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Drucker on Totalitarianism and Salvation by Society

為了解決What life lesson did的問題，作者Peter F. Drucker 這樣論述：

　　TO OUR READERS 　　I have long wanted to compile a volume that brings together Peter Drucker’s discourses on totalitarianism and salvation by society to make them easily accessible to readers. Now the work has finally been completed. 　　The book is comprised of selections from five of Peter Drucker

’s works, The End of Economic Man, The Ecological Vision, Landmarks of Tomorrow, Adventures of a Bystander, and A Functioning Society. My job was to sort the content into nine chapters, draw up titles, and write related introductions to the chapters. Drucker’s reflections on and critiques of totalit

arianism run through most of his works, but they are more focused and systematic in the five books mentioned above. Known as “the father of modern management”, Peter Drucker had a lifelong hatred of totalitarianism. He studied management because he felt that only the effective management of pluralis

tic social organizations—including non-profit organizations, industrial and commercial enterprises, and government agencies—could provide options or alternatives to resist totalitarian rule. 　　Totalitarianism is an ugly phenomenon in human society and politics, and it is also a terrifying disease.

It has caused more suffering to humankind than any other tyranny in history. What it seeks is to fully and thoroughly manipulate and control every individual, both in body and mind, turning humans not only into animals but also into machines and tools as well. Totalitarianism aims for absolute power

, but no one except the Creator has such power. Hence, it manifests as a state of absurdity and madness in which “the movement (persecution) is everything, yet there is no purpose.” By its nature, totalitarianism cannot tolerate the existence of even a tiny bit of humanity. The Nazis’ “final solutio

n” (genocide), the mass murder of Jews, is its logical result. Today, highly developed new technologies are also providing imaginative physical and psychological methods of manipulation, giving those with totalitarian ambitions the means to carry out a “final solution,” the extinction of unmankind (

the extinction of human nature; that is, essentially exterminating the human species.) Totalitarianism is the result of the failure of “salvation by society”. 　　History has repeatedly proven that any perfect, or nearly perfect society that claims to have no conflict, no class differences, complete

fairness, justice, benevolence, and harmony, is a utopia. However, using society to eliminate evil in human nature, to save human beings from depravity, and transform them into perfect people, is merely a naïve fantasy. Marxism is the most recent, most rigorous, and most alluring social rescue plan

but also the utmost failure at “salvation by society”. Today, political parties and nations still under the banner of Marxist communism or socialism have essentially sunken into totalitarianism. 　　From the perspective of philosophy, “Salvation by society” belongs to the category of absolute rationa

lism. It originates from human beings’ pride and conceit, is the notion that people can grasp absolute truth and become the master of everything in the world, including their own destiny. 　　Tracing their respective roots in different fields of knowledge, people regard their discoveries as the only

correctness. They develop various “isms,” including progressivism, scientism, economic utilitarianism, rational liberalism, nationalism or ethnocentrism, and socialism and communism. 　　 　　These doctrines may be impeccable logically, and some are emotionally moving. But they all have an a priori hypo

thesis that cannot be empirically proven or falsified—that is, human beings can be absolutely rational and can comprehend absolute truth. 　　Now we finally know this priori hypothesis is wrong, not because of logic’s merits or demerits, but because it simply doesn’t work in real life. So, where is t

he way out? Peter Drucker suggested that we return to spiritual values and faith: to experience and recognize there is a higher authority beyond society and above human beings. That authority has already planted compassion and justice in human’s hearts, what we usually call “conscience.” If humans i

ndeed have a purely rational nature, conscience is its master. With conscience derived from faith, rationality can perform its beneficial functions. Like the conservatism’s counterrevolutionary movement that took place in the United States and Great Britain more than two hundred years ago, it shines

with the glory of true freedom and genuine rationality: Those movements were constructive, not destructive; they appealed to the love, faith, and humility of Christ. Based on religious conviction, they firmly rejected human’s absolute rationality, or irrational absolutism, and were solemnly committ

ed to human dignity.   　　 　　Peter Drucker inherited the tradition of the conservatism’s counterrevolution in the United States and Great Britain. Inspired by observing social and political realities in the United States, he formed a social concept that differs from a social rescue plan (salvation by

society): lesser evils instead of greater good. Although imperfect, it would create a less painful and tolerable society. Such a society should have the following characteristics: 　　1. It would replace solipsistic “isms” with an open and tolerant attitude. 　　2. It would replace centralized and uni

form structures with diversified social organization and decentralized power centers. 　　3. It would replace revolutionary dogma with experimental, gradual improvement and review from time to time. 　　4. It would replace the rigid social relationship that mutually exclude and negate between individual

and the whole, or between the different parts of the society, with the principle of mutual dependence and mutual benefit to establish a dynamic equilibrium between the individuals and society, freedom and order. 　　Such a society would not follow a preset scientific design, nor would it need to rel

y on charismatic leaders or supermen. It would not be perfect, but it would be better and achievable. 　　It should be emphasized that Drucker’s openness, tolerance, diversity, and eclecticism are not without a bottom line. The bottom line is that he will never tolerate any form of totalitarian autoc

racy. Drucker noted that human beings have two essential qualities that other creatures don’t have—knowledge and power. These attributes can neither be removed nor avoided, and their aims and uses must be regulated and restricted. He was wary of sovereign states and modern governments. He believed t

hat regardless of whether they adopted a democratic system or an autocratic system, they were essentially the same but only different in extent, to which they infringed on individual rights and freedoms. Therefore, within every sovereign state and modern government, there exists a gene for the growt

h of totalitarianism. When any nation abuses its knowledge and power to violate human rights, the international community must restrict or even deprive it of its sovereignty. 　　However, Drucker believed that thus far, the United States may be the only country that has never entirely accepted the co

ncept and system of a sovereign state. Therefore, as the leader of the free world and developed countries in the West, the United States is best suited to be the first to serve as a model for global actions to resist totalitarianism. Constructive frontiers of work are more important and decisive tha

n confrontations in the military sphere. Such frontiers are not found in the East, where totalitarianism is firmly rooted and far-reaching, but in the free world, especially in the West, where the U.S. has an advantage. These “West” frontiers are: 　　• the educated society; 　　• the world economy of

dynamic development; 　　• the new political concepts and institutions needed in this pluralist age, internationally, 　　nationally and locally; and civilizations that can take the place of the East that has vanished. 　　Ultimately, when the “West” constructive endeavors bring forth the tolerable new s

ociety that Ducker envisioned, restoring confidence in freedom and equality, totalitarianism will evaporate just as the sun rises and the dew will naturally be disappeared, losing its deceptive magic. 　　For those who are not free today, who unfortunately live under totalitarian rule or in totalitar

ian revolutionary movements, Drucker offers advice on how to deal with the environment based on his personal experiences in Europe as a teenager. The first is what not to do. Power has the potential for absolute and comprehensive control, and human nature is weak, unable to withstand the threats and

temptations of power, let alone face the opening of “Pandora’sBox”—totalitarianism. If a person is not ready to stand up, fight, and sacrifice him—or herself for righteousness— and it is only the few of the best, noblest, and courageous among us who can do that—the wisest thing to do is to break of

f with totalitarianism. 　　If some people try to control it with ambition or to make a deal with it by using wisdom and ingenuity, whether out of selfish motives or sincere goodwill, totalitarianism will use them, and they will become accomplices to its evildoing. In “The Monster and the Lamb” of th

is book, Drucker termed the former type “monster” and the latter “lamb.” Compared with above two types of people who voluntarily join the totalitarian camp, the other type of people is often the majority. Although they do not participate in themselves, they acquiesce totalitarianism to abuse others,

they turn their heads, safely latch their door then enjoy “peace and quiet.” Totalitarian careerists derive their greatest encouragement from public indifference, which is an “endorsement” to behave unscrupulously and do whatever they please. 　　As for what people should do vs what should not do, D

rucker didn’t give an easy answer. He didn’t tell us what proactive actions we can take under the terror, pressure, and false propaganda of totalitarianism that would effectively weaken totalitarian rule while protecting as much as possible ourselves and families. The situation is similar to the Bib

lical story of Abraham, who accepted God’s order to sacrifice his son. Abraham felt compelled to obey God’s command, yet also wanted to save his beloved son Isaac. Considering and formulating what strategies and courses of action is the responsibility of every entrepreneur, teacher, scholar, media p

erson, government official, professional knowledge worker, and citizen. However, the principles and directions have been given, and the constraints of the objective environment are also clear. Therefore, we can at least know the understanding of ethics, morals, and performance are required for holdi

ng a position or running a business in a totalitarian country are different than they would be for the same position or business in a democratic country. For example, if you have to set up a business in a totalitarian country, your goal should not be to contribute to the country’s GDP or tax revenue

. Nor should you aid in strengthening its national defense or “stabilizing” its society. And, not to mention that you should never use the national ideology to educate employees and unite them.   　　Lastly, I’d like to point out that the book ends on an optimistic note, which Drucker wrote in 1959.

He was fifty years old then, vigorous and confident. He saw a pluralistic and autonomous organizational new society taking shape in the United States and the West. The boom in modern　management and the emergence of an educated group of knowledge workers (also known as the “middle class”) complementi

ng each other at that time. But on the other hand, he also noticed that mankind had begun to master knowledge of the natural science and behavioral science that could end up destroying humanity. And that kind of knowledge was creating conditions for the exercise of absolute power. In that era of gre

at change, he urged society, human beings, and individuals to “return to spiritual values and return to religion,” and he emphasized knowledge workers’ responsibilities, because in inherence, “knowledge is power, and power is responsibility.” It is also because only through the specific and subtle p

ractice of assuming responsibility and thus realizing dignity at the individual level could humankind’s long-standing grand and lofty ideal of “freedom and equality” be achieved. Hereby, I would like to revisit with the readers on Drucker’s clarion call that he made sixty years ago as encouragement

for us all: 　　“Everyone must be ready to take over alone and without notice, and show himself saint or hero, villain or coward... played out in one’s daily life, in one’s work, in one’s citizenship, in one’s　compassion or lack of it, in one’s courage to stick to an unpopular principle, and in one’s

refusal to sanction man’s inhumanity to man in an age of cruelty and moral numbness. 　　In a time of change and challenge, new vision and new danger, new frontiers and permanent crisis, suffering and achievement, in a time of overlap such as ours, the individual is both all-powerless and all-powerf

ul. He is powerless, however exalted his station, if he believes that he can impose his will, that he can command the tides of history. He is all-powerful, no matter how lowly, if he knows himself to be responsible.” 　　Ming Lo Shao, Editor 　　October 2020, in Los Angeles, USA   編者簡介 　　FOREWORD O

N BEHALF OF THE AUTHOR 　　If the author of this book, Peter Drucker, were still alive, faced with the reality of the current rifts in American politics and society, I believe he would warn and advise us all, particularly the young and enthusiastic among us, with the following words from the preface

of The End of Economic Man, reprinted in 1969: 　　But can we still be sure? Or are there not signs around us that totalitarianism may re-infest us, may indeed overwhelm us again? The problems of our times are very different from those of the ’twenties and ’thirties, and so are our realities. But som

e of our reactions to these problems are ominously reminiscent of the “despair of the masses” that plunged Europe into Hitler’s totalitarianism and into World War II. In their behavior some groups—they racists, white and black, but also some of the student “activists” on the so-called Left—are frigh

teningly reminiscent of Hitler’s stormtroopers—in their refusal to grant any rights, free speech for instance, to anyone else; in their use of character assassination; in their joy in destruction and vandalism. 　　In their rhetoric these groups are odiously similar to Hitler’s speeches and so is the

dreary nihilism of their prophets to hatred from Mao to Marcus. But above all, these groups on the “Right” as well as on the “Left,” like the totalitarians of the generation ago, believe that to say “no” is a positive policy; that to have compassion is to be weak; and that to manipulate idealism fo

r the pursuit of power is to be “idealistic.” They have not learned the one great lesson of our recent past: hatred is no answer to despair. 　　Understanding of the dynamics of the totalitarianism of yesterday may help us better to understand today and to prevent a recurrence of yesterday. It may, I

hope above all, help young people today to turn their idealism, their genuine distress over the horrors of this world, and their desire for a better and braver tomorrow into constructive action for, rather than into totalitarian nihilism as their predecessors did thirty years ago. For at the end of

this road there could only be another Hitler and another “ultimate solution” with its gas chambers and extermination camps. 　　Those words not only embody the book’s practical significance today but also the historical importance it will have in the future. 　　Editor     　　November 2, 2020, America

n Presidential Election Eve 　　Los Angeles, USA   CONTENTS ACKNOWLEDGEMENTS PREFACE PREFACE TO OUR READERS FOREWORD ON BEHALF OF THE AUTHOR   CHAPTER ONE The Morbid Phenomena of Totalitarian Countries Introduction 1 The Totalitarian Economic System and the “Noneconomic Society” 2 By Justifying Per

sonal Sacrifice to Deny the Meaning of Life and Society 3 Create Enemies and Incite Hatred Between Classes, Races, and Nations 4 Control the Entire Country and Society by One Top-to-bottom Totalitarian Organization 5 Mystifying Leader, Creating an Atmosphere of Personal Worship 6 Encourage Informers

and Undermine Traditional Ethical Values   CHAPTER TWO The Origins and Essence of Totalitarianism from the Prospective of Society and Politics Introduction 1 The Total Failure of Marxism Had Been a Main Reason for the Europe’s Masses to Supported Totalitarianism 2 Why Can Totalitarianism Win the Su

pport of the Masses? 3 No Revolutionary Leader Can Oppose the Inner Dynamic of the Revolution or Impose Measures That Go Against Public Opinion   CHAPTER THREE Totalitarianism Inevitably be Replaced by a New Noneconomic Society Based on Individual Freedom and Equality Introduction   CHAPTER FOUR The

Origins and Essence of Totalitarianism from the Perspective of Rationality and Faith Introduction 1 From Rousseau to Hitler 2 Why Society Is Not Enough: Introduction to The Unfashionable Kierkegaard 3 The Unfashionable Kierkegaard   CHAPTER FIVE The Origins and Essence of Totalitarianism from the P

erspective of Technology Progress Introduction Abstraction Part One of The Human Situation Today   CHAPTER SIX Criticism of Marxism Introduction 1 How Did Marxist “Political Economics” Be Debunked? 2 Marxism’s Failure   CHAPTER SEVEN Do We Want “Salvation by Society” or a Society That Is Not Perfec

t but Tolerable? Introduction 1 No More Salvation by Society 2 A Society that May Be the Best We Can Possibly Hope For   CHAPTER EIGHT The Free World’s “West” Strategy to Resist Totalitarianism Introduction 1 “The Work to Be Done”—The Overview of the “West” Strategy 2 Discussion on the Frontiers of

“West” Strategy   CHAPTER NINE How Should Individuals Deal with the Threat and Temptation of Totalitarianism? Introduction 1 The Maverick Young Drucker 2 The Monster and the Lamb 3 Abstraction Part Two of The Human Situation Today   推薦序 PREFACE 　　Peter Drucker was a friend and advisor to me duri

ng my leadership years at ServiceMaster. Minglo Shao has become a very special friend of mine. We first met as he became a partner of ServiceMaster, assisting us in expanding our business to China and other countries in the Far East. I later had the privilege of introducing him to Peter Drucker, and

the two of them developed a good friendship which extended over the balance of Peter’s life. 　　Minglo Shao has now developed an abstract of Drucker’s writings reflecting Drucker’s view on “totalitarianism and salvation by society.” As you read this, it is well to reflect upon the application of th

ese thoughts—especially to the young people of today—providing appropriate warnings and excellent advice. Thank you, Minglo, for the example of your life and your continued friendship. C. William Pollard November 2, 2020 American Presidential Election Eve Chicago, Illinois, USA 2 By Justifying Pe

rsonal Sacrifice to Deny the Meaning of Life and SocietyThe consistent new concept of society which totalitarianism proclaims is nothing but a mirage unless war is accepted not only as legitimate but as supreme. Man’s function and his place in war must lay the basis of his function and place in soci

ety altogether. Hitler’s and Mussolini’s entire social and political edifices are necessarily built upon Heroic Man as the concept of man’s true nature.* * * * *The anonymous soldier in the trenches, the equally anonymous worker on the assembly line, are fundamental symbols of this new concept of ma

n. And Ernst Juenger, the one really profound German philosopher of the totalitarian state, has therefore consciously based his new society upon the figure of the Worker-Soldier; physical pain and the ability to endure it are the basis of his new order of values.

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旅館Z世代員工認知的工作資源和工作要求對服務行為之影響﹔以工作投入為中介變數

為了解決What life lesson did的問題，作者陳柔慈 這樣論述：

隨著世代變遷，1995年至2009年出生的Z世代逐漸成為旅館產業主要的勞動力，世代間的工作價值觀有所差異，面對新世代的來臨，旅館應如何提供Z世代員工工作資源及對其的工作要求，以提升Z世代的工作投入與服務行為是當前需面對的問題。本研究以JD-R模型為基礎，目的為探討旅館Z世代員工認知的工作資源與工作要求對工作投入影響其服務行為。 本研究針對台灣觀光旅館Z世代員工進行研究調查，透過網路發放電子問卷連結，回收有效問卷共212份。研究結果發現旅館Z世代員工認知的工作資源正向影響認知的工作要求與工作投入，認知的工作要求不顯著影響工作投入，工作投入正向影響服務行為，工作投入在認知的工作資源

與服務行為之間具有完全中介作用，但認知的工作要求無法透過工作投入影響服務行為。本研究以旅館Z世代員工的觀點瞭解其認知的工作資源及要求，幫助旅館業界更加瞭解Z世代員工，並提供給餐旅學術界及旅館業界參考。

In the Dream House: A Memoir

為了解決What life lesson did的問題，作者Carmen Maria Machado 這樣論述：

　　美國國家書卷獎決選《她的身體與其它派對 Her Body and Other Parties》卡門・瑪麗亞・馬查多回憶錄   　　在《她的身體與其它派對》，馬查多寫了八個短篇，以奇幻、恐怖、寫實的不同筆法描繪八位女性與她們的身體，映照加諸於女性身上的限制與暴力。當筆鋒轉向自己，馬查多的回憶錄仍像是注定般地以破格的手法呈現，依然精銳地活用她擅長的各種筆觸──黑色敘事、文學評論、魔幻、童話──像個精通各種語言的人，而其中黑暗童話般的敘事則如是她的母語，回顧那一段令她飽受傷害的親密關係。   　　夢想之屋Dream House，是一座真實的屋舍也是一個隱喻，是她的身體，是

她。每一個篇章彼此獨立，像一個個房間，又如親密關係中一段段深刻於心底的記憶片段，最終都相繫於這幢屋舍。馬查多以各種方式記錄、回憶、梳理與這位沒有被賦予名字的前女友的過往，彼此相識與相戀，快樂美好的日子，直至它變酸化成有毒的關係：她的多疑猜忌、肢體傷害、情緒暴力…令馬查多遍體鱗傷。可是慾望能奴役即便是最機敏的人、而在親密關係中，因我們是那麼毫無保留地將自己交付出去，我們讓對方成為了屋子的主人，種種讓自己陷於現狀的念頭，都讓轉身離開，成為一項艱難的挑戰。亦讓之後的每段戀情遊走在相似的迴圈。   　　《In the Dream House》將回憶錄的可能性帶向全新的領域，像是驚悚故事，又如童

話寓言，也是犀利的剖析，但目的並不為展現讓讀者為之吸引的敘事技巧，而像是一種摸索，一種唯以此形式才能接近完整表述的必然。如今當親密關係的暴力已成為研究與報導的關注、同志平權已漸取得進展，女同性戀間的親密關係，尤其關於情感中的暴力，相關的文本依然如荒涼的曠野，讓馬查多在脆弱的時刻裡，找不到任何座標和語言明白自己的經歷。《In the Dream House》讓人同感她痛徹心扉的過往，在熟悉又陌生的文字中，為酷兒經歷，也為人在親密關係中面對的各式暴力，留下充滿力量的記錄。（文/博客來編譯）     　　A revolutionary memoir about domestic abuse

by the award-winning author of Her Body and Other Parties   　　In the Dream House is Carmen Maria Machado’s engrossing and wildly innovative account of a relationship gone bad, and a bold dissection of the mechanisms and cultural representations of psychological abuse. Tracing the full arc of a

harrowing relationship with a charismatic but volatile woman, Machado struggles to make sense of how what happened to her shaped the person she was becoming.   　　And it’s that struggle that gives the book its original structure: each chapter is driven by its own narrative trope―the haunted house

, erotica, the bildungsroman―through which Machado holds the events up to the light and examines them from different angles. She looks back at her religious adolescence, unpacks the stereotype of lesbian relationships as safe and utopian, and widens the view with essayistic explorations of the histo

ry and reality of abuse in queer relationships.   　　Machado’s dire narrative is leavened with her characteristic wit, playfulness, and openness to inquiry. She casts a critical eye over legal proceedings, fairy tales, Star Trek, and Disney villains, as well as iconic works of film and fiction. T

he result is a wrenching, riveting book that explodes our ideas about what a memoir can do and be.   Review   　　“Merge the house and the woman―watch the woman experience her own body as a haunted house, a place of sudden, inexplicable terrors―and you are reading the blazingly talented Carmen

Maria Machado.”―Parul Sehgal, The New York Times 　 　　“Breathtakingly inventive. . . . Machado’s writing, with its heat and precise command of tone, has always had a sentient quality. But what makes In the Dream House a particularly self-aware structure―which is to say, a true haunted house―is th

e intimation that it is critiquing itself in real time. . . . Here and in her short stories, Machado subjects the contemporary world to the logic of dreaming.”―Katy Waldman, The New Yorker   　　“Machado’s wit and compulsive post-mortem approach configure her story into a wildly propulsive memoir,

an ambulatory survey of the genre.”―The New York Times Book Review   　　“If there are no new stories, only new ways to tell them, Carmen Maria Machado has found a way to do exactly that, ingeniously, 　　in Dream House ― a book that manages to break open nearly everything we think we know about

abuse memoirs. . . . The result is a gorgeously kaleidoscopic feat ― not just of literature but of pure, uncut humanity.”―Entertainment Weekly   　　“In the Dream House is the kind of book that burrows under the reader's skin while simultaneously forcing her to inhabit the body of the writer.”―NPR

.org   　　“Piercing. . . . In the Dream House makes for uneasy but powerful reading.”―Mark Athitakis, USA Today   　　“A tour-de-force meditation on trauma, survival and the language we use to talk about it all.”―TIME, Best Books of 2019   　　“[In the Dream House] is a genre-bending, formall

y inventive, generous memoir that adds both documentation to the archive as well as a work of art to be admired for its narrative achievements. . . . Machado’s memoir adds something vital to the canon of queer history. . . . Above everything else, this book is a gift to the reader, to anyone sufferi

ng in violence that is hard to prove or name, and people looking for ways to tell their stories that have few or no precedents.”―San Francisco Chronicle 　 　　“As her folkloric references suggest, the cycle of abuse is a kind of poisonous enchantment in which victims can be enthralled. Ms. Machado

’s memoir casts a powerful counter-spell.”―The Economist   　　“Machado rejects standard memoir conventions in favor of short discursive chapters. . . . The result is a thoroughly engrossing, sometimes enraging must-read.”―BuzzFeed   　　“A stunning book, both deeply felt and elegantly written.”

―Julia M. Klein, The Boston Globe   　　“Celebrated for her inventive writing, Carmen Maria Machado will not disappoint her fans with this dazzling memoir that journeys through a maze of stories, each vignette (some only a sentence long) an individual room containing a moment of wonder, curiosity

or sorrow.”―NBC News Latino   　　“Two years after first commanding the world’s attention with her debut collection Her Body and Other Parties, Carmen Maria Machado is back with In The Dream House, an engrossing memoir that blurs the lines between personal narrative and literary criticism.”―Harper

’s Bazaar   　　“Machado is able to captivate the reader while telling a brutally honest narrative of abuse.”―Marie Claire   　　“In the Dream House gleamingly smashes our notion of memoir, relocating Machado’s genre-bending mastery from fiction to nonfiction. As with her short story collection,

an intoxicating mix of fabulism and horror, sci-fi and gutting realism, Machado’s playfulness on the page is intoxicating.”―Newsday   　　“Carmen Maria Machado’s pointedly funny, deeply reflective In the Dream House manages to be a short story collection, memoir, and lesson in fragmentation all r

olled into one.”―The A.V. Club   　　“The world needs this book. . . . We need this book precisely because it's so literary―enabling a view of domestic abuse, in the LGBT community and beyond, that only literature can manifest. . . . [Machado] uses formal experimentation to extend [empathy] into m

oral and political territory.”―Psychology Today   　　“Forget everything you think you know about memoir when reading Carmen Maria Machado's brilliant, twisting, provocative entry in the genre.”―NYLON   　　“In the Dream House―a devastating chronicle, interrogation and historical contextualizati

on of her experience in an abusive relationship―is no less than a brilliant revision of the form.”―Salon.com   　　“Machado’s telling of this particular story is anything but common: It’s compassionate and thoughtful and achingly honest. Most of all, In the Dream House is a generous book. It is ge

nerous to all the readers of the future who might find themselves in the Dream House as Machado did. And so that they don’t have to make up their own language to make sense of what is happening to them, it offers itself up, bare and vulnerable.”―Vox   　　“[In the Dream House] is an impressive, fi

nely calibrated work of literature, one that throws open the door to a subject that’s still rarely broached, and makes the reader’s stay equally illuminating and unsettling. . . . In assuming the role of architect and archivist, Machado makes In the Dream House as much a memoir as a monument.”―The A

.V. Club   　　“There are hundreds of ways to be haunted, In the Dream House shows, but not all of them have been written: Via a delicate polyphony of storytelling and criticism, Machado lays out how the literary tradition of domestic abuse has both expressed and muffled the experiences of women i

n danger in their own homes.”―Bookforum   　　“Machado is not just a beautiful writer, she’s a brilliant writer.”―The Rumpus   　　“In the Dream House is proof, a nod towards justice, however nebulous or impossible that idea might be, as it sounds out against gatekeepers, archival erasures, and

silence, articulating the possibility of queerness against the grain of singularity.”―Frieze   　　“Machado's innovative memoir does not pull punches. . . . In the Dream House is a brilliant successor to her acclaimed short story collection.”―Star Tribune (Minneapolis)   　　“Machado’s book vibr

ates truth.”―Bitch Magazine   　　“Deeply intelligent and fiercely innovative.”―Slant   　　“The way [In the Dream House] seamlessly weaves the facts of [Machado’s] life with fictions―the ghosts that still haunt her, the fact that even time travel could not undo what’s been done―is a masterstrok

e. Machado's that writer who can convincingly code-switch between sci-fi nerdery and lyrical realism. She's equally at home in both worlds.”―Angela Watercutter, Wired 　 　　“In the Dream House [is] one of the more unique memoirs you’ll ever read. . . . It will be needed and recommended and read an

d reread for generations to come.”―Autostraddle   　　“An unflinching, engrossing memoir.”―POPSUGAR   　　“[In The Dream House] is a tour de force that demonstrates the many tools that Carmen Maria Machado wields as a writer. This is a difficult book and a glorious one.”―Pittsburgh Post-Gazette

  　　“A groundbreaking memoir in terms of both form and content. . . . Get ready for Machado to take you on several breakneck cross-country trips of the soul.”―The Observer   　　“In the Dream House is a deeply personal, chilling memoir of abuse and a testament to the healing strength of vulner

ability. Machado expertly centers each chapter around a different narrative device and in so doing provides a new reading experience altogether.”―Ms. Magazine   　　“The Philly author of the much-awarded Her Body and Other Parties comes back strong with this memoir about adolescence, sexual identi

ty, and damaging love.”―The Philadelphia Inquirer   　　“A raw, innovative memoir.”―BBC Culture   　　“In the Dream House is a tough read – dark, disturbing, incandescent. But Machado bravely has decided to not be silent about her pain, and in sharing her story, she delivers a stunning and impor

tant work.”―Suzanne Tobias, KMUW   　　“What might feel gimmicky in another writer’s hands is revelatory in Machado’s: In the Dream House becomes a complexly layered exploration of the personal and the political, and the literary, both a brave baring of a painful experience and a reckoning with ou

r collective failure to truly deal with queer intimate partner abuse.”―Lambda Literary   　　“In the Dream House is not only a memoir but a masterclass in what genre can do.”―Electric Literature   　　“[In the Dream House] confronts the issues of credibility, self-doubt, and disbelief that all t

oo frequently arise when survivors of domestic abuse speak out. But the work also stands as an intervention explicitly aimed at the silences, erasures, and lacunae of the culture at large. . . . A human story, full of artistry, candor, and grace.”―The Brooklyn Rail   　　“In the Dream House is bot

h innovative in its approach and nerve-striking in its subject matter.”―Pacific Standard   　　“Carmen Maria Machado's rise in the literary world has been nothing short of meteoric.”―The Week   　　“A spectacular literary performance.”―ZYZZYVA   　　“In the Dream House further cements Machado’

s status as one of the leading writers today.”―Refinery29   　　“Cycling through a staggering array of modes and strategies, In the Dream House wheels in and out of fabulist, formalist, and realist registers, cultural analysis and polemic to produce a fresh and unflinching interrogation of abuse i

n queer relationships. . . . In the Dream House arrives with a thunder that resounds.”―4Columns   　　“It seems absurd that no one has written about abuse in queer relationships like this before. Mercifully, In the Dream House fills an aching void.”―Women’s Review of Books   　　“Machado has pul

led off an amazing feat: a book that comments on its own existence and the silences it endeavors to fill; a work deeply informed by a sense of identity and community; and page after page of flawless, flaying, addictive prose.”―Sam Worley, BookPage, starred review   　　“Daringly structured and rut

hlessly inquisitive. . . . The heart of this history is clear, deeply felt, and powerful. A fiercely honest, imaginatively written, and necessary memoir from one our great young writers.”―Kirkus Reviews, starred review   　　“Machado has written an affecting, chilling memoir about domestic abuse.”

―Publishers Weekly, starred review   　　“[Machado’s] writing exhibits all of the formal precision of her fiction, and the book draws the reader deep into the varied rooms of the haunted house of the past. Highly recommended.”―Booklist, starred review   　　“In this open examination of abuse―how

it starts, how it hides, how it tears at the victim’s sense of self―Machado reimagines and plays with the memoir form, bridging the gap between reader and author in a way that is original and haunting.”―Library Journal   　　“Absolutely remarkable. . . . What makes this book truly exceptional is

how Machado creates an archive where, shamefully, there is none.”―Roxane Gay   　　“It’s a testament to Carmen Maria Machado’s abilities that a memoir as harrowing as In the Dream House can also be so energizing to read, so propulsive.”―Kevin Brockmeier   　　“Carmen Maria Machado’s memoir about

being trapped in a love relationship that turns nasty and shameful is unflinchingly honest. . . . In the Dream House affirms that Machado is one of the most talented young writers of our day.”―Lillian Faderman   　　“Wrought with alarming premonition, propulsive rhythm, and a trove of folkloric a

rchetypes, Machado’s genre-crushing memoir is a meditation on the eclipse of knowledge and intuition by the narcotic light of a destructive bond that feels like love.”―Melissa Broder   　　“Carmen Maria Machado has re-imagined the memoir genre, creating a work of art both breathtakingly inventive

and urgently true. In the Dream House is crucial queer testimony. I’ve never read a book like it.”―Alex Marzano-Lesnevich  

禪繞畫寫作對個人失落經驗之行動敘說

為了解決What life lesson did的問題，作者江心月 這樣論述：

對許多人來說，「研究所肄業」可能是人生中一次微小的挫敗，但對我來說卻是人生中的一次重大失落經驗，因為它衝擊了我一貫秉持的信念，也讓我失去了與自我的連結，從而陷入人生的低谷之中。在事件剛發生之初，我無法碰觸、探究這個經驗，更遑論與他人提及這段經歷。但在隨著時間以及接觸禪繞畫之後，以往堅不可摧的心靈壁壘有了鬆動的現象，於是讓我有了進一步去理解和探索這個失落經驗的想法。在本研究中我嘗試透過行動敘說，讓自己得以重回十幾年前研究所肄業的當下，與當時的自己反覆對話。在這個過程中我期待能夠在「禪繞畫寫作」，這個結合禪繞畫創作與自由書寫的癒療方式，所構築的安全空間中，梳理自己的研究所肄業經驗，理解自己當時所

遭遇到的困境，進而找到與自己和解的可能性；同時也希望能夠回答這個自肄業後不斷縈繞在我心頭的疑問-「為什麼我會研究所肄業？」。此外，我對禪繞畫所帶來的正向效果十分有興趣，因此也透過自由書寫，記錄下在禪繞畫當下自己的想法與感受，希望能夠了解禪繞畫是否對失落經驗復原有所助益，以及其如何幫助個人轉換情緒，帶來更多正向感受。在這趟與自我相遇的旅程中，除了如同過往一昧地責備自己的拖延與被動之外，我看到了更多自己遭遇到的困境，像是對自己能力的懷疑、研究主題的難度超出自己的所學、與指導教授的互動、未能與學校產生牢固的連結等，於是我可以更客觀地看待這個研究所肄業事件，了解當時肄業已經是我最後不得不的選擇，進而擁

抱受傷的自己，開啟失落復原之路。而「禪繞畫寫作」在這個過程中，舒緩了我因再次碰觸這個失落經驗而起的焦慮與緊張，同時也幫助我不將其所引發的自責悔恨的情緒帶回到現實生活中，尤其是禪繞畫創作所帶來的控制感與成就感等正向感受，讓我找回了對自我的掌控與認同。於是在完成這份論文的當下，能夠放下對這個挫敗的不甘與懊悔，讓停滯已久的人生齒輪再度轉動，開始踏上新的征途。