Rock-n-Go 岩棋志

“成为一个自由人，说真话，为国家的实际状况作证…
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“一个人不能在瞬间改变这一切，但他至少可以改变自己的习惯。” – Orville (more…)

“精神活动是一种追寻、追索，是向着未知世界的出发，是将混沌的变为有秩序的、将混乱的变为有形式的，而不是急于找到一个安身之地。” (more…)

Vincent Ostrom:

“Humans overcome social dilemmas by creating institutions for collective action

Institutions for collective action that work with common pool resources exhibit small set of design principles.

Among these principles are clear boundaries, local norms not distant rules, mechanisms for changing rules, fair adjudication.” (more…)

“子华子曰：‘全生为上，亏生次之，死次之，迫生为下。’
故所谓尊生者，全生之谓。所谓全生者，六欲皆得其宜也。
所谓亏生者，六欲分得其宜也。亏生则于其尊之者薄矣。其亏弥甚者也，其尊弥薄。
所谓死者，无有所以知，复其未生也。”

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Back to DC.
Over the second overhang!
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我忽然想起鳩摩羅什大師，他在一千六百年前留下的許多漢譯佛經( 如《金剛經》 )，被我們傳誦至今，成為漢傳佛教的根本要典。鳩摩羅什大師的父親雖是印度貴族，但他的母親是龜茲國王的妹妹，而且他生在龜茲長在龜茲，成年後還在龜茲弘法利生，乃不折不扣的龜茲人。龜茲就是現在新疆的庫車，若按今天的族群觀點看，鳩摩羅什大師其實是個維吾爾人。他的模樣，應該就像電視裏的「暴徒」，就像那些被人打倒在地的小販。如果他活在今天，我們該看到他的那一種身份呢？

Lefebvre develops what he calls “a conceptual triad” in explaining how space is produced:

1. Spatial practice refers to the production and reproduction of spatial relations between objects and products. It also ensures continuity and some degree of cohesion. “In terms of social space, and of each member of a given society’s relationship to that space, this cohesion implies a guaranteed level of competence and a specific level of performance” (p.33).

2. Representations of space “are tied to the relations of production and to the ‘order’ which those relations impose, and hence to knowledge, to signs, to codes, and to ‘frontal’ relations” (p.33). They also refer to “conceptualized space, the space of scientists, planners, urbanist, technocratic subdividers and social engineers, as of a certain type of artist with a scientific bent—all of whom identify what s lived and what is perceived with what is conceived” (p.38).

3. Representational spaces refer to spaces “lived” directly “through its associated images and symbols and hence the space of ‘inhabitants’ and ‘users’…” (p.39). These are the lived experiences that emerge as a result of the dialectical relation between spatial practice and representations of spaces.

“Do you think me a learned, well-read man?”

“Certainly,” replied Zi-gong, “Aren’t you?”

“Not at all,” said Confucius, “I have simply grasped one thread which links up the rest. “

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“It’s not that I am invisible, it’s that you refuse to see me.”