http://lanlingcao.blog.tianya.cn/ 吐露心声的地方，自言自语的地方，流泪欢笑的地方…… 蓝凌草 2008-8-30星期六(Saturday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=15006406&idWriter=0&Key=0 前两天网上查了很多皮萨的制作方法，然后又跑去超市采购了一下下，今天上午终于迫不及待开工了！家里没有专门的烤箱，我就只能用微波炉的烧烤功能凑合了~

农工商东西就是少，没有马苏里拉芝士，我只能用光明芝士片代替，更费解的是连黄油都没有，我只好把家里剩下的几滴橄榄油用上了~~~
折腾了两个小时，总算吃上了~~~总的来说么味道还行，就是番茄酱味道浓了点，有些盖过了芝士香味，还有么就是面饼好像发过头了，不够硬（我买的是自发粉，我妈说大概里面酵母放多了）~~~
我妈除了觉得番茄酱过浓，就一直说“蛮好蛮好”（其实我知道她不喜欢吃西餐的）~~~我爸么一向不怎么发表评论，上次作蛋糕他也没说什么，反正动动筷子动动嘴，没啥声音~~~
周围小超市就是没东西~~~罗勒、黑橄榄什么的这次都没用~~~芝士么也因为不是专供皮萨的，所以味不够，拉不出丝~~~~~~要是欧尚、易初莲花什么的大卖场直接开我家门口该多好~~

以后再做的时候我一定要把材料买买好买买齐！味道上么再做些改进~

不啰嗦了，来张图，再去我相册看看我那10寸的pizza吧~

以后还会继续滴！


]]> 2008-9-2 17:11:00(1) 蓝凌草 2007-12-24星期一(Monday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=12179069&idWriter=0&Key=0 文艺心理学的期末论文，因为我最喜欢《傲慢与偏见》这本书，所以就拿来写写，还真是这两年论文写下来借鉴参考书最少的一次，没办法，实在太爱这部小说了，很有感觉。这里就贴上全文，留个纪念……



从《傲慢与偏见》看现实中的婚姻观



《傲慢与偏见》是简·奥斯丁的前期作品，与她的其他五部小说一样，《傲慢与偏见》以男女青年的恋爱婚姻为题材。但这部小说以男女主人公的爱情纠葛为主线，总共描写了四桩婚姻，是作者最富于喜剧色彩，也最引人入胜的一部作品。

整部小说描写得几乎都是英国乡间小镇的舞会茶会、闺中闲话、来往信函，但在这一切貌似平淡闲散的家长里短、分析评论背后，却可以看到作者对于恋爱、婚姻中折射出的世态人情的思考与嘲讽。在18世纪的英国，影响婚姻的主要因素有两个，一是资产，二是地位。但简·奥斯丁对婚姻却有着她独特的见解：爱情是婚姻最基本的条件，但财富也是幸福生活的坚实基础；除此之外，门当户对有时对于婚姻也很重要。所以，在她眼里，财富、地位、身份、家庭、朋友、性格、见识、感情这众多因素在婚恋的天平上都是相当重要的砝码，合适的婚恋是所有这些因素综合作用的结果。当然，她的这种婚姻观很大程度上还是受到了她所处社会环境的影响，但放在当下的社会，也着实有些道理。我们不得不承认，尽管现在的人们一再宣扬爱情，但财富与门户还是深深影响着人们的择偶。

对于《傲慢与偏见》中的四桩婚姻，我们可以运用马斯洛的“需要层次”理论对其中三对青年男女的婚姻进行解读。

第一对是威克姆和丽迪亚，他们的结合纯属“生理需要”层次的冲动。男方长相帅气、具有魅力，表面风度翩翩，实则道德极度败坏，钱财问题上不负责任，欠了很大数额的赌债。女方年轻貌美，却是头脑简单，举止轻佻，满脑子都是参加舞会、和民兵团的帅气军官见面。最终，丽迪亚和威克姆私奔同居，丢尽了班纳特一家人的脸，幸亏后来经达西资助，两人才勉强结婚，但婚后不久即“情淡爱驰”。虽然威克姆和她私奔的很大一部分原因是因为他到处欠债只能逃跑，但贪恋美貌与感情冲动也是重要因素。这种放荡不羁的爱情婚姻，最终只能是悲剧收场。正如奥斯丁所说：“这种只顾情欲，不顾道德的结合，实在很难得到久远的幸福”。

生活中，这种仅因美貌和情欲而结合的毕竟不多，但也还是存在着。尤其是那些认识没多久就“闪婚”的人，虽然不能完全视其为因情欲而结合，但多数也是因感情的一时冲动而结合。最终会有夫妻相伴到老，但大部分还是因丧失新鲜感，或是缺点暴露、矛盾重重而离婚收场。

第二对是柯林斯和夏洛特，他们的婚姻基本上出于对“生理需要”和“安全需要”的满足。牧师柯林斯是个愚蠢、自负却又谄媚的可笑人物，以救世主的姿态向伊丽莎白求婚被拒后，就把目标转向了伊丽莎白的好友夏洛特。而夏洛特家无财产，人又不漂亮，二十七岁还待字闺中，倒是“明理懂事”，比较务实，眼见柯林斯求婚被拒，就抓紧了机会“替补”而上。一个是为了娶个会操持家务、接待客人的“懂事之人”，一个是为了嫁个能确保她不致挨饿受冻的“保险箱”，至于婚后尝不到天伦之乐，倒也无所谓。这两人的结合实在是现实得过了头，可以算是毫无爱情的金钱买卖式的婚姻。

“凡是有钱的单身汉，总想娶位太太，这已经成了一条举世公认的真理。”这是小说的第一句话，充满嘲讽意味。在这里，倒是可以换成“没有财产的妇女需要嫁个有钱的丈夫”，当然，平等一点，也可以是“没有财产的男人需要娶个富婆撑着”。像这种纯粹以物质财富为衡量标准的婚姻观并不少见，在奥斯丁那个时代如此，到现在也是这样。有些穷人为了“改善生活”与富人结婚，有些本身家境就不错的人会因为门第观念或是想要更为富有而与大款结婚。如果说这些婚姻里真的有爱情，那到挺好，可要是没有，那就可悲了。只能是过着奢华的生活，表面光鲜，内心空虚。吵架、外遇几率很大，所以离婚的也不少（当然也有因为考虑到财产分配问题或是面子问题而僵着不离的）。

第三对是达西和伊丽莎白，他们的婚姻是主要是爱情与尊重的有机结合，并体现出“自我实现的需要”。达西是个贵族青年，知识、头脑、财富、地位样样不缺，仪表堂堂，但有些傲慢，对班纳特太太和她三个小女儿粗俗愚蠢的言行深感厌恶，却爱上了二女儿伊丽莎白，并克服了门第观念与她结合。伊丽莎白漂亮、聪颖，生气勃勃而又富有远见，对事对人都有着敏锐的洞察力，却因达西在一次舞会上对她的冒犯而产生了偏见，更因姐姐婚事受达西干预而加深了对他的偏见，在严词拒绝了达西第一次求婚后，却通过达西写给她的一封信而对其重新认识，最终消除偏见，爱上了达西。这两人的关系是小说的主线，两人由误解、矛盾转向相知、相爱，这种慢慢消除傲慢与偏见，并且在爱情与尊重的双重作用下结合的婚姻，可以说是结合了理智与情感，自然是美满的。

人们常说，第一眼的印象很重要，但事实是，有时候第一眼是具有欺骗性的。所以，通过接触与了解慢慢发现一个人的真正品性极为重要。我们可以接受一见钟情，但决不能草率结婚。在爱情的基础上，双方还需要在性格、习惯、价值观上进行一定时期的磨合，这样才能确定到底彼此是否真的合适。事实证明，如果是为一时之爱而冲动结婚，那么爱情很有可能在生活的矛盾中消磨殆尽，剩下的只有后悔与痛苦。

有学者评论说，《傲慢与偏见》一书是简·奥斯丁对爱情和婚姻隔岸观火式的理解。的确，这部小说人物刻画细致入微，恩怨爱憎、人生百态尽在其中，轻描淡写得恰到好处。可以说，小说幽默却又深刻，从中流露出的婚姻观极具现实性。

也许有人抱怨罗曼蒂克的爱情只存在于艺术作品中，在现实生活中越来越少，但现实就是现实，人不能为了爱情而活。情感、财富、家庭、性格等各方面都需要考虑到，这样才能有一个和谐幸福的婚姻。

如果说恋爱时是情感占上风，那么婚姻中则是理智占上风。出门七件事：柴、米、油、盐、酱、醋、茶，这不是老古董，而是反映真实的生活。婚姻包含着一切琐碎的生活，也包含着夫妻双方情感上、事业上的互相体谅与扶持。面对婚姻，我们需要的除了爱情，更多的是信任、尊重与理解。
]]> 2007-12-24 23:12:00(1) 蓝凌草 2007-12-22星期六(Saturday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=12154672&idWriter=0&Key=0 上学期的六级分数自认为还可以，这次想刷新一下~~~就怕反而刷低了~~~
今天又下雨，不过还好，毛毛雨，还清楚地记得上次考完六级，暴雨~~~和施施吃完饭后一路狂飙回寝的~~~疯狂哦……
今天又来不及做，不过这次我换顺序了，先做了翻译，所以完型一点没看~~~乘老师收前几排卷子的时候，把所有选项都选上了C或D~~~上帝保佑……
吃完饭回寝打电话，老妈问比上次难还是简单……我说不知道，没感觉……是真没感觉~~~]]> 2008-3-28 18:55:00(1) 蓝凌草 2007-11-10星期六(Saturday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=11678428&idWriter=0&Key=0 这些日子都在校内上晃悠，写博也基本在校内上，还真是忽略了天涯这边……
不过也不能怪我啊~~~校内上同学多~交流多~~~
qq空间 --> msn space --> 天涯博客 --> 校内日志……
前两个已经被彻底放弃了，剩下两处还在“经营”着……以后会怎样？天晓得~~~]]> 2007-11-10 17:19:00(0) 蓝凌草 2007-10-19星期五(Friday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=11426569&idWriter=0&Key=0 原本打算作为美学课期中考察用的音乐小品被搁置了，因为觉得太恶搞，所以选用一个较正的朗诵剧……本以为没机会把“郭靖”演出来了，想不到研究生迎新会要本科生出个节目，所以我们5个就兴奋的决定把它演出来，剧本都改好了，别浪费嘛~~~周二晚上的表演还是很不错的，虽然偶有漏词忘词，不过整体效果不错，把系里那些研究生和老师们都给逗乐了，呵呵^^

第二天走在路上，碰到几个研究生，还跟我们打招呼了，夸我们演的好，把我们几个乐得哟~~~直呼有了出名的感觉！不过路过的研究生我们都不怎么认识，弄得人家打了两次招呼我们才明白过来是咋回事，哦哟，可别让人家以为我们耍大牌哦，那可就误会大了~~~

说起来我们可是只有一个礼拜多一点的时间排这个剧，晚上，上午，反正猛抽时间排（还得5个人都有空，不容易啊~~），有这个效果很不错了！当然啦，演出前一天彩排时那个研究生提得意见还是很不错的，夏感叹那人怎么就没去考艺术系呢~~~

说起来，在寝室里排练对戏的时光也是很不错的，乐趣无穷，加上又是个超级搞笑的音乐小品剧，念念台词，做些夸张动作，足以让我们笑翻掉~~~不过真上了台倒是一点都不笑场，紧张啊~~~不过没事儿，台下笑得挺欢，哈哈……

很可惜的是夏的相机居然突然没电，小晋帮我们拍了八分钟后相机就停掉了一冈~~~后来回寝室一看，居然一点视频都没录进去，晕~~~什么叫要做两手准备啊，还真是很有道理的……我们想着哪天就是自己演给自己看，我们都要再排一边，把全剧都录进去，毕竟是头一回演音乐小品剧，又是我们5个一起排演的，将来拿出来看看，会是个不错的回忆啊~~~

大学生活里总算多了一些色彩……
]]> 2007-10-21 20:20:00(1) 蓝凌草 2007-9-25星期二(Tuesday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=11147862&idWriter=0&Key=0 人是矛盾的动物，常常会碰到选择题，于是也就有了很多困扰……
突然觉得开学至今我总是处于矛盾中，有时候思想斗争的厉害~~~
当然，还时不时要来个自我检讨，自我反省，对于没好好学英语而自惭形秽~~~
哎，累~~~~~~~]]> 2007-9-25 18:07:00(0) 蓝凌草 2007-8-30星期四(Thursday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10838083&idWriter=0&Key=0 前几天看了《放羊的星星》，剧情之前就看过了，觉得中间段太惨，所以没忍心看，直接从五年后开始看的……

偶像剧该有的情节都有了，看起来依然乐此不疲，没办法，生活中没有的东西，我们就在剧集中寻找，总是被那些浪漫爱情冲昏头脑~~~

剧中夏之星说的一句话很触动我，“是五年后的仲天琪不相信夏之星了”，两人间的爱没了信任就什么也没了，无论是恋人还是夫妻，信任最最重要。。。

生活毕竟不是偶像剧，不会那么戏剧化的波折重重，也无需如此轰轰烈烈~~~在一起开心舒服，分离时有所牵挂，困难时互相扶持，这样就足够了。。。默契的恋人只要有偶尔的一点小浪漫就可以了~~~生活中平凡的我们恐怕是经不住那些个来回闹腾的……
]]> 2007-9-5 16:12:00(2) 蓝凌草 2007-8-27星期一(Monday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10800332&idWriter=0&Key=0 *开始点菜吧！
　　●从前菜到咖啡，这是最传统的套餐形式：前菜→汤→鱼类料理→肉类料理1(主菜)→水果冰点→肉类料理2→沙拉→甜点→水果 咖啡。在前菜之前可饮用少许开胃酒，也可以选用很少量的小点心。
　　●简化了的全餐：在今日，除了结婚喜宴的西餐外，像以上的全套餐点已越来越少了，一般肉类料理只有一道。在餐厅里，你可以按餐厅所决定的料理组合依序进餐，也可以依自己的喜好搭配喜欢的料理。

*正确使用刀与叉，千万别出“洋相”
　　●左手拿叉按住，右手拿刀切开，然后再用叉将料理叉起送入口中。如果是细碎的食物，可用叉子的正面舀起。当然，在与朋友聚餐的轻松场合，如果不需用到刀子，可以用右手拿叉进餐。
　　●摆置刀与叉所传达出来的信息：用餐中为八字形，叉正反面朝上皆可，而 度 侧则必 须向自己。刀刃向他人时，就具有敌意了。用餐结束后，可将叉的正面向上，刀的刀刃侧向内与叉并拢，平行放置于餐盘。
　　●餐巾是为在用餐时防止衣服弄脏而准备的。一般在点完餐后再打开，对折后放置于膝上。暂时离开或吃完离席后，千万不要把餐巾挂在椅背上，或是揉成一团放在桌子上。
　　●正确的姿势与适当的角度对于你的优雅风度有着相当的影响。

*轻松愉快地享用各种料理
　　●前菜的吃法：前菜有点像中餐中的冷盘，有鱼子酱、烟熏桂鱼、生火腿、小龙虾、生蚝或蜗牛等，可以比较随意。
　　●喝汤的方式：喝汤时千万不要发出声音，将汤匙微微倾斜比较容易饮用。如果汤还很烫，可以利用汤匙静静地来回搅拌使温度下降。汤喝完后直接把汤匙放在汤盘内，或是放在餐盘上也可以。
　　●吃面包的方式：面包一般是无限量供应的，千万不要吃太多的面包。为了不吃下太多的面包，最好在用过前菜、汤端上来后再开始吃面包。吃面包的时候，应先用手撕下一口大小的量后再吃。切忌用刀、叉切或叉面包。
　　●肉类料理的吃法：肉类料理应从左边开始切，调味酱应放在盘子内侧。放在牛排旁边的蔬菜不只是为了装饰，而是基于营养均衡的考虑而添加的，因此应与肉互相交替着吃完。不可一开始就将肉全部切成一块块的，否则好吃的肉汁就会全部流出来了。
　　●鱼类料理的吃法：鱼类料理上都会有柠檬，切成圆形的柠檬可用刀压一下，使柠檬的香味渗进鱼类料理；半月形的柠檬切片可用叉子轻轻刺在果肉部位，用右手轻轻捏住柠檬，挤一二滴在鱼类料理上即可。取用的调味酱不应直接淋在料理上，应放在盘子的外侧。
　　●生菜沙拉的吃法：沙拉的种类从简单的绿色蔬菜到豪华的海鲜或肉类，或加入 旄谓?的沙拉等等，正式场合必须使用刀叉。如果是大钵或大盘子装的沙拉，就得用公叉、公匙从大盘子内夹取沙拉……
　　●咖啡的喝法：餐后最适合饮用蒸气加压的浓缩咖啡，因浓缩咖啡含咖啡因很少，即使在晚上也可以安心饮用。先喝一小口，品尝一下咖啡的香气后，再依喜好放入适量的糖与牛奶。

*餐前、餐后的礼仪细节
　　●到餐厅前，最好先打电话提早预约。
　　●进入餐厅后，外套等较大的物品可以寄放在衣帽间，而手提包、携带物品可以放在椅脚旁。
　　●若是私人餐会，入座时应以女士优先；而公事餐会时，则应让上司或长辈先入座。入座时必须从左侧入座。
　　●抽烟最好在用餐后，等到饮用咖啡时才抽，实在忍不住想抽烟时请到别处。
　　●服装也是至关重要的，应注意仪表整洁，尽量减少化妆与装饰品。

*用餐禁忌
　　刀是切开料理用的工具，用餐的时候不可以拿到嘴边；不可同时用刀与叉将食物送入口中；不可舔食刀上的酱料。
 　『忍朗 若汤太烫而用嘴吹凉是大煞风景的；喝?时不要发出嘶嘶的声音；不要把面包放入汤内一起吃；喝汤时不要把盘子整个托起；舔汤匙的动作是绝对不合西餐礼仪的。
　　撕开面包后，如左手还拿着较大的面包，就不可以吃右手拿着的面包；不可以不将面包撕开就整个拿起来咬。
　　洗手盆一旦端上来，不要把水喝掉，不可拧挤盆内的柠檬，不可将两只手同时放入清洗。

*错误示范集
　　●会显得很没有修养
　　　聊天时不要过分投入，以致忘情地挥动手上的刀叉。
　　　用餐中不可将手肘放在餐桌上。
 　　『敛还思八 的存在而大声谈笑是很失礼的。
 　　不要东张西望，老是注意其他桌上的人。
 　　不可大声与别桌上的人说话。
　　　用餐结束后不可以在座位上用牙签剔牙。
　　●会引起其他人的不愉快
　　　用餐中拨弄头发会给人不干净的印象。
　　　打嗝的声音太大是非常失礼的。
　　　一言不发地用餐难免会使同伴以为你对这顿饭“不是很满意”。
　　　取笑他人是非常没有礼貌的。
　　●注意平时的不良习惯
　　　掉在餐桌上的面包屑不要用手收集或是扫到地上。
　　　打哈欠也是不礼貌的。
 　　不要擅自与同伴交换料理。
　　　嘴里有东西时不要说话。
　　　在座位上补妆也是不礼貌的。]]> 2007-8-27 13:20:00(0) 蓝凌草 2007-8-19星期日(Sunday)阴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10710616&idWriter=0&Key=0 今天高三班级聚会，来了十八九个，还行吧，不过我们原来7班的未免也忒少了点~~~

女生连我一共三个，倒~~~

班长选的居然是茶楼，说是喝茶聊天打牌吃点心，之前看到信息的时候也是一个字，倒~~~好在今天那茶楼是点一杯茶就能免费吃水果点心，有点自助式的，大家一阵狂吃，无数次跑下楼搜刮吃的，桌面上那叫一片狼藉俄~~~说一句，今天吃撑死了，回家晚饭没吃，明天也要少吃，减肥！一定要把今天吃出来的肉都给它灭了！！！

其实今天跟寒假那次聚会差不多，大家也是一直在打牌，只是上次是一帮子玩杀人游戏，而这次是分开几桌，有到另一间搓麻将的，有打80分的，我们这桌三女四男，人多，所以就拿了三傅牌先吹牛皮，再斗地主，还挺乐……

一帮子打牌调侃也挺好，不过老这样未免也太没创意，我倒是觉得哪天大家跑去KTV里K一下挺不错，不过貌似很多人没这打算~~~
]]> 2007-8-20 23:46:00(3) 蓝凌草 2007-8-18星期六(Saturday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10696810&idWriter=0&Key=0 刚刚看了夏的博，我可没心思把每天实习内容列上来~~~
昨天结束了实习，那就在这里记一笔。
其实有很多话可以说，不过还是不放在台面上了，总之很感谢老师们的关怀，都对我这个丫头很好……
别的也不想多说，还是留在心中慢慢品吧……]]> 2007-8-20 19:26:00(2) 蓝凌草 2007-8-9星期四(Thursday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10593972&idWriter=0&Key=0 正午休，上上网，才发现博客很久没更新了……

刚听完处里两个男老师谈育儿经，感叹果然是没当过爸妈就不知道，我的很多自认为正确的育儿观点，都被他们两个亲身实践的父亲给驳斥了……不管对男人还是女人来说，婚后也许还可以充当个孩子，但做了父母后，恐怕就真的必须扛起重担了……

实习中虽然做的多是琐碎之事，不过领导老师们都还不错，所以挺舒服、挺开心的，居然喜欢上班，对暑假天天呆在家里反而觉得无聊~~~可能也是因为没有什么压力吧，如果是正式工作了，会有压力，天晓得还能不能如此轻松的宣称“上班快乐”……

打开博客主页面，又看到了我这个江南烟雨的模版，淅淅沥沥的雨丝滴在荷塘里，宁静，却又带着一丝忧郁之气……当初是一眼就看中这个模版的，很喜欢这种江南庭院，可能是古装电视看多了吧，有时候会希望自己出生在那种年代，哎呀，归根到底还是被那种完美的爱情给钩住了……有时候想事情就是太绝对，过于理想化了……以前看到爸妈看电视，总会问我爸这人是好人还是坏人，但他总是答我一句哪有绝对的好人和坏人，说的也是，就像有些人利欲熏心干了坏事，但他可能是个孝子，或是来个好哥们儿讲义气，真的很难说清楚绝对的好坏……我一直相信人是双面的，只是要看你哪一面呈现的多一些，哪一面克制的多一点……
但很多时候我们还是会很主观的从某些事上去判定一个人的好坏，尤其是当触及自身利益的时候……]]> 2007-8-9 13:09:00(0) 蓝凌草 2007-7-19星期四(Thursday)多云 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10362708&idWriter=0&Key=0 昨天下午没事，就登上博客看了看，从夏那里进了袁弘的blog,继而进了胡歌的blog，又从那儿进了他经纪人karen的blog，看了两篇，就被吸引住了……
看了以后，我觉得他们几个人是真正的好朋友，一起打拼工作，一起面对车祸的灾难，一起痛哭流涕，一路上风里来雨里去，悲伤崩溃的时候彼此用互嘲斗嘴来安慰对方……如果没有坚实的革命感情作后盾，恐怕胡歌不可能从车祸中这么快走出来，也不会恢复的那么好~~~
看karen的文字，我会时不时被逗乐，她和胡歌都那么的有幽默细胞，把原本惨烈的境况变得不那么沉重，但是又会让人深深体会到一种感动，体会到他们的坚强……
顺便提一下，看了她的文字，我才发现原来他们不止跟谢娜、和炅很熟，跟黄磊夫妇也很熟，从karen字里行间的叙述中，让我感觉到了他们真实的生活，是快乐的，虽然有时会有娱乐圈的特殊性，但是却也贴近生活……
第一次关注karen这个人，第一次进她的博客，我得说我很喜欢她，确切的说是欣赏，一个极具幽默细胞的坚强女人……
]]> 2007-7-23 13:09:00(2) 蓝凌草 2007-7-10星期二(Tuesday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10263439&idWriter=0&Key=0 这个暑假对我来说真的很与众不同，没有大学前的作业，也没有大学后无所事事天天看电视上网的日子，因为这次我跑去实习了……
昨天开始的实习生活，前天我也像夏一样有点担心，有过想逃的一瞬间，不过还是告诉自己要跨出这一步，要勇敢的面对外面的世界，面对这个社会，不能逃避……
今天较昨天来说已经好多了，希望能尽快跟大家熟悉起来……
尽管只有两天，但在上下班的时候都很有感触，看着地铁里人挤人的场面，我突然就会觉得怪怪的，想不到我居然也开始了朝九晚五的生活……早起赶车赶地铁，生怕迟到，晚上五点半下班疲惫的在地铁里打瞌睡，回到家都六点半了~~~看着爸妈饿着等我吃饭，心里真过意不去~~~~我终于可以了解到为什么现在的年轻人都说工作忙，常常会有爸妈伺候晚饭的事情发生……真的，六七点到家，自己洗切炒，等吃上饭怎么也得7点多了，说不定还得近8点，早饿死了~~~~~估计切菜的时候都能打瞌睡了……
我终于可以理解为什么几乎每个踏上工作岗位的人都会说大学里的时光是最好的，因为大学里真的是除了考试可算无忧了，平时浑浑噩噩，上课困了就倒，放假就过猪一样的生活……上班就不行，也许是因为刚开始实习吧，反正现在我连困了都不敢趴着睡，时刻提醒自己要打起精神……
现在是该慢慢走出象牙塔，开始勇敢面对现实中的社会了……]]> 2007-7-10 20:27:00(0) 蓝凌草 2007-7-7星期六(Saturday)台风 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10226164&idWriter=0&Key=0 昨天根夏和夏妈去了七浦路，夏妈真会砍价，要好好向她学习！
中午分开后，我想想还有鞋子衬衫什么的没买，所以一个人在那儿又逛了3小时，腿都快断了~~~
晚上把所有买来的衣服裙子都试了一遍，感觉就是……衣服还是要试过才能买的！
我妈直说穿出来没样子～～～盯着我那件吊带裙就说大学生怎么能穿这个呢～～～（感觉在她眼里大学生就不该穿着那种飘逸吊带连衣裙~~~好像掉了档次，给人小妖女的感觉……）我跟她说学校里到处这样的人，穿漂亮点有什么不可以的，凭什么普通人就不能把自己打扮得明星气点儿~~~没宴会参加，还不准人穿礼服不成！
介于不甚满意，今天和老爸就出去继续买，在家附近兜了兜，买了两件衣服，一条中裤，一双鞋，当然没七浦路便宜，不过也不算很贵……反正不管衣服裤子鞋子，都得反复试……想想，以后应该是不再会去七浦路买衣服了吧，顶多去买买鞋子包包什么的，毕竟那些还能穿上提着比划比划……]]> 2007-7-10 10:39:00(1) 蓝凌草 2007-7-5星期四(Thursday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10205969&idWriter=0&Key=0 终于考完了，现在考试越发“自由发挥了”，都没心思背书，这几天都很难进入背书状态，两天12点睡，两天12：30睡，然后早上6：30起……疯掉了~~~摇还要可怕，几乎每天2、3点睡哦~~~~
考完了，也没怎么开心起来，或许是因为还有很多事等着我做吧……]]> 2007-7-5 19:26:00(0) 蓝凌草 2007-6-30星期六(Saturday)晴 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10149495&idWriter=0&Key=0 刚刚看到夏对前一篇日志的回复，突然有了几分感慨……
大部分人都是生活在圈划好的轨道上的，很大程度上 是家人规划的，当然也会有些是后来自己划上的，不过往往都会被圈在那地方，颇是无奈……想要潇洒走一回，但又有多少人能真正潇洒得做自己，过自己想过的生活？
就说那些愤青们，看着嫉世愤俗的，没事儿蹦几句惊世骇俗之语，时不时对社会鄙视一击，让人觉得他们有胆儿，有性格……其实，透过他们的言语，看到的不都是生活的无奈？他们充其量也只是发泄了一下不满，但是还是得在既定的“规则”中生活，终也逃不开的……
感觉我好像又陷入了悲观主义，不过事实的确如此，我们能做的除了偶尔的牢骚，就只有通过把握每一次的欢乐来平衡生活……吃饭、睡觉、看电视、上网、旅游、听音乐、和朋友聊天，等等等等都可以是快乐的来源，既然无法逃离人生的索道，那就欣然接受……
最近我又常常想起那句话：生命是一份礼物，接受它，打开它，赞美它，使用它，享受它。……的确如此]]> 2007-7-5 19:14:00(2) 蓝凌草 2007-6-25星期一(Monday)小雨 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=10092113&idWriter=0&Key=0 这篇有点迟到，因为这两天都进不了这个博客~~~
前天考六级……难~~~来不及~~~反正做到完型和翻译的时候只剩5分钟都不到了~~~翻译一题没做！……完型也是直接看空的地方随便挑词儿选的，奋斗最后几个空的时候被老师无情的把答题卡从我笔下抽走了……那叫一个郁闷哦~~~~~~~~~~~
考完出来和施施去吃了晚饭，结果吃完刚骑上车，雨猛地下大了~~~瞬间我们全成了落汤鸡~~~~我和施施就一路淋着暴雨狂飙回寝室……骑在马路上那段的时候，雨是从正面攻击的，眼睛都睁不开~~~我可是闭着一只眼骑的！……一路上，又闪电又打雷的，我和施施都叫唤着可别让雷劈到~~~~对了，我可算是见识到施施的爆发力了，那叫一个惊人欧~~~从没见她骑车骑那么快~~~可以去参加拉力赛了……
反正那天是湿光光了……不过也不错，一阵“雨中飚车”之后，把考完六级的恶劣心情冲掉了不少，当时停下车冲进寝室大楼的时候，我和施施都笑到不行~~~不知道她最终是什么个感觉，反正我是觉得蛮爽的~~~~
我们常常太规规矩矩做人了，偶尔这么疯狂一把，也算是人生一大乐趣，真的挺“爽歪歪”的……]]> 2007-6-30 19:07:00(2) 蓝凌草 2007-6-13星期三(Wednesday)小雨 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=9970060&idWriter=0&Key=0 presentation之后，今天终于把report写完了！！！那叫一个耗时间……（虽然基本属于摘录拼凑网上人家的文章，不过那也是不容易的！要知道当初我们几个作presentation的时候，找材料可是找的眼都花了！满眼都是英文，一个方块字都见不着啊~~~）好不容易弄完的，留作纪念（不过贴上来之后格式都变掉了~~~完整版本是有目录的，搞得老正式的~~~）：

1. Introduction
In our presentation we talked about Indigenous Australians. While searching for the general condition of Aborigines, we were attracted by one of the policy of Australian government——removing part-Aboriginal children from their mothers, parents, families and communities. So we put more emphasis on stolen generation.
In the course of our study, we used a variety of approaches. We explored the question in the form of group discussion, searched for the related data from the school library and looked for some online messages. To learn Aborigines well, we borrowed a DVD from Mr. Li, our English teacher, and watched the film Rabbit-proof fence, which told us a story that three young Aboriginal girls were snatched from their mothers’ arms and sent to a remote settlement. They then embarked on a daring escape.
In this essay, therefore, we will show our findings. First we would like to introduce the general condition of Indigenous Australians. Then, we will mainly explore the problem of stolen generation. Based on the policy in practice, we will analyze the reasons for “child removal”. Finally, we will show some views of Australian people and focus on how indigenous people live nowadays.

2. The General Condition of Indigenous Australians
Australia is a multicultural society, consisting of people from all around the world. Australia has always had a mix of cultures and people although not in the same way as it does today.
Like all cultures Aboriginal and Torres Strait Islander cultures have changed and developed over time. But colonization of Australia brought rapid changes to Aboriginal society and dramatically affected Aboriginal land and the ways people lived.
Before 1788 Australia was populated only by the Indigenous people of Australia - Aboriginal and Torres Strait Islanders. In 1788 Aboriginal people inhabited the whole of Australia and Torres Strait Islanders lived on the islands between Australian and Papua New Guinea, in what is now called the Torres Strait. There were many different Aboriginal and Torres Strait Islander communities made up of people who spoke different languages with various cultural beliefs, practices and traditions.
Today Indigenous people make up 2% of the entire Australian population (about 410 000 people). The number of Aboriginal people has changed since European settlement because of the effects of removal of people from traditional lands and the impact of cities and towns on populations.
Indigenous people lived a hunter and gatherer life. The men hunted the large animals such as kangaroos, emus and turtles and the women and children hunted smaller animals and collected fruits, berries and other plants. On the coast people caught fish and collected many types of shellfish including mussels and oysters.
To maintain the fragile environment and because of seasonal variations people would only stay in an area for a certain time. This helped make sure they didn't hunt, fish or harvest an area too much so there would be food for the next season.
It is sometimes said that Indigenous people did not own land and just wandered around. This myth has come about because Indigenous people did not mark out their lands in ways that were obvious to Europeans. There were no fences or barriers as in the traditional European way of marking land ownership and so the Europeans concluded that no one owned the land.
Australia today is a much different place from when the First Fleet arrived in 1788 with convicts and marines. Just as in the past, Indigenous Australians live throughout Australia but now this includes cities, towns, the coast, rural areas and the outback. There is no one Indigenous culture but a mixture of contemporary and traditional thoughts, ways and practices.
The greatest assault on Indigenous cultures and family life was the forced separation or 'taking away' of Indigenous children from their families. This occurred in every Australian state form the late 1800s until the practice was officially ended in 1969. During this time as many as 100 000 children were separated from their families. These children became known as the Stolen Generation.

3. Stolen Generation
3.1 The Policy in Practice
Between approximately 1900 and 1972, Australian mixed descent children who were born to Aboriginal mothers after sexual encounters – sometimes fleeting, sometimes exploitative, occasionally more permanent or even matrimonial – with European and sometimes Chinese or Pacific Islander males, were removed from their families by Australian government agencies and church missions, even by force.
But a Government report noted that removals were certainly voluntary in some cases, as some mothers surrendered their children as they believed that they were unable to raise them for some reason.
However, what on earth was the fact of that? Here we found a true event in 1935. A girl who is one of the mixed descent children said: "I was at the post office with my Mum, Auntie and cousin. The policemen put us in the police vehicle and said they were taking us to Broome. They put the mums in there as well. But when we'd gone about ten miles they stopped, and threw the mothers out of the car. We jumped on our mothers' backs, crying, trying not to be left behind. But the policemen pulled us off and threw us back in the car. They pushed the mothers away and drove off, while our mothers were chasing the car, running and crying after us."
In fact, in all states and territories, policemen or other agents of the state, began to locate and transfer children of mixed descent from their mothers or families or communities into institutions. They were between the ages of two and four, some were just hours after birth. In these Australian states and territories, half-caste institutions, government or missionary, were established in the early decades of the twentieth-century for the reception of these separated half-caste children.
Through these actions, those children might be separated permanently from family; they might be taught to despise their Aboriginal tradition; they might be even brought up without the knowledge of that tradition; they might be sent to work as domestic servants in the hope that they would eventually merge into European society and marry out; they might be sent to foster homes where knowledge of their Aboriginality was denied.
From this, we can learn that’s not as a social welfare measure, but as an attempt to break the cultural connection between the children of mixed descent and their Aboriginal families and cultures, to drag the children out of the world of the native settlements and camps and prepare them for a place in the lower class of European society. Because the policymakers and agents of state viewed these children and the worlds from which they had come through racist spectacles, and they really believed in taking the children from their family and culture, they were acting in the long-term best interest of the children, whatever temporary sadness or pain they caused. Because they thought of half-castes as a social problem which had to be solved, and through their alarmist statistical analyses as a threatening demographic trend, they wished, in part through the child removal policy, to help keep White Australia pure.
So we can simply see the aim of the policy has two sides, both of which are now considered highly racist: one was to assimilate mixed-descent Aborigines into the European society and culture. The other was to ensure mixed-descent Aborigines would intermarry with Caucasians rather than with Aborigines; although the Social Darwinism ideology prevalent at the time held that the Aboriginal race would sooner or later die out, it was decided that the process was to be hastened by eventually breeding the Aboriginal race out of existence.

3.2 Reasons for “Child Removal”
Now let’s turn to some questions about the policy and practice we have been analyzing. The first question is simple. How can the cruelty of the child removal be explained? Or why could the government have made such an inhuman policy?
Here we believe a number of important considerations are involved. The first is the habit of mind of the key policymakers, the protectors. In our century the combination of bureaucratic rationality and the scientific point of view has been at the heart of many political tragedies. In interwar Australia, in both the Northern Territory and Western Australia, Aboriginal policy was determined by energetic, reform-minded, progressive bureaucrats with an interest in eugenics, racial demographics, anthropology and social Darwinism. The Australia government posited Aborigines as the lowest form of evolution among the human “racial” types.
The human style of some people was described by a critic thus: Some person has always been courteous and polite to others, but maybe he is one of those inhuman people, to whom an aborigines is not a living personality, but merely class ... genera ... record ... file ... and so on. Earlier in the century the local West Australian protector, James Isdall, explained his involvement in the forcible removal of part-Aboriginal babies from their mothers in the following way: "I would not hesitate for one moment to separate any half-caste from its Aboriginal mother, no matter how frantic her momentary grief might be at that time. They soon forget their offspring." The wrong that he did was done because he thought of Aborigines as incapable of feeling with the intensity or fixity of Europeans. Those people are too removed from genuine human feeling and too little of the real man to be a good Chief Protector. In short they don’t think of aborigines as fully human.
One of the elements strikes us as interesting, although not at all surprising is that some good-hearted individuals have the willingness to carry out terrible actions which they know to be utterly wrong in the course of their duties. For example, one policeman may be called to remove the Aboriginal children from their parents. Although he thought it was a dirty job, he would just do it. Partly it is because of their dependence on a job. Partly because of the habit of deference towards an authority which is assumed to know best or to have deeper reasons which simple folk cannot understand. It’s hard to say whether those people were wrong or not since they had no choice but to obey the orders form their supervisor.
However, in spite of these or those reasons for child removal, we still believe that Aboriginal children should be brought home and live with their parents. One of the most important aspects of Bringing them home is precisely to place on record the permanence of the grief and the guilt many Aboriginal mothers experienced, after being separated from their children, for the rest of their lives.

3.3 Views of Australian People and Some Deep Analysis
Many Australians now accept that the practice of child removal was wrong. Many, however, also think it wrong to condemn earlier generations for their role in this policy. They think of this policy as misguided but well-intentioned. Is it not all too easy to judge simply and harshly with the wisdom of hindsight?
It is true that a certain kind of callow judgment, which condescends to the past from the standpoint of contemporary conventional wisdom, is the enemy of historical understanding. Nonetheless, we have never been able to understand how we think it is either possible or preferable to contemplate the past with moral faculties disengaged. Far from leading us into complacent self- satisfaction, a moral engagement with the past and alertness to the injustices of other times ought, if anything, to remind us of the precariousness of our judgements about ourselves and of the need for searching self-questioning and self-criticism.
It seems to us important to remember also that not all Australians, in regard to child removal and biological assimilation, were morally blind. At the Royal Commission in 1934, the practice of child removal thus: "Many of these poor children are parted from their mothers but first for years they suffer from the misery of hunted animals, always running away from the police ... always in fear that at any moment they may be torn away ... They are captured at all ages, as infants in arms, perhaps, and until they are grown up. They are not safe until they are dead ..."
Finally, the policy of breeding out the colour spoke as plainly as it does to us. Cook's "real policy" was still the extermination of the unhappy native race, and the leaving of the most unfortunate native women at the disposal of lustful white men. This policy is euphemistically described by Australian officialdom as “the absorption” of the native race and the “breeding out of colour”.
We shall be better able to evaluate this policy when another race applies it to ourselves as “the absorption of the white race” and “the breeding out of white people”.

4. How Indigenous People Live Nowadays
Although the removal policy has been abolished, the Indigenous Australians still have to face a lot of problems. The data we gathered in the graph can show us how Aborigines live nowadays:
4.1
Living condition
 Nation-wide Aborigines
Death rate of babies（‰） 5.7 14
Entrance rate of middle
and primary schools（﹪） 72 32
Unemployment rate（﹪） 7 33


4.2
The average life
 male female
Nation-wide 76.2 81.1
Aborigines 56 63

4.3
The number of imprisoned person among 100,000 people
Other people in Australia 112
Aborigines 1827

(Data from: the Eleventh Paper of People’s Daily, January 19, 2001)

In the first graph, the death rate of Aboriginal babies is as high as 14‰, which is 2.5 times higher than it of nation-wide babies. When it comes to the unemployment rate, we can see that Aborigines suffer a high risk of unemployment. In the second graph, the average life of Aborigines is only 56 to male and 63 to female, greatly lower than it of nation-wide people. And in the third graph, compared with other people in Australia, the number of imprisoned Aborigines reaches 1827 among 100,000 people. The contrast is obvious.

5. Conclusion
Now we have learned a lot about Indigenous Australians, especially the policy of child separation. It is impossible for us to read the stories of the separation of Aboriginal children without criticism to the policy. We can imagine how deep Aborigines have suffered from the policy which makes their heart broken. And at present, it is still the case that Indigenous people have neither a clear nor a just place within the ambit of the Australian polity.
We have always said that all people, white, yellow or black, are born with equality, but it seems that we actually don’t have equal rights, especially for Aborigines. We believe it’s the time to give the Aboriginal people a just home which belongs to them.

 (Word count: 2457)


References:
ATSIC Native Title Unit
Aboriginal and Torres Strait Islander Commission
http://www.atsic.gov.au/issues/land/native_title

Bringing Them Home: the ‘stolen children’ report
Australian Human Rights and Equal Opportunity Commission
http://www.hreoc.gov.au/social_justice/stolen_children/index.html

Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS)
Research Institute, Canberra
http://www.aiatsis.gov.au/

Torres Strait Regional Authority (TSRA)
Australian Government
http://www.tsra.gov.au/

AIATSIS Native Title Unit
Australian Institute of Aboriginal and Torres Strait Islander Studies
http://www.aiatsis.gov.au/rsrch

Aboriginal Provisional Government Papers
Foundation for Aboriginal and Islander Research Action (FAIRA)
http://www.faira.org.au/issues/apg05.html

Indigenous Online Network
University of South Australia
http://www.ion.unisa.edu.au/

 ‘Our Right to Take Responsibility’, Noel Pearson
Background Briefing on ABC Radio National
http://www.abc.net.au/rn/talks/bbing/stories/s203074.htm

‘Different Views on Black Arm Band History’
Australian Parliament, Library Research Paper
http://www.aph.gov.au/library/pubs/rp/1997-98/98rp05.htm

Essays and commentary
‘The Nations of Australia’, Professor Marcia Langton
The Deakin Lectures on ABC Radio National
http://www.abc.net.au/rn/deakin/content/session_13.html

]]> 2007-6-13 22:31:00(0) 蓝凌草 2007-6-6星期三(Wednesday)多云 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=9887120&idWriter=0&Key=0 关于安乐死问题
我是赞成安乐死的，但需要有严格的法律规范。
1） 反对者：生命是神圣的，生命只有一次，“活比死好”。安乐死侵犯生命尊严。
回应：每个人有生的权利，也有死的权利。安乐死是尊重病人选择死亡的权利，病人若不想痛苦、无意义、无价值地活着，就有权庄严地结束生命，这也是维护病人的尊严的体现。同时也是人类对生与死的更理性的认识和选择的文明体现。（人总有一死）
2） 反对者：救死扶伤是医生的天职，医生对绝症病人施以安乐死，违反传统道德。
回应：安乐死解除病人的痛苦，是人道主义的表现。医生、护士也不愿意看到病人死亡，但他们对患者的病情与痛苦都比较了解，能理解患者受病痛折磨痛苦不堪的处境。所以如果患者自己选择安乐死，那帮其施行安乐死，就是人道的。
3） 反对者：安乐死使病人成为家庭、国家摆脱负担的牺牲品。
回应：首先我认为实施安乐死的前提是患者自愿；其次对于植物人，若经过多位医生确定其永远都会这样，那家属同意，也可安乐死。 A.的确这些病人会对家庭造成严重负担（经济、心理上），如果只为了拖延垂死的生命、做无谓的治疗，那就严重影响了家人的正常生活和工作，家人也会出于道义和责任，碍于舆论、法律等被感压抑。B.安乐死有利于社会资源的合理分配，避免社会财富的无谓浪费。把有限的公费医疗资源给已无治疗价值的病人，还不如给贫困地区缺医少药，有望治愈的人。对生命的尊重总是有条件的，让病人没有痛苦、安详地回归大自然，把人力、财力剩下来用在有望治愈的病人身上，可以说是符合功利主义的（满足最大多数人的最大幸福）。
4） 反对者：安乐死的“自愿”前提很难确定和把握，可能隐藏谋财害命等犯罪活动。
回应：这就需要法律给出严格界定（如：患者本人签字；至少两名医生、一名心理医生签字同意等）。
5） 反对者：有些患者是因为家人对其产生厌烦，不管不顾，所以想要安乐死。
回应：哪怕法律禁止安乐死，也不能强迫家属在情感上给与关怀，所以是否选择安乐死，还是在于患者的选择，在于其人生观、价值观。

总结：实际上目前以“放弃治疗”作为安乐死实施手段的做法已很普遍（尽管法律禁止安乐死）。当然为安乐死立法，需要在道德与法律间权衡关系，要有严格的操作程序和规范。同时也要求有比较领先的医疗水平（否则易造成滥用）。
从伦理道德上看，安乐死确实符合伦理学的基本原则：
a.自主原则，即尊重病人选择死亡方式的权利。
b.有利原则，即有利于病人、家属和社会实现最大幸福和利益。
c.公正原则，即实现有限资源的合理分配，不能把匮乏的资源过多地用于绝症病人，而要更多地用于其他病人的治疗。
所以，当一个人遭遇非常的不可逆的身体疾病痛苦，自愿要求结束自己的生命时，实施“安乐死”是合乎道德的。
（参考书：《伦理学与现实生活——应用伦理学引论》，陈金华 著，复旦大学出版社）
]]> 2007-6-6 23:04:00(0) 蓝凌草 2007-6-6星期三(Wednesday)多云 http://blog.tianya.cn/blogger/post_show.asp?BlogID=803733&PostID=9887097&idWriter=0&Key=0 老师让我们自己提出一些感兴趣的伦理话题，然后用一堂课讨论，我把我准备的两个发上来瞧瞧，作为保留，有意者也可讨论讨论……

关于堕胎问题
我是不反对堕胎的。
反对堕胎的人往往是从胎儿是人，不能随意抹杀生命的角度去说的，这就是涉及到胎儿是不是人的问题。目前提出的生命分界线有出生、存活性、胎动、产生知觉，无论哪个界定都很难给出确切依据。如果非要做出抉择，那我认为产生知觉后，胎儿才是人（第七周起有大脑活动）。那么，在此之前，胎儿不是人，堕胎也就没有剥夺生命权。（补充：受精之后14天以内，胚胎都可能分裂成两个或两个以上的胚胎，是否是一个个体都不确定，又如何说在此期间的胎儿是人呢？）
但另一方面，即使把胎儿从头至尾看作是人，也不能单纯的从不能剥夺生命权这一观点就反对堕胎，因为这还涉及很多别的问题。我比较赞同女权主义的观点（申明：我可不是女权主义者），认为妇女有权对发生在自己身体内的事进行选择。毕竟胎儿在体内会有9—10个月的时间，在此期间妇女可能因为自身身体原因（如：心脏病），若不堕胎，就会危及自身生命；或者生下后无力抚养，就会造成家庭负担，那么权衡利弊，就可以堕胎。
有些妇女因为受到性侵犯而怀孕，那么她当然可以堕胎，因为怀孕并非她自愿，而且往往让人在将来看到这孩子就想起往事，感到痛苦，从利己主义角度看，这显然违背怀孕者的利益。（汤普森关于被迫与病人连在一起九个月共用一肾的例子）拥有生命权并不意味着有权使用他人的身体。“假设胎儿就是完整的人，那么，在胎儿还不具备独立感知能力时堕胎，与去掉与小提琴家的联结，具有同样的道德意义。”
即使并非强奸致孕，那如果因为无知或疏忽就要怀胎十月，养育孩子几十年，那付出的代价也太高了。（汤普森的那个例子转换后同样可证）所以因无知、疏忽、避孕失败而怀孕的大量妇女也可选择堕胎。
补充：即便有人持反对态度，也不应该立法禁止，这会造成很多人秘密堕胎，找没有医疗资格的人堕胎，往往会造成严重医疗事故，甚至死亡。
（参考书：《实践伦理学》，[美]彼得•辛格 著，刘莘 译，东方出版社）
]]> 2007-6-6 23:02:00(0)