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نصرا...سکرتر - مطالب اردیبهشت 1387
یکشنبه 29 اردیبهشت 1387  01:45 ق.ظ
توسط: MM

از آقای افشین قطبی تشکر می کنم که بعد از مدت ها من را هیجان زده کرد. باعث شد که داد بزنم و به هوا بپرم و خوشحال بشوم. و خیلی چیزهای دیگر!


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چهارشنبه 25 اردیبهشت 1387  03:49 ق.ظ
توسط: MM

«ما توی یه دنیایی زندگی می کنیم که پره از جادو و جادوگر و طلسم و این چیزا. یه روزی با چند تا از دوستام دور هم جمع شده بودیم. خسته شده بودیم از هرچی جادو و طلسمه. نشستیم واسه همدیگه یه داستانی تعریف کردیم. از یه دنیایی که نه جادو توش بود نه جادوگر. خیلی باحال بود. تصمیم گرفتیم که هر شب دور هم جمع بشیم و این داستان رو ادامه بدیم. دنیای شما  همون داستانیه که ما داریم واسه خودمون تعریف می کنیم. بعد از اونجایی که ذهن ما پر از جادو و جمبله، خیلی چیزا توی داستانمون - یعنی همون دنیای شما - هست که جادو نیست، ولی یه جورایی جادوئه. یعنی ما می خواستیم جادو نباشه. ظاهرا هم نیست. ولی خوب که دقت می کنی، تهش جادوئه.» این ها را همان دوست جادوگرم می گفت.


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جمعه 20 اردیبهشت 1387  01:25 ق.ظ
توسط: MM

این روزهای هیچ‌کس تنها تر از یک جادوگر پیر نیست. کسی هم اگر به حرف‌هایشان گوش کند از دید اسطوره شناسی و تاریخ اساطیر و داستان و فیلم و این مسائل است.

تازگی‌ها با یکی‌شان دوست شده‌ام.


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جمعه 13 اردیبهشت 1387  08:22 ق.ظ
توسط: MM

ما می‌خواهیم درباره حکومت نظر بدهیم. ولی ما نباید این کار را بکنیم. چرا که یک سری چیزهای محرمانه‌ای هست که حاکمان می‌دانند و ما نمی‌دانیم. وقتی ما آن چیزها را ندانیم، نمی‌توانیم نظر بدهیم.

ما نمی‌توانیم از حکومت بخواهیم که آن چیزهای محرمانه را به کسی بگوید. چرا که محرمانه هستند و کسی نباید بداند. پس ما باید حرف حاکمان را گوش کنیم.

ولی سهمی از هر بشکه از نفت این مملکت که به فروش می‌رسد، حق من است. من هم باید بتوانم نظر بدهم که این پول را چگونه مصرف کنیم. کسی حق ندارد به زور بر من حکومت کند. من فقط می‌توانم حاکمیتی را بپذیرم که خودم نقشی در تعیین آن دارم. دوست دارم خودمان بر خودمان حکومت کنیم. حتی اگر اقلیت باشم. دوست دارم که بتوانم از حاکمان سوال کنم و آن‌ها جواب بدهند.

حق زیادی است؟


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دوشنبه 9 اردیبهشت 1387  02:53 ق.ظ
توسط: MM

می‌دونی رفیق! ما با همدیگه زندگی نمی‌کنیم. می‌ریم، میایم، سلام‌علیک داریم، می‌گیم، می‌خندیم، کار می‌کنیم. ولی باهم زندگی نمی‌کنیم. زیرآب هم و میزنیم. از خریت همدیگه استفاده می‌کنیم. پدر هم و در میاریم. با هم زندگی نمی‌کنیم.

قسمتی از یک فیلم رفاقتی (که هنوز ساخته نشده است!)


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چهارشنبه 4 اردیبهشت 1387  03:55 ق.ظ
توسط: MM

Everyone is the other, and no one is himself. The they, which supplies the answer to the who of everyday Da-sein, is the nobody to whom every Da-sein has always already surrendered itself, in its being-among-one-another. Death is not an event in life: we do not live to experience death. If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present. Our life has no end in just the way in which our visual field has no limits. There are two main human sins from which all the others derive: impatience and indolence. It was because of impatience that they were expelled from Paradise; it is because of indolence that they do not return. Yet perhaps there is only one major sin: impatience. Because of impatience they were expelled, because of impatience they do not return. I'm aware that many of my friends will be saddened and shocked, or shock-saddened, over some of the chapters in The Catcher In the Rye. Some of my best friends are children. In fact, all my best friends are children. It's almost unbearable for me to realize that my book will be kept on a shelf out of their reach. Man cannot live without a permanent trust in something indestructible in himself, though both the indestructible element and the trust may remain permanently hidden from him. One of the ways in which this hiddenness can express itself is through faith in a personal god. Even if you went out and searched the whole world for a master - some guru, some holy man - to tell you how to say your Jesus Prayer properly, what good would it do you? How in hell are you going to recognize a legitimate holy man when you see one if you don't even know a cup of consecrated chicken soup when it's right in front of your nose? One of the first signs of the beginnings of understanding is the wish to die. This life appears unbearable, another unattainable. One is no longer ashamed of wanting to die; one asks to be moved from the old cell, which one hates, to a new one, which one will only in time come to hate. It must be observed at the outset, that the phenomenon we investigate - Universal History - belongs to the realm of Spirit. The term "World," includes both physical and psychical Nature. Physical Nature also plays its part in the World's History, - and attention will have to be paid to the fundamental natural relations thus involved. But Spirit, and the course of its development, is our substantial object. We have no dreams at all or interesting ones. We should learn to be awake the same way - not at all or in an interesting manner. "Body am I, and soul"-so says the child. And why should one not speak like children?  And whoever does not want to die of thirst among men must learn to drink out of all cups; and whoever would stay clean among men must know how to wash even with dirty water. Inventors and geniuses have almost always been looked on as no better than fools at the beginning of their career, and very frequently at the end of it also. The best definition of man is: a being that goes on two legs and is ungrateful. Anxiety is neither a category of necessity nor a category of freedom; it is entangled freedom, where freedom is not free in itself but entangled, not by necessity, but in itself. God creates out of nothing. Wonderful you say. Yes, to be sure, but He does what is still more wonderful: He makes saints out of sinners. I, too, felt ready to start life all over again. It was as if that great rush of anger had washed me clean, emptied me of hope, and, gazing up at the dark sky spangled with its signs and stars, for the first time, the first, I laid my heart open to the benign indifference of the universe. To feel it so like myself, indeed, so brotherly, made me realize that I'd been happy, and that I was happy still. ethinks I am like a man, who having struck on many shoals, and having narrowly escap'd shipwreck in passing a small frith, has yet the temerity to put out to sea in the same leaky weather-beaten vessel, and even carries his ambition so far as to think of compassing the globe under these disadvantageous circumstances. O beloved Pan and all ye other gods of this place, grant to me that I be made beautiful in my soul within, and that all external possessions be in harmony with my inner man. May I consider the wise man rich; and may I have such wealth as only the self-restrained man can bear or endure. The unexamined life is not worth living for a human being. Can any man be courageous who has the fear of death in him? Again, truth should be highly valued; if, as we were saying, a lie is useless to the gods, and useful only as a medicine to men, then the use of such medicines should be restricted to physicians; private individuals have no business with them. All men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight. For not only with a view to action, but even when we are not going to do anything, we prefer sight to almost everything else. The reason is that this, most of all the senses, makes us know and brings to light many differences between things. Hope is a waking dream. To the query, "What is a friend?" his reply was "A single soul dwelling in two bodies." You seem to wish to employ reason, and ask me, "How I know that my philosophy is the best among all that have ever been taught in the world, or are being taught, or ever will be taught?" a question which I might with much greater right ask you; for I do not presume that I have found the best philosophy, I know that I understand the true philosophy. If you ask in what way I know it, I answer: In the same way as you know that the three angles of a triangle are equal to two right angles. Political Economy regards the proletarian ... like a horse, he must receive enough to enable him to work. It does not consider him, during the time when he is not working, as a human being. It leaves this to criminal law, doctors, religion, statistical tables, politics, and the beadle. (1) What is the meaning, in the development of mankind, of this reduction of the greater part of mankind to abstract labor? (2) What mistakes are made by the piecemeal reformers, who either want to raise wages and thereby improve the situation of the working class, or - like Proudhon - see equality of wages as the goal of social revolutionWe cannot avoid conflict, conflict with society, other individuals and with oneself. Conflicts may be the sources of defeat, lost life and a limitation of our potentiality but they may also lead to greater depth of living and the birth of more far-reaching unities, which flourish in the tensions that engender them. To choose this or that is to affirm at the same time the value of what we choose, because we can never choose evil. We always choose the good, and nothing can be good for us without being good for all. If literature isn't everything, it's not worth a single hour of someone's trouble. When you live alone you no longer know what it is to tell a story: the plausible disappears at the same time as the friends. You let events flow by too: you suddenly see people appear who speak and then go away; you plunge into stories of which you can't make head or tail: you'd make a terrible witness. One day I would be a better hand at the game. One day I would learn how to laugh. Pablo was waiting for me, and Mozart too. Eternity is a mere moment, just long enough for a joke. Since the narrower or wider community of the peoples of the earth has developed so far that a violation of rights in one place is felt throughout the world, the idea of a cosmopolitan right is not fantastical, high-flown or exaggerated notion. It is a complement to the unwritten code of the civil and international law, necessary for the public rights of mankind in general and thus for the realization of perpetual peace. Human reason has this peculiar fate that in one species of its knowledge it is burdened by questions which, as prescribed by the very nature of reason itself, it is not able to ignore, but which, as transcending all its powers, it is also not able to answer.


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یکشنبه 1 اردیبهشت 1387  01:55 ق.ظ
توسط: MM

بازی را اگر هستی در یک محیط غیرواقعی بدانیم. که قوانین و ارزش‌های خاص خودش را دارد. و هدف آن تفریح است:

فوتبال یک بازی است. قوانین خاص خودش را دارد. و ارزش‌ها. که فقط در خود آن بازی وجود دارند.

بازی‌های کامپیوتری، خیال‌کردن، گاهی داستان خواندن، ورزش، برنامه‌نویسی، گاهی فیلم‌ دیدن و ... بازی هستند.

انسان در همه تاریخ بازی می‌کرده است. انسان با بازی کردن به کسی ضرر نمی‌زند. بازی کردن چیزهایی را ارضا می‌کند که ارضا کردنش در دنیای واقعی (هستی-با-دیگران) خیلی مشکل است. یا غیر ممکن است.

انسان برای بازی کردن اسباب‌بازی می‌سازد. گاهی اوقات هرچقدر اسباب‌بازی هوشمندانه‌تر باشد، بازی لذت‌بخش تر است.

اسباب بازی

بچه‌بازی، از جالب‌ترین بازی‌هاست. و بچه، هوشمند‌ترین اسباب‌بازی ممکن. ولی انسان با این بازی به کسی ضرر می‌زند. و حتی در میانه بازی یادش می‌رود که مشغول بازی است. توهم می‌کند که مشغول آموزش دادن و تربیت کردن است.


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یکشنبه 1 اردیبهشت 1387  01:52 ق.ظ
توسط: MM


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