Wednesday, March 11, 2026

‘I wish I could push ChatGPT off a cliff’: professors scramble to save critical thinking in an age of AI

  

As AI has upended the way students learn, academics worry about the future of the humanities – and society at large

Lea Pao, a professor of literature at Stanford University, has been experimenting with ways to get her students to learn offline. She has them memorize poems, perform at recitation events, look at art in the real world.

It’s an effort to reconnect them to the bodily experience of learning, she said, and to keep them from turning to artificial intelligence to do the work for them. “There’s no AI-proof anything,” Pao said. “Rather than policing it, I hope that their overall experiences in this class will show them that there’s a way out.”

It doesn’t always work. Recently, she asked students to visit a local museum, look at a painting for 10 minutes, and then write a few paragraphs describing the experience. It was a purposefully personal assignment, yet one student responded with a sophisticated but drab reflection – “too perfect, without saying anything”, Pao said. She later learned the student had tried to visit the museum on a Monday, when it was closed, and then turned to AI.

As artificial intelligence has upended the way in which students read, learn and write, professors like Pao have been left to their own devices to figure out how to teach in a transformed landscape.

Many faculty members in the hard sciences and social sciences have pointed to the “productivity boost” AI can offer, and the research potential unlocked by its ability to process and analyze vast amounts of data. AI’s most enthusiastic proponents have boasted that the technology may help cure cancer and “accelerate” climate action.

But in fields most explicitly associated with the production of critical thought – what is collectively referred to as the “humanities” – most scholars see AI as a unique threat, one that extends far beyond cheating on homework and casts doubt on the future of higher education itself in a fast-approaching machine-dominated future.

American degrees often cost up to hundreds of thousands of dollars and result in decades of debt, and recent years have seen a freefall in public confidence in US higher education. With the potential for AI to increasingly substitute independent thought, a pressing question becomes even more urgent: what exactly is a university education for?

The Guardian spoke with more than a dozen professors – almost all of them in the humanities or adjacent fields – about how they are adapting at a time of dizzying technological advancement with few standards and little guidance.

By and large, they expressed the view that reliance on artificial intelligence is fundamentally antithetical to the development of human intelligence they are tasked with guiding. They described desperately trying to prevent students from turning to AI as a replacement for thought, at a time when the technology is threatening to upend not only their education, but everything from the stock market to social relations to war.

Most professors described the experience of contending with the technology in despairing terms. “It’s driving so many of us up the wall,” one said. “Generative AI is the bane of my existence,” another wrote in an email. “I wish I could push ChatGPT (and Claude, Microsoft Copilot, etc) off a cliff.”

“I now talk about AI with my students not under the framework of cheating or academic honesty but in terms that are frankly existential,” said Dora Zhang, a literature professor at the University of California, Berkeley. “What is it doing to us as a species?”


A 'soulless' education

AI criticism – or “doomerism”, as the technology’s proponents view it – has been mounting across sectors. But when it comes to its impact on students, early studies point to potentially catastrophic effects on cognitive abilities and critical thinking skills.

Michael Clune, a literature professor and novelist, said that, already, many students have been left “incapable of reading and analyzing, synthesizing data, all kinds of skills”. In a recent essay, he warned that colleges and universities rushing to embrace the technology were preparing to “self-lobotomize”.

Ohio State University, where he teaches, has begun requiring every freshman to take a class in generative AI and pitched itself as the first “AI fluent” university, pledging to embed AI “across every major”.

“No one knows what that means,” Clune said of the plan. “In my case, as a literature professor, these tools actually seem to mitigate against the educational goals I have for my students.”

That’s the crux of what many professors in the humanities fear: that technology that may well be a cutting-edge tool in other fields could spell the end of their own.

Alex Karp, the Palantir co-founder and CEO, stoked those anxieties when he said in a recent interview that AI will “destroy humanities jobs”. On the other hand, Daniela Amodei, Anthropic’s president and co-founder – who was a literature major – said the opposite: that “studying the humanities is going to be more important than ever”.

A number of tech and finance companies have recently said that they are looking to hire humanities majors for their creativity and critical thinking skills. Indeed, enrollment data at some universities suggests that the long-struggling humanities might have begun to see a resurgence in the age of AI, with early signs pointing to a reversal in decades-long decline in English majors in favor of Stem ones.

Some caution that the humanities will survive – but as a province of the few. When he predicted the end of the humanities, Karp assured that there would be “more than enough jobs” for those with vocational training. Indeed, several professors spoke about concerns that AI will exacerbate a widening divide in US higher education and that small numbers of elite students will have access to a more traditional, largely tech-free liberal arts education, while everyone else has a “degraded, soulless form of vocational training administered by AI instructors”, said Zhang.

“I fully expect that we will start seeing a kind of bifurcation in education,” said Matt Seybold, a professor at Elmira College in New York, who has written critically about “technofeudalism”.

Many professors talked about keeping the technology out of the classroom as a battle already lost. As many as 92% of students have reported resorting to the technology in their school work, recent surveys show, and the numbers are rapidly increasing even as growing numbers express concerns about the technology’s accuracy and the integrity of using it. Reliance on AI among faculty is also on the rise, with observers pointing to the dystopian possibility that the college experience may soon be reduced to AI systems grading AI-generated homework – “a conversation between two robots”.

Some universities have adopted AI detection software to catch artificially generated work; others prohibit faculty from directly accusing students of having used AI – as they can often be wrong.

Professors said they resorted to oral interrogations, handwritten notebooks and class participation for grading purposes. Some require students to submit transparency statements describing their work process. Others have reportedly injected random words like “broccoli” and “Dua Lipa” into assignments to confuse learning models – exposing students who did not even read the prompts before pasting them into AI.

Many professors spoke of their frustration at having to sift through students’ artificially generated homework. “It creates hours of additional labor,” echoed Danica Savonick, an English professor at the State University of New York Cortland. “And makes me feel like a cop.”

Some allow students to use AI for research – to a point. Karl Steel, an English professor at Brooklyn College, said that AI has helped make students’ presentations richer and more interesting – but that while they may use it to prepare, he has them speak from minimal notes and stand in front of a photo of a text they annotated by hand. He also assigns written responses to texts only after the class has discussed them. “I suppose they could use their phones to record the conversation, feed a transcript into a chatbot and produce a paper that way,” he said. “But that is more trouble, I think, than most students would take.”


Left to their own devices

Many universities’ administrations are embracing AI for instruction, research and evaluation. In some cases, AI has guided decisions about which programs to cut at times of austerity in the education sector.

More than a dozen universities have partnered with OpenAI on a $50m initiative that the company has said will “accelerate research progress and catalyze a new generation of institutions equipped to harness the transformative power of AI”. California State University has joined several of the world’s largest tech companies to “create an AI-powered higher education system”, as the university put it. Multiple universities have introduced AI majors and masters.

The plans are lofty but offer little guidance on what professors are supposed to do with students who can’t read more than a couple paragraphs at a time or turn in essays generated in seconds by a machine. Left largely to themselves, some are trying to articulate clearer lines around AI use, and organize a more coordinated effort against its encroaching dominance.

Last year, the American Association of University Professors, which represents 55,000 faculty members nationwide, published a report warning that universities were adopting the technology “uncritically” and with little transparency. Some university unions have begun incorporating protections against AI in their contracts to establish oversight mechanisms and give faculty greater input – and to protect their intellectual property from feeding machines that may soon take their jobs.

But much organizing against AI remains informal and via word of mouth, with faculty-led initiatives like the website Against AI, which offers resources to those trying to shield students from the intellectual ravages of outsourcing elements of their education to a machine.

“Materials here are intended as solidarity solace for educators who might find themselves inventing wheels alone while their administrators, trustees and bosses unrelentingly hype AI,” reads the website, which offers a list of assignment ideas to mitigate AI use – from oral exams, to requirements students submit photographic evidence of their notes, to analog journals.

Many of the professors interviewed by the Guardian said they ban AI in their classrooms altogether – but recognize their hardline approach is discipline-specific.

Megan McNamara, who teaches sociology at the University of California, Santa Cruz and created a guide for faculty across disciplines to deal with AI-related academic misconduct, noted that “cultural” differences in the humanities versus Stem disciplines, or in qualitative social sciences versus quantitative ones, tend to shape faculty members’ responses to students’ use of AI.

“I think that’s just a function of one’s individual relationship with writing/reading/critical analysis,” she wrote in an email.

Several professors spoke of using the issue as an opportunity to get students to think critically about technology.

When she suspects someone has used AI, McNamara talks to them about it, treating the incident as an “opportunity for growth, restorative justice and enhanced authenticity in student-instructor relationships”, she said.

Eric Hayot, a comparative literature professor at Penn State University, said he tries to convince his students that tech companies are trying to make them “helpless” without their product.

“These companies are giving these technological tools away partly because they’re hoping to addict a generation of students,” Hayot told the Guardian. “This is part of every single class I teach now, talking to students about why I’m not using AI, why they shouldn’t use AI.”


‘We can decide that we want to be human’

Several professors noted that they have also begun to see mounting discomfort from students against the technology – and technology’s dominance in their lives overall.

Clune, the Ohio State professor, said students have become more curious about his flip phone, which he started using after realizing his smartphone was “destroying” his attention.

“I think the current crop of gen Z students are seeing that they are the guinea pigs in this giant social experiment,” said Zhang, the Berkeley professor.

“There’s a broader and increasing sense from students that something is being stolen from them,” echoed Seybold, the Elmira College professor.

Seybold pointed to students’ mounting disillusion with tech more broadly. Those who are rejecting AI, he added, are often driven by environmental concerns, and suspicion of companies they view as partly responsible for shrinking democracies and a more violent world.

In Michigan, for instance, that has spurred activism. The University of Michigan recently announced plans to contribute $850m toward a datacenter to provide AI infrastructure in collaboration with the Los Alamos National Laboratory – at a time when it is cutting funds for arts and humanities research and on the heels of anti-war protests on campus. A spokesperson for the university said that the planned facility would be smaller and consume less energy than a “typical datacenter”.

As pushback grows, so does an emphasis on those intrinsically human qualities that differentiate people from machines – the very qualities a humanistic education seeks to nurture.

“There’s kind of defeatism, this idea that there’s no stopping technology and resistance is futile, everything will be crushed in its path,” said Clune, the Ohio State professor. “That needs to change … We can decide that we want to be human.”

That idea has also been key to Pao’s approach to teaching in the age of AI.

“You plant seeds and you hope,” Pao said, of efforts that at times feel like tilting at windmills. “You hope that in the long term you’re helping them become happy human beings, who are able to take a walk, and experience things, and describe things for themselves.”


Source: Alice Speri

https://www.theguardian.com/technology/ng-interactive/2026/mar/10/ai-impact-professors-students-learning

Monday, March 09, 2026

幾個有關教育的殘酷事實

學文言文、背註釋、背元素週期表跟化學式,這些在以後工作場合都用不到,為甚麼學校要逼迫我們去學習?

我告訴你幾個殘酷的事實:

一、這些課程不是專門設計給你的,是為了那些以後有能力繼續在該領域深造的、有能力的孩子們設計的。

二、教育的成本非常非常昂貴,你可以把你的老師一學年的授課時數加總起來、再去乘上一般家教的基本時薪,你會發現你的家庭收入根本負擔不起讓你學習這麼多種專業。

三、我們在開始教學之前很難精準篩選出有能力值得培養的孩子、同時孩子們根本也負擔不起這個學費,所以就大家一起上課、共同分擔成本,沒錯,我們多數人就是來當分母的,但如果你學得好,你理論上就會變成那個分子。

四、承上第三點,你要嘛就找到某個學科有興趣你也學得好的,讓自己成為分子。你只要有一科學得還不錯,其實就已經打平支出了;兩科以上學得好都是賺;萬一全部都不感興趣呢?你想一下這個課程本來是設計給被選上的孩子,你表現得也不怎樣,也沒有特別出多少錢,但是還可以得到差不多水準的教育。就不要抱怨了。

五、以整個社會來說,這些教育是為了提升整體國民的水準,來減少總是犯一些低級失錯誤而浪費的社會成本。就像你雖然不可能上場打球,但因為稍微了解了這個運動,你就可能會去支持球員、或者至少不會惡搞球場還自以為了不起。

Source: 楊用修

https://www.threads.com/@yong.xiu.10/post/DVqIqcKgb8K?xmt=AQF0dtLof0JS5_ICfS_aUtpF-Gv06277oYDAnqYJtNhsbXOtW97bwXsIYONViaV58AnzunTE&slof=1

Friday, March 06, 2026

You’re still designing for an architecture that no longer exists

Last Tuesday, I asked Claude to prepare a competitive analysis. Not in a chat window. Not through a prompt. I opened Cowork, pointed it to a folder on my desktop, and said what I needed. It read my files. It cross-referenced data from Slack through a connector. It pulled calendar context. It produced a document — formatted, structured, sourced — and saved it to my working folder. I didn’t open a single application. I didn’t navigate a single menu. I didn’t click through a single interface.

I sat there for a moment, staring at the screen. Not because something had gone wrong — but because nothing looked familiar. The windows were gone. The menus were gone. The entire choreography of opening, navigating, operating, saving, closing, and opening the next thing — the choreography I’d been performing for twenty years — had simply… disappeared.

And that’s when I realized: I wasn’t using a tool. I was working inside a different environment. One that nobody had bothered to name yet.

We keep asking the wrong question. We keep asking how good is the assistant — how well it writes, codes, summarizes, reasons. But that question belongs to the old architecture. What’s actually happening is bigger: the environment itself is changing. The space where we work — the one we’ve inhabited for four decades, the one built on windows and menus and folders and clicks — is being replaced by something structurally different. And if you’re still designing screens, flows, and navigation systems, you might be perfecting the blueprint of a building that’s already been demolished.


Forty years of the same interface

In 1984, Apple introduced the Macintosh and, with it, a way of working that would define every professional environment for the next four decades. The graphical user interface gave us windows, icons, menus, and a pointer — the WIMP paradigm. It was revolutionary. And then it froze.

Think about what changed between 1984 and today. Processing power grew exponentially. Storage went from kilobytes to terabytes. Networks connected billions of devices. Screens went from bulky CRTs to panels in our pockets. But the interaction logic — the fundamental way we relate to our work environment — remained essentially the same. You open an application. You navigate to what you need. You operate it manually, step by step. You save. You close. You open the next one.

The internet didn’t change this. It added connectivity, but you still navigated — now through links instead of folders. Mobile didn’t change it either. It made the environment portable, but you still tapped through apps, scrolled through feeds, clicked through menus. Even cloud computing — which transformed infrastructure — left the interaction surface largely untouched. You were still the operator. The system still waited for your commands.

Everything change except the interface. Generated with Gemini.

As Satya Nadella put it: “Thirty years of change is being compressed into three years.” But what’s being compressed isn’t just speed or capability. It’s the architecture of the environment itself.

For four decades, the working environment asked you how. How do you want to format this? Which menu holds the function you need? What’s the right sequence of clicks to get from here to there? The entire interface was a map, and your job was to navigate it.

That map is disappearing. And what’s replacing it isn’t a better map — it’s a fundamentally different kind of space.


What Claude is actually showing us

Let me describe what working with Claude looks like today — not theoretically, but practically. Because the shift becomes obvious once you stop thinking about features and start paying attention to the experience.

Cowork reads files on your desktop, modifies documents, creates deliverables, and operates within your working folder — asking for confirmation before significant actions, working autonomously within defined boundaries. It launched in January 2026 and, within weeks, triggered a $285 billion selloff in software stocks. Not because of what it does, but because of what it replaces: the need to open applications at all.

Claude Code doesn’t assist developers — it is the development environment. Engineers describe entire systems in natural language, and Code builds them: writing files, running tests, submitting pull requests, spawning parallel sub-agents for different tasks. It hit $1 billion in run-rate revenue within six months of general availability. Spotify reports that roughly half of all their updates now flow through AI-generated code, with a 90% reduction in engineering time for large-scale migrations.

Claude in Chrome operates your browser — managing calendars, drafting emails, filling forms, extracting data — maintaining context across sessions.

Claude in Excel reads complex multi-tab workbooks, builds pivot tables, pulls live market data through connectors from S&P Global, Moody’s, and FactSet.

Memory doesn’t just store preferences. It maintains hierarchical context — organization-wide policies, project-level standards, individual preferences — and recovers the full state of your working environment in seconds. As one developer described it: “Treat it as system state. The file becomes the source of truth.”

And underneath all of this, MCP — the Model Context Protocol — connects Claude to your entire technology stack: Google Drive, Slack, GitHub, Gmail, Figma, Notion, Salesforce, and thousands more. With 97 million monthly SDK downloads and adoption by OpenAI, Google, and Microsoft, MCP has been donated to the Linux Foundation as an open standard — what Thoughtworks described as one of the fastest standards convergence cycles in recent tech history.

Now step back and look at what I just described. Not a chat interface with added capabilities. A working environment — one where the system reads your context, understands your purpose, operates across your tools, and delivers results while you focus on what actually matters.

Nick Turley, OpenAI’s Head of Product, said it plainly: “We never meant to build a chatbot; we meant to build a super assistant, and we got a little sidetracked.”

Everyone got sidetracked. The text box made us think we were talking to a tool. We were actually sitting inside the first draft of a new environment.

Claude Ecosystem Diagram. Generated with Gemini.


The three variables of a new architecture

If this is a new environment and not just a better tool, it should be structurally different — not incrementally improved. And it is. But to see the structure, you need to stop looking at capabilities and start looking at variables. What coordinates define this space that didn’t exist in the previous one?

I’ve spent the last two years studying this question, and what I’ve found is that three variables consistently distinguish this new architecture from everything that came before it.


Intention. In the traditional working environment, you tell the system how to do things. You navigate menus, select options, sequence operations. The system doesn’t know what you want — it knows what you clicked. In the new environment, you express what you want to achieve. The system interprets your purpose, weighs context, and determines the path. Claude doesn’t execute commands; it interprets goals. MCP doesn’t connect tools for the sake of integration; it connects them at the service of what you’re trying to accomplish. This is the shift from procedural thinking to intentional thinking — from operating a machine to having a conversation with a collaborator who understands purpose.

Intention. Generated with Gemini.


Autonomy. In the traditional environment, systems assist. They wait for your next instruction. Every action requires a human operator pressing a button, selecting an option, confirming a step. In the new environment, systems act. Claude Code doesn’t wait for you to dictate each line of code — it plans, executes, tests, iterates, and spawns sub-agents to work in parallel. Cowork doesn’t need step-by-step guidance — it works toward outcomes within boundaries you define. This is not automation in the industrial sense, where machines repeat predefined sequences. This is agency: the capacity to pursue goals through autonomous decision-making while maintaining human oversight.

Autonomy. Generated with Gemini.


Adaptation. In the traditional environment, systems remain fixed. Your software behaves the same way on day one and day one thousand. If you want it to change, you configure it manually — or wait for the next version. In the new environment, systems evolve. Claude’s memory learns your preferences, your team’s standards, your organization’s policies. It gets better at understanding you over time. The interaction isn’t static — it’s alive. What was once a tool that needed to be configured becomes an environment that learns to fit.

Adaptation. Generated with Gemini.


These three variables — intention, autonomy, and adaptation — don’t operate in isolation. They are unified by a fourth principle: orchestration. MCP is the clearest manifestation of this. It’s the connective tissue that allows intentions to flow across tools, autonomous actions to coordinate across systems, and adaptive learning to compound across interactions. As Microsoft’s CTO Kevin Scott observed at Build 2025: “MCP is filling such an unbelievably big need in the ecosystem… it’s really kind of breathtaking.” Atlassian’s CTO Rajeev Rajan called it “the gold standard for how LLMs interact with tools.”

But orchestration isn’t just a protocol. It’s the architectural principle that turns three independent variables into a coherent environment. It’s what makes the difference between a collection of smart features and a fundamentally new working space.

Here’s the critical point: these aren’t features of Claude. They are coordinates of a new architecture. Any system that embodies intention, autonomy, adaptation, and orchestration is operating in this new space — regardless of which company built it. Claude happens to be the most complete manifestation today. But the architecture is bigger than any single product.

Architecture 6 (HOW) vs Architecture 7 (WHAT). Generated with Gemini.


Everyone is describing the same thing

What makes this moment historically significant is that the people building these systems are arriving at the same conclusion from entirely different directions — and most of them don’t realize they’re describing the same thing.

Goldman Sachs’ CIO Marco Argenti writes: “Rather than functioning as one-dimensional applications, AI models are becoming operating systems that independently access tools in order to perform tasks.” Sam Altman told Sequoia Capital: “People in college use it as an operating system.” Mustafa Suleyman, CEO of Microsoft AI, frames it as: “This is going to be the next platform of computing.” Jensen Huang and Siemens announced a partnership to build what they literally called “the Industrial AI Operating System.”

From the design world, the language is different but the observation is the same. John Maeda describes the shift from UX to AX — Agentic Experience — where “designers become orchestrators of experiences rather than crafters of interfaces.” Rachel Kobetz, PayPal’s Chief Design Officer, argues that “the real work of design is orchestrating how intelligence behaves.” Jakob Nielsen, in his 2026 predictions, charts what he calls “a fundamental shift from Conversational UI to Delegative UI.” And Jenny Wen, who leads design for Claude at Anthropic, put it bluntly on Lenny’s Podcast: “This design process that designers have been taught, we sort of treat it as gospel. That’s basically dead.”

Orchestrators. Intelligence that behaves. Delegative rather than conversational. The design process itself declared dead — by the person designing the system that killed it. Everyone is circling the same structural transformation.


I should be honest about where this breaks. Jared Spool makes a fair point: “The world romanticizes AI as an all-powerful, game-changing technology when, in reality, it barely works. But it demos well.” He’s not wrong — intention interpretation still fails, autonomy can produce confidently wrong results, and adaptation has boundaries that aren’t always transparent. The gap between what these systems promise and what they reliably deliver is real, and anyone designing for this architecture needs to take that gap seriously. But the existence of a gap doesn’t invalidate the architecture. The early web had broken links, crashed browsers, and took minutes to load a single page. The architecture was still real. The question was always whether the structural logic would hold as the technology matured. I believe this one will — not because every interaction works today, but because the variables are right.


This is not a product. This is an architecture.

There is a pattern that most people in technology miss because it operates on timescales longer than product cycles.

In 1440, the printing press didn’t improve manuscripts — it created a new architecture for distributing knowledge. In 1876, the Dewey Decimal System didn’t improve bookshelves — it created a new architecture for classifying information. In 1936, the Turing machine didn’t improve calculators — it created a new architecture for computing. In 1984, the graphical interface didn’t improve command lines — it created a new architecture for human-computer interaction. In 1989, the World Wide Web didn’t improve networks — it created a new architecture for connecting information. In 2007, the smartphone didn’t improve phones — it created a new architecture for mobile access.

Each of these was a structural transformation in how humans organize and access information. Not a better version of what came before, but a fundamentally new set of coordinates — new variables, new paradigms, new possibilities that simply didn’t exist in the previous architecture.

Timeline of the 7 Architectures. Generated with Gemini.


What we are witnessing now is the seventh such transformation. The architecture of Intelligence. A structure defined not by windows and clicks and navigation, but by intention, autonomy, adaptation, and orchestration.

I call this Architecture 7 — the seventh structural transformation in how humans organize access to information.

In The Intelligence Architect, I mapped each of these seven transformations in detail: the variables that define them, the design principles that emerge from each shift, and the practical frameworks for building within a new architecture. But you don’t need the book to see what’s happening. You just need to pay attention to what Claude is showing us right now: we are not living through an AI upgrade. We are living through an architectural shift.

And architectural shifts don’t ask for permission. They don’t arrive with a press release explaining what changed. They arrive as a quiet realization that the environment you’ve been working in — the one that felt permanent, the one built on windows and menus and forty years of muscle memory — has already been replaced by something you can’t yet name but can already feel.

Claude is the first Architecture 7 environment built for people who work with information. It won’t be the last. The same structural principles — intention replacing navigation, autonomy replacing manual operation, adaptation replacing static configuration — will reshape environments for entertainment, communication, education, and every domain where humans interact with complex systems. The evidence — from $1 billion run-rates to $285 billion selloffs to 97 million monthly SDK downloads — makes that trajectory unmistakable.


What this means for designers, practically

If the architecture has changed, so has the work. Designing for intention means your wireframes become something closer to operating manuals — not layouts of screens, but descriptions of outcomes the system should pursue. Designing for autonomy means defining boundaries instead of workflows: what the system can do on its own, where it must pause for confirmation, how it recovers when it gets things wrong. Designing for adaptation means building feedback loops rather than preference panels — mechanisms through which the environment learns from each interaction rather than waiting to be manually configured. And designing for orchestration means mapping how intelligence flows across tools, not how users navigate between them. The screen is no longer the unit of design. The intent is.


You are already inside it

If you used Claude this week — or ChatGPT, or Copilot, or any AI system that understood your intent, acted autonomously, and adapted to your context — you didn’t use a chatbot. You worked inside a new environment. You just didn’t have the language for it yet.

The language matters. Because when you call it “a chatbot,” you design chat interfaces. When you call it “an assistant,” you design helper features. When you call it “a tool,” you design toolbars. But when you recognize it as a new architecture — with its own variables, its own structural principles — you design differently. You stop asking “where should the button go?” and start asking “how does the system interpret intention?” You stop designing navigation and start designing orchestration. You stop building static configurations and start building adaptive environments.

The forty-year environment built on windows, menus, and manual navigation is giving way to one built on intention, autonomy, adaptation, and orchestration. Every major voice in technology and design is converging on this observation from different angles. The question is no longer whether the shift is happening.

The question is whether you’ll design for the architecture that’s arriving — or keep drawing menus for the one that already left.


Source: Adrian Levy

https://uxdesign.cc/youre-still-designing-for-an-architecture-that-no-longer-exists-28b0b10900dd

為什麼伊朗革命衛隊「越打越悲壯」?從「伊斯蘭例外論」看懂這場戰爭的文明底層邏輯

 


美以聯軍無預警發動「史詩怒火」行動已經進行了好幾天。利用AI和精準導引武器像切香腸一樣,把伊朗革命衛隊(IRGC)的高級指揮官一個個點名清除。中文網路上有人疑惑:為什麼他們還不投降?甚至還像「慈禧太后向八國聯軍宣戰」一樣,向多個週邊的阿拉伯國家射飛彈?

這個問題,正好可以用《你所不知道的伊斯蘭》(Islamic Exceptionalism)這本書的框架來回答。

這本書的作者沙迪·哈米德是埃及裔美國學者,同時也是穆斯林。他提出一個核心觀點:伊斯蘭教在本質上就是「例外」的,不是更好或更壞,而是出廠設定與基督教文明發展出來的國家截然不同。  

基督教創始人耶穌是「持不同政見者」,沒有軍隊、沒有領土,在羅馬帝國的夾縫中求生存。「上帝的歸上帝,凱撒的歸凱撒」其實是一種政治妥協:我們不要世俗權力,只管靈魂得救。所以當西方後來在宗教改革、宗教戰爭與近代國家形成的長過程中,逐步走向制度性的世俗化和政教分離的變革,對基督教來說只是回歸本源。

但伊斯蘭教的創始人穆罕默德是「國家建設者」。在麥迪那,他同時是最高行政長官、最高法官和最高軍事統帥。先知本人就是凱撒。《古蘭經》不是人記錄的神的話語,而是真主直接的、逐字逐句的言語。這裡面有具體的法律:如何分配遺產、如何懲罰盜竊、如何發動戰爭。

所以在伊斯蘭教的出廠設定裡,宗教信仰與政治權力是高度交織的。對虔誠穆斯林來說,把宗教變成私人事務、把法律交給世俗政府,是背叛行為,不是改革。 

這就間接解釋了IRGC的悲壯心從何而來。

什葉派有一個核心精神圖騰:西元680年的卡爾巴拉之役。先知的外孫侯賽因率少數追隨者迎戰數千敵軍,全部壯烈殉道。在什葉派神學裡不叫這做失敗,而管這做最神聖的道德勝利:「正義一方在不公義的世界裡以死明志」,戰死本身就是光榮的。

IRGC自我定位為「侯賽因的繼承人」。面對美以聯軍的絕對AI科技優勢,「越打越像侯賽因的處境」反而強化了他們的認同。這場越打越輸的戰爭,在神學框架裡是在複製一場聖戰的原型,而不是自取滅亡。

這就是為什麼AI斬首行動好像戰術上很成功但戰略上沒起到瓦解軍心的作用。世俗軍隊失去指揮官會潰散,但宗教軍隊失去指揮官,是在給他們批量製造「殉道者」。死亡本身就是意義。

那為什麼要向阿拉伯各國宣戰?不是單純的瘋狂,是有精心計算過的意識形態豪賭。  

哈米德在書中指出一個中東的殘酷悖論:世俗化與親美路線往往是靠獨裁者用刺刀維持的,而底層群眾多數傾向宗教保守。伊朗向沙特、約旦、阿聯酋等國射飛彈,是在逼這些政府表態。當阿拉伯國家的防空系統升空攔截時,在廣大底層穆斯林眼中,他們的政府就成了「保護以色列、屠殺穆斯林兄弟的叛徒」。

伊朗的目標不是指望能在軍事上打贏美以,而是希望點燃這些遜尼派國家內部的「民意怒火」,讓極端宗教派起來推翻世俗親美的獨裁政府。

這也解釋了為什麼用慈禧宣戰的比喻只是抓到表象。義和團的刀槍不入是謊言,士兵只要有被打死就破滅了。但什葉派的神學更高明,殉道本身就是勝利,不需要活著來證明神的庇佑。

回到那本書的核心論點:早期伊斯蘭帝國的輝煌,反而成為現代穆斯林最深重的心理傷口:如果我們所信奉的是真理,如果真主許諾了勝利,那為什麼我們現在會輸得這麼慘?  

面對這種認知失調,在不少伊斯蘭主義敘事和保守派論述中的解法,不是承認對方更強,而是加強信念:我們輸是因為不夠虔誠,是因為模仿了西方世俗化而偏離了正道。

結果就是越是多領袖被斬首、越是死得慘,敵人正在迫害我們,我們仍在堅守真主的道路的敘事就越有說服力。這種神學上的自我強化超越了理性的計算。

所以這場戰爭最無解的地方在於:高科技的導彈可以炸毀核設施和指揮所,但只要伊朗人政教合一的出廠設定還在,這片土地就很難如同西方期望般走向西式的世俗化與民主社會。

哈米德在書的結尾說:世界大同是一個註定要破滅的夢想。我們不必假設所有社會最終會走同一條路,差異是真實存在的。

也許我們也只能懷著敬畏和警惕,眼睜睜地看著這個古老的文明,如何在現代世界的驚濤駭浪中,獨自尋找屬於它的(哪怕是我們並不喜歡的)生存形態。

(本文觀點主要整理自Youtube魏知超《你所不知道的伊斯蘭》書評,以及結合時勢發展和編者本人的觀點)  


Source: loganfung

Saturday, February 28, 2026

遊戲「重塑」大腦



一位心理學家解釋了為什麼90年代長大的孩子思維方式和Z世代不同。

你童年時玩的遊戲,真的「重塑」了你的大腦。

以下是改變的地方:



他說,90年代的孩子玩的遊戲,會逼大腦去失敗,然後再試一次。

Mario、Sonic、Prince of Persia——你只有 3 條命,沒有存檔,沒有提示。

當你輸了,你學會的是︰耐心、規劃能力,還有承受挫折的能力。

而今天,很多遊戲會一步步帶著孩子走,每 10 秒自動存檔,把真正的挑戰都移除了。

Tetris、Doom、Quake、Zelda——你沒有地圖,沒有路線指示箭頭。你要自己記住關卡佈局、模式、還有隱藏秘密。科學家現在發現,這些遊戲強化了「海馬體」——也就是大腦中負責記憶與空間導航的部分。

而現代遊戲常常給你發光的路線、GPS 箭頭、語音提示。孩子變成在跟著指示走,而不是自己摸索、自己想辦法。

當你失敗時,你必須停下來。

而今天的遊戲是無止境的——Fortnite、Roblox、Genshin、Minecraft——它們被設計成讓你一直沉浸下去。他說,這訓練的是另一種大腦迴路:孩子不是完成任務,而是對持續不斷的刺激上癮。有位家長說:「我兒子從來不知道什麼時候該停。是遊戲結束了他——不是他結束遊戲。」

這種情況,在 SEGA 或 PlayStation 1 的年代幾乎不會發生。

在 90 年代,遊戲是在現實生活中社交的。你會去朋友家,坐在同一張沙發上,為了手把吵架,分享秘密,一起破關。而今天,孩子戴著耳機獨自玩遊戲,身邊彷彿有成千上萬人,卻沒有真正連結任何人。心理學家發現,只玩線上遊戲的孩子,比起那些面對面一起玩離線遊戲的孩子,更容易感到孤單。


90 年代的遊戲,需要你專注好幾個小時,只為了打過一個關卡。沒有通知。沒有彈出視窗。沒有廣告。而今天的遊戲,是用心理機制設計出來的——戰鬥通行證、每日登入獎勵、FOMO(錯失恐懼)機制。孩子們在玩,是因為遊戲被精心設計成讓他們上癮。

這也是為什麼,有人說Z 世代擁有有史以來最短的專注力。


Source: cheungalexander

https://www.threads.com/@cheungalexander/post/DVR_epzkx4D

Monday, February 23, 2026

沙灘露營預約收費,敗壞香港一貫默許的自然進入權(Right to Access to Nature)

 

圖一、政府擬立法引入野外紮營預約及收費制度

港府及秦民終於忍受不到所謂「亂象」,要動香港的郊野公園及沙灘的自由進入權,說要預約和收費才可以紮營進入某些景色區!我在《香港文化政策(中卷)》(此書已被香港公共圖書館查禁!)詳細以產權經濟學論述過,陽光、沙灘、郊野及街道等,屬於產權公有的共用財(common goods),不能用登記、預約,更不能用收費制度來破壞人民甚至人類的進入權(right to access)。露營擁擠引起衛生及妨礙公益問題,要用執法懲罰來處理,而不能輕易打破自由進入權的缺口,令香港變成祖國大陸和台灣地區那種積習難返的公園進入收費、自然景區進入收費的陷阱!一旦進入陷阱,後患無窮!

我提醒各位,這個缺口一旦打破,香港郊野公園和自然保護區從此失守!某些人有錢付費就可以進入,之後就有更多權力去「享用」原先人人平權的自然界!而我認為全香港並無人願意妥善從理論上解決這個問題,更不要說執行。如果要執行,那麼香港的自然界就要安裝鋼鐵圍欄、門口落鐵閘、設置密集的監視鏡頭和嘟卡拍二維碼,而這是對大自然最大的侮辱!侮辱上帝的自然產物是彌天大罪(如果大家心裡仍存有造物主的敬意),後果我不敢說。

經濟學也有講政府收取進入某些園區的費用,以免過度使用被破壞,這是common goods被過度消耗的租值消散理論。香港未到這個地步,用既定法律開罰款單對付擁擠和環境污染就可以。例如擁擠的時候勸諭額外的來客有污染環境及製造滋擾之虞,否則開出罰單。


圖二、居英港人回憶露營偶遇總督伉儷並合照留念

我上述是基於公益及香港的前提,略述其大概。香港的經濟已經行到末路,正如日本的工業經濟行到末路一樣,故此高市早苗內閣要致力復興日本文化、保護日本人口的純正和保護日本的人文和自然環境,不惜放棄新移民帶來的新勞動力。香港也該猛然醒覺,大陸人來香港紮營和行山,正是由於香港有開埠近二百年來默許的right to access to nature(你看麥理浩總督與普通港人在山野相遇的合照就知道),我們的同胞欣賞我們,而他們在祖國大陸上沒有的!

香港的海岸線及登山必經之路,絕大多數列為公共使用,香港也好少好似美國那樣容許富豪購買離島或沙灘私用,也絕少容許私人碼頭,這就是香港默許的right to access to nature。關於這一點,我是在政府總部工作期間的時候學到的,現在的官署怎麼忘記了?在英國居住的朋友也體會到,即使是私人的牧場,遇到必經之道,也要有一個容許自由開關的簡單鐵欄,既可以擋住羊群,給予郊遊者自由進出的權利,這就是right to access to nature。在北歐國家,有明文法律,在英國就沒有,香港也沒有,但這些普通法地區是用慣例來擬定的,不用立法。

(按:修訂今日的面書帖文,粗體字是帖文沒有的。)


Source: 陳雲

https://www.patreon.com/posts/sha-tan-lu-ying-151450468

Friday, February 20, 2026

AI取代工種?

太多討論,都係講AI會唔會取代攝影師、導演、動畫師等等。

呢類嘅討論同剛剛有數碼相機嘅時候有啲相似,當時好多人覺得人人都係攝影師,人人都可以通過螢幕,所見即所得,冇咗以前嗰種神秘感,攝影師好似突然無左魔法咁。

喺我嘅角度,工具嘅進步,只係將某一啲Standard推高,好似相片嘅像素,清晰度,對焦嘅速度同埋準確度都提升左另一個層次。相機嘅內置pre-set都幫手加強左畫面嘅顏色、氣氛嘅表達等等。

但係到呢一刻我都見唔到攝影師有被取代嘅情況,反而多咗人加入,我自己就係其中一個因為數碼攝影而更容易踏入呢個行業嘅受惠者。

只係而家再冇藉口話張相唔夠sharp, 對唔到焦,出唔到咁大,咁暗影唔到等等嘅理由。

放返喺而家AI嘅世界,佢幫我哋做咗部份嘅創作,部份嘅畫面,最直接就係減低咗時間、成本、人手同埋器材。

即係話,只要你有足夠嘅創意,AI可以幫你一個人完成,以前唔可能完成嘅嘢。相反,你只係依賴AI整一啲以前睇落‘靚靚哋’都OK啦嘅嘢,而家就會被視為AI垃圾。即係你而家唔會話:你睇吓我張相幾Sharp, 對焦對得幾準,顏色幾鮮艷,就覺得呢張係一張靚相掛。

Source: noelchau

https://www.threads.com/share/_7viK7DPD/

Friday, February 13, 2026

26 Rules to Be a Better Thinker in 2026

A couple of years ago, I asked Robert Greene what ​he thought about AI. “I think back to when I was 19-years-old and in college,” Robert said. It was a class where they were to read and translate classical Greek texts “They gave us a passage of Thucydides, the hardest writer of all to read in ancient Greek,” he explained. “I had this one paragraph I must have spent ten hours trying to translate…That had an incredible impact on me. It developed character, patience, and discipline that helps me even to this day. What if I had ChatGPT, and I put the passage in there, and it gave me the translation right away? The whole thinking process would have been annihilated right there.”

What does he mean by “thinking process”? He means the slow, tedious, difficult work of figuring something out for yourself. The discipline. The patience. The hours and hours of sitting with frustration and confusion on your way to knowledge and understanding.

This is why I do all my research on physical notecards. It is not fast, easy, or efficient. And that is the point. Writing things down by hand forces me to engage and struggle with the material for an extended period of time. It forces me to take my time. To go over things again and again. To be immersed. To be focused, patient, and disciplined. To come to understand things deeply.

People are talking about what AI is going to replace, that it’s the sum total of all human knowledge, that it’s going to make expertise obsolete. And it’s true it will do a lot and it is unbelievably powerful, but in many ways it makes thinking even more important. You have to be able to interpret what it spits out. You need to know when something’s off. Without domain expertise, without the ability to think critically, to question, to push back, you’ll be fooled. Again and again.

The irony of AI, this cutting-edge technology, is that it makes the humanities more valuable than ever. It makes brainpower even more important. Reading. Knowing things. Having taste. Understanding context. Detecting lies or nonsense. In short: being a discerning, critical, clear thinker.

The tools are only getting more powerful. The noise is only getting louder. We’re being bombarded with more information than any generation in history, and I worry — from some of the emails I get, from the comments I see — that too many people just don’t have the ability to wrap their heads around what’s being thrown at them. Which makes clear thinking one of the most essential skills of our time.


What follows is my advice for what you’re going to need more than ever in this brave new world — 26 rules for becoming a better thinker.


– Take another think. The problem with our thoughts is that they’re often wrong — sometimes preposterously so. Nothing illustrates this quite like what’s called an “eggcorn,” words or expressions we confidently mishear and then contort to match our misperception. “All for not” instead of all for naught. “All intensive purposes” instead of all intents and purposes. But the greatest eggcorn is doubly ironic: people who say “you’ve got another thing coming” are, in fact, proving the point of the actual expression, “you’ve got another think coming.” We need to be able to slow down and use a second think. Especially when we’re sure what we think is right. (And by the way, at least 50% of the time I have to ask ChatGPT to think again because it’s answers are obviously wrong).


– Take walks. For centuries, thinkers have walked many miles a day — because they had to, because they were bored, because they wanted to escape the putrid cities they lived in, because they wanted to get their blood flowing. In the process, they discovered an important side-effect: it cleared their minds and made them better thinkers. Tesla discovered the rotating magnetic field — one of the most important scientific discoveries in modern history — on a walk through a Budapest park in 1882. Hemingway took long walks along the quais in Paris whenever he was stuck and needed to think. Nietzsche — who conceived of Thus Spoke Zarathustra on a long walk — said: “It is only ideas gained from walking that have any worth.” I have never taken a walk without thinking, after, “I am so glad I did that.”


– Embrace contradiction. F. Scott Fitzgerald said, “The test of a first-rate intelligence is the ability to hold two opposing ideas in mind at the same time and still retain the ability to function.” The world is complicated, ambiguous, paradoxical. To make sense of it, you must be able to balance conflicting truths.. F. Scott Fitzgerald said, “The test of a first-rate intelligence is the ability to hold two opposing ideas in mind at the same time and still retain the ability to function.” The world is complicated, ambiguous, paradoxical. To make sense of it, you must be able to balance conflicting truths.


– But don’t confuse complexity with nonsense. Stupid people are especially good at having a bunch of contradictory thoughts in their head at once. So the first-rate mind Fitzgerald described isn’t just about tolerating contradiction — it’s really about the ability to examine and interrogate it. It’s asking, Does this actually make sense?


– Go to first principles. Aristotle taught that one must go to the origins of things, go all the way to the primary truth of the matter, instead of just accepting common observation or belief. Don’t just blindly accept what everyone else seems to say or believe. Go to first principles. Instead of engaging with an issue from a headline, a tweet, or a take, go to the beginning. Break things down and build them back up. Put every idea to the test, the Stoics said. The good thinker approaches things with a fresh set of eyes and an open mind.


– Think for yourself. Generally, people just do what other people are doing and want what other people want and think what other people think. This was the insight of the philosopher René Girard, who coined the theory of mimetic desire. He believed that since we don’t know what we want, we end up being drawn — subconsciously or overtly — to what others want. We don’t think for ourselves, we follow tradition or the crowd.


– Don’t be contrarian for contrarian’s sake. Peter Thiel, widely considered a “contrarian,” (and a big fan of Girard) once told me that being a contrarian is actually a bad way to go. You can’t just take what everyone else thinks and put a minus sign in front of it. That’s not thinking for yourself. So in fact, if you find yourself constantly in opposition to everyone and everything (or most consensuses) that’s probably a sign you’re not doing much thinking. You’re just being reactionary.


– Ask good questions. When Isidor Rabi came home from school each day, his mother didn’t ask about grades or tests. “Izzy,” she would say, “did you ask a good question today?” This doesn’t seem like much, and yet it is everything. After all, questions drive discovery. The habit of asking questions turned Rabi into one of the greatest physicists of his time — a Nobel Prize winner whose work led to the invention of the MRI. Questions are the key not just to knowledge but to success, discovery, and mastery. They’re how we learn and how we get better. And they don’t have to be brilliant, probing, or incisive. They can be simple: “What do you mean?” They can be inquisitive: “How does that work?” They can aim for clarity: “Sorry, I didn’t understand, can you explain it another way?” The point is to stay curious. To never stop asking questions.


– Watch your information diet. When I’m not feeling great physically — tired, irritable, sluggish — usually it’s because I’m eating poorly. In the same way, when I feel mentally scattered and distracted — I know it’s time to focus on cleaning up my information diet. In programming, there’s a saying: “garbage in, garbage out.” Aim to let in the opposite of garbage. Because that leads to the opposite of garbage coming out.


– Go deep. I thought I knew a lot about Lincoln. I’d read biographies, watched documentaries, interviewed scholars, visited the sites. I’d even written about him in my books. So when I sat down to write about him in Part III of Wisdom Takes Work, I thought I was set. I wasn’t even close. So I went deeper. I read Hay and Nicolay. Doris Kearns Goodwin’s 944-page Team of Rivals. Michael Gerhardt’s 496-page book on Lincoln’s mentors. David S. Reynolds’s 1088-page Abe. David Herbert Donald’s 720-page Lincoln. Garry Wills’s Pulitzer Prize-winning book on the Gettysburg Address. I spoke with the documentarian Ken Burns about him, and Doris too. I read Lincoln’s letters and speeches. I went, multiple times while writing the book, to the Lincoln Memorial. In the end, I spent hundreds of hours reading thousands and thousands of pages on the man. Basically, I “dug deeply,” as Lincoln’s law partner once said of Lincoln’s own approach to learning, in order to get to the “nub” of a subject. This is a skill you need. Whether you’re an author, politician, lawyer, entrepreneur, scientist, educator, parent — you have to be able to pursue an idea, a question, a thread of curiosity until you’ve gotten to the nub and wrapped your head completely around it.


– Don’t just read, re-read. A lot of people read, not enough people re-read. Don’t just read books, re-read books. There’s a great line the Stoics loved — that we never step in the same river twice. The books don’t change, but you do.


– Seek out people who disagree with you. In 1961, the Navy sent Commander James Stockdale to Stanford to study Marxist theory. Not criticisms of Marxism — primary sources. Marx. Lenin. The works. His parents had taught him: you can’t compete against something you don’t understand. A few years later, Stockdale was shot down over North Vietnam and spent seven years being tortured in the Hanoi Hilton. His knowledge of Marxism proved essential — he understood the ideology better than his interrogators did. Seneca said we should read dangerous ideas “like a spy in the enemy’s camp.”


– Ego is the enemy. Epictetus reminds us that “it’s impossible to learn that which you think you already know.” The physicist John Wheeler said that “as our island of knowledge grows, so does the shore of our ignorance.” Conceitedness is the primary impediment to wisdom. That’s something I often find with AI, its quickness and confidence in its answers…which are laughably wrong. If you want to stay humble, focus on all that you still don’t know. After all, isn’t that the Socratic method?


– Beware the Gell-Mann amnesia effect. Named after the Nobel Prize-winning physicist Murray Gell-Mann, the Gell-Mann amnesia effect is the term for a familiar experience: You read an article about something you know well, and you recognize that it’s full of errors, it’s missing context, it’s grossly oversimplifying things. You can’t believe something so bad got published. Then you turn to an article on something you know little about — foreign policy, international affairs, the economy, pop culture — and believe every word. It’s not just that the media exaggerates and sensationalizes. It’s actually worse: Most of the time they don’t even know what they’re talking about. The same goes for AI, which is trained on many of those error-filled sources. I’ve had ChatGPT confidently butcher things I know well. Why would I unquestioningly trust it on things I don’t? The problem is we don’t know what we don’t know. Which means we don’t know when we’re being fooled.


– Be flexible. A colleague of Churchill once observed that Churchill “venerated tradition but ridiculed convention.” The past was important, but it was not a prison. The old ways — what the Romans called the mos maiorum — were important but not to be mistaken as perfect. Plenty of people have been buried in coffins of their own making. Before their time too. Because they couldn’t understand that “the way they’d always done things” wasn’t working anymore. Or that “the way they were raised” wasn’t acceptable anymore. We must cultivate the capacity for change, for flexibility and adaptability. Continuously, constantly.


– Empty the cup. There is an old Zen story about a master who receives a student for tea. As the visitor extends their cup, the master pours…and pours, and pours. The cup begins to overflow. Finally, the student says something: “Stop! The cup is full. It can hold no more.” “Yes,” the master replies. “And your mind is like this cup, full of opinions and speculations. How am I to show you Zen unless you empty your cup?” This is a message about the perils of ego, obviously. It’s a message about keeping an open mind. Because the cup also does not have to be full to cause problems. “If this vessel is not clean,” the Roman poet Horace said in the first century BC, “then whatever you pour in goes sour.”


– Seek understanding, not trivia. Whenever you’re consuming anything, don’t just try to find random pieces of information. What’s the point of that? The point is to understand, to build a foundation of real, true wisdom — that you can turn to and apply in your actual life. On the literary snobs who speculate for hours about whether The Iliad or The Odyssey was written first, or who the real author was (a debate that rages on today), Seneca said, “Far too many good brains have been afflicted by the pointless enthusiasm for useless knowledge.”


– Write to think right. Peter Burke, one of Montaigne’s biographers, believed that Montaigne’s essays were precisely that, a man’s “attempt to catch himself in the act of thinking.” Montaigne said that he wrote as though he was speaking to another person. But that doesn’t mean his essays were casual or off the cuff. Montaigne had to sit and really think — the act of his thoughts flowing from his brain, down his arm, through his pen, and onto the page was a process by which much reflection was transcribed, and, since he continued to edit his writing until the day he died, refined. Only a fool goes with their first thought. A wise person takes time to contemplate.


– Create a second brain — a collection of ideas, quotes, observations, and information gathered over time. As Seneca wrote: “We should hunt out the helpful pieces of teaching and the spirited and noble-minded sayings which are capable of immediate practical application — not far far-fetched or archaic expressions or extravagant metaphors and figures of speech — and learn them so well that words become works.” (Here’s a video on my method).


– Cultivate empathy. Empathy is as much a practical skill as it is a moral one. If you don’t have the ability to think about what other people think about this or that situation, to imagine how something looks from someone else’s perspective, then you have a very limited view of reality.


– Look at the fish. When Samuel Scudder interviewed for a job with the great Harvard biologist Louis Agassiz in 1864, Agassiz placed a dead fish on a tray in front of him. “Look at the fish,” said, and then he left the room. Scudder picked it up, turned it over, counted the scales, and drew it. When Agassiz returned, he was unimpressed. “You have not looked very carefully,” he said. “You haven’t even seen one of the most conspicuous features of the animal, which is as plainly before your eyes as the fish itself; look again, look again!” This went on for three days. “Look, look, look,” Agassiz would say. What did Scudder ultimately discover about the fish? Nothing. It wasn’t about the fish. It was about focus — looking long enough and hard enough to truly see what’s in front of you. This is the skill that good, clear, deep thinking depends on.


– Find your scene. “Tell me who you consort with,” Goethe said, “and I will tell you who you are.” You need to find a scene that challenges you, inspires you, exposes you to new ideas, holds you accountable, and pushes you beyond your limits. Put yourself in rooms where you’re the least knowledgeable person. Observe. Ask questions. That uncomfortable feeling when your assumptions are challenged? Seek it out. Let it humble you.


– Assemble a board of directors. It’s important to have a mentor. It’s important to have a scene. But at the highest levels, we must develop a board of directors — people who advise and consult, who check and even correct you. This isn’t a formality but an essential practice to always be learning and improving. Whose collective experiences are you drawing on? Who in your life can tell you that you’re wrong? That you’re being an idiot? We need other voices around us. We need help. We need to be able to yield. Only a fool declines this priceless resource.


– Beware your inner child. Where do your own emotional patterns get in the way of clear thinking? When you’re hurt or betrayed or unexpectedly challenged, pay attention to how you react. Notice the “age” of that reaction. Is it mature, measured, proportional? Or does it feel more like a wounded eight-year-old lashing out? That’s your inner child — the pain you still carry from early experiences, hijacking your adult mind. Good thinking requires the ability to recognize when your inner child has taken the wheel. This is another benefit of having a board of directors — they can serve as parents to our inner child.


– Keep your identity small. This is a rule from the great Paul Graham. His point was that the more you identify with things — being a member of a certain political party, being seen as smart, being seen as someone who drives a fancy car or someone who belongs to this club or that ideology — the harder it is for you to change your mind or entertain new points of view. Stay a free agent!


– Do the work. In Wisdom Takes Work, I quote Seneca, “No man was ever wise by chance.” We must get it ourselves. We cannot delegate it to someone or something else. There is no technology that can do it for you. There is no app. There is no prompt, no shortcut or summary or step-by-step formula. There is no LLM that can spit it out in thirty seconds.


Source: Ryan Holiday

https://ryanholiday.medium.com/26-rules-to-be-a-better-thinker-in-2026-6393399aad3d

Saturday, January 31, 2026

強制安全帶,問題意識何在?立法議會在立法懲罰之前有考慮過嗎?

 

圖一、希臘神話中,奧德修斯射穿十二斧眼。圖片來源:網絡

強制安全帶的法例昨日停止執行了。安全帶的鬧劇,如大埔宏福苑的大火災一樣,都是連串的不利因素,由於官員層層把關疏忽,這些不利因素串聯起來,形成災難。宏福苑是防火圍網不及格、窗口用發泡膠圍封、七座大廈一齊做外牆裝修、冬天風高物燥、風向有利大火傳播、防火警鐘關閉及消防水喉停水(消防署拒絕深圳救兵等因素不算入),七個因素串聯,才會釀成大火災。假如,當日風向是由山吹向海,只有一兩座大廈遭殃。

這就好似荷馬的希臘史詩《奧德賽》(Homer's The Odyssey)在《奧德賽》中,奧德修斯(Odysseus)離開以色加(Ithaca)太久,回來的時候門衛都辨認不到,唯有射術來證明自己是國王。他拉弓射箭,射穿十二把斧頭的孔來證明自己是國王。

安全帶法例也是行政災難,好彩只是引起阿伯打架和安全帶困乘客兩件小事,沒有釀成大災。這行政災難要貫串這些因素才可以形成:律政署起草法例,提交立法會審議的時候,職員並未講清楚執行日期及執行限制是在二〇二六年一月二十五日或之後的新登記巴士,即是說,法例初期只是備用,可以宣傳但不必執行。這是必須向議會講解清楚的。其次,議員審議漫不經心。其三,法例生效之前政府要宣傳,但負責宣傳的部門並未有法律顧問去審閱法例。其四、宣傳之後,未有傳媒或關注團體去審閱法例。其五,法例生效之後,群情洶湧,政府高官振振有詞,部門上下無人去審閱法例。五個因素貫串起來,才發生這宗鬧劇。

政府和傳媒全班人好似被鬼迷。這與宏福苑大火災的情況相似,是香港失運的徵兆。

圖二、巴士陳伯的煩惱。圖片來源:網上,TVB新聞截圖

安全帶事件,我日前在本欄寫了法學原則,之後老政客陳婉嫻和前議員江玉歡連環說破此法例。


今日中午,我在面書寫了鹹濕論政的帖文,嘲諷一下:

香港強制巴士乘客戴安全帶的法例其實沒有錯,法例規定只能在二〇二六年一月二十五日或之後登記的新巴士。政府在草擬法例的時候是考慮到現行的巴士是不適宜強制配戴安全帶的,因為巴士必須預留空間給予乘客活動,才可以強制執行,否則就會插入其他乘客不方便但或者也很期待被插入的地方。而靠窗的乘客如要落車,必須先請側邊乘客鬆開安全帶,前面也要預留空間,否則很容易觀音坐蓮,起碼玩它幾分鐘,趕不及落車。

綁了安全帶,打鐘落車有困難,故此新巴士必須將鐘安裝在前面椅背,不必站立就可以打鐘。

此外,也要顧及社會公義:政府立例不能忽略企位乘客的安全而不給予保障,故此預設的新登記巴士,必定是禁止企位的,也不會有雙層巴士,避免上落樓梯離開安全帶的保護太久。

一句話:為了執行新法例,巴士公司必須重新訂製為此目標而建造(purpose-built)的新巴士!模樣類似豪華版的、加大的小巴,四十座位以內。錢從何來?當然是政府巨資補貼。巴士的載客量減少了,巴士公司的收入減少,除了加價之外,也要政府補貼票價。

如此周到的法例的立法原意,居然沒被議員留意,也沒被政府推廣的人留意,居然埋沒了。你說可惜不可惜?


附錄:新聞提要

巴士強制配帶安全帶的新法規爭議不斷,前立法會議員江玉歡於一月二十九日晚上發文,質疑根據法例的行文,巴士強制配帶安全帶的罰則,只適於今年 1 月 25 日、即法例生效後才首次登記的巴士,根本不適用於絕大部分現行的巴士。

運輸及物流局長陳美寶一月三十日下午見記者,承認徵詢律政司法律意見後,安全帶法例法律條文「技術上不足」,「未能完全反映立法原意」,為「清晰起見」,會盡快安排首先刪除有關條文,「即係話,令目前唔會有法定要求乘客喺乘客專營巴士上邊配帶安全帶。」

陳美寶又指,會在完善相關法律條文後,徵詢立法會再推出。

陳美寶整個見記者的過程約十分鐘,但她多次被問到會否為失誤致歉均無回應,至於她所指會「盡快」刪除條文即需時多欠,她都無回應。


Source: 陳雲

https://www.patreon.com/posts/ba-shi-quan-dai-149563559

Friday, January 30, 2026

How to Become a Better Learner

Everybody hates that feeling when you spend three weeks reading a book, and a month later somebody asks you about it and you can’t remember a damn thing you read. Not only does it make you feel stupid, but it also makes you wonder why the hell you wasted a couple dozen hours of your life on a bunch of words that didn’t stick.

There are better and worse ways to learn. And interestingly, despite all of the babbling that goes on in school when you’re a kid about what you need to learn, not much is said about how to learn effectively.

And when I say “to learn effectively” what I mean is A) to not just accumulate knowledge but B) to be able to apply that knowledge effectively at some point in the future.

By this definition, much of what you did in school was not learning. It was temporary exercises in memorization. By this definition, most of the seminars and courses and books and conferences people spend money on is not learning either.

Something is not truly learned until it changes you in some way, no matter how subtle or simple.


1. Memory Is Based on Relevance

Since my book came out last year, I’ve done probably 500 different promotional things for it. But one of my favorites was participating in this online book club called Mentor Box.

Like most book clubs, Mentor Box sends you a couple books each month and you’re supposed to read them. But what’s cool about Mentor Box is not only do they send you the books, they send you study material related to the books, as well as video interviews with the authors. But their study materials, instead of being like school, where it asks you to repeat information in the book to help memorize it, are designed to force you to apply the lessons to various areas of your life.

That’s because memory works based on relevance. We’re selfish creatures by nature and we only remember what our brain has deemed important to our own lives. You can learn the coolest thing in the world, but if you don’t find a way to make it relevant to you and your well-being in some way, your brain will conveniently forget it.

If you want to remember information, then you need to stop and take a second to ask yourself, “How is this relevant to me?” or “How can I apply this in my life?” You basically have to get personal with it. And if you’re not willing to get personal or think about your own life critically in that way, then most of the information you consume will just wash away.

Mentor Box is a great tool, but you can do this on your own when you’re reading at home. You can go out and buy a notebook (or keep a folder on your computer) and every time you come across something interesting in a book, write down its application or relevance to something in your life — how you can use the concept, how it explains something in your past, how it can help with your problems, etc.

Basically, you need to approach whatever material you’re studying with a clear purpose in your mind. You can’t just read a book to say you read it. That’s like dating someone just to say you dated them. It’s empty and pointless and soon you’ll forget it ever happened. Go into everything you read with a clear purpose of what you want to get out of it, then do the extra mental steps to make sure that happens.


2. Memory Functions by Association, Not by Blind Recall

We’ve all had that experience of watching a documentary or something, and then when we try to think back a couple days later, not remembering what was in it.

That’s because blindly recalling information out of the blue rarely works, and is not an efficient way for our brain to work.

Our memory works via associations. For instance, I saw a documentary a few years ago about the Soviet Union hockey team. It was one of those things that I not only forgot what was in it, but forgot that I had even watched it.

Then, a couple months ago, I was talking to a guy who was writing a book about teamwork. He mentioned something about hockey and the documentary immediately shot back into my head. I started describing it to him, and suddenly flashes of various scenes and interviews started returning to my conscious memory.

The information had always been in my head, it just hadn’t been accessible because it wasn’t associated or relevant to anything I was discussing.

Understanding that memory works in this way is useful though because it means you can become more economical in what you choose to remember and what you don’t.

In this day and age, where we can Google and Wiki everything, sometimes just remembering the core idea or general principle behind a book or article is useful enough in and of itself. I couldn’t tell you the studies or statistics about men’s job prospects and college graduation rates, but I do know they’re declining and I do remember there’s a famous article from The Atlantic (and book) that I could easily look up if I wanted to know all of that stuff (I just did, it’s here). I remember the principle point is that new technologies are creating an economy where the skills that men excel at are no longer as useful as those that women excel at. I couldn’t tell you anything else about the article, but I know enough to find it, pull it up and grab whatever facts I may need and then move on.


3. Reading Does Not Have to Be Linear

Another mistake a lot of people make is assuming that they have to read everything, line by line, one after another. This is not only not true, but it’s often a waste of time and energy.

If you’re reading a nonfiction book and you already understand the main idea of a paragraph, skip to the next one. If you’re reading a study or story that you’ve heard before, skip it (unless you want to reinforce it, of course). If a book is kind of bad and there’s really only one chapter that sounds appealing, just read that chapter and put the rest away.

When you buy a book, you’re not buying the words, you’re buying the useful ideas. The job of the writer is simply to convey those ideas as efficiently as possible. If the writer is doing a poor job of that, then take it upon yourself and act accordingly.

The point of a book (or article, or video, or podcast) is to glean the information that is relevant and important to you. Not to finish it or to understand every word. What matters is the principle or key idea. Everything else is merely a vehicle designed to get that principle or idea to as many people as possible. Once you’ve received that principle/idea, there’s no reason to feel obligated to sit there and read/watch/listen to the rest (unless you want to).


4. Thinking Critically and Asking the Right Questions

Everything you read should be questioned. You should question the author’s biases, whether they’re interpreting information correctly, whether they’re overlooking something.

One thing I try to force myself to do, especially when I’m reading something I agree with, is ask, “How could this potentially be wrong?”

You’ll be surprised how often you come up with stuff.

Other useful questions to ask after everything you read include:

  • “How does the author benefit from writing this?”
  • “Is this something relevant to my own life and happiness? Is it worth remembering?”
  • “What’s the underlying principle here? How could it be applied to other areas of life?”

The truth is, there’s little that we know with absolute certainty. Most models and theories have little empirical support for them (looking at you personality tests), and outside of the hard sciences, much of the academic research out there is flimsy at best, and outright misleading and wrong at worst.

Everything should be taken with a grain of salt (including what I’m writing right here), for the simple reason that almost everything is largely uncertain. And it’s the ability to navigate those uncertainties effectively that will determine the depth of your knowledge and understanding, NOT the simple ability to memorize a bunch of facts and numbers.


Source: Mark Manson

https://markmanson.medium.com/how-to-become-a-better-learner-c1def7f9d5da

Thursday, January 29, 2026

強制安全帶,問題意識何在?立法議會在立法懲罰之前有考慮過嗎?

 


為什麼香港土地公陳雲這次不極力反對巴士強制戴安全帶?此乃是次安全帶爭議之中,最為神秘的地方!

去年,我曾經一力反對過膠袋徵費,拍片三次及寫公開帖文十幾次,並得到全國僑聯的前領導加入反對陣營而令事情告吹。今年一月二十五日,強制安全帶來了,我除了傳閱一些嘲諷的帖文和新聞,並無公開大力反對。原因有二:首先,我不想政府又針對我。其次,我知道此法無法執行。膠袋徵費是籌劃了用政府垃圾袋來執行的,故此必須反對。強制戴安全帶,需要大量執法人員來巡查,阻礙巴士運行,故此執法力量不大。法不治眾之下,人民會鬆懈對待,結果變成自願戴安全帶。

為了與大家鍛煉一下腦筋,這裡不妨與各位一齊思考一下,政府憑什麼強制巴士乘客戴安全帶,否則罰款五千元及監禁三個月(最高刑罰)?


強制佩戴安全帶的公義原則及法學考慮


假若我在議會,遇到這種立法,我思考的法學原則如下:

一、首先,要調查外地和香港的實際情況。目前各地的安全帶強制都是限於跨境巴士,有企位的市內巴士是自願戴上安全帶(如設有)而並非強制。香港原先也是限於無企位的小巴才強制佩戴。各國的理由是跨境巴士容易發生意外,故此強制安全帶,但罰則並無香港之重。

二、此事的問題意識(problematics)在於,安全帶是保障有座位的乘客,那邊沒座位的企位乘客,政府是否放棄保護,各安天命呢?有否座位,視乎上站的地點和時間,那麼於不利的地點和不利的時間上車的人,是否放棄保護呢?這就是安全帶強制與否最深刻的公義原則:那就是如果政府要保護乘客,就全部一體保護,不能放棄企位的乘客。基於這潛藏的法學原則(各地政府未必這樣辯論過而我相信是無),各地的市內巴士只會鼓勵戴安全帶而不能立法強制。故此,我在去年十月二十五日於面書公開呼籲一次,如果要強制安全帶,巴士必須廢除企位!(帖文見本文附錄)當然,我不會將法學的道理講出來!這是極為昂貴的學術機密。

安全帶的問題,討論完畢。

(從上述的討論,大家會知道,為何深層國家絕對不會允許陳雲進入立法議會,因為我會提升民智,不利於豪強和財閥剝削勞苦大眾。我在辯論採用的道理,不限於階級鬥爭,而是源自古希臘邏輯學的、普遍性的理性。)


附錄:陳雲呼籲取消巴士企位的公開帖文

陳雲:星期日講道。巴士要扣安全帶之後,大大增加了皮膚、汗液和口涎的傳染病傳播的機會。小巴也是。有無醫學團體夠膽——我說是夠膽!!!!!!!!!!——去化驗一下這些公用交通工具的安全帶的含菌量和(如有)消毒情況所帶來的化學感染?

是哪一屆立法會通過這些法例的?當然估計是有泛民在內的一屆。

為什麼立法不是限制在危險座位(如前面沒有座位防護有事直接飛出)而是遍及所有座位呢?貪方便嗎?或預設了只是危險座位的乘客知機自己扣安全帶而其他可以隨意選擇嗎?

此外,為了安全,請立法取消巴士的企位,好似小巴那樣,坐夠人就開車!

不超度。

(閱讀智力門檻:智人)


Source: 陳雲

https://www.patreon.com/posts/qiang-zhi-quan-149390337


[2] 2025-10-26 11:54 https://www.facebook.com/wan.chin.75/posts/pfbid0zyddDyVN9ehvtX2foNrg7FduRyr6qg2qzrAmRgsSCphsLWDAZ68QUV95seBce81jl

Tuesday, January 27, 2026

English professors double down on requiring printed copies of readings

Amid the rise of artificial intelligence and concerns about distraction, more English professors are turning to no-technology policies that prioritize physical books and reading packets.


This academic year, some English professors have increased their preference for physical copies of readings, citing concerns related to artificial intelligence.

Many English professors have identified the use of chatbots as harmful to critical thinking and writing. Now, professors who had previously allowed screens in class are tightening technology restrictions.

Professor Kim Shirkhani, who teaches “Reading and Writing the Modern Essay,” explained that for about a decade prior to this semester, she did not require printed readings. This semester, she is requiring all students to have printed options.

“Over the years I’ve found that when students read on paper they're more likely to read carefully, and less likely in a pinch to read on their phones or rely on chatbot summaries,” Shirkhani wrote to the News. “This improves the quality of class time by orders of magnitude.”

As the course director for “Reading and Writing the Modern Essay,” Shirkhani leaves the decision of allowing technology in the classroom up to each individual instructor. Yet others have followed her practice.

Last semester, professor Pamela Newton, who also teaches the course, allowed students to bring readings either on tablets or in printed form. While laptops felt like a “wall” in class, Newton said, students could use iPads to annotate readings and lie them flat on the table during discussions. However, Newton said she felt “paranoid” that students could be texting during class.

This semester, Newton has removed the option to bring iPads to class, except for accessibility needs, as a part of the general movement in the “Reading and Writing the Modern Essay” seminars to “swim against the tide of AI use,” reduce “the infiltration of tech,” and “go back to pen and paper,” she said.

Regarding the printing cost, Newton and Shirkhani both emphasized that Yale has programs to help students who need financial assistance paying for printing.

“I totally get that cost and the burden of that cost,” Newton said in an interview. “I kind of feel like there's going to be a book in most classes that you have to buy, and the course package just sort of replaces a physics textbook.”

Spring semester courses offered a total of 34 TYCO packets this year, up from 20 at the same point last spring, according to archived versions of the TYCO Student Course Packet website. Fall semester courses increased from 30 packets in 2024 to 35 last semester.

TYCO Print is a printing service where professors can upload course files for TYCO to print out for students as they order. Shorter packets can cost around $20, while longer packets can cost upwards of $150 when ordered with the cheapest binding option.

Other English professors are maintaining preexisting no-technology policies.

Professor Nancy Yousef, continuing from her approach at previous schools, has kept a requirement for printed readings.

“The English classroom is increasingly a kind of special place where it’s still possible to converse without the screen,” Yousef said in a phone interview. “AI only seems to make it more imperative to make sure that students are having a direct experience with the text.”

Yousef explained that literature courses are a “practice of attention and a practice of learning how to ask a good question.” Yousef said she hopes students come away from class with greater questions and increased engagement with the texts rather than “a set of bullet points that can go on a PowerPoint.”

Writing professor Anne Fadiman wrote to the News that she asks students to buy the course packet and, when possible, to use physical copies of the books.

“When you read a book or a printed course packet, you turn real pages instead of scrolling, so you have a different, more direct, and (I think) more focused relationship with the words,” Fadiman wrote.

Professors who continue to allow technology in their classroom cite printing costs and concerns about paper usage.

Professor Stephanie Kelley does not require students to bring printed readings and allows technology “for accessibility, cost-related and environmental reasons.” While she has noticed students being distracted during class, such as by online shopping, she wrote to the News that “it can be a lot of paper, most of it going straight in the bin once class is done.”

Kelley wrote that she wonders why the discussion of course material costs “more often falls on humanities classes rather than those with required textbooks that are often prohibitively expensive to rent or purchase.”

In the fall, Yale College Council Senators Siena Valdivia ’28, Alex Chen ’28 and Alexander Medel ’27 — who is a staff writer for the News — sponsored a $3,500 stipend prioritizing first-generation, low-income students to receive financial aid for printing costs. Medel and Senator Aaron Lin ’28 also sponsored a $6,000 stipend to “alleviate the cost of course materials and textbooks for Yale College students.” These stipends come from the YCC budget.


“In an ideal world, printing would be subsumed into the fiscal responsibilities of the university. But under further priority reconfiguring in light of the endowment tax, any such changes face an uphill climb,” Chen wrote to the News, referring to the upcoming increase in the federal tax on Yale’s investment returns, which was enacted as part of President Donald Trump’s One Big Beautiful Bill Act last year.

For Yale students, printing one double-sided black-and-white page on a University printer costs 12 cents.


Source: Jolynda Wang

https://yaledailynews.com/articles/english-professors-double-down-on-requiring-printed-copies-of-readings

Tuesday, January 20, 2026

特朗普煞停轟炸伊朗,是因為他並未離開謀略核心!

 

圖一:外界普遍認為特朗普是為了顧全大局,所以沒有派兵攻擊伊朗。(圖片來源:The Univited Press,大紀元時報)

目前伊朗只是靠殘酷軍警和極端信仰維持,進入北韓狀態,貨幣形同廢紙,電力不足,水也飲不到。但是,正如北韓一樣,在現代的槍砲和管治技術之下,獨裁政權要倒下,必須依賴外力,而外力來自特朗普……但是,特朗普有他自己的政治盤算。他的目的不只是推翻伊朗神權,而是要順利接管,以便維持低油價甚至更低的油價——特朗普在美國的民望的錨,就是汽油廉價如可口可樂。如果無法順利接管,唯有讓子彈飛。

特朗普的矩陣戰術是政治上的聯動效應(linkage effect),利用多過政治和經濟的據點來引發效果。要執行矩陣戰術,要有一個行動大綱領,之後分出幾個日程,歸結到大綱領。遇到障礙就繞過去,從其他據點來對付那個障礙。例如是次特朗普突襲委內瑞拉,是因為普京不答應停火,特朗普唯有先做其他預備成熟的小事情,逐個火頭燒着,產生聯動效應,最終燒到普京,逼他以更低的條件答應停火。普京如果一直捱着,最終可能逼到中共在一兩年內攻台,被美國收拾。這是一場好驚險的博弈!

去年底伊朗全國爆發騷亂,有傳已有逾萬人死亡,美國總統特朗普曾公開向伊朗民眾表示「援助將至」;同時伊朗貨幣里亞爾(Rial)匯價失控,一月初低見一百四十萬里亞爾兌一美元。當局原本打算公開絞死示威者索坦尼(Erfan Soltani),一度刺激特朗普稱要出兵;不過隨着伊朗外交部長一月十五日表示不會處決索坦尼,強調不會判他死刑,特朗普亦在最後一刻收回成命。伊朗最高領袖哈姆尼(Ali Khamenei)則斥責特朗普煽動國民。

之後英媒《每日電訊報》爆料,美國一眾中東盟友包括沙特阿拉伯、卡塔爾、阿曼等,一月十四日晚緊急致電華府痛陳利害,旨在說服特朗普給伊朗一次機會,並警告美方的軍事行動或帶來嚴重的反噬。記者稱,當晚特朗普在下令出兵前一刻,因收到伊方承諾不再殺戮民眾,所以無向美軍下達指令。《金融時報》則稱土耳其、埃及等國也呼籲美方保持克制,否則會衝擊區內其他國家的安全,並影響全球油氣價格。美媒《紐約時報》引述華府高官的消息,以色列總理内塔尼亞胡(Benjamin Netanyahu)為避免以色列成為伊朗報復美國的首要目標,亦有分勸阻特朗普。


美國不單要石油,而且要成為非阿拉伯的石油壟斷供應商

特朗普深謀遠慮,並無逞一時之快!外界普遍認為,特朗普是為了顧全大局,所以沒有派兵攻擊伊朗。不過,親特朗普的美媒Newsmax則捅出,他是在收到情報評估稱空襲伊朗無助推翻哈姆尼之後,才收回命令的。此外,美媒Politico一月十七日刊出的特朗普專訪中,他直言「是時候為伊朗尋找新的領導層」,證明本欄早前的分析正確,他的目標是瓦解伊朗政教合一的神權政府,並且要順利接管伊朗,令美國油商成為壟斷的伊朗石油出口商,好似美國接管委內瑞拉那樣,令美國成為非阿拉伯的石油壟斷大國,一旦美國有了這個優勢,中共唯有跪地求饒。


一句話,正如我在《特朗普2.0厚黑學》寫的那樣,特朗普的矩陣戰術千變萬化,不離其宗——將中共拿下。壟斷石油,是其中一着,其次,當然是壟斷北極的彈道飛彈發射權,令北京和莫斯科在戰術上就範,如此,特朗普非要取得格陵蘭不可。


Source: 陳雲

https://www.patreon.com/wanchin/posts/te-lang-pu-sha-148671981

Tuesday, January 06, 2026

東征西怨與簞食壺漿:評美國擄走委內瑞拉總統之是非

星期二深夜講道,評委內瑞拉,說春秋大義!有人說,特朗普攻入委內瑞拉,擄走馬杜羅,是違反國際法,破壞主權,如此,則普京在二〇二二年春天攻入基輔也是可以諒解云云。然則,此事在孔孟的春秋戰國,如何看待?


首先,看事實,普京攻入基輔,烏克蘭百姓有否上街跳舞慶祝?沒有。反之,俄軍攻入烏克蘭遇到的不是烏克蘭人民夾道歡迎,而是交相唾罵,烏克蘭阿婆將向日葵種子塞入俄國士兵衣袋,希望他能做到唯一一件好事:在他於烏克蘭戰場成為屍體之後,可以長出一株株向日葵。現在,特朗普攻入委內瑞拉,不單是委內瑞拉的人慶祝,英國也有人說,為什麼不擄走我們的首相Starmer?

至於委內瑞拉這些殘暴統治、通脹飛起、人民四處流竄逃命的失敗國家,其主權又是什麼回事呢?古人謂之:國將不國!


我舉出兩條古書,給大家看看孔孟之道。首先是東征西怨,其次是簞食壺漿。在我讀中學的香港英治時代,這是必須讀過的兩則古文或成語故事。


東征西怨:出兵征討東方,而西方的百姓埋怨不先來解救自己。語出《書經.仲虺之誥》:「乃葛伯仇餉,初征自葛,東征西夷怨,南征北狄怨。曰:『奚獨後予。』」形容人民對仁義之師的盼望。商湯王初次征伐葛伯,討伐東方異族,西方夷人就埋怨不先去救他們;征伐南方狄人,東方夷人也抱怨不先去救他們,說:「為什麼只留下我們?」你以為這是古書將商湯王的仁政浪漫化?你現在就親眼看到實例!窮國老百姓見到特朗普,都說Sir, this way.


簞食壺漿,以迎王師:以簞盛食,以壺盛漿來迎王師。指軍隊受到人民的擁護與愛戴,紛紛慰勞犒賞。語出《孟子.梁惠王下》:齊人伐燕,勝之。宣王問曰:「或謂寡人勿取,或謂寡人取之。以萬乘之國伐萬乘之國,五旬而舉之,人力不至於此。不取,必有天殃。取之,何如?」孟子對曰:「取之而燕民悅,則取之。古之人有行之者,武王是也。取之而燕民不悅,則勿取。古之人有行之者,文王是也。以萬乘之國伐萬乘之國,簞食壺漿,以迎王師,豈有它哉?避水火也。如水益深,如火益熱,亦運而已矣。」

語譯:齊國攻打燕國並取得勝利後,齊宣王詢問孟子:「有人說我不該佔領燕國,有人說應該佔領。我以強國攻打強國,只用了五十天就拿下,這不可能只是人力辦到的,不佔領恐怕會招致天譴。如果佔領,怎麼樣呢?」

孟子回答:「如果你佔領之後,燕國百姓感到歡喜,那就佔領,古人中有這麼做的,如武王。如果佔領而燕國百姓不悅,那就不要佔領,古人中也有這樣的,如文王。像這樣一個大國攻打另一大國,結果百姓端著飯食與水來迎接軍隊,這不是別的原因,而是因為他們要逃避暴政之苦。如果你帶去的不是解救,而是更嚴重的壓迫,那麼百姓就會像逃避水火一樣地逃離,政權也就會隨之覆滅。」


孔孟之道,是士大夫的常理,也是老百姓的常理。新課程不要背誦成語故事,不讀《孟子》,就是要下一代不懂得常理,只懂得國際法。


Source: 陳雲

https://www.patreon.com/posts/dong-zheng-xi-yu-147558590

https://www.facebook.com/wan.chin.75/posts/pfbid04VqsV8Z4SiBFE9QUDqYZoPD8mURxZawNhBhqu38m7fJXC2GNbhGDDoyKJUaGN1iBl