人生絮语16条

- 北京青年报：(07/08/22 00:12)

 

◎多思

 

1.高调做事　　

低调做人

2.不与领导斗智　　

不与群众斗气

　　3.智人攻心

　　  愚人攻计

4.祸从口出，病从口入，

“慎言”是最好的治理方法。

5.尊重永远是为人处世最重要的一点，

尊重的力量是无法估量的。

　　6.低谷是你人生的起点。

　　7.女人最重要的是自尊

　　  男人最重要的是自强

8.当你感到自己聪明的时候，

那便是愚蠢的开始。

9.记住永远不要自己说自己如何好，

那和“老王卖瓜”是近亲。

10.都说自己有压力，

而真正有压力的人却不说。

　　11.工作不同，职位不同，权力不同，人格相同。

　　12.换位思考是理解万岁的永恒主题。

　　13.没有结果的事不要说

　　   有了结果的事不用说

　　14.如果真心要在某行业干上一辈子，可能干不了一辈子。

　　   如果假装要在某行业干上一辈子，可能真的干上一辈子。

　　15.能够听到不同声音、不同意见，是当领导威信的体现。

　　听不到不同声音、不同意见是当领导的人格魅力的丧失。

　　16.朋友因世界观相同而真情

　　朋友因利益观相同而假意 

"ALTRUISTIC BEHAVIOR"  by Desmond Morris

1.   Altruism is the performance of an unselfish act.  As a pattern of behavior this act must have two properties:  it must benefit someone else, and it must do so to the disadvantage of the benefactor.  It is not merely a matter of being helpful, it is helpfulness at a cost to yourself.

2.   This simple definition conceals a difficult biological problem.  If I harm myself to help you, then I am increasing your chances of success relative to mine.  In broad evolutionary terms, if I do this, your offspring (or potential offspring) will have better prospects than mine.  Because I have been altruistic, your genetic line will stand a better chance of survival than mine.  Over a period of time, my unselfish line will die out and your selfish line will survive.  So altruism will not be a viable proposition in evolutionary terms.

3.   Since human beings are animals whose ancestors have won the long struggle for survival during their evolutionary history, they cannot be genetically programmed to display true altruism.  Evolution theory suggests that they must, like all other animals, be entirely selfish in their actions, even when they appear to be at their most self-sacrificing and philanthropic  (generous financially, charitable).

4.   This is the biological, evolutionary argument and it is completely convincing as far as it goes, but it does not seem to explain many of mankind's "finer moments."  If a man sees a burning house and inside it his small daughter, an old friend, a complete stranger, or even a screaming kitten, he may, without pausing to think, rush headlong into the building and be badly burned in a desperate attempt to save a life.  How can actions of this sort be described as selfish?  The fact is that they can, but it requires a special definition of the term "self."

5.   When you think of your "self," you probably think of your living body, complete, as it is at this moment.  But biologically it is more correct to think of yourself as merely a temporary housing, a disposable container, for your genes.  Your genes--the genetic material that you inherited from your parents and which you will pass on to your children--are in a sense immortal.  Our bodies are merely the carriers which they use to transport themselves from one generation to the next.  It is they, not we, who are the basic units of evolution.  We are only their guardians, protecting them from destruction as best we can, for the brief span of our lives.

6.   Religion pictures man as having an immortal soul which leaves his body at death and floats off to heaven (or hell, as the case may be), but the more useful image is to visualize a man's immortal soul as sperm-shaped and a woman's as egg-shaped, and to think of them as leaving the body during the breeding process rather than at death.  Following this line of thought through, there is, of course, an afterlife, but it is not in some mysterious "other world," it is right here in the heaven (or hell) of the nursery and the playground, where our genes continue their immortal journey down the tunnel of time, re-housed now in the brand-new flesh-containers we call children.

7.   So, genetically speaking, our children are us--or, rather, half of us, since our mate has a half share of the genes of each child.  This makes our devoted and apparently selfless parental care nothing more than GENETIC SELF-CARE.  The man who risks death to save his small daughter from a fire is in reality saving his own genes in their new body-package.  And in saving his genes, his act becomes biologically selfish, rather than altruistic.

8.   But supposing the man leaping into the fire is trying to save, not his daughter, but an old friend?  How can this be selfish?  The answer here lies in the ancient history of mankind.  For more than a million years, man was a simple tribal being, living in small groups where everyone knew everyone else and everyone was closely genetically related to everyone else.  Despite a certain amount of out-breeding, the chances were that every member of your own tribe was a relative of some kind, even if a rather remote one.  A certain degree of altruism was therefore appropriate where all the other members of your tribe were concerned.  You would be helping copies of your own genes, and although you might not respond so intensely to their calls for help as you would do with your own children, you would nevertheless give them a degree of help, again on a basis of genetic selfishness.

9.   This is not, of course, a calculated   (scheming, purposeful, conscious)   process.  It operates unconsciously and is based on an emotion we call "love."  Our love for our children is what we say we are obeying when we act "selflessly" for them, and our love of our fellow-men is what we feel when we come to the aid of our friends.  These are inborn tendencies and when we are faced with calls for help we feel ourselves obeying these deep-seated urges   (basic or essential instincts)    unquestioningly and unanalytically.  It is only because we see ourselves as "persons" rather than as "gene machines" that we think of these acts of love as unselfish rather than selfish.

10.   So far, so good, but what about the man who rushes headlong into the fire to save a complete stranger?  The stranger is probably NOT genetically related to the man who helps him, so this act must surely be truly unselfish and altruistic?  The answer is Yes, but only by accident.  The accident is caused by the rapid growth of human populations in the last few thousand years.  Previously, for millions of years, man was tribal and any inborn urge to help his fellow-men would have meant automatically that he was helping gene-sharing relatives, even if only remote ones.  There was no need for this urge to be selective, because there were no strangers around to create problems.  But with the urban explosion, man rapidly found himself in huge communities, surrounded by strangers, and with no time for his genetic constitution to alter to fit the startlingly new circumstances.  So his altruism inevitably spread to include all his new fellow-citizens, even though many of them may have been genetically quite unrelated to him.

11.   Politicians, exploiting this ancient urge, were easily able to spread the aid-system even further, to a national level called patriotism, so that men would go and die for their country as if it were their ancient tribe or their family.

12.   The man who leaps into the fire to save a small kitten is a special case.  To many people, animals are child-substitutes and receive the same care and love as real children.  The kitten-saver is explicable as a man who is going to the aid of his symbolic child.  This process of symbolizing, of seeing one thing as a metaphorical equivalent of another, is a powerful tendency of the human animal and it accounts for a great deal of the spread of helpfulness across the human environment.

13.   In particular it explains the phenomenon of dying for a cause  (political or religious usually).  This always gives the appearance of the ultimate in altruistic behavior, but a careful examination of the nature of each cause reveals that there is some basic symbolism at work.  A nun who gives her life for Christ is already technically a "bride" of Christ and looks upon all people as the "children" of God.  Her symbolism has brought the whole of humanity into her "family circle" and her altruism is for her symbolic family, which to her can become as real as other people's natural families.

14.   In this manner it is possible to explain the biological bases for man's seemingly altruistic behavior.  This is in no way intended to belittle such activities, but merely to point out that the more usual, alternative explanations are not necessary.  For example, it is often stated that man is fundamentally wicked and that these kind acts are largely the result of the teachings of moralists, philosophers and priests; that if he is left to his own devices he will become increasingly savage, violent and cruel.  The confidence trick involved here is that if we accept this viewpoint we will attribute all society's good qualities to the brilliant work of these great teachers.  The biological truth appears to be rather different.  Since selfishness is genetic rather than personal, we will have a natural tendency to help our blood-relatives and hence our whole tribe.  Since our tribes have swollen into nations, our helpfulness becomes stretched further and further, aided and abetted by our tendency toward accepting symbolic substitutes for the real thing.  Altogether this means that we are now, by nature, a remarkably helpful species.  If there are breakdowns in this helpfulness, they are probably due, not to our "savage nature" reasserting itself, but to the unbearable tensions under which people so often find themselves in the strained and overcrowded world of today.

15.   It would be a mistake, nevertheless, to overstate man's angelic helpfulness.  He is also intensely competitive.  But under normal circumstances these rival tendencies balance each other out, and this balance accounts for a great deal of human intercourse, in the form of TRANSACTIONAL BEHAVIOR.  This is behavior of the "I'll scratch your back if you'll scratch mine" type  (or known as quid pro quo, tit-for-tat).  We do deals with one another.  My actions help you, but they are not altruistic because they also help me at the same time.  This co-operative behavior is perhaps the dominant feature of day-to-day social interaction.  It is the basis of trade and commerce and it explains why such activities do not become more ruthless.  If the competitive element were not tempered by the basic urge to help one another, business practices would rapidly become much more savage and brutal than they are, even today.

16.   An important extension of this two-way co-operative behavior is embodied in the phrase:  "one good turn now deserves another later."  This is delayed, or nonspecific co-operation.  I give help to you now, even though you cannot help me in return.  I do this daily to many people I meet.  One day I will need help and then, as part of a "long-term deal," they will return my help.  I do not keep a check on what I am owed or by whom.  Indeed, the person who finally helps me may not be one of the ones I have helped.  But a whole network of social debts will have built up in a community and, as there is a great division of labor and skills in our species today, such a system will be beneficial to all the members of the society.  This has been called "reciprocal altruism."  But once again it is not true altruism because sooner or later, one way or another, I will be rewarded for my acts of helpfulness.

17.   Anticipation of a delayed reward of this kind is often the hidden motive for a great deals of what is claimed to be purely altruistic behavior.  Many countries hand out official awards to their citizens for "services to the community," but frequently these services have been deliberately undertaken in the anticipation that they are award-worthy.  Comparatively few public honors ever come as a surprise.  And many other "good works" are undertaken with later social (or heavenly) rewards in mind.  This does not necessarily make the "works" any less good, of course, it merely explains the motives involved. 

 

"AMERICAN SPACE, CHINESE PLACE"  by Yi-Fu Tuan

1.  Americans have a sense of space, not of place.  Go to an American home in exurbia  (border area between city and suburb)  and almost the first thing you do is drift toward the picture window  (a large window opening onto a lovely scene).  How curious that the first compliment you pay your host inside his house is to say how lovely it is outside his house?  He is please that you should admire his vistas  (view).  The distant horizon is not merely a line separating the earth from sky, it is a symbol of the future.  The American is not rooted in his place, however lovely:  his eyes are drawn by the expanding space to a point on the horizon which is his future.

2.   By contrast, consider the traditional Chinese home.  Blank walls enclose it.  Step behind the spirit wall  (the wall blocking the view from the street into a Chinese courtyard, usually with some pictures or words on it, with the traditional purpose of keeping out ghosts or negative influences of the spirit world)   and you are in a courtyard with perhaps a miniature garden around a corner.  Once inside his private compound you are wrapped in an ambiance  (atmosphere, feeling)  of calm beauty, an ordered world of buildings, pavement, rock, and decorative vegetation   (plants, flowers, trees, and grass).   But you have no distant view:  nowhere does space open out before you.  Raw   (direct, undiluted)  nature in such a house is experienced only as weather, and the only open space is the sky above.  The Chinese is rooted in his place.  When he has to leave, it is not for the promised land  (an ideal place or paradise)  on the terrestrial (earthly)  horizon, but for another world altogether along the vertical (vs. horizontal), religious axis   (a real or imaginary straight line on which an object rotates or is regarded as rotating; a real or imaginary straight line around which the parts of a thing, system, etc. are symmetrically or evenly-arranged or composed)   of his imagination.

3.   The Chinese tie to place is deeply felt.  Wanderlust  (the urge to travel or wander to new places)  is an alien  (foreign, unnatural, not instinctual nor innate)   sentiment.  The Taoist classic Tao Te Ching captures the ideal of rootedness in place with these words:  "Though there may be another country in the neighborhood so close that they are within sight of each other and the crowing of cocks and barking of dogs in one place can be heard in the other, yet there is no traffic between them; and throughout their lives the two peoples have nothing to do with each other."  In theory if not in practice  (in ideas or thought or philosophy, but not in actuality, reality, real life),  farmers have ranked high  (been regarded highly, had a high social status)  in Chinese society.  The reason is not only that they are engaged in a "root" industry of producing food but that, unlike pecuniary  (of or involving money, "for-profit") merchants, they are tied to the land and do not abandon their country when it is in danger.

4.  Nostalgia (a longing for something far away or long ago) is a recurrent  (repetitive, appearing again and again) theme in Chinese poetry.  An American reader of translated Chinese poems may well be taken aback (startled, confused, surprised)--even put off  (feel negatively or disinterested about)--by the frequency , as well as the sentimentality of the lament for home.  To understand the strength of this sentiment (feeling), we need to know that the Chinese desire for stability and rootedness in place is prompted by the constant threat of war, exile and the natural disasters of flood and drought  (prolonged dry weather).  Forcible removal makes the Chinese keenly aware of their loss.  By contrast, Americans move, for the most part, voluntarily.  Their nostalgia for home town is really longing for a childhood to which they cannot return:  in the meantime the future beckons  (calls--somewhat archaic, stylized word) and the future is "out there," in open space.  When we criticize American rootlessness, we tend to forget that it is a result of ideals we admire, namely, social mobility  (the opportunity to change one's social status in life; one is not born into a social class necessarily) and optimism above the future.  When we admire Chinese rootedness, we forget that the word "place" means both a location in space and position in society:  to be tied to a place is also to be bound to one's station in life, with little hope of betterment.  Space symbolizes hope; place, achievement and stability.      

 

                           质胜文则野，文胜质则史，文质彬彬，然后君子。

 

                                                     　　--《论语·雍也》

 

孔夫子在这里充分地表现了他的辩证的思维方式。

"君子"者贵族子弟，孔子尊“礼”，故以“君子”为人的典型，是一切人都可以努力达成的目标。《论语》一书，常以君子与小人对比；小人是指既不求学又不修德，却只凭着世俗的欲望去谋生的庶民；君子则是发挥向善潜能，提升心灵的关怀层次，希望学以致用，为天下苍生谋求福祉的有志之士。

 

　　"质"是天生的本性，朴实无华，纯乎自然。然，光是凭着朴实的本性去生活，却难免流于粗俗，无法尽展人与动物之区别。“质”没有经过合适的教育的打磨（hard-knock education），没有在高雅的文化中熏陶，有的只是简单的好恶的表达和对某些（具体是什么我说不清楚，但一定只是最简单的、朴素的、本能的、物质的）的追求

 

"文"是后天的修养，如礼乐教化，冠冕堂皇（这个词原本是褒义的，指儒雅。就是人们过分注重形式，而使其变了味儿，当今，只要一提“冠冕堂皇”一定会指“虚假”、“不真诚”）。这是经由学习所得的本事，让我们懂得如何待人接物，如何装饰打扮，如何言谈中节，如何欣赏艺术，凡此种种。如果缺乏这种修养，我们的生活会枯涩与贫乏。单就“文”而言，它也是一种“形式主义”，看似周全养眼，其实迂腐不堪，亦“史”之谓。不是吗？在许多社交场合，政要、名流、学者，大家行礼如仪之后，就只剩下言不由衷的客套话了。

 

“质”和“文”有如“形”和“神”，只有合二而一才能有天地合一之功效。

 

　　"文质彬彬"才称为"君子"。人类天生就有学习的本能，所学的大都是外在的行为规范，但是一切行为规范都是为人而设的，说得更清楚一些，都是为了人要表达真实感受而设的。因此，文是形式，质是内涵，形式与内涵两相配合，人的行为才能表里如一，可大可久，显示人格的尊严，是为君子。

 

“人之生也直，罔之生也幸而免” 

列位：我以为这篇文章所说的极有道理。它不仅适合那些“北漂一族”，也适合所有在职场奋斗的人。没有目标、没有斗志、没有方法怎能成功？我是摘来的，但其中90%的内容是我反复和友人们表述过的，代表了我的思想和观点。欢迎我的学生们和友人们共同展开讨论。细想，在这个变化万千的世界上，永恒的只是这个宇宙，我们都是上天派来一漂的。

 

 

有句话说：“人在北京漂，哪能不挨刀”，对于许多怀带各种梦想来北京创业生活的男男女女们，如果还未在社会磨练五年以上，如果月薪还在5000以下，如果没有显赫的学历和家庭背景，每个人都会面临许许多多的困难与折磨，我已在北京混了六年多，虽然仍是草根一族，但有很多心得愿与各位博友交流一下！

 

　　第一点：必须的持续学习能力

 

　　很多朋友认为大多社会名流，企业精英当年也是没上过大学或者不是名牌毕业，因此认为学习无所谓，这是严重的错误！学历不等于知识，没有学历的人可以出人头地，但没有知识的人一定不会成龙成凤，很多朋友只看见了名人们没有上过大学或好大学所以没有受过高等教育，却忽略了他们在艰难的人生历程中在社会大学所锻炼出的优秀品质与再学习经历，而这些历练所带来的知识与经验，才是他们可以高人一等的根源所在！

 

　　所以，无论诸位是大学毕业，还是没上过大学，无论你曾经学过何种专业，现在都不能有任何借口退却再学习的机会，而且要不断创造机会去学习！不仅仅是去课堂参加培训，不仅仅是要求公司完善培训制度，包括与贩夫走卒的交流体验，包括对商场政界事件的个人模拟分析，包括对自然万物的细微观察，都是不断提升自我的途径！

 

　　职场就是战场，这里不相信眼泪，没有真才实学，注定没有成功的机会！

 

　　第二点：与当地人共处的能力

 

　　如今针对北京人的恶评是很多的，不同地域，不同利益，不同观念的人在针对北京人的问题上却出奇的一致，这或许北京的朋友们应该反思一下！其实南方人统治北京200多年，蒙古人，东北人统治北京300多年，近代战争频繁，整个北京其实就是移民的城市，包括门头沟，昌平，延庆等等郊区也都是建国后才因为利益需要划入北京，这些地方55岁以上的早先都是河北人！大家又都是中国人，又何必你讨厌我，我鄙视你呢！

 

　　尽管现实中一定要面对种种不公，但对于来北京漂流的各方精英们，你们来北京的目的都是为了可以更好的实现自己的人生价值，记住，是为了价值，为了利益，然后才是享受生活的乐趣！生存是第一位的！你不是来打架的，不是来胡闹的！所以，如果这些小事都无法忍耐，那我劝你立刻回家乡，不要在北京这个城市混着！而且，还需注意的是，每个地域的人都有着其劣行，但同样也都有着各自的优点，北京人也有很多我们赶不上的地方，况且，在大家互相指责的同时，我们不能把责任都归于当地人，也要看我们是不是做的不对，也有不妥之处！万事存乎矛盾之中，兼顾考虑！

 

　　所以，在与当地人的交流上，或者说与所有不认识的人交往中，首先要学会忍耐，要有容人之量！其次要换位思考！

 

　　第三点：人脉积累能力

 

　　每个成功人士，绝对是人脉广泛者！这个问题很多朋友也都是明白的，不就是多条朋友多条路么！这话当然是正确的，广泛的人脉关系必将是你成功和自保不可缺少的重要条件！可是你知道如何积累人脉吗？只是不断的递交名片便互称兄弟？那就真的错了，这样的人脉必将脆弱！

 

　　诚信是建立人脉的必须前提，以互联网等先进手段，多根据自己的兴趣与特长建立广泛的人际圈子，不要歧视别人，要与不同领域，不同行业，不同阶层的朋友交往！经常思考我在寻求他人支持的同时我又会为他人带来何种实质帮助！必须要有长期的对人脉的关注与维持！总之，人脉的顺畅和广泛，你必须重视！试问自己，是否真正的主动去积累，比如，在你离职后，是否还与前任的领导同事联系？你是否因歧视某个行业的人便冷淡处事？人脉没结成，反而平添一堵墙，更是麻烦！

第四点：明确的自我规划能力

 

　　1：不混混噩噩，不随波逐流，对于自己的职业目标，个人方向有着坚定的规划与努力！

 

　　2：生活的点点滴滴要有秩序的进行，要如一个军人那样有纲有目，无论你今后怎么享受，在你北漂的前几年，你必须这么严格要求自己！

 

　　3：对于自身心理，特征，出身，缺陷等等方面要有明朗的提高与克服计划，要有清晰的认识！

 

　　4：对于自己的身体要有定期检查的习惯，，没有背景的北漂族，漂泊前几年注定辛苦，所以要勤于锻炼，注意调养！

 

　　第五点：一线销售的工作能力

 

　　我的建议是，如果你刚来北京或工作不满三年，那么最好是从本单位或离职后从一线销售开始磨练，无论你将来是从事行政，人力，会计，公务员，医生还是其他领域，你的头期工作如果是从一线销售做起，如果可以累积满20个月以上，将对你的未来成长有着不可衡量的作用！

 

　　我是从一线销售做起的，但不是说我曾经做过一线销售就高抬销售职位的位置！我的职业目标并不是销售，而是客户服务专业领域。

 

 

 

但是曾经的经历及翻阅了许多成功者的卷宗看。销售真的是最锻炼人的工作。因为它不是人做的！呵呵！无论是意识，无论是礼仪，无论是技巧，无论是经验，无论是气度，无论是心理，都会对你有着重要的锻炼价值，相信我，从一线销售做起，干一到二年，然后再挑选适合自己的道路！

 

　　第六点：心态调整的能力

 

　　人活着，是一种幸福，也是一种责任！

 

　　北漂的生活，或者说天下漂流者的生活，甚至说所有人的生活，都是酸甜苦辣，坎坎坷坷！北漂的日子中，有着各种情感交织期间，最多的，就是迷茫和孤独！因此你必须要有释放压力的能力！

 

　　压力的释放，许多人选择去高山流水旁对月当歌，或是闷在家里，要么就是去什么健身房打些假人所谓减压，但是这些，并不是真正的解压！真正的解压，首先要认清你的压力源出于何处！

 

　　我减压的方式一般是出去走走，不是和朋友出去，而是独自一人，因为朋友的劝解虽是好意，却会因为了解我的情况而偏引我的方向，我更需要的是一个人的思索！出去走走，并不是到什么幽静之处，而是要到大街上，要去闹市区去玩，一个人的玩，一个人冷静的观察身边形形色色的每个人，从身边陌生的男男女女中，感受他们的快乐，感受他们的希望，感受他们的哲学，万物生万理，万理归一源，顺其自然的思考与体验，更是解压的最佳途径……

  

    我家的老宅子要被拆了。

    急急忙忙地赶到久违的老宅子，那是一幢坐落在菜市口米市胡同内北大吉巷的四合院。早年间，这座院落属于宋家，对，就是当年的第一夫人家的，但由于整个胡同几乎都是唱戏的，宋家也只是有个远方的亲戚住在这里，他家男的潇洒、女的漂亮。

    从北大吉巷的西口走入，只见得到处是丢弃的破家具，人们谈论的几乎都是政府给多少钱、搬到什么地方需花多少钱之类的，脸上绝少表现出丝毫的留恋之意，或许还有喜洋洋在其中。

    老宅子，这在过去是何等的重要的字眼，有了它，才有家的感觉；有了它，生活才算完整。为了它，人们拚了命地劳作；为了他，人们豁出命去保护。可想在，这里的人们想的是快一点搬到现代化中去。

    见到了“发小”，见到了我儿时的偶像，罗丁久老师。罗强，还是那么细高、谦卑。刘鹏，一个清朝遗老遗少的孝子贤孙，还是高谈阔论且死遵老理儿。薛长春还是那么健壮，充满了活力，嗓门如弘。王来月，腰已经弯成了半玄的弓，那张写满岁月的脸笑得如此的轻松。惠学忠，我从来在学习上都比不了的挚友，虽然八年抗战考入了清华夜大，现在已下岗在家，靠修理高档电器设备糊口。李晓清，篮球队的小后卫，已经看不到当年的灵气，突突的头顶，大大的脑门儿，笑起来的时候门牙已经missing了。李强，篮球队的左边锋，现在的当红影星，还是和小时候没啥两样，一见面还是要跳起来和我在空中撞腰，这是当年我们和邓石溪口中学争北京市中学篮球赛第一名时的典故，不说也罢。他们居然还叫来了商老师，我们的教练和申军宜，我们的校友。刘洪生始终没有露面，想当年，我们俩每天一起天还不亮就去上学，晚间他有时还要和我睡在一张床上，只要他当修车工的爸爸不上夜班。来了女同学若干，不说名字已无法相认了。大家大呼小叫、互相揭短儿，高兴得忘乎所以了！我又环顾了四周，缺少的都是大腕儿、大款、大财主们。我们又回到了孩提的时代。

    我不喜欢拆掉这些老宅子，那里有我们的历史、那里承载着我们的文化。记得小的时候，每到夏日，人们就在晚饭后拿着小凳子坐在路灯下，听老戏子们见他们闯世界的风风雨雨，听太监的过继儿子们讲家里的珠宝，看武生小徒弟们练把式，拼着茉莉花茶。

    此时此刻，我想起了文革是批斗李万春的一幕。红卫兵把他押上三个八仙桌搭起的台子上，往他的脖子上挂大牌子和臭皮鞋，挂物太重了，他的脖子已经不住了，这是，李先生一个“倒毛”从桌子上翻身下到地面，干净利索，没有任何声响。顿时，会场上响起一片掌声和喝好声，批斗会开不下去了。

    回忆总是美好的，哪怕其中还有若干苦涩。失去根的感觉才真正是痛苦的。那里不会有我所熟悉的了，及时建起了新楼、新区，那是别人的了。但我同时也为我儿时的朋友们高兴，他们从此得以搬到楼房住、冬天可以有暖气、室内可以有没味儿的“茅房”了。