8/01/2024

Is Wei Xiaobao a "cool guy"?

 

殖民時期的香港,盡人皆知,有許多許多的「叻仔」。

這些「叻仔」都身光頸靚(這香港名詞,外邊人都知道。)  而且站出來像個「尖頭鰻」gentleman, 腦袋削尖,會鑽營,身軀滑滑的像條鰻魚,游走於官場商鋪,撈得風生水起。識撈何解?就是鑑貌辨色,捕捉空氣,趨吉避凶,見水發財。

這些叻仔們,通街通巷,觸目皆是。大家見到,都心知肚明,會心微笑。

肚是會「明」的麽?

自從韋小寶出現,叻仔們奔走相告。

也不知,到底韋小寶的老師,是不是即是殖民地叻仔?

韋小寶受寵於皇室,更受竉於隱隱現現的群中,有好戯看了。

(本來還想寫下去的,手機愈來愈慢,錯字多過正字,恐怕綱絡高手們不耐煩了,一按鍵把李察打爆也吧。)


舊文新讀


5/12/2008


正負面的中式思維,有何不同?

-

正負面的中式思維,有何不同?
(問到底 No。7030 2008 0513 Tuesday)


上周六的問題是:憤怒青年、維園阿伯、街坊組長、紅衛兵、香港叻仔和「我」之間,有甚麼相同與
不相同?


在外面人的眼界看,好像一樣。但其實,中國人的思維方式,有兩大類。


中式思維,有正面有負面。


正面的中式思維,以遠古神話和莊子為代表。發展到後來,就是紅樓夢的悲情,然後是孫中山的憤發。
然後就是得來不易,殖民老太爺們恨之刺骨的堀起的現代的富裕的新中國。這一種正面的生命力量,雖然屢受打擊,但從未斷絕。兩千年來,此起彼伏,聲音微弱,但生生不息。


負面的中式思維,就是從孔子、老子到偽莊子的一系列思維規範。日前提及:是非觀念的五種錯誤導向,僅是思維鐵軌。所有斷層人,只能依循這鐵軌思維。這是斷層人的思維特色。


至於供思維運行的鐵軌,舖在甚麼土地上?就是舖在孔子和偽莊子的命運觀念之上:一切命中注定,
只能無奈。


  古老神州是一塊大大的名叫作「無奈」的土地。而土地上,只有一條鐵軌。


若問,火車開往何處?可以孔子的一句話為代表:
「出則事奉公卿,入則事奉父兄。」永遠原地循環,保持穩定,絕對不出軌,也沒有其他目的。


* * *


前述的五種是非觀念,略為解釋如下:

  第一:否定是非。根本不認為有求知的必要。
(在孔子和老子的思想系統中,「知識」並無位置。孔子所謂「求學」,不過是重複溫習孔子的封建倫理道德。孔子從不理會現實環境中的任何問題。但正面的中式思維並不這樣:屈原徹底追問大自然的原理。莊子主張精研規律,以無厚入有間。對付大自然,是遊刃有餘。)


第二:如果要談是非,則世界上只有一是一非。忠君愛國的,就是「是」,其他就是「非」。
(孟子的文章,慷慨激昂,要人分清大是大非。但孟子的是非,並不是研究宇宙萬物的原理真相對錯,而是忠君愛國。孟子的好學生是岳飛和文天祥。)


第三:是非的唯一標準,掌握在長輩亦即官吏手中。
(儒學主張「無違」,亦即「聽話」,已經形成絕對的思維習慣。波斯人以閹人為師,中國人以吏為師,並不止於秦朝。「奉旨」、「聽命」,才是真理的標準。「以吏為師」,是兩千年來的痛苦困局。)


第四:把是非跟善惡等同。所有「是」的,就是好的,應該加以保護。所有「非」的,就是壞的,應該加以打擊。


第五:把是非作為分類的標準:所有同意我的,是自己人。所有不同意我的,就是敵人。


………

3 則留言

  1. 文章的思維,好似我的老師,我地的政府。

  2. 何謂精研規律? 精力研究各種事物的規律嗎? 這不是西方思想嗎?

    Peggy

  3. ★ 為甚麼「我們」偏多天災?

    ★ 如果天災碰上了奧運怎麼辦?

    ★ 莊子會怎樣解釋天災?

    親愛的李察先生,

    如你將會說一些懷疑是反中國, 反奧運, 之類的話, 好可能會害我們已後不能再看到你的文章了. ..










Is Wei Xiaobao a "cool guy"叻仔?


During the colonial era in Hong Kong, it was well known that there were many "cool guys".

These "cool guys" all had a good appearance 身光頸靚(this is a Hong Kong term, outsiders are all familiar with.) and stood out like a "gentleman", with a sharp head, adept at maneuvering, body sleek like an eel, navigating through officialdom and businesses, making a fortune. Knowing how to make a profit? It's about reading faces, sensing the atmosphere, seeking good fortune and avoiding bad luck, and getting rich.

These cool guys were everywhere, seen by everyone, and everyone knew exactly what they were about, sharing knowing smiles.

Can one really "know" the truth?

Ever since Wei Xiaobao appeared, the cool guys have been very excited and spreading the word quickly.

I wonder, could Wei Xiaobao's teacher possibly be one of the colonial cool guys? or vice versa?

Wei Xiaobao was favored by the royalty, and highly supported by the emerging and mysterious groups, it will provide more good entertainment later.
 
(I wanted to continue writing, but my phone is getting slower, more typos than correct words, afraid the internet experts might get impatient, might as well just press a button and blast Leechard away.)





Old Text, New Interpretation

5/12/2008

What are the differences between positive and negative Chinese thinking?
-

What are the differences between positive and negative Chinese thinking?
(Question No. 7030 2008 0513 Tuesday)

The question from last Saturday was: What are the similarities and differences between the angry youth, the elder in Victoria Park, the neighborhood leaders, the Red Guards, the Hong Kong cool guys, and "me"?

From an outsider's perspective, they all seem similar. But in reality, Chinese thinking can be divided into two major categories.

Chinese thinking has both positive and negative aspects.

Positive Chinese thinking is represented by ancient mythology and Zhuangzi. As it developed further, it became the tragic story of Dream of the Red Chamber, then the fervor of Sun Yat-sen. Following that was the hard-won prosperity of modern China that the colonial masters despised. This positive life force, though often battered, has never been extinguished. Over two thousand years, it has been rising and falling, with a faint voice but an enduring spirit.

Negative Chinese thinking follows a series of thought norms from Confucius, Laozi to pseudo-Zhuangzi. As mentioned before: the five erroneous orientations of the concept of right and wrong are just mental tracks. All fragmented individuals can only follow this line of thought. This is the characteristic of fragmented thinking.

And as for the tracks that guide this thinking, where are they laid? They are laid on the concepts of fate from Confucius and pseudo-Zhuangzi: everything is predetermined, and one can only resign to fate.

Ancient China is a land named "Wu Nai無奈(i can do nothing)". And on this land, there is only one track.

If one were to ask, where is the train heading? One can take Confucius's words as representation: "Serve the public officials when outside, serve the father and brothers when inside." Forever circling in place, maintaining stability, never derailing, with no other purpose.

* * *

The aforementioned five concepts of right and wrong are briefly explained as follows:

First: Deny right and wrong. There is fundamentally no need for seeking knowledge.
(In the thought systems of Confucius and Laozi, "knowledge" has no place. Confucius's so-called "learning" is merely a repetition of Confucian ethical values. Confucius never paid attention to any problems in the real environment. But positive Chinese thinking is not like this: Qu Yuan thoroughly sought the principles of nature. Zhuangzi advocated studying rules, entering the realm of existence from emptiness. Dealing with nature was effortless.) *refer to the Chinese test.

Second: In discussing right and wrong, there is only one right and one wrong in the world. Being loyal to the emperor and loving the country is "right", everything else is "wrong".
(Mencius's writings are passionate, urging people to distinguish between right and wrong. But Mencius's concept of right and wrong does not involve studying the principles and truths of the universe, but rather loyalty to the emperor and love for the country. Mencius's good students are Yue Fei and Wen Tianxiang.)

Third: The only standard for right and wrong lies in the hands of the elders or officials.
(Confucianism advocates "no violation", that is, "obedience", which has become an absolute thinking habit. Persians have eunuchs as teachers, Chinese have officials as teachers, a practice not limited to the Qin Dynasty. "Following orders" is the standard of truth. "Taking officials as teachers" has been a painful dilemma for two thousand years.)

Fourth: Equate right and wrong是非 with good and evil善惡. 
(rigst and wrong = good and evil)
Everything that is "right" is good and should be protected. Everything that is "wrong" is bad and should be fought against.


Fifth: Use right and wrong 是非as the standard for classification: Those who agree with me are my own people. Those who disagree with me are enemies.




3 Comments

nightingale on May 13, 2008 at 1:33 PM
The thinking in the article is like that of my teacher and our government.

Anonymous on May 13, 2008 at 4:55 PM
What is the essence of studying regulations? Is it about studying the regulations of various things? Isn't this a Western concept?
Peggy

Anonymous on May 13, 2008 at 10:42 PM
- Why are "we" more prone to natural disasters?
- What if a natural disaster occurs during the Olympics?
- How would Zhuangzi explain natural disasters?
Dear Mr. Li, if you are going to say something that may be suspected of being anti-China, anti-Olympics, etc., it is very likely that we may not be able to see your articles again in the future.









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