美食家，陆文夫

一个中篇，写得挺好。挺讽刺的。

古吴轩出版社, 2005。ISBN 7805749531。

相性，三浦友和

三浦友和是我小时候非常迷恋的偶像。健康、阳光、帅气。
前面几章描述其少年生活。没有想到三浦是个非常有个性的人、与银幕上的偶像形象差别甚大。但其真人又非常有生命力。
后面的文字谈论了对养育孩子、家庭、和人生的看法。可以看出三浦有一些自己的体会，虽然没有多么深刻，但是超越一般的人。谈山口百惠的文字甚少。

书很短，一天就看完了。可惜没有图片。

人民文学出版社。2013年7月。 ISBN 9787020097777。

茜纱窗下，王安忆

一般。王安忆的文字很细腻，但是冗长、无亮点。她的感受明明用两句话就表达清楚了，但是她偏偏用十句话。整体来说，王安忆缺少才华。

《回忆文学讲习所》写得不错，不是文学表达得好，而是有真正的经历。
《吕贝克》可以写成一个出色的小说 -- 意识流动、现实和幻觉的交错，但是王安忆糟蹋了自己难得的体验。

麦田出版。2010年三月。ISBN 9789861735948。

叶嘉莹说汉魏六朝诗，叶嘉莹

那时的好诗不多。喜欢曹操、曹丕和陶渊明的。
以前不了解为什么大家说陶渊明的诗好，现在一对比就知道了。就像巩俐在“唐伯虎点秋香”里之所以是美人一样。

中华书局。2007年。ISBN 9787101052633。

The Interpretation of Fairy Tales, by Marie-Louise von Franz

Not bad. Overall idea makes sense, but many many details are stretching. I won't say that Chapter 1 "Theories of Fairy Tales" is scholarly. 

Published by Shambhala, 1996. ISBN: 0877735263. 

人类大历史， Yuval Noah Harari

英文名是 "Sapiens, a brief history of humankind". 写得相当好，作者能逃出我们日常的思维，冷静地分析人类的整个历史，提出自己的见解和疑问（当然是基于众多的研究学者的成果之上）。非常令人深思。

林俊宏译。天下文化出版。ISBN 9789863205449。

Two Essays on Analytical Psychology, by C.G. Jung

These two essays were surprising clearly written -- What's wrong with old Jung? :)
Very good introduction book to his theory.


Princeton University Press. Second Edition, 1966. ISBN 0691017824.

佛教常识问答 赵朴初

写得相当好，对佛教基本概念和基本历史解释得到位。有些概念的解释能更详细点就好了。

杭州灵隐寺印赠。

The Temple of Dawn, by Yukio Mishima

The third vol of The Sea of Fertility. It is so so.
Vol 1 is about beauty, vol 2 death, vol 3 incarnation. 

Published by Alfred A. Knopf. October 1973. (2nd printing.  This is the only vol that is not sewn binding.) ISBN 0394466144.

Buddhism: Its essence and development, by Edward Conze

A very good introduction to the development and main philosophy of Buddhism. Chapters 4-7 are particular useful.

Windhorse Publications. 2001. ISBN 1899579400.

The Hero with Thousand Faces, by Joseph Campbell

the passage of hero = part of Jung's individuation = part of the enlightenment of Buddha

Jung is closer to a  scientific/thinking approach, while Campbell is closer to a spiritual/intuitive style (and thus his wording sometimes has flavor of religious text).

The book contains plenty of myths/fairytale/dreams/rituals, and I hope it would help my future Jung reading.  Another shining point is the book has some revelation of Campbell's feeling or intuition on the subject of individuation.

The weak part lies in that Campbell did not clearly and precisely summarize each main point, either did he build a clear model, nor drill into the deep root to figure out why (as Jung did). He is more like a poet instead of a researcher.

There are many parts I did not fully understand. Will go back for a second reading in the future.
Finally decide to buy a copy because Amazon has a good promotion so I use this book to reach $35 to get free shipping. :)

Read most parts from the Commemorative Edition, 2004. ISBN 0691119244, by Princeton University Press. This edition is after 2nd edition, with a long introduction (which is so so) and some expanded notes (which is helpful but not essential). The remaining is from ISBN 9781577315933, by New World Library. I think their contents are identical, but Princeton edition has far better printing and formatting. The font of commemorative texts in the New World Library is too small, a pain.

The Tibetan Book of Living and Dying, by Sogyal Rinpoche

This book is OK. The interesting part is the many practices that the author briefly summarized, which gives me a glimpse of Tibetan Buddhism. However, the book lacks the author's insight of the nature/philosophy of Tibetan buddhism.

• Publisher: HarperSanFrancisco. 2012. ISBN 0062507931.

毛泽东私人医生回忆录，李志绥

挺有意思，一个活脱脱的毛泽东。 李志绥这个人不简单。
时报出版。1994。ISBN 957131434X.

The Sacred and The Profane, by Mircea Eliade

A good reading. It explains the nature of religion, what is a religious man, and how they experience life and cosmos. Its first two chapters have good overlapping with the author's "Images and Symbols", but the same topics are here discussed from different perspective and different focus. After reading the book, I realize that I am indeed a religious man. :)

Published by Harcourt. 1987. ISBN-13: 978-0156792011

Plotinus: An Introduction to the Enneads, by Dominic J. O'Meara

I originally started reading "Essential Plotinus" but eventually gave up after reading 30+ pages. Too hard to follow. I picked up this book which is a great introduction. Very clear and precise. It explains the Plotinus' reasoning, and also gives its context and comparison with other schools, such as Aristotle and Stoics.

Published by : Oxford University Press, 1993. ISBN 0198751214. 

The Archetypes and the Collective Unconsicous (V 9-1), by C.G Jung

This volume is recommended starting point. Some chapters are clear, but some not easy to follow.
11/15: "Two Essays on Analytical Psychology, by C.G. Jung" is a better starting book.

Princeton University Press. ISBN  9780691018331.

南宋名家词选讲，叶嘉莹

对南宋词一直没有感觉，读了这本书有所收获，但是还是很难喜欢南宋词。

北京大学出版社。2007年2月。ISBN 9787301114605。

唐诗三百首:名家集评本， 顾青（注释）

非常好的版本。注释到位，集评是一大亮点。我对比了顾青和金性尧的几条注释，区别不大。金性尧的版本多了对每首诗整体的评价。金性尧也有一个有辑评的版本，是后来人加的，不知道怎么样。

中华书局。2005年3月。ISBN 9787101042184。

Images and Symbols, by Mircea Eliade

Chapter 2 "Indian Symbolisms of Time and Eternity" is particular interesting. Chapter 1 of world center is also good but I already knew most of it. Chapter 3 is dense survey and very hard to read, and chapter 4 has the same issue although not still readable.

Princeton University Press. 1991. ISBN 069102068X.

老舍全集 （6）

含两个中长篇：
《鼓书艺人》：中、英文。我读了中文版。这属于老舍写得最好的长篇之一了。尤其是前半段，节奏很稳，娓娓道来，人物自然而有特色，是迄今读到的他的最好的小说。但是后半段变得急促，而且他经典的模式化问题又出现了。
《无名高地有了名》：1954年写的。假大空。里面描绘的人物形象和心理有可能有一定的真实性，因为那时很多人都被洗脑了。读了20页，再也读不下去了。

人民文学出版社。2013年1月。ISBN: 9787020066582。

老舍全集 （4-5）是《四世同堂》，我已经读过了。 

天气，贾平凹

写得相当好。记得刚上大学时他的作品正火爆，读了他的一个短篇小说集，以商州为主题，印象很深刻。印象中，他的文字相当出色，有一些魔幻色彩，但有雕琢和故意追求奇特的痕迹。从这本《天气》里，可以看出贾平凹的文字经过了岁月的洗练，回归朴素，但又充满活泼泼的生活气息。书其中有一些精品，比如《定西笔记》。“《高兴》后记”也让我感动。

 他关于写作的几封信写得很中肯。但是感觉他有些排斥不同风格的写法。

作家出版社。2011年7月。ISBN 9787506358859。

抚摸北京 邹仲之（编）

收集了几十篇编写建国后北京的文字。

还可以。文字不是很精致，但是可能更接近粗糙的现实生活。文革的文章偏多，整本书文字沉重  -- 。本来期望能看到一些有北京生活气息的文字，可惜不多。陈凯歌的《天国》不错。

生活.读书.新知三联书店。2012年。ISBN 9787108042620。

唐宋词简释，唐圭璋

和俞平伯的选本相比，唐圭璋的这个本子以婉约词为主，而且唐五代的相对比例似乎更多（网上有人说“唐先生的《唐宋词简释》选唐词56首，宋词176首，俞平伯《唐宋词选释》选唐五代词87首、宋词164首”。所以我的感觉是错误的）。这都是我喜欢的。选本中没有对字的解释，而是注重词的组织结构，句子之间的连接，词作者的情绪变化和意境的表达。唐和北宋的部分读起来非常享受。但是南宋词变得又长又晦涩，不流畅，词藻堆砌，喜欢用典。读了唐圭璋的“简释”，也很难有所体会。（夸一夸书最后的张炎，好歹还能读出一二）。

简而言之，非常好的一本书。

人民文学出版社。2010年4月。ISBN 9787020075782。

Studies in Analytical Psychology, by Gerhard Adler

A nice reading, would be a good introduction book to Analytical Psychology. Chapter II "A comparative study of the technique of analytical psychology" contains many good advice about therapy based on author's experience. Chapter IV "The ego and the cycle of life" and VI "A psychological approach to religion" have good overlap with Edward Edinger's "Ego and Archetype" where the idea in the latter is more developed.

Published by G. P. Putnam's Sons.

老舍全集 （3）

含三个中长篇：
《骆驼祥子》写得很好。是迄今唯一的一篇让我读时能够完全融入书中的世界，而忘了这是老舍的作品。
《文博士》心里刻画得也挺好，老舍对这种留洋博士和文人应该是足够 了解的。但是似乎没有结尾。
《火葬》不尽人意，可以说最能体现老舍的不足之处：在家里靠想象造故事，人物形象夸张、不真实。老舍的这个问题在我所读的他的几乎所有长篇（《四世同堂》里这个毛病也很明显，但是《骆驼祥子》没有这个问题）都有或多或少体现。

有一个说法，说诺贝尔文学奖本来是给老舍的。因为他去世了，所以给了川端康成。但是就我所读的，老舍和川端康成之间还是有一定距离。当然， 贝尔文学奖的权威性本来也有限。

人民文学出版社。2013年1月。ISBN: 9787020066582。 

Eternal Drama, by Edward F. Edinger

An interpretation of Greek mythology from Jungian psychology. Many insights, nice reading.

Published by Shambhala. 1994. ISBN 0877739897。

the Power of Now, by Eckhart Tolle

Many good *techniques*, especially for meditation, also plenty of half-truth.

Most readers would benefit from the book from light practice, for it helps one to dis-identify himself from unconscious and become more conscious. It also helps one to realize and feel the existing of Being (which is what Jung called Self).  However, the book is ultimately dangerous for people who treats what the book said as *full* truth, and practice it to a full level. "Being present" is a good technique for meditation, but it is a technique only, but is *not* the ultimate goal of spiritual journey, because it is towards ego annihilation.

In particular,the author promotes
1.  returning to the source to achieve "oneness" with source (which will cause the identification of ego with Being)
2. the cutoff of ego from unconscious (then the unconscious will eventually bite back)
3. weakening the importance of rational thinking and treating it as a tool for solving practical problems only  (which is a regression of psyche evolution).
The consequence is that one becomes decoupled from reality, and has rationality reduced and ego weakened. In this process of ego annihilation, and psyche will fight back and neurotic thus starts.

Note that in this book, the "mind" includes both the drivers/causes of everyday thoughts, which are patterns in the unconsciousness, and the rational thinking. Similarly, the "ego" includes both unconscious identification with external world (more like Jung's persona) and consciousness (which is what Jung means by ego). The author did not distinguish their differences and simply rejected both.

The way that I like:
1. always have a solid standing on the ground (i.e. in reality)
2. strength ego (I mean the consciousness) and extend its boundary by
 a) bringing unconscious into conscious. In particular, we need to understand our shadow/unconscious, recognize them, and bring them into conscious,
 b) enabling smooth communication between ego and Being/Self, so that the energy from Being/Self will enrich ego, and the light from Being/self will enlighten the ego. Here, ego is always a solid entity and existence.
3. I am not sure whether the communication between go and Being/Self is sufficient, or becoming oneness is a goal at certain stage. Even becoming oneness is a goal at certain stage, "unity once achieved must break into new multiplicity gain if life is to go on" (quoted from "Ego and Archetype" by Edward F. Edinger, p294).
4. Rationality is valuable (it is a precious fruit from human evolution), but itself won't complete our psyche. We should balance/enrich ourselves with both rationality and intuition (see Jung's thinking/feeling/sensation/intuition psychological types).

The miracle of ego (i.e. individual's conscious) is the fact that it has the ability to connect to both reality (a temporal world with changes) and Self/Being/God (an eternal and absolute potential). Therefore, we should live in a hierarchy of worlds at the same time - the physical world, the psyche world (inner world), and the eternal world. (But this author lets the external world overwhelm the other two worlds). Through ego (and only through ego?), Self/Being/God can realize its potential and acquire conscious in the temporal world. Isn't it wonderful that we human have ego?   

Published by New World Library, 1999. ISBN 1577311523.

唐人七绝句浅释，沈祖棻

相当好的一本书。赏析文字简洁而到位，道出诗意，分析了诗的写作手法和特色，并介绍了主题或手法相关的类似诗文。

上海古籍出版社。1981年。第一次印刷就12万本！

Ego and Archetype, by Edward F. Edinger

What a wonderful reading! The first half discusses the relationship of ego and self in the procedure of individuation process, which provides many great insight. The second half discussed many symbols associated with individuation process, which needs effort to follow -- some theory is at the beginning thought, some is just a collection of related thoughts. However, it is still very valuable, and I should go back to the book again in the future.

Published by Shambhala, 1992. ISBN 9780877735762.

Anne of Green Gables by L. M. Montgomery

The author has a lot of love to nature and life.

Buccaneer Books. 1976. ISBN 0899662625.

原始儒家道家哲学，方东美

儒家部分收获很少，文字重复得比较多。说不清楚的反复说还是不清楚。说清楚的反复说实在罗嗦。印象深的是1） 皇极是宇宙之中 center of universe。 2）儒家认为远古（尧舜禹？）时代已经完美，所以尚古，但是又通过易经强调变换，在时间流中保留过去的机会，根据当前的现实，做相应的变化，以迎接未来。

老庄部分收获较多，和最近我的体会（基于和佳的讨论）有很多印证。尤其最后的20页是精华，仅仅这20页对得起这本书了。1） 庄子的“真君”（p243)和荣格的archetype非常接近，感慨庄子N年前就已经体会了此意。2）这个世界的存在（以及它所含的概念）是基于“相对”的。所以，这个世界的语言和文字在解释一个东西时，必然用基于“相对”的概念 -- 说清楚一面时，此语言和文字必然留下了这一面的阴影。如果试图用更多的语言和文字去澄清这个阴影时，又再次留下了另一个阴影。所以老子说“道可道，非常道”，佛说“不可说”，一说即错。3） 所以在这个相对的世界里，任何一个理论，都不能完全说明真相。但是它从特点的角度，在它的相对范畴里，说明了真相的一方面 （比如老子的道，佛家的菩提，荣格的archetype，基督教的上帝之光可能都是说着同一个“事物”的不同面）。庄子提出“两行”和“中枢”之法（p251）来融合 （更准确地说，是超越）各个片面的学说，让我敬仰。

再谈谈各个学派的区别（并不是方东美的观点，而是基于我和佳的讨论和我最近的初步理解）。
１.　原始基督教认为上帝是真善美的存在，而世俗世界是罪恶的。这里的真善美不是道家的绝对意义上的真善美，而是和世俗世界的罪恶相对的。所以，上帝与世俗界构成一个相对的系统，是通过否定一方来肯定另一方的。
２.　小乘佛教也是否定世俗界。但是不清楚它所肯定的理想界是相对的真善美，还是绝对的。
３.　大乘佛教要看破世俗界的生灭无常（比如说，世俗界的“有”不是真正的有，而是在时间之流中某些特定的条件（“因”）恰巧在一起， 而形成的。所以，这个“有”的本质是“因”在时间之流中的相遇相离，是生灭无常的），而在精神上进入理想世界。这个精神世界是绝对的、永恒的。与小乘佛教不同，大乘佛教不主张彻底抛弃世俗界，而是以慈悲之心，回到世俗界，拯救世人。所以，大乘佛教对世俗界的态度是介入小乘佛教和道家之间的。
４.道家（老庄的哲学）同样要看破相对的有，从而理会“无”。这个无不是与“有”相对的无，而是绝对的道。领会了绝对的无以后，就开辟了无限的精神领域。然后，如大鹏，在天地间翱翔。天是绝对的精神世界，地是人间。大鹏在天地间翱翔，既不像蝼蚁般在地面爬行，也不是留在天上高处不胜寒（从世间看，月中的嫦娥获得的永生其实就是人间的死亡）。

在我看来，世俗界是相对的有，这个“有”的后面（其根源）是绝对的“道”。所以，世俗界的“有”给我们一个可以领悟绝对的道的机缘。这个领悟是打通心灵和道的通道，从而在精神上开辟另一方世界（道就是那个世界的太阳）。此精神世界流出无限光明和温暖，丰富世俗界的“有”。

中华书局。2012年6月。ISBN 9787101083118。

the Hero, by Lord Raglan

The book contains 3 parts: 1) "traditional narratives are never historical", 2) "that they are myths, and that a myth is a story told in connection with a rite", 3) "it is the dramatic features of ritual which give rise to the myth -- that is, to the traditional narrative", and classic drama.

I read the book in order to have a solid background of Jung's hero archetype. Only part 2 of the book serves this book. The entire book could be very interesting for the right readers, but not for me. I feel it is too academic, e.g. part 1 spends too much space listing the opinions and statements from many many other people and then argues that they are wrong.

Read first 4 chapters, entire part 2, and first and last chapter of part 3.

Greenwood Press.  1975. ISBN 0837181380.

Private Myths by Anthony Stevens

An excellent survey of dream theory, include the ones from Freud, Jung and science research. The focus is Jungian idea, so this book also serves as a great introduction to Jung. The last part of the book discusses topics related to the current society problem and spiritual growth, and the author  speaks out his opinions with feelings, even emotions. It has very good insights, but in a couple of places I may not fully agree with the author -- he seems to be be over-extreme in those places. However, I still enjoy reading every sentence of this book. A great book!

Thanks to Tom David who recommends this book.

Harvard University Press， 1996。 ISBN 0674216389。