Monday, September 22, 2008

Can forgetful people now relax?

Page last updated at 09:36 GMT, Monday, 22 September 2008 10:36 UK

Can forgetful people now relax?

Scan of the human brain

By Susan Blackmore
Presenter, Remember Remember

Names, phone numbers, directions - it can be a struggle to remember. Digital technology could soon make forgetfulness a thing of the past, but do we really want that?

It's a lively party. You see someone you know, you rush up to say hello and you can't remember their name. It's a common social faux pas, but help could soon be at hand.

Just as glasses and hearing aids are now commonplace, scientists are working on day-to-day digital devices to help us remember, with some taking inspiration from ancient times.

FIND OUT MORE
Remember Remember was on BBC Radio 3 on 21 September at 2130 BST
Catch up with the BBC iPlayer

"The nomenclator was in Roman times the person who went round telling the senator who they were meeting," says Wendy Hall, a professor of computer science at Southampton University.

"We think that quite soon we'll be able to develop a technology, like some combination of hearing aid and glasses, that will actually enable you to remember.

"We really think within the next five to 10 years you'll be able to be helped by memory aids."

Most of us already outsource our memories to electronic devices. Our mobiles remember phone numbers for us, and satnavs and GPS systems do the same for directions.

Relaxation

Engineer Lyndsay Williams decided to try and take things further when she started to regularly find a forgetful family member's missing mobile phone in the washing machine.

Sensecam
The Sensecam takes pictures every 30 seconds

At the time she was working for Microsoft Research in Cambridge, where she developed the SenseCam - a small digital camera to be worn around the neck. It takes pictures every 30 seconds, or when it detects a change in light or heat. At the end of the day you can review all the pictures - perhaps 2,000 shots - in a few minutes.

While reviewing the photos taken after a short walk around a science park in Cambridge, I remembered everything I'd thought about during the stroll - thoughts I might have forgotten if I'd never checked back.

Microsoft isn't planning to market the SenseCam, but researchers say it can provide real help for people who suffer from Alzheimer's or severe memory loss.

For many their most precious memories are of their children growing up, but one couple is taking this to extremes.

Speech scientist Deb Roy, of the Massachusetts Institute of Technology, and his wife are recording all the speech uttered in their home during the first three years of their son's life. High-quality microphones and video cameras are installed in the ceiling of every room.

"We have a total of somewhere in the order of 200,000 hours of audio and video," Professor Roy says.

The aim is study exactly what a child hears as he learns to speak. Along the way this "ultimate home video system" has provided some interesting surprises.

He recently looked up some video of his son's first steps, an occasion he thinks he can vividly recall.

"It was in the morning, it was in the hallway, I was with my wife and it was a special moment."

But when he looked at the video he found it had actually happened in the evening. What's more, his wife was away and he had shouted out to his mother instead.

"That memory error didn't impress my wife nor my mother," he says.

Total recall

The lure of all these burgeoning memory aids is that they might free up our minds to do other things, or help us relax because we know we have our precious memories stored.

Satnav
Would you be stuck if it broke?

But is being able to remember more always a good thing? Professor Jim McGaugh, of the University of California at Irvine, has his doubts.

He has studied three rare people with what he calls "hyperthymestic syndrome" - an uncanny ability to remember what happened on every day of their adult life. Among them is Jill Price.

"If I ask her what happened on 12 May, 1993, she'll say first of all the day of the week and then she'll say something of what she did that day. If there was a significant public event - a plane crash, a train crash, a war - she'd be able to give the details."

But none of these people has benefited greatly from their ability. Indeed, rather the reverse in Ms Price's case.

"If she thinks of the date today, then she'll think of the date last year and the year before and the year before," he says. "Then she'll come across a day in which something terrible happened and that's very disturbing to her."

Like some of these digital devices, Jill's amazing memory means she is deficient in an underrated human skill - forgetting.

What does the Bible actually say about being gay?

Last Updated: Thursday, 23 October 2003, 12:38 GMT 13:38 UK
What does the Bible actually say about being gay?
Confused how two groups of church-goers can have such conflicting views about whether it's OK to be gay?

Both sides of the debate about homosexuality in the church, which threatens to split the worldwide Anglican church, hold their views sincerely and after much study. So how can their views be so contradictory?

The Bible makes very few mentions of homosexuality - lesbianism isn't mentioned at all in the Old Testament - and as the examples below show, interpretations of the verses that do exist differ hugely.

Following each of the verses below is a brief illustration of what a hardline pro- and anti-gay position might be. (Most Christians hold views somewhere in between these two stances.)

An illustration of the division can be seen by what either side might say about the friendship in the Old Testament between David and Jonathan. One verse reads: "I grieve for you, Jonathan my brother; dear and delightful you were to me; your love for me was wonderful, surpassing the love of women."

PRO-GAY
A pro-gay position might be that this is a clear indication that King David had a gay relationship, and to pretend otherwise is naive.
ANTI-GAY
An anti-gay opinion might be that the friendship between the two men was exactly that - a very close and loyal allegiance.

Similarly, the tale of Sodom is often debated. In it, Lot has two angels staying in his house. The men of Sodom surrounded the house. "They called to Lot and asked him where the men were who had entered his house that night. 'Bring them out,' they shouted, 'so that we might have intercourse with them.'"

To protect his visitors from an act which Lot describes as "wicked", he offers the crowd his two virgin daughters instead. The crowd are not satisfied and break the door down - the angels then make the intruders blind and Sodom is eventually destroyed by "fire and brimstone".

ANTI-GAY
An anti-gay argument might say this story demonstrates the immorality of homosexuality, as has been accepted for generations, hence the term sodomy. Elsewhere in Genesis, God says of the men: "Their sin is very grave." It's an example of behaviour degenerating.
PRO-GAY
Of course the men's behaviour was wicked, but it was wicked because it's a tale of sexual assault and rape. When Jesus mentions Sodom, hundreds of years later, it appears to be in a context of a discussion of hospitality, rather than one of sexual morality.

There are several verses in the Bible which are similarly contested - there are however a much smaller number of seemingly clear statements. The most famous of them is probably from Leviticus: "You shall not lie with a man as with a woman; that is an abomination."

ANTI-GAY
An anti-gay position would be that this line is unambiguous. It is also repeated elsewhere in the book. The speaker of the words is God, so this is an explicit indication that homosexuality is wrong in God's eyes. It was one of the sins that justified God in giving the land of Canaan to the Israelites
PRO-GAY
A pro-gay argument might say that other verses in the same book forbid a wide range of sexual activities, including having sex with a woman who is having her period. This is an indication that the passage embodies specific cultural values rather than God's law.

There is some debate about how relevant rules in the Old Testament are to Christians. Some would say they are binding, since Jesus said he did not come to abolish the old laws. Others would say that Jesus set Christians free from the old laws, highlighting instead that people should love God and their neighbour.

Jesus himself says nothing explicitly about homosexuality. There are though two statements by him which have been interpreted as having a bearing on the subject.

"[A] man shall leave his father and mother, and be made one with his wife; and the two shall become one flesh."

ANTI-GAY
This indicates Jesus saw heterosexual relations as the proper way of behaving.
PRO-GAY
Jesus is actually talking about the sanctity of heterosexual marriage

Later in the same conversation, after Jesus has spoken about divorce, the disciples say to him it is better not to marry at all. Jesus says: "That is something which not everyone can accept, but only those for whom God has appointed it. For while some are incapable of marriage because they were born so, or made so by men, there are others who have themselves renounced marriage for the sake of the kingdom of Heaven. Let those accept it who can."

PRO-GAY
This shows that Jesus is more concerned with people looking after their own relationship with God, than with enforcement of rules. The reference to being "born so" indicates that heterosexual marriage is fine for those who are heterosexual, but it's OK to be different. Again and again Jesus reaches out to those on the margins of society, like prostitutes and tax collectors, to include them.
ANTI-GAY
Jesus here is actually talking about people who were born incapable of having children, or people who were castrated - not about gays. He is actually saying that marriage and chastity are both within God's purpose. Jesus does appeal to the sinners, but once he has called them, he tells them to go and sin no more.

The letters of St Paul provide the other traditional support for the position that homosexuality is sinful. He writes: "God has given [people who worship false gods] up to shameful passions. Their women have exchanged natural intercourse for unnatural, and their men in turn, giving up natural relations with women burn with lust for one another; males behave indecently with males and paid in their own persons the fitting wage of such perversion."

Paul later writes: "Make no mistake: no fornicator or idolator, none who are guilty either of adultery or of homosexual perversion, no thieves or grabbers of drunkards of slanderers or swindlers, will possess the kingdom of God."

PRO-GAY
A pro-gay position might be that the word Paul uses for homosexual here could alternatively be translated as "male prostitute". In any case, Paul's writings are clearly of his time, and there are plenty of other verses which people have no difficulty in ignoring - for instance: "a woman brings shame on her head if she prays or prophesies bare-headed; it is as bad as if her head were shaved." This should be viewed like that.
ANTI-GAY
Anti-gay argument might say this line is crystal clear in establishing that Christianity and homosexuality are incompatible. Paul is actually quite clearly referring to homosexual behaviour, and includes lesbianism. You can't just pretend that St Paul, who did so much to influence our understanding of Jesus, didn't know what he was talking about. He's clear that homosexuality is an offence against God and against people's own bodies.

Part of the reason the views diverge so much is because Christians think of the Bible differently. Some see it as literally the word of God, divine inspiration which humans should not question. Others see it rather as a book which is a witness to God's message, but one which was written by humans and thus has flaws.

Trying to find common ground between the two positions is no simple matter - one of the reasons that Dr Rowan Williams, the Archbishop of Canterbury, is having such a tricky job keeping everyone on board.

Friday, September 05, 2008

Party mum blames son, 6, after toddler dies

Party mum blames son, 6, after toddler dies
SAITAMA (Japan): A mother was sentenced to six years in prison yesterday for the death of one of her two-year-old twins and the severe dehydration of the other. She had left them in the care of their six-year-old stepbrother while she partied with her boyfriend.

Megumi Shimamura, 30, of Misato, Saitama Prefecture, blamed her son for the death of his brother in her 11-day absence, according to the Saitama District Court, the Asahi Shimbun reported.

Judge Yujiro Nakatani chided Shimamura, saying 'such a heartless and inhumane crime makes one doubt (your) self-awareness, affection and humanity as a parent'.

Shimamura, who is unemployed, left her house on March 3 because she wanted a break from child-rearing and to hang out with her boyfriend, according to the Asahi.

Her mother apparently gave Shimamura the money she needed to keep herself and her three young children alive, the Mainichi Shimbun reported.

Shimamura reportedly told her six-year-old son: 'I will not return so take care of things.'

He called Shimamura's mobile phone several dozen times a day but was largely ignored, the Asahi said.

Shimamura left hamburgers, bread, cookies and other food at the entrance of the house once or twice a day.

But the food was not enough for the three children, according to the court.

On March 12, the six-year-old called Shimamura to say his brother would not wake up.

She returned to the house but did not have the courage to enter it. Instead, she went to a pub and got drunk.

The next day, her son called her again, saying: 'He still won't wake up.'

On March 14, Shimamura returned home and found the two-year-old boy dead in a crib covered in garbage and faeces, Asahi reported.

She slapped the older boy's face and said: 'You are disqualified as my child. Though I'm responsible, you are also responsible. You must have eaten all the food by yourself.'

The two-year-old starved to death on March 12, according to the court.

The six-year-old told prosecutors: 'Mum told me I was fired because I didn't take care of the twins. It's all my fault.'

'Bloggers 13' want near free-for-all

Sep 4, 2008
ONLINE POLITICAL CONTENT
'Bloggers 13' want near free-for-all
Their verdict on new-media proposals: Advisory council's approach overly cautious
By Jeremy Au Yong
'Bloggers 13' members (from left) Ng E-Jay, Alex Au and Choo Zheng Xi giving their feedback on proposals for regulating the Net. The group welcomed some 'good, forward-looking options' but expressed reservations too. -- ST PHOTO: FRANCIS ONG
GOOD, but not good enough.

That was the verdict yesterday of a group of bloggers on a list of proposals a Government-sponsored panel had put up for managing new media.

It has some 'good, forward-looking options' but the approach was overly-cautious, said the group which calls itself 'The Bloggers 13'.

They had, in April this year, handed their list of suggestions on Internet freedom to the Government, to pre-empt the Advisory Council on the Impact of New Media on Society (Aims).

The council released its consultation paper last Friday and is now seeking public feedback on its proposals.

But when three members of the group - Mr Alex Au, Mr Choo Zheng Xi and Mr Ng E-Jay - met reporters yesterday, their responses were only on the political changes. They want a near free-for-all approach towards online political content.

In fact, for every Aims suggestion that called for a relaxing of restrictions, the bloggers went one-up and asked for the law to be removed completely.

Where the panel gave three ideas for easing the ban on party political films, the bloggers wanted an unconditional repeal of Section 33 of the Films Act.

In fact, they also wanted Section 35 of the Films Act to go, a move that would render the Government powerless to ban any film contrary to public interest.

The panel had also urged that more activities be allowed for online election advertising. But the bloggers asked if such a list is even necessary.

Similarly, they disagreed with Aims' suggestion that political bloggers be exempted from registering under the Class License Scheme. They want it dumped altogether.

The scheme requires all who deal with political material or religious issues online to register with the Media Development Authority.

In addition, it treats all websites as automatically licensed, meaning their owners must adhere to a prescribed code of conduct. For instance, the code prohibits the posting of pornographic material.

The bloggers argue that existing laws adequately deal with pornography or racial and religious hate-mongering without the need for such a scheme.

The only suggestion they agreed with is the lifting of the ban on 100 websites. Aims believes that once its proposals for the protection of minors are in place, the list becomes unnecessary.

Mr Choo explained the bloggers' decision to ignore the sections about protection of minors, immunity for intermediaries and Government engagement.

'In terms of substantive legislation this is probably where we feel we can most contribute to,' said the 22-year-old law undergraduate.

When his group gave their suggestions to the Government, they were concerned that the Aims study would focus too much on the views of experts.

Asked if they now felt their move was justified, Mr Au said: 'What is important is that they (Aims) have come up with something that is quite substantive.'

There is very little to fault in its background analysis, he added.

People keen on giving their feedback can attend a forum on Sept 19. Its details will be available at www.aims.org.sg

jeremyau@sph.com.sg

奥运会寻回中华文明的自信

奥运会寻回中华文明的自信

[郑永年] (2008-09-02)


不管是奥运会的开幕式还是闭幕式,或是奥运会期间中国人表现出来的那种“有朋自远方来,不亦乐乎?”的态度,都从不同层面和角度传达出了这样一个信 息,那就是经历了世纪之久的文明悲观论之后,中国人再次寻回了文明的自信和文化的自信。较之其他任何东西,这种文明自信对中国今后的内政外交都会有更为持 续的具有冲击性的影响力。

  1989年美国学者福山在《国家利益》杂志上发表了题为“历史的终结”一文。文章的中心观点只有一句话,西方式的民主是人类历史上最终的政治制度形式,其他制度形式终将消失在历史舞台上。

  福山似乎预见了随之而来的苏联东欧共产主义政权的解体。当然,正是因为苏东共产主义政权的解体,使得福山的观点名噪一时。

  但不久,1993年,另一美国学者哈佛大学教授亨廷顿在更具影响力的《外交事务》上发表了题为“文明的冲突”一文。和福山相反,亨廷顿认为冷战的结束并不意味着西方民主政治的胜利,而是文明冲突的开始。

  亨廷顿所说的文明的冲突实际上就是民主与非民主政体之间的冲突。他因此预测伊斯兰文明和儒教文明会结合在一起和基督教文明发生冲突。原因很简单,因为在亨廷顿的眼中,前者代表民主,而后者代表非民主。

  然而,历史的发展既没有证实福山的乐观论,也没有证实亨廷顿的悲观论。尽管西方所说的第三波民主浪潮在福山著作出版之后达到了高潮,但民主显然没有成为人类历史的最后一种形式。

  不仅第三波民主化浪潮中产生的民主有回潮的迹象,更重要的是很多原来是民主的国家面临各种困难,社会出现乱象。也同样不可忽视的是,西方民主模式正在受到新型政治模式的挑战。

中国正发展着新的文明因素

  没有任何证据表明历史只向西方民主开放。另一方面,西方和伊斯兰国家的冲突的确发生了,并且在九一一恐怖主义事件以后变本加厉,但中国既没有和伊斯兰文明结合在一起挑战西方,自己本身也避免了和西方的冲突。

  实际上,正是在西方的“历史的终结”和“文明的冲突”的声浪中,中国的文明有了巨大的转型,而中国人也逐渐恢复了对自己文明的自信。自从清朝衰落以来,中国人对自己的文明越来越没有自信,造成文明自卑。

  从上世纪初的“五四运动”到1989年的电视剧《河殇》,都典型地表现出这种不自信。相反,在很长时间里,中国人的自信来自反文明,就 是批判和反对自己的文明,相信只有去除了原有的文明,中国才会发展出新的文明来。在很大程度上说,文明悲观论是中国近代历史的一条主线,尤其是在知识分子 群体中间。

  这样的思维也反映在实际政治操作中。从五四运动开始的一波又一波的反传统运动和革命都是和反传统文化联系在一起的。经过世纪之久的反文化运动和革命之后,很多人相信中国文明或者文化已经在本土迅速消失。

  哈佛大学教授杜维明就曾经认为,原来处于儒家边缘地带的地区如韩国、台湾和香港等等已经变成了中心地带,而原来的儒家中心地带中国则成了边缘地带。

  帮助中国寻回文明自信的是中国的改革开放政策。在漫长的历史上,中国文明的每一次复兴都和开放政策紧密相关。就是说,新类型的文明是和外来文明冲突和融合中发展出来的。

  同样,这次文明的复兴是邓小平上世纪70年代末实行全面开放政策的结果。在全面开放政策环境下,中国世俗文明再次显现其优点来。世俗文明包容一切,各种不同的文明因素纷纷走到中国传统文化中来,并且正在得到有机的整合。

  尽管外来文明的进入不可避免地冲击着传统本土文明,在很多方面,中国传统正在急剧地消逝,但在其他很多方面,也正发展着新的文明因素。

文明自信须配合政治自信

  奥运会给了中国一个机会向世界展示中国人的文明自信。但是一次真正的文明复兴或者新文明的产生必须配合政治上的自信。

  政治上的自信至关重要。在中国历史上,如果文明的复兴和开放有关,那么文明的衰落也总是和政治上的不自信结合在一起的。

  因为政治上的不自信,一些朝代的统治者(例如明朝和清朝)就开始实行封闭政策。尽管这样那样的封闭政策有利于统治者的统治利益,但牺牲的则是文明的可持续发展。当然当文明发展不可持续的时候,最终还是要牺牲统治者的自身利益的。

  在经验层面,近代以来很多中国人与其说是对文明的不自信,还不如说是对政治的不自信。很多人是由政治上的不自信最终转变成为对文明的不 自信。正因为这样,中国知识群体对政治的批评总是通过对文明的批评表现出来的。这一点从五四运动到改革开放后的《河殇》并没有实质性的改革。

  从这个角度看,当人们看到奥运会所体现出来的文明自信的同时,也体会到在一些方面表现出来的政治上的不自信。在奥运会期间,西方媒体所批评的一些事情及这些事情的处理方式并不是不可避免的。如果是政治上具有足够的自信,那么这样的事情可以减少。

  当然,在今天的中国,政治上的不自信不仅表现在奥运会期间的这些事情上,更表现在日常政治生活里的各个方面。

  如果政治上的自信不能达成,文明的复兴和新文明的形成就会困难重重。如果因为政治上的不自信而实行这样那样的控制政策,那么文明不但不能复兴,而且还会衰落。很显然,确立政治上的自信乃是中国今后相当长历史时期的要务。

  如何确立政治自信?简单地说,政治自信要通过政治改革而达成。无论是经济社会还是文化,今天中国各个领域的发展都和开放分不开。原因很简单,只有开放,才会有碰撞,才会有竞争,才会产生发展和转型的动力。

  同样,政治改革要成功也离不开开放,向新的思想的开放,向新的利益群体的开放,向新的体制的开放。只有在一种开放的政治体制下,中国才能确立政治上的自信。

  同时,政治自信的确立必然大力并且有效促进文明的复兴,或者新文明的产生。当那个时候,中国就不只是把自己辉煌的传统拿给人家看,而是贡献给人类一个面向未来的新型文明。也只有到那个时候,人们才可说中华文明真正复兴了。

·作者是国立大学东亚研究所所长 文章仅代表个人观点

Saturday, August 16, 2008

Neanderthals 'were flame-haired'

Last Updated: Thursday, 25 October 2007, 18:07 GMT 19:07 UK
Neanderthals 'were flame-haired'
By Paul Rincon
Science reporter, Murcia, Spain

Did Neanderthals have red hair? (Image: Michael Hofreiter/Kurt Fiusterweier/MPG EVA/Science)
Neanderthal genetics is revealing surprises
Some Neanderthals were probably redheads, a DNA study has shown.

A team reports in the journal Science that it extracted DNA from the remains of two Neanderthals and retrieved part of an important gene called MC1R.

In modern people, a change - or mutation - in this gene causes red hair, but, until now, no one knew what hair colour our extinct relatives had.

By analysing a version of the gene in Neanderthals, the scientists found that they also have sported fiery locks.

"We found a variant of MC1R in Neanderthals which is not present in modern humans, but which causes an effect on the hair similar to that seen in modern redheads," said lead author Carles Lalueza-Fox, assistant professor in genetics at the University of Barcelona, Spain.

Though once thought to have been our ancestors, the Neanderthals are now considered by many to be an evolutionary dead end.

They appear in the fossil record about 400,000 years ago and, at their peak, these squat, physically powerful hunters dominated a wide range spanning Britain and Iberia in the west, Israel in the south and Siberia in the east.

Our own species, Homo sapiens, evolved in Africa, and displaced the Neanderthals ( Homo neanderthalensis) after entering Europe about 40,000 years ago. The last known evidence of Neanderthals comes from Gibraltar and is dated to between 28,000 and 24,000 years ago.

Selective pressure

Until relatively recently, scientists could turn only to fossils in order to learn what Neanderthals were like. But recent pioneering work has allowed scientists to study DNA from their bones.

In Neanderthals, there was probably the whole range of hair colour we see today in modern European populations, from dark to blond right through to red
Dr Carles Lalueza-Fox

Genetics could shed light on aspects of Neanderthal biology that are not preserved in fossils. These include external appearance - such as hair, skin and eye colour - cell chemistry and perhaps even cognitive ability.

This will help scientists address key questions, such as why we and not they inherited the Earth.

Genes for skin colour and hair colour are obvious early targets for scientists engaged in these efforts.

In modern people from equatorial areas, dark skin and hair is needed to guard against skin cancer caused by strong UV radiation from the Sun.

By contrast, pale skin - along with red or blond hair - appears to be the product of lower levels of sunlight present in areas further from the equator such as Europe.

"Once you go out of Africa, the selective pressure from UV radiation disappears. So any mutation that falls into the MC1R gene is allowed to survive and spread through a population," said Dr Lalueza-Fox, speaking at the Climate and Humans conference in Murcia, Spain.

But people with fair skin are able to generate more vitamin D, which may have given them an evolutionary advantage in northern regions.

Altered chemistry

The latest research suggests that similar adaptations were evolved independently by Neanderthals and modern Europeans in response to similar environmental circumstances.

Neanderthal jawbones from El Sidron. Image: PNAS.
DNA was taken from Neanderthal bones found in northern Spain
All humans carry the MC1R gene, but modern redheads possess an altered, or mutated, version of it.

This rare variant does not work as effectively as more common forms of the gene. This loss of function alters the chemistry of the cell, producing red hair and pale skin.

In the latest study, the authors retrieved fragments of the MC1R sequence from Neanderthal bones found at Monte Lessini in Italy and from remains unearthed at El Sidron cave in northern Spain. DNA is notoriously difficult to obtain from very old specimens such as these.

"This was a bit like finding a needle in a genomic haystack. I couldn't believe we found it the first time. I asked my friends to repeat the results. Eventually the variant was found in two separate Neanderthals in three different labs," said Dr Lalueza-Fox.

Unique variant

The researchers found that Neanderthals carried a unique variant of the gene not present in modern humans.

Reconstruction of Neanderthal man and boy (Image: AFP/Getty)
Until now, information on hair colour has been sparse

In order to test what effect it had on hair and skin colour, the researchers inserted the Neanderthal variant into a human cell called a melanocyte.

Melanocytes produce the dark pigment called melanin which gives skin, hair and eyes their colour.

The researchers saw the same loss of function in the Neanderthal form of MC1R as they did in modern variants of the gene which produce red hair.

"In Neanderthals, there was probably the whole range of hair colour we see today in modern European populations, from dark to blond right through to red," Dr Lalueza-Fox told the BBC News website.

To Dr Lalueza-Fox, the observation that the Neanderthal version of the gene is not found in modern humans suggests they did not interbreed with each other, as some scientists have proposed.

Primitive speech

Dr Clive Finlayson, director of the Gibraltar Museum, commented: "It's extremely interesting - it makes us understand a bit more about who the Neanderthals were.

"It suggests there may be a propensity towards the reduction of melanin in populations away from the tropics. If the Neanderthal and modern variants are different, it may be a good example of parallel, or convergent evolution - a similar evolutionary response to the same situation."

"Neanderthal genetics is going to give us a lot more information. This is the tip of the iceberg."

In a separate study, published in the journal Current Biology, Dr Lalueza-Fox and colleagues extracted the DNA sequence for a gene called FoxP2 from Neanderthals.

Modern people have several changes in this gene that are absent in our relatives the chimpanzees. This suggests that FoxP2 may have been an important gene in the evolution of language, something which separates us from the great apes.

The researchers found that Neanderthals shared these key mutations in FoxP2 with modern humans, suggesting they had some of the prerequisites for language and speech.

An ongoing project to sequence the entire Neanderthal genome was recently hit by claims by a group of researchers that samples could be contaminated with modern human DNA.

Saturday, August 09, 2008

The best way to find meaning at work? Don't look for it

Page last updated at 16:37 GMT, Friday, 23 May 2008 17:37 UK

The best way to find meaning at work? Don't look for it

Hospital ward
Nursing has meaning, then managers come along with performance targets

A POINT OF VIEW

It pays the mortgage and gets you up in the morning, but these days workers want more from a job - they want meaning. Just don't go looking for it, says Lucy Kellaway.

Not long ago a man came to our house to unblock the drain. He peered into the stinking manhole, stirred the sewage with a stick and gleefully pronounced that there were several months of back-up in there. He then got to work with a rod and a plunger, and finally with a high-pressure hose - which sent the filthy, stinking mess flying into his face and all over the garden.

While he toiled he cracked jokes, gave me a lesson in the engineering of Victorian drains, and eventually, having cleared the blockage and tidied up as best he could, he got into his van, whistling to himself as he drove away.

Lucy Kellaway
We start to demand that our work has a larger meaning. This almost always ends badly, meaning is a bit like happiness - the more you go out looking for it the less you find

Since then I've kept thinking of this contented sewage man, and wondering what exactly it was that he got from his job that so many people doing grander and cleaner ones don't seem to get from theirs.

It strikes me that we are in the middle of an epidemic of meaninglessness at work. Bankers, lawyers, and senior managers are increasingly asking themselves what on earth their jobs mean, and finding it hard to come up with an answer. As the agony aunt on the Financial Times I get asked all the time by successful professionals - what is it all about?

The Austrian psychiatrist Viktor Frankl wouldn't have been in the least surprised by this. In 1946 he wrote Man's Search for Meaning in which he argued that that our deepest hankerings are not - as Freud thought - of a sexual nature, but are a lust for purpose in life. Frankl spent five years in Nazi prison camps and during that time he worked out that there are three paths to meaning - work, love and suffering.

Gordon Brown, a man who has been doing a certain amount of suffering of late, seems to think that the answer is to strive harder. In a speech last week he said "I aspire for everyone to reach for the light - their ambition. Very simply, I aspire to create an opportunity-rich country where everyone can get on and get up in the lives we live. Never to level down, always to lift up."

Stamp of approval

This doesn't sound much more profound than James Brown's song Sex Machine - Fellas, I'm ready to get up and do my thing - get on up.

James Brown and Gordon Brown
'Get up, get on up' - the Browns' approach to work
It's also dreadfully bad advice, as Brown should know from personal experience. For all those years when Tony Blair was at Number 10, Brown reached for his ambition - but now that he has got on and got up, has he found the light? No, it seems to me that the poor man is floundering around in the dark.

This doesn't mean that ambition is a mistake; it is just that there is no magic to advancement per se. The status and the money go up, but that's it. And then, beset by affluence and by introspection we start to demand that our work has a larger meaning. This almost always ends badly: meaning is a bit like happiness - the more you go out looking for it the less you find.

So where is the real meaning at work? Last week I put the question to various people - starting with our postman. Do you think your job has meaning, I asked him, as he stuffed a fistful of junk mail through our tiny letter box. He looked at me and shrugged. "I'm trying to pay the bills".

Getting paid to do a job is surely the most important sort of meaning there is. Earning enough money to feed and house one's family might be at the bottom of Maslow's hierarchy of needs, but the rest of the edifice depends on having this solid base.

Is the job sick?

As for the work itself, the postman said: "It's not the best job in the world, but I try to keep cheerful. I've always said that if you are unhappy at work, there must be something wrong somewhere else in your life."

Postman
A meaningful job? Sometimes it's just about paying the bills
He may have been on to something here. In the last few months three people with grand jobs have been involved in three horrible, violent ends. Mark Saunders, a successful barrister, was killed in a police shoot out; Mike Todd the chief constable of Greater Manchester police force was found dead on a hill, gin bottle by his side. And last summer the insurance millionaire Alberto Izaga, suffered a shocking breakdown and ended up beating his two-year-old daughter to death.

It is tempting to conclude - as many columnists have - that there is something about the intolerable stress and emptiness of these top positions that lead people to breaking point. The jobs are sick and they are making us sick too.

Possibly; but overall, I'm with the postman, in thinking that such problems come from us. I don't believe that these jobs are terribly sick. Instead, these were three unrelated personal tragedies that tell us nothing about work at all.

My search for meaning - and for a pint of milk - then took me to the Turkish corner shop where I asked my question to the man behind the counter. He was looking tired: his shop is open fifteen hours a day so one might think he had no time for meaning. But he said there was a lot of meaning in what he did. "I make a living and I like the people who come to my shop." he said.

Parenting craft

A good point, too. According to a recent survey of work place satisfaction, liking one's work-mates is as important as money in persuading people not to quit. Simply by being friendly and chatting by the coffee machine one is creating meaning... of a sort, which, given how much chatting I do, is quite a comforting thought.

When you have spent a couple of days changing nappies and grilling fish fingers, to be surrounded by adults who don't want their bottoms wiped seems pretty meaningful
The shopkeeper also said he liked the work itself - he takes pleasure in stacking his tiny premises so high with goods that he has just the thing you want when you find the cupboard is bare at 10pm. It's hard running a successful corner shop, and he's good at it.

According to Richard Sennett's new book, The Craftsman, this ability to master a skill and then practice it well satisfies a basic human need. For Sennett, a craftsman doesn't have to make beautiful inlaid cabinets or chisel stone. He could be a software programmer, a cook or even a parent.

This satisfaction in the job itself seems to me the best sort of meaning there is. As a journalist, I survive on those rare jolts of pleasure that come when you find just the right words and get them together in just the right order.

Yet this sort of "craft" meaning isn't open to everyone. Shoving junk mail though letter boxes isn't a craft. Neither, at the other end of the spectrum, is being prime minister. Indeed no jobs that involve managing or leading are crafts, which is one of the things that makes it so particularly hard for managers to find meaning in what they do.

Peace with pointlessness

In fact managing is one of the most thankless jobs in the world. What managers are mainly trying to do is to get other people to do things that they don't want to. To work harder, for a start. Their other primary function is to carry the can, and to get blamed for all sorts of things that probably aren't their fault. Not only are they creating little meaning for themselves, they get blamed for destroying meaning for people below them.

Chocolate factory
The craft of making people happy... through chocolate
Sennett describes how the craft of doctors and nurses is spoilt by NHS managers and their punishing targets. Teachers bleat endlessly that government guidelines are taking all the joy out of teaching. The other day an RAC man changed my tyre, which he accomplished in about three minutes, and spent the next 10 jabbing data into a hand held computer. He told me that this new bureaucracy had destroyed his pleasure in the job - a complaint echoed by most workers in most jobs. The meetings, the second guessing, the pointless duplication, the politics, we all moan. Just let us do the damned job.

In some ways I'm with the managers, or I would be if they didn't so often make such a hash of it. Hospitals and schools both need targets. Businesses, including the RAC, need to be run efficiently. People hate change, we naturally suspect all new ways of doing things, we scream that the purpose in the job is going, but that's too bad.

Maybe the best way of dealing with pointlessness at work is not to worry too much about it. An acquaintance in advertising tells me how one day he and his colleagues were agonizing over a tiny nuance in a script for a radio commercial. Suddenly he had a jolt of realisation: this was utterly pointless. Since then he has made his peace with the meaninglessness of what he does, and enjoys the job rather more as a result.

Another way of finding work more meaningful is to do less of it. Last week the government extended its plans for flexible working to make it easier for parents to work part time. When I worked a three day week I found the meaning of work was complemented by the meaning of looking after children. Or rather, that each provided a refuge from the meaninglessness of the other. When you have spent a couple of days changing nappies and grilling fish fingers, to be surrounded by adults who don't want their bottoms wiped seems pretty meaningful. And by contrast, having half of one's identity tied up in the rearing of children means that one places fewer impossible demands on the job itself.

A final way of gaining meaning at work is also on the rise: and that is the threat of redundancy. As a result of the credit crunch 55,000 financial sector jobs have already been lost, and more losses are to come. While being fired is the ultimate sign that one's job was meaningless, the relief of escaping the axe could make one so grateful to have work, that one stops asking oneself such awkward questions.

Friday, August 08, 2008

Bad spelling 'should be accepted'

Page last updated at 13:05 GMT, Thursday, 7 August 2008 14:05 UK

Bad spelling 'should be accepted'

exam room
The professor says he corrects the same mistakes year after year

Common spelling mistakes should be accepted into everyday use, not corrected, a professor has said.

Ken Smith says the most common spelling mistakes should simply be accepted as "variant spellings".

He lists the 10 most commonly misspelt words, which include "arguement" for "argument" and "twelth" for "twelfth".

The professor says his proposal, outlined in an article in the Times Higher Education Supplement, follows years of correcting the same mistakes.

Why can't 'truely' be accepted as a variant spelling of 'truly'?
Ken Smith

Mr Smith, a criminology lecturer at Bucks New University in High Wycombe, listed the 10 words most commonly spelled wrongly by his students.

He said: "Instead of complaining about the state of the education system as we correct the same mistakes year after year, I've got a better idea.

"University teachers should simply accept as variant spellings those words our students most commonly misspell.

HAVE YOUR SAY
"Mediaeval" and "Medieval" - both correct, but many people consider the latter to be the dumbed-down American spelling.
Mahatma, Stirling
"The spelling of the word 'judgement', for example, is now widely accepted as a variant of 'judgment', so why can't 'truely' be accepted as a variant spelling of 'truly'?"

Mr Smith also suggested adding the word "misspelt" to the list and all those that break the "i before e" rule - weird, seize, neighbour and foreign.

The professor said he was not asking people to learn to spell words differently.

"All I am suggesting is that we might well put 20 or so of the most commonly misspelt words in the English language on the same footing as those other words that have a widely accepted variant spelling," he added.

Friday, July 11, 2008

《秋思》

枯藤老树昏鸦
      小桥流水人家
      古道西风瘦马
      夕阳西下 
      断肠人在天涯
         ——《秋思》
  这是马致远的一首堪与唐人最杰出的绝句相媲美的小令,它所取得的艺术成就,前人已有充分的论述,尤其前三句的纯由名词并列组合而构成的诗境,更为古今乐道,西方诗人直至入二十世纪后,才悟出这种诗法的妙处。一般认为,马致远的这幅深秋夕照图,反映了一种游子漂泊无归的情怀:“枯藤老树昏鸦”,可看着漂泊的诗人此时的身心自况;“小桥流水人家”,描绘了一个可望而不可及的美好家园;“古道西风瘦马”,呈现了当下漂泊的苍凉处境及去向;“夕阳西下/ 断肠人在天涯”,则是对前三句诗境的深化,并涂上了一层无可奈何的沉沦中徘徊的悲剧色彩。而“夕阳”的过度尤为精妙,它不仅在一种萧瑟中与前面的诗句发生着共振,而且还将迷离的夕晖洒上了那些似乎孤立的意象,将全诗的诗境引领向一种深邃的流动。马致远的小令《秋思》,很自然地使我联想到里尔克的不朽名作《秋日》:
        ……
        谁此时没有房子,就不必建造
        谁此时孤独,就永远孤独
        就醒来,读书,写长长的信
        在林荫路上不停地
        徘徊,落叶纷飞”
  与里尔克的《秋日》中所氤氲的二十世纪初的人类在人神之间徘徊无依的苍茫有所不同,马致远的《秋思》所呈现的是中国古典诗人生存的尊严与传统的政治生命被放逐后的一种凄惶情怀,是整个元代汉人知识阶层在“天涯”彷徨无归的象征。在这一象征中,“天涯”实际上就是“边缘”的意思。元蒙古统治者灭南宋后,按被统治的顺序,把当时的中国人分为四个等级:蒙古人,色目人,汉人,南人(最后被征服的长江流域及以南的中国人)。对于读书人,尤其汉人,南人中的读书人,统治者干脆把他们放逐到社会的最底层,废除了科举制度——读书人传统的惟一出路,让他们游离于一种边缘状态。然而,所谓“边缘正是阐述中心的地方 ”(布罗茨基),别无出路的一部分知识分子却在大众化的散曲,杂剧中寻到了自己的新的天地,创造了诗歌史上的又一座高峰——当煊赫一时的元大都与它的统治者早已烟消云散的时候,它成了那个时代的惟一中心。
  诗歌史上,历来将唐诗,宋词,元曲并称,但对于元曲的内涵,却一直存有分歧。如明末人徐渭在他的《南词叙录》里把元人作的小令,散套称为“曲”,使之与元“杂剧”分开;而略晚于徐渭的臧懋循编了一部元人百种“杂剧”,则取名为《元曲选》。依我个人的理解,元曲作为一种诗性文学,实应包含小令,散套,与杂剧这两大部分,小令,散套作为“词”的一种延伸,归入纯诗体应无疑义,但仅以元小令,散套来与唐诗,宋词鼎足而三,无论是一流诗人的数量,还是作品的总体分量,皆明显不足。至于元杂剧在诗歌史上,却一直被推在“边缘”状态,没有受到认真对待,实为诗歌批评的失策。其实元杂剧在很大程度上,相当于西方文学中的诗剧,而且比西方文学中的诗剧还要近乎诗。如英国诗剧的主体是一种素体诗,相当于元杂剧主体的散曲部分,这散曲部分,不仅是剧中人物的歌唱,同时可以作为诗歌来阅读,朗诵,最好的元杂剧往往不以戏剧冲突胜,更象是一部由歌唱的抒情诗组合而成的大型叙事诗。因此,林语堂曾说,中国戏剧作品的大部分是属于诗的,尤其今天,元杂剧,明清传奇这些中国的古典诗剧,它们的原本已基本失去了舞台演出的可能,更属于一种案头阅读的诗的文学了。英国文学史中,讨论戏剧时,把莎士比亚的诗剧请进来;讨论诗歌时,同样把莎士比亚的诗剧请进来。并且英诗的选本中,亦有适当的篇幅给了诗剧中的华彩部分。
  鲁迅先生所说的好诗至唐已基本做完,指的应是五七言诗。中国作为一个诗歌王国,诗的发展虽按规律呈波浪的起伏,但并未失却澎拜向前的趋势,关汉卿,王实甫,马致远,汤显祖,孔尚任等,都是伟大的戏剧诗人,他们的出现,一改唐宋以后漫长的诗歌史上大诗人寥落的状况——作为一个诗歌王国,这种状况显然是畸形的,不能接受的。中国传统的文学批评,将诗的形式划分的极细,如赋,诗,词,曲,新诗等,自然,这并非坏事,但研究者却往往一只牛角钻了进去,不能出来,失却了全局的眼光,不仅使多种诗的形式均有涉猎或建树的诗人形象由立体而平面下来,而且使文学史的批评出现了不正常的偏颇。即如鲁迅先生自己的《野草》,无疑是伟大的新诗,但批评者往往就是因为它们是散文诗,而不入他们的新诗研究或新诗选。T.S.艾略特晚年曾这样感叹:诗什么都不是。现在,我且借用他的梯子:诗什么都是——随着时间的延伸,诗将在无限的形式,方式中存在,生长。
  或许,这般在诗的“天涯”漫游的过远了,但并非没有意义,至少在这途中,我们正遇着马致远,这位一流的大诗人。而且,在中国诗史上,马致远还占有这样一种特殊的甚至是惟一的地位,就是他在散曲(纯诗)与杂剧(诗剧)两方面都取得了非凡的成就,虽散佚很多,但现存的杂剧七种,套曲十七套,小令一百零四首,已足以使他进入艾略特所划定的大诗人的等级:丰富,多样,完全够格。并使他在中国古典诗人中,最相似于英国文艺复兴时期的那些伟大诗人,如莎士比亚,马洛等。马致远的生卒年皆不详,学者们推断他的生年约在公元1250年左右,卒年约在公元1321年左右。这真是中国文学史乃至世界文学史上一个奇特的现象,有元一代的最伟大的诗人关汉卿,王实甫,马致远,皆留下了谜一般的身世,可见他们当时的底层生活与边缘状态。马致远以字行,名不详。致远,显然是宁静而致远的意思,是一种诗人的志向,然而为了生存,青年的马致远亦曾在仕途中寻找过出路,做过短暂的江浙行省官吏。但元代残酷的社会现实很快教育了他,使他清醒过来,在散曲中,他如此愤慨道:“登楼意,恨无上天梯。”这声音同样在他的早期杂剧《荐福碑》中回响着:“这壁拦住贤路,那壁又挡住仕途。如今这越聪明越受聪明苦,越痴呆越享了痴呆福,越糊涂越有了糊涂富。”走投无路的马致远终于进入了梨园,决定将自己的诗歌才华献给杂剧事业。凭着马致远在梨园渐渐获得的巨大名声,他的基本生存应是没有了问题,但作为一个敏感的诗人,一个为传统文化哺育却又在异族的统治压迫下的知识分子,他的心路依然充满困顿。他感到自己的生命似乎一直行走于秋天的萧瑟之中,“夕阳”的情结不知不觉中纠缠上了他,并将夕晖遍洒他周遭的世界,仿佛无边的伤感的陷阱,他愈是挣扎,便愈是下沉。马致远中期的代表作《汉宫秋》,便是创作于这挣扎之中,生存的彷徨不甘,与下沉的无可奈何,构成了整部抒情诗剧的悲剧基调。
  汉元帝的身上,无疑有着诗人自己的影子,感伤,徘徊,屈服于无可奈何的生存。诗剧的华彩部分,亦是汉元帝在秋天凄凉的背景中,立于生与死的“天涯”,抒发的凋零之怀:
   呀!俺向着这迥野悲凉。草已添黄,兔早迎霜……他他他,伤心辞汉主;我我我,携手
   上河梁。他部从入穷荒,我銮舆返咸阳。返咸阳,过宫墙;过宫墙,绕回廊;绕回廊,
   近椒房;近椒房,月昏黄;月昏黄,夜生凉;夜生凉,泣寒将;泣寒将,绿纱窗;绿纱窗,不思量!
  汉元帝的这一段著名抒怀,在某种意义上,可看作是对小令《秋思》的“夕阳西下”的戏剧性承接。然而,这承接的生存却是如此不堪,简直就是一个昏黄的月光下的黑夜穴居者。于是,诗人又在王昭君身上寄托了他的不甘与挣扎,毅然投死黑河——与其将命运交给夕阳,缓慢地被推向不堪的黑夜生存,不如主动地奋身跃入死亡,至少,在诗的意义上,无奈的“夕阳西下”,已被改造成了一种悲剧的命运与象征。 
  在元大都漂泊了约二十年后,五十多岁的马致远终于决定退隐,一番寻觅后,隐居地点可能选在了一个山青水秀的江南乡村。他的小令《秋思》与套曲《秋思》,应是这一时期的前后名作,它们与杂剧《汉宫秋》这“三秋之诗”构成了马致远诗歌艺术的三座高峰。如果说小令《秋思》似乎尚在前人诗境的边缘跋涉,套曲《秋思》则完全走出了自己的新境,它的高贵与通俗,愤世与幽默,抒情与描绘结合的如此之好,之妙,是一首典型的“戏剧独白诗”杰作。套曲每段前的曲牌,对今人的进入诗境已无更多启迪,我且略去:
   百岁光阴一梦蝶,重回首往事堪嗟。今日春来,明朝花谢,急罚盏夜阑灯灭。
   想秦宫汉阙,都做了衰草牛羊野。不恁么渔樵没话说。纵荒坟横断碑,不辨龙蛇。
   投至狐踪与兔穴,多少豪杰!鼎足虽坚半腰里折,魏耶?晋耶?
   天教你富,莫太奢,不多时好天良夜。富家儿更做道你心似铁。争辜负了锦堂风月。
   眼前红日又西斜,疾似下坡车。晓来镜里添白雪,上床与鞋履相别。休笑鸠巢计拙,葫芦提一向装呆。
   名利竭,是非绝。红尘不向门前惹,绿树偏宜屋角遮,青山正补墙头缺,更那堪竹篱茅舍。
   蛩吟罢一觉才宁贴,鸡鸣时万事无休歇,何年是彻!看密匝匝蚁排兵,乱纷纷蜂酿蜜,闹穰穰蝇争血。裴公绿野堂,陶令白莲社。爱秋来时那些:和露摘黄花,带霜分紫蟹,煮酒烧红叶。想人生有限杯,浑几个重阳节。人问我顽童记者,便北海探吾来,道东篱醉也!
  马致远最好的作品,都写于一种“夕阳”与深秋的背景,套曲《秋思》亦如是,在夕阳之轮的下旋声中,诗人将历史上的所谓英雄豪杰与他们的伟业,及当下“闹穰穰蝇争血”的社会丑态作了一番嘲弄之后,决定回归自己宁静致远的田园生活,回到早已向往的“裴公绿野堂,陶令白莲社”,而让这“夕阳”的“下坡车”,成为舔血的英雄们,丑类们的专用车。“眼前红日又西斜,疾似下坡车”,真是只有元人才能写得出的精彩诗句,实际上,借助于这“下坡车”的惯性,马致远已将唐诗宋词的疆域,开拓到一个更远的天涯。它已使人隐隐地听到了艾青《太阳》的车轮:“从人类死亡之流的那边/ 震醒沉睡的山脉/ 若火轮飞旋于沙丘之上/ 太阳向我滚来”——这真是奇妙的对称:一为古典,一为现代;一个是关于一个世界正在沉沦的象征,一个是对一种新生的生命的歌唱。而且,从李贺的“晓声隆隆催转日”,到马致远的“眼前红日又西斜,疾似下坡车”,到艾青的“若火轮飞旋于沙丘之上/ 太阳向我滚来”这一太阳的轮子愈来愈自由的滚动,我们已可清晰地辨认出新诗的必然出现的轨迹。
  马致远,及其他元人的这些套曲,无疑是中国诗歌史上最为珍贵的部分。在西方文学史上,这类诗歌称为戏剧独白体,并占有重要的地位,它的代表人物是英国维多利亚时代的大诗人勃郎宁,他早年专心于诗剧创作而无成,后作这种戏剧独白体诗,却意外地取得了成功。他的成就,极大地影响了二十世纪的主要诗人艾略特,弗罗斯特等。马致远另有一首著名的套曲《租马》,借助于一个养马人之口,来抒发对生活与生存的无奈,亦非常精彩。有所不同的是,套曲《秋思》独白的主角,就是《马致远》这幕戏剧中,颇具浮士德意味的主角马致远自己。
  之所以说马致远的一生具有浮士德的意味,是因为他的一生始终处于一种对生存意义的探求之中。在杂剧《汉宫秋》中,他探索了社会黑暗的挤逼下的生存及痛苦选择。昭君的投死黑水,虽寄托了他的某种突围的理想,但更多的是在一种诗的象征意义上,对于生存而言,死亡是一种黑色的凝固,并不能透出亮光的隧道;归隐后的马致远,似乎寻到了自己的“裴公绿野堂,陶令白莲社”——中国古典诗人传统的安顿之所。然而一醉醒来后,他的目光仍有些迷茫,或许是他曾经历的元大都的畸形繁荣所露出的市场社会的地狱一角,使他宁静致远的传统精神依归受到了刺激。他的探求目光从地下的死亡,移至地面的田园,最后又投向空中——试图在一个“神仙道化”的世界得到永生。马致远的后期宗教杂剧的精神皈依,是当时流行的“全真教”——儒,释,道的一种混合杂交,“以识心见性,除情去欲,忍耻含垢,苦己利人为之宗”《甘水仙源录》。马致远是中国古典大诗人中罕有的以寻觅到宗教为自己最终归宿的一位,至于他所信仰的“全真教”的历史价值与意义,可别作讨论,并使它所支撑的马致远的后期宗教诗剧,诱惑着人们的进一步勘探。
  马致远孤独着——至少是在精神上孤独着漂泊过了自己的一生,他的晚年在宗教中寻到了归宿,似乎终于进入了一个平和澄静的世界。但在后人的眼中,却始终无法摆脱这样的一幅诗人宿命图:一位漂泊深秋的诗人,骑着他的瘦马,对着前面的似乎伸手可及的家园,却始终不得其门而入。他就这般徘徊在家园的边缘,心灵的天涯——然而,这徘徊的脚迹,却渐渐地将他所渴望的家园包围起来,呈现出来,成为了另一种意义上的拥有。那身后一直催促的夕阳,瑟瑟如秋叶,却并不坠下——当然,永远也不会坠下。

Sunday, July 06, 2008

伍家辉 - 虽然我愿意

伍家辉 - 虽然我愿意
词:伍家辉/小寒/萧贺硕
曲:伍家辉

请让我靠近你轻轻对你说
别让我每个夜为你受折磨
是多么不容易才默默放手

为了我就当作这次为了我
别让我因为你被回忆折磨
而空气凝结了我们的脸孔

我别无选择

就算我们之间有什么问题
依然想念着你
虽然被放弃 虽然我愿意

就算我们之间有什么难题
黑夜我还想着你
心碎人孤寂 虽然我愿意
心还想着你


再让我靠近你轻轻对你说
当我说我要你从此好好过
是真的否则我怎么肯放手

为了我就当作这次为了我
赐给我你现在幸福的笑容
别让恨冻结了我们的脸孔

请你做选择

Wednesday, July 02, 2008

郑予愁 《错误》

郑予愁 《错误》
我打江南走过

那等在季节里的容颜如莲花的开落

东风不来

三月的柳絮不飞

你的心如小小的窗扉紧掩

恰如青桥的石板向晚

跫音不响

三月的春帷不揭

你的心如小小寂寞的城

我达达的马蹄声是美丽的错误

我不是归人

是个过客

Saturday, June 28, 2008

Do you see what someone else sees?

Do you see what someone else sees?

A JAPANESE, when looking at a photograph of the Eiffel Tower, registers the same Eiffel Tower as, say, a Swiss does. How they interpret what they see, however, might be different. Our interpretations of pictures depend not least on our cultural upbringing.
Hans Durrer

Tue, Jun 24, 2008
The Straits Times
A JAPANESE, when looking at a photograph of the Eiffel Tower, registers the same Eiffel Tower as, say, a Swiss does. How they interpret what they see, however, might be different. Our interpretations of pictures depend not least on our cultural upbringing.

Take, for instance, that famous picture of the lone Chinese man facing a tank at Tiananmen Square in 1989. The Western media read it as a symbol of exceptional bravery in the face of massive threat. The official Chinese reading saw it as an expression of extraordinary restraint by the tank commander.

'How do you know how someone is feeling?' the International Herald Tribune asked recently, referring to the findings of a recent study: 'For people in Western societies, it is usually easy: look at the person's face. But for people from Japan and other Eastern societies...it may be more complex - having to do not only with evaluating the other person's face but also with gauging the mood of others who might be around.'

Researchers had shown two groups of students - one Western, one Japanese - a series of drawings of five children. Respondents were asked to rate the face of the child at the centre of the picture on a 10-point scale for happiness, sadness and anger.

The Japanese students were heavily influenced by the mood displayed by the other faces in the picture: When all faces looked happy, they gave the figure in the centre a higher score than when the faces in the background looked sad. The Western students remained largely unaffected by what was going on in the background.

'The differences may speak to deeply ingrained cultural traits, the authors (of the study) write, suggesting that Westerners may 'see emotions as individual feelings, while Japanese see them as inseparable from the feelings of the group',' the Tribune reported.

It goes without saying that one can too easily fall into the trap of cliches - Westerners and Asians, us and them, etc. This seems to be almost unavoidable, although we might know better. Nevertheless, cliches and stereotypes can serve - if not taken deadly serious and if we are conscious of them - as helpful signposts for mutual understanding.

Disagreements on values are more often than not caused by politics rather than fundamental differences. After all, the Universal Declaration On Human Rights has been signed by both Eastern and Western states.

One nevertheless needs to ask whether there isn't some truth in Rudyard Kipling's famous line: 'East is East and West is West, and never the twain shall meet.'

Janwillem van de Wetering in his book Afterzen: Experiences Of A Zen Student Out On His Ear thought the quotation 'gently dated'.

He wrote: 'East keeps meeting West and the dalliance, however hostile at times, gave rise to...Toyota, Japanese jazz, a movie harmonising the talents of Lee Marvin and Toshiro Mifune, much better TV sets. My neighbour in Maine thanks Honda's competition for the fact that his five-year-old Ford...does not rattle. ('They used to, you know, them Fords, but no more, no more. Thanks to them Japs. I fought them in the Pacific. Clever fellers, don't you think?').'

The Swiss philosopher Elmar Holenstein once read to an international gathering of his fellow philosophers an unnamed classical text that was said to characterise Asian thinking. He then asked the audience who they thought the author of the text was. Confucius, said some; Lao Tzu, said others; a Shintoist, said yet another group. Well, the text was by the Swiss Peter Bichsel, on the peculiarities of the Swiss national character.

Cultural differences do exist. The question we should ponder when we see studies claiming that West and East see the world differently is this: Are we condemned to see the world in culturally conditioned ways? Will I, because I was culturally conditioned in Switzerland, always see the world through my Swiss value system? In part, sure. But a value system is not fixed; it is in a constant state of flux.

We can choose to see the picture that somebody from another culture sees. When we become aware of our cultural conditioning - that Westerners focus on the individual and Easterners on the group, for instance - we can change our focus.

So why not, occasionally, try to look at pictures through the eyes of another culture?

The writer is the author of Ways Of Perception: On Visual And Intercultural Communication

Sunday, June 22, 2008

Bidding begins on 'entire life'

Page last updated at 11:02 GMT, Sunday, 22 June 2008 12:02 UK

Bidding begins on 'entire life'

Mr Usher plans to make a fresh start

An ex-pat who decided to make a clean break after splitting with his wife has so far attracted 70 bids for his "entire life".

Ian Usher, from Darlington, who emigrated to Australia six years ago, is selling his house, friends and job on internet auction site eBay.

The 44-year-old said he hoped to earn about £185,000 for his Perth lifestyle.

Just over five hours after bidding opened on Sunday. The highest offer was just over £314,000.

Up for auction is his three-bedroom home in the western Australian city and everything inside it, including his car, motorcycle, jet ski and parachuting gear.

On the day it's all sold and settled, I intend to walk out of my front door with my wallet in one pocket and my passport in the other, nothing else at all
Ian Usher

He is also selling an introduction to his friends and a trial run at his job.

Mr Usher said: "Everything that I have - the furniture in the house - all has memories attached to it. It's time to shed the old, and in with the new.

"On the day it's all sold and settled, I intend to walk out of my front door with my wallet in one pocket and my passport in the other, nothing else at all.

"My current thoughts are to then head to the airport and ask at the flight desk where the next flight with an available seat goes to, and to get on that and see where life takes me from there."

'Complete lifestyle'

Joy Jones, who co-owns the rug store in Perth where Mr Usher worked as a shop assistant, said she supported the auction idea.

Her company is offering the successful bidder a two-week trial, which could be extended for three months and then become permanent.

She said: "When Ian came up with this idea, because we had seen him go through a break-up of marriage and pain and bits and pieces, I thought it was really exciting.

"We thought, why not give it a go?"

Mr Usher said his friends in Perth were willing to be introduced to the highest bidder, allowing him to advertise his auction as offering a complete lifestyle.

Bidding closes at 0500 BST on 29 June.

Tuesday, May 13, 2008

青花瓷

青花瓷 - 周杰伦

素胚勾勒出青花笔锋浓转淡
瓶身描绘的牡丹一如你初妆
冉冉檀香透过窗心事我了然
宣纸上走笔至此搁一半

釉色渲染仕女图韵味被私藏
而你嫣然的一笑如含苞待放
你的美一缕飘散去到我去不了的地方

天青色等烟雨而我在等你
炊烟袅袅升起隔江千万里
在瓶底书汉隶仿前朝的飘逸
就当我为遇见你伏笔

天青色等烟雨而我在等你
月色被打捞起晕开了结局
如传世的青花瓷自顾自美丽你眼带笑意

色白花青的锦鲤跃然於碗底
临摹宋体落款时却惦记著你
你隐藏在窑烧里千年的秘密
极细腻犹如绣花针落地
帘外芭蕉惹骤雨门环惹铜绿
而我路过那江南小镇惹了你
在泼墨山水画里你从墨色深处被隐去

天青色等烟雨而我在等你
炊烟袅袅升起隔江千万里
在瓶底书汉隶仿前朝的飘逸
就当我为遇见你伏笔

天青色等烟雨而我在等你
月色被打捞起晕开了结局
如传世的青花瓷自顾自美丽你眼带笑意

Thursday, May 01, 2008

Lesbos islanders dispute gay name

Page last updated at 09:53 GMT, Thursday, 1 May 2008 10:53 UK

Lesbos islanders dispute gay name

By Malcolm Brabant
BBC News, Athens

Gay pride parade Brazil 2007
The term lesbian is now widely used to describe homosexual women

Campaigners on the Greek island of Lesbos are to go to court in an attempt to stop a gay rights organisation from using the term "lesbian".

The islanders say that if they are successful they may then start to fight the word lesbian internationally.

The issue boils down to who has the right to call themselves Lesbians.

Is it gay women, or the 100,000 people living on Greece's third biggest island - plus another 250,000 expatriates who originate from Lesbos?

The man spearheading the case, publisher Dimitris Lambrou, claims that international dominance of the word in its sexual context violates the human rights of the islanders, and disgraces them around the world.

He says it causes daily problems to the social life of Lesbos's inhabitants.

Injunction sought

In court papers, the plaintiffs allege that the Greek government is so embarrassed by the term Lesbian that it has been forced to rename the island after its capital, Mytilini.

map of Lesbos

An early court date has now been set for judges to decide whether to grant an injunction against the Homosexual and Lesbian Community of Greece and to order it to change its name.

A spokeswoman for the group has described the case as a groundless violation of freedom of expression, and has pledged to fight it.

The term lesbian originated from a mythological goddess and poet called Sappho, who was a native of Lesbos.

Sappho expressed her love of other women in poetry written during the 7th Century BC.

But according to Mr Lambrou, new historical research has discovered that Sappho had a family, and committed suicide for the love of a man.

Colbie Caillat - Realize Lyrics

Colbie Caillat - Realize Lyrics

Take time to realize
That your warmth is crashing down on in
Take time to realize that I am on your side
Didn’t I, didn’t I tell you

But I can’t spell it out for you
No, it’s never gonna be that simple
No, I can’t spell it out for you

If you just realize what I just realized
Then we’d be perfect for each other and we’ll never find another
Just realize what I just realized
We’d never have to wonder if we missed out on each other now

Take time to realize, oh, oh, I’m on your side
Didn’t I, didn’t I tell you
Take time to realize, this all can pass you by
Didn’t I tell you

But I can’t spell it out for you
No, it’s never gonna be that simple
No, I can’t spell it out for you

If you just realize what I just realized
Then we’d be perfect for each other and we’ll never find another
Just realize what I just realized
We’d never have to wonder if we missed out on each other

But, it’s not all the same, no, it’s never the same
If you don’t feel it to, if you meet me half way
If you would meet me half way
It could be the same for you

If you just realize what I just realized
Then we’d be perfect for each other and we’ll never find another
Just realize what I just realized
We’d never have to wonder

Just realize what I just realized
If you just realize what I just realized
Ooh, ooh

Missed out on each other now
Missed out on each other now, yeah
Realize, realize, realize, realize, oh

石欣卉 - 我知道

歌曲名:我知道
歌手名:石欣卉
专辑名:剧欣卉集


有点言不由衷
以为你都能懂
背对你的目送
是因为泪太重
原来太理智
只会让自己更伤痛
我知道没有用
心会默默跟踪
就像停不下来的时钟
那回忆被你拆封
却写不上被爱的内容
我知道她的笑
从来在你眼中
我的快乐一直被尘封
黑夜画不出彩虹
像我的爱飞不进 你的梦

我知道没有用
心会默默跟踪
就像停不下来的时钟
那回忆被你拆封
却写不上被爱的 内容
我知道她的笑
从来在你眼中
我的快乐一直被尘封
黑夜画不出彩虹
像我的爱飞不进 你的梦

黑夜画不出彩虹
像我的爱飞不进 你的梦

胡彦斌 - 诀别诗

胡彦斌 - 诀别诗

出鞘剑 杀气荡
风起无月的战场
千军万马 独身闯
一身是胆好儿郎

儿女情 前世帐
你的笑 活着怎么忘
美人泪 断人肠
这能取人性命是胭脂烫

绝别诗 两三行
写在三月春雨的路上
若还能打着伞走在你的身旁

绝别诗 两三行
谁来为我黄泉路上唱
若我能死在你身旁
也不枉来人世走这趟

出鞘剑 杀气荡
风起无月的战场
千军万马 独身闯
一身是胆好儿郎

儿女情 前世帐
你的笑 活着怎么忘
美人泪 断人肠
这能取人性命是胭脂烫

绝别诗 两三行
写在三月春雨的路上
若还能打着伞走在你的身旁

绝别诗 两三行
谁来为我黄泉路上唱
若我能死在你身旁
也不枉来人世走这趟

绝别诗 两三行
写在三月春雨的路上
若还能打着伞走在你的身旁

绝别诗 两三行
谁来为我黄泉路上唱
若我能死在你身旁
也不枉来人世走这趟