2018年2月26日 星期一

彭國華1954-2001、張小燕,趙少康,丁善理




蔡漢勳
Chen Windson

小學同班同學「太保」彭國華的遺孀小燕嫂遭遇⋯
真是「選舉會使人瘋狂」在台灣大發酵的症候群?
趙少康是藍營「金童」,黨產會在追「中廣案」之際,前黨工「越南王」丁善理(財政部長費驊女婿)因「金流案」跳樓自裁後的大筆遺產已轉入TVBS !
所以,T台已非過去的「生意掛帥」,刻已啟動反撲綠營的陣仗⋯民進黨是該整軍建武迎戰藍營傳媒攻勢*




【獨家】《小燕有約》驚爆收攤!張小燕不敵選戰事業全丟 | 蘋果日報
69歲綜藝大姐大張小燕去年辭去飛碟電台董座、出售豐華唱片經營權、也停掉《SS小燕之夜》、《K歌大明星》等節目,甚至還退出主持8年的台視除夕節...
TW.APPLEDAILY.COM









「飛碟」是小學同班同學彭國華(綽號「太保」)手創⋯他原來是豐華唱片老闆,栽培了阿妹、蘇芮、張雨生等歌壇新秀;可惜因癌症英年早逝!生前與「某大姊」張小燕拍拖時,曾在他辛亥路辦公室內看到老同學喜孜孜模樣⋯再見面是「天人永隔」於告別式的懷恩堂追思場合,人生無常、於此可見!但他小學在遊藝會上唱「聖塔露西亞」場景常存我心!母校出過李遠哲、紀政、吳火獅、柯建銘等精英,彭國華應躋身「傑出校友」之列。有感,是為記⋯













【獨家】驚爆營運慘淡!張小燕辭飛碟電台董座 蔡燦得、路嘉怡走人


(更新張小燕回應)…


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彭國華- 维基百科,自由的百科全书


https://zh.wikipedia.org/zh-tw/彭國華







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彭國華(1954年8月19日-2001年7月29日),綽號太保,生於臺灣,音樂人、企業家,飛碟唱片、豐 ... 彭國華[编辑] ... 遲13年肯定彭國華獲特別貢獻. 蘋果日報.








2014【金曲25頒獎典禮】特別貢獻獎彭國華(小燕姐領獎致詞) - YouTube

https://www.youtube.com/watch?v=-18kpj7tk7g

Jun 28, 2014 - Uploaded by Depuislejour75
台視HD「第25屆金曲獎頒獎典禮」(2014-06-28) 頒獎嘉賓: 龍應台.

彭淮棟 (草稿);懷念彭淮棟 (1953~2018)先生 —友情 (草稿)









臺靜農八十壽慶—《友聲集》總序



2018.2.17 清晨
吳鳴:漢清學長,驚聞彭淮棟學長除夕過世,此事確否?

HC:我不知道,近一二年沒聯絡。如屬實,可哀

林世堂:我從張勳維(外文系同班)得到是去年8-9月,阿棟胸腺瘤開刀,化療!

Hans:彭兄的文字基本功夫很好。


查UDN
彭淮棟
記者文章列表
共發表 874 篇文章
https://udn.com/news/reporter/NjAwODQ=
末篇:2017.9.17
「德國川普」富勞克.派翠 極右分裂怎選邊


Hanching Chung2015年9月2日 18:18彭淮棟:
".......漢清兄眼界宏廓,素重翻譯,復獨排俗見,品題譯者而勵之獎之,卓識慧見,海內一人,漢清講堂「譯藝獎」,海內一獎也。"
今天Simon Univ. 的朋友聚會、報告、頒獎。
我說,2008年設此獎的主要目的/目標,是要獎勵梁先生、彭先生等人。他們的譯作有功社會,值得發潛德之幽光。.....現在,目標達成了,也該告一段落。
彭兄覺得可惜,應該繼續發掘優秀譯家。
我想,當初我們2003年開始討論、過程大家也成為談得來的朋友,雖然有人先走一步,又有人婉拒獎金,總的說來,彼此的互動都讓人受益。這種關係網絡,新進者很難投入,所以告一段落了。
翻譯獎的評定很難,因為我們能"評"的語種很有限,對於"品質"的認定,更難。
不過,誠如昨晚在Facebook的"由Bing翻譯Oliver Sacks’s一段"的試驗,當今的機械翻譯之層次和正確性,仍大有問題,也是懂得一些外文的我輩,個人讀外文書或翻譯賣文等方面,還有一點貢獻的空間和機會。http://hctranslations.blogspot.tw/…/0902-not-other-peoples-…

彭淮棟先生 (譯藝獎(II),英文、德文) (彭淮棟先生  )
彭淮棟先生心得報告及討論 (30分鐘)


Everyman's LibraryH. T. Lowe-Porter's English translation of Nobel Laureate Thomas Mann's DOCTOR FAUSTUS: The Life of the German Composer Adrian Leverkühn, Told by a Friend was first published on this day in 1948.
"This music of yours. A manifestation of the highest energy — not at all abstract, but without an object, energy in a void, in pure ether — where else in the universe does such a thing appear? We Germans have taken over from philosophy the expression ‘in itself,’ we use it every day without much idea of the metaphysical. But here you have it, such music is energy itself, yet not as idea, rather in its actuality. I call your attention to the fact that is almost the definition of God. Imitatio Dei — I am surprised it is not forbidden."
--from DOCTOR FAUSTUS (1947)
--from DOCTOR FAUSTUS (1947)




•459 views2 years ago

彭淮棟主講:托馬斯.曼《浮士德博士》裡的音樂時間:2015年4月22日(周三),10點~12點地點:台北市新生南路三段88號2樓("漢清講堂") ...




紀念Peter Gay, part III-- 彭淮棟談:《威瑪文化》 主題:談Peter Gay 的一些著作主持人:梁永安、鍾漢清時間:2015年7月1日(星期三) ...
2015.3.25
朋友聚會,很難得。林世堂博士(宏星技研材料唱股份有限公司創辦人)是阿彭的室友,與他近40年未謀面,這次知道我們約11點在我處見面,當然來參加。
之前,我向阿彭調幾本《浮士德博士》來增加軍備:第一本簽書是給世堂的。

世堂曾經到阿彭的老家,竹東軟橋路某號, 住過,他說生平所見星空之燦爛,以那次為最。阿彭也住過林家石牌世堂老家;他記得世堂1976年的畢業設計---世堂則說設計還保留,只缺請劉廣仁 (現加拿大某大都市的都發局主管)代畫的透視圖。
阿碰這次還提一次與我的壯遊,我差點忘記了。約1975某個黃昏,我倆穿拖鞋出發到北港看媽祖進香…..整條路的人一見媽祖出駕,全跪拜迎接……我半夜還帶他往台南,清晨抵達,到公園旁的台南二中,找我初中謝立沛老師,讓他招待台南美食。
阿彭太太胡玉玲說,窗外的桑樹要結果了。


阿彭修過三葉鋼琴班。現在每天彈琴一小時以上。 懂得德文小說中音樂術與resolution 的意思。
Music The passing of a discord into a concord during the course of changing harmony:tension is released by the resolution from thedominant to the tonic chord


**


文學講座 ──從《浮士德博士》談托瑪斯.曼與德國文化

地點 紀州庵文學森林

主講:彭淮棟

日期:2015/3/18(三)晚上7:30-9:00

地點:紀州庵文學森林

●講題內容:

諾貝爾文學獎得主托瑪斯.曼一生最鍾愛作品

遲到近七十年的經典鉅作,台灣首度翻譯出版!

有人說世界上只有一個人可以獲得兩次諾貝爾文學獎,此人便是解得獎,第二次則可憑《浮士德博士》。

托瑪斯.曼知識淵博、文筆優美、技巧高超,《浮士德博士》翻譯難度更勝他另一代表作《魔山》,自1947年出版以來,台灣從未有過中文翻譯。翻譯家彭淮棟學養深厚,也不免將此翻譯過程稱為「夢魘」,本場講座他將與讀者分享並深入剖析,幫助大家攻克這座現代文學的高山。

講座將討論托瑪斯.曼的流亡/對納粹的省思,撰寫《浮士德博士》動機,

影響托瑪斯.曼的音樂家與思想/德國與音樂,以及《浮士德博士》主角的作曲家身份與性格形塑、小說中音樂元素的寓意。

●主講者簡介

彭淮棟,歷任出版公司編輯與報社編譯,譯品包括《西方政治思想史》、《鄉關何處》、《音樂的極境:薩依德音樂評論集》、《論晚期風格:反常合道的音樂與文學》、《貝多芬:阿多諾的音樂哲學》。


-----

略述我與彭淮棟的交往

我昨天去參加彭淮棟先生的演講"從《浮士德博士》談托瑪斯.曼與德國文化",紀州庵的2樓講堂擠滿了人。會後,上前打招呼,他才認出是我,給我大大一擁抱,說近20年沒見面了。會後我們一行8人還去石博進的畫畫工作坊大聊。近10點多,送他們夫婦。女兒--東海中文系4年級生----坐上計程車,自己步行回家。彭兄說,他兒子個子比老子高近20公分,學餐飲。

我跟彭淮棟兄(我們稱它阿彭)是大三,1973年暑假,在東海大學男生宿舍認識的。那時候,化工系的一些登山高手要去爬武陵四秀---我們5天4夜走完百岳中的四座---我們自告奮勇參加,此次變成此生壯遊,照片還佔用《畢業紀念冊》(1975)的化工系篇幅。

(2015. 3.25 :阿碰這次還提一次與我的壯遊,我差點忘記了。約1975某個黃昏,我倆穿拖鞋出發到北港看馬媽祖進香…..整條路的人一見媽祖出駕,全跪拜迎接……我半夜還帶他往台南,清晨抵達,到公園旁的台南二中,找我初中謝立沛老師,讓他招待台南美食。)

這一次參加他的新書發表會,會後才知道,我還邀請他到我台中老家打牙祭,他對中華路底,師專---現在稱教育大學等都還記得,而我倒是忘了。

那時候 (1973),也不知道他看了托瑪斯.曼《魔山》英譯本,數年之後一整個暑假,不眠不休將它翻譯,很快賣給遠流公司、出版。

對了,他現在可以從德文譯出《浮士德博士》,並寫2萬多字《導言》,約779個注解---他可以說,英譯本缺那些章節----它1978年出版時,我在英國,對此書之厚度,印象深刻。他說,中國的譯本的譯者,除了懂德文之外,其他德意志相關的文化、社會、歷史、哲學,一概不懂。.....

我昨天才知道,他80年代初上班之後,自學德文,而不是東海的德國老師教的---1973年那位德國女教師,很嚴格要求:課要早上7點開始。我的一位物理系同學修此德文,第2周就從圖書館借本哥德的《浮士德》,發誓要讀得懂它。對了,哥德的 Faust,和托瑪斯.曼的《浮士德博士》,可是不太一樣,後者是位音樂學家,據阿彭說,原型是廣義的尼采---他會作曲,有出版音樂方面的.....

他說,他大聲跟許多朋友說,他喜歡哥德和托瑪斯.曼的作品,所以國外朋友遇有相關著作,都會寄給他。譬如說,托瑪斯.曼的《書信集》兩巨冊,他20年前的禮物,讀了,此次做《浮士德博士》的注解,大有幫助。 (他弄不清楚:外國作家 (如Rilke等等) 創作之餘,還可寫出數以萬記的信。我沒告訴他,托瑪斯.曼在美國的信,都是口述的,我讀過此類報導。)

約1995年,我託德國歸國的張旺山博士精選哥德的《義大利遊記》送阿彭。

我大四的日記中,還有一則與阿彭有關,當時我搬回台中住,偶爾還會住山上.....
......和阿堂 (林世堂)聊到四點。英格 (蔡英文) 說:一個人只能執於一。讀劍橋?。睡阿碰 (彭淮棟)的床。他讓出來,自己漏夜讀書。」
80年代初,一陣子他在寶藏租屋,而我們住永和,很容易通。有一次,他跟太太與《新新聞》的主筆王健壯兄到我家大聊.....

1987年9月26 日 周六日記:
給彭淮棟電話賀他的新書。
彭淮棟譯書的高潮時期的每一本,人們在數十年後重讀起來,都可以讓人有收益。80年代數本,如M. Polanyi 的《意義》…..
Raymond Williams《文化與社會: 1780年至1950年英國文化觀念的發者》台北:聯經,1985

I. Berlin的《俄國思想家》台北:聯經,1987。這本書約20年後在中國出版簡體字版。

他翻譯書,有時可達"會通"境界,譬如說,他覺得Said 的回憶錄《鄉關何處》(或譯《格格不入》)的某章,類似《魔山》的某一章。又譬如,Thomas Mann 書信的某句,出自歌德Goethe的:「打造藝術並無痛苦可言,但就像永遠在滾一塊總是必須重新往上推的的石頭。」 (參考 彭淮棟 《浮士德博士》(導讀和譯註本)頁.63「 尼采小說」一節;比較Albert Camus, Le Mythe de Sisyphe (1942) )

我約1997年,將一本80年代暢銷近200萬本的Quality Is Free 的新版Quality Is Still Free 《熱愛品質》,請他翻譯,我們的交情,當然他自己說費用多少,就奉送。我印象深刻的是他在第一段,機場的情境時卡住了,經我稍解釋,他就下筆如有神,很快交稿。昨天他說,翻譯這本書,第一次接觸到 Starbucks,這待查,因為那是1996年的書。

***
1973年夏,我與彭淮棟加入化工系為主的爬山:武陵四秀/
武陵四秀 點 。我們的合照登在畢業紀念冊--化工系上。
"1974年12月29 (這學年我住台中家,所以在學校沒舖位)
K DURANT的《哲學史話》。上山讀KANT。
阿熙一見那位女孩就原形畢露。(他是我IE系同學--一直沒連絡了)
和匡漢上公墓聊天。和阿堂 (林世堂)聊到晨四點。英格 (蔡英文)說一個人只能執於一。讀劍橋。
睡阿碰 (彭淮棟)床。他漏夜讀書....."

 彭淮棟1976年畢業,臺大外文研究所考兩次才進去;不過讀一年就棄學了。我從來不好意思問他放棄的理由 (問過,有答,略)。

1980年代初, 彭淮棟暫住過寶藏巖,我才有機會去那兒....不過,當時不知道那兒可和新店溪相通......

新新聞 創刊不久,彭淮棟和他女友有次和王健壯等來我家--永和--相訪。

80年代中, 彭淮棟翻譯了I. Berlin的《俄國思想家》;M. Polanyi 的書2-3本;19世紀英國的Raymond Williams的《社會與文化》.....他引進新知有功,而且,原著都是重要的。


2014.7.21 讀了CNN的廣告文:

In French novelist Marcel Proust’s 1913 “Swann’s Way,” he describes his character driving down a Parisian street as the moon rises – showing the world anew.
“Proust uses moonlight as a kind of emotional X-ray, revealing the truth of power relationships between his characters,” explained Attlee.
“It is revealed to him that although during the day he’s a powerful man with money and position, and his mistress is a humble actress, in fact he is under her power.”
在80年代中,沒聽彭淮棟的勸告,買 “Swann’s Way” 讀讀。我多次在美國2手書店與該書不期而遇,不過每次都給書的厚度威嚇住,打退堂鼓。這點我很後悔。

聯經曾出版過顧頡剛的讀書筆記 (影印本), 彭淮棟說,該套書可以一讀,我當時也沒買,二十年之後,才知道或該一讀。

約1995年,我知道張旺山博士要從德國返鄉,特別請他買本哥德義大利遊記彭淮棟,因為我知道他近日德文功力大進步 (其實,我考慮請他翻譯該書。他後來選擇的,又更重要)。我們三人,在中山北路老爺大飯店,有一次難忘的下午茶。後來,我買了中國翻譯版意大利遊記---有點相互抄襲,一點德國版的封面/插圖等風味......

約1997年,我有心將英文的品質管理名著都過來,W. Edwards Deming的、J. M. Juran的,由我自己作,Phil Crosby的 Quality Is Still Free,則請彭淮棟翻譯。他在讀第一段時,碰到些困難,經我解釋之後,他很快就進入狀況,準交稿。稿費究竟多少, 我請他自己開價....


約2010年,我有意思頒個翻譯獎給他。不料,他家的電話,幾乎都是不通的,很煞風景。

2010.9
我認為彭淮棟先生在80年代的翻譯成績,應該得個翻譯獎—可惜,當時該槳還沒設立啦!
網路消息:譯者彭淮棟,任職於聯合晚報編譯組。知名譯者。不論中學西學都有過人涵養,治學認真。

我與彭淮棟先生的關係比較親近。他結婚之初《新聞周刊》才創立不久,我們與創辦人都有聚會過。許多年後,我託人從德國買《歌德的義大利之旅》的德文版送他,所以對於他日後『談歌德的慾望』(《聯合文學》),不會意外。我印象中,他還翻譯過一本Fyodor Dostoyevsky:的書,待查。我也請他翻譯過,《熱愛品質》(Quality Is Still Free)。

彭淮棟翻譯作品約有(*為主要作品):
T. Mann《魔山*》台北:遠景。這本是他的處男譯作,從英譯本轉譯。

Williams,  Raymond (1966), 《文化與社會*》( Culture and Society 1780-1950. London: Penguin.,)
彭淮棟譯, 台北: 聯經. ,1985

Polanyi, M. 《博蘭尼演講集*:人之研究、科學信仰與社會、默會致知》彭淮棟譯,台北聯經,1985.
Michael Polanyi & Harry Prosch(1974/1984) 《意義*》(MEANING),彭淮棟(譯),台北:聯經。

聯經出版社(民72)出版過一套牛津大學出版的學術人物短論,;彭淮棟翻譯了《紐曼》;《柯立芝/》,霍姆斯(Richard Holmes)著;《喬治艾略特1985(查德威克/Chadwick Owen/ 1984, 140.8 8454 v.20, BOOK. 8,艾希頓/彭淮棟/Ashton Rosemary/聯經, 1985)

Isaiah Berlin著《俄國思想家*》彭淮棟譯,台北:聯經出版事業公司,1987
巴頓‧亞倫《南部非洲短篇小說精選?》彭淮棟,圓神出版社 ,1987
高迪默‧納丁尼(Gordimer Nadine)《我兒子的故事*》彭淮棟,九歌出版社,1992
穆易斯『身心桃花源:當洋醫生遇見赤腳仙』/彭淮棟/張老師, 1995,
Philip B.Crosby《熱愛品質》熱愛品質) 彭淮棟譯,華人戴明學院叢書出版,1997
亞歷山大‧普希金《普希金的祕密日記》彭淮棟譯,聯合文學182 (聯合譯叢23) 1999.
JS McClelland 著《西洋政治思想史*》彭淮棟譯,台北:商周,2000
Said, Edward. (1999).《鄉關何處*》(Out of Place),彭淮棟譯,台北:立緒。2000

伊曼努爾‧華勒斯坦(Immanuel Wallerstein)《自由主義之後*》(After Liberalism).彭淮棟譯,聯經 初版:2001年

.安妮‧法蘭克《安妮的日記》 彭淮棟/譯,

馬克.貝考夫(Marc Bekoff『動物權與動物福利小百科』,譯者-錢永祥彭淮棟陳真等


2013:
我認為彭淮棟先生在80年代的翻譯成績,應該得個翻譯獎—可惜,它還沒設立啦!
網路消息:譯者彭淮棟,任職於聯合晚報編譯組。知名譯者。不論中學西學都有過人涵養,治學認真。

我與彭淮棟先生的關係比較親近。他結婚之初新聞周刊才創立不久,我們與創辦人都有聚會過。許多年後,我託人從德國買『歌德的義大利之旅』的德文版送他,所以對於他日後『談歌德的慾望』(聯合文學)不不會意外。我印象中他還翻譯過一本Fyodor Dostoyevsky:的書,待查。我也請他翻譯過,《熱愛品質》(Quality Is Still Free)。

彭淮棟翻譯作品約有(*為主要作品):
Thomas  Mann《魔山*》台北:遠景,1979。這本是他的處男譯作,從英譯本轉譯。

Williams, R. (1966), 《文化與社會*》( Culture and Society 1780-1950. London: Penguin.,)
彭淮棟譯, 台北: 聯經. ,1985

Polanyi, M. 《博蘭尼演講集*:人之研究、科學信仰與社會、默會致知》彭淮棟譯,台北聯經,1985.
Michael Polanyi & Harry Prosch(1974/1984) 《意義*》(MEANING),彭淮棟(譯),台北:聯經。

聯經出版社(民72)出版過一套牛津大學出版的學術人物短論,;彭淮棟翻譯了《紐曼》;《柯立芝》,霍姆斯(Richard Holmes)著;《喬治艾略特》--??(查德威克/彭淮棟/Chadwick Owen/ 1984, 140.8 8454 v.20, BOOK. 8,艾希頓/彭淮棟/Ashton Rosemary/聯經, 1985)

Isaiah Berlin著《俄國思想家*》彭淮棟譯,台北:聯經出版事業公司,1987

亞歷山大‧普希金《普希金的祕密日記》彭淮棟譯,聯合文學182 (聯合譯叢23) 1999.

JS McClelland 著《西洋政治思想史*》彭淮棟譯,台北:商周,2000

Said, Edward. (1999).《鄉關何處*》(Out of Place),彭淮棟譯,台北:立緒。2000


伊曼努爾‧華勒斯坦(Immanuel Wallerstein)《自由主義之後*》(After Liberalism).彭淮棟譯,聯經 初版:2001年

安妮‧法蘭克《安妮的日記》 彭淮棟/譯,

巴頓‧亞倫《南部非洲短篇小說精選》彭淮棟/圓神出版社 初版 1987

高迪默‧納丁尼(Gordimer Nadine)《我兒子的故事*》彭淮棟,九歌出版社,1992

穆易斯『身心桃花源:當洋醫生遇見赤腳仙』/彭淮棟/張老師, 1995,

Philip B.Crosby《熱愛品質》 彭淮棟譯,華人戴明學院叢書,1997

馬克.貝考夫(Marc Bekoff『動物權與動物福利小百科』,譯者-錢永祥;彭淮棟;陳真等

巴特摩爾吉爾伯特著《後殖民理論》台北:聯經,2004

Edward W. Said《音樂的極境:薩依德音樂評論集 》Music at the Limits  彭淮棟譯,台北:太陽社, 2009年

以撒.柏林《現實意義》
阿多諾《貝多芬:阿多諾的音樂哲學》(台北:聯經)、
艾可編《美的歷史》和《醜的歷史》(台北:聯經)等書。



*****
甲:
 彭淮棟
做為家人
做為翻譯者
做為編譯者
做為編輯
做為學生

乙:

紀念彭淮棟先生的一段友情 —兼談《熱愛品質》與歌德的《義大利遊記》
Italian Journey (in the German original: Italienische Reise [ˌitalˈi̯eːnɪʃə ˈʁaɪzə]) is Johann Wolfgang von Goethe's report on his travels to Italy from 1786–88, published in 1816–17. The book is based on Goethe's diaries. It is smoothed in style, lacking the spontaneity of his diary report, and augmented with the addition of afterthoughts and reminiscences.

丙:唸《浮士德博士》導讀譯註本

丁: 重新聚會討論


Book Of A Lifetime: Doktor Faustus, By Thomas Mann
Sean O'Brien
Thursday 27 August 2009 23:00 BST
Thomas Mann's Doktor Faustus is a work of exile, written in the US (1943 -1947), a bold and sometimes terrifying retelling of the Faust legend through the life of a composer, Adrian Leverkuhn. When I first read the book 30 years ago, it had the force of revelation in its urgent complexity. It is a novel of ideas of a kind rarely found in English, but sees thought and art as inseparable from character. It is in a sense the story of the early 20th century in the light of Fascism and modernism, yet neither history nor the individual is sacrificed to allegory.
A former theology student, Leverkuhn, clearly modelled on Nietzsche, breaks away from late Romanticism to pursue 12-tone composition (like Schoenberg, who was unhappy with the association). Leverkuhn's work exhibits great formal brilliance but also seems contemptuous of its human sources (the book's descriptions of music are among its many treasures). A supreme parodist, in his relationships he exerts immense attraction but in Shakespeare's words is himself, with tragic exceptions, "unmoved, cold and to temptation slow". Others destroy themselves for want of him, not knowing that he has long since contrived his own destruction.
The novel reaches into the mysterious folkloric Germany where the Devil is a familiar presence and the gifted over-reacher may well fall for his wiles. Mann's choice of narrator is both brilliant and, in artistic terms, supremely challenging. The Lutheran Leverkuhn's boyhood friend Zeitblom, a Catholic, is a classics teacher, anxious to do justice to his dead friend. He is fastidious and pedantic, but these mundane limitations help to dramatise the encounter with the demonic.
Franz Seitz's 1982 film, though well performed, misses the mediating narrator's sensibility, for Doktor Faustus is to a great degree about language, its power to consider what might be as well as what is. Zeitblom waits faithfully on the human shore as his friend moves indifferently out of reach, and then sees to his welfare when disaster occurs. His very limitations give this novel of ideas a questing urgency.
Written in the shadow of Hitler, Doktor Faustus observes the rise of Nazism, but its relationship to political history is oblique. One problem for non-German readers is to grasp that German culture precedes the existence of the nation, which lends cultural life an extraordinary definitive significance. What Mann regards as artistic heresy – that aesthetic obligations can outbid morality – may not simply be a symptom, but a contribution to the climate in which disease can flourish and come to power. The texture of the narration forbids simple summary, for Zeitblom, like many another, both knows and cannot entirely credit what is going on until it is too late to prevent disaster. In a tragedy, the act of will and the hand of fate may prove difficult to distinguish. Why can I never persuade anyone else to read this book?
Sean O'Brien's novel 'Afterlife' is published by Picador

----

The ‘Doctor Faustus’ Case












Thomas Mann
Thomas Mann; drawing by David Levine


The career of Thomas Mann’s modern Faust is intended to illustrate the political, artistic, and religious dilemmas of the author’s time. Yet paradoxically, the story of a former divinity student who bargains his soul and body to become a “musician of genius” is set in the wrong historical era. And the book’s major flaw as fiction—counting as minor blemishes the discursiveness, and the imbalance between theory in the first half, story development and human variety in the second—may be attributed to conflicts between Mann’s symbolic and realistic intentions.
Pacts with devils in human form, complete with “cold winds” and changing guises, are more appropriate to the sixteenth century than to the twentieth. Not that similar bargains with “the forces of evil” are uncommon today, being in fact the rule rather than the exception, but the agencies with which the contemporary kind are negotiated have been non-personal. And, apart from the Mephistophelian contract, the primacy in the novel of the theme of “sin,” the importance of theology, and the space given to the subject of witchcraft belong more to the age of Martin Luther than to that of a “hero” dying in 1940.
Moreover, at the core of the book is the “German question,” Mann’s belief that the seeds of National Socialism existed long before Hitler, and the recommendation to reject “the myth of a ‘good’ and a ‘bad’ Germany, the bad [being] at the same time also the good.” This postulate might have been presented to advantage in a more remote period; in any event, the portrait of a moderately “conscientious” German inside the Third Reich in 1943-1945 is totally unconvincing, though the same character, Serenus Zeitblom, narrator and spokesman for the author, is credible at other times.
Mann, in California, writing in Zeitblom’s name, is simply unable to arouse any sympathy for his fictional counterpart in the Germany of the latter part of the war. In a novelist so skilled at creating atmosphere and background, the failure to establish the sketchiest sense of what life must have been like in the collapsing Germany of 1945 is astonishing; Zeitblom’s complaints about the aerial destruction of German cities, his fears of retaliations from the Russians, and his “consternation” at the Allied landing in Sicily are all unreal. Nor does he mention any privations, or the presence of soldiers and movements of war matériel, or even the effects of casualties on the families of friends. Furthermore, the voice behind his reflections on the German soul is transparently that of Thomas Mann, who provides Zeitblom with what are too obviously hindsights about the conclusion of the war. Finally, what could be more farfetched than a middle-European provincial’s reference to occupied Paris as a “Luna Park” for New Order Germans?
Though Mann superbly evokes the main periods of the book—the decade in Munich before the 1914 war and, to a lesser extent, the 1920s, both…


This article is available to online subscribers only.

2018年2月18日 星期日

數字台灣


翻33年前的經濟書,真是另外的世界:

蔣碩傑《台灣經濟發展的啟示—穩定中的成長》台北:天下,1985,p.134
1981年,韓國的每人GDP,只是台灣的2/3不到

同上書,p.338: 日本的經濟成就/成功,主要歸因於日本政府深知如何順應市場機能而發揮國家經濟潛力。其主要實力為 (一)日本政府除積極發展基層結構外,盡量避免興辦公營事業.....; 以國家銀行為後盾,支持民間金融與產業結合......;普及教育,興辦世界公認之第一流大學及技術學校......

*****
Blue的朋友說:"超久沒搭公車都忘了要怎麼搭"
我想起約1990年,台灣杜邦公司的主管,包一節火車車廂往高雄園山飯店開會時,某位同事說了類似的話。(公司租了近百輛車給主管和業務開。)
2003年,我當彰化鹿港某公司顧問。有一次從彰化搭客運到鹿港。車站和客運車類似我童年時的,而中國許多新興城市都已近代化了。當時,悲從心來。

****

The Economist
Which country publishes the most books?

2018年2月17日 星期六

George F. Kennan, Erik Erikson,

2014.2.17   2018.2.17
本書強調知與行都一樣重要,盡管胡適之先生說的,「知難,行也不容易」。
而領導力的根本是績效:

「人生的目的是在一種行動,而不是在於思想,儘管這套思想可能是最高貴的。」 (Thomas Carlyle《裁縫哲學》(Sartor Resartus) ,李約翰譯,臺北:阿爾泰出版社,1979,頁164。) From which is it not clear that the internal Satanic School was still active enough? He says elsewhere: "The Enchiridion of Epictetus I had ever with me, often as my sole rational companion; and regret to mention that the nourishment it yielded was trifling." Thou foolish Teufelsdrockh How could it else? Hadst thou not Greek enough to understand thus much: The end of Man is an Action, and not a Thought, though it were the noblest?





On This Day
May 13, 1994
OBITUARY

Erik Erikson, 91, Psychoanalyst Who Reshaped Views of Human Growth, Dies

By THE NEW YORK TIMES
Erik H. Erikson, the psychoanalyst who profoundly reshaped views of human development, died yesterday at the Rosewood Manor Nursing Home in Harwich, Mass. He was 91.
He had a brief illness, said his daughter, Sue Erikson Bloland of Manhattan.
A friend and disciple of Sigmund Freud, Mr. Erikson was a thinker whose ideas had effects far beyond psychoanalysis, shaping the emerging fields of child development and life-span studies and reaching into the humanities.
He was best known for the theory that each stage of life, from infancy on, is associated with a specific psychological struggle that contributes to a major aspect of personality.
That represented a quantum leap in Freudian thought, suggesting that the ego and the sense of identity are shaped over the entire life span and that experiences later in life might help heal the hurts of early childhood.
Mr. Erikson's influence, compounded by clinical studies of children, a teaching post at Harvard University, popular lectures and best-selling books on Mohandas K. Gandhi and Martin Luther, pervaded many layers of society, from education to medicine to law to biography to psychiatry to lowbrow culture.
His popular recognition reached a peak in the 70's, particularly because of his identification with the development of "identity crisis," a term he coined. But his scholarly contributions have assured him of a place of eminence in many disciplines.
The term "psychobiography," which he did not originate, was also associated with his name. His most significant contribution, however, was the concept of a malleable ego in adults, a departure from traditional theories of an ego fixed early in life and persisting to its end.
External Forces And Personality
A crucial element in the theory of successive changes in personality, and hence ego modification, was that the dynamics of the society in which a person lived determined to what extent these changes are resolved. By placing the individual in a societal matrix, Mr. Erikson could suggest the degree to which political, economic and social systems, all exterior forces, mold a person's interior emotional life. In that manner he sought a union between psychoanalysis and the social sciences.
As a pioneer in the study of the life cycle, Mr. Erikson saw it consisting of these eight crucial stages:
*Infancy, or the oral sensory stage, in which the emotional conflict is between basic trust and mistrust.
*Muscular-anal, in which autonomy conflicts with shame and doubt.
*Locomotor-genital, where the conflict lies between initiative and guilt
*Latency, in which the positive component is industry and the negative is inferiority.
*Adolescence, where the identity crisis, or role confusion, normally occurs.
*Young adulthood, in which intimacy vies with isolation.
*Adulthood, in which the crisis poles are generativity and stagnation.
*And maturity, or old age, when despair threatens ego integrity.
In some of his last work, in his 80's, Mr. Erikson worked with his wife, Joan, who lent him an editorial hand throughout his career, to develop a detailed description of just what the lessons of each stage impart to wisdom in old age. They proposed that in the final phase of life, wisdom is achieved to the degree that each earlier phase had positive resolutions.
In infancy, for example, the issue is trust versus fearfulness. In old age, that becomes an appreciation of interdependence. The struggle in early childhood between a sense of will and mastery of one's body, on the one hand, and a shame and doubt on the other, becomes in old age, if successfully resolved, an acceptance of the inevitable deterioration of the body.
Mr. Erikson theorized that all the crises, including the last, have positive and negative solutions, mediated strongly by milieu and other cultural and societal factors. But whatever the solution, at each stage the crisis has to be resolved if the person is to be unharmed by dread or neurosis. The role of society, and even that of contemporary history, applies directly, at least from adolescence onward.
Criticism From the Freudians
Mr. Erikson's theories were not wholly accepted by Freudians; indeed, the orthodox considered him a heretic. Mr. Erikson himself thought that Freud's daughter, Anna, with whom he had had a special relationship, was unhappy over his departures from the Freudian canon.
Other sharpshooters were in the academic community. Many social scientists considered Mr. Erikson ill grounded in their fields. Others doubted his scholarly abilities, partly on the ground that his sole diploma was earned in high school.
But Mr. Erikson was serene, believing that his critics did not deal with the substance of his findings and assumptions. He felt compensated, he said, by the attention paid by younger people without credal allegiances.
The evolution of his ideas emerged to a definable extent from his life experiences and from a long habit of trusting his artistic eye and his belief in the efficacy of his intuition.
Mr. Erikson was born on June 15, 1902, in Frankfurt, Germany, of Danish parents. The common story was that his mother and father had separated before his birth, but the closely guarded fact was that he was his mother's child from an extramarital union. He never saw his birth father or his mother's first husband. When he was 3, his mother was married to his pediatrician, Dr. Theodore Homburger, and throughout his youth he was known as Erik Homburger.
He did not learn about his parentage until his teen-age years, "and it was a secret my mother and I shared." To add to the confusion, his adoptive father was Jewish and his mother's heritage was Lutheran.
He was reared as a Jew, because his mother and her new husband agreed to treat him as their son. He was also led to think of himself as a German, and his anti-Semitic schoolmates taunted him, while at the synagogue his Jewish friends rejected him because of his Nordic features. As a consequence of compounded identity confusions, he said, he developed "a morbid sensitivity" and often escaped into a fantasy world.
After graduating from high school in Karlsruhe, he became an itinerant bohemian, scratching out a living by sketching children. In the process he read eclectically on his own, mostly about art and history.
Then, in 1927, he got word from Peter Blos, a classmate and "my oldest friend," who was a child analyst, that there might be a summer job in Vienna as a tutor-companion to the four children of Dorothy Tiffany Burlingham, an American studying with Freud. Mr. Erikson went for the summer and remained to create, with Mr. Blos and Anna Freud, a progressive school in which the students were taught as individuals.
Mr. Erikson proved a gifted teacher, with "a knack," as he put it, for empathy with children. Miss Freud, who was pioneering the application of her father's theories to children, singled him out as a potential child analyst and invited him to be her patient. He had, meantime, met Freud at a family party and had gone mushroom hunting with him.
Focus Turns To Children
Being analyzed by a woman posed problems for Mr. Erikson, but the process, which lasted more than three years, proved beneficial, he said. "Psychoanalysis was not so formal then," he recalled. "I paid Miss Freud $7 a month, and we met almost every day. My analysis, which gave me self-awareness, led me not to fear being myself. We didn't use all those pseudoscientific terms then -- defense mechanism and the like -- so the process of self-awareness, painful at times, emerged in a liberating atmosphere."
In 1930 Mr. Erikson married Joan Serson, a dancer and artist, many of whose intellectual interests coincided with his. The marriage helped stabilize Mr. Erikson and turn him further toward child analysis as a career.
With his analysis complete by 1933 and his formal training in psychoanalysis also finished, Mr. Erikson left Vienna for the United States. He had a presentiment, he said, of the Nazi terror that was about to descend on Europe, and he was restive about developments in Freudianism, in which Freud's theories were being hardened into beliefs, "and the whole thing was becoming credal."
On the boat he learned 800 words of basic English with the aid of George F. Kennan, the diplomat, so that when he arrived in Boston he could make his way around. Child analysis was in its infancy here, so Mr. Erikson had little difficulty in acquiring patients and an appointment at the Harvard Medical School.
Mr. Erikson was urged to become more academically acceptable by earning a Ph.D. "I tried for a bit," he recalled, "and then I said the hell with it." He felt that he could learn more from children. "You see a child play," he said, "and it is so close to seeing an artist paint, for in play a child says things without uttering a word. You can see how he solves his problems. You can also see what's wrong. Young children, especially, have enormous creativity, and whatever's in them rises to the surface in free play."
Mr. Erikson also worked at the Harvard Psychological Clinic, coming into contact with Margaret Mead, Gregory Bateson and Ruth Benedict, the anthropologists, and Henry Murray and Kurt Lewin, the psychologists. He then went to Yale as a full-time researcher at the Institute of Human Relations and, eventually, as a professor at the medical school.
How Society Molds Childhood
The development of his thought, he said, was from case history to life history to social and cultural factors. In the pursuit of the social and cultural, he left Yale in 1938 to study the early childhood training of the Sioux on a reservation in South Dakota. That was the start of a life concern to demonstrate how the universal events of childhood were affected and molded by society.
Later he also studied the Yurok, salmon-fishing Indians in northern California. He found a marked difference between Sioux children, who were reared on tales of game hunting, and the more restrictive childhood of the Yurok, who were prepared for an arduous way of life.
In the war years Mr. Erikson studied scores of normal children on the West Coast in an effort to explore psychodynamics through experimental play. Out of that came his initial attempt to relate the Freudian stage theory of infantile sexuality to emergent social capacities and needs in a particular milieu.
His proposal that psychoanalysis ought to be a way for understanding "the vicissitudes of normal life" was reinforced in a postwar treatment of emotionally disturbed veterans. Mr. Erikson was impressed by finding that his patients were bewildered and anxious but not mentally ill. They were, he wrote, mostly normal men undergoing the normal crises of readjustment to postwar society.
Mr. Erikson elaborated in a paper entitled "Ego Development and Historical Chance," in which he argued that racism and joblessness could affect the mind at the deepest layers of the unconscious and that social and historical factors contributed heavily to an ego's strength or weakness.
Widespread Effects From Popular Book
Mr. Erikson's reputation was limited, however, until the publication in 1950 of "Childhood and Society," which laid out his theories on the stage development of life. The book, which attained a popular audience and established Mr. Erikson as a generative thinker, had profound effects on many educators, psychologists and other specialists who had accepted Freud's views of childhood.
The book also helped spur younger analysts to appreciate cultural anthropology and social psychology. Mr. Erikson's concepts, moreover, opened a door to the idea that adults, despite poor childhoods, could compensate for their deprivations. The mold of the first five years of life was not hard and fast.
Mr. Erikson's book, which has been a steady seller over the years in many languages, was one anchor of his fame. Two others were "Young Man Luther" (1958) and "Gandhi's Truth" (1969), both psychobiographies in which men of great gifts discover themselves and their roles in relation to their times in adulthood. "Gandhi's Truth" won a Pulitzer Prize and a National Book Award.
Before writing those books Mr. Erikson became a cause celebre by leaving the University of California in 1950 rather than sign a loyalty oath. Not a Communist, Mr. Erikson spurned the oath on First Amendment grounds and created a considerable hubbub. He stood fast, and he said later that he felt that his attitude had been among his finest moments.
In the McCarthy era Mr. Erikson was a senior staff member at the Austin Riggs Center in Stockbridge, Mass., where he treated severely disturbed young people from well-off families. As a balance, he commuted every other week to Pittsburgh to work with disturbed youngsters from poor families, partly in collaboration with Dr. Benjamin Spock.
He also wrote for journals, chiefly about identity, which he defined as a basic confidence in one's inner continuity amid change. A sense of adult identity, he said at one point, "denotes certain comprehensive gains that the individual must have derived from all his pre-adult experiences."
The crisis associated with an emergent identity, he suggested, is a normal one and may be accompanied by intense neurotic suffering. In some cases the crisis may be prolonged, especially for creative people.
That thinking was applied in Mr. Erikson's study of Luther, in which he focused on Luther's "fit" in a monastery choir as an identity crisis and tried to show how Luther had freed himself from an authoritarian father and the constrictions of Roman Catholicism. Widely praised, the book stirred discussions on the insights of psychobiography as well as its limitations. Critics suggested that for all the light that Mr. Erikson had shed, he had underestimated the cumulative historical forces that produced the Reformation.
In the 1960's, Mr. Erikson returned to Harvard as professor of human development. He also conducted behavioral research, lectured at the Massachusetts Institute of Technology and published essays in journals, later put into book form. The books were "Insight and Responsibility" (1964) and "Identity: Youth and Crisis" (1968).
Hopefulness Inspired by Gandhi
His busy life included long sojourns in India, where he became fascinated by the life of Gandhi and wrote, in "Gandhi's Truth," about Gandhi's first use of fasting, in 1918, to win a textile strike. The book tried to show the virtues of nonviolent civil disobedience and centered on Gandhi's middle life, when he became a symbol of the struggle for independence.
Mr. Erikson was energized by his study of Gandhi and was led to believe in the possibility of "quite different images of youth and young adulthood" than those prevailing. He was full of hope that "new models of fraternal behavior may come to replace those images of comradeship and courage that have been tied in the past to military service and probably have contributed to a glorification of a kind of warfare doomed to be obsolete in our time."
He was optimistic that new models of behavior "would make it possible for adults to contribute true knowledge and genuine experience without assuming an authoritative stance beyond their actual competence and genuine inner authority." He was especially wary of what he saw as a prevailing irrationality among people, young and old, who scorned measured progress as they took direct action to pursue their goals.
After his formal retirement in 1970, Mr. Erikson worked on essays, wrote books, lectured and divided his time between California and Cape Cod. In 1987, he and his wife moved from Marin County, Calif., to Cambridge, Mass., because of the founding of the Erik Erikson Center there for scholars and clinicians. The center is affiliated with Cambridge Hospital, part of the Harvard Medical School.
His last two books, "The Life Cycle Completed" in 1982 and "Vital Involvement in Old Age," written with his wife and Helen Kivnick in 1986, articulated his ideas on the last stage of life. "A Way of Looking at Things," a collection of his papers edited by Dr. Stephen Schlein, was published in 1987.
In addition to his daughter and his wife, of Harwich, surviving are two sons, Kai, of New Haven, and Jon, of Los Osos, Calif.; two sisters, Ruth Hirsch of Manhattan and Ellen Katz of Haifa, Israel, and three grandchildren.


*****
Today in History, 2005: George F. Kennan dies. A collection of his writings in Foreign Affairs: http://ow.ly/ZBJ0s


In Memoriam George Frost Kennan Feb. 16, 1904 — Mar. 17, 2005 Diplomat, Scholar, Friend Containement July 1947The Sources of Soviet Conduct by "X"
FOREIGNAFFAIRS.COM

George F. Kennan - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/George_F._Kennan
George Frost Kennan (February 16, 1904 – March 17, 2005) was an American adviser, diplomat, political scientist, and historian, best known as "the father of ...


Tuck等人津津樂道G.F. Kennan的故事。美國戰後一位默默無聞的駐俄外交人員Kennan,發出一封8000字的電報,向國務院解釋美國及其盟國,在戰後要面臨的史達林政府的不合作和擴張行為挑起的艱難局勢它為美國冷戰歲月裡所採取的態度定下基調,他就行使政治領袖的職能



 By the 1990s, Mr Kennan seemed to change this view. He wanted America to withdraw from its public advocacy of democracy and human rights: "this whole tendency to see ourselves as the centre of political enlightenment and as teachers...strikes me as unthought-through, vainglorious, and undesirable." Behind this apparent shift, however, was the old George Kennan, who had always advocated caution, subtlety and patience in the use of power, without shrillness or pushiness, and had been proved right.

到了90 年代稍前, George Kennan 先生的看法似乎改變了。 他要美國從公然鼓吹、擁護民主和人權的做法退出:「
這種整體傾向把美國看作為世界政治的啟蒙中心和想作為他國的老師...令我覺得這是未經深思的、虛榮的、對國家不利的。」這種明顯的變臉之後的思想源頭,其實一直是老喬治・肯南的本色,他一貫主張;在應用權力時,務必戰戰兢兢、深諳微妙之道、和並要有耐心,而不要張楊、霸道,這些想法,事後都證實他是對的。(hc 譯自本周 The Economist 2005.3.13)


 Book Review: 'The Kennan Diaries' by George F. Kennan
George F. Kennan's views on domestic politics were as short of patience, subtlety and sympathy as his foreign-policy views were adorned by them.


Feb. 14, 2014 5:34 p.m. ET


Henry Stimson, as secretary of state in the late 1920s, famously shut down Washington's code-breaking "black chamber" on the grounds that, as he later put it, "gentlemen do not read each other's mail." Aside from its echo of a gentler code of manners, the Stimson dictum would have made short work of biography and history, their writers being pre-eminently the people who read other people's mail—and diaries as well. Since then, the publication of private jottings has become routine, so much so that there is hardly an ethical qualm. We may all now read a monumental extract from the diaries kept by...

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