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Complete adaptation to environment means death. The essential point in all response is the desire to control environment. — John Dewey

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告白 – 湊佳苗

儘管香港有為數不少的哈日族,日本電影一向也是小眾市場。去年日本電影「告白」竟然爆冷跑出,不單連續兩星期蟬聯票房冠軍,香港有過千萬票房收入。電影改篇自湊佳苗的獲獎推理小說,雖說是推理小說但內容推理成份不多,除了故事圍繞殺人事件外,把它分類為驚慄小說更為貼切。

我是先看小說版再補看電影版,因為已經知道故事結局,對電影版帶有先入主的偏見,認為小說版的人物描寫較全面。小學老師的女兒在學校泳池遇溺,殺人兇手是斑上的兩個小學生。在日本有少年罪犯保護法,末滿十六歲的少年殺人等同無罪,松隆子認定法律不能替她申張正義,她用自已的方法去復仇。小說的名字便是來自第一章中,她對著全班學生的告白,給兩個兇手喝下注入愛滋病毒的牛奶,從而展開她的復仇計畫。小說的寫作手法很特別,每章以不同角色的觀點作出描述,交織出殺人事件的前因後果,,以及交代那兩個兇手的下場。電影版不可能以時空交錯方式說故事,否則絕大部份觀眾也會看不明白,所以除了開場的獨白保留原汁原味外,下學期發生的事件改為按時序發展。電影作出這個改動無可被免,但卻破壞了小說最精彩之處,同一個故事前後五次敘述,每次敘述也加入以前沒有的細節,逐漸補元故事空白的部份,讀者要像玩拼圖遊戲般,把殺人動機和事件的真相重組起來。

以下內容包含劇情,未看小說或電影的讀者慎入。

有些評論說「告白」反映出日本的教育問是,沒錯校園欺凌是很普偏的現像,但小學生連環殺人未免太跨張,只會出現在小說中的情節。我在追看小說的時候,被作者高超的寫作技巧吸引著,沒有太注意內容不合理的問題。看電影時第二次再看故事,劇本中犯駁之處顯得太過著眼。松隆子的復仇計劃看似很聰明,但仔細推敲下卻錯漏百出。讀小說時見少年B被松隆子迫瘋了,不禁也有一點心寒恐怖的感覺。到電影再看同一段情節,只覺得少年B很荒謬搞笑。少年A的戀母情意結是小說的敗筆,松隆子把炸彈轉交少年A母親的結局也很兒嬉,大慨作者想不出更有說服力的結局。在小說中愛美是故事推進的關鍵人物,從旁觀的第三者被捲入復仇局中,在電影版中她卻成了個大花瓶,甚至她給少年A殺死那場戲,也缺少了小說中震撼力。小說第三章少年B母親的日記是故事的轉捩點,但在電影版中少年B母親的角色差不多全被刪掉。

電影版的影像很有風格,讓我聯想起黃精甫的電影,但我不是藝術人,電影的鏡頭不懂欣賞,只要不妨礙故事表達便行了。總括來說故事中的每個角色,全部都有神經病,只有愛美算是比較似正常人了。松隆子掛名是女主角,但她的戲份其實不多,只是開塌那段獨白和結尾現身。小說的結局是突然停下來,沒有再花費筆墨在少年A上,令結局在讀者腦中不停迴響。電影版把少年A唯美化,為讓松隆子出場,讓少年A軟倒在松隆子面前,他最後一刻面部表情特寫十分造作,削弱了小說中他在不知情下親手殺死母親的悲劇性。

一個推理小說只有一個結局,初看故事的驚喜只有一次,在小說和電影之間只能二擇其一,而我會選擇小說版的「告白」。電影版不是不好看,只是為遷就時序作出的改動,把原本故事中五重互相緊扣的告白,減剩只有松隆子開場的那段告白。

吃蟑螂抗輻射

蟑螂是地球上生命力最頑強的生物,著名科學家曾說過,若果爆發核子戰爭,就算人類死光了,蟑螂還會活下來。清華大學核子實驗室最近進行一項研究發現,以核子輻射照射蟑螂,同樣的劑量會造成人類死亡,但蟑螂卻完全沒事。

有專家認為蟑螂的高抗輻射性體特,是因為其特别的基因排列,令蟑螂的細胞不怕輻射感染。只要人類多吃蟑螂,多吸收蟑螂的特殊基因,人類細胞也能生産輻射抗體,可以抵受更高的輻射量。有營養學家指出,蟑螂含豐富蛋白質,食用前只要清洗乾淨,並以攝氏一百度以上煮熟,徹抵殺死蟑螂體内的細菌,吃蟑螂不會對人體造成傷害。不過他亦同時指出,要小心避免進食帶有殺蟲水的蟑螂,應盡量挑選有機的新鮮蟑螂食用。

随著越來越人知道吃蟑螂能抗輻射的好處,内地的一些餐廰乘勢推出蟑螂宴。在武漢的一家知名食府,便推出九十九元人民幣,三菜一湯的超值蟑螂套餐。先上一客蟑螂鬚燉湯,主菜是椒鹽蟑螂,配麻婆蟑螂鬆炒飯,甜品是蟑螂殻白果糖水。店外更一度出現人龍,未能入座的食客引發騷動,要公安到埸維持秩序。内地網站有網民轉貼蟑螂食譜,互相分享交流蟑螂的烹飪心得。國家衞生部發言人,更鼓勵民眾多吃蟑螂,一來可以抵抗輻射,二來可以消滅害蟲,可謂一舉兩得。

現在日本福島核子危機持續,吃蟑螂能抵抗輻射這個消息,請大家把廣為轉載傳播開去,讓市民可以及早預防輻射。

哲學功課﹕The Coherence Theory of Empirical Knowledge

在傳統認知論中,知識等於真實的信念加上合理相信的理由。在尋找合理的理由時,我們采用歸納法,從已經被肯定的知識中,推論相信新知識的合理理由。可是這裹有一個問題,若每一項知識也是從先前的知識推論出來,那層層遞進地推論追溯上去,那最初的知識如何肯定呢。傳統上基礎主義認為在知識的最底層,是一些不需論證自我肯定的基礎知識,作為所有知識推論的基礎。調和主羲則否定有基礎知識的存在,所有知論的推論是個巨大的循環,只能檢視整個知識系統的一至性,有沒有內部矛盾或對世界觀測的不協調。這篇功課討論調和主義理論本身的問題,探討調和主義能否成立。

The Coherence Theory of Empirical Knowledge

In this essay, I am evaluating Bonjour’s coherence theory of empirical knowledge (CTEK) against foundational theory of empirical knowledge (FTEK). First, I will outline what is the regress problem and compare the responses from FTEK and CTEK. Then I will examine the objection against CTEK regarding its relationship with external world. I will further extend the objection by arguing CTEK is asserting a fundamental assumption that the external world itself has to be coherent for CTEK to be justified. At last I am going to conclude CTEK is unsuccessful in overcome the objection in strictly epistemological sense but it is successful in practical sense.

Since Plato, traditional view of knowledge is justified true belief. A piece of belief is only qualified as knowledge if it is justified. A belief is justified based on the validity and soundness of its argument, which is implicitly depends on the premises used in the argument are also justified. Each premise on its own is also a piece of belief which required the justification of the premise’s premises. As a result, we have a regression of justifications for premises that keep tracing back, which is known as “the regression problem”. FTEK deals with the regression problem by stating there are some foundation beliefs at the very bottom of chains of premises and the regression terminates when the basic beliefs are reached. There are two version of FTEK. The strong version stated that the basic beliefs are self-justified without the need of further premises. The weak version stated that the basic beliefs are initially credible that are likely to be true. The CTEK rejects the notation of basic beliefs, instead of having the regression of premises go on infinite linearly, the inference is circular. An epistemic system is justified by its internal coherence.

However, the circular nature of CTEK runs into the problem of begging the question, which a belief cannot be justified unless it is already justified. The solution is to reject the linear conception of inferential justification and uses a holistic or systematic conception of inferential justification instead. CTEK separate the justification into two categories, justification of a particular belief and the global justification of the entire cognitive system. The justification of a particular belief appears linear, since the premises regression will soon reached some acceptable beliefs in the context. If no acceptable belief is reached, the premises regression will continue moving in a circle. In this case, the justification of the overall knowledge system comes under questions. In CTEK, the justification of the entire system is based on its degree of coherence. A coherent system must be internally consistence, which means there is no internal conflict, but it has more than just consistency. Coherent is the systemic connection between the components of the system, how observable facts can be explained and predicted. The justified knowledge system is the one with the highest degree of coherences out of all the alternative consistence systems.

In the paper, Bonjour lists three objections to CTEK on questioning the fundamental questions of the connection between coherence and justification. Out of the three objections, Bonjour spends most of the paper in defending against objection number two, the relationship of CTEK and external world. I think this is the strongest objection against CTEK and I also think Bonjour successfully defends CTEK against this objection. However, Bonjour omitted an underlining assumption in his defence that the external world has to be coherent in order to justify his argument. In the following paragraphs, I will first out the objection, go over Bonjour’s response to the objection and illustrate his hidden assumption with a counter example.

The strongest objection to CTEK is that since CTEK is justified only in terms the internal coherence of the beliefs in the system, it does not have any relationship with the external world. A self-enclosed system of beliefs cannot constitute empirical knowledge. Bonjour’s defense is pretty straight forward, it simply link the coherent belief system in CTEK to observable facts from external world. He argues that in CTEK, the coherent system of beliefs must also coherent with reliable observation of the external world in long run. When a particular observation does not coherent with the belief system, CTEK can either neglect the particular observation as an incoherent exception to the belief system or refine the belief system to include the new observation. If there are too many incoherent exception observations accumulated in the belief system, the belief system will become less coherent with the world and eventually it will be replaced by a more coherent belief system. The belief system is continuously updating itself upon new observation to maintain its degree of coherence. The input from external world has causal relationship with the CTEK belief system where the belief system is justified by its coherence with observable facts of the external world. One of the key pieces in Bonjour’s argument is to establish what can be constituted as reliable observations yet at the same time is not a basic belief. He argues that spontaneous introspective beliefs on spontaneous sensa beliefs are very likely to be true. The reliability of cognitively spontaneous beliefs is part of the coherence system along with the observation of the external world. Therefore it is not a prior truth in the sense that it is required as the foundation for justification of the knowledge.

Bonjour based CTEK’s justification on the coherence of the belief system and the reliable observation of external world in long run. Let’s granted that the belief system and the observations are reliable, however Bonjour failed to address the underlining assumption that the external world is coherence in long run. If the external world is not coherence, then no belief system can stay coherent due to CTEK has a causal relationship with the external world. Bonjour uses the spontaneous visual belief a red book and the lack of spontaneous visual of a blue book to illustrate how the belief system is linked to the external world. What if there is a chance that the book randomly change colour every time I observe it? How can I conclude there is a red book on my desk but not a blue book on my desk? Even though I can trust my spontaneous beliefs from my sensa of the book, I cannot trust the object under my observation stays the same between my two observations. It is possible that the cover of the book is made of the latest colour changing e-paper technology, which in the case we can provide a coherent account for the observable fact. However, it is also possible that there is no scientific theory can possible explain why the book change its color. It could be the act of God and it is simply a miracle that the book changed from red to blue for no apparent reason. The CTEK justification adopt an objective clock work world view that rule out the existence of any supernatural power, such as an omnipotent God who defies all laws of physics.
In theory, we cannot epistemological justify the CTEK because we cannot epistemological justify the world is coherent. Hume argues that “Uniformity of Nature”, which is essentially the same as coherence of the world, cannot be justified, yet it is rational and non-optional for us to accept the habit of inductive inference. Practically, we can assume the world is coherent almost all of the time and take it as a weak foundation that it is probably initially true until shown otherwise. CTEK is actually a very weak FTEK in disguise; the base belief of CTEK is that the world is coherence to provide the foundation to build coherent belief systems.

However, it would be totally absurd to argue the world is not coherent. If the world is not coherent, then even FTEK is not possible to have any knowledge system. Just like FTEK cannot convince the ultimate skeptic, CTEK also fail to convince the ultimate skeptic that there is justification on any knowledge. Given the fact that assumption of the world is coherent must dialectically acceptable in the context of any knowledge theory to have any meaning, we can grant this assumption a priori status outside of any epistemic dialog. With this particular exception, I conclude that CTEK is successful in overcoming the objection regarding the relationship of coherent belief system and the external world.

Reference:
[1] Laurence Bonjour, The Coherence Theory of Empirical Knowledge, Philosophical Studies 30 (1976) p281-312

Therapist-free therapy

Looks like psychologist will be out of work soon and they will be replaced by computer programs. I never trust those talk therapy anyways, the couch only works in the movies.

Mar 3rd 2011, The Economist
Cognitive-bias modification may put the psychiatrist’s couch out of business

THE treatment, in the early 1880s, of an Austrian hysteric called Anna O is generally regarded as the beginning of talking-it-through as a form of therapy. But psychoanalysis, as this version of talk therapy became known, is an expensive procedure. Anna’s doctor, Josef Breuer, is estimated to have spent over 1,000 hours with her.

Since then, things have improved. A typical course of a modern talk therapy, such as cognitive behavioural therapy, consists of 12-16 hour-long sessions and is a reasonably efficient way of treating conditions like depression and anxiety (hysteria is no longer a recognised diagnosis). Medication, too, can bring rapid change. Nevertheless, treating disorders of the psyche is still a hit-and-miss affair, and not everyone wishes to bare his soul or take mind-altering drugs to deal with his problems. A new kind of treatment may, though, mean he does not have to. Cognitive-bias modification (CBM) appears to be effective after only a few 15-minute sessions, and involves neither drugs nor the discussion of feelings. It does not even need a therapist. All it requires is sitting in front of a computer and using a program that subtly alters harmful thought patterns.

This simple approach has already been shown to work for anxiety and addictions, and is now being tested for alcohol abuse, post-traumatic-stress disorder and several other disturbances of the mind. It is causing great excitement among researchers. As Yair Bar-Haim, a psychologist at Tel Aviv University who has been experimenting with it on patients as diverse as children and soldiers, puts it, “It’s not often that a new evidence-based treatment for a major psychopathology comes around.”

CBM is based on the idea that many psychological problems are caused by automatic, unconscious biases in thinking. People suffering from anxiety, for instance, may have what is known as an attentional bias towards threats: they are drawn irresistibly to things they perceive to be dangerous. Similar biases may affect memory and the interpretation of events. For example, if an acquaintance walks past without saying hello, it might mean either that he has ignored you or that he has not seen you. The anxious, according to the theory behind CBM, have a bias towards assuming the former and reacting accordingly.

The goal of CBM is to alter such biases, and doing so has proved surprisingly easy. A common way of debiasing attention is to show someone two words or pictures—one neutral and the other threatening—on a computer screen. In the case of social anxiety these might be a neutral face and a disgusted face. Presented with this choice, an anxious person instinctively focuses on the disgusted visage. The program, however, prods him to complete tasks involving the neutral picture, such as identifying letters that appear in its place on the screen. Repeating the procedure around a thousand times, over a total of two hours, changes the user’s tendency to focus on the anxious face. That change is then carried into the wider world.

Emily Holmes of Oxford University, who studies the use of CBM for depression, describes the process as like administering a cognitive vaccine. When challenged by reality in the form of, say, the unobservant friend, the recipient of the vaccine finds he is inoculated against inappropriate anxiety.

In a recent study of social anxiety by Norman Schmidt of Florida State University and his colleagues, which involved 36 volunteers who had been diagnosed with anxiety, half underwent eight short sessions of CBM and the rest were put in a control group and had no treatment. At the end of the study, a majority of the CBM volunteers no longer seemed anxious, whereas in the control group only 11% had shed their anxiety. Although it was only a small trial, these results compare favourably with those of existing treatments. An examination of standard talk therapy carried out in 2004, for instance, found that half of patients had a clinically significant reduction in symptoms. Trials of medications have similar success rates.

The latest research, which is on a larger scale and is due to be published this month in Psychological Science, tackles alcohol addiction. Past work has shown that many addicts have an approach bias for alcohol—in other words, they experience a physical pull towards it. (Arachnophobia, a form of this bias that is familiar to many people, works in the opposite way: if they encounter a spider, they recoil.)

This study, conducted by Reinout Wiers of the University of Amsterdam and his colleagues, attempted to correct the approach bias to alcohol with CBM. The 214 participants received either a standard addiction treatment—a form of talk therapy—or the standard treatment plus four 15-minute sessions of CBM. In the first group, 41% of participants were abstinent a year later; in the second, 54%. That is not a cure for alcoholism, but it is a significant improvement on talk therapy alone.

Many other researchers are now exploring CBM. A team at Harvard, led by Richard McNally, is seeking volunteers for a month-long programme that will use smart-phones to assess the technique’s effect on anxiety. And Dr Bar-Haim and his team are examining possible connections between cognitive biases and post-traumatic-stress disorder in the American and Israeli armies.

Not all disorders are amenable to CBM. One study, by Hannah Reese (also at Harvard) and her colleagues, showed that it is ineffective in countering arachnophobia (perhaps not surprising, since this may be an evolved response, rather than an acquired one). Moreover, Dr Wiers found that the approach bias towards alcohol is present in only about half of the drinkers he studies. He hypothesises that for the others, drinking is less about automatic impulses and more about making a conscious decision. In such cases CBM is unlikely to work.

Colin MacLeod of the University of Western Australia, one of the pioneers of the technique, thinks CBM is not quite ready for general use. He would like to see it go through some large, long-term, randomised clinical trials of the sort that would be needed if it were a drug, rather than a behavioural therapy. Nevertheless, CBM does look extremely promising, if only because it offers a way out for those whose answer to the question, “Do you want to talk about it?” is a resounding “No”

Exam 血聘

我對小成本製作﹐但意念創新的獨立電影很情有獨鐘。《血聘》由英國的獨立電影公司拍攝﹐全片一百分鐘全部發生在一個房間之內﹐十位演員全部不知名的生面孔。這類電影一是無可救藥的爛片﹐一就是故事特別的有趣作品﹐《血聘》明顯不是前者。

這電影的橋段很簡單﹐八位應徵者到神秘的大企業面試﹐最後的淘汰試在一個密封房間內舉行﹐八人面前只有一張空白的試卷﹐考官給他們八十分鐘時間去找出答案。考試的規則很簡單﹐破壞自己試卷者會被取消資格﹐嘗試與考官或警衛對話者會被取消資格﹐走出這個房間會被取消資格。八個角色有白人﹐黑人﹐印度人﹐中國女人﹐金髮美女﹐紅髮美女﹐黑髮美女和 聾子。不過演員是誰其實並不重要﹐看這種電影的其中一個驚喜﹐是永遠估不到那個角色下一個出局﹐因為沒有必然勝出的主角。

故事劇情在此我不便洩露﹐這種電影知道了結局便不好看。電影的佈局不俗但算不上很嚴緊﹐借用軟科幻元素去扭橋﹐可以想像是Saw加The Apprantice的混合版﹐但沒有Saw那樣露骨的暴力鏡頭。八十分鐘的考試時間﹐與電影實時進行﹐從開始到最後解開答案﹐一氣呵成沒有冷場。美中不足之處﹐是劇中角色欠缺鮮明性格﹐反正角色連名字也沒有﹐只是用膚色或頭髮顏色作為代號﹐把角色身份隨意互換也可以﹐自然也不能期望有什麼描寫了。

如果你厭倦荷里活的無腦特技電影﹐如果你喜歡刺激思考的電影﹐又或者你只是對現實中千篇一律的面試感到無聊﹐《血聘》是一部不錯的小品驚慄電影。

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