我是在体制外生活了18年的。那段时间，我和我太太没有分文收入，全靠我的稿费赖以谋生，我太太是一个非常贤惠非常美丽的人，她从未向我要过化妆品。那个时候我住遍了北京的地下室。在北京地铁站也睡过。北京的第一班地铁是凌晨4：30，我在地铁站冷了就起来跑步，热了就开始读书，就盼着第一班地铁赶快到来，因为里面是有暖气的。

 

 

    所以我们不要限于学术与生活的张力之间不能自拔。我们不要问学术与生活的关系，我绝不是要鼓励做学问必须贫苦，做学问需要清净，但未必一定要贫苦，这并不就是善的表现。但回过头来，我们更要思考现实生活的底线是什么？有时候我们是否因为底线定得过高而束缚了自己？学术需要的是兴趣，是兴趣的牵引。寻找你自己的兴趣吧。你的女朋友不和你谈恋爱了还做不做学问？做。你的老婆不和你结婚了还做不做学问？做。你的朋友都离你远去了还做不做学问？做。***把你抓起来还做不做学问？只要不死照做不误。那么，促使你做出这样回答的那个东西就是你内心深处的兴趣之源。

 

 

    大一的同学，你们也不要觉得你们还是孩子，你们不小了，鄙人的女儿10岁读罗素的西方哲学史，今年15岁，已经阅读了不少原典。你们一进来应该努力寻找自己的兴趣，设定自己的目标，四年时光转瞬即逝，敢不只争朝夕？

 

 

    ——邓正来：《学术与人生》

 

 

 

 

 

 

    我们需要在今天重新恢复爱的物质意义与政治意义，一种和死一样强烈的爱。这并不意味你不能爱你的配偶、你的母亲、你的孩子。它仅仅意味着，你的爱并不在这里停止，意味着爱是我们诸种政治方案的共同基础，是建构一个新社会的基础。没有这种爱，我们什么也不是。

 

 

　　——哈特、奈格里，《民众》

 

 

 

 

 

 

 

 

 

 

另外，下月九日我将应邀参加“通业讲坛”，演讲题目为《等待火星人——全球资本主义与政治的主体》。

 

 

 

 

 

transcendence

 

1.Exceeding or surpassing in degree or excellence.

2.Theology (of God) having existence outside the created world.

 

 

Immanence

 

 

1.Existing, operating, or remaining within; inherent.

2.Theology (of God) present throughout the Universe.

 

 

It is clear that definition 2 in both cases is derived from definition 1.

 

 

(In the context of Kant's theory of knowledge immanence means to remain in the boundaries of possible experience.)

 

 

 

 

 

 

 

 

 

此刻，万籁。浅吟小词一首，录于此： 

 

 

 

 

 

连续两天学术会议，讨论进程如下：

 

 

Morning, October 10th

8:30 – 9:00, Opening ceremony, Room 2401, West Main Building of Guang Hua Building, Fudan University (Presider: Professor Chen Xueming);
Speakers:
Professor Yu Wujin (the Director of the Center for Marxism, Abroad, Fudan University);
Professor Wu Xiaoming (the Dean of the School of Philosophy);
Professor Michael Lowy (Research Director of Sociology at the Center National de la Recherche Scientifique, Paris )  ;

9:00 – 9:15, Group Photo, Main Gate of the Guang Hua Building;

9:15 - 9:30, Tea Break, Room 2401, West Main Building of Guang Hua Building, Fudan University;

9: 30 – 10:20 , the first half of the first session ( Presider: Professor Jacques Bidet, Room 2401, West Main Building of Guang Hua Building, Fudan University; )
Speakers:
 Professor Michael Lowy (Research Director of Sociology at the Center National de la Recherche Scientifique, Paris) : “Anticapitalist Reading of  Weber’s Protestant Ethic”;
Professor Irving Wohlfarth (Lowenstein Fellow, Political Science Department , Amherst College, U.S.A.): “Disenchanting Disenchantment: Communism and Capitalism as Religions ”

10:20-10:30, short tea break;

10:30-11:20, the second half of the first session ( Presider: Professor Jacques Bidet, Room 2401, West Main Building of Guang Hua Building, Fudan University; )
Speakers:
Professor Chin Ken Pa (Chung Yuan Christian University, Taiwan) : “Miracles Do Happen: Alain Badiou Rereading on Paul”;
Professor Wang Xingfu (Fudan University): “The Politicization of Christianity－The Newest Reflections from Radical Lefts and Marxists”
11:20-12:00, questions and discussions for the above four presentations (Presider: Professor Jacques Bidet, Room 2401, West Main Building of Guang Hua Building, Fudan University)

Noon, October 10th

12:00-1:15  Lunch, The Dining Hall for Faculty Members, Fudan University

Afternoon, October 10th
1:30 – 3:15 The second session (Presider: Professor Chin Ken Pa, Room 2401, West Main Building of Guang Hua Building, Fudan University;)
Speakers:
Professor Jacques Bidet (The University of Paris Ⅹ): “ Religion and modernity, A Metastructural Approach” ;
Professor Yu Wujin (Fudan University): “the Crisis of Christianity and the Issues of the Western Civilization ”;
Professor Wang Xiaochao (Qinghua University): “Some Reflections on the Active Sphere of Religion”
2:45-3:15: questions and discussions for the second session

3:15-3:30: Tea Break

3:30-4:20 the first half of the third session  ( Presider: Professor Wang Xiaochao, Room 2401, West Main Building of Guang Hua Building, Fudan University; )
Speakers:
Professor Nestor Capdevila (University of Paris 1): “Religion and ideology”;
Professor Zhang Qingxiong (Fudan University): “The Market Dimension and the Transcendent Dimension of Religion”
4:20-4:30 short break
4:30-5:20 the second half of the third session ( Presider: Professor Wang Xiaochao, Room 2401, West Main Building of Guang Hua Building, Fudan University; )
Speakers:
Professor Sun Xiangchen (Fudan University): “On Rousseau’s Concept of Civil Religion”;
Dr. Chong Ming (Eastern China Noemal University): “Tocqueville on Christianity in the time of democarcy”
5:20-6:00 questions and discussions for the above four presentations ( Presider: Professor Wang Xiaochao, Room 2401, West Main Building of Guang Hua Building, Fudan University; )

Evening, October 10th
6:30-8:30, dinner, Qing Yi Hui Restaurant

 

Morning, October 11th
8:30-10:15, the fourth session (Presider: Professor Irving Wohlfarth, Room 2401, West Main Building of Guang Hua Building, Fudan University);
Speakers:
Professor Jean Salem (the University of Paris 1): “About Marxism, Epicurism and Religion---Did Epicureans fight against illusions that were henceforth outdated ?”;
Professor Chen Xueming (Fudan University): “Karl Marx Approached Materialism by Criticizing the Religious Teleology ------ On John Bellamy Foster’s Researches into Marx’s Doctorate Dissertation”
Professor Tong Shijun (the Shanghai Academy for Social Sciences): “the Spiritual Life in the Post-Secular Society”
9:45-10:15, questions and discussions for the fourth session

10:15-10:30 Tea Break

10:30- 12:15 the fifth session (Presider: Professor Jason T. S. Lam , Room 2401, West Main Building of Guang Hua Building, Fudan University)
Speakers:
Professor Zhang Xinzhang (Zhejiang University): “The Way Return From Violence to Spirituality: The Political Relevance of Christian Belief according to Elaine Pagels’ The Origin of Satan”;
 Professor Wu Guanjun (Fudan University): “On the Radical Legacy of ‘Christology’”;
 Dr. Zhang Shuangli (Fudan University): “Religion and the Ethics of Revolution---- Reflections on Lukacs and Bloch’s Efforts to Build the Alliance between Religion and Revolution”;
11:45-12:15 questions and discussions for the fifth session

Noon, October 11th

12:15-1:15 Lunch, The Dining Hall for Faculty Members, Fudan University

Afternoon, October 11th
1:30 – 3:50 The sixth session (Presider: Professor Nestor Capdevila, Room 2401, West Main Building of Guang Hua Building, Fudan University;)
Speakers:
Professor Jason T. S. Lam (Research Fellow, Institute of Sino-Christian Studies, Hong Kong): “The Religious Dimension of Ricoeur’s Post-Hegelian Kantianism”;
Dr. Dirk Solies (University of Mainz, Germany): “ Compassion as transcendence A new approach in bioethics”;
Professor Che Yuling (Su Zhou University): “To Fight Against Nihilism: the Main Dimension of the Russian Philosophy of Religion ”
Dr. Lawrence Lau (Fudan University): “Engaged Buddhism and Modern Society”;
3:10-3:50: questions and discussions for the sixth session

3:50-4:00 short break

4:00-4:30 Closing Ceremony (Presider: Professor Zhang Qingxiong, Room 2401, West Main Building of Guang Hua Building, Fudan University;)

 

 

 

 

“小南湖读书小组”从吉林发展到了上海，正式定名为“小南湖读书会”，是由复旦大学一群年轻读书人为主体的开放的读书群体。我很高兴能够加入这样一个纯粹的读书人团体，在六七年前，我也曾参加一个纯粹的读书群体，那是一段如此美丽的日子。思想与友情，这两样东西都是如此珍贵，而读书会把这两样东西一起带给你，怎能不沉醉？

 

 

小南湖读书会第一次报告会将于2009年10月25日（周日）晚6：30在高研院举行，阅读书目为哈特与奈格里的名著《帝国》，主报告人为孙国东君，而我则将担任评论人。这是一个开放的聚会，在上海的书友们与学友们都可以参加，尽兴交流。

 

 

“万般皆下品，唯有读书高。”这句话对很多人没有真理性。但在今天，依然还有一些纯粹的读书人，聚在“小南湖”，以读书为凝聚。这，本身就是令人振奋的。

 

 

生活中有这样的小南湖，吾亦起东坡之意——“长恨此身非我有，何时忘却营营？夜阑风静縠纹平。小舟从此逝，江海寄馀生。”

 

 

 

 

驱使我去阅读更多关于这个荣格主义的气质测试之缘由，请见这里。

 

INFP:

 

INFP (Introversion, iNtuition, Feeling, Perception) is an abbreviation used in the Myers-Briggs Type Indicator (MBTI) publications to refer to one of the sixteen personality types.

 

Type description: According to Myers-Briggs, INFPs focus much of their energy on an inner world dominated by intense feeling and deeply held ethics. They seek an external life that is in keeping with these values. Loyal to the people and causes important to them, INFPs can quickly spot opportunities to implement their ideals. They are curious to understand those around them, and so are accepting and flexible except when their values are threatened.

 

Other descriptions: The polite, reserved exterior of INFPs can at first make them difficult to get to know. They enjoy conversation, however, taking particular delight in the unusual. When INFPs are in a sociable mood, their humor and charm shine through. Disposed to like people and to avoid conflict, INFPs tend to make pleasant company. Devoted to those in their inner circle, INFPs guard the emotional well-being of others, consoling those in distress. Guided by their desire for harmony, INFPs prefer to be flexible unless their ethics are violated. Then, they become passionate advocates for their beliefs. They are often able to sway the opinions of others through tact, diplomacy, and an ability to see varying sides of an issue. INFPs develop these insights through reflection, and they require substantial time alone to ponder and process new information. While they can be quite patient with complex material, they are generally bored by routine. Though not always organized, INFPs are meticulous about things they value. Perfectionists, they may have trouble completing a task because it cannot meet their high standards. They may even go back to a completed project after the deadline so they can improve it. INFPs are creative types and often have a gift for language. As introverts, they may prefer to express themselves through writing. Their dominant Feeling drives their desire to communicate, while their auxiliary intuition supplies the imagination. Having a talent for symbolism, they enjoy metaphors and similes. They continually seek new ideas and adapt well to change. They prefer working in an environment that values these gifts and allows them to make a positive difference in the world, according to their personal beliefs.

 

I – Introversion preferred to Extraversion: INFPs tend to be quiet and reserved. They generally prefer interacting with a few close friends rather than a wide circle of acquaintances, and they expend energy in social situations (whereas extraverts gain energy).

 

N – iNtuition preferred to Sensing: INFPs tend to be more abstract than concrete. They focus their attention on the big picture rather than the details, and on future possibilities rather than immediate realities.

 

F – Feeling preferred to Thinking: INFPs tend to value personal considerations above objective criteria. When making decisions, they often give more weight to social implications than to logic.

 

P – Perception preferred to Judgment: INFPs tend to withhold judgment and delay important decisions, preferring to "keep their options open" should circumstances change.

 

 

以上出自维基百科。

 

 

 

无论是领导还是下属，只要是为他人服务，为自己的理想尽力， INFP 就会是最出色，最有效率的那种人。但如果工作没有意义，枯燥乏味，他们的工作效果合效率就会大打折扣，甚至抵触情绪。

显然， INFP 最乐于做那些符合自己价值观的事情。然而，只要愿意稍微转换一下视角，把正在从事的并不那么有趣的事情看作是为别人服务的工作，他们就会为这份工作尽心尽力，在所不辞。比如学习电脑，对别人来说可能很有意思，但如果单单是为学电脑而学电脑，对 INFP 来说就是在浪费时间;而同样是学习电脑，如果是为了帮助别人了解电脑，克服问题，对 INFP 来说就可能变得非常具有吸引力。

INFP 内省，专注(I)，偏好以一种抽象的，具有远见的和富有想象力的方式来观察周围的事物(N)。他们的决定是基于个人价值观的，主观的决定(F)，不是为了控制他人，只是为了坚持自我。 INFP 的生活非常随意，灵活(P)。以上这些特征使 INFP 显得有一点传统，但他们很热情，也很亲切。通常，和 INFP 相处是很舒服的事。只有一种情况会使 INFP 反常，一旦感觉到自己所捍卫的价值观受到威胁，他们就会变得非常强硬。

当 INFP 不承担团队的领导职责时，激励他们工作的因素是能在工作中找到个人的意义所在。当你工作力不从心，业绩较差时，你的 INFP 同事很可能无动于衷地作壁上观。他们最典型的想法就是：“各人做好自己份内的活。”但如果你有一个 INFP 上司，或你的工作与一个 INFP 的利益密切相关的话，他就会变得非常具有控制欲。就像其他知觉(P)类型一样，不到实际发生的那一刻， INFP 不会察觉到你已对他产生影响；再加上 INFP 的内向，他们会尽量避免与别人发生直接冲突。这可能使双方都备感困惑：对你来说，被责备了却不知道是为什么，因为之前，他根本没有和你沟通过他的意见;而对 INFP 而言，甚至连他自己都会觉得自己的感觉和反应太过突然和激励了。人们常常会奇怪，像 INFP 这类随和的人怎么会突然变得这么强硬顽固，简直不像他们原来的性格，但是如果你理解了 INFP 的四个偏好，你就会明白其实这正符合他们的性格特征。

通常，位居要职的 INFP 很少，能够做到CEO的就更罕见的。然而，一旦 INFP 成为非常高级的领导，他就总能使他的下属忠心耿耿。他善于兼顾任务的完成和团队成员的感受。作为 INFP 的下属，你可以自由发展，并得到很多肯定，也会有人倾听你的意见。只要你努力了，而且没有触及 INFP 的个人价值，即使失败，你的付出也会得到肯定和鼓励。因为 INFP 给人以诚恳尊重的感觉，大家轻易不会表达不同意见，所以团队中公开的冲突就会大大减少。

如果你冒犯了 INFP 的价值体系(请记住，不到事实非常明显的时候你根本不会知道这一点)，要得到 INFP 的原谅非常困难，前提是如果他们还愿意原谅你的话。 INFP “I”和“F”的一面又使他们在任何情况下都表现得满不在乎。 INFP 嘴里说着“没关系了”，“无所谓的”，而事实上要获得他们的原谅并不像表面上这么容易。如果一个EJ犯了错，到了歉， INFP 就会给他一个典型的 INFP 式的回答“没关系了”，“无所谓的”。EJ天真地以为没事了，其实根本不是这样。

在美国，属于 INFP 类型的人并不多。从统计学来看， INFP 中，女性多于男性。这时因为女性往往显示出对情感的偏好。 INFP 热衷于改善人们的生活而努力。比如反对酒后驾车，提倡妇女解放等，包括开发MBTI。如果你要寻找掌握大权的 INFP ，那么在类似这种性质的社会运动和社会组织中最容易找到了。

 

 

以上出自雅虎知识堂。

 

 

 

 

 

 

 

 

 

 

 

　　　　　　　　　　　　　　　　        几缕孤烟伴客行。
　　　　　　　　　　　　　　　　        山渐无棱，
　　　　　　　　　　　　　　　　        水渐无情。
　　　　　　　　　　　　　　　　        秋闺犹有泪痴凝。
　　　　　　　　　　　　　　　　        焉有叮咛，
　　　　　　　　　　　　　　　　        留住浮萍？

 

 

 

 

 

  

 

 

 

 

    元献尝言“等闲离别易销魂”，销魂者，断肠也。断肠处，古之长亭，今之机场。此即词题中“长亭”所取之意。

 

 

 

　　　　　　　　　　　　　　　　        问苍茫有几许深情，
　　　　　　　　　　　　　　　　        可消受长亭？
　　　　　　　　　　　　　　　　        送离人去影，
　　　　　　　　　　　　　　　　        沙扬石走，
　　　　　　　　　　　　　　　　        天远云轻……
　　　　　　　　　　　　　　　　        独步旧时小径，
　　　　　　　　　　　　　　　　        多少梦相萦！
　　　　　　　　　　　　　　　　        曾倚春风里，
　　　　　　　　　　　　　　　　        曾看流萤。

 

 

　　　　　　　　　　　　　　　　        又是满轮浩月，
　　　　　　　　　　　　　　　　        衬九天银汉，
　　　　　　　　　　　　　　　　        三亿明星。
　　　　　　　　　　　　　　　　        也语“人长久”，
　　　　　　　　　　　　　　　　        为掩“意难平”。
　　　　　　　　　　　　　　　　        对婵娟与谁相共？
　　　　　　　　　　　　　　　　        纵姮娥，
　　　　　　　　　　　　　　　　        无语住天庭；
　　　　　　　　　　　　　　　　        应知晓，
　　　　　　　　　　　　　　　　        九千丈下，
　　　　　　　　　　　　　　　　        有泪盈盈。

 

 

意难平：曹雪芹《红楼梦》组曲《终身误》：“空对着，山中高士晶莹雪；终不忘，世外仙姝寂寞林。叹人间，美中不足今方信。纵然是齐眉举案，到底意难平。”

 

 

姮娥：即嫦娥。《准南子•览冥训》：“羿请不死之药于西王母，姮娥窃以奔月，怅然有丧，无以续之。”高诱注：“姮娥，羿妻；羿请不死药于西王母，未及服食之，姮娥盗食之，得仙，奔入月中为月精也。”