Because the criteria are different. For objectivity, its criteria of value are correspondence and coherence; in subjectivity, they’re authenticity and sincerity. The infinite ‘approximate process’ defeats science but not the subjectivity.
Similar to the Christian example Kierkegaard provided, there is a fable in Buddhism as followed: a man who sincerely wants to become a monk tried to find a mentor. On his journey, he met a devil-figure and falsely followed him in his moral practice. At last, he still became a Buddha because though he was receiving all the inspirations from a wrong model, his subjective apprehension is still on the right path. And thus Kierkegaard defined ‘the highest truth attainable for an existing individual’ as “an objective uncertainty held fast in an appropriation-process of the most passionate inwardness...”
Other than questions on religion, subjective truth also applies to almost all except the construction of science. For example, love is a typical subjectivity as truth. As long as you love someone, it is definite already. You can neither observe through perceptions nor deduce through logic—you simply keep the faith and that’s all. Devotion is prior to any other judgment in such cases.
read more...
“No theory can adequately embrace the concrete.” is probably the harshest note to all sciences. Kierkegaard pointed out the richness of reality which the theories can never attain. Through perceptions and logic, we establish objective truth. The fascinating scientific discovery of the ‘Uncertainty Principle’ is really an impact on both science and philosophy. It is very similar to the ‘approximation-process’ idea proposed by Kierkegaard in the text— but a substantial difference is that it is a support from the science. Another is the theory of statistics of possibilities about “even the proposition with the highest probability may happen to represent no actual event.” These collectively suggest similar ideas that 1) in some cases, we may infinitely approximate something but never get it, and 2) no matter how we presume a certain thing in totality, by chance it may not appear. These facts point out the uncertainty of objective truths.
Then, what about subjective truths? Is there more certainty in it? Does it provide a definitely correct association? Kierkegaard’s answer is simple and short—negative. But even if in those cases, as he indicated, “the individual is in the truth even if he should happen to be thus related to what is not true.” Why? Because the criteria are different. For objectivity, its criteria of value are correspondence and coherence; in subjectivity, they’re authenticity and sincerity. The infinite ‘approximate process’ defeats science but not the subjectivity.
Similar to the Christian example Kierkegaard provided, there is a fable in Buddhism as followed: a man who sincerely wants to become a monk tried to find a mentor. On his journey, he met a devil-figure and falsely followed him in his moral practice. At last, he still became a Buddha because though he was receiving all the inspirations from a wrong model, his subjective apprehension is still on the right path. And thus Kierkegaard defined ‘the highest truth attainable for an existing individual’ as “an objective uncertainty held fast in an appropriation-process of the most passionate inwardness...”
Other than questions on religion, subjective truth also applies to almost all except the construction of science. For example, love is a typical subjectivity as truth. As long as you love someone, it is definite already. You can neither observe through perceptions nor deduce through logic—you simply keep the faith and that’s all. Devotion is prior to any other judgment in such cases.
read more...
Internet-- reflection on Kierkegaard
I was especially impressed by the following two descriptions made by Kierkegaard on the society and totality. He wrote that “It is selfish within the individual and it results in the selfishness of the society around him, which thus works against him.” and that “[Publicity is] an all embracing something which is nothing” and is “less than a single real man however unimportant.” Not only do they apply to our present age here and now but the situation has gone from bad to worse compared to that in Kierkegaard’s age.
How could living in the totality make people feel even more alienated? Most people live in the crisis of having an undefined self-image. People try harder and harder in their daily life to imitate each other in the illusory public, which appears in the form of fashion among many others. In reality “human nature needs variety” and are born with the impulse to assert himself. As a results, we are often playing the roles not even close to our true selves.
People go on the internet to do crazy things that they won't ever dare in reality or to express their real feelings simply because it is safe there— “nothing really happens” there. This escape is now more convenient to practice than in Kierkegaard’s age. At then, people may create an illusionary world of forms in their deliberation. Now, we made an improvement by providing one readily available— the virtual world built on wires and wares. If Kierkegaard could have seen the situation here and now, he may very likely become willing to agree more with Hegelian for at least they think (no matter how empty those ideas are detached from real life, they do think).
Kierkegaard's message remains true for all of us. You have to look at things in perspective, to be aware of the trick the totality (including the public, mass media and the society) is playing before us and to recognize the real precious thing— our individualities. No matter how accessible a world of unknown has become and how much fun there is to just intake, we should hold onto what’s intimate and long-lasting to us. We should be aware of the fact that though there are things that are convenient, they are seldom necessary to our existence. Maybe we actualized ourselves through them, but the invaluable still lies in our self-fulfillment rather than in those dead wires and wares.
read more...
How could living in the totality make people feel even more alienated? Most people live in the crisis of having an undefined self-image. People try harder and harder in their daily life to imitate each other in the illusory public, which appears in the form of fashion among many others. In reality “human nature needs variety” and are born with the impulse to assert himself. As a results, we are often playing the roles not even close to our true selves.
People go on the internet to do crazy things that they won't ever dare in reality or to express their real feelings simply because it is safe there— “nothing really happens” there. This escape is now more convenient to practice than in Kierkegaard’s age. At then, people may create an illusionary world of forms in their deliberation. Now, we made an improvement by providing one readily available— the virtual world built on wires and wares. If Kierkegaard could have seen the situation here and now, he may very likely become willing to agree more with Hegelian for at least they think (no matter how empty those ideas are detached from real life, they do think).
Kierkegaard's message remains true for all of us. You have to look at things in perspective, to be aware of the trick the totality (including the public, mass media and the society) is playing before us and to recognize the real precious thing— our individualities. No matter how accessible a world of unknown has become and how much fun there is to just intake, we should hold onto what’s intimate and long-lasting to us. We should be aware of the fact that though there are things that are convenient, they are seldom necessary to our existence. Maybe we actualized ourselves through them, but the invaluable still lies in our self-fulfillment rather than in those dead wires and wares.
read more...
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