漫谈：世界上哪些英语单词最容易拼错

1. Never trouble trouble till trouble troubles you. 麻烦没来找你，就别去自找麻烦。
第一、四个trouble是动词，第二、三个trouble是名词。

2. I think that that that that that student wrote on the blackboard was wrong. 我认为那个学生写在黑板上的那个"that"是错误的。
第一个that是连词，引起宾语从句；第二、五个that是指示代词"那个"；第三个that在这儿相当于名词；第四个that是关系代词，引起定语从句。

3. I know. You know. I know that you know. I know that you know that I know.
我知道。你知道。我知道你知道。我知道你知道我知道。

4. We must hang together, or we'll be hanged separately. 我们必须团结在一起，否则我们将被一个个绞死。
这是一句双关语。前面的hang together是"团结一致"的意思，后面的hanged是"绞死"的意思。

5. The quick brown fox jumps over a lazy dog. 那只敏捷的棕色狐狸跳过了一只懒惰的狗。
这个句子包含了英语中的26个字母。

6. Was it a bar or a bat I saw? 我看到的是酒吧还是蝙蝠？
这是一句回文句，顺着读和倒着读是一样的。类似于"上海自来水来自海上。"

7. 上联： To China for china, China with china, dinner on china. 去中国买瓷器，中国有瓷器，吃饭靠瓷器。
下联：到前门买前门，前门没前门，后门有前门。
这是一副对仗工整、妙趣横生的英汉对联。下联中的第二、四、五个"前门"指"大前门"香烟。

8. 2B or not 2B, that is a ？
这是一种文字简化游戏。它的意思是：To be or not to be, that is a question. （生存还是毁灭，那是一个问题。）

9. He never saw a saw saw a saw.他从来没见过一把锯子锯另一把锯子.
第一个saw是动词see的过去时, 第二和第四个saw带有不定冠词"a"在前,是名词"锯子",第三个saw是动词"锯".

我喜欢飞去来回镖boomerang，这是不是就是回力镖啊？

引用

游戏红宝书

打游戏不一定都是荒废青春，这不，还能学几个名词。以下是俺从几个找东西的游戏（即seek&find游戏）中得到的收获，不过转眼就忘，还是在google查找实物图片来得方便。乘7月还没结束，来这里踩一脚。最近迷上开心网，这儿都快荒废了~~~

anvil	砧铁	level	水准仪
artichoke	朝鲜蓟	licorice	甘草精
avocado	牛油果	mallet	榔头
bellows	风箱	manhole cover	掩井盖
boomerang	飞去来回镖	maraca	沙锤
bull’s eye	靶心	mortar&pestle	杵和臼
cantaloupe	哈密瓜	nunchakus	双节棍
clarinet	竖笛	origami	折纸
clover	三叶草	padlock	挂锁
crowbar	撬棍	parasol	阳伞
dagger	匕首	parrot	鹦鹉
dragonfly	蜻蜓	pickle	腌黄瓜
elk	驯鹿	pliers	老虎钳
femur	大腿骨	plunger	马桶泵
fleur-de-lis	百合花饰	propeller	螺旋桨
flipper	脚蹼	rolling pin	西式擀面杖
gargoyle	怪兽滴水嘴	shoehorn	鞋拔子
gavel	木槌	slingshot	弹弓
goblet	高脚酒杯	sombrero	墨西哥帽子
gramophone	留声机	spintop	陀螺
grenade	手榴弹	tambourine	铃鼓
groundhog	土拨鼠	thimble	顶针
hamonica	口琴	treble clef	高音符号
harp	竖琴	trowel	泥铲
harpoon	鱼叉	wig	假发
kettle	烧水壶	wishbone	许愿骨（弹弓形）
ladle	长柄勺	wreath	花环
lettuce	生菜	wrench	扳手

还有几个多义词，比如既当蝙蝠又当棒球棒的bat，既是烟斗又是管子的pipe，既是扑克牌中的黑桃又是铁锹的spade，还有螺母花生兼备的nut等等。这些词看起来很无趣，但是在游戏中找起来倒是其乐无穷，除了有点累眼睛。建议新东方的红宝书也搞个找找看版本嘛~~~

南无·喝啰怛那·哆啰夜耶。(1)
ná mó ·hé là dá nā ·duō là yà yē。
南无·阿唎耶。(2)
ná mó ·ā lì yē。
婆卢羯帝·烁钵啰耶。(3)
pó lú jié dì ·shuò bō là yē。
菩提萨埵婆耶。(4)
pú tí sà duǒ pó yē。
摩诃萨埵婆耶。(5)
mó hē sà duǒ pó yē。
摩诃迦卢尼迦耶。(6)
mó hē jiā lú ní jiā yē。
唵。(7)
ōng。
萨皤啰罚曳。(8)
sà pó là fá yì。
数怛那怛写。(9)
shù dá nā dá xià。
南无悉吉利埵·伊蒙阿唎耶。(10)
ná mó xī jí lì duǒ·yī méng ā lì yē。
婆卢吉帝·室佛啰楞驮婆。(11)
pó lú jí dì·shì fó là léng tuó pó。
南无·那啰谨墀。(12)
ná mó·nā là jǐn chí。
醯唎摩诃皤哆沙咩。(13)
xī lì mó hē pó duō shā miē。
萨婆阿他·豆输朋。(14)
sà pó ā tuō·dòu shū péng。
阿逝孕。(15)
ā shì yùn。
萨婆萨哆·那摩婆萨多·那摩婆伽。(16)
sà pó sà duō·ná mó pó sà duō·ná mó pó qié。
摩罚特豆。(17)
mó fá tè dòu。
怛侄他。(18)
dá zhí tuō。
唵·阿婆卢醯。(19)
ōng。·ā pó lú xī。
卢迦帝。(20)
lú jiā dì。
迦罗帝。(21)
jiā luó dì
夷醯唎。(22)
yí xī lì。
摩诃菩提萨埵。(23)
mó hē pú tí sà duǒ
萨婆萨婆。(24)
sà pó sà pó。
摩啰摩啰。(25)
mó là mó là。
摩醯摩醯·唎驮孕。(26)
mó xī mó xī·lì tuó yùn。
俱卢俱卢·羯蒙。(27)
jù lú jù lú·jié méng。
度卢度卢·罚阇耶帝。(28)
dù lú dù lú·fá shé yē dì。
摩诃罚阇耶帝。(29)
mó hē fá shé yē dì。
陀啰陀啰。(30)
tuó là tuó là。
地唎尼。(31)
dì lì ní。
室佛啰耶。(32)
shì fó là yē。
遮啰遮啰。(33)
zhē là zhē là。
么么·罚摩啰。(34)
mó mó·fá mó là。
穆帝隶。(35)
mù dì lì。
伊醯伊醯。(36)
yī xī yī xī。
室那室那。(37)
shì nā shì nā。
阿啰嘇·佛啰舍利。(38)
ā là shēn·fó là shě lì。
罚娑罚嘇。(39)
fá suō fá shēn。
佛啰舍耶。(40)
fó là shě yē。
呼卢呼卢摩啰。(41)
hū lú hū lú mó là。
呼卢呼卢醯利。(42)
hū lú hū lú xī lì。
娑啰娑啰。(43)
suō là suō là。
悉唎悉唎。(44)
xī lì xī lì。
苏嚧苏嚧。(45)
sū lú sū lú。
菩提夜·菩提夜。(46)
pú tí yè·pú tí yè。
菩驮夜·菩驮夜。(47)
pú tuó yè·pú tuó yè。
弥帝利夜。(48)
mí dì lì yè。
那啰谨墀。(49)
nā là jǐn chí。
地利瑟尼那。(50)
dì lì sè ní nā。
婆夜摩那。(51)
pó yè mó nā。
娑婆诃。(52)
sā pó hē。
悉陀夜。(53)
xī tuó yè。
娑婆诃。(54)
sā pó hē。
摩诃悉陀夜。(55)
mó hē xī tuó yè。
娑婆诃。(56)
sā pó hē。
悉陀喻艺。(57)
xī tuó yù yì。
室皤啰耶。(58)
shì pó là yē。
娑婆诃。(59)
sā pó hē。
那啰谨墀。(60)
nā là jǐn chí。
娑婆诃。(61)
sā pó hē。
摩啰那啰。(62)
mó là nā là。
娑婆诃。(63)
sā pó hē。
悉啰僧·阿穆佉耶。(64)
xī là sēng·ā mù qié yē。
娑婆诃。(65)
sā pó hē。
娑婆摩诃·阿悉陀夜。(66)
sā pó mó hē·ā xī tuó yè。
娑婆诃。(67)
sā pó hē。
者吉啰·阿悉陀夜。(68)
zhě jí là·ā xī tuó yè。
娑婆诃。(69)
sā pó hē。
波陀摩·羯悉陀夜。(70)
bō tuó mó·jié xī tuó yè。
娑婆诃。(71)
sā pó hē。
那啰谨墀·皤伽啰耶。(72)
nā là jǐn chí·pó qié là yē。
娑婆诃。(73)
sā pó hē。
摩婆利·胜羯啰夜。(74)
mó pó lì·shèng jié là yè。
娑婆诃。(75)
sā pó hē。
南无喝啰怛那·哆啰夜耶。(76)
ná mó hé là dá nā·duō là yè yē。
南无阿利耶。(77)
ná mó ā lì yē。
婆嚧吉帝。(78)
pó lú jí dì。
烁皤啰夜。(79)
shuò pó là yè。
娑婆诃。(80)
sā pó hē。
唵·悉殿都。(81)
ōng·xī diàn dū。
漫多啰。(82)
màn duō là
跋陀耶。(83)
bá tuó yě。
娑婆诃。(84)
sā pó hē。

此大悲咒全文注音，仅供大家参考。

 地震时的应急防护原则

　　震时就近躲避，震后迅速撤离到安全的地方是应急防护的较好方法。所谓就近躲避，就是因地制宜地根据不同的情况作出不同的对策。

楼房内人员地震时如何应急？

　　地震一旦发生，首先要保持清醒、冷静的头脑，及时判别震动状况，千万不可在慌乱中跳楼，这一点极为重要。其次，可躲避在坚实的家具下，或墙角处，亦可转移到承重墙较多、开间小的厨房、厕所去暂避一时。因为这些地方结合力强，尤其是管道经过处理，具有较好的支撑力，抗震系数较大。总之，震时可根据建筑物布局和室内状况，审时度势，寻找安全空间和通道进行躲避，减少人员伤亡。

　学校人员如何避震?

　　在学校中,地震时最需要的是学校领导和教师的冷静与果断。有中长期地震预报的地区，平时要结合教学活动，向学生们讲述地震和防、避震知识。震前要安排好学生转移、撤离的路线和场地；震后沉着地指挥学生有秩序地撤离。在比较坚固、安全的房屋里，可以躲避在课桌下、讲台旁、教学楼内的学生可以到开间小、有管道支撑的房间里，决不可让学生们乱跑或跳楼。

 　　地震时，在街上行走时如何避震？

　　地震发生时，高层建筑物的玻璃碎片和大楼外侧混凝土碎块、以及广告招牌，马口铁板、霓红灯架等，可能掉下伤人，因此在街上走时，最好将身边的皮包或柔软的物品顶在头上，无物品时也可用手护在头上，尽可能作好自我防御的准备，要镇静，应该迅速离开电线杆和围墙，跑向比较开阔的地区躲避。

 　　车间工人如何避震?

　　车间工人可以躲在车、机床及较高大设备下，不可惊慌乱跑，特殊岗位上的工人要首先关闭易燃易爆、有毒气体阀门，及时降低高温、高压管道的温度和压力，关闭运转设备。大部分人员可撤离工作现场，在有安全防护的前提下，少部分人员留在现场随时监视险情，及时处理可能发生的意外事件，防止次生灾害的发生。

 　　地震发生时行驶的车辆应如何应急？

　　(1)司机应尽快减速，逐步刹闸；

　　(2)乘客(特别在火车上)应用手牢牢抓住拉手、柱子或座席等，并注意防止行李从架上掉下伤人，面朝行车方向的人,要将胳膊靠在前坐席的椅垫上，护住面部，身体倾向通道，两手护住头部；背朝行车方向的人，要两手护住后脑部，并抬膝护腹，紧缩身体，作好防御姿势。

 　　　在商店遇震时如何应急？

　　在百货公司遇到地震时，要保持镇静。由于人员慌乱，商品下落，可能使避难通道阻塞。此时，应躲在近处的大柱子和大商品旁边(避开商品陈列橱)，或朝着没有障碍的通道躲避，然后屈身蹲下，等待地震平息。处于楼上位置，原则上向底层转移为好。但楼梯往往是建筑物抗震的薄弱部位，因此，要看准脱险的合适时机。服务员要组织群众就近躲避，震后安全撤离。

 　　户外如何应急？

　　就地选择开阔地避震：蹲下或趴，以免摔倒；不要乱跑，避开人多的地方；用书包等保护头部；不要随便返回室内。
　　避开高大建筑物或构筑物：楼房，特别是有玻璃幕墙的建筑；过街桥、立交桥上下； 高烟囱、水塔下。
　　避开危险物、高耸或悬挂物：变压器、电线杆、路灯等； 广告牌、吊车等。

 　　公共场所如何应急？

　　听从现场工作人员的指挥，不要慌乱，不要拥向出口，要避开人流，避免被挤到墙壁或栅栏处。
　　在影剧院、体育馆等处：就地蹲下或趴在排椅下；注意避开吊灯、电扇等悬挂物；用书包等保护头部；　等地震过去后，听从工作人员指挥，有组织地撤离。
　　在商场、书店、展览馆、地铁等处：选择结实的柜台、商品（如低矮家具等）或柱子边，以及内墙角等处就地蹲下，用手或其他东西护头；避开玻璃门窗、玻璃橱窗或柜台；避开高大不稳或摆放重物、易碎品的货架；避开广告牌、吊灯等高耸后悬挂物。
　　在行驶的电（汽）车内：抓牢扶手，以免摔倒或碰伤；降低重心，躲在座位附近；地震过去后再下车。

 　　特殊危险
　　燃气泄漏时：用湿毛巾捂住口、鼻，千万不要使用明火，震后设法转移。
　　遇到火灾时：趴在地上，用湿毛巾捂住口、鼻。地震停止后向安全地方转移，要匍匐、逆风而进。
　　毒气泄漏时：遇到化工厂着火，毒气泄漏，不要向顺风方向跑，要尽量绕到上风方向去，并尽量用湿毛巾捂住口、鼻。
　　应注意避开的危险场所： 生产危险品的工厂；危险品，易燃、易爆品仓库等。

 　　如果被压怎么办？

　　震后，余震还会不断发生，你的环境还可能进一步恶化，你要尽量改善自己所处的环境，稳定下来，设法脱险。
　　设法避开身体上方不结实的倒塌物、悬挂物或其他危险物；
　　搬开身边可移动的碎砖瓦等杂物，扩大活动空间。注意，搬不动时千万不要勉强，防止周围杂物进一步倒塌；
　　设法用砖石、木棍等支撑残垣断壁，以防余震时再被埋压；
　　不要随便动用室内设施，包括电源、水源等，也不要使用明火；
　　闻到煤气及有毒异味后灰尘太大时，设法用湿衣物捂住口鼻；
　　不要乱叫，保持体力，用敲击声求救。

In 1922, Walter Lippmann published an influential book entitled Public Opinion. In this book, Lippmann was very suspicious and critical of any model of democracy that placed excessive faith and power in the hands of the public. For instance, he argued that participatory democracy was unworkable, that the democratic public was a myth, and hence that governance should be delegated exclusively to political representatives and their expert advisors. Based on empirical evidence about the efficacy of political propaganda and mass advertisement to shape people's ways of thinking, Lippmann contended that public opinion was highly shaped by leaders. Lippmann called this process of manipulation of consciousness 'the manufacture of consent', a concept that Noam Chomsky would popularize many years later in his writings. Lippmann argued, first in 'Public Opinion' and later in 'The Phantom Public', that since ordinary citizens had no sense of objective reality, and since their ideas are merely stereotypes manipulated at will by people at the top, deliberative democracy was an unworkable dogma or impossible dream. In his view, the most feasible alternative to such democracy consisted of a technocracy in which government leaders are guided by experts whose objectives and disinterested knowledge go beyond the narrow views and the parochial self-interests of the average citizens organized in local communities. Lippmann saw advocates of participatory democracy as romantic and nostalgic individuals who idealized the role of the ignorant masses to address public affairs and proposed an unrealistic model for the emerging mass society. He opposed such a model with his own model of 'democratic realism' based on political representation and technical expertise.

John Dewey, in his response to Lippmann, first in a review published in The New Republic (1922), and later in his book The Public and its Problems (1927), contended that democracy should not be confined to the enlightenment of administrators or to insiders like industrial leaders, and highlighted the importance of public deliberation in political decision-making. However, he was not an advocate of any type of deliberation. He contended that just letting discussion go, without eliciting facts of any kind, and without appealing to common meanings, was fruitless (Hart 1993). While Dewey did not dispute Lippmann's claim that social inquiry and policy design can be done by experts, he claimed that all the relevant facts and potential implications of such inquiry and proposed policies should remain a public trust which must not be manipulable by private interests. In The Public and its Problems (p. 365), he admitted that "it is not necessary that the many should have the knowledge and skill to carry on the needed investigations; what is required is that they have the ability to judge of the bearing of the knowledge supplied by others upon common concerns." For Dewey, once the relevant facts are made public (and in this regards he placed great emphasis on the need of a truly free press), the role of discussion is to determine the exact nature of the common good in that particular situation. Dewey recognized that intervention by the public is not possible without a better organized and educated public, but argued that lack of education, stupidity, and intolerance lead to bad governance not only in democracies, but in monarchies and oligarchies as well. Thus, argues Dewey, the democratic system is not responsible for the poor decisions of the public in local policy-making, such as the prohibition of the teaching of evolution in schools (which Lippmann cited as evidence of the inability of the public to govern). For Dewey, the weaknesses of democracy are symptoms, rather than causes, of the problems of modern society.

Dewey suggested that Lippmann gave up on participatory democracy mainly due to a lack of political imagination and to a lack of faith in the role of progressive education to forge a democratic public. Dewey argued that his position was not about idealizing people's knowledge, skills and attitudes, or their capacity for self-government, but about nurturing democratic institutions in which people would gradually educate themselves into the processes of deliberation and decision-making. He rejected Lippmann's contention that it was an impossible task, but admitted that it was indeed a very difficult enterprise. Dewey maintained that democracy is more than a technical system of governance defined by devices such as elections, universal suffrage, or checks and balances, although these are important manifestations. These devices are not even essentially democratic, but evolved from a sequence of historically contingent events. To Dewey, democracy encompasses how humans are to live, work, and learn together. An essential democracy, for Dewey, is rule by the people, and therefore a democratic government must serve the interests of the people, and the population must participate in the political process. However, Dewey did not address sufficiently the changes that would make the government more responsive to the interests of the public, and had little to say concerning which methods of political self-government were best.

In closing, whereas Dewey had a great faith in the public's capacity to learn how to govern itself, Lippmann was skeptical of the public's policy-making ability. Many current debates on the virtues and limitations of participatory democracy vis-a-vis representative democracy constitute, to a large extent, variations or reformulations of that debate between Walter Lippmann and John Dewey that took place in the early 1920s. Dewey's deep faith in the capacity of human beings for intelligent judgment and Lippmann's understanding of this faith as idealistic and unrealistic, reflect the split in twentieth century liberal democratic thought into participative and elitist factions, and this has important implications for the role and aims of citizenship education in modern democracies. Should citizenship education consists of education for leadership or of education for followership? The Lippmann-Dewey debate on the role of citizens in modern democracies continues to exist today, and it can be found both in philosophical arguments raised by contemporary authors like Richard Rorty, Cornel West, Jurgen Habermas and Benjamin Barber, and in the discussions around real experiments of participatory democracy such as the Participatory Budget that has been implemented in since 1989 in Porto Alegre, Brazil.

______http://www.oise.utoronto.ca/research/edu20/moments/index.html

History and Orientation

Neumann (1974) introduced the “spiral of silence” as an attempt to explain in part how public opinion is formed. She wondered why the Germans supported wrong political positions that led to national defeat, humiliation and ruin in the 1930s-1940s.

Core Assumptions and Statements

The phrase "spiral of silence" actually refers to how people tend to remain silent when they feel that their views are in the minority. The model is based on three premises: 1) people have a "quasi-statistical organ," a sixth-sense if you will, which allows them to know the prevailing public opinion, even without access to polls, 2) people have a fear of isolation and know what behaviors will increase their likelihood of being socially isolated, and 3) people are reticent to express their minority views, primarily out of fear of being isolated.

The closer a person believes the opinion held is similar to the prevailing public opinion, the more they are willing to openly disclose that opinion in public. Then, if public sentiment changes, the person will recognize that the opinion is less in favor and will be less willing to express that opinion publicly. As the perceived distance between public opinion and a person's personal opinion grows, the more unlikely the person is to express their opinion.

Scope and Application

It is related to the mass media, in such a way that mass media influences public opinion. Shifts in public opinion occur commonly and therefore this theory is used to search an explanation for behavior (speak up or stay silent).

The theory has also been criticized for ambiguity and methodological weakness, but the idea has persisted. Evidence of the spiral effect is usually small but significant.

Example

This example shows an effect of the theory where during the 1991 Gulf War the U.S. support for the war was measured. Either it is a consensus view or did media coverage contribute to a spiral of silence that dampened opposition to the war? In a survey that asked about people’s opinions, respondents were clearly less supportive of the war than the popular support depicted by the media. Those who watched television and perceived that the public supported the war, were more likely tot support the war themselves. This study supports the spiral of silence and suggests that people are swayed by bandwagon effects rather than fearing social isolation.

History and Orientation

Kurt Lewin was apparently the first one to use the term "gatekeeping," which he used to describe a wife or mother as the person who decides which foods end up on the family's dinner table. (Lewin, 1947). The gatekeeper is the person who decides what shall pass through each gate section, of which, in any process, there are several. Although he applied it originally to the food chain, he then added that the gating process can include a news item winding through communication channels in a group. This is the point from which most gatekeeper studies in communication are launched. White (1961) was the person who seized upon Lewin's comments and turned it solidly toward journalism in 1950. In the 1970s McCombs and Shaw took a different direction when they looked at the effects of gatekeepers' decisions. They found the audience learns how much importance to attach to a news item from the emphasis the media place on it. McCombs and Shaw pointed out that the gatekeeping concept is related to the newer concept, agenda-setting. (McCombs et al, 1976). The gatekeeper concept is now 50 years old and has slipped into the language of many disciplines, including gatekeeping in organizations.

Core Assumptions and Statements

The gatekeeper decides which information will go forward, and which will not. In other words a gatekeeper in a social system decides which of a certain commodity – materials, goods, and information – may enter the system. Important to realize is that gatekeepers are able to control the public’s knowledge of the actual events by letting some stories pass through the system but keeping others out. Gatekeepers can also be seen as institutions or organizations. In a political system there are gatekeepers, individuals or institutions which control access to positions of power and regulate the flow of information and political influence. Gatekeepers exist in many jobs, and their choices hold the potential to color mental pictures that are subsequently created in people’s understanding of what is happening in the world around them. Media gatekeeping showed that decision making is based on principles of news values, organizational routines, input structure and common sense. Gatekeeping is vital in communication planning and almost al communication planning roles include some aspect of gatekeeping.

The gatekeeper’s choices are a complex web of influences, preferences, motives and common values. Gatekeeping is inevitable and in some circumstances it can be useful. Gatekeeping can also be dangerous, since it can lead to an abuse of power by deciding what information to discard and what to let pass. Nevertheless, gatekeeping is often a routine, guided by some set of standard questions.

Favorite Methods

Interviews, surveys, networkanalysis.

Scope and Application

This theory is related to the mass media and organizations. In the mass media the focus is on the organizational structure of newsrooms and events. Gatekeeping is also an important in organizations, since employees and management are using ways of influence.

Example

A wire service editor decides alone what news audiences will receive from another continent. The idea is that if the gatekeeper’s selections are biased, the readers’ understanding will therefore be a little biased.

See Wenig for example on gatekeeping in organizations.

References

Key publications

White, David Manning. (1964). "The 'Gatekeeper': A Case Study In the Selection of News, In: Lewis A. Dexter / David M. White (Hrsg.): People, Society and Mass Communications. London S. 160 - 172. "

1\   迷幻药(LSD)
　　 1938年，瑞士化学家艾伯特·霍夫曼(Albert Hofm—ann)研制出一系列麦角酸衍生物中的第25种化合物——麦角酸酰二乙酰胺(LSD-25，简称LSD)。霍夫曼合成这种化合物的初衷，是想用来治疗一种早期流传于欧洲的怪病，但是在动物身上试验后效果并不明显。医生对其疗效甚感怀疑，于是该药物一直被搁置。
　　1943年，霍夫曼决定重新研究LSD。一天，正在实验室工作的霍夫曼不小心将一些LSD药粉洒落到手上，很快他便感到有些头晕，于是，赶紧骑上自行车回家休息。事后，据霍夫曼描述：“回家路上，我视野所及的所有东西都摇摆不定，仿佛从凸透镜中看事物一般，我感觉好像走不动了，只是机械地蹬着车子……回到家后我躺在床上，开始陷入一种并不愉快的迷幻状态：眼睛明明闭着，却发现光线耀眼得让人很不舒服，稀奇古怪的图像源源不断地涌向我眼前，在某些时刻，还仿佛感觉到自己飞了起来……”大约过了2个小时，这种迷幻状态才渐渐消失。
　　起初，霍夫曼认为那是因为正在服用的一种氯仿溶剂所致，又尝试着吸入一些，但却毫无反映。于是，他开始把怀疑的目标转到LSD，并谨慎地服用了0.25毫克，30分钟后，那种迷幻的混乱状态又出现了。
　　认识到LSD可用于治疗的可能性后，1947年，Sandoz制药公司生产并出售了第一批LSD药片，成为当时已知的药力最强的幻剂。

2\\\橡皮泥(Silly Putty)
　　上世纪40年代，苏格兰工程师詹姆士·赖特(JamesWright)，在美国康涅狄格州通用电器公司实验室中用试管做混合物试验。他偶然将硼酸和硅树脂油混合在一起，使它们“聚合”。
　　当赖特从试管中吸取这种胶粘性混合物时扔了一些到地上，令人惊异的是，这种物质竟然从地板上弹跳起来。之后，赖特决定要为他的发明寻找一种实际用途，1950年，橡皮泥在纽约国际玩具展中初露头角。

3\\\白兰地酒(Brandy)
　　由于法国地理环境优越，适合葡萄生长，中世纪时，法国已成为最大的葡萄酒出口国。但由于葡萄酒的酒精含量低，以当时的运输条件，它根本无法经受得起长途跋涉，往往在半途中就已经变质。
　　为解决这一难题，法国人采用了“双蒸法”，即把白葡萄酒蒸馏两次，将酒中的水分尽可能地蒸馏掉，提高酒精含量，以便运输。到达遥远的外国后，再兑水稀释复原成白葡萄酒；那些被蒸馏两次的白葡萄酒便是最早期的白兰地。
　　稍有化学常识的人都清楚，即使将白葡萄酒蒸馏两次，其酒液仍应该是无色透明的，与我们通常所喝的带有金黄色的白兰地不同。的确如此，最初的白兰地也是五色透明，仿如清水般，它变成现在的样子，实属偶然。
　　1701年，法国卷入西班牙一场战争中，使得白兰地出口销量大跌，堆积了大量存货，人们不得不将存货统统装入木桶(由橡木制成)内储存。打完仗后，解甲归田的战士惊奇地发现，储存在橡木桶内的白兰地变得更香更醇，还少了辣味，并带着晶莹通透的琥珀金黄色。酿制者们为这一偶然发现欢欣雀跃，随后，使用橡木桶便成为酿制白兰地的重要环节。
 
4\\\\青霉素(Penicillin)
　　 1928年9月的一天早晨，苏格兰科学家亚历山大·弗莱明(Alexander Fleming)像往常一样来到实验室。实验室内一排排架子上放满了玻璃培养器皿，分别标签着：链状球菌、葡萄状球菌、炭疽菌、大肠杆菌等——这些都是有毒的细菌，弗莱明收集它们，是在寻找一种能够制服它们、并把它们培养成无毒细菌的方法。
　　当弗莱明来到靠近窗口的一个培养器皿前，他皱起了眉头，原来，这只贴着“葡萄状球菌”标签的器皿忘了盖盖子，里面所盛放的培养基发了霉，并长出一团青色的霉花。他的助手赶紧说：“这是被杂菌污染了，让我倒掉它吧。”弗莱明没有马上把它交给助手，因为，他发现在青色霉菌的周围，有一小圈空白的区域取代了原来生长的葡萄状球菌。
　　后经试验证明，这是因为新生长出的青色霉菌分泌物将葡萄状球菌杀灭的缘故。1929年6月，弗莱明把他的发现写成论文发表，并把这种青色霉菌分泌的杀菌物质称为青霉素。

 
5\\\\伟哥(Viagra)
     帮助男士重振雄风的药物——伟哥，发源于英国威尔士小村庄Merthyr Tydfil，当时美国辉瑞制药厂在此开发一种治疗心血管疾病的新药物。经过5年努力，辉瑞科学家们最终得到了一个令他们满意的化学物——西地那非(Sildenafil Citrate，即今天我们所说的伟哥。
　　1991年，辉瑞第一次用西地那非进行治疗心血管疾病的临床试验，不过试验结果并不理想。在这次试验中，一个完全出乎意料之外的情况引起科研人员的注意，就是接受临床试验的男性病人，几乎全部出现勃起现象。
　　通过近一步分析试验发现，西地那非用于治疗心血管疾病的效果不大，但它对男性病人的副作用——产生勃起——却非常明显。这时，辉瑞面临两个选择：一是按照既定目标继续改良西地那非作为治疗心血管疾病之用；二是把西地那非改用做治疗性功能障碍之用。1998年7月，辉瑞选择后者，终于正式推出了这种蓝色小药丸——伟哥。
 
6\\\炸薯片 (Potato Chips)
    发明薯片并非厨师的突发奇想，而是为了发泄不满。1853年夏天，乔治·克拉姆(George Crum)在美国纽约著名度假胜地萨拉托加的月亮湖旅馆餐厅当厨师，这是一家高级餐厅，就连提供的法式炸马铃薯条，都必须按照标准的法国尺寸制作。
　　一天，一位顾客抱怨拉姆的炸薯条太厚，气愤之余，拉姆有意把其余的马铃薯切成薄片再炸，想不到，这种“泄愤食品”竟一跃成为当时最受欢迎的零食。

7\\\\硫化橡胶(VulcanizedrUbber)
　　在美国人查尔斯·古德伊尔(Charles Goodyear)发明橡胶硫化的工艺之前，没被硫化过的橡胶不仅对外界温度变化敏感，而且在遇到高温时就会变得又软又粘，还容易被拉断，气味非常难闻。
　　1839年，古德伊尔因为藐视法庭不肯作证而被判入狱，被关期间，他曾被派去厨房当助手。一天，正在厨房工作的他突然看到一块被火熔化的橡胶，此时，他脑中立即闪出一个灵感。出狱后，古德伊尔便用高温和硫磺来处理橡胶，以增强橡胶的硬度。这种橡胶遇热也不会变软，成为车胎很好的材料。

 
8\\\\微波炉(MiCrowaveovens)
　　二战时，美国工程师珀西·斯宾塞(Percy Spencer)在测试用于雷达装备的微波辐射器(磁控管)时，偶然发现装在口袋中的巧克力棒融化了。他猜测这是因为磁控管发射的微波烤化了巧克力所致，并通过实验证明了这一点，微波炉因此诞生。

9\\\\人造糖(Artifil Sweeteners)
　　一天，在俄国化学家法利德别尔格的生日晚宴上，一位朋友突然喊道：“哟，好甜的香酥鸡块啊!”另一位朋友也接着说：“我从没吃过如此美味的甜牛排!”夫妻俩疑惑不解，因为两人在烹饪时从没加入任何糖。
　　客人走后，法利德别尔格舔了舔自己的手指，顿时全明白了：“原来甜味是从这儿来的，一定是实验室里哪样东西将手‘染’甜的。”翌日，法利德尔格一件一件地检查实验用过的器皿，结果发现，该甜味和煤焦油有关。1879年，法利德别尔格在美国获得了发明糖精的专利权。
　　而另外两种人造糖——环璜酸盐(Cycla-mate)和阿斯巴甜(Aspar-tame)则是医学研究中的副产品，它们的诞生想必也应该归功于那些忘记洗手的科学家。

10\\\\\伦琴射线(X-rays)
     1895年11月8日，德国物理学家威廉·伦琴(WilhelmRontgen)正在实验室内进行电子撞击金属物体后产生射线的研究实验，当他更换实验器材时，赫然发现自己的手骨被投影到一面墙壁上。
　　原来这是一种穿透力极强的射线所致。之后，伦琴将这种来历不明的射线称为X射线(因为在数学中人们习惯用“X”代表未知数)。X射线的发现，不仅揭开了物理学革命的序幕，也为医学界带来了新的希望，伦琴因此成为第一个诺贝尔物理学奖得主。 
 

是什么阻止我们写文章来呢？

我开始回想到小学的时光，挤啊挤啊，那种与现在欠稿时挤不出来的痛苦感完全不同的感觉又回来了。

最矬的一种感觉是，明明你想反对的，但是因为写不出反对的意思来，只好扭成同意了。就像我们要写《亲爱的妈妈》一样，明明是想反对的，结果写写，觉得，很多例子都举不出手来，只好写成千篇一律的母爱篇了。

比如说学科这事，平时不觉得现代学科体系有多庞大，一查才发现，简直已经让我陷入白痴感了。

geography 地理学，初中英语学的。

geology 地质学

geophsics 地球物理学，。好开始不懂了， 查百科发现，including meteoralogy(气象学）, oceanograph（海洋学）, seismology（地震学） etc.

这么多词还没包含地球以外的星球。 好了，要查：

cosmography 宇宙学  ，COSMO这个倒是熟的，就是说是包罗万象的意思了。这里开始才有一点意思，including geography and astronomy(天文学） ，顺便查了一下星座学，没有，占星学（astrology)。

最后我整理了一下，觉得可以这样理解，geography仅研究地球表面上的自然貌分布，geology仅研究地球表面以下的自然分布，geophsics研究的是地球各种运动的规律和潜规则，astronomy研究的是除地球以外的天体的位置和运动规律，而cosmography则把以上各种都包在内了。

抄了几遍单词，希望我的大脑皮层可以把他们刻下来，记下来，不要进入潜意识，要进入活动的记忆皮层。

另外，发现，journlism在词霸中还不是学科的意思，最多是一门培训学科的代名词：

1、The collecting, writing, editing, and presentation of news or news articles in newspapers and magazines and in radio and television broadcasts.
新闻工作：报刊杂志及广播电视报道中新闻或新闻文章的收集、撰写、编辑、及报道
2、Material written for publication in a newspaper or magazine or for broadcast.
新闻材料：出版在报刊杂志上或报道用的文字材料
3、The style of writing characteristic of material in newspapers and magazines, consisting of direct presentation of facts or occurrences with little attempt at analysis or interpretation.
新闻文风：报刊杂志上的文章所特有的写作风格，包括对事实或事件的不加分析或解释的直接陈述
4、Newspapers and magazines.
报刊杂志：报纸和杂志
5、An academic course training students in journalism.
新闻学：训练学生从事新闻工作的一门学科
6、Written material of current interest or wide popular appeal.
新闻报道：关于眼下公众感兴趣的事或公众普通关注的事的文字材料

Just for learning and savoring:

• A system of morality which is based on relative emotional values is a mere illusion, a thoroughly vulgar conception which has nothing sound in it and nothing true.    ——————很高深，不是很懂。
• All men's souls are immortal, but the souls of the righteous are immortal and divine.    ——总之正直是好事。
• An honest man is always a child.       ———诚实的人像个孩子，说傻也是天真。
• As for me, all I know is that I know nothing.      ————我可以用这句话去应付所有问题了。as a wisest man.
• As to marriage or celibacy, let a man take which course he will, he will be sure to repent.     ————婚还是不婚，都会后悔，这个命题无人能证其真伪也。反正，你说什么都可以就是了，后悔得跳脚也别说后悔就是了 。
• Be as you wish to seem.    ———又不是很懂也。
• Be slow to fall into friendship; but when thou art in, continue firm and constant.     ———友谊和婚姻大概有一点像，谨慎又需坚持。
• Beauty is a short-lived tyranny.    ————别惹美女。
• Beauty is the bait which with delight allures man to enlarge his kind.    ——同上。
• Beware the barrenness of a busy life.      ———一切繁华皆空？
• By all means marry. If you get a good wife, you'll be happy. If you get a bad one, you'll become a philosopher and that is a good thing for any man.       ———这也就是为什么男人都会结次婚，或者说，对男人来说，结婚比没结不结要好。
• Death may be the greatest of all human blessings.      ————相信吧。
• Employ your time in improving yourself by other men's writings, so that you shall gain easily what others have labored hard for.   ——好是好，就是读书太累了，苏格拉底先生，虽然我知道，想出这些话的您，也不容易啊。向您学习，天天向上。 
• False words are not only evil in themselves, but they infect the soul with evil.     ————嗯，不骂人，同意。
• From the deepest desires often come the deadliest hate.    ———爱之深，恨之切。
• He is a man of courage who does not run away, but remains at his post and fights against the enemy.  ———别人夸他赴死时写的?或是自夸。
• He is richest who is content with the least, for content is the wealth of nature.    ———做索要越少越富有的人。
• I decided that it was not wisdom that enabled poets to write their poetry, but a kind of instinct or inspiration, such as you find in seers and prophets who deliver all their sublime messages without knowing in the least what they mean.    ————天才都是这样的。
• I know nothing except the fact of my ignorance.    ————又一遍
• I know that I am intelligent, because I know that I know nothing.   ———果然是名言，一遍又一遍，要传播观念，就得重复再重复。
• I only wish that ordinary people had an unlimited capacity for doing harm; then they might have an unlimited power for doing good.  ————善和恶的能量是相当的，方向引导对了，就得正果，这也是为什么教育者是很重要的角色，在苏老师看来。
• I was really too honest a man to be a politician and live. ———经典，另一句话是，If you are not honnes, at least you can be a politician.
• If a man is proud of his wealth, he should not be praised until it is known how he employs it.   ————钱要来自正。
• If all misfortunes were laid in one common heap whence everyone must take an equal portion, most people would be contented to take their own and depart.     ————认命吧。
• It is not living that matters, but living rightly.    ——正确地活。
• Let him that would move the world first move himself.   ——感动世界必先感动自己？
• Not life, but good life, is to be chiefly valued.   ——要活出质感的生活。
• Once made equal to man, woman becomes his superior.   ——大概是说，老婆太讲理，就变成主管了？
• One who is injured ought not to return the injury, for on no account can it be right to do an injustice; and it is not right to return an injury, or to do evil to any man, however much we have suffered from him.      ———不要报复伤害你的人，
• Ordinary people seem not to realize that those who really apply themselves in the right way to philosophy are directly and of their own accord preparing themselves for dying and death.   ————哦，怕死真的很难克服55555
• Our prayers should be for blessings in general, for God knows best what is good for us.  ————这也教，也列入名言？
• The end of life is to be like God, and the soul following God will be like Him.   ————悬
• The greatest way to live with honor in this world is to be what we pretend to be.     ————假装？
• The only true wisdom is in knowing you know nothing.    ————又一遍
• The unexamined life is not worth living.  ————不要怕考验？
• The way to gain a good reputation is to endeavor to be what you desire to appear. ————大概是说，要想有名声就得会假装。
• True knowledge exists in knowing that you know nothing.     ————又一遍
• True wisdom comes to each of us when we realize how little we understand about life, ourselves, and the world around us.
• We are what we repeatedly do. Excellence, then, is a habit.     ————优秀是一种习惯，出处找到了。
• Where there is reverence there is fear, but there is not reverence everywhere that there is fear, because fear presumably has a wider extension than reverence.   ————一个内涵外延，包括不包括的逻辑证明
• Wisdom begins in wonder.   ————智慧来自质问。
• Worthless people live only to eat and drink; people of worth eat and drink only to live.    ———活着是为了吃，还是吃是为了活着？

中文的，都看得懂了，不知道是不是苏老师的原意，快乐的猪也是这里出来的。

• 我与世界相遇，我自与世界相蚀，我自不辱使命，使我与众生相聚。"
  认识你自己（know yourself）
  我们的需要是越少，我们越近似上帝。
  想左右天下的人，须先能左右自己。
  无知即罪恶
  别人为食而生存，我为生存而食。
  智慧意味着自知无知。
  这个世界上有两种人，一种是快乐的猪，一种是痛苦的人。做痛苦的人，不如做快乐的猪。
  如果把世上每一个人的痛苦放在一起，再让你去选择，你可能还是愿意选择自己原来的那一份。
  男人活着全靠健忘，女人活着全靠牢记。
  唯有理智最为可贵。
  教育是把我们的内心勾引出来的工具和方法
  最有效的教育方法不是告诉人们答案，而是向他们提问。
  要想向我学知识，你必须先有强烈的求知欲望，就像你有强烈的求生欲望一样。
  思想应当诞生在学生的心里，教师仅仅应当像助产士那样办事。
  每个人身上都有太阳，主要是如何让它发光。
  教育不是灌输，而是点燃火焰。
  问题是接生婆，它能帮助新思想的诞生。
  我不是给人知识，而是使知识自己产生的产婆。
  最优秀的人就是你自己
  知道的越多，才知知道的越少。
  未经审视的生活是毫无价值的   或：一种未经考察的生活是不值得过的
  在多人之前，吾舌尤健。
  暗恋是世界上最美丽的爱情
  不要靠馈赠来获得一个朋友
  告诉我你的朋友，我就知道你是什么样的人。
  在这个世界上，除了阳光、空气、水和笑容，我们还需要什么呢！
  我去死，你们去活，究竟谁过得更幸福，唯有神知道。  
  我到处走动，没有做别的，只是要求你们，不分老少，不要只顾你们的肉体，而要保护你们的灵魂。
  对哲学家来说，死是最后的自我实现。是求之不得的事，因为它打开了通向真正知识的门。灵魂从肉体的羁绊中解脱出来，终于实现了光明的天国的视觉境界。
  我只知道一件事，那就是什么都不知道。
  凡是原本可以做得更好的，也算是懒！
  人可以犯错，但是不可犯同一个错。
  在你发怒的时候，要紧闭你的嘴，免得增加你的怒气。
  如果我能忍受了自己的老婆，也就能忍受任何人了!
  好的婚姻仅给你带来幸福，不好的婚姻则可使你成为一位哲学家。
  没有人因为知道了善而不向善的
  任何确实的实验都说明，任何一种生理或心理的疾病都能靠吃素和喝纯水而减轻病情。
  我不只是雅典的公民，我也是世界的公民。
  我的母亲是个助产婆，我要追随她的脚步，我是个精神上的助产士，帮助别人产生他们自己的思想。 
  我像一只猎犬一样追寻真理的足迹。