孫隆基、李敏勇、金鐘、金恒煒 和 卜大中。

Just a reminder:毛澤東也曾寫一篇標題為"反對統一"的文章,時間應為1920年.
另,49年建國前中共也提出過民族自決(非民族自治).

我在上海中共／共青網站下載了毛澤東早期文稿，就是有這一篇文。可是，我曾經壞了一些硬碟，pdf 檔案燒在 CD 上，但是網址卻掉失了，而記憶也不可靠了。

因為那個是中共／共青網站，所以我不認為有非法下載的疑問，要告我就先告中共吧。但是如果我私下把檔案分發，那可能有版權的問題。

知道在香港何處可買的朋友，煩請通報一聲。不然，可否要求阿麥進一些貨？

唔識投胎做咗個中國呀媽同中國呀爸個仔女，怨自己好了！等第二世要等好耐噃，自殺又制唔過，去外國求人哋啤個passport，做個二等公民咪可以唔做中國人囉！唔好再恣意侮辱我哋唔想改變自己身份的中國人喎！覺得自己的父母又老、又唔識字、又落後、又囉嗦、又專制，可以點做呢？冇教養同有教養的人有唔同的處理方法。

(1) It is trivially easy, for a political commentator, to pick out all the wrongs and evils in a target he has set out to attack, and to attack it with the utmost rhetorical force. But when the same sort of political commentator be asked to sit on a committee, or, what's even better, to hold high office, and govern that society wherein he has found so many wrongs and evils, he would invariably deploy the critic's trump card, and assert the right of remaining silent. For even though his pen be most fierce, his hands must remain forever clean.

(2) There was once a Black who, having endured sufficient wrong and evil from the hands of the White Race, declared in utter despair that he would never again, in the next life, be a Black. Moreover, he began to preach this thought in full sincerity, even in the face of those who tried to lead Blacks onto a better road. One after another, Blacks became convinced that it was absolutely despairing and irredeemably shameful to be Black. No, no more talk of Black Power, no more talk of Black Consciousness, no more talk of Black Reawakening, no more talk of Black Revival. No. Nothing but shame, despair, and there was already so much wrong and evil on the hands of the Blacks themselves! No surprise that the White Race increasingly came to look down upon the Blacks as utterly done for. "How could such a race ever stand on its feet? Every Black, had he the chance, would immediately choose to wear a White skin! Ha!" And as a result--contrary to what actually happened in history subsequently--the Blacks were forever doomed.

(3) A political critic (nay, but a political critic in the non-West) who wants to increase his own authority in the eyes of his fellow countrymen can rarely help invoking some so-called "international academic community" at some point, whose authority in turn is rarely called into question by the critic himself even in his most critical moments. The critic does not command his citations; but the citations command him. His freedom in this sort of citing resides entirely in the fact that he seems to be able to "enlighten" his fellow countrymen by pointing them to that far away "international academic community," which is usually represented by only ONE writer or at most a few. Of course, the critic is never interested in truly academic debates; but the habit of giving a few citations is so engrained in him, owing to his prior academic training, that he could not help it even in a popular article. But what is that article itself? The whole theorem the critic wanted to cry up is founded--and this is significant--not on whatever citation he happened to be able to dig up, but on a fixed, very fixed, idea of how this and that country must look like: this a terrible Leviathan, that an innocent new-born babe. For such a critic, that picture will never change, no matter what the Leviathan might have endeavored, or what the new-born babe turns out to be. But this fixed idea, coupled with some habitual pointing to that far away thing, constitutes the whole Foundation of the critic's allegedly critical thought.

(4) But as we said, the critic surely would find it easy to lash out that critical thought against all the wrongs and evils he could pick out in his target--so long as he need not govern for a minute. All problems become therefore simple stuff. In the fume and furor of black-and-white moralism, one needs only to praise or to condemn. And to condemn, it is often the easier. Of course, his condemnation usually enjoys a little market: there will always be Blacks who indulge in reading books about the absolute absurdity in being Black. In good conscience, these Blacks might even believe that power is unnecessary to winning recognition, so long as they themselves can live liberally and democratically.

(5) A critic, who does not want to soil his own hands, but who does not want to stop giving vent to his anger at the terrible Leviathan so fixed as an idea in his head either, cannot but escape: to deep despair, to tender cosmopolitanism, to "international academic community," in a word, to whatever thing that can maintain his righteous anger and clean hands at the same time. THIS is the ultimate psychology of this sort of critic. Those who do not like the Leviathan no matter what; those who love to read dutifully what the "international academic community" has recently dictated; those who believe that Blacks need not themselves be powerful in order to win recognition: in all these many groups of persons would, I suspect, the critic find a good hearing. For the general direction of his critical thought tastes correct.

(6) To attack this sort of critic, we may do well to start with a simple question. What if Dr. King were to say, after reading a few books of this sort, that he would rather not be a Black in the next life? The comical effect is sufficient to lead us onto a different path of thinking, one that is never well-guarded by any "international academic community" or englobed by a fixed idea of the Leviathan.

《來生不做中國人》在台灣好似暫時斷了貨，而《中國比小說更離奇》則可以到「玉山社」網頁購買。

小弟已經叫了阿麥入了各一本，因為始終不是太大路，又未知有多少人想買，所以自私了一點，只為自己落柯打。如果有一定數量網友想買的話，打電話叫阿麥入貨應該無問題。

另外，行過旺角和銅鑼灣的樓上書店，唔覺有入呢兩本書。

博客來：http://www.books.com.tw/exep/prod/booksfile.php?item=0010385991

玉山社：
http://www.tipi.com.tw/newbook.php?bookNO=390

關於《來生不做中國人》的書名，照筆者的理解，其實是來自作者於開放雜誌早前的一篇文章，引述二○○六年九月時網易(中國三大門戶網站之一) 旗下的網易文化的調查，有百分之六十五的網民投票自稱來生不願意再做中國人。後來作者以此事件寫文，並作為文章以至該書的名稱。部份讀者可能已留意到筆者已把該篇文章節錄在上文上。

又，一直忘記回應麥當勞第一次留言時對各人學養的評論，因除了孫隆基外，筆者過往很少看其他推薦人的文章。不過，卜大中為鍾書所寫的序言 (見上文)，完全是從幾個刻板印象推廣，與鍾書的主題和主要內容無甚關係。以一篇代序來說，筆者認為這是不合格的。相反，較資深 (但較少香港讀者識)的李敏勇寫的代序，有心得多。

倪匡前天在蘋果日報的專欄寫了篇評論，對本書的評價極高。

(舊文章已全部找回[可惜圖片全沒有了，稍後或自行再上載]。謝謝Inmedia各人的努力！)

After coming across this embarrassing bullshit by 鍾祖康, I am resolved to help prevent others becoming a 黃皮白豬奴才 like him.

He twisted the facts to suit his own warped sense of reality and hidden agenda. What he was raving about in regard to the perceived shortcomings of the Chinese were in fact practised universally by other cultures and perfected by those whom he worshipped. It is just that he is too ignorant and conditioned not to recognise it. Or more likely he suffers so much inferiority complex that he dares not to confront the obvious.

我從小就想參軍，今天我終於跟我爸說：我要參軍保衛國家，如果美帝膽敢入侵……
"啪”我爸一個耳光扇過來。“家人還保衛不了，保衛國家？你都跟我說說，美國人要搶你啥了？國家啥東西需要你保衛了？”

我：保衛我們中華文化……
爸：美國讓朝鮮人抹掉他們的歷史了沒？抹了也不會跟我們爭長白山了！
美國拆了靖國神社沒？就是供奉殺了幾十萬美軍的東條英機那個！
美國逼阿富汗、伊拉克人改信基督了沒？攻擊美國的恐 怖分子99%都是回***！

我：沒……
爸：那你覺得美國人會咋樣滅了我們的文化？焚書坑儒？還是文 革、破四舊？

我：我要保衛我們的自由……
爸：你想要啥自由？你想遊行還是靜坐？想看外國電視還是上外國網站？想發帖不被審？整天正事不幹，就想“自由”，找死啊？

我：我要保衛咱的土地……
爸：嘿嘿，你先跟我說說，你哪來的土地了？連幾十平的套間都買不起，還土地？等你有了土地再去保護吧！

我：美國想吞併我們……
爸：中國人有錢沒錢的不都是腦袋削個尖地往美國跑嗎？有了機會你不也是一樣？吞併了把出國也省了

我：那不一樣，出國是為了將來回來建設家鄉，如果我們5000年的中國沒了，變成美國了，嗚嗚……
爸：誰說中國有5000年的？咱以前最風光的時候叫漢、唐，“中國”也就叫了100年，兩千年來最窮的100年 改了多少回名了：漢、唐、宋、明、清……再改一回又何妨？

我：要是那樣，咱中國人就會變成亡國奴，變成劣等民族，被人看不起，被人欺侮。
爸：韓國、日本、西德、西歐都作了亡國奴了沒有？他們變成了劣等民族了嗎？你說說究竟有誰敢欺侮人家、看不起人家、把人家當亡國奴、當劣等民族來看？你現在不是亡國奴、不是劣等民族，又怎麼了？除了關門做皇上在自己家裡自尊自淫、自我安慰一下以外又比人家高貴尊嚴到哪裡去了？不管在國內還是在國外，你看見哪個你所謂的亡國奴、劣等民族的身份比你低賤、活得沒有尊嚴了？

我：被美國吞併了，都是白人說了算，華人都成二等公民
爸：聽說美國選總統都是一人一票。要合併了咱中國，十三億華人對他兩億白人，最後選出來總統還不是咱華人！

我：美國人來了，會顛 覆我們人民政 府。我要保衛人民政府！
爸： “啪”（又一個耳光） 你究竟想保衛誰？稅務局？財政部？證監委？城管？公安局？教育部？衛生部？藥監局？勞動保障局？公路局？房管局？規劃局？法官？計生辦？足協？還是形形色色的豪華衙門和那些除了有目共睹的貪污腐敗外，每年還把大半以上老百姓的血汗納稅錢以購車、出國、療養、吃喝等等花樣繁多的公費形式揮霍一空的大小官員們？　　看我不打斷你的腿…… !!!

不是。網上流傳了很久的好東西。