听说文化大革命时期大家都得背毛泽东语录

 

今天听了几个关于这方面的故事：

 

当时打电话的固定模式：打电话时要转总机，打到总机，首先要讲是“抓革命，出生产，你是总机吗？”不加抓革命，出生产这句话，总机一般不给转，总机要这样回答：“为人民服务，你要哪里”……

 

还有一个更逗：

说是一个老头想去买鞋，但是不会背语录，肯定买不到的，他只好找自己孙子一起去，到了商店，看到男营业员，

老头对孙子说：“问问那个叔叔看着怎么卖”

这话被一个女营业员听到了，走过来说：“男女都一样，请问要买什么？”

孙子说：“万里长征只走完了第一步我们要买一双布鞋。”

营业员说：“红军不怕远征难，请问要谁穿的？”

孙子说：“工人阶级必须领导一切是我爷爷”

然后营业员拿出布鞋，说：“自己动手，丰衣足食，付钱吧”

孙子说：“加强纪律性，革命无不胜，多少钱？”

营业员说：“为人民服务，三块五”

老头不知道是否合脚，想试试，但营业员说：“要斗私批修，不能试”

孙子很生气，说：“我们的职责是向人民负责，为什么不能试”

营业员说：“在路线斗争的道路上没有调和的余地，就是不能试”

老头看到孙在快和营业员打起来了，赶忙说：“要文斗不要武斗，我不买了”

……

 

笑过之后还是有些感触的，这些行为也许在当时看来没有什么好笑，在今天看来却是好笑的。反观现在的中国，其实还有很多东西是搞笑的，由于身在其中吧，这也许就是当局者迷的道理吧。可能从一个外国人的角度看，中国现在的很多东西还是让别人哭笑不得的。举个例子，其实现在的考研政治也何尝不是，毛概，邓论，三个代表，八荣八耻，和谐社会，一个都不能少……

That experiences influence subsequent behaviour is evidence of an obvious but nevertheless remarkable activity called remembering. Learning could not occur without the function popularly named memory. Constant practice has such as effect on memory as to lead to skillful performance on the piano, to recitation of a poem, and even to reading and understanding these words. So-called intelligent behaviour ability to solve any problem or even to recognize that a problem exists depends on memory. Typically, the decision to cross a street is based on remembering many earlier experiences.

 

Practice (or review) tends to build and maintain memory for a task or for any learned material. Over a period of no practice what has been learned tends to be forgotten; and the adaptive consequences may not seem obvious. Yet, dramatic instances of sudden forgetting can seem to be adaptive. In this sense, the ability to forget can be interpreted to have survived through a process of natural selection in animals. Indeed, when one’s memory of an emotionally painful experience leads to serious anxiety, forgetting may produce relief. Nevertheless, an evolutionary interpretation might make it difficult to understand how the commonly gradual process of forgetting survived natural selection.

 

In thinking about the evolution of memory together with all its possible aspects, it is helpful to consider what would happen if memories failed to fade. Forgetting clearly aids orientation in time, since old memories weaken and the new tend to stand out, providing clues for inferring duration. Without forgetting, adaptive ability would suffer; for example, learned behaviour that might have been correct a decade ago may no longer be. Cases are recorded of people who (by ordinary standards) forgot so little that their everyday activities were full of confusion. This forgetting seems to serve that survival of the individual and the species.

 

Another line of thought assumes a memory storage system of limited capacity that provides adaptive flexibility specifically through forgetting. In this view, continual adjustments are made between learning or memory storage (input) and forgetting (output). Indeed, there is evidence that the rate at which individuals forget is directly related to how much they have learned. Such data offers gross support of contemporary models of memory that assume an input-output balance.