蒼苔齋 Moss Studio

Jesper Juul, Half-Real: Video Games Between Real Rules and Fictional Worlds (2005) Half-Real/Half-Fictional refers to the fact that video games are two different things at the same time: video games are real in that they consist of real rules with which players actually interact, and in that winning or losing a game is a real event. However, when winning a game by slaying a dragon, the dragon is not a real dragon but a fictional one.  Steward Culin, Games of the North America Indians (1992) E.M. Avedon and Brian Sutton-Smith, The Study of Games (1971) Johan Huizinga, Homo Ludens (1950) Roger Caillois, Man, Play and Games (1961) Bernard Suits, The Grasshopper (1978) video game studies: narratology (games as stories) vs ludology (games as something special) Definition: A game is a rule-based system with a variable and quantifiable outcome, where different outcomes are assigned different values, the player exerts effort in order to influence the outcome, the player feels emotionally a...

Martin J. Powers, The Temporal Logic of Citation in Chinese Painting -- Citation is  better conceived of as a ‘conceptual displacement’ .  The artist making a citation may admire  the values championed by an earlier master – and therefore cite that master – but s/he  views that master as occupying an alien moment in the historical record, something  not fully comprehensible to her or him except as a token of a bygone time. Therefore,  in citation the historical referent, far from serving as a model, appears in the work as  an anachronism . --  When a writer cites the work of classical masters he can do so directly   [retaining the original meaning], or he can reverse the original meaning of  the phrase [ ironically ] . . . Anyone can use a phrase with its original meaning,  but to speak ironically? If one is not a writer of great erudition and firm  disposition, able to rise above the shackles of ordinary views, a writer who...

劉人鵬、宋玉雯、蔡孟哲、鄭聖勳編，《抱殘守缺：21世紀殘障研究讀本》，新北：蜃樓，2014年。 讀劉人鵬《沒有眼睛可以跳舞嗎？——污名、差異與健全主義》，提到康有為《大同書》的「醫疾院」一章，原來那麼有趣： 14 ——人之有盲、啞、跛躃及諸廢疾，皆入院治之，其美備與各疾同，而各有特別之器具，以供特疾者之娛樂，與無疾之人歡快無異。 15 ——生而盲啞者，有特別之院，以女子為保傅，看護而教育之。皆設小學、中學、大學，教之識字讀書，專學一藝，俾得營生；於其二十歲後，聽其自由執業。其有不能者，終身養於此院，官以所能督其作工，收其所入，以半予之，俾其快然生事之樂而無憾焉。然大同之世，生理甚精，當無複有盲啞諸廢疾者矣。 16 ——瘋疾者置之特島中而官養之，不許男女同居以絕其種，無俾遺育以亂人種。島中教其耕種作工，官鬻其所入而半給之。然大同之世，亦無感瘋之人，亦無傳瘋之種，亦無瘋疾者矣。 17 ——五官有廢疾，若塌鼻、缺唇種種人體及肺癆不完者，不許結男女交合之約，以淘汰其傳種。其有人欲者，聽其報官，結男子互交之約可也，然是時有機器人以代之。 18 ——傳染之病，皆歸醫者統攝而慎防之，考求而杜絕之；遇其地有傳染者，咸令入特別醫院而治之，禁其地之往來交通者；或傳染過劇，則由公家暫墟其地而民遷他所，務使得全民命而絕傳染。其徙民之費，安插之所，皆出公費，令其遷如歸，忘其亡徙也。 19 ——醫院擇海濱、河畔、山顛、水涯、廣原、高阜之地設之，以養生得宜為主；不得在深林、下谷、沙漠、暍熱之地。其有在冰海、寒熱帶所設之醫院，遇有重病，仍當移置溫帶地中。尤不得近污泥穢染之所及市場、作廠、墓地、嘩囂、不祥之所。 整本書幾乎都是學術論文的譯文，但最精彩的竟然是李智良（和盧勁施）的對談，他對精神病和醫療體制及其倫理的批判和反思，舉例具體鮮明，表述清晰冷峻。讀他的《房間》是很多年前的事，如今重溫他的訪談文字，真的是文如其人。 呂欣怡在《從文化人類學觀點談「正常」與「殘障」》提到與殘障研究有關的文化人類學研究： 一、社會複雜性理論（Social Complexity Theory），許爾與葛羅斯（Scheer and Gross） 二、汙名理論（Stigma Theory），高夫曼（Goffman） 三、閾域理論（Liminality Theory），特納、莫菲等（Turner, Murphy, et. a...