"喜歡, 不知道從甚麼時候開始"

"這裡發現愛"有好多幕我都幾鍾意o既 scenes. 其中最鍾意o既係呢度, 如果冇記錯, 我係由呢集開始鍾意追呢齣劇. 我好鍾意呢齣劇入面o個 d 靈感白字, 可惜呢一幕 (呢度係第四次) 之後就再冇出現過.

The Girl Next Door

呢齣戲其實係拍 An American Crime (我之前有講過) 同一個故事. 講兩姊妹寄宿o係人地屋企, 被呢個家庭同埋鄰居虐待. 不過 An American Crime 比較著重根據真事拍攝, 以法庭文件為依據, 重組發生過乜事; 而 The Girl Next Door 就有好多改動, 只係以件殺人案為藍本, 寫自己o既故事. 我覺得 An American Crime 拍得比較好, 演員比較出色, 故事同角色都交代得比較清楚; The Girl Next Door 呢幾方面就弱 d, 所以變成有 d 似係虐待片.

由於故事本身變態, 所以拍出o黎兩齣戲都驚嚇度十足, 非常嚇人. 不過兩者比較之下, An American Crime 流露出o既恐怖氣氛在於片中眾多角色o既陰險同冷血; The Girl Next Door 就恐怖在虐待過程令人害怕 (雖然呢一方面 An American Crime 亦唔弱), 覺得個女主角真係超痛超慘. 所以都係前者比較高手.

不過兩齣都係好戲, 非常變態.

Isaac, Jesus, and National Implications of the Aqedah in Early Judaism

今個星期五我就會上飛機, 返溫哥華幾日, 因為要去 CSBS, 做個 presentation. 個題目係阿伯拉罕獻以撒o既傳統. 其實今次都有少少擔心, 因為呢個研究係好多年之前做落o既, 但係當我早兩個月睇返呢份舊 paper, 覺得其實都唔係好滿意. 不過因為早在半年以前已經交o左份 abstract, 已經騎虎難下. 唉, 睇下點啦, 最大不了係俾人問到口啞啞, 唔使死o既. 下面就係我為呢次 presentation 寫o既 speech. 我係刻意用有少少唔正經o既英文o黎寫, 咁我到時照讀就唔會令人覺得我o係度讀稿o既感覺.

希望有人可以幫我睇下, 問下我問題, 對我準備會有幫助:

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Good afternoon ladies and gentlemen. I know it is not good timing to talk about stories of gory human sacrifice immediately after you had a good lunch. But anyway, in the following 20 to 25 minutes, I'd like to talk about the Aqedah as it is rewritten or alluded to in Jewish literature from around the second temple period.

Now, what do I mean by "the Aqedah"? It is important that we do not confuse the Aqedah with El-Qaeda; my wife did that, which is a dangerous thing to do. By "Aqedah", I am referring to the story of the near-sacrifice of Isaac, first found in Genesis 22, and reiterated numerous times in later writings. I believe we all are quite familiar with this story: Abraham was so ridiculously obedient to God that he agreed to kill his own son Isaac as an offering; but of course, right before Abraham actually killed the father of Israel, an angel stopped him, and then proclaimed a divine promise for Abraham as a reward for his attempted filicide. This intriguing story has captured the imagination of Jews, Christians, Muslims. Their interest in the story is reflected in a variety of media, in writings, paintings, sculptures, depictions on floors, on walls, on lamps. It is one of the best-known stories in the Hebrew bible.

What biblical scholars find especially interesting is the many parallels between Isaac in the Aqedah and Jesus in New Testament Christology. For example, both Isaac and Jesus are identified as the beloved son; their fathers allowed the sons to be sacrificed; their destination is on a mountain; they both carry their own woods up the mountain; they both play the role of a lamb in their sacrifice. I could say more but you get the point.

It is parallels like these that raised the question: Is there an intended Jesus-Isaac typology in the New Testament? And if so, why? Some scholars such as Israel Levi, Hans Schoeps, Nils Dahl, Robert Daly refuse to take the parallels as mere coincidence, no that'll be too boring, they see the Aqedah as an important antecedent to New Testament soteriology, because Rabbinic and christian writings sometimes describe the sacrifice of Isaac as an offering with atoning effect, which would then parallel quite nicely the redeeming power of Jesus' crucifixion. But a problem that these views encounter is that recent studies have shown that the understanding of the Aqedah as an atonement is not found in writings from before the time of Jesus and the early christian church, it only shows up in the later texts. So if we try to understand the idea of a Jesus-Isaac connection through the presupposition of an expiatory reading of the Aqedah, that would be an anachronistic exercise, I'm afraid.

This is my suggestion: instead of keep searching for earlier evidence for an expiatory reading of the Aqedah, why not also consider the possibility that the New Testament related Jesus to Isaac because they recognized national implications in both the ministry/death of Jesus and the near-sacrifice of Isaac? After all, many important studies in recent years suggest that the early church, and probably also Jesus himself, looked forward to a restoration, a brighter future of the nation of Israel. Of course there is not yet a nation of Israel in Genesis 22, because Abraham was not very productive in terms of having children; but after the angel stopped Abraham from killing Isaac, God made a promise to Abraham, which involves "possessing the gates of enemies." So there is a touch of national implication in Isaac's near-sacrifice already in Genesis 22. If I can show that this continued to be an important theme attached to the Aqedah in early Jewish literature, we might have a new direction in future research of the Jesus-Isaac connection in the New Testament. And that's what I'm trying to do today. I will now explore the significance or function of the Aqedah story in the books of Jubilees, Judith, 1 Maccabees, the Wisdom of ben Sira, Pseudo-Philo's Biblical Antiquities, and 4 Maccabees.

Jubilees

dates to the first half of the second century b.c.e. It retells the Aqedah in chapters 17 to 18. Jubilees' version of the Aqedah follows Genesis 22 quite closely, but there are a few notable differences that reflect a tendency to associate the Aqedah with the Exodus. For instance, according to the tedious and dry calculations of James VanderKam, Jubilees might have portrayed the sacrifice of Isaac occurred on the day of the Passover, because according to Jubilees the series of events of the Aqedah kicked off on the twelfth of the first month and Abraham arrived at the designated mountain on the third day, twelfth, thirteenth, fourteenth, that means the sacrifice took place on the fourteenth of the first month, and that's the day of the Passover. Also, when Abraham returned after nearly killing his own son, he decided to have a big party, he celebrated a seven-day festival. Since the only festival in the first month that involves a seven-day celebration is the Feast of Unleavened Bread, Jubilees is presenting this anonymous festival as an archetype of the Feast of Unleavened Bread, which is closely related to Passover and the Exodus.

Also, at the scene of the sacrifice, a scary demon named Mastemah was present, whose full name "Prince Mastemah" appears only in the context of two stories in the entire book of Jubilees. The first time is here in the Aqedah, where he put Abraham's promised seed in danger; the second time is in the Exodus, where he is described provoking the Egyptians to pursue the Israelites. And Jubilees might have twice deliberately replaced the phrase "your only son" in Genesis 22 with "your firstborn son", and of course, "firstborn" is an important theme in the Exodus story.

OK, so there are parallels between the Aqedah and the Exodus in Jubilees, but what does that mean? How does that relate to my subject? Jon Levenson believes that by founding the story of Passover upon the Aqedah, Jubilees makes Abraham's willingness to give up his son a key ingredient of Israel's redemption from Egypt. Similarly in a recent study Huizenga suggests that Abraham's obedience at the Aqedah foreshadows the obedience of the Israelites at the Passover event, and in each instance obedience is what secures deliverance from earthly and heavenly threats. In other words, the story of the Aqedah is an archetype of the national deliverance of the Exodus story. This is the national implication that the Aqedah story carries in the book of Jubilees, I believe.

The Book of Judith

Is also from the second century b.c.e. It uses the Aqedah in the context of a story of national crisis to encourage its readers to face whatever national calamity was lying in front of them with courage and perseverance. It tells the story of a large-scale Assyrian invasion under the command of a nasty pervert named Holofernes. When the Assyrian army reached the land of the Israelites, the people were in distress, and they were ready to surrender had a miraculous deliverance of God not arrived within five days. But a pious widow named Judith objected to the idea of giving up so easily. She urged the people to give thanks even in such difficult circumstance and to recall how Abraham, Isaac, and Jacob set a good example of remaining faithful even in times of great difficulty. This is what she has to say: "Let us give thanks to the Lord our God, who is putting us to the test, just as he did to our ancestors. Remember how he treated Abraham; how he tested Isaac; and what happened to Jacob in Syrian Mesopotamia."

Here speaking of Isaac, Judith mentioned that God "tested" him, which most probably involves the Aqedah, because the word "to test" peira&zein appears once, and only once, in the LXX Genesis, in chapter 22 verse 1, the first sentence of the Aqedah story. In short, here is an example of the Aqedah being used in the context of a national crisis; it is considered a fitting exemplar for those who need to stand up for the nation.

1 Maccabees

dates to the second century b.c.e. Kinda similar to what we've seen in Judith, here the Aqedah is mentioned in the context of a national crisis and serves as a role model for those who are under oppressive foreign powers, except that the bad guys here are the Seleucids, not the Assyrians.

In chapter 2, shortly before he died, Mattathias the leader of the Maccabees encouraged his sons to show zeal for the law and urged them to recall what their ancestors had done, including Abraham, Joseph, Phinehas, Joshua, David, and some others. One notable common factor among these heroes is that they are traditionally credited to have done something of lasting national significance. For example, Joseph saved the fathers of Israel from a nasty famine and kept them alive; Phinehas calmed the anger of God that could have wiped out Israel; Joshua led the people into the promise land; David protected the promise land from the Philistinian invasions. Here Abraham in the Aqedah is among these heroes, suggesting that Abraham's faith in the Aqedah was understood as one of the role models of showing zeal. This is what Mattathias has to say:

"Show zeal for the law, and give your lives for the covenant of our ancestors. Remember the deeds of the ancestors, which they did in their generations; and you will receive great honor and an everlasting name. Was not Abraham found faithful in a test, and it was reckoned to him as righteousness?"

Now, is it an allusion to the Aqedah when Mattathias said "Abraham was found faithful in a test"? I think it is. The word "test" peirasmo&j never occurs in LXX Genesis, but its verb form "to test" peira&zein does appear once, in chapter 22 verse 1. Besides, since the word peirasmo&j is in the singular, I take it that it is referring to a single event in the life of Abraham. I mean, if there is any incident in Abraham's life to be highlighted as the most famous "test," then the Aqedah should be it. It is true that there are multiple trials in Abraham's life according to Jewish traditions, but the Aqedah is almost always considered THE trial. In Jubilees, for example, the Aqedah is presented as the seventh trial for Abraham, seven, the magic number; and in the Midrash, the Aqedah is the last and ultimate trial for Abraham.

As Mattathias said, the Aqedah is a role model of showing zeal for the law. Now, to show zeal for the law may sound like a personal qualification that only concerns an individual's integrity to the law in daily life, but this is not the picture we see in 1 Maccabees. For example, when Mattathias urged people "to show zeal" for the law earlier in the story, he was actually expecting his followers to fight as warriors, not just to live a pious life. As a result, while Mattathias told his successors to show zeal for the law, he was telling them to fight and risk their lives for the nation of Israel, since their ancestors had done the same. In a nutshell, Mattathias seems to regard the Aqedah a relevant role model in the context of a national turmoil, using the story to encourage his sons to show zeal for the law and to remain faithful in a tough circumstance.

The Wisdom of ben Sira

also dates to the second century b.c.e. It does not relocate the Aqedah into a context of a war like 1 Maccabees or Judith; rather it ranks Abraham in the Aqedah on the level of other important individuals in the history of Israel who made an everlasting contribution to the prospering of the nation.

Chapters 44–50 of ben Sira is a distinct section, it is a Hymn of Ancestors. It praises the merits of the ancestors of Israel, so their piety and righteous deeds will not go unmentioned. These people should not be forgotten because they left behind something important for the subsequent generations and effected the development of the nation of Israel. For example, according to ben Sira, Enoch set an example of repentance for all generations, Noah received an everlasting covenant that all flesh should never again be blotted out by a flood, Isaac and Jacob distributed their inheritance among the twelve tribes, Moses taught Israel the decrees of God. And so on.

Just like these hall-of-famers, Abraham also made a substantial contribution to the nation of his descendants. He received an oath from God that promises him the multiplying and prospering of his descendants, and land will be given to them as inheritance. So according to ben Sira, the success and the prospering of Israel and their possession of the land were possible because of what Abraham had accomplished.

So what exactly did Abraham do that he deserved such an oath from God? The answer is given in chapter 44 verse 20; Abraham received the oath because "in a test he was found faithful." This is not an explicit reference by any means, but Jon Levenson believes that the test in question is surely the Aqedah; and that is how I take it. If this were the case, then in ben Sira, the Aqedah would have national implications because it was one of the reasons why God swore an oath to Abraham promising prosperity and a land for the nation of Israel.

Pseudo-Philo's Biblical Antiquities

dates to the latter half of the first century c.e. It depicts the Aqedah as an event of national implications in God's response to Balaam in chapter 18 as well as in the hymn of Deborah in chapter 32. The context of chapter 18 is basically a retelling of Numbers 22–24, here Balak the Moabite king asked Balaam the prophet to curse Israel, so Balaam asked for God's opinion on this matter. This is pretty stupid because Israel is God's elected people; and that is what God says to Balaam, and uses the Aqedah as an example of why he elected Israel: "I demanded his son as a burnt offering and he brought him to be placed on the altar. But I gave him back to his father and, because he did not object, his offering was acceptable before me, and in return for his blood I chose him." In return for [Isaac's] blood God chose Israel, says ben Sira. In other words, the Aqedah is a foundational reason of Israel's election, and why God protected Israel from the harm of the likes of Balaam and Balak.

Similarly, chapter 32 puts the Aqedah story in the context of another story of national disaster. This time, it is a retelling of Judges 4–5, the story of how Deborah defeated the army of Jabin the king of Hazor and saved the day. In celebration of the miraculous triumph, Deborah sang praise for the divine salvation for Israel. According to this hymn, it is because of the merits of the Aqedah that God will always remember Israel and come to their rescue when they are in big trouble. In short, Deborah's hymn probably also portrays the Aqedah as an event of tremendous national implications that made lasting effects on the fate of Israel in subsequent generations.

4 Maccabees

dates to the first two centuries of the Common Era. This writing is basically a philosophical discourse that uses the stories of Jewish martyrs in the time of Antiochus IV Epiphanes as examples to prove that reasons should dominate over emotions.

The examples given here are the martyrdom of Eleazar, the martyrdom of the seven brothers, and the martyrdom of the mother. These martyrs refused to break the Jewish law and for that, they were executed. As it turns out, these martyrs are just like university professors who won't stop once they started lecturing, they all made long-winded speeches in the face of their executioners, and the Aqedah is mentioned in the speech of the brothers in chapter 13 and the speech of the mother in chapter 16.

As the brothers were being carried away, they recalled two famous stories to encourage each other. The first is the story of the three youths in Daniel 3, and the second is the Aqedah. One brother said to the others: "Remember from where you came and at the hand of what father Isaac gave himself to be sacrificed for piety's sake." Yes you heard it right, he said "Isaac gave himself to be sacrificed," so here the Aqedah is an act of martyrdom, a deed of self-awared sacrifice, so that it can be a fitting example for their own situation. In other words, the function of the Aqedah here is to be a paradigm for the courageous people who are willing to die for the sake of piety.

The Aqedah is used in a similar manner in the speech of the mother to encourage her sons. The mother pointed out three role models to be followed in such tough situation: the elderly Eleazar, who just died before their eyes; Abraham and Isaac in the Aqedah; and Daniel and his buddies. Here again Isaac appears as a martyr who faced his imminent death with courage:

"Our father Abraham ventured boldly to sacrifice his son Isaac, the father of our nation; and Isaac, seeing his father's hand, with knife in it, fall down against him, did not flinch."

Again, the Aqedah serves as a fitting paradigm for martyrs who will give up their lives for piety's sake.

I should clarify that showing "piety" is not just a personal quality. From the perspective of 4 Maccabees, a person's piety makes a direct influence on the nation. We can see this idea expressed most clearly in chapter 18, where it says: "Those men who surrendered their bodies to suffering for piety's sake… it was because of them that our nation enjoyed peace—they revived the observance of the law in their land and repulsed their enemies' siege." In a nutshell, in 4 Maccabees, the Aqedah is a fitting model for those who want to show their piety through martyrdom, and yes, from the perspective of 4 Maccabees, the demonstration of piety has national implications.

Conclusions

OK, we have considered the use of the Aqedah in a number of early Jewish texts. Genesis 22 says that the merits of Abraham in the Aqedah will lead to his descendants possessing their enemies' gates, but this idea is not a prominent one in the texts that we have seen. They do not say that the Aqedah helps the Jews to conquer the world; rather, the focus is more on the defensive; they're saying, the Aqedah is why God will protect the Jews from their enemies; and Abraham and Isaac in the Aqedah are role models for the faithful Jews who are living under the oppression of foreign rulers. So in this regard, the Aqedah in the later texts is slightly different from Genesis 22. But I think it is still fair to say that despite the subtle differences, the Aqedah continued to be used as a story of national implications, a powerful story that may alter the fate of the nation. If I am more or less correct, I think it is worthwhile to consider the possibility that the New Testament writers related Jesus to Isaac because they recognized national implications in both the ministry/death of Jesus and the near-sacrifice of Isaac.

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一班聾人

Sharon Stone 當然冇講過"中國地震係報應"啦. 我翻睇o左幾次, 只可以話係 d 記者曲解佢講o既說話, 而報紙讀者或新聞觀眾就以為係真. 佢只係話, 當聽到地震新聞o個時, "at first", 曾經有個問題o係心裡面出現, "嘩, 係咪 karma 呀?" karma 當然唔係解報應啦; 而且, 就算退一步當佢係解報應, 呢個都只係佢心中曾經出現過o既一個疑問, 而唔係一個 statement. 真真正正聽清楚人地有講過乜冇講過乜先鬧啦.

尤其, 如果佢係相信佛教理論o既, 就更唔應該怪佢. o係佛教世界觀入面, 冇一件事係"意外", 冇一件事係"偶然", 而係 karma o既影響. 所以對一個佛教徒o黎講, 相信地震(或任何一件事)係源自 karma, 根本就係正常到不得了, 呢個係佢地世界觀o既一部份. 就正如有基督徒會相信, 地震其實係上帝所容許, 但係唔代表佢地話地震係上帝罰中國人o既手段嘛.

21 世紀的新民革, 新批鬥

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女子視頻辱罵災區人民~警方已將其抓獲

華商網訊（記者 敬江晴）

在全国人民衆志成城抗震救災之際，5月21日上午，網絡上的一個視頻瞬間激起網民們的憤怒。該視頻中一女子辱罵四川地震長達5分鍾，還罵的津津有味。據了解，該女子已被瀋陽警方抓獲。

網上驚險辱罵災區人民視頻

5月12日，四川汶川發生地震后，舉國哀悼，全國人民通過各種方式盡己所能支援災區。21日上午，網民們在發現一個女子在視頻裏辱罵四川地震長達4分40秒。視頻中，這名女子腳翹在桌子上，一副滿不在乎的樣子，不斷的辱罵災區人民。國務院規定，19日至21日，全國停止一切娛樂活動，這名女子因玩不了J5遊戲，所以大罵災區人民。

人肉搜素引擎再次發威

此視頻出現后，該女子成了YOUTUBE政治首頁裏的新聞人物，並開始在國外網站風傳。有網友說：“我們對遼寧女這樣的做法深惡痛絕，一個人怎麽可以無恥無知到這種地步，可以說整個中華民族都不能饒恕她的這個愚蠢的錯誤，我想這不能僅僅是一個錯誤，這是對中國人民，對受災群衆，對死難者的褻瀆。”

“想到受災的群衆，想到奮戰在抗震救災一線的同志，想到死難者和爲救災獻出生命的同志，想到溫家寶總理的言行，我控制不住要哭，這個人怎麽能這樣？怎麽能這樣？”網友們認爲該女子的行爲嚴重影響的中國人民的形象，網民震怒的同時，號召大家“13億人一起動手把他找出來！

人肉引擎在此時再次發威，網友們通過各種渠道搜集到該女子的信息：姓名張雅，1987年7月29日出生，遼寧瀋陽市蘇家屯人，她的QQ好友號碼、身份證號碼等等。

女子已被瀋陽警方抓獲

據來自瀋陽方面的消息稱，該女子的視頻在網上引起網民憤怒后，瀋陽市公安局蘇家屯區分局根據網上提供的該女子的信息資料，於21日中午1時左右，在蘇家屯區如意網吧將其抓獲，蘇家屯區計算機通訊科正在調查。

......

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哀悼日 麥當勞鮮紅夾報廣告惹眾怒
劉春香 《每日經濟新聞》

2008 / 05 / 21 星期三 12:41

5月19日全國人民沉痛哀悼在汶川大地震中遇難的同胞，各地報紙也不約而同變成黑白色，以此來寄託哀思。令人驚訝的是，當天出版的南京某報裏面，居然夾著鮮豔的麥當勞促銷廣告。此事引起市民強烈反彈，南京的群眾自發到新街口正洪街廣場的麥當勞餐廳抗議，要求對方作出合理解釋。記者瞭解到，當日廣東、山東等地部分報紙也出現了麥當勞的彩色夾帶廣告。昨日，麥當勞公司在接受記者採訪時，對於夾報廣告一事表示抱歉。

市民激憤：麥當勞紅色廣告夾進報紙

國務院發出通知，把5月19日至21日定為全國哀悼日，全國降半旗為汶川大地震中的死難者志哀，並停止所有一切公共娛樂活動，奧運聖火的傳遞活動也暫停三天。

19日當天，全國的報紙都以黑白兩色出版。在舉國哀悼的日子，南京的市民卻發現在某都市報裏面夾帶著彩頁麥樂雞的廣告單，廣告單上的大塊紅色，與報紙的黑白形成鮮明的對比。

據瞭解，19日下午3點左右，南京部分市民手持報紙，聚集到南京市新街口正洪街麥當勞門口。據現場的一位目擊者描述，當時在場抗議的主要是以年輕人和學生為主。“一些年輕人進去就把麥當勞餐廳裏面用餐的人全部趕了出來，但是並未發生肢體的衝突。大家在門口抗議，讓麥當勞給大家一個說法。”

據悉，事件發生後不久，員警過來維持秩序，防止雙方發生更強烈的衝突，該家麥當勞餐廳也一度停止營業。據南京市民反映，昨日該家麥當勞餐廳已經恢復了正常營業。

......

南京市民抗議麥當勞事件迅速傳到網上，引起網友的熱烈討論。多數網友提出，麥當勞該就此事向全國人民道歉。有網友表示：“看到了夾著麥當勞鮮紅廣告的黑白版報紙，當時就感覺愕然。他們是一種惡意的鬧場，就像一家人正辦喪事，卻闖進來一個小販，敲鑼打鼓地叫賣他的包子。我們強烈要求全國麥當勞關門三日反省，要求麥當勞總裁出來正式道歉，否則，永遠抵制麥當勞！"這一要求在網上得到了眾多線民的支援。

根據各地線民的反映，當天有麥當勞彩頁廣告的不只南京這家報紙，廣東、山東等地的報紙也出現了這種情況。

......

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辣塊媽媽. 頭先睇到呢兩篇報導, 心中真係打個突. 唔係因為麥記同口臭女, 而係因為 d 大陸人o既反應. 先講口臭女單o野, 所謂乜乜"人肉引擎", 起人底, 其實咪即係好似民革公開批鬥咁, 只不過係變成現代版網上行動 je, 咪即係好似以前咁囉, 成班痴線佬痴線婆夾埋, 帶個人示眾, 公開羞辱、道德審判佢. 成班人瘋瘋癲癲咁, 自詡為國家o既好娃娃, 同佢地唔同意見/行動o既人就要起而圍之, 以示其民眾力量. 其實唔止中國大陸, 香港 d 討論區都好興呢 d 起底行為, 其實根本就係批鬥文化o既餘毒.

麥記單報導又係咁. 以前就聚眾捉個人出o黎, 掛串乒乓波o係個人條頸度, 一人一句以"不道德"為理由公開辱罵、"機會教育"呢個人, 強逼佢認錯、回轉. "我們強烈要求全國麥當勞關門三日反省, 要求麥當勞總裁出來正式道歉." 根本就係民革批鬥o既調調, 咁多年都冇進步過, 一班野蠻人.

The Eye

翻拍"見鬼"o既荷里活版本, 由 Jessica Alba 做李心潔o既盲女角色. 個故事其實都跟得幾足, 改動不多. 我覺得非常唔錯, 雖然好多地方都係意料之中, 但係有幾幕都睇到打冷震、起雞皮. 鬼戲o黎講, 咁算係成功. 不過比起原版, 當然感覺上係有所不及, 因為話晒已經係翻睇; Alba 個樣冇李心潔咁無辜; 同埋香港版本中, 女主角住o既地方係一般香港舊樓, 搭o既係舊電梯, 呢 d 場景本身就已經有種陰森感, 比起西片版本中o既豪華 apartment 適合好多. 另一個問題係, o係原版, 李心潔係由本來唔知自己見鬼, 到慢慢後來越來越猛先知原來自己有鬼眼; 但係西片版本就冇o左呢個推進, Alba 幾乎係突然之間知道自己見鬼, 因為西片將中文版本其中最嚇人o既一幕提前推出, 所以少o左個 progress.

不過鬼片o黎計, 我覺得成績唔錯, 尤其係對未睇過原版"見鬼"o既人o黎講. 不過睇咁多翻拍亞洲鬼片最成功o既都係"The Ring"同"The Grudge".

這裡發現愛: 預告

尋日"這裡發現愛"做完最後一集 lu, 追o左十六個星期, 而家甚至覺得有少少失落. 雖然故事太多無謂枝節, 最後幾集尤其寫得差, 冇晒前半段o個種小聰明. 但係男女主角性格過癮, 魅力爆燈, 所以由頭到尾我都覺得好有趣味. 尤其個女仔, 我從未見過女仔可以紮馬尾靚過頭髮放落o黎, 佢都算係奇人. 而令我每個星期都想追下一集o既功勞, 就大部分屬於每週都出o既一分鐘預告, 拍得好正, 非常吸引. 有幾個我特別鍾意:

蔡志森：法官不應代公眾決定

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高院撤《同志．戀人》「強烈勸籲」
蔡志森：法官不應代公眾決定
（5月9日消息）

高院法官夏正民昨日撒回廣管局對港台節目《同志．戀人》的「強烈勸籲」，理由是持平的意思並不代表要報道兩方意見。本報就判決訪問明光社總幹事蔡志森，他指不滿《同志．戀人》的人士從沒要求禁止討論同性婚姻，只是希望討論時有兩面聲音：「我們並非要求每面意見也要播出十五分鐘，但至少不應整個節目也沒有另一面意見。」

他指對於有爭議的話題，例如娼妓合法化、墮胎合法化等，不應只讓其中一方訴說自己被歧視、被不公平對待、感覺很慘等，特別是在黃金時間播放的話，很多小朋友也會觀看，若節目只描述娼妓苦況而沒有探討為何會有娼妓和娼妓合法化的後果，便很難說是良好的報道手法。

蔡志森又強調，廣管局只是發出了『強烈勸籲』，並不是下令禁播，有關問題應留待公眾討論；但支持同性戀人士卻入稟法院，彷彿法官的裁決可以代表一切對錯：「同性戀的問題根本未有定論，這應留給公眾和立法會討論，不應由法官憑個人價值作決定。」

（www.christiantimes.org.hk，時代論壇每日快拍，2008.5.9）
================================

[對於有爭議的話題，例如娼妓合法化、墮胎合法化等，不應只讓其中一方訴說自己被歧視、被不公平對待、感覺很慘等...]

好呀, 期待下次港台拍《同志．戀人》第二集, 既讓個別同性戀者訴說自己被歧視、被不公平對待、感覺很慘等, 亦讓個別異性戀者訴說自己如何歧視以及不公平對待同性戀者. 咁就雙方聲音並重.

講笑 je. 首先,《同志．戀人》只係 documentary, 冇責任講反對意見. 正如基督教猛片, "挪亞方舟驚世啟示"話發現到挪亞方舟, 係一齣紀錄片, 就從來冇講過任何反對意見, 冇講過佢地發現o既似木物體其實大有可能唔係挪亞方舟. 冇人會覺得因此而要對影音使傳發出"強烈勸籲". 其次, 蔡志森始終冇解釋, 點解"對於有爭議的話題，例如娼妓合法化、墮胎合法化等，不應只讓其中一方訴說自己被歧視"喎. 點解?

[若節目只描述娼妓苦況而沒有探討為何會有娼妓和娼妓合法化的後果，便很難說是良好的報道手法。]

呢句說話令我諗起蕭若元其中一集元憶錄, 講到佢寫o左個劇本, 俾大陸審批, 最後唔 pass 因為佢其中一段寫得唔夠浪漫. 同樣, 人地拍個節目出o黎, 係咪"良好的報道手法"關你乜事? 唔係你心目中"良好的報道手法"就要廣管局發出了『強烈勸籲』?

[廣管局只是發出了『強烈勸籲』，並不是下令禁播，有關問題應留待公眾討論]

越講越無厘頭. 既然係咁, 有關問題應留待公眾討論, 廣管局不應發出『強烈勸籲』.

[支持同性戀人士卻入稟法院，彷彿法官的裁決可以代表一切對錯.]

我非常懷疑支持同性戀人士有冇講過"法官的裁決可以代表一切對錯." 我相信蔡志森o係呢度屈 d 無理o既說話入佢對手口中, 以顯自己英名神武而頭腦清醒.

[同性戀的問題根本未有定論，這應留給公眾和立法會討論，不應由法官憑個人價值作決定。]

離題, 似乎蔡志森連題目係乜都未清楚. 而家唔係講緊同性戀對錯問題, 而係港台播《同志．戀人》有冇問題, 是否值得廣管局發出了『強烈勸籲』. 另外, 佢咁講等於無理辱罵法官, 話佢作出判決係基於"個人價值", 而非專業法律知識. 蔡志森有乜證據知道夏正民係憑個人價值判案呢? 令人費解.

上網影響家人溝通

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調查：上網影響家人溝通
(明報) 05月 10日 星期六 06:30PM

本港一項調查發現，長時間上網會影響與家人的溝通。

基督教女青年會早前就港人上網情況與家人關系進行調查，訪問約八百名二十一歲至五十歲網民。結果發現，在網上有固定溝通對象的市民，每天平均與家人相處的時間較其他人少半小時。

調查還指出，四成一受訪者每天在上課及上班以外時間，上網平均逾三小時。而上網時間長，除減少與家人相處外，相處時也較流於表面的交流。

負責調查的團體指出，調查結果反映網上關系漸成一般生活上的人際關系，建議每日安排特定時間與家人相處，可增加家人對電腦的認識，增加話題，促進溝通。

=========================================

做呢 d 調查根本就係浪費時間, 鬼唔知花多o左時間上網就會少o左時間同家人溝通咩. 除非個結果係倒轉就話 je. 花時間去做呢 d 言之無物o既調查, d 調查員不如花多 d 時間同家人溝通好過啦.

其實唔止上網, 其他課外/工作外o既興趣都會減少o左同家人相處o既時間. 如果由我去做調查, 好有可能會發現年青人花多o左時間週末返兩日教會亦會影響到同家人溝通o既時間.

郭靜 - 下一個天亮

郭靜隻新碟保持上次o既高水準, 我覺得非常好聽, 極之鍾意. 最好聽係"愛情訊息", 其他如"下一個天亮", "百分百", "大玩笑", "界線"都好聽. 期待佢再下一隻碟.

唉, 加多個特別報告. 尋晚玩 GTAIV 途中, 部機突然自己熄o左, 之後就再開唔返, 連部機前面o個粒紅藍錄燈仔都唔著, 完全冇反應. 好在我個 warranty 下個月先到期, 所以 sony 會免費幫我修理/換部 refurbished. 最慘係 d 資料應該會冇晒, 隻 GTAIV 要由頭玩過. 不過算啦, 算佢壞得合時, 起碼唔係下個月過o左 warranty 之後先壞, 否則仲慘. 不過今年真係黑仔, 乜都唔順.

Summer

嘩, 真係日月如梭, 咁快又到五月, 我最憎o既夏天又到, o係咸毛盾呢度, 熱都算啦, 超級潮濕就真係難以忍受, 有冷氣都頂唔順. 我就唔明點解久石讓可以用夏天o黎做主題而寫出咁好聽o既旋律.

Haaretz: "死海古卷中有基督教書籍"?

今日o係信譽超卓o既報紙 Haaretz 中, 竟然有個非常嚇人o既錯處, 話死海古卷中有基督教書籍. 實情當然係冇啦. 今次衰到咁應, 當然值得紀錄在案.

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Rarely seen segment of the Dead Sea Scrolls to be displayed for Israel's 60th anniversary
By The Associated Press

A rarely displayed segment of the Dead Sea Scrolls will be part of an exhibition for U.S. President George W. Bush and other dignitaries attending Israel's 60th anniversary celebrations next month, a museum official said Wednesday.

The ancient manuscripts date back over 2,000 years and contain almost the full text of the Jewish Bible, as well as early Christian texts.

The segment on display will be from Psalm 133. It reads: Behold, how good and how pleasant it is for brethren to dwell together in unity.

There are about 1,000 segments of the ancient scroll. Eight pieces are on permanent display at the Israel Museum and the rest, including Psalm 133, are kept by the Israel Antiquities Authority and rarely shown, a spokesman said Wednesday.

Many of the fragments were found in a cave next to the Dead Sea. Others were bought from collectors of ancient artifacts.

Study of the scrolls has been going on for decades, and some scientists complain that fragments of the scrolls have been given to too few experts, drawing out the process of analyzing them.
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