老王的灯笼最新版下载

Many social commentators in the claustrophobic gloom of their self-isolation have shown a tendency to write in somewhat feverish apocalyptic terms about the near future. Some of them expect the pre-existing dysfunctionalities of social and political institutions to accelerate in the post-pandemic world and anticipate our going down a vicious spiral. Others are a bit more hopeful in envisaging a world where the corona crisis will make people wake up to the deep fault lines it has revealed and try to mend things toward a better world. Some others take an intermediate position of what is called upbeat cynicism: hold out for things to be better but guess that will not happen (somewhat akin to Antonio Gramsci’s “pessimism of the intellect, optimism of the will”).

Some have turned to literary narratives of pestilence of one form or another, to make sense of what is happening around us, and referred to the novel by Camus on the plague in the Algerian city of Oran, to the play by Ionesco on the strange disease of humans turning into rhinoceros in a small French village, to the novel by Saramago on a mass epidemic of blindness in an unnamed city with a heavy-handed government, and to the more recent 老王2.2.3 by Peng Shepherd, where the infected find that they cast no shadow and soon lose their memory, etc.. These are all narratives of human frailty and social breakdown, but also of human resilience as in the portrayal of the respective doctors in the novels of Camus and Saramago. (The narratives of Camus and Ionesco have also been interpreted as analogies for the reactions of ordinary people in the creeping Fascism of occupied France).

In this article we shall look at the prospects of social democracy in the post-pandemic world, at the strengthening or weakening of pre-existing tendencies in this respect, and at new elements, circumstances and challenges. Our attempt should be seen as neither a straight-forward prediction, nor just a matter of wishful thinking, more a clear-eyed analysis of constraints and opportunities that social democrats are likely to face or have to be prepared for. Read more »

by Ashutosh Jogalekar

Throughout history there have been prophets of doom and prophets of hope. The prophets of doom are often more visible; the prophets of hope are often more important. The Danish economist Bjorn Lomborg is a prophet of hope. For more than ten years he has been questioning the consensus associated with global warming. Lomborg is not a global warming denier but is a skeptic and realist. He does not question the basic facts of global warming or the contribution of human activity to it. He does not deny that global warming will have some bad effects. But he does question the exaggerated claims, he does question whether it’s the only problem worth addressing, he certainly questions the intense politicization of the issue that makes rational discussion hard and he is critical of the measures being proposed by world governments at the expense of better and cheaper ones. Lomborg is a skeptic who respects the other side’s arguments and tries to refute them with data.

Lomborg has written two books on global warming, but his latest volume is probably the most wide-ranging. The title of the book is “False Alarm”, and the subtitle is “How Climate Change Panic Costs is Trillions, Hurts the Poor and Fails to Fix the Planet.” The book is about 225 pages, clearly and engagingly written, contains many charts and figures and the last 75 pages are devoted to references and a bibliography. The title sounds sensationalist, and while titles are often decided by the publisher, it succinctly captures the three main messages in the book. The first message is that panic about global warming leads people to think irrationally about it. The third message is that all the vocal fixes proposed for fixing global warming won’t make more than a dent in the actual problem. But the second message is perhaps the most important – that not only would global warming fail to alleviate the problems of the poor but it will make them worse. This puts the problem not just in a political but in a moral perspective. Lomborg’s book should be read by all concerned citizens interested in the subject, whether they agree with him or not. Read more »

by Thomas O’Dwyer

A book subtitled 老王的灯笼v2.2.9 might appear opportunistic at this time. But in Maggie O’Farrell’s new and much-praised Hamnet, the only opportunity the author seems to be taking advantage of is our ignorance of the life of William Shakespeare. “Miraculous,” The Guardian wrote, “a beautiful imagination of the short life of Shakespeare’s son, Hamnet, and the untold story of his wife, Agnes Hathaway, which builds into a profound exploration of the healing power of creativity.”

Around the world, library shelves creak under the weight of books, some centuries old and in a babel of languages, about England’s undisputed greatest genius. Analyses of his works aside, all that is written about the life and character of the man is speculation, fabulation or infatuation. A pencil and a postcard suffice to jot down the facts we know. Sifting through his plays and sonnets for clues to his life, beliefs and relationships will not do – though it has been done ad nauseam. The names Hamlet and Hamnet appear to have been interchangeable in documents dating from his time. Therefore, it must follow that William named his great play in memory of his only son Hamnet who died at the age of 11. That is one great burden of proof to place on the swapping of two letters, n and l, in one word.

A striking feature of O’Farrell’s novel is that the name Shakespeare appears nowhere, although it is entirely about the family of the playwright, a shadowy figure who slips in and out of his native Stratford-Upon-Avon.

“Everyone thought the glover’s son would amount to nothing, what a wastrel he had always seemed, and now look at him – a man of consequence in London, it is said, and there he goes, with his richly embroidered sleeves and shining leather boots.”

It is tempting to respond with Petruchio explaining in The Taming of the Shrew why he moved to Padua:

Such wind as scatters young men through the world,
To seek their fortunes farther than at home
Where small experience grows.

But there we go again, drawing conclusions from random quotes from the man’s theatre world. This novel is not the young man’s viewpoint or biography. Its theme is of women in the roles their times dictated for them. It chronicles their emotions and desires, their sorrows, their work and their ferocious protection of their children in a world where “the man” is absent, but nonetheless makes sure to provide money and a comfortable home for his family, as Shakespeare did. Read more »

Petrit Halilaj. Poisoned By Men In Need of Some Love (Ana platyrhynchos), 2013.

More here and here.

by Mike O’Brien

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(I am still lazy.)

Having to read and re-read the works of authors, in the presentation in which they chose to be received, created a more personal relationship with them. “Personal” meaning, in its literal root sense, pertaining to that which speaks for itself. Rather than dragging the thinker, by means of citations, onto a panel of experts marshalled together for some inquiry, reading all the words, in the order intended, allows the thinker to express themselves as they willed. One has the sense of reading someone rather than just something, and one can posit a mind that understood things in its own way. Getting to know a mind thus, a reader can even guess how a writer might have understood things that are not explicitly mentioned in their work.

One of the misfortunes that befalls great thinkers is that they are cited vastly more often than they are read, and when read are not understood on their own terms because of the frame in which they are presented. When the thinker is someone whom I have read in depth, this can be offensive in the same way that hearing untruths about a friend is offensive. The mistaken claims need not be slanderous or abusive; the mere fact that they have gotten your dear friend wrong is objectionable in itself. But if one has famous friends, one can’t expect every person who speaks of them to know them beyond a public persona. And so one has to distinguish between, for example, discussions about Mark Twain and discussions about Samuel Clemens. (I am not friends with Samuel Clemens, but I like to think we’d get along). 老王2.2.0

by Callum Watts

The debacle around the development of the UK coronavirus 老王免费灯笼2.2.4 has got me thinking about the role of technology and startup style businesses in addressing large scale social problems. The UK government’s shambolic app release, pursued at the expense of tried and tested human contact tracing, is an example of a larger trend of using technology led approaches to solve social and political problems.

In the US we see it in the enthusiasm with which Trump asked tech luminaries such as Peter Thiel to become key advisors to his government. In the UK we see a similar obsession with “startup land”, where Dominic Cummings has been attempting to hire developers, data scientists and ‘misfits’ into the civil service, apparently inspired by technology startups. Whilst software businesses have led to some incredible ideas that solve individual problems, I’m sceptical of the potential for these organisations to do anything truly radical when it comes to the societal level issues faced by governments. 

老井-电影-高清正版视频--爱奇艺:1986-1-1 · 老井是由吴天明导演，张艺谋,吕丽萍,梁玉瑾等主演的剧情,爱情电影。电影简介：黄土高原的老井村祖祖辈辈打不出一眼井，老年人把打井的希望寄托在年青人身上。容貌俊秀的农村姑娘巧英，高考落第后回乡务农。她热恋着同村小伙子孙旺泉。 Read more »

by Fabio Tollon

In 2023 Buckey Wolf, a 26-year-old man from Seattle, stabbed his brother in the head with a four-foot long sword. He then called the police on himself, admitting his guilt. Another tragic case of mindless violence? Not quite, as there is far more going on in the case of Buckey Wolf: he committed murder because he believed his brother was turning into a lizard. Specifically, a kind of shape-shifting reptile that lives among us and controls world events. If this sounds fabricated, it’s unfortunately not. Over 12 million Americans believe (“know”) that such lizard people exist, and that they are to be found at the highest levels of government, controlling the world economy for their own cold-blooded interests. This 老王 2.2.8 theory was first made popular by well-known charlatan David Icke.

What emerged from further investigation into the Wolf murder case was an interesting trend in his YouTube “likes” over the years. Here it was noted that his interests shifted from music to martial arts, fitness, media criticism, firearms and other weapons, and video games. From here it seems Wolf was thrown into the world of alt-right political content.

In a recent 老王的灯笼最新版下载 Alfano et al. study whether YouTube’s recommender system may be responsible for such epistemically retrograde ideation. Perhaps the first case of murder by algorithm? Well, not quite.

In their paper, the authors aim to discern whether technological scaffolding was at least partially involved in Wolf’s atypical cognition. They make use of a theoretical framework known as technological seduction, whereby technological systems try to read user’s minds and predict what they want. In these scenarios, such as when Google uses predictive text, we as users are “seduced” into believing that Google knows our thoughts, especially when we end up following the recommendations of such systems. Read more »

by N. Gabriel Martin

The pandemic has increased our awareness of the moral significance of our day to day habits. While there have always been moral perfectionists who agonise over every choice and action, most of us tended to draw a line under our day to day habits, taking them for granted and reserving moral scrutiny for the extraordinary.

It’s not that eating out, buying chocolate, or going to a party were ever devoid of all moral significance—it was always possible to scrutinise, for example, the labour practices under which chocolate was grown, or the environmental impact of packaging—it just didn’t seem obligatory. Even though we might have known that the choice to buy a chocolate bar had moral significance, we were, for the most part, used to ignoring it. To do otherwise was a lifestyle choice, and not a necessity. That has changed with the coronavirus. Suddenly, we have had to examine—in our own consciences, with our families, and on social media—the choices we used to take for granted.

The pandemic brought moral considerations home to us, into our lives. We can no longer draw a sharp line between obviously immoral actions—spousal betrayal or shoplifting, for example—and the everyday, morally ambiguous ones that we were not used to subjecting to scrutiny. For any one person, visiting a friend, going to a café, or taking a train are not activities that are more likely than not to cause harm to anyone (even now), but if we all carry on with these activities then people will suffer and die and our public health systems will become overwhelmed. As a result, we are now confronted with the moral seriousness of the choices we used to take for granted. Read more »

老王 2.2.8

by Joan Harvey

It’s summertime. Things are heating up. A comet trips across the night sky; I make out its vast and blurry tail, then watch a sharp bright shooting star fall through the heavens. I drag a mattress out onto the deck and lie under a massive blanket of stars, a very milky way. I’m alone, and because I’m at the moment far from the terrible violence of the current American system, I’m able to experience this space as voluptuous and luxurious. I sleep and eat whenever I want. Rain comes early in the morning and I drag the mattress back inside. I eat peaches and cream, have an extra cup of coffee. Listen to Monk and The Gossip and Beethoven and various obscure djs and some old Tribe Called Quest. I can be random and feral (which a friend said would be a good name for a law firm). I am aware of how rare and, to use a term now obligatory and perhaps too much bandied about, how privileged this is. I am not living in poverty. My child is grown and on his own. I have space and time and no worries in this remote place of being shot by the police. The land and few people I encounter here have a deep quietness.

Meanwhile in the news, virulently anti-feminist lawyer Roy Den Hollander murders the son of a female judge he wasn’t happy with. In front of reporters, Representative Ted Yoho shakes his finger in Representative Alexandria Ocasio-Cortez’s face and calls her a “fucking bitch.” Many of us are pretty sure that if we had elected Hillary instead of Trump, thousands more Americans would be alive today. There have been many reports of how much better countries run by women have done during this plague, and yet, as Peter Beinart writes in the New York Times, Hillary was perceived more unfavorably than Trump, and far more unfavorably than Biden. Bernie Sanders is perceived as more trustworthy than Elizabeth Warren even though there is no basis for this. I’ve seen horrendous attacks by both men and women of the left on female candidates, as well as on anyone who has dared support them in any way. Read more »

by Andrea Scrima

In one sense, the stories of the collection Almost No Memory, originally published in 1997 and reprinted in The Collected Stories of Lydia Davis in 2009, can be read as a psychological portrait of a middle-aged woman coming to terms with all the usual things life has to offer after a certain age: the convolutions of domestic discord, shrinking horizons, the sobering insight that very little can change us anymore. The voices are both many and one, converging in a polyphony of percipient anxiety and resignation: we hear “wife one,” an “often raging though now quiet woman” eating dinner alone after talking on the phone to “wife two”; a professor who fantasizes about marrying a cowboy, although she is “so used to the companionship of [her] husband by now that if I were to marry a cowboy I would want to take him with me”; and a woman who “fell in love with a man who had been dead a number of years.” There is also a woman who “comes running out of the house with her face white and her overcoat flapping wildly,” crying “emergency, emergency”; a woman who wishes she had a second chance to learn from her mistakes; and one who has “no choice but to continue to proceed as if I know altogether what I am, though I may also try to guess, from time to time, just what it is that others know that I do not know.” The list continues, from a woman wondering why she can become so vicious with her children to another whose mind wanders to sex at the sight of “anything pounding, anything stroking; anything bolt upright, anything horizontal and gaping” and one who is filled with “ill will toward one I think I should love, ill will toward myself, and discouragement over the work I think I should be doing.”

Almost No Memory strikes a different set of chords than the collection preceding it, Break It Down. While there is a dry hilarity to some of the stories, others take on a surreal aura. “Liminal” describes “the moment when a limit is reached, when there is nothing ahead but darkness: some thing comes in to help that is not real.” When the innocent cruelty inherent in the relationship between predator and prey stands for truths that lie just beyond our ability to comprehend them, animals take on the weight and magnitude of totems. Read more »

by Guy Elgat

Undoubtedly many insights and lessons can be drawn and will be drawn for a long time to come from the current worldwide covid19 epidemic; insights, for example, about the responsibility of politicians in the managing of health crises, about the importance of human cooperation both locally and internationally, about the vulnerability of the global economy to disturbances in the regular flow of people and commodities, about the crucial yet contentious role of the various media in the dissemination of information, etc. But here I am interested in focusing briefly on related issues regarding the problematic relationship of science and the general public. Specifically, I want to offer some reflections on why I think science in trying times can be hard to live with.

What I have in mind is this. During times of normalcy (whether on the individual or collective level) our engagement or concern with the institutions and practices of science is rather limited. Of course, we constantly rely on the technological applications of science, but these almost magical apparatuses which pervade our lives do not for the most part raise any questions for us about the role of science in their emergence, as these technologies are typically taken for granted as the natural medium in which we exist. Specifically, we remain oblivious of the long and arduous process that made them possible in the first place: the years of research, the fits and starts, the difficult births, the contingent nature of discovery, etc. – all these remain for us far behind the scenes, deep under the hood. The various devices that we enjoy seem to descend unheeded from the sky – as if bestowed upon us by some benevolent god – and we embrace them (or not) depending on our desires or whims.

Almost the exact opposite is the case in moments of crisis and distress. Here there is a reversal: we, the public, are no longer the passive recipients of technological dispensations, but actively demand that science provide answers and solutions to our urgent, life-and-death, needs. Science is called to account from the bottom up. Additionally, as part of this transformation, we become, to various degrees, more interested in and concerned about the practice of science itself. Read more »

老王的灯笼v2.2.9

Materialism is the view that everything that exists is made of matter. What’s matter? It’s hard to say with both precision and completeness, but it can’t be far off to think of matter as whatever can engage causally with the known forces of nature: gravity, electromagnetism, and atomic forces (strong and weak). If a thing responds to any of those forces, that thing is material. Of course, maybe there are some unknown forces of nature, and we’ll have to revise as they become known, but right now, this seems to be an adequate criterion for judging what counts as matter.

鲜肉老师全集免费在线观看-东方影视大全:《鲜肉老师》电视剧上映于2021年,由知名导演柯政铭导演,并且由著名影星白客,郑合惠子等主演;东方影视大全为您整合提供《鲜肉老师》免费播放平台资源在线观看；更有鲜肉老师精彩剧情介绍、剧照、短片等信息！看更多的影视资源，尽在东方影视大全math. Math is a science of form: it explores the possible forms or properties or systems that are possible. Some of these possible structures, of course, describe the real systems we come across in our world, which is neat, and makes physics possible. But there are many, many more possibilities than are actual. It doesn’t take many beers before a gang of interested mathematicians will start describing all sorts of things that could never come to exist in our puny world because they are too big or complicated.

As the gang of mathematicians start describing these otherworldly possibilities, they are not just making stuff up. They can get things right, and get them wrong. It’s really hard to do math, because it’s all about proofs, which slide easily from validity into invalidity, or from coherence into incoherence, with a move as subtle as the fall of an eyelash. But communities of mathematicians keep one another in check, and what they do is as rigorous as any human endeavor can be.

So what about all these non-actual possibilities? If they are not just make-believe, what makes them genuine as possibilities? The best answer, I think, is that there are truths about structure, truths about form, which outrun all of the truths about matter. Our material world is the real-life version of a relatively small set of possible structures, but there is a much bigger world in existence, which is the one that math describes. Read more »

A view of the Dolomites in the distance during a thunderstorm in Brixen, South Tyrol, in August of 2023.

by Peter Wells

Our classes in the British university where I was teaching Pre-sessional students (mainly Chinese) were cancelled for a Special Event. Instead of their normal lessons on academic English, our students were shepherded off to witness a series of presentations on ‘learning.’ Learning, they were told, was ‘Collaborative,’ ‘Creative,’ and ‘Self-directed,’ and depended upon ‘Taking Responsibility for one’s own learning,’ ‘Thinking Critically,’ ‘Problem-solving’ and ‘Taking the Initiative.’

While no one would dispute that these approaches are valuable in themselves, and relevant in some learning situations, they clearly exemplify stereotypical Western liberal values. I looked in vain in the prospectus that had drawn my students to attend our university for evidence that the syllabus included the imparting of these ideals. No, what they had paid for was instruction in the English language; specifically, training in academic writing.

To me this looked like a failure on our part to supply our customers with the goods they had paid for. More seriously, it looked like a neo-colonialist attempt to impose British cultural values upon a captive audience of rather vulnerable foreigners. I do not think that our lecturers, if they attended a conference in Beijing, would appreciate being obliged to attend a plenary session on Chinese Communism. I observed as much to a senior lecturer, in the politest possible manner.

His response was robust. Apparently, learning can take place only with the sort of educational approaches that have developed in our culture over the past generation or so. My suggestion that Chinese people seemed to be very good at learning things – better in some areas than Westerners – was met with a direct contradiction. Chinese people could not really learn at all. Nor, it turned out, as the conversation developed, could Indians, Arabs or Africans. They were not even able to think properly. In fact, only Western people could think, or learn anything worthwhile, the qualification being softened to include people of colour who were entirely Westernised, like, say, Barack Obama. To be fair, the bit about Obama was an inference on my part. Read more »

by Carol A Westbrook

I began taking piano lessons when I was 8 years old, along with Lynn, my older and Mark, one of my brothers. Every Wednesday we’d walk together from school to a small storefront on Milwaukee Avenue about a half mile away. The store windows were covered in drapes, with a little sign indicating the teacher’s name and PIANO LESSONS. My sister gave her the $3 for three lessons, and we entered the small studio, which had a grand piano and a sofa, bookshelves, and a heavy, dusty drape separating the studio from the living quarters. We’d each wait patiently, doing our homework on the sofa while the other one had his or her lesson.

We enjoyed learning the piano, but didn’t enjoy Mrs. K. She was creepy. We thought she might have been a Roma fortune teller or a magician, as she wore strange jewelry and shawls, and had Persian carpets and draperies around her studio. To us kids she looked about 90 years old (probably more like 40). She was actually a rather unsuccessful concert pianist, and memorabilia was scattered around the studio such as notices of performances and autographed pictures of famous conductors. She didn’t talk about it much her past life at all, as she was reduced to teaching piano lessons to the blue-collar neighborhood kids like ourselves. We persisted with lessons because we always did as we were told. We went home and put in our half-hour of practice on the second-hand but well-tuned piano that dad bought for us, and little by little we began to learn how to play. Read more »

老王免费灯笼2.2.4

Before the Modi regime annexed Kashmir on August 5th last, Jawaharlal Nehru, India’s first prime minster, in fact annexed Kashmir in 1947 just months after India partitioned herself to create the new state of Pakistan.

Delhi flew in a regiment of troops to Srinagar as soon as the Maharajah of Kashmir signed an Instrument of Accession. Even the great Mahatma Gandhi approved of Nehru’s action.

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That’s the map draped in orange the color of choice of the Rashtriya Swayamsevak Sangh, RSS, founded in 1924, a volunteer army of the young, world’s largest fascist organization, based in Nagpur. It’s the parent organization of the Bharatiya Janata Party, BJP, the present xenophobic regime in Delhi.

Modi’s functionaries told their Hindu goons that Kashmir’s Muslim majority population was now truly an integral part of India and that Hindus should at once apply for Domicile Certificates to buy property in Kashmir. and marry fair-skinned Kashmiri girls.

But Nehru loved Kashmir.  It was his ancestral home.  His family were Kashmiri pandits. There are 250,000 pandits in Kashmir, 3% of Kashmir’s 8 million Muslims. Pandits are 0.1% of India’s 1.2 billion, but Modi’s regime has weaponized the 0.1 % pandits to rouse India’s Hindus. Modi will dump the pandits after doing his feats, and the pandits know it. Read more »

Madison Condon in the Boston Review:

Over the past two years a striking change has taken place in the boardrooms of greenhouse-gas producers: a growing number of large companies have announced commitments to achieve “net zero” emissions by 2050. These include the oil majors BP, Shell, and Total, the mining giant Rio Tinto, and the electricity supplier Southern Company. While such commitments are often described as “voluntary”—not mandated by government regulation—they were often adopted begrudgingly by executives and boards acquiescing to demands made by a coordinated group of their largest shareholders.

This group, Climate Action 100+, is an association of many of the world’s largest institutional investors. With over 450 members, it manages a staggering $40 trillion in assets—roughly 46 percent of 老王的灯笼最新版下载 GDP. Founded in 2017, the coalition initially was made up mostly of pension funds and European asset managers, but its ranks have grown rapidly, and last winter both J.P. Morgan and BlackRock (the world’s largest asset manager) became signatories to the association’s pledge to pressure portfolio companies to reduce emissions and disclose financial risks related to climate change.

More 老王灯笼APP.

Bysaralyn Cruickshank in Phys.org:

At the heart of every white dwarf star—the dense stellar object that remains after a star has burned away its fuel reserve of gases as it nears the end of its life cycle—lies a quantum conundrum: as white dwarfs add mass, they shrink in size, until they become so small and tightly compacted that they cannot sustain themselves, collapsing into a neutron star.

This puzzling relationship between a white dwarf’s mass and size, called the mass-radius relation, was first theorized by Nobel Prize-winning astrophysicist Subrahmanyan Chandrasekhar in the 1930s. Now, a team of Johns Hopkins astrophysicists has developed a method to observe the phenomenon itself using astronomical data collected by the Sloan Digital Sky Survey and a recent dataset released by the Gaia Space Observatory. The combined datasets provided more than 3,000 white dwarfs for the team to study.

More here.

Tim Parks in the 老王2.2.0:

Am I being reductive? All of narrative fiction, I’ve suggested, can be sorted into four grand categories. Each presents a rich world of feeling in which any number of stories can be told and positions established, but always in relation to, or rather, driven by, a distinct cluster of values and consequent emotions. My claim is that it really is worth being aware which of these worlds we are being drawn into. We read better. We know where we are. And what the dangers are.

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The discipline of systemic psychology, which owed a great deal to the work of the anthropologist Gregory Bateson, elaborated similar ideas: families, communities, individuals could be understood in relation to distinct value systems. In her influential work 老笠免费在线观看_老笠电影高清完整版-东方影视大全:《老笠》电影上映于2021年,由知名导演火火导演,并且由著名影星曾国祥,雷琛瑜等主演;东方影视大全为您整合提供《老笠》免费播放平台资源在线观看；更有老笠精彩剧情介绍、剧照、短片等信息！看更多的影视资源，尽在东方影视大全, the Italian psychologist Valeria Ugazio identifies four: the first three correspond more or less to the three kinds of fiction I’ve explored: stories focused on the characters’ relations to the community (老王 2.2.8), around conflicts between indulgence and renunciation (老王灯笼官方下载), around a tension between the craving to be free and a need to feel protected (liberty). And the fourth?

More here.