Sunday, 10 December 2017

The Wolf Among Us



雖然早已聽講過好耐, 但其實我係冇幾耐之前先第一次玩Telltale的Walking Dead, 主要係因為唔係每隻game我老婆都有興趣睇, 但係呢尐game有故事有角色, 佢可以當戲咁睇, 我又有得玩, 冇得輸. Walking Dead果然好正, 我老婆甚至睇到喊 sosad.

據講除咗Walking Dead之外, The Wolf Among Us都係好好睇的故事, 所以我亦搵嚟見識下, 早幾日喺HowtinStream由頭到尾直播玩咗一次. The Wolf Among Us的故事係取材自漫畫系列Fables, 故事同角色都係好睇的, 尤其是男女主角人狼同埋白雪公主. 但係對於完全冇睇過Fables漫畫的我嚟講, 故事一開始嗰時有尐複雜, 因為Walking Dead講喪屍, 故事背景簡單好多. 至於角色, 我都係鍾意Walking Dead第一個season的人物多尐. The Wolf Among Us第一季共有五集, 我覺得第一集最正, 個結尾真係有令我覺好震驚.

Saturday, 9 December 2017

黃玠瑋《多想和你一起》演唱會直播



我一向都鍾意聽黃玠瑋的歌. 最近佢開咗個音樂會, 網上有得睇官方直播, 而且收音質素唔錯, 好正.

Wednesday, 22 November 2017

終於第一次玩得完 Silent Hill



以前小學移民加拿大之後, 由於唔知邊度有得買game, 有一段時間其實係完全冇玩遊戲機, 直至後來Playstation時代, 因為Final Fantasy 7先至第一次喺加拿大買部遊戲機嚟玩.

嗰時喺朋友屋企玩咗陣Silent Hill, 一嚟就俾個開局嚇到PK, 之後勉強玩咗陣, 但係由於心理壓力太大, 真係玩到驚, 就放低咗. 最後的新興趣係喺電腦玩返尐舊game, 終於第一次玩完Silent Hill, 感覺非常滿足. 好玩.

Wednesday, 8 November 2017

Monday, 21 August 2017

第三個YouTube channel

雖然我尐興趣全部都是室內的毒男趣味, 不過我久不久就會想搵尐新嘢嚟試下, 變成自己的新娛樂. 例如之前, 我見howtindog嗰個youtube channel都做得差唔多了, 就開個新的youtube channel嚟試下會點, 叫做howtingame, 專講睇戲同打機的.

視乎嗰個星期出咩片, 而家有時howtingame會多人流過歷史悠久的howtindog. 整個過程我覺得好好玩的, 由本來冇嘢到而家定期有多少收入夠我每個月食個焗飯, 非常過癮. 所以最近我又再開多個channel, 叫5 Minutes of Gameplay, 只係將我喺自己玩過的打機片段錄成5分鐘的短片, 放上去俾人search嚟睇下尐舊game係點o既樣. 而家大部份片係完全冇人睇過的, 但係我又係覺得好好玩 sosad.

Saturday, 22 October 2016

David Lynch on Meaning

You may say that people look for meaning in everything, but they don't. They've got life going on around them, but they don't look for meaning there. They look for meaning when they go to a movie. I don't know why people expect art to make sense when they accept the fact that life doesn't make sense.
~David Lynch, source: http://www.thecityofabsurdity.com/intlatimes.html

Thursday, 14 July 2016

John J. Collins, "The Zeal of Phinehas: The Bible and the Legitimation of Violence"

關於從聖經看暴力, 關於信徒必須與暴力割蓆的講法, John Collins咁講:

 "In short, violence is not the only model of behavior on offer in the Bible, but it is not an incidental or peripheral feature, and it cannot be glossed over. The Bible not only witnesses to the innocent victim and to the God of victims, but also to the hungry God who devours victims and to the zeal of his human agents... The Bible does not demystify or demythologize itself. But neither does it claim that the stories it tells are paradigms for human action in all times and places.

 The least that should be expected of any biblical interpreter is honesty and that requires the recognition, in the words of James Barr, that 'the command of consecration to destruction is morally offensive and has to be faced as such,' whether it is found in the Bible or in the Quran. To recognize this is to admit that the Bible, for all the wisdom it contains, is no infallible guide on ethical matters. As Roland Bainton put it, in his survey of Christian attitudes to war and peace, 'appeal to the Bible is not determinative.' But historically people have appealed to the Bible precisely because of its presumed divine authority, which gives an aura of certitude to any position it can be shown to support; in the phrase of Hannah Arendt, 'God-like certainty that stops all discussion.' And here, I would suggest, is the most basic connection between the Bible and violence, more basic than any command or teaching it contains... Perhaps the most constructive thing a biblical critic can do toward lessening the contribution of the Bible to violence in the world, is to show that that certitude is an illusion."

 ~ John J. Collins, "The Zeal of Phinehas: The Bible and the Legitimation of Violence," 2002 年 Society of Biblical Literature 年會主席演說.