教授最后的那段話，其中有部分可以作為他的最新反思。
先前用“大象”來比喻的人際交流，得到的回應(yīng)是女學(xué)生展示用卷發(fā)棒燙傷自己以求得“專注”的痕跡，她一方面痛恨這個用devices來應(yīng)對所有日常大小事的inhuman的時代，一方面又痛恨自己無法和這個時代的他人交流。
achingly alone 因為并非無心交流，而是交流無能無力
finally alone，因為科技掃蕩先前的體系，便利的日常早就了交流的假象
至于beautifully，他把它放在定語的第一位，這本身就讓孤獨的本質(zhì)盡顯無遺

At the outset of a century that would constitute the bloodiest in human history. Along with scientific and technological advancements that would literally make us like Gods. Even as we began to dismantle the very meaning of God. They ask, what is a life? Does to live any longer have a how? Does it any longer have a why? Against a backdrop of industrialization, people will contend with alienation, dislocation, population on a mass scale, and murder on a mass scale. They'll consider the constraints of truth. Whether metaphor or paradigm, with many concluding actual truth has never existed. A nexus in the great human saga, when we dared to trade the organizing bliss, of good and evil, right and wrong, as determined by a creator for other opiates: communism, socialism, capitalism, psychology, technology, any learnable system to replace what had begun to evaporate: the 20th century. My own. But also the one into which each of you was born. For many, an era of hope liberation, possibility. For others of abandonment and despair. A most human century in which we begin really to understand that Nietzsche was right: we are beautifully, finally, achingly, alone. In this void, philosophy at its worst becomes self-reflective, linguistic, semantic, relativism having rendered any discussion of right and wrong, good and evil, to be the quaint concerns of another age. At its most provocative, it asks other questions. Those concerned with locating our stranded selves, when meaning seems to have died, nothing less, in short, then 'why do we live at all?' and 'what makes us who we are?' They ask, 'what now?' And we're still asking it. What will fortify us as another century, your century, commences? Do we abandon finally the search for truths that seem ever more elusive, even silly to some? The ethical? The moral? The good? Principles that by definition can never be prove when so much now can be proved? Or is all this finally and forever pointless? Are we done? We can destroy cities, alter the planet irreversibly, speak instantaneously face-to-face from across the globe, create life where there was to be none, even while intoxicating ourselves with it all. And yet, how do we still seek purpose? And where do we hope to find it if we're so busy convincing ourselves there needn't be any? And so we wander, eyes closed to the dark, while technology, science, medicine and godlessness blaze illusions around us, with less to guide us now than ever, seemingly omnipotent, but more human and just as afraid. These quandaries do not end with this course in a week from today. They begin. And I certainly haven't taught these writers for 30 years just so you can drop references to existential thinkers and their antecedents at dinner parties. The crowd is untruth. In an era darkened by the false shade of imperviousness, you and those who pause to question, carry the light. It's been a wonderful 34 years. Let's not be strangers, either to one another, or more importantly, to everything we've learned from one another. May your best years be yet to come. And so for us all.

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