Death of an Adventure Traveler
By Rolf Potts
Matthew, the small Burmese Kayin man who worked the front desk at the Lotus Guesthouse, was the first one to suggest that Mr. Benny might be dead. “Benny went back to Burma so he could die near his family,” he told me, his eyes fixed on the TV set as flickering Shiites danced in the streets of Iraq. “He was too sick to live in Thailand any more.”
I had just returned to the rainy border town of Ranong, Thailand, after an absence of five months. It was April 9, 2003, the day U.S. tanks rolled into central Baghdad. Matthew had been squatting in the guesthouse lobby, translating BBC commentary for the other hotel workers all of them illegal migrant workers from Burma. Deciphering the images from Iraq proved to be a difficult process, since even the BBC commentators didn’t seem to know what was going on. Had Baghdad fallen or not? Were the U.S. soldiers welcomed or reviled? Nobody knew for sure, but when a soldier on the TV flung an American flag over the head of the Saddam Hussein statue in Firdos Square, the Burmese workers had let out a cheer, as if Rangoon’s junta would be next.
When the BBC cut to a commercial, Matthew finally looked over at me. “How did you know Benny?” he asked. Matthew’s eyes were dark, fringed by faint yellow; he wore a crisp Oxford shirt, and his black hair was just beginning to show gray. A devout Baptist like many ethnic Kayin, he was painfully earnest in his beliefs a quality that would eventually get him fired from the guesthouse.
“Mr. Benny was my barber,” I said. Benny had also been my best friend in Ranong, and one of the most remarkable men I’d ever met. He’d evaded death so many times in his life that I found it hard to believe that he would submit to a quiet end back in Burma. “Are you sure he’s dead?”
Matthew shrugged. “I didn’t even know him. You should talk to Phiman. He’ll know if Benny is still alive.”
Phiman was a Thai man who owned the dusty little TV repair shop where Mr. Benny slept. Since I didn’t speak enough Thai for Phiman to understand me, this meant I had to get translation help from Ezio, a barrel-chested Italian who lived with his Thai wife on the other side of Ranong. I’d sold my motorcycle when I’d last left Thailand, so I headed off to Ezio’s place on foot, skirting the hot, murky puddles that dotted the streets after heavy rains.
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Of all the places in the world where I’d lived for more than a couple of months, Ranong was by far the most obscure. A frumpy border town of 30,000 people in the rainiest part of Thailand’s isthmus, it held little appeal for tourists apart from its proximity to the southern tip of Burma, where backpackers enamored with the country’s meditation retreats and full-moon parties could get a cheap re-entry visa in a couple of hours. Besides fishing and tin mining, timber poaching and amphetamine smuggling seemed to be Ranong’s principal industries, and scores of refugees from Burma’s repressive dictatorship lived in squalid huts at the edges of town. Heavy rains resulted in power blackouts that could last for days, and the sour-fresh scent of rainforest competed with the fishy smell of the port. Though just four hours by motorcycle from the tourist resort of Phuket and 10 hours by bus from the modern hum of Bangkok Ranong felt years away from the rest of Thailand.
I’d first arrived in Ranong two years earier, while writing an article about the Moken sea gypsies who lived in the islands on the Burmese side of the sea-border. I’d been trying to build my career as an adventure-travel writer, and a Major American Luxury-Travel Magazine had underwritten my journey to investigate recent tourism ventures into Moken territory. I didn’t have a permanent address at the time, so I’d rented a studio room at the Lotus Guesthouse to write the sea gypsy article. When it was finished I decided to stay in the sleepy town to work on my first book, a philosophical how-to primer about long-term travel.
Writing my book required long stretches of isolation, and I didn’t socialize much during my stint in Ranong. I tried to get out of my room to explore the town from time to time, but even six months into my tenure, Thai kids who lived just a few blocks away from my guesthouse would shout “farang!” at me as I walked past, as if I was just another random backpacker in town for a visa run. The word, which means “foreigner,” was a reminder of how little I really knew about the daily workings of Ranong, or of Thailand in general.
Besides Ezio and Matthew, the only person I saw regularly when I lived in Ranong was Mr. Benny a thin, sexagenarian Burmese émigré who worked at a humid storefront barbershop in the center of town. His haircuts cost 40 baht (about $0.90 at the time), and afterwards he’d invite me to a dim café next door and spend most of his fee on coffee thickened with condensed milk. As we sipped from dented aluminum cups, he would tell me stories about his younger years, when he would make ends meet for his family by smuggling tin to Malaysia, or diving for pearls off the coast of Burma. Sometimes he’d invite me to join him for Sunday services at the local Catholic chapel; other times he’d ask me to meet him at his cramped bunkroom in the TV repair shop to practice English vocabulary. When he learned that I hailed from the prairies of North America, he told me that his favorite English-language book was an old cowboy novel called The Big Sky. I’d found a used copy of the novel when I was back in the U.S. on my book tour; one reason I’d returned to Ranong was so that I could present The Big Sky to Mr. Benny.
The other reason I’d returned to Ranong was to find some isolation so I could finish a magazine article that was weeks overdue. The adventure stories I’d written two years earlier for the Major American Luxury-Travel Magazine had attracted the attention of a Major American Adventure-Travel Magazine, and I’d been discussing possible assignments with an editor for months. Unfortunately, no story I proposed exploring fishing villages along the upper Cambodian Mekong, mountaineering in Turkish Kurdistan, visiting the isolated tribesmen of the Andaman Islands seemed quite right for him. We’d finally settled on a how-to feature about “classic adventures” in Asia. I’d spent much of the previous three years adventuring through the distant corners of the Asian continent, but this experience had put me at a weird disadvantage in reporting the story. “You’re giving us too much geography,” my editor would tell me every time I submitted a new list of destination summaries. Readers of Major American Adventure-Travel Magazines, he told me, didn’t want to read about journeys that were obscure or complicated; they wanted exotic challenges wherein they might test or, at least, imagine themselves testing the extremes of human experience.
For weeks, I had trouble understanding exactly what this meant, and my increasingly irritated editor returned my story drafts marked with comments like, “Is there a helicopter service that can get you there faster?” and, “Would you recommend some cutting-edge outerwear for this kind of trek?” and, “Can you think of any celebrities who’ve visited the region recenty? In time, I discerned that adventure itself was far less important to the magazine than creating a romanticized sense of adventure preferably with recommendations on where to buy a cappuccino and a Swedish massage afterwards. The Major American Adventure-Travel Magazine, it seemed, wanted me to create a tantalizing recipe for the exotic and the unexpected, but only the kind of “unexpected” that could be planned in advance and completed in less than three weeks.
•
Wonder Bread
Wonder Bread
Come with us to a place called Brooklyn,
where the stories are half-baked
an
Lucian Freud: marathon man
Lucian Freud: marathon man
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After a chance meeting with Lucian Freud, art handler Ria Kirby agreed to sit for him a huge commitment which was to last for 16 months, seven nights a week, on top of her day job. Martin Gayford tracked the work as it progressed. Photographs by David Dawson By chance, I was present right at the beginning of this picture, when artist first met model. It was at the hanging of the small exhibition of new work by Lucian Freud and his friend Frank Auerbach at the Victoria & Albert Museum last year. On that day Freud happened unusually to be wondering what to do next. He had just finished several pictures, the ones that were in the show. So that morning at the museum, while casting an eye over the hanging, he was also looking for the subject of his next picture. Just then Ria Kirby, who is an art-handler for the museum, and who had helped to hang the show, came up to Freud and said that she thought his work was great. As we walked out of the museum, I remember him musing, ‘That girl I met, I think I could work from her.’
As Ria remembers it, ‘After lunch we went upstairs to get our tools, and the head of painting said, “Mr Freud wants you to sit for him.” I was excited. Then I thought, perhaps it won’t really happen. But, in fact, less than 24 hours later I was lying there, being painted.’ These photographs, by the painter and photographer David Dawson, who is also Freud’s assistant, chronicle the long gestation of the picture. The painting continued from April 2006 for one year and four months, seven nights a week, during which Ria and Freud took only four evenings off. Each of the sittings lasted for about five hours, more than 2,400 hours in total. Freud will be 85 in December. For Freud it is crucial that his sitter should be what the Italians call simpatico. He is fastidious and discerning about people. Two characteristic Freudian verdicts are ‘lively’ which is good and ‘absolutely ghastly’. As the example of this picture shows, Freud is likely to spend a prolonged period in the company of the model, the most important ingredient in his working environment. Furthermore, he is an artist attuned to nuances of atmosphere that is why he likes the model to be present, even if he is not painting him or her but a floorboard, a doorknob or a section of empty space. The actual presence of the model, he insists, alters everything in the picture. So for him to work from someone uncongenial is difficult, even impossible. Once, years ago, when his paintings did not fetch millions and he badly needed the money, he gave up a commission to paint a portrait of the Master of an Oxbridge college after giving the subject a trial sitting with the words, ‘I simply can’t work with that man in the room!’ Evidently, Ria, who is 26, passed the congeniality test. And, equally vital, she measured up indeed, heroically exceeded Freud’s other cruial criteria of punctuality and reliability. Freud has always been a stickler for time-keeping. In the past he has stopped a picture simply because the model suitable in other ways was apt to turn up an hour or two late. Kirby was always punctual. Freud works from living people not, as some painters are happy to do, from photographs. Given the time that a picture may take, and his liking for having the sitter present at every moment he is working, a high degree of commitment is obviously required on the part of the people he paints. If the subject loses interest halfway through the painting, that’s the end of it. Freud’s life works according to a series of appointments the first model will arrive at 2pm; another at 6.30. That is the only way in which he can function. The subject’s own life is a factor in these arrangements and as Kirby was busy during the day ‘moving big lumps of sculpture’ about at the V&A, the evening was her only free period. Consequently this was a ‘night painting’, done by artificial light. ‘To start with it was quite exhausting, because I had only about 10 minutes’ break between finishing work and beginning to pose. I went through every possible emotion in my life,’ she remembers. ‘At the beginning I was very conscious of trying to be a good sitter. It took a bit of practice to feel very relaxed, but be totally still at the same time. I was conscious of getting back into the same position after a break. After a month or so, it became second nature, and felt completely natural. I realised there’s no point in trying to be anything. You just have to lie there and be yourself. But in the end I found it quite a release. It was one place where I could be where I didn’t have anyone phoning me or hassling me. All I had to do was lie still, which I’m quite good at.’ The routine was demanding but it had its compensations. Life in the studio is tranquil personally, I found something therapeutic about sitting to Freud for a portrait three years ago and also entertaining. He is an outstanding raconteur and mimic. That is one reason why, as his old friend John Richardson, the biographer of Picasso, once put it to me, his company is a bit ‘addictive’. ‘In the first few months the hardest part of sitting was trying to stop laughing,’ Kirby says. ‘There were so many tales and songs and anecdotes. We went to a dinner once and he made me laugh so much I couldn’t sit up. Because of working in the evenings we would often go out to a restaurant afterwards, where there are always some extreme shapes and characters to speculate about among the other diners.’ No one could keep up that level of conversation for ever. Kirby notes that, ‘There have been times when there is nothing to say, and no news, but it’s never an uncomfortable silence.’
Kirby having displayed admirable dedication, the picture carried on and on and on. Even by Freud’s standards, 16 months, seven nights a week is a marathon. What, you might wonder, coud possibly take so long? It wasn’t planned like that. As early as last autumn Freud began to hint this might be ready ‘In just another few weeks’. But that moment of conclusion was repeatedly postponed. One of the points that not everyone grasps is that it is genuinely hard for painters to know when a picture is finished. Once upon a time, perhaps, there was general agreement on what a finished picture looked like. But those days are long gone. In modern times there have been almost as many answers to the question ‘How do you know that a picture is finished?’ as there are painters. Jackson Pollock once answered it, ‘How do you know that you’re finished making love?’ Freud’s criterion is that he feels he’s finished when he gets the impression he’s working on somebody else’s painting. You can see what he means: his own input is complete. In practice, Freud tends to get preliminary inklings that a certain work may be coming to an end. But they are not entirely accurate. Occasionally, he has been surprised by a picture suddenly reaching that point as he was by the head of a grey horse some years ago. ‘But there it is,’ I remember him saying in a slightly puzzled way. ‘It definitely is finished.’ More often, the painting process takes longer than he anticipated. In the case of the oil he painted from me (Man with a Blue Scarf 2004), one shoulder and my shirt collar held us up, needing to be painted and repainted. Some paintings like this one of Kirby just take an amazing amount of time. And the length of time it has taken has nothing whatever to do with the quality of the result as Freud himself reflected to me as he decided to abandon a work that represented countless hours of toil. He has quite frequently put his foot through pictures that had consumed months of his life and would be worth millions of pounds on today’s art market. The completion of a picture may be a moment of relief for the model, or at least some models. But for Freud, completion is the most nerveracking point. ‘I worry,’ he once confessed, ‘in case it isn’t really finished.’ With this picture, that culminating point seemed never to arrive. For one thing, the work kept growing. As you can see by comparing the earliest of David Dawson’s photographs with the later ones, the canvas was extended on both sides, although any join would be hard to detect from looking at the final work. Freud has found an expert at sewing on canvas extensions almost invisibly. This kind of alteration sometimes happens as he finds the proportions he wants between the figure, or portrait head, and the rest of the picture. The size of this finished painting is 86x163cm. As you can also see from the earliest of Dawson’s images of the work in progress, Freud has an un-usual method of working. Most painters begin with a rapid overall image and bit by bit so to speak bring it into focus. Freud, after drawing a charcoal sketch on the canvas which, he points out, he doesn’t necessarily ‘go by’ starts in one specific place. In my case, the painting began with a patch in the middle of my forehead and then gradually moved outwards from there so that eyes, nose, mouth, chin, hair and jacket appeared. He likes to keep a little window of bare canvas open right to the end, more as a way of reminding himself that the picture is still in progress and provisional than for any technical reason. For Kirby’s painting, he also started by painting her head and hair. ‘It’s hard to tell now, because the painting seems so organic,’ Kirby says. Often especially with new sitters he begins with the head even if the painting is to be one of the entire body. It’s a way, as far as he’s concerned, of getting to now the sitter (that’s how he began to paint Leigh Bowery, the performance artist, whom he painted and etched at least half a dozen times). After the rest of the body has been depicted, he may return to the head and repaint it, now that he knows the person better. That is what happened with Kirby. The final version of her face is covered with a thick, buttery impasto of chunky brushstrokes that seem to echo her thick blonde curls. But that effect only materialised quite late in the painting process. ‘I didn’t worry about whether it looked like me, or how it looked,’ Kirby says. ‘I just thought of it as a whole picture.’ As the painting neared completion, every aspect the section of floor to the right, the surface of the cover on the bed, which over those innumerable hours of posing had taken on the shape of Kirby’s body, the radiator, the screen behind became clearer, stronger and more closely meshed into the total image. In a way, Freud paints just what is in front of his eyes; in another sense, he does no such thing. Every detail of what he paints is pondered, analysed, reconsidered if necessary omitted. The painting is not simply someone lying on a bed with no clothes on. It is also the accumulation of all those months of thoughts, feelings and observation that are layered on to the canvas. David Dawson’s photographs chart that process. For the past decade he has had a unique entrée into that place, and his methods are almost indiscernible. A camera appears in his hand for a second or two then vanishes. As the subject, you barely notice it has happened. Last year a book of Dawson’s photographs, Freud at Work, together with earlier ones taken by Bruce Bernard, was published (Jonathan Cape, £30). But the images on these pages were taken after that volume was completed. Freud’s studio is an unusual place in which the normal bustle of deadlines and shortcuts doesn’t exist. Time passes slowly; it sometimes seems suspended. The sole objective is getting the painting right. In the end, with luck, it takes on a life of its own. Now the finished picture, entitled Ria, Naked Portrait 2007, will first go on show at Tate Modern, then on to the New York art market to be bought, in all probability by a wealthy American collector. Thereafter it will have its own future and fate. Recently Kirby went into the studio, saw it lying on the floor and, she told me, ‘it looked as if it was breathing’. An artist could wish for no more.
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朱健国:十七大精神是“反特”?
二○○七年九月十六日–十七大进入最后三十天倒计时,央视一套在黄金时间隆重推出三十集「世纪往事反特巨作」《数风流人物》,人民日报的人民网立即在「强国论坛」贴出点睛解读:「现在的特务他们绝大多数是不拿枪而是拿笔的」(农奴戟–2007-09-17 23:31:31),「很及时。–在解放台湾战役打响之前,很有必要反特肃反。」(银川骑–2007-09-17 21:10:59)。这使人们纷纷恐慌地猜测,难道说十七大后,中国将重返大抓反特的阶级斗争年代?
这一忧虑的背景是,今年以来,反特剧、谍战剧突然充斥大陆荧屏,先后有《密令一九四九》、《国家机密》、《暗算》、《密令》、《落地,请开手机》、《食人鱼事件》、《重庆谍战》、《别和陌生人跳舞》等多部各怀绝技的「谍战盛宴」争相荧屏打擂,人们开始还只当是娱乐市场的需要;而此次反特大戏《数风流人物》在十七大前最后一个月隆重热播,终於让人幡然醒悟:央视一套黄金强档播出的电视剧皆为「政治活报剧」,向来「以艺术方式传达党中央最新战略方向」为己任,如想统一台湾时就播出歷史剧《施琅大将军》,纪念井冈山精神六十周年时就播出电视剧《井冈山》,……而在十七大前最后一个月,央视一套黄金时间最多只能播两部电视剧,这时播出的电视剧必须是与十七大精神密切吻合的「迎接十七大剧」,而这万中选一的「选秀」宠幸竟落在一部「世纪往事反特巨作」《数风流人物》,岂不是表明「加强反特」将是十七大重要精神之一?!
三十集反特大戏《数风流人物》的故事梗概说:「《数》剧反映了我公安战士在上世纪五、六十年代,为巩固新生政权而与台港特务进行艰苦斗争的故事。《数》剧是继系列电视剧《江山》、《如此多娇》之后,又一部反映我党五、六十年代为巩固新生政权而进行艰苦卓绝斗争的电视剧。」一切歷史都是当代史。为何要在二○○七年中共十七大召开前的最后三十天播放一部五十年前的捉拿台港特务的「世纪往事政治巨作」?无非是现实紧迫需要而已–其一,因为台湾要「返联公投」,中共与民进党,大陆与台湾,将可能冷战升级为动武热战;其二,一个政权和人一样,新生时(婴儿期)和老年时都是极为虚弱的时期,新中国的存在发展,主要是靠中共极权体制和魅力型领袖(毛泽东、邓小平)的化合作用来维繫。而今毛邓皆已「驾鹤西去」,中共因丧失魅力型领袖而独靠极权体制支撑得歪歪斜斜,分明有了垂暮之年的危机四伏,因此,竟然刻舟求剑地想重使五十年前的「保婴」手段「反特」–以重抓阶级斗争来恐吓民主宪政人士。央视此时为迎接十七大而热推反特剧《数风流人物》,似乎想像毛泽东一九六二年在中共八届二中全会上重呼「千万不要忘记阶级斗争」。人民网说「现在的特务他们绝大多数是不拿枪而是拿笔的」,这是与时俱进地将新反特目标直接锁定在「异见知识分子」群体。此举若真的实施,不啻又一次肃反、反右。
如果央视此次不是在自作主张当帝师,而是真正在传递其得到的「密旨」,那麼十七大就不是一些人所想的「一个无所作为、毫无新意的大会」,而是有可能风云突变,吹响重返大抓反特,变相回归阶级斗争年代的号角。以「辅导员经验」为思想轴心的「胡核心」,很可能以为,「阶级斗争一抓就灵」的年代,才是最为和谐的社会。
由此也可明白,《数》剧以宋祖英演唱主题歌,鲍国安、石维坚、万奎荣、王诗槐、江珊、牛萌萌等明星联袂主演的强大阵容问世,央视、新浪多家媒体提前猛力造势,发动欣赏《数》剧广告热潮,绝非仅仅是市场意识,而是项庄舞剑,意在老九。
二○○七年九月十九日於深圳早叫庐
《炎黄春秋》刊发的李锐猛文:完善我党领导的几点想法
在党的十七大即将召开之际,作为一名入党已过七十年的老党员,我衷心祝愿大会取得积极成果,为经济发展、政治民主、依法治国、国家富强、世界和平做出新的贡献。
我党十一届三中全会以来,在党中央正确领导下,经过近三十年的改革开放,我们的经济体制改革与经济建设已经取得举世公认的成就,但我们的政治体制改革未紧紧跟上去,拉了经济体制改革与经济建设的后腿,国家进步显跛足前行之象,危机丛生。因此,关于党对国家领导的性质和方法,我个人以为应该有进一步的反思和认识。
陈独秀在1942年去世前写的文章里,批评斯大林的专制独裁时,曾经这样谈到民主问题:“最浅薄的见解,莫如把民主主义看作是资产阶级的专利品。”“如果有人反对或鄙薄资本主义社会的民主,这不是马克思主义,而是法西斯主义;这不是反对资产阶级,而是帮助资产阶级更凶横地、更露骨地迫害无产阶级。”“民主不是哪一个阶级的概念,而是人类几百年斗争才实现的。”中国共产党领导人民夺取政权以前,一直把反封建专制列为中国革命的主要任务;夺取政权以后,遗憾的是我们淡化甚至抛弃了这个民主革命的主要任务,错误地将资本主义和资产阶级当成主要敌人。从“三反五反”,批判《武训传》,批判俞平伯,批判胡适,肃清“胡风反革命集团”,肃反,批判“巩固新民主主义秩序”,到提出“过渡时期总路线”(剥夺资本家直到农民的生产资料所有权),在意识形态领域定于一尊的同时,全面地垄断了国民经济。接着更进一步进行所谓“政治战线和思想战线上的社会主义革命”,发动反右派斗争,剥夺了整个社会的言论自由和出版自由。继而超英赶美的“大跃进”、“反右倾”,以至“文化大革命”。1949年后直到改革开放之前,总计全国挨整人数上亿,整死饿死人数几千万。除生命和财富的巨大损失外,更有精神财富的巨大损失,知识分子精英大量消亡,整个知识界成为“臭老九”,教育遭到严重破坏,社会道德沦丧,真令人痛心之至。这是民主和权力制衡体制未能建立的惨痛恶果。我总记得1978年年尾,在安徽省合肥的医院中和老组织部部长安子文一起待命回京平反复职时他对我说的一句话:谁能监督毛泽东呢?
过去发生的这些问题,以及当前存在的一些危机,我以为首先起源于我们党的内部。我们党现在是执政党,中国要从根本上杜绝发生上述问题的根源,就必须进一步地有效地消除我党的“特权地位”。从当前来说,我党首先要带头模范地执行宪法,依法保障人民享有言论自由、新闻自由、出版自由、结社自由等公民权利,以便使我党接受来自群众和舆论的监督,保证执政的权力不被滥用。关于党本身的民主化,我在十六大的意见书中有过五点建议,现在仍就此作三个方面的说明。
(一) 要认真总结党的历史经验教训。科学发展观的前提是科学历史观。从战争年代到执政以后,从理论到实践反思“专制体制”的过程及其后果,这仍是我们尚未完成的一项巨大任务。
在党的历史上,第一个历史决议,是为了否定教条主义和经验主义,从而树立了毛泽东思想和他本人的领导地位,但对内战时期苏区打AB团和延安抢救运动等错误,都未涉及。
第二个历史问题决议主要总结“文革”十年,虽然指出毛泽东同志晚年的错误,但仍过分强调毛泽东同志的功绩和毛泽东思想的领导地位。对反右、大跃进、反右倾、文革等严重错误,我以为尚未作出全面的深刻的总结,而且近二十多年来我们又一直把它们划为禁区。这样就不可能从那些造成严重后果的错误里吸取有益的教训。
譬如反右运动就是很值得回忆反思的。最近我看到中央党校杜光老教授的一篇文章,介绍北京大学学生在反右前夕“鸣放”的情况。当时学生们在校园中张贴的大字报,或要求“确保言论、出版、结社、游行示威的自由”;或高呼“自由、民主、理性万岁”;或指出“是否民主,是衡量一个社会制度好还是不好的标准”;或表示“任何人都不能也不配恩赐人民以民主,民主是人民自己的”;或明确说:“民主就是人民当家作主,本身没有阶级性,所以没有资产阶级民主和社会主义民主的区别”;很多大字报在分析官僚主义、宗派主义、主观主义的根源时,明确肯定不民主是产生这“三害”的根源:“斯大林的错误,波匈事件,我国三大害,都是偶然的吗?不,都是一个根源:不民主。”“无产阶级专政体现在制度上,就是不民主的统治方法。”
北大学生当年讲的这些话是发人深省的。当年如果不反右派,我党采纳了他们的这些意见,那我们国家不是早已走上现代化的道路了吗?建国后我们的历次政治运动,尤其是1958年的“大跃进”、“人民公社化”运动,和1966年始的十年“文化大革命”运动,给我们党和国家带来了无比惨痛的教训。我们只要认真地加以总结,就必定可以转化为非常宝贵的财富。恩格斯说过:“伟大的阶级正如伟大的民族一样,不论从哪方面学习,都不如从自己错误中学习来得快。”
(二) 我以为我党的改革是中国现在所有改革成败的关键,是中国政治体制改革的中心环节。因为我党处于国家政治生活的领导核心地位,党的现代化是国家现代化的前提。从革命战争年代到和平执政年代形成的高度集权的专制型政党,转变为依靠民主和法治管理国家的现代执政党,这是我们还没有完成的历史任务。这个转变可说是党自身的一场革命。改革开放近三十年,伴随市场经济发展和民营经济壮大,带来各方面的变化和进步,已为这场革命准备了经济基础、思想基础和组织基础。1980年邓小平所作的报告《党和国家领导制度的改革》,曾尖锐指出:“我们所有的改革最终能不能成功,还是决定于政治体制改革。”十三大政治报告进一步提出了党政分开的改革方案,并开始付诸实施。邓小平后来还说过,十三大报告一个字也不能动。我认为1980年邓小平这个报告与十三大的政治报告这两个文件,仍然值得我党继续学习,并制订出逐步进行政治体制改革的具体措施。
1989年我在哈佛大学参加一个学术会议时,听到一些西方学者称我们这个国家为“党国”(Party state)。为了改变以党代政的传统做法,我在十六大书面建议中曾提到,应由人大制定《政党法》、《参政法》。执政党必须严格守法,切实履行“党必须在宪法和法律范围内活动”的承诺。执政党自然要对国家进行领导,但它实现领导的途径,只能是依靠自己主张的正确性,通过党员活动,取得人大和政府的同意,形成法规和政府行为。因此,各级党委及其设立的各种机构,无权越俎代庖直接管理党外和政府的事。司法系统应该独立,不该受政党的直接干涉。党的宣传部门也无权直接控制政府和社会有关言论和出版等涉及公民自由权利的事务。党的各级纪检机构应该与党委平行,不应由同级党委领导,不应直接插手国家监察部门的工作。各级领导干部的选拔制度,应从差额选举发展到逐步实行竞选制,包括中央领导人在内。事实证明,十三大实行差额选举产生了良好效果。
现在每年有以多少万计的贪污腐败、违法乱纪案件,贪污腐败已扩散到学校和医院,种种统计数字,令人惊心动魄。官员腐败如此普遍,主要是权力失去强力制约的制度造成的。光靠加强教育自律,加强执政能力建设和严肃处理腐败案件并不能从根本上解决问题。不仅治标还要治本。必须变专制型体制为实施宪政的民主体制。这应该成为党内党外的共识。我衷心希望党的改革在上述两个文件的指导下稳步前进。
(三) 尊重宪法,实施宪政,就要在广大干部和群众中宣传宪法,学习宪法,使之成为生活中的必需品,在每个成年人中形成公民意识,以行使公民权利、履践公民责任为荣;大中小学都应开设公民课程,以培养公民素质;从而完成“五四”以来尚未完成的民主与科学精神的启蒙运动。建国以来,我们修改和公布过七次宪法,实际上往往徒具空文。锦涛同志接任总书记后,第一次讲话就着重谈宪法,给人以莫大的希望。服从宪法就是服从民主。国家政权和执政党都应该奉公守法,官员不能越轨行事。
尊重宪法,实施宪政,我建议首先开放言论、新闻和出版自由,迅速制定《新闻出版法》;进一步转变我党宣传部门的职能,使之成为促进思想解放、保障实施宪政、维护公民自由权利的部门,而不再是思想、言论、新闻、出版的监管控制部门。如果连言论自由都没有,社会怎样和谐?“一个懂得尊重思想的民族,才会诞生伟大的思想;一个拥有伟大思想的国家才能拥有不断前进的力量。”我们要有勇气在这方面认识并改正过去所有的失误。我国已经签署了《公民权利和政治权利国际公约》和《经济、社会和文化权利国际公约》,承认和尊重人权与民主的普世价值;在国际交往中我国政府倡导协商与合作,在国内我党宣布了“以人为本”、“科学发展观”、“构建和谐社会”的治国方针,这样,就应当在民主与法治的基础上,进一步实现言论与新闻出版的自由,改革政治体制。锦涛同志最近在不同场合一再强调:“没有民主就没有社会主义”,“没有民主就没有现代化”,要我们全体党员大力宣传“民主法治、公平正义”八个字。这是同他在党校讲话中四个方面的坚定不移相一致的。今年3月16日上午,家宝同志也在200名国内外记者会上庄重地说:“民主、法制、自由、人权、平等、博爱,这些不是资本主义所特有的,这是整个世界在漫长的历史过程中共同形成的文明成果,也是人类共同追求的价值观。”要“保证人民的民主选举、民主决策、民主管理和民主监督的权利;就是要创造一种条件,让人民监督和批评政府。”锦涛同志和家宝同志这些讲话都非常好。我相信中央领导同志都在考虑政治体制如何改革的问题。大家盼望将这些讲话逐步落到实处。
中国经过近三十年的改革开放,又逢经济全球化的信息时代,我们的经济总量已居世界前列,中国已经解决了千百年来渴望解决尚未解决的温饱问题。中国人民为此欢欣鼓舞,衷心感谢党感谢政府。中国现在又迎来了千载难逢的全面改革的大好时机。各方面包括深化经济改革,都督促我们快点走上民主化、法治化实施宪政的康庄大道。我们可不能错过这个大好时机了,时不我待,机不再来。让我们认真解决一百多年来中国还没有解决好的宪政大问题。实行宪政并不是削弱共产党,而是要促进共产党的现代化,取得广大党员、干部和全国人民的更衷心的拥护;也会进一步改善我们的国际形象,有利于两岸的统一。过去我们摆脱不了专制传统,为“权威主义”所左右,以为制服“一盘散沙”,就靠“有人说了算”;总是担心一旦落实公民权利,开放了言论自由等,就会乱套,社会就不能稳定,于是“稳定压倒一切”成为大政方针,形成了稳定压改革的死局。殊不知民主是个好东西,不会添乱,只会促进社会的稳定。这已为西方发达国家几百年来实施宪政,走改良主义道路(英语中“改良”和“改革”是一个词)的成就所证实,尤其社会党执政国家成效更为显著,从而第二国际战胜了第三国际。(现在社会党国际有各类成员党和组织168个,有50多个成员党在其国内执政或参政。)当然,各国有各自不同的情况,他们的模式与经验,我们不应照搬也照搬不了。但他们的许多经验,我们可以借鉴。我们在这方面有重大的历史教训,也应该认真总结一下了。
我相信我的这些看法,凡属年届耄耋的老党员,尤其“一二•九”运动的一代大都会同意的,因为我们当年入党,就是反对蒋介石的“一个主义、一个党、一个领袖”的专制统治,为了创建一个自由、民主、富强、繁荣的新中国而奋斗啊!
我已吃九十一岁的饭了,能不能看到十八大,自己并没有把握。1963年同田家英话别诗中有联句:“关怀莫过朝中事,袖手难为壁上观。”过九十岁生日时,又做了一首自寿诗:“来到人间九十年,回看往事未如烟。曾经实践五不怕,留得头颅搁铁肩。”“铁肩”有点自吹自擂,由于“双肩”不合平仄,用了个“铁”字,这也是一种自我激励的话。
2007年8月30日完稿
责编:杜 晋 吴 思
── 原载 《炎黄春秋》2007年10月号
【书籍下载】罗点点回忆录:红色家族档案

罗瑞卿的女儿罗点点写的《罗点点回忆录:红色家族档案》文笔流畅,有一定思考深度,亦有反思,真实性也超过绝大多数回忆录,颇值一读;不过我们不知她是否知道军内很多老人称罗瑞卿“罗长子”有两种含义:一种是外在的,因为罗的个子高;另一种是内在的,来自民谚:“猴拉稀坏肠子”,“罗长(肠)子”言其整人时心肠之坏之狠。此外号内涵或可帮助说明罗瑞卿的人缘。
点点记忆的每一节,都以弥尔顿《失乐园》中的一句话做引子。她的乐园,不仅指她刚生下来时的暖厢,也是指罗部长在南池子的大院子,更是指革命政权赋予她的种种特权和优越,以及因此而形成的她的革命体制的紧密联系。罗倒台后,南池子的院子失去了,革命也不再光辉。旧时王谢堂前燕,飞入寻常百姓家。在世纪末的”苍茫时分”,点点也体会到深沉的人生况味,沉郁清怆。
点点把罗瑞卿的被整与犹太人的命运相比。犹太人为什么受迫害,她认为这和犹太民族拥有太完美的理想和太彻底的责任感有关。悲惨的犹太人是否因其理想品格而受难姑置不论(因为欧洲人迫害犹太人的理由之一是犹太人中出了一个出卖耶稣的犹大)。但罗的遭遇可能并非因完美的人格,庐山会议上,他扮演的是犹大:一次是7月10日晚了,毛召见周小舟、李锐等人,周讲了”上有好者,下必甚下必甚焉”之类直接批评毛的话,毛没有见怪,并表示了反左的态度。事后周很兴奋,就向罗讲了,由此传给”下必甚焉”的柯庆施等人,间接推动了庐山会议的转向;二是7月23日上午,毛发表批彭的讲话,当天晚上,周小舟、周惠、李锐等人气不过,就到黄克诚处出气。彭德怀进来后他们几个告辞出来,路中遇见罗,罗当然向上告发,”二十三日事件”后来成为湖南集团和”反党俱乐部”的证据之一。在庐山会议期间,罗是批彭”护神”的主力,几十年后李锐还说:”我特别记得他对黄克诚疾言厉色的神气”。论功行赏,庐山会议后他取代了黄克诚。
在毛面前,罗既无独立人格,也谈不上犯颜直谏。以至当他和彭德怀关在一起时,还感到委屈:
“不应该把我和彭德怀关在一起,他还是作过几件反对毛主席的事情的,我拿什么来和他比?”
确实,罗不能和彭相比。从彭德怀下台的1959年到1966年,党内生活极不正常,恰恰在此时飞黄腾达的罗脱不了干系。承认这段时期党犯过错误,其中少不了有罗的一部分。
但点点的这一比较还是有意义的,这就是她说的:
“当有人自认为有最完美的道德和献身精神的时候,他就得罪了整个人类,就激发了深藏在人类天性中这种邪恶的迫害欲,就在理论上沦为受迫害的犹太人。”
萨特的名言是搞政治一定会把手弄脏,通过原始而残酷斗争夺取政权的政治体系不可能具有很高的道德水平。罗也许并不高尚,但比其同侪还是好一点,所以”木秀于林,风必摧之”.
点点没有就事论事,她有许多反省和总结,比如:
“无产阶级的职业家们为了实现自己的理想,不惜付出自己与他人的双重代价。他们对待整个世界的坚硬决心,在一切人身上留下累累伤痕,包括在儿女们的身上。这种为信仰牺牲一切的的悲壮故事会被现代人理解和原谅吗?当然问题并不在于任何人的理解和原谅,而在于理想化的人生给世界和他人带来的到底是什么?古往今来多少大奸大恶假至诚至爱之名,猖獗盖世大行其道。这是所有真诚善良者,包括真诚善良革命者的不幸和悲哀吧!”
在基本肯定革命理想和政党原则的前提下,这是对中国现代悲剧所能作出的最好的自我批评。但有几点不宜混为一谈。首先,付出的代价是不是都是为了实现自己的理想?那个乱伦的将军有什么理想可言?毛、林在整罗时又是为了什么理想?那些在批罗时兴高采烈的革命家们又是为了什么理想?其次,既已认准大奸大恶假至诚至爱之名在祸害人类,这里的问题就不是至诚至爱的理想本身,而在于这些奸恶。党内之所以无休无止的整肃,就在于缺乏基本的”诚爱”而太多对权位的迷恋。如果说点点不爱她的姥爷和姥姥是因为有阶级之分的话,那么在这些”无产阶级革命家们”中间,除了”爱”伟大领袖,他们之间又有过什么样的诚、爱呢?每一个人倒下,不都是群起而攻之唯恐不及?清算大奸大恶要把它们从假借的”理想”中剥离出来,而不能把帐算到至诚至爱的理想头上。
“文革”中失去的乐园有许多在”文革”后又得到重建,通过子女”接班”,乐园可望风景常在。点点的不幸在于罗瑞卿的复出”仅仅一年”,作为罗的亲属,她当然还会有许多余荫,但显赫的罗家毕竟不会家道复初。
点点在北京协和医院学会了在对生命价值的认同,这使她习惯于”乐园”后的普通人的生活。从这个角度,她还操心着一个更大的问题。在世纪末的”苍茫时分”,毛泽东、罗瑞卿这一代革命家以国人的血泪和梦想建立的王国也面临着质疑:
“我们既往习惯的正确立场的根基发生了根本的动摇,20世纪发生的所有事情让许多话题已无法讨论。”
但点点的态度是明确的,她以康克清对苏联巨变的焦心作结,这里并无讽刺的意义:
“在她面前,我们这一辈人显得多么懦弱渺小!对这样一位为中国革命贡献了一切的革命老妈妈,我有权利说:我不再是一个坚定的革命后代,或者我平生只作过一名庸俗的医生吗?我们这些不肖子孙,让我们奋斗了一生的前辈,在垂暮之年如此惊悸不安,黯然神伤。我们难道不该羞愧吗?”
以意志坚忍而论,这一代人也许是渺小,然而,堪称高大的上一代人给民族和国民带来了什么?甚至这些革命者本人也不得不忍受自己参与创设铁笼的煎熬。1971年夏,朱德在北戴河对陈毅说:”我们这些人为革命干了一辈子,现在为了顾全大局,作出这样的容忍和个人的牺牲,在国际共产主义历史上也是少有的,将来许多问题会清楚的。”高大的身影包不住内在的屈辱,这个问题当然需要仔细讨论,但点点以如此丰富的经验得出这样的套话,至少从写文章的角度看,有点虎头蛇尾。
“窗外夜色正苍茫。”
失去乐园的点点,引用了《失乐园》的一句话来表达她的无奈和隐忍:
“手携手,慢移流浪的脚步,告别伊甸,踏上他们孤寂的道路。”
人间本无伊甸,点点的伊甸,其实是靠着父亲而享受的革命成果,这个革命由于走到自己的极端而自我暴露自我消解了,所以即使罗瑞卿复出不只是一年,点点”文革”前的乐园也不可能风光依旧。她或者是借父权而攫取国民的财富,像现在一些搞官倒的衙内们一样,或者是回归普遍人、也是正常人的生活。如其所述,点点走的是后一条路,诚然孤寂,诚然凄惶,却真实平静,不需要揣摸上意,不需要担心受怕。芸芸众生,就是这样安排生命的。点点的深藏的酸楚,倒是披露了革命之于革命家们的真正意义:要在孤苦的人间建立属于自己的伊甸园。
但普通人却需要告别这种革命。
苍老的镜子
美少女被老男人囚禁在孤岛上,从十八岁一直关到三十岁。这个算得上老套的寓言模式,因为一个关键的细节而变得别致起来:岛上没有一面镜子,找不到一丁点可以反光的东西;窗户高到无法靠着玻璃照见自身;杯子必是粗瓷的,茶里一律加过奶,所有的金属餐具都没经过抛光处理;少女每次洗澡,浴盆里都会洒上香油把水搅浑;虽然凭海而居,但少女从来不肯到海边散步……所有这一切,都是因为老男人当年将昏迷的少女救出火海以后,就用谎言和一面特制的镜子,将她的信心全线击溃。在那面镜子里,少女看到了自己“毁容”以后的惨状,自此万念俱灰。除了将镜子打碎,“自愿”躲进老男人以欲念编织的保护伞,满怀感激地与世隔绝以外,她还能怎么办呢?
这是比利时女作家阿梅丽·诺冬的法文小说Mercure。这位酷爱双关游戏的炼字癖设计了一个几乎不可能翻译的书名:单就字面而论,你可以理解成“信使”(即墨丘利神),因为少女后来与外界恢复联系正是通过一位充当了信使角色的女护士;但你更可以理解成“水银”——制造镜子的主要原料。镜子是故事的关键,是少女得以定位自身的媒介。荒岛上求生的鲁滨孙不会把顾影自怜当成最迫切的需求,但已经当过十八年美女的阿彩却亟需一面镜子来确认她仍然具有在男人的世界里如鱼得水的能力。镜前的美人,与其说是要窥见自己的灵魂,倒不如说是在努力想像交织在她身上的目光,练习唤醒男性“视觉记忆”的种种技巧……
写到这里,诺冬开始举棋不定。她设计了两个大结局,但多少都有点无厘头,都不足以承载前半段本来已经夯实的分量。相比之下,处理类似的关系,菲利普·罗斯在《垂死的肉身》里,就老到许多。女学生康秀拉与老教授凯普什的肉体关系原本是一份心照不宣的买卖——以知识和权力兑换美貌与青春本来就是两性世界里最容易套用的公式;因而,顺理成章地,双方都在有意无意地避开把交易升华成某种更深挚的眷恋的可能。这样的关系均衡,公正、安全,流于浅表,所以后来轻易离散也似乎不足为奇,哪怕凯普什发泄在钢琴上的思念、康秀拉寄托在明信片里的思念,也证明不了什么。
随着康秀拉罹患乳腺癌,故事的轨迹有了戏剧性的转折。他和她重逢。一个真正地老了,一个要么即将在盛年死去要么残缺地活着。他们的关系再度达成了均衡和公正,只是,这一次,似乎连性也显得不那么重要了。康秀拉哭着告诉他,“你喜欢过我的身体,而我为此感到骄傲……你见过我最辉煌时的身体,因此我想让你在医生们把它给毁掉之前再看看它……”她要他拉上窗帘,打开所有的灯,找到合适的舒伯特的唱片,然后她摆出各种姿态,让他替自己拍下“尚且完整”的身体。
在这种特定的状况下,年老倒反而凸现出其无与伦比的优势。对于康秀拉而言,在一个眼看就要将她抛弃的男性世界里,凯普什的经验、权威和洞察力,都足以构成她所能抓到的最后一面镜子。镜身固然斑驳,镜面固然浑浊,但良好的——如果不是绝佳的话——反射性能依然存在,而这,正是康秀拉迫切需要的。
小说最后,这面苍老的镜子如梦呓般絮絮独白:“她要我告诉她,她的身体
诺贝尔文学奖时刻及众生相
2005年,某报文化版爆出一个惊天大新闻,“诺贝尔文学奖推迟揭晓”,并有类似于“竞争激烈”等原因推测。本人比较好事,在博客上给他们更正了一下,揭晓没推迟,只是多少年不变的黄道吉日未到。不久,诺奖评委访华,那位记者还挺执著,盯着追问推迟原因。结果可想而知,自己讨个没趣。如果老先生想歪了,还以为中国的文化记者都这么牛,世界上最重要的文学奖开奖日期也能改。
其实,诺奖是不是推迟了,查一下官方网站就可以。这条乌龙消息最初源头来自AP(美联社),咱们的记者坚决执行拿来主义,造出一个新闻噱头。要求每个记者都记得正日子,也许有点苛刻。但要核实消息,只需举手之劳。诺奖官网上对揭晓日期说得很明白:十月的第二个星期四下午一点。如果您在这个时间没看到消息,先别火急火燎地找我算账,那可是斯德哥尔摩时间,和北京时间有六小时时差。
有那么好几年,我就趴在网上,不停地刷新官网,满足自己的好奇心,并以八卦记者的速度将最新的桂冠得主消息告诉同好。后来发现,不止我一个人痴心疯。一位叫锡兵的网友也是每年的颁奖日出来当通讯员,并且,这位老兄好像懂好几门外语,能够在极短的时间内把该得主藏在犄角旮旯里的芝麻往事都挖出来。
出版界和诺贝尔文学奖有着天然的血缘关系,诺奖自然也就成了一个舞台,留下各路出版人马的精彩表演。
不能不提的是原漓江出版社的总编刘硕良,刘老爷子主局漓江社的时侯,主编一套《获诺贝尔文学奖作家丛书》,从80年代开始出版,滋润了一代又一代的文学青年。该丛书几乎集中了当时译界精英,至于很多老译者对于翻译合同某些条款颇有微词,那是后话。其中的很多译本都是仅此一家的孤本。这套丛书给刘老爷子带来了至高的声望,也给他戴上了枷锁。这两年,他转战长江文艺出版社,出版了2004年得主耶利内克的文集。去年,他又大规模引进美国女作家欧茨的作品,就是赌她能在将来得奖。
有没赌中的,就有中大奖的。比如,去年土耳其作家帕穆克获奖消息一公布,世纪文景出版公司上下一片欢腾,他们刚刚推出作家的代表作《我的名字叫红》,赶紧加印、换腰封、改宣传词、开研讨会……
出版圈内,围绕诺奖的跑马圈地运动早就是不争事实,并且愈演愈烈。最典型的,上海译文、南京译林等几大外国文学出版重社一直紧盯各国大牌作家。按照国外版权惯例,尤其是文学作品,一般情况下都只授权一家。于是,这几家名社事先就买一本代表作占着坑,后续作品的出版授权先巧使缓兵之计拖着。诺奖公布前后几天,这些编辑手边不离各个版权代理商的电话号码,一旦公布,马上后续引进。
这多少有点倚老卖老的意思。在这种惯例下,新来者即便出价稍高也机会不大。但是,版权代理商也不愿吃亏,一来二去,他们也学乖了。2004年耶利内克得奖后引出一段公案。该作者代表作《钢琴教师》在十月文艺因为题材、译文等各种原因积压了好多年,得奖后终于出版。同时,该作者的版权代理商海格立斯一下子收到了来自祖国四面八方的版权申请,有的以重金许之,有的以交情唬之。本来耶利内克的作品就不好读,版权也不好卖,这下麻雀变凤凰了也犯愁,上门求亲人太多!代理人蔡鸿君来了一个公开招标,将耶氏的作品分成几小包分别卖给几家。这是我见过的最精明、最成功的版权交易之一。
也并不是所有的诺奖得主都会被疯狂追捧,比如,2005年得主英国剧作家品特的作品集到现在没见到出版——谁都知道剧本不好卖啊!所以,那些高举外国文学出版大旗的重社也并没有那么高尚。
世纪文景的中奖事实改变了国内诺奖出版的格局,大家开始关注一些在欧美大名鼎鼎、国内却相对陌生的作家,提前布局。比如,美国新生代实力派作家保罗·奥斯特的作品在众多出版社的围抢下,被译林、浙江文艺等几家瓜分。
国庆节后诺贝尔文学奖“大乐透”一开奖,又会是一场惨烈而华丽的肉搏战。
透明的愚蠢
真诚从何时起才成为一种至高的价值观?没有几个人对此深入研究。不过可以肯定的是,真诚起初并非人人称颂的美德——将东方的情形暂放一边,在欧洲人固有的观念里,真诚并不容易理解,更谈不上神圣,在《现实感》一书中,伯林甚至认为她是如此新颖,直到18世纪中叶以前都无法被接受。
伯林的观点有些夸张,其实早在13世纪真诚已经在人们的思想中萌芽。弗里德里希·希尔在《欧洲思想史》中谈到基督教灵性主义各教派的情况时,真诚已是其中重要的成分。法国南部的清洁派、瓦尔登派以及意大利的方济各会,这些在当时的基督教运动中的重要力量,无不将真诚作为他们信念中必不可少的一部分。不过,这时候的真诚还是工具性的。一切真诚追求真理、至善、幸福和美的行为值得赞颂,并不意味着真诚本身也具备与真善美相等的价值。
到了16世纪,马丁·路德已经可以将“真诚”单独运用了。他一再地谴责理性是“为恶魔效劳的妓女”,是“神的死敌”,是“一切邪恶的源头”,应当“扔进厕所里”。只有像他宣称的那样真诚信任自己内心的声音,才能与神直接交通。在给朋友的信中他说:“罪不能把我们与神隔绝,即使我们每天犯一千次杀人罪、奸淫罪,也还是如此。”他还发表文章,主张把教皇和教廷要员的舌头割下来钉在绞刑架上。这一切都显示出真诚的独特力量。弗里德里希·希尔甚至认为,由于贪馋,身体肥肿而死恰好能证明马丁·路德自己的理论:只要真诚的信仰,就可以随心所欲,哪怕不断犯罪仍然不至于被罪压倒,因为一切罪孽都由基督承担了。“犯罪时也要勇敢;信仰时则更要坚强”,这是马丁·路德的格言。
有了马丁·路德,“真诚”最终在西方彻底扎根就不难理解了。伯林发现,到了18世纪中叶,圣哲、专家、有知识的人,像这类“通过理解的方法或通过基于理解之上的行动而获得幸福、美德或智慧的人,被为了实现自我而不惜一切代价、不怕任何险阻、不计任何后果的悲剧英雄所取代了”(《浪漫主义革命:现代思想史的一场危机》),不为别的,只因为后者更加真诚。无疑,对于旧有的注重结果的道德观来说,这种崇尚动机的道德观是颠覆性的。
伊朗总统内贾德建议在联合国大会上与布什进行一场有关国际问题的辩论,如此真诚的愿望却被美国拒绝了,可见在大洋彼岸新的道德观仍有些根基不稳。相反,在我们这里,“真诚到永远”是深入人心的。前不久,一个演员斥骂同性恋是犯罪引来不少批评,之后一个“文化基督徒”就同性恋问题发表的文章把演员的意思表达得更为清晰。如果说前者的话因文化水平所限而显得愚蠢,那么我不得不说,后者的文字水平足以让他的思想闪耀着真诚的光辉。如果有人把这种真诚视为愚蠢的话,我必须为之辩护——哪怕是愚蠢,也是透明的。
【九月期刊观察】文化期刊

反观中国
《随笔》,2007年第5期,双月刊
资中筠《有感于日本“知华”与中国“知日”的差距》一文,举出不少很有价值的看法。资中筠的父亲资耀华,1900年生于湖南耒阳一个叫“资家坳”的小山村,当资耀华留学日本时,却无意中发现日本的同文书院对这个小地方都有记载。日本“知华”程度让人触目心惊,中国“知日”研究却有些敷衍了事。对比起来,方知彼此在务实与钻研上的差异。

反战精神
《读书》,2007年第9期
萧伯纳写成于1919年的剧作《碎心之屋》,去年“突然在美国流行起来”,这也许是因为美国人对身陷伊拉克战争而深感沮丧。苏友贞的《碎心人与驯马师》一文,对此有感而发。苏友贞善于发现细节,苏对《碎心之屋》进行评述。萧伯纳曾经说:“我反对战争的原因无他,只是因为那阵亡的战士里可能有未来的牛顿、莎士比亚或是萧伯纳。”

白领史记
《书屋》,2007年第9期
《白领的社会经济学》(卢周来)一文,借米尔斯等人的研究理论,对白领的身份焦虑做了分析。看来,中国白领是“两头不搭”:面对弱势群体,白领似乎是强势;而资本与权贵的强势,与白领阶层其实又没有什么关系。当白领又无资格申请廉租,又做不起“房奴”时,是不是就是侯兴国在《大话白领》中所调侃的,白领进入青铜时代,不再光耀?!

名门恩怨
《共鸣》,2007年第9期
洪晃,章士钊的外孙女,“我出身名门,我看到名门中人的很多不幸”。孔令文,聂卫平的长子,10岁那年随母亲东渡日本,“做一回天涯棋客”。艾未未,艾青之子。大侠之子——查传侠、查传倜、郑小龙等,身在江湖,心有遗憾。舒乙,“身为老舍的儿子我问心无愧”。显赫的家世,带给他们与普通人不一样的幸与不幸。


