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Benedict Chan's Website

Weird events like alien abductions and similar weird or scary events of non-alien origin -- Aquila, 00:19:27 12/17/16 Sat [1]
Interesting polls about expweoemces in childhood, teenhood and adulthood

by Knut Holt
aquila_grande@yahoo.no

http://www.abicana.com

Alien abduction - investigation of memories of alien abduction or similar events

Memories of events that may be interpreted as alien abduction are quite common. Some may be from real abduction by non-human beings coming in strange flying vehicles.

Others may be actions done by governmental agencies or mafias for various purposes that have some of the same type of details.

Often one does not remember the abduction as such, but one remembers only some loose details during some kind of ordeal one has been subjected to.

I have made a poll to investigate these memories. If you have experienced something of the kind, please go to the poll and answar. All the answars will be lain out in the massage forum of the poll to be commented further upon.

The address of the poll:

http://www.misterpoll.com/polls/616524

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Extended mandatory well-child examination under anesthesia:

In certain areas the health authorities has begun to subject children and teens to extended well-child physicals where one performs several or all of the following procedures: inspections with optical scopes through all or several body openings,ultrasound examinations of most body structures, x-ray taking of joints, EEG and EKG. The kid is often given sedation or even general anesthesia during these extended physicals to make the kid cooperative and to hinder him or her from remembering. Still the kid will remember a lot of details around the procedures and sometimes also from the procedures themselves, because anesthesia never works perfectly, and the kid will always have some symptoms afterwards that tell a lot of what has been done. This poll has the aim of investigating experiences from such ordeals.

http://www.misterpoll.com/polls/611395

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Poll about cystoscopy:

By cystoscopy the doctor looks into your bladder with a long instrument. This instrument can be rigid like a stick or flexible. All age groups have cystoscopies. In some comunities a cystoscopy seem to be a mandatory exam at some ages of children and teens. These communities are probably not many yet, but this type of exam seem to increase in frequency, both for special purposes and for mandatory or recomended screening. This poll has the purpose of establishing a picture of the frequence of this type of exam in different age groups and the arrangements during the exam.

http://www.misterpoll.com/polls/615327

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---------------------------------------------------

Secret medical exams and procedures under anesthesia:

There is growing indices pointing to a practice of doing secret exams and procedures on both children and adults in addition to the thing they are under anesthesia for. Such ordeals may be done for research, for trainging of medical students, ordered by child protective agencies, ordered by school health service, ordered by police or asked for by parents or relatives. This poll is to find out how common signs of such secret ordeals having been done are. This poll has beenlaunched in several sesseions.

http://www.misterpoll.com/polls/608976

-------------------------------------------------
--------------------------------------------------

Called in for a strange physical or psycological exam:

There is growing indices pointing to a practice of doing secret exams and procedures on both children and adults in addition to the thing they are under anesthesia for. Such ordeals may be done for research, for trainging of medical students, ordered by child protective agencies, ordered by school health service, ordered by police or asked for by parents or relatives. This poll is to find out how common signs of such secret ordeals having been done are.

http://www.misterpoll.com/polls/605807

All the polls also have a message board. The individual stories of each participant will be published here. Here you can add comments or ask questions.

Knut Holt
aquila_grande@yahoo.no

http://www.abicana.com

[ Post a Reply to this Message ][ Edit | View ]
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Scoliosis - Symptoms, Diagnosis and Treatment Obtions -- Knut Holt, 00:20:31 01/09/15 Fri [1]
About Scoliosis, how does One Diagnose and Treat Scoliosis

Scoliosis is a deformations in the spinal column that usually progresses from small deviations and get gradually worse. The extent of the deformations often stops at a moderate stage, but can in some cases get very severe.

The deformation can be sidewise, rotational, foreward or backward, often combined. Often there are deformations at several places in the column in opposite directions so that the severity of the disease is not always discovered before some time. Sideways bendings in a S-shape is typical.

Ideopathic scoliosis is the most common type, and of which one does not know very well the original causes. Ideopathic scoliosis starts some time in childhood, most typically at the pretpubertal stage and pogresses throughout puberty until the growth of the spine is finished, but can get more severe also later. The deformations develop due to unsymmetrical growth in the spinal column, but without any degenarative disease in the spinal structure.

Even though the causes of this kind of scoliosis is not well known, one knows that the tendency to develop scoliosis is to some extent inherited. Chiropractors and cranioscral therapists have a hypothesis that ideopathic scoliosis is caused by blockings that hinder the circulation of cerebrospinal fluid within the column, the blood flow alomg the column and the functions of the nerves along the colum..These blockings are often thought to be caused by stiffness or scars in the muscular layers, in the tendons and fascial layers around the column, in the meningeal membranes around the spinal cord within the column, or of misalignment in the position of the spines according to each other.

Scoliosis can also be caused by neurological and muscular paralyses or malfunctions, so that the muscles excert a different force on one side than another. Also inflammational or degenerative processes in the spines or cartilages between the spines can cause scoliosis.

The main symptoms of scoliosis is of cource the bendings and twistings in the spinal colomn, but other symptoms also appear that one often recognizes before one sees that the spinal colomn has got an abnormal shape. These symptomns are: Leaning towards ine side, one hip higher than the other. better developed muscles on one side than the other, deformities in the breast cage and unsymmetrical waist. Later one can get back pain.

The diagosis of scoliosis is fairly simple. One looks and feels along the spine while the patient is standig upright to see the curvature. Often the bendings can be seen right away. To be more sure one also lets the patient bend foreward. Where the spine is curved towards one side, one will see a bump on that side of the back, because the bent part of the spine will be pressed outward on that side. By letting the patient do other bends and twistes with the torso, arms and legs, a more complete picture can be made.

During this test the patient must be naked on the back and also on the upper parts of the buttocks. The very best for the diagnosis is a totally naked patient, so that on can also see misalignment of the buttocks that are assosiated with scoliosis, but one usually lets the patient wear underpants and pulls these down more or less at some point in the test.

It is generally recommended that children and teens are examined by such a simple test each year. In many societies this is done in school or at wellchild exams. But parents should do the test on their children themselves to detect a beginning scoliosis as early as possible, at least two times a year.

If scoliosis is detected with such simple tests, and it looks severe enough, one will often do more thorrough examinations, especially with x-ray imaging. If the scoliosis is minimal, one usually will only follow the development to see if it is developing further and how fast it is progressing.

With somewhat more severe deformations the standard treatments are exercises and braces. By scoliosis starting very early, one sometimes uses casting to guide the growth in a right direction. Cranisacral therapists and chiropractors treat scoliosis by manipulations. The manipulations have the aim of taking away mechanical blocks thought to exists around and within the column and thereby reestabishing a healthy growth.

With a more severe development one often performs surgery, by which the cartilages between the spines are removed, the column is stretched out, metallic bars are fastened to the treated sections and bone grafts are placed between the spines so that they grow togeather. The metallic bars will usually remain in place permanently, but can be removed later on if they cause trouble.

By surgery at a very young age, one tend to use bars that can be stretched further out throughout the growth without laying grafts that make the spine stiff.

Surgery imply many hazards for complications both during surgery and during later development, and small or great sections of the spine gets stiff. Often late complications lead to new surgery. A common complication is neurological injuries amd even paralyses. Surgery for scoliosis is therefore not something one shall decide for after just an easy concideration.

----------------------------------------------------------------------------------------------

Knut Holt is an internet consultant and marketer focusing on health items. At his web-site you can find health advices, training supplements, natural products to enhance sexual pleasure, and natural drugs against common diseases, like: Acne and skin problems, allergy, over-weight, hypothyroidism, hemorrhoids, heart trouble, joint pain and rheumatism, depression, constipation and digestive trouble, cold, flu, men's and women's problems, and more.

http://www.abicana.com

Free to reprint with the author's name and link.

Source: http://www.eioba.com/a/4gwt/about-scoliosis-how-does-one-diagnose-and-treat-scoliosis

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Religious & Symbolic Game Theory: Scripting A Chapter In The Minds Of Godn -- William Woods Higgins (Serious Games), 06:31:46 09/09/06 Sat [1]
A Substantial Step Forward in Philosophy and Theology by WW Higgins/R Puligandla
For The Nobel Prize In Game Theory
http://www.religiousandsymbolicgametheory.com
100 pages, a four hour read, $10.

To Whomsoever It Concerns:

I am very interested in the concept of game theory being used in your upcoming seminars and graduate studies program.

I am submitting the link to the web page of Religious and Symbolic Game Theory:Scripting A Chapter In The Mind Of God to you. I would be extremely grateful for any critique of the subject matter. This work is philosophy and theology itself, not simply comparing and contrasting various individuals in the History of Ideas.

I am currently publishing a work on a new school of art beyond Abstract Expressionism entitled, Metapsychological Art:The First Legitimate School of Art Beyond AbstractExpressionism. This work comprises 35 years of working with and making statements with a Master Class Medium. I began oil painting after an MA in Philosophy, 1971.

Ramakrishna Puligandla and I are also formalizing a book entitled, The Body In Merleau-Ponty. We treat Merleau-Ponty as a first-rate Metaphysician and Epistemologists and secondarily as a Phenomenologist. The origin of this work is a 135 page Master's Thesis, which he supervised from1970 to 1971. It is a much superior work now.

My plans beyond this are to complete Merleau-Ponty's work set forth in The Visible and Invisible. In short, extending philosophy and theology,in the same manner as I completed the work of Pollock and Rothko, by composing a work simply entitled meta, which initially takes the reinterpretation of the Classical Greek prefix as meaning beyond and with simultaneously, as being the fundamental paradigm for the use of all mediums in this age, in that, all arts are initially to make the normally invisible and prereflective common denominators in existence, visible and capable of being reflected upon.

I do plan to continue painting and writing,and would like to return to academia, some way or another.

Most Sincerely,

William Woods Higgins

Home About the Author Buy the Book

Religious and Symbolic Game Theory
By: WILLIAM WOODS HIGGINS

Religious and symbolic game theory makes a substantial step forward in the fields of religion, theology, art, psychoanalytic theory and the entire history of ideas by identifying the exact archetypes and the logic of their motions. This has never been done by anyone in the history of ideas , east or west.

IN ITS MOST GENERAL CHARACTER RELIGIOUS & SYMBOLIC GAME
THEORY MARKS A NEW MOMENT IN HOW WE, AS A SPECIES,
SHALL VIEW THE DIMENSION OF SPIRIT.
�Globalization is forcing the world to address matters of inter-civilizational dynamics. Higgins� book is an important contribution to remove emotions and replace them with the objectivity of game theory in such discourse.�
-Rajiv Malhotra, Founder and Director, The Infinity Foundation, Princeton, NJ, USA.

�William Higgins� book considers the problem of meaning of religious symbols, and it shows that the use of a game-theoretic analysis makes it possible to understand questions that have long remained obscure. Higgins has brought his knowledge of history of religions, philosophy, and art to bear upon this problem. The book is provocative and it contains significant new insights.�
-Subhash Kak, Author of �The Architecture of Knowledge�, �The Astronomical Code of the Rgveda� and other books

�As the collective hatred and animosity between Judaism, Christianity, and Islam increases, our world is being drawn towards cataclysmic consequences. Our best hope for a peaceful future is the emergence of a new religious paradigm that is not based upon the belief that there is only one true religion and that those who do not share it may be exterminated as infidels. William Higgins� fascinating and provocative book holds out the promise that just now such a new religious paradigm is emerging. With erudite scholarship drawn from philosophy, art, and history, he explains the origins of this new paradigm and the reasons why it is now about to shed its light on mother earth.�
-Robert Gordon, Author of Gospel of the Open Road, Emerson and the Light of India, and other Award Winning Books.

From The Foreword

This work has taken William several years of artistic and scholarly endeavors for its composition. I am especially delighted to write the Foreword to this work by one of the most gifted former students of mine. Let me conclude by saying that a book like this is rare and comes our way once in a long while.
-Ramakrishna Puligandla, Emeritus Professor of Philosophy, Toledo, Ohio The University of Toledo

A new understanding of Art and Religion, a Moses and Christ like you have never known, and a world view that transcends Einstein. As short and to the point as one can make the first time game theory has been applied to the realm of Spirit

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Re: Hi -- Benedict, 20:45:58 07/11/05 Mon

Re: Hi -- Theresa, 01:12:37 07/12/05 Tue

Re: Hi -- Theresa, 06:48:24 07/12/05 Tue

Re: Hi -- Benedict, 21:55:08 07/13/05 Wed

Re: Hi -- Theresa, 11:15:19 07/16/05 Sat

Re: Hi -- Benedict, 07:44:13 07/19/05 Tue

Re: Hi -- Theresa, 04:07:40 07/21/05 Thu

Re: Hi -- Benedict, 20:30:23 07/21/05 Thu

Re: Hi -- Theresa, 22:06:26 07/21/05 Thu

Re: Hi -- Benedict, 20:47:28 07/22/05 Fri

Re: Hi -- Theresa, 19:47:27 07/24/05 Sun
RE: �� -- ��, 22:20:03 04/08/05 Fri [5]
�ڬOı�o�o�@�W�S��ƻ��Ӥ��, �]�S��ƻ��P��F��C��M��@�I, �ڬOı�o�ҿת��u��v�P�u��v��곣�O�D�[�ʪ��F��C
�]��ڭ̻{��o�O�u��v��, �ҥH�o��ƴN�O�u��v��F, �i�O�o�ӹ��ɩw�i�H�򥦪��S��Y�C�ƪ��N�O�µM��[��, �ä��s�b�O�D��z��C�ӧڭ̹復�̩ҥͪ��O�D��Y, ��ꤣ�L�O�Q�оɥX�Ӫ��@�M�z��, �@�M�H��F��Ӥw�C
�p�G�o�@�W�S��ƻ�O��M��, �]�S��ƻ�O��M��, ��ڭ̬��ƻ�@�w�o��ƻ�, �Τ@�w��వ�ƻ�?

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Re: RE: �� -- Benedict Chan, 22:16:35 04/12/05 Tue

Re: RE: �� -- ��, 04:33:34 04/13/05 Wed

Re: RE: �� -- Louise, 18:55:09 04/21/05 Thu
Re: RE: �� -- Benedict, 22:20:53 04/21/05 Thu
�y�� -- ��o, 11:22:29 04/07/05 Thu [2]
��ߤ@�O�A�಴�g�~�C
�u��@��T��A�಴�S�O2005�~�F
�G�H�w�n�_?^^

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Re: �y�� -- Benedict Chan, 22:14:45 04/12/05 Tue
RE: ��ѥi�઺�@�� -- ��, 20:30:49 01/08/05 Sat [6]
�b�ڭ̦ۨ��ҳB��@�ɥ~, �O�_�t��@�ӥ@��?

�u�@�ɡv��w�q�O�ƻ�? �ҿץ@�ɫ��O�ڭ̨��B��, ��O�@�إͬ��p, ��O�@�ؤߺA��^��, �٬O��O��F��?

�γ�C�ӤH�Ҧs�b��ӴN�O�@�ӿW�ߪ��@��, �u��@��@��, �n�D�O�H��զۨ��@��, �S�άO�j��i�J�O�H��@�ɳ��O��i�઺�ơC

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Re: RE: ��ѥi�઺�@�� -- Benedict, 19:32:22 01/09/05 Sun
Re: RE: RE: ��ѥi�઺�@�� -- ��, 19:57:58 01/13/05 Thu

Re: RE: RE: ��ѥi�઺�@�� -- Benedict, 21:25:34 01/15/05 Sat

Re: RE: RE: ��ѥi�઺�@�� -- ��, 21:37:14 01/16/05 Sun

Re: RE: RE: ��ѥi�઺�@�� -- Benedict, 09:39:52 01/18/05 Tue
Ask for permission to use a graph -- Albert Pun, 07:20:40 12/04/04 Sat [2]
Sorry to bother you.
I am a student of the University of Hong Kong.
I am writing a article about Descartes �åd�� as an assignment.
May I use the photo of Descartes on the page ��?
Looking forward to receiving your reply (by email) soon.
Albert Pun

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Re: Ask for permission to use a graph -- Benedict Chan, 22:57:51 12/06/04 Mon
��쪺... -- �B, 23:29:48 11/07/04 Sun [2]
��Q�b��W��ǧ@�媺�F�F,�o�~��~��o�Ӻ��~
�L�{�O�o�˪�~ �byahoo ��<<�H��Z>> �b�ݤ峹...
�oı�ܦh��ܪ��, �A��... ��...
�ݤF�X�g�N�ݨ�F�A��... �ٯu�O�~��~��O~ ��
�o�{��ǫܦ��O~ hehe~

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Re: ��쪺... -- Benedict, 08:18:45 11/08/04 Mon
hihi -- Louise, 08:28:09 09/23/04 Thu [2]
�L��ɩ󦹳B�d�d��.
:p

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Re: hihi -- Benedict, 11:59:32 09/24/04 Fri
�H�ͪ��N�q -- ��, 05:12:02 09/11/04 Sat [2]
�H�ͦs�b�@�쩳��Ǭƻ�N�q? ��C�ӤH�ӻ�, ��O��@�˪��a? �o�@��, ��ı�o, �N�ڦۤv�ӻ�, �H�ͬ��, �N�O�n��M�u�ۤv�v�C

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Re: �H�ͪ��N�q -- Benedict Chan, 23:14:05 09/11/04 Sat
�M��G��|�G�H -- M.T. Yiu, 01:17:39 08/23/04 Mon [1]
Please browse my website www.empty.hk

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�հ��D�� -- ��, 17:18:39 08/22/04 Sun [2]
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Re: �հ��D�� -- Benedict Chan, 21:09:55 08/22/04 Sun
<<��n�H��>> -- ��, 18:43:24 08/08/04 Sun [1]
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誰，不是天安門母親？──獻給丁子霖 -- Benedict, 19:08:02 06/05/04 Sat [1]
誰，不是天安門母親？──獻給丁子霖

十五年前，我是一個懷孕的女人，在不可預知的機緣裡，走了三
個廣場：北京的天安門廣場、東柏林的亞歷山大廣場、莫斯科的
紅廣場。那是動盪的一九八九年。

為了紀念「五四」運動七十週年，我來到北京。清晨時刻，霧，
還鎖著昏昏的建築，覆著疲憊的人群，廣場在朦朧中卻顯得深不
可測，像秘密無聲的山谷。

但是你知道山谷不是空的，一波一波的回聲湧動，推著歷史的隆
重自轉。一八九五年甲午戰敗後的呼喊，在一九一九年一戰之後
得到呼應；一九一九年的呼喊，「要民主，要科學，要國家富強
」，在一九四九年得到莊嚴的呼應：「中國人民從此站立起來了
！」對著一九四九年的莊嚴誓詞，一九八九年發出呼喊──

沒有人想到，回應誓詞的是屠殺的槍聲、坦克的震動，和長達十
五年的滅音。

可是亞歷山大廣場上人潮洶湧，上百萬的東德人每天上街，高舉
著拳頭，要求開放邊境，要求民主自由。突然之間天安門的槍響
傳來，德國人走在街上，臉上有血色的憤怒，但是心裡有白色的
恐懼：天安門的屠殺，是否也會在東柏林發生？

我到了柏林城外，想感覺一下鄉村的情緒。中午的太陽辣辣地照
著，小村廣場上只有一隻老狗趴著打盹，看起來安詳靜謐。但是
在廣場地面上，有人用粉筆畫了什麼，白白的一片。我走近去看
，畫的是一個中槍倒地的人形，四肢呈「大」字打開，中間用德
文清楚寫著：「天安門，六月四日」。

又過了幾個月，我在莫斯科的街頭。成千上萬的人，孩子騎在父
親的肩上，母親推著嬰兒車，白髮蒼蒼的老年人手挽著手，大聲
呼喊：「自由！自由！自由！」白色的布條橫過整條馬路，用各
種文字寫著：「我們不要天安門！」每一條橫巷內都藏著軍用卡
車，卡車裡塞滿了全副武裝的士兵，緊抱著槍，全神戒備。

我懷孕的那一年，柏林圍牆被人民推倒；蘇聯帝國轟然解體。事
後，我們知道，當呼嘯的人民像洪水一樣自街頭流過，這些黨的
領導人躲在高樓的辦公室裡激烈地辯論是否也採用「天安門模式
」來保住政權。但是天安門的屠殺太過殘酷，給世界的震撼太過
劇烈，被過於巨大的罪行所震懾，兩個城市的領導人，在最緊迫
的時刻，按住了槍口。

柏林圍牆崩潰前夕，東德領導階層亂了手腳，譬如說，對試圖越
牆逃跑的人民，是否還是一律「格殺」？一個高階領導後來回憶
說，「當時，我就給自己立了一個分清是非的標準：天安門發生
屠殺時，你是站在哪一邊？站在人民這一邊的，就是對的。這麼
一想，我就知道該怎麼辦了。」

北京的天安門，成為動盪中的東歐用來判別是非的準則、分辨真
假的測謊器。

是的，你可以說，中國的血染大地成就了東歐不流血的革命。

2

十五年之後，在香港一個高貴的晚宴上，我遇見了這麼一個姿態
優雅的上海女性，從美國留學歸來，在香港公司任經理，用英語
說，「六四？不過是中國進步過程裡打了一個飽嗝罷了！」

中國的「進步」，在她身上那麼清楚地呈現：經濟的起飛已經培
養出一整代欣然自得於個人成就而對「六四」一無所知的人。或
者並非一無所知，但在物質追逐的遊戲中早已接受了一種邏輯，
就是說，沒有鎮壓，就沒有今天的進步，鎮壓是進步的必然條件
。對更年輕的一代而言，「六四」屠殺則根本不存在。歷史的殺
人滅跡，由國家執行起來特別專業、特別有效。

中國在「進步」，像一個突然醒過來的巨人邁開大步在趕路，地
面因他的腳步而震動。民間社會的自主空間逐漸拓寬，民權觀念
悄悄萌芽，經濟的發展更是舉世側目。二○○八年的北京奧運、
二○一○年的上海世博，還沒有發生，但是僅僅是預期就已經使
得許多中國人覺得光彩萬分，心中滿溢著強國盛世即將來臨的自
豪感。

然而有多少人看見，巨人是帶著一個極深的傷口在趕路的？

「六四」的鎮壓，使得無數的中國精英流亡海外。詩人、作家、
思想家、科學家、經濟學者、未來的政治領袖人才……，這些中
國最優秀的頭腦、最細緻的心靈，被迫留在異鄉的土地上，幸運
者成為別國的文化養分，不幸者提早凋零殞滅。

沒有一個真正富強的國家不把人才當做國寶的，或者應該倒過來
說，不把人才當做國寶的國家，不可能真正富強。回首五十年，
一整代菁英被「反右」所吞噬，又一整代被「文革」所折斷；「
六四」，又清除掉一代。五十年共產黨的歷史簡直就像一只巨大
的篩子，一次一次把國家最珍貴的寶藏篩掉。一路拋棄寶藏，巨
人你奔往哪裡？

或者說，「六四」被放逐的是少數，而且中國大，人才無數，反
正篩掉了又有新的一代冒起。

再多的麥子若是掉在石礫裡，也是要乾枯的，所以麥子多寡不是
問題，土地的豐潤與否才是。只有當國家以制度來保護「獨立之
精神、自由之思想」時，人才才可能像麥子落土悠然茁長，然而
只要鎮壓「六四」的道德邏輯還在──這個邏輯將對於黨的忠誠
凌駕一切，將粗暴的權力視為當然──那個制度就不存在，人才
也無從煥發；集權的邏輯是一把鎖，鎖住整個社會結構，讓自由
的心靈、爆發的創造力、無邊的想像力處於不能動彈的地位。

高樓越來越多，道路塞滿了汽車，商場人頭鑽動，飛彈戰機精良
耀眼，奧運世博國威赫赫，這些或許都是值得自豪的成就，但是
有兩個問題不能迴避：第一、它是以什麼代價換來的？那個代價
可以不償還嗎？第二、它是可長可久的嗎？沒有「獨立之精神、
自由之思想」的保障，就不會有真正對弱勢的照顧、對異議的容
忍、對強權的反省、對法治的尊重、對人道的堅持、對正義的當
仁不讓，也不可能在文化藝術的創作上登峰造極……，缺少公平
正義、缺少溫柔力量、缺少自由精神的國威赫赫，難道是中國人
真正的追求嗎？

「六四」屠殺，不是中國這個巨人打了一個飽嗝，而是巨人身上
一個敞開潰爛的傷口。傷口一天不痊癒，巨人的健康就是虛假的
，他所趕往的遠大前程，不會真的遠大。

3

十五年過去了，誰看得見這個傷口？

國際看得見。

一九九四年，我還在海德堡大學漢學系任教。突然發現那一年的
研究生數目驟減，幾乎開不成課。我們很納悶，幾經推敲，找出
了原因：九四年進研究所的，大致是一九八九、九○年間進大學
的人。天安門發生屠殺後，那一年漢學系幾乎收不到學生。對中
國的失望和厭棄，使得歐洲學生拒絕漢學。

十五年來，歐洲人忘了「六四」嗎？中國的市場，以及藉由市場
所展現的國力「崛起」，贏得了國際的尊敬嗎？中國的電視鏡頭
跟著領導人出訪，讓人民看見，譬如說，法國總統鋪排的紅地毯
禮遇，但是鏡頭刪掉的，是法國文化界、知識界、民間團體對中
國人權的抨擊。各國政府紛紛來到中國競爭市場，但是尊敬？對
不起，沒有人會尊敬市場的；這個世界再怎麼現實再怎麼野蠻，
最終贏得國際尊敬的，不是市場或武力，而仍是一個國家文明和
道德的力量。今天美國失去好大一部分世人的尊敬，不是由於它
的國力減弱，而是由於虐囚事件暴露之後它所喪失的道德立場。
中國要得到泱泱大國應得的尊敬，不在於市場之大，國土之廣，
人口之多，而在於它道德擔當的有無。

「六四」使中國的道德破產。

沒有忘記這個傷口的，還有台灣人，還有香港人。

中共的領導人一定問過自己：為什麼用「血濃於水」的「民族大
義」跟台灣人講不通？為什麼對香港釋出了大量的利益，香港人
仍舊若即若離？領導人願不願意面對這樣的答案：台灣人抗拒，
香港人掙扎，和「六四」的道德破產是緊密相關的。

對於香港人而言，今天可以釋出的利益，是明天可以收回的威脅
。二十三條帶來恐慌，難道和「六四」的血腥記憶無關？對於台
灣人而言，聽一個對自己人民開槍的政權大談「民族大義」、「血
濃於水」，除了恐懼和不信任之外，還可能有其他的感覺嗎？

「六四」屠殺代表權力的野蠻，理性的喪失，人性的沉淪，只要
一天不平反，它就一天刻在北京政府的額頭上。帶著這樣的「黥
面」，你如何以文明的姿態去和台灣人或香港人談「統一」、談
「愛國」？簡單地說，你，如何讓人相信？這個沉重包袱，對於
力求改革的新領導人或許不公平，但是政治責任本來就是「概括
承受」的，不是嗎？

如果有人以為「六四」僅只是那一小撮流亡海外「不成氣候」的
民運分子的事，關係不大，那就真看錯了。「六四」平反不平反
是一個良心的測謊器、道德的試金石，更是兩岸政治和解路上一
塊怵目的絆腳石。北京政府如何對待「六四」，意味著它是走向
民主自由還是繼續極權統治，也關鍵地影響台灣人對中國的態度
。馬英九在兩年前紀念「六四」的文章中有一句話：「『六四事
件』必須平反，這必將是大陸民主化與兩岸政治統合成敗的重要
指標。」對於許多台灣人來說，兩岸的對峙，民進黨不是問題所
在，台獨不是問題所在，真正核心的癥結──北京領導人不可能
不清楚──是中國本身的民主化進程，而「六四」，是一個人們
每天看著、無時暫忘的指標啊。

遮掩傷口所引起的最後的全身敗壞，我們是目睹過的。二二八的
流血事件被國民黨遮蓋了四十年。四十年中，家破人亡的痛苦無
處申訴，流亡海外的委屈無法紓解，仇恨因為掩藏而更加深化；
四十年後，國民黨固然因而失去了政權，人民也被一種積累的苦
大仇深所撕裂、所折磨。

「六四」敞開的傷口已經被掩蓋了十五年；是搶時間盡快把蓋子
打開，讓它在溫柔中癒合？還是繼續掩蓋，讓它在緘默中潰爛？

4

今天，二○○四年六月四日，晚上八點，我會去維多利亞花園點
亮一盞蠟燭，追思「六四」的亡魂，帶著我十五歲的孩子。在我
胎中時，他曾經陪我走過三個廣場，看人們用肺腑的力量在呼喊
，不同的語言──德語、俄語、漢語，卻發出一樣的聲音：「民
主自由！」而如果孩子說，「母親，我有自由啊，『六四』和我
沒什麼關係」，我想我會這樣告訴他：

孩子，你是否想過，你今天有自由和幸福，是因為在你之前，有
人抗議過、奮鬥過、爭取過、犧牲過。如果你覺得別人的不幸與
你無關，那麼有一天不幸發生在你身上時，也沒有人會在意。我
相信，唯一安全的社會，是一個人人都願意承擔的社會，否則，
我們都會在危險中、恐懼中苟活。

對於那些死難的人，我們已經慚愧地苟活；對於那些在各個角落
裡用各自的方法在抵抗權力粗暴、創造心靈自由的人，孩子，我
更覺得徹底地謙卑。

為了你，孩子，不會有一天上了街就被逮捕或失蹤，我不得不盡
一切的努力，防止國家變成殺人機器，不管我們在哪一個國家。

在這個意義上，告訴我，誰，不是「天安門母親」？

（龍應台，作家、文化評論者，首任台北市文化局局長，現於香
港城市大學中文系擔任客座教授。本文與香港明報、馬來西亞南
洋商報、美國世界日報同步刊出。）

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天安門母親告同胞書全文 -- Benedict, 20:52:57 05/30/04 Sun [1]
天安門母親告同胞書全文

臨近六四，「天安門母親」的丁子霖及其丈夫遭北京當局軟禁，由丁子霖撰寫的
告同胞書公開，要求說出真相。

為了生者與死者的尊嚴──“六四”十五周年中國天安門母親告海內外同胞書
親愛的同胞們：

我們是十五年前那場大屠殺的受害者。

我們是一群因命運相同而聚集在一起的89天安門運動死難者的母親。此時此刻，
請首先接受我們良好的祝願與問候。

今天我們給諸位寫這封信，是出於一種交流的渴望，想就十五年前的“六四”慘
案向各位說說我們的心裡話，當我們提起筆來寫這封信的時候，我們的手是那樣的沉
重，因為在我們面前，擺著一份由我們親手記錄下來的182位死難者的名單。被列入這
份名單的，有我們的兒子或女兒，有我們的丈夫或妻子。他（她）們都是普普通通的學
生或市民，都是普普通通的中國公民，有幾位甚至連公民的身份都還沒有來得及取得。
今天，當我們面對這一個個熟悉的名字時，我們的心仍在顫抖，仍在滴血。

在十五年前的那個黑色周末，他們從我們的身邊抽身而去，從此便成永訣。

我們無法忘記：他們之中的很多人是在聽到大屠殺的槍聲以後毅然離家奔赴死亡
的；我們同樣無法忘記：他們之中的很多人是在木樨地橋頭阻擋軍隊向天安門方向開進
時被密集的槍彈掃射致死的；

我們同樣無法忘記：他們之中的很多人是在長安大街的西單和東單路口與戒嚴部
隊的對峙中飲彈倒地的；

我們同樣無法忘記：他們之中的很多人是在大屠殺現場救護傷員或同軍隊搶奪同
伴屍體的時候被射殺的；

我們同樣無法忘記：他們之中的很多人是在抗議軍隊的暴行或用照相機記錄下這
種暴行的時候被奪去生命的；

我們同樣無法忘記：他們之中的一些人是在撤離天安門廣場時在西單的六部口被
從身後開過來的坦克活活輾死的。

我們同樣無法忘記：他們之中至少有三人是在天安門廣場被打死的，而且有一人
恰恰倒在了廣場中央懸掛共和國國旗的旗桿下。這個人的名字叫程仁興。我們這裡還
保存著一些照片，照片上死者的屍體一排一排整齊地堆放在一所醫院的化驗室，其中一
具編號為“30"。他的名字叫杜光學。我們這裡還保存著這樣一張照片，照片上的死者
腦部和肩、臂部都留有槍傷，但最後他死在了戒嚴士兵的刺刀下，他的雙手手心還留有
深深的刺刀刀痕。這位死者的名字叫吳國鋒。

我們這裡還保存著另一張照片，照片中的屍體全身沾滿了泥土，面目已很難辨
認。這具屍體是在天安門西側紅牆外的一個土坑裡挖出來的，死者的名字叫王楠。在同
一地點還掩埋了許多其他死難者的屍體。這些死者都是誰？詳細數目有多少？他們的屍
體後來又運往了何處？這一切至今不得而知。他們是“活不見人，死不見屍”的“六
四”失蹤者。

（二）

讓我們記住這恐怖、這殘忍、這慘烈吧！

我們應該記住：我們置身於其中的這個制度是多麼野蠻，多麼沒有人性，又多麼
虛偽。如今，共產黨的權力核心已經從第二代過渡到第三代，又從第三代過渡到了第四
代。但是，這個制度的基本職能卻始終沒有改變，那就是扼殺“自由”、扼殺“民
主”，撲滅任何來自文明世界的火種，無情地鎮壓一切向這個制度說“不”的挑戰者。

我們作為當年那場大屠殺的受害者，這十五年來忍辱負重，歷盡艱辛，卻始終保
持著最大的克制。我們摒棄了牙眼相報的敵視與仇恨，摒棄了以暴易暴的極端與偏狹。
我們多次致函全國人大和國家領導人，主張朝野雙方本著和平、理性的原則，按照民
主、法制的程序，以協商對話的方式來求得“六四”問題的公正解決。這十五年來，海
內外的許多有識之士，也從化解矛盾、實現和解的良好願望出發，紛紛提出公正解決
“六四”問題的要求或建議。今年3月兩代會期間，301醫院的蔣彥永醫生再一次挺身而
出，大聲疾呼，建議黨政領導人早日為89學運和“六四”正名。然而，所有這一切要求
和建議得到了什麼樣的回答呢？回答是： “我們必須聚精會神搞建設，一心一意謀發
展；……如果再給我們二十年、五十年的穩定，中國一定會發展得更強大。”結論是：
“團結和穩定比什麼都重要。”這是中國總理溫家寶先生以現行制度代言人的身份在兩
代會期間就“六四”事件對中外記者所說的一番話。

這些話明白無誤地告訴國人：死人不要緊，人命不值錢；為了“穩住大局”，什
麼事都可以做，什麼都可以在所不惜。請問，這與十五年前鄧小平所說的“死二十萬，
換二十年穩定”有什麼本質的區別！難道不殺人就沒有今天的政治穩定；不殺人就沒有
今天的經濟奇跡；不殺人就沒有今天和明天的強國地位！？在這十五年裡，幾乎每一任
黨政領導人都無一例外地要拿出“六四”以來的所謂“巨大成就”來為當年的鎮壓作辯
護。

那麼，在這裡我們有必要以同樣明白無誤的語言告訴這些領導人：上世紀80年代
末發生在中國首都的那場大屠殺，是對人民的犯罪，對民族的犯罪。這場屠殺不僅嚴重
地違背了本國的憲法和一個主權國家所應承擔的國際義務，而且已經由對人權和公民權
的一貫侮蔑而演變成為一場空前的反人類暴行。在這場暴行過後，歷屆政府加以推行並
拿來炫耀的，也絕非什麼強國之道、富民之策，而隻不過是用老百姓的身家性命作抵
押，來謀取一小部分人的特權利益罷了。請不要再欺騙、愚弄善良老百姓了！他們已被
欺騙、愚弄了半個多世紀，這難道還不夠嗎？今天的中國領導人需要用行動來証明自己
已擺脫了中世紀的野蠻與愚昧，更需要用行動來証明自己已放棄了曾經在半個多世紀裡
肆虐於整個中華大地、令千百萬生靈塗炭的“中國特色”共產極權主義，而不是搞那些
蒼白無力的“親民”形象工程。他們需要有一種勇氣，一種敢於與傳統專制制度及其意
識形態決裂的勇氣，一種敢於拋棄偽善和謊言轉而追求真誠、真實的勇氣，一種敢於直
面歷史罪惡、作出良心懺悔的勇氣。

（三）

我們沒有放棄期待。我們期待今天的“胡溫新政”能真正著眼於國家、民族的未
來，棄舊圖新，改弦更張，對民眾之希冀、世界之潮流作出正面的回應。但我們同時認
為：制度比人強。假如沒有民眾的普遍覺醒，沒有民間維權運動的持續開展，沒有知識
分子的道義回歸和良心擔當，……一句話，假如沒有民間力量的積聚及其對執政當局的
壓力，那麼，所謂的“胡溫新政”終將被舊制度的慣性所吞沒，而且很可能成為一種包
裝得更為精致的謊言與欺騙。

讓我們一起來推動時代的變革、民族的新生吧！不要做怨天尤人的旁觀者，更不
要做舊制度的維護者。

十五年前的那場大屠殺，使我們蒙受了深重的苦難，但也使我們經歷了一次靈魂
的洗禮和思想的啟蒙。今天，我們至少明白了這樣一個道理：人，不是可以任人宰割、
任人奴役的牲口，也不是靠主人豢養供主人消閒取樂的寵物。作為一個中國人，應該有
民族的自尊，但更應該有個人的自尊。一個社會的文明進步，皆來自人們對自由和尊嚴
的渴求；而任何一種專制制度的最主要特點，就是無所不用其極地扼殺並最終消滅人的
這種渴求。

發生在1989年的那場天安門民主運動，就其最深刻的意義上說，正是人性中這種
對於自由、尊嚴的渴求與專制極權主義之間一場規模空前的沖突與較量。這場較量以前
者遭到毀滅性打擊而告終，而其最直接的一個災難性後果，就是在全社會造成了對於自
由和尊嚴的畏怯與逃避。中國再一次躑躅於世界文明圈之外，整個社會被一種到處彌漫
著的晦暗、冷漠、絕望、墮落所籠罩，沒有公平、沒有正義，沒有誠信，沒有羞恥，沒
有敬畏，沒有懺悔，沒有寬容，沒有責任，沒有同情，沒有愛……。難道這就是民眾的
選擇？不！這是專制者的選擇。因為，這一切恰恰是專制制度賴以生存的土壤。

然而，我們相信，歷史終將服從人民的選擇。而這，也正是我們的希望之所在。
在這封信即將結束之前，我們願意重申“天安門母親”群體關於紀念“六四”十五周年
的口號，這就是：

說出真相拒絕遺忘尋求正義呼喚良知

一個靠謊言和欺騙來維持的制度是該詛咒的，但要改變它則需要有一種持久的理
性。面對這樣一個制度，一個最有效的辦法就是有越來越多的人站出來“說出真相”。
“真相”是一種力量，“說出真相”是無權者的權力。沒有真相，就沒有歷史的記憶，
也就沒有正義與良知。我們熱切地希望所有海內外同胞都能自豪地生活在真話和真實之
中。這將使所有的人都能得到公正的對待，使所有人的自由與尊嚴都能得到平等的尊重
──無論是活著的還是死去的。

中國天安門母親(執筆者丁子霖)

2004年5月
天安門母親告同胞書全文

臨近六四，「天安門母親」的丁子霖及其丈夫遭北京當局軟禁，由丁子霖撰寫的
告同胞書公開，要求說出真相。

為了生者與死者的尊嚴──“六四”十五周年中國天安門母親告海內外同胞書
親愛的同胞們：

我們是十五年前那場大屠殺的受害者。

我們是一群因命運相同而聚集在一起的89天安門運動死難者的母親。此時此刻，
請首先接受我們良好的祝願與問候。

今天我們給諸位寫這封信，是出於一種交流的渴望，想就十五年前的“六四”慘
案向各位說說我們的心裡話，當我們提起筆來寫這封信的時候，我們的手是那樣的沉
重，因為在我們面前，擺著一份由我們親手記錄下來的182位死難者的名單。被列入這
份名單的，有我們的兒子或女兒，有我們的丈夫或妻子。他（她）們都是普普通通的學
生或市民，都是普普通通的中國公民，有幾位甚至連公民的身份都還沒有來得及取得。
今天，當我們面對這一個個熟悉的名字時，我們的心仍在顫抖，仍在滴血。

在十五年前的那個黑色周末，他們從我們的身邊抽身而去，從此便成永訣。

我們無法忘記：他們之中的很多人是在聽到大屠殺的槍聲以後毅然離家奔赴死亡
的；我們同樣無法忘記：他們之中的很多人是在木樨地橋頭阻擋軍隊向天安門方向開進
時被密集的槍彈掃射致死的；

我們同樣無法忘記：他們之中的很多人是在長安大街的西單和東單路口與戒嚴部
隊的對峙中飲彈倒地的；

我們同樣無法忘記：他們之中的很多人是在大屠殺現場救護傷員或同軍隊搶奪同
伴屍體的時候被射殺的；

我們同樣無法忘記：他們之中的很多人是在抗議軍隊的暴行或用照相機記錄下這
種暴行的時候被奪去生命的；

我們同樣無法忘記：他們之中的一些人是在撤離天安門廣場時在西單的六部口被
從身後開過來的坦克活活輾死的。

我們同樣無法忘記：他們之中至少有三人是在天安門廣場被打死的，而且有一人
恰恰倒在了廣場中央懸掛共和國國旗的旗桿下。這個人的名字叫程仁興。我們這裡還
保存著一些照片，照片上死者的屍體一排一排整齊地堆放在一所醫院的化驗室，其中一
具編號為“30"。他的名字叫杜光學。我們這裡還保存著這樣一張照片，照片上的死者
腦部和肩、臂部都留有槍傷，但最後他死在了戒嚴士兵的刺刀下，他的雙手手心還留有
深深的刺刀刀痕。這位死者的名字叫吳國鋒。

我們這裡還保存著另一張照片，照片中的屍體全身沾滿了泥土，面目已很難辨
認。這具屍體是在天安門西側紅牆外的一個土坑裡挖出來的，死者的名字叫王楠。在同
一地點還掩埋了許多其他死難者的屍體。這些死者都是誰？詳細數目有多少？他們的屍
體後來又運往了何處？這一切至今不得而知。他們是“活不見人，死不見屍”的“六
四”失蹤者。

（二）

讓我們記住這恐怖、這殘忍、這慘烈吧！

我們應該記住：我們置身於其中的這個制度是多麼野蠻，多麼沒有人性，又多麼
虛偽。如今，共產黨的權力核心已經從第二代過渡到第三代，又從第三代過渡到了第四
代。但是，這個制度的基本職能卻始終沒有改變，那就是扼殺“自由”、扼殺“民
主”，撲滅任何來自文明世界的火種，無情地鎮壓一切向這個制度說“不”的挑戰者。

我們作為當年那場大屠殺的受害者，這十五年來忍辱負重，歷盡艱辛，卻始終保
持著最大的克制。我們摒棄了牙眼相報的敵視與仇恨，摒棄了以暴易暴的極端與偏狹。
我們多次致函全國人大和國家領導人，主張朝野雙方本著和平、理性的原則，按照民
主、法制的程序，以協商對話的方式來求得“六四”問題的公正解決。這十五年來，海
內外的許多有識之士，也從化解矛盾、實現和解的良好願望出發，紛紛提出公正解決
“六四”問題的要求或建議。今年3月兩代會期間，301醫院的蔣彥永醫生再一次挺身而
出，大聲疾呼，建議黨政領導人早日為89學運和“六四”正名。然而，所有這一切要求
和建議得到了什麼樣的回答呢？回答是： “我們必須聚精會神搞建設，一心一意謀發
展；……如果再給我們二十年、五十年的穩定，中國一定會發展得更強大。”結論是：
“團結和穩定比什麼都重要。”這是中國總理溫家寶先生以現行制度代言人的身份在兩
代會期間就“六四”事件對中外記者所說的一番話。

這些話明白無誤地告訴國人：死人不要緊，人命不值錢；為了“穩住大局”，什
麼事都可以做，什麼都可以在所不惜。請問，這與十五年前鄧小平所說的“死二十萬，
換二十年穩定”有什麼本質的區別！難道不殺人就沒有今天的政治穩定；不殺人就沒有
今天的經濟奇跡；不殺人就沒有今天和明天的強國地位！？在這十五年裡，幾乎每一任
黨政領導人都無一例外地要拿出“六四”以來的所謂“巨大成就”來為當年的鎮壓作辯
護。

那麼，在這裡我們有必要以同樣明白無誤的語言告訴這些領導人：上世紀80年代
末發生在中國首都的那場大屠殺，是對人民的犯罪，對民族的犯罪。這場屠殺不僅嚴重
地違背了本國的憲法和一個主權國家所應承擔的國際義務，而且已經由對人權和公民權
的一貫侮蔑而演變成為一場空前的反人類暴行。在這場暴行過後，歷屆政府加以推行並
拿來炫耀的，也絕非什麼強國之道、富民之策，而隻不過是用老百姓的身家性命作抵
押，來謀取一小部分人的特權利益罷了。請不要再欺騙、愚弄善良老百姓了！他們已被
欺騙、愚弄了半個多世紀，這難道還不夠嗎？今天的中國領導人需要用行動來証明自己
已擺脫了中世紀的野蠻與愚昧，更需要用行動來証明自己已放棄了曾經在半個多世紀裡
肆虐於整個中華大地、令千百萬生靈塗炭的“中國特色”共產極權主義，而不是搞那些
蒼白無力的“親民”形象工程。他們需要有一種勇氣，一種敢於與傳統專制制度及其意
識形態決裂的勇氣，一種敢於拋棄偽善和謊言轉而追求真誠、真實的勇氣，一種敢於直
面歷史罪惡、作出良心懺悔的勇氣。

（三）

我們沒有放棄期待。我們期待今天的“胡溫新政”能真正著眼於國家、民族的未
來，棄舊圖新，改弦更張，對民眾之希冀、世界之潮流作出正面的回應。但我們同時認
為：制度比人強。假如沒有民眾的普遍覺醒，沒有民間維權運動的持續開展，沒有知識
分子的道義回歸和良心擔當，……一句話，假如沒有民間力量的積聚及其對執政當局的
壓力，那麼，所謂的“胡溫新政”終將被舊制度的慣性所吞沒，而且很可能成為一種包
裝得更為精致的謊言與欺騙。

讓我們一起來推動時代的變革、民族的新生吧！不要做怨天尤人的旁觀者，更不
要做舊制度的維護者。

十五年前的那場大屠殺，使我們蒙受了深重的苦難，但也使我們經歷了一次靈魂
的洗禮和思想的啟蒙。今天，我們至少明白了這樣一個道理：人，不是可以任人宰割、
任人奴役的牲口，也不是靠主人豢養供主人消閒取樂的寵物。作為一個中國人，應該有
民族的自尊，但更應該有個人的自尊。一個社會的文明進步，皆來自人們對自由和尊嚴
的渴求；而任何一種專制制度的最主要特點，就是無所不用其極地扼殺並最終消滅人的
這種渴求。

發生在1989年的那場天安門民主運動，就其最深刻的意義上說，正是人性中這種
對於自由、尊嚴的渴求與專制極權主義之間一場規模空前的沖突與較量。這場較量以前
者遭到毀滅性打擊而告終，而其最直接的一個災難性後果，就是在全社會造成了對於自
由和尊嚴的畏怯與逃避。中國再一次躑躅於世界文明圈之外，整個社會被一種到處彌漫
著的晦暗、冷漠、絕望、墮落所籠罩，沒有公平、沒有正義，沒有誠信，沒有羞恥，沒
有敬畏，沒有懺悔，沒有寬容，沒有責任，沒有同情，沒有愛……。難道這就是民眾的
選擇？不！這是專制者的選擇。因為，這一切恰恰是專制制度賴以生存的土壤。

然而，我們相信，歷史終將服從人民的選擇。而這，也正是我們的希望之所在。
在這封信即將結束之前，我們願意重申“天安門母親”群體關於紀念“六四”十五周年
的口號，這就是：

說出真相拒絕遺忘尋求正義呼喚良知

一個靠謊言和欺騙來維持的制度是該詛咒的，但要改變它則需要有一種持久的理
性。面對這樣一個制度，一個最有效的辦法就是有越來越多的人站出來“說出真相”。
“真相”是一種力量，“說出真相”是無權者的權力。沒有真相，就沒有歷史的記憶，
也就沒有正義與良知。我們熱切地希望所有海內外同胞都能自豪地生活在真話和真實之
中。這將使所有的人都能得到公正的對待，使所有人的自由與尊嚴都能得到平等的尊重
──無論是活著的還是死去的。

中國天安門母親(執筆者丁子霖)

2004年5月
天安門母親告同胞書全文

臨近六四，「天安門母親」的丁子霖及其丈夫遭北京當局軟禁，由丁子霖撰寫的
告同胞書公開，要求說出真相。

為了生者與死者的尊嚴──“六四”十五周年中國天安門母親告海內外同胞書
親愛的同胞們：

我們是十五年前那場大屠殺的受害者。

我們是一群因命運相同而聚集在一起的89天安門運動死難者的母親。此時此刻，
請首先接受我們良好的祝願與問候。

今天我們給諸位寫這封信，是出於一種交流的渴望，想就十五年前的“六四”慘
案向各位說說我們的心裡話，當我們提起筆來寫這封信的時候，我們的手是那樣的沉
重，因為在我們面前，擺著一份由我們親手記錄下來的182位死難者的名單。被列入這
份名單的，有我們的兒子或女兒，有我們的丈夫或妻子。他（她）們都是普普通通的學
生或市民，都是普普通通的中國公民，有幾位甚至連公民的身份都還沒有來得及取得。
今天，當我們面對這一個個熟悉的名字時，我們的心仍在顫抖，仍在滴血。

在十五年前的那個黑色周末，他們從我們的身邊抽身而去，從此便成永訣。

我們無法忘記：他們之中的很多人是在聽到大屠殺的槍聲以後毅然離家奔赴死亡
的；我們同樣無法忘記：他們之中的很多人是在木樨地橋頭阻擋軍隊向天安門方向開進
時被密集的槍彈掃射致死的；

我們同樣無法忘記：他們之中的很多人是在長安大街的西單和東單路口與戒嚴部
隊的對峙中飲彈倒地的；

我們同樣無法忘記：他們之中的很多人是在大屠殺現場救護傷員或同軍隊搶奪同
伴屍體的時候被射殺的；

我們同樣無法忘記：他們之中的很多人是在抗議軍隊的暴行或用照相機記錄下這
種暴行的時候被奪去生命的；

我們同樣無法忘記：他們之中的一些人是在撤離天安門廣場時在西單的六部口被
從身後開過來的坦克活活輾死的。

我們同樣無法忘記：他們之中至少有三人是在天安門廣場被打死的，而且有一人
恰恰倒在了廣場中央懸掛共和國國旗的旗桿下。這個人的名字叫程仁興。我們這裡還
保存著一些照片，照片上死者的屍體一排一排整齊地堆放在一所醫院的化驗室，其中一
具編號為“30"。他的名字叫杜光學。我們這裡還保存著這樣一張照片，照片上的死者
腦部和肩、臂部都留有槍傷，但最後他死在了戒嚴士兵的刺刀下，他的雙手手心還留有
深深的刺刀刀痕。這位死者的名字叫吳國鋒。

我們這裡還保存著另一張照片，照片中的屍體全身沾滿了泥土，面目已很難辨
認。這具屍體是在天安門西側紅牆外的一個土坑裡挖出來的，死者的名字叫王楠。在同
一地點還掩埋了許多其他死難者的屍體。這些死者都是誰？詳細數目有多少？他們的屍
體後來又運往了何處？這一切至今不得而知。他們是“活不見人，死不見屍”的“六
四”失蹤者。

（二）

讓我們記住這恐怖、這殘忍、這慘烈吧！

我們應該記住：我們置身於其中的這個制度是多麼野蠻，多麼沒有人性，又多麼
虛偽。如今，共產黨的權力核心已經從第二代過渡到第三代，又從第三代過渡到了第四
代。但是，這個制度的基本職能卻始終沒有改變，那就是扼殺“自由”、扼殺“民
主”，撲滅任何來自文明世界的火種，無情地鎮壓一切向這個制度說“不”的挑戰者。

我們作為當年那場大屠殺的受害者，這十五年來忍辱負重，歷盡艱辛，卻始終保
持著最大的克制。我們摒棄了牙眼相報的敵視與仇恨，摒棄了以暴易暴的極端與偏狹。
我們多次致函全國人大和國家領導人，主張朝野雙方本著和平、理性的原則，按照民
主、法制的程序，以協商對話的方式來求得“六四”問題的公正解決。這十五年來，海
內外的許多有識之士，也從化解矛盾、實現和解的良好願望出發，紛紛提出公正解決
“六四”問題的要求或建議。今年3月兩代會期間，301醫院的蔣彥永醫生再一次挺身而
出，大聲疾呼，建議黨政領導人早日為89學運和“六四”正名。然而，所有這一切要求
和建議得到了什麼樣的回答呢？回答是： “我們必須聚精會神搞建設，一心一意謀發
展；……如果再給我們二十年、五十年的穩定，中國一定會發展得更強大。”結論是：
“團結和穩定比什麼都重要。”這是中國總理溫家寶先生以現行制度代言人的身份在兩
代會期間就“六四”事件對中外記者所說的一番話。

這些話明白無誤地告訴國人：死人不要緊，人命不值錢；為了“穩住大局”，什
麼事都可以做，什麼都可以在所不惜。請問，這與十五年前鄧小平所說的“死二十萬，
換二十年穩定”有什麼本質的區別！難道不殺人就沒有今天的政治穩定；不殺人就沒有
今天的經濟奇跡；不殺人就沒有今天和明天的強國地位！？在這十五年裡，幾乎每一任
黨政領導人都無一例外地要拿出“六四”以來的所謂“巨大成就”來為當年的鎮壓作辯
護。

那麼，在這裡我們有必要以同樣明白無誤的語言告訴這些領導人：上世紀80年代
末發生在中國首都的那場大屠殺，是對人民的犯罪，對民族的犯罪。這場屠殺不僅嚴重
地違背了本國的憲法和一個主權國家所應承擔的國際義務，而且已經由對人權和公民權
的一貫侮蔑而演變成為一場空前的反人類暴行。在這場暴行過後，歷屆政府加以推行並
拿來炫耀的，也絕非什麼強國之道、富民之策，而隻不過是用老百姓的身家性命作抵
押，來謀取一小部分人的特權利益罷了。請不要再欺騙、愚弄善良老百姓了！他們已被
欺騙、愚弄了半個多世紀，這難道還不夠嗎？今天的中國領導人需要用行動來証明自己
已擺脫了中世紀的野蠻與愚昧，更需要用行動來証明自己已放棄了曾經在半個多世紀裡
肆虐於整個中華大地、令千百萬生靈塗炭的“中國特色”共產極權主義，而不是搞那些
蒼白無力的“親民”形象工程。他們需要有一種勇氣，一種敢於與傳統專制制度及其意
識形態決裂的勇氣，一種敢於拋棄偽善和謊言轉而追求真誠、真實的勇氣，一種敢於直
面歷史罪惡、作出良心懺悔的勇氣。

（三）

我們沒有放棄期待。我們期待今天的“胡溫新政”能真正著眼於國家、民族的未
來，棄舊圖新，改弦更張，對民眾之希冀、世界之潮流作出正面的回應。但我們同時認
為：制度比人強。假如沒有民眾的普遍覺醒，沒有民間維權運動的持續開展，沒有知識
分子的道義回歸和良心擔當，……一句話，假如沒有民間力量的積聚及其對執政當局的
壓力，那麼，所謂的“胡溫新政”終將被舊制度的慣性所吞沒，而且很可能成為一種包
裝得更為精致的謊言與欺騙。

讓我們一起來推動時代的變革、民族的新生吧！不要做怨天尤人的旁觀者，更不
要做舊制度的維護者。

十五年前的那場大屠殺，使我們蒙受了深重的苦難，但也使我們經歷了一次靈魂
的洗禮和思想的啟蒙。今天，我們至少明白了這樣一個道理：人，不是可以任人宰割、
任人奴役的牲口，也不是靠主人豢養供主人消閒取樂的寵物。作為一個中國人，應該有
民族的自尊，但更應該有個人的自尊。一個社會的文明進步，皆來自人們對自由和尊嚴
的渴求；而任何一種專制制度的最主要特點，就是無所不用其極地扼殺並最終消滅人的
這種渴求。

發生在1989年的那場天安門民主運動，就其最深刻的意義上說，正是人性中這種
對於自由、尊嚴的渴求與專制極權主義之間一場規模空前的沖突與較量。這場較量以前
者遭到毀滅性打擊而告終，而其最直接的一個災難性後果，就是在全社會造成了對於自
由和尊嚴的畏怯與逃避。中國再一次躑躅於世界文明圈之外，整個社會被一種到處彌漫
著的晦暗、冷漠、絕望、墮落所籠罩，沒有公平、沒有正義，沒有誠信，沒有羞恥，沒
有敬畏，沒有懺悔，沒有寬容，沒有責任，沒有同情，沒有愛……。難道這就是民眾的
選擇？不！這是專制者的選擇。因為，這一切恰恰是專制制度賴以生存的土壤。

然而，我們相信，歷史終將服從人民的選擇。而這，也正是我們的希望之所在。
在這封信即將結束之前，我們願意重申“天安門母親”群體關於紀念“六四”十五周年
的口號，這就是：

說出真相拒絕遺忘尋求正義呼喚良知

一個靠謊言和欺騙來維持的制度是該詛咒的，但要改變它則需要有一種持久的理
性。面對這樣一個制度，一個最有效的辦法就是有越來越多的人站出來“說出真相”。
“真相”是一種力量，“說出真相”是無權者的權力。沒有真相，就沒有歷史的記憶，
也就沒有正義與良知。我們熱切地希望所有海內外同胞都能自豪地生活在真話和真實之
中。這將使所有的人都能得到公正的對待，使所有人的自由與尊嚴都能得到平等的尊重
──無論是活著的還是死去的。

中國天安門母親(執筆者丁子霖)

2004年5月

[ Post a Reply to this Message ][ Edit | View ]
PHIL 100 final grades -- Bethany Cook, 13:23:26 05/23/04 Sun [2]
Hi Benedict,
I wrote you an email under your umd.edu account but I received no response. I was wondering if you could please tell me my final exam grade because I am not sure why on Testudo my final grade is a B. I received a 93 for the first test, a 100 on the second test, a 45/50 on the paper and have attended all of your discussion sections. Please respond asap to clear up this confusion. You can email me back at: BCOOK@umd.edu
Thank you very much for your time!
Sincerely,
Bethany Cook

[ Post a Reply to this Message ][ Edit | View ]

Replies:

Re: PHIL 100 final grades -- Benedict, 18:11:26 05/26/04 Wed
Testing -- Benedict, 21:57:47 03/23/04 Tue [1]
做自己留言版的首位留言人！^^

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