大家对于这件事情又什么看法， 今天网上看到好多视频了， 和一个猪的乘客乘坐一个BUS，真是杯具呀。。。。

@viewer 挂了

@erlang2049 没毛病

请原谅我孤陋寡闻了。上面提到的三个我都没听过。

SSLTide 怎么样？基于 SSL 的话会不会容易识别

最后一次用蓝灯是两年前的事了。这两年，Google Cloud，Project Fi，IPLC，各种小提供商的亚洲优化线路，全都试过，最后感觉还是路由就不经过GFW的（Fi和IPLC）能给人安宁。

品蔥二代 https://www.pin-cong.tk/

@jasson10 内心不是小粉红的人， 去做小粉红， 会痛苦的要死的

看多几本书， 或者立马减个包袱出行，去个远处随意的远游（国内也好，国外也行，只要不是旅行团就好），你就会发现世界原来那么大， 你生活的地方只是这个宇宙中一个沙粒一般的小圈子， 你就会发现很多人生的意义， 或者找到有趣值得你奋斗的东西的了。

地球只是这个宇宙之中一个沙粒一般， 而你活在地球角落某个城市或者乡村，则如同细菌一般那么渺小。 外面的世界很精彩， 有待你开发呢。

一群民粹无脑黑tg，拜托结合现实看看金胖。政策和政治制度都搞不懂的人，指着去斯坦福大学和伦敦政治经济学院 的PhD鼻子喷。谷歌不会用，百度也不会吗？ 我不知道品葱站长是不是收了钱，但那些洗钱贴和恐怖袭击教学贴不删，未免吃相太难看

搜品葱挂了 搜到这个网站 也是尴尬

这你就多余担心了，这论坛活跃用户不到100，一周没几贴，党国暂时还不会关注到这。。。

除非突然涌入上万人的P2P维权人士之类的，一天几百上千的贴子，那就真危险了。

永远怀念。

品葱没了，这个网站也撑不了多久了吧。

前不久，墙外楼刚倒下，没想到这么快就搞上品葱了。建议以后别自己建站了，风险太大！大家去reddit之类的洋人网站集结吧，难道党国还能把洋人咋地。。。

@erlang2049 据我在别的网站上看到的分析，不止DNS记录被删除，甚至连品葱的官方推特文章也全删除了，应该是站长肉身被抓或被威胁后主动删除的，数据肯定全部上交了。

还有没有类似的社区 ？

知乎对症痔敏感的河蟹效率，个人感觉比百度贴吧还高。这些内容没有被删，说明当局是默许的。知乎比起墙外中文圈已经小粉红很多倍了，我有段时间是在墙外吃够了药丸，就回来知乎找正能量的。比如说知乎谈到中美关系，大半是中或最赢、中国超越美国（至少成为世界两极）是历史大势，这样的观点，难道不是当局所乐见的吗？

https://zhuanlan.zhihu.com/p/34900197

知乎、品葱这类有人讨论社会问题的论坛，是非常容易被盯上的。 尤其是时政类的问题，更是某*的政治敏感。*上台后，更加敏感。 而且由于这类的网站的网友敢想敢说，一不小心就把真相说出来了。 互联网的开发的特性更是让所有人都能了解的真相，看到更大的世界，知乎的“原罪”在于：对揭露真相的精英不加管控，从而让任何生活在底层的人也看到了真相。就像让《变形记》里的农村孩子知道城里人的生活一样－－它也让不了解社会的人知道了阶层固化的秘密。是的，就像我们声讨《变形记》一样。*迟早会质问知乎为何要这样做。 毕竟，现在的信息传播，已经不像古代的那样－－平贫民和富人的生活永远不会有交集，他们也不会了解到对方。多样化的传播方式使他们能快速了解到这样的信息，这对**统治是不利的。因为，他们看到了“更大的世界”。也会质问为何贫富差距大。 知乎的本质是社交网络。每个人都在找与自己观点相同的人交友。社交网络传播的能力是巨大的。 在过去，穷人和富人的生活没有交集，穷人家的孩子对自己的遭遇只能合理化，正所谓吃不到葡萄说葡萄酸，他们对自己没有的东西只能诋毁，说它不好。例如说，信命，自己命不好，或者读不了书，就说读书不好。 例如，知乎精英的共识：在阶层固化的年代，个人努力的程度对将来的生活影响的越来越小，而父辈的帮助（出身）对将来阶层影响的权重越来越大。于是他们说 https://www.zhihu.com/question/287558039 再比如，在知乎上搜索“原生家庭、贫穷的影响”。－－底层的父母相当自私，他们不懂教育孩子却生了一堆，对孩子不负责。他们认为没有不是的父母，只要生了你就对你有恩，你必须服从他们的控制，瞎管一气，还说只有爱你才会管你。就像变形记让农村人看到城市一样，知乎让穷人家的孩子看到了富养的（不仅仅是物质上）人的世界。这类网站甚至敢于揭露*虚伪的谎言https://webcache.googleusercontent.com/search?q=cache:T8-nyyELzGwJ:https://www.pin-cong.com/p/55389/+&cd=1&hl=zh-CN&ct=clnk&gl=us

@ar15 DNS污染可以把域名官方name server上的记录也一并删除吗？品葱用的是cloudflare的dns，现在正是这个源头上的DNS被删了。

加一个，不得攻击对方动机

强烈建议本站不要记录发贴者IP地址，不然万一当局得到了列表与微信的客户端IP一比照就全逮住了

完整麦粒在充氮(无氧环境)袋里应该是除糖和压缩饼干外相对能放的

1. 目測是DNS汙染。
2. 全球多個IP測試，都無法連上。
3. 品蔥受CloudFlare保護(包括IP和DNS)，並不是單純的伺服器斷線，所以案情可能不單純。

连DNS记录都被删。可能是站长被当局盯上了。是不是用google的服务也不靠谱？支付账号被官方查到了？

同不能访问了

基督死后会在三天之后复活，品葱嘛 ...

还没好...

我去，真的挂了

挂了

@qb 土豆可以当主食。冷冻保存。

自己有信念，就有目标。 自己有目标，就有希望。 有了希望，人就不会被打倒。

今天我看也是，无法连接。希望是出故障而已。毕竟有墙外楼的前车之鉴。

今天访问品葱，已经无法访问了。

http://ctheory.net/ctheory_wp/the-dark-night-of-the-liberal-spirit-and-the-dawn-of-the-savage/

Michael A. Weinstein

I propose to undertake a critique of contemporary American liberalism, specifically what is commonly called “neo-liberalism,” from the foundation of a phenomenological reflection on modern consciousness. Liberalism, as a political formula for self-consciously organizing society, is fatefully bound to the continuance of the modern understanding of life and cannot survive the failure to instantiate that understanding into consciousness, to make it the very constitution of consciousness. The current talk about a postmodern historical period appears, therefore, to be an admission that liberalism is a thing of the past. Yet the very term “postmodern” is empty of any positive content, subsisting tensely to signify a craving for its own transmutation into something fundamentally new, a fresh description of the structure of life that would carry with it a transfigured politics. There is also a radical uncertainty in the postmodern mind, a suspicion that there is no transformation on the horizon, that consciousness is incarcerated in the categories of modernity and must face the realization that the human self has at last become fully lucid to itself, that now is the time to learn to live within a final self-understanding and not to escape into new visions. Taken together the craving for radical novelty and the nagging doubt that it is a genuine possibility make postmodernism another instance of avant-garde modernism, perhaps the last one, the final modern irony.

Postmodernism is the modern reflection on the loss of dynamism in modernity, its self-closure, and the inability to get beyond it: postmodern consciousness bounds the boundless, but the “dynamic insight” of continuous change, as Karl Mannheim called it, has been inextricably associated with modernity. Thus, postmodern consciousness is the pure dialectical negation of modern consciousness, locked in an embrace with it, decreeing that it must assent to just what it is most unwilling to hold close to itself, its own being as a static form. Postmodernity is the most acute instance of the “unhappy consciousness,” an empty craving for liberation, for the unlimited, crashing against the success of self-determination. Politically, it is decomposed or deconstructed liberalism, a spasmodic hope for progress unhinged from life by a corrosive, nostalgic doubt.

Postmodernism is the most recent of the “waiting philosophies” that have characterized twentieth-century Western culture, the most profound of which is Martin Heidegger’s effort to open himself to the voice of Being, undertaken within an “interregnum.” I shall initiate a phenomenological reflection on modern consciousness by questioning waiting philosophy, which is constituted by the pure intentionality of a receptive strain towards that which does not appear and the appearance of that which is held in doubt. The intentionality itself cannot be criticized on its own terms: it is a possible structure of consciousness that is not self-contradictory; that is, one can form one’s being-in-the-world according to uncertain expectation. Thus, a critical approach to the unhappy consciousness of postmodernity will have to proceed by treating it as a symptom of an act of evading a more primary intentionality, as a form of neurotic compromise between a judgment of the truth about personal existence and a wish that the judgment was false. The life of uncertain expectation is a form of dissociated existence in which one carries out all daily activities according to the requirements of social function and legal fiction, while experiencing these activities as detached from any unifying significance. The sense of importance is fully transcendentalized into the experience of waiting—the round of life becomes reduced to killing time, whereas inwardness is intensified into a restless tension and dis-tension, according to the vicissitudes of doubt. Such a consciousness wrenches itself into a groundless hopefulness through nostalgia for a lost unity, translating deprivation into craving for novelty. It is the breakdown product of the religious will, the historicized wish for salvation divested of its object and even of any symbolization of a questionable object. The waiting attitude is based on the judgment that it is better to hold on to the religious intentionality than it is to become coincident with life, verifying Max Weber’s observation that the modern life that they had created for themselves was too much for human beings to bear. Postmodern consciousness is the very thinnest, almost transparent veil thrown over the modern understanding of life, a nisus towards the beyond superadded to finite mundanity and, therefore, the most austere of the modern cultural neuroses. As the pure wish for a transformation that is held to be questionable or even, more purely, impossible, it discloses its other, its dialectical reciprocal, without any necessity of interpretation. That other, detached from the vacantly straining expectation, but always juxtaposed to it, is the formed content of modern life itself.

Modern consciousness may be grasped most generally through the act by which the self seizes itself from within in a declaration-deed; that is, the self actualizes its own being through a declaration. My paradigm here is the Cartesian cogito through which the self is realized partially as a “thinking substance” though not yet as a complete life. Indeed, the phenomenology of the modern mind is a remorseless, uncompromising process of enriching and intensifying the inward center of individuated life until it reaches the limit of its empire, and must then either try desperately to transcend itself or learn to live within the boundaries that it has made lucid to itself. The historical moments of modern consciousness are familiar. From the Cartesian starting point of the thinking ego one passes to the self-legislating will of Kant and finally to Nietzsche’s passionate and personated flesh, best captured by Unamuno’s designation, “the man of flesh and bone, who is born, suffers, and dies.” One of the great ironies of postmodern consciousness is that it recreates the Cartesian starting point through an inversion. When Descartes, frustrated in his efforts to discover certain knowledge that would enable him “to walk with confidence in this life,” finally was impelled to make himself the object of inquest, he seized a thinking ego from which no linkages could be made to his daily life. Indeed, his only connection to the other-than-self was transcendental, was to the idea of perfection. Lacking a bridge to mundanity, he devised a “provisional morality” that enjoined him to live with good will according to the usages of those around him. For Descartes there was hope that genuine and satisfactory connections would be made to the world through rational investigation, so his was a patient waiting. Now with the modern closed in upon itself the waiting returns, only it is desperate and impatient. There is the same detachment of life from spirit, but it is not the pregnant suspension filled with expectation of the unfolding of a new age; it is bitter nostalgia ungirdled from perfection, craving for a miracle: the cogito has become the pour soi, thought has become the manipulation of signs, and only the barest interiority remains at the very margin. This interiority is necessary to express the judgment that interiority is a useless passion or, in a flight of bad faith, a word functioning to legitimate racial, patriarchal, capitalistic, or, most radically, linguistic domination.

其余见文章开始原文链接

人少有人少好处， 如果人多， 一旦变成目标， 这里就片地是5毛， 红色海洋了， 那就没啥营养的东西好看了

正常啦， 不如说56个小数民族， 就算是汉族都只是笼统的统称而已， 东北人有东北人的文化， 上海人有上海人自己的文化， 就算是广东，也有分客家人， 潮汕人， 湛江雷州人。 基本上按方言划分何止56个小数民族。至少上百个民族呢， 大家的语言文化不一样， 观点也不相同， 其实本来就根本很难融洽， 如果分裂太过激进， 拿我觉得最好就是联邦制， PERFECT

分裂可能就变成中盟了，现在的西气东输会变成东部拿钱从西部买资源，南水北调变成北方拿钱从南方买水。行政力量变成市场力量，GDP有概率拉上去，但生活水准不变。现在没人做皇帝梦了，看好分裂后不会成乱世。

@joker233 可能上头怕出现人类历史上从未出现过的情况，比如说超越东京圈、聚集一亿人的特大城市（群）。那样他们要头疼死，所以强行把中国一线规模限制在和其他国家大城市差不多。

我是90后。那时的互联网就像太空（相当于公海），现在的互联网就和地球社会差不多。

@CandidExperience 品葱了解下

如果你正处于这样的状态，你是怎样的感受？ 如果你已经经历了这样的状态，你是如何渡过的？

如需删除，联系站长即可，站长是Ciao

帖子不能删除也不能编辑。。 很尴尬。

2019-4月到期 购入价：350（见图：https://s1.ax1x.com/2018/10/27/i6ydtP.png） 线路不多，10个左右，但都是绝对的高质量～ 毕竟价格在这.

明盘200出。 TG：@Victor168

没人？这里就是个新人

微博网友 @IADSER龙徒 10月22日晚8时左右发布一条视频微博，声称是临沂网戒中心十三号室传出的叫声。原微博现已删除。 YouTube视频： https://www.youtube.com/watch?v=L1I424cBdHM

10月26日中午12时许，发视频当事人微发布《声明》： https://www.weibo.com/2863183287/GFGCVaE3b?type=comment#_rnd1540558348437

请大家翻看评论，个人感觉博主的回复有点奇怪。

@tiger1761 翻墙后看什么：https://fanqianghou.com 仅供参考

沉默的教室

相关文章：https://2049bbs.xyz/t/725