这是个多姿多彩的世界，这是个容纳了多个角色的舞台。明明是中国固有的领土，却非要被某些人说成是被中国占领的（In ancient China, the concept of "country" was different from what we are familiar with today. Tibet, China proper, Mongolia, Korea....sometimes these parts were in a single administration and sometimes were not. But that did not mean they were separate "countries" as Great Britain and France.）；明明是在阴暗处煽风点火的人，却非要标榜为正义的宗教化身；明明奥运精神是要寻求和平与和解，却有人非要在此时大做政治秀；明明内地每年拿出大量的资金支持西藏的发展，却非要被某些人说成是在侵吞那里的资源；明明是杀了汉人、烧了店铺，却非要说与汉人是兄弟，反对的是政府；明明是在他的国家出现了没有很好制止的反华、反奥运精神的事件，非要说成是国家对中国是友好的，只是少数人对中国不友好；明明是没有为国家的经济建设作出丝毫努力的人，却非要在此时标榜为最为爱国者。中国有句老话“听其言，观其行”。它适合于对上述林林总总，也适合于对下面这位风流的政治流氓的两个段落的解读。

 

Comme j"ai eu l"occasion de le souligner le lendemain mêmedupassage de la flamme olympique en France, je comprends quelasensibilitéchinoise ait étéblessée par ce qui s"est passé, etenparticulier par l"attaque inadmissible dont vous avez étévictimeetque je réprouve avec la plus grande vigueur.

 

　　Ce qui s"est produit àParis le 7 avril a engendrédans votrepaysde l"amertume. Je tiens àvous assurer que les incidents decettetriste journée, provoqués par quelques uns, ne reflètent paslessentiments de mes concitoyens pour le peuple chinois.

在夕阳西斜之中，我们踏上回村的路途。

学生从亚特兰大来看我，高兴极了！

                          经过他们的长途跋涉和我们的翘首等待，终于大家站着吃了一顿烤肉加火锅，亚特兰大帮居然带着火锅来了。

                          遗憾的是缺了张晓刚同学。

                          站在中心的是张哲老师和李红梅老师，他们给大家带来了美味可口的烧鸡翅。

第二天我们开始了田纳西农村行

                                                             来到乡间照相的时候来了一只好奇的小狗。看着相机露出了内心的渴望。

   

  

 

   

 

   

 

   

 

                                                                           广湮的农村使人养颜、养眼。

 

   

 

 

 

 

 

 

 

 

 

 

 

今晚有人说，“好人眼里到处是好人， 他永远感激一切；不好的人眼中没有好人，他总认为别人在算计他，虽然他没什么值得别人想要的东西。”

 

听到这，我心中不免“？”了一下。

 

我没有答案。我只是从人艺的话剧《人啊，人》中记得一段台词，“好人睡觉是香的，他没有内心的累赘；坏人总是在睡梦中被惊醒，他怀疑所有的人要害他。”

 

这是个扭曲的社会，好人做好事也会被人家怀疑要占什么便宜。

 

“躲开这样的人，别让他自以为是，这是对他最大的关心与爱护......。”听到这儿，我不由得对现在的年轻人有了更深刻的了解，虽然这个对话跟我没关系，但我觉得这个问题是产生共鸣的，这个建议是有道理的。

 

我愿意天天睡香觉，我要做一个绅士般的好人，我更愿意周围的人都是好人。

 

但对于今晚听到的，我还是“？...！，怎么会呢？谁是好人，谁是坏人？”

 

咳，人啊人。

Imagine life as a game in which you are juggling some five balls in the air. You name them-work, family, health, friends, and spirit, and you're keeping all of these in the air. You will soon understand that work is a rubber ball. If you drop it, it will bounce back.

But the other four balls: family, health, friends and spirit are made of glass. If you drop one of these, they will be irrevocably scuffed, marked, nicked, damaged or even shattered. They will never be the same.

You must understand that and strive for balance in your life. How? Don't undermine your worth by comparing yourself with others. It is because we are different that each of us is special.

一个教师对学生的崇拜

Chenyang 同学不是我直接教的学生，但他是我很知心的学生，一位能在知识上使我眼亮的学生，一位可以与之讨论并得到很多启示的学生。Chengyan同学的情况在前边的日记中有所记述，不赘。

 

我今天要说的是，我真是为他而自豪，自豪的都有崇拜的成分了。我又从他的SPACE转载来一篇近作。

 

 

4月7日

谁毁了圆明园？

趁着清明节放假，我去了那座被称为“万园之园”的圆明园。我第一次去圆明园还是很小的时候，只对大水法和海晏堂的模型还有一些印象。今日一去才算把圆明园的全貌印在了脑海里。但是，这次春游也让我明白了很多事情。

 

第一，关于圆明园的复建。绮春园的南门、菡秋馆的仙人承露、万花阵（又称黄花阵）以及鉴碧亭，都是复建的。我一开始还想，万花阵和中心西洋亭及仙人承露居然能被保留下来，后来才知道仙人承露原先是铜制，丢失后于1989年用墨玉重做的，万花阵于1983年后用大理石重建的。如果说前面两个还算可以能忽悠人的话，那末南门和鉴碧亭一眼就可以看出是仿的，南门屋顶上的小兽的做活太糙了！倒是正觉寺当时由于在绮春园墙外幸免于难，结果修缮以后也难见其风貌。

 

第二，圆明园的水。圆明园，乃至中国传统园林里，水这一元素十分重要。我们从敦煌莫高窟的金代壁画所绘的建筑群以及宋代的水路道场都可以看出水是及其重要的建筑、园林的布景元素。但是在圆明园，“防渗工程”已经于2007年基本完工，而这就彻底毁坏了圆明园的生态植被系统。所以我，作为一名游客，看到的院内之水都是死水，植物无法很好的生长，而且湖面很低，岸边都荒着，杂草丛生。这与圆明园的历史地位相差太远了。

 

当年，圆明园防渗工程闹得沸沸扬扬，连国家环保总局都来查了，结果也没有效果。因为这个工程耗资1.5亿元人民币，所以工程无论如何也要完工。这两件事是谁做的呢？我不知道，反正跟圆明园管理处有关。原来政协委员叶廷芳想看管理处的会议记录，结果遭到拒绝。防渗完成后，圆明园的湖面就可以更好的划船游玩，跟北海公园一样。顺便说一下北海，从老照片上可看出，北海湖面与陆地之间没有岸堤，而是土地渐渐延伸到水里，完全一种自然景象，这才是中国园林的“虽由人作，宛自天开”呢。

          

 

好奇

洁

 

 

 

我只听过大灰狼与小白兔的故事，还记得“小兔子乖乖，把门打开......，”，“不开不开我不开，妈妈没回来”的歌词。

 

 

Elegent

 

能力和条件

趣

代价

 

瞬间

解读与重构

 

看问题的视角是把双刃剑

 

还记得马里奥叔叔的张相吗？

   

大家畅谈了许久、吃了极富特色的菜肴。按习惯留下了合影。

Of Friendship

by Francis Bacon

  

It had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech. Whatsoever is delighted in solitude, is either a wild beast or a god. For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth. For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity.

A principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.

 

It is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness. For princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, except (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves, which many times sorteth to inconvenience. The modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. But the Roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot. And we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed other likewise to call them in the same manner; using the word which is received between private men.

 

L. Sylla, when he commanded Rome, raised Pompey (after surnamed the Great) to that height, that Pompey vaunted himself for Sylla's overmatch. For when he had carried the consulship for a friend of his, against the pursuit of Sylla, and that Sylla did a little resent thereat, and began to speak great, Pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting. With Julius Caesar, Decimus Brutus had obtained that interest, as he set him down, in his testament, for heir in remainder, after his nephew. And this was the man that had power with him, to draw him forth to his death. For when Caesar would have discharged the senate, in regard of some ill presages, and specially a dream of Calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. And it seemeth his favor was so great, as Antonius, in a letter which is recited verbatim in one of Cicero's Philippics, calleth him venefica, witch; as if he had enchanted Caesar. Augustus raised Agrippa (though of mean birth) to that height, as when he consulted with Maecenas, about the marriage of his daughter Julia, Maecenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life; there was no third war, he had made him so great. With Tiberius Caesar, Sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends. Tiberius in a letter to him saith, Haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to Friendship, as to a goddess, in respect of the great dearness of friendship, between them two. The like, or more, was between Septimius Severus and Plautianus. For he forced his eldest son to marry the daughter of Plautianus; and would often maintain Plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: I love the man so well, as I wish he may over-live me. Now if these princes had been as a Trajan, or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, except they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship.

 

It is not to be forgotten, what Comineus observeth of his first master, Duke Charles the Hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. Whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. Surely Comineus mought have made the same judgment also, if it had pleased him, of his second master, Lewis the Eleventh, whose closeness was indeed his tormentor. The parable of Pythagoras is dark, but true; Cor ne edito; Eat not the heart. Certainly if a man would give it a hard phrase, those that want friends, to open themselves unto are cannibals of their own hearts. But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man's self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. For there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. So that it is in truth, of operation upon a man's mind, of like virtue as the alchemists use to attribute to their stone, for man's body; that it worketh all contrary effects, but still to the good and benefit of nature. But yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. For in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.

 

The second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. For friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. Neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waxeth wiser than himself; and that more by an hour's discourse, than by a day's meditation. It was well said by Themistocles, to the king of Persia, That speech was like cloth of Arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. In a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.

 

Add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. Heraclitus saith well in one of his enigmas, Dry light is ever the best. And certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs. So as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. For there is no such flatterer as is a man's self; and there is no such remedy against flattery of a man's self, as the liberty of a friend. Counsel is of two sorts: the one concerning manners, the other concerning business. For the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. The calling of a man's self to a strict account, is a medicine, sometime too piercing and corrosive. Reading good books of morality, is a little flat and dead. Observing our faults in others, is sometimes improper for our case. But the best receipt (best, I say, to work, and best to take) is the admonition of a friend. It is a strange thing to behold, what gross errors and extreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as St. James saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor. As for business, a man may think, if he will, that two eyes see no more than one; or that a gamester seeth always more than a looker-on; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. But when all is done, the help of good counsel is that which setteth business straight. And if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. The other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mixed partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. But a friend that is wholly acquainted with a man's estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. And therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.

 

After these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; I mean aid, and bearing a part, in all actions and occasions. Here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. Men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. If a man have a true friend, he may rest almost secure that the care of those things will continue after him. So that a man hath, as it were, two lives in his desires. A man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. For he may exercise them by his friend. How many things are there which a man cannot, with any face or comeliness, say or do himself? A man can scarce allege his own merits with modesty, much less extol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. But all these things are graceful, in a friend's mouth, which are blushing in a man's own. So again, a man's person hath many proper relations, which he cannot put off. A man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person. But to enumerate these things were endless; I have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.