지금도 마로니에는 피고 있겠지
눈물 속에 봄비가 흘러내리듯
임자 잃은 술잔에 어리는 그 얼굴
아 청춘도 사랑도 다 마셔 버렸네
https://youtu.be/d0f8ApzOZAo
박건 - 그사람 이름은 잊었지만 (1986) 을 들어보면, 가사를 조금 바꾸었다. 즉, 2절 가사를 먼저 부르고 있다.
https://youtu.be/X8oDsNSvpUk
박건 사랑은 계절따라 1969
https://youtu.be/FI4eund3S0U
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美-日-印 해군 연합 해상훈련의 의미
김성만(코나스·前 해군 작전사령관)
미국과 일본, 인도 해군이 참가하는 3개국 연합 해상훈련이 인도양 벵골만 해역에서 10일 시작됐다. ‘말라바르(Marabar) 2017’로 명명된 이번 훈련은 항공모함 3척 등 함정 15척, 잠수함 2척, 전투기, 헬기 등 다양한 전력이 참가해 오는 17일까지 계속된다.
말라바르 훈련은 미국과 인도 해군이 1992년부터 해마다 태평양과 인도양에서 번갈아 하는 연합훈련으로 종종 일본 등 제3국이 함께 참여하고 있다. 중국의 해양패권 확장으로부터 국제 해상교통로(인도양, 말라카 해협, 남중국해, 동중국해)를 보호하기 위한 목적으로 알려지고 있다. (발췌)
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7월13일자 <동아일보>는 가톨릭교의 프란치스크 교황이 중앙아메리카 엘살바도르의 그레고리오 로시 차베스 추기경을 ‘남북한의 중재자’로 임명했다는 소식을 전하고 있다. 로마 교황청이 드디어 한반도를 무대로 하는 ‘레고’ 놀이 ‘소꼽장난’을 시작하는 모양이다. (이동복, 발췌)
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유발 하라리는 "AI가 인류를 지배하는 터미네이터 같은 상황은 당분간은 없을 것"이라고 말했다. 기계가 스스로 사고하는 기능이 당분간 개발되기는 어렵기 때문. 오히려 그는 AI와 생명공학 발달이 소수의 엘리트에게 부(富)를 집중시키고 나머지 인류가 잉여계급(useless people)이 되는 극심한 불평등을 경계했다. "19세기 산업혁명은 노동계급이 있어야 했습니다. 자본가, 독재자, 군사정권 모두가 공공의료·교육 시스템을 정비해서 이들을 산업역군으로 써야 했지요. 미래에는 인간 노동력이 필요 없어집니다. 소수 엘리트가 잉여계급을 배려할 이유가 없는 거죠. 산업혁명 당시보다도 심해질 불평등을 막기 위해 정부와 시민사회가 사기업의 AI 개발을 적절히 규제할 방법을 찾아야 합니다."출처 : http://news.chosun.com/site/data/html_dir/2017/07/14/2017071400061.html
---> 미래는 아무도 예측할 수 없다. 유발 하라리는 미래를 예측한다며 책을 팔아먹는 교수일 뿐이다. 그는 과도하게 AI와 생명공학 같은 과학 발전을 필연적인 것으로 믿고 있고, 그에 따라 역사를 극단적으로 읽고 있다. 더구나 그는 역사를 계급 투쟁적인 시각에서 바라보고 있다.
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The Larsen C ice shelf has cracked, creating a trillion tonne iceberg
런던의 4배 크기의 Larsen C 빙붕이 분리되었다. 빙붕이 어떻게 될 것인지는 더 지켜보아야 한다.
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삼물백산 三物白散
【製法用量】
桔梗22.5克(3分) 巴豆去皮、心，熬黑，研如脂7.5克(1分) 貝母22.5克(3分)
上三味為散，內巴豆，更于臼中杵之，以白飲和服，強人每服半錢匕(1.5克)，羸者減之，病在膈上必吐，在膈下必利。不利，進熱粥一杯；利過不止，進冷粥一杯。身熱、皮粟不解，欲引衣自覆，若以水潠之，洗之，益令熱劫不得出，當汗而不汗則煩；假令汗出已，腹中痛，與芍藥三兩如上法。
파두가 극약으로 분류되어 있어 살 수가 없다. 파두는 峻下冷積，逐水退腫，祛痰利咽，蝕瘡 등의 효능을 지니고 있다.
【主治】
寒實結胸。
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삼물백산 의안
一、寒實結胸
醫案：鄭某某，七十餘歲。素嗜酒，并有慢性氣管炎，咳嗽痰多，其中痰濕恆盛。時在初春某日，大吃酒肉飯後，即入床眠睡．翌日不起，至晚出現昏糊，詢知膛目不知答。因其不發熱、不氣急，第二天始邀餘診。兩手脈滑大有力，滿口痰涎粘連，舌苔厚膩濁垢．呼之不應，問之不答，兩目呆瞪直視，瞳孔反應正常，按壓其胸腹部，則患者理眉，大便不行，小便自遺，因作寒實結胸論治。用桔梗白散五分，囑服三回．以溫開水調和，緩緩灌服。二次藥後，嘔吐粘膩膠痰，旋即發出長歎息呻吟聲。三次藥後，腹中鳴響，得瀉下兩次，患者始覺胸痛、發熱、口渴欲索飲。繼以小陷胸湯兩劑而癒。（江蘇中醫）
按語：本案得于大飲之後，見胸腹滿痛，大便不行，痰涎滿口，舌苔厚膩濁垢，脈滑大有力，而無發熱、煩渴等症，知爲寒實結胸之證。治當瀉下寒飲，開胸散結。三物白散君以辛烈巴豆，攻寒逐水，斬關奪門；伴以貝母，開胸散結；使以桔梗，爲之舟揖，以載巴豆搜逐胸邪，使之悉盡無餘。用白飲和服，恐峻藥傷正，以護胃氣也。少量頻服，使藥力相濟，以盡餘邪也。
二、白喉
王吉椿醫案：張某某，女，6歲，l956年l0月診。微熱聲嘶，咳聲如吠。西醫診斷爲白喉。至夜l0時許，病情加劇，面色蒼白，口唇發绀，肢冷汗出，喘息欲脫。脈細數，苔白微黃。喉部雙扁桃體及懸雍垂處，皆有不規則之灰白色假膜覆蓋。症屬痰火纏喉之白喉重症，時送醫院報救已不及，即用三物白散2克，加麝香少許，冷開水運服。逾15分鍾，患兒咳嗽加劇，嘔出痰水約半小碗，雜有假膜碎片，呼吸略平。後又嘔吐3次，瀉下2次，患兒競能帖然入睡。翌日，呼吸通暢，唇紅而潤，再服白散1、5克，加麝香少許，又嘔吐痰水若乾，諸症悉減，假膜消退。後用宣肺清熱、利咽化痰湯劑調理善後。（浙江中醫雜誌l987；（1）：32）
按語：陸淵雷《傷寒論今釋》曰：三物白散所治，即近世所謂急喉痹，乃白喉及小兒急性喉炎之類，不必無熱，亦不必大便不通，其症喘鳴氣促，肢冷汗出，窒息欲死，故曰寒實，曰無熱症欽?此其所結，上迫咽喉，與大陷胸湯絕異。”此說甚爲精詳，可資臨床參考。
三、宿食
王吉椿醫案：金某某，少年負氣，1969年中秋節，與工友睹食肉包子5斤，豬舌4條以博—嚎。金盡力食畢，復恣飲冷水數碗。至夜9時許，脘腹撐脹，疼不可按，煩亂欲死。急投三物白散l0克，逾片刻．吐瀉交作，幾十數行，皆宿食垢穢之物而癒。（浙江中醫雜誌1987；（1）：32）
按語：本案起于飲食所傷，使痰涎宿食、寒飲之水相結于胸院發病。寒實結胸證具，故用三物白散，一投而癒。
四、痰喘
王吉椿醫案：張某某，女，5歲。1971年4月，患肺炎，西醫輸氧、輸液數日，效不着。鼻翼扇動，口唇微绀，痰聲如拽鋸。聽診兩肺濕啰音滿布。脈細數，苔斑剝而乾。投三物白散1．5克，加麝香少許，冷開水灌服。逾20分鍾，嘔吐痰水約100毫升，呼吸立暢。翌日諸症大減，復用清肺益氣化痰之劑，并青、鏈黴素注射，半月餘，競告康復。（浙江中醫雜誌1987；41），32）
按語；陸淵雷謂：“結胸之名，所包甚廣，胸部以上閉塞疼痛者皆是。”其證“不必無熱，亦不必大便不通。”但見喘鳴氣促，痰若拽鋸，鼻翼肢冷，皆可使用。本案爲痰涎蠻塞于肺，雖有熱象，然以痰阻爲重，故用三物白散湧之。本方隻要善于駕馭，中病即止，一般不會引起嚴重副作用。
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극약의 정부 관리를 폐지하라
파두도 그렇지만 부자를 비롯한 일부 한약재들은 극약으로 지정되어 일반인들이 구입할 수가 없다. 하지만 그것들은 이미 수천년 동안 민간에서 약재로 사용되어 온 것들이다. 그것을 국가가 금지하는 것은 국민들의 정당한 의료의 권리를 박탈하는 것과 같다. 범죄에 사용될 것이 우려스럽다면, 약을 팔 때 신원을 확인하고 팔면 된다.
아래 글은 비상에 대한 글인데, 독약으로 알고 있는 비상을 중국에서는 얼마 전부터 백혈병 약으로 사용하고 있다. 물론 극미량을 사용하지만, 극약으로 알고 있던 약이 사실은 생명을 살리는 약이라는 얘기이다.
上世紀90年代，在努力尋找對復發患者的治療方法時，研究團隊得知哈爾濱醫科大學張亭棟教授等學者用砒霜（三氧化二砷）治療腫瘤和白血病有一定療效。張亭棟教授是我省吳橋縣人，使用砒霜治療白血病的奠基者。
上世紀70年代，黑龍江林甸縣鄉間一位老中醫有個秘方，用中藥砒霜、輕粉、蟾酥等中藥組方治淋巴結核，後被一位藥劑師改成針劑肌肉注射攻治各種癌症，命名為「713」。受到「713」啟發，在已故朝鮮族藥劑師韓太雲的配合和幫助下，張亭棟開始將原方分成砒霜加蟾酥和砒霜加輕粉兩組作體外抑瘤試驗，反覆試驗發現，其中的砒霜是癌細胞的剋星。張亭棟課題組大膽創新，將砒霜提純，最終製成亞砷酸注射液，專門攻克APL白血病，緩解率高達91%。
지난 70년 대에 黑龍江林甸縣에 한 중의사가 비상, 경분, 섬수 등 한약을 배합해 만든 비방으로 淋巴結核 치료제로 사용했다. 그리고 후에 한 약제사가 그것을 주사제로 개발해 713으로 명명하고, 각종 암을 치료했다. 713에 자극을 받아, 또 조선족 약제사인 한태운韓太雲의 도움을 받아, 장팅동張亭棟은 713 원방을 비상섬수와 비상경분 두 가지 약으로 나누고, 그것을 실험실에서 시험했다. 그 결과 비상이 암세포의 천적이라는 것을 발견했다.
讓人談之色變的劇毒物砒霜怎麼能治療白血病呢？雖說當時將信將疑，但研究團隊決定試一試。
在張亭棟教授等應用傳統中藥三氧化二砷治療APL患者取得療效的基礎上，時任上海血液學研究所所長的陳竺作為領軍人，帶領團隊與張亭棟通力合作，試用三氧化二砷治療對全反式維甲酸耐藥的APL患者。
令人驚喜的是，體外細胞培養實驗發現，砒霜不僅能作用於早幼粒白血病癌細胞，而且還有劑量依賴的雙重效果，即在較大劑量時誘導細胞凋亡，而在較低劑量時則誘導細胞分化。
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한국수력원자력(한수원)이사회는 상임이사 6명과 비상임이사 7명 등 13명으로 구성했다.
상임이사는 이관섭 사장을 포함한 한수원 직원으로 정부 결정에 따를 수밖에 없는 상황이라고 하지만 이관섭 사장이 중단 결정 못하겠다고 사표 쓰면 됩니다
또는 상임이사 6명과 비상임이사7명이 단결해서 중단 결정 안해야했습니다
수만명 실업자가 생기는데 한수원 사장 등 상임이사의 기습 중단결정은 반대한민국 짓인 반국가짓입니다
비상임이사는 교수, 전문가 등 외부 인사다.
상임이사 6명에 비상임이사 한 명만 더 찬성하면 과반수 찬성으로 안건을 의결할 수 있다
상임이사
이관섭(사장) 대구출신
남주성(상임감사위원)
전영택(기획본부장/기획부사장 겸직)
전휘수(발전본부장/발전부사장 겸직)
윤청로(품질안전본부장)
이용희(사업본부장)
비상임이사
조성희(現 사)에너지자원산업발전연구회 이사)
류승규(前 13,14대 국회의원)
이진구(前 경주시의회 4,5대 시의장)
조성진(現 경성대학교 에너지학과 교수)
이상직(現 한국산업기술진흥원 비상임이사)
서정해(現 경북대 경상대 학장)
권해상(前 駐OECD대표부 공사
[출처] *수만명 실업자 만든 신고리 원전 기습 중단한 인간들 명단/ 일베
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김진의 정치 전망대; 온 천지가 비겁한 나라 (7월 14일)
https://youtu.be/A2qnKSCdl0E
늑대에게 뜯어먹히는 살찐 돼지가 된 대한민국 국민들.
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정유라 증언의 법적 문제 (정규재 칼럼 - 7월 13일)
https://youtu.be/kDZf9BbHD6w
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고대 잉카 문명의 멸망의 원인이 그들의 공산주의, 전체주의, 평등주의에 기인한다는 주장.
The Ancient Incas and the Collectivist State
•Richard M. Ebeling
Examples of government control over social and economic life are as old as recorded history, and they always have features that are universal in their perverse effects regardless of time or place. One of the most famous of these collectivist episodes was that of the Incas and their empire in South America.
The Inca Empire emerged out of a small tribe in the Peruvian mountains in the twelfth and thirteenth centuries. Theirs was a military theocracy. The Inca kings rationalized their brutal rule on the basis of a myth that the Sun god, Inti, took pity on the people in those mountains and sent them his son and other relatives to teach them how to build homes and how to manufacture rudimentary products of everyday life. The later Inca rulers then claimed that they were the descendants of these divine beings and therefore were ordained to command and control all those who came under their power and authority
The Inca Empire of Conquest and Collectivism
The fourteenth and especially the fifteenth and early sixteenth centuries saw the expansion of the Incas into a great imperial power with control over a territory that ran along the west coast of South America and included much of present-day Peru, Ecuador, Bolivia, Chile, and parts of Argentina and Colombia. The Incas were brought down in the 1530s by the Spanish conquest under the leadership of Francisco Pizarro.
The Inca kings, asserting to be both sons and priests of the Sun god, held mastery of all the people and property in his domains. And like most socialist systems throughout history they combined both privilege and egalitarianism. When the invading Spaniards entered the Inca capital of Cuzco, they were amazed by the grandeur of the palaces, temples, and homes of the Inca elite, as well as the system of aqueducts and paved roads.
But having an economy based on slave labor, there had been few incentives or profitable gains from the development of machines and tools to raise the productivity of the work force or reduce the amount of labor needed to perform the tasks of farming and manufacturing. Methods of production were generally primitively labor-intensive. Thus, the Spaniards, in comparison, were far better equipped with more advanced instruments of war to defeat the Incas.
The Inca Elite and the “Communism” of the Common People
The Inca society was rigidly constructed along hierarchical lines of power and privilege. The Incan ruling class, below the Inca Sun-god king, provided the membership for the bureaucratic administrators, the military officer corps, the priests and scholars. Beneath them were the Inca peasants, herdsmen and artisans; they also were used to settle newly conquered lands to assure Incan dominance over the defeated populations. And below them were the slaves, which according to Inca legend had originally been condemned to death, but out of mercy were reprieved from extermination to be lowly laborers in perpetual bondage.
The Inca rulers imposed on almost all in society a compulsory equalitarianism in virtually all things. In The Socialism Phenomena (1980), the Soviet-era dissident, Igor Shafarevich, (1923–2017) explained:
The complete subjugation of life to the prescriptions of the law and to officialdom led to extraordinary standardization: identical clothing, identical houses, identical roads. ... As a result of this spirit of standardization, anything the least bit different was looked upon as dangerous and hostile, whether it was the birth of twins or the discovery of a strangely shaped rock. Such things were believed to be manifestations of evil forces hostile to society.
To what extent is it possible to call the Inca state socialist? ... Socialist principles were clearly expressed in the structure of the Inca state: the almost complete absence of private property, in particular of private land; absence of money and trade; the complete elimination of private initiative from all economic activities; detailed regulation of private life; marriage by official decrees; state distribution of wives and concubines.
The Rigid and Detailed Planning of Everyday Life
An especially detailed description of the nature and workings of the Inca state is found in the classic work, A Socialist Empire: The Incas of Peru (1927), by the French economist and historian Louis Baudin (1887–1964). The Incas ruled through a cruel and pervasive system of command and control over everyday life. Baudin explained:
Every socialist system must rest upon a powerful bureaucratic administration. In the Inca Empire, as soon as a province was conquered, its population would be organized on a hierarchical basis, and the [imperial] officials would immediately set to work. ... They were in general in charge of the preparation of the statistical tables, the requisitioning of the supplies and provisions needed by their group [over whom they ruled] (seeds, staple foods, wool, etc.), the distribution of the production of the products obtained, the solicitation of assistance and relief in case of need, the supervision of the conduct of their inferiors, and the rendering of complete reports and accounts to their superiors. These operations were facilitated by the fact that those under their supervision were obliged to admit them to their homes at any moment, and allow them to inspect everything in their homes, down to the cooking utensils, and even to eat with the doors open ...
The Inca bureaucracy cast its net over all those that it ruled and soon transformed them into docile and obedient subjects through a “slow and gradual absorption of the individual into the state ... until it brought about the loss of personality. Man was made for the state, and not the state for the man,” Baudin said. The Incas tried to banish “the two great causes of popular disaffection, poverty and idleness. ... But by the same token, they dried up the two springs of progress, initiative and provident concern for the future.” The Inca government did all the thinking and planning for their subjects, with the result that there was a “stagnation of commerce ... lack of vitality and the absence of originality in the arts, dogmatism in science, and the rareness of even the simplest inventions.”
The Inca Welfare State and Human Inertia
This inertia was fostered through the institutions of the welfare state. “As for the provident concern for the future,” Baudin asked,“ how could that have been developed among a people whose public granaries were crammed with provisions and whose public officials were authorized to distribute them in case of need? There was never a need to think beyond the necessities of the moment.”
In addition, the Inca welfare state undermined the motive for charity and any personal sense of responsibility for family or community:
But what is even more serious is that the substitution of the state for the individual in the economic domain destroyed the spirit of charity. The native Peruvian, expecting the state to do everything, no longer had to concern himself with his fellow man and had to come to his aid only if required by law. The members of a community were compelled to work on the land for the benefit of those who were incapacitated; but when this task had been performed, they were free from all further obligations. They had to help their neighbors if ordered to do so by their chiefs, but they were obliged to do nothing on their own initiative. That is why, by the time of the Spanish conquest, the most elementary humanitarian feelings were in danger of disappearing entirely.
Life was also reduced to a joyless existence of uniformity, security, and order that was imposed and guaranteed by the Inca bureaucracy. Baudin tried to answer the question: Was the average person happy under the rule of the Incan kings?
He labored contently for a master whom he held to be divine. He had only to obey, without going to the trouble of thinking. If his horizon was limited, he was unaware of it, since he knew no other; and if he could not raise himself socially, he in no way suffered on that account, for he did not conceive that such a rise was possible. His life followed its peaceful course, its monotony broken by periodic holiday festivals and by such events as marriages, military service, and compulsory labor service, all in strict accordance with regulations. The Indian had his joys and sorrows at fixed dates. Only illness and death persisted in escaping government regulation. It was a negative kind of happiness, with a few adversities and a few great joys. The empire produced what D’Argenson called the “menagerie of happy men.” ... In the Inca state only the members of the ruling class and more especially the chief, could live a full life; outside of him and his family, men were no longer men, but cogs in the economic machine or figures in the official statistics.
It is for this reason that in his own interpretation of the Incas, Igor Shafarevich concluded that, “The Inca state seems to have been one of the fullest incarnations of socialist ideals in human history.”
In our own time the plague of government control has been no different. The totalitarian collectivist states of the twentieth century certainly matched in intensity and pervasiveness the comprehensively planned society of the ancient Incas. The “democratic” collectivism under which we live in the twenty-first century no less has its marks of similarity.
Our Freedom Weakened under Political Paternalism
Those who man the regulatory agencies in modern society supervise and oversee many, if not most, of our economic affairs from the processes of production to the stage at which we actually use the goods that are manufactured.
They pry into and then proceed to regulate our personal and family affairs. They take responsibility for our welfare and our happiness, and try to guard us against all the trials and tribulations of everyday life. They watch over our schooling, care for us when we are ill, find work for us if we are unemployed, and pay us when we are without a job. They are concerned with our mental health, and police what we ingest. They take an interest in the things we read and the amusements and leisure activities we indulge in.
One freedom after another has been incrementally abridged, weakened, and then taken away with the government now responsible for what had previously been in the domain of the individual and his own decision-making.
But in this, too, the process has been no different from what occurred under the Incas. Louis Baudin pointed out,
The poison [of growing political paternalism] was not given to the Indians in massive doses that would have provoked a reaction, but was administered drop by drop, until it brought about the loss of personality. ... And whoever has formed the habit of passive obedience ends by being no longer able to act for himself and comes to love the yoke that is laid upon him. Nothing is easier than to obey a master who is perhaps exacting, but who rules over all the details of life, assures one’s daily bread, and makes it possible to banish all concern from the mind.
In place of a king ruling in the name of a divine Sun god we have an arrogant intellectual and political “progressive” elite claiming to know what is the “right side of history” to which mankind under their guidance should be moving. In place of privileged Inca princes and priests fattened at the expense of slaves and obedient Inca commoners, we have networks of special interest groups using the power of political plunder to feed off the productive members of society. Instead of collectivized land and imposed compulsory work as under the Incas, we have a regulatory spider’s web of controls and commands and prohibitions constraining and dictating how each of us may go about our lives with the private property we supposedly own, but which has been increasingly placed at the decision-making discretion of those who administer the interventionist state.
Individual Self-Interest Denied, Collective Altruistic Sacrifice Required
The political planners and plunderers of today, like the ancient Inca collectivists of five hundred years ago, impose their rule and control through two essential means. As the French classical liberal economist, Yves Guyot (1843–1928), once observed: through “the suppression of private interest as the motive of human actions, and the substitution of altruism” as the rationale for men’s sacrifices and their loss of freedom to be compelled to serve the collective.
Many, if not most, modern day “progressives” and “democratic socialists” would, of course, deny any family resemblance to the cruelty, absolutism, and imperialist aggression of the Incas and their collectivist empire. Yet, the essence of the Inca system and the institutional prerequisites for achieving the goals of the social engineers nowadays remain essentially the same.
They both require the subservience of the individual and his life — with his dreams, desires, hopes and peaceful ambitions — to the dictates of others who possess the power of coercion to make him bend and obey the compulsory orders of the political authority. They both require the abrogation of an individual’s right to peacefully acquire and employ property as he thinks best to further his own interests and in free market associations with others.
They both require the presumption that the asserted interests of the group, collective or tribe come before and are superior to the purposes and goals of any one individual. The individual human being is made to seem small, far less than fully consequential, in comparison to the social mass whose imaginary interests come before his.
And in both the individual is indoctrinated with the belief that he must sacrifice for that presumed “greater good,” and about which he should feel guilty if he fails to surrender himself to the “general welfare.” Among the ancient Incas some were called upon to yield to their own execution as human sacrifices to placate the wishes and demands of the Sun god. In the modern social welfare state, individuals are expected to give up their personal choices to fully live, act and interact as they peacefully would want, while others in military service are sometimes required to sacrifice their lives in the name of the “national interest.”
Fortunately, the human spirit is not as easily and permanently broken as the Incas believed they had succeeded in doing in their empire centuries ago, or the modern collectivists continue to try today. There is something also inside the individual that cherishes self-expression and retains the wish to be free. This inner force, if awakened, assures that liberty will never be completely extinguished.
Originally published by the Future of Freedom Foundation.
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