そみみんのパルプンテブログ

初代おはガールが語るテレビの裏側

ビショップに切れ込みを入れるタイプの内職をしています

俺の考えてることは全て有益。過去やってきたことは全て有益。他人が自分に言ってくれたこと、施してくれたこと全てが有益。できる。やりたいようにやれる。何もかも思い通りになる。現に、マイナスの方向では実証済み。プラスの方向でも何回かは。

できないことはない。自分の思いに素直に。そしたら、わざわざ負の方向へ落ちていきたいわけなど、絶対ない。絶対、楽しい方向を常に向いていたいに決まっている。

なんでもない、大量の時間を、自由に使うことができる。時にそれを割り込んでわざわざ何かを与えようとしてくれる他者は、すごいエネルギー。素直に驚いて見てる。

線引いて、付箋つけて、グリグリ丸して、わかんないときはわかんねえって言って寝る。次の日多分答え出てる。

素直に感動する。素直さというポーズでいい。それを俯瞰でポーズだと認識したところで、どっちみち心は、素直さを求めてることに気づく。現にそう。さっきまでの心の動揺を、このアヤシイ自己暗示で上書きしてる。

問題は、自己暗示のレベル。年取ってきたら、もっと凝り固まってくる。それも踏まえて、相応の欲望を完全昇華してけるだけの、高次元の自己暗示を。

散々学んできた自己暗示のレベルを見せつける時。全ての思惟を束ねて、未来へ。

四谷学院53段階目での葛藤

お久しブリーフっ

マムシモリブデンだあよっ

冷静になったら、今まで散々回顧してきたことを思い返してみよう

私は明らかに人格形成時にスムーズに行ってない。まあ大多数の人はそうだろうが。例えばまだ処女だし、というか精神の発達の遅れである。

とはいえ、大多数の、倫理観に縛られたまま、良くて部長くらいまでにしか出世できなさそうな、頑張ることだけが取り柄の、親の言いなり人間が9割で、そういう人間の中でも金持ちで親も普通に人間人間してるような家庭なら、そりゃあ子供ものびのび部長になって行くでしょう。

そういう奴らは置いといて。

残り一割の、倫理観を疑い、壊し、自らムーブメントを作っていこうという人種。それは私のただの好み、価値観に過ぎないから、社会的にはどっちが優れてるとかないけど。でもやはり、広義で代替可能な仕事より、圧倒的に独創的なクリエイティブさを持っている人。時に倫理観をも捨て、自らのアイディアを大切にする人、そういう人が面白くて好きな私。youtuberとかのレベルじゃなくてね。斎藤さんっていうアプリをガチでハマってやってた同級生のお幸せ人間じゃなくてね。お笑い芸人はその点大いにクリエイティヴで大好き。

で、そういう人たちと楽しくやっていくために、当たり前に心から笑うためには、

自分のスタイルを大切にすることである

ストレスを一切溜めず正直でいることである

まずは。

 

正直私は、その一割の人種の中でも、もう既にスタイルをだいぶ確立している(ように私には見える)人で、もちろんいろんなコネをもう持ってる彼女に、超嫉妬してる。。それは異性もそうだし、大人とも。芸能界方面でも。その彼女にはそういう才能があったまで、そう考えてしまうのは容易い。でも私の中で消えないモヤモヤがある。

一方の私といえば、一人で浮き沈みしているだけ。才能の切れ端を見せたり引っ込めたりして、誰かに拾ってもらうのを待ってたけど。そんなんじゃダメだった。今その辛酸を舐めてる。

 

でも。やっぱり、このぐるぐる繰り返してきた思考こそ、私の唯一誇れるところだ。

結局、回帰してくる。過去の痛々しい自分も全ては、必死に爪痕を残そうとした証。スタイルを確立しようとした証なんだ。

 

それで、今後のやるべきことはだいたい見えてる。

 

 

まず。最高学府に受かること。

自分のプライドももちろん。私が嫉妬してるその彼女も幸いいまはまだ同じ肩書き。四谷学院の55段階の53段階目。だから、ここで遅れをとってはならない。(彼女もきっと、最高学府へ受かってしまうだろうから、、、)

だが最高学府に集まってくる猛者たちから、圧倒的示唆を得て、自分の人生をより盤石なものとしたい。そして、今までで学んだが、結局目の前のタスクをいかに簡潔にこなすかこそ、人間としての魅力、自信に直結するものである。この社会に生きている限りは。

 

だが一つ大きな問題があって、それは、私はもう、はじめから、こんな長々書いていることからも明らかなように、やる気ってもんは、無い。

やる気、っていうのは、ここでは、優等生的な、自己暗示かけてマシンのごとくやることをさしてる。そういう側面がエリートになる上で存在するだろうが。実際そんなものはたいしていうほどのものでも無いのに、私はかなりエリートを一括りにして嫌って、非人間的に扱って、自分はたとえくそったれでも人間であろう、的な、悲しい中二病アイデンティティを温めてきてしまった。

このくだらなさはもちろん早急に捨てるが、この意識はもう多分ずっと根底にあり続けるだろうことは、諦めなければならない部分もある。例えば、父親の自己催眠の様子などを見て、である。そしてその影響を札幌農学校時代には自力では克服できなかった自分の甘さ。

今の自分も延長線上にいるので、いきなり飛躍はできないのだ。もしかしたら簡単なことかもしれないけど。てか、やるべきことさえやってれば本当は何も悩む必要はないんだけど、それはできないしそうなるつもりはないからね。だって、その過去も愛しいからね、ここら辺がメンヘラとか言われんのかもしれないけど私はそうは思わない。

 

で、ぐるぐるした挙句、自分の中にあるビジョンは、

ゲーム感覚でやっていく。これしかない、これでいこう。

 

言葉は基本、思ってもないことでもいいから、コミュニケーションを円滑にすることのみを考えて、ゲーム感覚で使う。

例えばツイッターフェイスブックなどのうわべのSNSを考えよう。価値伝達のツールとして最高のものだ、小さなファシズムだ。これをしかし下手に使えばデジタルタトゥーであり、今後一層生きづらくなる。

そこで、心理学やメンタリズム、機知を利かせて文を作ろう。自分がどういうことを重要だと思い、どういうことを無駄だと考える人間かを、精妙に綴る。そこにはキャラクターがあって、スタイルがあってしかるべきだ。しかもブレなければ、いくらか遊びをもたせてもいい。そうして自分の人間のイメージを他人に潜在的に植え込ませて、私が今後の人生で、生きていくべき方向の下地を、作っていく。たかがSNSされどSNSである。

 

次に。ちょっと話を広げて。人生はゲームである。そう考えてみよう。

ちょっとニコ生配信者みたいなキモさを感じさせたら申し訳ないが、しかしこれは多分に真実だと思う。

勉強だって、類題潰しゲーム的なところがある。睡眠など脳の構造をうまく使って、モチベの維持などといった複雑なパラメータもうまく調整しつつ、試験日その一日に照準を合わせて、パフォーマンスを見せる。まさしくゲームである。

それは、日常の全てに言えることではないか。

料理を自分でしてみる。youtubeのビジネスに挑戦する。フルマラソンに出てみる。

自分の限られたリソースからいかにして幸福感を得るかの、ゲーム、的に考えていく。

そう考えると、漠然としていた毎日を、どうにか、やる気がないなりに、何かしらのリターンを得るように生きて見たくなってくる。

 

それは、ポストモダンの中で形成された、普通に抑圧された効率主義人間のそれに近い。

しかし、私はそれを、属性として、あたかもファッションのように着こなそうと言っているのだ。

画一という疎外から回避し人間であり続けるために、社会に完全に適合した人間である演技を磨いていこう。私は女優。

 

そして一緒にいたいと思う人たちと一緒にいよう。

 

そして自分に関わってくれた人、今支えてくれてる人、これから関わっていくだろう人に、感謝。

 

私はスタイルの確立が遅かったけれど、様々なイベントに真摯に向きあってきて、ただの理想家でもなく、ただの成功者でもない、比較的でかい、(もちろん健全な)ファシズムを起こす力を蓄えていると思う。

とにかく、人との関わりを大切に。指数関数的に知り合いを増やすことへの耐性はもう完璧。

それでもブレない自分を、この一年、じっくり熟成できたという自負がある。

 

出会いを大切に、いつでも全力でっ!!

 

 

だいぶ真面目な、マムシモリブデンでしたっ

ご臨終!っ

 

第7講
We get used to particular newspapers and magazines and often, after a
while, come to take their typical content for granted. Some degree of
familiarity with a particular paper or magazine is often
necessary, if what it
has to offer is to come through to us easily. But of course there is a danger,
as we
favourite paper or magazine embodies, that we shall forget that it is, after all,
only one of many possible ways. If we are to be alert and independent, as in
a democracy we ought to be, we have to look critically at the content and
methods we are used to as well as those which we have decided are not our kind.
 
 
第7講
We get used to particular newspapers and magazines and often, after a while
come to take their typical content for granted. Some degree of familiarity with a
particular paper or magazine is often necessary, if what it has to offer is to come
through to us easily. But of course there is a danger
particular way of looking at the world which our
we get used to the
favourite paper or magazine
embodies, that we shall forget that it is, after all, only one of many possible ways. If
we are to be alert and independent, as in a democracy we ought to be, we have to
look critically at the content and methods we are used to as well as those which we
have decided are not our kind.
 
 
I am a writer as I might have been a doctor or a lawyer. It is so pleasant a
profession that it is not surprising if a vast number of persons adopt it who have no
qualifications for it. It is exciting and various. The writer is free to work in
whatever place and at whatever time he chooses; he is free to idle if he feels ill or
discouraged. But it is a profession that has disadvantages. One is that though the
whole world, with everyone in it and all its sights and events, is your material, you
yourself can only deal with what corresponds to some secret spring in your own
nature. The mine is extremely rich, but each one of us can get from it only a
definite amount of gold. Thus in the midst of plenty the writer may starve to death.
His material fails him and we say that he has written himself out. I think there are
few writers who are not haunted by the fear of this
. Another disadvantage is that
the professional writer must please. Unless a sufficient number of persons can be
found to read him he will starve. Sometimes the stress of circumstances is too great
for him and with rage in his heart he yields to the demands of the public.
 
 
Review
第8講
Like other animals, man also reacts
badly to overcrowding. Although in
vlization, the packing together of people in cities does not necessarily
lead to a shortage of food, there may be detected some traces of the aggressiveness
which once served to space out both individuals and groups of men. Those of us who
live in towns have learned to adjust ourselves to some degree to the kind of
overcrowding which seems to be an inevitable consequence of city life; but, the closer
we are packed, the more easily resentful of each other do we tend to become. It is
probably on this account that many people find life in cities irritating and
exhausting, since they are compelled to control aggressive impulses which arise
solely as a result of overcrowding. It is also probable that it is because of the wider
spacing between individuals which is usual in the countryside that rural folk are
less tense, more friendly, and often better mannered than urban people.
 
 
 
Religion was very important to the Greeks. No serious decision was taken
without asking the favour of the gods by offering gifts, prayers or sacrifices. Like
the ancient Egyptians, the Greeks believed in many gods and that the gods walked
on Earth and involved themselves with the everyday lives of ordinary people.
The Greeks believed that the main gods lived on Mount Olympus, the highest
mountain in Greece. The gods were like humans in that they married, had children,
quarrelled and had adventures. The Greeks believed that these gods could not die
and would live for ever because they had ichor in their veins, and not blood like
normal humans. The Greeks believed that the gods looked after those who respected
them and worshipped them and that those Greeks who did not worship the gods or
make offerings would be punished.
Bach city was under the care of one particular god, but all were honoured
throughout Greece. Most important of all was Zeus - 'father of gods and men'. He
ruled over the sky and had the dreaded thunderbolt in his power. Zeus, his brothers
and sisters and his family were believed to rule the lives of all Greeks.
Athena was one of the most popular of the Greek gods. She was so admired by
the Greeks that they named their largest city after her, built her a great temple and
regarded her as the protector of their state.
 
第9講
Colors have specific significance based on the various meanings our culture
associates with them, and we use them like a simple language. Blood is red, for
example, so red in many cultures is seen as an aggressive color and is used both as a
warning, as in traffic lights, and to signify passion, as in the gift of a red rose. In
traffic lights, green, the color of nature and harmony, is used as the opposite of red
to mean 'safe to go'. Perhaps because we associate darkness and the night with
death, elothes at funerals are black to acknowledge mourning, whereas at carmivalas
we put together as many bright primary colors as possible.
 
 
I spoke at a P.T.A. meeting recently, and repeated the story of Lisa giving the
cows' to a elass of animals including cows, horses, and sheep. I explained that
name '
we did not correct her because it would be discourteous; because we were too pl
ease
to hear her talk to be worried about 'mistakes'; and because, realizing that she had
done some bold and powerful thinking, we did not want to do anything to make her
doubt its worth or discourage her from doing more such thinking in the future. I
also emphasized that correction was in fact not needed, that the child was soon able,
by herself, to get her names and classes straightened out.
A certain number of people are always upset by hearing such stories. Soon after
this meeting, I got a pleasant but agitated letter from an intelligent and highly
trained psychologist who had heard my talk. How, she demanded, could children
possibly learn unless we corrected all their mistakes? Wasn't that our responsibility.
our duty? I wrote a long reply, repeating my point and telling still more stories
 
about children correcting their own mistakes. But she seems to be as far from
understanding me as ever. It is almost as if she cannot hear what I am saying.
This is natural enough. Anyone who makes it his life work to help other people may
come to believe that they cannot get along without him, and may not want to hear
evidence that they can, all too often, stand on their own feet. Many people seem to
have built their lives around the notion that they are in some way indispensable to
children, and to question this is to attack the very center of their being. Still, even
at the risk of upsetting these good people, we must question their assumption,
because it is largely not true.
 
10講
 
 
Caffeine, a substance in many food products and drinks - including coffee-
changes a person's mood by altering some of the chemicals in the brain. Caffeine
works by preventing the natural chemical in human bodies that causes sleepiness
from working. Adenosine, the natural chemical in the brain that causes sleepiness,
attaches to the receptors of nerve cells in the brain and causes them to slow down.
The slowing of nerve cells causes a feeling of sleepiness. When caffeine is consumed,
its molecular structure, which is close to that of adenosine, allows it to bind to nerve
cell receptors, preventing adenosine from binding to the same place. This stops
people feeling sleepy.
Broadly speaking, attempts to answer fundamental questions dealing with the
creation of the universe and the creation of life have, throughout recorded history,
been of two kinds- the physical and the metaphysical.
The metaphysical approaches have assumed the existence of a supreme, and
usually divine, creator whose ends and means have been either revealed to, or
otherwise perceived by, selected individuals in an extra-sensory manner (e. g.
mystical experiences, dreams, etc.). Those who have not had the benefit of such
direct experiences have either accepted or rejected the 'evidence' of those who have
as a matter of personal preference acceptance, of course, being an act of faith
rather than of reason. The chief disadvantage of this method, from a practical point
of view, is that divinely revealed information must be accepted as absolutely true,
that is, true for all time despite any evidence that may crop up to conflict with it.
This dilemma has given rise to theology, which may be described as the art of fitting
new evidence into old explanations.
Science, on the other hand, has no dogmatic beliefs of this kind, scientific
knowledge being self-correcting. Any fresh evidence that may appear either
discredits or helps to confirm existing theories: if evidence builds up against a
theory it is discarded and a better one sought in its place.
 
第11講
1
If all mankind minus one, cried Mill, 'were of one opinion, and only one person
were of the contrary opinion, mankind would be no more justified in silencing that
one person, than he, if he had the power, would be justified in silencing mankind:
Not that the solitary eccentric is always or, probably, often in the right; but if he is
in the wrong the upholders of the current opinion lose, if they silence him, what is
very valuable,
namely the clearer perception and livelier impression of truth
produced by its collision with eror; while if the solitary thinker is in the right, by
silencing him mankind has lost the opportunity of enjoying the inestimable benefit
of exchanging error for a nearer approach to truth. Men and women learn by
discussion and argument. If argument is silenced, not only may error flourish
unrestrained, but truth itself is held in a feebler and less vital manner.
2
It is impossible to wear clothes without sending social signals. Every costume
tells a story, often a very subtle one, about its wearer. Even those people who insist
that they despise attention to clothing, and dress as casually as possible, are making
particular comments on their social roles and their attitudes toward the culture in
which they live.
The modern trend in dressing behaviour is usually referred to as one of increased
informality, but this is misleading. In reality, there is no loss of formality, merely
the exchange of old formalities for new. The wearing of a pair of jeans by a young
male today is as much of a formality as was the wearing of a silk hat by his
equivalent in a previous epoch. He may feel that he is free to wear anything he
pleases, and is rid at last of the restricting rules of costume etiquette that once
dominated social life, but what he is pleased to wear is as much a uniform today as
the costumes of his forefathers were in earlier times. The written rules of yesterday
may have been scrapped, but they have rapidly been replaced by the unwritten rules
of today.
第12講
Native American religions do not have a sacred book on which people rely for
spiritual guidance. Their sacred knowledge is traditionally passed down orally, in
stories of how the world was made, how the people came to be, and how they
received the customs that make up their culture. The tales that make up a tribe's
sacred tradition are told and retold throughout a person's lifetime, so that each man,
woman, and child carries within himself or herself a knowledge of the tribe's culture
and beliefs. Native American stories of creation and the actions of heroes and spirits
are sacred to them in much the same way that the Bible is sacred to Christians and
Jews, the Koran to Muslims.
2
Statistics are particularly beloved by the communications media: television 
radio and newspapers. They are seen as 'hard facts' as opposed to opinions, and are
much more likely to be quoted, when reporting on people or organizations whose
opinions are seen as requiring support from facts. Thus, a pressure group is much
more likely to have a story published in a national newspaper if it can sup
with statistical evidence. A number of organizations working in the field of
relations have traditionally sought to base their argument on statistical evidence
believing that only if they do this will serious attention be paid by those whom the
organizations hope to convince, whether these be members of parliament, key civl
servants in important departments or the general public. Only by presenting facts)
such organizations might argue, can the argument for more effective action be won.
s, indeed, considerable truth in this. Most people in Britain today would
probably agree that racial discrimination is wrong and should not be tolerated. But
they would probably disagree about the existence and the extent of such
discrimination. Many would have to be convinced that it did indeed exist in certain
areas of life and would have to be shown proof of its extent.
 
 
 
 
第1講
What range of knowledge does it take to make an "educated person?" There was
a time, once, when that question would have been unnecessary. There
was a
common consensus that an educated person should feel at home with language,
especially one's own language and its literature, with the principles of mathematics
with
the basic concepts of the physical sciences, with an awareness of the progress of
history and with the questions that have perplexed philosophers since antiquity. A
learned person might be more learned in one field than another. But to be called
educated one should at least have some familiarity with all areas of learning.
2
We pay more attention to, and remember, messages that we like. If we are faced
a message we dislike, or which fails to confirm our prejudices, we tend to
ignore those parts which make us uncomfortable. For example, if we dislike or
mistrust the source, our interpretation of the message is likely to be hostile. In all
ith a false idea about the purpose of a
such an initial error is unlikely to be corrected, and mistakes may
with
this, first impressions are vital. If we begin w
communication,
snowball.
who has used a recorder knows how much more difficult it is to avoid
background noises than they might have expected. In addition to the voice, there is
storm of other sounds of which you were unaware when making the recording -
the hum of the central heating system, rustling papers, someone whistling in the
corridor. On the other hand, you can exclude a great deal of distracting noise from
our attention when you are getting to know an attractive stranger at a party,
concentrating single-mindedly on the words being spoken. Unlike simple recording
equipment, human perception is brilliantly selective. This selection is vital for
human development if only because we have to respond to a continuous flood of
Anyone
messages, and one brain can handle only so much information
 
第2講
The capacity to endure a more or less monotonous life is one which should be
acquired in childhood. Modern parents are greatly to blame in this respect, they
provide their children with far too many passive amusements, such as movies and
good things to eat, and they do not realize the importance to a child of having one
day like another, except, of course, for somewhat rare occasions. The pleasures of
childhood should in the main be such as the child extracts himself from his
environment by means of some effort and inventiveness. Pleasures which are
exciting and at the same time involve no physical exertion, such, for example, as the
theatre, should occur very rarely. The excitement is in the nature of a drug, of
which more and more will come to be required, and the physical passivity during the
excitement is contrary to instinct. A child develops best when, like a young plant,
he is left undisturbed in the same soil. Too much travel, too much variety of
impressions, are not good for the young, and cause them as they grow up to become
incapable of enduring fruitful monotony. I do not mean that monotony has any
merits of its own; I mean only that certain good things are not possible except where
there is a certain degree of monotony.
2
Certainly I have known peace, but have I ever known it for more than an hour or
a day at a time? I like to think that my early childhood was peaceful and contented,
yet I know how we are tricked by our memory or lack of it. We like to imagine a
golden age in our own lives and we conveniently forget facts that will not fit in with
this agreeable theory. I have seen this in the case of others, who have quite
sincerely described to me their great happiness on certain occasions and at certain
ages. But often I have remembered these very occasions myself and have been able
accurately to recall the extreme misery, awkwardness or humiliation of the very
people who later claimed to have been just then so happy. And I myself tend to
create a mythical childhood in my own memory. It is based on the facts that my
parents were comfortably off and were kind to me, that I was never subject, as oth
boys often are, to deliberate cruelty, and that I was never hungry. And with these
facts in mind, I tend to forget all the real terror, disappointments, agitations and
perplexities which are incidental to childhood and which may well impress
themselves all the more firmly on our characters the more we thrust them from our consciousness.
第3講
Men are seduced by the trappings of wealth, power, status, and possessions, but
the secret of a fulfilled and satisfied life is the wisdom to know what will truly make
us happy. Montaigne believed in the superiority of wisdom- knowing what helps
us live happily and morally- over mere learning. Education that makes us learned
but fails to make us wise is, in his scheme of life, quite simply absurd. Would that
he were living at this hour.
12
Attempting to describe the language you speak is about as difficult as attempting
to describe yourself as a person. Your language is very much part of you and your
thinking. You use your language so instinctively that it is difficult to stand outside
yourself and think of it as something that is independent of you, something which
you know and which can be described. You may even feel inclined to say that your
language is not something you know, you just speak it, and that's all there is to it.
But as the native speaker of a language, there is an important sense in which you do
know all that there is to know about that language. This is not to deny that there
are almost certainly words with which you are not familiar. Perhaps you don't know
the meaning of the word lagophthalmic. If so, your (understandable) ignorance of
this is more medical ignorance than ignorance about the English language, and is
anyway quickly remedied with the help of a dictionary. But there is much more to a
language than its words. There is much more that you do know about your
language which cannot
explicitly taught. And this is knowledge of a more fundamental and systematic kind
than knowledge of the meanings of individual words. The more fundamental such
knowledge is, the more difficult it is to become consciously aware of it.
so conveniently be looked up, and which you were never
We are brought up sharply against our own knowledge of the language when, for
example, we hear a foreigner make a mistake. You may have had the frustrating
experience of knowing that something is wrong but not being able to say precisely
what it is, beyond saying 'We just don't say it like that. The very deep-seated
character of a speaker's knowledge of his language makes it extremely difficult for
him to explain what it is that he knows in knowing the language
第4講
New techniques used in film-making have made movies more vividly lifelike in
recent years and further developments may make it possible to copy reality still
more closely. Even so, there will always be a distinct difference between experience
of the real world and the experience in the cinema. Perception of reality is an active
process whereas our activity while watching a movie is strictly limited. What we see
in the real world is the product of our own will and choice. In the cinema we have
to accept the point of view given to us. The making of a film requires the choice of a
viewpoint which controls what is shown on the screen, thus limiting our normal
freedom to survey what is in front of us, to select and examine what catches our
attention or interest. We can watch. We can listen. We cannot investigate for
ourselves.
12
The revivals of memory are rarely literal. We naturally remember what interests
us and because it interests us. The past is recalled not because of itself but because
of what it adds to the present. Thus the primary life of memory is emotional rather
than intellectual and practical. Savage man recalled yesterday's struggle with an
animal not in order to study in a scientific way the qualities of the animal or for the
sake of calculating how better to fight tomorrow, but to escape from the dullness of
today by regaining the thrill of yesterday. The memory has all the excitement of the
combat without its danger and anxiety. To revive it and revel in it is to enhance the
present moment with a new meaning, a meaning different from that which actuall;y
belongs either to it or to the past. Memory is vicarious experience in which there
are all the emotional values of
actual experience without its strains and troubles.
The triumph of battle is even more vividly felt in the memorial war dance than at the moment of victory; the
conscious and truly human experience of the chase comes
when it is talked over and re-enacted by the camp fire. At the time of practical
experience man exists from moment to moment, preoccupied with the task of the
moment. As he resurveys all the moments in thought, a drama emerges with a
beginning, a middle and a movement toward the climax of achievement or defeat.
第5講
I have always wondered at the passion people have to meet the celebrated. The
prestige you acquire by being able to tell your friends that you know famous men
proves only that you are yourself of small account. The celebrated develop a
technique to deal with the persons they come across. They show the world a mask,
often an impressive one, but take care to conceal their real selves. They play the
part that is expected from them and with practice learn to play it very well, but you
are stupid if you think that this publie performance of theirs corresponds with the
man within.
12
The question of whether or not mankind is alone in the universe is one of the
oldest problems of philosophy, and has deep implications for our world view. In
recent years, the subject has become increasingly important to science too. Advances
in biochemistry and molecular biology have begun solving the mystery of the origin of life. Discoveries in astronomy are casting light on the existence of other planets
and their chemical and physical structures, while the space programme has provided
the opportunity to search for life directly on our neighbouring planets. In addition, a
major new project has begun which sets as its goal the detection of radio signals
from advanced technological communities elsewhere in the galaxy. It is therefore
very timely to consider in detail what the discovery of extraterrestrial life would
mean for our view of ourselves and our place in the cosmos.
There is little doubt that even the discovery of a single extraterrestrial microbe, if
it could be shown to have evolved independently of life on Earth, would drastically
alter our world view and change our society as profoundly as the Copernican and
Darwinian revolutions. It could truly be described as the greatest scientific
discovery of all time. In the more extreme case of the detection of an alien message,
the likely effects on mankind would be highly significant.
第6講
 
The function of the nursery school is not to be a substitute for an absent mother,
but to supplement and extend the role which in the child's earliest years the mother
alone plays. The nursery school is probably most correctly considered as an
extension upwards' of the family, rather than an extension 'downwards' of the
primary school. It seems desirable, therefore, before discussing in any detail the role
of the nursery school and of the teacher in particular, to set down a summary of
what the infant needs from the mother, and the nature of the role that the mother
plays in fostering healthy psychological development in the child's earliest years. It
is only in the light of the mother's role and the child's needs that a real
understanding can be gained of the way in which the nursery school can continue
the mother's work
 
When Red Riding Hood visits her grandmother she finds that a wolf has
wrongfully taken the grandmother's place. The protective, kindly figure has been
replaced by a dangerous and destructive creature. It is this exchange of figures
which makes the story particularly alarming. To meet a wolf unexpectedly is
frightening enough, but to find that one's loving grandmother has turned into this
terrifying beast is to add to the situation that basic insecurity which springs from a
sudden loss of trust in a person upon whom one relies.
When an investigation was made into the effects of television programmes on
children, it was discovered that one of the things which most alarms the young is to
find that an apparently 'good' and reliable parent is really a wicked person.
So long as the good and the bad are separated, children can tolerate violence,
death and other things which might be expected to disturb them. But to discover
that the person who one believed was on one's side is actually wicked is to enter so
unsafe an area of experience that children become alarmed; just as an adult might if
he discovered that the injections which his doctor was giving were poisonous rather
than curative.
To treat the wolf and the grandmother as opposite aspects of the same person
may appear nonsensical to some readers. Red Riding Hood does not realize, any
more than any other small child can be expected to recognize, that grandmotherly
care and kindness which cherish and support the dependent young can, if overdone,
turn into possessiveness and overprotection of a kind which prevents the child from
into a separate person, and therefore threaten to swallow it, as the wolf
developing
story.
Yet protection and restriction are linked together inseparably; and the very
person upon whom the child depends for its safety can easily become a tyrant if the
child fails to escape from the excessive concern.
第7講
Every man, in reading, is his own best critic. Whatever the learned say about a
book, however unanimous they are in their praise of it, unless it interests you it is
101
Review-
no business of yours. Don't forget that critics often make mistakes, the history of
criticism is full of the blunders the most eminent of them have made, and you who
read are the final judge of the value to you of the book you are reading. We are
none of us exactly like everyone else, only rather like, and it would be unreasonable
to suppose that the books that have meant a great deal to me should be precisely
those that will mean a great deal to you. But they are books that I feel the richer
for having read, and I think I should not be quite the man I am if I had not read
them. So I beg of you, if any of you are tempted to read the books I suggest and
cannot get on with them, just put them down; they will be of no service to you if you
do not enjoy them. No one is under an obligation to read poetry or fiction or the
miscellaneous literature which is classed as belles-lettres. One must read them for
pleasure, and who can claim that what pleases one man must necessarily please
another?
2
Like all living things, insects are best viewed in the light of their ecological
context, the plants and other animals with which they associate. The living
organisms in any ecosystem - a woodland, a pond, or even a cultivated field form
an integrated community of interdependent organisms. Living within its
community, an animal may survive; separated from its community, it will surely
perish. Trying to understand an insect taken out of its ecological setting is as futile
as trying to see significance in a single word lifted from its context.
A biologist, G. Evelyn Hutchison of Yale University, said that the history of life
on earth is an evolutionary drama played on an ecological stage. Some of that
drama can be inferred from the fossil record, and bits of it can be glimpsed by
comparing the various ways in which different insects, or insects and other animals,
cope with similar problems of survival and reproduction.
It has been impossible for me to write about insects without considering how they
affect people. A few insects, probably less than 2 percent of the species in the world,
make life difficult for us by transmitting diseases, eating our crops, or destroying
-102-
Revie
our stores of food. But as a group, they are essential to our well-being, because they
are indispensable components of virtually all of the ecosystems upon which we
depend for the food and other organic products without which we could not survive.
Even the survival of city dwellers who have never seen a farm ultimately depends
upon insects.
ecosystems would disappear and be replaced by ones that are far less hospitable to
ithout insects to carry pollen and to consume waste, most of these
humans
第8講
Healthy individuals unfamiliar with serious illn
age, let alone conceiving their own death, may not comprehend how well many
come
to face and accept dying. But, during life, people adapt to limitations and reduced
achievements as well as gains and advancement. Hence the elderly, the disabled,
and the bereaved may still get pleasure from their apparently diminished lives
despite any earlier view that such an existence would be intolerable. The same
applies to people who have only a very limited life left. If their obvious stresses are
relieved, they will still be capable of enjoyment. It helps if there is a sense of
fulfilment; that sense depends on the individual's own values. People will derive
their greatest satisfaction from their past family life, their career or the children
they are leaving behind them or they will place the highest value on their religious
faith and view the end of mortal life as entirely fitting.
2
Since language tends to become the chief instrument of learning about many
things, let us see how it works. The baby begins of course with mere sounds, noises,
and tones having no meaning, expressing, that is, no idea. Sounds are just one kind
of stimulus, some having a soothing effect, others tending to make one jump, and so
on. The sound h-a-t would remain meaningless, if it were not uttered in connection
with an action which is participated in by a number of people. When a mother is
ー103ー
Review
taking an infant out of doors, she says "hat" as she puts something on the baby's
head. Being taken out becomes an interest to the child; mother and child not only
go out with each other physically, but both are concerned in the going out; they
enjoy it in common. By conjunction with the other factors in the activity the s
ound
“hat" soon gets the same meaning for the child that it has for the parent; it becomes
a sign of the activity into which it enters. The bare fact that language consists of
sounds which are mutually intelligible is enough of itself to show that its meaning
depends upon connection with a shared experience.
In short, the sound h-a-t gains meaning in precisely the same way that the thing
"hat" gains it, by being used in a given way. And they acquire the same meaning for
the child as they have for the adult because they are used in a common experience
by both. The guarantee for the same manner of use is found in the fact that the
thing and the sound are first employed in a joint activity, as a means of setting up
an active connection between the child and a grownup. Similar ideas or meanings
spring up because both persons are engaged as partners in an action where what
each does depends upon and influences what the other does. If two savages were
engaged in a joint hunt for game, and a certain signal meant "move to the right" to
the one who uttered it, and "move to the left" to the one who heard it, they obviously
could not successfully carry on their hunt together. Understanding one another
means that objects, including sounds, have the same value for both with respect to
carrying on a common pursuit.
第9講
In the early years of the 20th century, manufacturers of the many consumer
products that depended on new technologies were not confined to creating new styles
and colors: people also replaced goods before the old ones were used up if they had
become obsolete because of technological change. Before the twentieth century,
technological obsolescence had been a concern of manufacturers faced with decisions
about replacing workable production machinery with the latest innovations. By the
1920s, it was an ordinary concept in everyday life, familiar to people who had thrown
ー104
-Revie
away old kerosene lamps first in favor of advanced models and then because they
had electricity. Major consumption decisions almost always involved technological
improvements. All over the country, families chose between indoor plumbing and
automobiles, expensive purchases that became widely available during the same
decades. Moreover, new technologies were improving. Like computers today,
automobiles, radios, and phonographs got better from year to year. Technological
obsolescence became as much a concern of people buying things for their houses as
of industrialists investing large sums in factories.
Many writers have tried to make the distinction between technological
obsolescence and style. In 1908, Edward A. Ross, one of the founders of American
sociology, described change "made because it is better" as progress and change
"made because it is stylish" as fashion. But the distinction is not so easy to make
Ross's examples of utilitarian products fountain pens, alarm clocks, telephones,
and bathroom floor tiles-had all become objects of styling by the 1920s. Most were
also made of new materials or used new technologies. In practice, stylistic and
technological obsolescence went hand in hand throughout the twentieth centu
ry
Americans were tempted to replace many products because new ones worked better
and looked more up-to-date.
Automobiles provide the most prominent illustration of the workings of
single
most important product in the new culture of consumption. It dwarfed other items
in the family budget, and it changed the physical, economic, and cultural landscape,
stimulating highway construction, the development of new communities, and new
approaches to everyday activities like shopping, entertainment, and travel, in
supermarkets, drive-in movies, and motels. For manufacturers of all kinds of
consumer
marketing: if people could learn to discard cars that still worked, for reasons of style
obsolescence in the decades before the Depression. The automobile was the
products, the automobile was the ultimate test case for the principles of
or new technologies, they could certainly come to think of anything else as
disposable
Revie
第10講
Human beings do not like to think of themselves as animals. It is thus with
decidedly mixed feelings that we regard the frequent reports that activities once
thought to be uniquely human are also performed by other species: chimpanzees who
make and use tools, parrots who use language, ants who teach. Is there anything
left?
You might think that human beings at least enjoy the advantage of being more
generally intelligent. To test this idea, my colleagues and I recently administered an
array of cognitive tests - the equivalent of nonverbal I.Q tests to adult
chimpanzees and orangutans (two of our closest
primate relatives) and to 2-year-old
human children. As it turned out, the children were not more skillful overall. They
performed about the same as the apes on the tests that measured how well they
understood the physical world of space, quantities and causality. The children
performed better only on tests that measured social skills: social learning,
communicating and reading the intentions of others.
But such social gifts make all the difference. When you look at apes and children
in situations requiring them to put their heads together, a subtle but significant
difference emerges. We have observed that children, but not chimpanzees, expect
and even demand that others who have committed themselves to a joint activity stay
involved and not avoid their duties. When children choose not to participate in an
activity, they recognize the existence of an obligation to help the group- they know
that they must, in their own way, "take leave" to make amends. Humans structure
their collaborative actions with joint goals and shared commitments.
Another subtle but crucial difference can be seen in communication. The great
apes - chimpanzees, bonobos, gorillas and orangutans communicate almost
exclusively for the purpose of getting others to do what they want. Human infants,
in addition, gesture and talk in order to share information with others- they want
to be helpful. They also share their emotions and attitudes freely - as when an
infant points
unprompted sharing of information and attitudes can be seen as
to a passing bird for its mother and squeals with glee
a forerunner of
-106
Revie
adult gossip, which ensures that members of a group can pool their knowledge and
know who is or is not behaving cooperatively. The free sharing of information also
creates the possibility of pedagogy -in which adults impart information by telling
and showing, and children trust and use this information with confidence. Our
nearest primate relatives do not teach and learn in this manner
Finally, human infants, but not chimpanzees, put their heads together in
pretense. This seemingly useless play activity is in fact a first baby step toward the
creation of distinctively human social institutions. In social institutions,
participants typically endow someone or something with special powers and
obligations; they create roles like president or teacher or wife. Presidents and
teachers and wives operate with special powers and obligations because, and only
because, we all believe and act as if they fill these roles and have these powers.
Two young children pretending together that a stick is a horse have thus taken their
first step on the road not just to the Land of Oz but also toward inhabiting human
institutional reality
Human beings have evolved to coordinate complex activities, to gossip and to
playact together. It is because they are adapted for such cultural activities and
not because of their cleverness as individuals-that human beings are able to do so
many exceptionally complex and impressive things
 
第11講
Though many may find it troubling, it is now clear that we are not aware of most
of the active processes occurring in our brains. When we perform a simple action,
such as picking up a glass, for example, we are not aware of the complex decisions
our brain has to make about the best way to move our arm and shape our fingers.
It is a good thing that we are not aware of these low-level processes. The truth is
that we would never do anything if we had to think consciously about everything we
see and every move we make. And it turns out that even quite important decisions
involving many factors, such as choosing which car to buy, are better made if we
don't consciously think about them. This is because the unconscious brain is very good
at taking many things into account at the same time. We suspect that as soon
as you start thinking about those things consciously, a brain system with very
limited capacity is employed, which can concentrate on just a few items
So where does conscious reasoning come into the picture? It is an attempt to
justify the choice after it has been made. And it is, after all, the only way we have
to try to explain to other people why we made a particular decision. But given our
lack of access to the brain processes involved, our explanation is often no more than
a justification after the event, or even a false memory a "story" born of the
confusion between imagination and memory.
Taking all of this into account, what then is reason? Just because our decisions
are not conscious, it does not follow that reason is not involved. Given two options,
the reasonable thing to do is to choose the better option. Brains are very good at
doing this. After all, this is the basis of learning: to choose
the nasty ones.
the nice things and avoid
Economists and mathematicians have developed mathematical algorithms to
ensure the best option is chosen -and brains have been shown to use similar
mechanisms. The problem lies in deciding what we mean by "best". For a "rational"
man in today's economic system, the best choice is the one that gets him the most
gain. But do real people make such "best" choices?
In Ultimatum, an experimental game, one player is given a sum of money, say
$100, and can give any proportion of this money to the second player. If the second
player refuses the offer, then neither player gets any money. What should the
second player do if he is offered a low amount? The rational action is to accept since
some money is better than none. But in reality most people reject low offers.
This result is often understood to show that people are unreasonable, that their
judgement is clouded by their emotional response to an unfair offer. However, from
the point of view of the group, rather than the individual, the rejection of unfar
offers is a good choice because it increases the likelihood of group cooperation and
fairness. In this case, therefore, we can argue that our emotional responses are
more reasonable than our conscious decisions.
In the 21st century, we are discovering more and more about the brain and the
role of emotion, and challenging old ideas about how we learn, make decisions, act
and remember. This is already beginning to make us revise our notions of what
constitutes reason- and that, in turn, is bound to have consequences for our
attitudes to reason and to the endeavors of scientists.
 

白石麻衣ってクソつまんない人間だな

喋ってることが全部適当なのバレバレですぞい。ホスト通いで満たされる精神性してるんだもんな。握手会もせず、今なぜかその美貌がやたら持ち上げられて、写真集などの特需で持ち上げられてて、それは芸能人としては大成功なんだけど、その裏には、特に野望があるわけでもなく、いつ卒業するかのプランもない、軽〜い脳みそしかないもんな。

特に誰か同期を持ち上げるわけでもなく、呼ばれた仕事をそれとなくこなして、なんとなく生きてる。それで生きていけるなんて、全くもって羨ましいよ。ただその美貌だけが欲しい。俺なら君の体をもっと上手に使ってあげるよ(ゲスの極み男)

いや、ただ美貌だけで成り上がってきた彼女だからこそ、今の時代の女性は羨望を向けやすいのかもしれないな。

勝手に「私は戦って生きてきました」感出してくる自立してます系女子よりも圧倒的に持ち上げの対象になりやすいということか。そしてオルチャンメイクっていうのか、韓国コスメ好きにも受け入れられる顔立ちだっただけ。あとは、そこそこのノリの良さだけ。ただそれだけであり、それが全ての彼女。辻褄合わせだけをアイデンティティにやってきた、主体性のない人間。

 

 

だとしたらやはり、日本の大衆の女性は本当にちょろいな。逆に根深い性差の問題の終着点かもしれない。

抑圧にまみれた社会へと出て行くには苦労が多すぎる、でも女としていつでも持ち上げられたい、そういうクソみたいな精神性の女たちが有象無象ってことか。

就職もしたくない、高校で二軍三軍にいて、美容の話やドラマの話ばっかりして、菅田将暉最高とか言ってるうちに卒業して、大した夢もないまま美容の専門学校に入って、なんとなくアルバイトしてて、そういう量産型の女子が。

わんさかいるんだろうな。

 

かわいそうだよ。そのうっすらとした絶望を俺が昇華してやってもいいかなと思うよ。

適当な言葉侍らせて、自己承認欲をくすぐってあげましょうぞ。

うわ、想像したら辛くなってきた。それでhumpbackとかコレサワとか聴いてなんとなく最高って言って、ライブとか繰り出してみちゃって、全然盛り上がってない自分もいることにも気付きながらも、そんな自分をなかったことにして、嘘の笑顔で生きてる。

嘘の笑顔する心の乾いた人間ほど、余裕で抱けるからな。せめて、仮初めでも、仮初めの中でも最上級の幸せを与えてあげたいよね。俺も代わりにその娘からアレをいただくのだから。

 

秋元康が作り出した、偏差値50以下の人間をごちゃごちゃさせる機構。

 

実に面白い。

 

 

 

 

とか言って、同系統の梅澤美波がメタンこ好きですけどね、今。

 

 

月曜ってだけで、もう余裕なくなるね、マジで。

人間って脆い。ゴウゼルかってね。

 

生産的な話は月曜から木曜はできないと考えた方がいい。そんな国にいる理由があるのかも今一度考えた方がいいだろう。

そんなんで国を出るかどうか考える自分の脳みそに未来はあるのかも考えるべきだし、そんなどうでもいいこと考えてるなら寝るべきである。

 

The wish to make something, perhaps the great conscious concern of the artist, is a constant,
independent of time. The thiongs that do change are his medium, his attitude to the spoken and
written word, the kind of things he is interested in pr capable of perceiving, and the kind of
audience with whom he wants to communicate. He wants to entertain his friends, and
what kind of truth he tells and what kind of friends he has depend partly on the state of
society as a whole and partly on the kind of life which he, as an artists, leads.
 
名詞SV
関係代名詞目的格の省略
関係副詞の省略
強制倒置
補語が関係代名詞となったthatの省略
連鎖関係代名詞節における主格の省略
 
There are various ways of being happy, and every man has the capacity to make his life what it needs
to be for him to have a reasonable amount of peace in it. Why then do we persecute ourselves with
illusory demands, never content until we feel we have conformed to some standard of happiness
that is not good for us only, but for everyone? Why can we not be content with the secret gifts of
happiness that God offers us, without consulting the rest of the world? Why do we insist, rather, on a
happiness that is approved by the magazines and TV? Perhaps because we do not believe in a
happiness that is given to us for nothing. We do not think we can be happy with a happiness
that has no price tag on it.
If we are fools enough to remain at the mercy of the people who want to sell us happiness,
it will be impossible for us ever to be content with anything. How would they profit if we became content?
We would no longer need their new product. The last thing the salesman wants is for the buyer
to become content. You are of no use in our prosperous society unless you are always
just about grasp what you do not have.

イリーガル・ハイ

​や、振り返るとやっぱ、自己啓発で自己洗脳してるだけの悲しき主体性なしクリーチャーだ。

行動の結果には尊敬を向けたいが、過程にはまるで賛同できない。

さようなら。ちち。

小物たちとの圧倒的隔絶

Among(前置詞句はは原則修飾語句、主語になり得ない) the aims of a university education
must be included the acquisition of knowledge, but of(~という性質を帯びた) far greater importance
are the development of intellectual curiosity and the realization that the acquisition of knowledge
is enjoyable(CVSは強制倒置CなのはSだ), since the development of these qualities is a guarantee
that the acquisition of knowledge will continue after the student has left the university.
The student has to develop his powers of assessing the value of evidence
in order to decide for himself whether his discoveries have any value.
He has to be objective and impartial in order to make sure that his conclusion
will be such as any other intelligent and honest scholar will confirm when confronted with the same facts.
The ability to assess the relative importance of things is one of the most valuable qualities
to be gained from the pursuit of knowledge, and it extends to the moral as well as to the intellectual field.
 
What you have to learn, if you are to be a good citizen of the world, is that though you will certainly
dislike many of your neighbours, and differ from some of them so strongly that you could not possibly
live in the same house with them, that does not give you the smallest right to injure them or even to
be personally uncivil to them. You must not attempt to do good to those who hate you,
for they do not need your officious services, and would refuse to be under any obligation to you:
your defficulty will be how to behave to those whom you dislike, and can not help desliking
for no reason whatever, simply because you were born with sn antipathy to that sort of the person.
You must just keep out of their way as much as you can; and when you cannnot, deal as
honestly and civily with them as with your best friend. Just think what the world would be like
if everyone who disliked you were to punch your head.
The oddest thing about it is that you will find yourself making friends with people
whose opinions are the very opposite to your own, whilst you cannot bear the sight of others
who share all your beliefs. You may love your dog and find your nearest relatives detestable.
So don't waste your time arguing whether you ought to love all your neighbours.
You can't help yourself, neither can they.

 

行ってらフォーマーズ
 
In America, however/on the other hand/in(by)constant drinking so often/frequently/much (in excess⇄in moderation) is considered to be bad(behavior)/discouraged.
few people/most people don't/people tend not to drink so friquently, and if they do, they are considered to be irresponsible or even alcoholics.
 
If I were you, I wouldn't go~ ←←giving advice
I recommend O to you/ going to/that S V
 
Can I see plenty of the main sights/sightseeing spots/the main tourist attraction in a week?/if I stay ~ just a week?
 
Scientists will soon be able to clone human organs, so organ transplants will no longer be necessary/doctors will be able to cure/treat some serious/incurable diseases.(prolong/extend/save the lives of people who have)
research on cloning(technology)will contribute/lead to the development of new medical techniques/advances in medicine/medical progress that will save millions of life
 
many young people today are beginning to use the Internet/smartphones to get in contact with/contact/esnd text messages to/text people, so they have fewer chances/opportunities to write by hand.
 
they tend to read less/fewer books than children in the past, (tend not read as many books as) so they have smallest vocablaries.
Young people good at expressing their opinions.
 
If i lived in a foreign country, I think I would have difficulty
 
in getting know the people who live in a different culture and making myself understood 
in getting used/accustomed to the local food diet or a differnt culture and language 
in talking/interavting/communicating with the local people in their language making myself understood/
conveying my ideas to the locals
 
The Japanese have a custom x to do, that S V
of speaking/saying things indirectly 
of taking off their shoes at the entrance to their houses.
 
One main feature of the Japanese character is that Japanese tend 
to be group-oriented
to sacrifice their own interest for the group
to follow the same trends
to get nostalgic about the Edo Era
to hide their true/real feelings
to be punctual
to be humble/modest
to show humility
don't want to stand out/be different
 
Bill often praised/complimented⇄⇄criticized Taro(often gave/paid Taro a compliment)
 
I agree with this opinion for the following/several reasons
 
It is true that/Certainly/Of course/Some may say that
most 18-year-olds have little interest in(knowledge about) politics /are somewhat/a little/slightly indiferent to politics
 
However, now that they have the right to vote in elections, more and more of them will start /are starting /in addition, most Japanese politicians ideas, are too old-fashioned or conservative to deal with the problems this society is facing.
 
Thus the government should accept/consider young people's ideas/(government's politics should reflect)
 
because they have new ideas about how to solve these problems
 
Therefore/For above/those reasons, giving young people the right to vote is good/necessary for Japan's future/ will benefit not only young people themselves but also Japanese society as a whole.
 
 
I agree with this opinion for the following/several reasons
 
It is true that you need enough money to maku ends meet/stay healthy 
 
but having/accmulating/ a lot of wealth/money is unnecessary and even bad.
 
First, money itself can't make you happy.
 
No matter how muvh money you have, if you have a serious disease/are seriously ill.
 
What you can do is limited,/you are limited in what you can do, /you can't live a full life, so you may be unhappy.
 
Besides, you don't have to be rich to lead a fulfilling/rewarding life.
 
In fact, many of the best things in life are free, and as long as you are helthy, you can enjoy them.
 
Finally, many rich people seem unhappy to me because they care about money more than anything else.
 
It is, therefore, clear that good health not welth is one key to happiness.
 
I have mixed feeling about this. While cellphones certainly offer some benefits, on the whole, I feel the disadvantages of them outweigh any benefits.
 
You can buy/They provide us with(sell)/many kinds/a wide variety/range of merchandise,things.items,products,goods.
 
First, they waste/are waste of/are wasteful electricity.
 
Second, they take up a lot of space on sidewalks./they are/get in the way of pede'strian.
 
Finally, minors can buy alcohol and pornography from them.
 
a hypothetical situation/an imaginary situation
 
If I were admitted to/went to/attended/entered A university/the university of A, and took part in a volunteer activity/the volunteer work
I would pick up garbage/rubbish/trash/litter around the university.
 
It irritates/annoys/drives mecrazy me when I see people (who) throw their garbage on the ground without hesitation/a second thought/feeling guilty
 
As a student at x of university, I would want to be a role model for such people and show them how important keeping their city clean/it is to keep their city clean.
 
Next year as a university student,I want 
 
If somones does something bad to you, you should do the same thing /get revenge on that person.
 
隔靴掻痒、、換骨奪胎。。旧態依然。。曲学阿世
 
I disagree with the idea that it is best to get even with someone who harms you.
 
This is mainly because revenge/retribution just creates more problems/conflict(a vicious cycle).
 
You should avoid hurting people's feelings whatever happens to you.
 
Instead of seeking revenge/trying to get back at someone, you should ignore or forgive whomever hurt you.
 
If you do that, people will respect you more/have more respect for you.
 
 
This proverb literally means that if someone harms you, you can retaliate with(by) the some means/in the same way
 
I support this type of punishment because it helps to prevent the same thing from happening again.
 
For example, the death penalty in Japan helps to deter people from committing violent crimes.
 
A society with harsh penalties tends to be safe.
People should know there are serious consequences for their actions.
 
I want to/plan to/will apply/register/sign up for a donor card for several reasons.
 
It is true that, I don't want doctors to remove/take out/harvest my organs./my organs to be removed.
/the thought/idea of doctors removing my organs is scary to me.
 
It is true that if I brain dead, I might regain/recover consciousness./There would still be a little/slight/slim possibility that I would regain consciousness.
 
If I were brain dead, my family would want my body to be left untouched/intact/to keep me alive on life support
 
However, in Japan there is a shortage of/are too few organs for organ transplants.
 
So many people with curable diseases die needlessly.
 
I would like to save/prolong(extend) such people(the life of such people)
 
If I donated my organs. I would not die.
 
There is a big difference between animals' fear of death and human beings'/that of human beings /the way animals fear death and humans/human beings do.
 
Recreation, something people do in their free time to/have fun/enjoy themselves, is important because it helps people to relax /it helps to reduce/relieve/get rid of stress
it relieves/releases people of the stress that has accumulated in daily life.
The types of activities people choose vary from one person to another/person to person, but it doesn't matter what they do as long as they get some recreation.
 
Without recreation, they might develop mental or physical illness./they might become mentally or physically ill.
 
Extraverted/Active/Outgoing people enjoy interesting/interacting with people.
Introduced/Reserved people spend their time off (work)
alone.
 
Health-conscious people exercise/work out.
 
There is now a movement in Japan to reduce people's working hours.
I think this is good because if people work long hours/overtime regularly,
they might get very tired/become exhausted/be under a lot of stress/suffer from depression(mental illness) or even commit suicide/die from overwork.
However if they work less, they will be able to relax/have more time to de their hobbies/have more time
to do their hobbies/go out with friends/work more efficienty/ productivity will improve
 
Over /in the last decade/ten years, the large number of foreign tourists has increased by 500%/doubled.
 
There are now five times as many tourists as (there were) ten years ago.
 
More and more people are starting/beginning to worry about/becoming concerned about the environment.
 
The birthrate in Japan is getting lower and lower every year.
 
Soil acidity in this forest rose/increased/went up betwee 1998 and 2002, and the soil in this forest become more acidic
the population of species A plunged until 2000 when the species died out/become extinct/disappeared.
species A had disappeared by 2001.
 
On the other hand, species B first appeared in 1999 and after that irs population rose gradually.
 
From the date, I can concludethat,draw the conclusion that
species A is vulnerable to the damaging effects acidic soil,

while species B thrive in it/grows easily/is not suited to/cannot survive/grows in acidic soil.

ウォシュレットしながら放尿すると貫通された感じがする

炭になった焼肉、残ったサラダを食べる父。無言の価値伝達。風情あり。ありがとう。

やる気はなくとも、必要なことはできる、観察眼がある。そういう両親であってよかった。興ざめ人間ではなくてよかった。日常会話の方法も、全く持って単なるいくつかのギミックの配置である。頭を使って見ても悪いことはないな。

 

特に書くことはないけど、完璧な女装ってもんを一回はしてみたいなと思います。

 

成功を虎視眈々と狙う識者は黙って考えてる。アホが手の内見せびらかすのを微かな動揺と賞賛と大いなる侮蔑と無料の情報源として観察している。

完全な独自性などそう簡単には得られない。自らの社会への不適合性を個性と錯乱し、自らの絶望が芸術だと信じる臆病な逃避性、それは、即ち、消費財でしかない。服を脱ぐ覚悟のないストリッパーの叫びに、しかし仮初めの共感をしてしまう愚者も一定数いる。それに埋没しかけていた自分も危なかった。

一瞬の綺麗で儚い幻には惑わされない。

精神的娼婦にはならない。

他人のふり見て我がふりを直せすぎる不安的動機の強い、危機管理能力のたけた皆々さんに、新たな視点を与えらえる存在になりたい。

 

会話のコントロール

人格バレるポイントをよく回顧せよ。

ナルシスト、頭おかしい。など。ミラーニューロン

自分の中にある葛藤を、他人のものとしてなすりつけて解決する寄生。

 

 

 

化学教科書目次

第一章 物質の状態と平衡

一節 状態変化

1物質の構造と融点・沸点

2状態間の平衡

二節 気体の性質

1ボイルシャルルの法則

2気体の状態方程式

三節 固体の構造

1結晶の構造

2アモルファス

四節 溶液

1溶解

2溶解度

3溶液の性質

4コロイド溶液の性質

・探求1 水溶液の凝固点降下

 

第二章 物質の変化と平衡

一節 化学反応とエネルギー

1エネルギーの変換と保存

2化学反応と熱エネルギー

3ヘスの法則

4化学反応と光エネルギー

5化学反応と電気エネルギー

二節 反応の速さとしくみ

1反応の速さ

2反応速度を変える条件

3反応のしくみ

三節 化学平衡

1可逆反応と平衡

2化学平衡の移動

3化学平衡と化学工業

4電解質水溶液の平衡

・探求2 反応熱

・探求3 鉛蓄電池

・探求4 反応の速さ

・探求5 塩化物イオンの滴定(モール法)

 

第三章 無機物質

一節 周期表

1周期表と元素の分類

二節 非金属元素

1水素と貴ガス

2ハロゲンとその化合物

3酸素・硫黄とその化合物

4窒素・リンとその化合物

5炭素・ケイ素とその化合物

三節 金属元素

1アルカリ金属とその化合物

2二族元素とその化合物

3一、二族以外の典型元素とその化合物

4遷移元素とその化合物

5金属イオンの分離と確認

四節 無機物質と人間生活

1金属と人間生活

2セラミックスと人間生活

3無機物質の活用

・探求6 塩素の性質と反応

・探求7 硝酸の性質

・探求8 ナトリウムとカルシウム

・探求9 陽イオンの反応と分離

 

第四章 有機化合物

一節 有機化合物の特徴と性質

1有機化合物の特徴

2有機化合物の性質

二節 脂肪族炭化水素

1飽和炭化水素

2不飽和炭化水素

三節 酸素を含む脂肪族化合物

1アルコールとエーテル

2アルデヒドとケトン

3カルボン酸とエステル

四節 構造式の決定

1構造式を決定する手順

2分離・精製と元素分析

3分子式・構造式の決定

五節 芳香族化合物

1芳香族炭化水素

2酸素を含む芳香族化合物

3窒素を含む芳香族化合物

六節 有機化合物と人間生活

1エネルギーと人間生活

2食品と人間生活

3医薬品や洗剤と人間生活

4染料と人間生活

・探求10 アルコールとアルデヒド

・探求11 エステルの合成

・探求12 サリチル酸メチルの合成

 

第五章 高分子化合物

一節 高分子化合物

1高分子化合物の分類と特徴

二節 合成高分子化合物

1合成高分子化合物の分類

2合成繊維

3合成樹脂(プラスチック)

4ゴム

5機能性高分子化合物

三節 天然高分子化合物

1糖類

2タンパク質

3核酸

四節 高分子化合物と人間生活

1合成樹脂と人間生活

2繊維と人間生活

3資源の再利用と人間生活

・探求13 合成高分子化合物

・探求14 糖類

・探求15 タンパク質

 

Chemical Eyes

研究編

1電気双極子とファンデルワールス

超分子化学

3光エネルギーと光化学反応

4自然に進む変化の方向

5錯体の立体構造

有機化学反応のしくみ

ベンゼンの置換反応

8有機化合物の立体化学

 

付録

1化学計算を用いる公式

2実験を行うにあたって

3化合物の命名法

4化学史年表

5物理量と単位

 

実験

1 100℃よりも低い温度での水の沸騰

2 水上置換による酸素の分子量測定

3 金属の結晶構造

4 極性が異なる液体の混合

5 コロイドの性質

6 吸熱反応

7 溶解熱の測定

8 電池と電気分解

9 反応速度と温度

10 化学平衡と濃度の関係

11 酸の電離定数の決定

12 緩衝液の性質

13 二酸化硫黄の発生と性質

14 両性元素の反応性

15 鉄イオンの反応

16 アルミニウムイオン缶とスチール缶の区別

17 ヘキサンと1ーヘキセンの違い

18 アルコールの性質

19 ヨードホルム反応の確認

20 セッケンと合成洗剤の比較

21 フェノールの性質

22 メタンの性質

23 ナイロン66の合成

24 グルコースの還元性

25 ポリスチレンの溶解

 

参考

熱エネルギー

水銀柱による圧力と大気圧の関係

状態図

気体定数Rと単位

実在気体の状態変化

色々なイオン結晶

立方最密構造(面心立方格子)と六方最密構造

正八面体の隙間と正四面体の隙間

金属の結晶と充填率

携帯電話に使われている液晶

グラフェンレイヤー

塩化ナトリウムが水に溶解する様子

過冷却と過飽和

会合が起こる場合の凝固点降下

浸透圧の求め方

浸透圧の応用

コロイドとは

持続可能な社会とエネルギー変換

燃焼反応の発熱量の測定

光触媒(酸化チタン)の利用

光異性化

ボルタ電池

アルカリ形燃料電池

平衡定数についての詳しい研究

反応速度と平衡定数の大きさとの関係

自然に進む変化の方向

薄い酸の水溶液のpH

生体内における緩衝作用

難容性の塩の溶解度と溶解度積

塩化物イオンCl−の定量(モール法)

水素エネルギー

貴ガスの発見

肥料の三要素

水酸化ナトリウム水溶液の保存方法

錯イオン

硫酸銅五水和物の加熱と結晶の組成

有機化合物と無機化合物の比較

シクロアルカンの化学的性質

エチレンはは植物ホルモン

石油

ケト形とエノール形の平衡

多価アルコール

アルデヒドやケトンの反応

必要な化合物を作り分ける

エステル化反応のしくみと実験装置

けん化価

ヨウ素価と乾性油・不乾性油

分子量の決定法

混合物の分離

高分子化合物に適した分子量測定法

エンジニアリングプラスチック

プラスチックの構造と性質

二糖類の加水分解酵素

アミロペクチンの構造と枝分かれの数

グルタミン酸、リシンの電離平衡とpH

グリシンの等電点

ジペプチドとトリペプチドの異性体

 

発展

実在気体の状態方程式

イオン結晶の安定性とイオン半径の比

分配平衡

ラウールの法則と沸点上昇

格子エネルギーとボルン・ハーバー・サイクル

基底状態励起状態

アレニウスの式

多段階反応

加水分解と塩の水溶液のpH

緩衝液とpHの変化

周期表からみた軌道の分類

歪みエネルギー

マルコフニコフ則

アルケンの酸化

ケト-エノール互変異性

ザイツェフ則

旋光性

ベンゼン環の構造

立体性規則

イオン交換樹脂によるアミノ酸の分離

気質濃度と反応速度の関係

ミカエリスメンテンの式

タンパク質の合成過程

 

 

 

物理

第一章 様々な運動

一節 平面内の運動と剛体の釣り合い

1運動の表し方

2重力による運動

3剛体に働く力

二節 運動量の保存

1運動量と力積

2運動量の保存

3衝突とエネルギー

三節 円運動と単振動

1運動の相対性と慣性力

2等速円運動

3単振動

四節 万有引力

1ケプラーの法則

2万有引力の法則

3万有引力を受ける物体の運動

五節 気体分子の運動

1気体の状態方程式

2気体分子の運動

3気体の内部エネルギー

4気体の状態変化

 

第二章 波

一節 波の伝わり方

1波の表し方

2波の干渉

3波の伝わり方

二節 音

1音の伝わり方

2ドップラー効果

三節 光

1光の伝わり方

2レンズと球面鏡

3光の分散・散乱・偏光

4光の回折と干渉

 

三章 電気と磁気

一節 電荷と電場

1静電気

2電場

3電位と電位差

4電場中の導体

5コンデンサ

6電気回路

二節 磁場と電流

1磁場

2電流の作る磁場

3電流が磁場から受ける力

4ローレンツ

三節 電磁誘導と電磁波

1電磁誘導の法則

2自己誘導と相互誘導

3交流

4電気振動と共振

5電磁波

 

第四章 原子

一節 電子と光

1電子

2光の粒子性

3電子の波動性

二節 原子と原子核

1原子構造

2原子核

3原子核反応

4素粒子

 

第五章 物理学が築く未来

1ニュートリノ

2シミュレーション科学

3エネルギーの変換と有効利用

4磁気による情報記録

 

ゼミ

力積と運動量の変化

運動量と力学的エネルギーの保存則

バネ振り子の単振動

コンデンサー1 極板間に働く力

コンデンサー2 誘導体の挿入

イーストンブリッジ回路の利用

 

発展 微分積分の利用

 

 

倫理政治経済

倫理

第一章 青年期の特質と課題

1青年期の特質

2青年期の自己形成と課題

第二章 西洋の源流思想

ギリシアの思想

キリスト教の思想

イスラーム

第三章 東洋の源流思想

1インドの思想

2中国の思想

3人生と芸術

第四章 近代以前の日本思想

1日本文化と古代人の思想

2日本仏教の展開

3近世日本の思想

第五章 近代日本の思想

1近代西洋思想の需要

2近代日本思想の発展

第六章 西洋近代の思想

1理性への信頼と人間の尊厳

2化学的精神と人間

3近代民主主義と人権

4近代民主社会の倫理

第七章 現代の思想

社会主義の思想

実存主義の思想

プラグマティズムの思想

4現代のヒューマニズム

5現代文明への批判と新しい知性

第八章 現代社会の諸課題と倫理

生命倫理

環境倫理

3家族と地域社会

4地域をめぐる課題

5情報社会

6異文化理解

7人類の福祉

 

政治経済

第一章 民主主義の基本原理

1政治と国家と法

2民主政治の原理と歴史

3主要国の政治体制

第二章 日本国憲法基本的人権の保障

日本国憲法の制定と基本原理

自由権的基本権と法の下の平等

社会権的基本権と参政権・請求権

4新しい人権と人権の国際化

5日本の安全保障

第三章 日本の政治制度

1国会

2内閣

3司法

地方自治

第四章

政党政治の展開

2選挙

3世論と政治参加

第五章 国際政治

1国際関係の基本的要因

2国際機関の役割

3国際政治の動向

核兵器軍縮問題

5国際政治と日本

第六章 経済社会の変容

1資本主義社会体制の成立と発展

社会主義経済体制の成立と発展

第七章 現代の経済の仕組み

1経済主体と経済循環

2現代の市場と企業

国民所得と国富

景気変動と経済成長

5金融と財政の役割

第八章 日本経済の現状

1日本経済の歩み

2産業構造の変化と経済のサービス化

3中小企業問題

4農業と食糧問題

第九章 国民福祉

1消費者保護

2公害問題

3労使関係と労働市場

社会保障

第十章 国際経済と国際協力

1貿易と国際収支、国際投資

2戦後の国際通貨制度

3戦後の貿易体制

地域統合経済

開発途上国の問題

 

否が応でも下痢はピー

academic マンコ

20171116todo
疲れが溜まるね。抜くのやめよか。チョイス見る暇ないな。
eswとerとelは文にして、青ノートの内容写して、廃棄。
他、全部まとめて廃棄。美容コスメ気を使いまくる、けど意外と、
清潔な方であるから自身待って良さげ。
とりあえずまじで体と心を満タンにしてら負荷をかけて成長してけ。
負荷必須不可避っす。eの負荷は、ちょうど文字起こし。
他は兎に角触れるという負荷。でゴー
 
 
否が応でも下痢はピー
 
ばつは悪いが丸は良い。
 
台無しにしたい願望。破壊衝動。そのあとの青空。
 
全然ノーマル。
 
俗世間との共通言語。
 
ラジオ用アカウント作成。アイドル関係把握
 
コード進行論、乱調、バグ
MV、PV付きで音楽制作 ドミコ、無声映画、塩トマトラーメンが美味しいCiQueで流れていたようなシアター。昔のアニメの映像のみ、白黒の感じ。
 
全てを昇華。n。
ファッション雑誌、city精通。神は細部に宿る的浩然の気。現世で遊ぶ。還元、求道者的ポジションも。自己承認欲のはけ口を、制約の多すぎるリターンの望めない身近な輪を選ぶのは愚の骨頂。
テキトーに済ますくらいなら飯抜いて。衣食住の絶対充実
最低要求ライン+2の価値観の親。ジブリと泥棒。
To some people. this is a confirmation of the old idea that~
E53 M33.6 L37.5 P22.5 C20.2 Σ167.4
役割の限界
北辰(ポラリス
一炊の夢。夭折。加冠ですし果敢にね。可漢のような心で。
 
序破急、最高潮、破局ディレクトリ型。ロボット型。白居易枕草子源氏物語へ影響。主要文学者のリストをメモって、ブックオフにこもって読み漁る人生もまた、一興。
 
 
状態V以外全てingかhas(just)done、is about toで説明。
 
To treat ~ and ~ as opposite aspects of the same person may appear nonsensical to some readers.
 
諧謔に対して笑う、高尚風。でもただのオナニー。
本心の汚い叫び。それこそ美学。
 
now, let me be clear
blame 人 for something
blame something on 人
 
人生処世、対比に注目。1話完結。比喩はみんなにわかるもの。何果如之、何憂斯類。この上なく。
蓬。貧しさの象徴。
強調表現に注目。故事成語は本質。だから生き残ってる。ディスコース。其相、人生の吉凶。
夫レ、一般論が来る
居一年、一年経つと
丁荘者、大丈夫
科挙のため芸術にも親しむ。
文の序盤は、人間の説明ありがち。人徳あるのかないのか。
然り。然らず。
 
自分の幼稚性の昇華。共依存性のいいとこ取り。タスクとしていかにスマートにこなすかというパフォーマンス勝負に落とし込め!賞賛は付いて来る。
 HClはイオン結合でなく、共有結合
NH4Clはイオン結合、アンモニアイオン中は共有結合
トランス-2-ぶてんはC4つ同一平面上
アンモニアソーダ全体2NaCl+CaCO3→Na2CO3+CaCl2
CH3COOC2H5は極性小。密度水より小
 
 
現代文
 
1.ポストモダン的発想まとめ。
 
ポストモダン的近代科学の頭でっかち批評  坂本憲三 科学思想史
教育からして、全事象に法則あり、過去もそれに基づいて研究していたが未熟、答のある問いしかない、などの自然観や研究方法を植え付けられているため、今一度、時や場所により異なる相対的なものだと意識すべきである。
 
翻訳文学の誤解 再会講  多和田菜子 エクソフォニー 母語の外へ出る旅
小さな言語は詞に現れ、大きな言語に歪みをもたらす。民主主義に対する正当かつ必要な反抗。スラム、ラップ。弱者の文化。美学。
しかし多様な相への言及はそれ時代が小さき存在を引き上げようという潜在的優越性有り、それに対するシニシズムも多数。
 
効率主義の非人間性。  中西新太郎 90年代日本社会の再編成と生活問題
労働の効率主義から生活まで侵食。弱者の抑圧、排除。周縁と中心を生み出し画一という名の疎外を酷くも実行する近代の闇。
 
アイヌの熊狩りにみる、互酬性による野生、自然との豊かな交感(無鉄砲を切り口にして) 今福龍太 風聞の身体
人間中心主義、自然を搾取する人間。 自然が人間を包含する前近代から、人間が自然を視線の先に捉える権力関係が勃発。
随筆は主題を中心にぐにゃぐにゃ語る。趣向を出しすぎる。価値観強め。完結性実験性正確性より、論説的、想像的。その自由度こそまた、魅力。
 
近代化により失われた自然と共有する時間感覚  内山節 時間についての十二章
稼ぎ、とは時計基準、収益的合理性、収益目的。一方、自然の中での仕事は、循環する自然の中で、自然と人間の互酬性が生まれ固有の時間世界が生まれる。
 
近代批判前近代賛美の総まとめ  鷲田清一 おばけ祭り
近代、人間中心、個人主義、効率主義、視線の権力構造、過剰な独自性追求、疎外=画一からの脱却を目指してさらに疲労
前近代、集団、共同体の美、伝統文化、自分を希薄にし、他者を受容できる
 
前近代は此岸(俗、生)と彼岸(聖、死)。その間に位置する子供と老人には神聖な視線を向けていた。
近代では同心円状に広がる周縁に子供老人がいて(ルソー エミール 子どもの発見)、中央に効率、生産力重視、若者を稼働させているが、その囲いはパンクしている。健やかさ、自助。
 
近代国民国家進歩主義と民族(人類学)  ピエールクラストル 国家に抗する社会
未開社会は国家なき未熟な社会かつ生存に必要な分のみの物資を確保するのに終始する生存経済で、技術は旧く余剰もないため市場もない。そういった価値判断は多分に自民族中心主義、進歩主義の虜である。
はーい、典型的、一般論批判→持論展開のコンボに、社会情勢を巻き込むというオナニー!!!
現在の先進各国も技術は自然支配の必要を満たす分だけ行っている点で同等。彼らの欠如は事実だが、未熟、欠陥、ではない。
 
皮相上滑りの開化  夏目漱石 現代日本の開化
日本は、外発的、強大な西欧に追従しているのみの、虚構。内発的開化が必要。
 
森鴎外 妄想
日本に西洋の近代化を持ち込む不安と期待の萌芽。
 
高階秀爾 日本近代の美意識  大いなる挨拶講
近代の人間中心主義のベーシック論。混沌を分解し論理、理性、言語といったロゴス、秩序が生まれた。言語が認識を規定する。ソシュール的。いつでも、分解するとは理解することと同義である。そんな近代化の波の中で、西洋芸術の流入により、日本画の伝統は喪失の危機にさらされて守られ形成。
喪失煽りによる巧みな伝統コントロールによる産業構造の形成可能であろう。これはビジネスチャンス!復古主義単体では脆い。
 
近代の合理的思惟は超自然を導き、人々が宗教に走るのも当然。  林達夫 宗教について
原始、限界を知らぬ知性未発達。近代、既知が拡大したが、未知が圧迫されるわけではなく、既知と未知は比例して指数関数的に増えている。氷山型モデルを使う人間は多い(山中伸弥寺田寅彦)、これとも同じ構造。未知の無限性こそ人間の活力でもある。氷山の見えている部分で陣地の奪い合いをすることほど虚しく無意味なことはない。
 
 
2.体系化について
 
歴史叙述は物語行為による政策であれ  野家啓一 物語の哲学
蓄積する記憶、個人的に印象のみ断片的に想起される思い出、それらを有機的に結びつけ構造家、共同化する
体系化欲は、懐古厨の得意分野。大抵うまくいかない、そしてうまくいかないことすら正当化して、でも戦っていく。みたいな姿勢でいる。文系的。結局もっとシステム形成を素早くプログラム的に扱おうとする理系研究者の方が構造家、共同化能力においても優れていると勝手に思ってしまう。歴史叙述を、多分に心理学的だったり時代の特性から紐解こうとする流れの方が、いいと思ってしまう。
 
 
2.日本の特性について,ほか各論的
 
現在の遺骨収集による慰霊行為は日本の民俗信仰が近代国家建設の際儀礼を吸収したもの  小松和彦 神なき時代の民俗学
生者は死者の負い目を持つ、アニミズム、恥の文化、これこそ日本のアイドル文化の根源。未熟性、雑種性につながっていく他者の監視を意識したスーパーエゴ形成。倫理観とのせめぎ合いから生まれる変態性。それが日本。
 
雑居に創造力を足した雑種性こを日本の目指すべき道  今村仁司 近代の思想構造 世界像・時間意識労働
純粋主義、イデオロギーは理想に過ぎない。今日本は雑居性でしかない。
という粗探しね、はいはい。求道者的思想が強い人間が、現行批判→自分は解決策知っています、で人を引きつけようとする悲しき集客。今の日本に満足することで初めて一歩踏み出せる的な意識高い系も当然予想されうる。
 
 
リアリズムとロマンティシズムの矛盾の苦痛とその止揚 粟津則雄 日本洋画22人の戦い
自他区別、独自の物質空間感覚の西洋と、自他浸透、日本の伝統的な繊細精妙さ、ジャポニズム印象派
これらの違いを単純な和洋折衷するのではなく、
 
 
演技論、美学の意気と、台詞のレトリック。逆説の宝庫。  加藤秀俊 紛争の美学
演劇的要素を持つ文化は往々にして弱者へ半官びいきも含め意気の美が発生。現実ではうまく悪態をつけないもどかしさを文化的に昇華。倫理規範、大和言葉的に言えば枠組みがあれば、その裏にカウンターカルチャーあり。
 
 
スタイルをもっているものが真の言語で、置換不可。  山崎正和 演技する精神
記号に陥らず、特定の他者を想定しつつも不特定多数の他者にすら届いてしまう、視野小説の言語などでよく見られる、筆者、自己、他者の三位一体で成立した真の言語。これを目指し、スタイルの確立に勤しむべきだ。
 
芸術論、ジャンル区分、体系化  浅沼圭司 読書について
自律美学は個別で特殊、天才的。対して普遍性は対局。
現代、基準の揺らぎが起き、弁証法的新区分の必要性が。理性と感性(感性学、美学、材料)は絶対ぶち当たる基準。
体系化=抽象化、普遍化、というのは、大抵弁証法が必須。矛盾を超えて真の結びつきを。総じて失うことへの恐怖、存在、生への執着が見て取れる。
 
個別性かつ普遍性(矛盾の克服)=最高の褒め言葉 中野孝次 ブリューゲルへの旅
著者は抽象的観念を重視し、芸術は言語、精神の自律性によるもの、スペシャリズム、現実と違う位相の独自の王国、完全体、と考えようとした。しかしブリューゲルの麦がりを見、労働の肉体の疲労と生命の充実、存在の肯定が自らの19歳の時の経験と重なり、芸術は現実の表現で、さらに、ただの現実の模写ではなく、並外れた形象把握能力により、生の実相すら表現し、思想による統一が計られていつつも普遍性もある矛盾を克服した、生の充実を体現した芸術に触れて驚嘆。
結局、現実を再創造する力にまで昇華してこその芸術、美である(それ自身で完全性を作り得ない)。逃避的芸術に陥るべからず。ただ、入口の広さはさすがのformatとしか言いようがない。
 
写真論 不平等解消の契機  土佐弘之 戦争報道写真
悲劇は高貴な人間のカタルシス物語、喪失と復活
惨劇は低俗な人間の悲惨さをただ悲惨なものとしてみる、喜劇と同じ視線構造。
視線は常に非対称性、権力性を示すもの。
写真による格差の縮小を目指すつもりが、無力な犠牲者を下に見る潜在的視点が隠れており、不平等拡大…新野蛮主義、美化のズレ。想像力で不正を暴き、苦痛を共有し、不平等解消の第一歩を。
想像力はいつでも一番大切!!
 
貨幣の流通  岩井克人 貨幣論
日常と超越論の対比、からの日常の奇跡を語る。絶妙な信用で成り立っていることの奇跡を語りがち。商品の流通、買う、売るという行為。交換という発想は埋葬にも通じる。
 
 
3.小説について
近代小説は視点人物の内面を描く。内省しすぎてきもい。抑圧と期待。常に事実ありきで心情や内省が生まれる。この時系列を確かな演繹法でつないでいく。
高井有一 浅い眠りの夜
阿部昭 父と子の夜
 
 
無造作に、に荒っぽい、という意味はない。無造作に髪をかきあげる
 
 
4a 隠れwhat, world is seen is抜ける?、三単現あっていい?だめ?
 
一人ラジオ構想
ジングル作成、op ed、途中流す曲は、すべてオリジナル曲か、自らカバー。コーナーの骨組みとしては、人間の根本に関わる系(男、女、性、生死、ゾンビ(サンドリ))、あるあるネタ系(嘘空想系(アルピー、ハライチ)/定番系(かるた))、社会科学、都市構想系(亀田誠治的な)、俯瞰系(あいつこんなこと言ってました)、ニュース、質問に答える(糞袋)、ヒント、気づいたこと
目的
自己満を極めすぎて、その示唆レベルが既存の価値観すら飲み込むほどに機知に富んだものである、そんなものを一人で適当に発信し続ける。自己承認欲、作品制作欲、才能を磨く、モチベのはけ口、一人の遊び場、日々の出来事、過去の経験、未来の展望、他者、社会への不満を、高次元で昇華するためのフォーマット、乗り越えるための機構
作ったジングル、曲、リミックスなどすべて丸ごとyoutubeに投稿、双方向のコメント有り、ただただマナビス。

It is a well-known fact that the same things are not funny to everybody.
We have all at some time made what節5種(関係代名詞、疑問代名詞、関係形容詞、疑問形容詞、感嘆文)
what we consider to be a witty remark at the wrong time and in the wrong company
and have consequently had to suffer severe embarrassment to find the joke falls flat.
感情の原因の不定詞副詞用法
Unspoken rukes govern where, when, and with whom it is permissible to joke.
 
Despite(=in spite of=for all=with all=in the face of以上前置詞句、接続詞though,although) its many virtues,
the rise in the most of the individualistic, nuclear, child-oriented family has not always been a blessing.
For instance, the decline of ties with the relatives deprived
(同じ文型取るrob, cure,relieve,clear,cheat,strip,spoil,despoil,rid)
the wife of much external help which had previously been available to her
in the difficult tasks of adjusting to life with a husband;
and her existence has become rather empty and isolated, lacking in social or economic function.
Today, however, this type of nuclear family seems to be undergoing a metamorphosis.
As the number of children declines and the number of mothers
with small children who go out to work grows rapidly,
the separate economic preoccupations of each parent are beginning to detach them
both from the home and from their dependence on each other. Already, moreover,
the peer-group has become almost as important as the family in the social life of children.
It therefore seems possible that a new, more loosely structured,
less emotionally and sexually bonded, and far(much,by(far),a lot,lots,a good deal,a great deal,still,even,yet)
more temporary family type is already being added to the number of options.
It is a bitter irony that just at the moment when some thinkers are heralding the advent of the perfect marriage
based on full satisfaction of the sexual, emotional and creative needs of both husband and wife,
the proportion of martial breakdowns is rising rapidly.

 

Who ever reads a newspaper from cover to cover?
Clearly almost nobody. There isn't time in a busy day, and not all the articles are equally interesting.
All readers have their own personal tastes and purposes for reading,
which cause them to turn immediately to whichever sections interest them,
and to ignore the rest. Thus, most of the paper remains unread, yet you still have to buy all of it.
 
Memory, in its brodest sense, refers to the effects of a person's past on his present.
The person is modified, changed by what he does and experiences.
And these persisting modifications affect what he does and experiences on later occations
; they enable him to accomplish much which would otherwise be impossible.
Now, the accomplishments made possible by the retained effects of the past experineces are many,
varied, and of enormous value to present circumstances in the light of past events.
In a phrase, they enable him to profit by experience.
Try to consider what would happen if a person were left totally unchanged by his experiences
and activities. It is almost imposible to imagine what he would like.
Every situation he encountered would be forever strange, unfamiliar, unpredictable.
He would commit the same errors over and over again with no chance of their ever being removed.
He would develop no new accomplishments. Language would be impossible,
so would thinking, self-awareness, anticipation of the future, and all art and science.
He would be deprived of possibly everything that makes him recognizable as a human being.
 
 

悩みはいつもまちまちマチルダ

いしだ壱成のブログ

 

自分の中にある優しさのベクトルは、いつも下向きだ。本来自分より上へエネルギーを費やすべきに決まっておろう。足りないものを求めあうのが人間だとしても、まだ今の自分は本当じゃない、そう思っているから、誰かに頼られたりするのも、まだ、それは相手側がもともと賢くてちょっとの後押しが必要なだけで、その後押しは誰でもできるくらい簡単だった、誰の後押しでも感謝してくれるほどその人は優しかった。それに対し、一丁前に自分の人生訓みたいなの垂れ流してしまえるほどの、自分の未熟さ、ちっぽけな記号。そんな自分がひょっこり顔を出してしまったな、という感覚。

なりたい自分になっていくしかないのだから、もっとはっきりと、ニュートラルで力強く、力を秘めたミステリアスさ、そういう人間を演出するのは昔から得意だったけど。

中高でだいぶ身ぐるみ剥がされてしまったなあ、まあ、それは俺にとっていつか向き合わなければならないことだったんだろうけどなあ。

端的に言えば、自分は、心の中の欠陥を意識して生きている人、平たく言えばメンヘラ、そういう精神性の人間を引き寄せがちだということである。父の部屋の積み重ねられた自己啓発本、一曲しか練習しないギター、母の本棚のマインドフルネス。そういうことである。俺は相当それらに反発してきた、否定してきた、その上でももちろん、その血を受け継いでいることに対する諦めも持っていた。メンヘラへの救済策として本能的に、ピエロとして、ポーカーフェイスで生きていくことで本性と向き合うことを忌避してきたが、自分は結局ほっそいメンタルをしていたのだ。

そしてここから進むべき道は、結局そういうとこだろう。突然変われない。自分の経験と洞察を生かしていくしかない。だが人間そんなもんだ。そして、揺れやすい人間とは人一倍感じやすいということで、それをうまく生かせれば、人生の幅を広げることも可能である、だが注意すべきは、他人に影響されて何かをはじめてしまった場合に、あとあと信じられないくらいの拒絶的後悔が襲い来るため、行動は慎重に。

臆病さを知ってるからこそ勇敢になれる的なね、ワールドーーーーーoooou!!!!!!!!!

散々回顧して過去をぐるっとまとめあげたから、あとは昇華されるだけ。

週に一回の、純一父さんとのアナルセックスも欠かさず。また元気出していこう。

 

 

 

いしだ壱成ろくな人間じゃねえな!!19歳の彼女とよろしくやってんじゃねえよ!お前、絶対、17くらいからやってて、19になったから交際宣言しただろああん?お幸せにな!!!

 

 

20171116todo
チョイスがちで一周、eswこの調子。だる過ぎるが纏めまで含めて完璧に終わらす。文をメモに残してアップロードしたらこっちのもん。
zは流石に敷居高いからな。持ち歩くにはやはり一問一答とチョイスと尻くらいか。ファイルの中も減らしていくスタイルで。後は全てが確認作業、となるように。漏れを修正してくという。ドーナツ。
 
 
以下、5年前のブログ
 
だるい毎日を乗り切っているのは、自分のキャラを演じてそれを俯瞰している自分に陶酔しているからではないか、と最近考えている。俯瞰者としての立ち位置には、おどろおどろしい人間本来の欲望が疼いており、
君がいない世界に、こんにちわ。

笑い方も、どこかにおいてきた。
電車の座席の端を虎視眈々と狙う、始発駅の列の前から2人目は、俺の毎朝の定ポジションである。
乗り込んだ電車の、流れる景色はいつも同じだから、電車に乗りたてのほやほやの子どもの頃のように首を回してまで外の景色を見ることはなかったが、それでも今日は何か気配を感じて振り向いた。
すると、信じられないくらい速い速度で月が僕を追ってきているのが見えたので、一瞬地球滅亡も必至なほどの大惨事が起こっているのではないかと目を疑った。
しかしよく考えると、距離があまりにも離れていると、このちっぽけな地球上で数キロ動いただけでは壮大な空の景色には何ら変化はないのだ。雲でさえあんなにのんびりと動いているのだから、お月様なんて腰を据えて動かないに決まっている。

そんな些細な事にまで思考を凝らす俺は、最近やけに周囲の世界に敏感なのだが、所謂思春期ってやつかもしれない。
中学受験を経験して見事第一志望に合格してみせた俺は、いつからか自分が全知全能であるかのような錯覚に陥っていた。
というか、要するに自尊心、自分の能力を過大評価していたのだが、まあこういう心理は結構大勢の人が持っている物だと思う。
俺の場合、美術の才能と歌唱の才能が、他人に「趣味です」と言って恥じない程度にあった。
嘘です。ほんとはかなり自信あります。
という感じで、謙遜した態度を振りまいてはいるけれど内心は、もっと魅力を見出して欲しいし、さらに欲を言えば本気だして見てよ、なんて言われてみたい。
そういう中途半端な態度も、小学生の時はかなり認めてもらえたけれど、中2ともなった今、しかもうちは有名私立中学で自己主張が難しい側面があったので、俺が能力がある奴だなんて誰も思ってない。
そしてこれは最近気づいた事だが、人は案外他人に興味がない。だから自分の才能をアピールしないで燻ってるだけじゃ、誰の目にも止まらない

 

2013 3/17
True tears 視聴
石動乃絵の物事に対する価値観、「飛べる人」と「飛べない人」の違いは何なのだろうか…。ストーリーの序盤は、こんなことを考えながら見ていた。
彼女は頑固な性格で、他人を評価する節があった。眞一郎は「飛べる人」だという。彼女は、眞一郎は優しい心を持っているとかんづいたのだろうか。眞一郎と関わるにつれ、眞一郎の描く絵本に触れるにつれ、彼女は他人の心を大切に思うようになっていった気がする。涙を流せなくなった乃絵は、眞一郎の優しさに触れて、涙を流すとはどういうことか、知ったのだ。
終盤、今まではいなかったのに、友達と一緒に登校しているのを見て、成長を感じさせられた。

あと、愛子が救われて良かった。個人的には好きなキャラだったから。

 

6/1

キャラフラ、アリアナで
オヤビン、レヴィンでごんす
古のイニシエーション
ボルメテウス古ドラゴン
エミール由来ルソー
由来知るべき問題
欲求の部分に関しては、大いに当てはまり参考になる
少年漫画書くならここは必見

覚えてクレッチマー
ユングでパン掴む内向
遊具で遊ぶ外向的
価値ないって言っシュプランガー!!
こりーつまん

辞書必要

 

 

 

海の家のラーメン超うめえ
朝日奈央成海璃子の声帯どうなっとんの?
頭が悪い君に比べて ボカァ幸せだなあ
重ねて謝らせて頂きます
ちがうだろー!コノハゲー!