2020 加碼推薦 9 本好看的書,雖然沒有選入我的 Top10,但或許有人更有興趣,而且其中5本已經有中文版囉!
1. Maybe you should talk to someone (有中文版)
心理諮商師也需要找人諮商?證明美國諮商師敘述她尋找幫助的過程,也反思為他人諮商的過程。用幽默的文筆卻又一針見血的點出,原來我們最害怕的,是未知和無法掌控的感覺,常常寧可陷在自憐,或是埋怨他人當中也不願意面對。所以她一開始就有引用了這一句話:“沒什麼事比脫離痛苦更讓人渴望,也沒什麼事比拋下柺杖更讓人惶恐”。——詹姆斯・鮑德溫(James Baldwin),美國作家與社會運動人士
https://dushuyizhi.net/maybe-you-should-talk-to-someone-也許你該找人談談/
2. The Algorithmic Leader
許多的書談論著人工智慧,包括科技發展的層面以及對社會和工作的影響。但是在看見人工智慧成為人類生活中必然的一環之時,每一個工作層面以及每一個角色,勢必都要重新檢視與定義,這當然也包括了的領導力。在這樣的時代中,成功的領導在於搭建起一個讓平台,讓其中的人把連結的加值極大化。書中有不少的建議可以實際運用。
https://dushuyizhi.net/the-algorithmic-leader-數位時代的領導力/
3. Humankind
這本書讀起來如倒吃甘蔗,因為看了作者的一些訪談才拿起這本書閱讀。前面三分之一讓我抱持懷疑的態度,中間三分之一看著他把過去指向人性本惡的心理學實驗一個一個拆穿,還是覺得有點刻意。但最後的三分之一我總算是被說服了,也因著作者說明人性善良面的觀點感到很有盼望!當然做這還是提醒我們我們餵養和關注的是善良還是邪惡,會決定哪一個長得更快。
據說今年初會有中文版出現喔~
https://dushuyizhi.net/humankind-人性本善的歷史視角/
https://link.medium.com/czfKzoUyIcb
4. MBS
號稱 “奪魂鋸” 的這位沙烏地阿拉伯王儲MBS。我當時買這本書只是因為好奇,卻意外地發現如此好看,寫作技巧讓人一頁一頁忍不住讀下去。跟著這位報導中東十多年的紐約時報記者,一窺這個神秘國度以及他的王儲,從另外一個角度明白了中東複雜的政治景況和列國的角力,格外精彩也非常驚悚。中東的議題總是會牽扯著世界的動向,本書用台灣比較少理解的沙烏地阿拉伯視角,會讓你對中東各國間的關係有一層新的認識。
https://dushuyizhi.net/mbs-沙烏地阿拉伯的奪魂鋸王儲/
5. The Meaning of Mariah Carey
身為瑪利亞凱力的鐵粉,當然要推一下她的自傳。除了有聲書可以聽到她邊說邊唱,還有講出許多她的經典歌曲背後的故事,更是看見那個媒體描繪成某個形象天后之下,她自己內心真實的聲音。誰會想到過去每年聖誕節必登第一金曲 “All I want for Christmas is You" 的背後,是一個家庭破碎小女孩的願望呢?
https://dushuyizhi.net/the-meaning-of-mariah-carey-身為花蝴蝶/
6. Stan Lee (有中文版 )
喜歡漫威宇宙的人,應該會喜歡這本關於他背後創作者的故事。誰會想到,這些漫威英雄們的創作者,是一位貧窮的二代猶太移民,藉著漫畫把屬於猶太人的掙扎、身份認同、和渴望,寫進了美國的故事中呢?組成漫威宇宙的數十個英雄人物,在近十年因著電影產業的變化,讓大家看到他們各自的故事。當更多了解這背後所隱含的意義時,會更加佩服史丹李強大的說故事能力。
https://dushuyizhi.net/stan-lee-漫威宇宙/
7. 百年抗疫
完全跟現在是世界疫情應景的一本書。讀起來,一方面不像百年前那樣跟無形敵人(病毒)盲目對抗的恐慌,但也再度的警惕我們 “<過去>這個世紀是災難、自然災害、世界大戰疾病、以及衝突不斷的世紀,也是一個大規模擴張融合、全球影響、技術突破、和取得醫療成功的世紀。這是人類的失敗,也是人類的勝利。流感大流行,印證了這兩大故事脈絡:人們的身體處於危險之中,而到腦卻仍停留在舒適區”
https://dushuyizhi.net/influenza-百年抗疫/
8. Deep Thinking (有中文版 )
1997年被深藍電腦所打敗的棋王,華麗轉身,成為人工智慧的推進與教育家,不但讓更多人愛上西洋棋,這是鼓勵人擁抱與機器合作的時代,他說 “電腦有指令,而人有願景目標,電腦不能做夢,即便是在睡眠模式當中。人們能夠做夢,而且要透過這些智慧電腦,幫助我們將這些夢變成現實。當我們停止做遠大的夢想,當我們停止找尋更遠大的目標,那麼我們就形同電腦機器一般了”
https://dushuyizhi.net/deep-thinking-深度思考/
9. 2030 (有中文版 )
前幾天才剛分享的書,在這裡就不多說囉!
https://dushuyizhi.net/2030-2/
全文與含有中文版鏈結的文章在部落格中
https://dushuyizhi.net/2020-加碼推薦9本書/
stan meaning 在 Sam Tsang 曾思瀚 Facebook 的最佳解答
Ideologies just got mixed into doctrinal basis ...
For my friends who are interested in the Evangelical Theological Society, please take a look at this important message from past president Stan Gundry, who, like me, is vitally interested in the continuing health of the Society. He has given me permission to copy it here.
WHENCE AND WHITHER ETS?
An Open Letter to the Members of ETS
Stanley N. Gundry
President of the Evangelical Theological Society, 1978
The following resolutions were adopted in the last business session of the 2015 national meeting of the Evangelical Theological Society:
(1) We affirm that all persons are created in the image and likeness of God and thus possess inherent dignity and worth.
(2) We affirm that marriage is the covenantal union of one man and one woman, for life.
(3) We affirm that Scripture teaches that sexual intimacy is reserved for marriage as defined above. This excludes all other forms of sexual intimacy.
(4) We affirm that God created men and women, imbued with the distinct traits of manhood and womanhood, and that each is an unchangeable gift of God that constitutes personal identity.
In the immediate aftermath of this business session, many ETS members were deeply troubled that any ETS members would vote against these resolutions. The post-ETS blogs of a few ETS members and the comments of their followers expressed dismay that anyone who claims to be evangelical and subscribes to the Doctrinal Basis of the Society would cast a negative vote.
But there was also a significant minority that opposed and voted against these resolutions. These members were troubled that such resolutions would be introduced, that they were not ruled out of order or at least tabled, and that they were passed by a significant majority of those present and voting. I was among the minority that voted “Nay.”
Why? It is a question that deserves to be answered because I am convinced that the future of ETS depends on our repudiation of what happened in that session and that ETS members must realize that resolutions of this nature are not consistent with the nature of the Society. In fact, the issue at stake is whether or not ETS will remain committed to the original purpose for which ETS was formed. I have not taken even an informal poll of others who voted against the resolutions, but I have discussed the matter with enough members to give me confidence that many members agree that the future of ETS is at stake.
My history within ETS uniquely qualifies me to address the concerns these resolutions raise. I have been immersed in the culture and affairs of ETS since my student days in the 1950s and 1960s. I knew on a first-name basis many of the first-generation ETS members. I was taught by some of them. I have been a full member of the Society since about 1968. I have attended most national meetings since 1970, and in the 1970s I was an active participant in the Midwestern section of ETS, serving also as president of that section and on its leadership committee. Then in 1978 I served as the national president of ETS and planned the program for the 30th Annual Meeting of ETS in collaboration with Dr. Kenneth Kantzer, followed by serving the allotted time on the ETS Executive Committee. Relevant to the concerns at hand, my first-hand knowledge of the workings of ETS and its Constitution, most especially the Purpose and Doctrinal Basis of the Society as stated in the Constitution, and my acquaintance with many of the founders and first-generation members of ETS give me insight into their intentions in forming the Society.
So why did I vote against the resolutions? Because the resolutions went beyond the Doctrinal Basis of the Society and were inconsistent with the clearly stated Purpose of ETS. But I run ahead of myself and it is a bit more complicated than that. So let me start at the beginning, the resolutions themselves.
First, it is unfortunate that the resolutions were presented at the last business meeting and then discussed and voted on as a group. My understanding is that those responsible for the agenda did not anticipate that the resolutions would be controversial and so they were scheduled to be considered in the last business session. This was not inconsistent as such with the ETS Constitution or Bylaws, but in a case like this, members should have had advance warning of the nature of the resolutions and ample opportunity to discuss them among themselves and on the floor of the business meeting. Further, many members had already left the conference or were absent for other reasons. Thus, members could not deliberately consider in advance whether or not voting on such resolutions was even consistent with the Purpose of ETS; and, given the time constraints of the program, there was not sufficient time to debate the merits of the individual resolutions and to vote up or down on each one.
The resolutions were so poorly stated that they needed such careful consideration. For instance, the second resolution ignored the question of biblical grounds for divorce and remarriage. And given the diversity of views on divorce and remarriage within ETS, is this really a question on which ETS should be taking a position even in the form of a resolution? What about the third resolution? Viewed superficially, who could possibly object to that resolution? But looked at more closely, “sexual intimacy” and “all other forms of sexual intimacy” are squishy descriptors. Are they intended to refer to physical sexual intimacy, and if so, are holding hands, kissing, or hugging forbidden? My fundamentalist and separatist father would have thought so, but what about the membership of ETS? Would we have a consensus on that question?
And what about the fourth resolution affirming “distinct traits of manhood and womanhood”? While I suspect all members of ETS (even those of us who self-identify as biblical egalitarians) believe that men and women in many respects are complementary to one another, many of us also believe that the terms “manhood” and “womanhood” are reifications of socially and culturally conditioned patterns of behavior more than they are descriptors of biblically supported male and female characteristics. Rather than being biblically supported, the terms tend to refer to stereotypical lists of alleged gender characteristics to which men and women are expected to conform. Even self-avowed complementarians have no consensus on what constitutes “manhood and womanhood,” so why would a scholarly society like ETS that includes both complementarians and egalitarians even take such a resolution seriously?
So I return to the opening statement of this first point—scheduling the resolutions for consideration as a group at the second business meeting without prior notice meant there was not adequate time to consider and debate the merits and wording of the resolutions and it made it impossible to carefully consider whether or not voting on such resolutions was even consistent with the Purpose of ETS.
Second, this broader issue needs to be considered by the Society. Is it even appropriate for resolutions to be introduced, debated, and voted on that go beyond the Doctrinal Basis and officially stated Purpose of the Society? I believe the answer is a clear and unequivocal “No!” Members tend to forget that ETS was never intended to have a doctrinal statement to which members had to subscribe. We have a “Doctrinal Basis,” one that originally had one affirmation: The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs. Years later, the Trinitarian statement was added to the Doctrinal Basis out of concern that anti-Trinitarians such as Jehovah’s Witnesses might successfully claim membership in ETS. But even with that addition, it remains a Doctrinal Basis, not a doctrinal statement. Some members seem not to understand and/or remember the significance of the fact that we function as a scholarly society with a Doctrinal Basis. But even many who remember that we have a Doctrinal Basis all too easily and sloppily refer to it using the phrases “doctrinal basis” and “doctrinal statement” interchangeably, suggesting they do not really understand (or perhaps accept) the significance of the distinction. But this distinction is at the very heart and Purpose of ETS. A bit of historical context will be useful here.
When ETS was formed in 1949, evangelical biblical and theological scholarship was just beginning to emerge from its decline in the dark days of the modernist-fundamentalist debate and the loss of so many mainline denominations and associated colleges, seminaries, and missionary agencies to the takeover of these institutions by theological liberals. For at least fifteen or twenty years, fundamentalists and evangelicals at the local church and grassroots level had a profound suspicion of serious biblical and theological scholarship. But in the mid and late 1940s, this began to change as scholars who were willing to self-identify as fundamentalists (in the classic meaning of that term) and/or evangelical began to find each other, come together, and realize that in spite of all that divided them, they held one thing in common—the Bible and the Bible alone in its entirety is God’s Word written, it speaks truthfully on whatever it intends to say and teach, and hence it is the only rule for Christian faith and practice. Eventually in 1949 many of the fundamentalist and evangelical scholars who shared this conviction agreed there was a need for a scholarly society where members shared the same basis on which conservative scholarship and research should be discussed and debated. On that Doctrinal Basis, they formed the Evangelical Theological Society.
It is easy to forget, or perhaps many ETS members do not know, how deep and sometimes rancorous the divisions were that otherwise separated these same scholars. These divisions ranged from matters of church polity to biblical hermeneutics to the various loci of systematic theology. In fact, dispensational and amillennial theologians were accustomed to trading charges that the hermeneutical methods and theological systems of the other undermined the authority of Scripture. Scholars who practiced secondary separation risked their reputations if they joined with other evangelical scholars who practiced only primary separation or who were inclusivists. At least four of the ETS presidents in the first twenty years of the society would have been sympathetic to what is now known as biblical egalitarianism, a matter over which ETS members today have profound disagreements. Yet these scholars came together in ETS as did Pentecostals and cessationists, believer-immersionists and paedo-sprinklers, Arminians and Wesleyans and Reformed and Lutheran, as well as those who held to congregational, or presbyterial, or episcopal church polity.
A quick scan of the listing of ETS presidents over the past sixty-seven years and the institutions they represented makes the same point. Schools represented range from Wycliffe College, to Dallas Theological Seminary, to Southern Baptist Theological Seminary, to Trinity Evangelical Divinity School, to Liberty Baptist Theological Seminary, to Moody Bible Institute. The theological spectrum represented by ETS presidents is also quite remarkable. As I look at the list I can identify at least twelve presidents associated with one of five or six varieties of Presbyterian and Reformed communions, thirteen who were dispensationalists, five who were covenant premillennialists, one Pentecostal, three Wesleyans, and twelve sympathetic with biblical egalitarianism.
Throughout its history, ETS has been a demonstration of the Purpose for which ETS was formed: The Purpose of the Society shall be to foster conservative biblical scholarship by providing a medium for the oral exchange and written expression of thought and research in the general field of the theological disciplines as centered in the Scriptures.
So I return to the opening question and statement of my second point—“Is it even appropriate for resolutions to be introduced, debated, and voted on that go beyond the Doctrinal Basis and officially stated Purpose of the Society?” I believe the answer is a clear and unequivocal “No!” Why? Because such resolutions are inconsistent with the Purpose of ETS and the reason why we have a Doctrinal Basis and not a doctrinal statement.
Third, the introduction and passage of the four-fold resolution package and the internet conversations following the 67th Annual Meeting are symptomatic of the desire of some ETS members to move the Society in the direction of precise, doctrinal, and interpretive clarity and definition, ideally in the form of a doctrinal statement and other “position statements.” I am trained not only as a theologian but as a church historian; consequently I am inclined to be skeptical of conspiracy theories unless there is compelling evidence. Nevertheless, based on the evidence, some of us are now wondering if there is a conspiracy within ETS to:
1) ease out biblical egalitarians,
2) exclude women from the leadership of ETS,
3) let qualified women scholars know they are not part of “the old boys network,”
4) shut down discussion of contentious ethical and theological issues,
5) marginalize those who do not come out on the “right side” of those issues,
6) “pack” the nominating committee so as to get their compatriots in the positions of leadership,
7) question the evangelical and inerrantist bona fides of those who ask hard questions and come up with answers that most of us are not persuaded by, and
8) propose and pass a poorly framed set of four resolutions that makes the Society sound more like the Family Research Council or the Council on Biblical Manhood and Womanhood than the intentionally diverse “medium for the oral and written expressions of thought and research in the general field of the theological disciplines as centered in the Scriptures” as stated in the ETS Purpose statement.
Lest I be misunderstood, I do believe that theological boundaries are important within the church and its institutions, and as an evangelical Protestant, I believe it is appropriate for churches and parachurch organizations to draw those boundary lines, based on their understanding of Scripture. But ETS is not a church and it was formed to serve a clearly defined purpose. It is significant that it takes an 80% majority vote to amend only three things in the ETS constitution—the Doctrinal Basis, the Society’s Purpose, and the requirement for an 80% majority to amend the first two items. The founders of our Society could hardly have made it clearer that they regarded the Purpose and Doctrinal Basis of ETS to be essential to the organization they were creating.
Why is it important to guard the integrity of the original Purpose and Basis of ETS? I will answer with another question. What better forum is there for collegial discussion and debate of complementarianism and egalitarianism, open theism and classical theism and all points in between, eschatology, the “new perspective” on Paul, and yes, even the question of whether same-sex “marriages” can be defended biblically, than a forum where we have agreed to appeal to the sole source of authority for Christian faith and practice, the Bible, God’s Word written?
Copyright © 2016 by Stanley N. Gundry. Used by permission. All rights reserved.
stan meaning 在 孫陽 - Sunny Facebook 的最佳解答
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stan meaning 在 Stan Meaning - YouTube 的推薦與評價
Video shows what stan means. An extremely loyal and obsessed fan, particularly one whose fixation with a celebrity is unhealthy or ... ... <看更多>