We always call Fang Xiaoru, who is not a white man, a stupid foreigner. The word idi is not so stupid. In ancient Greek, it means people who don’t care about public affairs. This view is really interesting. Today, China people are full of stupid solutions. In real life, we call those people who don’t care about personal affairs more stupid. Think about the things that wives often nag about in film and television dramas. Don’t be so stupid. You can’t live our life well.

A German priest who left the Nazi camp repented during World War II and said that I didn’t speak when the Nazis chased communist party because I wasn’t from communist party. When the Nazis slaughtered Jews, I didn’t speak because I wasn’t Jewish. However, when the Nazi butcher’s knife was raised to me, no one spoke for me. Locke’s statement about being born 300 years early was so accurate that people were so stupid that they were careful not to let skunks or foxes hurt themselves but were willing to be swallowed by lions and thought it was safe.
I hope we don’t be like this. idi reading and thinking can’t raise our integrity or make us understand such basic things.
I just wrote back to Peter this afternoon, telling him that I didn’t actually finish reading Li Guowen’s article, because the fourth page was denied access because it contained illegal keywords, Wang Ye.
9 years
Jump around, Russell
Russell is by no means a firm-minded person if he leads a knife into a quick success and lives up to the standard of revolutionary integrity. Even if he has been imprisoned twice in his life against war, he still can’t get rid of it. Forgive me for borrowing a long-lost political discourse, petty-bourgeois knowledge to distinguish between innate fragility and vacillation.
This feature was left on the night of the end of World War I at 11: 00 on November 11th, 1918. When the news of the armistice came on the radio, people swarmed from all corners of London, and strange men and women met and kissed on the road. The breath was full of holiday hormones. For two months, Mr. Russell, a philosopher, wandered among the crowd. Although he had been waiting for this moment for a long time, he felt a strange loneliness as if he had accidentally fallen to earth from another planet.
This untimely sense of alienation is due to Russell’s sober realization that he has never belonged to a camp. I imagine that I am a socialist, a socialist or an egalitarian, but in its deep meaning, I have never been one of them. This skeptical idea is like a small snake stirring in the spring, which makes Russell often have the illusion of deceiving and deceiving people, although he is eager for the integration of people, and repeatedly induces him to doubt the significance of various doctrines.
As a matter of fact, before the outbreak of World War I, Russell was deeply entangled in patriotism. He eagerly hoped that the Germans would defeat humanitarianism. He hated all the massacres of young people. Although he finally threw himself into the anti-war movement, Russell could not help but suspect that the end of the pacifism was futile. It was precisely his opponent who came to the London court to sue the Cambridge Third Hospital for depriving him of his lecturer’s qualification. In May 1918, he was sent to prison. All these political high-handed lines told Russell that the government did not recognize his protest as futile.
Russell’s vacillation is also manifested in his complicated mentality about the disintegration of the new Soviet politics in China. He hates Bolshevism, vulgarity, lightness, rudeness and ruthlessness, but admits that this is the moment when Russia needs the government. He never advocates nationalist militarism, but he is right when he asks China people that he is watching the situation from the western powers and does not advocate nationalist militarism. China is trying to save the country.
This kind of indecision made Russell look very weak at the very moment when the situation changed dramatically. His visit to China in the Soviet Union was not very successful. Those who were keen on Bolshevik Beijing students did not agree with his gradualism, and Hu Shi was also bitter about Russell China’s view that he had to go through dictatorship before going to the road.
Russell’s embarrassment is that although he is vacillating, he is by no means both ways. This reminds me of Ms. Cui Weiping’s criticism of several wonderful theories when the sun rises as usual. She said that the biggest problem of a different dream director, Jiang Wen, is that if he doesn’t go far enough on his own road, he will have to look at what others are doing or be afraid that others don’t know what he is doing. In this case, the pace will become very hesitant, and it will appear that he is jumping around. Compared with Cui Weiping, he appreciates the pianist who dares to refuse to carry out the pavilion in the end, creating another set.
Russell’s vacillation seems to be Jiang Wen’s jumping around, but it’s totally different. Jiang Wen is a shadow dreamer, while Luo Su is a real-world criticism. People can ask Jiang Wen to carry out the castle in the shadow world to the end, but Russell has become such a fanatic. Because he knows that no one can be in the real world once and for all in a complex historical situation, he demotes his opponent to the other side of the absurd darkness.
In 1995, 78-year-old Russell was awarded the Nobel Prize for literature for defending his humanitarianism. In the award speech, the Nobel Committee shaped Russell as both a skeptic and a utopian. This judgment can be said to be on the point. Just Russell said that I would never die for my faith because I might be wrong.
Needless to say, the more people like Russell, the less likely it is to build a paradise for human beings. However, although Russell lacks faith and dedication to death, he is brave enough to defend individual dignity. Not to mention whether I am doing something beneficial, my motivation for not continuing to do it seems to be fear of the future, so I will never stop.
Because of fear, this is the bottom line of Luo Suzhen’s thought and action, and it also makes Russell’s nihilistic cynicism jump around and draw a clear line.
1 year
Smiling Indian beggar
When friends go to India, they will come back to talk about their impressions. The most impressive thing is that many Indian philosophers talk about spirituality, even politicians are willing to be arty and articulate. Due to historical reasons, most of China speaks unfamiliar English, while India speaks fluent English, but we don’t understand English. However, although Indians generally speak English except for democratic politics, their lifestyle is less westernized than that of China, McDonald’s rarely has Christmas and China is less lively. Friends say that Indians seem to be happier. Beggars always smile when they ask for money, even if they don’t get it, they don’t change their faces.
Last but not least, I am particularly interested in this point. Indian beggars always smile. I guess it is probably impossible to check the caste system in Wikipedia. In India in the first century BC, a set of relative order was established by many different standards, including whether to be vegetarian, whether to kill cattle or whether to contact corpses. The caste system divided Indians into four classes in Brahman, Kashmir and sudra, and solidified the strict border hierarchy during the British colonial period. Although India abolished caste politics by law as early as 1947 when it became independent. It has gradually entered the era of democracy, but caste still has a far-reaching influence on the actual operation of the society, especially on the level of understanding. This may be the root of the cultural heart of Indian beggars who are always smiling, because they are born with a sense of destiny, and they complain less and complain less.
Caste degree is different from modern democratic society, but smiling beggar is really an unexpected bonus. Tocqueville said that democracy in the United States stimulates and pleases people’s passion for equality. However, the problem is that it is impossible to achieve equality and democracy in a democratic society. One negative effect is to maximize the jealousy in people’s hearts. The more equal people are, the more difficult it is to satisfy their desire for equality. So this seemingly paradoxical phenomenon is solved. When inequality is the general principle of the society, the biggest inequality is normal, but when everything has been more or less erased, the smallest gap is noticeable.
German philosopher Max Scheler further defined equality as arousing desire and jealousy. resenen resented or resented the modern society. Scheler judged Tocqueville was not far away. He believed that resentment might be the smallest in a political society where wealth distribution was close to equality, but it would be very small in a hierarchical society. This kind of resentment, which was unbearable and explosive, often piled up at the meeting. The concept of equality and benefit has been deeply rooted in people’s hearts, but the reality of wealth is now greatly divided. In this way, everyone will feel that it is beneficial to others, but the fact can’t be compared with the general hatred of the rich for a long time.
Scheler believes that resentment is the devil’s revenge, jealousy, malice, schadenfreude and malice. These extremely toxic negative emotions are entangled in modern people’s minds, which is harmful to the poor, but Scheler does not see that resentment is also a positive side, which may probably contribute to and create a righteous society.
Everyone who has experience in queuing knows that you spent an afternoon waiting in line with peace of mind, but in the end, you were cut in line to get the last ticket first. At this time, you will have a surge of resentment, a reactive attitude, and resentment is the most direct and strongest problem that we ask others to consider it. The key point is that it is not resentment because others fail to meet their requirements, which is especially necessary. Otherwise, the important feature of resentment will be directly equivalent to my centralism. The necessary conditions for someone to have resentment include the following points: 1. Others have violated impersonal norms; 2. Others have violated someone’s personal interests; 3. Someone has not violated impersonal norms or moral norms for a long time, especially for the person who has violated someone.
According to the standard, people who queue up for queue jumping are resentful, not because they have violated the norms that prohibit queue jumping, but more importantly, queue jumping has seriously damaged the personal interests of the queue. This shows that resentment is a special kind of emotional reaction that contains both moral indignation and interests. It is different from pure resentment that those who didn’t buy tickets late are resentful rather than resentful, and it is different from pure indignation that passers-by stop queue jumping. It is indignation rather than resentment that makes resentment possible for individuals to pursue righteousness.
Smiling Indian beggars don’t resent them. know life can comfort life injustice through spiritual appeal. Compared with hatred for the rich and resentment, although it is a component, there are too many grievances and jealousy that will eventually devour everyone’s soul. Today, the sense of equality is deeply rooted in the hearts of the people. It is a difficult problem in modern society to truly transfer and release resentment and channel it into a universal appeal for social justice
9 years
Alive or dead?
On January 13th, two deaths were reported in the Southern Weekend. One was Yu Hong, a professor at the School of Arts of Renmin University of China, and the other was Liu Chunlan, a female worker who was born in Fushun and died in Paris.
They all know their destiny. In an era when knowledge changes their destiny, intellectuals choose to jump out of the window like birds. Without knowledge, they accidentally stumble and fall to death to avoid the repatriation of the French police. One person who doesn’t want to drag out an ignoble existence chooses to die meaningfully, and the other one who tries to drag out an ignoble existence eventually dies meaningless. Both of them fail to win the fate race, which makes me sad before and makes me sad after.
When talking about a person’s life and death choices, I always tend to be worried about the impossibility-the impossibility and the dilemma. What we can share with others are some important details or exaggerated words. In this regard, I don’t want to easily guess the cause of death.
In a person’s 100 years, Yu Hong said that in recent years, she has been hearing the news of murder, and most women have heard these news. I am always silent and difficult to agree with the facts of right and wrong. A person chooses to kill him or her, and his or her great misfortune is rooted in others. Who knows that when Yu Hong wrote this passage three months ago, I didn’t see so many people giving more meaning after his death?
In a Nietzschean style in the afternoon, he fell from a height like a fallen leaf or a bird, which was interpreted by a friend. In the official statement, Yu Hong’s death was judged to be due to depression caused by stomach trouble, but it was all dead. Hamlet said, who knows what the place of death is like? Maybe death is worse than life. Who knows?
I don’t want to speculate, and I don’t want to exaggerate the meaning and value of Yu Hong’s death. After all, it is an individual’s choice to live or die. In the face of such ultimate questions, it is necessary for individuals to practice their duties to clarify the answer theory and express their feelings. In the final analysis, they are all beating about the bush.
In a private party, I asked Chen Jiaying, an expert from Heidegger, do we need to cure Qu? This question made me think for a long time. I believe that the best or worst theory of an era can’t cure Qu from the root, nor can it cure Yu Hong from the root. People will choose to die with meaning, but for more ordinary people, curing an era can cure them.
Three years ago, Liu Chunlan, a 48-year-old female worker, worked as a seamstress in a sewing shop and cared for the elderly. She washed dishes in restaurants and earned the most monthly income, but 5 yuan was such a middle-aged woman who lost her competitiveness after the modern games and was left behind by history. She gave her children a decent wedding and made a bold decision.
Thank you for choosing the word "decent" in Southern Weekend. Liu Chunlan has been motivated to give her a decent wedding. Liu Chunlan has to endure the world’s whipping, ridicule, oppression, humiliation, arrogance and cold eyes, and contempt for love, painful legal delay, and the brutality and hard work of officials in exchange for contempt from villains. But I believe that Liu Chunlan thinks that she is still alive at the moment of falling, even if this degree brings her humiliation and disgrace.
Margaret, a political philosopher, pointed out that honor humiliation was a kind of aftermath and a kind of evil before it occupied the core position in human life. Because it is far more urgent to eradicate evil and promote good in serious asymmetry than to create pleasant good, eliminating humiliation should take precedence over giving respect. Margaret said that the most urgent problem in this era is to establish a society that does not humiliate people. These humiliations include that poor families can exploit bad working conditions without education and health protection, and that kind of society that does not humiliate people can be called Deen, that is, faction or decency.
No one knows how Liu Chunlan came over these three years, even his family knows that the most abstract thing is that he borrowed 70 thousand yuan and died after paying off 70 thousand yuan.
In January, the campus of the National People’s Congress can see a long day. The weak sunshine in winter is not warm, but it is dazzling. Goethe said before he died that there is more light. The Spanish family unamuno later heard this sentence and retorted that it is not warm and warmer, because we died of cold instead of darkness, which killed people, not night, but cold light. Isn’t warmth supposed to be together? What is light but cold place or dark but warm?
I’m sitting in the office of the humanities building typing these words. Yu Hong’s office should be somewhere in the building, but I think more about the woman who died in Paris.
January 13th is really a memorable day. Seven years ago, the Japanese occupied 30,000 lives in Nanjing. Since then, it has become the ghost of Xuanwu Lake. Seven years later, a memorial service for a professor who was unwilling to live but willing to die was held. At the same time, people learned that a woman lived honorably and died in Paris.
7 years
Mingshi in the big campus
Some time ago, when I wrote back to a freshman, I glanced at the suffix of her mailbox, and I asked her, "Winnie the Pooh?" Soon I wrote back to her. Did the teacher know that you were the first one to see me Winnie the Pooh from my mailbox and asked me, and I was the first one to ask me to speak in class, and the first one to ask my name?
Her appearance and color make me feel quite sorry. It’s a simple and caring story. The childish child will soon spend nearly a year in the university, but in this year, it is obvious that she has been in a state of naeless, and she is busy in various classes on the huge campus, just like a pony bumping around without a road sign, but no teacher really cares about her.
To verify whether this phenomenon is common, I put up a post at school asking for students’ opinions, and the views are surprisingly consistent. Most teachers are indifferent to life. Recalling that the big ego is naelessnaeless for four years and continues to drift across naeless, one of the sayings can be said to hit the nail on the head. The big campus is rich in famous people because today’s big roots are an impersonal society.


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