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中國教育部向大陸各地教育主管部門發出通知，要求制止近來在中小學生間流行並有蔓延趨勢的「死亡遊戲」。

星島日報今天報導，中國中小學生間盛行的死亡遊戲，是以外力導致腦部暫時缺氧缺血，令人產生幻覺。中國教育部為此發文要求制止，強調這種遊戲會造成腦細胞損壞、腦功能下降、記憶力衰退，並有生命危險。

教育部發文指出，死亡遊戲借遊戲之名，行殘害學生之實，以生命為兒戲，駭人聽聞，令人髮指，引起了社會媒體廣泛關注。「中央領導同志對此高度重視，批示要求研究制止殘害青少年的這種遊戲」。

廣州市教育部門接獲通知後，要求市屬各高校、職業學校及中小學，掌握並上報學生玩死亡遊戲的詳細情況，同時採取有效措施制止這類遊戲蔓延。

Robert N. Proctor著有The Nazi War on Cancer，在書中指出德國法西斯政府以國民健康為由開始了公共禁煙措施，當代禁煙的許多思考邏輯是來自法西斯主義的。

另外，Pierre Lemieux 所寫的Smoking and Liberty: Government as a Public Health Problem這本小書（Varia Press, 3 edition, 1997）則陳述即使國家反煙的宣傳都是真的，但是許多嚴格禁煙措施已經破壞了個人自由。作者更進一步顯示國家事實上才是公共健康的最大危害者。

相關的書評參考網頁文章

http://www.nietrokers.nl/e/n04090.html

http://www.pierrelemieux.org/artproctor.html
Barnes and Nobel網路書店對於Robert N. Proctor的The Nazi War on Cancer有個很好的書評，值得在此複製給大家參考。

From Our Editors
The Barnes & Noble Review Asking probing questions about why science thrived under fascism, Robert Proctor explores the advances made in cancer research and public health in Hitler’s Germany. Several hours before the Germans launched the deadliest campaign in military history in 1941, Adolf Hitler and Joseph Goebbels, the minister of popular enlightenment and propaganda, were discussing the timing of their imminent invasion of the Soviet Union. According to Goebbels’ journals, the two worked on Hitler’s speech, and marveled at the ways in which they were planning to defeat communism and change the map of Europe. But that night, Hitler and Goebbels also discussed the recent advances in cancer research made by Nazi doctors in their pursuit of a “sanitary utopia.” As science historian Robert N. Proctor exposes in his provocative new book The Nazi War on Cancer, the Nazi medical establishment was years ahead of the rest of the world in public health reform and research. Proctor is far from being a revisionist historian, and recognizes the extreme sensitivity of his subject matter. In fact, he is a cautious and elegant writer who frequently reminds readers of his earlier book, Racial Hygiene: Medicine Under the Nazis, in which he documents the horrors of Nazi medical experiments. In this book, however, he finds that some Nazi scientific research was actually path-breaking and may have developed some of the era’s most successful cancer prevention programs. As Proctor is careful to distinguish, The Nazi War on Cancer is not a book that champions Nazi medical practices; rather, itis “abook about fascism, and a book about science,” as the author seeks to understand how “fascism suppressed certain kinds of science&[and] how fascist ideals fostered research directions and lifestyle fashions that look strikingly like those we today might embrace.” Until now, historians’ focus on Nazi medical research has traditionally concentrated on political and racial ideology, because “little might appear to be gained by pointing to Nazi success in fighting food dyes, tobacco, or occupational dust.” But the extraordinary work conducted during the Wilhelmine and Weimar eras was undeniable — German medicine and public health was the envy of the world at that time. In what is perhaps one of Proctor’s most astounding revelations, evidence of the link between cigarette smoking and lung cancer was published as early as 1929 by Nazi physician Fritz Lickint, though cigarette incriminating studies didn’t appear in England and the United States until 1950. Hitler was a virulent anti-smoker, and his regime launched one of the most aggressive anti-tobacco campaigns of the twentieth century. By 1938, smoking was banned in many offices, hospitals and rest homes, and “no-smoking” cars were established on all German trains by the following year. According to one propaganda poster, Hitler attributed his “performance at work” to his ability to resist both nicotine and alcohol. Diet was also important to the Nazis, and public health officials strongly promoted the consumption whole-grain breads, vegetables, and fruits, and other foods that were low in fat, high in fiber, and free of artificial colorings and preservatives. Germans were also encouraged to consult their physicians regularly for early cancer detection, and women were taught how to perform breast self-examinations as early as 1936. As one poster caption read: “Every automobile gets a regular checkup; that is obvious. Shouldn’t the much more complicated machine of the human body also get regular checkups?” Why were Nazis so concerned with cancer prevention? Proctor notes that cancer “expressed larger cultural idioms” and became “a metaphor for all that was seen as wrong with society.” Because of this, the German body “belonged” to the Führer, and good health was considered a citizen’s duty. Because Nazi public health workers attributed improper diet as a major contributor to cancer, the effort to become the master race could only be achieved through healthy living. As one Hitler Youth manual asserted, “Nutrition is not a private matter!” It is far from Proctor’s intention to express the simplistic and irresponsible sentiment that “good can come from evil” by bringing readers’ attention to the progress made by Nazi scientists. Instead, this brave and sophisticated account brilliantly evokes the nuances of ethical paradoxes, as Proctor successfully points out our “need to better understand how the routine practice of science can so easily coexist with the routine exercise of cruelty.” —Kera Bolonik

對夾在戰爭與成年壓力之間的以色列年輕人而言，第一次，也是最後一次，能逃避為祖國奮戰的義務，且不須為所作所為道歉的機會，就是選擇到國外停留一段時間。

以國青年不論男女，高中畢業即須從軍。他們到了二十多歲，可選擇擺脫強制性兵役的義務時，多已飽嚐戰爭與恐懼之苦，並面臨良心譴責的嚴重問題，因此都會結伴到 國外停留一或兩年。許多人選擇玻利維亞、祕魯或泰國。少數會到澳洲、紐西蘭。但多數退伍青年前往印度︱每年約有三萬人選擇到此展開讓心靈洗滌，且通常包括迷幻藥體 驗之旅的旅程。由於人數眾多，這已成為以色列的世代現象；每年甚至會有數百人因為吸毒過量，回國後必須就醫。

以色列青年過去選擇前往歐美深造、實習與發展事業。如今，他們在發展中國家迷失自我，追求放蕩、逃避現實或某種新世紀(New Age)風格的心靈洗滌，但許多人返回 祖國後卻需要接受心理治療。

美國洛杉磯時報十日在報導中指出，明白以色列同時面臨的獨特壓力與生存問題，就會瞭解該國青年成群結隊前往印度，且一到當地就沉迷於吸毒的原因。

以色列在八○年代入侵黎巴嫩，引爆巴勒斯坦人發起反抗運動以來，就出現青年集體前往印度吸毒的現象。巴人三年前升高抗以行動規模後，此現象甚至有越演越烈的趨 勢。

以國作家陶布認為，這個現象可能是以國年輕人的中心意識形態崩潰，開始產生質疑所致。

根美國專家研究指出，耶穌及其十二使徒很可能是以大麻為基礎配方的香膏來協助治療有傷殘疾病的人。

專家表示，基督教會早期所使用的該香膏含有萃取自大麻、稱作「大麻波仁」(kanehbosem)的成份；塗在皮膚，再吸收入人體，可以幫忙醫治多種疑難雜症。

研究報告刊登在美國麻藥專門雜誌「飄飄欲仙時」(High Times)，主撰人班奈特表示，他的發現係根據聖經經文研究而得。「英國廣播公司」六日報導，班奈特的專論並不質疑聖經上記載的神蹟是否屬實；文中側重討論早期基督教會是否使用含有醫療成分的物質。然而，文章也不排除盲目信仰基督確實有其功效。

班奈特表示，當時大麻廣泛運用在治病，而且有考古學紀錄支持本論點。他強調，古代香膏含有份量很高的大麻萃取物質。

班奈特說：「諸如原始希伯來文版本聖經『出埃及記』記載，香膏的配方中含有超過六磅的大麻波仁－本成分經權威人類語言學家、字源學者、植物學者等其他專家確認－再加上大約六夸脫的橄欖油及多種芳香藥草而成。古代塗香膏的人，直言之即浸泡於這種有奇效的混合精油中。」

班奈特暗示，耶穌及其使徒施展的某些醫療神蹟當中，香膏很可能扮有重要角色。「在古代，罹患如癲癇等疾病被歸因於邪靈附身，要治療此病，即便是借助某些藥草，都被視為驅魔或施展神力來醫病。大麻的奇效不僅可以治療癲癇症，耶穌及其門徒還用大麻來治療許多其他疾病，如皮膚病、眼疾及月經不順。」班奈特表示，假如大麻是古代基督教香膏的主要成份，而且接受香膏，才讓耶穌及其信徒成其為基督徒，那麼，迫害用大麻的人，便是敵視基督的。

「耶穌基督是吸毒者嗎？」這是下個月「興奮時刻」雜誌一篇文章的標題，作者是主張可自由吸食大麻的班尼特，此君向來語不驚人死不休，但星期泰晤士報認為他的說法不無道理。

「興奮時刻」是一分支持吸食大麻的雜誌，班尼特在文中探討古代猶太教使用大麻的情形，並提出耶穌基督傳教時定有使用能改變人類心志的物質，例如他應是以大麻為主的油為人塗眼睛與治療皮膚病。報導說，雖然班尼特的說法極為聳動，但不無可能。幾乎所有宗教都有用藥紀錄，基督教自不例外。

古時候中東普遍種植大麻，幾乎和蘆葦一樣常見。大麻不只提供有營養的種籽，同時也是編繩的絕佳纖維。

當然古代的人也知道大麻可能製造的愉悅感，採收時的接觸常讓他們進入飄飄然狀態。一九三五年，一名斯洛伐克語言學家認為，英文聖經中所說的「芳香植物」實際上即是開花大麻，有些猶太當局並未反對這樣的說法。

古代人即對藥草的療效深感興趣，現代醫學認同大麻是有效的解痛藥，且可治療硬化症，很可能古代人也知道或相信大麻的療效，只是年久失傳。

基督到底是否吸食大麻？在泰晤士報上撰文的教授魯克認為答案是肯定的。理由之一為基督（Chirst）一字本身即是「被塗油者」之意，而他認為基督所塗之油是聖油。

基督教的聖油，根據記載，是以大麻花、橄欖油與其他藥草及香料提煉而成，班尼特認為，這也是基督會產生幻覺的原因。

西方有不少國家近年來有傾向毒品合法化的趨勢，其根據是癮君子在醫生的督導之下吸毒，能防止毒品氾濫，而合法化可加強對癮君子的監督，防止其混合使用多種毒品，以減少死亡率與因吸毒導致的犯罪行為、社會問題。

目前不少國家有毒品合法化與半合法化的現象，其中荷蘭是目前唯一毒品有條件合法化的國家，所謂有條件指的是對硬性、烈性的毒品嚴禁公開交易，但對軟性的大麻特別放鬆管制，包括阿姆斯特丹、鹿特丹、海牙三大城市，合法吸食大麻的咖啡廳林立，光是阿姆斯特丹就有兩百多家，一般荷蘭人認為吸食大麻這類的軟性毒品並沒有酗酒來得嚴重。

至於半合法的國家也不少，澳洲在雪梨設立注射室，提供癮君子合法注射毒品的場所；英國政府日前免除民眾限量持有及吸食大麻的罪行；德國在七大城市設立七百個吸毒點，癮君子都可在合法的吸毒點公開吸毒；葡萄牙當局不再視個人吸毒與持有者為刑事犯罪，只要繳交罰款即可閃人；瑞士撤銷販售安非他命的判決，理由是安非他命是軟性毒品；西班牙與義大利政府也免除大麻持有者的判刑；加拿大當局同意大麻合法使用於醫療用途上，但對商業及非醫療用途的大麻生產、販賣，仍視為非法行為；美國曾有八個州透過全民公決提出醫療用途的大麻合法化，不過聯邦法律並不承認這些州所開的先例，而遭到美國最高法院的撤回。

假如您到了一個不取締搖頭丸的國家，您會不會想嘗試看看搖頭丸？
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