最近看到豆瓣友邻的分享受到启发，于是这几天对读过的一些文献进行了总结，记录个人成长的一个小阶段，对偶然看到的人有所启发和帮助也好。有时候停下来，会发现自己已经走了很远，这一路惟影相伴，偶感孤独但也享受独处沉思。大致按以下主题排序: Memory, Gender, Feminism, Selfhood, Ace, Crip&Chronic Pain, Everyday Life, Mind-wandering, Reading.
23年夏初至24年春末读到的有意思的杂七杂八
1.Anna Reading. “The female memory factory: How the gendered labour of memory creates mnemonic capital.” European Journal of Women's Studies 26 (2019): 293 - 312.
Anna Reading通过案例研究表明，女性幸存者的记忆性劳动如何积累为记忆性价值，然后转化为机构记忆性资本。一个独特的角度：将货币化资本或(布迪厄)文化资本的概念扩展到记忆资本概念的构建中，后者更适用和有用。
2.Allison Hayes-Conroy. “Taking back taste: feminism, food and visceral politics.” Gender, Place & Culture 15 (2008): 461 - 473.
一篇多学科交叉论文，food和feminist theory交叉很有意思。Allison试图阐明people's beliefs about food与其日常饮食体验之间的联系，还分析了食物的味道和香气在创建和触发文化记忆中的作用。
3.Jon D.Holtzman. “Food and Memory.” Annual Review of Anthropology 35 (2006): 361-378.
记忆研究可以与人类学、历史相联系，食物研究可以与社会学、文学、烹饪科学交叉。那么，基于食物和记忆主题的跨学科融合是怎样的呢？作者探讨了人类学及相关领域的食物研究如何（明示或暗示）处理有关记忆的关键问题。关于食物的许多文献通过强调被认为是属于女性的与食物的特殊关系来构建记忆，提供了一些其他类型的叙述中所没有的“记忆资本”。这也带来一个问题：记忆有性别吗？
4.Susan Hanson. “Gender and mobility: new approaches for informing sustainability.” Gender, Place & Culture 17 (2010): 23 - 5.
关于性别与流动性的综述，作者梳理出过去文献中的两个“断裂”思路，即流动性如何塑造性别，以及性别如何塑造流动性。在某种程度上，流动性是赋权的，更多的流动性，尤其是对女性来说，是一件好事。
5.Denise Riley. “‘Am I That Name?’ Feminism and the Category of ‘Women’ in History.” (1988).
当时读到的时候很受触动。如果我们设想“女性”“跨性别”等词汇的消失，那它们必不能在所谓酷儿理论中消解，也不能在仁慈的女男平等口号中掩埋……犹爱这三段: “Women only sometimes live in the flesh distinctively of women, as it were, and this is a function of historical categorisations as well as of an individual daily phenomenology.”“And if indeed the label ‘woman’ is inadequate, that it is neither possible nor desirable to live solidly inside any sexed designation, then isn’t that its own commentary on the unwillingness of many to call themselves feminists? It explains, too, the exhaustion with reiterations about ‘women’ which must afflict the most dedicated feminist.”“So feminism must be agile enough to say, ‘Now we will be “women” – but now we will be persons, not these “women”.’ And, in practice, what sounds like a rigid opposition – between a philosophical correctness about the indeterminacy of the term, and a strategical willingness to clap one’s feminist hand over one’s theoretical mouth and just get on with ‘women’ where necessary – will loosen. A category may be at least conceptually shaken if it is challenged and refurbished, instead of only being perversely strengthened by repetition.”
6.R. W. Connell and James W. Messerschmidt. “Hegemonic Masculinity Rethinking The Concept.”
文中提到的“circuits of social practice”有点意思。举例来说，就是 “Men’s behavior is reified in a concept of masculinity that then, in a circular argument, becomes the explanation (and the excuse) for the behavior”.
7.F. Vera-Gray. “‘Talk about a Cunt with Too Much Idle Time’: Trolling Feminist Research.” Feminist Review, no. 115 (2017): 61–78.
作者提出“a phenomenology of men’s intrusive practices”，具体而言就是"空间入侵者"（入侵身心空间的未知男性）、"注视"（实际注视和预期注视）；"言语射精"（包括评论和噪音），这些都使人们隐形的情绪劳动加倍。
8.Emma A. Jane. “Your a Ugly, Whorish, Slut”: Understanding E-bile. Feminist Media Studies, 14(4), 531–546.
作者试图为一个难以命名的分析对象（在文献中常被称为 "faming", "trolling", "cyberbullying", etc.）建立一个研究领域，使用"e-bile "一词来概述互联网话语中占主导地位的谩骂、性化的暴力威胁和娱乐性的下流话语。
9.Sara Ahmed. “Once We Find Each Other, So Much Else Becomes Possible. ”
Sara Ahmed是我最喜欢的哲学家之一。“成为集体的一部分是生命线，通过寻找彼此创造一个共同空间。一旦我们找到彼此，就有太多的可能性。”但如何找到彼此也是一个问题。
10.Sara Ahmed. The Feminist Killjoy Handbook. 2023.
你们的存在让我知道自己并不孤单。这本书帮助我重温“成为”的历程，同时重新确认了一些重要的东西：1.拒绝参加以我们会反驳的措辞设置的辩论，就是收回时间用我们的措辞说话的方式。2.成为女权主义者的经历越多，需要的时间越多，拥有的空间越大。3.如此多的暴力都被正当化为对幸福的关怀。4.我们从如何被人看待中看到了很多东西。5.你的沉默并不能保护你。对暴力保持沉默就是暴力。
11.Sara Ahmed. “Being in Trouble: In the Company of Judith Butler.” (2023).
这是Sara Ahmed的一篇博客文章。讲了读到Butler时的惊喜，与killjoys同行的愉悦。 “Sometimes we have to become what we are judged as being to survive that judgement. Trouble becomes a matter of being; willfulness, too. We can take these judgments on; we can turn these judgments into rebellious commands. Of course our own rebellion is still judged by the very terms we take on.”“A difficult history is the site of subversion; it is the opening of possibility. And this too is what I learnt from Gender Trouble: that possibility is opened up by what we fail to become.”
12.Sara Ahmed. Queer Phenomenology: Orientations, Objects, Others. 2006.
有时，当我发现一些人并不知道女权主义学者所做的工作时，我感到非常惊讶。你怎么会不知道呢？我想问。你怎么会觉得很多事情理所当然呢？我质疑。我们知道，一个人被否定的体验、被阻挡的体验、不合群的体验、在家里感到不舒服的体验并不会“停止”。正是围绕着这样的体验，一个个身体聚集在一起，行动起来，拒绝继承，拒绝遵循直线。对于我们来说，在这个世界上继承过去就等于继承自己的消失。我们不知道，当人们不再复制直线时，这样的世界会是什么样子。
13.Cathryn Bailey. “Unpacking the Mother/daughter Baggage: Reassessing Second- and-Third-Wave Tensions.” Women’s Studies Quarterly 30 (2002): 138.
感谢翻译。“我们尤为需要揭露‘自我构成（self-constitution）的代价’，我们为了成为我们所是而付出的代价（Sawicki 165）。”我们没有成为的我们也是我们的一部分。
14.Sarah Banet-Weiser, Rosalind Gill and Catherine Rottenberg. “Postfeminism, popular feminism and neoliberal feminism? Sarah Banet-Weiser, Rosalind Gill and Catherine Rottenberg in conversation.” Feminist Theory 21 (2020): 24 - 3.
一篇精彩的三方对话，三种视角轮流切换。Abstract: In this unconventional article, Sarah Banet-Weiser, Rosalind Gill and Catherine Rottenberg conduct a three-way ‘conversation’ in which they all take turns outlining how they understand the relationship among postfeminism, popular feminism and neoliberal feminism. It begins with a short introduction, and then Ros, Sarah and Catherine each define the term they have become associated with. This is followed by another round in which they discuss the overlaps, similarities and disjunctures among the terms, and the article ends with how each one understands the current mediated feminist landscape.
15.Rosalind Gill. “The affective, cultural and psychic life of postfeminism: A postfeminist sensibility 10 years on.” European Journal of Cultural Studies 20 (2017): 606 - 626.
重新审视了postfeminism，包括它过去十年的发展轮廓，以及在当下环境中作为gendered neoliberalism的表现。
16.Catherine Rottenberg. “Reclaiming Feminism.” Oxford Scholarship Online (2018): n. pag.
认为新自由主义与女权主义融合产生的一种新的女权主义，正在蚕食经典的、主流的自由主义女权主义。(The contemporary convergence between neoliberalism and feminism involves the production of a new kind of feminism that is eviscerating classic, mainstream liberal feminism.)
17.Angela Xiao Wuand Yige Dong. “What is made-in-China feminism(s)? Gender discontent and class friction in post-socialist China.” Critical Asian Studies 51 (2019): 471 - 492.
具有中国特色的女性主义（权字跟在那啥后面烫嘴），也就是“made-in-China feminism” or “C-fem.”“Chinese feminist awakening”有其草根性质，这个角度有助于分析C-fem (given the government’s suppression of civil society organizations and street-level collective activism.) 指出C-fem在2010年代爆炸性网络活力的原因：The authoritarian state which suppresses collective, public activism and acts quickly to crush nascent organized advocacy for policy change. 另外，慎用对新自由主义的批评来解释C-fem: a conceptual slippage, a powerful ideological foreclosure.
18.Dilek Huseyinzadegan, Jana McAuliffe and Shorter-Bourhanou. 斯坦福哲学百科全书〈欧陆哲学女性主义〉（Continental Feminism）. The Stanford Encyclopedia of Philosophy, Winter 2020. Metaphysics Research Lab, Stanford University, 2020.
一个巧合，Continental Feminism也可以简写为C-fem. 一篇来自2020年冬的很详细的、欧陆哲学女性主义(Anthropology of Affect and Emotion)的文献综述，也许可以提供一些兴趣方向和研究思路。
19.Ásta. Categories We Live By : The Construction of Sex, Gender, Race, and Other Social Categories. 2018.
在形而上学与女权主义哲学的交叉视域下提出赋予主义框架，Ásta将影响人们经历的社会环境的某些方面进行理论化。个体行为者通过将人们分类并将其置于她们所处环境中的赋予行为来创造和维持社会类别。比如表面断言用于对规范性角色的分配，重要的是似有特征而非确有特征。正如巴特勒所说的那样，所有性别都是通过性别矩阵构建或具体化的(all sex is constructed or materialized through the matrix of gender)，生物属性等粗暴事实并不意味着对规范性问题的回答。在这里，性被建制为前话语的，成为一种文化发生作用的政治中立表面，掩盖话语生产运作本身，其力量仅因以权力为后盾。
20.Katharine Jenkins. “Amelioration and Inclusion: Gender Identity and the Concept of Woman.” Ethics 126 (2016): 394 - 421.
作者认为Sally Haslanger的分析problematically marginalizes trans women, 对此提出的“改进”分析yields‘twin’ target concepts of woman, 一个涉及作为阶级的性别，一个涉及作为身份的性别。性别及其所意味的东西拒绝不证自明，拒绝理所当然。认同自己为女性可以有多个层面的意义，也可以没有任何意义。
21.D'Lane Compton, Tey Meadow, Kristen Schilt. Other, Please Specify: Queer Methods in Sociology. 2018
对queer社会科学方法论的思考，看到一个个熟悉的名字不由感动。如果不投资于寻找或制定有效的解决方案来解决系统性和结构性问题，那么抱怨或指出这些问题就没有什么价值。交叉研究法，开放的心态，拥抱失败，管理对情欲主体性的焦虑，批判性地关注“中心”而非“边缘”，避免家长作风，等等，这些都不失为有效策略。至于学术自我与人种学自我的分裂，再次看到相关叙述仍触目惊心。性别规范、异性恋规范、象征暴力等，何时这些词不再有意义，who knows?
22.Sheila Jeffreys. Unpacking Queer Politics: A Lesbian Feminist Perspective. 2003.
Jeffreys前辈关于queer政治的论述加深了我的一些认知，它同Lesfem的鸿沟非常大，前者以男性为主导，建立在对后者的思想和实践的否定之上；后者是一种“赋权”，让女性找到超越性别的新的存在方式。 另外，许多在Queer理论中被贴上“越轨”标签的做法如SM实际上可能是压迫的结果，由此反映出当一种特殊的性吸引力被学术语言美化并成为一种理论时，就很难对其进行批评。 最后是同性婚姻合法化之思：女权主义对婚姻的批判鲜为人知，婚姻不在Lesfem议程中，因其象征并构建了女性的从属地位。
23.Ela Przybylo. Asexual Erotics : Intimate Readings of Compulsory Sexuality. 2019.
很有启发。反思了asexuality的关系模式是如何随着compulsory sexuality和性在现代主体形成中的中心地位而被搁置的。巧妙提出用erotics替代sex（啊亲切的Lorde），前者超越sex的想象，可以植根于asexuality/celibacy的实践，指向充满可能性和差距的开放结构。 看到Ahmed’s killjoy和作为非线性时间存在的Trauma Time感到亲切。喜欢开篇的诗，and “she who has chosen her Self, who defines her Self, by choice, who is Self-identified, spinning in a new time/space”.
24.CJ DeLuzio Chasin. “Reconsidering Asexuality and Its Radical Potential.” Feminist Studies 39 (2022): 405 - 426.
Ace总是被误解、被低估，可能会因为生活在对自己不友好的世界中而感到不安，但需要改变的是这个世界，而不是这个人。换句话说，是社会造成了问题，而不是词所代表的人本身，Ta们感到的痛苦是对Ta们的歧视和偏见的结果。一个展望：Nobody has sexual freedom until all of us are free to be sexual (to experience a sexual subjectivity independent of sexual contact) ——or not, however we feel, however it suits us, and whenever it suits us. Even if that never stops changing. It would be a shame to allow asexuality's radical potential to be defined beyond the boundaries of academic conversation, especially if we let it happen without noticing. We would be negligent to relegate these asexual/feminist discussions exclusively to nonacademic Activist) spaces. Many asexuals have been, and will continue to be, exploring the radical potential of our politics and existence, both for asexuals of all genders and for women of all sexualities.
25.Jane Ward. The Tragedy of Heterosexuality. 2020.
“异性恋霸权”抹杀了异性恋者向她人和自己证明或解释其（性）行为的必要性。这也让我看到提出这种问题的必要性：“你为什么是异性恋？”“你喜欢男人什么？”至于为什么不问男的喜欢女人什么，“直男”已经清楚地表明，他们中的许多人都是为了性和免费劳动（对此不要用#not all men来回应）。
26.Kimberly Kay Hoang. Dealing in Desire: Asian Ascendancy, Western Decline, and the Hidden Currencies of Global Sex Work. 2015.
附录加分，看到最后眼前一亮。Kimberly说她下意识地从女权主义视角将女招待的行为解读为顺从的，还描述了自己进行不符合女权主义期望的民族志研究的代价。像肌肉记忆一样，愈发敏锐/敏感的我往往能快速察觉到她人话语中存在的一些问题。
27.Leslie Salzinger. Genders in Production: Making Workers in Mexico's Global Factories. 2003.
工厂工作(productive femininity)必须亲身经历才能理解其本来面目。作者的理论框架和逻辑体系无疑是典范，表明研究社会身份的形成是全球资本主义形成的重要组成部分，从其论述中能够看出一位真正体验过工厂工作的人种志学者的洞察力，尤其推荐第八章（做了很多笔记）。
28.Clara Han. Life in Debt : Times of Care and Violence in Neoliberal Chile. 2012.
Clara Han在民族志写作中不仅承认苦难，揭示国家机构和关于独裁统治的社会和道德债务的论述是如何融入日常生活的，其中失业和债务的日常性构成了过去持续的国家暴力的变形，并在日常生活中呈现出来。同时她还参与并回应这些苦难，开启了对与暴力相关的时间体验以及日常生活中的隐蔽和界限的思考：以不同的方式面向时间和生活在时间中，使我们能够关注自我是如何与各种关系纠缠在一起的，也有助于我们思考作为一种成就的日常生活。
29.Heather Love. Feeling Backward: Loss and the Politics of Queer History. 2009.
重新认识苦难，并不是要忘记苦难的历史，而是要拒绝因忘记而使苦难成为历史。与其否定边缘化和排斥的历史，不如拥抱它，探索它在当下如何帮助构建我们的经验。如果作为历史的盲点不可见，那么这样的“历史”我们拒绝承认和接受。
30.Leah Lakshmi Piepzna-Samarasinha. The Future Is Disabled: Prophecies, Love Notes and Mourning Songs. 2022.
这本书就像Leah开辟的一处甜蜜而黑暗的残障之地，在这里，我们可以放松下来，展开一场真诚的集体交流——we explore and name the ways we communicate, live, feel, and create using ourselves as our own authority and points of reference, fuck the world. 如果我们沉浸在自己从未有过的疯狂想象中，我们会创造怎样的未来？内化的种种是多么深刻地限制了我们对可能事物的想象力！
31.Sara Wasson. “Before narrative: episodic reading and representations of chronic pain.” Medical Humanities 44 (2018): 106 - 112.
作者提出一个术语用以描述在反复边缘化中对当下的一种特殊情感体验：the temporality of thwarted connection. 有时候，慢性疼痛者所寻求的往往不是理解，而是承认痛苦的现实。不是用"你真勇敢"来回应痛苦，而是"我知道你在受苦，我就在你身边"。
32.Matt Brim. Poor Queer Studies: Confronting Elitism in the University. 2020.
Rich酷儿研究可以通过精英统治的神话构建自己的身份，从而掩盖学术精英主义的非酷儿原则。但是，Poor酷儿摆渡可以引导我们进入酷儿-阶级-种族的工作。通过交叉研究进行知识生产，尽管艰难但开辟了新的可能性。
33.bell hooks. Teaching to Transgress: Education as the Practice of Freedom. 1994.
偏爱这种邀请读者进行批判性反思并参与女权主义实践的作品（这种以广大读者能够接受的方式撰写的作品很有意义，在学术界中却往往被非法化）。有时不顾一切地学习女权前辈的理论，时时勤读之，就是想要理解、掌握我周围和内心发生的一切。诚如Rich所言，“This is the oppressor’s languages yet I need it to talk to you”，带有苦涩意味。我们的认知方式是在历史和权力关系中形成的。如果一个人没有批判性地思考自我和生活的能力，Ta面对现实的能力就会被严重削弱，遑论改变、成长、前进。“We can not enter the struggle as objects in order later to become subjects.”(Freire) 尽管在我们这个社会(which is so fundamentally anti-intellectual)，批判性思维不被鼓励。学院不是天堂，但学习是一个可以创造天堂的地方，教室仍是一个充满可能性的场所。
34.Anthony K. Webster. “Signs of Difference: Language and Ideology in Social Life. SusanGal and Judith T.IrvineCambridge: Cambridge University Press, 2019. xi + 319 pp.” Journal of Linguistic Anthropology (2020).
这是一篇书评。喜欢作者在最后引用的一段话：To think deeply in our culture is to grow angry and to anger others; and if you cannot tolerate this anger, you are wasting the time you spend thinking deeply. One of the rewards of deep thought is the hot glow of anger at discovering a wrong, but if anger is taboo, thought will starve to death. (Jules Henry. Culture Against Man, p.146, 1965)
35.Hanno Sauer. “The End of History.” Inquiry, (2022), 1–25.
很受用的一篇文章。作者观点犀利，洋洋洒洒写下大篇文章，批判哲学史研究的价值，时间和注意力确实非常有限，决定将其用于谁的作品面临取舍。哈哈哈 - “And for the record: I am quite happy to entertain the possibility that philosophy in general is epistemically flimsy. But whether this is so is not my concern here.”有选择地遗忘- “The cure I am recommending is a healthy dose of historical amnesia to counterbalance the burden imposed by the weight of history.”
36.Brian Neubauer, Catherine T. Witkop and Lara Varpio. “How phenomenology can help us learn from the experiences of others.” Perspectives on Medical Education 8 (2019): 90 - 97.
现象学是一种有力的研究方法，以前望而生畏，后来发现艰巨的是从事现象学研究，普通人可以先选择几位感兴趣的学者，直接进入其文本“打探一二”。这篇文章aims to explain phenomenology by reviewing the key philosophical and methodological differences between two of the major approaches to phenomenology: transcendental and hermeneutic.
37.Alice E. Marwickand Danah Boyd. “I tweet honestly, I tweet passionately: Twitter users, context collapse, and the imagined audience.” New Media & Society 13 (2011): 114 - 133.
对imagined audiences产生机制的论述有点意思。生产者"想象与自己相似或不相似的人，在构建想象受众的过程中（重新）构建自己的身份" (Peterson, 2003: 161)。理想的受众往往是用户的镜像。
38.储卉娟. 《为什么以及如何研究日常生活？重提列斐伏尔的批评》. (2023).
总结了目前的日常生活研究的三个主要不同研究领域，它们独立但有关联地展开。研究者所在的不同语境影响着对“日常生活”的定义，普通人对日常进行反身性思考，同样可以作为一种抵抗策略。
39.吴飞. 《“空间实践”与诗意的抵抗：解读米歇尔·德赛图的日常生活实践理论》. (2023).
从四个概念来透视德塞托的理论，挺有意思，比如“摸鱼”以时间换取空间、迂回渗入权力，又如读者在阅读过程中进行的“无言生产”(silent production)
40.Anushree Tandon, Puneet Kaur, Namita Ruparel, Jamid Ul Islamand Amandeep Dhir. “Cyberloafing and cyberslacking in the workplace: systematic literature review of past achievements and future promises.” Internet Res. 32 (2021): 55-89.
一篇试图帮助人们从整体上理解网络闲逛的文章，延伸词汇：“Personal Internet use”, “non-work- related Internet use”, “Cyberloaf”, “Cyberslack”, “Mobile loaf”. 文中提到一些有趣的文献，比如Arciniega 等人
(2019)研究的价值观（保护、对变化的开放性、超越和自我提升）对网络游离的影响，表明更重视自我提升的员工更有可能网络游离。
Sheikh等人
(2019)发现神经质、外向性和开放体验与网络闲逛活动和行为呈正相关。
41.Kalina Christoff, Zachary C. Irving, Kieran C. R. Fox, R. Nathan Sprengand Jessica R. Andrews-Hanna. “Mind-wandering as spontaneous thought: a dynamic framework.” Nature Reviews Neuroscience 17 (2016): 718-731.
你会走神吗？你怎样看待走神与日常经验的相关性？作者提出一个动态框架，将走神纳入spontaneous-thought phenomena大家族的一员，有意思的是，这一家族还包括creative thought and dreaming.
42.Jonathan Smallwood and Jonathan W. Schooler. “The science of mind wandering: empirically navigating the stream of consciousness.” Annual review of psychology 66 (2015): 487-518.
如果说上面的文章只是提到走神与做梦同在一个大家族，那么这篇文章就指出了两者的相似之处：两者都要求注意力与感知输入脱钩，并伴随着self-generated thought（例如梦），都涉及受抑的执行和元认知处理，都与创造酝酿的益处有关(Cai et al. 2009) 。
43.Melanie Rudd, Kathleen D. Vohs and Jennifer Aaker. “Awe Expands People’s Perception of Time, Alters Decision Making, and Enhances Well-Being.” Psychological Science 23, no. 10 (2012): 1130–36.
很多人可能会有一种时间不够的感觉，或者说是时间饥渴感。人们无法改变时间存在的事实，但可以改变自己对时间的感知。文中的实验表明，敬畏感会让人们把注意力集中在当下，而身处当下会延长时间感知，感觉到自己有更多的时间。
44.Arthur M Jacobs. “Neurocognitive poetics: methods and models for investigating the neuronal and cognitive-affective bases of literature reception.” Frontiers in Human Neuroscience 9 (2015): n. pag.
利用神经认知方法来研究人们如何从诗歌和文学中感知快乐，了解从形式化的言语元素中创造快乐和意义的神奇过程。我对当前的这种科学研究仍持怀疑论态度。
45.Anne Castles, Kathleen Rastle and Kate Nation. “Ending the Reading Wars: Reading Acquisition From Novice to Expert.” Psychological Science in the Public Interest 19 (2018): 5 - 51.
虽然理解策略可以被快速学习和应用，但知识的获得是渐进和持续的，ultimately, it relies on rich input, much of which will come from reading experience itself (e.g., Hirsch, 2016). 作者区分了阅读中的comprehension monitoring和metacognitive task，前者常被定义为用于评估个人的理解偏差以及适当修复的策略集合，后者指个人阅读后反思其认知过程的能力。
46.Anne Mangen and Adriaan van der Weel. “The evolution of reading in the age of digitisation: an integrative framework for reading research.” Literacy 50 (2016): 116-124.
阅读研究的一篇文章。阅读比我们通常认识到的更深刻地构成了我们的文化。作者提出一种综合的、跨学科的多维框架，其中Ergonomic维度、Cultural–evolutionary维度[reading is an exocerebral extension of the brain (Bartra, 2014)]挺有意思。
47.Adam Mastroianni. “You’ll Forget Most of What You Learn. What Should You Do about That?” (2022).
这是一篇博客文章。学了忘，忘了学，记忆既重要 又不重要 。作者认为学习的目的不是知识，不在于记住知识，knowledge is cheap and easily acquired, 而是vibes (比如curiosity, self-efficacy, perseverance, perspective, and hope).
48.Daniel Whistler. “The experience of reading philosophy.” Frontiers in Psychology 13 (2022).
一篇讲哲学阅读的文章，同样适用于其他领域。在阅读中思考与体验，感受“哇时刻”“啊哈时刻”。A phenomenology of the philosophical life (whether professional or otherwise) must include a description of what happens when we read philosophy. Reading is not a peripheral philosophical pastime (i.e., what we do when we tire of thinking for ourselves); it constitutes much of what we do when we do philosophy. To ignore the experience of reading is both to ignore what most philosophers are up to for the majority of their time and to ignore one of the most significant forms that philosophical thinking can take—thinking-in-reading.
49.Laura Ivins-Hulley. “Narrowcasting Feminism: MTV's Daria.”(2014).
50.Robin Alex McDonald. “You’Re Standing on My Neck’: Feminist Cynicism and Queer Anti Sociality in MTV’s Daria.”(2018).
超喜欢Daria！像是另一个我！特意找了几篇文章来看，学术与娱乐的融合甚是奇妙。
