Sunday, August 24, 2014

Монголчуудын Vнэт Зvйлс

Ungursun havar bolj ungursun Mongoliin Ediin Zasgiin Forum-iin hureend bolson "21-р зууны монголчуудын үнэт/эрхэм зүйлс" gesen heleltsuulegt bi savaaguytej yavaad suusan yum. D. Enkhbat, N. Jantsannorov geh met manaidaa l hamgiin mundag seheetnuud gegdeh humuus Mongolchuudiin unet zuils gej yu boloh, yur ni herhen uurchlugduj baigaa talaar sanal bodloo huvaaltsah yostoy baisan yum uu daa. Haramsaltay ni edgeer humuusiin dund unet zuilsiin talaar system-teygeer bodoj baigaa hun neg ch alga bailaa (hervee baisan bol ter humuus ni lav chihend naaldahaar yum heleeguy). Neg heseg ni "hil, hel, mal gurav" gesen Zunduin Dorjiin ugiig budaa idej medemhiirsen bol nuguu heseg ni Mongolchuudad unet zuils baihguy, bugd moraliin elegdeld orson gesen aihtar gargalgaa gargav. Unendee hund heregtey yamar ch gargalgaa gargaaguy ug heleltsuulegt buhimdsan minii neg jirgee neleed hunii egduug bish yum aa sonirholiig turuulsen tul ene talaar gants hoyor zuil helye gej bodloo.

Niigmiin unet zuils gedgiig buduun baargaar bol yu zuv, yu chuhal boloh talaarh niiteeree huleen zuvshuurdug oilgoltuudiig helne. Uhaandaa Amerikt hunii yu helj boloh, yu helj bolohguyg zaasan tudii shiidver garahad Amerikchuud uursdiinh ni ug heleh erh chuluund ni haldaj baina gej uzen niiteeree shahuu bosotsgoodog. Harin Mongold website-iig neg erh medelten haasniig gants MongolTV l changaar shuumjleh shiv. Esregeeree etseg ehee enerch hairlah gedeg Mongol hunii huvid yalt ch uguy chuhal, yalt ch uguy baih yostoy gej uzdeg oilgolt ni. Ter ch hereeree ene ni bidnii unet zuil bolno. Harin Baruuniihan etseg ehee zaaval nasan undur boltol ni hajuud ni baij, enerch, toildoh yostoy gej boddogguy. Uuruur helbel bidnii huvid ug heleh erh chuluu gedeg Amerikchuudtay haritsuulahad tudii l chuhal unet zuild tootsogdohguy baigaa bol Amerikchuudiin huvid etseg ehiin achiig nasan turshdaa hariulj, asarch toildono gedeg bidniih shig mash chuhal zuil bish. Medeej hereg ene bol Mongolchuud ug heleh erh chuluund durguy, Amerikchuud etseg ehdee hairguy gesen ug bish. Zugeer l ard tumen bur iluuteygeer unelej, erhemlej, chuhalchildag uur uursdiin unet zuilsteyg haruulj bui hereg.

Yutay ch unet zuilsiin talaar yarihiin umnu hoyor zuiliig oilgoj avah ni chuhal: Negt, uneheer niigemd jinhene unet zuils gej baigaad tuuniig ni tuuhiin yamar neg uyed udur tutam yagshtal barimtalj amidarch baisan altan uye gej baihguy. Heleltsuulgiin uyer aihtar medemhiireed baisan Turiin soyorholt N. Natsagnyam geh zaluugiin bain bain jishee bolgoj avsan Britain-iig end avch uzye. 1983 ond tuhain uyed Yurunhii said Margaret Thatcher televizeer "Victorian values" buyu Victoria hatan haanii zahirch asan 19-r zuunii uyeiin unet zuilsiig niigemdee butsaan nutagshuulahiig urialj baiv. Enehuu Victoria hatan haanii uyeiin unet zuilsiig Britain-chuud goltsuu yos zuitey baih, burhan shashnaa deedleh, eh oronch baih, husel tachaalaa hyanah, ajilch hudulmurch hicheenguy baih zergeer oilgodog yum. Haramsaltay ni 19-r zuunii uyeiin Britain oron yamarshuuhan yaduu, zavaan, gemt hergeer duursen gazar baisniig Charles Dickens-iin zohioliig unshsan engiin 10 jiliin suragch ch helj chadna. Harin Mongolchuudiin unet zuilsiin altan uye baisan eseh tuhai margaval tarhia hagaluulaad duusah biz. Gants naad zahiin jisheeg ter deerh etseg ehee enereh deer avahad 16-r zuunaas umnu "өвөг эцэг нь үхэхгүй болохоор ач нь хонины сүүлээр шахаж шаант чөмгөөр гудруулж алдаг" baisan yum gene lee shuu.

Hoyort, niigem deh unet zuils bainga uurchlugduj, hudulguund baidag bolovch nuguuteyguur ter chigtee orvongooroo uurchlugduh ni bas hovor (Baruunii tuuhend jishee ni unet zuils yurduu 2-3 udaa l ter chigtee uurchlugduj bailaa). Iimd ehleed Mongolchuudiin unet zuils hil, hel, mal gurav yumaa geed suugaad baigaa huniig nudee neegeed ergen toirnoo neg sain haraadhaaray gej helye. Hun amiin talaas iluu huvi ni orshin suudag niislel hot udruus udurt ulam bur cosmopolitan bolj, duriin dund surguuliin suragch juulchdad helmerchilj, niisleld mal aj ahui erhlehiig horiglood lav l arav garui jil bolj baina. Iim nuhtsuld Mongoliin hun amiin tal orchim huvi ni (za baig gehed yadahnaa Angli, Mongol hel deer 1-r angiasaa ehelj suraltsaj bui bagachuul, usvur uyeiinhen) Mongol unet zuilsguy Mongol hun bish gej helj bolohguy biz dee?

Harin nuguuteyguur heden myangan jiliin turshid hadgalagdaj irsen Mongol ahuigaas urgaj garsan unet zuils hotod amidraad, galuu shuvuunii mah ideheer ter chigtee alga bolchihdog yum bish. Us murun shirgej, belcheer talhlagdaj baina geheer hot huduuguy, hugshin zaluuguy bugd l Mongol hunii baigalia hairladag zangaar zurh ni shimshirdeg. Mongolchuudiin ene ch unet zuiliig uls turchid uursudduu ashigtaygaar erguulseer udguu gadnii hurungu oruulaltiig shaldaa buuhad hurgesen gedgiig bugd medej baigaa baih. Tegeheer neg talaasaa Mongolchuudiin unet zuilsiig zuvhun hil, hel, mal gurav gedgeer tomyolood baih yum bol niigemd bolj bui asar ih uurchlult shinechleltiig uguysgesen hereg bolno. Nuguu talaasaa hotod turj usun, gadnii soyoliig uuriimshuulj bui shine uyeiinhen Mongolchuudiin ulamjlalt unet zuilsiig uguy hiij baina geheesee harin ch bayajuulj, orchin uyed ami buhtey bailgah arga zamiig ni haij erelhiilj baina gej oilgovol zohiltoy.

Gehdee end gants haramsmaar zuil ni ene bol jamaaraa yavaa uil yavts. Uneheer ter shinechlegdej bui unet zuils ni Mongolchuud bidnii hussen unet zuils mun uu? Tedgeer ni bidnii tsogtslooh gej zorij bui "humuunleg, irgenii ardchilsan niigem"-tey her zohitsoh ve gedeg asuultuudad harin hariulah tun hetsuu. Lav l minii medehiin ene talaar buh niitiin heleltsuuleg yavagdah ni bitgii hel system-teygeer ch bodoj baigaa tsuun bololtoy. Harin suuliin uyed ene talaar tsuun ch gesen chas hiisen ug helsen gants hun ni L. Sumati baih (haramsaltay ni tereer deerh heleltsuulegt ireeguy). Tuuniiheer bol:

I think the most important thing that Mongolians should develop in the next 20 years is their values. They should then project these values in their social and political lives. This is starting, actually, but rather chaotically. This is where Mongolian intellectuals should play an important role, but because of the transition to a market economy, we really lost a lot of people who could have contributed.
Minii huvid end Sumatigiin helj bui hoyor chuhal sanaatay ni sanal niilj baina: (1) Mongolchuudiin unet zuils gedeg bidnii huvid tsaashid husch bui niigmee tsogtsloohiin tuld zaaval hariulah yostoy asuult yum. Neg talaaraa ene ni yag odoo bidnii unet zuils yu ve gedgiig yamar neg heneerhelguygeer system-teygeer oilgoj avah yostoy haruulj baina. Harin nuguu talaaraa odoogiin bureldej bii bolson unet zuilsee tsaashid ali zugt herhen chigluuleh ve gedeg deer sanal negdej, Sumatigiin helsenchlen chuhal unet zuilsee "hugjuulsneer" jinhene utgaaraa hariulagdana gedeg ni haragdaj baina. (2) Ene dialogue-iig avch yavahad Mongoliin terguunii seheetnuud hamgiin chuhal uureg guitsetgene. Haramsaltay ni odoogoor ene sedveer gants eruul saruul zuil helj baigaa ni Sumati l baih shig baina. Busad ni tuunii helsneer zah zeeliin shuurgand ter chigtee orood yavchihsan bololtoy.

Tuesday, August 19, 2014

The Best Sentences I Read Today

Centuries ago in the North African desert tribal dancers would perform into the late hours of the night. On a rare night a performer would seemingly transcend what was humanly possible and the crowd would chant “Ala Ala Ala” in response meaning “by God by God by God”, because they could see God in the performer’s dance. As the custom eventually took root in Spain the pronunciation changed from Ala to the more modernly known Ole; chanted in bull fighting and flamingo dancing to this day. I’m sure you all can think of times when someone performed outside themselves. Lance Armstrong in the Tour de France, Michael Phelps at the 2008 Olympics, and the list goes on and on. I love to watch transcendent performances because like those in the North African desert; it gives me a glimpse of God. I’ve concluded that the only thing I love more about running than those moments when maybe I have given others, or hopefully will one day give others, a glimpse of God are those moments I feel God running in me. It’s hard to articulate, but when you experience it, you know it. Those moments that are typically effortful become effortless. The thoughts in your head melt away and all that’s left is joy, delight, and the satisfying sensation of performing outside of yourself.
from Olé by kourt + video of Ryan Hall training

Ian Bostridge's Rendition of Nacht und Träume



+ Simone Dinnerstein & Tift Merritt's version

Sunday, August 17, 2014

Our Best Chance of Taking Their Place

Tyler Cowen, the author of “An Economist Gets Lunch,” argued recently that, out of the dozens of restaurants in Washington, D.C., that aspire to be first class, only five to ten really are at any given time. A restaurant can be great for its first three to six months—as the chefs and the owners strive to make the best possible impression on diners and reviewers. But, “once these places become popular, their obsession with quality slacks off,” Cowen writes. “They become socializing scenes. . . . Their audiences become automatic.” [...] Social and economic mobility, in any system, is essentially slack arbitrage: hard work is a successful strategy for those at the bottom because those at the top no longer work so hard. By custom, we disparage the idleness of the idle rich. We should encourage it. It is our best chance of taking their place.
"Slackers: Alberto Salazar and the art of exhaustion" by Malcolm Gladwell

Saturday, August 16, 2014

An Escape from Fundamental Human Limitation

Ioanna Kohler: During a lecture you delivered at New York Law School, a student asked you what major you would recommend he select in order to become a lawyer. Your answer was quite surprising: you suggested that he choose “whatever major you want, as long as it has nothing to do with the law.” You, in fact, studied philosophy at Stanford and Oxford before studying the law at Harvard. How can the humanities or foreign languages be an asset for a jurist?

Stephen Breyer: It’s true, I’ve always thought that it was not particularly useful to study law as an undergrad. We are only allowed to live one life: it’s the human condition, there’s no escaping it. In my view, only by studying the humanities can we hope to escape this fundamental limitation and understand how other people live. Because literature, history, or philosophy all provide extraordinary windows on the world. Foreign languages, too, are fundamental.
"On Reading Proust" - Stephen Breyer, interviewed by Ioanna Kohler

Thursday, August 14, 2014

A Cross Either of Thought or Action

After all, a man's life must be nailed to a cross either of Thought or Action. Without work there is no play. When I am in the Socratic mood and planning my Republic, I make drastic changes in the education of the sons of well-to-do citizens. When they are sixteen or seventeen they begin to learn a craft and to do healthy manual labour, with plenty of poetry, songs, dancing, drill and gymnastics in their spare time. They can thus let off their steam on some thing useful. It is only when they are really thirsty for knowledge, longing to hear about things, that I would let them go to the university. It would be a favour, a coveted privilege, only to be given to those who had either proved their worth in factory or field or whose qualities and zeal were pre-eminent. However, this would upset a lot of things it would cause commotion and bring me perhaps in the end a hemlock draught.
from Winston Churchill, My Early Life: A Roving Commission (1930), "Chapter IX, Education at Bangalore"

Wednesday, August 06, 2014

Gobbets of the Day

One of the best dedicatory essays I read in a while (albeit almost half of the essay is a direct quote): "The Career of Leon Kass" by Harvey Flaumenhaft

[Leon Kass] is by rearing a moralist, by education a generalist, by training a physician and biochemist, by vocation a teacher-and student-of philosophical texts, and by choice a lover of serious conversation, who thinks best when sharing thoughts and speeches with another.
Also some of the passages in the essay are especially interesting in light of the two excellent films—Transcendence and Dawn of the Planet of the Apes—that came out recently:
In summer 1966, my closest friend had me read Rousseau's explosive Discourse on the Arts and Sciences, for which my Mississippi and Harvard experiences had prepared me. Rousseau argues that, pace the Enlightenment, progress in the arts and sciences necessarily produces luxury, corruption of morals, debasement of tastes, and eventually, loss of freedom. Soon after, I read Brave New World and C.S. Lewis's Abolition of Man. I acquired a new set of questions, more challenging than how genes are regulated: What is the relation between scientific or technological progress and the moral health of a community? How can we reap the benefits of technology without eroding our freedom and our dignity? Does the scientific account of nature and human nature tell the whole, or even the best, story about us? These questions have never left me.
Addendum: A theory of the allocation of a Nobelist’s time