dear J,
如果讓自己獨立是對的
就往這個方向去吧
不論要花多少時間
耐心, 計畫, 毅力
最後會帶你到那裡的
w.
read more...
February 14, 2006
February 07, 2006
February 02, 2006
True Nobility-- Ernest Hemingway
True Nobility
--by Ernest Hemingway
In a calm sea every man is a pilot.
But all sunshine without shade, all pleasure without pain, is not life at all. Take the lot of the happiest-it is a tangled yarn. Bereavements and blessings, one following another, make us sad and blessed by turns. Even death itself makes life more loving. Men come closest to their true selves in the sober moments of life, under the shadows of sorrow and loss.
In the affairs of life or of business, it is not intellect that tells so much as character, not brains so much as heart, not genius so much as self-control, patience, and discipline, regulated by judgment.
I have always believed that the man who has begun to live more seriously within begins to live more simply without. In the age of extravagance and waste, I wish I could show to the world how few the real wants of humanity are.
To regret one's errors to the point of not repeating them is true repentance. There is nothing noble in being superior to some other man. The true nobility is in being superior to your previous self.
read more...
--by Ernest Hemingway
In a calm sea every man is a pilot.
But all sunshine without shade, all pleasure without pain, is not life at all. Take the lot of the happiest-it is a tangled yarn. Bereavements and blessings, one following another, make us sad and blessed by turns. Even death itself makes life more loving. Men come closest to their true selves in the sober moments of life, under the shadows of sorrow and loss.
In the affairs of life or of business, it is not intellect that tells so much as character, not brains so much as heart, not genius so much as self-control, patience, and discipline, regulated by judgment.
I have always believed that the man who has begun to live more seriously within begins to live more simply without. In the age of extravagance and waste, I wish I could show to the world how few the real wants of humanity are.
To regret one's errors to the point of not repeating them is true repentance. There is nothing noble in being superior to some other man. The true nobility is in being superior to your previous self.
read more...
Miscellaneous quotes from Hemingway
"Happiness in intelligent people is the rarest thing I know."
--E. Hemingway
"I love sleep. My life has the tendency to fall apart when I'm awake, you know?"
--E. Hemingway
"Madame, all stories, if continued far enough, end in death, and he is no true-story teller who would keep that from you."
--E. Hemingway
"If two people love each other there can be no happy end to it."
--E. Hemingway
"Never mistake motion for action."
--E. Hemingway
"Never think that war, no matter how necessary, nor how justified, is not a crime."
--E. Hemingway
"The world breaks everyone and afterward many are stronger
at the broken places."
--E. Hemingway
"'The world is a fine place and worth fighting for.' I agree with the second part."
--E. Hemingway
"It is good to have an end to journey toward; but it is the journey that matters, in the end."
--E. Hemingway
"Hesitation increases in relation to risk in equal proportion to age."
--E. Hemingway
"That is what we are supposed to do when we are at our best -- make it all up --but make it up so truly that later it will happen that way."
--E. Hemingway
read more...
--E. Hemingway
"I love sleep. My life has the tendency to fall apart when I'm awake, you know?"
--E. Hemingway
"Madame, all stories, if continued far enough, end in death, and he is no true-story teller who would keep that from you."
--E. Hemingway
"If two people love each other there can be no happy end to it."
--E. Hemingway
"Never mistake motion for action."
--E. Hemingway
"Never think that war, no matter how necessary, nor how justified, is not a crime."
--E. Hemingway
"The world breaks everyone and afterward many are stronger
at the broken places."
--E. Hemingway
"'The world is a fine place and worth fighting for.' I agree with the second part."
--E. Hemingway
"It is good to have an end to journey toward; but it is the journey that matters, in the end."
--E. Hemingway
"Hesitation increases in relation to risk in equal proportion to age."
--E. Hemingway
"That is what we are supposed to do when we are at our best -- make it all up --but make it up so truly that later it will happen that way."
--E. Hemingway
read more...
Quotes on Death
"All stories, if continued far enough, end in death."
--E. Hemingway
"There is no lonelier man in death, except the suicide, than that man
who has lived many years with a good wife and then outlived her.
If two people love each other there can be no happy end to it."
--E. Hemingway
"Every man's life ends the same way. It is only the details of
how he lived and how he died that distinguish one man from another."
--E. Hemingway
"Everyone knows they're going to die, but nobody believes it."
--M. Schwartz
"If you accept that you can die at any time-- then you might not
be ambitious as you are."
--M. Schwartz
read more...
--E. Hemingway
"There is no lonelier man in death, except the suicide, than that man
who has lived many years with a good wife and then outlived her.
If two people love each other there can be no happy end to it."
--E. Hemingway
"Every man's life ends the same way. It is only the details of
how he lived and how he died that distinguish one man from another."
--E. Hemingway
"Everyone knows they're going to die, but nobody believes it."
--M. Schwartz
"If you accept that you can die at any time-- then you might not
be ambitious as you are."
--M. Schwartz
read more...
January 07, 2006
December 19, 2005
別人的故事
在女孩子做餅乾織圍巾給男孩子的那個年紀
我卻是動刀動鋸地做了個木頭筆筒
上面用烙鐵畫著我印象中的小六的臉
雖然最後對方沒收下, 而現在那個筆筒好好地躺在家中抽屜的深處
但是當時片段的心情還記得呢
我只想著: 為什麼不晚點相遇
晚一點, 是不是就能有所不同?
當年我才13 歲吧
國中第一次見證了所謂愛情
轟轟烈烈的
主角不是我
是我的阿弟
或許從那時候開始
我就養成了旁觀的習慣吧
為了那段我不是主角的感情出過力
為了男女主角的無奈掉過淚
現在回想都無法理解
那些眼淚, 是如同看著一部浪漫電影而掉的嗎?
或許是預見了自己對感情的態度
所以對於阿弟的愛無反顧產生的欣羨也說不定
直到現在, 十年過去了
阿弟還是個浪漫的傻子
我也如同當年, 常常身為感情的旁觀者
對自己的感情卻無法掌握其中的真實
阿弟說他這次走不出來了
我給他個殘忍的答案: 五年後還沒有下一個弟妹出現, 我再來相信
因為我相信性格是難以改變的
正如我無法變成感情的傻瓜
這個傢伙在愛河裡游泳的習慣也是無可救藥的
後日按: 弟你完全失去信用了~ 五年後你給我的回應是娶進門的可愛弟妹, 以及2011 年你們共同迎接到這世界上的小小新生命.
願我們都學習到愛
read more...
我卻是動刀動鋸地做了個木頭筆筒
上面用烙鐵畫著我印象中的小六的臉
雖然最後對方沒收下, 而現在那個筆筒好好地躺在家中抽屜的深處
但是當時片段的心情還記得呢
我只想著: 為什麼不晚點相遇
晚一點, 是不是就能有所不同?
當年我才13 歲吧
國中第一次見證了所謂愛情
轟轟烈烈的
主角不是我
是我的阿弟
或許從那時候開始
我就養成了旁觀的習慣吧
為了那段我不是主角的感情出過力
為了男女主角的無奈掉過淚
現在回想都無法理解
那些眼淚, 是如同看著一部浪漫電影而掉的嗎?
或許是預見了自己對感情的態度
所以對於阿弟的愛無反顧產生的欣羨也說不定
直到現在, 十年過去了
阿弟還是個浪漫的傻子
我也如同當年, 常常身為感情的旁觀者
對自己的感情卻無法掌握其中的真實
阿弟說他這次走不出來了
我給他個殘忍的答案: 五年後還沒有下一個弟妹出現, 我再來相信
因為我相信性格是難以改變的
正如我無法變成感情的傻瓜
這個傢伙在愛河裡游泳的習慣也是無可救藥的
後日按: 弟你完全失去信用了~ 五年後你給我的回應是娶進門的可愛弟妹, 以及2011 年你們共同迎接到這世界上的小小新生命.
願我們都學習到愛
read more...
December 14, 2005
掏空
對我來說
"朋友"是個很奇怪的詞
由於我固執的腦袋
不斷地催眠自己
國中之後, 有些事情就結束了
我的生命, 對自己的觀點
似乎就這樣擱淺在灘上
而我也開始活在過去
或許該說自從高中以後
我就很少回想吧
眼淚已經流乾
於是每當在心底想起"朋友"這個詞
總是只記得國中與國小之前認識的幾個人
事實卻是, 他們已經離開我的生活很久了
整理自己的文章
感慨唯有: 我遺忘了真多
整理信箱
卻是一種怵目驚心
對於大學時期的自己
我簡直一無所知
非常地震撼
我做過這麼多糟糕的事 (真的是非常非常地糟糕噢)
自己卻忘得一乾二淨 (非常非常地乾淨)
這些糟糕與對不起的最大宗莫過於P, S, K, M, D (出場序)
你們的包容讓我認知到了自己所挑戰的身為一個混帳的極限
現在回首
自己都驚訝那是誰--
這樣講起來, 顯然這個兇手完全沒有反省
你們一一為我上了重要的一課-- 人與人的相處, 在不同的面相
信箱容量有上限是個重要的設計啊
否則我或許永遠也不會去想起這一切
也就無從反省了
(所以G-mail的哲學 不適合我)
希望這時候開始把這一切回憶納入我的記憶還不算太遲
O在這一點上, 對我來說是個具有指標意義的朋友
因為我也對於我的高中生活幾乎完全失憶
卻在奇妙的機緣之中 (可說是上天憐憫, 不願讓我失去你吧)
而撿回了你這個朋友
在大學時期裡, 我總算開始記得我們相處的點滴
在我僵化的腦子裡
O也緩慢而逐漸地被歸入國小/國中同學類
也就是終於在我的心中可以稱呼你為"朋友"
是你扣開了我封閉的定義
是的我承認我對於大學的記憶也很淡
並且(as jerk as it is) 認為我沒有朋友 (忽然明白為什麼我很喜歡N)
我真的是個很幸運的人
有了得天獨厚的, 無盡的熱情
又有幸遇到了你們
雖然我是如此地善忘而且有時候可以如此地混帳
請你們不要吝嗇地繼續教導我
什麼是朋友
而我自私地請求著
如果我還沒有學會活在當下, 而還活在過去
如果在多年多年以後, 我想起了你們
希望你們也還記得我
(天哪 開始覺得我是個恐龍 需要這麼多年才會回頭)
而我最希望的是自己逐漸成熟, 不再是以傷害來認識我最深的情感
對不起
如果你的名字沒有出現在以上文章裡
並非你對我而言不重要
而是恭喜你, 因為 (1) 我認為自己(可能)沒有傷害過你, (2) 我們的關係還是進行式
像是我親愛的G, S, C, Q, T, B, I, Y, L, etc.
我會常常愛著我身邊的人
請給我這樣的機會, 讓後知後覺的我, 去認識你們
read more...
"朋友"是個很奇怪的詞
由於我固執的腦袋
不斷地催眠自己
國中之後, 有些事情就結束了
我的生命, 對自己的觀點
似乎就這樣擱淺在灘上
而我也開始活在過去
或許該說自從高中以後
我就很少回想吧
眼淚已經流乾
於是每當在心底想起"朋友"這個詞
總是只記得國中與國小之前認識的幾個人
事實卻是, 他們已經離開我的生活很久了
整理自己的文章
感慨唯有: 我遺忘了真多
整理信箱
卻是一種怵目驚心
對於大學時期的自己
我簡直一無所知
非常地震撼
我做過這麼多糟糕的事 (真的是非常非常地糟糕噢)
自己卻忘得一乾二淨 (非常非常地乾淨)
這些糟糕與對不起的最大宗莫過於P, S, K, M, D (出場序)
你們的包容讓我認知到了自己所挑戰的身為一個混帳的極限
現在回首
自己都驚訝那是誰--
這樣講起來, 顯然這個兇手完全沒有反省
你們一一為我上了重要的一課-- 人與人的相處, 在不同的面相
信箱容量有上限是個重要的設計啊
否則我或許永遠也不會去想起這一切
也就無從反省了
(所以G-mail的哲學 不適合我)
希望這時候開始把這一切回憶納入我的記憶還不算太遲
O在這一點上, 對我來說是個具有指標意義的朋友
因為我也對於我的高中生活幾乎完全失憶
卻在奇妙的機緣之中 (可說是上天憐憫, 不願讓我失去你吧)
而撿回了你這個朋友
在大學時期裡, 我總算開始記得我們相處的點滴
在我僵化的腦子裡
O也緩慢而逐漸地被歸入國小/國中同學類
也就是終於在我的心中可以稱呼你為"朋友"
是你扣開了我封閉的定義
是的我承認我對於大學的記憶也很淡
並且(as jerk as it is) 認為我沒有朋友 (忽然明白為什麼我很喜歡N)
我真的是個很幸運的人
有了得天獨厚的, 無盡的熱情
又有幸遇到了你們
雖然我是如此地善忘而且有時候可以如此地混帳
請你們不要吝嗇地繼續教導我
什麼是朋友
而我自私地請求著
如果我還沒有學會活在當下, 而還活在過去
如果在多年多年以後, 我想起了你們
希望你們也還記得我
(天哪 開始覺得我是個恐龍 需要這麼多年才會回頭)
而我最希望的是自己逐漸成熟, 不再是以傷害來認識我最深的情感
對不起
如果你的名字沒有出現在以上文章裡
並非你對我而言不重要
而是恭喜你, 因為 (1) 我認為自己(可能)沒有傷害過你, (2) 我們的關係還是進行式
像是我親愛的G, S, C, Q, T, B, I, Y, L, etc.
我會常常愛著我身邊的人
請給我這樣的機會, 讓後知後覺的我, 去認識你們
read more...
November 21, 2005
短篇
後悔
自從立下不讓自己後悔這樣的人生目標之後
我有多年多年未曾後悔
也始終相信堅持可以改變現況
相信與其後悔當初的選擇, 不如堅持
漸漸發覺
或許
或許的或許
偶爾的偶爾
後悔反而是讓你提早抽身而減低傷害的唯一辦法
而我卻一向固執不願為
就這麼一刻
多年以來
我沒有這麼後悔過
read more...
自從立下不讓自己後悔這樣的人生目標之後
我有多年多年未曾後悔
也始終相信堅持可以改變現況
相信與其後悔當初的選擇, 不如堅持
漸漸發覺
或許
或許的或許
偶爾的偶爾
後悔反而是讓你提早抽身而減低傷害的唯一辦法
而我卻一向固執不願為
就這麼一刻
多年以來
我沒有這麼後悔過
read more...
October 13, 2005
Outline of The Phenomenological Method
This is a class note created for Heidegger's book Being and Time chapter seven. All quotes below from Heidegger, Martin. Being and Time. Trans. John Macquarrie and Edward Robinson. New York: Harper & Row, 1962.
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The theme of phenomenology is about the Being of entities and the meaning of being in general. Although ontology had born this mission in philosophy, the term “ontology” itself does not indicate a clear approach and it has a rather unjustified concept of entity. Phenomenology deals with some themes overlapping with those dealt with by ontology. But rather than asking what the object of research is, we would ask how the research is (Heidegger, 50). Now the meaning of phenomenology proposed by Heidegger is ‘To the things themselves’ and he tried to elucidate not only the term phenomenology itself but also its deeper contents by examining its word origin in Greek in the following sections. What phenomenology is not would be made clear in order to point out the prejudice and problems we face.
According to Heidegger, there are four possible interpretations of the word ‘phenomenon’, namely, phenomenon, appearing, semblance and mere appearance. Only the first one, phenomenon, is what phenomenology wants to reveal, i.e.,
Now that we clearly distinguish the differences between the four interpretations and adopt the first meaning of phenomenon hereafter, we at the same time open up the concept of entities. To be more specific, we must not presuppose that ‘something appears without being itself an appearance (53)’ and shall ‘leave it open whether what shows itself is an entity or rather some characteristic which an entity may have in its Being (54)’.
From Greek origin, according to Heidegger, the definition of Logos is discourse. Discourse here in the pure apophantical sense is to ‘[let] something be seen in its togetherness with something (56)’. It is very different from the judgment-bearing and unjustified concept of synthesis proposed in psychology, about the mysterious binding of something psychical inside with something physical outside. ‘The function of Logos lies in merely letting something be seen, in letting entities be perceived (58)’.
Taking phenomenon and logos together, phenomenology now no longer stands for just science of phenomena similar to all other disciplines. Phenomenology means ‘to let what which shows itself be seen from itself in every way in which it shows itself from itself (58)’. This understanding is no different from the previous notion that phenomenology is ‘to the things themselves.’ What follows then is a de-formalization of the concept of phenomena from ‘any exhibiting of an entity as it shows itself in itself (59)’ into ‘the Being of entities (59)’. This Being of entities include ‘[the exhibitings] that belong[s] to what shows itself so essentially as to constitute its meaning and its ground (59)’. Only in this way can we avoid presupposing the unjustified ‘natural distinction’ between the entity and what belongs to its Being and then start out to examine this relation and phenomena.
Phenomenology is thus the way of access to what is to be the (undefined) theme of ontology. ‘Phenomenon’ in the phenomenological conception is ‘the Being of entities, its meaning, its modification and derivatives (60)’. Bearing this notion in mind, the mission of phenomenology is to rediscover the covered things, and to ‘[grasp] and [explicate] phenomena in a way which is original and intuitive (61)’ yet not in the least naïve or unreflective. We shall no longer think of phenomena as something exhibited; rather, phenomena now become ‘that which shows itself in itself (51)’ behind which there is nothing else (60).
read more...
**********************************************************
§ 7 The Phenomenological Method of Investigation
7.1 Theme of phenomenology
7.2 Ontology
7.3 Phenomenology as the research of “to the things themselves”
7.4 Superficial word origin of phenomenology
7.A The Concept of Phenomenon
7.A.1 Phenomenon as something showing itself in itself
7.A.2 Appearing as something announcing itself through
(a) what shows itself
(b) what does not show itself
7.A.3 Mere appearance as what does not make up the real Being
7.A.4 Semblance as something showing itself as what it is not
7.B The Concept of the Logos
7.B.1 Logos as letting something be seen
7.C The Preliminary Conception of Phenomenology
7.5 Meaning of phenomenology from word origin
7.C.1 Phenomenon in ordinary/ formal sense:
Any exhibiting of an entity as itself shows itself in itself
7.C.2 Phenomenon in phenomenological sense:
the Being of entities
7.C.3 What goes to make up Being/ the concept of Dasein**********************************************************
The theme of phenomenology is about the Being of entities and the meaning of being in general. Although ontology had born this mission in philosophy, the term “ontology” itself does not indicate a clear approach and it has a rather unjustified concept of entity. Phenomenology deals with some themes overlapping with those dealt with by ontology. But rather than asking what the object of research is, we would ask how the research is (Heidegger, 50). Now the meaning of phenomenology proposed by Heidegger is ‘To the things themselves’ and he tried to elucidate not only the term phenomenology itself but also its deeper contents by examining its word origin in Greek in the following sections. What phenomenology is not would be made clear in order to point out the prejudice and problems we face.
According to Heidegger, there are four possible interpretations of the word ‘phenomenon’, namely, phenomenon, appearing, semblance and mere appearance. Only the first one, phenomenon, is what phenomenology wants to reveal, i.e.,
‘that which shows itself in itself (51)’.This interpretation of phenomenon would constantly be what is being referred to in the phenomenological sense and must not be confused with the followings. The second interpretation, appearing, is
something ‘[announcing] itself through something does show itself (52)’.Appearing therefore at the same time implies that the something showing itself is not showing itself directly but through the appearance. The appearance can either be ‘something that shows itself’ (mere appearance) or ‘something that does not show itself’ (semblance) of the something showing itself (53). The mere appearance is ‘something which does not make up the real Being of what brings it forth (53)’, just like the fever showing itself as redness in face. On the other hand, semblance is ‘to show itself as something which in itself it is not (51)’. This kind of showing itself can also be referred to as ‘seeming’, such as redness in face after exercise may seem to indicate having a fever.
Now that we clearly distinguish the differences between the four interpretations and adopt the first meaning of phenomenon hereafter, we at the same time open up the concept of entities. To be more specific, we must not presuppose that ‘something appears without being itself an appearance (53)’ and shall ‘leave it open whether what shows itself is an entity or rather some characteristic which an entity may have in its Being (54)’.
From Greek origin, according to Heidegger, the definition of Logos is discourse. Discourse here in the pure apophantical sense is to ‘[let] something be seen in its togetherness with something (56)’. It is very different from the judgment-bearing and unjustified concept of synthesis proposed in psychology, about the mysterious binding of something psychical inside with something physical outside. ‘The function of Logos lies in merely letting something be seen, in letting entities be perceived (58)’.
Taking phenomenon and logos together, phenomenology now no longer stands for just science of phenomena similar to all other disciplines. Phenomenology means ‘to let what which shows itself be seen from itself in every way in which it shows itself from itself (58)’. This understanding is no different from the previous notion that phenomenology is ‘to the things themselves.’ What follows then is a de-formalization of the concept of phenomena from ‘any exhibiting of an entity as it shows itself in itself (59)’ into ‘the Being of entities (59)’. This Being of entities include ‘[the exhibitings] that belong[s] to what shows itself so essentially as to constitute its meaning and its ground (59)’. Only in this way can we avoid presupposing the unjustified ‘natural distinction’ between the entity and what belongs to its Being and then start out to examine this relation and phenomena.
Phenomenology is thus the way of access to what is to be the (undefined) theme of ontology. ‘Phenomenon’ in the phenomenological conception is ‘the Being of entities, its meaning, its modification and derivatives (60)’. Bearing this notion in mind, the mission of phenomenology is to rediscover the covered things, and to ‘[grasp] and [explicate] phenomena in a way which is original and intuitive (61)’ yet not in the least naïve or unreflective. We shall no longer think of phenomena as something exhibited; rather, phenomena now become ‘that which shows itself in itself (51)’ behind which there is nothing else (60).
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