A*******s
发帖数: 9638 | 1 中国医生有偶像吗？ 我觉得够呛，中医可以有李时珍什么的，中国的西医们不会把希
波克拉底当偶像吧？
最近因为externship的事与韩国人有一些接触，我知道中国人似乎对韩国人对中国古代
文化的说法有非议，但这个韩国医生实在让我另眼相看，他说他从小崇拜孙中山，我的
老中朋友是不信的，觉得是忽悠，但看看他给我的这个文章，他能不崇拜孙中山吗？
这个讲话时是孙中山100年前在日本的一个讲话， 难怪中国有中山医学院，但有几个人
知道孙中山的这个讲话？
Gentlemen: I highly appreciate this cordial reception with which you are
honoring me today. The topic of the day is "Pan-Asianism," but before we
touch upon the subject, we must first have a clear conception of Asia's
place in the world. Asia, in my opinion, is the cradle of the world's oldest
civilization. Several thousand years ago, its peoples had already attained
an advanced civilization; even the ancient civilizations of the West, of
Greece and Rome, had their origins on Asiatic soil. In Ancient Asia we had a
philosophic, religious, logical and industrial civilization. The origins of
the various civilizations of the modern world can be traced back to Asia's
ancient civilization. It is only during the last few centuries that the
countries and races of Asia have gradually degenerated and become weak,
while the European countries have gradually developed their resources and
become powerful. After the latter had fully developed their strength, they
turned their attention to, and penetrated into, East Asia, where they either
destroyed or pressed hard upon each and every one of the Asiatic nations,
so that thirty years ago there existed, so to speak, no independent country
in the whole of Asia. With this, we may say, the low water mark had been
reached.
When Asia reached this point, the tide started to turn, and the turn meant
the regeneration of Asia. It started thirty years ago when Japan abolished
all the Unequal Treaties that she had entered into with the foreign
countries. The day when the Unequal Treaties were abolished by Japan was a
day of regeneration for all Asiatic peoples. After the abolition of the
Unequal Treaties, Japan became the first independent country in Asia. The
remaining countries, such as China, India, Persia, Afghanistan, Arabia, and
Turkey were not independent, that is to say, they were still dominated, and
treated as colonies, by Europe. Thirty years ago, Japan was also a colony of
the European countries. But the Japanese were far-sighted. They realized
that the only way to power was to struggle with the Europeans and to abolish
all Unequal Treaties, which they did, thus turning Japan into an
independent country. Since Japan has become an independent country in East
Asia, the various nations in this part of the world have been buoyed up with
a new hope. They realized that since Japan has been able to achieve her
independence through the abolition of the Unequal Treaties, they could do
the same. So once again they have mustered courage to conduct their various
independent activities with the hope of shaking off the yoke of European
restriction and domination and regaining their own rightful position in Asia
. This has been the prevailing thought in Asia during the past thirty years,
which indeed gives ground for optimism.
Thirty years ago the idea was different. Men thought and believed that
European civilization was a progressive one-in science, industry,
manufacture, and armament-and that Asia had nothing to compare with it.
Consequently, they assumed that Asia could never resist Europe, that
European oppression could never be shaken off. Such was the idea prevailing
thirty years ago. It was a pessimistic idea. Even after Japan abolished the
Unequal Treaties and attained the status of an independent country, Asia,
with the exception of a few countries situated near Japan, was little
influenced. Ten years later, however, the Russo-Japanese war broke out and
Russia was defeated by Japan. For the first time in the history of the last
several hundred years, an Asiatic country has defeated a European Power. The
effect of this victory immediately spread over the whole Asia, and gave a
new hope to all Asiatic peoples. In the year of the outbreak of the Russo-
Japanese war I was in Europe. One day news came that Admiral Togo had
defeated the Russian navy, annihilating in the Japan Sea the fleet newly
dispatched from Europe to Vladivostock. The population of the whole
continent was taken aback. Britain was Japan's Ally, yet most of the British
people were painfully surprised, for in their eyes Japan's victory over
Russia was certainly not a blessing for the White peoples. "Blood," after
all, "is thicker than water." Later on I sailed for Asia. When the steamer
passed the Suez Canal a number of natives came to see me. All of them wore
smiling faces, and asked me whether I was a Japanese. I replied that I was a
Chinese" and inquired what was in their minds, and why they were so happy.
They said they had just heard the news that Japan had completely destroyed
the Russian fleet recently dispatched from Europe, and were wondering how
true the story was. Some of them, living on both banks of the Canal had
witnessed Russian hospital ships, with wounded on boards, passing through
the Canal from time to time. That was surely a proof of the Russian defeat,
they added.
In former days, the colored races in Asia, suffering from the oppression of
the Western peoples, thought that emancipation was impossible. We regarded
that Russian defeat by Japan as the defeat of the West by the East. We
regarded the Japanese victory as our own victory. It was indeed a happy
event. Did not therefore this news of Russia's defeat by Japan affect the
peoples of the whole of Asia? Was not its effect tremendous? While it may
not have seemed so important and consequently have had only a slight effect
on the peoples living in East Asia, it had a great effect on the peoples
living in West Asia and in the neighborhood of Europe who were in constant
touch with Europeans and subject to their oppression daily. The suffering of
these Asiatic peoples was naturally greater than that of those living in
the further East, and they were therefore more quick to respond to the news
of this great victory.
Since the day of Japan's victory over Russia, the peoples of Asia have
cherished the hope of shaking off the yoke of European oppression, a hope
which has given rise to a series or independence movements-in Egypt, Persia,
Turkey, Afghanistan, and finally in India. Therefore, Japan's defeat of
Russia gave rise to a great hope for the independence of Asia. From the
inception of this hope to the present day only 20 years have elapsed. The
Egyptian, Turkish, Persian, Afghan, and Arabian independence movements have
already materialized, and even the independence movement in India has, with
the passage of time, been gaining ground. Such facts are concrete proofs of
the progress of the nationalist idea in Asia. Until this idea reaches its
full maturity, no unification or independence movement of the Asiatic
peoples as a whole is possible. In East Asia, China and Japan are the two
greatest peoples. China and Japan are the driving force of this nationalist
movement. What will be the consequences of this driving force still remains
to be seen. The present tide of events seems to indicate that not only China
and Japan but all the peoples in East Asia will unite together to restore
the former status of Asia.
Such a tendency is clearly evident to the eyes of Europe and America. One
American scholar [1] has written a book to discuss the rise of the colored
peoples, where he maintains that Japan's defeat of Russia amounts to a
victory of the Yellow race over the White race, and that such a tendency, if
unchecked, will result in the unification of the entire Yellow race, which
will be a calamity for the White peoples, and ways and means should
therefore be devised to prevent it. Subsequently, he wrote another book in
which he described all emancipation movements as Revolts against
Civilization. In his view, emancipation movements in Europe should be
regarded as revolts against civilization; even more so should such
emancipation movements in Asia be regarded. Such views are common among the
privileged classes of -people in both Europe and America. A minority, they
oppress the majority in their own continent or country. Now they wish to
extend their evil practice to Asia, with a view to suppressing the nine
hundred million people of Asia, and treating them as their slaves. This
American scholar considers the awakening of the Asiatic peoples as a revolt
against civilization. Thus, the Westerners consider themselves as the only
ones possessed and worthy of true culture and civilization; other peoples
with any culture or independent ideas are considered as Barbarians in revolt
against Civilization. When comparing Occidental with Oriental civilization
they only consider their own civilization logical and humanitarian.
From the aspect of cultural development during the last several hundred
years, the material civilization of Europe has reached its height while
Oriental civilization has remained stagnant. Outwardly, Europe is superior
to Asia. Fundamentally, European civilization during the last several
hundred years is one of scientific materialism. Such a civilization, when
applied to society, will mean the cult of force, with aeroplanes, bombs, and
cannons as its outstanding features. Recently, this cult of force has been
repeatedly employed by the Western peoples to oppress Asia, and as a
consequence, there is no progress in Asia. To oppress others with the cult
of force, in the language of the Ancients, is the rule of Might. Therefore,
European civilization is nothing but the rule of Might. The rule of might
has always been looked down upon by the Orient. There is another kind of
civilization superior to the rule of Might. The fundamental characteristics
of this civilization are benevolence, justice and morality: This
civilization makes people respect, not fear, it. Such a civilization is, in
the language of the Ancients, the rule of Right or the Kingly Way. One may
say, therefore, that Oriental civilization is one of the rule of right.
Since the development of European materialistic civilization and the cult of
Might, the morality of the world has been on the decline. Even in Asia,
morality in several countries has degenerated. Of late, a number of European
and American scholars have begun to study Oriental civilization and they
realize that, while materially the Orient is far behind the Occident,
morally the Orient is superior to the Occident.
Which civilization, the rule of Might or the rule of Right, will prove to be
beneficial to justice and humanity, to nations and countries? You can give
your own answer to this question.
I may cite an example here to illustrate the point. For instance, between
500 and 2000 years ago, there was a period of a thousand years when China
was supreme in the world. Her status in the world then was similar to that
of Great Britain and America today. What was the situation of the weaker
nations toward China then? They respected China as their superior and sent
annual tribute to China by their own will, regarding it as an honor to be
allowed to do so. They wanted, of their own free will, to be dependencies of
China. Those countries which sent tribute to China were not only situated
in Asia but in distant Europe as well. But in what way did China maintain
her prestige among so many small and weaker nations. Did she send her army
or navy, i.e. use Might, to compel them to send their contributions? Not at
all. It was not her rule of Might that forced the weaker nations to send
tribute to China. It was the influence of her rule of Right. Once they were
influenced by the "Kingly Way" of China they continued to send tribute, not
merely once or twice, but the practice was carried on from generation to
generation. This influence is felt even at the present moment; there are
still traces and evidences of it.
There are two small countries situated to the north of India, namely, Bhutan
and Nepal. These countries are small in size, but are inhabited by a brave,
strong, and warlike people. During the present British rule of India,
Britain often went to Nepal in search of soldiers in order to rule the
Indians. A great deal of money by way of subsidies had to be spent before
Britain was allowed to dispatch a political observer to Nepal. Even a great
Power such as Great Britain had to respect her; Nepal was, in fact, a great
Power in Asia. But what is the attitude of Nepal toward Great Britain during
the past hundred years? Over hundred years ago India was conquered by Great
Britain, and during this period Nepal was able to live peacefully on the
border of the British colony. . Although hundred years have passed, Nepal
has never sent tribute to Great Britain. Great Britain, on the other hand,
has to spend a large 'sum by way of subsidies to Nepal. But what is the
attitude of Nepal toward China? The status of China has deteriorated to such
an extent that it is now inferior even to that of a British colony. Though
far away from China Proper and separated from her by Tibet. Nepal considered
China as her suzerain State and up to 1911 Nepal sent annual tribute to
China via Tibet. In that year, however, when the Nepal commissioners reached
Szechuan and found communications interrupted, they returned to their
country. The differential attitude of Nepal toward Great Britain and toward
China is due to the difference between the Oriental and Occidental
civilization. China has degenerated during the last several hundred years,
yet Nepal still respects her as a superior State. Great Britain, on the
other hand, is a powerful country, but Nepal has been influenced by Chinese
civilization, which, in her eyes, is the true civilization, while that of
Britain is nothing but the rule of Might.
Now, what is the problem that underlies Pan-Asianism, the Principle of
Greater Asia, which we are discussing here to-day?
Briefly, it is a cultural problem, a problem of comparison and conflict
between the Oriental and Occidental culture and civilization. Oriental
civilization is the rule of Right; Occidental civilization is the rule of
Might. The rule of Right respects benevolence and virtue, while the rule of
Might only respects force and utilitarianism. The rule of Right always
influences people with justice and reason, while the rule of Might always
oppresses people with brute force and military measures. People who are
influenced by justice and virtue will never forget their superior State,
even if that country has become weak. So Nepal even now willingly respects
China as a superior State. People who are oppressed by force never submit
entirely to the oppressor State. The relations of Great Britain with Egypt
and India form a typical example. Although under British rule, Egypt and
India have always entertained the thought of independence and separation
from Great Britain. If, Great Britain becomes weaker some day, Egypt and
India will overthrow British rule and regain their independence within five
years. You should now realize which is the superior civilization, the
Oriental or the Occidental?
If we want to realize Pan-Asianism in this new world, what should be its
foundation if not our ancient civilization and culture? Benevolence and
virtue must be the foundations of Pan-Asianism. With this as a sound
foundation we must then learn science from Europe for our industrial
development and the improvement of our armaments, not, however, with a view
to oppressing or destroying other countries and peoples as the Europeans
have done, but purely for our self-defense.
Japan is the first nation in Asia to completely master the military
civilization of Europe. Japan's military and naval forces are her own
creation, independent of European aid or assistance. Therefore, Japan is the
only completely independent country in East Asia. There is another country
in Asia who joined with Central Powers during the European War and was
partitioned after her final defeat. After the war, however, she was not only
able to regain her territory, but to expel all Europeans from that
territory. Thus she attained her status of complete independence. This is
Turkey. At present Asia has only two independent countries, Japan in the
East and Turkey in the West. In other words, Japan and Turkey are the
Eastern and Western barricades of Asia. Now Persia, Afghanistan, and Arabia
are also following the European example in arming themselves, with the
result that the Western peoples dare not look down on them. China at present
also possesses considerable armaments, and when her unification is
accomplished she too will become a great Power. We advocate Pan-Asianism in
order to restore the status of Asia. Only by the unification of all the
peoples in Asia on the foundation of benevolence and virtue can they become
strong and powerful.
But to rely on benevolence alone to influence the Europeans in Asia to
relinquish the privileges they have acquired in China would be an impossible
dream. If we want to regain our rights we must resort to force. In the
matter of armaments, Japan has already accomplished her aims, while Turkey
has recently also completely armed herself. The other Asiatic races, such as
the peoples of Persia, Afghanistan, and Arabia are all war-like peoples.
China has a population of four hundred millions, and although she needs to
modernize her armament and other equipment, and her people are a peace-
loving people, yet when the destiny of their country is at stake the Chinese
people will also fight with courage and determination. Should all Asiatic
peoples thus unite together and present a united front against the
Occidentals, they will win the final victory. Compare the populations of
Europe and Asia: China has a population of four hundred millions, India
three hundred and fifty millions, Japan several scores of millions, totaling
, together with other peoples, no less than nine hundred millions. The
population in Europe is somewhere around four hundred millions. For the four
hundred millions to oppress the nine hundred millions is an intolerable
injustice, and in the long run the latter will be defeated. What is more,
among the four hundred millions some of them have already been influenced by
us. Judging from the present tendency of civilization, even in Great
Britain and America, there are people who advocate the principles of
benevolence and justice. Such an advocacy also exists in some of the
barbarian countries. Thus, we realize that the Western civilization of
utilitarianism is submitting to the influence of Oriental civilization of
benevolence and justice. That is to say the rule of Might gives way to the
rule of Right, presaging a bright future for world civilization.
At present there is a new country in Europe which has been looked down upon
and expelled from the Family of Nations by the White races of the whole of
Europe. Europeans consider it as a poisonous snake or some brutal animal,
and dare not approach it. Such a view is also shared by some countries in
Asia. This country is Russia. At present, Russia is attempting to separate
from the White peoples in Europe. Why? Because she insists on the rule of
Right and denounces the rule of Might. She advocates the principle of
benevolence and justice and refuses to accept the principles of
utilitarianism and force. She maintains Right and opposes the oppression of
the majority by the minority. From this point of view, recent Russian
civilization is similar to that of our ancient civilization. Therefore, she
joins with the Orient and separates from the West. The new principles of
Russia were considered as intolerable by Europeans. They are afraid that
these principles, when put into effect, would overthrow their rule of Might.
Therefore they do not accept the Russian way, which is in accord with the
principles of benevolence and justice, but denounce it as contrary to world
principles.
What problem does Pan-Asianism attempt to solve? The problem is how to
terminate the sufferings of the Asiatic peoples (p. 151) and how to resist
the aggression of the powerful European countries. In a word, Pan-Asianism
represents the cause of the oppressed Asiatic peoples. Oppressed peoples are
found not only in Asia, but in Europe as well. Those countries that
practice the rule of Might do not only oppress the weaker people outside
their continent, but also those within their own continent. Pan-Asianism is
based on the principle of the rule of Right, and justifies the avenging of
the wrongs done to others. An American scholar considers all emancipation
movements as revolts against civilization. Therefore now we advocate the
avenging of the wrong done to those in revolt against the civilization of
the rule of Might, with the aim of seeking a civilization of peace and
equality and the emancipation of all races. Japan to-day has become
acquainted with the Western civilization of the rule of Might, but retains
the characteristics of the Oriental civilization of the rule of Right. Now
the question remains whether Japan will be the hawk of the Western
civilization of the rule of Might, or the tower of strength of the Orient.
This is the choice which lies before the people of Japan. | M****a
发帖数: 577 | 2 这是孙中山的原文？感觉是现代人翻译的。
白求恩就不错啊，也有个白求恩医学院。 | A*******s
发帖数: 9638 | 3 I doubt 孙中山 can speak so good English. But it does not matter.
白求恩 is the idol for Doctors working in China. 孙中山,instead, could be
the idol for CMGs oversea.
【在 M****a 的大作中提到】
: 这是孙中山的原文？感觉是现代人翻译的。
: 白求恩就不错啊，也有个白求恩医学院。
| m********4
发帖数: 607 | 4 谢谢分享好文。 认真地读完了。无论是谁写的，读完这篇文章，学习收益很多。再次
感谢。
【在 A*******s 的大作中提到】
: 中国医生有偶像吗？ 我觉得够呛，中医可以有李时珍什么的，中国的西医们不会把希
: 波克拉底当偶像吧？
: 最近因为externship的事与韩国人有一些接触，我知道中国人似乎对韩国人对中国古代
: 文化的说法有非议，但这个韩国医生实在让我另眼相看，他说他从小崇拜孙中山，我的
: 老中朋友是不信的，觉得是忽悠，但看看他给我的这个文章，他能不崇拜孙中山吗？
: 这个讲话时是孙中山100年前在日本的一个讲话， 难怪中国有中山医学院，但有几个人
: 知道孙中山的这个讲话？
: Gentlemen: I highly appreciate this cordial reception with which you are
: honoring me today. The topic of the day is "Pan-Asianism," but before we
: touch upon the subject, we must first have a clear conception of Asia's
| B******f
发帖数: 2489 | 5 中国医生应该有偶像吗？美国医生的偶像是谁？以色列医生的偶像？印度医生的偶像？
科学和艺术上都有巨匠，不过有巨匠本身也强调世人更应关注他们做的事，而不是人。
偶像固然可能一定阶段有激励作用，不过努力认真做事，接近和超越前人，比仰止偶像
更有意义。学无止境，行医无止境，“吾爱吾师，吾更爱真理”。 | n*****3
发帖数: 1584 | 6 孫中山 is 小留, and usa citizen later.
1878年5月，12歲的孫中山受長兄孫眉接濟，隨母乘輪船赴檀香山，「始見輪舟之奇，
滄海之闊」[參 11]。在當地，孫中山於英國聖公會主教韋禮士(Alfred Willis)主持、
採全英語授課的意奧蘭尼書院[參 12] 內修讀英語、英國歷史、數學、化學、物理、聖
經等科目，正式認識基督教。1882年7月，孫中山畢業，並獲夏威夷王國國王卡拉卡瓦
親頒英文文法優勝獎。1883年春，進入夏威夷最高學府——美國公理會教會學校奧阿厚
書院(相當於中學)繼續學業[參 13]
【在 A*******s 的大作中提到】
: I doubt 孙中山 can speak so good English. But it does not matter.
: 白求恩 is the idol for Doctors working in China. 孙中山,instead, could be
: the idol for CMGs oversea.
| z*****2
发帖数: 498 | 7 所谓偶像并非学习的榜样，内心认同但自觉永远做不到或不愿做到，只好心中立块牌
位。不同阶级的人有不同的偶像，譬如A大的偶像是孙中山，大学问家。草根百姓的偶
像大概都是些艺人什么的。据说当年刘德华从香港飞北京，巧遇李正道。下飞机
后忙向粉丝们介绍，众粉丝们一脸疑惑的问“没听说过, 唱什么歌的”？
【在 A*******s 的大作中提到】
: I doubt 孙中山 can speak so good English. But it does not matter.
: 白求恩 is the idol for Doctors working in China. 孙中山,instead, could be
: the idol for CMGs oversea.
| x********g
发帖数: 268 | 8 要直白地说是您老a+，会不会被大家认为是抱大腿拍马屁献媚讨您欢心，等等？开个玩
笑。
我最喜欢的一句古语是，三人行必有我师。这个主题里到现在有六个人，起码有两个以
上是我老师。所以说，我上面那句话也没什么错。
【在 A*******s 的大作中提到】
: 中国医生有偶像吗？ 我觉得够呛，中医可以有李时珍什么的，中国的西医们不会把希
: 波克拉底当偶像吧？
: 最近因为externship的事与韩国人有一些接触，我知道中国人似乎对韩国人对中国古代
: 文化的说法有非议，但这个韩国医生实在让我另眼相看，他说他从小崇拜孙中山，我的
: 老中朋友是不信的，觉得是忽悠，但看看他给我的这个文章，他能不崇拜孙中山吗？
: 这个讲话时是孙中山100年前在日本的一个讲话， 难怪中国有中山医学院，但有几个人
: 知道孙中山的这个讲话？
: Gentlemen: I highly appreciate this cordial reception with which you are
: honoring me today. The topic of the day is "Pan-Asianism," but before we
: touch upon the subject, we must first have a clear conception of Asia's
| F******w
发帖数: 1088 | | A*******s
发帖数: 9638 | 10 人是有偶像（人）和理想（事业）的， 有理想的人往往有他们的偶像。 但人是有局限
的，理想却没有，所以“吾爱吾师，吾更爱真理”
【在 B******f 的大作中提到】
: 中国医生应该有偶像吗？美国医生的偶像是谁？以色列医生的偶像？印度医生的偶像？
: 科学和艺术上都有巨匠，不过有巨匠本身也强调世人更应关注他们做的事，而不是人。
: 偶像固然可能一定阶段有激励作用，不过努力认真做事，接近和超越前人，比仰止偶像
: 更有意义。学无止境，行医无止境，“吾爱吾师，吾更爱真理”。
| | | A*******s
发帖数: 9638 | 11 原来如此，所以孙中山是可能讲出这样的英文的。
【在 n*****3 的大作中提到】
: 孫中山 is 小留, and usa citizen later.
: 1878年5月，12歲的孫中山受長兄孫眉接濟，隨母乘輪船赴檀香山，「始見輪舟之奇，
: 滄海之闊」[參 11]。在當地，孫中山於英國聖公會主教韋禮士(Alfred Willis)主持、
: 採全英語授課的意奧蘭尼書院[參 12] 內修讀英語、英國歷史、數學、化學、物理、聖
: 經等科目，正式認識基督教。1882年7月，孫中山畢業，並獲夏威夷王國國王卡拉卡瓦
: 親頒英文文法優勝獎。1883年春，進入夏威夷最高學府——美國公理會教會學校奧阿厚
: 書院(相當於中學)繼續學業[參 13]
| A*******s
发帖数: 9638 | 12 我觉得现在中国年轻人的偶像是干露露，芙蓉姐姐什么的，所以“内心认同但自觉永远
做不到或不愿做到”还是好事啊， lol
【在 z*****2 的大作中提到】
: 所谓偶像并非学习的榜样，内心认同但自觉永远做不到或不愿做到，只好心中立块牌
: 位。不同阶级的人有不同的偶像，譬如A大的偶像是孙中山，大学问家。草根百姓的偶
: 像大概都是些艺人什么的。据说当年刘德华从香港飞北京，巧遇李正道。下飞机
: 后忙向粉丝们介绍，众粉丝们一脸疑惑的问“没听说过, 唱什么歌的”？
| M****a
发帖数: 577 | 13 文章里面的句法很多都是现代的，有的很口语化，不像是那个时代的人写的
【在 A*******s 的大作中提到】
: 原来如此，所以孙中山是可能讲出这样的英文的。
| M****a
发帖数: 577 | 14 版大，干露露是啥人，能把伊当偶像的还是有一定难度哈。。。
话说我比较喜欢芙蓉姐姐，不过偶像算不上。
【在 A*******s 的大作中提到】
: 我觉得现在中国年轻人的偶像是干露露，芙蓉姐姐什么的，所以“内心认同但自觉永远
: 做不到或不愿做到”还是好事啊， lol
| b***u
发帖数: 746 | 15 都不是小孩子了，要偶像干吗？有目标就行。就如刘邦项羽见赢政，或'大丈夫当如是'
；或＂彼可取而代之＂。
★ 发自iPhone App: ChineseWeb - 中文网站浏览器
【在 A*******s 的大作中提到】
: 人是有偶像（人）和理想（事业）的， 有理想的人往往有他们的偶像。 但人是有局限
: 的，理想却没有，所以“吾爱吾师，吾更爱真理”
| A*******s
发帖数: 9638 | 16 问池大吧，好像他挺熟的。
【在 M****a 的大作中提到】
: 版大，干露露是啥人，能把伊当偶像的还是有一定难度哈。。。
: 话说我比较喜欢芙蓉姐姐，不过偶像算不上。
| A*******s
发帖数: 9638 | 17 几年前面试时你的PD问过你吗？ 如果今天问了你也这么回答？相信你吃了豹子胆也不
敢。
大家的回答印证了我的观点，中国医生没有偶像，也没有理想。 当年的我们是学雷锋
学白求恩，中国医生就是被要求要像白求恩一样无私的为人民服务。 我就从来没有把
他们当成偶像，也做不到。 现在的一代理想就是挣大钱娶美女，偶像就更别提了。
你不觉得没有理想没有偶像很可怕吗？
是'
【在 b***u 的大作中提到】
: 都不是小孩子了，要偶像干吗？有目标就行。就如刘邦项羽见赢政，或'大丈夫当如是'
: ；或＂彼可取而代之＂。
:
: ★ 发自iPhone App: ChineseWeb - 中文网站浏览器
| x********g
发帖数: 268 | 18 在我的理解中，理想和偶像是两回事儿。拿英语来说，理想是dream，偶像是idol。一
个人没有idol并不等于没有dream。我是一个基督徒，我没有idol，但是这并不是说我
从小长大没有理想。逻辑学中讲过一条叫“以偏概全”。这里的中国医生选择没有偶像
，就能说他们没有理想吗？如果他们没有理想，就不会这么拼命地考版了，您老不是也
从那一步走过来的？
【在 A*******s 的大作中提到】
: 几年前面试时你的PD问过你吗？ 如果今天问了你也这么回答？相信你吃了豹子胆也不
: 敢。
: 大家的回答印证了我的观点，中国医生没有偶像，也没有理想。 当年的我们是学雷锋
: 学白求恩，中国医生就是被要求要像白求恩一样无私的为人民服务。 我就从来没有把
: 他们当成偶像，也做不到。 现在的一代理想就是挣大钱娶美女，偶像就更别提了。
: 你不觉得没有理想没有偶像很可怕吗？
:
: 是'
| A*******s
发帖数: 9638 | 19 老师不是偶像，考版不是理想。 当年考版就是混饭吃，我也没有什么理想，很惭愧。
【在 x********g 的大作中提到】
: 在我的理解中，理想和偶像是两回事儿。拿英语来说，理想是dream，偶像是idol。一
: 个人没有idol并不等于没有dream。我是一个基督徒，我没有idol，但是这并不是说我
: 从小长大没有理想。逻辑学中讲过一条叫“以偏概全”。这里的中国医生选择没有偶像
: ，就能说他们没有理想吗？如果他们没有理想，就不会这么拼命地考版了，您老不是也
: 从那一步走过来的？
| x********g
发帖数: 268 | 20 那好吧，那大家都半斤八两，都甭互相笑话了。我儿子昨天自己跑网上一个免费学
coding的网站啪啦啪啦敲了一通，编了个网页，然后说，“我将来要写游戏软件。”
算不算有理想涅？当然比他一个月前参加音乐比赛得的评价，他有当职业音乐家的天分
，Sky is the limit，那差远了。我们自己还自作多情地想着培养下一个悠悠马呢。。
。看来没戏了。
【在 A*******s 的大作中提到】
: 老师不是偶像，考版不是理想。 当年考版就是混饭吃，我也没有什么理想，很惭愧。
| | | A*******s
发帖数: 9638 | 21 没有理想没有偶像是一代人的悲剧， 这不是什么互相笑话的事， 我要笑也是苦笑。
【在 x********g 的大作中提到】
: 那好吧，那大家都半斤八两，都甭互相笑话了。我儿子昨天自己跑网上一个免费学
: coding的网站啪啦啪啦敲了一通，编了个网页，然后说，“我将来要写游戏软件。”
: 算不算有理想涅？当然比他一个月前参加音乐比赛得的评价，他有当职业音乐家的天分
: ，Sky is the limit，那差远了。我们自己还自作多情地想着培养下一个悠悠马呢。。
: 。看来没戏了。
| x********g
发帖数: 268 | 22 怎么还是上来就“没有理想没有偶像”呢？上面咱不是说过偶像和理想是俩不同概念了
吗？要是再次听见像您老这样的优秀人士说这话，我一定认为您老也患有ocd了。再者
，您老不用苦笑，每个人的一生都有其目的性，每个人的人生都是有意义的，多想想自
己在有形和无形中对身边人的影响。
【在 A*******s 的大作中提到】
: 没有理想没有偶像是一代人的悲剧， 这不是什么互相笑话的事， 我要笑也是苦笑。
| b***u
发帖数: 746 | 23 沒偶像就等于沒理想, 你这观点不免有失偏颇.
有些人物确实高于自己当今状态, 作为目标参照物即可, 沒必要顶礼膜拜, 自惭形秽.
中国人膝关节太软, 沒磕头对象就沒方向了吗? 路终究还是要自己走出来的。时势造英
雄，谁都有机会。
这里又不是麦地，不必搞标准答案。就算在你设定的环境下， 难道你还要建议我瞎编
个伟大人物来祟拜？
另外，理想因人而异， 而无高低之分。我想将来参加无国界医生组织， 并不比张三李
四老婆孩子热炕头伟大，随性而安而已。
【在 A*******s 的大作中提到】
: 几年前面试时你的PD问过你吗？ 如果今天问了你也这么回答？相信你吃了豹子胆也不
: 敢。
: 大家的回答印证了我的观点，中国医生没有偶像，也没有理想。 当年的我们是学雷锋
: 学白求恩，中国医生就是被要求要像白求恩一样无私的为人民服务。 我就从来没有把
: 他们当成偶像，也做不到。 现在的一代理想就是挣大钱娶美女，偶像就更别提了。
: 你不觉得没有理想没有偶像很可怕吗？
:
: 是'
| M****a
发帖数: 577 | 24 医生无国界这个例子不好，我见过好几个参加过这个组织的，一个比一个极品，连普世
的边都没擦过。
.
【在 b***u 的大作中提到】
: 沒偶像就等于沒理想, 你这观点不免有失偏颇.
: 有些人物确实高于自己当今状态, 作为目标参照物即可, 沒必要顶礼膜拜, 自惭形秽.
: 中国人膝关节太软, 沒磕头对象就沒方向了吗? 路终究还是要自己走出来的。时势造英
: 雄，谁都有机会。
: 这里又不是麦地，不必搞标准答案。就算在你设定的环境下， 难道你还要建议我瞎编
: 个伟大人物来祟拜？
: 另外，理想因人而异， 而无高低之分。我想将来参加无国界医生组织， 并不比张三李
: 四老婆孩子热炕头伟大，随性而安而已。
| A*******s
发帖数: 9638 | 25 你没有看懂我的意思。
作为一个医生来说，在进医学院前应该是有理想的，比方说全心全意为人民服务，实现
共产主义。 偶像呢，当然是雷锋，白求恩什么的。 这些概念是被灌输的，大家也习以
为常，但这么多年过去了，这些理想偶像是不是还跟原来一样呢？ 我反正已经没有这
些概念了，至于当年是不是有这些理想和偶像也不确定。 我想大家都一样。
有没有理想有没有偶像就跟有没有信仰差不多，信教的跟不信教的在上帝的看法上是不
可能有交集的，所以没必要谁说服谁。 至于是否一定要瞎编个伟大人物来崇拜，我觉
得如果时间倒退几十年，孙中山远比白求恩值得我们CMG去崇拜。
.
【在 b***u 的大作中提到】
: 沒偶像就等于沒理想, 你这观点不免有失偏颇.
: 有些人物确实高于自己当今状态, 作为目标参照物即可, 沒必要顶礼膜拜, 自惭形秽.
: 中国人膝关节太软, 沒磕头对象就沒方向了吗? 路终究还是要自己走出来的。时势造英
: 雄，谁都有机会。
: 这里又不是麦地，不必搞标准答案。就算在你设定的环境下， 难道你还要建议我瞎编
: 个伟大人物来祟拜？
: 另外，理想因人而异， 而无高低之分。我想将来参加无国界医生组织， 并不比张三李
: 四老婆孩子热炕头伟大，随性而安而已。
| b*****l
发帖数: 8603 | | A*******s
发帖数: 9638 | 27 我想肯定有，不多罢了。
从收入上说，美国医生间的收入差别不大，中国医生现在好像就是金字塔。 极少数的
拿的比美国医生还多，但大部分在底层。 原因就是中国医生没有定价权或者没有发言
权。 物价局不会听医生说什么。 大家应该向白求恩学习，全心全意为人民服务。
如果中国医生像孙中山一样从政，在中国政治舞台上有话语权，中国医生的状况会怎么
样呢？
CMG在美国就更不用说了， 华人的地位不是美国人赐予的，而是需要自己奋斗争取的。
【在 b*****l 的大作中提到】
: 林巧稚。。
: 难道从来没人把林巧稚当过偶像吗？
| A*******s
发帖数: 9638 | 28 中国医生有偶像吗？ 我觉得够呛，中医可以有李时珍什么的，中国的西医们不会把希
波克拉底当偶像吧？
最近因为externship的事与韩国人有一些接触，我知道中国人似乎对韩国人对中国古代
文化的说法有非议，但这个韩国医生实在让我另眼相看，他说他从小崇拜孙中山，我的
老中朋友是不信的，觉得是忽悠，但看看他给我的这个文章，他能不崇拜孙中山吗？
这个讲话时是孙中山100年前在日本的一个讲话， 难怪中国有中山医学院，但有几个人
知道孙中山的这个讲话？
Gentlemen: I highly appreciate this cordial reception with which you are
honoring me today. The topic of the day is "Pan-Asianism," but before we
touch upon the subject, we must first have a clear conception of Asia's
place in the world. Asia, in my opinion, is the cradle of the world's oldest
civilization. Several thousand years ago, its peoples had already attained
an advanced civilization; even the ancient civilizations of the West, of
Greece and Rome, had their origins on Asiatic soil. In Ancient Asia we had a
philosophic, religious, logical and industrial civilization. The origins of
the various civilizations of the modern world can be traced back to Asia's
ancient civilization. It is only during the last few centuries that the
countries and races of Asia have gradually degenerated and become weak,
while the European countries have gradually developed their resources and
become powerful. After the latter had fully developed their strength, they
turned their attention to, and penetrated into, East Asia, where they either
destroyed or pressed hard upon each and every one of the Asiatic nations,
so that thirty years ago there existed, so to speak, no independent country
in the whole of Asia. With this, we may say, the low water mark had been
reached.
When Asia reached this point, the tide started to turn, and the turn meant
the regeneration of Asia. It started thirty years ago when Japan abolished
all the Unequal Treaties that she had entered into with the foreign
countries. The day when the Unequal Treaties were abolished by Japan was a
day of regeneration for all Asiatic peoples. After the abolition of the
Unequal Treaties, Japan became the first independent country in Asia. The
remaining countries, such as China, India, Persia, Afghanistan, Arabia, and
Turkey were not independent, that is to say, they were still dominated, and
treated as colonies, by Europe. Thirty years ago, Japan was also a colony of
the European countries. But the Japanese were far-sighted. They realized
that the only way to power was to struggle with the Europeans and to abolish
all Unequal Treaties, which they did, thus turning Japan into an
independent country. Since Japan has become an independent country in East
Asia, the various nations in this part of the world have been buoyed up with
a new hope. They realized that since Japan has been able to achieve her
independence through the abolition of the Unequal Treaties, they could do
the same. So once again they have mustered courage to conduct their various
independent activities with the hope of shaking off the yoke of European
restriction and domination and regaining their own rightful position in Asia
. This has been the prevailing thought in Asia during the past thirty years,
which indeed gives ground for optimism.
Thirty years ago the idea was different. Men thought and believed that
European civilization was a progressive one-in science, industry,
manufacture, and armament-and that Asia had nothing to compare with it.
Consequently, they assumed that Asia could never resist Europe, that
European oppression could never be shaken off. Such was the idea prevailing
thirty years ago. It was a pessimistic idea. Even after Japan abolished the
Unequal Treaties and attained the status of an independent country, Asia,
with the exception of a few countries situated near Japan, was little
influenced. Ten years later, however, the Russo-Japanese war broke out and
Russia was defeated by Japan. For the first time in the history of the last
several hundred years, an Asiatic country has defeated a European Power. The
effect of this victory immediately spread over the whole Asia, and gave a
new hope to all Asiatic peoples. In the year of the outbreak of the Russo-
Japanese war I was in Europe. One day news came that Admiral Togo had
defeated the Russian navy, annihilating in the Japan Sea the fleet newly
dispatched from Europe to Vladivostock. The population of the whole
continent was taken aback. Britain was Japan's Ally, yet most of the British
people were painfully surprised, for in their eyes Japan's victory over
Russia was certainly not a blessing for the White peoples. "Blood," after
all, "is thicker than water." Later on I sailed for Asia. When the steamer
passed the Suez Canal a number of natives came to see me. All of them wore
smiling faces, and asked me whether I was a Japanese. I replied that I was a
Chinese" and inquired what was in their minds, and why they were so happy.
They said they had just heard the news that Japan had completely destroyed
the Russian fleet recently dispatched from Europe, and were wondering how
true the story was. Some of them, living on both banks of the Canal had
witnessed Russian hospital ships, with wounded on boards, passing through
the Canal from time to time. That was surely a proof of the Russian defeat,
they added.
In former days, the colored races in Asia, suffering from the oppression of
the Western peoples, thought that emancipation was impossible. We regarded
that Russian defeat by Japan as the defeat of the West by the East. We
regarded the Japanese victory as our own victory. It was indeed a happy
event. Did not therefore this news of Russia's defeat by Japan affect the
peoples of the whole of Asia? Was not its effect tremendous? While it may
not have seemed so important and consequently have had only a slight effect
on the peoples living in East Asia, it had a great effect on the peoples
living in West Asia and in the neighborhood of Europe who were in constant
touch with Europeans and subject to their oppression daily. The suffering of
these Asiatic peoples was naturally greater than that of those living in
the further East, and they were therefore more quick to respond to the news
of this great victory.
Since the day of Japan's victory over Russia, the peoples of Asia have
cherished the hope of shaking off the yoke of European oppression, a hope
which has given rise to a series or independence movements-in Egypt, Persia,
Turkey, Afghanistan, and finally in India. Therefore, Japan's defeat of
Russia gave rise to a great hope for the independence of Asia. From the
inception of this hope to the present day only 20 years have elapsed. The
Egyptian, Turkish, Persian, Afghan, and Arabian independence movements have
already materialized, and even the independence movement in India has, with
the passage of time, been gaining ground. Such facts are concrete proofs of
the progress of the nationalist idea in Asia. Until this idea reaches its
full maturity, no unification or independence movement of the Asiatic
peoples as a whole is possible. In East Asia, China and Japan are the two
greatest peoples. China and Japan are the driving force of this nationalist
movement. What will be the consequences of this driving force still remains
to be seen. The present tide of events seems to indicate that not only China
and Japan but all the peoples in East Asia will unite together to restore
the former status of Asia.
Such a tendency is clearly evident to the eyes of Europe and America. One
American scholar [1] has written a book to discuss the rise of the colored
peoples, where he maintains that Japan's defeat of Russia amounts to a
victory of the Yellow race over the White race, and that such a tendency, if
unchecked, will result in the unification of the entire Yellow race, which
will be a calamity for the White peoples, and ways and means should
therefore be devised to prevent it. Subsequently, he wrote another book in
which he described all emancipation movements as Revolts against
Civilization. In his view, emancipation movements in Europe should be
regarded as revolts against civilization; even more so should such
emancipation movements in Asia be regarded. Such views are common among the
privileged classes of -people in both Europe and America. A minority, they
oppress the majority in their own continent or country. Now they wish to
extend their evil practice to Asia, with a view to suppressing the nine
hundred million people of Asia, and treating them as their slaves. This
American scholar considers the awakening of the Asiatic peoples as a revolt
against civilization. Thus, the Westerners consider themselves as the only
ones possessed and worthy of true culture and civilization; other peoples
with any culture or independent ideas are considered as Barbarians in revolt
against Civilization. When comparing Occidental with Oriental civilization
they only consider their own civilization logical and humanitarian.
From the aspect of cultural development during the last several hundred
years, the material civilization of Europe has reached its height while
Oriental civilization has remained stagnant. Outwardly, Europe is superior
to Asia. Fundamentally, European civilization during the last several
hundred years is one of scientific materialism. Such a civilization, when
applied to society, will mean the cult of force, with aeroplanes, bombs, and
cannons as its outstanding features. Recently, this cult of force has been
repeatedly employed by the Western peoples to oppress Asia, and as a
consequence, there is no progress in Asia. To oppress others with the cult
of force, in the language of the Ancients, is the rule of Might. Therefore,
European civilization is nothing but the rule of Might. The rule of might
has always been looked down upon by the Orient. There is another kind of
civilization superior to the rule of Might. The fundamental characteristics
of this civilization are benevolence, justice and morality: This
civilization makes people respect, not fear, it. Such a civilization is, in
the language of the Ancients, the rule of Right or the Kingly Way. One may
say, therefore, that Oriental civilization is one of the rule of right.
Since the development of European materialistic civilization and the cult of
Might, the morality of the world has been on the decline. Even in Asia,
morality in several countries has degenerated. Of late, a number of European
and American scholars have begun to study Oriental civilization and they
realize that, while materially the Orient is far behind the Occident,
morally the Orient is superior to the Occident.
Which civilization, the rule of Might or the rule of Right, will prove to be
beneficial to justice and humanity, to nations and countries? You can give
your own answer to this question.
I may cite an example here to illustrate the point. For instance, between
500 and 2000 years ago, there was a period of a thousand years when China
was supreme in the world. Her status in the world then was similar to that
of Great Britain and America today. What was the situation of the weaker
nations toward China then? They respected China as their superior and sent
annual tribute to China by their own will, regarding it as an honor to be
allowed to do so. They wanted, of their own free will, to be dependencies of
China. Those countries which sent tribute to China were not only situated
in Asia but in distant Europe as well. But in what way did China maintain
her prestige among so many small and weaker nations. Did she send her army
or navy, i.e. use Might, to compel them to send their contributions? Not at
all. It was not her rule of Might that forced the weaker nations to send
tribute to China. It was the influence of her rule of Right. Once they were
influenced by the "Kingly Way" of China they continued to send tribute, not
merely once or twice, but the practice was carried on from generation to
generation. This influence is felt even at the present moment; there are
still traces and evidences of it.
There are two small countries situated to the north of India, namely, Bhutan
and Nepal. These countries are small in size, but are inhabited by a brave,
strong, and warlike people. During the present British rule of India,
Britain often went to Nepal in search of soldiers in order to rule the
Indians. A great deal of money by way of subsidies had to be spent before
Britain was allowed to dispatch a political observer to Nepal. Even a great
Power such as Great Britain had to respect her; Nepal was, in fact, a great
Power in Asia. But what is the attitude of Nepal toward Great Britain during
the past hundred years? Over hundred years ago India was conquered by Great
Britain, and during this period Nepal was able to live peacefully on the
border of the British colony. . Although hundred years have passed, Nepal
has never sent tribute to Great Britain. Great Britain, on the other hand,
has to spend a large 'sum by way of subsidies to Nepal. But what is the
attitude of Nepal toward China? The status of China has deteriorated to such
an extent that it is now inferior even to that of a British colony. Though
far away from China Proper and separated from her by Tibet. Nepal considered
China as her suzerain State and up to 1911 Nepal sent annual tribute to
China via Tibet. In that year, however, when the Nepal commissioners reached
Szechuan and found communications interrupted, they returned to their
country. The differential attitude of Nepal toward Great Britain and toward
China is due to the difference between the Oriental and Occidental
civilization. China has degenerated during the last several hundred years,
yet Nepal still respects her as a superior State. Great Britain, on the
other hand, is a powerful country, but Nepal has been influenced by Chinese
civilization, which, in her eyes, is the true civilization, while that of
Britain is nothing but the rule of Might.
Now, what is the problem that underlies Pan-Asianism, the Principle of
Greater Asia, which we are discussing here to-day?
Briefly, it is a cultural problem, a problem of comparison and conflict
between the Oriental and Occidental culture and civilization. Oriental
civilization is the rule of Right; Occidental civilization is the rule of
Might. The rule of Right respects benevolence and virtue, while the rule of
Might only respects force and utilitarianism. The rule of Right always
influences people with justice and reason, while the rule of Might always
oppresses people with brute force and military measures. People who are
influenced by justice and virtue will never forget their superior State,
even if that country has become weak. So Nepal even now willingly respects
China as a superior State. People who are oppressed by force never submit
entirely to the oppressor State. The relations of Great Britain with Egypt
and India form a typical example. Although under British rule, Egypt and
India have always entertained the thought of independence and separation
from Great Britain. If, Great Britain becomes weaker some day, Egypt and
India will overthrow British rule and regain their independence within five
years. You should now realize which is the superior civilization, the
Oriental or the Occidental?
If we want to realize Pan-Asianism in this new world, what should be its
foundation if not our ancient civilization and culture? Benevolence and
virtue must be the foundations of Pan-Asianism. With this as a sound
foundation we must then learn science from Europe for our industrial
development and the improvement of our armaments, not, however, with a view
to oppressing or destroying other countries and peoples as the Europeans
have done, but purely for our self-defense.
Japan is the first nation in Asia to completely master the military
civilization of Europe. Japan's military and naval forces are her own
creation, independent of European aid or assistance. Therefore, Japan is the
only completely independent country in East Asia. There is another country
in Asia who joined with Central Powers during the European War and was
partitioned after her final defeat. After the war, however, she was not only
able to regain her territory, but to expel all Europeans from that
territory. Thus she attained her status of complete independence. This is
Turkey. At present Asia has only two independent countries, Japan in the
East and Turkey in the West. In other words, Japan and Turkey are the
Eastern and Western barricades of Asia. Now Persia, Afghanistan, and Arabia
are also following the European example in arming themselves, with the
result that the Western peoples dare not look down on them. China at present
also possesses considerable armaments, and when her unification is
accomplished she too will become a great Power. We advocate Pan-Asianism in
order to restore the status of Asia. Only by the unification of all the
peoples in Asia on the foundation of benevolence and virtue can they become
strong and powerful.
But to rely on benevolence alone to influence the Europeans in Asia to
relinquish the privileges they have acquired in China would be an impossible
dream. If we want to regain our rights we must resort to force. In the
matter of armaments, Japan has already accomplished her aims, while Turkey
has recently also completely armed herself. The other Asiatic races, such as
the peoples of Persia, Afghanistan, and Arabia are all war-like peoples.
China has a population of four hundred millions, and although she needs to
modernize her armament and other equipment, and her people are a peace-
loving people, yet when the destiny of their country is at stake the Chinese
people will also fight with courage and determination. Should all Asiatic
peoples thus unite together and present a united front against the
Occidentals, they will win the final victory. Compare the populations of
Europe and Asia: China has a population of four hundred millions, India
three hundred and fifty millions, Japan several scores of millions, totaling
, together with other peoples, no less than nine hundred millions. The
population in Europe is somewhere around four hundred millions. For the four
hundred millions to oppress the nine hundred millions is an intolerable
injustice, and in the long run the latter will be defeated. What is more,
among the four hundred millions some of them have already been influenced by
us. Judging from the present tendency of civilization, even in Great
Britain and America, there are people who advocate the principles of
benevolence and justice. Such an advocacy also exists in some of the
barbarian countries. Thus, we realize that the Western civilization of
utilitarianism is submitting to the influence of Oriental civilization of
benevolence and justice. That is to say the rule of Might gives way to the
rule of Right, presaging a bright future for world civilization.
At present there is a new country in Europe which has been looked down upon
and expelled from the Family of Nations by the White races of the whole of
Europe. Europeans consider it as a poisonous snake or some brutal animal,
and dare not approach it. Such a view is also shared by some countries in
Asia. This country is Russia. At present, Russia is attempting to separate
from the White peoples in Europe. Why? Because she insists on the rule of
Right and denounces the rule of Might. She advocates the principle of
benevolence and justice and refuses to accept the principles of
utilitarianism and force. She maintains Right and opposes the oppression of
the majority by the minority. From this point of view, recent Russian
civilization is similar to that of our ancient civilization. Therefore, she
joins with the Orient and separates from the West. The new principles of
Russia were considered as intolerable by Europeans. They are afraid that
these principles, when put into effect, would overthrow their rule of Might.
Therefore they do not accept the Russian way, which is in accord with the
principles of benevolence and justice, but denounce it as contrary to world
principles.
What problem does Pan-Asianism attempt to solve? The problem is how to
terminate the sufferings of the Asiatic peoples (p. 151) and how to resist
the aggression of the powerful European countries. In a word, Pan-Asianism
represents the cause of the oppressed Asiatic peoples. Oppressed peoples are
found not only in Asia, but in Europe as well. Those countries that
practice the rule of Might do not only oppress the weaker people outside
their continent, but also those within their own continent. Pan-Asianism is
based on the principle of the rule of Right, and justifies the avenging of
the wrongs done to others. An American scholar considers all emancipation
movements as revolts against civilization. Therefore now we advocate the
avenging of the wrong done to those in revolt against the civilization of
the rule of Might, with the aim of seeking a civilization of peace and
equality and the emancipation of all races. Japan to-day has become
acquainted with the Western civilization of the rule of Might, but retains
the characteristics of the Oriental civilization of the rule of Right. Now
the question remains whether Japan will be the hawk of the Western
civilization of the rule of Might, or the tower of strength of the Orient.
This is the choice which lies before the people of Japan. | M****a
发帖数: 577 | 29 这是孙中山的原文？感觉是现代人翻译的。
白求恩就不错啊，也有个白求恩医学院。 | A*******s
发帖数: 9638 | 30 I doubt 孙中山 can speak so good English. But it does not matter.
白求恩 is the idol for Doctors working in China. 孙中山,instead, could be
the idol for CMGs oversea.
【在 M****a 的大作中提到】
: 这是孙中山的原文？感觉是现代人翻译的。
: 白求恩就不错啊，也有个白求恩医学院。
| | | B******f
发帖数: 2489 | 31 中国医生应该有偶像吗？美国医生的偶像是谁？以色列医生的偶像？印度医生的偶像？
科学和艺术上都有巨匠，不过有巨匠本身也强调世人更应关注他们做的事，而不是人。
偶像固然可能一定阶段有激励作用，不过努力认真做事，接近和超越前人，比仰止偶像
更有意义。学无止境，行医无止境，“吾爱吾师，吾更爱真理”。 | n*****3
发帖数: 1584 | 32 孫中山 is 小留, and usa citizen later.
1878年5月，12歲的孫中山受長兄孫眉接濟，隨母乘輪船赴檀香山，「始見輪舟之奇，
滄海之闊」[參 11]。在當地，孫中山於英國聖公會主教韋禮士(Alfred Willis)主持、
採全英語授課的意奧蘭尼書院[參 12] 內修讀英語、英國歷史、數學、化學、物理、聖
經等科目，正式認識基督教。1882年7月，孫中山畢業，並獲夏威夷王國國王卡拉卡瓦
親頒英文文法優勝獎。1883年春，進入夏威夷最高學府——美國公理會教會學校奧阿厚
書院(相當於中學)繼續學業[參 13]
【在 A*******s 的大作中提到】
: I doubt 孙中山 can speak so good English. But it does not matter.
: 白求恩 is the idol for Doctors working in China. 孙中山,instead, could be
: the idol for CMGs oversea.
| z*****2
发帖数: 498 | 33 所谓偶像并非学习的榜样，内心认同但自觉永远做不到或不愿做到，只好心中立块牌
位。不同阶级的人有不同的偶像，譬如A大的偶像是孙中山，大学问家。草根百姓的偶
像大概都是些艺人什么的。据说当年刘德华从香港飞北京，巧遇李正道。下飞机
后忙向粉丝们介绍，众粉丝们一脸疑惑的问“没听说过, 唱什么歌的”？
【在 A*******s 的大作中提到】
: I doubt 孙中山 can speak so good English. But it does not matter.
: 白求恩 is the idol for Doctors working in China. 孙中山,instead, could be
: the idol for CMGs oversea.
| x********g
发帖数: 268 | 34 要直白地说是您老a+，会不会被大家认为是抱大腿拍马屁献媚讨您欢心，等等？开个玩
笑。
我最喜欢的一句古语是，三人行必有我师。这个主题里到现在有六个人，起码有两个以
上是我老师。所以说，我上面那句话也没什么错。
【在 A*******s 的大作中提到】
: 中国医生有偶像吗？ 我觉得够呛，中医可以有李时珍什么的，中国的西医们不会把希
: 波克拉底当偶像吧？
: 最近因为externship的事与韩国人有一些接触，我知道中国人似乎对韩国人对中国古代
: 文化的说法有非议，但这个韩国医生实在让我另眼相看，他说他从小崇拜孙中山，我的
: 老中朋友是不信的，觉得是忽悠，但看看他给我的这个文章，他能不崇拜孙中山吗？
: 这个讲话时是孙中山100年前在日本的一个讲话， 难怪中国有中山医学院，但有几个人
: 知道孙中山的这个讲话？
: Gentlemen: I highly appreciate this cordial reception with which you are
: honoring me today. The topic of the day is "Pan-Asianism," but before we
: touch upon the subject, we must first have a clear conception of Asia's
| F******w
发帖数: 1088 | | A*******s
发帖数: 9638 | 36 人是有偶像（人）和理想（事业）的， 有理想的人往往有他们的偶像。 但人是有局限
的，理想却没有，所以“吾爱吾师，吾更爱真理”
【在 B******f 的大作中提到】
: 中国医生应该有偶像吗？美国医生的偶像是谁？以色列医生的偶像？印度医生的偶像？
: 科学和艺术上都有巨匠，不过有巨匠本身也强调世人更应关注他们做的事，而不是人。
: 偶像固然可能一定阶段有激励作用，不过努力认真做事，接近和超越前人，比仰止偶像
: 更有意义。学无止境，行医无止境，“吾爱吾师，吾更爱真理”。
| A*******s
发帖数: 9638 | 37 原来如此，所以孙中山是可能讲出这样的英文的。
【在 n*****3 的大作中提到】
: 孫中山 is 小留, and usa citizen later.
: 1878年5月，12歲的孫中山受長兄孫眉接濟，隨母乘輪船赴檀香山，「始見輪舟之奇，
: 滄海之闊」[參 11]。在當地，孫中山於英國聖公會主教韋禮士(Alfred Willis)主持、
: 採全英語授課的意奧蘭尼書院[參 12] 內修讀英語、英國歷史、數學、化學、物理、聖
: 經等科目，正式認識基督教。1882年7月，孫中山畢業，並獲夏威夷王國國王卡拉卡瓦
: 親頒英文文法優勝獎。1883年春，進入夏威夷最高學府——美國公理會教會學校奧阿厚
: 書院(相當於中學)繼續學業[參 13]
| A*******s
发帖数: 9638 | 38 我觉得现在中国年轻人的偶像是干露露，芙蓉姐姐什么的，所以“内心认同但自觉永远
做不到或不愿做到”还是好事啊， lol
【在 z*****2 的大作中提到】
: 所谓偶像并非学习的榜样，内心认同但自觉永远做不到或不愿做到，只好心中立块牌
: 位。不同阶级的人有不同的偶像，譬如A大的偶像是孙中山，大学问家。草根百姓的偶
: 像大概都是些艺人什么的。据说当年刘德华从香港飞北京，巧遇李正道。下飞机
: 后忙向粉丝们介绍，众粉丝们一脸疑惑的问“没听说过, 唱什么歌的”？
| M****a
发帖数: 577 | 39 文章里面的句法很多都是现代的，有的很口语化，不像是那个时代的人写的
【在 A*******s 的大作中提到】
: 原来如此，所以孙中山是可能讲出这样的英文的。
| M****a
发帖数: 577 | 40 版大，干露露是啥人，能把伊当偶像的还是有一定难度哈。。。
话说我比较喜欢芙蓉姐姐，不过偶像算不上。
【在 A*******s 的大作中提到】
: 我觉得现在中国年轻人的偶像是干露露，芙蓉姐姐什么的，所以“内心认同但自觉永远
: 做不到或不愿做到”还是好事啊， lol
| | | b***u
发帖数: 746 | 41 都不是小孩子了，要偶像干吗？有目标就行。就如刘邦项羽见赢政，或'大丈夫当如是'
；或＂彼可取而代之＂。
★ 发自iPhone App: ChineseWeb - 中文网站浏览器
【在 A*******s 的大作中提到】
: 人是有偶像（人）和理想（事业）的， 有理想的人往往有他们的偶像。 但人是有局限
: 的，理想却没有，所以“吾爱吾师，吾更爱真理”
| A*******s
发帖数: 9638 | 42 问池大吧，好像他挺熟的。
【在 M****a 的大作中提到】
: 版大，干露露是啥人，能把伊当偶像的还是有一定难度哈。。。
: 话说我比较喜欢芙蓉姐姐，不过偶像算不上。
| A*******s
发帖数: 9638 | 43 几年前面试时你的PD问过你吗？ 如果今天问了你也这么回答？相信你吃了豹子胆也不
敢。
大家的回答印证了我的观点，中国医生没有偶像，也没有理想。 当年的我们是学雷锋
学白求恩，中国医生就是被要求要像白求恩一样无私的为人民服务。 我就从来没有把
他们当成偶像，也做不到。 现在的一代理想就是挣大钱娶美女，偶像就更别提了。
你不觉得没有理想没有偶像很可怕吗？
是'
【在 b***u 的大作中提到】
: 都不是小孩子了，要偶像干吗？有目标就行。就如刘邦项羽见赢政，或'大丈夫当如是'
: ；或＂彼可取而代之＂。
:
: ★ 发自iPhone App: ChineseWeb - 中文网站浏览器
| x********g
发帖数: 268 | 44 在我的理解中，理想和偶像是两回事儿。拿英语来说，理想是dream，偶像是idol。一
个人没有idol并不等于没有dream。我是一个基督徒，我没有idol，但是这并不是说我
从小长大没有理想。逻辑学中讲过一条叫“以偏概全”。这里的中国医生选择没有偶像
，就能说他们没有理想吗？如果他们没有理想，就不会这么拼命地考版了，您老不是也
从那一步走过来的？
【在 A*******s 的大作中提到】
: 几年前面试时你的PD问过你吗？ 如果今天问了你也这么回答？相信你吃了豹子胆也不
: 敢。
: 大家的回答印证了我的观点，中国医生没有偶像，也没有理想。 当年的我们是学雷锋
: 学白求恩，中国医生就是被要求要像白求恩一样无私的为人民服务。 我就从来没有把
: 他们当成偶像，也做不到。 现在的一代理想就是挣大钱娶美女，偶像就更别提了。
: 你不觉得没有理想没有偶像很可怕吗？
:
: 是'
| A*******s
发帖数: 9638 | 45 老师不是偶像，考版不是理想。 当年考版就是混饭吃，我也没有什么理想，很惭愧。
【在 x********g 的大作中提到】
: 在我的理解中，理想和偶像是两回事儿。拿英语来说，理想是dream，偶像是idol。一
: 个人没有idol并不等于没有dream。我是一个基督徒，我没有idol，但是这并不是说我
: 从小长大没有理想。逻辑学中讲过一条叫“以偏概全”。这里的中国医生选择没有偶像
: ，就能说他们没有理想吗？如果他们没有理想，就不会这么拼命地考版了，您老不是也
: 从那一步走过来的？
| x********g
发帖数: 268 | 46 那好吧，那大家都半斤八两，都甭互相笑话了。我儿子昨天自己跑网上一个免费学
coding的网站啪啦啪啦敲了一通，编了个网页，然后说，“我将来要写游戏软件。”
算不算有理想涅？当然比他一个月前参加音乐比赛得的评价，他有当职业音乐家的天分
，Sky is the limit，那差远了。我们自己还自作多情地想着培养下一个悠悠马呢。。
。看来没戏了。
【在 A*******s 的大作中提到】
: 老师不是偶像，考版不是理想。 当年考版就是混饭吃，我也没有什么理想，很惭愧。
| A*******s
发帖数: 9638 | 47 没有理想没有偶像是一代人的悲剧， 这不是什么互相笑话的事， 我要笑也是苦笑。
【在 x********g 的大作中提到】
: 那好吧，那大家都半斤八两，都甭互相笑话了。我儿子昨天自己跑网上一个免费学
: coding的网站啪啦啪啦敲了一通，编了个网页，然后说，“我将来要写游戏软件。”
: 算不算有理想涅？当然比他一个月前参加音乐比赛得的评价，他有当职业音乐家的天分
: ，Sky is the limit，那差远了。我们自己还自作多情地想着培养下一个悠悠马呢。。
: 。看来没戏了。
| x********g
发帖数: 268 | 48 怎么还是上来就“没有理想没有偶像”呢？上面咱不是说过偶像和理想是俩不同概念了
吗？要是再次听见像您老这样的优秀人士说这话，我一定认为您老也患有ocd了。再者
，您老不用苦笑，每个人的一生都有其目的性，每个人的人生都是有意义的，多想想自
己在有形和无形中对身边人的影响。
【在 A*******s 的大作中提到】
: 没有理想没有偶像是一代人的悲剧， 这不是什么互相笑话的事， 我要笑也是苦笑。
| b***u
发帖数: 746 | 49 沒偶像就等于沒理想, 你这观点不免有失偏颇.
有些人物确实高于自己当今状态, 作为目标参照物即可, 沒必要顶礼膜拜, 自惭形秽.
中国人膝关节太软, 沒磕头对象就沒方向了吗? 路终究还是要自己走出来的。时势造英
雄，谁都有机会。
这里又不是麦地，不必搞标准答案。就算在你设定的环境下， 难道你还要建议我瞎编
个伟大人物来祟拜？
另外，理想因人而异， 而无高低之分。我想将来参加无国界医生组织， 并不比张三李
四老婆孩子热炕头伟大，随性而安而已。
【在 A*******s 的大作中提到】
: 几年前面试时你的PD问过你吗？ 如果今天问了你也这么回答？相信你吃了豹子胆也不
: 敢。
: 大家的回答印证了我的观点，中国医生没有偶像，也没有理想。 当年的我们是学雷锋
: 学白求恩，中国医生就是被要求要像白求恩一样无私的为人民服务。 我就从来没有把
: 他们当成偶像，也做不到。 现在的一代理想就是挣大钱娶美女，偶像就更别提了。
: 你不觉得没有理想没有偶像很可怕吗？
:
: 是'
| M****a
发帖数: 577 | 50 医生无国界这个例子不好，我见过好几个参加过这个组织的，一个比一个极品，连普世
的边都没擦过。
.
【在 b***u 的大作中提到】
: 沒偶像就等于沒理想, 你这观点不免有失偏颇.
: 有些人物确实高于自己当今状态, 作为目标参照物即可, 沒必要顶礼膜拜, 自惭形秽.
: 中国人膝关节太软, 沒磕头对象就沒方向了吗? 路终究还是要自己走出来的。时势造英
: 雄，谁都有机会。
: 这里又不是麦地，不必搞标准答案。就算在你设定的环境下， 难道你还要建议我瞎编
: 个伟大人物来祟拜？
: 另外，理想因人而异， 而无高低之分。我想将来参加无国界医生组织， 并不比张三李
: 四老婆孩子热炕头伟大，随性而安而已。
| | | A*******s
发帖数: 9638 | 51 你没有看懂我的意思。
作为一个医生来说，在进医学院前应该是有理想的，比方说全心全意为人民服务，实现
共产主义。 偶像呢，当然是雷锋，白求恩什么的。 这些概念是被灌输的，大家也习以
为常，但这么多年过去了，这些理想偶像是不是还跟原来一样呢？ 我反正已经没有这
些概念了，至于当年是不是有这些理想和偶像也不确定。 我想大家都一样。
有没有理想有没有偶像就跟有没有信仰差不多，信教的跟不信教的在上帝的看法上是不
可能有交集的，所以没必要谁说服谁。 至于是否一定要瞎编个伟大人物来崇拜，我觉
得如果时间倒退几十年，孙中山远比白求恩值得我们CMG去崇拜。
.
【在 b***u 的大作中提到】
: 沒偶像就等于沒理想, 你这观点不免有失偏颇.
: 有些人物确实高于自己当今状态, 作为目标参照物即可, 沒必要顶礼膜拜, 自惭形秽.
: 中国人膝关节太软, 沒磕头对象就沒方向了吗? 路终究还是要自己走出来的。时势造英
: 雄，谁都有机会。
: 这里又不是麦地，不必搞标准答案。就算在你设定的环境下， 难道你还要建议我瞎编
: 个伟大人物来祟拜？
: 另外，理想因人而异， 而无高低之分。我想将来参加无国界医生组织， 并不比张三李
: 四老婆孩子热炕头伟大，随性而安而已。
| b*****l
发帖数: 8603 | | A*******s
发帖数: 9638 | 53 我想肯定有，不多罢了。
从收入上说，美国医生间的收入差别不大，中国医生现在好像就是金字塔。 极少数的
拿的比美国医生还多，但大部分在底层。 原因就是中国医生没有定价权或者没有发言
权。 物价局不会听医生说什么。 大家应该向白求恩学习，全心全意为人民服务。
如果中国医生像孙中山一样从政，在中国政治舞台上有话语权，中国医生的状况会怎么
样呢？
CMG在美国就更不用说了， 华人的地位不是美国人赐予的，而是需要自己奋斗争取的。
【在 b*****l 的大作中提到】
: 林巧稚。。
: 难道从来没人把林巧稚当过偶像吗？
| L*****r
发帖数: 722 | 54
- 嗯。想起一个说法，说一个人接受某种观点或做某件事的动机，有三个层次：
1。Compliance，就是看后果得失，趋利避害；
2。Identification,就是学偶像；
3。Internaliztion,就是心里明白真想要。
我觉得第三层是成人礼；由第二层到第三层，也就是对事不对人。
【在 b***u 的大作中提到】
: 都不是小孩子了，要偶像干吗？有目标就行。就如刘邦项羽见赢政，或'大丈夫当如是'
: ；或＂彼可取而代之＂。
:
: ★ 发自iPhone App: ChineseWeb - 中文网站浏览器
| b***u
发帖数: 746 | 55 Very well said, you got the point
★ 发自iPhone App: ChineseWeb 7.8
【在 L*****r 的大作中提到】
:
: - 嗯。想起一个说法，说一个人接受某种观点或做某件事的动机，有三个层次：
: 1。Compliance，就是看后果得失，趋利避害；
: 2。Identification,就是学偶像；
: 3。Internaliztion,就是心里明白真想要。
: 我觉得第三层是成人礼；由第二层到第三层，也就是对事不对人。
| A*******s
发帖数: 9638 | 56 For the adults, you may be right.
But for kids, it doesn't seem to apply.
【在 L*****r 的大作中提到】
:
: - 嗯。想起一个说法，说一个人接受某种观点或做某件事的动机，有三个层次：
: 1。Compliance，就是看后果得失，趋利避害；
: 2。Identification,就是学偶像；
: 3。Internaliztion,就是心里明白真想要。
: 我觉得第三层是成人礼；由第二层到第三层，也就是对事不对人。
|
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