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Monday, March 21, 2016


the philosopher’s library (part 1)

Original interviews by Richard Marshall.

[Beckett’s bookshelf]

The philosophers of the End Timesseries recommended books to readers to get further into their philosophical world. As part of an occasional offshoot of that series, here’s a first selection of 15 from the very start to help you get your shelves recalibrated.

Brian Leiter:

Richard Posner’s How Judges Think, Alex Rosenberg’s The Atheist’s Guide to Reality, David Livingstone Smith’s Less than Human: Why We Demean, Enslave, and Exterminate Others, Jonathan Wolff’s Why Read Marx Today? and, a bit older but still psychologically fascinating, Li Zhisui’s The Private Life of Chairman Mao.

[Joyce in ‘Shakespeare and Company’ bookshop]

Jeff Bell

Bryan Magee
Logicomix
Richard Tarnas
Thomas Pynchon
Haruki Murakami
Cormac McCarthy
China Miéville

[Oprah’s bookshelf]

Eric Schwitzgebel

Oliver Sacks, The Man Who Mistook His Wife for a Hat
Olaf Stapledon, Sirius
Greg Egan, Diaspora and/orPermutation City
Jorge Luis Borges, Labyrinths
Thomas Kuhn, The Structure of Scientific Revolutions

[Umberto Eco’s bookshelf]

Roger Teichmann

Tolstoy’s War and Peace, Trollope’sThe Way We Live Now, Conrad’sNostromo, Shirer’s Berlin Diary, Wittgenstein’s Philosophical Investigations.

[Bret Victor’s bookshelf]

Eli Friedlander

Kant’s Critique of Judgment.

[Katherine S. Dreier and Marcel Duchamp in the library at The Haven]

Hilde Lindemann

Jane Austen’s six novels are important in my life – I reread them every five years or so. Virginia Woolf’s A Room of One’s Own andMrs. DallowayCaryl Churchill’s plays. Anything Tom Stoppard ever wrote. And, of course, all of Dorothy L. Sayers’ murder mysteries.

[Chomsky’s bookshelf]

Al Mele

Robert Kane’s The Significance of Free Will.

[Derrida’s bookshelf]

Claire White

Consilience by E.O Wilson (for any discipline – amazing)
Sophie’s World (must read for any young philosopher in waiting)
Why Would Anyone Believe in God?Justin Barrett (intro to cognitive science of religion)
Explaining Culture – Dan Sperber
Experimental Philosophy – Knobe & Nichols (great intro to ex phi)

[Frank Sinatra’s bookshelf]

Kieran Setiya

I got into philosophy as a teenager through reading H. P. Lovecraft, who wrote pulp fiction in the 20s and 30s and who pioneered the now-familiar trope in which apparently supernatural phenomena are exposed as alien science. It’s a philosophical move and Lovecraft was interested in philosophy. I began to read the thinkers he liked – an eclectic mix of Lucretius,Nietzsche, and Bertrand Russell – and went on from there. For all its flaws, I still think Lovecraft’s short novel, At the Mountains of Madness, is quite wonderful. There are also visual artists whose work I have found inspiring: Antony Gormley, among others. His explorations of embodiment and agency strike me as extraordinary instances of philosophical art.

[Hilary Mason’s bookshelf]

Graham Priest

I’m afraid that I’m not really one of the literati. I go to the movies when I get a chance, but I rarely read non-fiction. I listen to a lot of music, though. Especially opera. When I wrote Sylvan’s Box, I wanted to write something to the memory of my old friend, Richard Sylvan, who had died shortly before that. However, the main philosophical motivation was provided by the fact that someone had said to me that it was impossible to have a really inconsistent fiction: you have to reinterpret apparent contradictions somehow. I thought that was obviously untrue, so I wrote the story to show it. To interpret away the contradictions in the story is to misunderstand it (or at least to give it a highly non-standard interpretation). I think that most people who have read the story have taken that point. I believe it changedDavid Lewis’ mind about the matter, for example. Are there other philosophical lessons that one can take away from the story? Probably, but I’ll leave that matter to the creativity of the readers.

Since I don’t really read fiction, I don’t think I have been influenced by it in any way. On the odd occasions I do read, I like fiction that explores philosophical ideas. The novels ofSartre and Dostoievski are obvious examples. I also love the short stories of Borges. These are the closest thing to philosophy-fiction, if there is such a genre. The same general point goes for movies. Anyway, I would not dream of recommending any of these works to people (with or without philosophical interests) unless I were very sure of their tastes. What people like in these matters is so subjective (which is not to say that what is good is subjective). Opera is rarely philosophical in any sense (though it tends to move me more than any other form of art).Wagner’s operas, especially the Ring Cycle, do have philosophical under-girding, though. I recommend Bryan Magee’s The Tristan Chord: Wagner and Philosophy if anyone is interested in that matter.

Kit Fine

Saul Kripke, Naming and Necessity, though it is as much on the philosophy of language as metaphysics.

[John Searle’s bookshelf]

Japa Pallikkathayil

The classic Watership Down by Richard Adams engages issues of authority and coercion in a very compelling way. Ender’s Game by Orson Scott Card is also an enjoyable read. For a more recent novel, Cloud Atlas by David Mitchellis worth checking out. For some historical accounts involving these issues, try Homage to Catalonia by George Orwell and Hiroshima by John Hersey. I also want to throw in two movies that involve these themes and are worth checking out:The Sea Inside and The Greatest Happiness Space.

[Diane Keaton’s bookshelf]

Alan Gilbert

Here are six books and two speeches or essays: Desmond Tutu,No Future Without Forgiveness (the most advanced experience of nonviolence as a way of healing without murderousness the most horrific social and political divisions – apartheid). A nonviolent movement has not continued in raising demands for South Africa’s poor, but it could. Barbara Deming,Revolution and Equilibrium – a brilliant internal critique of Franz Fanon’s Wretched of the Earth which should be read along with it. Martin Luther King, ‘A Time to Break Silence‘, on Vietnam but just as relevant today for the American/British imperial aggressions in Iraq, Afghanistan, and for the US in Pakistan. Michelle Alexander’s The New Jim Crow.Amartya SenDevelopment as Freedom shows many startling things, including the role of tolerance in ancient Muslim (Akbar in India) and Buddhist regimes (Ashoka) and how literacy and cooperatives for poor women lead to a drop in infant and under-five mortality, more egalitarianism, and longer life expectancy. Edward Said,Orientalism – a classic or defining work on imperial racisms toward the East… John Rawls, A Theory of Justice, especially on civil disobedience and conscientious refusal (sections 53-59). Maria Rosa Menocal, The Ornament of the World, how Arabs brought ancient Greek culture as well as a far more advanced civilization to Europe. I would also recommend the poetry and literary essays of Adrienne Richand Denise Levertov, among many others. And the Eyes on the Prizefilm series about the civil rights movement, in particular numberomens one to ten (10 is on the final year of King’s life) are uniquely powerful. Each episode is 55 minutes; several can be found onYoutube.

[Rod Stewart’s bookshelf]

Patricia Churchland

The Law of Primitive Man, by E. Adamson Hoebel, first published 1954; reprinted 2006.
Practical Wisdom by Barry Schwartzand Kenneth Sharpe
Bossypants, by Tina Fey
The Ethical Project, by Philip Kitcher
The Bodhitsava’s Brain by Owen Flanagan

[Zizek and bookshelf]

Mark Rowlands

One of the drawbacks of spending virtually all of one’s time writing is that one never has the time to read, not properly. One skims, and gets as much out of a book as one needs for one’s own purposes. It’s very sad. So, I’m sorry, but I haven’t a clue what we should be reading. For my part, however, when I can find the time, I’m looking forward to reading:
Sue Donaldson and Will Kymlicka,Zoopolis
Christof Koch’s, Consciousness: Confessions of a Romantic Reductionist

Recently, I have learned a lot from:
Marc Bekoff and Jessica Pierce,Wild Justice: The Moral Lives of Animals
Colin Allen and Wendall Wallach,Moral Machines: Teaching Robots Right From Wrong
Frans de WaalThe Age of Empathy.

ABOUT THE INTERVIEWER
Richard Marshall is still biding his time.

Buy his book here to keep him biding!

10

First published in 3:AM Magazine: Sunday, March 20th, 2016.

Sunday, March 13, 2016

懷鄉書訊

2016年3月13日星期日

蘇賡哲:天堂夢境的書房

2月12日多倫多明報      
    有一本叫《如此書房》的書,顧名思義,就是由讀書人寫他們的書房。我要說的是它第二集的封面。 這應該也是出版人特別看重的幾句話,印在封面正中,又印在扉頁上:「我常常勾勒,我的書房應該是明亮、乾淨的。書架無須頂天立地,能放下我全部的書便好;書也無須藏得太多,都是我喜歡的便好;書桌無須太大,只要夠我看書、寫字便好。白墻上掛幅字畫,窗口養幾盆綠色植物,最好是蘭花,清雅些就好,這便是天堂之夢境了。」
    這幾句話說得很雅淡,完全合乎今日流行的環保、簡約精神。不過,說這話的人,肯定不是一個書迷,更不是書痴,或者「書淫」。他可能喜歡讀書,但不會和書談戀愛。如果有書房的人都有他這想法,天下很多書店要關門大吉了。
    書迷或者書痴,是永遠不會有「我全部的書」這種概念的。他今日可能擁有一萬冊書,但這絕對不會是他全部的書,明天,他必定有另一批新獵穫放進書房,後天、大後天,天天如是。他「全部的書」是生命盡頭時所有的書。由此可想而知,他的書架即使不「頂天」,書架頂和天花板之間也必定放滿了書。其次,書房原本有的「窗口」和「白牆」,也會被後來添置的書架遮掉,蘭花沒有了陽光,字畫也只好捲起來收藏。至於書桌,當然愈大愈好,不是他日理萬機,太多文件堆積,而是他從不會一本書看完,放上書架再看另一本,而是同時打開數十本書放在書桌上左看右看。對書迷來說,這才是天堂夢境。

Wednesday, March 2, 2016

漢語活化石 粵語原是夏朝官方語言?


   
廣東人喜歡看粵劇,首先就要知道粵劇的特點,就是以廣東話作為聲腔進行演出的。粵劇的源頭在於外江戲,這不是廣東本來自己土生土長的戲劇。
更重要的是,廣東話也不是原始土着居民原來的語言,而是原來黃河流域夏朝的古老語言。到了今天,黃河流域已經不再流行這種語言了,已經成為失傳的語言。反而廣東保留了這種古老的語言,廣東話成為中國漢語的活化石。
漢語是漢人的語言,粵語卻不是粵人的語言。這話聽起來似乎有點荒唐,然而事實如此。
粵語,俗稱廣東話,英文叫Cantonese,當地人稱白話,正名該稱“粵方言”,是漢語七大方言中語言現象較為複雜?保留古音特點和古詞語較多?內部分歧較小的一個方言。分布在廣東大部分地區和廣西東南部,並以廣州話為代表。

粵語的形成地
據邢公畹等先生考證,早在龍山文化時期即堯?舜時期,黃河流域就發生了一場以中原為中心?在空間上向周圍?在時間上向後世擴展的“夏語化”運動;到西周時期,進而形成以夏語原生地—秦晉的方言為標準音的“雅言”(見《漢藏語系研究和中國考古學》)。
當時各部落和民族結成了同盟,共同選領袖,治理天下,聯盟之後,進行商品交換,分工合作,經濟規模擴大了,部族之間的生存空間界線解決了,可以共同抗禦自然災害的問題,例如共同開發水利,治理洪水,大規模改善生活環境,生產力快速提高,發展出燦爛的夏文明。在共同的勞動中,就需要共同的語言進行溝通。黃河流域之所以成為文明中心,跟“夏語化”運動有着極大的關係。正是由於這種原因,當今的漢語各大方言之間儘管千差萬別,卻總可以發現它與黃河流域的某種淵源。
作為漢語七大方言之一的粵語,便是如此。雖然它從古百越語言中吸收某些因素,但總體來看與古漢語有着更密切的淵源,有些語音和詞彙,在今天中原漢語已經失傳,在粵語中卻保存完好。例如古漢語中的入聲韻母,在今天的中原漢語中已不復存在,而在粵語中就完整地保存着。

以“粵”命名 卻非土產
有人以為粵語來源於古代嶺南“百越”語言,這不合乎事實。粵語確實保存着某些古代嶺南“百越”語言的因素,但它的主要來源,則是古代中原一帶的普通話——“雅言”。
雅言的基礎是以黃帝為首的華夏部落聯盟使用的原始華夏語。到了周朝,便發展成為中原一帶的民族共同語。春秋戰國時期,各諸侯國方言不同,而官方交往,文人講學,祭祀活動,都使用雅言。孔子就說過:“子所雅言,詩書執禮皆雅言也。”秦朝征服“百越”之地,徵發原六國的逃亡者以及贅婿?賈人到嶺南作“墾卒”。這些墾卒“來自五湖四海”,互相交際必須使用雅言。但由於墾卒獨自屯田,因此他們的語言只在屯內通行,並未在整個嶺南地區傳播。
在秦代之前,廣東被稱為南蠻。這是百越族人居住的地方,“百越”乃漢語音譯,又寫作“百粵”,是古代南方土着的自稱。百越又通百粵,所以,廣東話又叫做粵語。
百粵的構詞方法是通名在前,專名在後,意為“越(粵)人”。“百”是人的意思,越是族名,即越人,或粵人。越南胡說百越乃越南族之古稱,長江以南自古以來就是越南的領土,可說是荒唐透頂。百粵與百越都是譯音,同一回事,百越三千年前就在中國大地生活,越南僅是一個小藩屬,按百越之繼承邏輯,豈不是現在的越南也是廣東的領土?
從這一語詞可看出,那時候廣東人的交際用語是與中原漢語有很大差異的“百越語”。但“百越語”究竟是什麼樣子,現在已經難以考證。唯一的“化石”,是一部分地名中所保存的非漢語因素,例如“六建”“六賀”“六謝”“六吟”中的“六”,是指“山沖”,“那務”“那霍”“那錄”中的“那”是指“田”,“羅鏡”“羅龍”“羅沙”中的“羅”是指“山地”,等等。
值得注意的是,這些地名的構詞方法,也是通名在前,專名在後;同時,其中通名的意思,今天居住在那裡的人已經完全不曉得,也就是說,這些地名中的非漢語因素在當地今天的粵語中已經不使用,恰好證明今天的粵語跟古百越語沒有繼承關係。
由此可見,粵語雖然以“粵”命名,卻非由古“粵人”的語言演變而成,不是古粵地的“土產”,而是從外地“引進”的,是漢族移民帶來的。這漢族,是秦代的漢族,主要是晉?趙?燕?魏的舊貴族及其下屬兵丁。

漢人南移 傳播“雅言”
歷史上第一次大規模的中原漢人南移,發生於秦統一中國之際。公元前223年,秦國60萬大軍攻滅楚國,便將大軍駐紮於湘南五嶺,準備南征百越。到了公元前218年,西江中部的“西甌國”起兵反秦,秦始皇派50萬大軍征討。又派史祿在海陽山開鑿靈渠,將湘江與灕江溝通,以保證軍事上的運輸。靈渠便成為中原漢人進入嶺南的第一條主要通道。
公元前214年,滅了西甌國,戰爭告一段落,秦“發諸嘗捕亡人?贅婿?賈人略取陸梁地,為桂林?象郡?南海,以適遣戍。”(《史記。秦始皇本紀》)徐廣註:“五十萬人守五嶺。”(《集解》)這50萬人,便是第一批漢族移民。
在秦始皇時期,嶺南各郡地曠人稀。直至東漢時的統計資料,南海郡(廣東珠三角洲)也只有9萬人。因此,遷入50萬人,足以改變嶺南越人“一統天下”的局面。有些學者提出質疑,認為一下子遷入那麽多移民並無可能。但我們知道,大移民是秦滅六國之後為了鞏固政權而實行的一項重要措施,是分期分批移入。秦始皇既然可以將12萬戶豪富遷徙到咸陽以及巴蜀,又將內地大批罪人遷徙到河套以及甘肅一帶,那麽,完全有可能將大批中原漢人遷至嶺南。
雖不一定有50萬那麽多,但也肯定為數不少。而秦始皇之所以搞大遷徙,其目的主要在於剷除六國的地方勢力,把族人和故土分開,交叉彙編,徙到南蠻之地戍邊,也就連根拔起,不能在秦的京城附近形成威脅,做其復國之夢,秦朝的統治就牢固得多了。這些移民不可能來自與嶺南毗鄰的楚國,而多半來自中原或北方各國。由於他們是成批遷入,所以到達嶺南之後,思念故土?懷念昔日鄉音,特彆強韌有力地固守原有的文化習俗以及語言,因而成為嶺南最早的“雅言”傳播者。