2009-03-29

Morning Dew

年命如朝露,人生忽如寄。

摘自『古詩十九首之十三』

人生天地間,便會以為人屬於這天地,甚至會以為這天地屬於人。其實,人並不屬於這天地,這天地更也不屬於人。人只是這塵世上,匆匆來去的過客,只是暫時的寄居在天地間而已。

人生如寄,多憂何為? 人生就是在天地間行走的客人,不論活得多長,我們都不屬於這個世界,這個世界也不屬於我們。我們只是到這個塵世走一遭的客人,生命結束,旅程也就結束了;就如飆塵,淹忽之間,便被風吹雨打去,從此杳然無存。人生漂忽不可定,壽命隨時會夭折的感慨,更是讓人認識到,生命好像屬於我們,然而好像又不屬於我們,就正如歷程很多時候像已是被命定的,很多事情由不得我們自己作主。

看透了痛苦是人生歷程,兼且是不平等的,有些人的快活,只不過是痛苦行進中的短暫停留,這些人要認真唸書求晉升、不懈追求愛情、努力工作,『必要汗滴禾下土,才可俯拾田中麥』,對他們來說,沒有一樣東西是不勞而獲,獲得狂喜也是一瞬間,然後再繼續追逐,當個永不滿足又不怨嗟的人。仔細想想,若要『不貪圖快活,也不被痛苦糾纏』世間能有幾人? 有些人因工作壓力,而只顧怨天尤人,亦有些人罹患不治之症,也不曾放棄生命和希望!

文天祥《浩浩歌》中說:『人生如寄可奈何』。到文天祥這裡,人生如寄,便變成了一種無可奈何。人生如寄,意即人的生命短促,就像暫時寄居在人間一樣。人生如寄是一種人生觀,向我們表達了多重含義。第一,人生短暫。年命如朝露的英譯是:Life is as short as morning dew。第二,人生飄忽。第三,人生無奈。這種人生觀,對人生有指導意義。有人滋長了無奈與憂愁,有人滋長了消極與頹廢,有人卻滋長出豁達與積極。
  

2009-03-28

Technologies or Arts ...

What's so revolutionary about Renaissance Paintings. The history of art - the history of the Renaissance - is the history of optics.

You can't stand in front of the paintings of the "Old Masters" and not wonder, "How did Frans Hals make that lace seem so real? How did van Eyck make his armor so gleamingly metallic? How did Caravaggio make his faces so expressive and lifelike?"

The theory is they had help with lenses or concave mirrors. If someone stands outside bathed in light, an image can be projected inside onto a wall, upside down. That projected image can then be copied.

David Hockney, one of our best-known artists, believes that the Old Masters, such as Holbein, Velazquez, and even Leonardo de Vinci used the early technology of optics and kept it secret.


"I'm suggesting that artists saw these projections," he says. "They're very simple to make, and when you make them, they're very beautiful and exciting.?

Once Hockney figured out how the pictures were made, he set out to discover where and when the use of optics began. In his studio in Los Angeles, he built his great wall of hundreds of paintings spanning hundreds of years.

"We did come to about 1420, and realized something happens,? he says.

Before 1420

What happens is a sudden appearance of realism. Before 1420, faces were idealized; immediately after, they were true to life. Before, garments were flat and formless. After, they were vivid and photographic.

After 1420

Hockney says it started in Bruges, Belgium, one of Europe's great 15th century commercial centers, where that optical look, a photographic look, first appeared in the works of Flemish masters like Jan van Eyck.

"[He was] a painter who knew about optical projections and had looked at them," says Hockney. "One thing the mirror projections do is project surfaces quite amazingly, especially shiny surfaces. And there's lots of shiny surfaces.

Needless to say, Hockney and his book about this, called "Secret Knowledge," have rocked the art world, where most art historians say it's bunk.

"All these art historians, not one of them ever took the trouble to look through a camera obscura to see what it was like," says Hockney.

They don't like the idea that, as Hockney suggests, the Old Masters traced their creations. There is an implication of cheating in that.

But Hockney says they weren't cheaters, but great innovators: "Not only did they have skills you think you know, they had marvelous skills about optical things as well."

Hockney points to van Eyck's "Arnolfini Wedding." He used to wonder how did the painter paint the chandelier in the picture: "That chandelier is in perfect perspective. So how was it drawn?" He now believes it was created with a concave mirror, and a pencil.

Walter Liedtke, curator of European paintings at New York's Metropolitan Museum of Art, disagrees with Hockney's contention that the Renaissance started in Bruges and Florence because of optics. "Isn't there something about those cultures, the fact that they're predominantly urban, mercantile, sophisticated, with a strong middle class," says Liedtke.

Hockney, however, has debated the cultural explanation with Liedtke and other art historians.

Critics point out that there's little mention of optics or tracing in the historical record, nothing in documents or diaries.

"Yes, but the historical record has no mention of how they painted the pictures either," says Hockney in response. "The only people who wrote in diaries were highly educated."

Even today, he says, the artists wouldn't tell: "They're very secretive. Remember, they're competing in business as well."

It was also the time of the Inquisition, when mirrors and lenses were associated with witchcraft.

"When Caravaggio is painting in Rome, around the corner in the square, they're burning Claudio Bruni for looking through lenses," says Hockney.

Hockney is amazed that art historians don't see what he thinks is obvious - the optical evidence right there in the works of such formidable artists as Holbein, Velazquez, and even Leonardo de Vinci.

"Leonardo describes the camera obscura, meaning he tried it out and looked at the pictures," he says.

Hockney isn't saying Leonardo traced the "Mona Lisa," but that it has the qualities you see in an optical projection, like the soft shadows.

"Whether he used the lens for this, I don't know. Nobody knows. It wouldn't matter. He wouldn't need it, but he'd already seen the wonderful softness," he says.

Then there are all those left-handed people who suddenly showed up in paintings - Hockney's smoking gun. If you just use a lens alone, left becomes right, and vice-versa. Dr. Charles Falco, a physicist at the University of Arizona, and an expert in optics, heard about Hockney's theory and was fascinated.

As a scientist, he thought, "If this is true, I can prove it." The first painting that caught his eye was the 1543 "Wedding Portrait" by Lorenzo Lotto.

"He made a mistake. That's what told me a lens was used. This central pattern of this geometrical tablecloth goes out of focus," says Falco. "Your eye doesn't naturally see something out of focus. The only way you could see this feature is if you'd seen something with a lens.?

He also found more evidence in the portrait of Cardinal Albergati by van Eyck: "This is one of the rare examples where a preliminary drawing exists along with the painting. I looked at this and said, My God, this is good enough to be a photocopy."

"So let's see how actually perfect it is," he adds. "I'll blow up the drawing to the same scale as the painting, and when I overlay them, every feature, every wrinkle, every hair is accurate."

Except for the ear: "It's completely off. What if he bumped his easel when he's doing this? Watch the ear. It's perfect."

But Liedtke says there are other explanations. For example, he told us van Eyck could have used a geometric grid to enlarge his drawings.

"I think it's simply been taken too far," says Liedtke. "We now have a kind of optical explanation for realism in Western art. And the, I have to say, the celebrity factor here is really important. If I wrote this book and submitted it to a publisher, it would be sent back to me. But it's a little bit like Jane Fonda's workout or Steven Seagal's Buddhism. You know? It's David Hockney's optics, and so it goes down well."

He believes that it's remotely possibly that this could have happened, and it probably happened in some cases, but "simply not to the extent that it rewrites the history of art."

Hockney's optics is a rewriting of the history of art. But he insists it in no way diminishes the artists.

"Actually, my respect for them is more," he says. "If you were given a tracing of a Vermeer, "Here, now you paint the Vermeer." Absurd to think that "Ah, well, that's done and now I can do it. You can't."

西方油畫誕生的真相可能是這樣的:
  1. Netherlander 磨製出來了成像優異的凹面鏡。
  2. Van Eyck Brothers 偶然間看見了凹面鏡製造出來的投影圖像。
  3. 在投影圖像的刺激之下 Van Eyck Brothers 萌生出了複製投影圖像的衝動。
  4. Van Eyck Brothers 成功地發明了適合複製投影圖像的顏料 - 油畫顏料。
  5. 在凹面鏡的幫助之下 Van Eyck Brothers 摸索出了一套以復制投影圖像為基礎的油畫製作方法,並且用該方法完成了一系列革命性的油畫作品。
  6. 意大利畫家 Antonello da. Messina 在學習並且掌握了 Van Eyck Brothers 的油畫技法之後,回到威尼斯傳授油畫技法,自此油畫作為一個獨立的畫種在歐洲大陸流行開來。
  7. 經過各代畫家的繼承和創新,油畫技法得到進一步的發展與完善並且最終自成一體確立不搖。

2009-03-22

Pyramid construction ......

Egyptian pyramid construction techniques - Limestone concrete hypothesis

Materials scientist Joseph Davidovits has claimed that the blocks of the pyramid are not carved stone, but mostly a form of limestone concrete and that they were "cast" as with modern concrete. According to this hypothesis, soft limestone with a high kaolinite content was quarried in the wadi on the south of the Giza Plateau. The limestone was then dissolved in large, Nile-fed pools until it became a watery slurry. Lime (found in the ash of cooking fires) and natron (also used by the Egyptians in mummification) was mixed in. The pools were then left to evaporate, leaving behind a moist, clay-like mixture. This wet "concrete" would be carried to the construction site where it would be packed into reusable wooden moulds and in a few days would undergo a chemical reaction similar to the "setting" of concrete. New blocks, he suggests, could be cast in place, on top of and pressed against the old blocks. Proof-of-concept tests using similar compounds were carried out at a geopolymer institute in northern France and it was found that a crew of ten, working with simple hand tools, could build a structure of fourteen, 1.3- to 4.5-ton blocks in a couple of days. He also claims he found hieroglyphic texts stating they used this technology.



Davidovits' method is not accepted by the academic mainstream. His method deals only with limestone, and not with granite stones weighing well over 10 tons, which he says were carved. Geologists have carefully scrutinized Davidovits suggested technique and concluded his came from natural limestone quarried in the Mokattam Formation. However, Davidovits alleges that the bulk of soft limestone came from the same natural Mokkatam Formation quarries found by geologists, and insists that ancient Egyptians used the soft marly layer instead of the hard one to re-agglomerate stones.

Davidovits' hypothesis recently gained support from Michel Barsoum, a materials science researcher. Michel Barsoum and his colleagues at Drexel University published their findings supporting Davidovit's hypothesis in the Journal of the American Ceramic Society in 2006. They claim to have found particles and air cavities in pyramid limestone that do not occur in natural limestone.

這位叫 Joseph Davidovits 的法國化學家,提出了一個關於金字塔建造的全新見解,他認為,建造金字塔的巨石不是天然的,而是人工澆築的。他從一位考古學家那裡,得到 5 塊從埃及胡夫金字塔上取下的小石塊,對它們逐個加以化驗。出乎意料的是,化驗結果證明,這些石塊由貝殼石灰石組成。儘管考古證明,人類在幾千年前就已掌握混凝土製作技術,但這些貝殼石灰石澆築得如此堅如磐石,以至很難將它們與花崗岩區別開來,實在使人難以相信。

戴維杜維斯由此推測,當時古埃及人建造金字塔是採用『化整為零』的辦法,即將攪拌好的混凝土裝進筐子,抬上或背上正在建造中的金字塔。這樣,只要掌握一定的技術,就能澆築出一塊一塊的巨石,將塔一層一層加高,這種做法既“省力”又省工,據他估計,當時在工地上勞動的人僅有 1500 人,而不是像希羅多德所說的那樣每批都有 10 萬人。

更出乎意料之外的是,這位法國科學家還在石塊中發現了一縷一英寸長的人頭髮。這縷頭髮可能就是他們辛勤勞動和燦爛智慧的見證。但上述這些說法都還是一些推測。
  

2009-03-17

Zepsuty Telefon

Mówi się w tym mieście, które, jeśli ludzie są w telefon. Wszelka osoba mogłaby telefonować jemu w każdej chwili i on także mógłby telefonować do wszelkiej osoby nieustannie. Ale jestem podobne zepsuty telefon. Żadna osoba nie mogłaby telefonować mnie, i także nie potrzebuje żeby telefonować wszelkiej osobie.

有人說過,在這個城市裡面,人好像是一部電話,可以不停的有人打進來,亦可以不斷的打出去。可是我就好像是一部壞了的電話,沒有人可以打進來,我也不想打出去。

有一天,我發現有人偷偷拍下了一張,我跟另外一個,根本不認識的女孩子的照片,而且把它變成一張海報,在城市中每一個角落,幾乎都可以看到。從這天起,我覺得這個世界上,好像並不是只有我一個人存在。我在懷疑......,我還是不是一部壞了的電話。




我喜歡到處跑,我喜歡到處看,都市中的一切,我都希望把它拍下來。很享受這個世界帶給我的一切,可是如果有人陪我一齊看,是不是會更好?

那張海報中的人很熟識,可是卻不認識。好奇怪,他到底是甚麼人?他住在那裡?他是不是我的幻覺?他......。
  

2009-03-13

吉凶同域

禍兮福所倚,福兮禍所伏。
憂喜聚門兮,吉凶同域。

摘自『賈誼‧服鳥賦』

前兩句源出於《老子》第五十八章,漢朝賈誼再加闡述,小時候讀到『吉凶同域』,常會想起以下的歌詞,一首據說源於西域的歌:

世情推物理,人生貴適意。
想人間造物搬興廢,
吉藏凶、凶藏吉,
富貴那能長富貴。
日盈昃,月滿虧蝕。

地下東南,天高西北,
天地尚無完體。
展放愁眉,休爭閒氣,
今日容顏,老於昨日,
古往今來,盡須如此。



賈誼於漢高帝七年出生於洛陽,從小才學過人,文筆十分漂亮。十八歲即聞名于郡里,被郡守招致門下。漢文帝登基,擢升郡守為廷尉,賈誼也因郡守推荐當了博士。儘管在博士中年歲最小,但是賈誼每每有精闢見解,文帝很欣賞他,一年後被提升為太中大夫。賈誼設計了一整套漢代禮儀制度,以代替秦制。漢文帝打算擢升賈誼並採用他的方案,遭到官僚與王族階層反對,只得作罷。並於公元前 177 年貶賈誼為長沙王太傅。

賈誼對貶謫不滿,又聽聞長沙氣候潮濕多雨,以為自己會早死。他心情悲觀失望,在渡湘江時作了《吊屈原賦》。任長沙王太傅三年時,有鳥飛入房屋,賈誼有感而作《服鳥賦》。《吊屈原賦》和《服鳥賦》是他的騷體賦代表作。
  

2009-03-12

Mądry albo Inteligentny

世界上的哲學家歸納人生,最後總會發現人生其實很痛苦,有很多問題不能解決。釋迦牟尼講生、老、病、死,都是痛苦的,佛家還提到「怨憎會」,一個自己不喜歡的人老是如影隨形跟在旁邊,分也分不了,這是一種痛苦;還有「愛別離」,和自己親密的人分離也是痛苦;還有「求不得」,想得到的東西,最後總是得不到,想研究某種學問,老是弄不懂,想考那個大學考不進去;做生意想賺一筆錢賺不到;想發展很好卻不成功,總之世界有很多事情求不得,因為求不得而有痛苦。

佛家解決的方法是得智慧,得智慧後,不再著眼於解決這些痛苦的事情,而是因為看破了,接受了人生之痛苦為無可避免。

智慧與聰明不同,聰明可以解決小問題,智慧卻能解決大問題,如果實在求不得,就不要求他,不求就沒有痛苦。中國人講「人到無求品自高」,一個人如果不執著追求一件東西,人品自然會高尚,想爭取,自然要委屈自己,到了什麼都不追求的境界,人品也就清高、逍遙自在。要達到這種境界,當然要有很大的智慧。
  

2009-03-07

Wayfaring Stranger

人問寒山道,寒山道不通。

「嗨,你在想什麼?」
「你在問我嗎?」我點點頭。
「我在看鐵路啊。好奇怪啊,我們跑得那麼快,
 可鐵路還在我們前面,為什麼我們沒有鐵路跑得快?」

「嗯......因為路知道自己要去哪兒,我們不知道......」

"The Wayfaring Stranger," also known as "Poor Wayfaring Stranger," is a well-known spiritual folk song about a plaintive soul on the journey through life. The journey the singer speaks of is the trials and tribulations of life. Home is the final reward of reuniting with loved ones in Heaven in the afterlife.

在看 Cold Mountain (亂世情天 2003) 聆聽到 Jack White 唱這首歌的時候,腦海中會浮現這樣一幅永恆的幽遠畫面:一個背著行囊的孤身旅人的背影,在一片雪地或茫茫沙漠,一座高山或無際曠野中,他獨自一人行走穿越,浪跡天涯 ……

Cold Mountain- Wayfaring Stranger



I am a poor wayfaring stranger
Traveling through this world alone
There is no sickness, toil nor danger
In that fair land to which I go

I'm going home
To see my mother
I'm going home
No more to roam
I am just going over Jordan
I am just going over home

I know dark clouds will hover on me,
I know my pathway is rough and steep
But golden fields lie out before me
Where weary eyes no more will weep
I'm going home to see my father
I'm going home no more to roam
I am just going over Jordan
I am just going over home

I'll soon be free from every trial
This form shall rest beneath the sun
I'll drop the cross of self-denial
And enter in that home with God
I'm going home to see my savior
I'm going home no more to roam
I am just going over Jordan
I am just going over home

  

  

2009-03-05

生別離 ...

行行重行行,與君生別離。
相去萬餘里,各在天一涯。
道路阻且長,會面安可知?
胡馬依北風,越鳥巢南枝。
相去日已遠,衣帶日已緩。
浮雲蔽白日,遊子不顧返。
思君令人老,歲月忽已晚,
棄捐勿復道,努力加餐飯。

摘自『古詩十九首』


與君一別,音訊茫然,遊子離家萬里,關山迢遞,相見無期?然而,別離愈久,會面愈難,相思愈烈。物尚有情,人豈無思,自別後,容顏憔悴,首如飛蓬,自別後,日漸消瘦,衣帶寬鬆,相隔萬里,日復一日,是忘記了當初旦旦誓約?還是為他鄉女子所迷惑?正如浮雲遮住了白日,使明凈的心靈蒙上了一片雲翳 ......