2010年12月26日星期日

姜文的王朝永远不会到来.《让子弹飞》的一些暗线,隐喻,野心和吹捧

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2010-12-18 19:33:39   来自: 溪流
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   “由于对姜文过于卑躬屈膝,厚颜无耻的吹捧,该影评已被和谐。”
  这句是我在去看电影之前,已经准备好的影评(还是抄来的)。
   吾辈俗人,花钱去影院只图消遣。回来吹吹水,网上吐吐槽。严肃客观的评价电影于我如浮云,就是带着这么强烈的偏见去看的电影。国产片导演就那么几位。考虑到他们近年的发挥惊人地稳定, 吾辈观影前,早已选择好了态度。
   比如赵氏孤儿,陈凯歌肯定给我们带来悲剧。他就活在自己的那点小悲剧情怀里,老想拍一悲剧,还肯定又玩现了,整个一纯悲剧。我们买了电影票,聚精会神地盯 着屏幕,唯恐事后骂得不够尖刻戏谑不够振聋发聩。 再比如让子弹飞, 姜文肯定给我们带来惊喜。我们买了电影票,就等着让他TMD给我们翻译翻译什么叫TMD的惊喜。 看不懂,就说这片真有深度,可惜太小众了。 看懂了,便把他当神来捧,唯恐自己的态度不够卑贱,拜倒得不够迅猛。 只恨“愿为姜文门下走狗”这种结构已在王小波徐文长身上用滥了。
   人总是渴求被认同。所谓“人生得一知己,死而无憾”,描绘的就是这种渴求被满足时的快感。人性若此,无以抗衡。这群大导演大玩家,亦不能脱俗,只是口味略 有偏好。冯小刚张艺谋什么的活明白了,追求票房认同。陈凯歌自负才华,追求带点文艺腔的装B青年的认同。吾辈小装青年,层次低,为与不装B的大众拉开差 距,大家紧紧抱成鸡蛋状,追求蛋内认同,人称蛋同。还有些大装青年,最爱唱反调,追求与小装们拉开差距,显得层次高,自会有人贴过来膜拜他们,叫他们大 神。
   姜文拍电影,也图个被认同。他的四部风格各异的电影,都有强烈的自我表达欲望。每一个片中的“我”,包括夏雨演的,都是他内心的部分投射。其前三部电影表 现出来的选本、选角的眼光,节奏、镜头的把握,讲故事谈思想的水平等硬实力,在吾等小青年心中已然封神入圣。但姜文不满足,他追求更广阔的认同。《鬼来》 被禁,《太阳》票房不佳,这些不认同的声音在姜文心里絮絮叨叨挥之不去。
  两年多后,姜文射出来的,是经过精心构化,寻求破局的子弹。他的野心是得到同行,大众,小青年,大神和官府共同的认同。一言以蔽之:
  我姜文,“站着”也能把钱赚了。
   我从没见过国产导演有如此之大的野心,这野心听起来又如此的不可实现。同行是冤家,小青年想脱离大众,大神要高于小青年。 最重要的是,官府认同的,小青年和大神就不认同。大众同行还算容易同时取悦。但小青年,大神和官府这三群,在态度上冰炭不容。
   现实正是如此,在官府放行,喉舌大赞之后,电影自身素质迅速赢得了同行和大众的青睐。 广大小装青年们在短暂的观望后,看到宁财神同学的一句“姜文王朝来了!”后立即拜倒投诚。罗永浩,今何在等大神迫不及待地跟跳出来,“日,评价这么高,不 至于吧。(这电影没啥思想啊)”,“下次拍个更有追求的电影”,“你们到底为什么激动啊”。 更极端一些的人开始咒骂,“姜文背叛了我们背叛了理想,腐化了拜金了追求票房了”。“站着,也能挣钱”这种事在他们眼里是没门的。 “你媚俗了大众,让大家都看的懂,你就已经跪下了。”“你媚俗了官府,不玩政治讽刺了,你就已经跪下了!”。
   连我这个不合群的小装青年,看完后也充满了疑惑。前两小时被导演带着高速狂飙,爽透了,结尾的节奏变化却让我无所适从。张麻子打倒了黄四郎, 最后却一无所得,兄弟女人也离他远去。他骑着白马缓缓离去的场景让我十分落寞。虽然最后的那场“起义”倾向危险…但这就是姜文电影里想说的么?
  子弹呼啸而来,透体而过,我却没一点感觉,好像没打中一样。搞的我连影评都不想写了。
  姜文说:“让子弹飞一会儿”。
   电影的开头,张麻子对着白马开了一枪,这枪瞄准绳结,打中却不打断。白马继续跑,绳索已不能吃力。让“子弹飞了一会”,绳索终于断裂,白马才四散跑开。电影的结尾,姜文对我开了一枪。 白马在我脑中奔驰一夜一天,绳索终于断裂, 我才舒服了。
  如果你看见了那思绪拖出来的暗线,就会明白宁财神说错了。“姜文的王朝,永远不会到来”
  影评这么多,吐槽点最多的就是周润发饰演的黄四郎了。这个地主恶霸,说单词,玩“介错”,还总要拽拽文,钱也多的离谱。这些特质可笑,不必要,也不合理。 但揭开暗线的线索,就在于这些“不合理”。 影片的暗线,几乎都巧妙得埋在笑料之下。
  问题1:故事发生在什么时间? 1920.
  葛优演的马县长,在刚进鹅城不久就说:“不好,我们来晚了,前任县长已经把税预征到90年后了,都到2010年了”。 原著中故事发生在193X年,是姜文特意改到1920年的。
  问题2:黄四郎只是个地主恶霸么? 没那么简单
  黄四郎交给假麻子(胡军)地雷时,说了很多:“北中国我不知道,但这种限量版地雷,整个南国只有两个”;“第一个在辛亥革命时炸了第一响”;“惊天,动地,还泣鬼神”;“1910,made in U.S”
  辛亥革命发生于1911年,这1910年才生产。 黄四郎不但知道辛亥革命的地雷是什么型号,还拥有唯一一颗双胞胎地雷。 请问,黄四郎在辛亥革命中,发挥了什么作用?
  黄四郎参与了在武昌起义的核心策划,是辛亥革命的老资格革命党!不信?下面还有佐证
  
  问题3:张麻子只是个土匪么? 当然不是
  电影里很明白的说了, 张牧之,早年追随松坡将军(蔡锷),17岁时即为其麾下手枪队长。是讲武堂出来的(考虑到蔡锷,应为1909年成立的云南陆军讲武堂)。蔡锷在日本死后(1916),张牧之回国,落草。
  蔡锷何人?梁启超高徒,民国开国元勋,护国军神。 1911年辛亥武昌起义后20日,蔡锷就在云南发动重九起义响应革命。1915年又发动护国讨袁并取得胜利。张牧之早年即追随他,也算是 辛亥革命党对老资格。
  张牧之和黄四郎还曾是革命战友? 影片给出了明显的线索
  问题4:1900的一面之缘?
  张牧之与马邦德赴黄四郎的鸿门宴时, 黄四郎说。“20年前,我和张麻子曾有一面之缘”。从影片可以看出,黄四郎一开始就知道假县长就是张牧之就是张麻子。这句一面之缘,是他刻意点开的敲山震虎。影片确凿的发生在1920年。 20年前就是1900年。
  黄四郎和张牧之在这一年见过面? 那一年发生了什么? 我们继续从张17岁当上蔡锷手枪队长入手。
  问题是,张牧之现在多少岁,又是那一年遇上蔡锷的呢?
  蔡锷1882年12月出生,1899年在时务学堂的老师唐才常德资助下赴日本留学,1904年毕业于日本陆军士官学校毕业。 回国后先后在湖南广西云南等地练兵。
  如果张是1904年后见到的蔡锷,那么1900年时张牧之不超过13岁。 这样的孩子不应引起黄四郎的注意。且1920年时33岁,似乎又嫩了一些。蔡锷活到此时也不过三十七岁。 1899年之前的蔡锷不过是个16岁不到的学生,虽然已经声名不弱,但也不至于配个手枪队长吧。 张蔡相逢,应为1899-1904年蔡锷留学时发生。17岁的张牧之,又为何会给一个留学生作手枪队长呢?
  查了一下,1900年时,唐才常策划在武汉发动“自立军起义”。 蔡锷闻讯即回国响应老师。但唐看他年纪小,就派他去湖南送信。 后来唐才常被张之洞拍平, 蔡锷身在湖南躲过此劫,又回了日本(其实这时候他才改名叫蔡锷,才去学军事)。我以为,张牧之当上蔡锷手枪队长,正是这一年。 估计是唐才常不放心蔡锷一个人走,派了张牧之这个同龄毛头小伙子,给他当的保镖--”手枪队长”(估计是光头小队长)。 这样算,1920年影片发生时张牧之37岁,也很符合人物形象。
  黄四郎会在1900年认识张牧之,两种可能。1是黄也参与了自立军起义,在武汉或者湖南见过蔡锷与张牧之。 2是蔡锷把这个手枪小战士一起带到了日本,然后在日本和黄有过一面之缘。
  我更倾向于后者, 因为黄四郎和张牧之,显然都在日本混过不短地时间。
  问题5:张牧之黄四郎都混过日本? 应该是,他们都对介错很熟
  先来介绍一下介错:
  日本人不爱上吊爱切腹,他们觉得切死自己挺光荣的。 但切腹挺难操作,一刀捅进去,一时死不了还特别疼。身体倒得七扭八歪,挣扎起来满地的血,死相难看,特别不体面。故很多时候切腹者会让一个信赖的朋友当 「介错」。介错人手持长刀站在其身后,在自杀者的短刀切腹的一瞬间砍下他的脑袋。
  切腹大家都熟,但介错就相对冷僻。 更别说在没网络和电视的1920年, 如果不是对日本文化相当熟悉的人,根本说不出这俩字吧。
  黄四郎在鸿门宴上说“要是这三个人供出我来,我就切腹,请兄台当我的介错”。 张牧之说“你搞错了,介错人用的是长刀”。两个人应该都在日本待过相当长的时间。 尤其是黄四郎,好端端的中国人没事谁能扯到切腹去。张牧之要在日本混,只能是1900-1904年。因为1904年蔡锷回国后就没怎么去日本(其实我也不 熟,蒙的),作为蔡锷的手枪队长,张牧之也不能去日本。等1916年8月,蔡锷病重去日本治病,当时张牧之一定跟着去了日本,但估计这段时间他可没兴趣研 究什么切腹。何况11月初蔡锷就病逝了。
  
  回答了这5个问题后, 我们重新看黄四郎这个人。 他留过西洋,也留过东洋。说话爱拽文,冒成语,国学功底算不错。你若把他看作一个土财主,这些设定显然有很蹩脚; 但若把他看作早期便追随孙中山的革命党, 那些设定就很恰当。
  黄四郎,不仅仅是一个简单的土财主。 他是一个腐化的前革命者,现当权派。 在鹅城,他是“官府”的代言人。
  我总结一下暗线:
  1900年,张牧之追随蔡锷到日本,并与黄四郎有一面之缘。
  1900-1911年,张牧之和黄四郎在同一个革命阵营,但无交集。
  1911年10月10日, 辛亥武昌起义,黄四郎为核心成员。 10月30日,蔡锷在云南发动重九起义,张牧之也算核心成员。
  1911年-1920年. 辛亥胜利后,革命者黄四郎,开始利用手中的权利敛财。他投靠了实力军阀张敬尧(还是张宗昌? 其实我没听清楚。 总不能是张孝准吧)这座靠山后,愈发肆无忌惮,横征暴敛,更以故乡鹅城为根本苦心经营,控制了民国小半的烟土交易,大发其财。
   辛亥胜利后,革命者张牧之,不求权钱,继续追随蔡锷。 1916年蔡锷死于日本,此后张牧之对时局失望,干脆落草为寇。
  1920年, 张牧之马邦德来到鹅城,电影开始。张黄斗法,掀起了一个小小的鹅城起义,胜利后张牧之分文不得,心爱的女人和他的兄弟们一起走了。这场“革命”,正如当年的辛亥革命, 他什么也没得到,甚至失去了很多。 他坐的chair, 也被别的man抗走了。
  这就是姜文在此电影里内藏的政治隐喻。 谁会投入革命?蔡锷这样的英雄会,袁世凯这样的枭雄会,但最后得权的一定是袁世凯;张牧之这样的爷们会,黄四郎这样的投机者会,但最后得利的一定是黄四 郎。 当张牧之再次掀起鹅城革命,他不为财也不为权,不为女人也不为大众。他对黄四郎说:“没有你,对我很重要”。
  如果你们觉得这个隐喻还不够过瘾, 鸿门宴上还有句台词。“彼时彼刻?” “恰如此时此刻”(谢绝联想,请勿跨省)。
  
  问题6:姜文要干什么? “让子弹飞一会”
  
  解决了前5个问题,我们就明白姜文如何同时取悦小装,大神和官府三个群体了。 那就是打时间差。这是一部让子弹飞一会儿才能被解读出的电影,子弹中的火药藏在喜剧和商业的外壳之下,躲过了官府的剪刀手。 他若明白无误的指出黄四郎是由XX手段走上统治阶级的恶棍,配合最后的“鹅城运动”,那这片死的绝对比宁浩的《无人区》还惨烈。等子弹飞完,官府醒过神儿 来,影片都下映了。
  
  从技术手段来说,姜文为追求这个飞一会儿才明白的效果,刻意的将每一条重要的线索后埋一个包袱以转移注意力。 比如张牧之刚刚自陈身份,说自己跟松坡将军混过。 观众还没转过筋想清楚松坡是谁,葛优就跳出来插科打诨:“那一年,我十七岁,她也十七岁...”。在逗笑大家之余,将观众的注意力从“松坡”,“十七岁” 这样的线索上转移开。避免影片立刻被看懂。
  
  姜文的电影爱悄悄的牵扯些政治,但要把子弹对着官府打,未免自讨死路。他准备打向谁? 这就是本文最后要讨论的问题,也是姜文更大的野心所在。 看官们可以把他野心想的特别不怕死,但我可不敢胡写。我觉得他把枪口对准时下电影界,对准某位电影界的官府代言人。
  
  让我们再回顾一下姜文那句“我姜文站着,也能把钱挣了”。这点野心,观众都看的出来,也不难理解这句有点揶揄闷头挣钱的冯小刚。冯导岂是在于 这点揶揄的人?还主动客串了汤师爷,和葛优联袂出演赚钱众。(冯导不但拍片赚钱发挥稳定,客串也是稳定的头五分钟就死。)汤师爷落水而死, 葛优演的马邦德为求活命,一直在冒充汤师爷。 可以说,在电影里,葛优代表了冯小刚。马邦德说的,就是汤师爷说的。也是冯小刚说的。
   汤师爷要赚钱,他向谁跪? 官府代言人“黄四爷”。 他怎么着挣钱? 黄四爷带头出钱,其他人就得跟着出钱,回头把钱还给黄四爷,得利三七开。
  
  张牧之要站着挣钱,也得在汤师爷的配合下,先忽悠“黄四爷”先出了一百八十万两银子才行。
   关键问题来了,汤师爷想赚钱得跪官府代言人黄四爷,冯导演想赚钱得跪那位爷?
   时下电影圈里, 有没有一个“爷”,是公认的官府代言人呢。这位爷,如果像黄四爷一样恶劣,已成中国电影的毒瘤,就够好了。这位爷,如果像黄四爷一样发家,先投身于“导”,一步步的向官府靠拢,终究成“爷”,就再好不过了。
  
  有没有这样的一位爷,让姜文这种爷们电影人觉得。“X爷,没有你,对我很重要”。线索还在电影里
  
  理解子弹的政治隐喻,突破点在于姜文相对于原著,对故事发生时间的改动。
  
  理解子弹的现实所指,突破点在于姜文相对于原著,对角色姓名的改动。
  在原著里,黄财主的原名叫黄天榜,”黄天棒”. 在电影里,叫作黄四郎,“黄四爷”。
  
  韩三爷,您得多么的无畏,才敢于把自己的名字,放在这片儿的出品人上? 您给这电影投了多少钱来着, 别是一千八百万
  
  (原著师爷姓陈,没县长这人。 电影里分别安上汤,马二名。将将是个“冯”字,有点附会,放括号里图个好玩吧)
  
   在电影后半, 张麻子对着黄四爷派出来的马车,虚射一枪,“让子弹飞一会”。 片刻,枪声四起。
  
  《让子弹飞》上映一会后,终会成燎原之势。其它手里有枪的导演,编剧,演员,杂志,评论家们,都会迫不及待的把肚子里藏了多年的子弹打出去。
  
  姜文必将瓦解一个“三爷的王朝”,“剪刀手的王朝”。让黑马们倒下,白马们得以挣脱沉重的束缚。但”姜文的王朝”,永远不会来临。他会从容的从椅子上站起来,让别人搬走。自己骑上白马,悠然的离开我们的视线,化为一个传说。
  
  
  让子弹飞一会儿吧!
  
  ---------------------------------------
  没想到这个影评会这么火.
  看了部分回复,呃...
  想转载的朋友随意.
  我不是什么马甲 ,也没啥坏心眼,只是个爱显摆小聪明的穷学生而已
  我在豆瓣不活跃,但也不是个新帐号.我好歹还写过点书评...就是没人理罢了
  
  至于有同学说我造谣,挑拨,中伤姜文...呃...真百口莫辩,不过你们大概没仔细看影评吧。可能有些措辞确实不当,改掉了。
  
  我会看这电影,写这影评,完全因为导演是姜文。
  在我看来,姜文,爷们中的爷们,让人自惭形秽,又心向往之。
  

圣经中的十句话(中英对照)

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via 有意思吧 by webmaster@u148.net ( 有意思吧 - 单身农民 ) on 12/24/10

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1、"生命在他里头,这生命就是人的光。光照在黑暗里,黑暗却不接受光。"(《新约·约翰福音》第1章)
What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. "John 1-4,5"
这是是基督教神学思想的核心。这里的"光"指的是耶稣基督,"生命"指的是永生--战胜死亡,获得真理。

2、"你们要进窄门,因为引到灭亡,那门是宽的,路是大的,进去的人也多;引到永生,那门是窄的,路是小的,找着的人也少。"(《新约·马太福音》第7 章)
Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few wh o find it. "Matthew 7-13,14"
这是耶稣"登山宝训"中最短的一段,但却是整个新教精神的核心。对于清教徒而言,人生就意味着无尽艰险,就意味着走窄门。

3、" 爱是恒久忍耐,又有恩慈;爱是不嫉妒,爱是不自夸,不张狂,不作害羞的事,不求自己的益处,不轻易发怒,不计算人的恶,不喜欢不义,只喜欢真理;凡事包容,凡事相信,凡事盼望,凡事忍耐;爱是永不止息。"(《新约·哥林多前书》第13章)
Love is patient; love is kind; love is not envious pr boastful or arrogant or rude. It does not insist on its own way; it is not irritable or re sentful; it does not rejoice in wrongdoing, but rejoices in the truth. I t bears all things, hopes all things, endures all things. Love never ends.
基督教是"爱的宗教",这就是使徒保罗对爱的诠释。从古到今不知有多少人因这段话而皈依基督教,可见"爱是无可比的"。

4、"死啊,你得胜的权势在哪里?死啊,你的毒钩在哪里?死的毒钩就是罪,罪的权势就是律法。感谢上帝,使我们借着我们的主耶稣基督得胜。"(《新约·哥林多前书》第15章)
Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin, and. The power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.
使徒保罗用优美的语言阐明了基督教的脉络:原罪与堕落,牺牲与救赎,胜利与永生。总体说来就是"用爱战胜死亡"。

5、"草必枯干,花必凋残,因为耶和华的气吹在其上;百姓诚然是草。草必枯干,花必凋残;惟有我们上帝的话,必永远立定!"(《旧约·以赛亚书》第40 章)
The grass withers, the flower fades, when the breath of the LORD blows upon it; surely the people are grass. The grass withers, the flower fades; but the word of our God will stand forever.
旧约的最大特点是"信念"。这句话就是无比坚定的信念,既是相信上帝,又是相信作为上帝选民的自己。以色列人的辉煌,大半缘自信念。

6、"我知道我的救赎主活着,末了必站在地上。我这皮肉灭绝之后,我必在肉体之外得见上帝。"(《旧约·约伯记》第19章)
For I know that my Redeemer lives, and that at the last he will stand up on the earth; and after my skin has been thus destroyed, then in my fles h I shall see God.
这是约伯的信念。无论承受多么巨大的打击、多么绝望的境遇,都不可放弃希望、放弃信仰。亨德尔为此句作的咏叹调也极为感人。

7、 "不可封了这书上的预言,因为日期近了。不义的,叫他仍旧不义;污秽的,叫他仍旧污秽;为义的,叫他仍旧为义;圣洁的,叫他仍旧圣洁。"(《新约·启示录》第22章)
Do not seal up the words of the prophecy of this book, for the time is n ear. Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy. 我最开始就是看了《启示录》才倾向于基督教的。《启示录》中有很多让人不能不动容的话,这句只是其中代表而已。

8、"谁能使我们与基督的爱隔绝呢?难道是患难吗?是困苦吗?是逼迫吗?是饥饿吗?是赤身露体吗?是危险吗?是刀剑吗?……然而,靠着爱我们的主,在这一切的事上已经得胜有余了。"(《新约·罗马书》第8章)
Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? No, in al l these things we are more than conquerors through him who loved us.
圣保罗真是无与伦比的传道者,他的讲道是如此气势磅礴且发人深省。这段话继承了旧约的信心,增加了新约的爱,完美地体现了基督教精神。

9、"我又专心察明智慧、狂妄和愚昧,乃知这也是捕风。因为多有智慧,就多有愁烦;加增知识的,就加增忧伤。"(《旧约·传道书》第1章)
And I applied my mind to know wisdom and to know madness and folly. I perceived that this also is but a chasing after wind. For in much wisdom is much vexation, and those who increase knowledge increase sorrow.
《传道书》是旧约中我最喜欢的篇章之一,传道者的话虽低沉消极,却又蕴涵着希望。能够用来战胜愁烦和忧伤的,只有一件事:"信仰"。

10、"哈利路亚!因为主我们的上帝,全能者作王了。……世上的国成了我主和主基督的国;他要作王,直到永永远远。……万王之王,万主之主。" (《启示录》第11、19章)
Hallelujah! For the Lord our God the Almighty reigns. The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he wil l reign forever and ever.
这也是亨德尔歌剧《弥赛亚》中大合唱《哈利路亚》的歌词,它是至今唯一能让我多次热泪盈眶的歌曲。从这短短的几句话中我们可以看到无穷的胜利喜悦。欢呼吧!因为胜利属于我们。

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2010年12月11日星期六

给九十岁的你 文 / 刘若英

陈升《9999滴眼泪》推荐序:给九十岁的你 文 / 刘若英

很久不见了,我不会自讨没趣的问你最近好不好,因为你的答案总是「活着吧!」在这个不耻「冷笑话」的年代,还能坚持这么幽默的冷言冷语,你应该也算奇葩。

我想即使到了九十岁,你应该还是跟现在一样,像个长不大的小老头,有点愤世嫉俗,满头银发,却还穿着短裤拖鞋自以为游走在不知名的星球吧。

还记得你早当年奋力写书的模样,在光复南路的一家小店里,一壶茶,一包烟,握着笔一个一个字的写下。然后固定在傍晚时,身为助理的我去接你,前往录音室,再帮你把一张张的文字打进计算机里……这样的画面,好像是陈年旧事,也彷佛是历历在目的昨天。

自从你传讯息来要我写序之后,我就陷入恐慌,这怎么写啊?我们之间说什么都是多余的。或者就像你说,你决不再为我写歌,因为你已不懂我。我想,可能我早也不懂你了。而这些不懂其实才是真懂得。然而我只要求,如果这序真能帮你多卖两本书,下次我出书时,你也欠我一篇序。

有时我很恨,为什么我的人生到现在还必须跟你的名字扯在一起,但也许我应该感恩,像「奶茶」这样的名字,也只有你想得出来。朋友从西藏回来,说我的歌大街小巷听的到,因为高原同胞天天要喝奶茶,赞叹我的名字取的好。(很冷,但这绝对不是笑话。)
某 些人,在你的生命中经过,留下痕迹,有些是鲜明彩色,有些是灰暗黑白,奇怪的是,不管什么时候的你,都让人觉得既极端又模糊。长时间跟你共事的我,清楚知 道你是故意的,而且乐此不疲。离开你的人离开了你,因为知道你是故意的;留在你身边的人留下来,因为清楚你乐此不疲,但是没有一点心机。

大 多数人都只看见你放荡不羁,自我中心。这我倒可以帮你澄清。如果你真只是他们想的那样,你不会十数年孜孜不倦,笔耕写歌。如果你真是那样的,不可能长久维 持平静而甜美的家庭生活。想起有一天你喝醉了,我开着车送你跟箫言中回家,途中,你突然惊醒大叫, 要言中去便利商店买两颗茶叶蛋跟一个三明治。言中问你:「阿升,你还吃得下吗?」你迷蒙中回答:「夫人交代,买回去给儿子的早餐。」那个倜傥潇洒的陈升不 见了,这一个陈升有些扫兴,但这才是你最应该引以为傲的陈升!

你的确在我生命中扮演了很多角色,我爸爸说了,你住院那时,某个黄昏他独自去看你,坐在病床边,只跟你说了一句:「谢谢你代替了我的角色,比起我,你更是一个称职的父亲。」

你 最爱问我:「你快乐吗?」在我离开新乐园后的第一张唱片完成时,我拿着热腾腾的新歌要你听,电话里的你说:「我不用听,你只告诉我,唱这些歌,你快乐吗? 如果快乐,那就够了!」我知道你是故意的,是老招。但到现在为止,工作中,虽难免会做一些妥协的事,唯有唱歌,师父的话,我谨记在心。

你 说过,大树要在天空交接相会才有意思,那时你的意思是说,我还是颗小苗,别老依附着你,要我自己学着长大!嘿嘿,你总会有九十岁的时候,我也会有八十岁的 时候,到那个时候,我不奢望我的树长的比其他人高,也不需要长的跟他人一般高,我只确定,我的树顶能遥遥见的着你的树顶就够了。

2010年12月10日星期五

张兆和与杨绛的两种爱情 来源网络

来源链接 http://goo.gl/Fn33U

张兆和晚年不识沈从文

      叶圣陶说,九如巷中张家的四个女儿,谁娶了她们都会幸福一辈子。张兆和在这名门望族的“幸福宝典”中排行老三,沈从文称她为“亲爱的三三”。三小姐自小熟 读四书五经,英文讲得比苏州话还溜,通音律习昆曲,皮肤略黑,却五官秀丽,人称“黑牡丹”。这样的女子,自小便在异性眼中散发光与热,自然练就了冷静理 智、不动声色的本领,21岁尚未情窦初开。
  
   在上海中学读书时,她每天都会收到十几封情书。信是从来不回的,是否有时间尽阅皆未可知。后来,每日收信达几十封,其中一半皆来自于那个木讷的乡下男人沈从文。
  
   自古才子才女多佳话。张沈二人的佳话,实则一典型的单恋马拉松。
  
    人人皆知他在追她,人人皆知他爱得疯狂。整整三年,他的痴情已把她逼得无路可退。他顽固地爱她,而她顽固地不爱他,有错吗?当然没有。只是,倘若他得不到 她的爱,就会萎谢甚至死亡,而他又是一位那么有才华的作家。人们便会不满了:你施于那一点点爱,能够拯救一个灵魂,为什么不做做善事呢?
  
  “不管他的热情是真挚的,还是用文字装点的,我总像有我自己做错了一件什么事,因而陷他人于不幸中的难过。”三小姐扛不住了。
  
  女人的聪明一世,糊涂一时多半出现在谈婚论嫁之时。
  
   才女万般好,最大的劣势是不知柴米油盐的难处,而才子最大的优势是不怕失败,愈挫愈勇。

  结婚后,两个成长背景完全不同,爱情只是建立在虚空的情书基础上的人,矛盾日益突出。她不明白他为什么那么好面子,甚至打肿脸充胖子给朋友钱 花,结果弄得自家生活拮据。她也不明白他花那么多钱买些古董瓷器回来,究竟有什么用。她甚至会在书信中很严厉地写道:“你瞧你,每次这个字都写错,我跟你 说了多少次了。”
  
  爱没办法勉强,不爱也没办法勉强。他与她之间,始终是他爱她多一些,而她却并未因此感到幸福。人们总以为女人喜 欢无休止地改造与训斥一个男人,却并不知道,这个过程对于女人本身,更是一场剧烈的摧残。所谓平等才有幸福。如果一个男人娶了你,却整天满腹愁怨。这样的 爱,是会让人火冒三丈的,尤其对于有志气又聪明的女人来说,更甚。
  
   因为在一起矛盾大多,她曾经多次故意制造机会与他分开。甚至有一段时间,两人同住北京,却分居两室,沈从文每天只吃了饭便走。在一起时,彼此不容,一旦分离,双方通起信来又是情意绵绵。
  
   “你爱我,与其说爱我为人,还不如说是爱我写信。”那些信,后来收入《从文家书》,这是本观者欲流泪的书信集,只是,华美的文字往往盛开于不堪的生活,空虚的情感催生丰厚的华章。
  
    张兆和晚年已不识沈从文。尽管沈老师离开她不过三五年光阴,当有人拿着他的照片给她看时,她说,认识,但想不起来是谁了,或许在潜意识里她想将他遗忘。她 曾经粉丝无数,志向远大,最终被一个自己并不看好的男人征服,过起日子来,才切切实实地发现自己依然顽固地不爱他。
  
  “从文同我相处,这一生,究竞是幸福还是不幸?得不到回答。我不理解他,不完全理解他……”沈老师又可曾理解张家三小姐?
  
  这个故事再次告诉我们:强扭的瓜不甜;能够在一起生活一辈子,不一定就是幸福;以白头偕老来衡量伉俪情深实在过于片面。
  
  一个女人,无论多么家世显赫,才高八斗,都无法抵抗男人经年累月的追求,而那些有恒心有毅力的追求者,恰恰是女人人生路上的地雷。
  
  “我本来不喜欢他,可是,他追得太厉害了,他那么爱我……”恒心与毅力往往被我们误解为真爱,其实那不过是因为他性格中具备了偏执与不服输的特质。
  
  所谓日久生情,追根到底,不过是死缠烂打。

 

杨绛:人生感激无尽,抱怨亦是无尽
  
  自古才女多受宠,更何况她是模样端庄的才女。中学 时,据说追求者达72人之多,因为她总是很严肃,于是有人借酒壮胆地送情书,有人欲借朋友之名行恋人之实。对于酒醉者,她说:“你喝醉了吧,快把信拿回 去,免得明天醒了后悔。”而对于要求做朋友者,她说:“做朋友可以,但这是结果而不是过渡。”大半个世纪之后,与她相伴一生的那位先生已经辞世,曾经想要 做“朋友”的人亦成了耄耋老者。那老者来探她,她送他出门,说:“下楼请小心,以后就不要知难而上了。”她叫杨绛,他叫费孝通,她是他苦寻一声而不得的梦 中情人,而她生命中最重要的那个人,名为钱钟书。
  
  作为国宝级才子,钱钟书曾经给她写过许多情书,她自然喜欢,却并不会因一个人情 书写得好而决定去爱他。她爱他的原由,今日看来实在奇异的很。“志气不大,只想贡献一生,做做学问”,这样的志趣,在今日看来,钱钟书无异于承认自己是个 没用的男人,只想过过平常小日子。而这个志趣,在她眼中竟与自己甚为相投。妻凭夫贵这事儿,她以为十二分不靠谱。“夫妻间最重要的是朋友关系,即使不是知 心朋友,至少也该是能做伴侣的朋友或互相尊重的伴侣。”
  
  杨绛所说的“朋友关系”,首要的一条是平等,无论精神还是物质皆不存在依 附与被依附。现实生活里,一位女子,坚持独立、自由与平等并不容易,无论过去还是现在,因为你不依附于他,很可能就要被他依附。男女平等的结果往往是女人 内外都要抓,“上得厅堂,下得厨房,入水能游,出水能跳。”
  
  《围城》一书刚刚出版时,人们谈论作者钱钟书,往往会在前面加上“杨 绛的丈夫”。那时候,杨绛的剧本《称心如意》、《弄假成真》、《游戏人间》等已经被陆续搬上舞台,反响强烈,她的名号成了著名编剧,相当于今天的王海�、 石康。不过,那时候编剧是个请苦活儿,没有一集一万元的价码。
  
  太太编剧事业风生水起,刺激钱钟书想写长篇小说。杨绛并没有说你不如多上几节课,赚点钞票,而是“你写吧,生活不用担心。虽然我们已经比较节俭,但可以更节俭一些”。于是,他减少了上课,在家写作,而她辞掉了女佣,一切家务自己扛。
  
  一起生活的63年,她与他比赛读书,比赛做学问,一起郊游,甚至曾经试图不行绕莱蒙湖一圈,他们的灵魂站在了完全平等的高度,与她的爱情理想一样。
  
  当然,人不仅仅有灵魂,还有沉重的肉身,要吃喝拉撒,要生老病死。
  
   他对她的界定是妻子、情人、朋友,除此之外,应该是有另外一个身份,大约举得不好意思说出口,那就是“母亲”。她第一次做虾,看到虾被刀切时会抽搐,心 有余悸,问他可不可以不吃虾。他撒娇说,不,我要吃虾。于是,她莞尔一笑,继续做虾。她生女儿住院。他第一天来探她,说,我打翻墨水瓶,弄脏了房东太太的 桌布。第二天说,台灯坏了。第三天说,门轴两端的钢珠掉了。她一律回答“不要紧”。果真,她回家后,桌布变白了,台灯、门轴也统统修好。
  
  63年间,她从未拿过任何家务事去烦他,有些麻烦甚至解决了便不告诉他。她习惯了与他分享幸福,而将烦恼交由自己处理,因为幸福经过分享会有双倍的甜蜜,烦恼却并不会因为两人一起分担而变得更少,相反,有时会增添焦虑与争执。
  
  这样的婚姻生活,同样著作等身,事业不输丈夫一分的她,是很有理由抱怨的,她却看透了“人间不会有单纯的快乐,快乐总夹带着烦恼和忧虑”,或许正是因为中间夹着烦恼与忧愁,那点滴的快乐才更为人所珍惜。
  
   无数爱情,从童话走向悲愤怨恨、万劫不复,无不是其中的一方甚至双方,寄希望于永恒的快乐,于是耿耿于怀那些烦恼与忧虑。她不是视爱情为生命的女人,作 品中鲜少有情爱描写,甚至他与她之间很少用“爱”这个字眼。冷静与适度的抽离正是她对待感情的方式。从这一点来说,她是彻头彻尾的实干家,“珍惜得到的每 一分,而那些没有得到的,皆是本应与自己无关的”。
  
  “地狱里尽是不知感激的人。”这是他与她最喜欢的一句话。他感激她的付出,而 她,感激他让自己愿意付出。生命中伤害过我们的人,换个角度来看,都是值得我们去感激的人,更何况那些曾经带给我们或短或长快乐的人。人生感激无尽,抱怨 亦是无尽。感激或者抱怨的有时是同一个人,同一件事,只看你愿意选择哪一种方式。

来源:网络转载

近期新手 推上乱涂 立此存照 #dec10

在千百个柑橘中找个完美它很难//
在万千个女子中找个合适她不易//
既来之,则寻之,守猪待兔中。 #dec8

等�:
等�等到银杏叶全都落了;
等�等到金菊花全都谢了。
酷暑至严冬,乌发变银丝。 #dec8

杯具丢了,可以寻回//
肋骨丢了,哪里寻找//
问题偷偷刻在推特//
沙不能埋风吹不掉//

写给未来的�:
我希望//
我和�读过书卷可以堆满180m2
我给�写信邮票可以厚达18cm
我和�心与心间距离只有18mm

小城笼罩雾色中//
远望楼宇若隐若现//
一片苍茫如梦如幻//
借我借我一双慧眼//
让我看个明明白白//

猜得到有雾,//
猜不到如雨。//
相逢亦如此,//
只猜到开始?//

不可抑止自繁华//
难以挽留自飘零//
离不远,只是另一世界//
别不长,只是一生不见//

Award Ceremony Speech of 2010 Nobel peace prize

Award Ceremony Speech

Presentation Speech by Thorbjørn Jagland, Chairman of the Norwegian Nobel Committee, Oslo, 10 December 2010.


Your Majesties, Excellencies, Ladies and Gentlemen,

"The Norwegian Nobel Committee has decided to award the Nobel Peace Prize for 2010 to Liu Xiaobo for his long and non-violent struggle for fundamental human rights in China. The Norwegian Nobel Committee has long believed that there is a close connection between human rights and peace. Such rights are a prerequisite for the "fraternity between nations" of which Alfred Nobel wrote in his will."

This was the first paragraph of the Norwegian Nobel Committee’s announcement on the 8th of October of the award of this year’s Peace Prize.

We regret that the Laureate is not present here today. He is in isolation in a prison in north-east China. Nor can the Laureate’s wife Liu Xia or his closest relatives be here with us. No medal or diploma will therefore be presented here today.

This fact alone shows that the award was necessary and appropriate. We congratulate Liu Xiaobo on this year’s Peace Prize.

There have been a number of previous occasions when the Laureate has been prevented from attending. This has in fact been the case with several awards which have proved in the light of history to have been most significant and honourable. Even when the Laureate has come, he or she has several times been severely condemned by the authorities of his or her own country.

There was a great deal of trouble in 1935, when the Committee gave the award to Carl von Ossietzky. Hitler was furious, and prohibited all Germans from accepting any Nobel Prize. King Haakon did not attend the ceremony. Ossietzky did not come to Oslo, and died a little over a year later.

There was considerable outrage in Moscow when Andrej Sakharov received his Prize in 1975. He, too, was prevented from receiving the award in person. He sent his wife. The same thing happened to Lech Walesa in 1983. The Burmese authorities were furious when Aung San Suu Kyi received the Peace Prize in 1991. Once again, the Laureate could not come to Oslo.

In 2003, Shirin Ebadi received the Nobel Peace Prize. She came. Much could be said of the reaction of the Iranian authorities, but the Iranian Ambassador did in fact attend the ceremony.

The Norwegian Nobel Committee has given four Prizes to South Africa. All the Laureates came to Oslo, but the awards to Albert Lutuli in 1960 and to Desmond Tutu in 1984 provoked great outrage in the apartheid regime in South Africa, before the applause broke out thanks to the awards to Nelson Mandela and F.W. de Klerk in 1993.


The point of these awards has of course never been to offend anyone. The Nobel Committee’s intention has been to say something about the relationship between human rights, democracy and peace. And it has been important to remind the world that the rights so widely enjoyed today were fought for and won by persons who took great risks.

They did so for others. That is why Liu Xiaobo deserves our support.

Although none of the Committee’s members have ever met Liu, we feel that we know him. We have studied him closely over a long period of time.

Liu was born on the 28th of December 1955 in Changchun in China’s Jilin province. He took a Bachelor’s degree in literature at Jilin University, and a Master’s degree and a PhD at Beijing Normal University, where he also taught. Stays abroad included visits to Oslo, Hawaii, and Columbia University, New York.

In 1989 he returned home to take part in the dawning democracy movement. On the 2nd of June he and some friends started a hunger strike on Tiananmen Square to protest against the state of emergency that had been declared. They issued a six-point democratic manifesto, written by Liu, opposing dictatorship and in favour of democracy. Liu was opposed to any physical struggle against the authorities on the part of the students; he tried to find a peaceful solution to the tension between the students and the government. Non-violence was already figuring prominently in his message. On the 4th of June he and his friends tried to prevent a clash between the army and the students. He was only partially successful. Many lives were lost, most of them outside Tiananmen Square.

Liu has told his wife that he would like this year’s Peace Prize to be dedicated to "the lost souls from the 4th of June." It is a pleasure for us to fulfil his wish.

Liu has said that "The greatness of non-violent resistance is that even as man is faced with forceful tyranny and the resulting suffering, the victim responds to hate with love, to prejudice with tolerance, to arrogance with humility, to humiliation with dignity, and to violence with reason."

Tiananmen became a turning-point in Liu’s life.

In 1996, Liu was sentenced to three years in a labour camp for "rumour-mongering and slander." He was president of the independent Chinese PEN-centre from 2003 to 2007. Liu has written nearly 800 essays, 499 of them since 2005. He was one of the chief architects behind Charter 08, which was made known on the 10th of December 2008, which was, in the words of the document’s Preamble, on the occasion of "the one hundredth anniversary of China’s first Constitution, the 60th anniversary of the promulgation of the Universal Declaration of Human Rights, the 30th anniversary of the birth of the Democracy Wall, and the 10th anniversary of the Chinese government’s signature of the International Covenant on Civil and Political Rights." Charter 08 defends fundamental human rights and has in due course been signed by several thousand persons both in China itself and abroad.

On the 25th of December 2009, Liu was sentenced to 11 years’ imprisonment and two years’ loss of political rights for, in the words of the sentence, "incitement to the overthrow of the state power and socialist system and the people’s democratic dictatorship." Liu has consistently claimed that the sentence violates both China’s own constitution and fundamental human rights.

There are many dissidents in China, and their opinions differ on many points. The severe punishment imposed on Liu made him more than a central spokesman for human rights. Practically overnight, he became the very symbol, both in China and internationally, of the struggle for such rights in China.

Your Majesties, ladies and gentlemen,

During the cold war, the connections between peace and human rights were disputed. Since the end of the cold war, however, peace researchers and political scientists have almost without exception underlined how close those connections are. This is, allegedly, one of the most "robust" findings they have arrived at. Democracies may go to war against dictatorships, and have certainly waged colonial wars, but there is, apparently, not a single example of a democracy having gone to war against another democracy.

The deeper "fraternity between nations" which Alfred Nobel mentions in his will, and which is a prerequisite for real peace, can hardly be created without human rights and democracy.

There are scarcely any examples in world history of a great power achieving such rapid growth over such a long period of time as China. Since 1978, year by year, decade after decade, the country’s growth rate has stood at 10 percent or more. A few years ago the country’s output was greater than Germany’s; this year it exceeded Japan’s. China has thus achieved the world’s second largest gross national product. The USA’s national product is still three times greater than China’s, but while China is continuing its advance, the USA is in serious difficulties.

Economic success has lifted several hundred million Chinese out of poverty. For the reduction in the number of poor people in the world, China must be given the main credit.

We can to a certain degree say that China with its 1.3 billion people is carrying mankind’s fate on its shoulders. If the country proves capable of developing a social market economy with full civil rights, this will have a huge favourable impact on the world. If not, there is a danger of social and economic crises arising in the country, with negative consequences for us all.

Historical experience gives us reason to believe that continuing rapid economic growth presupposes opportunities for free research, thinking and debate. And moreover: without freedom of expression, corruption, the abuse of power, and misrule will develop. Every power system must be counterbalanced by popularly elected control, free media, and the right of individual citizens to criticise.

More or less authoritarian states may have long periods of rapid economic growth, but it is no coincidence that nearly all the richest countries in the world are democratic. Democracy mobilises new human and technological resources.

China’s new status entails increased responsibility. China must be prepared for criticism and regard it as positive – as an opportunity for improvement. This must be the case wherever there is great power. We have all formed opinions on the role of the USA through the years. Friends and allies criticised the country both for the Vietnam War and for the lack of civil rights for the coloured people. Many Americans were opposed to the award of the Nobel Peace Prize to Martin Luther King in 1964. Looking back, we can see that the USA grew stronger when the African-American people obtained their rights.

Many will ask whether China’s weakness – for all the strength the country is currently showing – is not manifested in the need to imprison a man for eleven years merely for expressing his opinions on how his country should be governed.

This weakness finds clear expression in the sentence on Liu, where it is underlined as especially serious that he spread his opinions on the Internet. But those who fear technological advances have every reason to fear the future. Information technology can not be abolished. It will continue to open societies. As Russia’s President Dmitrij Medvedev put it in an address to the Duma: "The new information technology gives us an opportunity to become connected with the world. The world and society are growing more open even if the ruling class does not like it."

No doubt Medvedev had the fate of the Soviet Union in mind. Compulsory uniformity and control of thought prevented the country from participating in the technological revolution which took place in the 1970s and 80s. The system broke down. The country would have stood to gain a great deal more from entering into a dialogue at an early stage with people like Andrej Sakharov.

Your Majesties, ladies and gentlemen,

Today neither the nation-state nor a majority within the nation-state has unlimited authority. Human rights limit what the nation-state and the majority in a nation-state can do. This must apply to all states that are members of the United Nations and who have acceded to the Universal Declaration of Human Rights. China has signed and even ratified several of the UN’s and the ILO’s major international conventions on human rights. It is interesting that China has accepted the supranational conflict-resolving mechanism of the WTO.

China’s own constitution upholds fundamental human rights. Article 35 of the country’s constitution thus lays down that "Citizens of the People’s Republic of China enjoy freedom of speech, of the press, of assembly, of association, of procession and of demonstration." Article 41 begins by stating that citizens "…have the right to criticise and make suggestions regarding any state organ or functionary."

Liu has exercised his civil rights. He has done nothing wrong. He must therefore be released!

In the past 100 to 150 years, human rights and democracy have gained an ever-stronger position in the world. And with them, peace. This can be clearly seen in Europe, where so many wars were fought, and whose colonial powers started so many wars around the world. Europe today is on the whole a continent of "peace". Decolonization after the Second World War gave a number of countries, first in Asia and then in Africa, the chance to govern themselves with respect for basic human rights. With India in the lead, many of them seized the opportunity. Over the latest decades, we have seen how democracy has consolidated its position in Latin America and in Central and Eastern Europe. Many countries in the Muslim part of the world are treading the same path: Turkey, Indonesia, Malaysia. Several other countries are in the process of opening up their political systems.

The human rights activists in China are defenders of the international order and the main trends in the global community. Viewed in that light, they are thus not dissidents, but representatives of the main lines of development in today’s world.

Liu denies that criticism of the Communist Party is the same as offending China and the Chinese people. He argues that "Even if the Communist Party is the ruling party, it cannot be equated with the country, let alone with the nation and its culture." Changes in China can take time, a very long time: political reforms should, as Liu says, " be gradual, peaceful, orderly and controlled." China has had enough of attempts at revolutionary change. They only lead to chaos. But as Liu also writes, "An enormous transformation towards pluralism in society has already taken place, and official authority is no longer able to fully control the whole society." However strong the power of the regime may appear to be, every single individual must do his best to live, in his words, "an honest life with dignity."

The answer from the Chinese authorities is to claim that this year’s Peace Prize humiliates China, and to give very derogatory descriptions of Liu.

History shows many examples of political leaders playing on nationalist feelings and attempting to demonize holders of contrary opinions. They soon become foreign agents. This has sometimes happened in the name of democracy and freedom, but almost always with a tragic outcome.

We recognise this in the rhetoric of the struggle against terrorism: "You are either for me or against me." Such undemocratic methods as torture and imprisonment without sentence have been used in the name of freedom. This has led to more polarisation of the world and harmed the fight against terrorism.

Liu Xiaobo is an optimist, despite his many years in prison. In his closing appeal to the court on the 23rd of December 2009, he said: "I, filled with optimism, look forward to the advent of a future free China. For there is no force that can put an end to the human quest for freedom, and China will in the end become a nation ruled by law, where human rights reign supreme."

Isaac Newton once said, "If I have seen further, it is by standing on the shoulders of giants." When we are able to look ahead today, it is because we are standing on the shoulders of the many men and women who over the years – often at great risk – have stood up for what they believed in and thus made our freedom possible.

Therefore: while others at this time are counting their money, focussing exclusively on their short-term national interests, or remaining indifferent, the Norwegian Nobel Committee has once again chosen to support those who fight – for us all.

We congratulate Liu Xiaobo on the Nobel Peace Prize for 2010. His views will in the long run strengthen China. We extend to him and to China our very best wishes for the years ahead.