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沉默的大多数
"此为王小波作品的上佳收藏版本，包括从未面市的遗稿及大量私人照片！李银河老师亲自校勘全稿，并作序追忆对王小波的思念之情。
《沉默的大多数》收录了王小波的杂文代表作，他以卓越的文采，众醉独醒的姿态对社会道德伦理、国学与新儒家、个体尊严以及小说、艺术等方面进行了酣畅淋漓的剖析，表达了有理有趣的观点。王小波说：我活在世上，无非想要明白些道理，遇见些有趣的事。倘能如我所愿，我的一生就算成功。我开始得太晚了，很可能做不成什么，但我总得申明我的态度，所以就有了这本书——为我自己，也代表沉默的大多数。"
"This is the collector's edition of Wang Xiaobo's work, including his posthumous manuscript that has never been released and a great many personal photos. It is collated by Li Yinhe who also wrote the preface to express her wistful feelings for Wang Xiaobo.
The Silent Majority collects representative essay of Wang Xiaobo. With his remarkable writing style and sober mind, he analyzes morality and ethics of the society, studies of Chinese ancient civilization and neo Confucianism, individual dignity, novels and art, expressing rational and interesting views. Wang Xiaobo said, ""I lived on earth to know some principles and meet some interesting things. If it can be as I wish, my life can be considered successful. I start too late, so it is likely I cannot accomplish anything, but I need to state my attitude. That is why I wrote this book-for me and also the silent majority."""
《沉默的大多数》收录了王小波的杂文代表作，他以卓越的文采，众醉独醒的姿态对社会道德伦理、国学与新儒家、个体尊严以及小说、艺术等方面进行了酣畅淋漓的剖析，表达了有理有趣的观点。王小波说：我活在世上，无非想要明白些道理，遇见些有趣的事。倘能如我所愿，我的一生就算成功。我开始得太晚了，很可能做不成什么，但我总得申明我的态度，所以就有了这本书——为我自己，也代表沉默的大多数。"
"This is the collector's edition of Wang Xiaobo's work, including his posthumous manuscript that has never been released and a great many personal photos. It is collated by Li Yinhe who also wrote the preface to express her wistful feelings for Wang Xiaobo.
The Silent Majority collects representative essay of Wang Xiaobo. With his remarkable writing style and sober mind, he analyzes morality and ethics of the society, studies of Chinese ancient civilization and neo Confucianism, individual dignity, novels and art, expressing rational and interesting views. Wang Xiaobo said, ""I lived on earth to know some principles and meet some interesting things. If it can be as I wish, my life can be considered successful. I start too late, so it is likely I cannot accomplish anything, but I need to state my attitude. That is why I wrote this book-for me and also the silent majority."""
216 pages, Hardcover
First published October 1, 1997
246 people are currently reading
500 people want to read
About the author
Wang Xiaobo
104 books157 followersWang Xiaobo (Chinese: 王小波) was a Chinese writer who became famous after his death.
Wang Xiaobo on paper-republic.org.
Wang was born in an intellectual family in Beijing in 1952. He was sent to a farm in Yunnan province as an "intellectual youth" at the beginning of the Cultural Revolution in 1968. In 1971, he was sent to the countryside of Shandong province, and became a teacher. In 1972, he was allowed to return to Beijing, and he got a job as a working in a local factory. He met Li Yinhe in 1977, who was working as an editor for "Guangming Daily", and she later became his wife. He was accepted by Renmin University of China in 1978 where he studied economics and trade and got his Bachelor's Degree. He received his Master's Degree at the University of Pittsburgh in 1988. After he returned to China, he began to teach at Peking University and Renmin University of China. He quit his job as a college lecturer in 1992, and became a freelance writer. On April 11, 1997 he died suddenly of heart disease at his apartment.
Wang Xiaobo on paper-republic.org.
Wang was born in an intellectual family in Beijing in 1952. He was sent to a farm in Yunnan province as an "intellectual youth" at the beginning of the Cultural Revolution in 1968. In 1971, he was sent to the countryside of Shandong province, and became a teacher. In 1972, he was allowed to return to Beijing, and he got a job as a working in a local factory. He met Li Yinhe in 1977, who was working as an editor for "Guangming Daily", and she later became his wife. He was accepted by Renmin University of China in 1978 where he studied economics and trade and got his Bachelor's Degree. He received his Master's Degree at the University of Pittsburgh in 1988. After he returned to China, he began to teach at Peking University and Renmin University of China. He quit his job as a college lecturer in 1992, and became a freelance writer. On April 11, 1997 he died suddenly of heart disease at his apartment.
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February 16, 2021
時過二十多年再來看這本書 竟沒有一點過時的思想
不知是小波思想著實前衛 還是國家一直沒有前進
不知是小波思想著實前衛 還是國家一直沒有前進
September 15, 2018
高三时的精神毒药。
August 4, 2020
王小波的杂文集，很多年前翻了几页打住了，没有想到很多年后的自己会把这本书读完。我越来越相信，凡事皆有定数，相逢的人会再相逢，就像这本书，那年觉得索然无味，时机未到，而如今却越看越有滋味。
那年也看了那篇特立独行的猪，篇名印象深刻，这次却看得笑个不停，眼泪都要笑出来。不是我笑点降低，而是我真正懂得了幽默。什么是幽默？百度的解释是形容好笑有趣而意味深长。过去以为哈哈大笑就是幽默，而偏偏忘记意味深长。
王小波把这本书写如此有幽默感，并不容易。我在想如果让我来讨论这些主题，会不会把别人看睡着，或者恨不得丢在地上踩两脚。王小波却写的如此轻松流畅，幽默十足。
我大学是学化学工程的，看到他老人家用熵增原理来打比方，顿时觉得好有亲切感，接着看到“光有熵增现象不成。举例言之，大家都顺着一个自然的方向往下溜，最后准会在个低洼的地方汇齐，挤在一起像粪缸里的蛆”我就。。。
转眼王小波都逝世十年了。众人皆死，每一个欣赏他的作品的人大概都在心里为他点燃了心香吧。
那年也看了那篇特立独行的猪，篇名印象深刻，这次却看得笑个不停，眼泪都要笑出来。不是我笑点降低，而是我真正懂得了幽默。什么是幽默？百度的解释是形容好笑有趣而意味深长。过去以为哈哈大笑就是幽默，而偏偏忘记意味深长。
王小波把这本书写如此有幽默感，并不容易。我在想如果让我来讨论这些主题，会不会把别人看睡着，或者恨不得丢在地上踩两脚。王小波却写的如此轻松流畅，幽默十足。
我大学是学化学工程的，看到他老人家用熵增原理来打比方，顿时觉得好有亲切感，接着看到“光有熵增现象不成。举例言之，大家都顺着一个自然的方向往下溜，最后准会在个低洼的地方汇齐，挤在一起像粪缸里的蛆”我就。。。
转眼王小波都逝世十年了。众人皆死，每一个欣赏他的作品的人大概都在心里为他点燃了心香吧。
August 22, 2024
在80% 的流水账里找20%的金句
March 12, 2023
459-Wang Xiaobo-Silent Majority-Essay-1997
Barack
2023/03/12
Wang Xiaobo was born in Beijing in 1952 and died in 1997. In 1978, he was admitted to Renmin University of China. In 1980, Wang Xiaobo married Li Yinhe. In the same year, he published his debut novel "Everlasting Earth". In 1984, he went to the East Asian Research Center of the University of Pittsburgh in the United States to study and obtained a master's degree two years later. While studying in the United States, he traveled around the United States and used the summer vacation of 1986 to travel to Western European countries. He returned to China in 1988 and taught at Peking University and Renmin University of China successively. In September 1992, he resigned from his teaching position and became a freelance writer. His only screenplay "East Palace and West Palace" won the Best Screenplay Award at the Argentina International Film Festival and was shortlisted for the 1997 Cannes International Film Festival.
"The Silent Majority", was first published in 1997. This collection of essays and essays includes articles on ideology and culture, involving the situation and thinking of intellectuals, social morality and ethics, cultural debates, Chinese studies and New Confucianism, nationalism and other issues; Science and evil, feminism, etc.; including comments on social science research, involving sexual issues, reproductive issues, homosexual issues, ethical issues and methodological issues of social research, etc.; including creative talks and literary theories, such as the motivation of writing, the author's mentorship, the author's views on the art of novels, the author's views on style, views on film and television, etc.; including a small number of book reviews, including reviews on literary classics and some views on contemporary writers' works; finally, some foreign Miscellaneous feelings of life and comments on certain social phenomena.
Table of Contents
1 The silent majority
2 The joy of thinking
3 Chinese Intellectuals and Medieval Traditions
4 Misfortunes of intellectuals
5 Huacizimo Messenger Questions
6 Positive conclusions
7 out of the palm
8 Moral decay and intellectuals
9 Politics and Morality
People with insight, who know the complexity of the problem and the importance of prudence and objectivity, may not be willing to express their immature views easily. On the contrary, people who have little thought about their own views are more likely to express and even publicize their views. Whoever speaks, there must be an audience, nothing more than the size of the influence. If things go on like this, people with higher levels who don't speak up may have less influence than those with lower levels who climb up and shout. But those who don't speak up have become the majority, and only a few people's voices are heard, and it is easy to go astray without knowing it. Being good at being a teacher has gradually changed from a commendatory meaning to a derogatory one. If we don't speak out because we fear we may be wrong, in the long run, the underlying truth may be silenced. When all horses are silent, it is not the victory of truth, but the victory of a loud voice. So after all, it is still necessary to create an atmosphere of testimonials in order to correct mistakes.
Humans are male and female, and animals are male and female. When we examine the animal world, we can make some analogies to the phenomena in the human world. Of course, the analogy is not equivalent to equivalence. Male genes make males have a strong sexual drive and are keen on sexual behaviors. In addition, males are not naturally responsible for raising young, so the main energy of males is used to compete with the environment, compete with other species, and compete with other males of this species. Due to physiological factors, females naturally assume the main responsibility of raising young, and the ability to compete for resources will be greatly weakened. Therefore, the material life security of the female herself and her offspring is greatly dependent on the male. And sex is the way females use to bind males and make them willing to take responsibility for themselves and their offspring. In fact, this rule can be observed in a similar pattern in human society.
Good luck tricks people. Each generation has its own opportunities and advantages that other ages do not have; it also has its own shortcomings and disadvantages that other ages have avoided. As for the proportion of good and bad things, it is difficult to say. Probably when the coffin is closed, a conclusion can be barely reached. If you cannot change the objective world, you can only change your own subjective world. From a small point of view, some people are born with rich clothes and good food, and a bright future; some people are born poor and humble and struggle to make a living; at a larger scale, some people are born in a country that is at the peak of its national fortune, and its citizens have the ability and spirit to look down on the world. The age of the kingdom when someone was born was in the midst of a national crisis, and everyone was in danger of subjugating the country and extinction. We say that life is cultivation. First of all, what we cultivate is cultivation. What we cultivate is to face extreme situations with a normal mind; Easy to know but difficult to do, easy to know but difficult to do, probably so.
There have been too many incidents of being convicted for speaking out since ancient times. As parents, as long as they have some knowledge, it is very natural not to want their children to learn from literature. But the thing of interest subtly affects every decision we make, and in the end, we may still be guided by it to a certain path. Science, engineering, agriculture, medicine, and law all develop in a professional direction and be good technical talent. After all, no matter what kind of turbulent year it is, people are not always good at getting stuck with screws. After all, no matter how tyrannical and lawless a leader is, he still needs handy tools. To study the humanities is to ponder the human heart, with a high ceiling and a low basement. At the right time, he can be called a king and a marquis. If you are not born at the right time, your head will be in a different place. How can you be careless?
In the 1990s, the author mentioned the idea of similar VR clothing in the industry. Looking at the time point at that time, many people probably sincerely believed that it might be realized in 20 years. But now more than 20 years have passed, and we have not achieved this level, not to mention VR equipment that can reach the level of clothing, even head-mounted VR equipment, in fact, it has not been as popular as game consoles. The future is indeed difficult to predict. Some of what we predicted would happen with a high probability, but the result did not happen. Some results that we may not have expected have become reality faster. After all, the human brain is still too backward, the information that can be stored is limited, and the possibilities that can be imagined are limited. But living in this world, if you want to live better, you must predict the future as much as possible. What can I do? Only by looking more at what others think and at the same time thinking more about yourself, can you find a little bit of certainty in the uncertainty.
Wang Xiaobo believes that there are three important things in life, wisdom, sex, and fun. In most societies and times, wisdom is sought after. As for fun, benevolent people have different opinions, and the wise see wisdom. Some people seem to naturally not feel deeply or pay attention to fun. And in any country in any era, the biggest controversy is sex. As a species, human beings have two most important natural tasks: survival and reproduction. On the point of survival, it reflects the importance of eating and drinking, and on the point of reproduction, it reflects the attraction of sex to people. Both are natural. But in a specific era or a specific society, due to its social significance, sex has changed from a simple biological problem to a complex social problem. This is easy to understand because sex itself involves interacting with others, and at the same time it is a very private thing that can arouse strong emotions in people. How to deal with it well is a persistent proposition for society and individuals.
Humor is a kind of wisdom, and the irony is a kind of helplessness. When Wang Xiaobo saw some conservative feudal ideas in the 1990s, did he have expectations and assumptions for 20 or 30 years? In a sense, the era that our generation lives in today may not be much more advanced and open than that era in some aspects. A one-size-fits-all, comprehensive ban is naturally the simplest approach. Delicate management must consume more energy. So the key point still depends on whether we are seeking stability or development. To seek development, we must constantly break down the old and welcome the new. If other needs are put first, then the approach is another set of logic.
March 11, 2022
摘录：
“假如人生活在一种无力改变的痛苦之中，就会转而爱这种痛苦，把它视为一种快乐，以便使自己好过些。对这个道理稍加推广，就会想道：人是一种会自己骗自己的动物。我们吃了很多无益的苦，虚掷了不少年华，所以有人就想说，这种经历是崇高的。这种想法可以使他自己好过一些，所以它有些好作用。很不幸的是它还有些坏作用：有些人就据此认为，必须吃一些无益的苦、虚掷一些年华，用这种方法来达到崇高。这种想法不仅有害，而且是有病。”
“大家毫不利己，都要利人，利归何人？这就是我发现的礼让悖论。 归根到底一句话，毫不利己必然包含虚伪。”
“话语教给我们很多，但善恶还是可以自明。话语想要教给我们，人与人生来就不平等；在人间，尊卑有序是永恒的真理，但你也可以不听。”
“假如人生活在一种无力改变的痛苦之中，就会转而爱这种痛苦，把它视为一种快乐，以便使自己好过些。对这个道理稍加推广，就会想道：人是一种会自己骗自己的动物。我们吃了很多无益的苦，虚掷了不少年华，所以有人就想说，这种经历是崇高的。这种想法可以使他自己好过一些，所以它有些好作用。很不幸的是它还有些坏作用：有些人就据此认为，必须吃一些无益的苦、虚掷一些年华，用这种方法来达到崇高。这种想法不仅有害，而且是有病。”
“大家毫不利己，都要利人，利归何人？这就是我发现的礼让悖论。 归根到底一句话，毫不利己必然包含虚伪。”
“话语教给我们很多，但善恶还是可以自明。话语想要教给我们，人与人生来就不平等；在人间，尊卑有序是永恒的真理，但你也可以不听。”
May 23, 2018
最近听完这本王小波的杂文集，太喜欢了~！
集子里的文章讨论了各个方面的内容，比如中国的国学，电影等等，真的是语言诙谐，观点独到，我常常听得一边乐一边点头称道。他在国外留学接触中西两种文化的文化积累，以及本身就博览群书满腹经纶的底蕴，都使得他的文字格外丰富和启发。从这本集子里我获益良多，就如同和一个丰富的灵魂对话，跟着它的指引我又能够找到很多线索去探索更多，比如我就找来了一些伍迪艾伦的电影，又集中找了一些欧洲影片。
集子里的文章讨论了各个方面的内容，比如中国的国学，电影等等，真的是语言诙谐，观点独到，我常常听得一边乐一边点头称道。他在国外留学接触中西两种文化的文化积累，以及本身就博览群书满腹经纶的底蕴，都使得他的文字格外丰富和启发。从这本集子里我获益良多，就如同和一个丰富的灵魂对话，跟着它的指引我又能够找到很多线索去探索更多，比如我就找来了一些伍迪艾伦的电影，又集中找了一些欧洲影片。
October 24, 2018
很喜欢王小波的黑色幽默。通篇的语言不带太多的修饰但很真实。时不时用到的物理术语，无论是否刻意，让人觉得这个理工科出身的作家还有几分可爱。几乎所有的杂文都离不开文革的影子，可见那个特殊的时代对人们的影响颇深。书中的道理当然也不全认同，但大多数很值得深入思考。
March 6, 2024
集子中最喜欢的文章是《思维的乐趣》。个人以为当属五星品相。
从整体阅读/聆听印象而言，也是从头到尾舒心而愉悦的，远非近期读过的那些散文集子所能比。
之所以只给3星，实在只因让从前给过4星的书籍杠住了，不得已。
王小波的杂文，不记得上次读是什么时候。但一定读过。
毕竟他曾经在中国文化圈属现象级存在。当年的“文学青年”读他，大概像前几年读木心一样“时髦”“有面子”。我自己在很长时间内也都习惯将自己定位为“文学青年”的。
虽然眼下的国民意识与他笔下的当年不可同日而语，（比如自由与尊严，）不少他文字中提到的问题如今也有相当程度的改观，（比如铁路客运能力与城市公厕设施，）但一如他那些遍布于全球各处的拥趸，当年的我，也一定曾惊诧于他的妙不可言，精神与情感上受到过他的震撼与滋养。而思想的东西，虽然不大可能在我这类人脑海里形成有能力照本宣科的记忆，（适时冒出一句“谁谁说”之类，）但它们却会融进你日常下意识里，再也择不出来。就好比一个人感染了某种病毒而有了生病的症状，是不大可能说得出从哪处、感染了具体哪一珠病毒的。虽不能说出，抗体却已经在体内形成，再次感染便和睦得很；又或者还会有症状，但那会是与抗体碰撞后的表现，感觉可相同，也可不同。
这个比喻似乎听来不大恰切——因为病毒通常是贬义的，坏的；而养料通常是褒义的，好的——但道理总该差不多。
所以，即便是重读或再听/看曾经喜欢的文艺作品，也依然能得来当初的快感，以及有可能回顾重温起这些年来的心智（变化与成长）路径，得来更多的快感。
王小波的幽默与有意为之又自然而然的思维跳跃，不是所有人学得来的。个人对这个集子中呈现的观点与知见如今也并非全盘赞同；主要是我自己不熟悉的国学部分。然而能产生共鸣且乐于做文抄公的句子也依然不少。比如，
“假如我被大奸大恶之徒所骗，心理还能平衡，而被善良的低智人所骗，我就不能原谅自己。”(《思维的乐趣》)
又比如，
“沉默是一种生活方式。”(《沉默的大多数》)
“人不光是在书本上学习，还会在沉默中学习。”（同上）
“所谓弱势群体，就是有些话没有说出来的人。就是因为这些话没有说出来，所以很多人以为他们不存在，或者很遥远。……古往今来最大的一个弱势群体，就是沉默的大多数。这些人保持沉默的原因多种多样；有些人没能力或者没有机会说话，也有人有些隐情不变说话，还有一些人，对于话语的世界有某种厌恶之情。我就属于这最后一种。作为最后一种人，也有义务谈谈自己的所见所闻。”（同上）
“东西方精神的最大区别，在于西方人沉湎于物欲，而东方人精于人与人的关系。前者从征服中得到满足，而后者从人与人的相亲相爱中汲取幸福。”（《东西方快乐观区别之我见》）
“社会对个人不是只起好作用，它还是个起哄的场所。”（同上）
“别人的痛苦，才是你艺术的源泉；而你去受苦，只会成为别人的艺术源泉。……虽然我自己并不真这么想，但我把外甥说服了。……把正面说服和黑色幽默结合起来，马上就开辟了一片新天地。”（《我怎样做青年的思想工作》）
“老师们说，怎么做对是科学，怎么做好是艺术。前者有判断真伪的法则，后者则没有。……艺术的修养是无法传授的，只能够潜移默化。”（《用一生来学习艺术》）
“人们知道的越多，明辨是非就越困难。……很多人为了这种精神上的胜利，就被永远隔绝在现实世界之外。……明辨是非的伦理体系并非毫无用处。我只是说，它不是接近真理的方法。”（《萧伯纳的<芭芭拉少校>）
“我是宁做君子不做小人的。但我还是以为君子身上有些缺点不配作为人的典范。因为他太文弱，太窝囊，太受人欺。君子既不肯与人争利，就要安于清贫。但有时不是钱的问题，是尊严的问题。……君子不与人争就要受气。……尊严是属于个人的不可压缩的空间。这块空间要靠自己来捍卫。捍卫的意思是指敢争，敢打官司，敢动手勇斗歹徒。……假如个人连个呆的地方都没有，就无法为人做事，更不要说做别人的典范。”（《君子的尊严）
……
在我看来，要做君子，倒也并不像他说的那么复杂。牢记“害人之心不可有”这个前提，且严格执行，不自欺，基本就能算得君子。再辅以“防人之心不可无”，就能令执行细则更趋完善，设置缓冲带，而不至于必然“弱”与“窝囊”。这正是“君子之交淡如水”。又以“君子和而不同”划出界线且不失容人之度；则大可以“君子好逑”，活色生香。
能做君子，当然是理想。即便做不了绝对意义的君子，退而求其次，只要不那么热衷于凑热闹，不人云亦云，也便能减少迫于形势而不得不对谁阿谀逢迎的可能，以及一个浪头打过来被污水吞没的可怕。守善而心静的尊严，比定要逞一时之快的尊严，我以为更像尊严。前者是悄然而坚定蔓延的树木根茎，而后者则只是四季更迭的花果。
有关小说创作，他最推崇的当代作品是杜拉斯的《情人》。
我也尝试把读过的小说在脑子里过一遍。但似乎它们都离我很遥远。
从前，肯定也有能让我沉浸其中废寝忘食、无法自拔、且尝试模仿的小说。
但那说的是从前。
而且，也不大可能是“某部”，而必定是“某些”。
从整体阅读/聆听印象而言，也是从头到尾舒心而愉悦的，远非近期读过的那些散文集子所能比。
之所以只给3星，实在只因让从前给过4星的书籍杠住了，不得已。
王小波的杂文，不记得上次读是什么时候。但一定读过。
毕竟他曾经在中国文化圈属现象级存在。当年的“文学青年”读他，大概像前几年读木心一样“时髦”“有面子”。我自己在很长时间内也都习惯将自己定位为“文学青年”的。
虽然眼下的国民意识与他笔下的当年不可同日而语，（比如自由与尊严，）不少他文字中提到的问题如今也有相当程度的改观，（比如铁路客运能力与城市公厕设施，）但一如他那些遍布于全球各处的拥趸，当年的我，也一定曾惊诧于他的妙不可言，精神与情感上受到过他的震撼与滋养。而思想的东西，虽然不大可能在我这类人脑海里形成有能力照本宣科的记忆，（适时冒出一句“谁谁说”之类，）但它们却会融进你日常下意识里，再也择不出来。就好比一个人感染了某种病毒而有了生病的症状，是不大可能说得出从哪处、感染了具体哪一珠病毒的。虽不能说出，抗体却已经在体内形成，再次感染便和睦得很；又或者还会有症状，但那会是与抗体碰撞后的表现，感觉可相同，也可不同。
这个比喻似乎听来不大恰切——因为病毒通常是贬义的，坏的；而养料通常是褒义的，好的——但道理总该差不多。
所以，即便是重读或再听/看曾经喜欢的文艺作品，也依然能得来当初的快感，以及有可能回顾重温起这些年来的心智（变化与成长）路径，得来更多的快感。
王小波的幽默与有意为之又自然而然的思维跳跃，不是所有人学得来的。个人对这个集子中呈现的观点与知见如今也并非全盘赞同；主要是我自己不熟悉的国学部分。然而能产生共鸣且乐于做文抄公的句子也依然不少。比如，
“假如我被大奸大恶之徒所骗，心理还能平衡，而被善良的低智人所骗，我就不能原谅自己。”(《思维的乐趣》)
又比如，
“沉默是一种生活方式。”(《沉默的大多数》)
“人不光是在书本上学习，还会在沉默中学习。”（同上）
“所谓弱势群体，就是有些话没有说出来的人。就是因为这些话没有说出来，所以很多人以为他们不存在，或者很遥远。……古往今来最大的一个弱势群体，就是沉默的大多数。这些人保持沉默的原因多种多样；有些人没能力或者没有机会说话，也有人有些隐情不变说话，还有一些人，对于话语的世界有某种厌恶之情。我就属于这最后一种。作为最后一种人，也有义务谈谈自己的所见所闻。”（同上）
“东西方精神的最大区别，在于西方人沉湎于物欲，而东方人精于人与人的关系。前者从征服中得到满足，而后者从人与人的相亲相爱中汲取幸福。”（《东西方快乐观区别之我见》）
“社会对个人不是只起好作用，它还是个起哄的场所。”（同上）
“别人的痛苦，才是你艺术的源泉；而你去受苦，只会成为别人的艺术源泉。……虽然我自己并不真这么想，但我把外甥说服了。……把正面说服和黑色幽默结合起来，马上就开辟了一片新天地。”（《我怎样做青年的思想工作》）
“老师们说，怎么做对是科学，怎么做好是艺术。前者有判断真伪的法则，后者则没有。……艺术的修养是无法传授的，只能够潜移默化。”（《用一生来学习艺术》）
“人们知道的越多，明辨是非就越困难。……很多人为了这种精神上的胜利，就被永远隔绝在现实世界之外。……明辨是非的伦理体系并非毫无用处。我只是说，它不是接近真理的方法。”（《萧伯纳的<芭芭拉少校>）
“我是宁做君子不做小人的。但我还是以为君子身上有些缺点不配作为人的典范。因为他太文弱，太窝囊，太受人欺。君子既不肯与人争利，就要安于清贫。但有时不是钱的问题，是尊严的问题。……君子不与人争就要受气。……尊严是属于个人的不可压缩的空间。这块空间要靠自己来捍卫。捍卫的意思是指敢争，敢打官司，敢动手勇斗歹徒。……假如个人连个呆的地方都没有，就无法为人做事，更不要说做别人的典范。”（《君子的尊严）
……
在我看来，要做君子，倒也并不像他说的那么复杂。牢记“害人之心不可有”这个前提，且严格执行，不自欺，基本就能算得君子。再辅以“防人之心不可无”，就能令执行细则更趋完善，设置缓冲带，而不至于必然“弱”与“窝囊”。这正是“君子之交淡如水”。又以“君子和而不同”划出界线且不失容人之度；则大可以“君子好逑”，活色生香。
能做君子，当然是理想。即便做不了绝对意义的君子，退而求其次，只要不那么热衷于凑热闹，不人云亦云，也便能减少迫于形势而不得不对谁阿谀逢迎的可能，以及一个浪头打过来被污水吞没的可怕。守善而心静的尊严，比定要逞一时之快的尊严，我以为更像尊严。前者是悄然而坚定蔓延的树木根茎，而后者则只是四季更迭的花果。
有关小说创作，他最推崇的当代作品是杜拉斯的《情人》。
我也尝试把读过的小说在脑子里过一遍。但似乎它们都离我很遥远。
从前，肯定也有能让我沉浸其中废寝忘食、无法自拔、且尝试模仿的小说。
但那说的是从前。
而且，也不大可能是“某部”，而必定是“某些”。
Read
September 5, 2025整本书看完前1/4就差不多了，后面的短文其观点没有跳出前面几章中心思想，反而显得啰嗦重复。
【关于知识分子】
王晓波对知识分子做了很多种定义解释，其中“知识青年”在他看来不过是流氓无产者之类。即使在美国也存在多种看法。《纽约时报》也有过定义，但google未找到中国版，不知道出版年份蛮难找。但也有多处提到“批判社会”这一类似论述，例如维基百科。
Google时最有趣的是发现一篇2013年New York Times对中国所谓“公共知识分子”的采访，當時網路對公知已經出現污名化，短短不到十年，公共言論已經發生翻天覆地變化。現在回過頭去看2011/2012年微博興起時，找尋失蹤兒童、街友幫助各種公益團體活動，對官員的討論，各領域科普，是百花齊放的環境。如今只剩明星熱搜，越演越烈越失控。因為人總需要一個言論出口，當所有可能導向政治不正確的出口關上大門，那只能當一湧向娛樂。（可惜中國政府又不希望過度娛樂化...但又是造成娛樂化的元兇）
回到New York Times的那篇專訪，當時對公知的污名化不曉得是政府有意引導還是民眾自發，被訪者在當時的社會氛圍下，並未感到悲觀，甚至認為中國公民社會“觀念的水位”逐漸上漲。首先這裡出現“公民社會”就值得推敲。“公民”一詞出自西方民主社會，獨裁國家是否存在“公民”打上問號。其次中國從未有公民教育，一半民眾能否認識到自己是公民（顯然NO）。如果連何謂公民都不知，又哪來的觀念水位？可能是某種觀念，當我不認為是公民觀念，更多的只是社會群體認同。就像中國的“中產階級”，並非西方普世概念種的中產。當概念認知都沒有拉齊，討論任何事物都是雞同鴨講罷了。
如果現在再對同一群公知做採訪，還會不會覺得公知的環境仍存在，仍對社會推動產生影響，公民觀念仍在上漲？
【批判社會與批判人的區別和界線】
不計成敗利鈍地追求客觀真理，科學知識份子說這就夠了，人文知識分子卻來抬槓。這種樸素的善惡觀造成了多少罪孽。現代的科技文明使人類迷失了方向，科學又找出了毀滅世界的武器。
科學知識份子只是發現了製造武器的方法，真正讓它們變成武器、發動武器變成社刃工具的真實這些人文知識分子。
【关于知识分子】
王晓波对知识分子做了很多种定义解释，其中“知识青年”在他看来不过是流氓无产者之类。即使在美国也存在多种看法。《纽约时报》也有过定义，但google未找到中国版，不知道出版年份蛮难找。但也有多处提到“批判社会”这一类似论述，例如维基百科。
Google时最有趣的是发现一篇2013年New York Times对中国所谓“公共知识分子”的采访，當時網路對公知已經出現污名化，短短不到十年，公共言論已經發生翻天覆地變化。現在回過頭去看2011/2012年微博興起時，找尋失蹤兒童、街友幫助各種公益團體活動，對官員的討論，各領域科普，是百花齊放的環境。如今只剩明星熱搜，越演越烈越失控。因為人總需要一個言論出口，當所有可能導向政治不正確的出口關上大門，那只能當一湧向娛樂。（可惜中國政府又不希望過度娛樂化...但又是造成娛樂化的元兇）
回到New York Times的那篇專訪，當時對公知的污名化不曉得是政府有意引導還是民眾自發，被訪者在當時的社會氛圍下，並未感到悲觀，甚至認為中國公民社會“觀念的水位”逐漸上漲。首先這裡出現“公民社會”就值得推敲。“公民”一詞出自西方民主社會，獨裁國家是否存在“公民”打上問號。其次中國從未有公民教育，一半民眾能否認識到自己是公民（顯然NO）。如果連何謂公民都不知，又哪來的觀念水位？可能是某種觀念，當我不認為是公民觀念，更多的只是社會群體認同。就像中國的“中產階級”，並非西方普世概念種的中產。當概念認知都沒有拉齊，討論任何事物都是雞同鴨講罷了。
如果現在再對同一群公知做採訪，還會不會覺得公知的環境仍存在，仍對社會推動產生影響，公民觀念仍在上漲？
【批判社會與批判人的區別和界線】
不計成敗利鈍地追求客觀真理，科學知識份子說這就夠了，人文知識分子卻來抬槓。這種樸素的善惡觀造成了多少罪孽。現代的科技文明使人類迷失了方向，科學又找出了毀滅世界的武器。
科學知識份子只是發現了製造武器的方法，真正讓它們變成武器、發動武器變成社刃工具的真實這些人文知識分子。
April 13, 2021
These writing in his age would be new for teenagers in the 90s. If you read all in a day, it gets a little repetitive. A bit sad to think kids today would not look at his writings in the same light, or perhaps it is good news that next gen kids are not stuck in the 90s.
He's right about the professors being naïve, including Hsu.
Interesting what he'd say in today's world.
He's right about the professors being naïve, including Hsu.
Interesting what he'd say in today's world.
October 18, 2020
王小波的文集，读起来很有趣。
1. 批评了一些人执拗于中国传统文化，张口闭口就是“博大精深”，实际上解决不了实际问题。
2. 对科学、对智慧的向往。「如你所知，给计算机编程和解几何题有共通之处：对了马上就能知道对，错了也马上知道错，干干脆脆。你不用像孟夫子那样，养吾浩然正气，然后觉得自己事事都对。」
3. 对愚昧吃苦的批评。「中国人一直生活在一种有害哲学的影响之下，孔孟程朱编出了这套东西，完全是因为它们在社会的上层生活。假如从整个人类来考虑问题，早就会发现，趋利避害，直接了当地解决实际问题最重要。」
1. 批评了一些人执拗于中国传统文化，张口闭口就是“博大精深”，实际上解决不了实际问题。
2. 对科学、对智慧的向往。「如你所知，给计算机编程和解几何题有共通之处：对了马上就能知道对，错了也马上知道错，干干脆脆。你不用像孟夫子那样，养吾浩然正气，然后觉得自己事事都对。」
3. 对愚昧吃苦的批评。「中国人一直生活在一种有害哲学的影响之下，孔孟程朱编出了这套东西，完全是因为它们在社会的上层生活。假如从整个人类来考虑问题，早就会发现，趋利避害，直接了当地解决实际问题最重要。」
October 4, 2017
Great book
It is good for someone to learn the Chinese.I like the author and his book very much as a Chinese.
It is good for someone to learn the Chinese.I like the author and his book very much as a Chinese.
August 16, 2020
Good book but more like the collections of blogs...
September 10, 2020
好的杂文是在三观的认同之上，带来更深刻的思想，呈现更宏大的世界。
这是我读到的于我而言最好的杂文。
这是我读到的于我而言最好的杂文。
September 20, 2020
王小波本人不太看得上杂文，但是自己会写，看到不公处，道理不明处，仗义执言。写杂文确实有点侠义的味道。20多年前的文章，再看起来并没多少过时，按照梁文道的话来说，这是作者的悲哀。王二的文字自有一种幽默辛辣，看着捧腹，又有点心酸。这本杂文集多次提到了现代小说，应该找来读一下。
October 12, 2020
Excellent book. If you want to know what a herd of Chinese citizens look like, think, or behave, this book might be a guide.
March 24, 2021
王小波的书第一次看 黑色幽默 吐槽鼻祖 内里也穿插着那个时代知识分子对社会问题的思考 中间让我笑出声好几次
我觉得这么写作应该也是非常有意思的一件事
我觉得这么写作应该也是非常有意思的一件事
April 27, 2021
现实又有趣
June 8, 2021
写得不错，然终不及鲁迅骂得痛快。
June 15, 2021
罗素罗素罗素 情人情人情人
June 30, 2021
用质朴的语言、清晰的逻辑去描述身边的现象，反映的深刻的社会和文化现象。读起来很轻松愉悦，并且有所收获。
August 14, 2021
王小波的文字太可愛了，他說的這些“歷史遺留”問題甚至到20多年後的今天還存在甚至有倒退重演的跡象，他的思辨是直接而接地氣的，同時也帶有一點調皮，對他所說的大眾式斯德哥爾摩的性格逆轉和“有痰氣”，以及分析斯泰芬式“明辨是非”印象深刻，這些弊病依然嚴重。
January 25, 2022
The unique thought he had back then still shines today and enlightens me in many ways
February 2, 2022
小波真是个明白人，讲明白了很多我心里有的，但是说不上来的感觉。
February 6, 2022
Regular reading foods
February 14, 2022
妙语连珠，好些地方让我笑的捶桌，当然笑过又有些悲哀。一些俏皮的大实话吧。
February 18, 2022
放在他在世的时候很前卫 放在现在还是很前卫
March 13, 2022
"Do not go gentle into that good night.
Good men, the last wave by, crying how bright
Their frail deeds might have danced in a green bay,
Rage, rage against the dying of the light."
Good men, the last wave by, crying how bright
Their frail deeds might have danced in a green bay,
Rage, rage against the dying of the light."
Displaying 1 - 30 of 75 reviews