机缘巧合读到他的自传，竟不忍释卷。虽然没有什么“英文”的成分，但的确是近期比较关心的一位历史人物。民国传奇，包括连阔如，将来都想做成这种说书的系列。 陈存仁（1908—1990），名保康，一名承沅。原籍浙江平湖人，出生在上海一个破落的商人家庭，父亲是开绸布店的。还在陈存仁刚刚懂事的时候，父亲就因破产和多病辞世而去。他是由四伯父抚养长大的。 陈存仁共有兄弟三人，他排行老二。上海浦东小学毕业后考入南市民立中学，三年毕业，谨遵父亲遗命学医，

想读1955年economist上原文的听友，加我yadoobj Parkinson’s Law is the old adage that work expands to fill the time allotted for its completion. The term was first coined by Cyril Northcote Parkinson in a humorous essay he wrote for “The Economist” in 1955. He shares the story of a woman whose only task in a day is to send a postcard – a task which would take a busy person approximately three minutes. But the woman spends an hour finding the card, another half hour looking for her glasses, 90 minutes writing the card, 20 minutes deciding whether or not to take an umbrella along on her walk to the mailbox … and on and on until her day is filled.

颇有殊途同归之处

《学做工》 (Learning to Labour) 是英国社会学家保罗·威利斯 (Paul Willis) 于 1977 年出版的一本关于教育和阶级再生产的著作。该书基于威利斯对 12 名来自英国工人阶级家庭的男学生的深入研究，探讨了他们如何通过对学校权威的反抗和对工人阶级文化认同的培养，最终选择了进入工人阶级劳动力市场。 威利斯认为，学校教育并非中立的，而是服务于统治阶级的意识形态。学校通过灌输学术知识和强调服从纪律，将学生划分为不同的社会阶层。工人阶级学生往往被认为不适合接受高等教育，并被引导进入低技能、低薪的工作。 然而，威利斯发现，工人阶级学生并非完全顺从学校的权威。他们会形成自己的反学校文化，以抵抗学校对他们的压迫。这种反学校文化包括对学术知识的不屑一顾，对学校规定的蔑视，以及对工人阶级生活方式的认同。 威利斯认为，工人阶级学生的反学校文化并非简单的叛逆行为，而是他们对自身阶级地位的理性认识。他们通过拒绝学校灌输的价值观，来维护自己的阶级尊严和利益。然而，这种反抗最终也导致了他们被限制在工人阶级劳动力市场内，无法实现社会阶层的向上流动。 "The Making of 'Readable People': Power and Pedagogy in the Production of Literacy" is a 2019 book by Chinese sociologist Cheng Meng that examines the experiences of rural Chinese students in their pursuit of higher education. Based on a three-year ethnographic study of two rural middle schools in China, Cheng argues that the concept of "readable people" (讀書的料), which refers to students who are considered to have the potential to succeed in school and go on to college, is a powerful social construct that shapes the educational trajectories of rural students. Cheng found that students who were labeled as "readable people" were given more opportunities and support by teachers and school administrators, such as being placed in higher-level classes and being given extra help with their schoolwork. These students were also more likely to be encouraged to participate in extracurricular activities that were seen as preparing them for college, such as debate clubs and English language classes. In contrast, students who were not labeled as "readable people" were often tracked into lower-level classes and given less attention by teachers. These students were also less likely to be encouraged to participate in extracurricular activities, and they were often told that they should focus on vocational training instead of college. As a result of these differential experiences, Cheng argues that students who are labeled as "readable people" are more likely to succeed in school and go on to college, while students who are not labeled as "readable people" are more likely to drop out of school or enter low-skilled, low-paying jobs. This, in turn, contributes to the perpetuation of social inequality in rural China. Cheng's book has been praised for its insightful analysis of the social construction of "readable people" and its exploration of the ways in which this construct shapes the educational experiences of rural Chinese students. It is an important contribution to the field of sociology of education, and it has important implications for understanding and addressing educational inequality in China. Here are some of the key takeaways from the book: * The concept of "readable people" is a powerful social construct that shapes the educational trajectories of rural Chinese students. * Students who are labeled as "readable people" are given more opportunities and support by teachers and school administrators, and they are more likely to succeed in school and go on to college. * Students who are not labeled as "readable people" are given less attention by teachers and are less likely to be encouraged to participate in extracurricular activities, and they are more likely to drop out of school or enter low-skilled, low-paying jobs. * The social construction of "readable people" contributes to the perpetuation of social inequality in rural China. "The Making of 'Readable People': Power and Pedagogy in the Production of Literacy" is an important book that sheds light on the complex and often contradictory ways in which the concept of "readable people" shapes the educational experiences of rural Chinese students. It is a must-read for anyone who is interested in understanding the role of education in shaping social inequality in China.

视频版本看这里：https://www.bilibili.com/video/BV1XZ421M7Zf/ Cal Newport 是一位美国作家、博主和乔治敦大学计算机科学副教授。他以其在职业策略、生产力和深度工作等方面的研究而闻名。 主要观点 概括如下： 1. “追随你的激情”是一种误导性和无效的职业策略。Newport 认为，“追随你的激情”的想法通常过于简单化和误导性。他认为，激情不是你必须找到的预先存在的品质，而是你通过深度工作和刻意练习培养的东西。 相反，Newport 建议专注于发展 稀缺和有价值的技能。通过成为特定领域的专家，您可以提高在就业市场中的需求并获得对工作的更多控制权。 2. 深度工作对于在知识经济中取得成功至关重要。在他的著作《深度工作：在分心世界中专注成功的规则》中，Newport 将深度工作定义为“在长时间内专注于认知需求高的任务而不会分心”。他认为，深度工作在当今经济中变得越来越有价值，因为越来越多的工作需要集中注意力和批判性思维的能力。 Newport 提供了培养深度工作习惯的策略，例如 安排专用的深度工作时间、最大限度地减少干扰以及将大任务分解为更小、更易于管理的部分。 3. 工匠精神是实现充实而有意义的职业生涯的关键。Newport 倡导一种工匠式的工作方法，强调 掌握、自主和控制。他认为，通过专注于发展您的技能并成为您所在领域的专家，您可以创造既对您有意义又对他人有价值的工作。 4. 数字极简主义可以提高您的专注力和生产力。Newport 是数字极简主义的倡导者，它涉及 减少您接触数字干扰并更刻意地使用技术。他认为，通过整理您的数字生活，您可以释放更多时间和精神空间进行深度工作和其他有意义的活动。 5. 有意识的生活对于长期成功和幸福至关重要。Newport 认为，过上有意识的生活 对于实现您的目标和找到满足感至关重要。这包括 控制您的时间、精力和注意力 并做出有关如何花费它们的明智选择。

《Skin in the Game》：生活和投资的风险与收益 纳西姆·尼古拉斯·塔勒布（Nassim Nicholas Taleb）是《黑天鹅》（Black Swan）和《反脆弱》（Antifragile）的作者，他最近出版了一本新书《Skin in the Game》。这本书延续了他一贯犀利的观点，探讨了风险、决策和生活之间的关系。书名“Skin in the Game”源自塔勒布经常说的一句话：“If you have no skin in the game, you shouldn't be in the game.”这句话强调了我们必须为自己的决定承担责任，否则我们将无法做出明智的决策。塔勒布批评了社会中日益严重的“代理人风险”现象，即人们做出影响他人的决定却无需承担任何责任。这种现象常见于股票经纪人、基金经理等职业，他们往往只收取佣金或奖金，而无需为亏损负责。塔勒布认为，我们的决策应该有代价，只有承担了风险，我们才能从失败中吸取教训，并不断改进。他举例说明了飞行员、医生等职业的风险，以及这些风险带来的约束机制。在投资领域，塔勒布强调了风险收益比的重要性。他指出，任何投资都存在风险，投资者应该根据自己的风险承受能力选择合适的投资策略。他也提到了“灵魂攸关”的决策，即那些超越个人利益的决策，例如士兵、革命者、圣人等。塔勒布还讨论了自由与安全之间的关系。他认为，自由并非免费，我们必须为自由承担风险。他举例说明了全职雇员和自由职业者的不同情况，并指出两者各有优劣。 少数有要求的人决定了供给。 在这本书中，塔勒布还提到了一个词Ergodic（遍历性）。假设一个赌场的输光率只有1%。那么100个人去了这个赌场后，99个人是不会输光的。这个赌场并不是一个危险的场所。但是反过来，如果一个人去赌场100次，那么他输光的G概率有多高？几乎是肯定的。这个道理解释了空间上和时间上的数学期望是不一样的。 最后，塔勒布引用了一句名言：“Being alive means taking certain risks.”他认为，不承担风险就是最大的风险，我们应该勇敢地面对风险，并不断学习和成长

如何保持工作或学习热情？尝试从努力本身出发，去获得快乐！奖励本身只是达到目的的一部分！ 【生活小理论】07-如何做到每天早起？performance without purpose 但求耕耘 莫问收获？

之前看到一句话，怎么做好工作，要有一种“时时放心不下”的操心和担心~ 不就是watch 这一项吗？ 权责的边界，要厘清

有的时候是微言大义 有的时候是梳理思路， 总而言之，humanities的基础和基本；有时候看到《···观赛指南》之类的文章，就在想我也能写，或者初高中也用戏谑的文字写过东西，现在看看，珍贵啊，用文字去entertain自己，用文字去创造，not many can harness that power

change the way you see yourself invest in the future to a point of no return

如何防止无穷无尽的工作清单？从拒绝给牦牛剪毛开始 原文来自 Seth’s blog ，作者Seth “别给牦牛剪毛！” （Don’t Shave That Yak!） ，实际的意思就是："learn when to say no to the temptation of endless fiddling. 原理：为了 完成任务A，而不得不做任务B，而不得不完成任务C，而不得不完成任务D....一直到无穷无尽 原文中的案例： 1.“我今天在家想给车打蜡。” 2. 糟糕，可是用来打蜡的水管冬天还是冻裂了。我得去Home Depot （家得宝，家居建材用品零用商） 买一个新的。” 3.“但是Home Depot位于桥的另一侧，通行费很高。没有EZpass （公路电子收费系统电子标签） 优惠的话，通行费会很肉痛。” 4.“咦，等等，我可以借邻居鲍勃的EZpass……” 5.“不过，要是不先把儿子借来的记忆枕头还给他，他不会借我EZPass的。” 6.“我们还没还枕头，因为里面一些填充物掉了。我们需要弄些牛毛来填充一下。” 7.所以，要想给汽车打蜡，你得先在动物园剪牦牛毛。 一、什么是Yak Shaving？就是endless fiddling 为了给汽车打蜡，从而不得不剪牦牛毛(yak shaving)，听上去是不是滑稽？ 实际上这样的事情我们可能每天都在做（当然某些人比另外一些人更容易干这件事） 为了 完成任务A，而不得不做任务B， ...而不得不完成任务C， ...而不得不完成任务D ....一直到任务X （任务X距离A的距离，就像剪牦牛毛以求给车打蜡） 抽象的说，任何这样的流程的最后一步都是yak shaving，都是在动物园 剪牦牛毛以求给车打蜡一样滑稽，当然，这是正统的定义（“剪牦牛毛”是为了做某事，需要采取的一系列步骤中的最后一步Yak Shaving is the last step of a series of steps that occurs when you find something you need to do. “I want to wax the car today.） 实际上，现在已经用yak shving指代这一整个流程，而不仅仅是最后一步 也就是说，为了干a，而做了 bcde.... 都可以看作yak shaving 还有英语国家认人士称其为：endless fiddling 二、为什么会有这样的现象： 其实 底层的逻辑，起码对我来说，是a.希望一次性完成更多 或者b.更好。 a.更多，就是考虑协同效应 ，干a的时候同时顺便把b的一部分做了，但是前头是要先做c.... b.更好 ，就是一个漂亮的，更好的结果 ​ ​ 三、这样的情况，应该怎么处理呢？ 当不得不完成B的时候，就要考虑：我必须要完成B吗？有没有办法，换一个思路，避免无穷的拓展 用原文的例子，就是不要去Home Depot Don’t go to Home Depot for the hose. 在你需要去剪牛毛时， 做出妥协是明智之举 。当机立断，在当下完成任务，比无穷无尽的拓展以期获得理想中“更好的结果”或者“最好的结果”更重要。（反思：其实有时候，也需要考虑长远，从体系的角度系统性降低投入，提高产出。） The minute you start walking down a path toward a yak shaving party, it’s worth making a compromise. Doing it well now is much better than doing it perfectly later. 四、其他 2000年，麻省理工学院 媒体实验室把“剪牦牛毛” （yak shaving） 变成了计算机术语。 最早也是 在计算机圈层使用，比如这位网友说： They talk about many hackers spending a lot of their time "lost in life's subroutines" and that "some of us like solving puzzles a bit more than we like solved puzzles." They suggest that super-efficient hackers "learn when to say no to the temptation of endless fiddling." Veeeery interesting. So this is what I've been doing all my life. Shaving Yaks.

So, the thing I would say is, when you grow up, you tend to get told that the world is the way it is and your life is just to live your life inside the world, try not to bash into the walls too much, try to have a nice family, have fun, save a little money. But that’s a very limited life. Life can be much broader, once you discover one simple fact, and that is, everything around you that you call life was made up by people that were no smarter than you. And you can change it, you can influence it, you can build your own things that other people can use. “The minute that you understand that you can poke life and actually something will, you know if you push in, something will pop out the other side, that you can change it, you can mold it. That’s maybe the most important thing – is to shake off this erroneous notion that life is there and you’re just gonna live in it, versus embrace it, change it, improve it, make your mark upon it. “I think that’s very important and however you learn that, once you learn it, you’ll want to change life and make it better, cause it’s kind of messed up, in a lot of ways. Once you learn that, you’ll never be the same again.” 另外他自己很年轻就打电话向戴尔求助，要一个小零件，但是大多数人不敢相认求助Most people never pick up the phone, most people never ask. And that’s what separates, sometimes, the people that do things from the people that just dream about them. You gotta act. And you gotta be willing to fail… if you’re afraid of failing, you won’t get very far.”