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    John J. Lennon, who's currently serving a 28-year life sentence for drug dealing and a murder he committed in 2001. He is one of 23 out of 2,300 inmates(监犯)participating in an education program, and he advocates greater access to education in prison through TV. Currently, he says the TV is used as “an inability tool; it's a tool to keep us entertained cells.” But he suggests that prison TVs should stream online courses instead of movies.

    “If inmates had the chance to watch an online course then they might say, ‘Hey, look what's on Channel 3; it's an interesting lecture from a professor of philosophy.' Believe it or not, people will tune in, and after the lecture they're going to go on their gates, hang on their bars, and they're going to talk about it.”

    Education, he says, also makes prison a safer place. “If I'm working on a paper banging away(砰砰响个不停)on my typewriter, I have other things on my mind. I'm not fighting in the prison yard.” Most prison administrators support that view. “They understand it makes prison a safer place if you have a group of guys with their eyes on the prize who are trying to change themselves.”

    John J. Lennon arrived at Attica in 2004 with a 9th grade education, but in May will graduate with a two-year associate degree. Attica creative writing workshops have changed his life.

    “I came into prison looking up to gangsters(匪徒), now I look up to scholars and intellectuals like Doran Larson, Tim Golden, all these Pulitzer-winning journalists. Education has changed the lens(镜头)through which I view the world. I don't look up to gangsters anymore. I think it's a horrible lifestyle.”

    Hamilton College professor Doran Larson has been teaching creative writing workshops at Attica since 2006. He says the demand for education from inmates is enormous and that it's “almost impossible to create a program large enough to satisfy the desire which pushes against the public perception(认识)that such people inside aren't interested in education.”

    Thoughts on prison education have changed over the years. Until 1973, there was a period of rehabilitation(改造)in American prisons. Even after that year, college degree programs were available for inmates nationwide until 1994, when the country's movement to get tough on crime made prisoners not qualified for Pell fund aid. “We have moved to a punishment mentality(心态),” Larson says. No one cared about these people “as long as they are kept from the outside.”

    Larson argues that inmates want to become productive members of society. The prison population is “a huge untapped resource, both commercial and intellectual. And right now there is far from enough being done to tap into skills which can get them off the public dole(失业救济金)and turn them into taxpayers.”

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    魏晋南北朝之时,侠客的书写开始出现在诗歌中。魏晋诗歌中的男侠大多是边塞的少年侠客。他们的特质,总是自恋、爱美、高傲、挥霍无度、重友情而轻金钱和死生,甚至可以为友人或知遇者牺牲生命,然而魏晋南北朝的边塞诗大多是诗人的想象之作。到了唐朝,这种书写传统有了很大的改变,促成了侠客诗风的发展高峰。唐朝诗歌的侠客传统,主要出现在边塞诗中。

    唐朝边塞诗所描写的侠客,大多是胸怀大志的少年侠客,有些是住在西北边境、生活浪荡、喜欢逞凶斗狠的游侠儿,有些则是在长安、洛阳犯案之后逃到边塞的侠客。然而,当他们眼见西北外族入侵而国家危难之时,他们体内的另一种侠客情怀——爱国之情随之兴起,因而毅然从军报国。唐朝边塞诗中,就有许多的作品是描写侠客的从军报国。

    然而对许多诗人侠客而言,从军只是纯粹的爱国表现。许多诗人与侠客甚至是反战的。从汉末到唐初,长期以来一直是战争频仍的乱世。到了盛唐,又因拓展疆域的政策而长年征战。到了中晚唐,更因为安史之乱与藩镇割据,内战不断。侠客与诗人,甚至是平民百姓早已厌倦而害怕战争。在唐朝边塞诗中,许多作品深刻反映了诗人与侠客的厌战与反战的心态。特别是晚唐,除了内战之外,还有外族入侵。由于藩镇割据与内战的长期消耗,士兵与百姓,不管是在实质的体力还是精神上,都已经无法抵抗外族的入侵,因此有许多作品不仅主张反战,甚至大胆直言以投降的方式来争取和平。

    报恩与报仇是侠客最显著的特质。报恩,尤其是报知遇之恩,从《史记》的《刺客列传》就已是侠客特质的标签。而这个特质,对诗人侠客也不例外。高适报答哥舒翰即是典型的例子。侠客复仇,不管是为知遇者、友人、国家、正义或是为自己复仇,一直是古典文学所称颂的侠客精神。侠客复仇,并不是文学所虚构出来的。从史料得知,从春秋战国、汉魏六朝、甚至到了唐朝,复仇风气在社会上一直都非常盛行。虽然复仇是侠客用来展现侠义精神的重要行为,但男性侠客与女性侠客在复仇上,有着相当大的差别。男侠客可以为知遇者、为朋友、为弱小、为国家、为正义、为自己复仇,但从来没有为家人复仇,而诗歌中的女侠,只为家人复仇。

    唐朝边塞诗中有许多作品是描写诗人如何仰慕侠客的行为、如何借由从军以及打猎、放鹰等行为让自己感受侠客的豪放与英勇,从而想象自己就是侠客。但是令人好奇的是:为什么古代诗人总是向往侠客情怀?可能的一个解释,是侠客精神长期以来对诗人有激励作用,尤其是诗人受到挫折之时。在这些困顿挫折的生活中,侠客精神就经常被诗人拿来作为疗伤止痛的抚慰。

    除了少数诗人如李白善于剑术武艺之外,多数诗人都是文弱的书生,他们应该非常清楚他们的文弱体质是不可能与真实的侠客相比的,由此可见唐朝侠客诗风中所谓侠客,并不是与职业有关,而是指那些具有侠客特质的人。所谓侠客特质,一言以蔽之,侠之大者,不在于武,而在于侠。

(选自《文汇报》,有删改)