如果不是因缘际会认识了老查，我也许就会错过这部电影，毕竟，主打阵容小鲜肉陈翔不是我的菜。

而就在我坐在电影院里，看到第一个桥段的时候，心中还在忐忑不安：“万一这厮拍出来的是一部CCTV6电影，回头可怎么聊天啊。”

好在，看完电影之后长出了一口气：尽管节奏的掌控有些问题，但作为一部能够让人多次笑的出来，笑的开心的喜剧电影，已经绝对值回票价了。我已经可以坦然的推荐这部电影，而无需顾左右而言他了。更何况于私，作为一部有实现梦想的意义的导演处女作，值得点赞。

电影中的插画风、老戏骨戴立忍的绝佳表现，扮演皇太子年轻时代的绝对哏的演员，不断涌现出的段子和因为落差和冲突构成的喜感，共同构成了我观影后的记忆点。

其中，当我看到皇太子莫名的来一句“纹身是摇滚之源”的时候，脑海里不由自主的浮现出了老查那一对布满纹身的大花臂，不禁暗骂：自编自导就是能够满足自己的恶趣味。

看完电影，老婆留言道：“女主不如你老婆好看。”
“那是，比我老婆差远了！”老查的反应果然是100分，丝毫没有得罪人的顾虑。
毕竟，曾经的热血青年已经沦为热血老爸了，在实践热血梦想的道路上，是要拖家带口一起跑的。

另，对比了同档期上映的喜剧电影：跑男、熊出没和喜羊羊之后，可以很客观的推荐各位，热血男人帮应该算是这个档期里比较着调的喜剧了，有空的话，可以去看看。

我来问你：你信不信犯人半夜里在警局被一群裸着上身的蛙人殴打？你信不信有一群女人组成团体天天密谋着怎么把世界上的男人杀光？你信不信有一种药让人吃下去后打完一百个嗝就会去见上帝？

如果你信，要么就是你得了妄想症，要么就是你不想活了。

有些潜规则你要搞清楚。这个世界根本不存在真正的平等，阶层越高能力越强的人才越有权掌握惊天的秘密，而像你这样朝九晚五的普通小职员，一辈子都未必见得到一次可称为“高层”的人，你所拥有的知情权少得可怜。

不用问为什么，因为你没有资格。社会呈金字塔状排列，很抱歉你处于下层，知道一些不属于你的阶层该知道的事绝对不是一件好事，你掌握了过多的信息，却没有能力保护自己，那么这和自杀有什么分别？当然如果你足够侥幸，能从底层脱颖而出爬上高层了，那么恭喜你，你可以分享更骇人听闻的真相了。但别忘了，你的上头还有人，永远都有人，小心别触犯了他们的界限。

你永远不可能是最顶端的一个，所以你永远不可以无所顾忌。

一件事如果荒谬到某一个程度就不会有人信，虽然并不代表它不存在，可是你最好别相信它的存在。我没有别的意思，只是希望你活得开心一点，活得长一点。

你看电影里的阿业最终不是也放弃了调查了吗，他认清楚了自己的身份和地位，愿意重新做个普通人了。虽然他还是会死，但那是因为他在外面有了别的女人，这种世俗的、每个男人都基本会犯的错误将置他于死地——不是因为他踩过了界，很公平。


再多嘴说一句：如果你三十岁后再看《悟空传》，就会明白师徒四人的结局也很公平。遇神杀神？遇佛杀佛？你算老几啊。

2019年艾美奖纪录片导演托德道格拉斯米勒联合美国太空总署和国家档案馆联合拍摄了纪录片《Apollo 11》，2019年正是阿波罗登月整整50年，而2022年又恰恰是阿波罗登月计划结束的50周年，因此，这部《回到太空》更是让人感慨良多。 2022年发生太多事，一方面是马斯克雄心勃勃殖民...  (展开)

依靠非人类超自然的抗击打性来制造笑料。 丹尼斯在走路的时候，还明显看得到20年前德克斯特的影子。 怪物的皮囊都有一颗人类的心，装满的是西逃者的童年记忆。 仍旧是人类与怪物的恋情，百慕大与亚特兰蒂斯。 反派一定会以意想不到的方式登场，就像从前那样，换怎样的容器，20...  (展开)

张爱玲的笔向来尖刻，写起人性的自私来，一点都不客气。

《倾城之恋》的小说还是很早以前看过，最近有翻拍的电视剧，下到电脑里闲的时候看看。

大概是为了配合观众的审美吧，角色的性格缓和了很多，刻意的美化吧，毕竟张笔下的那些自私的男人女人很难讨的观众的喜欢，虽然会有同情。

张的小说就算结局团圆也有一种深沉的悲剧感，大概是因为她写的那个时代本身有着深沉的悲剧感吧，所以，那些小人物无论如何也逃不过。

《倾城之恋》也是一样，战乱，沦陷，每个人都有一中末世的恐慌，所以拼命的想要抓住身边可以抓住的微渺幸福，挥霍无度，因为谁也不知道下一秒手中是否还能拥有些什么。

我一直记得那堵墙，范柳原说，那堵墙让人有一种地老天荒的感觉。战火纷飞的年代，什么都没有了，墙还在，他们还可以在墙下相遇，这样就可以了，哪里有什么地老天荒的爱情
。

不过就是一场没有硝烟的战争，进攻和防守，谁也不肯先低头认输，到最后总有人疲惫了，妥协了，让步了，做了俘虏，一切就结束了，也许可以从此安稳的生活下去，也许最后相互怨恨彼此折磨。到最后总也不过就是如此。

电视剧里的人物就可爱多了，但是我还是不喜欢，我这个人看电视剧总是很难喜欢主角，倒是往往很喜欢配角。

电视剧版的白流苏少了点自私和尖刻，就显得温和很多，虽然还是世态炎凉，总还有些温情在里面。范柳原也正直绅士了很多，不会一眼就让人生出厌恶，但是还是觉得虚伪。

其实，都是被过去狠狠咬过一口的人，不肯轻易的打开自己的心，害怕受到伤害。所以只想着有一份笃定的爱情，可以看的见未来的幸福。

流苏说，就算有轰轰烈烈的心，也没有轰轰烈烈的力气了，我想要结局。其实她是在要承诺，要笃定的幸福。但是范柳原给不起，所以他退缩了。我不喜欢这样自私胆小的男人。

（这样一来，倒是邱律师显得可爱的多了，虽然有很多的缺点，可是光明磊落，没有那么多阴沉复杂。喜欢就追求，直接坦率不搞暧昧，无所谓成功失败，继续过自己简单快乐的生活。不沉沦，不堕落，不顾影自怜，无论怎样都还是乐观开朗的样子，所以才可以那么幸福。）

张笔下的不过是群自私的小资男女，电视剧给他们披上了抗日的外衣，多了爱国主义的光环，多了悲天悯人的慈悲，自然讨喜的多，这也是满足观众的需要吧。不看完也猜的到，最后必定是有情人终成眷属的大团圆，一样是为了讨好观众。

今夕何夕，遇此良人。子兮子兮，如此良人何？
流苏说，我该拿你怎么办呢？从她不顾一切的去了香港，其实就已经彻底投降了，这场战争，范柳原赢了，赢的总是男人。

死生契阔，与子相悦。一座城市的倾覆成全了一个小女子的爱情。
执子之手，与子偕老。这是诗经里最悲壮的句子。若不是死生契阔，谁敢如此坚定的说出那一句与子偕老。

终于到结局了。不出意料的圆满。很好很好。

其实这类片子好多都已经拍的挺出彩，挺成熟了。就是不知这部编剧大人和导演是怎么把这样一部青春校园剧硬拍成社会尴尬片的。首先剧情尴尬不说，各种台词及动作镜头也是蛮尴尬的，让我一看再看尴尬症都犯了。虽然想说可能是因为审批的原因，不管是积累的暧昧的好感还是算初恋也...  (展开)

       看了大清盐商的片头，听了费玉清的二分明月， 捎带看了第一集的开头的场景，那种大气，精致与古韵就开始撩人了。一下子又不舍得看了，想等等，攒足了，慢慢的看。

       为什么？ 中国现在又不缺电视剧，荧屏上天天充斥着新面孔，却为什么总感觉没剧看，中国的电视剧去哪儿了。

       纵观这几年， 让人回味与静心的大剧屈指可数，谍战剧潜伏，悬崖，借枪，黎明之前，正剧除却大明王朝和走向共和，人间正道是沧桑，中国往事，捎带上大秦，甄嬛，步步与生死， 中国的良心正剧真是乏善可陈。

       好歹今年有了北平，红色和长沙。让人看到了些许希望。

       不知道为何这么多的出品方都把大笔的投资放到无谓的制造荧屏垃圾的项目中去，没有打磨的剧本，没有才情的导演，光有巨额的投资和闪耀的明星，这不仅是在浪费金钱，对观众更是一种浪费时间与生命。潜伏之前无（孙）红雷，借枪之前无（张）嘉译，沧桑之前无（黄）志忠，黎明之前无（吴）秀波，这么浅显的道理难道不懂吗？

       年底几部大剧一起上，武则天，锋刃，大漠苍狼，二炮手，镖门，大清盐商。抽空都看了第一集，看他们的时间分别是武则天（5分钟），锋刃（8分钟），大漠苍狼（5分钟），二炮手（40分钟），镖门（40分钟），大清盐商（40分钟），孰高孰低，立竿见影。雷剧大成的武则天被叫停，这是观众的幸事。跨入2000万的黄渤这次触礁了，光有你星光灿烂，却无本无导，再好的播出平台也是枉然。大漠苍狼中的黄志忠离开了张黎的指挥，苍狼真的迷路了。相反卖萌可爱的二炮手虽不是正剧，但不低俗，也不雷人，难得的战争戏。

       看了镖门与大清盐商，再看了两部戏的背景资料，不由感叹，两戏的作者和北平无战事一样都是N年磨一剑创作出的剧本，有底蕴，有沉淀，有意境。更为惊奇的发现导演是一个人，再搜一下竟然发现他一直是张黎的助手，不愧名师，教的好徒。

       真的，这算是中国的电视界之幸，也是悲哀， 中国电视界缺的就是这样的编剧与导演，他们用心良苦中的才情纵横，他们对观众输出的价值观，伦理观，史实观，文学观所承载的意蕴与厚重，所带给观众的打动和鼓舞，是一般的文学作品难以企及的。电影太短，书不活现，而有良心的电视大作却是一卷长卷，徐徐展开，慢慢品茗。

德惠翁主是朝鲜李氏王朝第二十六位国王高宗李熙的小女儿，高宗被日本人毒死之后，年仅7岁的德惠翁主成为了失去保护的羔羊。1925年，13岁的德惠翁主作为人质被送往日本，并在19岁时被迫与日本对马岛藩主的儿子宗武志结婚。由于过于想念家乡，加上母亲过世的打击，德惠翁主不幸患...  (展开)

这篇影评可能有剧透 《极限职业》讲述一支不靠谱警探队伍，为了追查毒案经营炸鸡店的故事，现在凭借1610万观影人次的成绩，成为韩国影史票房亚军，仅次于《鸣梁海战》。 这曾经是一个中韩合拍项目，由于种种原因没能实现。以此为剧本的国内影片《龙虾刑警》去年上映，票房口碑都平平无奇。 这到底...  (展开)

一、多个时空


《纯粹理性批判》中的第一经验类比（Analogies of Experience）要求在现象中有一个恒定且唯一之物来表象意识中的时间本身。恒定，或永恒，因为作为总体的时间本身是始终在那的；惟一，因为只有一个时间。这个惟一且永恒的东西，即现象中的实体（Substance）。康德明确把这个实体与洛克的托子（Substratum）区分开来，认为实体是以各种方式显现于人的，而不是像托子那样不可知，也不显现。

我要说，洛克的托子的作用是保证物的个体化与同一性。这个作用在康德那儿，似乎是由物自体和先验范畴共同完成。先验范畴组织现象，在使意识对现象的认识成为可能的同时，也使同一的意识本身成为可能——对先验对象的构成即对自我的构成。而物自体在这个过程中究竟如何起作用，不详。康德的物自体与洛克的托子一样，是个让理论显得尴尬，却又不得不进行的假设。

尽管康德反复说现象中的实体不是洛克的托子，但这个实体究竟是什么，他又语焉不详。出于他对牛顿力学的接受，有人尝试将其理解为牛顿意义上的质量。我论证过，这样的解读将面临一个两难困境：如果实体是个体化了的质量，时间便不是惟一的；如果实体是现象世界中的总质量，基于二律背反的理由——这个总体无法成为经验对象——我们便无法经验到它。（详细论述见篇末附录）

若是跳出康德阐释，取前一个困境：时间不是惟一的，每个作为现象的物都意味着一个独立的时间体系，我们就科幻了：空间中的一个一个的物，奠基着意识中的一个又一个时间系，我们可以生活在不同的时空中，当我们经验不同的物。甚至，对应地说，我们总在成为另一个人，当我们来到不同的时空。

于是，我情愿把亨利的生活看作对康德的一次失败却有趣的解读。与其说他是一位时间旅行者，一位不停地穿越时空的超人或可怜人，不如说，他的意识中并没有一个绝对惟一的时间，他所来到并离开的每一个时空，都是一个独立自在的世界，尽管这些世界看上去很像，但哪个都不依赖于另一个——从理念的意义上说。


二、沉默，或消失


影片的前半部分，亨利的突然消失被解释为一种不治的遗传疾病。没有理由地，他时不时就去了另一个时空，赤身裸体地寻找可以穿上的衣服。仿佛常人来到一个新的环境，总是迫不及待地寻找一个身份，穿到自己身上。
亨利总会在一个无从预料的时刻消失，克莱尔生活在一个不确定的世界中。她的爱情是确定的，但她爱的人不确定地存在着。她的生活中弥漫着不确定性，而这恰好让她格外珍惜亨利在她身边的每一分钟。

克莱尔一次次怀孕又一次次流产，因为胎儿也有穿越症，莫名其妙地，便在某个时刻，出离了子宫。但克莱尔最后一次怀孕时，对亨利说，你每次消失都是因为感觉到了压力。所以，从现在开始，我要保持绝对地平静，这样胎儿就可以顺利出生了。
看到这里，我恍然大悟，原来亨利的穿越症是个隐喻，关于男人的隐喻：面对压力，便会沉默与回避，这不正是男人的本能反应么——而这在女人看来，仿佛爱人去了另一个时空，不知何时才能回来，甚至，会不会回来。

我查了查，电影改编自一位女造型艺术家的首部小说，写于一段失败的恋情之后。原来如此。

很多年前听到过一个说法：爱情，对男人来说，是挂在墙上的一幅画，你并不总是去看它；但对女人来说，则是房间里音乐，你想不听都不行。所以，男人需要时不时地呆在纯然属于自我的世界里，在沉默中成为自己。女人却要认为这是对她的疏远、对亲密的疏离，并因此而坐立不安，想方设法闯进那份铁一般的沉默。结果，要么把自己撞疼，要么把爱情撞碎。
这是对小儿女情态的描述。若成年点，便会更同情于另一个说法：人生在世，无非是男人讨慰藉，女人讨生活。人并不总是需要慰藉，尤其在得意之时。人却总在生活，就算你不想。


三、看着，却无法改变


在一次穿越中，亨利来到母亲身边，在地铁里，母亲在看报，他们作为陌生人简短却亲切的交谈了一会儿。亨利告诉母亲，他要结婚了，这个女孩让他感到安全。
克莱尔问他：你什么不去阻止那场车祸，既然你可以回到车祸发生之前。“我无法阻止。无数次我回到过去，回到母亲还在的时候，但每次我都无法改变发生着的一切。”——这话让人特别难过。我们并不能改变过去，就像不能重新雕刻一座已然完成的塑像。

不是么？很多时候，我们从自己当下的境遇中抽身而出，试图站在一个更开阔的角度，超脱地看现在的纠结、焦虑，或苦闷，并自嘲这些都没什么的。但当你身在当下，你知道未来的自己就坐在对面，笑着，看着自己，慈悲地。但你还是无法因此脱身而出。你仍然只能呆在你当下的处境中，无论是过分的快乐，还是仿佛无法挣脱的哀伤。

每一个时刻都是三维的，它包含着过去、现在，和未来这三个维度。我们在回忆中编辑时间，编辑自己，有意无意地遗忘一些，并把另一些反复摩挲。过往明明灭灭，像晴天里，随风晃动的百叶窗投在墙上的影子。每次回忆之后，我们都成为另一个人。
未来也是。未来无数次作为想象呈现于当下，各式各样地，仿佛清晰的回忆。回忆与憧憬，如同天平的两臂，对称着，平衡着，在现在这个支点上。所以，现在这个时刻，最重。


四、期限


有天聚会时，亨利中枪后痛苦挣扎的裸体突然出现在他们的门厅里。又消失了。克莱尔说，我从没见过四十岁之后的你。我见过的你总是很年轻。从这个时候起，死亡就成了他们中的另一个在场者，尽管它总是沉默着。

亨利穿越到未来，遇见了自己的已经十岁的女儿。女儿告诉他，他死于自己五岁那年。她们一直很想念他。那时他们的女儿还没出生。那时克莱尔还一如既往地希望与亨利白头偕老，就像她还没长大时那样，就像她长大之后第一次遇到亨利时那样，就像亨利死后，她仍然留着亨利所有的衣服，等着亨利回来那样。

于她而言，亨利是不会死的。他无非是走远了一下子回不来，他无非是在时空中迷了路，找不到一件让他温暖的衣服。

女儿五岁那年，亨利和克莱尔都已知道，亨利即将死去，中弹而死。期限降至，可能在任何一天，任何一个时刻。在它到来之前，所有相聚的时光都是铭刻，都是用最日常的方式来进行的一次祭奠，一次追忆。当这个期限还不确定，他们相爱着，仿佛一对最平凡的恋人；当这个期限已然确定，他们相爱着，装作不知道他们即将分离。

一个期限并不见得让期限到来之前的一切都显得美好。但，美好的东西都有一个期限。确定的期限，或不确定的期限。你不能试图挽留，那会犹如握紧手中的细沙，握得越紧，便流失得越快，宛如时间，从指缝间悄然流走。
这个期限是否到来，何时到来，都不是你能选择的。你能做的，仅仅是在它到来之前的每一刻，不让自己在未来后悔——克莱尔明白这些，并且，她做到了。

而，这不正是人生么。


——————
附录：On Understanding Substance as Mass

Introduction

In the First Analogy of Experience, Kant argues that there must be some permanently persistent substance in the appearances which represents the persistence of time. Given Kant’s endorsement of Newtonian physics, commentators such as Eric Watkins suggest that such permanently persistent substance can be understood as Newtonian mass. In this paper, however, I argue that we face a dilemma when we try to cash out the notion of substance in terms of Newtonian mass.
The paper proceeds in three steps. In the first section, I present the reason why there needs to be a permanently persistent substance in the appearances, and discuss why it seems to be compelling to conceive of the permanently persistent substance as Newtonian Mass. Then, in the second section, I argue that there are (only) two ways of conceiving of the permanently persistent substance as Newtonian mass, namely, to conceive of substance as individuated mass and to conceive of substance as the sum total of mass in the world of appearances. I show that there are textual indications as well as philosophical reasons to support each option. In the third section, however, I argue that both ways suffer from inescapable problems. Thus, conceiving of the permanently persistent substance in terms of Newtonian mass is not viable.

    
Section I. The Permanently Persistent Substance

In this section, I shall first present the reason why Kant thinks that there must be a permanently persistent substance in the appearances. I then discuss why it is compelling to conceive of such substance as Newtonian mass.
In the chapter “System of all principles of pure understanding,” Kant discusses what makes possible the applications of the categories, i.e. the pure concepts of understanding, to objects, i.e. appearances that are given to sensible intuitions. That is, he discusses what it is that makes the categories have objective validity. Kant’s claim is that the applications of the categories are only possible under certain conditions, and these conditions are spelled out by the principles. For instance, the applications of the relational categories (substance-accidents, cause and effect, and mutual interactions) are possible if they are applied to objects according to the principles of Analogies of Experience. In addition to the three specific principles that correspond to each of the three relational categories, Kant also provides a general principle overarching all three Analogies. The general principle is stated in the second edition as follows: “Experience is possible only through the representations of a necessary connection of perceptions” (B 218). Watkins provides a helpful interpretation of this general principle:
“The general idea is that each of the three relational categories represents a necessary connection that is required for experience of a single time and of objects existing and being temporally related to each other within a single time to be possible.” (My emphasis)
Since this paper is focused on the notion of substance in the first Analogy, I shall ignore the second and third Analogies. So I now turn to a close examination of the first Analogy.
The first Analogy, i.e. the principle of the persistence of substance, is stated in the second edition as follows: “In all change of appearances substance persists, and its quantum is neither increased nor diminished in nature.” (B 224) Watkins summarizes Kant’s argument for the first Analogy as follows (which I take to be a correct interpretation):
Premise 1: Appearances, i.e. objects of experience, are made possible by time’s persistence.
Premise 2: We do not perceive time itself.
Therefore, In order to have experience of appearances, there must be some permanent substance in the appearances which can represent time or time’s persistence.
While the appearances, as the objects given to our intuitions, are changing, the substance in appearances always stays the same and is permanent. So, Kant calls the permanent substance “the substratum of everything real” (B 225). But, some clarifications about Kant’s use of the term “substratum” are needed to prevent potential confusions. Substratum in Kant’s text does not mean what Locke uses this term to mean, namely, the bearer of properties which is unchanging and about which we can have no knowledge. For, according to Locke, we can only know what is given to our senses, but since the underlying substratum cannot be given to our senses, we have no access to it and therefore cannot know it.
Kant, by constrast, does not think that there is any Lockean substratum in the world of appearances. For Kant, the fact that the states of the substance are changing and the substance stays the same does not mean the states are separable from the substance. Rather, the changing states of the substance are simply the ways in which the substance is given to us. Thus, we can know the substance, that is, we know the substance through its states. In order to avoid the Lockean implication of the term “substratum,” I shall only use “substance” to refer to the permanently persistent thing in the appearances despite Kant’s own use of “substratum” to talk about what is permanent in the appearances.
Since I have argued that Kant’s notion of substance is not the Lockean substratum, then what is the Kantian notion of substance? We need a positive account of what the substance is. It is obvious that such a permanently persistent thing cannot be captured by ordinary physical objects, no matter whether they are natural objects (say, rocks) or artifacts (say, ships), for neither artifacts nor natural objects always stay the same such that in principle they can never suffer changes. So, it seems no ordinarily construed physical things can be qualified as substance that is permanently persistent. On the other hand, it is very hard to imagine that anything non-physical could play the role the substance is supposed to play. For it is hard to imagine how a non-physical being could be given to our sensible intuition or could be spatiotemporally organized by our a priori intuitions. So, it is unlikely that Kant means something non-physical by “substance.” Thus, there are two constraints on spelling out what substance is. First, it is something physical. Second, as I have shown, the physical being that can be understood as substance cannot be ordinarily individuated physical things such as planet or rock.
In order to meet the above two conditions, Watkins suggests that, given Kant’s commitment to Newtonian science, it is likely that Kant has Newtonian mass in mind when he talks about the substance, since no matter how a physical object changes, its mass always stays the same. Since Newtonian mass is physical and is not an ordinarily individuated object, it seems quite compelling that the substance, which is permanently persistent, just is Newtonian mass. According to common sense, Newtonian mass is understood to be underlying objects such that we cannot directly perceive mass but can only perceive mass through the way it is given to our intuition, namely, through the perception of the objects that have mass. Thus, mass is neither unknowable nor directly perceivable, which seems to fit the description of the substance perfectly.
Moreover, there are many textual indications that suggest the identification of substance with mass. Let me note two examples. First, recall the general principle overarching the three specific Analogies, namely, “In all change of appearances substance persists, and its quantum is neither increased nor diminished in nature.” (B 224) It seems that “quantum” is most naturally to be understood as mass, for mass seems to be the only thing in nature that is neither increased nor diminished on Newtonian physics.
The other indication is Kant’s example to illustrate his claim that “he <a philosopher> thus assumed that as incontrovertible that even in fire the matter (substance) never disappears but rather only suffers an alteration in its form.” (B 288, my emphasis):
“A philosopher was asked: How much does the smoke weigh? He replied: If you take away from the weight of the wood that was burnt the weight of the ashes that are left over, you will have the weight of the smoke.” (B 288)
We can see that here Kant explicitly identifies substance with matter. And it is quite plausible to think that “matter” is just another way of saying “mass”. That is, “mass” seems to be the theoretical analog of the term “matter.” This hypothesis is supported by the example of the weight of smoke. For, in the example, the way to calculate the weight of smoke just is to calculate the mass (multiplies the gravitational constant).
However, despite the compelling reasons for the identification of substance with mass, in the next sections, I shall argue that the substance cannot be understood as Newtonian mass, for when we try to work out the details of understanding the substance as mass, we face an unavoidable dilemma.


Section II. Some Mass or the Sum Total of Mass

In this section, I shall argue that there are two ways of conceiving of substance as Newtonian mass, and then show that both ways have some support from the text and are to some extent philosophically plausible. So, both ways deserve detailed considerations. But, in the next section, I shall argue that both ways face insurmountable problems.
In identifying substance with mass, we need to settle an ambiguity: Is the mass meant to be some mass, say the mass of a rock which is 7 kilograms (a randomly chosen weight), or to be the sum total of mass in the world of appearances which is a very large but nonetheless definite amount? Since both some mass and the sum total of mass are permanently persistent, we cannot tell which way of identifying is more plausible with respect to the permanent persistence of substance. So, we must appeal to some other philosophically and/or textually interesting points to ground a preference in choosing one over the other.
Let us first consider identifying the substance with some or individuated mass. First, the first Analogy is the principle according to which the relational category substance-accident is to be applied. Kant defines accidents to be “the determinations of a substance that are nothing other than particular ways for it to exist.”(B 229) Many commentators interpret the relation to be between object and its properties or states. Thus it makes more sense to think that the mass, which is the underlying bearer of properties, is the individuated mass of some object, instead of the sum total of mass in the world of appearances. For instance, in the example of the weight of smoke, Kant seems to conceive of substance as the matter, i.e. mass, of an individual object. Moreover, if we conceive of substance as the sum total of mass in the world of appearances, it is very hard to imagine how substance can be the bearer of properties or what kind of properties of which substance is the bearer.
One might argue that, on the interpretation according to which substance is the sum total of mass, even though we could imagine no properties of which substance is the bearer, we can still conceive of substance as the bearer of (changing) states, i.e. the successive states of the world of appearances. I reply that Kant cannot accept such an idea because the states of the world are not objects of possible experience, for it is at least empirically true that no one could have the whole world of appearances as his object of experience. I will return to this point later on in the paper and use it to argue that conceiving of substance as the sum total of mass is untenable given Kant’s theoretic commitments.
The above discussion is about reasons to prefer the identification of substance with some mass. I now turn to the reasons to prefer the identifications of substance with the sum total of mass. There are some textual evidences in the first Analogy that suggest this latter identification. For instance, the following passage:
“…here the issue is only appearances in the field of experience, the unity of which would never be possible if we were to allow new things (as far as their substance is concerned) to arise. For then everything would disappear that alone can represent the unity of time, namely the identity of the substratum in which alone all change has its thoroughgoing unity. This persistence is therefore nothing more than the way in which we represent the existence of things (in appearances).” (B 229/A186, my emphasis)
In this passage, Kant seems to identify the permanent persistent substance that represents the persistence of time with the unity of appearances, which seems to be the sum total of mass in the whole world of appearances. Let me argue for my understanding of this passage that it indicates that Kant identifies substance with the sum total of mass. I shall argue by reductio: Suppose Kant identified substance with individuated mass in the above passage. Then, it would make no sense to think that the arising of new substance could make the representation of the unity of time impossible. For the arising of new substance in no sense affects the substance, i.e. the mass, of the original objects. Let me use an example to illustrate. Suppose there is a rock whose mass is 7 kilograms and there arises a new object out of nothing, whose mass is 5 kilograms. Insofar as the rock’s mass remains the same, whether or not there are new masses arising out of nothing does not affect the unity of the rock’s mass, which is 7 kilograms. Therefore, in this passage, Kant conceives of substance as the sum total of mass in the whole world of appearances.
So far I have shown that there are compelling reasons to identify substance with some mass or with the sum total of mass respectively. In the next section, I shall argue that there are also devastating reasons to each identification such that either way we go, we face unsolvable problems.


Section III. One Single Time and the Limit of Possible Experience

I now turn to the problems from which the each identification suffers. In this section, I shall argue that these problems make both identifications untenable. Let us first consider the identification of substance with individuated mass (i.e. some mass). I argue that the reason why individuated mass cannot be identified with substance is that individuated mass cannot represent the oneness of time. Recall Kant’s argument for the principle of the first Analogy: in order to have experiences of objects as temporal, we must identify a permanently persistent substance that can represent time in objects. While the states of the substance change, the substance persists so that the substance can represent time that persists. It is important to notice that time, which is supposed to be represented by substance in appearances, is one single time. But, individuated mass cannot represent one single time. For there are many individuated masses, for instance, the mass of a rock which is 7 kilograms, the mass of a cup which is 0.5 kilogram, and the mass of a table which is 3 kilograms, each of which is permanently persistent and undergoes changes. If one of them can represent time, any other also can. In that case, we do not have one single time. Rather, we have many times or time-series, each of which is persistent.
Let me explain in details why multiply individuated masses cannot represent on single time. If these individuated masses can represent one single time, there must be some one single thing that is shared by these individuated masses that serves to represent the singularity of time. Whatever this shared thing is, it is not any of these individuated masses. Therefore, individuated mass cannot present one single time. However, on the other hand, time has be to singular. Here is a passage in the first Analogy which explains why time has to be one single time rather than a plurality of times:
“Substances (in appearances) are the substrata of all time-determinations. The arising of some of them and the perishing of others would itself remove the sole condition of the empirical unity of time, and the appearances would then be related to two different times, in which existence flowed side by side, which is absurd. For there is only one time, in which all different times must not be placed simultaneously but only one after another.” (B 232/A189)
One might argue that it does not matter how many individuated masses can represent time, it only matters that there is an individuated mass that represents time. Insofar as there is such a substance, which is permanently persistent, it suffices to represent one single time. I reply that, in that case, we still do not know which individuated mass is suppose to be the representer of the one single time in appearances. For there is not reason to think that the mass of one object is more suitable to represent time than the mass of another object is, insofar as both of the individuated masses are permanently persistent. Any choice of one over the other is arbitrary. But the unity or singularity of time is not arbitrary, for there can only be one time-series which persists, and any other time-series or temporal relations are just temporal parts of this unique time-series. Thus, I conclude that individuated mass cannot be the representer of time in appearances.
I now turn to argue that the sum total of mass cannot represent time either. The idea of my argument is to make use of Kant’s solution to the Antinomies to show that the permanently persistent substance that represents time in the appearances cannot be the sum total of mass because the sum total of mass is not an object of possible experience. Let me lay out my argument in detail.
In “The Antinomy of Pure Reason” chapter, Kant presents four pairs of arguments concerning four cosmological ideas about the world-whole, namely, whether there is a beginning of time, whether there is indivisibly simple substance, whether there is a first cause, and whether there is a necessary existent. As Allen W. Wood argues, the four antinomies share a general form, namely, the thesis of each antinomy claims that there must be a first member of the conditioning-conditioned chain, while the antithesis of each antinomy claims that there is no first member of such a chain and that the chain goes back into infinity. Kant argues that there are valid arguments for each of the four theses as well as valid arguments for each of the four antitheses, so we need a solution to such contradictions.
Kant’s solution to the contradictions, as Wood argues, relies on his doctrine of transcendental idealism. As for the first two antinomies, Wood argues
The mathematical antinomies are generated by mathematical principles that apply to things only insofar as they are given in sensible intuition…But these [the first two] series of conditions are never given to intuition as a whole...The theses are false because the principles of possible experience make it impossible for objects corresponding to the cosmological ideas of a first event, a largest extent of the world or a simple substance, ever to be given to intuition.”
Thus, the reason why Kant thinks that the claims made by the theses of the first and second antinomies are false is that neither the beginning of time nor the spatial boundary of the world or an indivisible substance can ever be given to our sensible intuition. If something cannot be given to our sensible intuition, according to Kant, we cannot have experience of it. Let me call this principle the object-of-sensible-intuition principle, namely, if something cannot be given to our sensible intuitions, then it cannot be object of our possible experience. And we can apply this principle to an object to determine whether that object can be object of possible experience. That is, if the object in question can be given to our sensible intuition, then the object can be object of our possible experience, but if the object cannot be given to our sensible intuition, then it cannot be object of our possible experience.
Now, let me apply the object-of-sensible-intuition principle to the idea of the sum total of mass. We can see that the sum total of mass cannot be given to our sensible intuition, so, the sum total of mass cannot be object of our possible experience. For the world of appearances seems to mean the whole universe or cosmos (because everything in the universe stands in causal relations to each other), there is no way for all of the mass in the whole universe to be given to our sensible intuition. Actually, we do not even know whether there are spatial boundaries of the universe, so we do not even know whether the sum total of mass in the all universe is finite. Thus, the sum total of mass cannot be object of possible experience. So, the sum total of mass cannot be that which represents time in appearances. For the reason there must be a permanently persistent substance in appearances which represents time is to make our temporally connected representations of objects possible. But, if the sum total of mass cannot be object of experience, it cannot make our experience of object possible. Thus, the permanently persistent substance in appearances cannot be the sum total of mass.
One might object that in the antinomies, the cosmological ideas at issue are condition-condition series. (B 436/A410) But the sum total of mass is not a series. Rather, it is an aggregate about which the question of conditioning and conditioned does not arise at all. Thus, Kant’s remarks on the antinomies have no bearing on whether the idea of the sum total of mass has any objective validity or significance. Moreover, the first two antinomies concern whether the conditioning-conditioned series go on into infinities. And it seems that it is impossible for us to experience infinity, for no matter what we experience it is finite insofar as we have experienced it. But, the quantum of the sum total of mass seems to be a definite and finite amount. By virtues of what can we claim that the sum total of mass cannot be object of experience? Is this “cannot” an empirical cannot, or an In-Principle cannot? If the answer is the former, the empirical “cannot” does not seem to be strong enough to show that the sum total of mass cannot be experienced, because we cannot know or predict whether in the future empirical sciences and technologies will make the sum total of mass possible object of experience. If the answer is the latter, at least further explanations of why the sum total of mass, which is a finite and definite amount, cannot be object of possible experience in principle are needed.
To the first objection I have two replies. First, in the first antinomy, Kant also discusses whether there is boundary or the largest extent of space. It is not obvious that there is a spatial series in the sense that it is obvious that there is a temporal series in which one moment succeeds its previous moments. However, according to Kant, we can think of the space acquiring its quantum through repeatedly or successively adding spatial units to the previous spatial units. (A 428/B 456) That is, the way of conceiving of space as a spatial series depends on the way of conceiving of time as a temporal series, which is naturally serial. Then, by the same token, we can also think of the sum total of mass acquiring its quantum by successively adding massive units to previous massive units. Thus, if the object-of-sensible-intuition principle applies to the idea of the boundary of space, it should also apply to the idea of the sum total of mass of the whole world of appearances.
Second, the fact that Kant applies the object-of-sensible-intuition-principle to the first two (or three) cosmological ideas to solve the contradictions does not mean that the principle can only be employed to deal with the antinomies. If the principle is applicable to other ideas, we can also use the principle to deal with other ideas. Since the object-of-sensible-intuition principle is derived from transcendental idealism, which is an important element in the whole Critique, there is no reason why the principle cannot be applied to other ideas than cosmological ideas. Thus, it is legitimate to use the object-of-sensible-intuition principle to show that the sum total of mass of whole world of appearances cannot be object of possible experience. So, the sum total of mass cannot be what represents time in appearances.
My reply to the second objection has two steps. First, it needs to be clarified that, although the first two antinomies concern whether the conditioning-conditioned series are infinite, Kant’s solution by the object-of-sensible-intuition principle does not rely on the whether the series are infinite. The principle only concerns whether the things to which the cosmological ideas refer can be given to our sensible intuition. It does not concern whether the things are infinite. It seems true that infinity cannot be object of sensible intuition. But this does not mean that all finite things can be given to our sensible intuition. Actually Kant rejects the claim that all finite things can be given to our sensible intuition. For Kant thinks the thesis of the first antinomy is false, because the beginning of time or the boundary of space cannot be given to our sensible intuition so that it cannot be object of possible experience.
The second step of my reply is to spell out in which sense of “cannot,” the sum total of mass cannot be object of possible experience. It seems to me that the distinction between empirical “cannot” and In-Principle “cannot” is hard to cash out in the context of Critique. For, in the Critique, any legitimate claim to knowledge entails that the object of which the knowledge is can be experienced. Thus, it seems that the empiricality of the “cannot” entails the In-Principality of the “cannot”.
However, concerning the claim that we cannot predict whether in the future empirical sciences and technologies will make the sum total of mass possible object of experience, what would Kant say? Would Kant agree that future sciences and technologies might or could transform a transcendent idea into an idea which refers to object of possible experience? I do not think he would. For Kant thinks his Critique settles metaphysical questions once and for all by theoretical reason, which is static or a-historical. Future discoveries made by sciences and technologies should be able to do no damage to the doctrines in Critique. Moreover, it should be odd to Kant’s ear that progresses made by empirical sciences could have any bearings on the doctrines in the Critique, which he builds up from scratch employing only pure reason, which is absolutely a-historical.
Thus, I conclude that the above arguments show that identifying substance with the sum total of mass in the world of appearance is not tenable. Since I showed earlier in this section that identifying substance with individuated mass is not tenable either, I conclude that the general strategy of identifying substance with mass is untenable.


Section IV. Concluding Remarks

In this paper, I showed that a seemingly very promising way of understanding the permanently persistent substance discussed in the first Analogy, namely, conceiving of substance as Newtonian mass, is untenable. Then, I wonder whether there are other promising ways of providing a positive account of substance or actually it is the case that the notion of substance in the first Analogy is itself untenable. At this stage, maybe I could follow Kant’s stance on the things of themselves, namely, they exist, but we can have no knowledge about the way of their existence. But, at the same time, we need to have this minimal conviction that they exist. Similarly, concerning substance, we can have no knowledge about what the permanently persistent substance is, but we need to have the minimal conviction that it exists in the world of appearances and it serves to represent time.

我要和你飞向自己做任意选择的天空。
二十年前，秦勇时任黑豹乐队主唱，推出《黑豹III》专辑，主打歌《无是无非》唱得气势如虹。现在回想起来不由感慨万千，竟是中国摇滚的最后一次锋芒毕现的呐喊，黑豹为代表的黄金一代就此低沉，深陷尘埃，再没有恣意孤傲的灵魂，没有坚定的方向。

摇滚和电影是两样非常相近的艺术，一样的喜于表现却又忠于灵魂。二十年之后，谢晓东执导《走出尘埃》，秦勇作为主演登场，台前幕后共同打造一架为摇滚精神重振旗鼓的战车，载着对生活、梦想、亲情的满满感悟，指引处于迷茫中的人们走出尘埃的泥潭，让阳光照亮曾经的疲惫与伤痛，用微笑面对曾经的一切。

就像海报上的那句话：春暖花开，走出尘埃。影片表现了生命的常态，从尽情挥霍的青春，到困顿中年，在时代的潮流里，秦勇饰演的方和平不仅是一个摇滚老枪，也是每一个都市赶路人的人生缩影，也曾少年轻狂，热力四射，一切都无所畏，后来渐渐被现实抹去了棱角，成为夜色中忙碌簇拥的身影，代驾司机也好，贴膜老哥也好，还是饭店灶台上挥汗如雨的大厨，每个人都有过梦想，讲起来可能与方和平的故事一样精彩。

影片以细腻而又富有时代质感的情节，演绎了方和平从当年的热血青年，到后来困顿潦倒，又重新回到摇滚舞台上的故事，秦勇对于人物的感同身受，使其表演比专业演员更加没有痕迹，无论是身为代驾司机品尝着生活的苦涩，在浑浑噩噩中拆东墙补西墙，还是拿起吉他，用双手重新触碰曾经的梦想，那份目光中的涟漪，也或是在情感风暴中的撕心之痛，都深入的刻画出了人物的精神世界。

这份形与神、内与外的契合，已不是表演，而是生活。根本就不用表演，秦勇就轻松演出了方和平的热血与沉痛，包括曾经的打击，现在的迷茫，内心对现实的逃避，还有自以为已经消磨殆尽，其实还未完全熄烬的火焰，于是，他走出了尘埃，完成了精神世界的升华，无所谓成功或失败，留给我们的是一个大写的人生。

就像前面说的，每个人都有自己的尘埃，小人物有小人物的尘埃，一日三餐和衣食住行组成的尘土之惑，大人物有大人物的尘埃，由名利和富贵组成的光鲜囚笼，那些放纵不羁的摇滚英雄都不知所措，何况是我们循规蹈矩的碌碌子民呢。

如何走出你的尘埃，或许，《走出尘埃》给出了一个的答案，那就是向前走，在任意一个结点重拾自我，都没有过不去的尘埃，哪怕你现在一无所有，也永远不要万念俱灰，做司机也好，在别人规定的路线上行驶，做吉他手也好，向着自己的梦向前进，拥有一片可以让自己做任意选择的天空，只要心向着前，托得起责任，对得起自己的人生，对得起亲情，那么，你就可以像方和平一样走出尘埃，重见辽阔的大海星辰。

所以说，《走出尘埃》的故事可以让我们这些行走在尘埃之中的人感受到一点星光，每一个正在得意或失意中的人都会感到温暖，越是在失落和彷徨时，这星光越是明亮。

除了主演秦勇，本片的导演解晓东也是一个非常有趣的人，此谢晓东非春晚舞台上那个高唱“今儿高兴”的解晓东，而是著名的现实主义电影缔造者，以制片人的身份与王竞导演先后合作了《无形杀》《我是植物人》《万箭穿心》等杰作，本片的女主演冯波也是经年合作的金牌搭档，这一次亲自执导《走出尘埃》，和同样处女作的秦勇一起，给2017的中国电影奏响了一个响亮的音符，精神可嘉，才气亦值得鼓掌。

这篇影评可能有剧透 前几年记得有一次去海南的蜈支洲岛游玩，那里有着号称拥有世界排名第三名的潜水地域，仅次于美国的夏威夷群岛和英国的英吉利海峡。兴奋地我将580元潜海费用交付给服务台的收银员时，她无奈并真诚地告诉我，由于前二日台风光顾，目前水下什么鱼都没有，所以这个项目这几日被迫取...  (展开)