觀念錯誤到令人感到髮指的轉寄信件

今天一早，筆者打開電腦，開始閱讀成堆的電子信件時，讀到一篇朋友轉寄的信件〈人家是在培養能力，而我們是在灌輸知識〉，原文見註釋一。筆者忖度這篇文章的作者並非從歷史本科系出身（筆者私下冒著生命危險揣測，該篇作者應是主修骨科醫學，副修國際海事法），所以該文作者才會對於假設性的猜測如此感到好奇，甚至是讚許。

從該篇文章裡，我們可以輕易發現三個大問題。
第一，假如沒有記憶與敘事，學生沒有建立整體歷史的脈絡，就能具備該篇文章中所提及，美、日學生的猜測歷史事實變化的能力？
第二，歷史是可以假設的嗎？
第三，如該篇文章中所提，過去的事實不重要，最主要的是將來可能會怎樣！筆者揣想，也許我們以後不需要學習歷史了，而該把心力集中在學習「如何賺取人生的第一桶金」。

歷史需要記憶，此乃天經地義。在筆者的印象中，很多人聽聞筆者是歷史系學生，第一個反應多是：「哇，那你一定很會背東西……」很抱歉，認識筆者的朋友都知道，筆者的記性很差勁；在《博士熱愛的算式》一書裡提到：博士只有八十分鐘的記憶力，一旦超過這個時間，他的記憶就自動歸零，重新開始……筆者的記性差可比擬。從小到大的歷史學習過程，筆者除了基本的人事時地物的印象外，絕少背誦過多繁雜的歷史事實。為何？因為所有的歷史事實都需要「思考」其中的變化來加以連結與詮釋。單一事件的記憶是需要更多更多的歷史片段來構成此一事件的前因後果、整體脈絡，絕非記憶西元幾年何人在何地發生何事便輕鬆可幾的。

比方說，在閱讀《哈利波特》小說時，難道不需要記憶男主角及配角的名字（人）？同時，記住當時男主角的出身背景（時、地）以及包含魔杖與飛天掃把等，哈利的隨身物（物）？我想，閱讀《哈利波特》時，總有些基本資料是需要背誦如流的。同時，對於整個故事的前因後果必須有些整體瞭解，例如，男主角怎麼會前往霍格華茲魔法學校、在學校裡遇到什麼樣的威脅等敘事過程。不然，很難覺得這本兒童小說好看的。閱讀歷史也是如此，以該篇文章中，總必須背誦包含成吉思汗、窩闊台等人的名字，及他們屬於蒙古人等基本資料，才能進入整體歷史的想像中。再者，至於幾年過世、大軍攻打至何處的問題，則是對於整個故事情節中的斷面而已。前提是大家必須先對於整個元代歷史（故事）存有概念。

此外，歷史專業訓練最忌諱假設性的問題，例如文章中所提及的「蒙古領導人假如沒有過世……」等的愚蠢問題（很抱歉，筆者還是得用這樣的形容詞，才能表現美日歷史教師的不專業與該文章作者的無知）。換個角度思考，是否可以將這類愚蠢的問題改為「為何蒙古軍隊能長驅直入，直到匈牙利附近？」及「蒙古軍隊進入歐洲後，帶給歐洲什麼樣的影響？」筆者私下揣想，這樣的問題就不是假設性的愚蠢問題，也同樣可以提供學生思考的空間，不是嗎？難不成國小數學題目可以改為「假如一加一不等於二，試從社會、政治、經濟等三方面討論之。」真是荒謬至極。

我們常會碰到一種問題，是否應該培育學生記憶或思考兩個能力範疇的問題；但，難道這兩種能力完全沒有彼此覆蓋或互通之處？難道學生只會死記與空想，兩種行為模式？對於此種邏輯簡單到可笑的二分法，筆者真的無法苟同。

在筆者的學習歷程裡，歷史，真的是最簡單學習的科目了。
「假如」有人認為歷史不需要記憶，那假裝愚蠢的筆者認為該篇文章中所提：「天啊，不能完全責怪孩子，應該反省的是我們大人。」這句話說得很有道理。


註釋一：〈人家是在培養能力，而我們是在灌輸知識〉

我兒子正在讀高二，考了一道歷史題：成吉思汗的繼承人窩闊台，公元哪一年死？最遠打到哪裏？
「第二問」兒子答不出來，我幫他查找資料，所以到現在我都記得，是打到現在的匈牙利附近。

在一次偶然的機會，我發現美國世界史這道題目不是這樣考的。
它的題目是這樣的：
成吉思汗的繼承人窩闊台，當初如果沒有死，歐洲會發生什麼變化？試從經濟、政治、社會三方面分析。
有個學生是這樣回答的：
這位蒙古領導人如果當初沒有死，那麼可怕的黑死病就不會被帶到歐洲去，後來才知道那個東西是老鼠身上的跳蚤引起的鼠疫。但是六百多年前，黑死病在歐洲猖獗的時候，誰曉得這個叫做鼠疫。如果沒有黑死病，神父跟修女就不會死亡。神父跟修女如果沒有死亡，就不會懷疑上帝的存在。如果沒有懷疑上帝的存在，就不會有意大利弗羅倫斯的文藝復興。如果沒有文藝復興，西班牙、南歐就不會強大，西班牙無敵艦隊就不可能建立。如果西班牙、意大利不夠強大，盎格魯─ 撒克遜會提早兩百年強大，日耳曼會控制中歐，奧匈帝國就不可能存在。
教師一看，說：「棒，分析得好。」但他們沒有分數，只有等級，A！其實這種題目老師是沒有標準答案的，可是大家都要思考。

不久前，我去了趟日本，日本總是同我們在歷史問題上產生糾葛，所以我在日本很注意高中生的教科書。
他們的教師給高中生出了這樣一道題：
日本跟中國一百年打一次仗 ，十九世紀打了日清戰爭（我們叫甲午戰爭），二十世紀打了一場日中戰爭（我們叫做抗日戰爭），二十一世紀如果日本跟中國開火，你認為大概是什麼時候？可能的遠因和近因在哪裏？如果日本贏了，是贏在什麼地方？輸了是輸在什麼條件上？分析之。
其中有個高中生是這樣分析的：
我們跟中國很可能在台灣回到中國以後，有一場激戰。台灣如果回到中國，中國會把基隆與高雄封鎖，台灣海峽就會變成中國的內海，我們的油輪就統統走右邊，走基隆和高雄的右邊。這樣，會增加日本的運油成本。我們的石油從波斯灣出來跨過印度洋，穿過馬六甲海峽，上中國南海，跨台灣海峽進東海，到日本海，這是石油生命線，中國政府如果把台灣海峽封鎖起來，我們的貨輪一定要從那裏經過，我們的主力艦和驅逐艦就會出動，中國海軍一看到日本出兵，馬上就會上場，那就打！按照判斷，公元二○一五年至二○二○年之間，這場戰爭可能爆發。所以，我們現在就要做對華抗戰的準備。
我看其他學生的判斷，也都是中國跟日本的磨擦，會從東海開始，從台灣海峽開始，時間判斷是二○一五年至二○二○年之間。
這種題目和答案都太可怕了。

撇開政治因素來看這道題，我們的歷史教育就很有問題 。
翻開我們的教科書，題目是這樣出的：
甲午戰爭是哪一年爆發的？簽訂的叫什麼條約？割讓多少土地？賠償多少銀兩？每個學生都努力做答案。
結果我們一天到晚研究什麼時候割讓遼東半島，什麼時候丟了台灣、澎湖、賠償二萬銀兩，一八九四年爆發甲午戰爭，一八九五年簽訂馬關條約，背得滾瓜爛熟， 都是一大堆枯燥無味的數字。
那又怎麼樣，反正都賠了嘛！銀兩都給了嘛！最主要的是將來可能會怎樣！
人家是在培養能力，而我們是在灌輸知識。
天啊！不能完全責怪孩子，應該反省的是我們大人。

Forget to Love Taiwan.

I had many chance to meet somebody who is interested in the difference between the Presbyterian Church in Taiwan (台灣基督長老教會） and other splinter party form Protestantism, like Baptist, etc. I found it was hard to say in a clear way.

Last weekend, I was invited to join the worship of ashram, one of the parties of Protestantism. In that moment, I shared some point of view and had a chance to listen to others. They told me that they felt so proud that they win such beautiful victory in development of the numbers of lamb. It was a great job, I cannot deny. But when I thought of the numbers of lamb was unpeopled in my party, Presbyterian Church, I felt a little sad about that. Why? I have no answer. Is it really mean anything? I still don’t know.

But someone told me a great point that Presbyterian Church in Taiwan was admirable in aboriginality to find a way to pinyin Taiwanese, let the Taiwan people to know the gospel from Jesus. I felt a light from the top of the house shining in me. This was the answer that I found it. It was so ridiculous of being a member of Presbyterian Church; I thought that I lost the most important faith coming from antecessors of our party. They spend so much time to do this feat to care about our land, Taiwan. They wanted to missionize the gospel to more Taiwanese by translating the Bible and the verse from other language in Romanization to help us to enter the world of God and to understand the heaven was not so far away. This kind of passion infected some eldership paid their life or young time to guard our land. How shame of me to forget those great story and honour.

Yes, next time, I am sure that I can answer this kind of question like I just wrote before. We are different; because we care about this land, really love our Taiwan.

In 1950th of Taiwan, the eldership of Presbyterian Church denunciated the inequality in the Taiwan society, bearded the empire of the KMT government. The spirit was so strong and honoured for us to think and follow.

I thought that it was difficult to talk in the same slogan, like the independent of Taiwan. But we still don’t give up and draw rein to table a proposal in deal with the future of our land. We should continue to bring forth some growthmanship or other policy to develop the society and be beneficial to our country. That’s the way we have to do right now to honour our God.

The image above in it's original context on the page: Exhibit of Anatomia by Gerrit Parmele Judd, 1838.

Disaster Consists in Language.

A dying culture destroys everything it touches. Language is one of the first things to go. Nobody really communicates with words anymore. Words have lost their emotional impact, intimacy, and ability to shock and make love. Language prevents communication.

“CARS LOVE SHELL.” How can I say, "I love you" after hearing: "CARS LOVE SHELL."

Does anyone understand what I mean? Nigger control is called "law and order." Stealing is called "capitalism."

But there's one word, which Amerika hasn't destroyed. One word which has maintained its emotional power and purity. Amerika cannot destroy it because she dare not use it. It's illegal! It's the last word left in the English language: FUCK!!!

The verbalism was come from Jerry Rubin (1938-1994, at the picture above), who is perhaps the most outlandish figure to ever defend American civil liberties, a revolutionary and anti-war activist in 60th. Maybe somebody felt a little funny when you read it, but it was so significant.

Language is an intermediary for people to think, say and translate the meaning, the base of communication. The boundary of language showed cause the increase of social content as time goes on. Jerry Rubin ever pointed that the meaning of language and the connection of words had had been totally destroyed by the sophistic rhetoric from commercial advertisement, national machine, and politician in the westerns of 60th.

What I real mean was “hate”, but it turned upside down to be “love” only by the marketing of advertisement. When this word, love, was been smeared, we had no ability to tell what is the real denotation of love. When the justice was converted into the evil, and the evil turned into the justice, we had no ability to tell what the justice and the evil are. The psychopathic language prevents communication.

So, the youth of 60th would started to slathered new colloquialism, and write in new colloquialism; they use any kind of illiberal word as well as “Fuck”, “X”, etc. to overturn and make a fool of traditional ones.

“Though these youth fought and understood the dislocation of the smeared and old-fashion language. Nevertheless, these people didn’t establish a new framework of another language and words. Their anger would become another stream without any foundation. The revolution had the same ending as well as criminality,” said by John O' Neill, the professor of York University in English. It means which it has logical integer in thinking, language and action. When we used the word, “virtue”, the truth could be an edge of the traditional dual opposition of conscience; we would locate the evil ones naturally at the moment. When we are self-confessed to be fealty, one edge of dual opposition between fealty and turpitude, we would find out who the guy of turpitude is move heaven and earth naturally.

Dual opposition and distinction between enemies and friends is an operant logic usually applied by imperator or governor. And this kind of logic lives too long for us to keep in our mind. The tragedy always happens for people to hunt for the opposite to be my self-approval, and will be fatal when we trace out the limitation of language and words. For example, Maximilien François Marie Isidore de Robespierre (1758-1794) in French Revolution sent the enemies to the block and than hunted for the friends. Every friend would become the model of turpitude in the way for seeking.

Consequently, we can find out violence everywhere in language, in the words we used. And our action would be impressed by language till the end. Karl Popper (1902-1994) is right, disaster consists in language.

The image above in it's original context on the page: shwing.com.

Consumers are not ATMs.

Today, I read an interesting report that the PBC Capital Markets had a survey about American consumers who use a cell phone and other mobility devices. It showed that most interviewees had no interested in watching TV shows or listening to music on their mobile phone.

According to that survey of 1,001 Americans released today by RBC Capital Markets, there were 75% interviewees had no interested in watching TV shows on their mobile phone, and 70% ones gave an answer that they did not mind if their mobile phone did not have the function of listening music through their phone.

"With so many single purpose devices in the market, combined with evolving technology, consumers are resisting making a choice," said Scott Collins, RBC Capital Markets' director of U.S. Equity Research. "Our research shows that over time, mobility will be adopted more widely. The mobile evolution has only just begun. Compatibility and convergence will be the key influences on consumer purchases and enterprise product development as we move forward.”

More interesting thing is, in addition to the more than half of Americans that said rapidly changing technology makes them reluctant to buy new handheld technologies, 48% worried products they've recently purchased and depend on will rapidly become obsolete. 55% said too many product choices prevented them from actually making a purchase decision and Americans with a high school education or less were significantly more hesitant to buy new technologies because of their complexity than those with post-secondary education.

"Consumers are generally deterred when it comes to adopting the latest integrated mobile devices due to concerns of obsolescence," said Mark Sue, RBC Capital Markets' communications equipment analyst. "As integrated mobile devices become more complex, a significant time lag can persist before the trajectory of growth accelerates. But digital music, video, and web browsing wrapped in an iconic device, may help mobile device makers grab a greater share of an individual's disposable income previously allocated to other consumer electronics."

We can said that conclusion would be a big hit for the mobile technologies providers they promote the mobile entertainment applications energetically.

Another survey of Yankee in July 2005 showed the same conclusion as well as RBC Capital Markets'. “Most people hardly imagined to watch TV shows on their cell phone, and so many people did not use the 3G cell phone,” said Linda Barrabee, Yankee analyst.
In Taiwan, we can find the same situation the number of 3G users (actually used 3G mobile phone and not just have the 3G-sim cards) only was almost 105,000 in Dec. 2005. We can say that the cell phone user still use traditional communication style, for example, I used an old style cell phone, Nokia 8250 (at the right picture. The image in it's original context on the page: CoquesEnStock.com.), mostly to talk to my friends and less time to send message. I did not want to purchase new technologies for me it were useless.

Now, the mobile technologies providers always try to fire the desire of users for buy more tech product to arise the production. But consumers still have no image for use more have a broad gap with telephone companies in the world. It is a bell ring, I think.

The image above in it's original context on the page: Dagbladet.no.

228, the Nightmare of the Lins.

Recently, the 228 Affair went to be most political titles in any newspaper in Taiwan again. Someone said it was a bell ringer of intertribal conflict in 1947. Someone also said that it was just a act that the police seized the smuggled cigarettes. But the United News in Taiwan pointed that it was a complication of lacking of intercommunication of language absolutely.

The United News found Lin Ming-chu (林明珠, at the right side of the picture above) who sold cigarettes with his mother Lin Chuang-mine (林江邁, at the left side of the right picture), the key man of the 228 Affair, in ten years old at that time, to talk this tragedy. “My mother was a unfortunate woman,” she said in one sentence to summarize the all life of Lin Chang-mine. Cause her large family baited Lin Chuang-mine, she went to sell cigarettes in Yanping N. Rd. in Da-dao-chen (大稻埕), the central part of Taipei city at that time.

At the moment, the KMT government did not open the business for selling cigarettes. So the pitchmen, as well as Lin Chuang-mine, one of the stallman at the arcade placed in the Tian-ma-cha-fang (天馬茶房) below, always did this business without license.

In Feb. 27th 1947, in the gloaming as well, Lin Ming-chu returned home from school at the end of the day's classes and went to Tian-ma-cha-fang to vend cigarettes with her mother as usual. Here, an army man suited with gun closed to her picked up a pack of cigarettes and asked her, “How much money?” in Chinese language. But Lin Ming-chu who educated in Japanese and spoke in Japanese and Taiwanese languages could not understand at the first time, the hoodlum around her started to raise uproar, called Lin Chuang-mine “Someone wants to buy cigarettes with no pay.

A fight would begin, a crowd tended to catch the army man by lost communication and being uproarious. At the moment, the army man wanted to took the gun to threaten the masses, but he hurt the head of Lin Chuang-mine. It fired intense emotion among the people when the old woman bleeds at the same time by the gun. In the meantime, Lin Ming-chu heard someone say, “The wai-sheng-ren (外省人) strikes people…”

After this affair, Lin Ming-chu was sending to country of Kwei-shan (龜山) to go into hiding and never go to school. And Lin Chuang-mine was sending to the Shu’s hospital and stayed in few days. The old woman did not have the idea that Taiwan was became a battleground cause of her. From that day, Feb. 28th, the KMT government started to arrest contrabandist, cigarettes in especial.

When the time goes by, the storm of the 228 Affair would calm down, Lin Chuang-mine knew the whole process by some whisper. She had to vend cigarettes with license for life and her daughter, Lin Ming-chu, was backed to her. But this affair would become a total nightmare to Lin Chuang-mine, her daughter asked her, “What happened at that night?” at all times and her daughter sometimes had some questions about the 228 Affair for Lin Chuang-mine.

Lin Chuang-mine took her daughter to the deepest corner of the house for all time and said, “Stop talking about this. Are you out of mind? I am the one who Lin Chuang-mine is.” She was so afraid for jail. Sometimes Lin Ming-chu heard her mother sighed and said, “Just by one piece of cigarettes, it induced the society became a battlefield of racial antagonism…”
Lin Chuang-mine cannot wait to reverse the image of the 228 Affair; she died in 1969 with 63 years old by cirrhosis, just left a name in the history of the 228 Affair.

Those images above in their original context on the page: 聯合新聞網.

Missing the Model

It was a tragedy yesterday for the Taiwanese hearing the death of former premier Sun Yun-suan(孫運璿, 1913-2006, at the left side of the picture above). He gave an impetus to the Taiwanese economy and was being a successor of Chiang Ching-kuo(蔣經國, at the right side of the picture above).He was effusion of blood in the brain in 1984 with the end of political way and died in the Taipei Veterans General Hospital in 0:33 2/15/06 by erupting at the same time with Sepsis and shock.

I think his death to symbolize that the falling of a kind legend of a perfect bureaucrat. In the biography of Sun Yun-suan, we can notice a uncommon attitude in work and life in this modern, to be a leader he listen to anyone’s speech with patience, remembered anyone’s name to let them to be aware that he was important, shouldered the mistakes made by subordinates. The most important thing that he was a bureaucrat in 50 years with clean-handed, exaggeratedly when he was no longer hold the post of the premier in 1984, he had no money to purchase a house for his family, I believed he was the one in a thousand politician and statesman.

When we reviewed the promotion of Taiwanese economy, we cannot forget Mr. Sun. In 1945, he came to Taiwan to reinstate the facilities of electric power from the Japanese to set the basement of the raising ability of economic development. In 1967, he was the minister of Communications and planed some significant constructions to encourage the Taiwan to grow to be a modern country, especially in the Hsinchu Science Park to set up the foundation of the high-tech industry.

I think it was a perfect sentence for him that “Sun Yun-suan was an extraordinary model” by former premier Hau Pei-tsun(郝柏村).

The image above in its original context on the page: 聯合新聞網.

But that I loved Rome more.

曾任日本第一大報《朝日新聞》、《亞洲週刊》香港特派員的日本作家新井一二三曾在其個人電子報中提到誠品書店時，感嘆：「台北人真幸福。」

台北市信義商圈近日增加了一個萬眾矚目的「消費空間」——誠品書店信義旗艦店（左圖），其中將有三層樓的空間，販售百萬冊以上的出版物，因著此舉而確立了其連鎖書店的領袖地位。身為國內眾多附庸風雅的讀者之一的筆者，當然欣見此一發展。但是最值得我們關注的是，該店首度規劃了「簡體館」，象徵著連鎖書店無法拒絕簡體字書籍出版市場的龐大獲利空間而預備大張旗鼓販賣簡體版出版品。雖國內引進簡體版出版品已非鮮事，但是誠品的大動作擁抱該市場將深具指標性意義。

簡體出版市場的威力有多大？四天前，筆者方購得法農（Frantz Fanon）所著的《黑皮膚，白面具》（Peau Noire, Masques Blancs）簡體版一書，該書僅售人民幣十四元（約合新台幣五十七元），而繁體字版卻要售三百五十元，此間兩者差距高達七倍之多。當時筆者將書揣在懷裡，心中暗笑，還好之前沒太衝動買繁體版。由此可以想見，當簡體版書籍正式大量進入台灣市場時，將會對國內的出版社造成多大的衝擊。

簡體版書籍由於印量、閱讀人口大，進而可大方削減製書成本，對於整體華文出版市場而言，構成相當的威脅，換言之，簡體版出版品將成出版業界的「鴻海集團」，國內出版社只要與之對上，大概就要準備轉投資了。

過去筆者也投入相當的金額在購買圖書上，算來對國內出版社貢獻不少，但近幾年感謝政府全力拼經濟的舉措，筆者逐漸學會如何好好運用公共資源，例如借閱圖書館藏書等，以避免增加支出。現在托書商平行輸入簡體版出版品之福，現在又可以重拾過去大量購買書籍的樂趣。
或許有人持著中國傳統文化等的理由，直指筆者不愛國、阻礙文字發展或沒有文字美感等。筆者在此只想說明一點，為了自身的荷包著想，趕緊學習閱讀簡體字吧。對於國內出版社，筆者只好萬分抱歉地借莎士比亞（William Shakespeare）的《凱撒》（Julius Caesar）劇裡布魯塔斯（Marcus Junius Brutus Caepio）的話說：「我愛凱撒（買書），但我更愛羅馬（荷包）。」（Not that I loved Cæsar less, but that I loved Rome more. From Julius Cæsar. ACT III Scene 2.）

筆者附註：圖片轉自蘋果日報。

傳說已久的碩士論文《抗戰時期的中印學會》現身？

一般做編輯的，就工作的目的，而處理的書籍，也許成千上百。雖然每本書的編輯過程往往都可成就一本書，但是最令該編輯感到印象深刻的，說來可能沒幾本。
之前筆者仍服務於天下遠見集團時，曾經手幾本書籍的編輯工作，其中有本書的編輯過程是在此行業中仍屬資淺的筆者終身難忘的經驗。
二OO四年二三月間，當時的筆者為了與前清華大學校長沈君山合作，將其所著之《浮生後記——一而不統》（見附圖）正式推出面市，而時常往返台北與新竹之間。一方面是運氣，另一方面也要拜沈校長終於願意將此書完成之賜，因而筆者有幸參與該書籍的出版業務。其編書經過，在此不加贅敘。只想引該書正式出版之後，沈校長在筆者的贈書上所題之字，予以自勵耳。

建維：
萬事起步難，結尾亦不易。鍥而不捨，總能應定於成。
建維與我共同走過此世最後一段旅程，共勉之。
沈君山贈
2004.3.31.

並竊引以說明筆者這段碩士論文的寫作過程是何等漫長、迢遠。目前論文的相關內容業已大致有個份量，為求其完備，現正處於修改的階段。慢慢的會將部份論文內容刊載於碩士論文的浮光掠影中，筆者也將該網頁連結處另建於主網頁頁左處的 My Links 中。屆時也請各位看倌於百無聊賴之餘，亦或者夜半輾轉難眠之際，前往該區閱讀，並請不吝予以建議、指較為盼。

筆者附註：圖片轉自天下文化書坊。

關於文本的創造與詮釋之間的「眉眉角角」（上）

文本(text)的創造與詮釋的關係，是相當有趣且值得深思的議題。

究竟要如何處理文本、符號的詮釋問題？一直是近三四十年間西方文本研究的重要課題，例如法國文學家與結構主義大師羅蘭．巴特（Roland Barthes, 1915-1980）聲稱「作者已死」、義大利符號學家暨小說家安伯托．艾可（Umberto Eco, 1932-）的「開放作品」等等的討論，延燒到後殖民理論學家愛德華．薩伊德(Edward Said, 1935-2003）以及筆者最近所關注的霍米．巴巴（Homi K. Bhabha, 1949-, 見上圖）等等，而這股潮流將會是未來重新解讀所有文明的重要方向。

在討論該議題時，可以先分為幾個部份來瞭解。

一、創作者（以下簡稱作者）與所創造的作品（以下簡稱文本）之間的關係。

二、文本本身的存在意義與變化。

三、閱聽者（以下簡稱讀者）如何演繹文本的相關論點。

首先，我們先來瞭解作者與所創造的文本間存在著何種關連性？

從作者創作的過程中，可以使我們更容易瞭解上述的問題。

作者先行針對欲創作的文本進行設定讀者的工作，同時也設定該創作可以進行閱讀、理解的最大時效。〔簡言之，就是「保存期限」。在作者自覺或非自覺性的行為之下藉由選取當代的文字、詞語等方式來設定時間。根據法農（Frantz Fanon, 1925-1961）曾經於其著作《黑皮膚，白面具》（Peau Noire, Masques Blancs）中寫到：「說，不僅是在運用某種句法，掌握某種語言的詞態，甚至是在承受一種文化，負載一個文明的重量。」也就是說，語言、文字本身皆背負著其發展極致的文化背景、時空條件，而作家運用文字、語言等表意的工具時，就不能避免的受到該表意工具的影響。〕然而，所謂的讀者，也可能包含作者本身，例如作者寫日記輔助多年後的作者本身進行回憶的動作。

第二步就是將作者本身的文化背景、生活經驗、個人學識等部分重新進行組合，並構成文本。作者就其本身的經驗將文字、文句、文章等層次與作品本身的架構定型化，以提供該文本所訴求的讀者進行針對該作品的理解。

作者在進行類似書寫等創作時，僅是將其所認知的世界觀灌注於文字之中。作者並沒有「能力」，同時更重要的是，也沒有「責任」與「義務」必須將作品置於他所設定之外的讀者進行閱讀。所以在進行創作的過程，僅是將「作者本身所認知的世界」重新進行包裝，並嘗試與「想像中的讀者」進行可能的對話。但傳統上都只是「指導」讀者該如何照著作者的指示進行理解該文本。

第三，作者的每一個進行創作的階段都可視為是一次的「完成」，同時因為作者的創作意念會隨著時空而隨時處於改變的狀況中，所以，作者在文本完成的同時，就與文本本身斷絕了聯繫，兩者成為獨立的個體。作者的創作意念隨時處於變動的狀態，文本的本身即是作者當下的意念所結構而成的，文本並不會隨著時空而同步進行變動。因此作者創作文本的每一個階段的「完成」都可說是另一種意義下的「永恆」。

以中華民國三十一年三月十七日的《中央日報》報導為例。當天的第二版的一篇〈中印一樣堅強，敵寇斷難獲逞〉的文字為例，該篇報導主要訴求的是當時抗戰時期的中國民眾，而這群讀者可能非常關心對於印度的相關議題，因而《中央日報》認為該項消息有必要予以刊登。

然而在文字中所提及的「敵寇」就是當時的日本。由於中日之間正在進行戰爭，因而在行文之中，便將敵對國稱為「寇」，這種舉動也就是河洛語的「抹黑」。但是，值得關心的是，以現今民國九十四年的今日來說，並不會貿然將日本稱為「敵寇」，而是會採取對等的名詞「日本」。換言之，在書寫報導的同時，該文章的作者便設定讀者就是民國三十一年三月十七日的讀者，而不會是民國三十一年三月十八日，所以在行文中並不會去考慮，也無法去「預測」許多年之後的民國九十四年九月二十一日，有位讀者正在閱讀該篇報導的未來，而令該篇文章進行相對應的改變，以符合今日的認知。

而上述的第三點，可從我們在參與書寫文章的經驗中來進行瞭解。以筆者撰寫論文的經驗，夙夜匪懈，就因為對於文章本身的不滿意，時常處於塗塗改改的階段。筆者本身的想法可能因為下一刻的無意之得，進而針對該文章蹴生一些新的見解，立即修改等工作。舉例來說，下午五時所完成的章節，可能於當日的晚上八時就立即進行修改，所以五時與八時的作品都是單獨存在且具有「永恆性」的。

至於「作者在文本完成的同時，就與作品本身斷絕了聯繫」的概念，乃是一種相對的概念。簡言之，即是「五時的作者（筆者）」完成「五時的」文本。假定經過一個小時，於六時筆者想進行修改，兩者關係便成為「六時的讀者（筆者）」修改「五時的」文本。雖然筆者為相同的一人，但因為經過一個小時的時間，筆者於物理上、化學上均已與五時的筆者不同，進而改變了相對於文本的身分。因此，當文本於五時完成之際，作者也就順理成章的結束兩者必然的結合關係。

總結上述，作者與所創作的文本之間的關係，創作者在從事創作的過程，僅能表述其所認知的世界，並針對所設定的時間、閱聽者等客體提供文本。且文本在完成之後，便完全與創作者本身斷絕關係。

筆者附註：圖片轉自mordwen's lounge。