Friday, January 13, 2012

Reading Group Guides

Wednesday, January 11, 2012

贴个我认同的《金陵十三钗》的影评

纽约时报发的《金陵十三钗》的影评,英文中间我加了写简短的翻译。能看原文还是看原文,否则就随便看看我拙劣的翻译吧。


A Shady American in the Nanjing Massacre

虚幻的美国人在南京大屠杀
By MIKE HALE
Published: December 20, 2011

Eventually, it seems, every senseless waste of life gets its own gauzy tear-jerker. That’s about the only way to justify “The Flowers of War,” in which the veteran Chinese director Zhang Yimou revisits the Nanjing massacre of 1937 by making something resembling a backstage musical, with breaks for the occasional ghastly murder or rape.
这电影被张艺谋拍的像个偶尔穿插着惊悚的谋杀和强奸的后台音乐剧。
There’s nothing that says the atrocity blockbuster has to be a disaster in its own right; films like “Gone With the Wind” and “Gallipoli” have their good points. But long before its two and a half hours are up, “The Flowers of War” is sunk by the disproportion between the events being portrayed and Mr. Zhang’s distanced, strangely frivolous treatment of them — in essence, his refusal to take a point of view on one of the most gruesome chapters in Chinese history.
《金陵十三钗》的沦陷本质上是因为张艺谋不愿对这段黑暗的中国历史明确自己的观点。
“Flowers” has received bountiful publicity for being expensive, state-approved and Oscar-submitted, buzz that got louder last week when the film’s British star, Christian Bale, was forcibly prevented from visiting a Chinese activist lawyer being held under house arrest.
电影宣传造势很大。。。
But fears that Mr. Zhang would take a one-dimensional, patriotic approach to the Japanese invasion and occupation of Nanjing (formerly Nanking), while not entirely unfounded, are misplaced. Other recent Chinese films have displayed more sentimental nationalism,jingoism and demonization of the Japanese enemy.
但是担心张艺谋会采用单纯的爱国方式对待日本侵略和南京陷落(影片虽有体现)是不必要啦。其他近期的电影对情感化的国家主义、沙文主义和对日本军队的妖魔化表现强烈的多。
His real approach to the events of 1937 is to use them as a backdrop for the kind of deluxe, Hollywood-inspired melodrama that has made him an art-house favorite. In the process he fails to deliver on most of the elements — grandeur, historical sweep, genuine pathos — that would have made the film worthwhile.
张艺谋描述1937南京大屠杀的真正方式是把南京大屠杀作为一种华丽的,好莱坞闹剧式的背景。这个过程中,张艺谋没有传达出宏大、历史的扫描、真实的悲伤这些使得电影值得一看的元素。
Given the right story, as in “Raise the Red Lantern” or “House of the Flying Daggers,” Mr. Zhang’s almost clinical attention to pretty surfaces and soap-opera mechanics can have entertaining results. In “Flowers,” though, you can feel him at war with his material, never settling on a tone or a compelling or even coherent narrative. (The screenplay is by Liu Heng and Geling Yan, based on a novel by Ms. Yan.)
如果有合适的故事,比如在《大红灯笼高高挂》或者《十面埋伏》中,张艺谋的几乎病态的追究漂亮画面和肥皂剧技巧可以取得娱乐的效果。然而在《金陵十三钗》中,你可以感觉到张艺谋本身和他的素材在打仗,从未定下基调或者一个吸引人甚至连贯的叙述。
Mr. Zhang’s distance from the larger story of the massacre is embodied in his decision to set most of the film within the compound of a fictional European church. The result is an artificial, back-lot atmosphere; the opening scenes, set in the streets, take place in an actual fog of war, with smoke (and at one point the dust from a large mound of flour) isolating the characters from the real world of Nanjing.
张艺谋和南京大屠杀这个大故事的距离具体体现在他决定把大部分的电影拍摄在一个虚构的欧洲教堂。结果产生了很虚假的背景;开场设在战烟弥漫的街道,这些烟雾把这些人物角色和真正的南京隔离了。
Mr. Bale plays John Miller, a disreputable American vagabond who happens to be a mortician; as the film begins he is making his way through the fighting toward the church, where he is to be paid to conduct a burial. Also on the move are two groups of a dozen or so young women, the flowers of the title. They are, as a matter of production design if not credible history, visually coded: convent students in severe blue jackets and prostitutes in seductive, rainbow-hued silken dresses.
贝勒扮演的约翰是个美国流浪汉兼入殓师,影片开始时他正在战火下去教堂埋人的路上。同时在路上的两组年轻女人:影片标题中的十三钗。她们,作为电影设计若不是真实的历史,被视觉化了:穿蓝布衫的修道院学生和穿妖媚的五颜六色丝质旗袍的妓女。
All of these parties take refuge in the church, with Miller, who dons the robes of a dead priest, bridging the Manichaean divide between the suspicious students upstairs and the contemptuous, defensive prostitutes hiding in the basement. (They quickly transform their cellar into a seraglio; you can practically smell the perfume.) It’s a contrived, hothouse state of affairs, summed up in a scene Mr. Zhang likes so much that he repeats it: the laughing prostitutes sashaying across the churchyard in slow motion, oblivious to the impending tragedy.
这些人都在教堂避难。贝勒穿了已死的牧师的袍子,充当了楼上满腹怀疑的学生和地下室里充满蔑视和戒备的妓女之间的桥梁。这种做作集中体现在一个张艺谋爱得以至于一再重复使用的场景里:妓女笑着慢慢穿过教堂院子,无视即将发生的悲剧。
There will be tragedy, of course, though when it comes it takes a weirdly oblique form. One group eventually performs what appears to be an ultimate sacrifice, full of sexual and social overtones, but this happens off-camera, if it happens at all. The coyness can be explained, perhaps, in terms of the film’s structure — the story is narrated by one of the students, and what we see may correspond to her selective, romanticized memories — but it cannot really be excused.
当然是有悲剧的,但是悲剧来的时候用了一种奇怪间接的方式。妓女最终做出了看起来是终极牺牲,充满性和社会暗示,但这些没有演出来,如果它实际发生了的话。这种含蓄或许是因为影片的故事是一个学生的描述,我们看到的和她选择性的浪漫化的回忆相呼应,但这真的不能做为理由。
On-screen, meanwhile, the camera ventures into the outside world in occasional scenes that seem timed to goose the action and remind us that we’re watching a war movie. In one of Mr. Zhang’s few outright concessions to the notion of Chinese supremacism, a lone officer (Tong Dawai) draws a contingent of Japanese soldiers away from the church in an act of hyperbolic heroism. Later, in a surrender to gross sentimentality, two prostitutes leave the church on the sort of insane mercy mission that happens only in movies, with particularly disturbing consequences. Aside from that sequence Mr. Zhang is restrained in his depictions of Japanese brutality, which mostly take the form of threats and intimidation.
同时荧幕上,偶尔会有外面的场景,看起来是推进情节并提醒我们:我们在看的是一场战争电影。在张艺谋少数妥协了而正面表达中国至上主义的场景中,佟大为扮演的军官用一种夸张的英雄主义行为引开了教堂附近的日军。之后张艺谋干脆投降到一场过度情绪化的情节,两个妓女离开教堂去干只有在电影中才会发生的类似疯子式的同情心行为,并带来了令人很反感恐慌的结局。除去上面的情节,张艺谋把自己对日本人残酷性的描述基本限制为威胁和恐吓。
Mr. Bale, turning in a respectable if oddly chipper performance under the circumstances, has the unfortunate task of playing a character who doesn’t really add up. Miller’s conversion from opportunist to savior may be another stock element of this sort of movie, but the scene meant to showcase his transformation is rushed and ineffective. Having made an American the central figure in his film, Mr. Zhang reduces him to wrangling flocks of nubile women, like Cary Grant in a much more violent “Father Goose.”
贝勒不幸饰演这样一个无法自圆其说的角色。。。贝勒从投机主义到救世主的转变可能是这类电影另一个赚取票房的元素,但是表现他转变的场景很急促而无效。通过让一个美国人作为他电影的主要人物,张艺谋把自己降低到了一群扯皮性感的女人中。
“The Flowers of War” suffers greatly in comparison to several far superior, less hyped movies about the Nanjing massacre, including the harrowing drama “City of Life and Death,” directed by Lu Chuan, and the documentary “Nanking,” by Bill Guttentag and Dan Sturman. Those filmmakers came armed with points of view. Mr. Zhang, retreating into the mists of old movies, has declined to take the field.
与其它一些更好但并不如此铺张的描述南京大屠杀的电影,如陆川的《南京!南京》,以及纪录片《南京》一对比,《金陵十三钗》败的更惨。这些电影都展现了导演自己对此事件的观点,而张艺谋却退回到陈旧电影的迷雾中,谢绝表明立场。

Sunday, December 11, 2011

No Hurry, No Worry.

In "Charlotte's Web", Charlotte told Wilbur: no hurry, no worry. Ever since I read that, I tried to tell myself "no hurry, no worry" whenever I feel the rush to do my work or worry about my future. Everything turns out to be perfectly okay. Surprisingly, I even got praise from my advisor for this attitude.
After being in a conference for a week, I am behind my schedule. Today, I am worried that I couldn't get my qualify exam down before this semester ends. Then, I remember this quote and I tell myself: just try your best, but it is always okay to postpone the exam to the beginning of next semester.
Recently, I realize that I may not be smart and I am very slow at my PhD. progress. But with the assurance of a plan for my life, I have the peace in my heart to do things no hurry and no worry.

Wednesday, November 30, 2011

Trip to New Bern

We drove to the place that GPS directed us --- the New Bern Downtown. I couldn't stop feeling that we got to the wrong place because there was no skyscrapers to be seen. We got off our car and walked around. The city was so quiet that I hated myself for breaking the silence at the same time could not button up my lips as I could not stand such almost absolute silence. We noticed that the houses next to the streets are very old, many of which were built in 1800s. As we saw bears in front of most of the houses, we were sure that we came to the right place.
New Bern, the original capital of North Carolina, seats about two hours drive east of Raleigh (the current capital and the place I live). New Bern was settled in 1710 as a Swiss immigrant settlement. It was named after Bern (the capital of Switzerland), which means "Bear" in German. Because of that, the city deployed about fifty bears statues in downtown New Bern. It was fun for us trying to find all those bears, each of which is colorful and interesting.
 

Walking several blocks toward the bay, we saw boats and people fishing. An old church that was built in 1700s is seated in the middle of downtown. Next to the church is a playground with kids playing and a graveyard, which seems strange for me that as a Chinese I think graveyard scary and children would not dare to play around. Most of buildings are typical American style in red, occasionally blue or green. So it was very surprising to see a yellow, mid-east style building (probably a Muslim church) seats next to the bay.

Learned from Wikipedia that New Bern developed a rich culture and have the oldest active theater in America---the Masonic Theater. We looked for the Masonic theater with imagination that it would be magnificent. With some difficulties, we found it, which turned out to be an ordinary looking rundown building. Maybe that is why New Bern is fascinating: no skyscrapers, no fancy shopping stores, but a peaceful and quiet town with rich history and diverse culture.

Monday, November 21, 2011

小孩子,小大人

最近在网上看到一些妈妈们讨论教育小孩子多么不容易。看着感觉真的是不容易,疼爱又不能惯着,又要培养独立性格,等等一堆的事。而且我感觉现在的小孩子大都有点难伺候,都有点任性。
网上有个妈妈说自己女儿8岁,就老是要买某个牌子的衣服,说同学都穿这个牌子的衣服;要求装饰房间,说其他小朋友的房间都很漂亮;出去吃饭竟然还说她妈妈英语有口音,让她觉得丢脸。。。
反过来,也有的小孩子真是成熟的让我佩服。上周末去了一对韩国夫妇家里玩,他们家有四个小孩,最大和最小的是女孩,中间两个男孩。大女儿叫Grace,今年 11岁,之前我也见过。这次在一起吃饭聊天,我发现Grace真的是很成熟,或许是家里老大的原因,一点都没有小孩子气,跟她聊天就和跟同龄人聊天一样。 她的两个弟弟,一个七八岁的样子,另一个四岁,挺淘气的但很有规矩,大人一管就听。让我惊叹的是,Grace也会管教她的这两个弟弟,而且他们真的服她 管。Grace很有姐姐的威严,虽然大了就几岁。Grace给我的感觉是一点都不像那种叛逆的tennager,说话的时候很有礼貌,自己的观点表达的很 清楚,帮忙照顾弟弟妹妹,也不追求穿着,很朴素。我真的蛮佩服的,想想十一岁时的自己,为了一点小事都和姐妹们吵的不可开交呢。
看到网上很多同学都结婚了,有的已经生子的,相信教育小孩子的事也不远了吧。可是如何才能教育好还真是门学问。像我这样成熟程度和11岁的Grace差不多的(甚至还不如),还是先自己成长好吧,自己成长好了才有资格教育别人吧。

What you need to be a good researcher

This American Life 450: So Crazy It Just Might Work
Act One: Mr.  Holland's Opus



Through the above story, I see the characteristics of being a scientist: creativity, rigorousness and perseverance. I have a long way to go.

Friday, October 14, 2011

同情心的局限性

纽约时报专栏作家 David Brooks最近的一篇文章 The Limit of Empathy 对我的触动挺大的。David Brooks 文章写的很好,推荐大家读全文。下面是我摘要的一些文章中的观点:
  • Empathy makes you more aware of other people’s suffering, but it’s not clear it actually motivates you to take moral action or prevents you from taking immoral action. (同情心使你更清楚的意识到别人的遭遇,然而它却不一定能够激发你作出道德的行为或阻止你作出不道德的行为。
  • Empathy orients you toward moral action, but it doesn’t seem to help much when that action comes at a personal cost. (同情心指引你往道德行为的方向,然而在这些行为的代价是你所有的东西时,它貌似不能够帮你太多。)Empathy a “fragile flower,” easily crushed by self-concern.  (同情心是很容易被自我关注/自私自利而摧毁的脆弱花朵。
  • Empathy often leads people astray. It influences people to care more about cute victims than ugly victims. It leads to nepotism. It subverts justice; juries give lighter sentences to defendants that show sadness. It leads us to react to shocking incidents, like a hurricane, but not longstanding conditions, like global hunger or preventable diseases.(同情心通常使人们误入歧途。它影响人们更关注美貌的受害者而非丑陋的受害者。它导致裙带关系。它颠覆正义-法官给表现出悲伤的被告更轻的处罚。它是我们对突发灾难(像飓风)作出反应,却是我们无视长期存在的问题如全球性饥饿和可预防性疾病。
  • These days empathy has become a shortcut. It has become a way to experience delicious moral emotions without confronting the weaknesses in our nature that prevent us from actually acting upon them. It has become a way to experience the illusion of moral progress without having to do the nasty work of making moral judgments. (现在同情心更成为了一种捷径。它成为体验美妙道德情感而不与人性弱点冲突阻止我们的实际行动的方法。它成为我们体验道德进步的幻觉而不用去做道德准则让我们去做的讨厌工作。)
  • People who actually perform pro-social action don’t only feel for those who are suffering, they feel compelled to act by a sense of duty. Their lives are structured by sacred codes. (真正能够做出有助于社会的行为的人们,他们不仅仅能够体会到别人的遭遇,他们又一种责任感促使他们作出行动。他们的生活是被神圣法则所指导的。)They would feel a sense of shame or guilt if they didn’t live up to the code. (若不能够将这些法则付诸实践,他们会有一种愧疚感和负罪感。

之前我自己觉得自己好像还蛮有同情心的,看到别人不幸的遭遇都会报以同情,看到动物被屠杀也会很同情,颇有些同情心过剩的样子,自以为自己有同情心,是个有道德的人。
可 是说实话,我很少帮助那些社会上需要帮助的人,比如说贫困地区的儿童,受伤的动物,等等。很多时候,帮助别人意味着牺牲自己的一些东西,而我内心里是很自 私的,所以同情心很少很少会转化成为行动。偶尔做出的帮助别人的行为却是因为自己当时心情很好,或是对突发事件(比如地震)产成的同情(也有可能是受大环 境的影响。。。)。
更深一步看,我在时时利用这种同情心。我利用它把自己伪装成为有道德的人,避免着做出牺牲自我的事情,它给我一种自以为是的道德高尚的幻觉,蒙蔽我看到自己丑陋的人性。
而 如何才能改变这些呢,如何才能成为不光有同情心更将其付诸实际行动的人呢?我想上面文章作者说的神圣法则确实是一种方法。虽然当下的我们因为太关注自我, 太以自我为中心,而根本寻找不到这样的法则,可是我的确认识这样的朋友,他们大都是有信仰的人,是以上帝/神的准则要求自己的,达不到这些准则的要求,他 们会有负罪感会忏悔,下一次会努力去做的更好。