更新时间:2008-08-14
Thomas • 土地与自由:我们的日子终将来到
To-day the deliberate increase in the Chances of death,
the conscious acceptence of guilt in the neccessary murder;
To-day the expending of powers
on the flat ephemeral pamphlat and the boring meeting.
Auden"Spain 1937"
Fredric Jameson在"政治无意识"里说,后现代社会的典型特征是大家失去了原则和理想,对与错失去了明确的界限,他举例说,当年全世界的进步知识分子都以实际行动乃至生命捍卫西班牙革命,这在今天是不可想象的.那些学院里座谈"异化","宰制"的人,享受奢侈生活,在大家看来,政治领域只有"意见",没有"真理",谁会为一点点意见分歧去蹲战壕,冒着枪林弹雨,忍着虱子老鼠呢!
但是反过来说,相对主义的观念之所以流行,其原因之一不正是大家在激情奋斗中产生的失望么.西班牙的革命成为了一场被背叛的革命,粉碎梦想的革命,它让大家明白,革命不是请客吃饭,革命不是做文章,革命很多时候是不讲道理的.从道理上说,斯大林主义和托洛茨基主义同样符合逻辑,先有鸡还是先有蛋?先巩固政权以推进革命,还是靠推进革命来巩固政权?一切纸面上完全可行的选择方案到了现实中总要被人的私欲,野心,懦弱所歪曲,到最后免不了成为一场屠杀的授权书,使到战友反目,同志相残.
Chomsky在演讲中通俗易懂的说,历史上的革命总有三方,保守派,革命派,和人民群众,人民群众力量虽强,但是总被人利用,被人出卖,英国革命中的平等派不就被Cromwell弹压了么,法国大革命中的巴贝夫派被从督政府到拿破仑一以贯之地清剿,巴黎无产阶级在1848年充当马前卒,不是一样在六月起义中被淹没在血泊里么?到了二十世纪的西班牙,充满浪漫理想的知识分子们亲自去看了,参与了,也失望了,于是开始后现代了,相对主义了.
问题的根源在于理想主义的幼稚病.柏拉图在"REPUBLIC"里分析的很直截"不了解恶的人,怎么能战胜恶呢,从善的意识中是不能产生恶的意识来的",赫尔岑在"谁之罪"里说的更通俗了,一个老年官吏评价一个年轻人说"这些新来的莫斯科大学生,口口声声说要消灭贪污腐化,可是他们既不知道贪污腐化现象在哪里,也不知道如何在运行,只有空谈了事!"
POUM和激进工人失败,就在于失去了革命的领导权,革命的专列开了倒车,便把他们碾成粉末了.可是夺取领导权靠热情,靠理想是不行的,只能靠阴谋,清洗,说一套做一套,拉一派打一派.宫廷斗争秘籍不是野史,也不是意识形态,而是正宗的政治科学,那是能转化为技术,应用于实践的!任何了解中国革命史的人，都了解这个道理,毛是如何把二十八宿,张国涛他们打下去的?延安整风是怎么一会事?干革命,读资本论不如读二十四史.
房龙在"宽容"一书中,指出压迫的一大根源是现代社会的组织化,这是没有办法的,是生存斗争的结果,无组织的斗不过有组织的,就连无组织主义者也要搞个无组织主义者协会,就象那个"不结盟运动同盟一样".任何革命或者政变也离不开这个套路.HITLER开始搞冲锋队,后来还是觉得要依靠正规军,为与之结盟而牺牲了冲锋队,罗姆那批人到死都不明不白,不跟西班牙的无政府主义者一样么."共产党不是领导革命的么,为什么要镇压革命?"...不要问那么多,权力斗争又不讲学术规范,杀你自有他的原因,既然你参加革命,脑袋挂在裤裆上,又何必计较那么多呢!
这部电影可以说绝大部分内容来自于GEORGE OWELL的Homoge to CATOLONIA,OWELL 经过这一场虎口脱险,可以说是看破红尘了,后来写的举世闻名的反集权主义小说,都带着愤世嫉俗的痛苦,他想到自己的同志战友屈死异国,尸骨未寒,还要遭到谎言羞辱,被污蔑为叛徒:
Your name and your deeds were forgotten
Before your bones were dry,
And the lie that slew you is buried
Under a deeper lie;
但是,每一场失败同样是一场胜利,斗争并不是一切,但是一切都是从斗争中来的.人类的每一点更多的自由,都是靠战斗而来,不是靠施舍的.即使革命不能彻底,甚至被复辟所血洗,但是每一次对特权,不平等,压迫的打击,都是对人类尊严的肯定:人的精神自由与解放
But the thing that I saw in your face
No power can disinherit:
No bomb that ever burst
Shatters the crystal spirit
或许你不相信乌托邦,反感革命,但是,请你相信进步,请你尊重理想,请你不要否定,无视人民的苦难.
我今天在电驴上看到一部西班牙电影的下载,描述一批女性在共和政府失败后坚持地下斗争直到牺牲的故事.下面的留言中居然出现了一大批支持FRANCO的声音,称他为民族英雄,为他的胜利拍手称快!这不仅是对历史的无知,更是思想的堕落,这就是国有资产大量流失,贫富差距急剧扩大的思想土壤和必然结果.
面包会有的,牛奶会有的,土地与自由也会有的"our day will come"
影片末尾DAVID孙女朗诵了祖父最喜爱的一段诗歌,来自十九世纪英国社会主义者William Morris,查到全诗,贴如下(她读的在倒数第二段):
THE DAY IS COMING.
Come hither lads and hearken,
for a tale there is to tell,
Of the wonderful days a-coming, when all
shall be better than well.
And the tale shall be told of a country,
a land in the midst of the sea,
And folk shall call it England
in the days that are going to be.
There more than one in a thousand
in the days that are yet to come,
Shall have some hope of the morrow,
some joy of the ancient home.
For then, laugh not, but listen,
to this strange tale of mine,
All folk that are in England
shall be better lodged than swine.
Then a man shall work and bethink him,
and rejoice in the deeds of his hand,
Nor yet come home in the even
too faint and weary to stand.
Men in that time a-coming
shall work and have no fear
For to-morrow's lack of earning
and the hunger-wolf anear.
I tell you this for a wonder,
that no man then shall be glad
Of his fellow's fall and mishap
to snatch at the work he had.
For that which the worker winneth
shall then be his indeed,
Nor shall half be reaped for nothing
by him that sowed no seed.
O strange new wonderful justice!
But for whom shall we gather the gain?
For ourselves and for each of our fellows,
and no hand shall labour in vain.
Then all Mine and all Thine shall be Ours,
and no more shall any man crave
For riches that serve for nothing
but to fetter a friend for a slave.
And what wealth then shall be left us
when none shall gather gold
To buy his friend in the market,
and pinch and pine the sold?
Nay, what save the lovely city,
and the little house on the hill,
And the wastes and the woodland beauty,
and the happy fields we till;
And the homes of ancient stories,
the tombs of the mighty dead;
And the wise men seeking out marvels,
and the poet's teeming head;
And the painter's hand of wonder;
and the marvellous fiddle-bow,
And the banded choirs of music:
all those that do and know.
For all these shall be ours and all men's
nor shall any lack a share
Of the toil and the gain of living
in the days when the world grows fair.
Ah! such are the days that shall be!
But what are the deeds of to-day,
In the days of the years we dwell in,
that wear our lives away?
Why, then, and for what are we waiting?
There are three words to speak;
WE WILL IT, and what is the foeman
but the dream-strong wakened and weak?
O why and for what are we waiting?
while our brothers droop and die,
And on every wind of the heavens
a wasted life goes by.
How long shall they reproach us
where crowd on crowd they dwell,
Poor ghosts of the wicked city,
the gold-crushed hungry hell?
Through squalid life they laboured,
in sordid grief they died,
Those sons of a mighty mother,
those props of England's pride.
They are gone; there is none can undo it,
nor save our souls from the curse;
But many a million cometh,
and shall they be better or worse?
It is we must answer and hasten,
and open wide the door
For the rich man's hurrying terror,
and the slow-foot hope of the poor.
Yea, the voiceless wrath of the wretched,
and their unlearned discontent,
We must give it voice and wisdom
till the waiting-tide be spent.
Come, then, since all things call us,
the living and the dead,
And o'er the weltering tangle
a glimmering light is shed.
Come, then, let us cast off fooling,
and put by ease and rest,
For the Cause alone is worthy
till the good days bring the best.
Come, join in the only battle
wherein no man can fail,
Where whoso fadeth and dieth,
yet his deed shall still prevail.
Ah! come, cast off all fooling,
for this, at least, we know:
That the Dawn and the Day is coming,
and forth the Banners go.
the conscious acceptence of guilt in the neccessary murder;
To-day the expending of powers
on the flat ephemeral pamphlat and the boring meeting.
Auden"Spain 1937"
Fredric Jameson在"政治无意识"里说,后现代社会的典型特征是大家失去了原则和理想,对与错失去了明确的界限,他举例说,当年全世界的进步知识分子都以实际行动乃至生命捍卫西班牙革命,这在今天是不可想象的.那些学院里座谈"异化","宰制"的人,享受奢侈生活,在大家看来,政治领域只有"意见",没有"真理",谁会为一点点意见分歧去蹲战壕,冒着枪林弹雨,忍着虱子老鼠呢!
但是反过来说,相对主义的观念之所以流行,其原因之一不正是大家在激情奋斗中产生的失望么.西班牙的革命成为了一场被背叛的革命,粉碎梦想的革命,它让大家明白,革命不是请客吃饭,革命不是做文章,革命很多时候是不讲道理的.从道理上说,斯大林主义和托洛茨基主义同样符合逻辑,先有鸡还是先有蛋?先巩固政权以推进革命,还是靠推进革命来巩固政权?一切纸面上完全可行的选择方案到了现实中总要被人的私欲,野心,懦弱所歪曲,到最后免不了成为一场屠杀的授权书,使到战友反目,同志相残.
Chomsky在演讲中通俗易懂的说,历史上的革命总有三方,保守派,革命派,和人民群众,人民群众力量虽强,但是总被人利用,被人出卖,英国革命中的平等派不就被Cromwell弹压了么,法国大革命中的巴贝夫派被从督政府到拿破仑一以贯之地清剿,巴黎无产阶级在1848年充当马前卒,不是一样在六月起义中被淹没在血泊里么?到了二十世纪的西班牙,充满浪漫理想的知识分子们亲自去看了,参与了,也失望了,于是开始后现代了,相对主义了.
问题的根源在于理想主义的幼稚病.柏拉图在"REPUBLIC"里分析的很直截"不了解恶的人,怎么能战胜恶呢,从善的意识中是不能产生恶的意识来的",赫尔岑在"谁之罪"里说的更通俗了,一个老年官吏评价一个年轻人说"这些新来的莫斯科大学生,口口声声说要消灭贪污腐化,可是他们既不知道贪污腐化现象在哪里,也不知道如何在运行,只有空谈了事!"
POUM和激进工人失败,就在于失去了革命的领导权,革命的专列开了倒车,便把他们碾成粉末了.可是夺取领导权靠热情,靠理想是不行的,只能靠阴谋,清洗,说一套做一套,拉一派打一派.宫廷斗争秘籍不是野史,也不是意识形态,而是正宗的政治科学,那是能转化为技术,应用于实践的!任何了解中国革命史的人，都了解这个道理,毛是如何把二十八宿,张国涛他们打下去的?延安整风是怎么一会事?干革命,读资本论不如读二十四史.
房龙在"宽容"一书中,指出压迫的一大根源是现代社会的组织化,这是没有办法的,是生存斗争的结果,无组织的斗不过有组织的,就连无组织主义者也要搞个无组织主义者协会,就象那个"不结盟运动同盟一样".任何革命或者政变也离不开这个套路.HITLER开始搞冲锋队,后来还是觉得要依靠正规军,为与之结盟而牺牲了冲锋队,罗姆那批人到死都不明不白,不跟西班牙的无政府主义者一样么."共产党不是领导革命的么,为什么要镇压革命?"...不要问那么多,权力斗争又不讲学术规范,杀你自有他的原因,既然你参加革命,脑袋挂在裤裆上,又何必计较那么多呢!
这部电影可以说绝大部分内容来自于GEORGE OWELL的Homoge to CATOLONIA,OWELL 经过这一场虎口脱险,可以说是看破红尘了,后来写的举世闻名的反集权主义小说,都带着愤世嫉俗的痛苦,他想到自己的同志战友屈死异国,尸骨未寒,还要遭到谎言羞辱,被污蔑为叛徒:
Your name and your deeds were forgotten
Before your bones were dry,
And the lie that slew you is buried
Under a deeper lie;
但是,每一场失败同样是一场胜利,斗争并不是一切,但是一切都是从斗争中来的.人类的每一点更多的自由,都是靠战斗而来,不是靠施舍的.即使革命不能彻底,甚至被复辟所血洗,但是每一次对特权,不平等,压迫的打击,都是对人类尊严的肯定:人的精神自由与解放
But the thing that I saw in your face
No power can disinherit:
No bomb that ever burst
Shatters the crystal spirit
或许你不相信乌托邦,反感革命,但是,请你相信进步,请你尊重理想,请你不要否定,无视人民的苦难.
我今天在电驴上看到一部西班牙电影的下载,描述一批女性在共和政府失败后坚持地下斗争直到牺牲的故事.下面的留言中居然出现了一大批支持FRANCO的声音,称他为民族英雄,为他的胜利拍手称快!这不仅是对历史的无知,更是思想的堕落,这就是国有资产大量流失,贫富差距急剧扩大的思想土壤和必然结果.
面包会有的,牛奶会有的,土地与自由也会有的"our day will come"
影片末尾DAVID孙女朗诵了祖父最喜爱的一段诗歌,来自十九世纪英国社会主义者William Morris,查到全诗,贴如下(她读的在倒数第二段):
THE DAY IS COMING.
Come hither lads and hearken,
for a tale there is to tell,
Of the wonderful days a-coming, when all
shall be better than well.
And the tale shall be told of a country,
a land in the midst of the sea,
And folk shall call it England
in the days that are going to be.
There more than one in a thousand
in the days that are yet to come,
Shall have some hope of the morrow,
some joy of the ancient home.
For then, laugh not, but listen,
to this strange tale of mine,
All folk that are in England
shall be better lodged than swine.
Then a man shall work and bethink him,
and rejoice in the deeds of his hand,
Nor yet come home in the even
too faint and weary to stand.
Men in that time a-coming
shall work and have no fear
For to-morrow's lack of earning
and the hunger-wolf anear.
I tell you this for a wonder,
that no man then shall be glad
Of his fellow's fall and mishap
to snatch at the work he had.
For that which the worker winneth
shall then be his indeed,
Nor shall half be reaped for nothing
by him that sowed no seed.
O strange new wonderful justice!
But for whom shall we gather the gain?
For ourselves and for each of our fellows,
and no hand shall labour in vain.
Then all Mine and all Thine shall be Ours,
and no more shall any man crave
For riches that serve for nothing
but to fetter a friend for a slave.
And what wealth then shall be left us
when none shall gather gold
To buy his friend in the market,
and pinch and pine the sold?
Nay, what save the lovely city,
and the little house on the hill,
And the wastes and the woodland beauty,
and the happy fields we till;
And the homes of ancient stories,
the tombs of the mighty dead;
And the wise men seeking out marvels,
and the poet's teeming head;
And the painter's hand of wonder;
and the marvellous fiddle-bow,
And the banded choirs of music:
all those that do and know.
For all these shall be ours and all men's
nor shall any lack a share
Of the toil and the gain of living
in the days when the world grows fair.
Ah! such are the days that shall be!
But what are the deeds of to-day,
In the days of the years we dwell in,
that wear our lives away?
Why, then, and for what are we waiting?
There are three words to speak;
WE WILL IT, and what is the foeman
but the dream-strong wakened and weak?
O why and for what are we waiting?
while our brothers droop and die,
And on every wind of the heavens
a wasted life goes by.
How long shall they reproach us
where crowd on crowd they dwell,
Poor ghosts of the wicked city,
the gold-crushed hungry hell?
Through squalid life they laboured,
in sordid grief they died,
Those sons of a mighty mother,
those props of England's pride.
They are gone; there is none can undo it,
nor save our souls from the curse;
But many a million cometh,
and shall they be better or worse?
It is we must answer and hasten,
and open wide the door
For the rich man's hurrying terror,
and the slow-foot hope of the poor.
Yea, the voiceless wrath of the wretched,
and their unlearned discontent,
We must give it voice and wisdom
till the waiting-tide be spent.
Come, then, since all things call us,
the living and the dead,
And o'er the weltering tangle
a glimmering light is shed.
Come, then, let us cast off fooling,
and put by ease and rest,
For the Cause alone is worthy
till the good days bring the best.
Come, join in the only battle
wherein no man can fail,
Where whoso fadeth and dieth,
yet his deed shall still prevail.
Ah! come, cast off all fooling,
for this, at least, we know:
That the Dawn and the Day is coming,
and forth the Banners go.
