Contemplating the nature of death, he presents two possibilities regarding the afterlife.

在思考死亡的本質時，他提出了關於來世的兩種可能性。

One possibility excites him, which is the migration of the soul into another existence, where he could engage in dialectic inquiry with great heroes and thinkers of the past.

有一種可能性令他興奮不已，那就是靈魂遷徙到另一個世界，在那裡他可以與過去的偉大英雄和思想家進行辯證的探究。

The other possibility is not as fond as the first one, but he also accepts with equanimity.

另一種可能性沒有第一種那麼喜歡，但他也平靜地接受了。

That is, death is a state of complete cessation of consciousness, akin to a deep dreamless sleep.

也就是說，死亡是一種意識完全停止的狀態，類似於深度無夢睡眠。

This ancient perspective resonates with modern exploration of eternal oblivion, also known as non-existent or nothingness, predominantly associated with religious skepticism, secular humanism, nihilism, agnosticism, and atheism.

這種古老的觀點與現代人對永恆遺忘（又稱不存在或虛無）的探索產生了共鳴，永恆遺忘主要與宗教懷疑論、世俗人文主義、虛無主義、不可知論和無神論有關。

The concept posits that consciousness forever ceases upon death, kind of like being stuck in a death meeting that lasts forever with no chance of coffee.

這個概念認為，人死後意識會永遠停止，就像被困在一場死亡會議中，永遠沒有機會喝咖啡。

Actually, that analogy might be totally wrong.

事實上，這個比喻可能完全錯了。

Still, it highlights the profound and unsettling nature of eternal oblivion.

儘管如此，它還是凸顯了永恆遺忘的深刻性和令人不安的本質。

In this state, personal experience and awareness cease entirely, leaving behind nothing but an infinite, unbroken silence devoid of any sensation, thought, or consciousness.

在這種狀態下，個人經歷和意識完全停止，留下的只是無限的、不間斷的寂靜，沒有任何感覺、思想或意識。

The good news is, you won't actually experience it when it arrives.

好消息是，當它到來時，您不會真正體驗到它。

That's why the everlasting death meeting analogy is not true.

這就是為什麼 "永死之會 "的比喻是不正確的。

So let's talk about this concept.

讓我們來談談這個概念。

So, what is eternal oblivion?

那麼，什麼是永恆的遺忘？

Eternal oblivion, also referred to as non-existence or nothingness, is the philosophical, religious, or scientific concept of one's consciousness forever ceasing upon death.

永恆的遺忘，也被稱為不存在或虛無，是一個人死後意識永遠停止的哲學、宗教或科學概念。

According to most modern neuroscience theories of consciousness, the brain is the basis of subjective experience, agency, self-awareness, and awareness of the surrounding natural world.

根據大多數現代神經科學的意識理論，大腦是主觀體驗、能動性、自我意識和對周圍自然世界認識的基礎。

When brain death occurs, all brain function forever ceases.

當腦死亡發生時，大腦的所有功能將永遠停止。

Thus, death leads to nothingness, aka eternal oblivion.

是以，死亡導致虛無，也就是永恆的遺忘。

So to better understand this concept, I think it would be useful to talk about some philosophical contexts of eternal oblivion.

是以，為了更好地理解這個概念，我認為有必要談談永恆遺忘的一些哲學背景。

So, what are some philosophical contexts of eternal oblivion?

那麼，永恆遺忘的哲學背景是什麼？

There are many philosophical contexts that explore the concept of eternal oblivion.

探討永恆遺忘概念的哲學背景有很多。

Here are some of the most representative ones.

下面是一些最具代表性的例子。

Many neuroscientists and neurophilosophers, such as Daniel Dennett, believe that consciousness is dependent upon the functioning of the brain, and death is the cessation of consciousness.

許多神經科學家和神經哲學家，如丹尼爾-丹尼特（Daniel Dennett），都認為意識取決於大腦的功能，而死亡就是意識的停止。

Scientific research has discovered that some areas of the brain, like the reticular activating system or the thalamus, are necessary for consciousness because dysfunction or damage to this structure causes a loss of consciousness.

科學研究發現，大腦的某些區域，如網狀激活系統或丘腦，是意識的必要組成部分，因為這些結構的功能障礙或損壞會導致意識喪失。

For example, neuroscientist V.S.

例如，神經科學家 V.S.

Ramachandran has extensively studied the brain and its relationship to consciousness.

拉馬錢德蘭對大腦及其與意識的關係進行了廣泛研究。

He argued that consciousness arises from neural processes and that damage to specific brain regions can drastically alter one's perception and sense of self.

他認為，意識產生於神經過程，特定腦區的損傷會極大地改變人的感知和自我意識。

Ramachandran's research on phenomena such as phantom limbs and synesthesia demonstrates the brain's crucial role in shaping conscious experience.

拉馬錢德蘭對幻肢和聯覺等現象的研究表明，大腦在塑造有意識的體驗方面起著至關重要的作用。

Similarly, Japanese neuroscientist Kimijiro Mogi supports the idea that consciousness is a product of brain activity.

同樣，日本神經學家莫吉喜次郎（Kimijiro Mogi）也支持 "意識是大腦活動的產物 "這一觀點。

Mogi's work emphasizes that consciousness is an emergent property of complex neural networks and that understanding the brain's intricate working can unravel the mystery of conscious experience.

莫吉的研究強調，意識是複雜神經網絡的一種新興屬性，瞭解大腦的複雜工作原理可以揭開意識體驗的神祕面紗。

He posits that the cessation of brain function results in the end of consciousness, aligning with the materialist perspective.

他認為，大腦功能的停止會導致意識的終結，這與唯物主義觀點一致。

Through a naturalist analysis of the mind, it is regarded as being dependent on the brain, as shown from the various effects of brain damage. 2.

通過對心智的自然主義分析，心智被視為依賴於大腦，這一點從大腦損傷的各種影響中可見一斑。2.

Epicureanism and Classical Philosophy Ancient Greek philosopher Epicurus suggests that death should not be feared because it is simply the end of sensation and experience.

伊壁鳩魯主義與古典哲學 古希臘哲學家伊壁鳩魯認為，死亡並不可怕，因為它只是感覺和經驗的終結。

According to Epicurus, when we are alive, death is not present, and when death comes, we are not there to experience it.

根據伊壁鳩魯的觀點，當我們活著的時候，死亡並不存在，而當死亡來臨時，我們並不在那裡經歷死亡。

This perspective can make the idea of eternal oblivion less frightening. 3.

這種觀點可以使永恆的遺忘不再那麼可怕。3.

Existential Nihilism Existential Nihilism posits that life has no intrinsic meaning or value.

存在主義虛無主義 存在主義虛無主義認為，生命沒有內在意義或價值。

In this context, eternal oblivion underscores the belief that existence is fleeting and ultimately meaningless, which can lead to a focus on creating personal meaning and purpose during one's life.

在這種情況下，永恆的遺忘強調了這樣一種信念，即存在是短暫的，最終是沒有意義的，這可能會導致人們關注在一生中創造個人的意義和目的。

Existential Nihilism asserts that life lacks inherent meaning, purpose, or value, and that individuals must create their own sense of purpose within a seemingly indifferent universe.

存在主義虛無主義認為，生活缺乏內在意義、目的或價值，個人必須在看似冷漠的宇宙中創造自己的目的感。

The concept of eternal oblivion complements this philosophy by highlighting the impermanence and finality of human existence.

永恆遺忘的概念強調了人類存在的無常性和終結性，是對這一哲學的補充。

When one accepts that consciousness ceases entirely upon death, it reinforces the idea that life is transient and devoid of any preordained purpose.

當人們接受意識在死亡時完全停止的觀點時，就會強化生命是短暫的、沒有任何預定目的的觀點。

This acknowledgement can be both liberating and daunting.

這種承認既是一種解脫，也會讓人望而生畏。

On one hand, it frees individuals from the fear of afterlife and the constraint of seeking external validation or reward.

一方面，它使個人擺脫了對來世的恐懼和尋求外部認可或回報的束縛。

On the other hand, it places the burden of meaning-making squarely on the individual, necessitating the creation of personal significance in a life that will inevitably end in nothingness.

另一方面，它將創造意義的重擔完全推給了個人，使其必須在必然以虛無告終的人生中創造個人意義。

Existential Nihilists might find solace in the notion of external oblivion, as it removes the pressure of an eternal judgment and underscores the importance of living authentically and fully in the present moment. 4.

存在主義虛無主義者可能會從外部遺忘的概念中找到慰藉，因為它消除了永恆審判的壓力，強調了真實、充分地活在當下的重要性。4.

Existential Angst and Authenticity Existential angst, or existential anxiety, refers to a profound sense of dread and uncertainty about the meaning and purpose of life in the face of inevitable reality of death and non-existence.

存在主義焦慮和真實性 存在主義焦慮，或稱存在焦慮，是指在面對死亡和不存在的不可避免的現實時，對生命的意義和目的產生的一種深刻的恐懼感和不確定感。

This concept is closely associated with existentialist philosophy, particularly the work of Jean-Paul Sartre and Martin Heidegger.

這一概念與存在主義哲學，尤其是讓-保羅-薩特和馬丁-海德格爾的作品密切相關。

Jean-Paul Sartre's take on eternal oblivion.

讓-保羅-薩特對永恆遺忘的看法。

Jean-Paul Sartre, a leading existentialist thinker, argued that the realization of one's impending death and the subsequent non-existence can lead to a feeling of nothingness or nasha.

存在主義著名思想家讓-保羅-薩特（Jean-Paul Sartre）認為，意識到自己即將死亡以及隨後的不存在會導致一種虛無感或 "納沙"（nasha）。

This confrontation with the void forces individuals to recognize the absurdity of existence and the absence of inherent meaning or purpose in life.

這種與虛無的對抗迫使人們認識到存在的荒謬性，以及生活中缺乏內在意義或目的。

According to Sartre, this awareness is crucial for achieving authenticity.

薩特認為，這種意識對於實現真實性至關重要。

Sartre believes that authenticity involves accepting the freedom and responsibility to create one's own meaning and value.

薩特認為，真實性包括接受創造自身意義和價值的自由和責任。

By acknowledging the reality of death and the lack of preordained purpose, individuals can liberate themselves from societal norms, expectations, and self-deceptions.

通過承認死亡的現實和缺乏預定的目的，個人可以將自己從社會規範、期望和自我欺騙中解放出來。

This freedom allows them to make choices that genuinely reflect their own desires, beliefs, and values, rather than conforming to external pressures.

這種自由使他們能夠做出真正反映自己的願望、信仰和價值觀的選擇，而不是屈從於外部壓力。

Martin Heidegger's take on eternal oblivion.

馬丁-海德格爾對永恆遺忘的看法。

Martin Heidegger, another influential existentialist philosopher, explored the concept of being toward death in his seminal work, Being and Time.

另一位頗具影響力的存在主義哲學家馬丁-海德格爾在其開創性著作《存在與時間》中探討了 "走向死亡 "的概念。

Heidegger posited that an authentic existence requires an active engagement with the inevitability of death.

海德格爾認為，真實的存在需要積極面對不可避免的死亡。

He introduced the idea of docium, which refers to the human condition of being aware of and concerned with one's own existence.

他提出了 "docium "這一概念，指的是人類意識到並關注自身存在的狀態。

Heidegger argued that individuals often fall into the state of inauthenticity, where they distract themselves from the reality of death through everyday routines and societal conventions.

海德格爾認為，個人經常陷入不真實的狀態，他們通過日常瑣事和社會習俗來分散自己對死亡現實的注意力。

To live authentically, one must confront the anxiety of death and embrace it as a fundamental aspect of existence.

要想活得真實，就必須正視死亡的焦慮，並將其視為生存的一個基本方面。

This confrontation can lead to a deeper understanding of one's own being and more meaningful engagement with life.

這種對抗可以讓人更深入地瞭解自己的存在，並更有意義地參與生活。

For example, if an individual recognizes the inevitability of their own death, they might prioritize activities and relationships that genuinely matter to them, rather than conforming to societal expectations or engaging in superficial pursuits.

例如，如果一個人認識到自己的死亡不可避免，他可能會優先考慮對自己真正重要的活動和關係，而不是順從社會的期望或從事膚淺的追求。

They might choose to spend more time with loved ones, pursue passions and hobbies that bring true fulfillment, or make career choices that align with their personal values and goals.

他們可能會選擇花更多的時間陪伴所愛的人，追求能帶來真正成就感的激情和愛好，或者做出符合個人價值觀和目標的職業選擇。

Confronting the anxiety of death can also lead one to live more in the present moment, appreciating the fleeting nature of life and finding meaning in everyday experiences.

直面死亡的焦慮還能讓人更多地活在當下，欣賞生命的短暫，在日常經歷中尋找意義。

In essence, embracing the reality of death can transform one's approach to life, fostering a sense of urgency and purpose that enhance overall well-being and authenticity.

從本質上講，接受死亡的現實可以改變一個人的生活態度，培養一種緊迫感和目標感，從而提高整體的幸福感和真實性。

By accepting the reality of eternal oblivion, individuals can find the courage to live more authentically.

接受永恆遺忘的現實，個人才能鼓起勇氣活得更真實。

The acceptance frees them from the fear of eternal judgment or an afterlife, allowing them to focus on the present moment and the intrinsic value of their experiences.

這種接受讓他們擺脫了對永恆審判或來世的恐懼，使他們能夠專注於當下和他們經歷的內在價值。

It encourages a genuine engagement with life, fostering a sense of purpose derived from within rather than imposed from external sources.

它鼓勵人們真正參與生活，培養源自內心而非外部強加的使命感。

In the face of eternal oblivion, individuals are compelled to create their own meaning and purpose.

面對永恆的遺忘，個人不得不創造自己的意義和目的。

This process involves a continuous and conscious effort to define what is truly important and valuable in one's life.

在這一過程中，我們需要不斷地、有意識地努力去定義什麼才是生活中真正重要和有價值的東西。

It requires an honest assessment of one's desires, goals, and relationships, and a commitment to living in a way that reflects this personal truth.

這需要對自己的願望、目標和人際關係進行誠實的評估，並承諾以反映個人真實想法的方式生活。

Okay, I don't know about you, but after reading this pretentious philosophical talk, I still find the concept of eternal oblivion very depressing.

好吧，我不知道你怎麼想，但在讀完這篇自命不凡的哲學演講後，我仍然覺得永恆遺忘的概念非常令人沮喪。

So, how to cope with eternal oblivion?

那麼，如何面對永恆的遺忘呢？

There are many ways you can cope with eternal oblivion.

你有很多辦法來應對永恆的遺忘。

Here are some useful ones I found. 1.

下面是我發現的一些有用的資訊。1.

Symbolic Immortality Ernest Becker, in his seminal work, The Denial of Death, delves into the profound psychological mechanism humans employ to cope with existential dread of mortality.

象徵性永生 歐內斯特-貝克爾在其開創性著作《否認死亡》中，深入探討了人類應對死亡恐懼的深刻心理機制。

Becker posits that the fear of death is a fundamental driving force behind human behavior, influencing a wider rate of cultural, societal, and individual actions.

貝克爾認為，對死亡的恐懼是人類行為背後的根本驅動力，影響著更廣泛的文化、社會和個人行為。

To mitigate this pervasive fear, humans seek symbolic immortality, a concept where they create lasting symbols and legacies that transcend their physical demise.

為了減輕這種無處不在的恐懼，人類尋求象徵性的永生，即創造超越肉體死亡的持久象徵和遺產。

According to Becker, these symbols can take many forms, such as works of art, literature, scientific achievement, or even progeny.

貝克爾認為，這些象徵可以有多種形式，如藝術作品、文學作品、科學成就，甚至是後代。

By contributing to culture and society in meaningful ways, individuals embed a part of themselves into the collective memory, ensuring their essence endures beyond their lifetime.

通過以有意義的方式為文化和社會做出貢獻，個人將自身的一部分融入集體記憶，確保其精髓在有生之年得以延續。

This pursuit of symbolic immortality provides a sense of continuity and significance, allowing individuals to feel that they are part of something greater than themselves.

這種對象徵性不朽的追求提供了一種連續性和意義感，讓個人覺得自己是比自己更偉大的東西的一部分。

Becker's explorations highlight how cultural and creative endeavors serve as psychological buffers against the terror of death by leaving behind symbols that future generations will remember and cherish.

貝克爾的探索強調了文化和創造性事業是如何通過留下後代人將銘記和珍視的符號，作為抵禦死亡恐怖的心理緩衝器的。

People create a narrative that links them to the ongoing story of humanity.

人們創造了一種敘事方式，將自己與人類正在發生的故事聯繫在一起。

This quest for lasting impact, Becker argues, is a universal human endeavor, driven by the intrinsic desire to achieve immortality through the legacy we leave behind.

貝克爾認為，這種對持久影響力的追求是人類的普遍努力，其驅動力是通過我們留下的遺產實現不朽的內在願望。

One quote from an ancient Chinese writer in Jin Dynasty, Wang Xizhi, specifically from his famous piece Lanting Jishu, aka Preface of the Orchard Pavilion, exemplifies this concept very well.

中國古代晉代文學家王羲之的名篇《蘭亭集序》中的一句話很好地詮釋了這一概念。

In this prose essay, he stated, The joy we had just a moment ago has become a sense of the past in the blink of an eye.

他在這篇散文中寫道："剛才的快樂，轉眼間已成為過去。

And yet one cannot help but feel a sense of melancholy, how much more so when life and death follow their own course, and the end comes to all.

然而，當生與死各歸其位，所有人都將走向終結時，人們不禁會感到一種惆悵。

The ancients said life and death are significant matter indeed.

古人云，生死事大。

How can we not feel sorrow?

我們怎能不感到悲傷？

Whenever I read the writing of those before me, I feel as if I understand them deeply and can't help but lament.

每當我讀到前人的文字，都會覺得自己似乎深深地理解了他們，不禁感慨萬千。

Therefore, I have recorded the name and writings of the people of this time, even though time has changed, to express our feelings, which remain the same.

是以，我把這個時代的人的名字和文字記錄下來，即使時代變了，也要表達我們不變的感情。

Those who read this in the future will surely feel moved by these words as well.

將來讀到這篇文章的人一定也會被這些文字所感動。

This reflection on recording and preserving the essence of human experience underscores the timeless human pursuit of symbolic immortality. 2.

這種對記錄和保存人類經驗本質的思考，強調了人類對象徵性不朽的永恆追求。2.

Hedonism and Carpe Diem The hedonistic philosophy, which roots in ancient Greek thought, suggests that pleasure and enjoyment are the primary or most important intrinsic good and the end of human life.

享樂主義和及時行樂 享樂主義哲學源於古希臘思想，認為快樂和享受是首要或最重要的內在善，也是人類生活的目的。

The phrase carpe diem, seize the day, popularized by Roman poet Horace, encouraged people to embrace the pleasure and opportunity of the present moment.

古羅馬詩人賀拉斯（Horace）提出的 "把握今天"（carpe diem）一詞，鼓勵人們把握當下的快樂和機遇。

The approach advocates for finding joy and satisfaction in everyday experiences, fostering a sense of fulfillment and counteracts the fear of future oblivion.

這種方法提倡在日常經歷中尋找快樂和滿足，培養成就感，消除對未來被遺忘的恐懼。

This philosophy resonates with the sentiment expressed in the 19-old poem, a collection of classical Chinese poems from the Han Dynasty.

這一理念與中國漢代古典詩詞集《古詩十九首》所表達的情感產生了共鳴。

They explore the theme of life, death, and the passage of time.

它們探討了生命、死亡和時間流逝的主題。

One particular point, a life of less than a hundred years, conveyed a similar message as follows.

其中，一個生命不到一百年的點傳達瞭如下類似的資訊。

The foolish cherish wealth but are only ridiculed by posterity.

愚蠢的人珍惜財富，卻只會被後人嘲笑。

Even there were immortals like Wang Ziqiao.

甚至還有像王紫樵這樣的神仙。

This perspective emphasizes the enjoyment and satisfaction of the present moment, reminding people to seize the joy of the moment since life is short.

這種觀點強調享受和滿足當下的生活，提醒人們把握當下的快樂，因為人生苦短。

It advocates for timely enjoyment and warms against the fear of unknown future, encouraging an appreciation for the fleeting pleasure of life.

它倡導及時行樂，抵禦對未知未來的恐懼，鼓勵人們珍惜轉瞬即逝的生活樂趣。

Eastern philosophy, particularly Buddhism and Taoism, have long advocated for living in the present moment.

東方哲學，尤其是佛教和道教，一直倡導活在當下。

In Buddhism, mindfulness sati is a central practice that involves fully experiencing and present without attachment or aversion.

在佛教中，"正念覺知"（mindfulness sati）是一種核心修煉方法，包括不執著、不厭惡地充分體驗和呈現。

The Zen Buddhist concept of just-this emphasizes total engagement with the current activity, whether it is eating, working, or resting, thus finding profound meaning in the simplicity of the moment.

禪宗的 "只是這樣 "概念強調完全投入到當前的活動中，無論是吃飯、工作還是休息，從而在簡單的時刻找到深刻的意義。

Taoism, with its principle of wu-wei, effortless action, also encourages living in harmony with the natural flow of life, being fully present in each activity without forceful striving.

道家的 "無為 "原則也鼓勵人們與生命的自然流動和諧共處，在每項活動中都全身心地投入，而不強求。

Modern psychology also supports the benefit of living in the present for mental health and well-being.

現代心理學也支持 "活在當下 "對心理健康和幸福的益處。

Positive psychology, as explored by figure like Martin Sigmund, highlights the importance of savoring positive experiences and practicing gratitude.

馬丁-西格蒙德（Martin Sigmund）等人探索的積極心理學強調了品味積極體驗和踐行感恩的重要性。

Mindfulness-based therapy, such as Mindfulness-Based Stress Reduction, MBSR, and Acceptance and Commitment Therapy, ACT, have demonstrated that focusing on the present moment can reduce stress, leading to a more fulfilling life.

以正念為基礎的療法，如正念減壓療法（MBSR）和接受與承諾療法（ACT），已經證明，專注於當下可以減輕壓力，使生活更加充實。

Thomas Clark, the founder of the Center for Naturalism, explored the concept of death in the paper titled Death, Nothingness, and Subjectivity, published in 1994.

自然主義中心的創始人托馬斯-克拉克在 1994 年發表的題為《死亡、虛無和主觀性》的論文中探討了死亡的概念。

Clark critiqued the common depiction of eternal oblivion as plunged into darkness.

克拉克責備了將永恆的遺忘描繪成陷入黑暗的常見做法。

He argued that when people, including non-religious individuals, envision their own death, they often imagine a future self experiencing perpetual silent darkness.

他認為，當人們（包括非宗教人士）憧憬自己的死亡時，往往會想象一個未來的自己正在經歷永恆的寂靜黑暗。

This, Clark asserts, is a misconception because the absence of consciousness precludes any awareness of space or time.

克拉克斷言，這是一種誤解，因為意識的缺失排除了對空間或時間的感知。

Darkness, as an experience, necessitates consciousness to perceive it.

作為一種體驗，黑暗需要意識來感知。

In true oblivion, there is an absence of experience altogether, for experience requires the presence of subjective self.

在真正的遺忘中，完全沒有體驗，因為體驗需要主觀自我的存在。

Neuroscientist Giulio Tononi supports this view by emphasizing the centrality of consciousness to our existence.

神經學家朱利奧-託諾尼（Giulio Tononi）強調意識是我們存在的核心，從而支持這一觀點。

He states, End quote.

他說，引述完畢。

For both Clark and Tononi, the cessation of consciousness signified the complete dissolution of subjective experience.

對克拉克和託諾尼來說，意識的停止意味著主觀經驗的完全消解。

Underscoring the profound nature of death is an absolute end to individual perception and awareness.

死亡的深刻本質是個人感知和意識的絕對終結。

Sure, it's a terrifying notion that can induce a full-blown existential crisis.

當然，這是一個可怕的概念，會引發全面的生存危機。

But hey, at least we don't have to worry about taxes or Monday morning forever.

不過，嘿，至少我們不用永遠擔心稅收或週一早晨的問題了。

Embracing the idea of eternal nothingness can actually help us make the most of our fleeting time here, pushing us to create a life worth remembering.

擁抱永恆虛無的想法實際上可以幫助我們充分利用在這裡的短暫時光，推動我們創造值得紀念的生活。

After all, if we are all just hurtling toward the void, we might as well leave behind something that makes people think, well, at least they tried.

畢竟，如果我們都只是朝著虛空飛去，我們還不如留下點什麼，讓人們覺得，至少他們努力過了。

So here we go.

那麼，我們開始吧。

If you want to learn more about the topic I shared today, you can check out the further reading list in the description.

如果你想進一步瞭解我今天分享的主題，可以查看說明中的進一步閱讀清單。

And if you want to learn more random knowledge, please subscribe.

如果您想了解更多隨機知識，請訂閱。

I'm Chou from What People Also Ask.

我是《大家都在問》的 Chou。

See you next time!

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