滕彪文集
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滕彪文集
·向人性宣战—临沂计划生育调查手记之七
·“盯关跟主义”—临沂计划生育调查手记之八
·人性不曾屈服—临沂计划生育调查手记之九
·野蛮是如何炼成的?—临沂计划生育调查手记之十
·后记:
·有谁战胜过真相
·法治中国需要中国法律人的良知及责任—致世界法律大会中国代表的公开信
·从上书到公开信
·是谁在“严重威胁社会秩序”?—关于游行示威权利的行政复议申请书
·致陈光诚的一封信
·用微笑来面对那些制造恐惧的人——和高智晟在一起的一个下午
·2+2=4的自由
·推倒「新闻柏林围墙」——透视中国新闻自由的前景
·恢复收容遣送制度等于开历史倒车
·陈光诚案凸显中国法治的困局
·暗夜里的光明之舞
·中国维权运动往何处去?
·陈光诚是如何被定罪的?(补充版)
·Crusader in a legal wilderness
·China’s blind Justice
·China's Political Courts
·以公民的姿态挺身而出/闵家桥
·“最可贵的是她有健康的公民意识”——关于公民王淑荣的对话
·“阳光宪政”的护卫者/民主与法制杂志
·要让好人走到一起,才能合力纠错——奥美定事件亲历者访谈录/南方周末
·李卫平: 被迫走出书斋的维权者——著名维权律师滕彪访谈录
·太阳城:写在第三期“名家说法”被命令取消之后
·滕彪印象/法制日报
·Rule of Law requires our consciousness and responsibility
·临沂野蛮计生与陈光诚事件维权大事记(2006-11-7)
·耻为盛世添顺骨
·中国时报专访:盼与政府互动 和平维权
·滕彪博士:精神家园的守望者/刘爽
·司法改良和公民维权——学而思沙龙的网谈
·学术、政治与生活——2006年12月17日做客沧海论坛在线交流记录
·黎明前的见证
·看看我们的朋友——致受难中的高智晟和他的妻子和孩子
·临沂警匪暴行录
·临沂野蛮计生事件及陈光诚案维权大事记(五——七)
·中国当代宪政主义者的困境和选择/林泽波
·通过汉语改变中国
·茶人滕彪/萧瀚
·崔英杰案:“慎杀时代”的第一个考验
·死刑、司法与中国人权
·废除死刑的中国语境——在第三届世界反死刑大会上的发言
·司法独立,和谐中国——2007年“两会”之际的公民呼吁/许志永 滕彪
·彻底改革司法才能避免滥用死刑
·崔英杰案,在多重反思中寻找契机
·从“两会”看赎回选票运动
·关于尽快将青岛市四方区政府违法拆迁行为纳入法制轨道的法律意见书
·青岛野蛮拆迁:袁薪玉被控放火和妨害公务案一审的当庭辩护意见
·维权书简·戴脚镣的舞者
·被遗忘的谎言——就《成都晚报》事件致中宣部长和教育部长的一封信
·滕彪:可怕的“冤案递增律”
·不是我不明白
·张敏:滕彪律师访美谈中国司法现状与维权
·萧洵:纸包子案记者被判刑引发强烈质疑
·自由亚洲电台:拾荒者遇上联防离奇死亡 孙志刚式悲剧首都重现?
·何亚福 王鑫海 杨支柱等:放开二胎倡议书
·临沂野蛮计生事件及陈光诚案维权大事记(八--九)
·一个案件的真相与两个案件的正义(附:“聂树斌案”到了最危急时刻!)
·滕彪、胡佳:奥运前的中国真相
·郑筱萸案扇了死刑复核程序一记耳光/滕彪 李方平
·“杀害自己孩子的民族没有未来!”
·关于李和平律师被绑架殴打致国务院、最高人民检察院、公安部、国家安全部的公开信(签名中)
·NO FIGHTS,NO RIGHTS——接受博闻社采访谈中国人权现状
·挽包遵信先生
·香港电台铿锵集:扣着脚镣跳舞的中国律师
·那些陌生的人们在我们心底哭泣——推荐一个短片
·关于邮箱被盗用的声明
·《律师法》37条:为律师准备的新陷阱
·保护维权律师,实现法治——采访法学博士滕彪律师/张程
·Six Attorneys Openly Defend Falun Gong in Chinese Court
·李和平 滕彪等:为法轮功学员辩护-宪法至上 信仰自由
·面对暴力的思考与记忆——致李和平
·专访滕彪律师:《律师法》2007修订与维权/RFA张敏
·The Real China before the Olympics/Teng Biao,Hu jia
·我们不能坐等美好的社会到来
·律师:维权人士胡佳将受到起诉
·胡佳被捕 顯示中國要在奧運之前大清場
·人权的价值与正义的利益
·抓捕胡佳意味着什么?
·关于《奥运前的中国真相》一文的说明——声援胡佳之一
·邮箱作废声明
·关于审查和改变《互联网视听节目服务管理规定》部分不适当条款的建议
·胡佳的大爱与大勇
·后极权时代的公民美德与公民责任
·狱中致爱人
·奥运和乞丐不能并存?
·滕彪李苏滨关于青岛于建利涉嫌诽谤罪案的辩护意见
·纽约时报社评:中国的爱国小将们
·回网友四书
·我们都来关注滕彪博士/王天成
·暴力带不来和平,恐怖建不成和谐——就滕彪、李和平事件感言/王德邦
·让滕彪回家、追究国保撞车肇事的法律责任、还被监控公民自由/维权网
·刘晓波:黑暗权力的颠狂——有感于滕彪被绑架
·Article 37 of the PRC Law on Lawyers: A New Trap Set for Lawyers
·Chinese lawyer missing after criticising human rights record
·Chinese Lawyer Says He Was Detained and Warned on Activism
·For Chinese activists, stakes are raised ahead of the Olympics
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Changing China through Mandarin

Changing China through Mandarin
   
   by Teng Biao
   
   

   ( Teng Biao (滕彪) is a well-known legal scholar and rights lawyer in China. Read the original here. Translated from Chinese by Rogier Creemers. )
   
   
   
   Even in Robinson’s world of one man, his life required information, reflection and memory. Human society not having information is even more impossible to imagine. It may be said that a person is moulded by the information he or she comes into contact with and masters; a society is the same.
   
   Thinking and memory cannot be separated from language. Modern philosophers have paid more and more attention to the extreme importance of language in human societies. The thinking human (homo sapiens) exists first and foremost as a language human (homo loquens). Society and language have not stopped interacting for a blink: regardless of whether philosophy is concerned, or whether politics or society is concerned, language not only is a tool for expression and memory – language itself has a huge capacity to create reality.
   
   Because of this, all systems that want to control and transform society attempt to control and transform language. (Do you remember “Newspeak” from Oceania?) Movements to transform thinking are at the same time movements to transform language; the education to keep people in ignorance is at the same time an education that promotes a language system designed to keep people in ignorance. The highest effect of controlling language is ensuring that a person cannot produce heterodox thinking, and to ensure that persons cannot become their true selves. Because totalitarian ambitions are not only to transform public politics and transform private lives, but also to transform spirits (“Wreak revolution in your innermost soul”); they are surely aware of the deep effects of this revolutionary tool, language, and know how to achieve the greatest effect.
   
   In the various Spring and Autumn thinkers, Han prose and Tang poetry, Song verse and Yuan drama, Ming and Qing novels, the Book of Odes and the Historical Records, essays and letters, plays and storytelling, calligraphy and couples, Mandarin art has extraordinarily enriched the spiritual world of Chinese, and has made immortal contributions to the culture of humankind. But its fate is similar to that of Russian, and the Mandarin that once created outstanding culture was unable to escape the ravages of totalitarianism in the 20th century. From character reform to revolutionary slogans, from applications to join the party to ideological reports, from the Little Red Book to poetry contests, from model plays to the Three Old Articles, from eight-legged Party writing to language and literature course, from letters to diaries, from film and television to comic dialogue: Mandarin has met with complete abuse and pollution. Totalitarian politics are a politics “without laughter” (dixit Zizek); totalitarian language must be a language lacking in humor, mechanical and insipid. Bloody and hypocritical politics have led to the withering of Mandarin; dull Mandarin has led to the desertification of the minds of the Chinese.
   
   The editorials of the People’s Daily and the CCTV Evening News once were an important part of Chinese people’s lives and, for some, it is still their “compulsory course” every day. As soon as it turns seven in the evening, some people concentrate their attention on the television to watch the Evening News with the piety of apostles. If they watch a sports program at that time, they feel they have let down the benevolence of the Party, the country, heaven and earth. Every day, people see or hear these phrases in newspapers, magazines or the television:
   
   “The Party’s strong leadership is the basic guarantee for doing good in everything. ……The Party cadres and State personnel across the board must persist in seeking truth from facts, progressing with the times, and maintaining a good spiritual outlook and work style, persist in using their powers for the good of the people, showing concern for them and working for their benefit, so as to better unite and lead the masses to base themselves on scientific development, strive for indigenous innovation, perfect structures and mechanisms, and stimulate social harmony.” (People’s Daily, January 1, 2006)
   
   “Let us raise high the magnificent banner of Deng Xiaoping Theory, completely implement the important ‘Three Represents’ thought, closely unite around the Party Center with Comrade Hu Jintao as General Secretary, carry forward the cause into the future, progress with the times, work diligently in spite of difficulty, pioneer and innovate, and wrest new and even greater victories in the cause of Socialism with Chinese characteristics, imbued with confidence.” (People’s Daily, March 19, 2003)
   
   “Carrying forward Lei Feng’s spirit is consistent with the basic requirement of completely implementing the important ‘Three Represents’ thought, and is a concrete reflection of practicing the important ‘Three Represents’ thought. Launching activities to learn from Lei Feng under new circumstances, we must closely grasp this topic of the times that is to study and practice the important ‘Three Represents’ thought, and we must persist in making the important ‘Three Represents’ thought into a mandatory course for young officers and soldiers to grow and establish themselves, a mandatory course for Communist Party members’ to train them about the nature of the Party, and a mandatory course for leading cadres to govern and use power. The broad officers and soldiers must carry forward the Lei Feng Spirit, earnestly comprehend and deeply grasp the scientific connotations and spiritual essence of the important ‘Three Represents’ thought, persist in using revolutionary theory to guide lives, consciously make the important ‘Three Represents’ thought into ‘nourishment,’ ‘weapons’ and ‘the steering wheel’, ensure that it becomes a formidable spiritual pillar for strengthening political convictions, hold high the magnificent banner of Deng Xiaoping Theory throughout, and determinedly obey the commands of the Party Center, the Central Military Commission and Chairman Jiang.” (PLA Daily, March 5, 2003)
   
   The result of these sentences is not only that they strangle our thinking, but that they also strangle the delight and aesthetics of our language, so much so that chewing wax is more interesting than reading these sentences. If I am required to choose between ignorance and insipidness, I would rather select the former. But totalitarianism requires that we are insensitive towards language, that our souls become numb, and that we are both ignorant and insipid.
   
   Through the round-the-clock and repeated clamor and unobtrusive influence of public language (newspapers, radio, television, plenary reports, red-headed documents, news bulletins, textbooks of history), the flavor of our writing, reading, lecturing and even daily speech is molded. When picking up a pen, we come up with nothing but clichés and hackneyed expressions. When we talk, there are either lies and double talk, or boasts and idle talk. Regardless of whether it is an official, an actor, a professor or a journalist, as soon as someone gets on the stage to speak, they all become prigs as if by appointment. The haughty official’s tune, the hypocrite’s tune, the revolutionary tune, in short, people just cannot talk like normal human beings. A few years ago, someone criticized the television drama “Grand Justice” for not speaking “the people’s language”, and I shared the same feeling deeply. In real life, people who talk like that are either lunatics or political counselors at Tsinghua University. It isn’t just in “Grand Justice”; in all the works with officially-promoted themes, few people speak the people’s language. The characters are either tall, grand and perfect, or false, ugly and vicious. How can they speak the authentic language of humanity when what they do is deceive by either dressing up as gods or playing devils?

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