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The servant said nothing, but did his work the second year as he had done before, and when at the end of this year he again received no wages, he still stayed on without complaining. When the third year had passed, the master thought it over, then put his hand into his pocket, but pulled out nothing.
However, this time the servant said, “Master, I have served you honestly for three years. Be so good as to give me what by rights I have coming to me. I would like to be on my way and see something else of the world.”
“Yes, my good servant,” answered the old miser,“you have served me without complaint, and you shall be kindly rewarded.”
With this he put his hand into his pocket, then counted out three hellers one at a time, saying, “There, you have a heller for each year. That is a large and generous reward. Only a few masters would pay you this much.”
The good servant, who understood little about money, put his wealth into his pocket, and thought, “Ah, now that I have a full purse, why should I worry and continue to plague myself with hard work?”
So he set forth, uphill and down, singing and jumping for joy.
Now it came to pass that as he was passing by a thicket a little dwarf stepped out, and called to him,“Where are you headed, Brother Merry? You don’t seem to be burdened down with cares.”
“Why should I be sad?” answered the servant.“I have everything I need. Three years’ wages are jingling in my pocket.”
“How much is your treasure?” the dwarf asked him.
“How much? Three hellers in real money, precisely counted.”
“Listen,” said the dwarf, “I am a poor and needy man. Give me your three hellers. I can no longer work, but you are young and can easily earn your bread.”
Now because the servant had a good heart and felt pity for the dwarf, he gave him his three hellers, saying,“In God’s name, I won’t miss them.”
Then the dwarf said, “Because I see that you have a good heart I will grant you three wishes, one for each heller. They shall all be fulfilled.”
“Aha,” said the servant.“You are a miracle worker. Well, then, if it is to be so, first of all I wish for a blowpipe that will hit everything I aim at; second, for a fiddle, that when I play it, anyone who hears it will have to dance; and third, that whenever I ask a favor of anyone, it will be granted.”
“You shall have all that,” said the dwarf. He reached into the bush, and what do you think, there lay a fiddle and a blowpipe, all ready, just as if they had been ordered. He gave them to the servant, saying, “No one will ever be able to deny any request that you might make.”
“What more could my heart desire?” said the servant to himself, and went merrily on his way.
Soon afterward he met a Jew with a long goatee, who was standing listening to a bird singing high up in the top of a tree.
“One of God’s own miracles,” he shouted, “that such a small creature should have such a fearfully loud voice. If only it were mine! If only someone would sprinkle some salt on its tail!”
“If that is all you want,” said the servant,“then the bird shall soon be down here.” He took aim, hit it precisely, and the bird fell down into a thorn hedge.
“Rogue,” he said to the Jew, “Go and fetch the bird out for yourself.”
“My goodness,” said the Jew, “don’t call me a rogue, sir, but I will be the dog and get the bird out for myself. After all, you’re the one who shot it.”
Then he lay down on the ground and began crawling into the thicket. When he was in the middle of the thorns, the good servant could not resist the temptation to pick up his fiddle and begin to play.
The Jew’s legs immediately began to move, and he jumped up. The more the servant fiddled the better went the dance. However, the thorns ripped apart the Jew’s shabby coat, combed his beard, and pricked and pinched him all over his body.
“My goodness,” cried the Jew, “what do I want with your fiddling? Stop playing, sir. I don’t want to dance.”
But the servant did not listen to him, and thought,“You have fleeced people often enough, and now the thorn hedge shall do the same to you.” He began to play all over again, so that the Jew had to jump even higher, leaving scraps from his coat hanging on the thorns.
“Oh, woe is me!” cried the Jew. “I will give the gentleman anything he asks, if only he quits fiddling, even a purse filled with gold.”
“If you are so generous,” said the servant,“then I will stop my music. But I must praise the singular way that you dance to it.” Then he took his purse he went on his way.
The Jew stood there quietly watching the servant until he was far off and out of sight, and then he screamed out with all his might, “You miserable musician, you beer-house fiddler! Wait until I catch you alone. I will chase you until you wear the soles off your shoes. You ragamuffin, just put a groschen in your mouth, so that you will be worth six hellers.” He continued to curse as fast as he could speak. As soon as he had thus refreshed himself a little, and caught his breath again, he ran into the town to the judge.
“Judge, sir,” he said, “Oh, woe is me! See how a godless man has robbed me and abused me on the open road. A stone on the ground would feel sorry for me. My clothes are ripped into shreds. My body is pricked and scratched to pieces. And what little I owned has been taken away with my purse―genuine ducats, each piece more beautiful than the others. For God’s sake, let the man be thrown into prison.”
The judge asked, “Was it a soldier who cut you up like that with his saber?”
“God forbid,” said the Jew. “He didn’t have a naked dagger, but rather a blowpipe hanging from his back, and a fiddle from his neck. The scoundrel can easily be recognized.”
The judge sent his people out after him. They found the good servant, who had been walking along quite slowly. And they found the purse with the money on him as well.
When he was brought before the judge he said,“I did not touch the Jew, nor take his money. He offered it to me freely, so that I would stop fiddling, because he could not stand my music.”
“God forbid!” cried the Jew.“He is reaching for lies like flies on the wall.”
The judge did not believe his story, and said,“That is a poor excuse. No Jew would do that.” And because he had committed robbery on the open road, the good servant was sentenced to the gallows.
As he was being led away, the Jew screamed after him, “You good-for-nothing. You dog of a musician. Now you will receive your well earned reward.”
The servant walked quietly up the ladder with the hangman, but on the last rung he turned around and said to the judge,“Grant me just one request before I die.”
“Yes,” said the judge, “if you do not ask for your life.”
“I do not ask for life,” answered the servant, “but let me play my fiddle one last time.”
The Jew cried out miserably, “For God’s sake, do not allow it! Do not allow it!”
But the judge said, “Why should I not grant him this short pleasure? It has been promised to him, and he shall have it.” In any event, he could not have refused because of the gift that had been bestowed on the servant.
The Jew cried, “Oh, woe is me! Tie me up. Tie me up tightly.”
The good servant took his fiddle from his neck, and made ready. As he played the first stroke, they all began to quiver and shake: the judge, the clerks, and the court officials. The rope fell out of the hand of the one who was going to tie up the Jew.
At the second stroke they all lifted their legs. The hangman released the good servant and made ready to dance.
At the third stroke everyone jumped up and began to dance. The judge and the Jew were out in front and were the best at jumping. Soon everyone who had gathered in the marketplace out of curiosity was dancing with them, old and young, fat and thin, all together with each other. Even the dogs that had run along with the crowd stood up on their hind legs and hopped along as well. The longer he played, the higher the dancers jumped, until they were knocking their heads together and crying out terribly.
Finally the judge, quite out of breath, shouted,“I will give you your life, but just stop fiddling.”
The good servant listened to this, then took his fiddle, hung it around his neck again, and climbed down the ladder. He went up to the Jew, who was lying upon the ground gasping for air, and said,“You rogue, now confess where you got the money, or I will take my fiddle off my neck and begin to play again.”
“I stole it. I stole it,” he cried. “But you have honestly earned it.”
With that the judge had the Jew led to the gallows and hanged as a thief.
一个农场主有一个忠诚的仆人，这个仆人辛辛苦苦地给他干了三年的活，而他却没有给仆人付过任何工钱。最后仆人打定主意，如果农场主再不付给他工钱，他就不再干下去了。
他找到农场主说：“我为你勤勤恳恳地做了这么久的事，相信你会根据我的劳动付给我应得的工钱。”农场主是一个极其吝惜的守财奴，他知道这个仆人头脑非常简单，所以，只拿出三便士给他，也就是一年一便士的工钱。可怜的仆人竟以为这是一笔大数目的钱财，自言自语地说：“我为什么还要在这儿拚命干活，还要在生活这么差的地方待下去呢？我现在可以到外面广阔的世界里去游玩，去寻找自己的快乐呀！”说完，他把钱放进自己的钱袋里，离开了农庄，开始了他的漫游旅程。
一天，当他翻过山岭，独自又唱又跳地走在一片田野上时，他遇到了一个小矮人。小矮人问他是什么事使得他这么高兴愉快，他回答说：“嗨！为什么要愁眉苦脸呢？我身体健康，口袋里有我三年储蓄的一大笔工钱，还有什么好担心的呢？”小矮人说道：“到底有多少钱呀？”仆人回答道：“整整三便士。”小矮人试探道：“我太穷困了，真希望你能把那些钱给我。”仆人心地很善良，看到他个子这么矮，的确是个贫困的样子，对他很同情，就把自己的钱都给了他。作为回报，小矮人对他说：“你有这么一颗善良的心，我将满足你三个愿望――一便士一个，你喜欢什么就选择什么。”仆人很高兴自己交上了好运，说道：“我喜欢的东西很多，但并不是钱。第一，我要一张弓，用这张弓，任何被我瞄准的东西都会掉下来;第二，我要一架小提琴，当我演奏时，每个听到琴声的人都会跳起舞来;第三，我希望每个人都会满足我提出的要求。”小矮人说他就会有他希望的东西，说完，就像变戏法似地拿出一副弓箭和一架小提琴给了他，然后就不见了。
诚实的仆人怀着惊奇而又兴奋的心情上路了。要是说他前一阵子是十分快乐的话，那他现在可以说是一百分的快乐，他唱得比刚才更欢，跳得更起劲了。不久，他遇见了一个老守财奴，在他们相遇的地方有一棵树，树梢的嫩枝上站着一只鸟儿，鸟儿叫得正欢。守财奴说道：“哟！多么漂亮的鸟啊！要是能买到这样一只鸟，花多少钱我也愿意。”仆人听见后说道：“如果真是这样，我很快就会要它下来。”说罢，他举起他的弓，望上瞄准，那鸟儿马上掉下来落进了树下的灌木丛中。守财奴一见，也不谈钱的事，马上爬进树丛中去找鸟儿，但他刚刚爬到里面时，仆人拿起小提琴拉了起来。随着琴声的传出，守财奴开始跳起舞来，他在树丛中跳来跳去，越跳越高，树丛中的荆棘很快就钩破了他的衣裳，使他浑身的衣裳都成了破布条，身上也被划破，伤痕累累，鲜血淋漓。守财奴哭道：“哎哟！看在上帝的份上！大师，大师呀！请别再拉小提琴了，我做了什么要遭受这份罪啊？”仆人说道：“你吝啬小气，剥削了许许多多的贫穷人们，这只是你得到的报应。”说完，他拉起了另一首曲子。守财奴开始哀求他，答应给他钱，让他能停止跳舞、爬出树丛。但他却又不肯多给钱。
仆人就把琴声拉得更响了，守财奴跟着跳得越来越剧烈，出的钱也越来越多，最后他答应把钱袋里的整整一百个金币都给仆人，这些金币都是他刚刚从穷人那儿榨取来的。当仆人看到这么多钱，说道：“我就同意你的请求了。”于是，他拿起钱袋，收好提琴，高高兴兴地又踏上了旅途。
仆人一走，守财奴慢慢地从树丛中爬了出来，他浑身衣不遮体，一副凄凄惨惨的样子，不禁愤恨不已，开始考虑起怎样进行报复来，他要用奸计来对付仆人。最后他跑到法官那里，控告说有一个恶棍强迫他进行交易，骗抢了他的钱财，这个家伙的背后挂着一张弓，脖子上挎着一架小提琴。法官听了，派出巡警到处去找，说不管在哪里找到都要把他带到法庭来。巡警们不久就抓到了这个仆人，并把他带到了法庭，要对他进行审判。
守财奴开始了他的控告，说仆人骗抢了他的钱财。仆人分辩说：“不是这样，事实是我为你演奏一首曲子后你给我的报酬。”但是法官说这是不可能的事情，驳回了仆人的辩护词，判了他绞刑，草草地将这个案子结了。
仆人被带了出去，但当他站在绞刑架台子上时，他说道：“法官大人，请答应我最后一个心愿。”法官回答说：“只要你的要求不是赦免你，我都可以答应。”“我不是要求你赦免我，只是想请你允许我最后演奏一次小提琴。”守财奴一听，大叫道：“啊，不！不！看在上帝的份上，千万不要听他演奏！千万不要让他演奏！”法官却说道：“就让他演奏吧，他很快就会演奏完的。”其实，这完全是小矮人送给他的第三件礼物，没有人能够拒绝他的要求。
Jacob and Wilhelm Grimm
Once upon a time there was a rich man who had a servant who served him diligently1 and honestly. Every morning he was the first one out of bed, and at night the last one to go to bed. Whenever there was a difficult job that nobody wanted to do, he was always the first to volunteer. He never complained at any of this, but was contented2 with everything and always happy.
When his year was over, his master gave him no wages, thinking, "That is the smartest thing to do, for it will save me something. He won't leave me, but will gladly stay here working for me."
The servant said nothing, but did his work the second year as he had done before, and when at the end of this year he again received no wages, he still stayed on without complaining. When the third year had passed, the master thought it over, then put his hand into his pocket, but pulled out nothing.
However, this time the servant said, "Master, I have served you honestly for three years. Be so good as to give me what by rights I have coming to me. I would like to be on my way and see something else of the world."
"Yes, my good servant," answered the old miser3, "you have served me without complaint, and you shall be kindly4 rewarded."
With this he put his hand into his pocket, then counted out three hellers one at a time, saying, "There, you have a heller for each year. That is a large and generous reward. Only a few masters would pay you this much."
The good servant, who understood little about money, put his wealth into his pocket, and thought, "Ah, now that I have a full purse, why should I worry and continue to plague myself with hard work?"
So he set forth5, uphill and down, singing and jumping for joy.
Now it came to pass that as he was passing by a thicket6 a little dwarf7 stepped out, and called to him, "Where are you headed, Brother Merry? You don't seem to be burdened down with cares."
"Why should I be sad?" answered the servant. "I have everything I need. Three years' wages are jingling8 in my pocket.
"How much is your treasure?" the dwarf asked him.
"How much? Three hellers in real money, precisely9 counted."
"Listen," said the dwarf, "I am a poor and needy10 man. Give me your three hellers. I can no longer work, but you are young and can easily earn your bread."
Now because the servant had a good heart and felt pity for the dwarf, he gave him his three hellers, saying, "In God's name, I won't miss them."
Then the dwarf said, "Because I see that you have a good heart I will grant you three wishes, one for each heller. They shall all be fulfilled."
"Aha," said the servant. "You are a miracle worker. Well, then, if it is to be so, first of all I wish for a blowpipe that will hit everything I aim at; second, for a fiddle11, that when I play it, anyone who hears it will have to dance; and third, that whenever I ask a favor of anyone, it will be granted."
"You shall have all that," said the dwarf. He reached into the bush, and what do you think, there lay a fiddle and a blowpipe, all ready, just as if they had been ordered. He gave them to the servant, saying, "No one will ever be able to deny any request that you might make."
"What more could my heart desire?" said the servant to himself, and went merrily on his way.
Soon afterward12 he met a Jew with a long goatee, who was standing13 listening to a bird singing high up in the top of a tree.
"One of God's own miracles," he shouted, "that such a small creature should have such a fearfully loud voice. If only it were mine! If only someone would sprinkle some salt on its tail!"
"If that is all you want," said the servant, "then the bird shall soon be down here." He took aim, hit it precisely, and the bird fell down into a thorn hedge.
"Rogue14," he said to the Jew, "Go and fetch the bird out for yourself."
"My goodness," said the Jew, "don't call me a rogue, sir, but I will be the dog and get the bird out for myself. After all, you're the one who shot it."
Then he lay down on the ground and began crawling into the thicket. When he was in the middle of the thorns, the good servant could not resist the temptation to pick up his fiddle and begin to play.
The Jew's legs immediately began to move, and he jumped up. The more the servant fiddled15 the better went the dance. However, the thorns ripped apart the Jew's shabby coat, combed his beard, and pricked16 and pinched him all over his body.
"My goodness," cried the Jew, "what do I want with your fiddling17? Stop playing, sir. I don't want to dance."
But the servant did not listen to him, and thought, "You have fleeced people often enough, and now the thorn hedge shall do the same to you." He began to play all over again, so that the Jew had to jump even higher, leaving scraps18 from his coat hanging on the thorns.
"Oh, woe19 is me!" cried the Jew. "I will give the gentleman anything he asks, if only he quits fiddling, even a purse filled with gold."
"If you are so generous," said the servant, "then I will stop my music. But I must praise the singular way that you dance to it." Then he took his purse he went on his way.
The Jew stood there quietly watching the servant until he was far off and out of sight, and then he screamed out with all his might, "You miserable20 musician, you beer-house fiddler! Wait until I catch you alone. I will chase you until you wear the soles off your shoes. You ragamuffin, just put a groschen in your mouth, so that you will be worth six hellers." He continued to curse as fast as he could speak. As soon as he had thus refreshed himself a little, and caught his breath again, he ran into the town to the judge.
"Judge, sir," he said, "Oh, woe is me! See how a godless man has robbed me and abused me on the open road. A stone on the ground would feel sorry for me. My clothes are ripped into shreds21. My body is pricked and scratched to pieces. And what little I owned has been taken away with my purse —— genuine ducats, each piece more beautiful than the others. For God's sake, let the man be thrown into prison."
The judge asked, "Was it a soldier who cut you up like that with his saber?"
"God forbid," said the Jew. "He didn't have a naked dagger22, but rather a blowpipe hanging from his back, and a fiddle from his neck. The scoundrel can easily be recognized."
The judge sent his people out after him. They found the good servant, who had been walking along quite slowly. And they found the purse with the money on him as well.
When he was brought before the judge he said, "I did not touch the Jew, nor take his money. He offered it to me freely, so that I would stop fiddling, because he could not stand my music."
"God forbid!" cried the Jew. "He is reaching for lies like flies on the wall."
The judge did not believe his story, and said, "That is a poor excuse. No Jew would do that." And because he had committed robbery on the open road, the good servant was sentenced to the gallows23.
As he was being led away, the Jew screamed after him, "You good-for-nothing. You dog of a musician. Now you will receive your well earned reward."
The servant walked quietly up the ladder with the hangman, but on the last rung he turned around and said to the judge, "Grant me just one request before I die."
"Yes," said the judge, "if you do not ask for your life."
"I do not ask for life," answered the servant, "but let me play my fiddle one last time."
The Jew cried out miserably24, "For God's sake, do not allow it! Do not allow it!"
But the judge said, "Why should I not grant him this short pleasure? It has been promised to him, and he shall have it." In any event, he could not have refused because of the gift that had been bestowed25 on the servant.
The Jew cried, "Oh, woe is me! Tie me up. Tie me up tightly."
The good servant took his fiddle from his neck, and made ready. As he played the first stroke, they all began to quiver and shake: the judge, the clerks, and the court officials. The rope fell out of the hand of the one who was going to tie up the Jew.
At the second stroke they all lifted their legs. The hangman released the good servant and made ready to dance.
At the third stroke everyone jumped up and began to dance. The judge and the Jew were out in front and were the best at jumping. Soon everyone who had gathered in the marketplace out of curiosity was dancing with them, old and young, fat and thin, all together with each other. Even the dogs that had run along with the crowd stood up on their hind26 legs and hopped27 along as well. The longer he played, the higher the dancers jumped, until they were knocking their heads together and crying out terribly.
Finally the judge, quite out of breath, shouted, "I will give you your life, but just stop fiddling."
The good servant listened to this, then took his fiddle, hung it around his neck again, and climbed down the ladder. He went up to the Jew, who was lying upon the ground gasping28 for air, and said, "You rogue, now confess where you got the money, or I will take my fiddle off my neck and begin to play again."
"I stole it. I stole it," he cried. "But you have honestly earned it."
With that the judge had the Jew led to the gallows and hanged as a thief.
一个农场主有一个忠诚的仆人，这个仆人辛辛苦苦地给他干了三年的活，而他却没有给仆人付过任何工钱。最后仆人打定主意，如果农场主再不付给他工钱，他就不再干下去了。
他找到农场主说：“我为你勤勤恳恳地做了这么久的事，相信你会根据我的劳动付给我应得的工钱。”农场主是一个极其吝惜的守财奴，他知道这个仆人头脑非常简单，所以，只拿出三便士给他，也就是一年一便士的工钱。可怜的仆人竟以为这是一笔大数目的钱财，自言自语地说：“我为什么还要在这儿拚命干活，还要在生活这么差的地方待下去呢？我现在可以到外面广阔的世界里去游玩，去寻找自己的快乐呀！”说完，他把钱放进自己的钱袋里，离开了农庄，开始了他的漫游旅程。
一天，当他翻过山岭，独自又唱又跳地走在一片田野上时，他遇到了一个小矮人。小矮人问他是什么事使得他这么高兴愉快，他回答说：“嗨！为什么要愁眉苦脸呢？我身体健康，口袋里有我三年储蓄的一大笔工钱，还有什么好担心的呢？”小矮人说道：“到底有多少钱呀？”仆人回答道：“整整三便士。”小矮人试探道：“我太穷困了，真希望你能把那些钱给我。”仆人心地很善良，看到他个子这么矮，的确是个贫困的样子，对他很同情，就把自己的钱都给了他。作为回报，小矮人对他说：“你有这么一颗善良的心，我将满足你三个愿望——一便士一个，你喜欢什么就选择什么。”仆人很高兴自己交上了好运，说道：“我喜欢的东西很多，但并不是钱。第一，我要一张弓，用这张弓，任何被我瞄准的东西都会掉下来；第二，我要一架小提琴，当我演奏时，每个听到琴声的人都会跳起舞来；第三，我希望每个人都会满足我提出的要求。”小矮人说他就会有他希望的东西，说完，就像变戏法似地拿出一副弓箭和一架小提琴给了他，然后就不见了。
诚实的仆人怀着惊奇而又兴奋的心情上路了。要是说他前一阵子是十分快乐的话，那他现在可以说是一百分的快乐，他唱得比刚才更欢，跳得更起劲了。不久，他遇见了一个老守财奴，在他们相遇的地方有一棵树，树梢的嫩枝上站着一只鸟儿，鸟儿叫得正欢。守财奴说道：“哟！多么漂亮的鸟啊！要是能买到这样一只鸟，花多少钱我也愿意。”仆人听见后说道：“如果真是这样，我很快就会要它下来。”说罢，他举起他的弓，望上瞄准，那鸟儿马上掉下来落进了树下的灌木丛中。守财奴一见，也不谈钱的事，马上爬进树丛中去找鸟儿，但他刚刚爬到里面时，仆人拿起小提琴拉了起来。随着琴声的传出，守财奴开始跳起舞来，他在树丛中跳来跳去，越跳越高，树丛中的荆棘很快就钩破了他的衣裳，使他浑身的衣裳都成了破布条，身上也被划破，伤痕累累，鲜血淋漓。守财奴哭道：“哎哟！看在上帝的份上！大师，大师呀！请别再拉小提琴了，我做了什么要遭受这份罪啊？”仆人说道：“你吝啬小气，剥削了许许多多的贫穷人们，这只是你得到的报应。”说完，他拉起了另一首曲子。守财奴开始哀求他，答应给他钱，让他能停止跳舞、爬出树丛。但他却又不肯多给钱。
仆人就把琴声拉得更响了，守财奴跟着跳得越来越剧烈，出的钱也越来越多，最后他答应把钱袋里的整整一百个金币都给仆人，这些金币都是他刚刚从穷人那儿榨取来的。当仆人看到这么多钱，说道：“我就同意你的请求了。”于是，他拿起钱袋，收好提琴，高高兴兴地又踏上了旅途。
仆人一走，守财奴慢慢地从树丛中爬了出来，他浑身衣不遮体，一副凄凄惨惨的样子，不禁愤恨不已，开始考虑起怎样进行报复来，他要用奸计来对付仆人。最后他跑到法官那里，控告说有一个恶棍强迫他进行交易，骗抢了他的钱财，这个家伙的背后挂着一张弓，脖子上挎着一架小提琴。法官听了，派出巡警到处去找，说不管在哪里找到都要把他带到法庭来。巡警们不久就抓到了这个仆人，并把他带到了法庭，要对他进行审判。
守财奴开始了他的控告，说仆人骗抢了他的钱财。仆人分辩说：“不是这样，事实是我为你演奏一首曲子后你给我的报酬。”但是法官说这是不可能的事情，驳回了仆人的辩护词，判了他绞刑，草草地将这个案子结了。
仆人被带了出去，但当他站在绞刑架台子上时，他说道：“法官大人，请答应我最后一个心愿。”法官回答说：“只要你的要求不是赦免你，我都可以答应。”“我不是要求你赦免我，只是想请你允许我最后演奏一次小提琴。”守财奴一听，大叫道：“啊，不！不！看在上帝的份上，千万不要听他演奏！千万不要让他演奏！”法官却说道：“就让他演奏吧，他很快就会演奏完的。”其实，这完全是小矮人送给他的第三件礼物，没有人能够拒绝他的要求。
首先，在一个体系内部，流出银行而投入民商两部门的货币量是单向流动的，只会增加不会减少，除了没收居民或厂商存款并加以销毁之外，没有再流回银行的可能（指所有权归属）。所谓循环是数量不改变的内部循环，整体上不具有“内生”和“湮灭”运动，因此，银行是经济的外生机构，货币发行是经济的外生变量。
其次，然而，价值流却不同，因为价值是人赋予事物的东西，是人的价值判断的产物，因此，价值的主观性决定了在物品数量不变的情况下，价值可以随时间而增加或者减少，这就表现为价值的“内生”或“湮灭”运动。
如果把GDP作为货币发行的依据，价值流的有增有减和货币流的只增不减就形成一对内在的不协调性。就会出现GDP下降的时候需要回收封存货币，而货币一旦发行是无法收回的。因此，GDP作为货币发行依据本身就是有问题的。
再次，消费品的价值随着消费活动随同商品一起湮灭，而获取或接受这种价值湮灭或转移的劳动力的价值和消费量没有关系，即一个劳动力的价值并不会因为他多吃了几斤肉而有所改变。
只要银行不指定本位商品并设定其价值量，而采用没有“一美元就是一美元”的非本位制货币体制，则货币量问题就是一个并不存在的伪问题。
参照“时间货币”的思路，以劳动力的服务时间作为“本位商品”。假定一个国家的经济发展水平按照每年吸纳劳动力的服务时间数量衡量，比如平均就业居民的劳动时间为H小时/年，如果在货币发行的第一年设定单位劳动服务时间的货币量平均为m元，则总货币发行量为M＝m•H。
在M＝m•H这个式子当中，唯独H是可以客观的测量的，而H和m是相互决定的，因此是一个不定解的式子。
一旦设定m，则一个居民一天工作八小时就可以获取8m的货币工资，他就会考虑如何用8m货币安排最低的生活保障，这时，平均的生活资料需求量水平和这个货币量之间的关系，就决定了生活资料的价格水平。
例如，当时一个人每天需要0.5kg食物，则0.5kg粮食的最高售价就是8m元，或说粮价是16m元/kg。再高，就养不活一个劳动力了，整体上生产活动就无以为继了。同样，如果煤的价格也可以根据从采挖到运输、销售各个环节的劳动力用量来得到其最高价格水平。而随后的价格波动完全取决于劳动生产率的发展水平。
这就是说，价格的原始决定是人为的，随后的发展变化也是在此基础上由供求速度变化决定的。
现实的经济就是，厂商雇佣居民劳动生产足够全体人口生活的商品，然后给商品人为地定下一个价格，这个价格就是居民劳动力的价格。比如，雇佣H小时的居民劳动，生产Q数量的商品，则Hm为居民得到的货币数量，居民用此数量货币购买Q数量的商品，则商品的价格就是Hm/Q，然后按照以此价格吸纳的劳动力价值从货币当局得到自己梦寐以求的货币。
货币政策的原则究竟应该是恒定价格水平还是恒定本位商品的价值？
在宏观上，供求总是平衡的，除非厂商是非理性的，不顾库存信号盲无目标地生产。实际上，如果货币当局的货币政策是以所有商品的价格均衡为目标，则必然要穷于应付。因此，货币当局只能选定最基本的商品比如粮食、能源为目标，这实际上又回到了本位商品制上面了。如果粮食和能源的生产是完全自由化、市场化的，那么货币当局就要能够准确获取生产的信息，以便使得货币量和这些基础商品的数量对应。
而如果是以恒定本位商品的价值为原则发行货币，则只要选用数量恒稳的本位商品就可以确定发行量，比如国土疆域、居民寿命（时间）、严格控制的粮食储备等等。这时候，物价会根据需求自行调整并引导资源的合理有效配置。
那种认为货币当局没有必要存在的观点是完全不可取的，因为货币发行之初的人为定价必须有一个统一的尺度。否则，就不会出现统一的货币了。最终的货币上面会印制着各种价值单位，只是一个以无数种商品为计量标准的欠条，如张三欠李四一斗小麦、王五欠麻六一头牛等等，这种欠条在债务结清时就会变成废纸，而不能成为货币。
货币当局就代表一种稳定的信用，而私人机构是很难形成这种信用的。一旦私人机构形成了全民共识的信用，它也就演变成为了实质性的货币当局。就像封建社会的货币当局其实就是皇族私人一样。当今的货币当局是历史演进形成的，而不是一下子造就的，历史上曾经出现过的各个诸侯竞相造币而使得货币成色大打折扣的现象。
一个有秩序的社会就是一个法制社会，而货币当局就是经济领域里的最高执法结构，没有这个执法机构，经济秩序必然陷于混乱。即便是货币作为纯粹的信用符号，我们也需要在交换时相互确认对方的信用，如果所有这种确认信用的行为都由交换者自己进行，总的社会成本将会大大增加，因此，货币当局就起着信用管理的作用，从整体上降低社会成本。
取消货币当局试行货币私营化的建议，其实就是经济领域里的无政府主义思潮。
有人预期，未来的“世元”在很大程度上会以地球陆地面积抑或地球总表面积作为定价的本位商品。而另一个可能性是以居民数量为依据，即承认每一个居民的生命具有固定的、平等的价值，体现价值概念的根本意义。
如果发行数量恒定的“世元”面世，按照前面的理论：S1+S2=M，则不再有以货币量衡量的经济增长问题存在，相反，“通缩率”将会成为一个值得追求的经济指标。因为通缩的实质是单位货币的购买力的增强，即居民的实际收入水平提高了，原有的收入可以换取更多的消费品，也就是生活水平和质量提高了。此时，通缩率的同义词“物价下降幅度”将会是政府值得炫耀的业绩指标。这时，经济指标和居民生活水平脱节甚至相反的问题也就不再存在了。
实际上，由于根本的价值意义是人的生命，而人口数量短时期内是一个稳定的变量，因此，随着生产发展生产越来越多的商品的话，单位商品对应的生命时间（命价——单位商品值几条命）是越来越小，也就是说，总体上单位商品本质上的价值量是在下降，即通缩。也就是说生产力提高意味着单位生命时间可以生产并消费的商品越来越多，即实际收入水平增加。亦即就价值流来衡量的话，经济的发展应该表现为总体商品价格递减之势，而非价格的稳定，更非通涨。假如追求商品总价值的上升，说明脱离了人本思想，把自身的生命看得越来越淡了，这是不符合人类社会价值观的发展趋势的。
炫耀通缩，实际上就是炫耀生命价值的提升。
从价值的本质意义来看和以本位商品为依据发行货币来看，都导出固定的结论：通缩。也就是说，不以本位商品为依据定量发行货币，实际上违背了人类对生命意义的认识规律。
货币变成一个纯粹的价值计量单位，而流通便利性主要依靠货币的辅币结构控制，而随着货币的电子化，辅币结构问题也会逐渐消失。一座房屋的交易结果是，买主信用帐户上的数字变小了，卖主电子帐户上的数字增加相应的一笔，而随着这种数字转移房屋的所有权由卖主转移到买主。仅此而已。
这时，人们或许会因为这种看不见的电子交易而对拜物教式的货币积累感到空虚和迷茫。其实，就像现在对于许多富起来的人一样，财富已经变成了存折上的数字游戏。这将极大地挑战人们的财富观念和人生价值观念。
要不要完全电子化、信用化的货币并不是一件简单的事情。宗教存在的价值在于它有效地缓解了人们对于生命注定要消亡的恐惧，同样，货币拜物教填充了人们满足实际需要之外空虚的精神需求。造出一个货币拜物教来，使得多少世代的人们沉迷其中，“充实”地打发掉自己的生命时光，这就如同庞大的政府机构同时也是一个就业渠道一样，并非没有其好的一面。对于各种宗教来说，神、佛或上帝原本存在于人的心中，仅仅是一种信仰，但人们需要使其形式化表面化，因此要造出神灵的雕像和建立供奉雕像的庙堂。不断地增发无法收回的货币，也是满足货币拜物教的需要的惟一手段。
因此，只要对货币拜物教存在的合理性不予完全的否认，则对“炫耀通缩的时代”的企盼目前还只能说是“遥望”。不存在为明天的消费而节欲的逻辑。因为明日复明日，明日无穷多，永无消费的理由存在。如果这个世界上仅有守财奴一种人，则节欲就是生活准则，世界很快就会进入维系基本需求的最低消费时代即完全的通缩时代。
如果世界上都是及时行乐者，而且“乐”只能从交换中获取，则经济注定就是膨胀性的，大家都为消费而消费，在世上匆匆而过，一个加工消耗资源的有机机器而已。
问题就在于，这个世界既不是守财奴的世界也不单纯是及时行乐者的世界，而是两种人组成的世界。当守财奴占据上风的时候，把货币看得很重，其它物品看得很轻，需求速度下降，推动物价下降，经济就进入通缩时代；相反，当及时行乐者占据上风的时候，需求速度上升，价格具有上行趋势，经济就进入通胀时代。（《西方经济学的终结》，张建平，中国经济出版社，P141）
“难能可贵”和值得庆幸的是两种不同的人居然是互补的。守财奴为了把货币当局不断增发的货币敛聚起来，就要不断的投资，而投资就是给他人发工资，而他人如果是今朝有酒今朝醉，就会及时把收入（货币配发连同工资收入）花费出去，一并返还厂商。经济的流通恰好可以满足两种人的同时存在——行乐者和守财者一起创造财富，财富归行乐者享用，而被享用的财富被货币当局及时用统一的符号记录在叫做货币的纸上，满足守财奴们的收藏爱好。
两种人可以共生的条件之一就是货币当局要及时把行乐者消耗的财富记录在案转交给守财者。
那么，你是愿意做一个清心寡欲的守财奴还是做一个消费资源的有机机器？
前天看到一则新闻，英国86岁光棍老汉比尔•阿勒斯布鲁克一辈子吝啬，终生住在一幢破败不堪的小屋中，每天只吃一碗麦片粥和一个烂苹果。但日前比尔因意外火灾遇难后，人们竟在他家中发现了近200万英镑股票！成为当代的守财奴代表。早在2003年就有一位叫做约瑟夫利克的英国“守财奴”住在破烂的屋子、只穿二手衣服，甚至到邻居家看电视以节省电费。但是约瑟夫利克是一位值得尊敬的守财奴，去世时他把生平攒下的110万英镑悉数捐给“导盲犬协会”。
当然，大家也一定对富豪的奢侈和靡费司空见惯了，无须再一一举例。
通过论述，我们证明了两个相互矛盾的必要条件：必须不断地增发货币和保持货币量的稳定性。怎么解释这两个必要性之间的矛盾呢？如果货币和本位商品挂钩，货币量问题消失，货币当局的任务仅仅是保证货币损耗的及时补充，经济体内的货币总量不再变化。
理性人的行为原则是“趋利避害”，但是，价值主观论则说，这是不可证明的，各人所趋之利和所避之害都不尽相同。我们甚至可以进一步地说，理性人都是要用最小的付出获取最大的享受。但是，问题依然没有消失，即不同价值观的人对“享受”的理解是不同的。守财奴以聚财为乐，把货币看作是最终目标；而败家子则视金钱为粪土，仅仅将之当作一个工具。一个是手持一大堆欠条，乐于作为一个债权人；一个是要尽快找到债主把欠条清掉。
劳动价值论是以劳动时间计算价值，本质上是以人的生命作为价值本位的。如果守财奴和败家子都是以生命为最高价值标准的话，则相对于稳定的、差异不大的生命时间来说，守财奴用固定的生命换回的货币数量越来越大，也就是说命越来越值钱，而钱越来越不值命了。而败家子在生命期间得到的非货币商品越来越多，即命越来越值物，而物越来越不值命了。总归来说，如果各自向着各自的目标运动的话，结果都表现为生命价值的提高。
你瞧，守财奴和败家子殊途同归，最终冥冥之中都是在追求生命价值的最大化，而追求得到的结果是自古到今，守财奴和败家子的寿命没有什么差异，是不是像《石头记》所说的“终究一个土馒头”。就像那个守财奴的英国老人也活到了八十多岁一样。也就是说，行为并没有达到动机目标。由此，对经济行为的分析倒向一个无解的哲学命题：生命的意义。
反过来说，如果逐步认识到生命价值的提高，说明生命的意义得以体现，而结果应该是生命之外的东西的贬值。换句话说，生命货币的通缩应该是守财奴和败家子共同追求的一个结果。但是，货币和非货币的价值之比如何变化其实是不确定的，要看社会上守财奴多还是败家子多了。败家子乐于用钱买物，物重币轻，通货膨胀；守财奴乐于卖物存钱，物轻币重，通货紧缩。
说到妈妈，每个人都有，可是，我的妈妈，绝对和你们的妈妈与众不同。
我的妈妈，在我的眼里，有时是一个守财奴，有时是一个爱护孩子的人，有时他又是一个坚定的人……
我的妈妈说到他守财奴，他就是一个小气鬼。说他小气，她就连5毛都不肯给。说到她爱护孩子，他就在我发烧的时候，给我一个温暖的怀抱……说到她坚定，她就练少给我妈妈1元，他都上们要。
这就是我的古怪妈妈。你的呢？
五年级:宋宇城
俗话说：“有钱能使鬼推磨。”“没有钱是万万不能的。”当今社会，是“金钱如此诱人，引无数‘英雄’竞‘折腰’”。钱真的那么有魔力、那么诱人吗？
有一次期末，老师说：“把全册中要求背的课文再到组长那儿背一遍，组长到龙俞伶（我）那儿背。”有一个组长不知是嫌麻烦还是怎么，居然开口对我说：“龙俞伶，我给你钱，我不背，行不行嘛？”我一下子蒙了，当马上反应过来，斩钉截铁地说：“不行！怎么能这样呢？你这不是叫我做伪证，你捡便宜吗？”他听了后，还不死心，又苦苦求到：“哎呀，那我就少背一些，行吗？”什么？少背不是和不背差不多吗？性质还是一样的呀！况且，我可不是为钱而活，把钱当命的那种人，这种事我可不做！“不行！”我不再多所。最终他对我说：“你真是一个铁面无私的人！”我不由得想起“贵”和“贱”两个字，都有“贝”——，为什么一个高贵，一个低贱呢？把钱踏在脚下，不被钱所控制，人品自然高贵，可怜兮兮地把钱抱在怀里，天天围着它转，自然就成了低贱的守财奴。不被钱所控制很简单，只要决心狠一点，行动果断一点，面对钱看开一点：钱算什么！难道我就值这么一点吗？这样就不会沦为低贱的守财奴了。只要认识到生命的价值，就不会把钱看得这么重了。
事实证明了：钱不是这么有魔力，这么诱人。只要有一颗纯洁、高尚的心灵，就不会因被钱困扰而烦恼。
【名家佳段】
例1 在那山坡前，战经八九个回合，八戒渐渐不济将来，钉耙难举，气力不加。……那呆子道：“沙僧，你且上前来与他斗着，让老猪出恭来。”他就顾不得沙僧，一溜往那蒿草薜萝、荆棘葛藤里，不分好歹，一顿钻进，哪管刮破头皮，搠伤嘴脸，一轱辘睡倒，再也不敢出来。但留半边耳朵，听着梆声。
（吴承恩《西游记》）
例2 老家伙想掏出刀子撬一块金板下来，先把匣子往椅子上一放。欧也妮扑过去想抢回，可是箍捅匠的眼睛老盯着女儿跟梳妆匣，他手臂一摆，使劲一推，欧也妮便倒在母亲床上。
（《守财奴》）
例3 老人的头慢慢往下低，眼珠往旁边挪，不敢再看她。高第急忙立起来，以为老人要哭。老人忽然又抬起头来，并没有哭，只是眼中湿润了些。纵了一下鼻子，他伸手把桌上的酒瓶摸上来。……他倒了一半杯陈酒，一扬脖喝了一大口。……打了个酒嗝，他用乌牙咬上了下唇。
（老舍《四世同堂》）
例4 贾母这边说声“请”，刘姥姥便站起身来，高声说道：“老刘，老刘，食量大似牛，吃一个老母猪不抬头。”自己却鼓着腮不语。众人先是发怔，后来一听，上上下下都哈哈地大笑起来。史湘云撑不住，一口饭喷了出来；林黛玉笑岔了气，伏在桌子上哎哟；宝玉早滚到贾母怀里，贾母笑地搂着宝玉叫“心肝”；王夫人笑得用手指着凤姐儿，只说不出话来；薛姨妈也撑不住，口里茶喷了探春一裙子；探春手里的饭碗都合在迎春身上；惜春离了座位，拉着她奶母叫揉一揉肠子。地下的无一个不弯腰屈背，也有躲出去蹲着笑的，也有忍着笑上来替他姊妹换衣裳的，独有凤姐、鸳鸯二人撑着，还只管让刘姥姥。
（曹雪芹《红楼梦》）
【借鉴点】
动作描写往往能使人物形象更加鲜明生动，给读者留下深刻的印象，具体如下所示：
重抓特征。精选富于特征性、个性化的词语简洁传神地进行描写。如例1中使用“一溜”“不分好歹，一顿钻进”“一轱辘睡倒”等动作描写将猪八戒自私可笑的性格特征表现得惟妙惟肖。
动作要连贯。动作是无声的语言，是人物个性的符号。连贯地写人物一连串的动作，可使人物形象如影视中的特写镜头一般凸显于读者面前。如例2中的“掏”“放”“盯”“摆”“推”等动词构成连贯的动作群，深刻地揭示了葛朗台行动的内在动力――对金钱的强烈占有欲，从而使嗜财如命的守财奴形象跃然纸上。
巧抓细节法。一些无关紧要的“小动作”，对表现人物的思想、品格、性格、心理以及习惯，有时会起着关键性的作用，也就是人们常说的“于细微之处见精神”。如例3通过几个动作的细节描写，活画出刚正不阿的钱墨吟听到儿子与日本鬼子同归于尽的消息后，内心的悲痛和倔强的性格。
百花齐放法。描写同一场面下各种人物不同的动作，以及他们对待同一事物的不同态度，有利于表现人物的个性特征。如例4一段文字，一连写了八个人的“笑”，同样是写“笑”，却写得千姿百态，但又紧扣了各人的身份和性格。这样精彩的动作大描写，非高手不能为。
【快乐仿写】
例1 爸爸伸手把伞打在我头上，搂着我在雨中前行。一路上带我绕开水坑，躲开车辆。在快到校门口时，他用他那双温暖的大手，把白伞递给我，转身走进了雨幕之中。
（胡锋《蝈蝈》）
例2 说时迟，那时快。那个摔倒在起跑线上的运动员手一撑，脚一踮，猛地爬了起来。左脚尖顶住起跑线，膝盖一弯，稳稳地蹲着。两手就像两根木柱插在地上，整个身体微微前倾，那架势，就像一只将要起飞的雄鹰。
（刘红《运动场上》）
例3 她又看见了一只蝴蝶，便调皮地奔过去，蝴蝶上下飞舞，她目不转睛盯着蝴蝶，终于蝴蝶停在了一朵花上，她躬着背，手中间隔着点空隙，脚尖小心翼翼地踮着，汗珠从她的脸上滴落下来，她蹑手蹑脚地走到蝴蝶旁，猛地一弯腰，双手向花朵上的蝴蝶一捧。随后又小心地把双手露出点缝，把眼睛靠近手缝看去，哪知蝴蝶在此刻飞蹿了出去，她又急又气，撅起小嘴，双手往腰上一叉，但马上又像只小鹿似的蹦跳着追赶另一个目标去了。
（郭振《表妹与蝴蝶》）
例4 吕老师立刻大步走下讲台，跨到那位同学面前，把他扶到了座位上，轻轻地帮他拍去身上的灰尘，仔细看了看摔青的肘部，又询问了半天，直到确认同学无大碍后，才起身回到讲台上，继续埋头批改作业。
（王真真《意外》）
【片段升格】
原文展示
我屏住呼吸，两手弯成弧形，慢慢地走近它，然后跨向前，两手迅速地一扣。哈哈，看你往哪里跑！表妹也蹲下来看。哎，我手里攥着的只是那棵蚂蚱趴过的草。我们又接着找，终于发现了它的踪迹。我又跑过去抓，嘿，又不见了。我看了看草丛，啊，这回竟然躲在我的脚下。我瞧着它，轻轻地蹲下来，两手在离蚂蚱大约10厘米高的位置，猛地一扣，“抓住了，抓住了！”我高兴极了，表妹也跳个不停。
（赵文荣《有意义的星期天》）
升格建议
高尔基认为，写人物要多行动少说话。老舍曾说，只有描写行动，人物才能站起来。成功的动作描写可以更好地透视出人物的心理，折射出人物的个性特征和精神风貌，从而使笔下的人物栩栩如生地展现在读者面前。选段较好地写出了“我”与表妹一块捉蚂蚱的情景，比较真实，但也存在一些问题。
动作描写应符合人物性别、年龄、性格、身份和情境。选段中表妹充当“我”捉蚂蚱的助手，帮着观察，较为生动。但对表妹在看到捉住了蚂蚱之后的兴奋劲儿写得不太充分，应再充实些。
动作描写应选择准确的动词，写出动作的连贯性。动作是无声的语言，是人物个性的符号。我们要将大的动作分解成一连串细小的动作，在细腻的刻画描写中使人物形象站立起来。如“慢慢地走近它”不如改为“靠近”；“跨”只写出了跨度，没有表达出迅速快疾，应改为“猛扑”比较好。
动作描写应与人物的神态、心理、语言巧妙地结合在一起。人物的动作不是孤立的，当它与人的情感、态度、姿势或表情联系在一起的时候，它们才是有意义的、人格化的动作。如选段中再加上一些必要的语言描写以及表示神态的词语，表达效果将会更好。
升格展示
我屏住呼吸，两手弯成弧形，慢慢地靠近它，然后猛扑向前，两手迅速地一扣。哈哈，看你往哪里跑！表妹也蹲下来看。我慢慢松开手，哎，我手里攥着的只是蚂蚱趴过的那棵草。“怎么回事？我明明看见它停在这里的。”表妹说：“蚂蚱蹦了出去，你没注意罢了。那不，它在那儿。”我顺着表妹手指的方向看去，蚂蚱果然在那儿。我又跑过去一扣，嘿，又跑了。我环视着草丛，啊，这回竟然躲在我的脚下。我盯着它，轻轻地蹲下来，两手在离蚂蚱大约10厘米高的位置，猛地一扣，“抓住了，抓住了！”我高兴地欢呼着，表妹也兴奋地围着我又叫又跳。
（赵文荣《有意义的星期天》）
哈姆塔夫——评德国邵宾纳剧院《哈姆雷特》
《超感猎杀》,或今天我们如何反抗资本主义
行走在理性时代的疯狂骑士:解读《终极天将》
以金钱换取人生:瑞芬西尔的《瞎拼,干》
《明天》:感官世界下的直面戏剧剧场
在爱与不爱之间:博迈哈的《两韩重新统一》
《闯入者》:现实出发,历史迷思/失
访韩国国立剧院唱剧团艺术总监金星女
愚人──《一个勺子》荒诞讽世寓言的背离
悲剧的未来?──论政治剧场与后戏剧剧场
名门望族的人生消遣——评《狐狸猎手》
新世纪中国家庭伦理剧中的现代景观与叙事指向
从观众数据统计,看话剧《蒋公的面子》
“老北京味儿”的盲目崇拜——看话剧《银锭桥》
小城昨夜又春风──谈李六乙的《小城之春》
《钦差林则徐》:它身处现代,却活在“”
《刺客聂隐娘》:隔花临水时一见,只许腰肢背后看
政治正确,太正确了──观《荒蛮故事》有感
“十美元上的国父没有父亲”──评音乐剧《汉密尔顿》
先锋戏剧、市民戏剧与社会剧场——戏剧人张献采访记录
中国动漫市场的世界化问题——评《西游记之大圣归来》
《东北往事》:一场与黑道传奇无关的伪残酷青春
忆语·痴梦——从《影梅庵忆语》读出的昆曲
“折叠”与小丑──邵宾纳剧院《哈姆雷特》观后感
打破神性——记一次埃斯库罗斯《俄瑞斯特亚》的演出
《守财奴》法国演出史(Ⅱ):从十八到廿世纪
“我不喜欢生活,我还是相信人”——导演赵亮访谈
喜剧的力量,喜剧的境界——评陈佩斯《戏台》
英国《迷失》与昆曲《孔子》:游园不值,寻人不遇
作为寓言的《老炮儿》:民间主体性的挽歌和序曲
从《烈日灼心》管窥警匪题材电影的变化趋势以及区域性差异
美国梦的背面——《行尸走肉》与后现代社会的集体焦虑
电影《大红灯笼高高挂》的性别符号学解读
非暴力的不正义──乐活语境中的日本美食电影《小森林》
消失了的杰克·哈里代──当《败坏了赫德莱堡的人》变为淮剧《小镇》
《宣和画院》:“汴味话剧”的韵致与缺憾
那条发黄的薄纱连衣裙哪儿去了?──评上海话剧艺术中心《玻璃动物园》
一种“僵死的经典”──评明星版经典话剧《榆树下的欲望》
一个关于美国移民历史、神话与寓言的剧本──读朱宜《异乡记》
《守财奴》法国演出史(I):论编创背景、剧情结构与角色塑造
符号归来:从《山河故人》的符号生产看社会变迁的机制
概览1989年以来亚洲的国际纪录片电影节:有关微观历史及其跨国关联
《利比里亚女孩》——为什么皇廷剧院能创作出这样的作品
侠客有义,女儿长情:《刺客聂隐娘》与侯孝贤的江湖情结
一桩张扬许久的“凶杀”:《消失的爱人》中的谜题叙事与迷局人心
用多元化的方式讲中国故事──高校动画短片《风雪山神庙》VS.《雾上清晨》
“基本国情”与“高秆麦麸”?——中国电视剧,粉丝社群与腐女文化
太阳落山了，人才感到阳光的可贵。
记得少年骑竹马，转身便是白头翁。
有钱难买少年时，失落光阴无处寻。
节约时间就是延长寿命。
守财奴说金钱是命根，勤奋者看时间是生命。
时间是最宝贵的财富。
你和时间开玩笑，它却对你很认真。
补漏趁天晴，读书趁年轻。
把握一个今天，胜似两个明天。
清晨不起早，误一天的事;幼年不勤学，误一生的事。
等时间的人，就是浪费时间的人。
最珍贵的财富是时间，最大的浪费是虚度流年。
黑发不知勤学早，白头方悔读书迟。
业精于勤，荒于嬉，行成于思，毁于随
金时代是在我们的前面，而不在我们的后面
1、夏洛克:虽然腰缠万贯，却从不享用，一心想着放高利贷。极力限制女儿杰西卡与外界交往，使其带着钱财与情人私奔；无情地虐待克扣仆人，甚至连饭也不让人吃饱；十分痛恨威尼斯商人安东尼奥，因为他慷慨大度，乐于助人，憎恶高利贷者；
2、阿巴贡:是个典型的守财奴、吝啬鬼。他特爱泡妞，他不仅对仆人及家人十分苛刻，甚至自己也常常饿着肚子上床，以至半夜饿得睡不着觉，便去马棚偷吃荞麦。他不顾儿女各有自己钟情的对象，执意要儿子娶有钱的寡妇，要女儿嫁有钱的老爷；
3、葛朗台:一生只恋着金钱，从来只是认钱不认人。侄儿查理为父亲的破产自杀而哭的死去活来，他伤心的不是父亲的死，而是他不仅从此成了一贫如洗的破落子弟，而且还得为死去的父亲负四百万法郎的债；
4、泼留希金:是俄国没落地主的典型，是俄国封建社会行将灭亡的缩影。虽然贪婪吝啬与葛朗台不相上下，但腐朽没落则是泼留希金的个性。
（来源：文章屋网 ）