《 #籠罩下的巨大哀愁 》
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詳細資訊|https://reurl.cc/bXy09v
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A Dark Cloud of Sorrow Looms Over
by Yu-Jun LIN
Late mornings and sleepless nights. Frustration. Anxiety.
They seem to have infiltrated our consciousness and entered our dreams. We recognize the shape of eaves, the folding line of streets, and return to our dwelling coordinates where we hide and live. We see restless men and women in full feather wandering through the brightly-lit city and then sitting shoulder to shoulder with countless strangers, between countless walls.
In the 1970s, urbanism started paving its way into Taiwan. Bidding farewell to the landscape of an agricultural society, life thus became crowded and repressive in cities. The meaning of “urbanism” does not merely lie in towering skyscrapers but in altered landscapes, living conditions, isolation and loneliness as well as increasingly complex social issues. Submerged in the capitalist system, every person has been assumed as a tiny component, whose labor force is needed by the whole mechanism, but not with one’s individuality as well.
However, the construction of liberalism constantly reminds us of our own subjectivity, along with the importance of being viewed as a whole. Such contradictory values leads to extreme unease and confusion that keeps building up and ceaselessly floods our minds with external chaos. As worries that never subside loom over us, we are forced to retreat to our dwellings, where we are perfectly alone, and safe. We can uninhibitedly be ourselves – yet under the lingering dark cloud of sorrows.
Frustrating questions as “Who am I?” seem to return in lonesome nights, invariably. When night falls, myriads of dazzling lights glisten in innumerous windows at the near distance. Gazing into the dreamlike, transient light, we recall things we hope to seal for good in our troubled mind. We question again and again, about what role we should be playing to integrate into the society but still maintain the integrity of our own subjectivity.
A Dark Cloud of Sorrow Looms Over features eight selected pieces and delineates the question of how people, as individuals, should coexist with others, a question deriving from urbanites’ perceptual conflicts experiences.
Zheng Er Qi | People
“People” mirrors the phenomenon of Taiwan’s transition from being an agricultural society to city since 1970. It precisely portrays everyday urbanity that people nowadays are familiar with: Although millions of people reside on one spot, their recognition of one another fails to grow with urbanization, despite the presumable nearness.
Chung Chih Ting|I Am by Your Side
With the explanation by an offscreen sound and the roleplay image, “I Am by Your Side” depicts how urbanites try to be in company, revealing people’s natural urge for social connection. Yet it ends up to be talking to oneself or pointless mumbles, simply a futility of communication.
Wu Bo Sian | Chimps with Mona Lisa’s Smile
In the video, the chimpanzees form a spectacle, say, abnormality, in a seemingly normal context. “Chimps with Mona Lisa’s Smile” is a response to conflicts between public administration and individual freedom, zooming in on the contradictions or constraints between all the intervenable and the non-intervenable in everyday scenes.
Wang Ding Yeh | One-One
“One-One” depicts how people try to maintain an intact, rational space of survival while sometimes fail to avoid transgressing, under limited resources in a highly competitive society. With much precision, it captures the specific default interpersonal distance, and poses the question: How should each person navigate to find the best living posture at the moment?
Tsai Jie | When the Dust Settles
“When the Dust Settles” shows people restlessly beating on a possible exit to get out. However, does such an exit really exist? Or is it simply a delusion stemming from one’s untamable impetuosity? The work reflects the desolation of men and women, who are rumbustious, but aimless.
Huan Yen Chiao | 1, 2, 3. Are You Already in Hiding, Fish?
Fish in the bowl resembles people trapped in cities: extravagant outfits, splashing neon lights; sensational visual effects indeed. “1, 2, 3. Are You Already in Hiding, Fish?” presents how people escape from their anxiety and weariness for the time being. The work highlights the entire incompatibility and a sense of solitude after one’s subjectivity is highly developed.
Wong Shu Lian | I found myself floating and sinking down once in a while
The work addresses the enduring controversy between liberalism and capitalism that have been engendering people’s inner conflicts. It captures one’s self-doubt and angst in a profound way while, by exploring how to determine one’s best position, raises the ultimate question – Who are we after all?
Chen Chia Jen | SWEETWATER
“SWEETWATER” was born under Chen’s reflections during his artistinresidence experience in Southeast Asia. Between people living in urban and rural areas, there is a grand difference of perspectives, regarding how to survive and live a good life. It implies the fact that the widely-recognized future image, constructed by our society, might not be as clear or real as it seems, or perhaps what people accepted is simply a vague, even somehow out-of-focus, prospect.
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《籠罩下的巨大哀愁》展覽資訊
展覽日期|2021/08/07(Sat.) ─ 09/12(Sun.)
展覽地點|台北當代藝術館廣場電視牆 MoCA Plaza LED TV Wall
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Daily advice for HK immigrants to the West:
Regarding the children’s spiritual needs, dialogue and not monologue is the key. I’m not particularly good at it, but I keep trying. As your kids gain different social and moral values than yours, the best questions to ask them is “Why do you feel that’s a good idea?” Focus on big issues and not on pet peeves such as whether men can wear earrings (i.e. from not wearing to how many to which ear) or whether your teens can color their hair or whether their skirts or shorts are too short etc. From some of your reactions towards my fashion sense (e.g. earring, boots and biker jacket…yes, I see you on social media!), you’re not going to fare well with your own kids. You can choose to insist on your own way and have your own kids hate you or you can choose to hear them out. Asking “Why do you think legalized weed smoking is a good idea?” is way better than proclaiming “your body is the temple of God,” especially some of y'all's bodies look more like a leaky shed than any temple for any religion. As your kids get older and more educated, they’re going to find out that you’re practically hijacking the Bible to support your desire for appearance of respectability rather than real spiritual depth. By then, you may not have a family left. At that point, don't blame Western liberalism. Blame your own lack of desire to listen and have real conversations.
social liberalism 在 Hew Kuan Yau 丘光耀 Facebook 的最佳解答
支持安华任相.击败巫伊联盟
-----大马社会民主主义的当前要务
丘光耀博士
1.民主社会主义,或称社会民主主义,发端于150年前的欧洲工人运动,当年争取的是在资本主义原始积累阶段,饱受经济剥削的工人阶级之权益。
2.这一支温和的社会主义运动,在世界各个角落,都发挥纠正资本主义和批判共产主义的进步作用,为普罗大众争取自由和平等。
3.资本主义标榜捍卫“自由”,其实是资本家和权贵阶级的自由,资源匮乏的老百姓,一开始还包括奴隶和女人,都不享有普选选。虽然后期逐步落实一人一票的选举,但是却让市场力量和财团来操控选举。故此,即便有了“政治民主”,资本主义却拒绝“经济民主”和“社会民主”,而冷战后崛起的新自由主义(neo liberalism),就是典型资本主义的统治模式,低下阶层和第三世界的人民依然备受剥削,没有享受自由主义带来的好处。
4.列宁/史大林式的共产主义虽然承诺给“人人平等”,但却以剥夺自由为代价,除了否决多党制,控制市场,还用秘密警察,监控人民,垄断媒体,控制思想。这种牺牲自由换来的平等,其实也滋生了特权阶级。专政的国家,打着形形色色的社会主义旗帜,然政治黑暗腐败,经济民不聊生,前苏联东欧国家的命运,就说明了违反马克思“自由人联合体”理念的集团,倒台是历史的必然发展。
5.故此,我们马来西亚民主行动党,和世界各个区域及国家的社会民主主义兄弟党一样,都坚持走我们独特的第三条道路,即是捍卫自由和平等,结合市场和计划,落实“政治民主”后就推进“经济民主”和“社会民主”,来给普罗大众谋福利,我们的“进步政治”,概括一句话,就是捍卫人人的“平等自由权”(equal liberty for all )。
6. 马来西亚的社会民主主义运动,最有代表性的就是民主行动党,已经有54年的历史,坚持走议会民主道路。我们的右侧敌人,不只是资本主义财团那么简单,还是一个马来种族主义挂帅的右翼政权----巫统。我们的左侧,自冷战结束后,武装斗争的马来亚共产党已经解散,但是随之崛起的,今天我们还在面对的,却是伊斯兰原教旨主义越发嚣张的伊斯兰党。这个党,文化上保守,支持封建力量,经济上靠左,支持福利主义,但对于宪政世俗制度,却有极大的威胁,因为伊斯兰神权政治,就是反对世俗民主的政教分离。
7.一般的外国朋友,很难理解我们民主行动党斗争的复杂性。在欧美发达国家,民主体制和公民社会相对成熟,“两党制”甚至“多党制”轮替坐庄,已是常态,不论什麽党执政,基本上不会威胁三权分立、世俗政体、新闻自由和法治精神。
8.民主社会主义充当选举左派,上台的时候,就多一份社会“平等”,多一点福利保障,向资本家多抽一点重税,让社会更多博爱。反之,如果右派保守党/共和党上台,就多一点市场“自由”,削弱福利开销,少抽资本家税务,让经济更加活络。
9.简言之,西方民主政治,不论左右派谁上台谁下野,都只是在“平等”和“自由”之间维持张力,此消彼长,互相制约。因为一旦“平等”太过,经济就会放慢,资本外逃,福利包袱沉重,财政吃紧。万一“自由”过度,贫富悬殊,放任资本,财团通吃,阶级矛盾就很尖锐,工潮不断,社会难以和谐发展。由此可见,西方民主政治的运作及平衡机理,就是要让“自由”和“平等”互补,如苍鹰双翼展翅才能高飞,右翼促生产,左翼图分配,社会才能进步发展。
10.然而,在马来西亚,我们发现近年来的民主化发展,却呈现一种令人担忧的趋势,那就是“自由”和“平等”,在马来主流政治的恶质竞争下,双双共同倒退。首先,509经历改朝换代后的巫统,非但没有痛定思痛,告别贪腐,反而肆无忌惮地鼓吹更强悍的马来右翼民族主义,巫统的斗争显然是威胁“平等”的,“民族平等”(ethnic equality)首当其冲,“社会平等”(social equality)也难以兼顾。“马来特权”(Ketuanan Melayu),说穿了,是用来忽悠愚蠢的族人,不是用来扶持弱势社群,而是保护马来权贵和朋党企业,这主要体现在社会经济领域。至于在社会文化方面,巫统越发叫嚣的马来文化霸权,也让非马来人的文化、语文和宗教权益遭到打压。
11.再者,伊斯兰党的反动,在约束社会“自由”方面亦步亦趋,甚至和巫统结盟,威胁世俗自由(secular liberties)。这两大“反动党”(reactionary party),一直在操弄马来种族/神权政治,以挑战和诱发希望联盟的马来势力,往落伍的政治方向竞争。前首相敦马哈迪曾高调去参加“马来人尊严大会”,就是一个向巫伊反动政治妥协的讯号。
12.波兰一名政治评论家阿当沙夫说得好,“一个国家最担心的是在野党反动”,因为这种逆向竞争,将导致执政党不敢太“进步”,国家的改革议程,就会被选举的民粹主义拖慢,甚至滞后,而引发公民社会的不满。
13.马来西亚是一个多元文化的国家,世俗宪政而非神权体制,才是各个民族权益的最大保障。“联邦宪法”而非“可兰经”,才是国家的基本大法。故此,穆斯林和非穆斯林,都应该堂堂正正捍卫宪法,拒绝神权政治(其实是人为的神棍政治)的侵蚀,不论我们信仰什么宗教,都不应该让我们的神,以公权力来彰显其大能。
14.历史上的教训十分明显,哪裡有神权政治,哪裡就有宗教压迫,尤其少数意见就会被排他的真理、虚伪的正义和神棍强加的美德所迫害,这绝对是不利于科学的发展和对自由的探索。
15.革命是砍人头,选举是点人头,你喜不喜欢,马来西亚的非马来人和非穆斯林人口越来越少,在“一人一票”但非“每票等值”的条件下竞争,我们世俗民主派一开始就处于劣势,加上后门政府和巫伊联盟狼狈为奸,靠种族催票,宗教拉票,马来西亚的“平等”和“自由”,就这样被愚昧的政治力量所牺牲,并且是一并牺牲。
16.如今马来西亚,任由右派种族主义和宗教原教旨主义主导了选举政治,希望联盟倒台后,巫伊联盟卷土重来,并且谋得一定的选举共识,以图在乡村有更大的议席斩获。我敢断言,如果我们靠选举合纵连横,也无法拆解巫伊联盟的话,在未来30年,马来西亚将沦为一个落伍愚昧的单元化国家。
结论: 这就是为何我支持安华任相的原因。只有一个在胆略上敢于提出ketuanan Rakyat理念,在伊斯兰政治有进步论述的开明马来人,才能合纵连横,开创新局,遵从宪政民主,落实自由平等,让马来西亚在维系社会团结及民族和谐的大前提下,拆解巫伊联盟,推进持续改革,光大社会民主的进步工程。
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The Real Threat to the US is the loss of self-confidence
──An Open Letter to Mr. Secretary Mike Pompeo
My name is Wang Ping-Chung, the spokesperson for the New Party, Taiwan’s political party. During the ongoing pandemic of the Covid-19, the enemy of all human beings, including the American people and Chinese people, is definitely the corona virus. However, as Secretary of State of the United States, you seem to consider China instead of the virus to be your enemy. It lets you do little in pandemic prevention but much in blaming the WHO and China. You have even made great efforts to politicalize the issue of public health in order to attack China, which reflects the United States’ prevailing concept of so-called China’s threat. Nevertheless, the real threat to the US is not China but the loss of self-confidence indeed.
As President Franklin Roosevelt once said, “Only thing we have to fear is the fear itself.” The threat you have to fear today is not other peoples but yourselves. Even though you have done your best to shift blames on the WHO and China, the fact is already clear of the US domestic misdiagnosed cases, which had been seen as H1N1 but in fact corona virus since last autumn. It is also your fault in underestimating the severity of the epidemic while China sacrificed itself to let the world have more preparation time. Accordingly, the Covid-19 has killed more than fifty thousand people in America. As China’s population is four times larger than the US, it is quite shocking that America’s death toll due to the Covid-19 has been above China’s.
I feel so sorry for the suffering of your people, yet it is never too late to mend. However, not only did you palm off the responsibility on others, but you also undermined international solidarity against the pandemic. Moreover, you even try to deny the status of the WHO as the coordinator for universal combat against diseases, which in some way means challenging the global institutions under the governance of the United Nations. It is so unbelievable that the United States, viewing itself as the world leader above half a century, is tending to destroy the world order recognized by the international society. The very reason I can think of is the loss of America’s self-confidence. It is the threat to both the US and the whole world.
For Liberalists in the United States, China has been believed either an opponent or a violator to international institutions. As far as it’s concerned, there had been debates whether to keep containing China economically and militarily or engaging it institutionally. Both were resulted from America’s confidence in its leadership. Consequently, the confidence gradually changed into arrogance, luring the United States into aggressions upon other countries as the global superpower without permission from the UN Security Council. It made America exhausted at last. Therefore, the United States has become an isolationist, and even a betrayer to the global institutions they established before. On the contrary, China seems more like a protector of the world order.
On the other hand, for Realists, the predominant thinkers in international politics, China has been seen as the primary rival to America. As they estimate there will be threat if any other regional hegemony occurs, the nation’s fear becomes beyond what its capability can hold. To some extent, this is the real crisis to your people. In fact, different from western nations developing themselves by oppressing and exploiting others, the Chinese people have risen out of poverty at the cost of blood, sweat, and tears of our own. I would like to remind you of Franklin Roosevelt’s self-evident words that nothing to fear but fear itself. The only threat you should conquer is the threat in your mind.
As Henry Kissinger has argued, relations between China and the United States need not – and should not – become a zero-sum game. He also suggested that China and America build a Pacific community with each other. Thinking in the same way, Chinese President Xi also claimed that the vast Pacific Ocean has enough space for the two large countries of China and the United States. Furthermore, I believe the world is large enough to embrace different political and social systems. As western liberalism in recent years has met difficulties in over-consumption and government failure, we should be more open-minded to the superiority of Chinese governance in some fields, especially the high efficiency in defeating the epidemic. The United States should also be more self-confident to have China rising under the global governance of international institutions, sharing with mutual benefits instead of destroying each other. Without doubt, only by doing so can the United States overcome the real threat and bring the world peace and prosperity, the real universal values for all mankind.

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