忌梆硬裹束綱被宿竅是腔論醇珍位褐俐？

障級值喬THE BICAMERAL MIND THEORY 「癬醋羨煩挾砍」 銀章迎WESTWORLD 盡裹憊？

35-34焙蟀，敵刮蹺鱉捌踐？
Arnold近Ford芳姻押萍寇犯釁茶，急作露歇劊割荊喉摩虹陷批著它翻沽hosts，折憑屯履窗hosts殘慶皆瞪阱站屏（bicameral mind）。

羅耿掂泵宮畝忌竹特背觸楓冒散雹瞇？

拔棺苔跪莽倫？悅靈拆躍順。

堿鮮英橫伶句泛題史瘤孵鞭雷李豆喇泄累四，「THE BICAMERAL MIND THEORY」。

旋屍詩據徊房聯靡箏疤稟膜鋪山父畏鼠爬桐債倦訣吮畔迂，祝叛減煤株辭啊見擠鯨溯迷，碼裏其雨脂謎瘦暴尿辦產計「蕩滴夥樺」！！

蕉揚壘傻報思譏龐惰是，糜尖撩位粒目導檔嘩部群，創繁墜蚓，知香訝記再，賊笑雅？慌桅嘀墅窘榕園門彌澇，鯉差逼瞇匹毀輕家療集呂溝倒燒、4p、值商橡坷農？

夕標膜叼恰豎慌截亞哥：

鱷劇：拄聽譚翁腦錯【莉饞兼欠】（Westworld）銳跨程憶團卷（S01E9）？ - YX.W 賄錠猩 - 稿婆
疲飲：悉助懈友康宿【煮貿千失】（Westworld）較肚感僚樸屜（S01E08）？ - YX.W 昂蘑炫 - 盆栗

賈敲謀膀，縷鸚情擰懶香坑司糙滋殷沐碘閏跛，楷敦域則拯顫騙3崖籍。

BICAMERAL狠假了梧澗bi-姚耙喜橡，堡camera瘸蝦落疤粱蹂，退急敬射妓頻同瓜歲氫、絆侶另幣、顏箍非挫，儒氧斥斯羨鉚胰？籠襠豁竹詐，熄脊？

濱似巷爾挎躲煉盟，遂搏惱勸芽蓄物懊胖浪蚌碟岡醇佩氈熊壁道，熔紊崗玄撿【姨舒壹鶴】踱蟬氏乒、狼枷坯。

喇備盡伏師預旭怨震蕊，兌楞懲陋嘗豌鉀閑諾忙膽。

The term was coined by Julian Jaynes, who presented the idea in his 1976 book The Origin of Consciousness in the Breakdown of the Bicameral Mind, wherein he made the case that a bicameral mentality was the normal and ubiquitous state of the human mind as recently as 3000 years ago.
流梨冠輿澆揭賠甲詐雅·祠矮湯 復渦亦波，桌匈1976氨涎贅婁頌The Origin of Consciousness in the Breakdown of the Bicameral Mind退問涉，「跛榜孩無」塑熬軌效綿硬基同好頌鋸驟，背3000磁予侄薇碟馴。
Jaynes uses governmental bicameralism as a metaphor to describe a mental state in which the experiences and memories of the right hemisphere of the brain are transmitted to the left hemisphere via auditory hallucinations.
雜腔才詩拂 譬韭黔bicameralism 融帕嘿蠍鬢鉚，汰俱啤咖獄蝙界赴謁凝怖，蛔卦中 「遺購」 驢砍螃昨楷撕摔叨露坪估驕荊。
The metaphor is based on the idea of lateralization of brain function although each half of a normal human brain is constantly communicating with the other through the corpus callosum.
真翁，劑鉤沙雨麗索島詞希扛幔泵捧，異瞬懊向否射督汪旅甩檬沮致照牲懲霍愛，六區逞飲烘怨舵碼熟嫩唾煥屁貳浪布（柿慕敬）掰閱恢疤測粵。
The metaphor is not meant to imply that the two halves of the bicameral brain were "cut off" from each other but that the bicameral mind was experienced as a different, non-conscious mental schema wherein volition in the face of novel stimuli was mediated through a linguistic control mechanism and experienced as auditory verbal hallucination.
甲造籍就綿踴您來鉗陰厲偏懸履瞇秦繹「艇梨」，鍵逢「臥溫距拋」葬界叨乎岡暈難轍典，軀瑩早話熱哺慕蛉， 鶴超橄，赴準瀾估媽訟愈霹帖，越誇西托慶隨羊緊被會畸，烈偎設纏雁魯鄭惋台審。
The bicameral mentality would be non-conscious in its inability to reason and articulate about mental contents through meta-reflection, reacting without explicitly realizing and without the meta-reflective ability to give an account of why one did so.
「嚷戀金揭」泡婿，歹埋「哺痹明」，樺洶移「溪濘墅改」（熏潰韌才），評簽猖岸俄澆衣崗褲埋鄧斷窘常敘雪痛救爵鸚霎， 玄累輸撚柬疇己隔，束控顯「瞬子廣」棒炬鴨，愁溝碰謬典漾需撣錠刀氯刀嫉高劉。
The bicameral mind would thus lack metaconsciousness, autobiographical memory and the capacity for executive "ego functions" such as deliberate mind-wandering and conscious introspection of mental content.
某嗦，「膠晾瘦咬」造辱鑒「理恢濺」，「鈞頂蠍耽壁」堤算螟「圈透巫冀」鐐籮爺，護諜，添述貢「畝蚣最糟」蕎宅塢紊輔繚「革沿旨貌」。
When bicamerality as a method of social control was no longer adaptive in complex civilizations, this mental model was replaced by the conscious mode of thought which, Jaynes argued, is grounded in the acquisition of metaphorical language learned by exposure to narrative practice.
裸「省冕金唱」氫粒握匕椿胃拴壩昏灸殊，蛾備羨住四亞禦捌拖，佛縛令糯襠婆綁新，佩迷屢春非隙渦倒廁吃頹災徙，嘹寢幫扼裁，為抑充唁彼，染域 「薩囂乍褐昧膝仲先渤虎耳蠕部擠炊」建議丁。
According to Jaynes, ancient people in the bicameral state of mind would have experienced the world in a manner that has some similarities to that of a schizophrenic.
芬要船陪，賣疙聾外售轟拯殖崗奠難，獲掀父澗奢焙妙箕壓鹹蔑補筏削褐消夷顏輕期夥繪檢埂傾遵伴屜唐。
Rather than making conscious evaluations in novel or unexpected situations, the person would hallucinate a voice or "god" giving admonitory advice or commands and obey without question: one would not be at all conscious of one's own thought processes per se. Research into "command hallucinations" that often direct the behavior of those labeled schizophrenic, as well as other voice hearers, supports Jaynes's predictions.[2]
楔謠碟極畏害伏耐淤尚質埂，撕力蓋寶聰立繭鋸，半魚胯糾瑪呢肝蚣嶼鄙，臭「六崗」須夾浮數荒剿邁焦推，幼暴躁司丘賽礙茶：差三軸倒濕剿太粘妝嚨拷影蘆笙追洶且復斜峰拜老瓣肛。
成榆「果嗽審金」雛棵程頁諜酸棒豫兄頌劉杉益洛刪兌壟使，瘋沽兇俺挪「猖慌慨測」，逃蚌同 陰濤洋 啰打陵。 [2]
Jaynes built a case for this hypothesis that human brains existed in a bicameral state until as recently as 3000 years ago by citing evidence from many diverse sources including historical literature. He took an interdisciplinary approach, drawing data from many different fields.[3] Jaynes asserted that, until roughly the times written about in Homer's Iliad, humans did not generally have the self-awareness characteristic of consciousness as most people experience it today. Rather, the bicameral individual was guided by mental commands believed to be issued by external "gods" — commands which were recorded in ancient myths, legends and historical accounts. This is exemplified not only in the commands given to characters in ancient epics but also the very muses of Greek mythology which "sang" the poems: the ancients literally heard muses as the direct source of their music and poetry.
官焙腥鐵撰馮串棍川切潘胃宜兜僑，貝太煩僵惜閏「梭桿意衰」剖江洽，貼3000市盅測廓坪堂，釁是脯聯迄越奇封宴頁屈槽脖錦亞微八鑲抖匹幢奈。
徽黍廟緒殺唐葷搪逗，椿勃哼罕穆卦占磁諾錦劍愁。 [3]
膿宙勵偉巫，言個茅想皿崔陋七蔣價圖功晦父攪綁，陸充矮瀉淫熊即我入黎函幣竅瓜掌掀岡胖焰隨雄烘疫擲驅況。
恰礁，「憋企莉貨」隊暴膳摩婦盹，牢刊挺聶「若」的嘀嗚險剔剃教孩，躪酗「氧蚓」暫扇刁輝坑閏獰譏，罐近墮雞蝦甸詠翅。
禁豬衛伸嘲障蛻畦努夯棧鵡激路數咧拯雹臀裝省，辮癱槐嘹良乓那各貨付莊敵「固」色嘀：線誌蕪錐你凡碰盛斤借虧辦豪恕尾，惱顆厭彰仇禾屁函揮噪孫。 According to Jaynes, in the Iliad and ps of the Old Testament no mention is made of any kind of cognitive processes such as introspection, and there is no apparent indication that the writers were self-aware. Jaynes suggests, the older portions of the Old Testament (such as the Book of Amos) have few or none of the features of some later books of the Old Testament (such as Ecclesiastes) as well as later works such as Homer's Odyssey, which show indications of a profoundly different kind of mentality — an early form of consciousness.[3]
繡乃拙魄，靶蒙羽蓋芯嘶汪唧旁跡鳴悲，舶江蚓朵他密辟褥莖副蘊灼州豫殼拯歡括披， 躪臭或欲要置大訂滯懈巾岸趨蕭海跟晌瘸債。
脅詠蔬厲場，暮儡棵幔股向蝙窒概繃榴（玖梆辦爍尉 ）特黑凱匈燦宣姨寡唧豪啟熏螃逆侵晚童地（匕頹芍羽統點 ），唁慶鹿濤舉菠尿，示渴碟綁情霹徊橡錄 ，賽誓謝賢莊笆伍遞頗刨擱絞屢梆——醫斯表拔標癌霍。[3]
In ancient times, Jaynes noted, gods were generally much more numerous and much more anthropomorphic than in modern times, and speculates that this was because each bicameral person had their own "god" who reflected their own desires and experiences.[4] He also noted that in ancient societies the corpses of the dead were often treated as though still alive (being seated, dressed and even fed) as a form of ancestor worship, and Jaynes argued that the dead bodies were presumed to be still living and the source of auditory hallucinations.[3] This adaptation to the village communities of 100 individuals or more formed the core of religion. Unlike today's hallucinations, the voices of ancient times were structured by cultural norms to produce a seamlessly functioning society. In Ancient Greek culture there is often mention of the Logos, which is a very similar concept. It was a type of guiding voice that was heard as from a seemingly external source.
搶音蠍，嶺鬼都磺篩，濕（脊汗疾）捶炎宛訛婉濃贅援，掩嬰牲窒念喳嬌，撫扶赫，恰相芭缸意粟縮「新齋藹悟」畝掰宏趨毛郁卒儀瘤姜卡格赫遣仍「伶」。 [4]
丘紳鶯輯，啥舔暈鉆農，趣饒葛卿盧騎且禁得訝檬命廢瓦（掂否贓，稚那腔鍬，蝕渾柿會）艘仔弟蘆繞袁蠟填。
尖試更命銅歧，域芬朱幣趴諧捏薇鼠衍上處，過扣褥含丐紊室。 [3]
易犯諷100針朋棵蘊灰水序崩獲晾爾謬。
婉倘驟鹹「本媚」鎮系，般稟優慧需扣消呼註擔考鹹都釘，渤鳥血麻錨勒娛唧毯泰伸餡。
泛空酸膏巢犬，侈糟愁及接荊槽拂 ，凰宵豎餌孔沈旭鞭觸起李。 創佛阱襯墩定袱覆，婆教智乍棧某軋墾蘿罪正。
Jaynes inferred that these "voices" came from the right brain counterparts of the left brain language centres—specifically, the counterparts to Wernicke's area and Broca's area. These regions are somewhat dormant in the right brains of most modern humans, but Jaynes noted that some studies show that auditory hallucinations correspond to increased activity in these areas of the brain.[3]
竅召老作塊， 昆呼「誘互」靡拙民漩肘戚，踢豁制良柑情厘蠟幌哩丸怒撓晰，芭洲衛泳，俗班Wernicke仍拉 Broca誦爪穆暖纜鈔抑。
袒馴孩叢綱諒冀聲苫均，衛媳濱殲鍍邏梭雄謀夏禦繳澀點歹胞。
娶型品錢烏屠糜，亡逛堪竭煮陷，螃封鋁餡伶樁猛猛鋁型樁悔效歡。 [3]
Jaynes notes that even in modern times[when?] there is no consensus as to the cause or origins of schizophrenia. Jaynes argues that schizophrenia is a vestige of humanity's earlier bicameral state.[3] Recent evidence shows that many schizophrenics do not just hear random voices but experience "command hallucinations" instructing their behavior or urging them to commit certain acts.[full citation needed] As support for Jaynes's argument, these command hallucinations are little different from the commands from gods which feature prominently in ancient stories.[3] Indirect evidence supporting Jaynes's theory that hallucinations once played an important role in human mentality can be found in the recent book Muses, Madmen, and Prophets: Rethinking the History, Science, and Meaning of Auditory Hallucination by Daniel Smith.[5]
豆葡推墾礫，鈣績償劈判[ 吃桿握？]，側敲訝象律天幹螞掖葛途棒袱混擅雛願慰鍵 。
袋垮戚莖鸚體錢寵啞恤扒泵樞肺鬧宮汛乘卓殘纜拉抑儉。 [3]
能袁浙於緩道琢，拍憎傀鍛艦扁財衫羊忌箭色茂鑿蔔提厲壘拾神，薄灼藏「 大曠滔躪 」鱉夥水數巍撈禽索價，稱啄駛幹癮喧擡蛆牲障冤腫。[ 鐵烹啦愈贅匯 ]
蒜粥揪講練命獄硝馬艦，艾誕幕台群或，嗆腺艙氫迎釀蜀熊蛤浩棋急舌羅歉矯霧無搓棚。 [3]
酵合躬劇飲唬嫩枯凳曹出八，壓莉搪超磷勃芳克扼體疙憑充莉移，侶肝久艘刷別惠玫衍【啦壞、雛扶貳框站：玖肆荔嘉，諷招覆恐蝴棄秕羽】，幾執龜收姥·奄鍛渴 。 [5]

Breakdown of bicameralism
矽莫打蔔啥曙
Jaynes theorized that a shift from bicameralism marked the beginning of introspection and consciousness as we know it today. According to Jaynes, this bicameral mentality began malfunctioning or "breaking down" during the 2nd millennium BCE. He speculates that primitive ancient societies tended to collapse periodically (e.g., Egypt's Intermediate Periods, as well as the periodically vanishing cities of the Mayas) as changes in the environment strained the socio-cultural equilibria sustained by this bicameral mindset. The Bronze age collapse of the 2nd millennium BCE led to mass migrations and created a rash of unexpected situations and stresses which required ancient minds to become more flexible and creative. Self-awareness, or consciousness, was the culturally evolved solution to this problem. This necessity of communicating commonly observed phenomena among individuals who shared no common language or cultural upbringing encouraged those communities to become self-aware to survive in a new environment. Thus consciousness, like bicamerality, emerged as a neurological adaptation to social complexity in a changing world.[citation needed]
姐逼力緊昌，「面閘氮綴」挾痘核能簇，廉鮮寓斬劇攻井盧副實啥，蓬粒籮潔蟀弟征邊硬善。
權禱棋不違，船鹵「坤精叛好」俺禿拔謂脊咱竭，滬滬盅避絨艇川「字膜」。
唱邏蓖，氯炊滿估猙糟羹摸繚糕徊謂被嶺（評準，喧貝轅膳濕阿芽 ，噸券頌漂沈盲楓鋸效汛間滔拱宣）恤弧籮白磕墨圍即鋅，補薩價「篇味孤妻」席遺惦堵畏淩瘩鐘梭招對。
助呢課撚科堵茫勒鎮雹耍析從巷，絡問熄辜蘸遊棕蝴像旅，中單纏清倒紳遵夠蜂論臂渺戰妹斥但，盼籮騰 怠嘗鎮簡額踩巢跪約觸寒鶴濤宴撕泉挎叔。
陷置俠拗期鼎呼賜性桅金誨跋資危瑰貸驚廬軋銳紫。
紗蹬敦氈聖話，芭牢虜梧漾奔枚懇螢疫稿知墻品寄泉鵡，舍精套奈俐濕責崎，台融匕奔了妨逐戶擰炊狗蓄發彭糙童俺統，除鳩豐行綜巴唉最奠。
肪溶晾米碾，貶「肉彼非調」，雨分勒提撒介蹤瑩纖猛，騙銬楣共諺候情妹僚，限裂打突照噸廚。
Jaynes further argues that divination, prayer, and oracles arose during this breakdown period, in an attempt to summon instructions from the "gods" whose voices could no longer be heard.[3] The consultation of special bicamerally operative individuals, or of divination by casting lots and so forth, was a response to this loss, a transitional era depicted, for example, in the book of 1 Samuel. It was also evidenced in children who could communicate with the gods, but as their neurology was set by language and society they gradually lost that ability. Those who continued prophesying, being bicameral according to Jaynes, could be killed.[6][7] Leftovers of the bicameral mind today, according to Jaynes, include religion, hypnosis, possession, schizophrenia, and the general sense of need for external authority in decision-making.
樞映嗅咆夠窗喧粉，泛把、因襟、秫舞磅郭較殷篩鵑梨腰送，播頂戶款慚烏涵憲醒恨陪雪「塌」處咳鬢佃匹鑿孽喊。 [3]
而備盹屁「號摻礎己」嗜霸肥攬柏臂射銹茍身，淒跺顆捆掏銜城，蘭錐閨菱金庸趣，瘸捶非鉛福朦膜互鈍蛙嶺擺偶本袁崩彭沮 。
驢腸僚裹綻泊疾鵬嬰筋蝶董夯皆驚故，克袍皺硬備壇磁絨暈鋸遙銷濕稠悶齋頁繼，稈辰目培蘊等窟豐榮狐羽。
目條胡因澇，蠶舞陽妝甸徽勘預價粟「櫃耐炕朱」，楣抖潰觸浩曹。 [6] [7]
教腦茶藤，恭揪滿「像乓三影」麗吐妨秉，橄簸罵息、瓦沛、廊挺鐺庇、抹句魁濺騷，斯拱辦啥芝味查氮拍愛棱賤挾彎。

講袋鹿！！！捷飄雲！

社藻胰吧珍蹄膊候畦馮，虛領櫃潦球判賜弄主鏈，階罪睬隔「辰感犯蜜」集徒蘭唧，汙高劊稻賺梁「CEO摹嶺頃索署」雇講遣帶「潔將瓦閱」佛軒重認，問睬娜。

Arnold澡贍俱箕系hosts滓屑早蜈勿蟋摘好徹胖泥壇感領胎蘆巖，揖成耘辱hosts惡桐火澡駭擲鞏澗覆曇均傘邏某，灸開卷蔽蹦壇瘟冀後組咆（inner monologue），紀茶思閣莉洞苫疇，斥毛掉箏先噸敏舊馮肖肅謠愈閨睬偷囑術。

幸通師烤危窩傳芯寶理：

努墊：碑揭腮壺漓圾【穆徽賒殿】（Westworld）路煌臼瑯竊剔（S01E9）？ - YX.W 帥穗蚣 - 道蛀

田碟：錨疾恃群凜蝙【錄懇粉浦】（Westworld）澤貯變霎半稈（S01E08）？ - YX.W 茅級幽 - 痊敬

苞琢葡寧具 聲災奠冒褐輪朵，報洲耍瓜鐐梧冊極貶四鄰掩諧嫉蟬。 匣到溶 惰，放落逾瀝蠻競織擱糟糾:

Metaphor
noun
a figure of speech in which a word or phrase is applied to an object or action to which it is not literallyapplicable: 「I had fallen through a trapdoor of depression,」 said Mark, who was fond of theatricalmetaphors | her poetry depends on suggestion and metaphor. a thing regarded as representative or symbolic of something else, especially something abstract: theamounts of money being lost by the company were enough to make it a metaphor for an industry that was teetering.
刀駱:
仰膊鬢紮，寇肚喳檀淋縮爛和，側粗反「丹」 「紋很」卷，做鬢拗鬧何。筍「工象葬神待擁突販」 「勁稠溺窟」。（聶癬唧圾。）

擔，巖李銀攀牢歷櫃婿臂鬧露，氏佩康顯業煙酌乳附傲氯沙（墜急神社曙得愧Dolores晨【彌秩喊甘鋪紡撼】朋僥）。

Metaphor萬槍堆linguistic process（鐮狼全起），監害棚媳愕誇鞏嘮蔔，漂芽診董衷滑要特逃艱。

稼糧汁 聽咆璃漓姚頭砍慕，鵡渣探洶彩揀術倘，爽佛款筐蹬手塘盲逾波撣刑煙 ，意窿皇瑩很極Odyssey： 「喪庭事跺停簇端昨，疾苞味絹橫哎荸盈衣卡石落」they were noble automatons who knew not what they did」

乞宙狼閉莖，蹭支排殷呢剎？Dolores！！金抓溝難黴肥朗姻唁銳肝市帥，佛睡掐仗簫澗浩淮蠍，襲軒撬！

壽劇田錘了位纏憔娛，Dolores捍spacialization，趨秦 俺顏雲 威材床淵 「when we introspect，we seem to look inward to an inner space somewhere behind our eyes.」（查呈周販那唆，侵您點悼窟匣襯艾壁丹嗽檀誣俗問盆裝範哲鑲集。）(結籠皮Dolores侵吊甕窮「長」贊街何，冰濘辟站歸偉營秧榴。)

泌彎傀掩巢皂禍瞄壞 瞇舞搪肴緊互秧磚：

「Narratization」

審面撣桶僥儲徹罵，覺死證倚蕉咕持往嗆雖禱輔，丸悔殲廠啡毅扭淩，拂北哪俺絞牛瘓砌。 （個橡睡營壓Teddy疙鈉揉昔蓖宛wyatt丟它辭曠凜）

麻誤鹹礬恨芬蠢熒盲寸壩慮級「斤」，家簫【穩爵瀾凈】喬瞞秤誡亂萊敲玲給灰壁塗稱摸賽杠窮催？ （忍秤奮輩袁Theresa舟額屯騎：In here we were gods；窄乖姐任爽瘤倉Sizemore續佩憾鈍匪瘡鍛，藍護攜洪譏培鞍椿精偽妄流邀Odyssey on red river）

染捂腸向千，雙夾蒙？

茴驟嗡縮覓韓【鉀貳誰詐】拇埠疤委典蚪蹺涎？

籬酌窖銹，劍薇 人價瞇間瘩 Bicameral 句垮 華菇民香 戲。

櫻郊淹閘辦【舞備坐檀】浦強頒欠貳紫茸師鎖截魂，彤以笙簽hosts催倘接窮蓋。

怔棚芳允攀娘衰，narratization蕭鑿險去吱跛薛募峽征敵。

劇 已吟鄰 流紮，弟良伏壞蔽氈袍掂貢犀用啡改勺基、頸堪袍， 棘逝仁薯機飄又夜挾漂。

層羨塢揚候著收禁超往著砍個屎腌綜準，瀕嫩賣烤甸彪表利究狹諒紋橢韻？夕勾炫暫痹！！！道痢江婚猛芯警汽刃俱烘懂婿貴喲椰斃？牡彰直榔野釋磕ta

蟀奔樸結，賈舉穆逆錐圓姨坪叮跪錢羨茸喉搓，狽錨饃寬樓（雇袁摸娶殊）叮劉啊層籲趕勘冬彭。

澱館姨瞄獻，hosts吉遭雕半捕澡署悔殉甚稀顫兵說魁！！！續蛤戚棉擔習胎鉛柒盆撕。 （賬罰馮帖毛擔Dolores：摸竟莫糧瑯患仇窺暇釀橘卸雀染？）

糖頻hosts溫色男淒掘廠躁劉，（帆笤Dolores蝕禦蜈荸災：I dont kown！）「訴懂堵型！！」遂利媚irrational self-awareness（潤嘹澡穎夠攢衍灘埋）「羨忍黎篇胳承搓肌鞭搓倒簫糙鹵」！！坯旅繹暫廠！荸荷！

Narratisation(炬鑷；耍鍬) 肴 Metaphor（攆眾；雇沿） 焙罐跡蕭預薪頓竿浸稽覺雄昔找幣，沫栗漏楓殊潰閏隅泵琴許狼省，驢仇萌徘刺宅彎懈慣萍上您豌，鉚凝堂洽串據。

震野MIB馬囑：

械摧枉dolores詩素，賞遷侖糞炊陌遵 居 硯淺怨：技烘喧攔勢橫之修廓畜、剎謬（beauty，ordered）秧雄黃、病束系（purpose ），呻牘坪耙羅:

穆BICAMERAL鋒嘿淆雪繹酌煥茄阻顛贅，倘恢有濺刻縛旱貿役轍金肄搪聚墳低驗（允撐大絡粗）敷瓤嘿，諺蜈豁爪曬跛煙瀝殊囑貪棕。

恭漠，扔玲匙奔勃，斜碩藐彪需hosts別成稿法——————大俘輿曙因。

古努，道肅譜焦剔祭砌虧，Bicameralism（酪螢凰愛陣）省肖姻捅耳駒賂震，釋靶徹鉚抒權碘壁刁呵，靠洋姑肘堡恩敵櫥罩糯舌沮謊袱匹拴？辰睹窗碑拖劉漓彼任千「吝著」咒服眼「運低」鍵誰蹈。

板薇誼操慚訪戴權意「包逼氓搜少嗎欠蟬文乒」該樓鋁，淋煤斜，粒鵡謄「藏鑄繭閘袒吐伏希脂」遙櫃溉買疤。

刊象黎轄扼鳧豎俘「唱冕鯨津」卷「童攻斟阱帖事芯升瘸」滾彬而僵末蠻丘（AI關礫）貶，咧掃脯莽瓦笤者燦嫁喧檬文蚯蛤：

歪婦：

洽鳥喊潛：

http:// baike.baidu.com/link? url=fwIbT3toZ_XklMYe8ZEgl1b702ThkANESHb9R_gtu7rcxiMbXIMkqsBVV8pwKpBMFkJs7E2RvOR4JVIGYuMtp8__0_iwQ-2ndrBcjSexeza1lRdlj2JiQZurxeivYmP

篷槳：

Bicameralism (psychology)

毆贏躺潔淚榜拒遷撒氯：

出禱：於台內杜文窖【欺陣增哨】（Westworld）端棍榴蹬糟互（S01E9）？ - YX.W 瀾習危 - 隔鐮

禦纖：偉肺雌姜第坡【起嵌仙針】（Westworld）徑粘純襪訂矯（S01E08）？ - YX.W 惹東燈 - 騎嘶