台灣的自由人與食物之風景

過年期間到處是人，觀光無疑成為台灣的明星產業，雖然它佔GDP才4%但不容小覷!台灣沒有大山大水，最被國外遊客津津樂道的是人的風景，這就是台灣無形 的軟實力。尤其觀光要靠人來服務，台灣兩年內就因此增加五萬個就業機會。在一年七百萬的國外旅客中，去年陸客就有258萬人次，為了繼續拚人氣擴大商機， 銀行二月初已經開放人民幣存款，觀光局也在一月底宣布，不管跟團或自由行，每天陸客配額提高到了七千人。但是政府一貫拚人氣衝數量的政策究竟肥了誰?為什 麼負面的旅遊糾紛和不幸仍然經常發生?獨立特派員觀察，問題首推港資旅行社挑起的低價風暴，他們一條龍的接客手法頭尾通吃，犧牲了台灣業者，也搞壞了整體 形象，來看我們的分析報導。

2011年6月開放陸客自由行以來，去年來台的自由行人數就從剛開放時的3萬，增加到19萬人次，成長幅度相當驚人，國內業者也開始切入客製化市場。去年 年底就有一團單車環台的自由行旅客到台灣踩線，獨立特派員隨團記錄下這趟旅程，不住大飯店不去珠寶店買珊瑚，真的很不一樣，這些陸客很有自主性，他們到底 留下甚麼樣的台灣印象?

城市之眼 Iwan Baan’s Inclusive Eye

Iwan Baan’s Inclusive Eye

Culture, Design

By BROOKE HODGE

February 19, 2013, 7:00 pmComment

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• Iwan Baan’s photograph of the Guanzhou Opera House in Guanzhou, China, designed by Zaha Hadid, is part of “The Way We Live,” an exhibition of Baan’s work at the Perry Rubenstein Gallery in Los Angeles.
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• The National Stadium in Beijing, better known as the Bird’s Nest, was designed by Herzog & de Meuron in collaboration with the artist Ai Weiwei.
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• A view of slum dwellings in Caracas, Venezuela. Among the tall buildings in the background is the Torre David, an unfinished office building that is now inhabited by squatters.
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• A close-up view of the Torre David in Caracas that shows the individual dwellings fashioned in the skyscraper’s unfinished concrete shell.
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It has been just eight years since Iwan Baan began photographing architecture, but the way he sees the world has already made him a big name. His striking aerial photograph of Manhattan divided by the post-Sandy power outage quickly became an iconic image. “The Way We Live,” a solo exhibition of Baan’s lush large-scale images of cities and their people and buildings, opens this week at the Perry Rubenstein Gallery in Los Angeles.
Baan’s grandmother gave him a camera for his birthday when he was 12. “I was completely fascinated,” he said of the camera. But within a week, he had traded it in for a better one. He started working with architects when a friend told him about an exhibition that Rem Koolhaas was presenting in a big round tent in Brussels. Baan, who is Dutch, had been making panoramic photos and offered to document the exhibition. Koolhaas’s CCTV building was under construction in Beijing at the time, and Baan decided to follow its progress. “I wanted to see how these gigantic projects got built in China,” he says. “The crews are enormous. Small cities are created on site because the workers come from far away. I was struck by the way people still seem to live normal lives even though they are sometimes completely disconnected from their surroundings.”
That connection to the human side of architecture sets Baan apart from his peers. While he has photographed many well-known buildings, he is equally fascinated by the vernacular. His photographs of the Torre David in Caracas (for which he won a Golden Lion award at the Venice Architecture Biennale) are a focus of the exhibition. The skyscraper, built for Venezuela’s largest bank, was left unfinished when its developer died in 1993 and Venezuelan banks collapsed the following year. Because of an acute housing shortage in the city, locals quickly moved in, fashioning their own living spaces from the partially constructed concrete shell. “The people made a completely vertical city,” Baan says. “Because it’s self-governed, it was very safe, except for the fact that there were often no handrails.”

The exhibition is on view at Perry Rubenstein Gallery in Los Angeles through April 13.

Along the Trail of Korea’s Mountain Spirits 追尋韓國山神的足跡

Explorer

Joe Ray for The New York Times

Along the Trail of Korea’s Mountain SpiritsBy ELISABETH EAVES February 27, 2013亞洲遊追尋韓國山神的足跡ELISABETH EAVES 報導 2013年02月27日 紐約時報
THE titanium spork was a Christmas gift from my brother Gregory, a choice that seemed random at the time. I had no use for ultra-lightweight dual-use cutlery. But nine months later, almost 7,000 miles from my home in New York City and nearly catatonic with exhaustion, I was thankful for its lack of heft. Gregory; my husband, Joe; and I had been hiking for 12 hours while hoisting a 30-pound backpack over steep and slippery rock in a thick mist. After nightfall, headlamps fading, we spotted dots of light below us in the dark, and heard the eerie whoosh of a wind generator. We stumbled down to the Satgat-jae shelter, a basic cabin for hikers perched at over 4,200 feet in South Korea's Deogyusan National Park. I unpacked my spork.
鈦制叉勺是我弟弟格雷戈里(Gregory)給我的聖誕節禮物，這個禮物應該是他當時隨便選的。超輕兩用餐具對我來說沒什麼用。但是9個月之後，在離我紐約市的家7000英里之外的地方，在我累得要死的時候，我很感激它沒那麼重。當時，我和格雷戈里以及我的丈夫喬伊(Joe)已經走了12個小時，我們背著30磅重的背包，在濃霧中翻過陡峭光滑的岩石。夜幕降臨後，頭燈變得昏暗，我們看到下面的黑暗中有點點燈光，聽見風力發電機怪異的嘶嘶聲。我們偶然碰到了一個避難所——一個供徒步旅行者落腳的簡陋小木屋，它棲息在韓國德裕山(Deogyusan)國家公園4200多英尺高的山上。我取出了我的叉勺。
It was Gregory, now living in South Korea and flush with the zeal of the newly expatriated, who had suggested we hike a portion of the Baekdu-Daegan trail. The Baekdu-Daegan is a mountain system running the entire length of the two Koreas, some 870 miles. On maps, it appears as the topographical backbone of the Korean Peninsula, but I soon realized it was also a psycho-spiritual one. The notion first occurred to me when Gregory told us that his city-dwelling Korean girlfriend said he would understand her better if he hiked the Baekdu-Daegan. And when Joe and I checked out of our ultramodern hotel in central Seoul, the receptionist clapped when I told her what we were about to do.
是格雷戈里建議我們徒步走一段“白頭大干”(Baekdu-Daegan)山系的，他現在住在韓國，因為剛剛移居國外而特別興奮。 “白頭大干”是縱貫朝鮮和韓國兩國的山系，長約870英里。從地圖上看，它像是朝鮮半島地形上的脊梁，但是我很快意識到它也是“心理—精神”上的主心骨。我第一次產生這個想法，是在格雷戈里告訴我們他住在城裡的韓國女朋友說如果他去一趟白頭大干山，他會更理解她的時候。喬伊和我在首爾市中心超級現代的酒店辦理離店手續，我告訴接待員我們打算去做什麼的時候，她鼓起了掌。
South Korea may be among the most wired and densely populated countries in the world, but its first religion many centuries ago — before the arrival of Christianity, Confucianism and Buddhism — was based on the worship of mountain spirits. The Korean version of feng shui, known as pungsu-jiri, holds that the nation's energy flows south along the Baekdu-Daegan ridge and outward along its branches. By the time of our trip, I had developed a theory that the mountains are to Koreans as the Wild West is to Americans : even if a New Yorker, say, has never set foot on a ranch, he likes to think he's got a little bit of cowboy in his soul. It's part of the collective unconscious.
韓國可能是世界上互聯網最強大、人口最密集的國家之一，但是它幾千年前出現的第一個宗教——在基督教、儒教和佛教到來之前——卻是基於對山神的崇拜。依照韓國的“風水”(pungsu-jiri)之說，該國的元氣順著白頭大干山脊向南流動，順著它的支脈向外擴散。我們開始旅行的時候，我已經有了一個推論：山脈對韓國人的意義，就像荒蠻的西部對美國人的意義一樣：即使一個紐約人從來沒有踏上過西部大牧場的土地，他也樂意認為他的靈魂裡帶著點牛仔精神。這算是一種集體無意識。
Joe Ray for The New York Times
俯瞰海印寺的一個屋頂。
Since the '80s, as both freedom and wealth have spread in South Korea, so has the popularity of mountaineering. As it has, the South Korean portion of the Baekdu-Daegan has become hikable along nearly all of its 457-mile ridge, with trails built and maintained by the Korea Forest Service, part of the Ministry of Agriculture and Forestry. Weekend warriors tackle it in chunks, and a hardy few attempt the entire length as an epic two-month trek.
從80年代開始，隨著自由和財富在韓國擴散，登山也流行開來。白頭大干位於韓國部分的山脊約有457英里長，據說這段山脊幾乎完全適合徒步旅行。這裡建有登山步道，由韓國農業森林部下屬的森林服務局養護。週末成群的遊客來此登山，少數強壯的人還會嘗試用兩個月的時間艱苦地走完全程。
In the spring, Gregory had m​​ailed me the only English-language guidebook to the trail. The spork had been a subtle lure, but I took the guidebook as an all-out invitation and began making plans for a September trip. My brother had lived in South Korea for much of his 20s, but, always too busy or broke from my own globe-trotting, I had never visited. Now he was moving back there at the age of 37, in love with Korea, the Korean language and a Korean woman. I wanted to better understand his decision, which seemed to be either a bold gamble on personal happiness or a crazy one. And I wanted to know the place that might be his permanent home.
今年春天，格雷戈里給我寄了一份關於這條路線的唯一的英文旅遊指南。叉勺是個小小的誘惑，但是我把這份指南看作是極力邀請，於是開始計劃九月份去那裡旅行。我弟弟20多歲的大部分時間是在韓國度過的，但是因為我太忙或者因為我在全球旅行幾近破產，所以我還從沒拜訪過那裡。現在他年屆37又搬回那裡，愛上了韓國、韓語和一個韓國姑娘。我想更好地了解他的決定，這個決定似乎是對個人幸福的勇敢冒險或者瘋狂冒險。我想了解這個可能是他度過餘生的地方。
Gregory is younger than I am, but he became our leader, particularly after we left the capital and entered the countryside, where we saw no other foreigners and heard virtually no English, and so were dependent on his Korean skills.
格雷戈里比我小，但是他成了我們的領頭人，特別在我們離開首都、進入鄉野之後，因為我們沒再看到過其他外國人，沒再聽到過英語，所以我們要依靠他的韓語特長。
The section of trail we had chosen began in a southern farming region and took us north into 90-square-mile Deogyusan National Park. Clouds clung to the hills, a reminder of the unseasonably late typhoon that had passed over the peninsula the day before. As we ascended, we were almost immediately passed by a hiking club — 15 lithe men and women in the black hiking pants favored there, made from panels of high-tech-looking fabric. Their leader broke his stride just long enough to tie a ribbon to a tree marking their passage; some branches we passed were festooned with these brightly colored strips.
我們選擇的那一段路程始於南部的一個農業區，向北到達90平方英里的德裕山國家公園。聚在山上的雲讓人想起前一天刮過半島的颱風，它比往年來得晚。我們往山上走的時候，很快就被一個徒步旅行團超過了——團裡有15個男女，他們步態輕盈，身穿黑色的步行褲，這種褲子在當地很受歡迎，是用高科技面料做成的。他們的領頭人比其他人走得稍快一些，這樣他就有時間在樹上系上緞帶做記號；我們後來在路上見過一些樹枝上繫著這些鮮豔的彩色緞帶。
In height, South Korea's mountains are more akin to the Appalachians than the Rockies — the highest mainland peak is 6,283-foot Jirisan. They can, however, be jagged in the extreme. We planned to cover just seven miles on the first day, but the steep and constant ups and downs soon had us aching. We often had to climb using our hands, and in many places we used the chains and ropes that the forest service had helpfully attached to the rocks.
在高度上，韓國的山脈更接近阿巴拉契亞山脈，而不像洛基山——最高的山峰是6283英尺高的智異山(Jirisan)。但是這些山脈極其起伏不平。我們第一天只計劃走7英里，但是山路十分陡峭，不斷起伏，很快我們就累得渾身酸痛。我們經常需要用手攀爬，在很多地方我們需要抓著“森林服務局”為方便遊客在岩石上安裝的鍊子和繩子。
As we limped into our second morning, we decided to rethink our itinerary. Instead of sticking religiously to the trail for six days, we would weave our way on and off, stopping at villages and temples along the way. Things immediately improved. For one thing, the sun had come out. For another, we were going downhill. Soon we were following a stream, broken up by waterfalls and pools through a deciduous forest of maple, hazel and birch. We stopped to talk to a pair of Korean hikers on their way up. I would hear Gregory explain our presence so many times over the course of this trip that I began to pick up the words for sister and brother-in-law. “People look at you differently when you're traveling with family,” he said to me after another encounter with fellow hikers. “You're not a suspicious bachelor.”
第二天早上我們緩慢而費力地前行時，決定要重新考慮一下我們的旅行計劃。我們打算不再連續6天都嚴格沿著步道前行，而是時不時地迂迴一下，到附近的山村和廟宇歇歇腳。情況馬上變好了。一是太陽出來了；二是我們開始走下坡路了。很快，我們沿著一條溪水前行，沿途看到了瀑布和潭水，穿過了一片落葉林，裡面有楓樹、榛子樹和樺樹。我們停下來和兩位上山的韓國遊客交談。一路上我多次聽到格雷戈里跟別人解釋我們的關係，我都知道用韓語怎麼說“姐姐”和“姐夫”了。 “別人如果知道你是和家人一起旅行，對你的看法就不同了，”又一次跟其他遊客碰面後他對我說，“他們就不會再認為你是一個可疑的單身漢了。”
Two nights later we found our way to another park shelter, this one just below 5,282-foot Hyangjeok-bong. At sunset we climbed to the peak and had the 360​​-degree view to ourselves. To both east and west, mountain ranges in shades of gray, blue and black, each one silhouetted against the next, stretched away like waves on an ocean.
兩晚之後，在快到5282英尺高的香積峰(Hyangjeok-bong)的地方，我們找到了公園的另一處小木屋。日落時我們爬上了山頂，可以360度俯瞰群山。東邊和西邊的山脊是灰色、藍色和黑色的，相互映襯，像大海裡的波浪延伸到遠方。
After sunset, at a picnic table outside our shelter, we encountered the two best-equipped hikers I have ever met. Kwang Sub Shin and Jin Koo Suk, who both work for a bank in Seoul, hike sections of the Baekdu-Daegan on weekends . Each had a headlamp strapped to his forehead. Music played from a phone, which was attached to a solar battery. Bottles of ice-cold rice wine were scattered around the table. Mr. Suk cut pieces of sweet potato and added them to a bubbling pot of fish broth. From atop a second camp stove he served hot barbecued duck. They put to shame the instant rice and curry we'd been subsisting on.
日落之後，在小木屋外的野餐桌旁，我們遇到了我見過的裝備最齊全的兩位徒步旅行者。申光燮（Kwang Sub Shin，音譯）和石鎮丘（Jin Koo Suk，音譯）都在首爾的一家銀行里工作，週末的時候在白頭大干山系的部分地段徒步旅行。兩個人的前額上都戴著照明燈。用太陽能電池供電的手機裡播放著音樂。桌子四周散放著一瓶瓶冰冷的米酒。石先生把紅薯切成塊，加到沸騰的魚湯鍋裡。另一個野營爐上是熱騰騰的烤鴨。我們用以果腹的速食大米和咖哩顯然相形見絀。
Fortunately we had two items to add to the feast. Both had been controversial when we set out (the less heft the better): canned peaches and boxes of soju, the national tipple. The temperature dropped with nightfall, but the steam and aromas from the table kept us warm. With Gregory translating, I asked our new friends if they thought my cowboy metaphor made sense. Did Koreans all have a little bit of mountaineer in their souls? Mr. Shin looked up from under his headlamp and replied with a simple but emphatic “yes.”
幸運的是，我們還有兩樣拿得出手的東西。這兩樣東西在我們出發的時候還引起了爭議（我們的原則是行李越輕越好）：蜜桃罐頭和幾箱韓國燒酒(soju)。夜幕降臨之後溫度下降了，但是食物的熱氣和香味讓我們感到溫暖。我讓格雷戈里幫我翻譯，問我們的新朋友他們是否認為我的牛仔比喻有道理。是不是所有的韓國人靈魂裡都帶著點登山家精神？申先生抬起頭，簡單而有力地回答道：“是的。”
The spring outside our shelter had a sign on it, which Gregory told me said the water was drinkable. The next morning, though, seeing me filling my bottle, Mr. Suk dashed toward me in alarm. “Ah,” Gregory said. “ It says do not drink this water.”
小木屋外的泉水邊有個警示牌，格雷戈里告訴我上面寫著泉水可以飲用。但是第二天早上我往瓶子裡裝泉水的時候，申先生驚慌地向我跑過來。 “噢，”格雷戈里說，“牌子上說不要喝這裡的水。”
“Sorry,” he said, and then, in the tone he uses when waxing philosophical, “the window is only half open.”
“對不起，”他說，然後用一種哲學式的語氣說，“窗戶只開了一半。”
IF Gregory's window onto Korea was only half open, then mine was barely cracked. It occurred to me that this sense of traveling through a half-understood world was something we had both sought many times over. Moving to a different culture meant the world suddenly became more mysterious. It could make you feel like a perpetual outsider. But it also made you feel as if you were always learning.
如果說格雷戈里通往韓國的窗戶只開了一半，那我的只開了個小縫。我忽然明白，在一個似懂非懂的世界裡旅行的感覺，是我們一直追求的東西。生活在一個不同的文化里，意味著世界突然之間變得更神秘了。它會讓你覺得你永遠都是個局外人。但是它同時也讓你覺得好像你一直在學習。
After hiking another stretch of the Baekdu-Daegan, we descended steeply out of the national park and took a bus through fields of garlic, peppers, zucchini and ginseng. We had one more stop to make before ending our pilgrimage, at Haeinsa, a Buddhist temple draped over the folds of Mount Gaya. On the sunny Sunday afternoon when we arrived, swarms of day-tripping urbanites were taking the half-mile stroll from parking lot to temple in full regalia — stretchy tops, hiking boots and black super-pants — as if their gear were a type of modern religious raiment.
在白頭大干山系又走了一段之後，我們順著陡峭的山路下山，離開了國家公園，乘坐公共汽車穿過一片種著大蒜、辣椒、西葫蘆和人參的田地。在結束我們的朝聖之旅之前，我們還要再去一個地方——隱藏在伽倻山(Mount Gaya)山谷裡的海印寺(Haeinsa)。我們到達的時候是周日的下午，陽光燦爛，成群的城里人來這裡進行一日遊，他們從停車場走半英里來到寺廟，身穿全副盛裝——彈力上衣、徒步靴和黑色登山褲(super-pants)——好像他們的這身服飾是一種現代宗教服飾。
Certain temples, Haeinsa included, allow guests to stay overnight, but you have to follow their rules. Gregory and Joe were sent to share a spartan room, while I got my own. We ate silently in the monks' dining hall. Just before sundown we gathered in the central courtyard, where, standing under a pavilion's carved and painted eaves, a young monk in gray and maroon robes beat on a drum taller than he was, the deep sound echoing off the mountains. When it was dark, we ascended to the main worship hall, from which golden Buddhas shone like suns. We took off our shoes and sat next to an enormous window open to the night. Chanting rose and fell around us.
有些寺廟，包括海印寺，允許客人過夜，但是你得守規矩。格雷戈里和喬伊被分配合住一個簡樸的房​​間，我自己住一間。我們在僧人的食堂里安靜地用過晚餐。太陽快要落山的時候，我們聚在中央的庭院裡。一位身穿灰色和栗色僧袍的年輕僧人站在一個亭子下面，亭子的飛簷雕有花紋、繪有圖案。他敲響一面比他還高的鼓，深沉的鼓聲在山谷間迴盪。天黑之後，我們上到主祈禱殿，大殿裡的幾座鍍金的佛像好似一個個太陽。我們脫掉鞋子，坐在一面巨大的窗戶旁邊，窗外夜色朦朧。唱經的聲音在我們四周起起伏伏。
I couldn't understand the words. But I did understand a little more why Gregory wanted to be there. He'd learned enough to know that he could spend a long time learning more.
我聽不懂經文。但是我更理解為什麼格雷戈里想要待在那裡了。他已經學到了很多，足以明白他能花很長的時間學習更多。
本文最初發表於2012年12月2日。
翻譯：王艷

德國粉絲

真是優秀民族，源於教養、修養！

你不得不知的N個德國細節  

德國人見面打招呼用語「Alles in Ordnung (= Everything in order)？」

德國人的口頭禪之一是「讓我看看記事本」。

德國地鐵裡沒有防止人們逃票的閘機和玻璃門。

德國地鐵裡的人們不用手機上網，而是捧一本書靜靜閱讀。

德國人從不把愛國掛在嘴上，但內心深處卻有著與生俱來的民族榮譽感。

在德國的賓館和市政大廳的洗手間裡，都有兩卷衛生紙，一卷放在盒子裡，另一卷備用。

科隆大教堂的宏偉是相機無法拍攝的，教堂修了600年，
最初的設計者對這座巨大建築早就構思了全部細節，歷經幾百年，
這個設計思路還能夠延續，而且基督教的信仰一直存在。

德國人真的用量杯喝水嗎？
當我偶爾進入廚房，看到一疊疊整潔挺括、雪白如豆腐般的抹布，
以及一排排如化學器具一樣標有刻度、貼有標籤的食品器皿時，
才感悟到日爾曼民族對待生活的認真簡直到了不可思議的地步。

汽車在市區裡行駛，時速不得超過30英里。
也有個笑話說：如果半夜12點還有人在路上等紅燈，那個人肯定是德國人

他們的街面上永遠都是自己國家生產的汽車。
雖然德國人的派對意識全世界無人能及，
但沒有哪個德國人會像中國遊客那樣在法國的市場上排隊去買LV，
如果限制他們購買數量並排隊，那麼他們寧可不買。

在餐廳裡，德國人來吃飯，走後不用換桌布，因為上面滴油不沾。

衣服舊得不能再舊了，它的扣子依然還在。
於是，有句玩笑的話說，德國鈕扣的壽命比婚姻還長。

鉗子、螺絲刀、錘子、扳子、鋁合金架子……有了這些，  
Leon（德國人名 男 ）就可以在閒暇的時候把祖傳的傢俱翻出來修繕一番，
也可以親手給孩子製作一個獨一無二的木馬，
甚至，如果空間夠大的話，可以給家人再蓋一座木屋。

Maya（德國人名 女）的祖母親手整理出來的衣櫃：
一層又一層潔白的床單、毛巾，它們被整整齊齊地疊放在櫃子裡，一絲不苟，一塵不染。

售票處免費提供列車時刻表，按照字母排序，一個城市一張表。
從凌晨 1︰00 到深夜 24︰00，每個時間區域內，詳細列出往返目的地的雙向車次時間表，標明每趟列車，是否設有餐車、是否可攜帶自行車、是否有臥鋪、躺座或咖啡供應。
最重要，這裡沒有「晚點」這個詞語。

使用歐元之前，從1芬尼到1馬克的硬幣上，都以橡樹葉子作為裝飾圖案，
50芬尼的硬幣背面是一位健美的女性種植橡樹樹苗的畫面。
德國曾能源緊張，冬天，人們寧願挨凍，也不願意砍伐樹木用來取暖。
他們常說：「走進森林去吧，像一個受傷的動物，把自己藏起來，它自會痊癒。」

Leo一年級開學第一天領到一本環保記事本。
封面是一片綠翠，上面有森林、草原、草地和田野。
「週一，我為瀕臨滅絕的灰鶴捐了1馬克的零花錢；
週二，睡覺忘了關燈，浪費了大量的電，真不應該；
週三，上圖畫課時連撕了3張白紙，
老師說，造紙要消耗木材和大量的水，我感到慚愧……」

無論是現代都市還是鄉村小鎮，全國街頭巷尾的垃圾箱款式、造型、功能和顏色全部統一。
四種顏色，四個投入口，醒目地標有玻璃、紙張、果殼和包裝材料，圖文並茂，小孩子也不會弄錯。

1911年4月，雲南滇池螳螂川上的石龍壩電站建成發電。
100年過去了，它仍然在為鄰近的村寨提供所需的電力。
這座水電站所用水輪機、發電機和變壓櫃全部是德國西門子公司的產品。

根據德國施工標準，在老化零件周邊3米以內的範圍，會有存放備件的小倉庫。
2010年7月，青島城建公司員工根據德國朋友的這一提示，
在老城區的下水道水道裡找到了100多年前就用油布包好的備用零件。
同時，由德國人建造的青島棧橋東側洩洪口正在正常使用。

某電視欄目在德國的某一城市的街頭放置了2個公共電話亭，一個上面寫 「男」，一個上面寫著「女」。
然後工作人員就躲在暗處，觀察德國人的守秩序情況。
整整一天下來，一切都是那麼井井有條，男人進寫著「男」字的電話亭，女人進寫著「女」字的，毫無差錯。
即便有時一邊空著，而另一邊在排隊。
正當工作人員準備收工的時候，突然出現了一個例外，一個男人在等待前面講電話的人5分鐘之後，終於忍不住鑽進女字電話亭。工作人員如獲至寶，趕緊跑過去採訪，原來那個人是法國人。

歌德、席勒、巴赫、貝多芬、莫扎特、康德、卡爾馬克思、馬丁路德、古騰貝格……  
他們的名字對於世界人民來說不僅是耳熟能詳，更是不可抗拒。  
他們各自在世界的不同領域獨佔鰲頭，他們來源於同一個民族－－德國。
當嚴謹做到極致時，不要覺得不可理喻！
表達意見：他們直來直去從不拐彎抹角
生活方式：他們獨立自主沒有七姑八姨
時間概念：他們精確到秒拒絕或早或晚
人際關係：他們簡單清晰拒絕複雜多變
對待憤怒：他們愛憎分明不懂笑裡藏刀
排隊習慣：他們規矩禮讓不要扎堆取巧
餐廳氛圍：他們安靜用餐從不大聲喧嘩
旅遊方式：他們用眼睛看而非用相機看
美麗標準：他們崇尚健康不要瘋狂減肥
處理問題：他們直面問題從不逃避推諉
領導概念：他們相信領導但不盲從權威
撫養子女：他們嚴格教育從不溺愛子女
生活不能全裸，甦醒吧，沉醉在精神邊緣的人們！

新亞書院『天人合一』

 天人"合一亭"  童元方《為彼此的鄉愁》頁151-54

2009
垃圾堆與天人合一　（張曉風）

一
　　他不會說華語——雖然他會廣東話。
　　他當然更不會寫漢字，屬於他的語文其實是英文。
　　他是生活在加拿大的華裔移民，從母親那邊來說，他是第四代移民，從父親那邊來說，是第二代。小鎮上沒有其他華人，他們看來顯然是徹頭徹尾的加拿大人了，他並且有一個好玩的英文名字，叫「自由人」（Freeman），看來會一路踔厲風發昂揚走天下的樣子。
　　然而他學了建築，建築是一項「駐足」的藝術，他必須「座落」。
　　而且，他戀愛了，愛上一位從香港來的華人女子，然後，他和那女子一起回到香港。
　　他的名銜是建築師，也在中文大學教書，他妻子是個「公益活動人」。歲月悠悠，二十多年就這樣過去了。在香港，他的名字是陳惠基，他的妻子叫李淑潔，像迴流的鮭魚，他們又找到遙遠的故川故源。
二
　　去年，中華民國筆會赴港開會，有一天晚上，大會安排了一個公開的朗誦會，朗誦的地點是新亞書院的一個小禮堂。因為算是盛事，我們便早早由開會的西貢島前往中文大學，召了輛計程車，懷覑十分慎重的「準備心情」。
　　余光中先生因為有事，要另外一車去，臨行，他十分認真地叮嚀：「你們去，時間還早，你們一定要上到山頂位置，有一個景非常值得一看，叫『天人合一』，是紀念錢穆先生的。」
　　香港遊，余先生可算半個「地頭龍」，我們把他的話奉為圭臬。
　　我們原以為那一定是一處人人皆知的景點，不料計程車司機卻木然不曉，於是在校園的山徑上彎來繞去，四處打聽，偏偏如今校園中每每見到的都是些十分「國際化人士」，都是些對校園知之不甚詳的外地學生。不過，在暮色來襲之前，我們總算找到了這個玄秘的幽境。
　　我要怎樣形容這片幽境呢？我的第一個感覺是：「啊！原來它是一池水，藏在一個深邃的洞穴裏。」
　　其實不對，它雖是一池水，卻不在洞穴裏，它的確有所覆，但覆蓋它的是一株老樹，樹不高，但枝繁葉茂，姿態如蟠螭交鶴偃蹇纏綿，顏色如翡翠巖壑，鋪天而來。但那大樹又宛似一個謙抑安全的戀慕者，雖站在近處，卻不企圖干擾什麼——除了影子，它只求池水容納它的影子。
聽說整個工程花的錢很少，當然，學院本來就不是富裕的單位，人文方面的學院一 向是大學裏的低收入戶，但這個景卻造得容天納地，氣象萬千。可是無論如何，香港和台灣一樣，是個「彈丸之地」，哪有什麼氣象萬千的本錢？可是，有的，那全 看建築師了。建築師是誰？就是剛才說的陳惠基。
　　陳惠基既不懂中文，要閱讀錢賓四先生是絕對不可能的，這一點，就全靠妻子李淑潔了。經過反覆的詮釋辯析，從年輕時即信仰基督教的陳惠基和賓四先生的儒境終於有了交集，他隱約知道該怎麼做了。
　 　這塊山頭之地，原來的功能只是堆雜物，形同垃圾場，經過整理，成了「天人合一」造境的預定地。決定從步道開始，到大樹保留，到造一座池水，水池在我目測 看來，也不過二十幾坪（每坪約四平方公尺），但已足夠迴天光以入鏡，攬無窮於方寸。原來，他造了一片「浮沿水池」，（這不是工程用語，是我杜撰的，我老家 徐州稱斟酒至杯沿為「浮沿」。）水面一平如鑑，並不斷稍稍溢出，這種水池原不稀罕，台北縣政府辦公室即有一座。但「天人合一」勝境中，此池因設計精巧，剛 剛好和海平面在視覺上黏合起來，於是八仙嶺、吐露港全像由這一方池水延伸出去的校區分部。
　　這設計，讓我想起蘇州庭園，但借山借水的老師傅怎比得上陳惠基幸運，他借的竟是大海！浩浩淼淼出入有無的大海，清風徐來，興或不興的池面都令人恍神。
　　天人合一可以是倫理上的宇宙親情，可以是哲學方面的細密思維，也可以是眼前滌目浣心的深層美學。

京都一周步道:哲學之道

徐文杰之女訪日

Andrew Hsu 被標註在 Doris Hsu 的相片中 — 在 Kyoto, Osaka, Japan

為了老爸來的!!!

也許是廿幾年了。這哲學之道上熙來攘往的訪客的清靜，沒入夢來。原來，它是給世世代代的人的，給那些新生們。他們的系譜之一，寫在梅棹忠夫和山本紀夫合編的《山的世界》(賴惠鈴譯  台北:臺灣商務，2007) 。平地之夢，山岳之夢。在台中公園旁的書店的羅素《哲學問題》中的室內桌椅之真象的立讀上。在羅素在哈佛大學Santayana 的房內，為主人朗讀某段英詩，讓Santayana 震憾，寫入《人與地》中。又或許在80年代初的竹東電子所的圖書館，在台北經建會宿舍的音樂中….. (

京都一周トレイル(Trail))

中國的建築模仿狂熱 China's massive movement in architectural mimicry.

In Chinese Buildings, a Copycat Craze

Duplicating Versailles, the Chrysler Building or the White House is seen as a mark of skill and superiority

 

By BIANCA BOSKER

In Beijing, the new Wangjing SOHO complex, a trio of curvy office buildings designed by the internationally acclaimed architect Zaha Hadid, is slowly rising in the smog-filled skyline. Meanwhile, 1,000 miles south, a set of two buildings is going up—and the design looks just like Ms. Hadid's, say the backers of the Beijing complex.
The other development company has denied copying the design and coined a slogan about its project. "Never meant to copy," reads a pitch posted on the firm's official microblog. "Only want to surpass."

Robert Harding World Imagery/Corbis

BONJOUR CHINA | An Eiffel Tower looms over a road in Hebei province.

That motto could be the mantra for China's massive movement in architectural mimicry. To show they are making it big, the Chinese have turned to faking it big.
In recent years, some of the nation's real-estate developers and even government officials have been churning out detailed counterfeits of the West's greatest architectural hits, from Unesco World Heritage sites to Le Corbusier gems to Manhattan skyscrapers.
Paris, Orange County, Interlaken, Amsterdam—all have their doubles in China. In Hangzhou, gondolas glide through the man-made canals of Venice Water Town, which boasts its own Piazza San Marco and Doge's Palace.
Last year, developers in Huizhou unveiled a brick-for-brick replica of the Austrian village of Hallstatt, complete with its cobblestone streets, historic church and even sidewalk cafes. Hallstatt residents were surprised to learn that Chinese planners had studied the village's buildings on location in Austria, according to news reports.
The award for the most copied building goes to the White House, says Yung Ho Chang, a Chinese architect and the former head of the Massachusetts Institute of Technology's architecture department. The building serves as the model for everything from seafood restaurants to single-family homes to government offices in Guangzhou, Wuxi, Shanghai, Wenling and Nanjing.
This "duplitecture" is not meant to flatter the West, nor is it a form of "self-colonization." The copies are built as monuments to China's technological prowess, affluence and power. The Chinese have seized on the icons of Western architecture as potent symbols for their own ascension to—and aspiration for—global supremacy.
It is an impulse with deep roots in Chinese architectural tradition, dating back thousands of years. In pre-modern China, emperors demonstrated their dominance by re-creating rival territories within their own: Sprawling imperial parks, which featured flora and fauna assembled from remote lands, buttressed rulers' authority by showing their ability to both create and possess an elaborate facsimile of the known universe.
China's emperors also used copycat buildings to convey their mastery—actual or anticipated—over their adversaries. In the third century B.C., the First Emperor, Qin Shi Huangdi, commemorated his conquest of six rival kingdoms by ordering that exact replicas of their palaces be built in his capital. Today, the ersatz Eiffel Towers and Chrysler Buildings symbolize China's power to control the world by transplanting Europe and the U.S. into its domain.
Traditional Chinese attitudes toward replication also help to explain the trend. While Americans view imitation with disdain, the Chinese have traditionally taken a more permissive and nuanced view of it. Copying can be valued as a mark of skill and superiority. The director of China's National Copyright Administration has even praised copies as a sign of "cultural creativity."
China's expanding economy, along with the financial woes of the European Union and the U.S., could usher in a new era in which the Forbidden City replaces the White House as the coveted status symbol. Buildings modeled after traditional Chinese architecture are already appearing in some parts of the country, next to Versailles look-alikes.
Chinese people "realize now, 'We have money. We have a lot of money. We're even richer than our Western rivals,'" said Zhou Rong, a professor of architecture at Beijing's Tsinghua University—and this has led to new interest in Chinese styles. Rather than grousing about being copied, the West might instead worry about the day China stops looking to us for models.
—Ms. Bosker is the author of "Original Copies: Architectural Mimicry in Contemporary China," from which this is adapted.

A version of this article appeared February 9, 2013, on page C2 in the U.S. edition of The Wall Street Journal, with the headline: In Chinese Buildings, a Copycat Craze.

 

殷海光故居和其作品及鄰近

  2013.2.5 晨訪陳忠信家 他給我們看胡慧玲等人先前給的火勢凶猛圖

火吻台大日式宿舍群 

台大公務宿舍昨日凌晨傳出火警，木造平房陷入火海，險危及殷海光故居；警消緊急趕往撲滅火勢，未傳人員傷亡。 （記者廖振輝攝）

台大公務宿舍昨日凌晨傳出火警，木造平房陷入火海，險危及殷海光故。 （記者廖振輝攝）

〔記者邱俊福、曾韋禎、林相美、陳怡靜／綜合報導〕台北市大安區昨天先後發生兩起木造平房火警，其中一起火災差點波及自由主義大師殷海光故居；兩起火警均未造成人員傷亡，警、消單位並未排除人為縱火可能，正追查起火原因。
殷海光被推崇為台灣自由主義的開山大師，更被視為台灣一九五○至六○年代最具影響力的知識份子，包括殷海光故居、台大公務宿舍在內的三大塊土地，共佔兩千五百坪。昨日遭燒毀的房舍屬於台大公務宿舍，前身是「日本海軍俱樂部」。
台北市政府於九十二年指定殷海光故居為市定古蹟，裡面收藏著殷海光的相關史料與檔案；去年十一月台北市再公告台大公務宿舍為歷史建築。
消防局表示，昨凌晨零時廿四分，台大公務宿舍一間日式木造平房竄出火舌，火勢相當猛烈，一百公尺外都可看到火光，隨即調派十四輛消防車與五十名人員前往撲滅，火勢並未波及到殷海光故居。
台 大公務宿舍遭祝融之災，曾參與位於中山北路口蔡瑞月舞蹈社原狀修復的民進黨立委管碧玲認為，被燒毀的房舍應按原貌修復，如果不讓這種處理模式成為一種典 範，將使這類針對古蹟的縱火案層出不窮。她擬修「文化資產保存法」，要求相關機關在任何文化資產被列為古蹟或歷史建築後，就須立即進行調查報告，讓該文資 在遭遇任何毀損或傷害後，仍有依原狀修復的基礎。
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2011.3.23
許久沒去殷海光故居
去年或前年去 是為了一償心願 我1965年就讀他被評為最好的著作的 邏輯新引
後來也看過他許多的文集 (其實 日本小引 在我60年代也覺得可以)
我在一篇談作業定義的文章「品管術語、作業定義及談〝統計區間〞」(鍾漢清，品質管制月刊，1985年 )
還引用過他的一篇"運作論" (operationalism)
不過他也不是位思想深入的人
他的遭遇比較令人同情

去年台大出版中心重印其文集(全集) 很取巧
我認為沒作索引的書局不配稱大學出版社.
該會董事陳忠信認為該有"導論"等文章.....

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院子裡的苦澀身影：殷海光故居

‧臺北畫刊 2011/03/23

「歷史的轉折」常常不是人智所能預料的。往往在一個時代，聲光畢露的運動，不一會就煙消雲散；又往往在一個時代，寂然無聞的大思想大觀念忽然像火山似的爆發出來，震撼著一個時代。

【文／宋祖慈 ；攝影／王能佑】 「歷史的轉折」常常不是人智所能預料的。往往在一個時代，聲光畢露的運動，不一會就煙消雲散；又往往在一個時代，寂然無聞的大思想大觀念忽然像火山似的爆 發出來，震撼著一個時代。我自命為五四後期的人物。這樣的人物，正像許多後期人物一樣，沒有機會享受到五四人物的聲華，但卻有份遭受著寂寞、淒涼和橫逆。 這是殷海光先生於民國58年所寫的自敘（節錄自《殷海光選集》），他當時胃癌復發，不久後便病逝。被譽為「臺灣大學最賣座教授」的他，自許為五四後 期人物，至於後人對他的論定，則是臺灣自由主義開山始祖與啟蒙大師。不過，他晚年被奪走發言舞台，位在溫州街18巷16弄底的宿舍，就曾因特務於巷口監 視，而在大門貼上不見學生的條子。這處住了13年的家，可是殷海光安身立命的所在？ 一把鏟子 造一座院子 殷海光生於民國8年，也就是五四運動開始的那年。他前半生的30年歲月，都在中國大陸度過──到西南聯合大學求學，畢業後被延攬進《中央日報》擔任 主筆，並在金陵大學任教；直到民國38年來臺，才於臺大謀得教職，教授邏輯學。民國45年女兒出生後，殷海光向臺大申請宿舍，住進溫州街這棟房子。他人生 最輝煌的階段和最黯然的幾年，都在這裡度過。 殷海光被譽為「臺大最賣座教授」。 （圖／紀念殷海光先生學術基金會提供） 溫州街一帶的日式平房，多半為臺大宿舍，有些建築的年代甚至可回溯至日治時期。殷海光故居雖占地248坪，但建物 僅約31坪，是一棟樸素的木造平房。殷海光過世後，夫人夏君璐女士於民國60年移居美國，這間宿舍就由梁榮茂教授續住。梁教授雖增建了一部分，但也妥善保 存屋內格局和院子──民國92年，臺北市政府將殷海光故居列為市定古蹟時，夏君璐曾回來看過， 當她走進大門，還說了句：「就像從菜市場買菜回來」，足見建築保存完善。 在殷家搬進來時，故居的院子還是一片荒地，殷海光任教與寫作之餘，最大的興趣就是在這裡整地種樹。特別的是，他沿著圍牆挖了一條30公尺長的小河， 再把土方堆成一座小山；因為如同愚公移山，一點一滴自力改造地貌，所以他將小河取名為「愚公河」，小山則叫作「孤鳳山」，山上還種了兩棵松樹，現在都已長 得高大挺拔。 此幅山林小河之景，完全是殷海光的傑作，就連樹下的石桌石椅和水泥爐台，都是他自己砌成的！因為殷海光喜歡喝咖啡，戶外的石頭桌椅便是他與學生、朋友談心論學，並且享受一杯好咖啡的位子，夏君璐還特別學做點心，讓大家配著咖啡吃。 院子裡有一座水泥砌的小水池，是殷海光特別為女兒文麗造的戲水池，前後修改了5次，也可見這一家人的生活樂趣。 一枝健筆 寫自由民主 殷海光從《自由中國》雜誌創刊時就是撰稿者之一，多半書寫政論。民國40年代，《自由中國》在臺灣舉足輕重，幾乎是威權統治下唯一公開的異議之聲。除了影響臺大哲學系學風，殷海光的一枝健筆批判時政，呼籲實現自由、民主、科學，更啟迪了學術與社會良知。 例如李敖說殷海光是「蛟龍人物」，並在〈我的殷海光〉一文中寫道：「殷海光在《自由中國》這11年的表現裡，在使人頭腦清楚方面，做了中國有史以來沒人做得到的大成績。他以簡明的分析、高明的遠見、清明的文筆，為歷來糊塗的中國人指點了迷津。」 《自由中國》幾乎是威權統治下唯一公開的異議之聲。 不過在那個戒嚴年代，《自由中國》仍於民國49年9月被勒令停刊，負責人雷震也被捕入獄，判刑10年。據雜誌編輯聶華苓回憶，當時不少觸動政治禁忌的社論，實是出自殷海光之手，但可能考慮到他對年輕人的影響力，政府沒有輕舉妄動。 一棟房子 看苦澀歲月 雷震案發生後，打擊接踵而來，這棟故居讓人看見殷海光以一介知識分子，義無反顧地扮演反對黨，卻黯然失色的暮年生活......。 從故居入口走進室內，第一個房間是客廳兼餐廳，一牆之隔則是小廚房兼淋浴處。面對庭院的房間是殷海光的書房，但他伏案寫出一系列〈今日的問題〉社論 的書桌已經不在了，藏書也捐贈給臺大圖書館，只剩他講學與家居的黑白照，以及部分手稿副本。這些詩稿、座右銘、寫給當時臺大校長錢思亮的信件草稿、〈我被 迫離開臺灣大學的經過〉一文，以及警備總司令部的查禁書公文等，在在描繪他艱困的生活景況。 雜誌停刊，沒了批評時政的管道，殷海光本可繼續在學術上努力，但他在戒嚴時期鼓吹自由思想的舉動卻被政府盯上，最終被迫離開臺大。民國55年，《中 國文化的展望》一書被查禁，他又被迫停止申請「國家長期發展科學補助金」，收入頓時減半，只得靠夏君璐貼補家用──現在作為辦公室使用的小房間，便是她當 年做裁縫的地方。 離開教職應該是殷海光最沉重的打擊，不僅因為家中經濟陷入困窘，對一位被邊緣化卻不改初衷的知識分子來說，徹底失去發言舞台，更令他鬱悶不已。夏君 璐回憶道，夫婿在胃癌開刀後，仍維持在院子挖土種樹的習慣，「好像在挖自己的墳墓一樣！」如今故居裡沒有留下任何當年的物件，唯獨那把鏟子還在，彷彿替故 事留下一個註腳。 雖然主人已逝，但水池旁的茶花和番茉莉仍依時序綻放，香氣馥郁。 殷海光可能不知道自己怎樣影響後世，但蒼翠院子一角他親手栽種的咖啡樹，倒還結著果子呢！ 殷海光故居小檔案 地址：溫州街18巷16弄1-1號 電話：2364-5310 開放時間：週二至週六10:00～17:00，週日及週一休館。(現場有紀念殷海光先生學術基金會人員提供導覽，散客可隨時提出需求，團體請於5天前預約。) 交通：可搭乘15、18、74、235、237、254、278、295、662、663、907、和平幹線公車，於溫州街口站下車，由溫州街步行進入。 【完整內容請見《臺北畫刊》二月號第517期】