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Russell commented on this, poor guy, I know very well how he feels. It’s a terrible curse to have creative impulse unless you have a gift that you can rely on at any time like Shakespeare or Mozart.
In a small talk, Wittgenstein said that the value of religious belief lies in that it can bring absolute sense of security to people, and only this person will believe me frankly and I will not feel hurt if nothing happens.
Throughout his life, Wittgenstein has been looking for this attitude that nothing will happen, and I feel hurt and safe, and I won’t be an unprotected bird. Is it based on intellectual friendship or daily life?
I guess Nietzsche said that kind of spiritual smile only when he felt absolutely meaningful and touching. Nietzsche laughed and smiled more like this. The happier and more reliable the spirit became, the more people forgot to laugh. On the contrary, spiritual smiles kept popping up on their faces, which was a sign that they were surprised at the comfort of a better life.
Compared with the kind of doing everything we can to find every opportunity to laugh, life is just living when the reaction is a sign of insecurity. John Mill said that if we could be deprived of everything at that moment at any time, then the meaning of our life would be satisfied with the present moment. This is stronger than us and can be deprived of everything at any time. In Mill’s mind, it is a Leviathan country, but it is also unpredictable when it dies. Destiny is always fleeting before we realize ourselves. In the face of them, being as small as a baby can help us to be as satisfied as a baby. When a person or a nation lacks profound philosophy to meditate on fate, it is often not strong in religious belief to resist, and it is not strong in the spirit of the rule of law to resist national violence. Then the only thing to do is to indulge hysterically or watch.
In today’s photos, Wittgenstein always looks or stares or ponders, and doesn’t smile or laugh. In 1951, Wittgenstein died of cancer in a friend’s house. Before he died, he said that he told them that I had had an excellent life, and he was anxious and grateful for the genius’s suspicion at that moment.
I don’t know if this last word always reminds me of the poem by Turkish poet Tarangi.
What? I shouldn’t wave a towel. Passengers should go with me. I hope you have a safe journey, strong bridges and light tunnels.
Bridges are strong, tunnels are light, and such words are solid, just like we yearn for life. It leads to a distant place, but it is by no means illusory.
1 year
Humanism is to tear the gauze with one tear.
This summer has passed, and it may be a good time to return to Nanjing in early autumn when the heat and rage are gradually dissipating.
It must be admitted that there are too many tit-for-tat comments in this film. Faced with such a dark theme, everyone’s viewing process is always interrupted by the sediment, historical memory and real experience. Which scenes are untrue in history, which plots are contradictory in logic, which bridges are not noble enough, which arguments are not politically accurate and which ones are emotionally offensive to the audience? Various opinions are here, and they are entangled in my almost relativistic judgment. It depends on whether you prefer to believe in the shadow or your own way.
Yoshikazu Katō, an audience member of Kakukawa Killing Day, believes that there is more than one Japanese soldier, while more Japanese people believe that this is a special case or a fabrication. The crux of the problem lies not in whether Kakukawa can be found in history, but in that when Lu Chuan deliberately enlarges Kakukawa’s narrative position, he must face up to two sharp accusations. First, from the perspective of occupation, he must look at Nanjing in 1937 as a traitor. Second, he describes aggression in 30,000 life backgrounds, which shows a false and weak humanitarian flavor. I intend to respond to the traitor’s shadow.
Speaking of film censorship, I can’t help but think of that movie about the same War of Resistance against Japanese Aggression theme ten years ago. As we all know, this film was not released in China for various reasons. According to the unconfirmed report of the film censorship Committee, one of the reasons is that the donkey was in estrus on page 4 of this drama. In the drama, the donkey has been changed into the ghost barn, and the 159th mirror and the 166th mirror of the current film have not been modified. If the report is true, we should trust the IQ of the officials of the film bureau without reservation. Since they can watch the donkey being in estrus and chat, they can definitely judge whether Nanjing is a traitor.
Speaking of funny ghosts, director Jiang Wen Lu Chuan has a lot of fate. Jiang Wen didn’t star in Lu Chuan’s virgin search for a gun, and in a sense, Lu Chuan co-produced this film and successfully injected a lot of ginger, cunning and cynical. It must be admitted that the style of Lu Chuan’s passionate youth is somewhat out of place.
In fact, because Lu Chuan is a hot-blooded young man, Nanjing is particularly nervous, from the picture to the emotional control to the physical control. Compared with Jiang Wen, who was shot dead, he has to relax a lot. China farmers are cunning and have little wisdom. In the face of cruelty, they are desperate. When they are able to resist, they look forward to it, but after their skulls fall to the ground, the ghost is bound to haunt them. All this is very human.
Yes, it’s human nature that Nanjing is a very rich sex film. Then the ghost is coming. It’s a very rich sex film. The word Huai is erased behind human nature. It’s not that Jiang Wen is not human. It’s that Jiang Wen deliberately avoided human nature. This kind of grand narrative brings formalism stagflation. It’s still the unconfirmed film review report drama. On page 39, everyone discussed sending ghosts back to a literary drama. It describes that the Japanese army spilled rice in a circle when they arrived in the village, and forced the people to eat. If they didn’t, they held their heads and stuffed the Japanese captain into their mouths. When the words were spoken, the people didn’t listen to him, but the film No.1763 mirror No.1871 mirror changed the scene and vigorously rendered it. The people were grateful to the Japanese villagers and brothers. Today, I am happy not only to rush these cars of food, but also to rush to the imperial army to give us noodles and other lines. The officials of the censorship bureau decided that this was a major change in the concept of the play, which deviated from the theme.
China people love noodles, even if it is a ghost, they should be happy. This road is politically unreasonable. Compared with when the last scene of Nanjing was stunned and Adzuki was still alive, although in a specific context, the audience was shocked to tears, but afterwards people always wondered whether it was political to consider whether such a move was a theatrical effect. The director deliberately.
Of course, these things can’t be blamed on Lu Chuan for being a very casual word. It can be implemented in very specific things and attached to very abstract concepts, especially those super-abstract super-concepts are more likely to face an accusation that they always pretend to be vague than human nature.
There is such a contrast when ghosts come to Nanjing. First, the theme is different. Although they are all anti-Japanese war films, the ghost comes and the choice is a closed rural environment in Jiaodong Peninsula. This is a corner that was almost forgotten by the anti-Japanese war in 1998. Although the massacre of the village finally happened, it does not constitute an event for a big history. Jiang Wen can tell it in an almost playful way in most cases, and Nanjing is destined to be full of colors, sit quietly and romance, and small expressions will be regarded as disrespectful. At this moment, the grand narrative of personal life history is the only way to escape being bound by the fate of the country
Second, because the director’s age, experience and temperament are different, I believe that Jiang Wen will never be able to film Nanjing, just as Lu Chuan can’t film ghosts. Jiang Wen has never been a politically correct person. He has no knowledge at all, while Lu Chuan is a serious knowledge. This kind of temperament makes him unable to avoid the lofty values of heaven and earth. I guess this is why he hates Lu Chuan Nanjing because once his knowledge is serious, he is a German who is both interesting and simple.
Ten years have passed since the ghost came to Nanjing, where one deeply described human nature, one promoted human nature, one was banned, but the other entered the room through broadcasting and finally won hundreds of millions of box offices. Compared with it, it is progress or degeneration. I don’t know whether Wittgenstein is profound and pleasing. According to its sexual progress, it is always greater than reality.
In 1934, Stefan Zweig, an Austrian Jew, decided that a humanitarianism named Erasmus should stand on this topic. In an ancient dream, Zweig wrote that history did not appreciate Wenpai’s role of mediating and acting as a mediator. In general, history did not appreciate human kindness. She was a fanatic, an extremist and an adventurer in the field of thought and action. This year, Zweig could not bear Nazi persecution and decided to die overseas. Eight years later, his wife both killed her life in Brazil, which confirmed the assertion that confrontational tension would occasionally develop into a explosive trend in history. At this time, it was simply a humanitarian storm that swept
Lu Chuan’s failure and success lie in his attempt to cast a humanitarian veil over the world again, while Jiang Wen’s success and failure lie in the fact that as early as ten years ago, he realized that this humanitarian veil would actually break when it was torn.
9 years
You can never wake a sleeper.
A word in English is called whielie. Lies are white but full of warmth, kindness and kindness. Santa Claus carries a lot of gifts and delivers them to doctors with kindness in a limited time. Lao Shang warned Xiao Shangshan that women are tigers, which is the representative of such white lies.
When whielie rises to the national level, it is in the interests of the people, then it is a better name called nblelie. Actually, lies are noble because they are not ambitious and love Xinjiang.
It’s really a blessing to fool around.
Compared with noble lies, it has a classical meaning. The term "expensive and compelling ideology" naturally bears the ruthlessness of the mechanical age. At the beginning of the 19th century, French thinker De Tracy created ideology when criticizing the Enlightenment. This concept will be defined in the origin of ideas.
But now we no longer use such words to form ideology, because the root of ideology lies not in truth, but in politics, not in knowledge, but in belief. Daniel Bell, an American sociologist, said that ideology is action-oriented belief. In other words, the purpose of ideology is not to explore objective facts, but to inspire Uighurs to do something or not by recreating distorted facts.
Take a not-too-distant example. In the 1960s, the history was short and the weather was good, but the powerful function of ideology could be turned white and black, and it was not brazenly named after three years of disasters, and it successfully aroused people’s deep hatred for polar bears.
It is interesting that in the past five years, when everyone thought that this belief system was on the verge of bankruptcy, Zizek told another story about ideology in May.
In Europe, we have a bearded Santa Claus. You ask a child, do you believe in Santa Claus? The child will say no, I’m not that stupid. I pretend to believe in getting gifts from him. You ask your parents, and they will say, of course not. We pretend to believe that we let the children get gifts. The fact is that no one believes in Santa Claus, but now everyone is saying that I don’t believe in ideology anymore, but my point is that you don’t believe in ideology, and ideology only rises when people don’t believe in it.
Zizek means that whether it is a noble lie or a cold ideology, it doesn’t need to be glamorous. An ideology that is no longer recognized or believed by people can still continue to play the role of value distribution in the political society. Even if it seems to be full of loopholes, if everyone can get what they want through it, it will still function well. This is the face of ideology. In a sense, this ideology is even more terrible because it is no longer a deliberate lie by a few people, but a tacit joint defense of that public lie.
Once a lie becomes a naked pillar, it is pulled away. At this time, the driving force for the lie to continue to operate is either profit or violence. The naked lie no longer undertakes the dream-making function, but it can still let everyone continue to live in a false room where everyone is pretending to sleep.
Zizek’s story can’t fully explain China’s experience in this country full of magical realism, and it is more likely to be a scene full of warmth.
In the afternoon, the kindergarten was so quiet that you could hear the aunt patrolling the bedside. The children pretended to fall asleep and breathed. In their hearts, they thought it would be an hour later. The clock of the delicious mung bean soup ticked away. Some children were born heartless and put on some children’s clothes, so they really fell asleep. Of course, perhaps more children have been pretending to sleep. They were always ready to get out of bed half an hour before the wake-up bell rang.
This scene is so beautiful that we hope it can go on forever to a big dream that will never wake up. Isn’t it a reality?
But I doubt that very few people can drink mung bean soup when they wake up from cradle to grave. Those children who eventually fall asleep will not be born tragically, but for those children who are finally pretending to sleep, they must always hold back the idea of making him collapse and scratch their paws to wait for being awakened.
But the problem is that you can never wake a sleeper unless the sleeper has decided to wake up.