Friday, April 15, 2005
梦境
自己的梦境中总有三个重复出现的场景：1、去一个地方，好像是一片田野，途中总要经过一个凸起的小山头，下雨的时候会有些滑，爬到山头上，总会舒一口气，停下来歇歇看看。2、自己像会柔功的魔术师一样在一个狭窄黑暗蜿蜒崎岖的通道里前行，很快就钻出来了，回头一看，原来是穿墙而过。3、一个不大的城市，主干道是一条环线，呈倒三角形，自己好像住在安静的西北角，东北角是繁华的商业区，高楼林立，南边是旧城区，有许多胡同和旧式建筑。自己总是从商业区坐车回家或到南城的胡同里转悠。从东北角商业区再往东北方向走，有一条北侧有水的小路，小路的尽头是一个五十平米左右的露天平台，平台的地面及护栏都用漂亮的汉白玉砌成，东侧有一个出口，沿着出口处的五六级台阶下去，是无数个的山峰，这些山峰全都瘦削挺拔，形状像西南边陲的石林，但比石林要大很多。自己总是站在平台上向东北方向的山峰望去，身后，是夕阳，夕阳的余晖将无数山峰映成耀眼的金黄色。这是一种极其壮美的景象。前两个场景在小时候总会梦到，第三个是现在总会梦到。让我吃惊的是，我几乎清楚地记得那个城市的每一个角落甚至每个人的笑脸。这是为什么？那到底是什么地方？朋友说我是奈何桥边没喝孟婆汤的人，有可能，如果是的话那个城市就是我前生生活过的地方，但又觉得不是那么简单，或许它是：1、我前生曾经生活过的地方；2、我后世将要生活的地方；3、那就是天堂，天堂原来那么朴素；4、那就是地狱，地狱原来并不那么可怕。霍金说这个世界上存在着许多个宇宙，每一个宇宙的事件光锥都像喇叭一样横七竖八的分布着，每个宇宙都有自己的空间坐标，都有自己的时间坐标，互不相干，但在某种奇异的条件下，宇宙间会产生“虫洞”，我们可以通过虫洞迅速来到另一个世界，就像机器猫里的时间隧道。难道我在梦中去了另一个世界？谁能告诉我答案？？
Wednesday, April 13, 2005
伟大的Google
Gmail一周年，承诺不限空间，今天又推出了中文beta版。真是神速。难道真像Gmail诞生之日的那个愚人节玩笑：Google会将它的实验室发送到月球？
伟大的Google，伟大的Gmail。
伟大的Google，伟大的Gmail。
Friday, April 08, 2005
好天气
最喜欢空气清新的大雨天小雨天，下班后走在路上，贪婪地呼吸。北京的今天就是这样一个好日子。从高中起不论大雨小雨都很少撑过雨伞，想去尽情地感受。或许是北方雨水少的缘故吧，也可能是因为自己在大雨天来到这个世界上。我希望自己也能在一个大雨天离开这个世界。怎样来，怎样去。
Thursday, April 07, 2005
Monday, April 04, 2005
行者
2005年4月3日，春暖花开的好日子，骑自行车进行了一次市内环游，用现在时髦的话讲，应该叫做北京市区自助单车一日游！
8:00 起床，早餐，擦车。把自己打扮得像个行者。
9:00 从酒仙桥出发。想着要珍惜这美好春光，把一天当成三天来过。
9:32 渔阳饭店附近，发生一次险情，差点与一大奔亲密接触。
9:37 抵达东直门，在东直门地铁东北出口附近极高密度的人群中穿行，感觉自己像赵子龙，于百万军中取上将首级如探囊取物耳。
9:50 看到了雍和宫金黄色的琉璃瓦，闻到了阵阵薰香。东城区的人们真幸福，整天整月整年都在佛祖的护佑中。
9:59 抵达地坛。在地坛体育馆向一家机构咨询。
10:47 离开地坛向正南方向，目标前门。
11:26 经北河沿南河沿大街到达南池子。不知为何，在我的印象中，南池子是一个美人，可能与“西子”有关吧。
11:42 通过天安门广场，绕行人民大会堂西侧抵达前门。骑自行车在天安门前经过是俺一位同事的梦想，因此经过时还特意感受了一下，发现没有什么特别的，比较迟钝。
11:47 到达大栅栏，买了半斤当季的新鲜龙井，RMB400/斤，长这么大还没喝过这么贵的茶。狗不理午餐。
13:32 离开大栅栏，绕行天安门广场东侧去西单。又经过一次天安门，又特意感受了一次，还是没有感觉。
13:55 到达西单图书大厦，很快挑出一本书《从牛顿、达尔文到巴菲特——投资的格栅理论》。14:20 打道回府。
14:36 经过天安门广场。第三次感受天安门，有感觉了！累！
14:53 建国门。体力不支。第一次发现天安门到国贸好远，眼看着国贸那两栋高楼就在眼前，怎么就一直到不了呢？中国有句古话，望山跑死马。有道理。我比那马还惨。
15:10 终于到达国贸，借国贸桥下眼花缭乱的红绿灯，专挑红灯休息了几下。掐指一算，16:00之前应该能到家，信心倍增。
15:37 到燕莎桥，路面突然变窄。开始倒计时。
15:51 从东风桥下穿过，双腿已经完全麻木。有一种悲壮的感觉。
16:00 终于到家了！从车上下来，双腿发软，感觉自己不会走路了。
行程图：http://2.srv.fotopages.com/2/4987676.jpg
下一个目标：从酒仙桥到宣武门，吃我向往已久的山西刀削面！暂时安排在7月3日以后。
8:00 起床，早餐，擦车。把自己打扮得像个行者。
9:00 从酒仙桥出发。想着要珍惜这美好春光，把一天当成三天来过。
9:32 渔阳饭店附近，发生一次险情，差点与一大奔亲密接触。
9:37 抵达东直门，在东直门地铁东北出口附近极高密度的人群中穿行，感觉自己像赵子龙，于百万军中取上将首级如探囊取物耳。
9:50 看到了雍和宫金黄色的琉璃瓦，闻到了阵阵薰香。东城区的人们真幸福，整天整月整年都在佛祖的护佑中。
9:59 抵达地坛。在地坛体育馆向一家机构咨询。
10:47 离开地坛向正南方向，目标前门。
11:26 经北河沿南河沿大街到达南池子。不知为何，在我的印象中，南池子是一个美人，可能与“西子”有关吧。
11:42 通过天安门广场，绕行人民大会堂西侧抵达前门。骑自行车在天安门前经过是俺一位同事的梦想，因此经过时还特意感受了一下，发现没有什么特别的，比较迟钝。
11:47 到达大栅栏，买了半斤当季的新鲜龙井，RMB400/斤，长这么大还没喝过这么贵的茶。狗不理午餐。
13:32 离开大栅栏，绕行天安门广场东侧去西单。又经过一次天安门，又特意感受了一次，还是没有感觉。
13:55 到达西单图书大厦，很快挑出一本书《从牛顿、达尔文到巴菲特——投资的格栅理论》。14:20 打道回府。
14:36 经过天安门广场。第三次感受天安门，有感觉了！累！
14:53 建国门。体力不支。第一次发现天安门到国贸好远，眼看着国贸那两栋高楼就在眼前，怎么就一直到不了呢？中国有句古话，望山跑死马。有道理。我比那马还惨。
15:10 终于到达国贸，借国贸桥下眼花缭乱的红绿灯，专挑红灯休息了几下。掐指一算，16:00之前应该能到家，信心倍增。
15:37 到燕莎桥，路面突然变窄。开始倒计时。
15:51 从东风桥下穿过，双腿已经完全麻木。有一种悲壮的感觉。
16:00 终于到家了！从车上下来，双腿发软，感觉自己不会走路了。
行程图：http://2.srv.fotopages.com/2/4987676.jpg
下一个目标：从酒仙桥到宣武门，吃我向往已久的山西刀削面！暂时安排在7月3日以后。
Saturday, April 02, 2005
飞得更高
词曲:汪峰
生命就像一条大河
时而宁静
时而疯狂
现实就像一把枷锁
把我捆住
无法挣脱
这谜样的生活锋利如刀
一次次将我重伤
我知道我要的那种幸福
就在那片更高的天空
我要飞得更高
飞得更高
狂风一样舞蹈
挣脱怀抱
我要飞得更高
飞得更高
翅膀卷起风暴
心生呼啸
飞得更高
一直在飞
一直在找
可我发现
无法找到
若真想要
是一次解放
要先剪碎
这有过的往
我要的一种生命更灿烂
我要的一片天空更蔚蓝
我知道我要的那种幸福
就在那片更高的天空
我要飞得更高
飞得更高
狂风一样舞蹈
挣脱怀抱
我要飞得更高
飞得更高
翅膀卷起风暴
心生呼啸
飞得更高
飞得更高
飞得更高...
Thursday, March 31, 2005
毕达哥拉斯
今天，我身边的打印机突然出来一份英文资料，题目是Pythagoras and Pythagoreanism毕达哥拉斯与毕达哥拉斯主义(学派)。拿起来四处询问，都不知道是谁打印的。毕达哥拉斯，听着很耳熟，细细看下去，突然发现原来就是西方发现勾股定理的那位哲学家兼数学家兼艺术家，这才回忆起小学数学课本里的注脚“勾股定理，在西方被称作毕达哥拉斯定理……”。为纪念这一点点即将逝去的童年的记忆，转载这篇文章，让我们来了解毕达哥拉斯这位伟大的智者。
Pythagoras and Pythagoreanism
Pythagoras, the Greek philosopher and mathematician and founder of the Pythagorean school, flourished about 530 B. C. Very little is known about the life and personality of Pythagoras. There is an abundance of biographical material dating from the first centuries of the Christian era, from the age of neo-Pythagoreanism, but, when we go back to the centuries nearer to Pythagoras's time, our material becomes very scanty. It seems to be certain that Pythagoras was born at Samos about the year 550 or 560 B. C., that he travelled to Magna Græcia in Southern Italy about the year 530, that he founded there a school of philosophy and that he died at Metapontum in Sicily. The detailed accounts of how he invented the musical scale, performed miracles, pronounced prophecies, and did many other wonderful things, belong to legend, and seem to have no historical foundation. Similarly the story of his journey into Egypt, Asia Minor, and even to Babylon is not attested by reliable historians. To the region of fable belongs also the description of the learned works which he wrote and which were long kept secret in his school. It is certain, however, that he founded a school, or, rather, a religious philosophical society, for which he drew up a rule of life. In this rule are said to have been regulations imposing secrecy, a protracted period of silence, celibacy, and various kinds of abstinence. The time-honoured tradition that Pythagoras forbade his disciples to eat beans, for which various reasons, more or less ingenious, were assigned by ancient and medieval writers, has been upset by some recent writers, who understand the phrase, "Abstain from beans" (kyamon apechete), to refer to a measure of practical prudence, and not to a gastronomic principle. Beans, black and white, were, according to this interpretation, the means of voting in Magna Græcia, and "Abstain from beans" would, therefore, mean merely "Avoid politics"—a warning which, we know, was warranted by the troubles in which the school was involved on account of the active share which it took during the founder's lifetime in the struggles of the popular with the aristocratic party in Southern Italy. The school was instructed by its founder to devote itself to the cultivation of philosophy, mathematics, music, and gymnastics, the aim of the organization being primarily ethical. The theoretical doctrines taught by the master were strictly adhered to, so much so that the Pythagoreans were known for their frequent citation of the ipse dixit of the founder. Naturally, as soon as the legends began to grow up around the name of Pythagoras, many tenets were ascribed him which were in fact introduced by later Pythagoreans, such as Philolaus and Archytas of Tarentum.
It seems to be certain that, besides prescribing the rules that were to govern the society, Pythagoras taught:
a doctrine of transmigration of souls which he probably borrowed from the Bacchic and Orphic mysteries, the whole spirit of the doctrine being religious and ethical, intended to show, by successive incarnations of the soul in the bodies of different animals a system by which certain vices and virtues were to be punished and rewarded after death; in a general way, the doctrine that mathematics contains the key to all philosophical knowledge, a germ, so to speak, which was afterwards developed into an elaborate number-theory by his followers; and the notion that virtue is a harmony, and may be cultivated not only by contemplation and meditation but also by the practice of gymnastics and music.
he subsequent elaboration of these three central doctrines into a complicated system is the work of the followers of Pythagoras. The Pythagorean philosophy in its later elaboration is dominated by the number-theory. Being the first, apparently, to observe that natural phenomena, especially the phenomena of the astronomical world, may be expressed in mathematical formulas, the Pythagoreans were carried on by the enthusiasm characteristic of discoverers to maintain that numbers are not only the symbols of reality, but the very substance of real things. They held, for example, that one is the point, two the line, three the surface, and four the solid. Seven they considered to be the fate that dominates human life, because infancy ceases at seven, maturity begins at fourteen, marriage takes place in the twenty-first year, and seventy years is the span of life usually allotted to man. Ten is the perfect number, because it is the sum of one, two, three, and four-the point, the line, the surface, and the solid. Having, naturally, observed that all numbers may be ranged in parallel columns under "odd" and "even", they were led to attempt a similar arrangement of the qualities of things. Under odd they placed light, straight, good, right, masculine; under even, dark, crooked, evil, left, feminine. These opposites, they contended, are found everywhere In nature, and the union of them constitutes the harmony of the real world.
The account given by the Pythagoreans of the "harmony of the spheres" is the best illustration of their method. There are, they said, ten heavenly bodies, namely, the heaven of the fixed stars, the five planets, the sun, the moon, the earth, and the counter-earth. The counter-earth is added because it is necessary to make up the number ten, the perfect number. It is a body under the earth, moving parallel with it, and, since it moves at the same rate of speed, it is invisible to us. The five planets, the sun, the moon, and the earth with its counter-earth, moving from west to east at rates of speed proportionate to the distance of each from the central fire, produce eight tones which give an octave, and , therefore, a harmony. We are not conscious of the harmony, either because it is too great to be perceptible by human ears, or because, like the blacksmith who has grown accustomed to the noise of his hammer on the anvil, we have lived since our first conscious moments in the sound of the heavenly music and can no longer perceive it. In their psychology and their ethics the Pythagoreans used the idea of harmony and the notion of number as the explanation of the mind and its states, and also of virtue and its various kinds. It was not these particular doctrines of the school so much as the general notion which prevailed among the Pythagoreans of the scope and aim of philosophy, that influenced the subsequent course of speculation among the Greeks. Unlike the Ionians, who were scientists and related philosophy to knowledge merely, the Pythagoreans were religiously and ethically inclined, and strove to bring philosophy into relation with life as well as with knowledge. Aristotelianism, which reduced philosophy to knowledge, never could compete, in the estimation of its advocates, with Christianity, as neo-Pythagoreanism did, by setting up the claim that in the teachings of its founder it had a "way of life" preferable to that taught by the Founder of Christianity.
Pythagoras and Pythagoreanism
Pythagoras, the Greek philosopher and mathematician and founder of the Pythagorean school, flourished about 530 B. C. Very little is known about the life and personality of Pythagoras. There is an abundance of biographical material dating from the first centuries of the Christian era, from the age of neo-Pythagoreanism, but, when we go back to the centuries nearer to Pythagoras's time, our material becomes very scanty. It seems to be certain that Pythagoras was born at Samos about the year 550 or 560 B. C., that he travelled to Magna Græcia in Southern Italy about the year 530, that he founded there a school of philosophy and that he died at Metapontum in Sicily. The detailed accounts of how he invented the musical scale, performed miracles, pronounced prophecies, and did many other wonderful things, belong to legend, and seem to have no historical foundation. Similarly the story of his journey into Egypt, Asia Minor, and even to Babylon is not attested by reliable historians. To the region of fable belongs also the description of the learned works which he wrote and which were long kept secret in his school. It is certain, however, that he founded a school, or, rather, a religious philosophical society, for which he drew up a rule of life. In this rule are said to have been regulations imposing secrecy, a protracted period of silence, celibacy, and various kinds of abstinence. The time-honoured tradition that Pythagoras forbade his disciples to eat beans, for which various reasons, more or less ingenious, were assigned by ancient and medieval writers, has been upset by some recent writers, who understand the phrase, "Abstain from beans" (kyamon apechete), to refer to a measure of practical prudence, and not to a gastronomic principle. Beans, black and white, were, according to this interpretation, the means of voting in Magna Græcia, and "Abstain from beans" would, therefore, mean merely "Avoid politics"—a warning which, we know, was warranted by the troubles in which the school was involved on account of the active share which it took during the founder's lifetime in the struggles of the popular with the aristocratic party in Southern Italy. The school was instructed by its founder to devote itself to the cultivation of philosophy, mathematics, music, and gymnastics, the aim of the organization being primarily ethical. The theoretical doctrines taught by the master were strictly adhered to, so much so that the Pythagoreans were known for their frequent citation of the ipse dixit of the founder. Naturally, as soon as the legends began to grow up around the name of Pythagoras, many tenets were ascribed him which were in fact introduced by later Pythagoreans, such as Philolaus and Archytas of Tarentum.
It seems to be certain that, besides prescribing the rules that were to govern the society, Pythagoras taught:
a doctrine of transmigration of souls which he probably borrowed from the Bacchic and Orphic mysteries, the whole spirit of the doctrine being religious and ethical, intended to show, by successive incarnations of the soul in the bodies of different animals a system by which certain vices and virtues were to be punished and rewarded after death; in a general way, the doctrine that mathematics contains the key to all philosophical knowledge, a germ, so to speak, which was afterwards developed into an elaborate number-theory by his followers; and the notion that virtue is a harmony, and may be cultivated not only by contemplation and meditation but also by the practice of gymnastics and music.
he subsequent elaboration of these three central doctrines into a complicated system is the work of the followers of Pythagoras. The Pythagorean philosophy in its later elaboration is dominated by the number-theory. Being the first, apparently, to observe that natural phenomena, especially the phenomena of the astronomical world, may be expressed in mathematical formulas, the Pythagoreans were carried on by the enthusiasm characteristic of discoverers to maintain that numbers are not only the symbols of reality, but the very substance of real things. They held, for example, that one is the point, two the line, three the surface, and four the solid. Seven they considered to be the fate that dominates human life, because infancy ceases at seven, maturity begins at fourteen, marriage takes place in the twenty-first year, and seventy years is the span of life usually allotted to man. Ten is the perfect number, because it is the sum of one, two, three, and four-the point, the line, the surface, and the solid. Having, naturally, observed that all numbers may be ranged in parallel columns under "odd" and "even", they were led to attempt a similar arrangement of the qualities of things. Under odd they placed light, straight, good, right, masculine; under even, dark, crooked, evil, left, feminine. These opposites, they contended, are found everywhere In nature, and the union of them constitutes the harmony of the real world.
The account given by the Pythagoreans of the "harmony of the spheres" is the best illustration of their method. There are, they said, ten heavenly bodies, namely, the heaven of the fixed stars, the five planets, the sun, the moon, the earth, and the counter-earth. The counter-earth is added because it is necessary to make up the number ten, the perfect number. It is a body under the earth, moving parallel with it, and, since it moves at the same rate of speed, it is invisible to us. The five planets, the sun, the moon, and the earth with its counter-earth, moving from west to east at rates of speed proportionate to the distance of each from the central fire, produce eight tones which give an octave, and , therefore, a harmony. We are not conscious of the harmony, either because it is too great to be perceptible by human ears, or because, like the blacksmith who has grown accustomed to the noise of his hammer on the anvil, we have lived since our first conscious moments in the sound of the heavenly music and can no longer perceive it. In their psychology and their ethics the Pythagoreans used the idea of harmony and the notion of number as the explanation of the mind and its states, and also of virtue and its various kinds. It was not these particular doctrines of the school so much as the general notion which prevailed among the Pythagoreans of the scope and aim of philosophy, that influenced the subsequent course of speculation among the Greeks. Unlike the Ionians, who were scientists and related philosophy to knowledge merely, the Pythagoreans were religiously and ethically inclined, and strove to bring philosophy into relation with life as well as with knowledge. Aristotelianism, which reduced philosophy to knowledge, never could compete, in the estimation of its advocates, with Christianity, as neo-Pythagoreanism did, by setting up the claim that in the teachings of its founder it had a "way of life" preferable to that taught by the Founder of Christianity.
Wednesday, March 30, 2005
George S. Patton
For over a thousand years Roman conquerors returning from the wars enjoyed the honor of triumph, a tumultuous parade. In the procession came trumpeteers, musicians and strange animals from conquered territories, together with carts laden with treasure and captured armaments. The conquerors rode in a triumphal chariot, the dazed prisoners walking in chains before him. Sometimes his children robed in white stood with him in the chariot or rode the trace horses. A slave stood behind the conqueror holding a golden crown and whispering in his ear a warning: that all glory is fleeting.
一千年前，罗马人战后凯旋而归，享受喧闹巡游的荣耀。其中的号角手、乐师及怪兽，全来自被征服的国土，木头车盛满掳掠得来的金银珠宝。胜利者坐在敞篷的马车上，囚犯系着铁链在他面前走过，他的儿子们穿上白袍骑在马背上，奴隶站在胜利者背后拿着皇冠，在他耳边低诉：一切荣耀尽化云烟……
一千年前，罗马人战后凯旋而归，享受喧闹巡游的荣耀。其中的号角手、乐师及怪兽，全来自被征服的国土，木头车盛满掳掠得来的金银珠宝。胜利者坐在敞篷的马车上，囚犯系着铁链在他面前走过，他的儿子们穿上白袍骑在马背上，奴隶站在胜利者背后拿着皇冠，在他耳边低诉：一切荣耀尽化云烟……
Monday, March 07, 2005
多读书读好书
经过两个月的努力，终于看完了南怀瑾老先生的《原本大学微言》。初看之时，有好几次都想放弃，觉得有些晦涩难懂，幸好硬着头皮一路走下来，才发现柳暗花明，引人入胜。老先生渊博的学识以及数十年来的人生阅历，再加上他独到的视角，将曾子的笔记《大学》演绎成一部煌煌数十万言巨著，旁征博引，曲径通幽，嬉笑怒骂皆成文章，真是国学大师的风范。2005年，给自己做一个读书计划，读下列五本书：
《原本大学微言》
《彼得林奇投资之道》
《丑陋的中国人》
《狼图腾》
《毛泽东传》
《原本大学微言》
《彼得林奇投资之道》
《丑陋的中国人》
《狼图腾》
《毛泽东传》
Tuesday, March 01, 2005
一本好书
这几天正在看南怀瑾老先生的《原本大学微言》，真是国学大师的风范，微言大义。其中对华夏五千年历史逐代略作点评，感触颇多，昨晚读到南北朝时期，突然觉得好笑，这一时期朝代更迭频繁，也出了一堆难得的活宝皇帝们，最有意思的是混一天下的隋王朝，上下两代帝王，都是华夏历史上的明星皇帝，尤其是隋炀帝杨广，被国人骂了一千多年，其实这个人很有意思，出巡至扬州时，自觉大势已去，对着镜子拍着脑袋说：”好头颅，谁当斩之？“呵呵，的确是难得的活宝。电影《手机》里的经典台词是“做人要厚道”，大家现在都把这当作一句玩笑话，其实是很有哲理的，可以用历史来求证。看看，历史上但凡篡位取天下者，都不会长久。春秋战国那乱糟糟的一堆就不必说了，都是短命的诸侯国，及至秦王灭周迁九鼎，到秦二世就被推翻。汉末曹氏父子篡汉建立大魏，从第三代曹睿开始就被玩弄于司马家族手中。司马家族的晋王朝更是风雨飘摇，政治腐败，道德沦丧，没多长时间就被赶到江南一隅，再经过南北朝的权力更迭，一批又一批的皇族被杀。好不容易杨坚一统中华，没想到儿子又杀父弑兄，不但把好端端的江山糟蹋了，而且还把那颗好头颅给了别人。五代时期又是一片混乱，赵匡胤还比较聪明，陈桥兵变后，怕重蹈前代帝王的覆辙，就杯酒释兵权，可惜国风羸弱，始终被北方游牧民族欺负，从北方退到南方，最终皇帝还被逼得跳了海。民国军阀混战又是如此。这几千年的历史不能算是偶然吧，感觉像那个笑话，偷来的汽车开不长，窃得的皇位也坐不长，好像总不那么理直气壮似的，皇帝老儿们心虚，王公大臣们也不服气，看不顺眼就推翻了事，反正那皇位都是抢来的。其实这天底下最难做的就是皇帝，左史记行，右史记言，这千秋功罪都要原原本本被记录下来，让后人评头品足，能真正做到“担当生前事，何计身后评“的有几人？想当年西京长安里的寻常巷陌，江南烟雨中的百姓人家，只要不是遭遇乱世，都过得平平淡淡，自得其乐，管它秦汉还是魏晋。所以做人要厚道，做皇帝更要厚道，用《大学》的话来说，就是”格物、致知、诚意、正心、修身、齐家、治国、平天下“，这一步一步，必须踏踏实实走过，方能成就大业。曾子的这些谆谆教导可能会让现在的teenagers笑掉大牙，他们追求的是刺激，而不是严肃，我想这是由于中国目前正处升平的时期吧，过些年，遭遇大萧条，就会慢慢沉下去了。这本好书，大家不妨读读，有些艰辛晦涩，但坚持读下去，相信会有收获的。
Subscribe to:
Posts (Atom)