“I think, therefore I am,” Descartes famously said. What he meant was, if you wonder whether or not you exist, that already proves you do exist, because there is an “I” that does the thinking.
What observing yourself thinking also proves is: You are not your mind. If you were your mind, you wouldn’t even know what thinking is. You’d just BE your thoughts. It’s a little like the fable about the fish. Three young fish were swimming along in the river. An old philosopher-fish swam by them and called out, “How’s the water?” And the three young fish were like, “What’s water?”
It’s easy to laugh when we hear this story, because of course we know what water is.
But do we know what mind is?
Do one thing that matters to you every day.
我的新座右銘是"你每天要做一件對你重要的事"，不管事大事還是小事，或者要作“你找不到時間可是很想要做”的一件事。 前者例如是「喔，那個椅子，今天修理好了。」 後者例如是「我一直想要縫製那件裙子，為什麼不今天做？」
我想試一個禮拜。幾個星期後告訴你們結果！
我想試一個禮拜。幾個星期後告訴你們結果！
Thought of the Day
“A snob is a person who takes a small part of you and uses that to come to a complete vision of who you are.” --Alain de Botton, from his TED talk
Ex: job snobbery: “What do you do?”
Ex: job snobbery: “What do you do?”
On Teaching Responsibility
如果年輕人對自己的生活被賦予責任和權力，也許她們會成為有責任感的大人，因此可能不需要為某個不可捉摸迫切的慾望控制別人.
If young people are given responsibility and power over their own lives, they grow up to be responsible people who perhaps might not have the need to exercise control over other people to satisfy some undefinable hunger in themselves.
If young people are given responsibility and power over their own lives, they grow up to be responsible people who perhaps might not have the need to exercise control over other people to satisfy some undefinable hunger in themselves.
裡頭有什麼樣的人？ Who is involved?
柏安潔(Angela Utschig)是本中心的創辦人,同時也是「思，生活工作室」各項活動的協調人。
柏安潔是一名油畫家,也是一名配音員。她的主修是建築,因此從事過與建築及室內設計相關的工作。她透過瀏覽網站、與人交談的方式，投注大量時間研究社會、文化、政府、商業、倫理與靈修等議題。過去,她曾在世界公民文化中心台北及新竹校區帶領一群關心社會的人進行各項議題的討論。
Angela Utschig (柏安潔) is the founder and program coordinator of The Studio for Rethinking Ourselves.
Angela is an oil painter and a voice recording artist. She majored in and has practiced architecture and interior design. She spends a considerable amount of time studying the social, cultural, governmental, business, ethical and spiritual practices of our time through reading and talking to people around the world both in person and on the internet. In the past, she has run a discussion class called Culture Class, held at Core-Corner in Taipei and Hsinchu.
Fanny Lin 負責安排中文討論會。
Fanny是一名金融研究工作者。主修財務金融，卻對數字不甚感興趣，反而喜歡觀察探究人類的思想和行為，以及人類社會的組織構成和歷史文化。因此，她選擇從事金融研究，包括：人類社會的經濟行為、金融發展歷史、金融制度與政策等。除此之外，Fanny也廣泛地關注各類議題，藉由閱讀書報、觀賞電視電影等方式，反覆思考人類的生活及社會的運作。過去曾參與世界公民文化中心台北的討論課程。
Fanny Lin coordinates the 中文討論會 Chinese Discussion meeting.
Fanny is a financial researcher. She majored in finance and banking. Rather than in numbers, she is interested in human beings’ thinking and behavior, as well as the organization, history and culture of society. As a result, she chooses to work on financial research, including human beings’ behavior in economic societies, histories about financial development, and financial regulation. Fanny also pays attention to a wide ranges of issues. She rethinks types of daily life and models of society through books and movies. In the past, she has attended the Culture Class held by Angela at Core-Corner in Taipei.
Quan Yu 負責安排不分級私影評
Quan Yu 是個自由接案者。寫稿、影視企劃兼任製片助理，有關電影拍攝的大小事都參與過。對電影與劇本有著濃厚的熱情與興趣。「影像反映著人類的情感與真實生活的片段」，宛如一面照射鏡，Quan相信透由彼此對劇本與影片的解讀，能更靠近自己的內在，呈現自己真實的相貌。
Quan Yu coordinates and hosts 不分級私影評 Movie Night on the last Friday of the month.
Quan Yu is a freelancer for writing and film and television production. As a production planning assistant she takes care of everything involved, no matter how large or small. She has a strong passion and interest for film and scripts. The images mirror human emotion and fragments of real life, reflected in light. Quan believes that through the mutual interpretation of the script and the film we can be closer to our inner self, showing our true appearance.
Stacy Yang是網站中文編輯，是此部落格固定撰稿人。
Stacy Yang是一名小學教師兼行政人員。她對孩子如何成長、如何變成大人，以及孩子與父母親的關係、家庭與社會期望之間的動態平衡、個人對於選擇自己的道路的需求等議題相當感興趣。
Stacy Yang is the site's chinese editor and is a regular contributor to the blog.
Stacy Yang is an administrator and teacher at an elementary school. She is very interested in how children grow up and become adults, and the relationships between children and their parents, and the interconnected dynamics between family and social expectations and the individual's need to choose their own path.
柏安潔是一名油畫家,也是一名配音員。她的主修是建築,因此從事過與建築及室內設計相關的工作。她透過瀏覽網站、與人交談的方式，投注大量時間研究社會、文化、政府、商業、倫理與靈修等議題。過去,她曾在世界公民文化中心台北及新竹校區帶領一群關心社會的人進行各項議題的討論。
Angela Utschig (柏安潔) is the founder and program coordinator of The Studio for Rethinking Ourselves.
Angela is an oil painter and a voice recording artist. She majored in and has practiced architecture and interior design. She spends a considerable amount of time studying the social, cultural, governmental, business, ethical and spiritual practices of our time through reading and talking to people around the world both in person and on the internet. In the past, she has run a discussion class called Culture Class, held at Core-Corner in Taipei and Hsinchu.
Fanny Lin 負責安排中文討論會。
Fanny是一名金融研究工作者。主修財務金融，卻對數字不甚感興趣，反而喜歡觀察探究人類的思想和行為，以及人類社會的組織構成和歷史文化。因此，她選擇從事金融研究，包括：人類社會的經濟行為、金融發展歷史、金融制度與政策等。除此之外，Fanny也廣泛地關注各類議題，藉由閱讀書報、觀賞電視電影等方式，反覆思考人類的生活及社會的運作。過去曾參與世界公民文化中心台北的討論課程。
Fanny Lin coordinates the 中文討論會 Chinese Discussion meeting.
Fanny is a financial researcher. She majored in finance and banking. Rather than in numbers, she is interested in human beings’ thinking and behavior, as well as the organization, history and culture of society. As a result, she chooses to work on financial research, including human beings’ behavior in economic societies, histories about financial development, and financial regulation. Fanny also pays attention to a wide ranges of issues. She rethinks types of daily life and models of society through books and movies. In the past, she has attended the Culture Class held by Angela at Core-Corner in Taipei.
Quan Yu 負責安排不分級私影評
Quan Yu 是個自由接案者。寫稿、影視企劃兼任製片助理，有關電影拍攝的大小事都參與過。對電影與劇本有著濃厚的熱情與興趣。「影像反映著人類的情感與真實生活的片段」，宛如一面照射鏡，Quan相信透由彼此對劇本與影片的解讀，能更靠近自己的內在，呈現自己真實的相貌。
Quan Yu coordinates and hosts 不分級私影評 Movie Night on the last Friday of the month.
Quan Yu is a freelancer for writing and film and television production. As a production planning assistant she takes care of everything involved, no matter how large or small. She has a strong passion and interest for film and scripts. The images mirror human emotion and fragments of real life, reflected in light. Quan believes that through the mutual interpretation of the script and the film we can be closer to our inner self, showing our true appearance.
Stacy Yang是網站中文編輯，是此部落格固定撰稿人。
Stacy Yang是一名小學教師兼行政人員。她對孩子如何成長、如何變成大人，以及孩子與父母親的關係、家庭與社會期望之間的動態平衡、個人對於選擇自己的道路的需求等議題相當感興趣。
Stacy Yang is the site's chinese editor and is a regular contributor to the blog.
Stacy Yang is an administrator and teacher at an elementary school. She is very interested in how children grow up and become adults, and the relationships between children and their parents, and the interconnected dynamics between family and social expectations and the individual's need to choose their own path.
Law is the guardian of property, not people.
This post is for Julie, in case you actually drop by. We were talking about law, you said you were uncomfortable on some level with the study of it. When I read this quote from “Beyond Power” by Marilyn French, I thought it might be of use to you:
“Simple cultures have unwritten customs which bind the community through general consent. This is true even in societies we would not call ‘primitive’: J.M. Synge decribed how twentieth century Aran fishermen, if they had done wrong, would take the boat over to Galway alone and put themselves in jail. Simple communities ‘cannot be said to have “law,” because there is no way to distinguish . . . legal . . from other social rules.’ Law emerges with centralization, stratification, and the ownership of private property. Most early codes of law are concerned with property rights. Even the very early Mosaic code warns against coveting the property—wives and animals—of others. Although most of us think abut laws as guardians of life and limb, modern law is overwhelmingly concerned with property. And no profession is more bound up with the expansion of control, and the gradual shift towards totalitarianism, than law.”
“Simple cultures have unwritten customs which bind the community through general consent. This is true even in societies we would not call ‘primitive’: J.M. Synge decribed how twentieth century Aran fishermen, if they had done wrong, would take the boat over to Galway alone and put themselves in jail. Simple communities ‘cannot be said to have “law,” because there is no way to distinguish . . . legal . . from other social rules.’ Law emerges with centralization, stratification, and the ownership of private property. Most early codes of law are concerned with property rights. Even the very early Mosaic code warns against coveting the property—wives and animals—of others. Although most of us think abut laws as guardians of life and limb, modern law is overwhelmingly concerned with property. And no profession is more bound up with the expansion of control, and the gradual shift towards totalitarianism, than law.”
何謂女姓主義？ What is Feminism?
女性主義者的革命尚未發生，可是我們的世界需要這種大思考改革。 不人道的父權制度被全世界拒絕是時間早晚的問題。所謂的女性主義者應該叫做人道主義。父權制度上所指的「人」其實是男人，女人不包括在內。因此，父權制度所謂的「人道主義」不包括對待女性。 所以女性主義只能叫做女性主義，不能叫做人道主義。
大體上說，在父權制度上，女人被對待的方式相當於動物被對待的方式。換句話說，控制女人的觀點是從控制動物的觀點而來的。在歷史上，當男生控制起動物的生殖來，動物就成了他們的資產。在我們的文化上，到現在孩子還算是一種資產，這樣一來男生為了維持他們的資產，所以控制起女人的生育。因此，男性必須把女性與孩子們當成資產一樣，他們不可讓女人與孩子們成為有自由意志的「人」。
我們換一個方面來說，很多人說女性主義者的工作是讓男女平等。事實上並非如此。女性主義者不但不是要把機會平均分給男性與女性，這麼大規模的工作反而不是女性主義者的範圍。
女性主義者只是要所有人接受與承認「女人就是人」這個簡單的概念。所謂的人就是有自由意志、有完整身份、有真實存在的情況，而在自己的命運舞台上當演員。所謂的「女性主義者」就是「承認女人就是人」的主義。
This essay is one of my first ever composed in Chinese. (Yay to rockin’ that two-month intensive Chinese course this summer!) Here’s a sentence by sentence translation:
The feminist revolution has not yet happened, but the world badly needs a radical change in thinking. It’s really only a matter of time before the world rejects the inhumane system of patriarchy.
What’s called ‘feminism’ should actually be called ‘humanism’. In our patriarchal culture, what is called ‘human’ actually means ‘man’. Women aren’t really included in this term. So when we in this patriarchy talk about ‘humanism’ it doesn’t really include women. And so feminism can only be called ‘feminism’ and not ‘humanism’.
In general, under the patriarchy, women are considered to be in the same category as animals. It’s like this: the idea of controlling women comes from the original concept of controlling animals. When men first began controlling animals’ reproduction, animals became property. In our culture, even now children are still considered to be a kind of propery, and so in this way, men control women’s reproduction in order to protect their property. In doing so men turn women and children into a form of property, preventing them having the social status of free willed volitional humans.
Let’s look at this in a different way. A lot of people say that the aim of feminism is equality between men and women. Actually this is not the case. The work of feminism is not to give women and men equal opportunities, such a large scale work is outside feminism’s scope. Feminism just wants people to accept and simply recognize that women are human beings: human beings possessing free will and intelligent volition, who have complete identities, who live their own realities, and who are actors on the stage of their own destiny.
When we say ‘feminism’, what we mean is ‘recognizing that women are human beings.’
大體上說，在父權制度上，女人被對待的方式相當於動物被對待的方式。換句話說，控制女人的觀點是從控制動物的觀點而來的。在歷史上，當男生控制起動物的生殖來，動物就成了他們的資產。在我們的文化上，到現在孩子還算是一種資產，這樣一來男生為了維持他們的資產，所以控制起女人的生育。因此，男性必須把女性與孩子們當成資產一樣，他們不可讓女人與孩子們成為有自由意志的「人」。
我們換一個方面來說，很多人說女性主義者的工作是讓男女平等。事實上並非如此。女性主義者不但不是要把機會平均分給男性與女性，這麼大規模的工作反而不是女性主義者的範圍。
女性主義者只是要所有人接受與承認「女人就是人」這個簡單的概念。所謂的人就是有自由意志、有完整身份、有真實存在的情況，而在自己的命運舞台上當演員。所謂的「女性主義者」就是「承認女人就是人」的主義。
This essay is one of my first ever composed in Chinese. (Yay to rockin’ that two-month intensive Chinese course this summer!) Here’s a sentence by sentence translation:
The feminist revolution has not yet happened, but the world badly needs a radical change in thinking. It’s really only a matter of time before the world rejects the inhumane system of patriarchy.
What’s called ‘feminism’ should actually be called ‘humanism’. In our patriarchal culture, what is called ‘human’ actually means ‘man’. Women aren’t really included in this term. So when we in this patriarchy talk about ‘humanism’ it doesn’t really include women. And so feminism can only be called ‘feminism’ and not ‘humanism’.
In general, under the patriarchy, women are considered to be in the same category as animals. It’s like this: the idea of controlling women comes from the original concept of controlling animals. When men first began controlling animals’ reproduction, animals became property. In our culture, even now children are still considered to be a kind of propery, and so in this way, men control women’s reproduction in order to protect their property. In doing so men turn women and children into a form of property, preventing them having the social status of free willed volitional humans.
Let’s look at this in a different way. A lot of people say that the aim of feminism is equality between men and women. Actually this is not the case. The work of feminism is not to give women and men equal opportunities, such a large scale work is outside feminism’s scope. Feminism just wants people to accept and simply recognize that women are human beings: human beings possessing free will and intelligent volition, who have complete identities, who live their own realities, and who are actors on the stage of their own destiny.
When we say ‘feminism’, what we mean is ‘recognizing that women are human beings.’
Segregation
The fact that public bathrooms are segregated to men and women, doesn't that mean that men are not trusted? Women have to be 'protected'. From who? Who else is around?
Society does not trust men to share a private space with women.
Or why else do we go to the trouble of building separate spaces for men and women to take care of such a basic function?
Society does not trust men to share a private space with women.
Or why else do we go to the trouble of building separate spaces for men and women to take care of such a basic function?
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