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To-day the deliberate increase in the Chances of death,
the conscious acceptence of guilt in the neccessary murder;
To-day the expending of powers
on the flat ephemeral pamphlat and the boring meeting.
                              Auden"Spain 1937"
  Fredric 詹姆士on在"政治無意識"里說,後現代社會的典型特徵是大家失去了原則和理想,對與錯失去了明確的界限,他舉例說,當年全世界的進步知識分子都以實際行動乃至生命捍衛西班牙革命,這在今天是不可想像的.那些學院裡座談"異化","宰制"的人,享受奢侈生活,在大家看來,政治領域只有"意見",沒有"真理",誰會為一點點意見分歧去蹲戰壕,冒著槍林彈雨,忍著虱子老鼠呢!
  但是反過來說,相對主義的觀念之所以流行,其原因之一不正是大家在激情奮鬥中產生的失望麼.西班牙的革命成為了一場被背叛的革命,粉碎夢想的革命,它讓大家明白,革命不是請客吃飯,革命不是做文章,革命很多時候是不講道理的.從道理上說,史達林主義和托洛茨基主義同樣符合邏輯,先有雞還是先有蛋?先鞏固政權以推進革命,還是靠推進革命來鞏固政權?一切紙面上完全可行的選擇方案到了現實中總要被人的私慾,野心,懦弱所歪曲,到最後免不了成為一場屠殺的授權書,使到戰友反目,同志相殘.
  Chomsky在演講中通俗易懂的說,歷史上的革命總有三方,保守派,革命派,和人民群眾,人民群眾力量雖強,但是總被人利用,被人出賣,英國革命中的平等派不就被Cromwell彈壓了嗎,法國大革命中的巴貝夫派被從督政府到拿破崙一以貫之地清剿,巴黎無產階級在1848年充當馬前卒,不是一樣在六月起義中被淹沒在血泊里嗎?到了二十世紀的西班牙,充滿浪漫理想的知識分子們親自去看了,參與了,也失望了,於是開始後現代了,相對主義了.
  問題的根源在於理想主義的幼稚病.柏拉圖在"REPUBLIC"里分析的很直截"不了解惡的人,怎麼能戰勝惡呢,從善的意識中是不能產生惡的意識來的",赫爾岑在"誰之罪"里說的更通俗了,一個老年官吏評價一個年輕人說"這些新來的莫斯科大學生,口口聲聲說要消滅貪污腐化,可是他們既不知道貪污腐化現像在哪裡,也不知道如何在運行,只有空談了事!"
POUM和激進工人失敗,就在於失去了革命的領導權,革命的專列開了倒車,便把他們碾成粉末了.可是奪取領導權靠熱情,靠理想是不行的,只能靠陰謀,清洗,說一套做一套,拉一派打一派.宮廷鬥爭秘籍不是野史,也不是意識形態,而是正宗的政治科學,那是能轉化為技術,應用於實踐的!任何了解中國革命史的人，都了解這個道理,毛是如何把二十八宿,張國濤他們打下去的?延安整風是怎麼一會事?幹革命,讀資本論不如讀二十四史.
  房龍在"寬容"一書中,指出壓迫的一大根源是現代社會的組織化,這是沒有辦法的,是生存鬥爭的結果,無組織的鬥不過有組織的,就連無組織主義者也要搞個無組織主義者協會,就像那個"不結盟運動同盟一樣".任何革命或者政變也離不開這個套路.HITLER開始搞衝鋒隊,後來還是覺得要依靠正規軍,為與之結盟而犧牲了衝鋒隊,羅姆那批人到死都不明不白,不跟西班牙的無政府主義者一樣麼."共產黨不是領導革命的麼,為什麼要鎮壓革命?"...不要問那麼多,權力鬥爭又不講學術規範,殺你自有他的原因,既然你參加革命,腦袋掛在褲襠上,又何必計較那麼多呢!
  這部電影可以說絕大部份內容來自於GEORGE OWELL的Homoge to CATOLONIA,OWELL 經過這一場虎口脫險,可以說是看破紅塵了,後來寫的舉世聞名的反集權主義小說,都帶著憤世嫉俗的痛苦,他想到自己的同志戰友屈死異國,屍骨未寒,還要遭到謊言羞辱,被污衊為叛徒:
Your name and your deeds were forgotten
Before your bones were dry,
And the lie that slew you is buried
Under a deeper lie;
  但是,每一場失敗同樣是一場勝利,鬥爭並不是一切,但是一切都是從鬥爭中來的.人類的每一點更多的自由,都是靠戰鬥而來,不是靠施捨的.即使革命不能徹底,甚至被復辟所血洗,但是每一次對特權,不平等,壓迫的打擊,都是對人類尊嚴的肯定:人的精神自由與解放
But the thing that I saw in your face
No power can disinherit:
No bomb that ever burst
Shatters the crystal spirit
  或許你不相信烏托邦,反感革命,但是,請你相信進步,請你尊重理想,請你不要否定,無視人民的苦難.
  我今天在電驢上看到一部西班牙電影的下載,描述一批女性在共和政府失敗後堅持地下鬥爭直到犧牲的故事.下面的留言中居然出現了一大批支持FRANCO的聲音,稱他為民族英雄,為他的勝利拍手稱快!這不僅是對歷史的無知,更是思想的墮落,這就是國有資產大量流失,貧富差距急劇擴大的思想土壤和必然結果.
  麵包會有的,牛奶會有的,土地與自由也會有的"our day will come"
  影片末尾DAVID孫女朗誦了祖父最喜愛的一段詩歌,來自十九世紀英國社會主義者威廉 Morris,查到全詩,貼如下(她讀的在倒數第二段):
THE DAY IS COMING.
Come hither lads and hearken,
for a tale there is to tell,
Of the wonderful days a-coming, when all
shall be better than well.


And the tale shall be told of a country,
a land in the midst of the sea,
And folk shall call it England
in the days that are going to be.


There more than one in a thousand
in the days that are yet to come,
Shall have some hope of the morrow,
some joy of the ancient home.


For then, laugh not, but listen,
to this strange tale of mine,
All folk that are in England
shall be better lodged than swine.


Then a man shall work and bethink him,
and rejoice in the deeds of his hand,
Nor yet come home in the even
too faint and weary to stand.


Men in that time a-coming
shall work and have no fear
For to-morrow's lack of earning
and the hunger-wolf anear.


I tell you this for a wonder,
that no man then shall be glad
Of his fellow's fall and mishap
to snatch at the work he had.


For that which the worker winneth
shall then be his indeed,
Nor shall half be reaped for nothing
by him that sowed no seed.


O strange new wonderful justice!
But for whom shall we gather the gain?
For ourselves and for each of our fellows,
and no hand shall labour in vain.


Then all Mine and all Thine shall be Ours,
and no more shall any man crave
For riches that serve for nothing
but to fetter a friend for a slave.


And what wealth then shall be left us
when none shall gather gold
To buy his friend in the market,
and pinch and pine the sold?


Nay, what save the lovely city,
and the little house on the hill,
And the wastes and the woodland beauty,
and the happy fields we till;


And the homes of ancient stories,
the tombs of the mighty dead;
And the wise men seeking out marvels,
and the poet's teeming head;


And the painter's hand of wonder;
and the marvellous fiddle-bow,
And the banded choirs of music:
all those that do and know.


For all these shall be ours and all men's
nor shall any lack a share
Of the toil and the gain of living
in the days when the world grows fair.


Ah! such are the days that shall be!
But what are the deeds of to-day,


In the days of the years we dwell in,
that wear our lives away?
Why, then, and for what are we waiting?
There are three words to speak;
WE WILL IT, and what is the foeman
but the dream-strong wakened and weak?


O why and for what are we waiting?
while our brothers droop and die,
And on every wind of the heavens
a wasted life goes by.


How long shall they reproach us
where crowd on crowd they dwell,
Poor ghosts of the wicked city,
the gold-crushed hungry hell?


Through squalid life they laboured,
in sordid grief they died,
Those sons of a mighty mother,
those props of England's pride.


They are gone; there is none can undo it,
nor save our souls from the curse;
But many a million cometh,
and shall they be better or worse?


It is we must answer and hasten,
and open wide the door
For the rich man's hurrying terror,
and the slow-foot hope of the poor.


Yea, the voiceless wrath of the wretched,
and their unlearned discontent,
We must give it voice and wisdom
till the waiting-tide be spent.


Come, then, since all things call us,
the living and the dead,
And o'er the weltering tangle
a glimmering light is shed.


Come, then, let us cast off fooling,
and put by ease and rest,
For the Cause alone is worthy
till the good days bring the best.


Come, join in the only battle
wherein no man can fail,
Where whoso fadeth and dieth,
yet his deed shall still prevail.


Ah! come, cast off all fooling,
for this, at least, we know:
That the Dawn and the Day is coming,
and forth the Banners go.

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