Tuesday, August 27, 2013

Facebook Three Reasons Zuckerberg’s “Internet For All” Crusade Rings Hollow


Three Reasons Zuckerberg’s “Internet For All” Crusade Rings Hollow


By Alex Fitzpatrick - Aug. 27, 20131 Comment

 Follow @TIMEBusiness
Last week, billionaire Facebook founder and CEO Mark Zuckerberg introduced a new initiative, Internet.org, aimed at greatly expanding Internet access throughout the developing world — a goal that he said would spark dramatic economic growth in the world’s poorest countries. But is Zuckerberg’s claim really true? And is Internet.org really the humanitarian effort that Zuckerberg painted it to be?
None other than Nobel Peace Prize winning economist Muhammad Yunus, founder of the Grameen Bank, has endorsed the project. “Extending Internet access, in an almost costless way, to the next 5 billion people is key for solving all social problems,” he said in a statement issued by Facebook. “Using the combined power of technology and social business will enable any individual anywhere in the planet to change the world in the fastest possible time. Internet.org will help transform a small piece of solution of a giant problem, in one unknown location, into a global solution.”
But the majority of reactions have been far less kind. The criticism of Internet.org breaks down into three basic points.
1) “Internet for All” really means “Facebook for All.”
That’s the message of David Sasaki, a Latin American open web advocate. But Sasaki is hardly alone in essentially calling Internet.org a thinly disguised Facebook marketing scheme. Writing in The Atlantic Wire, for example, Rebecca Greenfield makes plain what she says are Zuck’s true motivations: “Facebook wants more Internet customers because it has exhausted the connected world and it needs to grow.” Indeed, having already signed-up some 1.15 billion users, Facebook’s growth is now slowing — and many believe that the vast majority of the approximately 2.7 billion people worldwide with Internet connections who want to sign up for Facebook have already done so.
As Greenfield points out — and as Zuckerberg himself touches on in his essay — Facebook is already heading down this path with its “Facebook for Every Phone” web app, which delivers Facebook content on the less advanced “feature phones” common throughout the developing world.
Zuckerberg himself acknowledged Facebook stands to “benefit from” improving global access to the Internet, though he rejected as “crazy” criticism of that reality. “The billion people who are already on Facebook have way, way more money than the next 6 billion people combined,” said Zuckerberg in a Monday interview with Wired. “If we wanted to focus on just making money, the right strategy for us would be to focus solely on the developed countries and the people already on Facebook, increasing their engagement rather than having these other folks join.”
2) The Internet does not cause economic growth.
Pointing to graphs drawn from a McKinsey study that purportedly show the Internet is increasingly contributing to GDP growth in developing countries, Zuckerberg presented a vision of a world in which low-cost Internet access, innovative business models, and highly efficient apps for mobile devices would grow the economic pie in developed and developing markets alike.
If he’s right, Zuckerberg’s motivations would arguably be besides the point — and could even be seen as an example of capitalism at its best, lifting all boats through the power of self-interested economic behavior. It is possible, after all, that Facebook’s interests just happen to align with those of the developing world.
But the growth-boosting power of the Internet appears less clear-cut than Zuck suggests. Jen Schradie, a sociology doctoral candidate at the University of California-Berkeley who researches digital democracy, posted a widely linked open letter to Zuckerberg criticizing him for overstating the relationship:
Where you get stuck, really stuck, is in your neat bar charts from McKinsey in which you talk about how technology is associated with GDP growth in developed countries. Write this down: correlation is not causation. It’s a neat phrase to throw around at cocktail parties. But for our purposes, the Internet in and of itself will not solve the structural problems in the developing world. Think about it this way – the economic advantages that the developed world has, often on the back of the developing world, could be fostering Internet growth, rather than the other way around.
Even the McKinsey report itself was careful not to overstate the cause-and-effect: “Of course, these are just correlations. Causality still needs to be fully proved and we welcome additional work in this field.”
Research into this very question has further called Zuckerberg’s economic claim into doubt. In a June Bloomberg Businessweek article, for example, Charles Kenny, a senior fellow at the Center for Global Development who studies the link between technology and economics, poked holes in a 1999 Federal Reserve Bank of Cleveland study that’s often used to establish a causal link between Internet use and economic growth. The study does indeed demonstrate “a positive relationship between the number of Internet users in a country in 1999 with gross domestic product growth from 1974 to 1992.” But, he adds sarcastically, “Usually we expect the thing being caused (growth in the 1980s) to happen after the things causing it (1999 Internet users).” And in a 2003 paper, Kenny specifically discredited the premise on which Internet.org is based, concluding: “Beyond the scarcity of physical and human capital needed to beneļ¬t from the Internet, the institutional environment in [less-developed countries] is not conducive to rapid and successful exploitation of the technology.”
3) Internet access may be important, but it’s not a right. 
Zuckerberg has repeatedly asserted Internet access to be a human right — an assertion that, even more than his economic claims, has the power to moot all criticism of Internet.org. But is Web access really an inalienable human right alongside life, liberty, and the pursuit of happiness?
The vast majority of global Internet users and the United Nations Human Rights Council say yes. But the question continues to be hotly debated by both human rights experts and the tech community. Some are concerned that labeling the Internet a human right cheapens other, more basic rights. ”There are only 30 articles in the UN Declaration of Human Rights, the most widely accepted list of human rights,” wrote Brian Skepys, a Google employee, in a research paper on the topic. “The rights listed are all basic rights that are arguably instrumentally necessary for membership in a political community. On the other hand, there are plenty of things that we are tempted to claim as human rights, such as Internet access, that are not human rights in themselves.”
The legendary computer scientist Vint Cerf, often called “the father of the Internet,” has been careful about calling the Internet and other technologies an enabler of rights, not rights in and of themselves. “Improving the Internet is just one means, albeit an important one, by which to improve the human condition,” Cerf wrote last year in the New York Times. “It must be done with an appreciation for the civil and human rights that deserve protection — without pretending that access itself is such a right.”
Suw Charman-Anderson, a journalist and former executive director of the Open Rights Group, agrees with Cerf. “Cerf points out that making the Internet a human right is akin to making a horse a human right in the 19th Century because it was the primary form of travel. However, focusing on the horse rather than the freedom of movement exalts one particular technology, rather than digging to the core of what basic human needs require protection,” she writes.
Meanwhile, none other than Bill Gates recently went on the record questioning the value of a Google initiative to bring the Internet to the developing world using balloons as floating hotspots. “When you’re dying of malaria, I suppose you’ll look up and see that balloon, and I’m not sure how it’ll help you,” Gates told Businessweek earlier this month.
None of this is to say that Zuckerberg has an obligation to commit his wealth — let alone Facebook’s resources — to furthering humanitarian causes. (Or that he has entirely failed to do so — to his credit, Zuckerberg donated $100 million to the Newark public school system in 2010 and $500 million in Facebook stock to a Silicon Valley community nonprofit in 2012, moves that don’t have a clear tie to Facebook’s business interests.)
And of course Zuckerberg has a fiduciary duty to his shareholders to push for expanding Internet access simply because it would help Facebook.
But his exaggeration of the economic benefits to developing nations, and his failure to acknowledge how much his company (and personal fortune) would stand to gain, make the grandiose claims of his Internet.org presentation ring pretty hollow.


Read more: http://business.time.com/2013/08/27/three-reasons-zuckerbergs-internet-for-all-crusade-rings-hollow/#ixzz2dB0pUotn
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Monday, August 26, 2013

Of Death and Destruction


The following topic is extracted from my popular science book :- " The Universe - A Personal View " at page 183 which represents my personal view on death based on science :-

https://docs.google.com/viewer?a=v&pid=sites&srcid=ZGVmYXVsdGRvbWFpbnxqa2hjbGlmZXN0eWxlfGd4OjM5NmM2NTViMjAzY2M5MTk


Of Death and Destruction

The British novelist, Henry Fielding ( 1707-1754 ) wrote aptly about death in the following manner :- “ It hath been often said, that it is not death but dying,which is terrible. “ This cannot be more akin to the truth. Ageing is part and parcel of theprocess of dying and it can be really terrible. There are four kinds of unavoidable painsand sufferings in life according to the Gautama ( Sukymuni ) Buddha - birth, ageing, sickness and dying. Two of those- aging and dying are different stages leading to death.To look at it in a even wider perspective, death actually begins at birth. The finer point to note in this classification is that death or more precisely the instance of death to the buddha is just a beginning of the next life - the beginning of reincarnation. Therefore, it is just a stop on the way to the next life. There is nothing more natural than death. It is just one stage of the eternal cycle of life through death and death through life. Come to think ofit, it is actually the stark reality. The conditioning of our brain through life long experienceof daily routines has led us to emotionally attach ourselves to the idea of life. Death withall its unfamiliarities and unknowns naturally evades our attention. Or is it actually adeliberate disregard ? It is our ignorance about death that gives rise to the great fear in usregarding death. Strictly speaking, it is not death but the fear for the unknown after deathand the process of dying ( the sense of helplessness, the feeling of loneliness, thedeterioration of our body and the loss of contorl over our life resulting in diminished personal dignity ) that is so frightening. Strange isn't it ? There is no surer thing than death in our life and yet most of us are not really prepared for it or even shun it by turning death into a taboo subject. I think otherwise. As ignorance is the number one cardinal sin to me, Iadvocate a more positive and aggressive attitude towards death to enable us to beprepared for its certain arrival. As a result of improved health service and coupled with thelow birth rate, the proportion of the elderly population is increasing by the day. Therefore,there is a very urgent need to face up to the problem of ageing and death by learning moreabout it and educating our elderly citizens on the proper and sensible way of dealing withthis extremely personal problem with a profound social connotation.
Let us start with the more practical and fundamental issue of ageing.

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Our senior citizens need to know how to age graciously and peacefully. Education andcounselling is the answer. A lot of research and surveys have been conducted on theproblem of ageing. One of the most comprehensive studies ever done on the problem ofageing was carried out in the USA mainly under the sponsorship in the form of a generous grant from Harvard University. The subject population for the study involved over 800males and females from three different suburban groups of varying economic and socialbackgrounds over a period of more than 50 years to research into the important factorsaffecting the process of ageing in these individuals. The subjects were interviewed everyfew years since the 1940s starting from their twenties all the way to their late seventies tosee how their lives and the ageing process had been affected by their family, social andeconomic backgrounds. The results of this comprehensive research together with somecase studies have been published in a book by George Vaillant called “ Ageing Well “. Wewould not go into the technical details of the study but would only attempt to learnsomething from the conclusions and recommendations which we may find useful andilluminating. The following factors are cited as being important for ageing well. These are :-(a) social and emotional maturation, (b) identity, ( c ) intimacy, (d) career consolidation, (e)generativity, (f) keeper of meaning, (g) intergration. Let me give a brief explanation of eachto enable the reader to have a clearer understanding of their significance to the process ofageing well. (a) concerns the maturity of a person in terms of his emotional state ( oremotional quotient, EQ ) and knowing one's position among other people and in society.The more mature one is in these respects the better one can adapt to the ageing process.(b) means knowing about oneself or being able to attach ( or identify ) oneself with yourown social group. With a sense of place and purpose, one can naturally age betterbecause there is emotional support from your social group. ( c ) deals with intimatepersonal relationship. If one is emotionally involved in a congenial personal relationshipwith someone, there is naturally more sense of purpose in life. Therefore, we can appreciate that the most important purpose of marriage or a de facto relationship is companionship in old age as far as the partners are concerned. (d) is the sense of achievement in one's career. A fully accomplished career in life would, of course, be agreat consolation and something to be proud of when one gets old. This helps a lot inone's ageing process. (e) is the sense of continuity one has in your off-springs and yourgrand children. This is most important to us as human beings because having a part in the propagation of the human race is such a great feeling as if we become part of the grand scheme of Mother Nature. No wonder having children and grand children has a positive effect on ageing despite all the physical and emotional pains and hardships in raisingchildren. In other words, you feel needed. This will give rise to a profound sense of purpose. (f) is the responsibility of old people in up keeping moral values and traditions either in the family or society. (g) is very relevant to one's ageing process insofar as beingable to integrate into one's emotional, social and economic backgrounds will give rise to asense of harmony and peace with one's existence. One will not feel out of place in life ifone is integrated with one's physical and emotional environment. So, there you have it.These are the helpful pieces of advice for ageing well.
Then, there is a second tier of factors that can help in the ageing process.While some of the factors important for ageing well set out above are beyond our control,some steps suggested in the study are very useful for ageing people. Furthermore, theseare well within our control. These suggested activities include :- Friendship and social contacts, hobbies, community service activities, religion and recreational sports. These arevaluable recommendations and the the study also provides the following simple cues for positive ageing :- (i) Let go and let God ( relax and let nature runs its course ), (ii) firstthings first ( take care of the younger generation ), (iii) keep it simple ( back to the basics inlife ), (iv) carpe diem ( live one day at a time ) and, finally, (v) use the telephone ( or betterstill, use the internet for social contact ).
There is even a third tier of general advice for ageing well. This general advice is mainly to keep, a positive mental attitude and keep your humour. Do not be like King Lear in Shakspeare's tragic play ( which incidentally was one of my texts inmatriculation class ). One should accept ageing gracefully because there is no other alternative. To do this, the study suggests that you learn about the reality of ageing and learn from the numerous positive real life examples in the subject population. Pray that in

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old age you'd be able to strive for the possible ( whatever that may be under your ownexisting circumstances ) with perseverance; to accept the inevitable ( biology only runsdown hill under the irreversible flow of the Second Law of Thermodynamics of everincreasing entropy or disorder ) with serenity; and have the wisdom to tell one from theother. My own attitude in dealing with human affairs is, as always, to exercise caution in applying any hard and fast rule. Therefore, I suggest that one should adapt the above advice to suit one's own particular circumstances. The human brain is such a complex and chaotic system that I cannot even vouch for myself with 100% certainty ( c.f. TheUncertainty Principle in Quantum Theory ) what my exact behaviour will be like in the next moment. Nevertheless, over a sustained period of time some general guidelines arealways helpful. My own golden rule is that there is no golden rule with universalapplication. With regard to the problem of ageing, I feel that the most sensible attitude to maintain is to expect the worst and hope for the best. A lot of humour (or what I call Mr.Q's attitude ) will come in most handy.
Ageing will end in death ultimately. This is unavoidable butcould be made less unpleasant by learning about its nature and by making sufficient preparation for it both physically and mentally. Let me share with you some of my limited experience of encounters with death. By encounters with death, I do not mean that myown life is at stake. It is simply my personal experience of being present at the moment of death of other people including that of my relatives which has provided me with some insights into this sad but inevitable event in everyone's life. My most graphic encounterwith someone else's moment of death was experienced by me when I was twenty-sixyears of age. I was then working for an international CPA firm. When we were young we were very often careless about our own health. May be youth is so filled with life andenergy that we more often than not have taken life and health for granted. We may eventhink that we are physically invincible as we are most of the time feeling mentally strong.Anyway, I did not take good enough care of my own health and used to work 10 hours aday under normal circumstances and even up to 12 hours in case of urgent assignments. So much so that I was hit with a bleeding stomach ulcer that required blood transfusion thus resulting in my being hospitalized and bed ridden for a week. That wasback in 1974 which was the first time I was ever admitted to a hospital. Any first hospitalstay however non-life threatening is a frightening and thought provoking experience. It wasalso the first time I ever had enough idle time to really do some soul searching since mygraduation. Such was the hectic schedule of my profession which left me no time at all todo some introspection. The motto for office life in Hong Kong then and always is to “ work hard and play hard “. It was supposed to be my last night in hospital but due to a fever resulting from my blood transfusion, the doctor required me to stay on for an extra night.Sharing my room was another old gentleman in the seventies. We had becomeacquaintances during our few days together as room mates. We talked about life ingeneral and the old gentleman had given me a lot of the benefit of his wisdom. Inparticular, he advised me to take good care of my health while I was young. Otherwise, I would be sorry at my old age when it would be too late. He also suggested that I should spend more time to enjoy my youth. He became some kind of mentor to me in hospital and
I was very grateful.
According to his doctor, he was also supposed to be able to check outin the next few days but life could give us a nasty shock out of the blue. As he was supposed to be recovering, all his family members who used to stay with him in turn everynight had all gone home. At about 3.00 a.m., I was woken by his painful moaning. Hecoughed continuously and did not seem to be able to breathe properly. I helped him tosound the emergency alarm which was answered right away by the nurses. Alas, beforethe doctor's arrival on the scene the old man coughed a lot of blood that gushed out of hismouth like a fountain and became motionless and died within a matter of less than aminute. It was a horrifying and bloody scene of chaos with some four nursing staff trying to revive him and blood spilling all over his bed. After everyting had calmed down, I wasmoved to the adjacent single room. I heard the heart breaking weeping of his familymembers who had arrived too late to be at his death bed. I was also gravely shocked bythe untimely tragedy and I felt like I had also lost a relative of my own. It was not thehorrific scene that had left the deepest impression on my memory but, strangely, it was the

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sense of helplessness in life and the surprising peace of mind that I experienced for having accompanied him on the moment of his passing that had left the deepest imprint onmy mind. Right after the tragedy as I lay alone in the next room, I originally thought that Iwould be very much fightened and would not like to be left alone. But instead, I felt asense of serenity and peace, thinking, as my religious influences had led me, that such akind and gentle soul would definitely be somewhere nice and quiet, and perhaps inheaven. Life works in very mystical ways. I could never have imagined in a million yearsthat out of all the people in this world I had to be the last person to befriend this kind, oldgentleman and no one else, not even his loved ones, but just me to accompany him at thefinal moment of his life. I felt my life had been greatly enriched by this experience. I still think of this kind, old man from time to time. May his soul rest in peace ! The insight I had gained into life and death in this tragic episode is that life is uncertain and nothing can be taken for granted. We should always be prepared for any eventuality. Secondly, we can deal with the issue of death in a peaceful and informed manner and without panic. As long as we have fufilled all our obligations towards ourselves and other people, we can always feel a sense of peace in our mind regardless of the unfortunate or frightening circumstances.
Then there was another incident in 1981 at my grandmother's death.She was 81 when she passed away. At the time of her death she was staying with me. Noone else except a maid was in the house when her heart failed due to old age. I and my wife who were both working in Central - the commercial and banking district in Hong Kong- rushed home by taxi and I found my granny lying on the floor unconscious. The ambulance had arrived at about the same time and the paramedics tried to resuscitate her without success. We were allowed to accompany her body to the public hospital in the ambulance and I held her in my arms for a while on her last journey. My granny had been weak and frail for a few years without any particular complaints about her health. She hadbeen alone after my grand father's death back in 1949. So, she had lived for 30 years as a widow but had always helped out around the house and to look after us when we were kids. She used to take me to school until I was in year three of primary school and give mepocket money for snacks during recess at school. Those were my fond and warm memories of granny. Although I could not hold back the tears, I still felt the same sense ofserenity I had before and was subconsciously happy for her in the sense that she wouldbe joining my grand father for always. Even though my granny's death was expected thesense of loss was still deeply felt by all of us. The only sensible way to deal with the issueof death is to rationalize it as a stage in the eternal cycle of change. No matter how muchyou love the dearly departed you must accept that their death is at some point inevitable. So is your own. Nothing is permanent and life must go on. I always try to comfort friends who have lost their loved ones by telling them this :- “ First of all you must sincerely believe that the dearly departed have to be in a better place where there is neither pain nor sorrow. Secondly, imagine that they are overseeing you just as guardian angels do. Do you think their everlasting consciousness would feel good if they see that the loved ones they left behind are devastated by their passing ? You should live happily for their sake and in honour of their memory ! “ I have always found such advice to be most useful and comforting to my griefing friends.
Is death the destruction of life ? I have always doubted about the validityof this idea. If one defines death as the destruction of the physical body, then this question should be answered in the positive. However, if one sees death as only a stage in theeternal cycle of change that is represented by the alternating state of life and death, thenthis question should be answered in the negative. Furthermore, the idea of death being thedestruction of life is only a materialistic world view which is not the only valid interpretation of the reality. As I have time and again stressed the point that the reality is not composed of things ( materials ) but processes, this narrow materialistic world view appears to be out of touch with the reality, even for the objective reality (OR). If consciousness is also taken into account, the materialistic world view would even be less tenable. However,there is still a lack of consensus on the nature of the human consciousness so that, for the time being, the materialistic world view, with all its inherent faults, has so far survived an outright refutation. But its inadequate nature is seldom in dispute. Nevertheless,indirect and circumstantial evidence has clearly points to a deeper level of reality similar to

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the intricate order pioneered by David Bohm. My own views favour a higher level of existence for all forms of life. I base my convictions on the indicative evidence from luciddreams ( LD), near death experience (NDE), out of body experiece (OBE), multiplepersonalities disorder (MPD), reincarnation claims (RC), extra sensory perceptions (ESP),psychokinesis (PK) or mind over matter incidents ( such as a mother lifting a falling car ofclose to a ton to save her baby ), the mysterious relation between energy and matter ( the equivalence of energy and mass – but energy is massless while mass is considered to befrozen energy ), non-locality ( first proposed by Einstein in his ERP thought experimentand proven later by Bell's Inequality Theory ), inextricable relationships between elementary particles (quantum entanglement), Alain Prospect 's experiment ( confirming faster than light propagation of signals) together with the theory of Holographic Model ofthe universe by David Bohm ( the intricate order ). Details descriptions of all these phenomena have been set out in chapters (iii) and (iv) respectively. To me, death of the human body is definitely not equivalent to the destruction of the human consciousness ( the master mind of our body ) which I believe to be an enduring entity akin to energy thatis eternally conserved within the universe according to the Law of Conservation of Energy.
Regardless of the conclusion we have reached on whether or not death represents the destruction of life, we must all face the hard fact of death as a practical and inevitable issue. And one thing is certain. The more we learn about it the better we will be equipped to face it when the fateful moment of death descends upon us. To this end, we can start with demystifying death by excluding it as a taboo subject for discussion andscientific research. Neural scientists should do their very best to conduct serious researchinto the subject starting with NDE and other related phenomena and not to dismiss suchphenomena as hallucinations under the possible influence of drugs. Most psychiatrists,clinical psychologists, neural scientists and members of the medical profession are generally sceptical about NDE claims, at least in an official capacity, because they are always under peer pressure to avoid these difficult issues lest they may be branded asabnormal and unscientific by their colleagues. As a matter of fact, there have been unofficial reports and comments from some prominent psychiatrists in the USA to the effect that they are basically holding a positive attitude towards such research. They are simply reluctant to express their true stance on this matter in public due to fear of ridicule by their peers. In my opinion, such attitude is counter productive and not in the interest ofthe advancement in science and technology. Some prominent members of the scientific community must have the courage and foresight to take up this worthwhile challenge. Withthe fast improving computer and neural monitoring technology, there should be a lot ofroom for further research into the nature of death to benefit the ever increasing ageing population. No further delay should be tolerated on this pressing issue.
Before we leave death and destruction behind, let me give you someof my eccentric thoughts on this taboo subject. Everyone including myself is fearful ofdeath to a greater or lesser degree. But just imagine for a moment what would have happened if there were no death for anyone of us and everyone has life everlasting in the physical sense. This would be a disaster for the individual as well as society, wouldn't it ? It would be an impossible situation from both the personal as well as the social perspective.On the personal level, you would find that you would have an endlessly extended retirement for which you would not be able to support financially. You could, of course, continue with your working life indefinitely and that in itself would be a punishment in the form of everlasting labour. Then, you would get bored with life which would be forever so that you are liable to run out of interesting things to do. You would be bored to death but could not die from this boredom ( still remember the evil Dracula in the horror movies – in particular, the one in which Tom Cruise took the leading role – Interview with the Vampire ). It would be living hell. Furthermore, you would have so many children or grandchildren that you would not be able to even remember their names. Of course, you could do family planning but then how could you stand the loneliness of a childless but everlasting life. Even your wife, if you had one, would not have agreed to your childless arrangement. Worst of all, you would never be given an assessment for the success or failure in your life either by yourself or others because your enduring life's work could never be done. Then, on the social level, over population would have resulted from thezero death rate. Providing employment and aged care for the undying population would be

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an impossible task for society. A lot of drastic measures would have to be taken leading to serious conflicts of interest and clashes of human rights among the everlasting population.All in all, it would have been an impossible situation. Therefore, enough is enough. Deathis, in fact, a blessing in disguise. To quote from the words of Nicholas Rowe (1674-1718)in his book called “ The Fair Penitent”,-” Death is the privilege of human nature. And life without it were not worth our taking.” Therefore, I have come to the ridiculous conclusion that death through nature's course is not only logical but necessary for the survival of the human race as a whole. It is without a doubt one of the finer points in the grand design ofthe universe or multiverse. Life without death is unbearable and may even lead to adiminished level of dignity for the individual because nobody will be missed by anyone elseif human life is everlasting. My final remark on death is that we can always overcome its destructive power over our physical body by immortalizing our brighter ideas ( such asuseful and practical advice ) and useful creations ( such as technical inventions andmaster pieces of music and art ) that could make a difference to our younger generations and future society. This idea is, in fact, the basic premises for my own goal in life which isto try to make this world a better place when I leave than when I have found it at my birth.If you want to know whether or not you have lived a good life, just ask yourself this question. What would you do if you knew you were going to die tomorrow ? If you could answer that you would carry on as before, then you would have lived a happy life. This is because you would have done everything that you had wished for and had no regrets. I sincerely wish I could be in that position when I die. Having made a dream of a wish for myself, I would end our present discussion with my own saying :- “ It does not matter how you die. It only matters how you have lived ! “ - Death be not proud !

JKHC.
9/9/2006
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Fifty years on: 'King's dream continues to inspire us'


Fifty years on: 'King's dream continues to inspire us'



http://www.bbc.co.uk/news/world-us-canada-23827252


'(1 HAVE A DREAM ..."(Copyright 1963, M.~RTINLVTFIERKING,JR.)
Speeoh by the Rev. MAXTINLUTHEEKINGA t the "Marah ~n Wa&hi~xgton"
I am happy to join with you today in what will go downin history as the greatest demonstration for freedom inthe histmy of olw nation.
Fivesmreyeag agoagreatAmericaninwhwsp-Imlic shadow we stand today signed the EmancipationProshation. This momen~tousdeoree is a great W nlight of hope to millions of Negro slaves who had beenseared in the flames of withering injustice. It cmm ais ajoyous d:tybreak to end the long night of their captivity.But 100 years later the Negro still is nok free. One hun-dred yearn later the life of t,he Xegro is still badlycrippled by the manacles of segregation and the chains ofdiwrimination. One hundred gears later the Negro liveson a lonely island of povedp in the mjidst d a vast meamof matr.ria1 prosperity. Ow hundred years later theNegao is still lanlgnisl~cdill the cornem of American=ie$ and finds hinleclf in exile in his m l a d . Sowu'vc come ho1.c. today to (1mma.tize a shamdul ccmditicm.
In a sense w~tl'wGome to our nation's capital to cash
a c+heck. When the aJrrahiteet.so~four Republic wrote the
m z p i f i e m t W O I - ( 1 os f t h e C o n s t i t u t i o n a n d t h e h l a r a t i o n
d Lmdepcintlc.nce, thcp were signing a promissory note to
which ewry hlerioan was to fall heir. This note was apromise that. dl IWII-yes, black nwn as well as whiteme-n-would he g~al.a~ltwdthe unalienable rights of life,liberty and the pursuit of happiness. It is obvious today
tha$ America has defaulted on this promissory note inso-
fkr a s hnr citizens of cololr a r c c.oncerned. Ins'tead of ,-

honoring this sacred obligation, ~ m e & a has given theN e p o people a bad deck, a check whioh has come backmarked "inisrdfioient funds."
But we refuse to believe that tihe bank of justice istmikrupt. W e ~.ef,fusteo belierc? that there are insufficientSuncis in the gma,t vaults of opportunity of this nation.So we've come to cash this check, ti check that will give11s upon demand the ridlcs of f~eedomand the security ofjustice.
We have dw conic to this hallowed spot to remindAmerica of the fierce urgcacp of now. This is no time tocl~g,agcin the 11ixui~of cooling off or to ta.ke the t-ran-quilizing di-ng of gradualism. Now is the time to makeleal the prmlisos of democracy. Now is the time to risefrom the dark and rlcsolatt. valley of segregation to themillit path of racial j~wticc~.Now is the time to lift our
ion from the qaicksands of racial injustice to the solidrock of bbr.fitfherhowl.
Now is the time t.o nlalrc justice a 1-mlity for all a€God's child~en. It wo~.ltlbe fatd for the nation to over-look the urgency of the momen,t. This swelte&.g summerof the Xegro's legitimate discontent. will nat pass untilthere is an invigol-atiag autumn of freedm and equality-1963 is not an end but rz beginning. who hopethat the Xegro needed to blow off sim.m and will now bec*cmtenlwill have a n d c a wakening if the miioln retumwto business as wud.
There will be neither rest nor tranquility In America,until the Negro is granted his fiitizenship rights. Thewhirlwinds of revolt will con:t.inue to shake the f o u d a -tiom of our nation until the bright d q s of justice merge.
(Copyright 1963. MARTINLCTI-XFKRIW., JR.)

Anii that is something that I must say to my people whoat& an the worn threshold whioh leads the palmof justice. In the prmess d gaining our rightful p l wwe must not be guilty of wrongful deeds. Let us notseek to satisfy our thirst for freedom by dl-i;nking fromthe cup of bithrness anld hahd.
We must forever conduct our struggle cm t~hehigh planeof dignity and diwipline. We must not allow oar erea-tive proltests to degenerate into physicd videme. Againandagainwe must. rise to t
They have come t30 realize that their freedom is in-extricably hound to qur fredorn. We cannot walk alone.And rn we walk we must make the pledge that we shallalways march ahead. We cannot turn back. There arethase who atweasldng the devotees of civil rights, "Whenwill you be satisfied?" W e can never be satisfied as lomgas the Negro is the victim of the unspeakable horrors ofpolice brutality.
Tire can never. be mtisficd as long as our bodie~s,heavywith the fatigue of travel, cannot gain lodging in thematds of the highways and the hot& od the &ties.
We mnmt be satisfied as long as the Negro's basicmobility is from a smaller ghetto to a larger one. Wecan never be satisfied a+slong as our children a r e atrippedof the,ir adulthood and robbed of their dignity by signsstating "For Whites Only."
(Copyright 1963. MARTIHLUTHERKING,JR.)

,

We canad be srtthfid a63 10% as the-Negro in Mis-sisbippi oannot vote and the %fegro' in New York believeshe has nothing for prrbiah to vde.
6\
No, no, we are not satisfied, d we will wit be sakis- .Eeduntil justice.rolls down like wakemiazEdrightemm~like ,a mighty beam.
I ain not unmindful that some otf you have c d e here',
out of' gm.t trials a.nd tribulation. Some of you havecome frewh from narrow jail d l s . Some of you have 'oom4 from areas where your ,quest for freedm left you1m.ttered by the stoms of persecuhn and stagger& bythe winds of police brutality. You have been the veterans'
of creative suffering.
Continue to work with the faith that-n m m d sufferkg
is redemptive. Go baek to hiississippi, go back to Ala-f
h m a , go back to Sonth Carolina, go back to Georgia, go .twk to Louisiana, go back to the slum and ghet-tmd ourNmthern cities, knowing t.bt somehow this situation &anand will be cihamged. Lit us not wa.Ilow in the vailey ofdespair.
Isaytoyou%daym,yfriends,though,eventhoughwe face the difficultiesof toclay and torno~~owI,still hawa dream. It is a dream deeply rooted in the Amerieaacham. I have a dream thak me day this nation will riseup, live out the true meaning of its creed: "We hold thesetruths to be self-erident, that all men are created equal."
I have a dream t b t olle day on the red hills of Georgiasow of for~rmeis-laves and the *om of former slave-ownerswill be able to sit down together at tqhetable of brother-hod. I have a dream that one day even the state ofMississippi, a state sweltering with the beat d injustice,
(Copyright 1963, MARTINLUTHFK~ING,JR.)

sweltering with tihe heat of oppression, will be trans-f'onned h t o an oasis of freedom and 'justice.
I have a ream that my four little children will m e daylivein a 13iat.icmwhere they will not be judged by theoololrof ;their ~ k ibiut by the content of their &rmtm.r.r I haveu dram ...I have a dresjlm that one cEay in AJabama.,with ibs vbious racists, with its governor h.avin.g his lipsdripping with the wards of interpwitim wd nullifi+tion,one day right t.here in Alabama little black boys and blackgirls will be able to join hands with litkle white boyis andwhite girls as sist&s and brothers.
1 b v g a dream today ...I have a aream that one dayevery vadley shall be exdted, every hill and mountain&dl be made low. The rough places wild be made plain,aad the crooked places 'will be made straight. &nd theglory of the Lord shall be rereal&, and all flesh &all seeit together. This is our hope. This is thle faith that 1go I>aolc to bhhc Sout.h wi1,h. Wikh this faith we wil beable to hew out d the mount& of despair a stane ofI~o~rn.Vith this faith we will be able to transform thejsl~glingdiscordsof ournationintoab~utifs~ymlphonycd' brotherhwd. MTith this faith we will be able ta worktogether, to pray to get he^, to struggle together, to go tojail together, to stand ap for freedom @ether, knowingthat we will he frre one day.
This will be the day when all of God's ahildren will beable to sing with new meaning. "My country, 'tis of thee,swot lami of liberty, of t h e I sing. Land where my?'athers d i d , land of the pilgrim's pride, from everyn~ountainside, let freedom ring." And if h e r i m is tohe rr great nation, this mudt become true. So let freedomsing from the pr~igioushilltops d New Hampshire.Let freedom ring from the mighty mountains of New
(Copyright 1963, MARTISIXI'HERKING,JR.)


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Friday, July 19, 2013

陳冠äø­：（갑äø»ę˜Æ）香ęøÆęœŖå®Œęˆēš„åƦ驗‏



2013-7-18 17:45:04

陳冠äø­

香ęøÆ作家，著꜉《ꈑ這äø€ä»£é¦™ęøÆäŗŗ》、《äŗ‹å¾Œ：ęœ¬åœŸę–‡åŒ–čŖŒ》、《ē››äø–》和《č£ø命》ē­‰；《č™Ÿå¤–》雜čŖŒå‰µč¾¦äŗŗ之äø€。

香ęøÆęœŖå®Œęˆēš„åƦ驗


(ē·Øꌉ：香ęøÆę›ø展2013幓åŗ¦ä½œå®¶é™³å† äø­，今天å‡ŗåø­åˆ†äŗ«ęœƒ「香ęøÆęœŖå®Œęˆēš„åƦ驗」，ęœ¬ę–‡ē‚ŗ他ēš„ē™¼č؀ēØæå…Øꖇ。)
香ęøÆęœŖå®Œęˆēš„åƦ驗。
2000幓那幓，ꈑäø€å¦‚仄往，將č‡Ŗå·±ēš„äø€äŗ›čˆŠä½œäŗ¤ēµ¦äŗ†ę¢ē§‰éˆžå…ˆē”Ÿ，č«‹ä»–ē·Øč¼Æꈐę›øäø¦ę›æęˆ‘ę‰¾å‡ŗē‰ˆē¤¾。é€™ę¬”ä»–å•čŖŖäŗ¤ēµ¦äø€å®¶ę–°å‡ŗē‰ˆē¤¾ä»„ē¤ŗę”ÆęŒå„½äøå„½？ęˆ‘åŒę„äŗ†。é€™å°±ęˆäŗ†ęŒ‡å—針å‡ŗē‰ˆē¤¾åœØ2001幓ę›æꈑå‡ŗē‰ˆēš„ę–‡ē« é›†《香ęøÆęœŖå®Œęˆēš„åƦ驗》，銷售量很低，很少äŗŗę³Øę„åˆ°。č£é¢，꜉äø€ēƇ同名ēš„ę–‡ē« ，ę›¾ē¶“åœØę˜Žå ±åˆŠē™»，首ꬔē™¼č”Øę—„ęœŸę˜Æ1998幓3꜈27ę—„，回ę­ø後äøåˆ°äø€å¹“。ꈑåœØ那ēƇ也叫做《香ęøÆęœŖå®Œęˆēš„åƦ驗》ēš„ę–‡ē« č£åÆ«äø‹äŗ†é€™ęØ£ēš„äø€äŗ›å„子：
「香ęøÆ也ę˜Æäŗŗé”žęœ€å‰å¤§ēš„ęˆåŠŸåƦ驗之äø€。」
「香ęøÆēš„åÆ¦é©—é‚„ęœ‰ęœŖå®Œęˆēš„éƒØ份嗎？ęˆ‘å€‘äøę˜Æ『什éŗ¼éƒ½ęœ‰』äŗ†å—Ž？作ē‚ŗęˆ°å¾Œå¬°å…’ę½®ä»£ēš„äø€ä»½å­，ꈑ還꜉äø€ēØ®ē—›，而ē›øäæ”同代很多äŗŗęœƒęœ‰åŒę„Ÿ。那就ę˜Æ갑äø»。ꈖ者čŖŖ，仄åø‚ę°‘ę™®éøå‡ŗä»£č­°ę±ŗē­–č€…å’Œč”Œę”æ長官ēš„制åŗ¦。」
「ꈑē›øäæ”香ęøÆ갑äø»ä¹Ÿęœƒęœ‰ę”¹é€²，åŖę˜Æę…¢äŗ†äø€é»ž，ę…¢å¾—ęœ‰é»žč’č¬¬。」
「갑äø»ę˜Æ香ęøÆęœŖå®Œęˆēš„åƦ驗，其他åƦ驗ēš„ęˆęžœäøęœƒå› ē‚ŗ갑äø»ēš„ęˆå½¢č€Œå¤±ę•—，因ē‚ŗ갑äø»ę˜Æę•“å€‹åƦ驗ēš„äø€éƒØ份。꜉äŗ†ę°‘äø»，這äø€ä»£äŗŗę‰å®Œęˆä»»å‹™。」
「č¦å®Œęˆ，å°±åœØ這äø€ä»£。」
這ę˜ÆåœØ十äŗ”幓前åÆ«ēš„。
今天，ęˆ‘ęƒ³ē¹¼ēŗŒč¬›é¦™ęøÆęœŖå®Œęˆēš„åƦ驗，香ęøÆęœŖē«Ÿä¹‹ę„­，這äø€ä»£é¦™ęøÆäŗŗęœŖäŗ†ēš„åæƒé”˜，ę—©č©²å®Œęˆēš„任務、åæ…é ˆé”ęˆēš„ä½æ命。
ę„Ÿč¬é¦™ęøÆę›ø展ēµ¦ęˆ‘é€™å€‹ę©Ÿęœƒ，ę„Ÿč¬å¤§å®¶ä¾†č½ęˆ‘ę¼”č¬›。ęˆ‘å€‘ēŸ„道čŖžčØ€ę—¢ę˜Æē†ę€§å•†č؎ēš„é‡č¦å·„具也åÆä»„åŒ…č£č™›å½、č ±ęƒ‘äŗŗåæƒ，čŖŖ話ę˜Æęœ‰å¾Œęžœēš„、č¦č² č²¬ä»»ēš„。作ē‚ŗ香ęøÆäŗŗ，ꈑč¦ŗå¾—ęœ‰č²¬ä»»å°‡ęˆ‘ē¶“éŽę·±ę€ē†Ÿę…®ēš„äø€äŗ›ę„č¦‹å®Œę•“ēš„講å‡ŗ來，雖ē„¶é€™äŗ›ę„č¦‹å¾ˆå¤šäŗŗ꜃äøåŒę„。é¦–å…ˆęˆ‘ęœƒå…ˆē°”ēŸ­ēš„談香ęøÆå¹¾å€‹ę–¹é¢ēš„ęœŖē«Ÿä¹‹ę„­，ē„¶å¾Œå°ˆę³Ø談ē•¶å‰ęˆ‘å€‘å¤§å®¶ęœ€é—œę³Øēš„äø€äŗ›č­°é”Œ。ęˆ‘ęœƒč«‡åˆ°é¦™ęøÆčˆ‡å¤§é™ø，ē‚ŗ什éŗ¼ęˆ‘å€‘č¦å¤šäŗ¤ęµ，ē‚ŗ什éŗ¼äøč©²äŗ’ē›øē¾žč¾±；ęˆ‘ęœƒč«‡åˆ°ęœ¬åœŸå’Œč‡Ŗę²»，ä»„åŠęˆ‘å€‘ē‚ŗ什éŗ¼äøčƒ½äøå®ˆåŸŗęœ¬ę³•；ęˆ‘ä¹Ÿęœƒč«‡åˆ°ęˆ‘å°å…§åœ°「對ęøÆē­å­」ēš„ēœ‹ę³•，ęŽ¢čØŽå…¬ę°‘ē›“ęŽ„č”Œå‹•，還꜃ꏐå‡ŗęˆ‘å€‹äŗŗēš„ę™®éøę–¹ę”ˆ。
香ęøÆäøåƒ…ę­¢åŖ꜉갑äø»ę™®éøäø€é …ęœŖå®Œęˆēš„åƦ驗。ē¾åœØēœ‹ä¾†，回ę­ø後香ęøÆå¾ˆå¤šę–¹é¢äŗ¦ä»¤äŗŗå¤±ęœ›。č­¬å¦‚ä»„ęˆ‘å€‘ēš„ē¶“ęæŸę°“ęŗ–，ęˆ‘å€‘ēš„ē’°äæäŗ‹ę„­ę‡‰åšå¾—ęƔē¾åœØę›“å„½ę‰å°。ęˆ‘å€‘åœØåŒę€§ęˆ€、少ę•øꗏē¾¤ē­‰å¹³ę¬Šč­°é”ŒäøŠé”Æå¾—č½å¾Œę–¼å¾ˆå¤šåŒē­‰ē™¼é”ēš„地區。ęˆ‘å€‘ēš„ęˆē†Ÿē¤¾å€ē¹¼ēŗŒå—地ē”¢ē™¼å±•åØč„…å’Œę”æåŗœē™¼å±•äø»ē¾©ę”æē­–ēš„ē “壞，ęˆæ價ē¹¼ēŗŒåœØę‰¼ę®ŗ老åŗ—é‹ŖåŠå¹“č¼•äŗŗå‰µę„­、安居ēš„é”˜ęœ›。仄äøŠäø–ē“€70、80幓代ē¤¾ęœƒę”æē­–ēš„ęˆę•ˆå’Œč·Æ徑，ęˆ‘å€‘ēš„č²§åÆŒå·®č·ę€Žéŗ¼ē«Ÿęœƒč¢«å®¹čر再åŗ¦ę‹‰é–‹åˆ°čæ‘幓ēš„åÆę„åœ°ę­„？ę­¤å¤–，ęœ¬ä¾†ä»„ęˆ‘å€‘äø€åŸŽä¹‹åŠ›åœØęœ¬åœŸę–‡åŒ–äøŠę­·å¹“來ēš„å‡ŗč‰²č”Øē¾，ęˆ‘å€‘ę‡‰ä»„ę“ęœ‰č‡Ŗå·±ēš„äø»é«”ę–‡åŒ–č€Œč‡Ŗč±Ŗę‰å°，但ę˜Æē‚ŗ什éŗ¼ę®–ę°‘åœ°åæƒę…‹å¾€å¾€ę®ä¹‹äøåŽ»č€Œä»¤ęˆ‘們ēš„ę”æåŗœåøøåøøč‡Ŗꈑč†Øč„¹å»åŒę™‚č‡ŖꈑēŸ®åŒ–？還꜉，仄香ęøÆč‡Ŗē”±ęøÆ、ē§»ę°‘城åø‚å…¼ę—…éŠåŸŽåø‚ēš„ē™¾å¹“傳ēµ±，ꀎéŗ¼é‚„ęœƒęœ‰ē¾žč¾±ä¾†å®¢ēš„č”Œē‚ŗ？
ꈑ舉äø€äŗ‹ē‚ŗ例čŖŖäø€äø‹。ęƏ幓，ē‰¹å€ę”æåŗœéƒ½å¾ˆęØ‚ę„ēµ¦ē¾Žåœ‹ēš„「傳ēµ±åŸŗ金꜃」č”ØꏚčŖŖ香ęøÆę˜Æäø–ē•Œč‡Ŗē”±ē¶“ęæŸēš„ęØ”ēƄē”Ÿ。但那個傳ēµ±åŸŗé‡‘ęœƒå…¶åƦę˜Æäø€å€‹å¾ˆåęæ€ēš„ē¾Žåœ‹å³ēæ¼é·¹ę“¾ēµ„ē¹”，äŗŗ家宗ę—ØčŖŖ得很ęø…ę„šę˜Æē‚ŗäŗ†ę““充ē¾Žåœ‹ēš„國家利ē›Š，屢屢ę˜Æē¾Žåœ‹éœøꬊē”šč‡³ä¾µē•„č”Œē‚ŗēš„č™Ÿč§’ę‰‹，ē¶“ęæŸē†åæµäøŠå„‰č”Œēš„ę˜Æ2007幓後已ē¶“å¾¹åŗ•ē “ē”¢ēš„č‡Ŗē”±åø‚å “åŽŸę•™ę—Øäø»ē¾©。這ęØ£ēš„äø€å€‹åęæ€ēš„外國ēµ„ē¹”，ęˆ‘å€‘äøŠäø€ä»»ēš„ē‰¹é¦–é‚„ę»æåæƒę­”喜ēš„幓復äø€å¹“ēš„č·Ÿå®ƒå”±å’Œ，č‡Ŗꈑč†Øč„¹ēš„吹噓香ęøÆē¬¬äø€ēš„åŒę™‚，卻又č‡ŖꈑēŸ®åŒ–ēš„ꋉ著香ęøÆ去ę›æ這ęØ£ēš„äø€å€‹ēµ„ē¹”čƒŒę›ø。其åƦ，ē•¶é¦™ęøÆč¢«é€™å€‹åŸŗ金꜃ę‘øé ­ēš„ę™‚å€™，ęˆ‘å€‘ę‡‰ę„Ÿåˆ°ē¾žę„ę‰å°。反過來čŖŖ，ē•¶å®ƒäøå†å¹ę§é¦™ęøÆēš„ę™‚å€™，香ęøÆå¤§ę¦‚ę˜Æ做對äŗ†äø€äŗ›äŗ‹ęƒ…，č­¬å¦‚čŖŖę­£åœØ重å»ŗå…¬å±‹ę‰“ę“Šåœ°ē”¢éœøꬊ。
香ęøÆ꜉äø€é …大家ę؂道ēš„ęˆåŠŸåƦ驗，å°±ę˜Æ從1948幓開始ē¶“過長達半äø–ē“€、幾代äŗŗäø€å†č¤‡ēæ’ēš„ęø…ę½”é¦™ęøÆ運動，ę¼øę¼ø香ęøÆęø›å°‘äŗ†éšØ地äŗ‚ę‰”åžƒåœ¾ēš„åžƒåœ¾čŸ²。而äø€ä»£ęŽ„äø€ä»£ēš„小å­øå…¬ę°‘ē§‘ēš„ę•™č‚²，ä½æäøå°‘香ęøÆäŗŗ也äøå†åœØå…¬å…±å “ę‰€å–§å˜©，å­ø꜃äŗ†ęŽ’隊，å­ø꜃äŗ†åœØ公共ē©ŗé–“å½¼ę­¤å°Šé‡。ä½†ęˆ‘å€‘č¦ę˜Žē™½，這äŗ›éƒ½ę˜Æ香ęøÆäŗŗ長幓å­øēæ’回來ēš„ę–°ēæ’ę…£，č®Šęˆę°‘é¢Ø也ę˜Æäøå¤Ŗ久仄前ēš„äŗ‹ęƒ…。
還čؘ得äøŠäø–ē“€ä¹åå¹“代很多香ęøÆäŗŗ去äŗ†åŒ—ē¾Žę¾³ē“ē§»ę°‘ęˆ–ę—…č”Œ，ē•¶åœ°äŗŗꊱę€Ø香ęøÆäŗŗ（ē•¶ē„¶å…¶åƦåŖę˜ÆéƒØ份香ęøÆäŗŗ）äøå®ˆéŽé¦¬č·Æč¦å‰‡、é–‹č»Šč¶…é€Ÿ，ä¹Ÿęœ‰äŗŗčŖŖ都ę˜Æ你們香ęøÆäŗŗč²”å¤§ę°£ē²—ęŠ¬é«˜äŗ†ęˆæ價。
åœØę—„åøøē”Ÿę“»äø­，ęˆ‘å€‘čŖŖ話åøøä»„ę—ē¾¤ē‚ŗ單位，č­¬å¦‚čŖŖ香ęøÆäŗŗ如何如何，大é™øäŗŗ如何如何，這åŖę˜Æēæ’ę…£，åÆ仄ē†č§£。ęœ‰ę™‚å€™ä¹Ÿäøę°ē•¶，ä½†ęƒ…ęœ‰åÆ原。ꈑåŖåøŒęœ›å¤§å®¶åœØ公共領域和åŖ’é«”åŒ…ę‹¬ē¤¾äŗ¤åŖ’é«”äøŠå¤šé»žč‡Ŗ律，äøč¦č¼•ę˜“äø€ē«æå­ę‰“ēæ»äø€čˆ¹äŗŗ，äøč¦äøŠå‡åˆ°ę—ē¾¤ēš„層面。
č‡Ŗå¾‹ę‡‰č©²ęœ€åš“ēš„ę˜Æ著ę›øē«‹čŖŖ仄及åÆ«č‡‰ę›øēš„č©•č«–å®¶å€‘，å³ęœ‰å…¬å…±å½±éŸæ力、ęœ‰č¼ƒå¤šč©±čŖžę¬Šēš„åŖ’é«”äŗŗ和公共ēŸ„č­˜ä»½å­。
也čØ±ęœ‰ēš„åÆ«č©•č«–ēš„äŗŗęœƒę‰¹č©•ęˆ‘čŖŖ，這éŗ¼åŸŗęœ¬ēš„åøøč­˜ä½ ä»„ē‚ŗęˆ‘å€‘äøę‡‚å—Ž？ęˆ‘ę·±äæ”å¤§å®¶éƒ½ę‡‚，ä½†ę—¢ē„¶ę˜ÆåŸŗęœ¬ēš„åøø識ē‚ŗ什éŗ¼é‚„ę˜Æ꜉äŗŗ要äøŠå‡åˆ°ę—ē¾¤å±¤é¢，還äø€ē«æå­ę‰“ēæ»äø€čˆ¹äŗŗ？é‚£č±ˆäøę˜ÆåœØęæ«ē”Øē¤¾ęœƒå…¬å™Ø，ꕅꄏē…½å‹•ęˆ–嘩ēœ¾å–åƵ？
香ęøÆęœ‰å¾ˆå¤šå‚‘å‡ŗēš„åÆ«ę”æ論Ꙃ評ēš„ę–‡å­—å·„ä½œč€…，大家ę˜Æäøę˜ÆåÆ仄多點äŗ’ē›ø勉勵，å‹‡ę•¢ēš„ę‹æå‡ŗč‡Ŗå·±ēœŸčˆ‡å–„ēš„äø€é¢，讓čŖžčØ€å’Œę–‡å­—ęˆē‚ŗē¤¾ęœƒäø­ēœŸčˆ‡å–„ēš„å®ˆč­·č€…，而äøę˜ÆēœŸčˆ‡å–„ēš„å˜²č«·č€…。
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