「華人戴明學院」是戴明哲學的學習共同體 ,致力於淵博型智識系統的研究、推廣和運用。 The purpose of this blog is to advance the ideas and ideals of W. Edwards Deming.

2020年8月20日 星期四

溫習 (1): Steve Jobs (約40歲)於2005年在史丹佛大學的畢業典禮的演講


起先我讀到這段,以為是科學哲學,戴明博士所謂的"預測" (predictions".
“You can't connect the dots looking forward; you can only connect them looking backwards. So you have to trust that the dots will somehow connect in your future. You have to trust in something — your gut, destiny, life, karma, whatever.
由於複製時少一引號,我希望了解它的出處與脈絡。
之後我知道那是Steve Jobs (約40歲)於2005年在史丹佛大學的畢業典禮的演講,我當時在網路看過/聽過/讀過,自以為了解。
2005年讀它時,我可能採用24吋的Philips CRT,全螢幕看它,效果很好。我第一次知道史丹佛大學在YouTube 有專用"頻道",很羨慕。當年,該大學似乎創設"社會企業"專刊。我的Google 也會提醒我美國各處的"畢業典禮的演講"。
過去這15年之間,我個人接收到的網路內容是否更充實呢?我很懷疑。
這應該屬於"Steve Jobs (約40歲)於2005年在史丹佛大學的畢業典禮的演講"這一級的故事。


今晨再讀它,真是感人的生命故事。
演講有許多議題和"細節"可以討論。
 Steve Jobs 的生母為何堅持必須給大學畢業生的父母"收養"?
最後妥協, Steve Jobs 必須受大學教育。
這原因可以從胡適晚年的話來了解。
受過大學教育的母親對孩子的教育會用心。
 Steve Jobs 的的收養父母也很瞭不起,傾其積蓄送他去知名的私立大學。
Steve Jobs 雖然只註冊6個月,旁聽了18個月,所以約受2年的"大學教育"。
就 Steve Jobs學習的方式, 這也許很夠了。

我們都知道,Steve Jobs作完演講之後6年, 他還是走了。57歲。
Wikipedia 如此"評價"他:
Steven Paul Jobs (/ɒbz/; February 24, 1955 – October 5, 2011) was an American business magnateindustrial designerinvestor, and media proprietor

https://news.stanford.edu/2005/06/14/jobs-061505/



JUNE 14, 2005
'You've got to find what you love,' Jobs says

This is a prepared text of the Commencement address delivered by Steve Jobs, CEO of Apple Computer and of Pixar Animation Studios, on June 12, 2005.



Video of Steve Jobs’ Commencement address on June 12, 2005.

I am honored to be with you today at your commencement from one of the finest universities in the world. I never graduated from college. Truth be told, this is the closest I’ve ever gotten to a college graduation. Today I want to tell you three stories from my life. That’s it. No big deal. Just three stories.

Related to this story
2005 Stanford Commencement coverage

The first story is about connecting the dots.

I dropped out of Reed College after the first 6 months, but then stayed around as a drop-in for another 18 months or so before I really quit. So why did I drop out?

It started before I was born. My biological mother was a young, unwed college graduate student, and she decided to put me up for adoption. She felt very strongly that I should be adopted by college graduates, so everything was all set for me to be adopted at birth by a lawyer and his wife. Except that when I popped out they decided at the last minute that they really wanted a girl. So my parents, who were on a waiting list, got a call in the middle of the night asking: “We have an unexpected baby boy; do you want him?” They said: “Of course.” My biological mother later found out that my mother had never graduated from college and that my father had never graduated from high school. She refused to sign the final adoption papers. She only relented a few months later when my parents promised that I would someday go to college.

And 17 years later I did go to college. But I naively chose a college that was almost as expensive as Stanford, and all of my working-class parents’ savings were being spent on my college tuition. After six months, I couldn’t see the value in it. I had no idea what I wanted to do with my life and no idea how college was going to help me figure it out. And here I was spending all of the money my parents had saved their entire life. So I decided to drop out and trust that it would all work out OK. It was pretty scary at the time, but looking back it was one of the best decisions I ever made. The minute I dropped out I could stop taking the required classes that didn’t interest me, and begin dropping in on the ones that looked interesting.

It wasn’t all romantic. I didn’t have a dorm room, so I slept on the floor in friends’ rooms, I returned Coke bottles for the 5¢ deposits to buy food with, and I would walk the 7 miles across town every Sunday night to get one good meal a week at the Hare Krishna temple. I loved it. And much of what I stumbled into by following my curiosity and intuition turned out to be priceless later on. Let me give you one example:

Reed College at that time offered perhaps the best calligraphy instruction in the country. Throughout the campus every poster, every label on every drawer, was beautifully hand calligraphed. Because I had dropped out and didn’t have to take the normal classes, I decided to take a calligraphy class to learn how to do this. I learned about serif and sans serif typefaces, about varying the amount of space between different letter combinations, about what makes great typography great. It was beautiful, historical, artistically subtle in a way that science can’t capture, and I found it fascinating.

None of this had even a hope of any practical application in my life. But 10 years later, when we were designing the first Macintosh computer, it all came back to me. And we designed it all into the Mac. It was the first computer with beautiful typography. If I had never dropped in on that single course in college, the Mac would have never had multiple typefaces or proportionally spaced fonts. And since Windows just copied the Mac, it’s likely that no personal computer would have them. If I had never dropped out, I would have never dropped in on this calligraphy class, and personal computers might not have the wonderful typography that they do. Of course it was impossible to connect the dots looking forward when I was in college. But it was very, very clear looking backward 10 years later.

Again, you can’t connect the dots looking forward; you can only connect them looking backward. So you have to trust that the dots will somehow connect in your future. You have to trust in something — your gut, destiny, life, karma, whatever. This approach has never let me down, and it has made all the difference in my life.

My second story is about love and loss.

I was lucky — I found what I loved to do early in life. Woz and I started Apple in my parents’ garage when I was 20. We worked hard, and in 10 years Apple had grown from just the two of us in a garage into a $2 billion company with over 4,000 employees. We had just released our finest creation — the Macintosh — a year earlier, and I had just turned 30. And then I got fired. How can you get fired from a company you started? Well, as Apple grew we hired someone who I thought was very talented to run the company with me, and for the first year or so things went well. But then our visions of the future began to diverge and eventually we had a falling out. When we did, our Board of Directors sided with him. So at 30 I was out. And very publicly out. What had been the focus of my entire adult life was gone, and it was devastating.

I really didn’t know what to do for a few months. I felt that I had let the previous generation of entrepreneurs down — that I had dropped the baton as it was being passed to me. I met with David Packard and Bob Noyce and tried to apologize for screwing up so badly. I was a very public failure, and I even thought about running away from the valley. But something slowly began to dawn on me — I still loved what I did. The turn of events at Apple had not changed that one bit. I had been rejected, but I was still in love. And so I decided to start over.

I didn’t see it then, but it turned out that getting fired from Apple was the best thing that could have ever happened to me. The heaviness of being successful was replaced by the lightness of being a beginner again, less sure about everything. It freed me to enter one of the most creative periods of my life.

During the next five years, I started a company named NeXT, another company named Pixar, and fell in love with an amazing woman who would become my wife. Pixar went on to create the world’s first computer animated feature film, Toy Story, and is now the most successful animation studio in the world. In a remarkable turn of events, Apple bought NeXT, I returned to Apple, and the technology we developed at NeXT is at the heart of Apple’s current renaissance. And Laurene and I have a wonderful family together.

I’m pretty sure none of this would have happened if I hadn’t been fired from Apple. It was awful tasting medicine, but I guess the patient needed it. Sometimes life hits you in the head with a brick. Don’t lose faith. I’m convinced that the only thing that kept me going was that I loved what I did. You’ve got to find what you love. And that is as true for your work as it is for your lovers. Your work is going to fill a large part of your life, and the only way to be truly satisfied is to do what you believe is great work. And the only way to do great work is to love what you do. If you haven’t found it yet, keep looking. Don’t settle. As with all matters of the heart, you’ll know when you find it. And, like any great relationship, it just gets better and better as the years roll on. So keep looking until you find it. Don’t settle.

My third story is about death.

When I was 17, I read a quote that went something like: “If you live each day as if it was your last, someday you’ll most certainly be right.” It made an impression on me, and since then, for the past 33 years, I have looked in the mirror every morning and asked myself: “If today were the last day of my life, would I want to do what I am about to do today?” And whenever the answer has been “No” for too many days in a row, I know I need to change something.

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything — all external expectations, all pride, all fear of embarrassment or failure — these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart.

About a year ago I was diagnosed with cancer. I had a scan at 7:30 in the morning, and it clearly showed a tumor on my pancreas. I didn’t even know what a pancreas was. The doctors told me this was almost certainly a type of cancer that is incurable, and that I should expect to live no longer than three to six months. My doctor advised me to go home and get my affairs in order, which is doctor’s code for prepare to die. It means to try to tell your kids everything you thought you’d have the next 10 years to tell them in just a few months. It means to make sure everything is buttoned up so that it will be as easy as possible for your family. It means to say your goodbyes.

I lived with that diagnosis all day. Later that evening I had a biopsy, where they stuck an endoscope down my throat, through my stomach and into my intestines, put a needle into my pancreas and got a few cells from the tumor. I was sedated, but my wife, who was there, told me that when they viewed the cells under a microscope the doctors started crying because it turned out to be a very rare form of pancreatic cancer that is curable with surgery. I had the surgery and I’m fine now.

This was the closest I’ve been to facing death, and I hope it’s the closest I get for a few more decades. Having lived through it, I can now say this to you with a bit more certainty than when death was a useful but purely intellectual concept:

No one wants to die. Even people who want to go to heaven don’t want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because Death is very likely the single best invention of Life. It is Life’s change agent. It clears out the old to make way for the new. Right now the new is you, but someday not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it is quite true.

Your time is limited, so don’t waste it living someone else’s life. Don’t be trapped by dogma — which is living with the results of other people’s thinking. Don’t let the noise of others’ opinions drown out your own inner voice. And most important, have the courage to follow your heart and intuition. They somehow already know what you truly want to become. Everything else is secondary.

When I was young, there was an amazing publication called The Whole Earth Catalog, which was one of the bibles of my generation. It was created by a fellow named Stewart Brand not far from here in Menlo Park, and he brought it to life with his poetic touch. This was in the late 1960s, before personal computers and desktop publishing, so it was all made with typewriters, scissors and Polaroid cameras. It was sort of like Google in paperback form, 35 years before Google came along: It was idealistic, and overflowing with neat tools and great notions.

Stewart and his team put out several issues of The Whole Earth Catalog, and then when it had run its course, they put out a final issue. It was the mid-1970s, and I was your age. On the back cover of their final issue was a photograph of an early morning country road, the kind you might find yourself hitchhiking on if you were so adventurous. Beneath it were the words: “Stay Hungry. Stay Foolish.” It was their farewell message as they signed off. Stay Hungry. Stay Foolish. And I have always wished that for myself. And now, as you graduate to begin anew, I wish that for you.

Stay Hungry. Stay Foolish.

Thank you all very much.

2020年8月10日 星期一

引《德訓篇 》( Ecclesiasticus/ Sirach )的意思。讀《智慧文學》與戴明博士著作中的"章首智慧語" (2. 《轉危為安》《新經濟學》中的《聖經》章首語)


目的:閱讀《智慧書》等全章文本,而非侷限在《轉危為安》《新經濟學》之章首引言。思考為何選引言的意義。


W. Edwards Deming (1900-1993) 的專業統計學著作和經營書籍. 《轉危為安》《新經濟學》等約5本書,各章的章首都有引語。所以約有80則,其中《聖經》(他的範圍,比較近於天主教的聖經,如德訓篇,參考下例*),約佔3成。

本文只談有中文本的《轉危為安》《新經濟學》的聖經引言,其中約8成引自《智慧書》。
換句話說,我們談的並非全貌,但關於基督教的,大體具備。

戴明博士的引言做法。寫書時通常不考慮,等全書完成之後再加各章的章首智慧語,這點可以從《新經濟學》第一版時1992,各章無章首智慧語,等1993年第2版時,各章已加章首智慧語。

在《轉危為安》中有些章的篇幅已是小本書,加"章首智慧語"是否切題呢?對戴明博士而言,這沒問題。
《轉危為安》《新經濟學》的內文也可能引《聖經》,譬如著名的保羅將身體看成"系統"。可這非本文主題。

本篇多談《德訓篇》,它是類似《箴言》的諺語集,《德訓篇》邊福約多於《箴言》一倍,它約寫於西原前180年,是《智慧文學》唯一可知成書日期的。


*The Book of Sirach, also called the Wisdom of Sirach or simply Sirach and also known as the Book of Ecclesiasticus (/ɪˌkliːziˈæstɪkəs/; abbreviated Ecclus.) 

Sirach is accepted as part of the Canon by CatholicsEastern Orthodox, and most of Oriental OrthodoxyAnglican tradition considers Sirach (which was published with other Greek Jewish books in a separate section of the King James Bible) among the apocryphal or deuterocanonical books, and read them "for example of life and instruction of manners; but yet [do] not apply them to establish any doctrine."[4] 
Sirach被天主教徒,東正教徒和大多數東正教徒接受為教規的一部分。 英國國教傳統認為Sirach(與其他希臘猶太人的書一起出版,在《詹姆士聖經》的另一部分中)
是偽經的或次經的書,認為它們“可作諸如關於生活範例和舉止的說明;但[不]適用 他們建立任何教義/教理。” [4]
戴明博士是聖公會,屬上述Anglican tradition/英國國教傳統,所以讀聖經,包括
德訓篇(Ecclesiasticus/ Sirach)篇。



第24章提到聖人的一些重要使命....... (此用思高本;Clifford《智慧書》的行數不同,見中文本頁164 (頗有詩意),"江河"、"深淵"等似乎與戴明博士思想有點關係)


38最初那個領悟她的人,還沒有完全洞悉;最後的一個,也沒有完全領會;
39因為她的思想,比海洋還廣;她的智謀,比深淵還深。
40我智慧,傾瀉成河;
41我如江河洪水的支流,我如從河裡引出來的水道,我如通到樂園的水渠。
42我說:我要澆灌我的花園,我要滋潤我的菜田。
43請看,我的支流,成了江河;我的江河,成了海洋。
44我還要使聖道發光,有如晨曦;使它照耀,直到遠方。
45我要浸透世上的一切窪地,垂顧一切熟睡的人,光照一切仰望上主的人。
46我還要傳播聖道,有如神諭;我要將她留給永世,留給尋求智慧的人們;我要不斷地將她留給他們的後裔,直到神聖的永世。
47你們看:我勞苦,並不是單為我自己,也是為一切尋求智慧的人們。



*****

戴明博士引《德訓篇:Chapter 20:6~8》用在兩本書上,很有趣:我想,這兩章的關聯,在《轉危為安》第10章 《標準語法規 》的"本章目的" (頁339)中, 而"外來的智慧者"W. A. Shewhart ,他所找到"管制圖",是應用範圍極廣(《新經濟學》頁231頁,"最最重要的應用應該是People Management 上) 的"特殊因vs 共同因的"可運作定義/判斷基準。這是W. A. Shewhart 認為他這生最大的貢獻。


《轉危為安》第10章 《標準語法規 》
6有的人不出聲,是因為他不知所答;有的人不出聲,是因為他知道何時該說話。
7明智人緘口不言,直等相宜的時候;自誇和愚昧的人,卻不看時機。
8多言的人,必招人厭惡;專權的人,必被人惱恨。


《新經濟學》第8章   《 W. A. Shewhart 與管制圖 》

7明智人緘口不言,直等相宜的時候;自誇和愚昧的人,卻不看時機。








----
epitaph (碑文体の詩文)或 epigram ( n. 警句; (寸鉄的)風刺詩),我,我在本文稱之為 "章首語"。




****** 戴明博士著作簡單分類
經營類書
Quality Productivity and Competitive Position (1981),新版:Deming, W. Edwards (1986年). Out of the Crisis. MIT Press.轉危為安 : 管理十四要點的實踐 / 愛德華.戴明(W. Edwards Deming)著 ; 鍾漢清譯 2015
轉危為安 : 戴明管理十四要點的理念與實踐 / 戴明(W. Edwards Deming)著 ; 鍾淸漢等譯,1997

戴明的新經濟觀 / 戴明(W. Edwards Deming)著 ; 戴永久譯




統計專業類的書
Statistical adjustment of data.
Deming, W. Edwards (William Edwards), 1900-
1946, c1943.
Statistical Method from the Viewpoint of Quality Control (Dover Books on Mathematics) 2012/7/31
Walter A. Shewhart , W. Edwards Deming

Deming, W. Edwards (1950 ). Some Theory of Sampling. 1966年Dover Publications.

Sample Design in Business Research (( 1960 )Wiley Publication in Applied Statistics)
W.Edwards DemingBook by Deming, W.Edwards



***
在Wikipedia的"《德訓篇 》( Ecclesiasticus/ Sirach)"
https://en.wikipedia.org/wiki/Sirach
有篇1654年的Sirach 第一章之德文翻譯,讓我很好奇,它是如何讀法:是否由外圈往內圈讀?

"Alle Weiſsheit ist bey Gott dem Herren..." (modern spelling: Alle Weisheit ist bei Gott dem Herrn) (Sirach, first chapter, German translation), anonymous artist 1654

德訓篇:Chapter 1Next


1一切智慧,皆來自上主,並且永遠及在有時間以前,就和他同在。
2海沙、雨點和永遠的日子,誰能數清?天之高,地之寬,淵之深,誰又能測量?
3天主的智慧,先萬物而生,誰又能探究?
4智慧受造於萬物之先;明達的智慧,從永遠就有。
5智慧的泉源是天上天主的言語,她的道路是永久的誡命。
6智慧的根源,曾啟示給誰?她的計謀,有誰認識?
7智慧的紀律曾啟示並發現給誰?她那繁多的途徑有誰明白?
8惟有一位明智,至高全能的創造者,他是最可敬畏的,即那坐在自己寶座上的上主。
9他藉著聖神,創造了智慧,注視了她,數清了她,
10遂把她傾注在他一切的化工上;並照自己的恩賜,傾注在一切有血肉的人身上;又將她賜給愛慕自己的人。
11敬畏上主是人的光榮、誇耀、喜悅和歡愉的冠冕。
12敬畏上主,悅樂心神,賜與喜樂、愉快和長壽。
13敬畏上主的人,終必得福;在他臨終之日,必蒙祝福。
14愛慕上主是堪受光榮的智慧。
15她顯示給誰,就賜給誰愛情。這愛情能使人享見上主。
16敬畏上主是智慧的開始。這敬畏在母胎中,已與忠信的人一同形成了。她與被選的後裔往來,被仁義和忠信的人所承認。智慧在人間,建立了一個永久的基礎;在他們的後代中,她必獲得信賴。
17敬畏上主是知識的虔敬。
18這虔敬保守人心,使人得到義德,賜給人興趣和喜悅。
19敬畏上主的,必獲得幸福;在他末日,必蒙受祝福。
20敬畏上主是智慧的圓滿;她用自己的果實,使敬畏上主者沉醉;
21用自己的出產,充滿他們的棧房;以自己的寶物,貯滿他們的府庫。
22敬畏上主是智慧的冠冕;她產生平安,恢復健康。
23天主觀看和測量智慧,二者都是天主的恩惠。
24智慧要賜與人知識和明達的光明,並要增加那些堅持智慧者的光榮。
25敬畏上主是智慧的根源,她的枝幹可得久存。
26敬畏上主,排除罪行;誰懷有它,必能脫免上主的義怒。
27敬畏上主,驅除罪惡。
28不義的忿怒,終不能視為正直;他忿怒的烈火,必要使他喪亡。
29忍耐的人暫時容忍,最後必有喜樂的酬報。
30他暫時緘默不言,以後許多人的唇舌,卻要稱揚他的明智。
31在智慧的府庫裡,有明智的箴言。
32但是敬畏上主,是罪人所厭惡的。
33你若羨慕智慧,就應遵守誡命;上主必會把智慧賜給你。
34因為敬畏上主,就是智慧和紀律;他所喜悅的,就是忠信和良善。
35上主必充滿這些人的府庫。
36不可違背敬畏上主之情;親近他,不要懷著貳心。
37與人交談,不要虛偽;要謹慎你的唇舌。
38不要自高,怕一旦跌倒,羞辱便來到你身上;
39而上主把你的秘密洩漏,在集會中羞辱你;
40因為,你沒有懷著敬畏之心親近上主,反之,你的心卻充滿了詭詐。
 德訓篇:Chapter 1


讀《智慧文學》與戴明博士著作中的"章首智慧語" (1. 導論)

讀《智慧文學》與戴明博士著作中的"章首智慧語" (1. 導論);“智慧文學”(wisdom literature) 孫康宜〈什麼是真正的大批評家?——布魯姆訪談〉




今天要談的題目〈讀《智慧文學》與戴明博士著作中的"章首智慧語"〉,是我30多年來閱讀、翻譯戴明博士著作時的一問題,卻一直都沒好好處理的題目;我曾經跟虔誠的基督教徒,戴明博士台灣獎學的翻譯者王晃三教授談過此一題目,上未得到回應;所以我快70歲了,或許可以試試探討此一題目。

我的報告是年報,包括下列文章:
1.讀《智慧文學》與戴明博士著作中的"章首智慧語";
2. 2020年的 Covid-19鳥瞰和武漢疫情的"霧裏看花";
3. 雨果傳的啟示錄
其中二篇報告書 (第1和第3),都牽涉到台灣與中國(含香港)的出版品,這是"華語世界"的既成事實。



過去十多年,我在《人與書》(blog) 有2篇的部分,與《智慧文學》(聖經)相關:

首先是孫康宜教授的〈什麼是真正的大批評家?——布魯姆訪談〉:


孫康宜: “好,” 我微笑地說道,“現在既然已問完了凌越先生所要問的問題,我想開始問我自己想問的問題了。我想知道的是:你目前對“浪漫主義”的看法如何?記得,從前加州大學鵝灣校區剛設立Irvine-Wellek 演講系列時,他們請您作第一個演講者,當時該系列的主編Frank Lentricchia 就用“浪漫”一詞來形容您;他說, “浪漫”不僅指一種詩學的方向、一種形上學、一種歷史的理論、也指向一種特殊的生活方式。我第一次讀到那段文字時,深受感動。你現在還同意Frank Lentricchia 的說法嗎?”





布魯姆: “同意,完全同意。”他用一種回憶式的、冷靜的表情說道。“然而,我從前的耶魯學生Jerome McGann (一個新歷史主義者)卻在一本題為《浪漫主義的意識形態》(The Romantic Ideology)的書中,狠狠地批評了我。[5]他認為我和耶魯同事Geoffrey Hartman等人完全把“浪漫主義”的定義搞錯了。但我至今仍然深信,浪漫主義的靈魂就是我所謂的“浪漫主體性”;換言之,是那個主體性涉及到了人的自覺精神。那種浪漫的主體性有別於歐洲的理想主義(European Idealism),它其實和世界上所有的“智慧文學”(wisdom literature)有些相通之處。它使人想到了中國古代儒家、道家的生命態度,也令人想到希伯來人的聖經傳統。總之,後來的主編把我在鵝灣的那一系列演講編成了集子,終於出版了《破器》(The Breaking of the Vessels )那本小書。”

~ 什麼是真正的大批評家?——布魯姆訪談,作者:孫康宜


正如某些人知道的,已故的布魯姆教授,除了文學批評大師之外,對猶太教的"神秘主義"和"美國的宗教研究"都有專書。
布魯姆上述的“智慧文學”(wisdom literature),會通中西,定義過廣,我們的範圍:
"世界上所有的“智慧文學”(wisdom literature)"通常指舊約經典,詳下文中對“智慧文學”(wisdom literature)的界定。




第二本是冯象:《信与忘:约伯福音及其他》,如下節,馮象教授是近來翻譯聖經的知名學者,香港的牛津大學出版社出版過他翻譯的"舊約":《摩西五經》(2006)、《智慧文學》




馮象:《信與忘:約伯福音及其他》,生活·讀書·新知三聯書店2012年。 ISBN: 9787108040299.好人為什麼受苦?這道難題,是所有宗教傳統與一切社會理論、政法實踐都致力於回答的;但因為關乎世人的信仰,就永遠在爭辯之中。

本書可看作是一個譯經人和法學家的探索。作者用優美的嚴峻的文字,邀請我們一起誦詠聖書、閱讀歷史、評說戲劇、涉獵法律同文學各個領域,並為我們再現了希伯來聖經《約伯記》的“樸素、聖潔、雄健而熱烈”。

目錄

綴言

上編

約伯福音
上帝什麼性別
唱一支錫安的歌
天光
上帝的靈,在大水之上盤旋
感恩節的語錄
理想的大學
馬尿、理性與譯經
讀注
亞當無綠壩
黎明的左手
福哉,苦靈的人
傳譯一份生命的糧
和合本該不該修訂
我動了誰的奶酪

小詩小注
果然“一個受攻訐的記號”
誤譯耶穌
法學三十年:重新出發
聖經、政法及其他
鐵屋與法典
答周刊記者六題
認真做幾件實事
在公權力的背後
當普法遭遇房奴
下一站,renmin大學
京城有神仙
訴前服務好
Re:致辭與山寨
學院的聖日
當這必朽的穿上不朽
其志甚壯,其言甚哀

下編

《約伯記》譯註

參考書目


*****


智慧書:Books of Wisdom、Book of Wisdom、Poetical and Didactic Books

中文的"智慧書",起碼是底下數種英文的翻譯:Books of Wisdom、Book of Wisdom、Poetical and Didactic Books

關於聖經中的,請參考 Book of Wisdom - Wikipedia

跟 J. M. Juran學的語言,書有兩類: Vital Few 類 及 Useful Many類,前者如:馮象翻譯的《智慧書》Books of Wisdom*:《詩篇》以"福"字起頭.......等等,(對我而言) 楊之水的《李熙四季行樂圖 叢考》為後一類。

*此書包括:約伯傳/Job、聖詠集/Psalms、箴言/Proverbs、訓道篇/Ecclesiastes、雅歌/Song of Songs。

**思高本**的更加上:智慧篇/Wisdom、德訓篇/Sirach
智慧書/Poetical and Didactic Books

近日與曹力中牧師 (相會),他贈我2本書,我才發現 W. Edwards Deming的書,也教我深入思考《智慧書》的大應用,可能比一般牧師了解的更深入......。


 讀《智慧文學》與戴明博士著作中的"章首智慧語"的一些參考書:除了英文各版的The Bible、思高版聖經等透過網路資源,其他馮象翻譯的《智慧書》和底下的《智慧文學》彩紙本。

[Richard J. Clifford]のThe Wisdom Literature: Interpreting Biblical Texts Series (English Edition)
這本書英文版,在AMAZON網站,可全文閱讀。

The Wisdom Literature***: Interpreting Biblical Texts Series
Richard J. Clifford (著) Abingdon Press (1998);中文版《智慧文學》祝帥譯,上海:華東大學出版社,2012***In this volume, Richard J. Clifford seeks to make the biblical wisdom literature intelligible to modern readers. It is easy to quote the occasional proverb, say a few things about "the problem of evil" in Job****, or quote "vanity of vanities, " but far more rewarding to read the whole book with an appreciative and informed eye.

Opening chapters of The Wisdom Literature comment on the striking similarities between ancient and modern "wisdom literature" and on the comparable literature from ancient Mesopotamia, Egypt, and Canaan. Thereafter, a chapter is devoted to each biblical wisdom book (Proverbs, Job, Ecclesiastes, Song of Songs, Sirach, and Wisdom of Solomon), studying not only its content but also its rhetoric -- how it engages the reader.
在本卷中,理查德·克利福德(Richard J. Clifford)試圖使現代智慧的讀者理解聖經的智慧文學。 引用偶爾的諺語很容易,在約伯書中對 "the problem of evil"“邪惡的問題”說幾句話,或引用 "vanity of vanities "*****也很容易,但是用賞識和知情的眼光讀整本書會更有意義。

****Kenneth Seeskin JOB AND THE PROBLEM OF EVIL In its classical form, the problem of evil is easy to state. God is omniscient , omnipotent, and omnibenevolent. Therefore if innocent suffering occurs, God must know about it, be able to prevent it, and desire to prevent it. Since whatever God desires comes to pass, the existence of innocent suffering is incompatible with the existence of God. It follows that to uphold belief in God, one must either deny that innocent suffering occurs or show that it is needed to accomplish a greater good. The Book of Job takes up the issue of innocent suffering right from the start. No one who has read it can fail to be moved by die depth of its wisdom or the majesty of its rhetoric. https://muse.jhu.edu/article/417126
肯尼斯·西斯金(Kenneth Seeskin):約伯和邪惡的問題邪惡的問題很容易闡明。 上帝是全知的,全能和無所不愛、全善的。 因此,如果發生無辜的苦難,上帝必須知道它,能夠預防它,並渴望阻止它。 既然上帝想要的一切成為現實,那麼無辜的苦難就與上帝的存在不相容。 因此,要堅持對上帝的信仰,必須要么否認發生無辜的苦難,要么表明需要成就更大的福祉。 《約伯記》從一開始就處理無辜的苦難問題。 讀過它的人無不會因為其智慧的深度或雄偉的言辭而動容。

***** 傳道書Ecclesiastes 1:2-11

智慧文學的開篇評論了古代和現代“智慧文學”之間的驚人相似之處,以及古代美索不達米亞,埃及和迦南的可比文學。 此後,每本聖經智慧書(箴言,約伯傳,傳道書,雅歌,西拉克和所羅門的智慧)都有一章,不僅研究其內容,而且研究其辭藻-它如何吸引讀者。

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