overturn
Photo | by Xu Guangming
"Hey, this is Clock x Cloud's third article, and I'm planning to tell a super long story. It's not an exaggeration to say that this story has almost exhausted all my knowledge and thoughts on industrial design and interaction design over the years. A lot of the information has recently come together in my mind, so if you find it difficult to understand or can't get into it after reading, that's definitely normal. You're welcome to come back later!
Over the past couple of years, I've increasingly felt the various impacts of technology on people and society. The main topics of human-computer interaction and industrial design have thus given rise to numerous integrations and developments that go beyond the traditional understanding of these disciplines. Due to the significant influence of technology on the economy and society, our surroundings have become filled with countless discussions about technology, and similar phenomena have occurred in the field of design as well. Considering technology and design within their own scope, they are indeed good technology and good design. Shouldn't good technology plus good design equal a good self and a good future? I have always felt that there seems to be something missing, that it shouldn't be just that. But in matters of life, more often than not, there are no definitive answers or conclusions. Having said so much, let's start with our story today, which primarily revolves around the following three clues:
1. Mediation Theory
2. A User's Guide to Future Time
3. Satoshi Kon's "Paprika""
Hey，这里是Clock x Cloud的第三篇文章，我打算讲一个超级长的故事。不夸张的说，这几乎榨干了我接触工业设计与交互设计这些年来所有的认知与思考。很多信息也是在我头脑中最近才连在一起的，所以如果看了以后发现不太懂在讲什么，或者👀不进去，那肯定是正常的,欢迎你晚点再来!
这两年越来越多的感受到技术在人与社会发展的相互作用下，对人与生活产生的种种影响。人机交互和工业设计的主体议题，也因此产生出许许多多超越学科传统认知的融合与发展。因为技术对经济与社会的极大推动，我们周围已经充满了太多谈论技术的声音，而类似的现象也发生在设计领域。在技术和设计本身的范畴里考虑，它们确实是好技术，也是好设计，好技术加好设计就应该等于好的自我和好未来么？我始终觉得这其中似乎缺了点什么，应该不仅仅如此。但生活的事，十有八九是没有结果与定论的，说了这么多，马上开始我们今天的故事，它们主要围绕以下👇三个线索展开
Mediation Theory
未来时间使用手册
今敏老师的 Paprika
Mediation Theory是技术哲学“后现象学” 方法的一个理论框架，从北美哲学家唐·伊德（Don Ihde）的工作发展而来，由屯特大学的Peter-Paul Verbeek教授提出。这个理论的主要作用是帮助人们反思与定义人类自身，技术，社会之间的相互关系；《未来时间使用手册》来自日本作家松冈真宏，作者大胆的提出一个有趣的视角 --- 如果把时间视为金钱以外的另外一种财富资本，我们可以如何重新看待今日的工作与生活；《Paprika》来自今敏老师对科幻作家筒井康隆小说《梦侦探》的视觉改编，本片的主角是精神治疗医师千叶敦子博士，她所在的研究所发明了可以进入梦里的梦境机器。然而梦境机器的使用装置遭人偷走，为了避免酿成大祸，敦子和她在梦中的化身“红辣椒”开始追查凶手。
来自不同时间不同地点的这三个线索，被我用影像与文字串联在一起，做了六张视觉拼贴，希望用可视化的方式把若干错综复杂的信息关联呈现出来。部分内容和概念可能会有一点晦涩和抽象，我自己也是一边消化一边试着在整理，同时又穿插了许多过程中的零散发现，难免信息庞杂或是存在谬误。但对于无论如何都打算继续看下去的人来说，这些都不太重要，希望在接下来的时光里，你可以放松心情，自在阅读......（有点长......非常长......）
"Mediation Theory is a theoretical framework of the 'postphenomenology' method in the field of philosophy of technology. It originated from the work of Don Ihde, a philosopher from North America, and was proposed by Professor Peter-Paul Verbeek from the University of Twente. The main purpose of this theory is to help people reflect on and define the relationships between human beings, technology, and society.
'THE RISE OF TIME CAPITALISM' is a book by Japanese writer Makio Matsumura, who boldly presents an interesting perspective. It explores how we can reconsider today's work and life if we view time as a form of wealth capital beyond money.
'Paprika' is a visual adaptation of the science fiction novel 'Dream Detective' by Yasutaka Tsutsui, directed by the late Satoshi Kon. The protagonist of the film is Dr. Atsuko Chiba, a psychotherapist who works at a research institute that has invented a device called the "DC Mini" that allows people to enter the dreams of others. However, the device is stolen, and to prevent a potential catastrophe, Atsuko, along with her dream alter ego "Paprika," begins to investigate the culprit.
These three clues from different times and places are interconnected using images and texts, creating six visual collages. The intention is to present a visualization of various intricate and complex information. Some content and concepts may be a bit obscure and abstract, and I am still in the process of digesting and organizing them. I have also included many scattered discoveries along the way, so there may be a wealth of information or some inaccuracies. However, for those who are determined to continue reading, these details are not crucial. I hope that in the coming time, you can relax and enjoy reading... (It's a bit long... very long...)"
1 白日焰火
daytime fireworks
1999/2199 x 让人醒着做梦的造梦机
1999年的时候，你在哪里？那一年我初二，时常喜欢在放学路上拐进万柳塘公园，掏出我当时唯一的移动设备，一台灰色的SONY CD播放机。
1999/2199 x A dream machine that makes people wake up and dream
Where were you in 1999? That year, when I was in the second year of junior high school, I often liked to turn into Wanliutang Park on the way after school, and took out my only mobile device at that time, a gray SONY CD player.
Photo | by ARRIFLEX
新千年的即将到来，让很多人对未来的日子都充满了好奇与憧憬。那一年，也上映了一部让很多人都记住子弹时刻的影片 --- 骇客帝国《The Matrix》,连长途汽车里泛着小雪花的电视上都会一遍遍的播放这一特效的技术解析和最终幕的枪林弹雨。而当时，让大家隐隐担心着的技术危机，却来自一个叫“千年虫”的东西，各个国家都在争论它会不会搞乱我们的城市系统，有的人则悄悄的在跨世纪倒数时，默默的关掉了自己的电脑和手机。后来千年虫终究有没有来，早已被大家忘记，而影片中设定的在2199年发生的1999年的故事，却似乎奇妙的以另外一种姿态如约而至。
影片展示了一个关系错综复杂的矩阵世界，早已被AI驯服的人类，以一种在一个世界中沉睡在另一个世界中清醒的方式生活着......故事的情节你可能已经在各种版本的影视作品或是再开发的相关游戏中烂熟于心了，但它所描绘的"人类-技术-世界"的关系，却足以让今天的我们一再回味。虽然没有骇客帝国中发光的管线与黏糊糊的胶囊舱，但语音助手，电子屏幕或VR头显一类的终端，似乎正把我们与一个个在现实生活中上演的虚拟世界连接在一起？技术的发展早已脱离了单个产品的独立迭代模式，越来越趋向于一个相互连接的混沌整体，时时刻刻的影响着我们。就如一台可以让人们在醒着的状态下做梦的造梦机，连通着我们也供养着自己。
说到这里，不得不提的是《Paprika》中贯穿全片的梦境游行，在小说原作里其实并没有这个部分。虽然故事的本身就是由无数个梦境连接而成的，今敏称梦境游行是他最喜欢的桥段，他和工作人员称这段为“太阳底下的万物游行”，当中出现了青蛙、人偶、招财猫、狸造型的装饰品、变成人样的物品、大头公仔、兽面瓦、机器人、服饰店的假人模特、宗教和战争等，世人的梦境彼此重叠融合后形成的大迷走状态。这是一段被决定做出“明亮到让人不舒服”的恶梦。
"The approaching of the new millennium filled many people with curiosity and anticipation for the future. In that year, a film called 'The Matrix' was released, which made a lasting impression on many people. Even on the television screens in long-distance buses, there would be repeated broadcasts of the technical analysis of the film's special effects and the final climax of the bullet-time showdown. At that time, there was a looming technological crisis that worried everyone, and it came from something called the 'Y2K bug.' Countries around the world debated whether it would disrupt our city systems, and some people quietly turned off their computers and phones as the turn of the century approached. Eventually, the Y2K bug was forgotten, but the story set in 1999 in the film, which takes place in 2199, seemed to arrive in a strange and unexpected manner.
The film portrays a complex matrix world where humans, who have long been enslaved by AI, live in a state of being asleep in one world and awake in another... You may already be familiar with the plot of the story from various versions of movies or related games, but the relationship between the 'humans-technology-world' depicted in the film is enough to make us reflect repeatedly today. Although we don't have the glowing pipelines and sticky capsules from 'The Matrix,' voice assistants, electronic screens, VR headsets, and other terminals seem to be connecting us to virtual worlds that are playing out in our real lives. The development of technology has long surpassed the independent iteration mode of individual products and is increasingly moving towards a connected and chaotic whole, constantly influencing us. It's like a dream machine that allows people to dream while awake, connecting, and sustaining themselves.
Speaking of this, we have to mention the dream parade that runs throughout the film 'Paprika.' In the original novel, this part didn't exist. Although the story itself is composed of countless dreams intertwined, Satoshi Kon considered the dream parade to be his favorite scene. He and the staff referred to this scene as the 'parade of all things under the sun.' It features frogs, dolls, lucky cats, statues of tanuki (raccoon dogs), objects transforming into people, large-headed dolls, beast-faced tiles, robots, mannequins in clothing stores, religion, and war, among others. It creates a state of confusion formed by overlapping and merging people's dreams. It is a segment that is intentionally made 'bright to the point of discomfort' in the form of a nightmare."
Foever Satoshi Kon 《Paprika》
现象学 x 人机交互范式3.0
提到梦境与现实的融合，我想起了导师推给我的有关人机交互范式的一篇研究论文。和导师聊天时他时常会跟我提起一些科学以外的不确定性，让我在很多次极其笃信的欣喜于某个发现的时候，会提醒下自己，别着急，接下来有新的转机也不一定。如果你感兴趣这篇文章的原文，欢迎你查阅结尾处的链接。文章中把人- 机交互的关系状态分成了1.0，2.0，3.0三个范式，这三个范式尝试概括2010年以前我们与机器之间的同时存在的三种交互关系。这篇论文吸引我的观点在于，人机交互领域正逐渐变得需要与技术哲学（伦理，道德，可取的未来愿景）产生连系，不同于1.0，2.0阶段的把human和computer作为交互的双主体，范式3.0提出 现象学矩阵 的交互关系，为人机交互设计带来了系统的、多重关系的情境化视角。以这个假设为基础，我们今天正在拓展的很多人机交互产品正在围绕范式3.0所展开，比如“智能语音助手”在不同的生活场景中，不仅能够查询当地天气，设置工作任务提醒，还可以帮助你与朋友通话，给孩子讲故事，调暗卧室的灯光，制定后天的出行路线，完成一系列连接虚拟/现实/人/物的互动。但由于其重于强调技术对人类及世界的作用，而轻于谈及人及社会对技术的影响关系（技术决定论），所以才有了接下来我想重点聊一下的，Don Ihde的技术哲学"后现象学"理论。范式1.0是机械工程/人机工程与人的交互，比如加法器（一种靠齿轮实现加减运算的机械计算器），主要是减少人类失误，保证精准的操作与控制；范式2.0是人脑和电脑之间传递信息的交互，比如图形用户界面和早期的计算机版乒乓球儿游戏。
后现象学 x 赛博世界的调解旋钮
又一次聊天时，我跟导师说我不太清楚现在自己在正做的研究最终产生的是什么，好像有硬件，也有软件，又涉及生态系统，但用其中任何一个词来定义我在做什么又感觉都不太准确。导师抛给我一个词 ---Design Intervention 设计干预。这是我第一次接触到设计干预这个概念（设计干预是激发现实世界行动并干预人类行为的原型，行动与行为是交互设计领域很重要的一部分），后来陆陆续续又读了一些Behavior Change Model 和 Behavior Change Intervention的研究，可终究还是觉得这整件事里似乎缺了一点什么，就好像辣子鸡丁里不见了🌶️。终于，一次在FUTURE LEARN蹭课时，很偶然的接触到了技术哲学“后现象学” 的中介理论，仿佛找到了解锁前面所有疑问的那把🗝。
Phenomenology x Human-Computer Interaction Paradigm 3.0
When it comes to the fusion of dreams and reality, I am reminded of a research paper on the paradigm of human-computer interaction that my mentor recommended to me. During our conversations, my mentor often brought up uncertainties beyond science, reminding me not to rush and expect new possibilities even when I was extremely convinced and delighted by a discovery. If you are interested in the original text of this article, feel free to check the link at the end. The paper divides the relationship states of human-computer interaction into three paradigms: 1.0, 2.0, and 3.0, aiming to summarize the three coexisting interaction relationships between us and machines before 2010. What intrigued me about this paper is that the field of human-computer interaction is gradually needing to establish connections with technological philosophy (ethics, morality, desirable future visions). Unlike the 1.0 and 2.0 stages, which treated humans and computers as the dual subjects of interaction, Paradigm 3.0 proposes the interaction relationship of the phenomenological matrix, bringing a systematic and context-based perspective to human-computer interaction design. Based on this hypothesis, many of the human-computer interaction products we are currently expanding upon revolve around Paradigm 3.0. For example, "smart voice assistants" can not only provide local weather information and set work task reminders but also help you make calls with friends, tell stories to children, adjust the bedroom lighting, plan travel routes for the day after tomorrow, and engage in a series of interactive activities connecting virtuality/reality/human/objects. However, due to its emphasis on the role of technology in humans and the world while neglecting the influence of humans and society on technology (technological determinism), this leads to the next topic I want to focus on: Don Ihde's philosophy of technology, "phenomenology."
Paradigm 1.0 is the interaction between mechanical engineering/human-computer engineering and humans, such as an adder (a mechanical calculator that performs addition and subtraction using gears), mainly aimed at reducing human errors and ensuring precise operation and control. Paradigm 2.0 is the interaction of information exchange between the human brain and computers, such as graphical user interfaces and early computer versions of Ping Pong.
Phenomenology x Mediation Switch of the Cyber World
During another conversation, I told my mentor that I wasn't quite sure what exactly my ongoing research was leading to. It seemed to involve hardware, software, and ecosystems, but using any of these words to define what I was doing didn't feel quite accurate. My mentor threw me a term - "Design Intervention." This was the first time I came across the concept of design intervention (which is a prototype for inspiring real-world action and intervening in human behavior; action and behavior are crucial parts of the interaction design field). Later on, I read some studies on behavior change models and behavior change interventions, but I still felt like something was missing in the whole picture, like missing 🌶️ in spicy chicken. Finally, during a course on FUTURE LEARN, I serendipitously came across the intermediate theory of the philosophical field of "phenomenology," as if I had found the key to unlocking all the previous doubts."
Foever Satoshi Kon《Paprika》
技术中介理论提供了一个框架来帮助设计师与政策制定者分析技术在人类生存和社会中的作用（框架图你可以返回去，在第一张大海报里🔙）。它的中心思想是，当技术被使用时，有助于塑造人类与世界之间的关系。而不是将技术视为与人类主体相对的对象（相对关系），也不是仅仅把技术看作是人类的延伸（赋能关系），它将技术视为人类与世界关系的一种中介关系的存在。然而遗憾的是，即使有了技术哲学相关的工具和方法，为“人-技术-社会”之间系统关系的设计探索带来了新的可能，但却鲜有人愿意去尝试或可以熟练运用在实践中去（毕竟不尝试，也很难熟练运用的吧）。传统设计教育/研究机构体系内，学科与学科之间习惯于固守自己的学术山头各自为战，很难真正从 系统变革 的角度提出权衡人与社会良好关系的技术解决方案（又或许这问题本身就该是一个需要自上而下进行系统变革的问题？）。加之接受新事物，不断在社会环境中蜕变成长，原本对任何人来说都是一个巨大的挑战。如果不巧，教育者/学者/产业界过度沉迷自身过去的经验方法与视角，对今日的问题生搬硬套，则会造成社会整体的举步不前。学生不学习成长也许影响的只是自己，而教育者/学者/从业者不成长影响的将是...？说到这里，不得不提一下横跨教育，学术，产业界的唐.诺曼教授 (对，就是写设计心理学的老头儿) ，最近看到他在TUDelft 油管频道Out of the Blue 第8期的一次对话节目里提到，他过去提出的一些理论和想法已经不再试用于今时今日的设计议题了（说出了“对啊，我过去的一些理论方法面对今天的世界不太站得住脚了呀~我看到新的因素就又产生了新的想法啊~” 这样耿直洒脱的解答），并提出了对21世纪设计教育的未来展望，“这就是设计的未来，我们称之为复杂的社会技术系统。而这也是我们应该教给，年轻的，有抱负的设计师的。”
"The theory of technological mediation provides a framework to assist designers and policymakers in analyzing the role of technology in human existence and society (you can refer back to the framework diagram in the first main poster). Its central idea is that when technology is used, it helps shape the relationship between humans and the world. It is neither seen as an object in relation to human subjects (relative relationship) nor simply as an extension of humans (enabling relationship), but rather as an intermediary relationship between humans and the world. Unfortunately, even with tools and methods related to the philosophy of technology, there are few people willing to try or proficiently apply them in practice (after all, it's difficult to become proficient without trying). Within the traditional education/research institutional system of design, disciplines are accustomed to guarding their own academic domains and fighting their own battles, making it difficult to truly propose technological solutions that balance the relationship between humans and society from the perspective of systemic change (perhaps this problem itself requires a top-down systemic change?). In addition, accepting new things and constantly evolving and growing in the social environment is a significant challenge for anyone. If, by chance, educators/scholars/industry professionals become overly fixated on their past experiences, methods, and perspectives and rigidly apply them to today's problems, it will hinder overall social progress. If students don't learn and grow, it may only affect themselves, but if educators/scholars/practitioners don't grow, it will affect...? Speaking of which, I have to mention Professor Don Norman, who spans the fields of education, academia, and industry (yes, the old man who wrote about design psychology). I recently saw him in a conversation on the Out of the Blue Episode 8 program on the TUDelft YouTube channel, where he mentioned that some of the theories and ideas he previously proposed are no longer applicable to today's design issues (he straightforwardly and candidly said, 'Yes, some of my past theoretical methods don't hold up well in today's world. When I see new factors, I develop new ideas'). He also presented his future outlook for 21st-century design education, calling it the complex socio-technical system. And this is what we should teach young, ambitious designers."
Out of the Blue #8 TUDelft | Donald Norman: Power Comes from the "But..."
2 超级梦想
super dreams
超级效率
也许你听到过这样一句话（主要发生在你谈恋爱时），“如果你想要真正了解一个人，一起去结伴旅行或真实的一起生活一段时间”。人需要一起共同面对一些事，才可能真正的感受彼此的情感和想法。在如今这个各种信息纷至沓来的时代，可以说不与别人交往，就很难在协同工作中产生独特的价值。因为信息的相对价值正在降低，那些网上能查到的，任何人都能获得的信息和技能是不行的。随着高附加值产业在经济发展中地位的不断提升，城市需要大量的信息与人才汇聚在一起产生高效的创新与协作，人口源源不断地流向全国乃至全球的超级城市，加快了城市里信息、商品或服务的交换和交易速度，也提高了在城市从事高附加值服务业人们的生产效率。这也导致原本丰富的多极城市结构朝向高效运转的单级型结构不断发展。所有离开超级城市去到其他形态城市的人，也许都曾有过在内心产生过一种感慨，在超级城市里的任何事，都会很有效率呀！
万物皆系统
在可以用各种智能设备连接互联网以后，我们便不止拥有“大脑”，还可以随时连接调用系统中的各种“电脑”。接着我们开始给城市里的花草树木，道路河流，基础设施也都装上了“城市大脑的连接器”，城市开始拥有了“属于自己的系统意志”，所有系统中的人，事，物，借助技术都转化为一行行数据联系起来，至此，城市与人形成了一个混合的系统整体。你看，一个矩阵化的世界是不是就这样搭建成了呢？可是，故事果真就会如此这般的朝向简单的路径发展下去么？城市与技术的发展，归根结底是为了人们过上更好的生活（哦，当然为了地球更好的明天和子孙后代这样的说法也一直在被反反复复的提起）。效率提升只是实现好生活过程中的手段，却并不能等同于更好的生活品质。曾经无数次看着城市街头飞驰的外卖骑手在想，这不就是数字系统在驱动人像机器一样运转么？目前我们接触最多的算法与系统意志来自于技术公司，而高效盈利似乎才是企业运营的根本。那如果城市已经成为一个系统并开始需要具有系统的意志，我们需要怎样调节来自我们人类的意志与技术系统意志之间的关系呢？更重要的是我们需要怎样的技术来实现怎样的生活梦想呢？更高更快更强似乎不是我们想要的答案，仅靠当前技术企业所秉持的 “通过准确高效的满足用户需求创造价值，从而获取利益”这一原则，似乎也无法满足接下来的社会发展需求。《Paprika》中混合了梦境与现实的大游行，是否即将（或其实已经）在我们的生活中上演了呢？
燃烧你的剩余生命年
老龄化社会所带来的问题，其实不是老年人会遇到的问题而是社会系统会遭遇的问题。它并不仅仅是关注老人的晚年健康生活，让老年人都会使用互联网产品融入数字社会这么简单。这里要提出的另一个与之相关的概念，是健康生命年。最开始接触到这个概念是疫情期间听到的。大概的背景是，每日确诊人数居高不下医疗资源吃紧时，一些国家宣布65岁还是75岁以上的人群（具体的记不太清了，这个不重要）如果有了疑似症状，就不再对这部分人群开放检测和医疗救助了。给出的政策解读中提到了健康生命年。关键的问题是无论什么样的系统，老龄化社会都意味着全体国民的平均剩余生命年数在减少。如果还是很难理解它所产生的问题的话，你可以试着借我在图里放置的一张游戏画面来做个想象。在游戏里，左边的春丽代表的是老龄化社会问题比较严重的社会群体，右边的肯代表的是社会系统平均年龄比较低的社会群体，在同等条件下，差别的是，它们双方所剩余的 ------能量条 （“当打之年”）。（你也像我一样一开始看成了正在挨打的肯，是能量条比较短的那一边么？）
Super Efficiency
Perhaps you've heard this phrase before (mostly when you're in a romantic relationship), 'If you want to truly understand a person, travel together or live together for a period of time.' People need to face certain things together in order to truly feel each other's emotions and thoughts. In this era of overwhelming information, it can be said that it's difficult to generate unique value in collaborative work without interacting with others. As the relative value of information decreases, the information and skills that anyone can access online are no longer sufficient. With the continuous rise of high-value-added industries in economic development, cities need a large amount of information and talent to come together to generate efficient innovation and collaboration. The continuous flow of population from cities to supercities across the country and even globally has accelerated the speed of exchange and transactions of information, goods, or services in cities, and has also increased the productivity of people engaged in high-value-added services in cities. This has led to the development of a single-level structure that operates efficiently, shifting away from the originally diverse multi-polar urban structure. Perhaps anyone who has left a supercity and gone to other types of cities has experienced a feeling in their hearts that everything in the supercity is so efficient!
Everything is a system
After various intelligent devices became connected to the Internet, we not only possess our own "brains," but we can also connect and access various "computers" in the system at any time. Then, we started connecting the flowers, plants, trees, roads, rivers, and infrastructure in the city to the "connectors of the city brain." The city began to have its "own system will." All the people, things, and matters in the system are transformed into lines of data connected by technology. Thus, the city and humans form a hybrid system as a whole. You see, is this how a matrix-like world is constructed? However, will the story really develop along such a simple path? The development of cities and technology ultimately aims to improve people's lives (of course, the idea of a better tomorrow for the earth and future generations is constantly mentioned as well). Improving efficiency is just a means to achieve a good life process, but it does not necessarily equate to a better quality of life. Many times, while watching the delivery riders rushing through the streets, I wondered if this was not the digital system driving people like machines. Currently, the algorithms and system will that we encounter the most come from technology companies, and it seems that efficient profitability is the fundamental principle of business operations. If the city has already become a system and needs to possess system will, how should we adjust the relationship between human will and technological system will? More importantly, what kind of technology do we need to achieve our desired life dreams? Faster, stronger, and better seems to not be the answer we want. Simply relying on the principle held by current technology companies of "creating value by accurately and efficiently satisfying user needs to gain profits" may not meet the future social development needs. In the movie "Paprika," the grand parade that combines dreams and reality, is it already (or has it actually) happening in our lives？
Burn Your Remaining Life Years
The problems brought about by an aging society are not just problems that older people will encounter, but rather problems that the social system will encounter. It is not only about focusing on the elderly's health in their later years or simply integrating the elderly into the digital society by using internet products. Another related concept to mention here is healthy life years. I first came across this concept during the pandemic. The general context is that when the daily confirmed cases remain high and medical resources are tight, some countries announced that if individuals aged 65 or 75 and above (the exact number is not important) have suspected symptoms, they will no longer have access to testing and medical assistance. The policy interpretation mentioned healthy life years. The key issue is that regardless of the type of system, an aging society means that the average remaining life years for the entire population are decreasing. If it is still difficult to understand the problems it creates, you can try to imagine it with the game screen I placed in the picture. In the game, Chun-Li on the left represents the social group where the problem of aging society is relatively severe, and Ken on the right represents the social group where the average age of the social system is relatively low. Under the same conditions, the difference is the remaining ----- energy bar ("prime years"). (Did you, like me, initially think that Ken, who is being beaten, is on the side with the shorter energy？)
游戏《STREET FIGHTER》（街头霸王）的截图
生命力 x 生产力
通信技术的发展、人口老龄化和城市化等因素叠加起来，让“时间价值”呈现出几何倍数式的增长。因此企业和消费者也会有意识地，或者无意识地考虑“时间价值”进而改变自己的行为模式（比如快递公司的快慢，叫车时间的长短，每日三餐的吃法，外出旅行的距离）。当产业结构发生了变化，高附加值服务业，特别是创造性产业（媒体、设计、软件及产品研发、工程、信息通信等）及金融业等比例逐年大幅增加，这些行业内的劳动方式不同于产量与时间成正比的工业生产模式，认真且肯比别人多花时间就能创造更大价值的工作模式，已经无法满足创造性产业的发展需求了。如果，时间成为推动城市发展的一种资本，而科技端又恰巧倾向于以 “提高时间效率” 为系统发展（在过去看起来没问题，但在今天越来越产生问题）的核心准则，则可能会造成企业和个体都倾向于通过不断支取时间来换取财富这种简单内耗的发展方式，让整个系统不得不像流水线一般停不下来。
如果，可以结合道德，责任，人性，重新思考和定义系统中技术与利益相关者之间的关系，是否可以尝试在城市的某些局部系统内进行变革尝试呢？比如（学校, 社区，小型商店，家庭内部，养老机构）。这也许是接下来所有人都要面对的问题，我们心目中期待的未来生活和社会情境是怎样的？是否可以活出心目中自己想要的状态？这状态并不会假以你外貌的高矮胖瘦来展现，也不会借由你所处环境的光怪陆离来映射，而是你日常生活中一瞬一刻的当下体验。接下来我想在这里讲两个我接触到的这种尝试---大众田原和公共体育。当然我相信你身边也一定有很多这样的例子，欢迎留言交流。
Vitality x Productivity
The development of communication technology, the aging population, urbanisation, and other factors have combined to exponentially increase the "value of time." Therefore, both businesses and consumers consciously or unconsciously consider the "value of time" and consequently change their behavior patterns (such as the speed of delivery services, waiting time for taxis, meal times, and travel distances). When the industrial structure undergoes changes and high value-added service industries, especially creative industries (media, design, software and product development, engineering, information communication, etc.), as well as the financial industry, steadily increase in proportion each year, the labor methods within these industries differ from the industrial production model where output is directly proportional to time. The work models that require dedicating more time to create greater value can no longer meet the development needs of creative industries. If time becomes a form of capital driving urban development, and technological advancements happen to prioritise "improving time efficiency" as a fundamental principle (which may have seemed fine in the past but is increasingly causing problems today), it may cause both companies and individuals to tend to the simple internal friction development method of constantly withdrawing time in exchange for wealth, making the entire system unstoppable like an assembly line.
If it is possible to combine morality, responsibility, and human nature to rethink and redefine the relationship between technology and stakeholders' interests within certain local systems in cities, can we attempt transformative experiments? For example, in schools, communities, small stores, families, or eldercare institutions. This may be a problem that everyone will have to face next. What kind of future life and social context do we envision in our minds? Is it possible to live in the state we desire? This state does not manifest itself in physical appearance or the eccentricity of the environment but rather in the moment-to-moment experiences of our daily lives. Next, I would like to discuss two experiments I have encountered in this regard—public community gardens and public sports. Of course, I believe you also have many examples like these around you. Feel free to leave a comment to exchange thoughts.
大众田原 Public pastoral
I AM EXPACT | Volkstuinen: The allotments of the Netherlands
Volkstuinen: The allotments of the Netherlands
2009年来荷兰的时候总是听说，这边住家的园子里是不种菜只种花的。后来10年后再次来这里，住了一个带院子里的房子时也一直提醒自己，要入乡随俗。不过心里还是一直会有一个好奇，园艺店里那么多的蔬菜瓜果种子，荷兰人都种去了哪里？荷兰人真的不爱种菜么？直到一次，老婆周末去Delft跟朋友玩时误入一个园子，回来给我讲了园子里的故事，算是帮我解开了荷兰人种菜的谜团。我从一篇介绍荷兰大众田原的文章摘取了一些内容来讲这个故事，原文的链接，我放在了篇末
什么是Volkstuinen？
对于那些没有听说过这个词的人来说，volkstuin 是一个分配地或社区花园。它通常由一块非商业用地组成，个人或家庭可以在那里种植水果和蔬菜、花卉和树木（在Delft的市郊就有一个！在我老婆家广东那边很多市郊的人家也还有！）。分配地通常是一块块土地，通常会配有供人休息的小棚屋，有时甚至有适合季节性或周末住宿的合适的避暑棚。听起来很像我们以前集体生产时期农村的土地分配。如果不是我老婆有一天去玩的时候偶然进入到这样一个园子回来兴高采烈地跟我分享在那儿看到的一切，我也许也会对这种园子不以为然。但是，这恰恰是我们习惯把所有看到的事物用已知信息进行简单归类的弊端。仔细了解一下背后的系统，运转机制，所处的社会语境和地理位置，你就会发现这个园子背后的一切真是太好玩了！
Volkstuinen的历史
在荷兰，volkstuinen 始于 17 世纪。当时，它们通常被称为 moestuinen；一个老式的术语，意思是菜园，或 kooltuinen（卷心菜园）。他们是工人阶级为自己生产合理数量的蔬菜并出售剩余蔬菜的地方。人们相信，这些花园会通过改善 工人阶级 的物质和道德状况来 增加人们的幸福感。直到 1928 年左右，分配协会才成立了一个名为 De Algemene Vereniging van Volkstuinen Nederland (AVVN) 的全国性组织。荷兰的分配地通常用于蔬菜生产，直到 1950 年代左右，地里的 花园活动 开始以休闲用途而被广为推广。
分配地的好处
荷兰有超过 24万个配额（2019年欧洲人口统计 荷兰：1728 万）。随着城市的喧嚣，逃离可能是天赐之物。事实上，花时间在大自然中可以创造奇迹，而园艺绝对是一种治疗方法。虽然在荷兰的分配地不能被视为永久住宅地，但如果符合市政府的计划，并且该空间有符合要求的花园洋房，则可以在夏季里在花园里过夜。我找资料时看到一个日本的音乐人小姐姐就因为一份音乐制作的工作前往阿姆斯特丹时，苦于当地租房太贵入不敷出而住进了一个无力打理花园的日本奶奶的花园房中。但并非所有协会都允许非会员工作或留在分配地中，有关这方面的规定载于协会章程。
Volkstuinen: The allotments of the Netherlands
When I first came to the Netherlands in 2009, I always heard that people here only grew flowers in their gardens and not vegetables. When I returned here ten years later and lived in a house with a yard, I （as a Chinese who loves cooking with fresh vegetables）constantly reminded myself to adapt to the local customs. However, I still had a lingering curiosity: with so many vegetable and fruit seeds in the gardening stores, where do the Dutch people plant them? Do the Dutch really not like gardening? It wasn't until one time when my wife went to Delft to visit a friend and accidentally stumbled upon an allotment, that she came back and told me the story of the garden, which helped unravel the mystery of Dutch gardening. I have extracted some content from an article introducing the Volkstuinen in the Netherlands to tell this story. I have included the original link to the article at the end of the passage.
What are Volkstuinen
For those who haven't heard of this term, Volkstuinen is an allotment or community garden. It usually consists of non-commercial land where individuals or families can grow fruits, vegetables, flowers, and trees (there is one in the outskirts of Delft! There are also many suburban households in Guangdong, where my wife's family is from!). The allotments are typically plots of land that often come with small sheds for resting and sometimes even suitable summer houses for seasonal or weekend accommodation. It sounds similar to the land distribution during the collective production era in rural areas. If it weren't for my wife's enthusiastic account of what she saw when she accidentally entered such a garden during her visit to Delft, I might have dismissed this type of garden as well. However, this is precisely the drawback of categorizing everything we see based on known information. By understanding the underlying system, mechanisms, social context, and geographical location, you will discover how fascinating everything behind this garden is!
History of Volkstuinen
In the Netherlands, Volkstuinen originated in the 17th century. At that time, they were usually called "moestuinen," an old-fashioned term meaning vegetable gardens, or "kooltuinen" (cabbage gardens). They were places where the working class could produce a reasonable quantity of vegetables for themselves and sell the surplus. It was believed that these gardens would increase people's happiness by improving the material and moral conditions of the working class. It wasn't until around 1928 that an association called "De Algemene Vereniging van Volkstuinen Nederland" (AVVN) was established as a national organization. Allotments in the Netherlands were primarily used for vegetable production until around the 1950s when gardening activities in these spaces began to be promoted for recreational purposes.
Benefits of Allotments
The Netherlands has over 240,000 allotments (as of the 2019 European population statistics, the Netherlands had a population of 17.28 million). With the hustle and bustle of the cities, escaping to these spaces can be a blessing. In fact, spending time in nature can work wonders, and gardening is undoubtedly a therapeutic method. Although allotments in the Netherlands cannot be considered permanent residential areas, if they meet the municipal government's plans and the space has a garden cottage that meets the requirements, it is possible to spend the summer nights in the garden. While researching, I came across a story of a Japanese musician who moved to Amsterdam for a music production job and ended up living in a garden cottage belonging to an elderly Japanese grandmother who couldn't take care of the garden. However, not all associations allow non-members to work or stay in the allotments, and these regulations are specified in the association's statutes.
Use tools which will simplify your garden experience. Source: ali eminov
如果你在荷兰带绿地的社区生活了一段时间，就会发现这里的人极其热爱手持各种你没见过的设备和工具打理园子。可以说，花园就是你们家在这条街上的牌面。不出彩，至少要整洁。
If you have lived in a community with a green space in the Netherlands for a while, you will find that the people here love to take care of the garden with all kinds of equipment and tools that you have never seen before. It can be said that the garden is the face of your family on this street. If not brilliant, at least clean.
Gardening stimulates the mind and body. Source: joyful99
Keeping active as a senior is important. Source: DanielaC173
而在你自己的大众田原里，你可以自由自在的肆意种菜！收菜！当然更多的人会做一个自己的花园菜园混合体，定期来种种菜，养养花，喝喝茶，聊聊天。设计师们为不同身体状况的人开发出不同的园艺工具和种植方式，让大家尽可能不受身体和年龄限制的在这里自由劳作自在悠闲。比如下面这个👇不需要经常下蹲，膝盖友好的垂直培育墙。许多蔬菜，如黄瓜、甜瓜和豆类，都能够在格子上生长得很好。最重要的是，维护和巡逻农作物以发现害虫要容易得多，而且可以站立时完成。到了收获的时候，你可以直接从格子上剪下来，不用弯腰就可以放进篮子里，这可以在您存放食品储藏室时保护您的背部。还有下下面👇这个，可以坐着打理园艺的设计，也是极为贴心了。荷兰还有 1000 多个绿色护理农场，其中大约250 个为痴呆症患者提供护理活动。最近，一些绿色护理农场成立以提供 24 小时护理，被视为其他机构长期护理环境的替代方案。
"And in your own Volkswagen, you can freely indulge in planting vegetables! Harvesting vegetables! Of course, more people would create a combination of their own garden and vegetable patch, regularly coming to plant vegetables, grow flowers, drink tea, and chat. Designers have developed different gardening tools and planting methods for people with different physical conditions, allowing everyone to work freely and leisurely here, as much as possible without being limited by their bodies and age. For example, the following 👇 is a vertical cultivation wall that doesn't require frequent squatting and is knee-friendly. Many vegetables such as cucumbers, melons, and beans can grow well on the grid. The most important thing is that maintenance and patrolling of crops to discover pests is much easier and can be done while standing. When it's time to harvest, you can directly cut from the grid without bending over and put it in a basket, which protects your back when storing food in your pantry. And then, below 👇, there's this design for gardening while sitting, which is extremely thoughtful. There are also over 1,000 green care farms in the Netherlands, with approximately 250 providing care activities for dementia patients. Recently, some green care farms have been established to provide 24-hour care and are seen as alternative options to long-term care environments in other institutions."
Consider growing using a fence planter setup so you can avoid bending over. Source
Consider a raised bed with benches built in for comfort while gardening. Bonnie
4D Sports Grounds
4D运动场是欧盟的一个关于“公共体育健康联合项目”在Eindhoven的试点，它提出了一种在顶楼同时提供多种运动场地和能源供应的创新结构。简单的来说，就是这个屋顶时而可以踢球，时而可以打篮球，时而可以变身太阳能板给楼宇和楼里的人持续的提供活力能量辅助。（生命力 x 生产力）恩......就很工业，挺Eindhoven!
4D Sports Grounds is a pilot project in Eindhoven, part of the European Union's "Public Sports Health Alliance." It proposes an innovative structure on the rooftop that provides multiple sports grounds and energy supplies simultaneously. Simply put, the roof can transform into a football field at times, a basketball court at others, and also serve as solar panels to continuously provide renewable energy to the building and its occupants. It combines vitality x productivity, embodying the industrial spirit of Eindhoven.
FieldLab Eindhoven 4D sports grounds
3 随机波动
random fluctuation
WORK-LIFE BLEND
从前，人们靠天吃饭与自然结伴，日出而作，日落而息，大家按照自然的规律劳作与休息。后来，在工业化时代人们和机器结伴，机器休息的时候，人们就也跟着一起休息，掌灯生火，煮茶烧饭。小学时（90年代初）每周二的下午我们是没课的，因为机器要停工检修。电视台、广播电台的节目都会停播，爸妈还在单位有家难回的小朋友（比如我）就会流窜在学校附近的同学家里，一包牛板筋（东北辣条）可以吹一下午🐂 🍺，然后等电视台复播，看完一集美少女战士再回去。那个时候，大家什么时间在哪儿，干什么事儿都差不多，如果你在错误的时间出现在了不该出现的地点，那八成儿是干什么“坏”事儿了。后来一晃，我🎓 到了上海，每天的工作真的变的像图里的随机条形码一样波动起来，又因为手机和互联网各种服务的极大发展，我自己的事儿和工作的事儿总是自然而然的穿插在一起。那时做的很多工作确实也没办法按时间投入来算，举例来说的话就是辛辛苦苦熬夜做了10个方案，后来客户说，不好意思，能不能再给我改改第一稿？虽然，公司仍然还会规定上下班时间，但大家什么时候上班，什么时候下班，上班以后做什么，每个人都不太一样。
在上面的大图里，我放了一张怎么也没有找到出处是哪里的work-life时间分布小图。相对于爸妈工作时代的大块时间安排，我在今日工作生活里的碎片化时间多了很多。数字技术可以让我们越来越高效的利用碎片化时间工作，看剧，购物，学习，为我们世界带来了种种前所未有的改变，而这些改变是否给我们带来了幸福？这也许还有待验证。目前出现的公私融合的现象，从生物学角度来看，可能是更健全的方向。不过必须要注意的是，公私融合中的时间分配比例。例如，如果一个员工不停的努力努力再努力，私就会渐渐被公（工作）所吞没。技术的进步让时间和空间的制约在虚拟中越来越小，不加以注意，“公”（工作）就会如洪水一般席卷我们的生活。回想自己从小到大的经历我经常会问自己，我们生活的品质真的提高了么？以下的几个故事大多来自我自己的生活经历，或多或少都跟数字技术有些关联，希望这些故事能给大家带来些许的启发。
WORK-LIFE BLEND
In the past, people relied on nature for sustenance and lived in harmony with it. They would work from sunrise to sunset, following the natural rhythm of labor and rest. Later, during the industrial era, people accompanied machines, and when the machines took a break, people would also rest. They would light lamps, start fires, brew tea, and cook meals. During my elementary school years (early 1990s), we had no classes on Tuesday afternoons because the machines needed maintenance. TV and radio programs would go off the air, and children whose parents couldn't come home would roam around their classmates' houses nearby. We would spend the afternoon snacking on a pack of spicy dried beef strips (Northeastern spicy sticks) and wait for the TV to resume so we could watch another episode of Sailor Moon before returning home. During that time, everyone was mostly doing the same things at the same time. If you appeared in the wrong place at the wrong time, you were probably up to no good.
Time flew by, and I graduated and moved to Shanghai. My daily work started fluctuating like the random barcodes in the picture, and with the tremendous development of smartphones and internet services, my personal life and work naturally intertwined. Many of the tasks I worked on couldn't be measured in terms of time investment. For example, I would work tirelessly and stay up late to complete ten proposals, only to have the client say, "Sorry, could you revise the first draft for me?" Although the company still had set working hours, each person had different start and end times, and what they did after starting work varied.
In the large image above, I included a small chart depicting the distribution of work-lifetime that I couldn't find the source for. Compared to the chunk of time dedicated to work during our parents' generation, my fragmented time in today's work life has increased significantly. Digital technology allows us to work, watch shows, shop, and learn more efficiently during these fragmented periods. It has brought various unprecedented changes to our world, but whether these changes have brought us happiness remains to be seen. The phenomenon of blending work and personal life may be a healthier direction from a biological perspective. However, it's crucial to pay attention to the proportion of time allocation within this work-life blend. For example, if an employee keeps pushing themselves excessively, their personal life will gradually be consumed by work. Technological advancements have reduced the constraints of time and space in the virtual world. If not careful, work can flood our lives like a torrential flood. Reflecting on my own experiences from childhood to adulthood, I often ask myself, has the quality of our lives truly improved? The following stories mostly stem from my own life experiences and are somewhat related to digital technology. I hope these stories can provide some inspiration to everyone.
Bilibili |《FC红白机史上最坑卡带, 小霸王9亿合一到底有多少游戏》
Bilibili | "The Most Deceptive Cartridge in the History of FC Consoles: How Many Games Does the Little Tyrant's 9 Billion-in-1 Actually Have"
9999合一
也许你也玩过小霸王学习机的各种Family Computer（FC）游戏。曾经，作为附赠产品小霸王推出过一张9999合一的FC游戏卡。打开界面，你会在“桌球-坦克-小蜜蜂-超级玛丽奥-桌球-坦克-小蜜蜂-超级玛丽奥-桌球-坦克-小蜜蜂-超级玛丽奥...”这样的循环中一直刷到第9999个游戏。理论上也许它只有4个游戏，其他9995个选择只不过是做了一个链接跳转到4个游戏的某个节点而已。很长一段时间，我都没弄清这种扑面而来的既满足又虚无的感觉是怎么回事。
9,999-in-1
Perhaps you have also played various Family Computer (FC) games on the Little Tyrant learning console. Once, as a bundled product, the Little Tyrant released a 9,999-in-1 FC game cartridge. When you open the interface, you will see a continuous loop of "Pool-Tank-Space Invaders-Super Mario-Billiards-Tank-Space Invaders-Super Mario-Billiards-Tank-Space Invaders-Super Mario..." until the 9,999th game. In theory, it may only have 4 games, and the other 9,995 choices are simply links that redirect to a certain node of the 4 games. For a long time, I couldn't figure out this overwhelming yet empty feeling.
时至今日，我对于小霸王学习机的美好记忆是这样👆一个画面 --- 小时候在姥姥家我们是一大家子人住一起的，过年过节的时候小孩子们就可以光明正大的在大人眼皮子底下打游戏。我和我哥最爱一起玩坦克大战，因为即使我菜一点儿，我哥猛一猛也总能护好基地化险为夷。因为家里三个小孩，只有两个把子，所以我妹经常会在我和我哥状态大好的时候跑去告状，端着菜路过的大人偶尔会主持下“正义”~然后我就会换给小妹儿玩两把。（通常不会挨过一局，她的坦克和基地就都“挂了”......很多时候基地是她自己赌气打爆的，抱着"反正就是不能被敌人打死"的心意......然后她就开开心心的跑去抓刚炸好的虾片了...）
网红餐厅不要去
不知道你有没有过类似的经历，去了网上评价极高的网红餐厅以后，往往会觉得跟网络上听到或看到的评价不太一样。反倒是身边的朋友推荐给你的街头小馆子，往往会让你大呼惊喜，一去再去。（哪怕并不是非常擅吃，普通会吃的朋友推荐的也非常好吃！）
三好街与Netflix
我们沈阳有一条街叫三好街，又名“中国电脑软件城”（China Computer Town）就在东北大学旁边儿，1988年就开始做一些电子产品和电脑配件的生意，相当于北京的中关村，深圳的华强北。大学的时候，我们经常会去三好街淘碟买杂志。会有很多稀奇古怪的，主流媒体看不到的一些电影，动画。每次7，8张碟里都能有1，2张让人爱不释手的好碟。最近Netflix的 Love x Death x Robots特别的火，让我想起07年的冬天自己在三好街淘到的一张名为Genius Party的动画神作合集，汇集了若干日本当时的顶尖导演，讲了一个又一个当时看不懂却觉得很厉害的故事。最后一本是渡辺信一郎的《BABY BLUE》，讲了一个让人浪漫到窒息的青春故事 。当然还有许多世界各地动画学院和工作室的作品合集，相比爱死机里那些故事和CG效果，Genius Party给我带来的震撼，有过之而无不及。而且因为没有广为流传，似乎成为了一个只属于我和少数人知道的秘密。在审美与品位的平均主义时代，强大的全球文化产业链和文化工业机制，让所有的作品都明码标价按分排位，与我们与“好”作品的相遇成为必然。几乎再无偶遇和秘密可言的人生体验，它不像一条被写好的程序么？（而之所以会找到三好街淘碟的那间神秘小屋，是因为同样喜欢稀奇古怪内容的广告学老师悄悄告诉我的！）
夏夜漫步与客厅舞会
最后的一段故事来自于小学那段时间的回忆（90年代初），那时候住在爸妈单位的大院里，周末的午后爸妈会在洒满了阳光的餐厅里跳舞。我不会跳，一个人在地上扭得像条虫子🐛。当时的工作区连通着家属院，路上几乎铺满了花园和草地。夏天的时候，全家会在晚饭后一起出去散步乘凉（那时候没空调，北方的夏夜又实在是凉快的喜人，走一圈儿下来落落汗擦擦身体，暑气就都散的差不多了），爸妈一般会在后面慢悠悠的走，一边有一搭没一搭的聊着工作和生活里的琐事，我自己就经常一个人冲在前面，跑在一片蛐蛐和蝉鸣声中......一不小心就会闯入一片花香，举头便望见满天的星星。很多人会说，过去的回忆一切都是美好的，是上年纪的怀旧表现。可我认为许多感受与时间无关，你回忆十年前的一件事和你回忆刚刚发生的一件事，都是当下，本质上没啥区别。借用《得意忘形》第27期里提到的一段留言---- “年轻人在很早的时候就看到了生活的全部真相，Ta们只是在用余生，收回目光。” 尤其是对当下和过去的生活感受，这些只有自己清楚的东西，自己应该有清楚的感知才对的吧？这个章节就在这些零零散散的故事里结束了...... 对了，最后一个故事没有技术也没有互联网。回头望去会发现，以上故事里我生活中的种种幸福与惊喜，其实都是和那些曾紧密与我产生连接的人缠绕在一起的。希望在未来有所迷茫的时候，我可以再回想起这里提到过的“数字陷阱” 和 “夏夜里的花香” 。
To this day, my beautiful memories of the X'i'ao'ba'wan Learning Machine are encapsulated in this image 👆— When I was young, our extended family lived together at my grandma's house. During holidays and festivals, the kids could openly play games right under the adults' noses. My brother and I loved playing Tank Battle together. Even if I was a bit bad at it, my brother's skills would always protect our base from danger. Since there were three kids in the family but only two gaming consoles, my younger sister would often run to tattle on us when we were doing well, and the passing adults would occasionally play the role of "justice." Then, I would hand over the controller to let my sister play a couple of rounds (usually not lasting a full game as her tanks and base would often get "destroyed" quickly... Many times, she would blow up her own base out of frustration, with the mindset of "Well, as long as the enemy doesn't kill me..." Then she would happily go off to eat the freshly fried shrimp chips...)
Don't go to Instagram Taged restaurants.
I don't know if you've had similar experiences, but when you visit highly acclaimed internet-famous restaurants, you often find that they don't quite live up to the reviews you've seen or heard online. On the other hand, the street-side small restaurants recommended by friends can often pleasantly surprise you, making you want to go again and again. (Even if you're not a picky eater, the recommendations from friends who know their way around food are usually delicious!)
Sanhao Street and Netflix.
We have a street in Shenyang called Sanhao Street, also known as "China Computer Town." It's located next to Northeastern University and has been doing business in electronic products and computer accessories since 1988. It's similar to Beijing's Zhongguancun or Shenzhen's Huaqiangbei. During my university days, we often went to Sanhao Street to buy DVDs and magazines. There would be many rare and unusual movies and animations that mainstream media didn't cover. Among 7 or 8 discs, there would always be 1 or 2 that were truly captivating. Recently, Netflix's "Love, Death & Robots" became popular, reminding me of a collection of amazing animations called "Genius Party" that I found in the winter of 2007 on Sanhao Street. It brought together several top Japanese directors at that time, and each story was mind-blowing, even though I didn't fully understand them back then. The last one in the collection was "Baby Blue" by Shinichiro Watanabe, which told a romantically suffocating youth story. There were also many collections of works from animation schools and studios around the world. Compared to the stories and CG effects in "Love, Death & Robots," the impact Genius Party had on me was on a whole different level. And because it didn't have wide circulation, it seemed like a secret known only to me and a few others. In an era of aesthetic and taste average-ism, with the powerful global cultural industry chain and cultural industrial mechanism, all works are priced and ranked, making the encounter with "good" works inevitable. It's rare to have chance encounters and secrets in life anymore. Doesn't it seem like life is programmed like a well-written program? (And the reason I found that mysterious little shop on Sanhao Street to buy DVDs was because it was quietly recommended to me by an advertising professor who also liked peculiar and unusual content!)
Summer evening strolls and living room dance parties.
The final story comes from my memories of elementary school (early 1990s). At that time, I lived in the residential compound of my parents' workplace, and on weekend afternoons, my parents would dance in the sunlit dining room. I didn't know how to dance, so I would wiggle on the floor like a caterpillar 🐛. The working area was connected to the residential compound, and the path was lined with gardens and grass. During the summer, after dinner, our whole family would go for a walk together to enjoy the coolness (we didn't have air conditioning back then, and the cool summer nights in the north were truly enjoyable. After a walk and a bit of sweating, the heat would dissipate). My parents would stroll leisurely behind, casually discussing work and the trivialities of life. I would often run ahead by myself, surrounded by the chirping of crickets and cicadas... By accident, I would find myself in the midst of a fragrant garden, and as I looked up, I would see the stars filling the sky. Many people say that memories of the past are always beautiful, a nostalgic expression of getting older. But I believe that many feelings are timeless. Remembering something from ten years ago is no different from remembering something that just happened; they are both the present moment. Quoting a comment from the 27th issue of "得意忘形": "Young people saw the whole truth of life very early on, and they are just spending the rest of their lives taking back their gaze." Especially when it comes to the feelings of present and past life, these things that only oneself understands, one should have a clear perception, right? This chapter concludes with these scattered stories... Oh, by the way, the last story has no technology or Internet. Looking back, I will find that all the happiness and surprises in my life mentioned in the above stories are actually intertwined with those people who were once closely connected to me. I hope that in the future when I feel lost, I can recall the "digital trap" and the "fragrance of a summer night" mentioned here."
4 钟与云
clock and cloud
时间资本主义
当人们说 “现今社会，时间价值越来越高了”时，是指可以自由支配的时间越来越少，因此表示时间本身的价值变得更高了。根据经济学的原理，越是稀缺，价值就越高。但是，当人们说“如何才能提高你的时间价值”时，“时间价值”包含这些时间所能产生的价值的意思。这里的时间，不是越多越好，而是只有被用于有意义的事情才具有价值。同时，在自己工作的领域里，为了力争上游，不断精进自己的业务能力（上班练编程，下班学英语）这一“传统精英”阶层的发展路径，似乎也产生了问题。假设只有你拥有编程技术，那么工作效率因此提高，收入自然会增加。但现实并非如此，所有人都同样提高了效率，你工作完成的有多快，别人也都能做到。那些从小在国际班里念书的孩子，还没出社会英语能力就已经比我强出十好几倍。因此，人们为了不落后于别人，不得不一直努力一直学习，渴望抓住一些大家都看到见摸得着的东西。而超额利润和创造产品附加值，往往是来源于竞争者做不到的创新和创造力的。好多对我们成长产生真正决定性意义的信息，也许并不是有目的性的花钱买来或是花时间补习来的。《未来时间使用手册》里解读“有意义的时间”和“无意义的时间”这段我也是看的云里雾里，我猜他也许是说，在当今的社会，有人会在看似认真忙碌的工作中一直碌碌无为，也有人会在看起来“摸鱼偷懒”的过程中别开天地吧？（跟念书的时候考试学习，还真有点像！？）无论怎么走，看淡一点比较好走。总的来说，它们更像是一段旅程中我们时常会遇到的两种自然而然的状态，孙悟空没有一直被困在五指山，西天取经的路上也不全都是火焰岭。到头来，却是因为要画五指山的图（为了看佛祖出的是左手还是右手这样无厘头的原因，哈哈哈...）在《西游原旨》里读到一段很有趣的话一下点醒了我，似乎一下子厘清了这个章节我想说的所有东西👇。
孙悟空为什么逃不出五行山？
至于大圣伸出头，六个金字贴住，那山生根合缝，随人呼吸，手儿爬出，身不能挣。此仙翁一笔双写，总结七回大意，学者不可不知。盖金丹之道，性命必须双修，功夫还要两段。两段者，一有为，一无为。有为所以了命，无为所以了性。性命俱了，打破虚空，方是七返九还金液大丹之妙旨。然有为、无为，皆要真师口诀传授。若知无为，不知有为，则五行分散，而幻身难脱；若知有为，不知无为，虽五行一气，而法身难脱。六个金字，即教外别传之口诀。明的此诀，知始知终，可以脱幻身，可以脱法身，不为五行所压。或知始不知终，知终而不知始，幻身也难脱，法身也难脱，总为五行所压。摘自《西遊原旨》第七回，悟元子。
Time Capitalism
When people say "In today's society, the value of time is increasing," they are referring to the decreasing amount of freely disposable time, which in turn increases the value of time itself. According to economic principles, the scarcer something is, the more valuable it becomes. However, when people talk about "how to increase your time value," they are referring to the value that can be generated from that time. In this context, time is not valued for being abundant, but rather for being used for meaningful purposes. At the same time, in the pursuit of success in one's field of work, the traditional path of the "elite" class, which involves continuously improving one's professional skills (programming during work hours, studying English after work), seems to have encountered problems. Assuming that you are the only one with programming skills, your work efficiency would increase, and naturally, your income would also increase. However, reality doesn't work that way. Everyone has improved their efficiency, so whatever you can accomplish at work, others can do as well. Children who attended international schools from an early age already have English proficiency several times better than mine before they enter the workforce. As a result, in order to not fall behind others, people have to continuously work hard and study, longing to grasp something tangible that everyone else can see and touch. However, excessive profits and the creation of added value often come from innovation and creativity that competitors cannot achieve. Many pieces of information that have a truly decisive impact on our growth may not necessarily come from purposefully spending money or investing time in supplementary classes. I also found the interpretation of "meaningful time" and "meaningless time" in the book "THE RISE OF TIME CAPITALISM" quite confusing. I guess the author might be suggesting that in today's society, some people may appear to be busy and industrious in their work but achieve very little, while others may achieve great things while seemingly "slacking off". No matter how you go, it's better to be bearish. In general, they are more like two natural states that we often encounter during a journey. Monkey King has not been trapped in Wuzhi Mountain all the time, and the road to the west is not all flames. In the end, in order to draw a picture of Wuzhi Mountain (aiming to check whether the Buddha drew the left hand or the right hand...) I read a very interesting passage in "The Original Intention of Journey to the West," which suddenly enlightened me and seemed to clarify everything I wanted to say in this chapter. See below:
Why can't Sun Wukong escape from Five-Finger Mountain
The Sun Wukong pokes his head out, and the Five-Finger Mountain is sealed by the Buddha's six golden characters. The roots of the mountain close tightly and breathe along with Wukong. His hand can extend, but his body cannot move. The path of cultivating the golden elixir requires the dual cultivation of nature and life, with the practice divided into two stages. These two stages are action and non-action. Action is for the preservation of life, while non-action is for transcending one's inherent nature. Only when both nature and spirit are perfected can one break through the void and escape from the Five-Finger Mountain. If one only understands non-action without understanding action, the five elements will disperse, and it will be impossible to escape the bondage of the illusory body. If one only understands action without understanding non-action, although the five elements may be in harmony, the spiritual body will still struggle to transcend. These six golden characters represent this secret oral transmission. By understanding the beginning and the end of this teaching, one can transcend the limitations of the illusory body and the spiritual body, and be free from the oppression of the five elements. If one only understands the end without the beginning or only understands the beginning without the end, both the illusory body and the spiritual body will struggle to transcend and will constantly be suppressed by the five elements. The above content is excerpted from the seventh chapter of "The Original Intent of Journey to the West" as described by Wuyuanzi.
5 时间价值
Time Value
高效 x 舒适
今后，以下两种时间价值将会影响人们对商品的选择。1.使用该商品或服务能够缩短时间，节省出更多有意义的时间=[节约（saving）时间价值] 2.使用该商品或服务能够产生有意义的时间=[创造（creative）时间价值]。传统的便利店可以让人方便快捷的买到商品，属于第1种情况，提供个性化信息推送的新闻APP等缩短人们选择时间的服务也属于这一类。第2种时间价值往往与空间场景密切相关，比如在星巴克喝咖啡，去迪士尼乐园，和好友一起玩剧本杀。当然也有的服务能够让人同时享受到1和2两种时间价值，比如一些大家都知道但轻易去不到/排不上/付不起的餐厅，酒店，或是只有当地人知晓价格不贵，但是限时限量的街头神秘烧烤。前面介绍了“节约时间价值”和“创造时间价值”，后面松冈真宏把时间价值分为了“时间的高效化”和“时间的舒适化”两种发展方向。这是我认为这本书开始变得有趣的地方，恩...简单点说高效化与舒适化的对比就有点像...海底捞与深夜食堂！同上，我觉得在我们的生活中既需要海底捞，也离不开深夜食堂，比较可怕的是，有一天我推开了深夜食堂的🚪，发现到了海底捞。
个性 x 定制
时间资本主义时代另一个侧面的关键词是个性化(personalize)和定制(tailormade)。个性化与IT发展密切相关。现在Google的搜索结果都是根据个人爱好自动显示的。今后，个性化将会通过大数据的运用变得更为精准，其应用范围也将更加广阔。在不远的未来，电商网站的首页将会只显示你有兴趣的商品。这样，我们也许可以缩短选择时间，做出更为正确的决定。不过个性化往往会令人们的世界变得狭窄，阻断人们探索未知乐趣的可能性（我以为，X宝就是没有以前好逛了！）。如果生活里只有个性化信息，那么在偶然光顾的餐厅吃到难忘的美食，或者相反难吃得成为谈资等偶然的体验都将与我们无缘。但追求时间价值的高效化就是如此。这也体现了时间资本主义时代的困境。越遵照时间资本主义的原则行动，就越有可能失去人生的丰富内涵。通过“时间的高效化”来追求“节约时间价值”，归根结底只是手段或者中间目的，而不是最终的目标。对于大多数普通人来说，希望拥有丰富多彩的人生才是我们的最终目标。这似乎解释了，我在面对“9999合一游戏卡”时，疑似满足又极度空虚的体验是怎么个道理。技术应该是为社会和我们的生活提供服务的，而不应该成为我们的社会和个人生活（体验）的主体。
科技帝国
“时间的高效化”业务当中，大多数的果实都将被具有绝对优势的赢家收入囊中，通过彻底追求“时间的高效化”，拥有绝对优势的赢家们将包揽绝大部分市场份额，容易出现市场垄断的倾向。作者松冈真宏推测这可能是因为，“高效化”层面的竞争胜负更多地由数字决定。众多技术平台为人们提供了快捷的服务和低廉的价格，这个切入点在数字上具有绝对的合理性，这种简明易懂的合理性打动了许多人。另一方面，“时间的舒适化”说到底是消费者的个人喜好问题，很难从单纯的数字上分出优劣。但是，大规模的“时间的高效化”赢家企业无限制的发展，将来甚至有可能会变成 制约我们的因素。或者他们会运用资本理论，将“时间的舒适化”领域的优势企业强行纳入伞下，剥夺符合消费者爱好的选项。当然，这些企业最初都是从提高价值链运行效率、提升消费者满意度的 崇高目标 发展起来的。
Efficiency x Comfort
In the future, two types of time value will influence people's choices for goods and services. Firstly, the use of a product or service that can save time and allow for more meaningful time is considered as "saving time value." Secondly, the use of a product or service that can create meaningful time is referred to as "creative time value." Traditional convenience stores, where people can conveniently and quickly purchase goods, belong to the first category. Similarly, news apps that provide personalized information recommendations to shorten the time for decision-making fall into this category as well. The second type of time value is often closely related to specific spatial scenarios, such as having coffee at Starbucks, visiting Disneyland, or playing a murder mystery game with friends. However, there are also services that can provide both types of time value simultaneously. For example, renowned restaurants or hotels that are well-known but not easily accessible or affordable, or limited-time and limited-quantity street food stalls known only to locals. The concept of time value is further divided by Masahiro Misumi into two development directions: "time efficiency" and "time comfort." To put it simply, it's like the comparison between Haidilao Hot Pot and a late-night food stall! In our lives, we both need Haidilao and also cannot do without the late-night food stalls. What's scary is when one day I push open the door of a late-night food stall and find myself in Haidilao.
Personalization x Customization
Another aspect of time capitalism is characterized by the keywords "personalization" and "customization". Personalization is closely related to the development of information technology. Nowadays, Google search results are automatically displayed based on individual interests. In the future, personalization will become more precise through the use of big data, with its application becoming even more extensive. In the not-too-distant future, e-commerce websites will only display products that you are interested in on their homepages. This way, we may be able to shorten our decision-making time and make more accurate choices. However, personalization often narrows people's worlds, limiting the possibilities of exploring unknown pleasures (I think that e-commerce platforms are not as enjoyable as before!). If our lives are filled with personalized information alone, we will miss out on the accidental experiences of discovering unforgettable cuisine in a random restaurant or having interesting stories to share about unexpectedly terrible food. But the pursuit of time value efficiency is like that. It also reflects the dilemma of the time capitalist era. The more we adhere to the principles of time capitalism, the more likely we are to lose the richness and depth of life. Pursuing "time efficiency" for the sake of "saving time value" is ultimately just a means or intermediate goal, not the ultimate goal. For most ordinary people, hoping for a rich and colorful life is our ultimate goal. This seems to explain why I felt a strange mixture of satisfaction and profound emptiness when facing the "9999-in-1 game card." Technology should serve society and enhance our lives, rather than become the main focus of our society and individual lives (experiences).
Technological Empire
Within the realm of "time efficiency," the majority of the rewards will be captured by the absolute winners who possess a significant advantage. By thoroughly pursuing "time efficiency," these dominant winners will monopolize a substantial portion of the market, leading to tendencies of market concentration. The author, Masahiro Misumi, speculates that this is likely because competition in the realm of "efficiency" is predominantly determined by numbers. Numerous technological platforms offer convenient services and low prices to people, and the absolute reasonability of these numerical advantages has captivated many. On the other hand, "time comfort" ultimately depends on individual consumer preferences, which are difficult to measure solely by numbers. However, the unrestricted growth of large-scale "time efficiency" winners may become a restricting factor in the future. Alternatively, they may employ capital theory to forcibly assimilate advantage companies in the realm of "time comfort," thereby depriving consumers of options that align with their preferences. Of course, these companies initially developed with the noble goals of enhancing operational efficiency in the value chain and increasing consumer satisfaction.
Foever Satoshi Kon《Paprika》
6 希望之光
light of hope
以下对时间资本主义四类人群的划分涉及到日本战后经济的现象以及概念的定义，所以我没做什么个人演绎，基本摘录《未来时间使用手册》原文中此处的描述，并适当进行了删减，灰色部分为我添加的一些补充。
传统的精英阶层 x 有钱但是没时间
前面提到过的不断提高技能与效率或者不停加班的白领们，就是位于左上方的人。咨询公司的员工和大部分公务员也属于这一类。这部分人可以说是“传统的精英阶层”。当然，这只是根据工作形式进行的笼统划分，并非这一类的人们全部如此，可能其中既有以创造性方式来工作的人，也有类似右下方茫然度日的人。只不过从整体上来看，似乎大部分上述成员都属于这个类型。基于过去的经历，这些人的工资现在还比较高。也正因为如此，他们惧怕工资降低，所以努力增加工作量。本来，这些人中也有不少人头脑聪明、具有从事创造性职业的潜力，他们只是出于种种原因选择追求传统意义上的幸福。在传统的精英阶层中，还有一些人试图用 过去的思维模式来应对新时代的变化，结果导致在精神层面上无法适应。这一类型的人以前都是不折不扣的精英，但在时间资本主义时代，他们其实正面临着成为输家的风险。
The following classification of four types of time capitalism involves phenomena and definitions related to the post-war Japanese economy. Therefore, I have not made any personal interpretation but rather excerpted the description from the original text of "THE RISE OF TIME CAPITALISM" with some appropriate deletions. The grayed-out parts are additions I have made.
Traditional Elite x Rich but No Time
As mentioned earlier, white-collar workers who constantly improve their skills and efficiency or work overtime belong to the upper-left quadrant. Employees of consulting firms and many government officials also fall into this category. This group can be described as the "traditional elite." However, this is a general classification based on work patterns, and not all individuals in this group fit this description. Some may work in creative ways, while others may find themselves drifting through life like those in the lower-right quadrant. Nevertheless, as a whole, it appears that the majority of the mentioned individuals belong to this type. Based on their past experiences, these individuals currently receive relatively high salaries. It is precisely because of this that they fear a decrease in wages and thus strive to increase their workload. Among them, there are many individuals who possess intelligence and potential for creative professions but choose to pursue traditional happiness for various reasons. Within the traditional elite, there are also those who attempt to cope with the changes of the new era using outdated thinking patterns, resulting in an inability to adapt at the spiritual level. This type of people used to be unquestionable elites, but in the age of time capitalism, they are actually facing the risk of becoming losers.
Foever Satoshi Kon《Paprika》
认真的穷人 x 既没钱又没时间
位于左下方的人们，不具备左上方人群所拥有的杰出的事务处理能力，他们看重踏踏实实地做好眼前工作的价值（这本身并不是坏事），也是认真工作的一群人。但是，按照战后日本经济的价值观，很少有企业会为这一类型的劳动力付出高价，因此他们的薪水被压得很低。所以本书也只能非常失礼地给他们起一个可能不太好听的名字，就是“认真的穷人”。很多工作都是有了这些人的努力才得以成立。例如，餐饮店的店长等就可以划分到这一类。在一些“黑心企业”工作的人们也属于这个类型。在不产生高附加值的服务业工作的人一般也是这一类。和“传统的精英阶层”一样，这个类型当中也有例外，也有不少人的工作方式其实属于其他类型。可以说这个类型与右下方类型的人数对比，决定了近代国家能否实现经济发展。尤其是落后国家历经工业化发展，形成近代国家的过程中，这些人为国家建设做出了突出贡献，今后也是支撑经济运转的阶层。而且这个类型中，以认真工作为荣，自我幸福感相对较高的人也有很多。
超级创意阶层 x 有钱又有闲
此处原文译为“创意阶层”，但我看了下觉得改为“超级创意阶层”比较贴切，相较创意阶层的宽泛属性，原文里突显的是在创造创新领域可以起到引领作用的类型，非泛指创意创新行业的整体从业者。
“创意阶层”原本是经济学家兼社会学家理查德·佛罗里达提出的概念，他把这群人定义为美国主要城市向高附加值型服务业转型过程中的经济增长推动力。佛罗里达把创意阶层分为两种，一种是“超级创意核心”，另一种叫作“创新专家”，前者主要指科学、工程、计算机、艺术、设计和媒体等领域工作者，后者指从事健康管理、金融、法律以及教育行业的人。今后这些“创意阶层”的增加，会成为 引领经济发展 的动力。这个类型里，既有勤恳工作的人，也有一些人并非如此，但总体来说他们都愿意积极地与别人接触，也有很多人通过与形形色色的人沟通交流，进一步提高创造力。另一方面，这个类型里，也有一些人只喜欢与自己年龄相仿或者背景相似的人结成小团体。还有一些人对其他领域、其他类型的人缺乏理解。这样的人尽管最初被划分到了创意阶层，但恐怕他们会逐渐 丧失创造力和社会性，被这个阶层所抛弃。
活在永无止境的日常里的人 x 虽然没钱但有大把时间
矩阵右下方包括依靠兼职勉强糊口的自由职业者们。通过博客（或朋友圈）营销等赚钱度日的人也属于这一类。就算与左下方人群从事同样的工作，他们没有吃苦耐劳的精神，一到下班时间就立刻离开。日本经济的高度发展，使持有这种工作态度的人也能幸福地生活下去，可能这件事本身就体现了战后资本主义的胜利。这些人不受时间的束缚，活的潇洒自在，从这种意义上来说，他们也属于时间资本主义时代的赢家。过去，不把很多钱花在游戏厅和弹子房，是无法消磨掉这无限延长的日常时光的。不过现在有了社交游戏，只需低廉的成本就能消费大笔时光，对这群人来说是件好事。或者只要不断跟踪网上的信息，他们也可以相应地掌握身边世界的动向。其实，他们的日常时间，通过社交游戏和网络搜索引擎弹出的各种广告，在不知不觉中被包含到社会之中。
在传统的近代国家中，位于左上方象限的人们曾经是毫无争议的赢家。他们凭借出色的事务处理能力，获得了较高的薪水和地位，是全社会羡慕的目标。但是，随着IT的发展，时间资本主义时代到来以后，以上四个类型之间的排名顺序可能就会发生一些变化。杰出的事务处理能力会被IT所取代，而体力劳动的重要性却依然存在。并且少子化和老龄化的社会里，从事体力劳动的青壮年越来越少。此外，各个企业都竭力开发新业务，实现与竞争对手的差异化，对超级创意人才的需求也会越来越多。
Diligent Poor x No Money and No Time
The individuals in the lower-left quadrant lack the exceptional task-handling abilities possessed by those in the upper-left quadrant. They value the value of doing their current work diligently (which is not necessarily a bad thing) and are a group of conscientious workers. However, according to the post-war Japanese economic values, few companies are willing to pay a high price for this type of labor force, resulting in low wages for them. Therefore, in this book, I will humbly use a name that may not sound very flattering to them, which is "diligent poor." Many businesses thrive due to the efforts of these individuals. For example, restaurant managers can be classified into this category. People working for "unscrupulous companies" also belong to this type. People working in service industries that do not generate high-added value also fall into this category. Like the "traditional elite," there are exceptions within this type, and many individuals' work styles actually belong to other types. It can be said that the contrast in numbers between this type and the lower-right type determines whether a modern nation can achieve economic development. Especially in the process of industrialization and the formation of modern nations in developing countries, these individuals have made significant contributions to national construction and will continue to support the functioning of the economy. Moreover, within this type, there are many people who take pride in their diligent work and have a relatively high sense of personal well-being.
Super Creative Class x Wealthy and Leisurely
The term translated as "creative class" is originally proposed by economist and sociologist Richard Florida. He defines this group as the driving force behind economic growth during the transformation of major American cities into high-value-added service industries. Florida divides the creative class into two types: the "super-creative core" and the "innovation experts." The former primarily refers to professionals in fields such as science, engineering, computer science, art, design, and media, while the latter refers to those working in health management, finance, law, and education. The increasing presence of these "creative classes" will become a driving force for leading economic development. Within this type, there are both hardworking individuals and others who are not, but overall, they are willing to engage actively with others. Many people further enhance their creativity through communication and interaction with a variety of people. On the other hand, some people prefer to form small groups with those of similar age or background, lacking understanding of other fields and types of people. Although initially classified as part of the creative class, these individuals may gradually lose their creativity and sociability, eventually being abandoned by this class.
People Living in an Endless Daily Routine x Little Money but Plenty of Time
The lower-right quadrant includes freelance workers who barely make ends meet through part-time jobs. People who make a living through activities like blog (or social media) marketing also fall into this category. Even if they engage in the same work as those in the lower-left quadrant, they lack the spirit of hard work and immediately leave once their work hours are over. The high level of economic development in Japan allows people with such work attitudes to live happily. Perhaps, this itself reflects the victory of post-war capitalism. These individuals are not bound by time and live freely. In this sense, they are winners of the time capitalism era. In the past, it was impossible to spend this endless daily time without spending a lot of money on arcades or pachinko parlors. However, now with social games, they can consume a significant amount of time at a low cost, which is beneficial for this group. Alternatively, by continuously tracking online information, they can keep up with the trends in their surroundings. In reality, their daily time is subtly integrated into society through various advertisements that pop up in social games and internet search engines.
In traditional modern nations, individuals in the upper-left quadrant were unquestionable winners. With exceptional task-handling abilities, they obtained higher wages and status, becoming the envy of society. However, with the development of IT and the advent of the time capitalism era, there may be some changes in the ranking order among these four types. Outstanding task-handling abilities may be replaced by IT, while the importance of physical labor still remains. Moreover, in a society with declining birth rates and aging population, there is a decreasing number of young adults engaged in physical labor. Additionally, as various companies strive to develop new businesses and differentiate themselves from competitors, the demand for super-creative talents will continue to grow.
真理的羽毛 x 面包和马戏
在《未来时间使用手册》的结尾，作者并不是做了通篇分析以后空留下所有的问题在原地。他试着抛出了一颗也许会产生改变的彩蛋 --- 如果考虑今后在时间资本主义时代应当如何生活时，大概可以把“埃及型”和“罗马型”两种生死观作为参考。对古埃及人来说，死亡是新的人生的开始，但不是所有人都可以开始新的人生。据说在称重仪式时，Anubis 和众神检查了灵魂。死者要接受审判，把自己的心（另一说是灵魂，总之它是来世的🗝）和真理羽毛放在天平两边，只有天平达到平衡才可以活在永远的乐园中，如果灵魂的重量超过 Maat 的羽毛，它会立即被怪物 Ammit 吞噬（查背景资料时发现，亡灵之书👆的壁画，是不是很像埃及人重获新生的Journey Map！）。这样的话，活在现世时就必须禁欲并且敬畏神明（努力干活）。所以古埃及人无论面对沙漠的严酷气候，还是面对艰辛的劳作，都必须为了死后能够永生而忍耐。
那么古罗马帝国是怎样的呢？拉丁语里有一句格言：“人终有一死(Mementomori)”，意思是“别忘了你终有一天会死去”。也就是说，古罗马人的生活信条是因为终有一天会死去，所以要尽情享受当下。诗人尤维纳利斯曾讽刺古罗马社会的情形是“面包和马戏”,(拉丁语：panem et circenses)，或译作面包和游戏，用于比喻一种肤浅的绥靖手段和愚民政策。在政治层面，这个短语是用来形容民众对政府认可的产生不是通过政府示范或实施优质的公共政策来实现的，而是通过转移、分散民众的注意力，或仅仅满足民众一时的表层需求来实现的，类似于一种“临终关怀”。它的创始人尤维纳利斯用这个短语来谴责大众的自私和对更广泛问题的忽视，也体现了民众在担忧自身的处境时对其公民义务的无知和侵蚀。2003年，还有一部cult味极重的同名影片，里面讲了三个人为寻找自身意义，先后走上自救之路的故事。第一个人象征着怀疑，以蔑视，侮辱等手段进行反抗，后来被抓住，并被用最无聊的工作困住了他的一生。第二个人象征着顿悟：虽然听了第一个人的故事没有使他改变走向被社会规划好的人生，但在临死前终于醒悟，反抗摆布和陷阱，留下智慧的箴言在石板上，最终化作星星离世。第三个人象征着实践：他从第二个人留下的箴言上得到反抗的武器，干翻了一切。
The Feather of Truth x Bread and Circuses
In the conclusion of "The Handbook for Future Time Usage," the author doesn't leave all the questions unanswered after the comprehensive analysis. Instead, he throws out a potentially transformative Easter egg - the "Egyptian type" and the "Roman type" as reference points for how to live in the time capitalism era. For the ancient Egyptians, death was the beginning of a new life, but not everyone could start a new life. It is said that during the weighing ceremony, Anubis and the gods examined the soul. The deceased had to undergo judgment by placing their heart (or soul, in another interpretation) and the Feather of Truth on the scales. Only when the scales achieved balance could they live in eternal paradise? If the weight of the soul exceeded the Feather of Maat, it would be immediately devoured by the monster Ammit (while researching background information, I found that the mural of the Book of the Dead resembles the Journey Map of the Egyptians' rebirth!). Therefore, in order to achieve eternal life after death, the ancient Egyptians had to practice abstinence and fear the gods (working diligently) while living in the present world. Despite facing the harsh climate of the desert and arduous labor, they had to endure for the sake of eternal life.
So, what about the ancient Roman Empire? There is a Latin saying, "Memento mori," which means "Remember that you will die one day." In other words, the Roman way of life was to fully enjoy the present because one day they would die. The poet Juvenal satirically depicted Roman society as "bread and circuses" (Latin: panem et circenses), which metaphorically represents a superficial appeasement and the policies of a docile populace. In the political context, this phrase is used to describe a situation where public approval is not achieved through the government's demonstration or implementation of high-quality public policies, but rather by diverting and dispersing the public's attention or merely satisfying their superficial needs, similar to a form of "end-of-life care." Its originator, Juvenal, used this phrase to criticize the selfishness of the masses and their disregard for broader issues, also reflecting the ignorance and erosion of their civic duties when they are concerned about their own situation. In 2003, there was also a highly cult film of the same name that told the stories of three individuals who embark on a journey of self-discovery. The first person symbolizes skepticism and rebels through contempt, insults, and so on, but is eventually caught and trapped in the most mundane job for the rest of their life. The second person symbolizes enlightenment: although hearing the story of the first person does not change their path of life planned by society, they finally awaken before their death, resist manipulation and traps, leaving wise sayings on a stone tablet and eventually depart as a star. The third person symbolizes practice: they obtain the weapon of resistance from the wise sayings left by the second person and overturn everything.
"Bread and the Circus" movie screenshot
未来没有风险，反而会有存款和养老金。年轻时即使工资低、工作无聊，也要忍着坚持工作。这样到老了就可以过上丰富多彩的生活。这种思维方式与前面介绍的“埃及型”很接近，也就是是牺牲当下，期待“来世”。而着眼于现在，并尽最大可能享受当下无论是生活还是工作，选择在现世承担风险去放手一搏，这是“罗马型”的观点。今后的社会，不承担风险将成为最大的风险。作者坦言，如果在“埃及型”和“罗马型”中选一个的话，他妥妥的选择“罗马型”，并认为“罗马型”生活在今后也将更加盛行。很重要的一点，他写到 --- “认真”与“不认真”，是推动社会发展的两种力量。
In the future, there won't be risks but rather savings and pensions. Even if your salary is low and your job is boring when you're young, you should endure and persist in your work. This way, you can live a vibrant life in your old age. This mindset is similar to the "Egyptian type" introduced earlier, which sacrifices the present and hopes for the "next life." On the other hand, focusing on the present and maximizing enjoyment in both life and work, choosing to take risks and seize opportunities in the current world, represents the viewpoint of the "Roman type." In the future society, not taking risks will become the biggest risk. The author openly admits that if they had to choose between the "Egyptian type" and the "Roman type," they would definitely choose the "Roman type" and believe that the "Roman type" will become more prevalent in the future. An important point the author mentions is that "seriousness" and "lack of seriousness" are two forces that drive social development.
关于Paprika🌶
Foever Satoshi Kon《Paprika》
今敏老师的《Paprika》是我这篇文章的三条主线之一，全篇的很多部分我都选取了一些影片截图来做当下内容的相互解读。而在最后的最后，我想分享最爱的一幕给屏幕另一端的你。
Toshi Kon's "Paprika" is one of the three main lines of my article. In many parts of the article, I have selected some video screenshots for mutual interpretation of the current content. And at the end, I want to share my favorite scene with you who is on the other side of the screen.
Foever Satoshi Kon《Paprika》
侦探一遍又一遍的在梦里搭乘电梯来到17楼（代表自己即将放弃电影梦想的17岁），想要看清凶手是谁，却发现杀人的和被杀的原来都是自己。Paprika(红辣椒）说，你自己杀了......理想中的自己。侦探说，我没想到，放弃自己理想的人生，也算是一种自杀。
The detective rides the elevator to the 17th floor repeatedly in his dreams (representing himself giving up on his dream of becoming a filmmaker at the age of 17), hoping to uncover the identity of the killer, only to discover that both the murderer and the victim are himself. Paprika says, "You killed... your ideal self." The detective responds, "I never thought that giving up on my own dreams would be a form of self-destruction."
永远的 今敏 《Paprika》
《搏击俱乐部》里有有这样一段独白，我放在结尾处：“潜力都被浪费了，只做些替人加油、替人上菜、或打领带上班的工作，广告诱使我们买车子衣服，于是拼命工作买不需要的东西......”。工业革命以来，工作者鲜有在工作过程中保持真我挥洒个性的机会，在慢慢拉开序幕的数字时代，或许我们可以？
无论大家的追求和选择是什么，我们都已走在一条前途未卜的路上:) 希望你可以放松心情，“不怕没有进步，但不可太用功”的...活下去 Keep dream, and carry on 🚀
In the movie "Fight Club," there is a monologue that goes like this, which I've placed at the end: "Our potential is being wasted, doing jobs that involve cheering for others, serving others, or wearing a tie. Advertisements persuade us to buy cars and clothes, so we work tirelessly to buy things we don't need..." Since the Industrial Revolution, workers have had few opportunities to express their true selves and unleash their personalities in their work. In the slowly unfolding digital age, perhaps we can.
Regardless of everyone's pursuits and choices, we are all walking on an uncertain path. :) I hope you can relax and remember, "It's not about fearing lack of progress, but not working too hard." Keep living, keep dreaming, and carry on! 🚀"
感谢好友小丫儿的照片 | 锦囊妙计. 助你逃离 21世纪五指山
文末的彩蛋：吹笛人的故事
Entranced by his flute, the transfixed children of Hamelin followed the Piper out of town
(Credit: duncan1890/Getty Images)
德国童话《哈默尔恩的吹笛人》讲述了这样一个故事
哈默尔恩聘请了派珀来消除小镇的鼠疫。在捕鼠者的魔法笛声催眠之后，啮齿动物礼貌地穿过城门，走向他们假定的厄运。当镇上拒绝为吹笛者的服务支付报酬时，救世主变成了一个邪恶的诱惑者。（由于这个故事有多个演绎版本，捕鼠者的桥段仅出现在部分故事中）一位“英俊而衣着光鲜的年轻人进入了哈默尔恩的明登教区，他有一只银色的笛子，开始在整个城里吹奏曲子，这支曲子奇异而迷人。好多的孩子听到这奇异的笛声，不由自主地跟着这个怪人走到了哈默尔恩的东城门。” 根据历史学家的介绍，“捕鼠人”就是指的那些招募移民的人员，他们向这些哈默尔恩的市民们许下诺言、号召这些贫穷的渴望发财致富的人们前往德国东部领地淘金。“哈默尔恩的孩子”就是那些在那个时代被地主们招募志愿前往东部领地的年轻人。当时德意志地区的社会风俗是长子继承制，长子以外的孩子们没有机会继承土地所以只能外出谋生，好多人都沦为了农奴。尽管史料上没有儿童移民的记录，但是当时买卖儿童贩卖到德意志东方领地的现象非常普遍。这些人贩子可能就是“吹笛手”这个传说的来源；13世纪时，哈默尔恩地区人口众多，物资却并不丰富。而从公元1227年开始，德国在波罗的海附近开辟了新的殖民地，当时，统治者们呼吁德国人前往殖民地，愿意到殖民地去的人将会获得丰厚的奖赏。据记载，当时有数千名下萨克森州和威斯特伐利亚的年轻人向东迁移，被带到了勃兰登堡和前波美拉尼亚（那里的一部分现在属于波兰）。所以，那些消失的“孩子”其实是迁往新殖民地的年轻人，而不是年幼的孩子。过去甚至现代的时代，一个城镇的居民都被称为“城镇之子”大概就是这种说法。有人认为那些孩子代表了当时到东欧殖民的年轻人；也有人认为那些孩童代表了1212年的儿童十字军。更有趣的是这故事还有一个“舞蹈瘟疫”的版本，该版本提到了由一系列流行病和自然灾害引发的中世纪“跳舞狂热”现象。被称为 “圣维特之舞的舞蹈瘟疫”早在 11 世纪就已在欧洲大陆出现。作为一种集体歇斯底里的形式，这种舞蹈可以从个人传播到大型团体，所有这些都受到一种不可动摇的冲动狂热的推动，有时持续数周，经常跳跃和唱歌，有时幻觉到精疲力竭，有时甚至死亡，就像一个陀螺不能停止旋转。在窦唯的故事里，故事的各种版本（包括他自己的版本）似乎都融合在了一起，让《噢 乖》有了这样一个结尾：孩子们最后跟着吹笛人离开了小镇，离开了那些撒谎的大人。
The German fairy tale "The Pied Piper of Hamelin" tells the following story:
Hamelin hires a piper to rid the town of a rat infestation. After the mesmerizing sound of the piper's magical flute, the rodents politely march through the town gate, heading toward their presumed doom. When the town refuses to pay the piper for his services, the savior becomes an evil tempter. (Note: As there are multiple versions of this story, the pied piper's plotline only appears in some versions.) A "handsome, well-dressed young man entered the district of Minden in Hamelin, carrying a silver flute, and began playing tunes throughout the town. The melodies were strange and enchanting. Many children, drawn to the unusual music, couldn't help but follow the stranger to Hamelin's eastern gate." According to historians, the "rat-catcher" refers to those who recruited immigrants, making promises to the impoverished, eager for wealth and fortune, to go to the eastern territories of Germany in search of gold. The "children of Hamelin" refers to young people who, during that era, were recruited by landlords to voluntarily migrate to the eastern territories. The social customs of the German regions at the time followed the primogeniture system, where only the eldest son had the opportunity to inherit land, leaving other children no choice but to seek their fortunes elsewhere, many becoming serfs. Although there are no records of child migration, the widespread practice of buying and selling children to the eastern territories of Germany was common. These human traffickers may be the source of the legend of the "Pied Piper." In the 13th century, the population in the Hamelin area was large, but resources were scarce. Starting from 1227 AD, Germany began colonizing new territories near the Baltic Sea. Rulers called on Germans to settle in these colonies, promising generous rewards to those who were willing. It is recorded that thousands of young people from Lower Saxony and Westphalia migrated eastward, being taken to Brandenburg and Pomerania (part of which now belongs to Poland). Therefore, those "missing children" were actually young people who migrated to the new colonies, not young children. In the past and even in modern times, the residents of a town were referred to as the "children of the town." Some believe that those children represented the young people who migrated to Eastern Europe at the time, while others believe that the children represented the Children's Crusade of 1212. Interestingly, there is another version of the story known as the "Dancing Plague," which mentions the medieval phenomenon of "dancing mania" triggered by a series of epidemics and natural disasters. Known as the "Dance of St. Vitus," this dance epidemic first appeared on the European continent in the 11th century. As a form of collective hysteria, this dance could spread from individuals to large groups, all driven by an uncontrollable frenzy. It could last for weeks, often accompanied by jumping and singing, sometimes hallucinating until exhaustion, and even death, like a spinning top that couldn't stop. In Dou Wei's story, various versions of the tale (including his own version) seem to merge together, giving "Oh My Precious" such an ending: the children eventually follow the pied piper out of the town, leaving behind the lying adults.
Some theorize that the Pied Piper led the youth of Hamelin to their midsummer festivities
(Credit: Kate Greenaway/duncan1890/Getty Images
以下，是这篇文章提到过的一些参考文献和扩展阅读
未来时间使用手册简介 https://book.douban.com/subject/27244983/
MEDIATION THEORY https://ppverbeek.org/postphenomenology/
人机交互范式视频 https://vimeo.com/channels/1662497/199261220
FUTURE LEARN https://www.futurelearn.com/courses/philosophy-of-technology
荷兰的大众田原
https://www.iamexpat.nl/lifestyle/lifestyle-news/volkstuinen-allotments-netherlands
Genius Partyhttps://www.bilibili.com/video/BV11W411T739?from=search&seid=4375795439335173917
亡灵之书 https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3960665/
《面包与马戏》 https://movie.douban.com/review/12505047/
扩展阅读
埃及的众神. https://www.youtube.com/watch?v=I4xo5Fr-2lM
面包和马戏https://zh.wikipedia.org/wiki/%E9%9D%A2%E5%8C%85%E5%92%8C%E9%A9%AC%E6%88%8F
格林童话 哈默恩的吹笛人
知乎 https://zhuanlan.zhihu.com/p/51369665 TRAVEL https://www.bbc.com/travel/article/20200902-the-grim-truth-behind-the-pied-piper
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