吸牛 ・ Shee-niou - xī niú
A Baboon's Asshole
狒狒的屁眼 ・ FAY-FAY duh PEE-yen - fèi fèi de;dì;dí pì yǎn
Extraordinarily Impatient Buddha (True Patience of Buddha)
真沒耐性的佛祖 ・ Jen mei NAI-shing duh FWO-tzoo - zhēn méi;mò nài xìng de;dì;dí fú;fó zǔ
狗操的 ・ Go tsao de - gǒu cāo de;dì;dí
熊貓尿 ・ Shiong mao niao - xióng māo suī
Frog-Humping Son of a Bitch
青蛙操的流氓 ・ Ching-wah TSAO duh liou mahng - qīng wā cāo de;dì;dí liú máng
Have a Shit-Throwing Contest with a Monkey
跟猴子比丟屎 ・ Gun HOE-tze bee DIO-se - gēn hóu zi bǐ diū shǐ
Motherless Goats of All Motherless Goats
羔羊中的孤羊 ・ Gao yang jong duh goo yang - gāo yáng zhōng de gū yáng
Holy Mother of God and All Her Wacky Nephews
我的媽和她的瘋狂的外甥都 ・ Wuh duh ma huh tah duh fong kwong duh wai shung - wǒ de mā hé tā de fēng kuáng de;dì;dí wài shēng dōu;dū
Shove All the Planets in the Universe Up my Ass
太空所有的星球塞盡我的屁股 ・ Tai-kong suo-yo duh shing-chiou sai-jin wuh duh pee-goo - tài kōng suǒ yǒu de xīng qiú sè;sài;sāi jìn wǒ de pì gǔ
Dangerous to itself. Highly auto-toxic memes are usually self-limiting because they promote the destruction of their hosts (such as the Jim Jones meme; any military indoctrination meme-complex; any "martyrdom" meme). (GMG) (See exo-toxic.)
The part of a meme-complex that promises to benefit the host (usually in return for replicating the complex). The bait usually justifies, but does not explicitly urge, the replication of a meme-complex. (Donald Going, quoted by Hofstadter.) Also called the reward co-meme. (In many religions, "Salvation" is the bait, or promised reward; "Spread the Word" is the hook. Other common bait co-memes are "Eternal Bliss", "Security", "Prosperity", "Freedom".) (See hook; threat; infection strategy.)
Since a person can only be infected with and transmit a finite number of memes, there is a limit to their belief space (Henson). Memes evolve in competition for niches in the belief-space of individuals and societies.
Currently without human hosts. The ancient Egyptian hieroglyph system and the Gnostic Gospels are examples of "dead" schemes which lay dormant for millennia in hidden or untranslatable texts, waiting to re-activate themselves by infecting modern archeologists. Some obsolete memes never become entirely dormant, such as Phlogiston theory, which simply mutated from a "belief" into a "quaint historical footnote."
Dangerous to others. Highly exo-toxic memes promote the destruction of persons other than their hosts, particularly those who are carriers of rival memes. (Such as: Nazism, the Inquisition, Pol Pot.) (See meme-allergy.) (GMG) [...]
The realm of memetic evolution, as the biosphere is the realm of biological evolution. The entire memetic ecology. (Hofstadter.) The health of an ideosphere can be measured by its memetic diversity.
Any memetic strategy which encourages infection of a host. Jokes encourage infection by being humorous, tunes by evoking various emotions, slogans and catch-phrases by being terse and continuously repeated. Common infection strategies are "Villain vs. victim", "Fear of Death", and "Sense of Community". In a meme-complex, the bait co-meme is often central to the infection strategy. (See replication strategy; mimicry.) (GMG)
A person whose entire life has become subordinated to the propagation of a meme, robotically and at any opportunity. (Such as many Jehovah's Witnesses, Krishnas, and Scientologists.) Due to internal competition, the most vocal and extreme membots tend to rise to top of their sociotypeUs hierarchy. A self-destructive membot is a memeoid. (GMG)
Accumulated mis-replications; (the rate of) memetic mutation or evolution. Written texts tend to slow the memetic drift of dogmas (Henson).
1. The actual information-content of a meme, as distinct from its sociotype. 2. A class of similar memes. (GMG)
An infection strategy in which a meme attempts to imitate the semiotics of another successful meme. Such as: pseudo-science (Creationism, UFOlogy); pseudo-rebelliousness (Heavy Metal); subversion by forgery (Situationist detournement). (GMG)
A meme-complex. (Hofstadter.)
1. The social expression of a memotype, as the body of an organism is the physical expression (phenotype) of the gene (genotype). Hence, the Protestant Church is one sociotype of the Bible's memotype. 2. A class of similar social organisations. (GMG)
A meta-meme which confers resistance to a wide variety of memes (and their sociotypes), without conferring meme-allergies. In its purest form, Tolerance allows its host to be repeatedly exposed to rival memes, even intolerant rivals, without active infection or meme-allergic reaction. Tolerance is a central co-meme in a wide variety of schemes, particularly "liberalism", and "democracy". Without it, a scheme will often become exo-toxic and confer meme-allergies on its hosts. Since schemes compete for finite belief-space, tolerance is not necessarily a virtue, but it has co-evolved in the ideosphere in much the same way as co-operation has evolved in biological ecosystems. (Henson.)
(pron. vak-seem) Any meta-meme which confers resistance or immunity to one or more memes, allowing that person to be exposed without acquiring an active infection. Also called an `immuno-meme.' Common immune-conferring memes are "Faith", "Loyalty", "Skepticism", and "tolerance". (See: meme-allergy.) (GMG.) Every scheme includes a vaccime to protect against rival memes. For instance:
- Conservatism: automatically resist all new memes.
- Orthodoxy: automatically reject all new memes.
- Science: test new memes for theoretical consistency and(where applicable) empirical repeatability; continually re-assess old memes; accept schemes only conditionally, pending future re:-assessment.
- Radicalism: embrace one new scheme, reject all others.
- Nihilism: reject all schemes, new and old.
- New Age: accept all esthetically-appealing memes, new and old, regardless of empirical (or even internal) consistency; reject others. (Note that this one doesn't provide much protection.)
- Japanese: adapt (parts of) new schemes to the old ones.
Midway through her 9 a.m. Intro to American Literature course Thursday, University of Nebraska-Lincoln Professor Elizabeth Mabrey suddenly realized that her students would accept, without question, literally any words that came out of her mouth as absolute, incontrovertible fact, sources confirmed. “I could say that On the Road was an overt metaphor for the Vietnam War and they would jot it down in their notebooks without any hesitation whatsoever,” said Mabrey, adding that, come midterms, her students will, as if on cue, mindlessly regurgitate whatever she tells them, whether it’s that the character of Dean Moriarty is supposed to be a figment of Sal Paradise’s imagination, or that the entire novel is meant to be read backwards. “I could, honest to God, ask them to tear their copies of the novel in half because that’s what Kerouac ‘intended the reader to do,’ and they would do it. I mean, what are they going to do? Disagree with me?”
In our great motherland, a new era is emerging in which the workers, peasants and soldiers are grasping Marxism-Leninism, Mao Tse-tung's thought. Once Mao Tse-tung's thought is grasped by the broad masses, it becomes an inexhaustible source of strength and a spiritual atom bomb of infinite power. The large-scale publication of Quotations from Chairman Mao Tse-tung is a vital measure for enabling the broad masses to grasp Mao Tse-tung's thought and for promoting the revolutionization of our people's thinking. It is our hope that all comrades will learn earnestly and diligently, bring about a new nation-wide high tide in the creative study and application of Chairman Mao's works and, under the great red banner of Mao Tse-tung's thought, strive to build our country into a great socialist state with modern agriculture, modern industry, modern science and culture and modern national defence!
Many things may become baggage, may become encumbrances if we cling to them blindly and uncriticaliy. Let us take some illustrations. Having made mistakes, you may feel that, come what may, you are saddled with them and so become dispirited; if you have not made mistakes, you may feel that you are free from error and so become conceited. Lack of achievement in work may breed pessimism and depression, while achievement may breed pride and arrogance. A comrade with a short record of struggle may shirk responsibility on this account, while a veteran may become opinionated because of his long record of struggle. Worker and peasant comrades, because of pride in their class origin, may look down upon intellectuals, while intellectuals, because they have a certain amount of knowledge, may look down upon worker and peasant comrades. Any specialized skill may be capitalized on and so may lead to arrogance and contempt of others. Even one's age may become ground for conceit. The young, because they are bright and capable, may look down upon the old; and the old, because they are rich in experience, may look down upon the young. All such things become encumbrances or baggage if there is no critical awareness.
"Our Study and the Current Situation" (April 12, 1944), Selected Works, Vol. III, p. 173.*
Everyone engaged in practical work must investigate conditions at the lower levels. Such investigation is especially necessary for those who know theory but do not know the actual conditions, for otherwise they will not be able to link theory with practice. Although my assertion, "No investigation no right to speak", has been ridiculed as "narrow empiricism", to this day I do not regret having made it; far from regretting it, I still insist that without investigation there cannot possibly be any right to speak. There are many people who "the moment they alight from the official carriage" make a hullabaloo, spout opinions, criticize this and condemn that; but, in fact, ten out of ten of them will meet with failure. For such views or criticisms, which are not based on thorough investigation, are nothing but ignorant twaddle. Countless times our Party suffered at the hands of these "imperial envoys", who rushed here, there and everywhere... Nobody should be labelled a "narrow empiricist" except the "practical man" who gropes in the dark and lacks perspective and foresight.
"Preface and Postscript to Rural Surveys" (March and April 1941), Selected Works, Vol. III, p. 13.*
The history of mankind is one of continuous development from the realm of necessity to the realm of freedom. This process is never-ending. In any society in which classes exist class struggle will never end. In classless society the struggle between the new and the old and between truth and falsehood will never end. In the fields of the struggle for production and scientific experiment, mankind makes constant progress and nature undergoes constant change, they never remain at the same level. Therefore, man has constantly to sum up experience and go on discovering, inventing, creating and advancing. Ideas of stagnation, pessimism, inertia and complacency are all wrong. They are wrong because they agree neither with the historical facts of social development over the past million years, nor with the historical facts of nature so far known to us (i.e., nature as revealed in the history of celestial bodies, the earth, life, and other natural phenomena).
Quoted in "Premier Chou Enlai's Report on the Work of the Government to the First Session of the Third National People's Congress of the People's Republic of China" (December 21-22, 1964).
Natural science is one of man's weapons in his fight for freedom. For the purpose of attaining freedom in society, man must use social science to understand and change society and carry out social revolution. For the purpose of attaining freedom in the world of nature, man must use natural science to understand, conquer and change nature and thus attain freedom from nature.
Speech at the inaugural meeting of the Natural Science Research Society of the Border Region (February 5, 1940).
Idealism and metaphysics are the easiest things in the world, because people can talk as much nonsense as they like without basing it on objective reality or having it tested against reality. Materialism and dialectics, on the other hand, need effort. They must be based on and tested by objective reality. Unless one makes the effort one is liable to slip into idealism and metaphysics.
Introductory note to "Material on the Hu Feng Counter-Revolutionary Clique" (May 1955).
If a man wants to succeed in his work, that is, to achieve the anticipated results, he must bring his ideas into correspondence with the laws of the objective external world; if they do not correspond, he will fail in his practice. After he fails, he draws his lessons, corrects his ideas to make them correspond to the laws of the external world, and can thus turn failure into success; this is what is meant by "failure is the mother of success" and "a fall into the pit, a gain in your wit".
"On Practice" (July 1937), Selected Works, Vol. I, pp. 296-97.
Where do correct ideas come from? Do they drop from the skies? No. Are they innate in the mind? No. They come from social practice, and from it alone; they come from three kinds of social practice, the struggle for production, the class struggle and scientific experiment.
Where Do Correct Ideas Come from? (May 1963), 1st pocket ed., p. 1.
It is man's social being that determines his thinking. Once the correct ideas characteristic of the advanced class are grasped by the masses, these ideas turn into a material force which changes society and changes the world.
In their social practice, men engage in various kinds of struggle and gain rich experience, both from their successes and from their failures. Countless phenomena of the objective external world are reflected in a man's brain through his five sense organs - the organs of sight, hearing, smell, taste and touch. At first, knowledge is perceptual. The leap to conceptual knowledge, i e., to ideas, occurs when sufficient perceptual knowledge is accumulated. This is one process in cognition. It is the first stage in the whole process of cognition, the stage leading from objective matter to subjective consciousness, from existence to ideas. Whether or not one's consciousness or ideas (including theories, policies, plans or measures) do correctly reflect the laws of the objective external world is not yet proved at this stage, in which it is not yet possible to ascertain whether they are correct or not. Then comes the second stage in the process of cognition, the stage leading from consciousness back to matter, from ideas back to existence, in which the knowledge gained in the hrst stage is applied in social practice to ascertain whether the theories, policies, plans or measures meet with the anticipated success. Generally speaking, those that succeed are correct and those that fail are incorrect, and this is especially true of man's struggle with nature. In social struggle, the forces representing the advanced class sometimes suffer defeat not because their ideas are incorrect but because, in the balance of forces engaged in struggle, they are not as powerful for the time being as the forces of reaction; they are therefore temporarily defeated, but they are bound to triumph sooner or later. Man's knowledge makes another leap through the test of practice. This leap is more important than the previous one. For it is this leap alone that can prove the correctness or incorrectness of the first leap in cognition, i.e., of the ideas, theories, policies, plans or measures formulated in the course of reflecting the objective external world. There is no other way of testing truth.
Ibid., pp. 1-3.*
Often, correct knowledge can be arrived at only after many repetitions of the process leading from matter to consciousness and then back to matter, that is, leading from practice to knowledge and then back to practice. Such is the Marxist theory of knowledge, the dialectical materialist theory of knowledge.
Ibid., P. 3.*
Whoever wants to know a thing has no way of doing so except by coming into contact with it, that is, by living (practising) in its environment. ... If you want knowledge, you must take part in the practice of changing reality. If you want to know the taste of a pear, you must change the pear by eating it yourself.... If you want to know the theory and methods of revolution, you must take part in revolution. All genuine knowledge originates in direct experience.
"On Practice" (July 1937), Selected Works, Vol. I, pp. 299-300.
Knowledge begins with practice, and theoretical knowledge which is acquired through practice must then return to practice. The active function of knowledge manifests itself not only in the active leap from perceptual to rational knowledge, but - and this is more important - it must manifest itself in the leap from rational knowledge to revolutionary practice.
Ibid., p. 304.*
It is well known that when you do anything, unless you understand its actual circumstances, its nature and its relations to other things, you will not know the laws governing it, or know how to do it, or be able to do it well.
"Problems of Strategy in China's Revolutionary War" (December 1936), Selected Works, Vol. I, p. 179.