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书籍介绍

• 作者：渣博 发布时间：2017-01-30 02:24:15

  2017年推荐的第一本书。一本了解马克思主义不错的书籍。标题中的赞成与反对是指哪些马克思主义的观点值得赞成，哪些应该反对。很客观的分析，虽然翻译拗口了点。课本中的马克思主义不是学生不懂就是不理解它的意义。因为经济、哲学这些东西比较抽象，其次是脱离西哲史、西方经济史单独去理解马克思主义，就会像教会一个从未看过马的孩子去认一个简笔的马一样：抽象、无聊、乏味，以及“莫名其妙”。对马克思主义的无知的好处在于你可以有机会重新学习马克思主义，认识它的涵义与意义，而不会受固见所干扰。

• 作者：Chiesa 发布时间：2024-02-13 04:46:14

  2024-01-28，0015；2024-02-13，百忙之中断断续续看完，祝福四火❤老宫，在平行时空永远幸福✨

• 作者：> Alsa < 发布时间：2022-12-13 13:02:13

  还是要读经典，方知道自己开始理解的偏颇。里面的道理其实很多在解读后被曲解歪斜，以致后人只得片面，不曾窥见其真谛。读罢，有些地方光明开怀，似有领悟。真好。

• 作者：湖绿鬼兮 发布时间：2017-12-25 09:48:01

  改了装帧之后，读着读着内容就脱离书皮掉下来了…又加了一个扮猪吃老虎的新老师，应该是白色阵营的，每日跪求青山刚昌赶快完结！

• 作者：余时行 发布时间：2014-10-19 13:02:14

  一句话：环境问题。大多数人并没有他们想象中那么有意志力，并没有他们想象中能光靠自己想象就能克服问题，当实际面对问题的时候，动物的本能重新让这些人退化成动物。

• 作者：蘋逸 发布时间：2021-04-06 22:16:56

  10个领导准则，一些值得理解，一些可以参考

• 翻译不好，不过不能完全怪译者

  作者：◇ 发布时间：2012-11-24 15:25:28

  这本书的英文在技术书中绝对是奇葩（按这个词原来的意思，非贬义）。作者写得比较随性，有很多的口语和省略，这给翻译增加了很多难度。但即使如此，这本书的翻译也只能让我给中文版打四星了。

  以下是一些错误或不妥之处（只是个小样本）：

  84页第一幅图说明文字“编译器符号表具有一个地址9980”，原文“compiler symbol table has a (原文字体不同) as address 9980”，这里译者显然看错原文了，应译为“编译器符号表有符号a，表示地址9980”（a是前面定义的数组的标识符）。下面一副图，类似的一句“编译器符号表有一个符号p，它的地址为4624”，符号表中的符号哪里来的地址？？原文不抄了，应译为“编译器符号表有符号p，表示地址4624”。

  202页图下面的一段（很关键的内容！），整段译成了浆糊……我对照原文改了5处，懒得摘抄了……

  204页左上方框，“对R3的步长进行调整”，看得我无比费解，R3的步长是什么东东？？一看原文，立刻明白了，“scale R3”，不就是把R3乘上一个缩放系数（为了正确访问数组元素）嘛。

  谁274页“通常第三种答案”一段的中文一遍能直接看懂的，请务必告诉我！！

  275页编程挑战框中“重复进行，直到初始条件不满足为止”一句对应的原文为“repeat until the induction condition jumps out at you. ”翻译肯定是有问题的，但是要怎么理解和翻译，还真不太容易，下面是我的尝试：“重复进行，直到［归纳出“最后的答案”所依据的］归纳条件对你来说清晰明了为止。”

  最后的“提示”，原文为“write the program, and extrapolate from there. ”我觉得这是作者说的一句俏皮话，extrapolate的原意为“to estimate something or form an opinion about something, using the facts that you have now and that are valid for one situation and supposing that they will be valid for the new one”，也就是从特殊的事实得到一般的结论和意见。而这里作者是在建议我们先根据一般的结论写出程序，然后运行程序，观察具体的运行实例，从而理解一般的结论。所以我试着将这句话翻译为：“直接编写程序，再实验，这将帮助你归纳出结论。”

  276页，第一段“定位一个对象的表达式的编译器用语”原文是“compiler-talk for an expression that locates an object”。一遍读过去（特别是读者没有相关知识的话）绝对会理解成“定位（动词） + 一个对象的表达式 （名词短语）”。我想翻译成“编译器相关用语，说的是指定了一个对象的表达式”就清楚多了（你之前能看出来原来译文的那句话是在说左值嘛？）。

  跨过三行代码的下一段“‘++x’表示取x的地址，增加它【哪个它？x？地址？】的内容，然后把值【哪个值？】放在寄存器中”，这绝对会让初学者一头雾水，原文是“ "++x" means take the location of x, increment the contents there, put this value in a register”。首先是“取x的地址”这一个译的不妥，然后中文翻译要加上很多东西才能清晰通顺：“++x”的意思是，获得x的在内存中的位置，增加该位置中保存的值，再把这个值放入寄存器中。

• 学习流水账(06.04.26)

  作者：汪杨 发布时间：2011-05-22 13:59:41

  翻译质量不佳，不少小错误，结结巴巴的句子以及可疑的煽动性的用词。对于这样的能够迅速成为武器的名著，采取这种态度来引入能否算负责任的呢？不知在前言里大谈其谈的刘东作何感想，否则这样下去就真成了抢占山头的可悲之举了。不懂法文，只能对照英文版看。

  阿里斯-谢基序言

  p2 （法农应该是12月6日去世，结果书上是8日） （Bestheda应为Bethesda）

  （实际上，这篇序言远没有霍米-巴巴所撰写的英文序言那样丰富

  Foreword:Framing Fanon

  by Homi K. Bhabha

  The colonized,underdeveloped man is a political creature in the most global sense of the term. –Frantz Fanon:The Wretched of the Earth

   

  And once,when Sartre had made some comment,he[Fanon]gave an explanation of his egocentricity:a member of a colonized people must be constantly aware of his position,his image;he is being threatened from all sides;impossible to forget for an instant the need to keep up one’s defences. – Simone de Beauvoir, The Force of Circumstance

  。。。。。。

  得找到全文看看

  ）

  p10 “一无所有”的人：没有祖国，没有国土，也没有家，没有工作，没有身份证件，没有说话的空间。

  以下正文

  p4 “后来者居上”(the last shall be the first，黑格尔的主奴观？)

  p6 被殖民者投向殖民者的城市的目光是淫荡的目光，羡妒的目光。梦想占有。所有占有的方式：坐在殖民者的桌边，躺在殖民者的床上，preferable to 同殖民者的老婆睡觉。

  p7 炸毁殖民地世界（法农的殖民地建构于暴力，因此只能毫无保留地进行摧毁的观点。对于当代的影响？）冲入被禁止入内的城市（想想哈马斯领导人对于以色列围墙包裹的城市的言论）

  越往后看，翻译愈发漏洞百出，这种东西怎么能够堂而皇之地出版？完全是在误导。以后对于翻译的书不能轻信了，尤其是译林的这套，一定要对照着来看。

  p13 （法农对于被殖民者中作为殖民者代理人的知识分子，在爬上显要位置后，急于要求国有化，实际上暗自掠夺分赃的描述。当前的相似情况？国有化与私有化背后的利益争夺？）

  p14 农民，失业者，挨饿者并不企求真理，他们不说自己代表真理，因为在其存在之中他们自己就是真理。（马克思的论辩）

  （对于知识分子的机会主义特性在革命中的表现的表述，与很多文本十分相似）

  《The Wretched of The Earth》

  p34 民族结构继续处于资本主义和社会主义的决定性竞争的范围内而不消失。。。（最局部的成为全世界的。《帝国》中的相似，尽管资本主义与社会主义阵营对峙消失了？）

  p42 再也无法回到殖民体系。。。工作也就是为了使殖民者死亡而工作

  To work means to work for the death of the settler.

  （所谓恐怖分子，每个成员都要杀死和拷打敌人，以就自身来说都对受害者负责--将其作为自身的工作，再也无法回到压迫体系中，而是返回自身，增进队伍的团结）

  p58 （法农认为第三世界的集体自给自足，将给西方国家强有力的打击，导致欧洲无产阶级反对资本主义制度的公开斗争。然而，当前情况却远非如此。高油价下的大国政治？）

  p63 （对殖民地城市和农村的杰出分析，对于分析中国的历史与现状仍然很有参考价值）

  p148 （被殖民的知识分子必须要警惕对于脱离现实的幻想。应该是民族的文化，而不是所谓的黑人文化，应该是各个阿拉伯国家的文化，而非阿拉伯人文化，否则会陷入全球的文化逻辑。对于萨义德的启发。）

  P177 （个体，真实的人的情感的力量，殖民地个人的精神错乱的活生生例子）

  p230（对于幻象的压迫根源的分析，对于幻象体系的去除提供了方法参照）

  对于一个被殖民者，在像阿尔及利亚那样的受压迫环境里，生存丝毫不是体现价值。不是投入一个世界的协调一致和有成果的发展中。生存就是不死亡。生存就是维持生命。每个椰枣就是一个胜利。

  Frantz Fanon, 1961

  The Wretched of the Earth

  Chapter 6. Conclusion

  --------------------------------------------------------------------------------

  Source: Les damnés de la terre by François Maspéro éditeur in 1961;

  First published: in Great Britain by Macgibbon and Kee in 1965;

  Transcribed: by Dominic Tweedie.

  --------------------------------------------------------------------------------

  Come, then, comrades; it would be as well to decide at once to change our ways. We must shake off the heavy darkness in which we were plunged, and leave it behind. The new day which is already at hand must find us firm, prudent and resolute.

  We must leave our dreams and abandon our old beliefs and friendships of the time before life began. Let us waste no time in sterile litanies and nauseating mimicry. Leave this Europe where they are never done talking of Man, yet murder men everywhere they find them, at the corner of every one of their own streets, in all the corners of the globe. For centuries they have stifled almost the whole of humanity in the name of a so-called spiritual experience. Look at them today swaying between atomic and spiritual disintegration.

  And yet it may be said that Europe has been successful in as much as everything that she has attempted has succeeded.

  Europe undertook the leadership of the world with ardour, cynicism and violence. Look at how the shadow of her palaces stretches out ever farther! Every one of her movements has burst the bounds of space and thought. Europe has declined all humility and all modesty; but she has also set her face against all solicitude and all tenderness.

  She has only shown herself parsimonious and niggardly where men are concerned; it is only men that she has killed and devoured.

  So, my brothers, how is it that we do not understand that we have better things to do than to follow that same Europe?

  That same Europe where they were never done talking of Man, and where they never stopped proclaiming that they were only anxious for the welfare of Man: today we know with what sufferings humanity has paid for every one of their triumphs of the mind.

  Come, then, comrades, the European game has finally ended; we must find something different. We today can do everything, so long as we do not imitate Europe, so long as we are not obsessed by the desire to catch up with Europe.

  Europe now lives at such a mad, reckless pace that she has shaken off all guidance and all reason, and she is running headlong into the abyss; we would do well to avoid it with all possible speed.

  Yet it is very true that we need a model, and that we want blueprints and examples. For many among us the European model is the most inspiring. We have therefore seen in the preceding pages to what mortifying set-backs such an imitation has led us. European achievements, European techniques and the European style ought no longer to tempt us and to throw us off our balance.

  When I search for Man in the technique and the style of Europe, I see only a succession of negations of man, and an avalanche of murders.

  The human condition, plans for mankind and collaboration between men in those tasks which increase the sum total of humanity are new problems, which demand true inventions.

  Let us decide not to imitate Europe; let us combine our muscles and our brains in a new direction. Let us try to create the whole man, whom Europe has been incapable of bringing to triumphant birth.

  Two centuries ago, a former European colony decided to catch up with Europe. It succeeded so well that the United States of America became a monster, in which the taints, the sickness and the inhumanity of Europe have grown to appalling dimensions.

  Comrades, have we not other work to do than to create a third Europe? The West saw itself as a spiritual adventure. It is in the name of the spirit, in the name of the spirit of Europe, that Europe has made her encroachments, that she has justified her crimes and legitimized the slavery in which she holds four-fifths of humanity.

  Yes, the European spirit has strange roots. All European thought has unfolded in places which were increasingly more deserted and more encircled by precipices; and thus it was that the custom grew up in those places of very seldom meeting man.

  A permanent dialogue with oneself and an increasingly obscene narcissism never ceased to prepare the way for a half delirious state, where intellectual work became suffering and the reality was not at all that of a living man, working and creating himself, but rather words, different combinations of words, and the tensions springing from the meanings contained in words. Yet some Europeans were found to urge the European workers to shatter this narcissism and to break with this un-reality.

  But in general the workers of Europe have not replied to these calls; for the workers believe, too, that they are part of the prodigious adventure of the European spirit.

  All the elements of a solution to the great problems of humanity have, at different times, existed in European thought. But Europeans have not carried out in practice the mission which fell to them, which consisted of bringing their whole weight to bear violently upon these elements, of modifying their arrangement and their nature, of changing them and, finally, of bringing the problem of mankind to an infinitely higher plane.

  Today, we are present at the stasis of Europe. Comrades, let us flee from this motionless movement where gradually dialectic is changing into the logic of equilibrium. Let us reconsider the question of mankind. Let us reconsider the question of cerebral reality and of the cerebral mass of all humanity, whose connexions must be increased, whose channels must be diversified and whose messages must be re-humanized.

  Come, brothers, we have far too much work to do for us to play the game of rear-guard. Europe has done what she set out to do and on the whole she has done it well; let us stop blaming her, but let us say to her firmly that she should not make such a song and dance about it. We have no more to fear; so let us stop envying her.

  The Third World today faces Europe like a colossal mass whose aim should be to try to resolve the problems to which Europe has not been able to find the answers.

  But let us be clear: what matters is to stop talking about output, and intensification, and the rhythm of work.

  No, there is no question of a return to Nature. It is simply a very concrete question of not dragging men towards mutilation, of not imposing upon the brain rhythms which very quickly obliterate it and wreck it. The pretext of catching up must not be used to push man around, to tear him away from himself or from his privacy, to break and kill him.

  No, we do not want to catch up with anyone. What we want to do is to go forward all the time, night and day, in the company of Man, in the company of all men. The caravan should not be stretched out, for in that case each line will hardly see those who precede it; and men who no longer recognize each other meet less and less together, and talk to each other less and less.

  It is a question of the Third World starting a new history of Man, a history which will have regard to the sometimes prodigious theses which Europe has put forward, but which will also not forget Europe’s crimes, of which the most horrible was committed in the heart of man, and consisted of the pathological tearing apart of his functions and the crumbling away of his unity. And in the framework of the collectivity there were the differentiations, the stratification and the bloodthirsty tensions fed by classes; and finally, on the immense scale of humanity, there were racial hatreds, slavery, exploitation and above all the bloodless genocide which consisted in the setting aside of fifteen thousand millions of men.

  So, comrades, let us not pay tribute to Europe by creating states, institutions and societies which draw their inspiration from her.

  Humanity is waiting for something other from us than such an imitation, which would be almost an obscene caricature.

  If we want to turn Africa into a new Europe, and America into a new Europe, then let us leave the destiny of our countries to Europeans. They will know how to do it better than the most gifted among us.

  But if we want humanity to advance a step farther, if we want to bring it up to a different level than that which Europe has shown it, then we must invent and we must make discoveries.

  If we wish to live up to our peoples’ expectations, we must seek the response elsewhere than in Europe.

  Moreover, if we wish to reply to the expectations of the people of Europe, it is no good sending them back a reflection, even an ideal reflection, of their society and their thought with which from time to time they feel immeasurably sickened.

  For Europe, for ourselves and for humanity, comrades, we must turn over a new leaf, we must work out new concepts, and try to set afoot a new man.

   (列宁与泽，法农)