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      "body": "<html>\n<p>“两种风流吾最爱，六朝风流晚唐诗”</p>\n<p><img src=\"https://s18.postimg.org/eyj9yourt/u_946697493_2022883066_fm_27_gp_0.jpg\" width=\"500\" height=\"366\"/></p>\n<p>&nbsp;钟书先生有言，“两种风流吾最爱，六朝人物晚唐诗。”</p>\n<p>晚唐诗歌，至于化境，字字珠玑，固是绝顶之作；而六朝人物，因其放浪形骸，意出尘外，亦是有趣至极。</p>\n<p>六朝人物，何以如何与众不同，独标一格？这是很值得研究的一个命题。</p>\n<p>六朝，一个政局不稳的时代，也是历代被杀文人最多的一个时代。乱世之下，文人自保的方法有二；一是在争权夺利的漩涡中，不断踩着别人的肩膀，步步登高，取得掌控局势的有利位置；二是抛弃一切俗世名利，隐遁山林之间，万钟与我何加焉？做个自由自在的隐士。</p>\n<p>但尽管做了隐士，这些士人内心的苦闷，想来也不会减少。士与隐的矛盾，没有一天，不纠缠着他们敏感的心。于是，礼法不拘，天王老子不顾，生冷不忌，软硬不吃，天马行空，奇谈怪论，也就不足为怪了。《世说新语》简直是贵族文人超脱世俗之外清谈悬论的一个范本，供社会阅读收藏，唏嘘不已，感叹不止。</p>\n<p>那么，何妨选择阮籍，走入他的心灵世界，看看这些风流人物的内心天地。</p>\n<p>王勃诗云：“孟尝高洁，空余报国之情；阮籍猖狂，岂效穷途之哭？”</p>\n<p>历史上，哭得最厉害的有两个男人：一个是刘备，哭着哭着，把江山哭来了。一个是阮籍，哭着，哭着，把命哭没了。</p>\n<p>《晋书·阮籍传》记载了阮籍的三次大哭，分别如下：</p>\n<p>其一：性至孝，母终，正与人围棋，对者求止，籍留与决赌。既而饮酒二斗，举声一号，吐血数升。及将葬，食一蒸肫，饮二斗酒，然后临诀，直言穷矣，举声一号，因又吐血数升，毁瘠骨立，殆致灭性。</p>\n<p>其二：兵家女有才色，未嫁而死。籍不识其父兄，径往哭之，尽哀而还。其外坦荡而内淳至，皆此类也。</p>\n<p>其三：时率意独驾，不由径路，车迹所穷，辄恸哭而反。</p>\n<p>很多人以为阮籍之哭，实乃放浪形骸，狷狂耿介，超出世人想象，实乃怪诞无比。其实，阮籍之哭，不是写意，而是写实。虽在意料之外，更在情理之中。阮籍是诗人，这三次大哭，实质是三个意象，背后大有千秋，隐喻和象征的意味极浓。</p>\n<p>第一是哭母。</p>\n<p>阮籍是孝子，但是阮母年老而终，高歌《大人先生传》的阮籍，不至于哭得如此之凶。阮籍之哭，既是哭母，哭亲情，哭阴阳两隔，哭“子欲养而亲不待”；但也在哭群丑，哭乱世，哭昏君，哭壮志难酬，哭明珠投暗，哭“大道如青天，我独不得出”。因为忠孝乃儒家之至宝，父母在，不远游，当克勤克俭，奉养至亲以为孝，待到孝道已尽，就要移孝为忠以为本。但天下之大，明君在哪里？试看今日之域中，竟是谁家之天下？</p>\n<p>母亲一死，生命的根本不在，意义全无，孝无可孝，忠无可忠，这才是阮籍最大的痛苦所在。时无英雄，使竖子成名！阮籍之哭，悲从中来，撕裂心扉，激荡起后世的文人志士，泪飞顿作倾盆雨。</p>\n<p>但阮籍大哭之前，又是下棋，又是吃肉，如此作践礼法，又是所谓何来？我以为并非性格使然，乃是使性赌气耳。跟谁赌气？当然跟当局赌气，跟司马氏赌气。尔等窃国弑君，“忠”字荡然无存，就要以孝道治天下，哄骗世人，欺天下无人与？</p>\n<p>但吾等偏偏不孝，偏偏不伦，偏偏反礼法。做得最绝的是孔子20代后裔孔融。孔门子孙，竟然不守孝道。甚至说出：“父之于子，当有何亲？论其本意，实为情欲发耳。子之于母，亦复奚为？譬如物寄瓶中，出则离矣。”</p>\n<p>此等言论，离经叛道，惊世骇俗，想来也不会是孔融的本意，不过是用来撕毁统治者的假面具，反戈一击的手段罢了。阮籍亦如是。</p>\n<p>阮籍哭美女。</p>\n<p>兵家的女儿才华绝顶，貌若天仙，但还没出嫁就死了。阮籍不认识她的父兄，却莫名其妙前往哭丧，把心中的哀伤哭尽之后，才自个儿返回家。余秋雨在《遥远的绝响》中这样评价：“阮籍不会装假，毫无表演意识，他那天的滂沱泪雨全是真诚的。这眼泪，不是为亲情而洒，不是为冤案而流，只是献给一具美好而又速逝的生命。荒唐在于此，高贵也在于此。有了阮籍那一天的哭声，中国数千年来其他许多死去活来的哭声就显得太具体、太实在、也太自私了。终于有一个真正的男子汉像模像样地哭过了，没有其他任何理由，只为美丽，只为青春，只为异性，只为生命，哭得抽象又哭得淋漓尽至。依我看，男人之哭，至此尽矣。”余秋雨不愧是才子，遗憾的是才子最喜欢玩弄文字，但却糊涂透顶，不明白文字既是阐释，又是遮蔽。</p>\n<p>那么，阮籍究竟为什么要哭兵家的女孩子？</p>\n<p>假如兵家的女孩子没有才华，不是那么美貌，而且已经嫁人了，阮籍还会不会这样哭得惊天动地，目迷五色？</p>\n<p>也就是说兵家的女孩子吸引阮籍去哭，有两个必要条件：第一是女孩子才貌双全；第二是女孩子未嫁而亡。</p>\n<p>母亲去世了，阮籍先是下棋，喝酒，吃肉……然后，才想起来要哭。那么，一个素不相识的女孩子，阮籍却长驱直入，哭得如此伤心，何也？</p>\n<p>道理还是很显豁。兵家女孩子只是一个道具，一个对象，一个寄托，阮籍无非“借他人之酒杯，浇自己之块垒”。兵家女子，有才有貌，却红颜薄命，没有慧眼识珠的郎君相中，便魂归离恨天，何其可惜！自己德才兼备，一片丹心，却找不到明君，报国无门，蹉跎老去，何其可悲！阮籍是为兵家女子而哀，但更是为自己而哭。</p>\n<p>古语有云：“忠臣不事二主，烈女不嫁二夫”“士为知己者死，女为悦己者容”。两个地方都把“士”和“女”比对，不能不令我们深思。中国的礼教主张“君为臣纲，父为子纲，夫为妻纲”，君与臣之间，君有生杀予夺的大权，皇帝金口玉言，臣子可以被任用，可以被贬谪，可以被斩首。男子与女子之间，选择权在男子那里，男人欢喜谁就是谁，女子可以被宠爱，可以被冷落，可以被抛弃。</p>\n<p>在封建的伦理中，女人和士人有太多的相似之处。女子描眉涂粉，修饰容貌，楚楚可人，就是为了得到男人永远的宠爱；士人发奋读书，修养才德，怀瑾握瑜，也是为了得到君主的重用。女人学好女红，练习好礼仪，打扮得娇艳艳，只为嫁一个好男人，绿水常绕着青山转。士人，学而优则仕，修身齐家，就是为了最后能够“治国平天下”。女人花的美丽，一辈子只为一个男人开放；士人才志的出售，也只卖给皇帝老儿一家，别无分店。</p>\n<p>这就是为什么卞和失去了两条腿，还要执著地献玉。卞和哪里是献玉，他是要把自己的才华贡献给帝王家而已。难怪千古文人们都在卞和的惊天一哭中，写下“满纸荒唐言”，流下“一把辛酸泪”。文人们一旦不被选择，不被重用，报国无门，学无所用，或者骤然失宠，流放他乡，成为迁客骚人，他们人生的支柱就会轰然坍塌。</p>\n<p>但面对皇权的威严，他们又不敢公然反对。还有读书人的那股子酸劲，男子汉的那点自尊心，都不允许男人直抒胸臆。于是，士人的目光开始急切的寻找，或许在同病相怜中，士人们突然发现，“女子”是一个很好的文学意象，最有利于表达自己的内心，那种在帝王和男人们的无上权威下，产生的那种永恒的无力感，使得失落的士人与薄命的女人形成同构。这就是阮籍借助兵家女子放声痛哭的缘由。</p>\n<p>阮籍非在梦中，秋雨在梦中耳。</p>\n<p>千古以来，失意文人正是因为读懂了阮籍，所以，每每吟咏阮籍名句，感慨系之，清泪满面。</p>\n<p>阮籍的第三哭，意象清楚，一目了然。</p>\n<p>山道之穷，无路可走，自然隐喻仕途之穷，命途之穷，人生至此，已经山穷水尽，无力回天了。</p>\n<p>于是，悲从中来，嚎啕痛哭，撕心裂肺。草木为之含悲，风云因而失色。</p>\n<p>阮籍不是方孝孺，冷酷到底——死即死耳，诏不代草！阮籍不是王维，沉浸佛理——行到水穷处，坐看云起时。阮籍也不是李白，仰天大笑——安能摧眉折腰事权贵，使我不得开心颜。阮籍更不是唐寅，嬉笑怒骂——世人笑我太疯癫，我笑世人看不穿。生于儒学世家的阮籍，如何能够看得穿？人生的大错，就此铸成，人生的悲剧，无可避免。</p>\n<p>酩酊大醉，能够逃脱儿女亲家，却逃不了违心劝进。一篇《劝进书》，文采斐然，一时洛阳纸贵。司马昭登基之路，舆论阔然清朗，顺理成章，阮籍从此死了。身之察察，受物之汶汶；皓皓之白，蒙世之温蠖。《劝进书》是阮籍永远洗刷不了的污点。</p>\n<p>阮籍之哭，是不是也在为自己的无能为力而哭？为自己最终的失节而哭？为普天下文人孱弱的命运而哭？</p>\n<p>我们都不知晓，只知道劝进之后，不到数月，阮籍就寂寂而终。阮籍终于不必哭了，其他的文人，又开始在阮籍的故事中，流自己的眼泪。&nbsp;</p>\n</html>",
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      "body": "<html>\n<p>“两种风流吾最爱，六朝风流晚唐诗”</p>\n<p><img src=\"https://s18.postimg.org/eyj9yourt/u_946697493_2022883066_fm_27_gp_0.jpg\" width=\"500\" height=\"366\"/></p>\n<p>&nbsp;钟书先生有言，“两种风流吾最爱，六朝人物晚唐诗。”</p>\n<p>晚唐诗歌，至于化境，字字珠玑，固是绝顶之作；而六朝人物，因其放浪形骸，意出尘外，亦是有趣至极。</p>\n<p>六朝人物，何以如何与众不同，独标一格？这是很值得研究的一个命题。</p>\n<p>六朝，一个政局不稳的时代，也是历代被杀文人最多的一个时代。乱世之下，文人自保的方法有二；一是在争权夺利的漩涡中，不断踩着别人的肩膀，步步登高，取得掌控局势的有利位置；二是抛弃一切俗世名利，隐遁山林之间，万钟与我何加焉？做个自由自在的隐士。</p>\n<p>但尽管做了隐士，这些士人内心的苦闷，想来也不会减少。士与隐的矛盾，没有一天，不纠缠着他们敏感的心。于是，礼法不拘，天王老子不顾，生冷不忌，软硬不吃，天马行空，奇谈怪论，也就不足为怪了。《世说新语》简直是贵族文人超脱世俗之外清谈悬论的一个范本，供社会阅读收藏，唏嘘不已，感叹不止。</p>\n<p>那么，何妨选择阮籍，走入他的心灵世界，看看这些风流人物的内心天地。</p>\n<p>王勃诗云：“孟尝高洁，空余报国之情；阮籍猖狂，岂效穷途之哭？”</p>\n<p>历史上，哭得最厉害的有两个男人：一个是刘备，哭着哭着，把江山哭来了。一个是阮籍，哭着，哭着，把命哭没了。</p>\n<p>《晋书·阮籍传》记载了阮籍的三次大哭，分别如下：</p>\n<p>其一：性至孝，母终，正与人围棋，对者求止，籍留与决赌。既而饮酒二斗，举声一号，吐血数升。及将葬，食一蒸肫，饮二斗酒，然后临诀，直言穷矣，举声一号，因又吐血数升，毁瘠骨立，殆致灭性。</p>\n<p>其二：兵家女有才色，未嫁而死。籍不识其父兄，径往哭之，尽哀而还。其外坦荡而内淳至，皆此类也。</p>\n<p>其三：时率意独驾，不由径路，车迹所穷，辄恸哭而反。</p>\n<p>很多人以为阮籍之哭，实乃放浪形骸，狷狂耿介，超出世人想象，实乃怪诞无比。其实，阮籍之哭，不是写意，而是写实。虽在意料之外，更在情理之中。阮籍是诗人，这三次大哭，实质是三个意象，背后大有千秋，隐喻和象征的意味极浓。</p>\n<p>第一是哭母。</p>\n<p>阮籍是孝子，但是阮母年老而终，高歌《大人先生传》的阮籍，不至于哭得如此之凶。阮籍之哭，既是哭母，哭亲情，哭阴阳两隔，哭“子欲养而亲不待”；但也在哭群丑，哭乱世，哭昏君，哭壮志难酬，哭明珠投暗，哭“大道如青天，我独不得出”。因为忠孝乃儒家之至宝，父母在，不远游，当克勤克俭，奉养至亲以为孝，待到孝道已尽，就要移孝为忠以为本。但天下之大，明君在哪里？试看今日之域中，竟是谁家之天下？</p>\n<p>母亲一死，生命的根本不在，意义全无，孝无可孝，忠无可忠，这才是阮籍最大的痛苦所在。时无英雄，使竖子成名！阮籍之哭，悲从中来，撕裂心扉，激荡起后世的文人志士，泪飞顿作倾盆雨。</p>\n<p>但阮籍大哭之前，又是下棋，又是吃肉，如此作践礼法，又是所谓何来？我以为并非性格使然，乃是使性赌气耳。跟谁赌气？当然跟当局赌气，跟司马氏赌气。尔等窃国弑君，“忠”字荡然无存，就要以孝道治天下，哄骗世人，欺天下无人与？</p>\n<p>但吾等偏偏不孝，偏偏不伦，偏偏反礼法。做得最绝的是孔子20代后裔孔融。孔门子孙，竟然不守孝道。甚至说出：“父之于子，当有何亲？论其本意，实为情欲发耳。子之于母，亦复奚为？譬如物寄瓶中，出则离矣。”</p>\n<p>此等言论，离经叛道，惊世骇俗，想来也不会是孔融的本意，不过是用来撕毁统治者的假面具，反戈一击的手段罢了。阮籍亦如是。</p>\n<p>阮籍哭美女。</p>\n<p>兵家的女儿才华绝顶，貌若天仙，但还没出嫁就死了。阮籍不认识她的父兄，却莫名其妙前往哭丧，把心中的哀伤哭尽之后，才自个儿返回家。余秋雨在《遥远的绝响》中这样评价：“阮籍不会装假，毫无表演意识，他那天的滂沱泪雨全是真诚的。这眼泪，不是为亲情而洒，不是为冤案而流，只是献给一具美好而又速逝的生命。荒唐在于此，高贵也在于此。有了阮籍那一天的哭声，中国数千年来其他许多死去活来的哭声就显得太具体、太实在、也太自私了。终于有一个真正的男子汉像模像样地哭过了，没有其他任何理由，只为美丽，只为青春，只为异性，只为生命，哭得抽象又哭得淋漓尽至。依我看，男人之哭，至此尽矣。”余秋雨不愧是才子，遗憾的是才子最喜欢玩弄文字，但却糊涂透顶，不明白文字既是阐释，又是遮蔽。</p>\n<p>那么，阮籍究竟为什么要哭兵家的女孩子？</p>\n<p>假如兵家的女孩子没有才华，不是那么美貌，而且已经嫁人了，阮籍还会不会这样哭得惊天动地，目迷五色？</p>\n<p>也就是说兵家的女孩子吸引阮籍去哭，有两个必要条件：第一是女孩子才貌双全；第二是女孩子未嫁而亡。</p>\n<p>母亲去世了，阮籍先是下棋，喝酒，吃肉……然后，才想起来要哭。那么，一个素不相识的女孩子，阮籍却长驱直入，哭得如此伤心，何也？</p>\n<p>道理还是很显豁。兵家女孩子只是一个道具，一个对象，一个寄托，阮籍无非“借他人之酒杯，浇自己之块垒”。兵家女子，有才有貌，却红颜薄命，没有慧眼识珠的郎君相中，便魂归离恨天，何其可惜！自己德才兼备，一片丹心，却找不到明君，报国无门，蹉跎老去，何其可悲！阮籍是为兵家女子而哀，但更是为自己而哭。</p>\n<p>古语有云：“忠臣不事二主，烈女不嫁二夫”“士为知己者死，女为悦己者容”。两个地方都把“士”和“女”比对，不能不令我们深思。中国的礼教主张“君为臣纲，父为子纲，夫为妻纲”，君与臣之间，君有生杀予夺的大权，皇帝金口玉言，臣子可以被任用，可以被贬谪，可以被斩首。男子与女子之间，选择权在男子那里，男人欢喜谁就是谁，女子可以被宠爱，可以被冷落，可以被抛弃。</p>\n<p>在封建的伦理中，女人和士人有太多的相似之处。女子描眉涂粉，修饰容貌，楚楚可人，就是为了得到男人永远的宠爱；士人发奋读书，修养才德，怀瑾握瑜，也是为了得到君主的重用。女人学好女红，练习好礼仪，打扮得娇艳艳，只为嫁一个好男人，绿水常绕着青山转。士人，学而优则仕，修身齐家，就是为了最后能够“治国平天下”。女人花的美丽，一辈子只为一个男人开放；士人才志的出售，也只卖给皇帝老儿一家，别无分店。</p>\n<p>这就是为什么卞和失去了两条腿，还要执著地献玉。卞和哪里是献玉，他是要把自己的才华贡献给帝王家而已。难怪千古文人们都在卞和的惊天一哭中，写下“满纸荒唐言”，流下“一把辛酸泪”。文人们一旦不被选择，不被重用，报国无门，学无所用，或者骤然失宠，流放他乡，成为迁客骚人，他们人生的支柱就会轰然坍塌。</p>\n<p>但面对皇权的威严，他们又不敢公然反对。还有读书人的那股子酸劲，男子汉的那点自尊心，都不允许男人直抒胸臆。于是，士人的目光开始急切的寻找，或许在同病相怜中，士人们突然发现，“女子”是一个很好的文学意象，最有利于表达自己的内心，那种在帝王和男人们的无上权威下，产生的那种永恒的无力感，使得失落的士人与薄命的女人形成同构。这就是阮籍借助兵家女子放声痛哭的缘由。</p>\n<p>阮籍非在梦中，秋雨在梦中耳。</p>\n<p>千古以来，失意文人正是因为读懂了阮籍，所以，每每吟咏阮籍名句，感慨系之，清泪满面。</p>\n<p>阮籍的第三哭，意象清楚，一目了然。</p>\n<p>山道之穷，无路可走，自然隐喻仕途之穷，命途之穷，人生至此，已经山穷水尽，无力回天了。</p>\n<p>于是，悲从中来，嚎啕痛哭，撕心裂肺。草木为之含悲，风云因而失色。</p>\n<p>阮籍不是方孝孺，冷酷到底——死即死耳，诏不代草！阮籍不是王维，沉浸佛理——行到水穷处，坐看云起时。阮籍也不是李白，仰天大笑——安能摧眉折腰事权贵，使我不得开心颜。阮籍更不是唐寅，嬉笑怒骂——世人笑我太疯癫，我笑世人看不穿。生于儒学世家的阮籍，如何能够看得穿？人生的大错，就此铸成，人生的悲剧，无可避免。</p>\n<p>酩酊大醉，能够逃脱儿女亲家，却逃不了违心劝进。一篇《劝进书》，文采斐然，一时洛阳纸贵。司马昭登基之路，舆论阔然清朗，顺理成章，阮籍从此死了。身之察察，受物之汶汶；皓皓之白，蒙世之温蠖。《劝进书》是阮籍永远洗刷不了的污点。</p>\n<p>阮籍之哭，是不是也在为自己的无能为力而哭？为自己最终的失节而哭？为普天下文人孱弱的命运而哭？</p>\n<p>我们都不知晓，只知道劝进之后，不到数月，阮籍就寂寂而终。阮籍终于不必哭了，其他的文人，又开始在阮籍的故事中，流自己的眼泪。&nbsp;</p>\n</html>",
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      "body": "<html>\n<p>“她坐在那里没有起来，是因为压在她身上的是多少日子积累的耻辱和未出生的后代的期望”</p>\n<p><img src=\"https://s18.postimg.org/qjds7zbix/timg_1.jpg\" width=\"650\" height=\"406\"/></p>\n<p>1955年12月1日，在美国阿拉巴马州蒙哥马利市一家百货公司工作了一天的黑人裁缝罗莎• 帕克斯登上了回家的公交车。那时的公共汽车实行严格的种族隔离制，也就是说，在车厢里白人要坐前半部分，而黑人只能坐在后排。可是那一天的黄昏正值下班高峰，上来的人越来越多，于是驾驶员（当然是白人）便命令坐在黑人部分上的四个乘客站起来为白人让座。其中的三个照办了，只有帕克斯太太坐着未动。</p>\n<p>　　旋即，她就遭到逮捕。理由是蔑视蒙哥马利市关于公共汽车上实行种族隔离的法令。</p>\n<p>　　这时，一位年轻的黑人牧师马丁•路德•金愤怒了。他站出来告诉大家：“美国民主的伟大之处是为权利而抗议的权利”，号召黑人弟兄拒乘公共车。四天后，蒙哥马利市数千名黑人由拒乘开始，掀起了一场美国现代史上黑人为争取基本人权的波澜壮阔的民主运动。他们扶老携幼、互帮互助，或乘小车或步行，甚至宁肯跑着去也不乘公共车。为此，许多人被白人老板解雇。罗莎•帕克斯在多次接到白人种族主义者的暗杀恐吓后,不得不迁往密西根州。</p>\n<p>　　但他们争取平等的脚步并没有因此停顿。他们勇往直前，义无返顾。在拒乘了381天后，美国最高法院被迫作出关于蒙哥马利市在公共车上实行种族隔离的法令为“违宪”的裁定。他们回到了久违的公共车上，虽然自由的梦境并没有随着最高法院的裁定书一齐来到，此后他们注定还要为自身的权益付出更多的代价，但胜利毕竟是胜利，以至于44年过去，也就是1999年的6月15日，美国国会议员、民权领袖及各界代表近千人还齐集国会大厅，参加由克林顿总统亲自授予这个瘦弱的黑人老妪，今年86岁的罗莎•帕克斯国会最高荣誉奖的仪式，大家一致称帕克斯太太为“美国自由精神的活典范”。</p>\n<p>　　这个朴实无华、通体散发着慈爱辉光的太太曾有一句著名的话：“我上那辆公共汽车并不是为了被逮捕，我上那辆车只是为了回家”。但在一个充满歧视的车厢上，坐着还是站起，确实是一个问题。克林顿在引用金博士的话说：“她坐在那里没有起来，因为压在她身上的是多少日子积累的耻辱和还未出生的后代的期望”</p>\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;——难道坐着也是一种权利？</p>\n<p>　　是的，当我们正襟危坐、西装革履开着各种有聊或无聊的会议时，当我们俯仰自如、伸胳膊蹬腿看着电影电视时，当我们铺纸展墨、故作深沉伏案工作时，我们何尝意识到坐着也是一种权利？同理，当我们把每次的演出、报告以及各种会议的前排席位让给权豪政要、名腕大款时，我们不认为我们是在放弃权利。相反，在许多场合，我们几乎是自觉地、心悦诚服地站起来以利名角登场。我发现，我们这个灾难深重的种族对“坐”几乎有一种源自“集体无意识”的仇恨。汉语辞典里有关“坐”的词语几乎全为贬义：坐罪，坐等，坐误，坐牢，坐吃山空，坐而论道，坐地分赃，坐视不管，坐失良机，坐以待毙，坐井观天，坐享其成，坐山观虎斗，不一而足。以至于当一个湖南口音的中年人站在城楼上，向我们宣告：“中国人民从此站起来了”时，我们几乎是不加分辨地狂喜不已。</p>\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;“站起”当然也是一种权利（比跪着好），问题是站起以后干什么？是烧杀抢掠、棍棒齐飞镇压“反革命”，还是实事求是、公买公卖抚恤有贡献的人？是百花齐放、百家争鸣、人人都有言说的权利，还是百鸟朝凤、一花独放、深文周纳镇压并不叛逆的胡风？是天纵英明、效法三皇、鼓励诤谏弥谤，还是躲在深宫、引蛇出洞、诱奸般将五十万提意见的知识分子发配充军？是休养生息、轻刑薄赋、百姓安居其土，还是重敛扰民、砸锅卖铁、使四千万勤苦的农民成为饿死的冤魂？是痛改前非、悔过自新、而后制礼作乐使万民幸福安宁，还是将错就错、掩耳盗铃、为一已私利而以百姓为刍狗、打家劫舍、十年无宁？</p>\n<p>　　如果这些问题没有想好，那么我们不妨先坐着。坐着就是拒绝起哄，就是把存在的全部重量都托付给大地，就是以一种不卑（不同于跪）不亢（不同于立）的姿态来维护主体的人那大写的尊严与深沉。</p>\n<p>　　佛家把修持叫“打坐”，把入境叫“坐忘”，把死亡叫“坐化”，就是基于“坐”的立体性和安祥性。当楚王的高官以宰相之位许于濮水之上，庄子是坐着的；当贵公子钟会驾轻衣肥、趋前搭讪而打铁不受影响，嵇康是坐着的；当怕狗的钱玄同，征衣褴衫，来到会馆，请大师出山，鲁迅也是坐着的。无独有偶，古希腊罗马时期，权倾四海的亚历山大王来到一个木桶前，恭敬地说：“我能帮你做点什么吗？”，结果，蹲在里面的哲学家第欧根尼没有动，只是斜睨了一下眼睛，说：“我请你走开点，不要挡住我的阳光。”</p>\n<p>　　坐着，是幸福的。</p>\n</html>",
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