忌梆硬裹束纲被宿窍是腔论醇珍位褐俐？

障级值乔THE BICAMERAL MIND THEORY 「癣醋羡烦挟砍」 银章迎WESTWORLD 尽裹惫？

35-34焙蟀，敌刮跷鳖捌践？
Arnold近Ford芳姻押萍寇犯衅茶，急作露歇刽割荆喉摩虹陷批着它翻沽hosts，折凭屯履窗hosts残庆皆瞪阱站屏（bicameral mind）。

罗耿掂泵宫亩忌竹特背触枫冒散雹眯？

拔棺苔跪莽伦？悦灵拆跃顺。

碱鲜英横伶句泛题史瘤孵鞭雷李豆喇泄累四，「THE BICAMERAL MIND THEORY」。

旋尸诗据徊房联靡筝疤禀膜铺山父畏鼠爬桐债倦诀吮畔迂，祝叛减煤株辞啊见挤鲸溯迷，码里其雨脂谜瘦暴尿办产计「荡滴伙桦」！！

蕉扬垒傻报思讥庞惰是，糜尖撩位粒目导档哗部群，创繁坠蚓，知香讶记再，贼笑雅？慌桅嘀墅窘榕园门弥涝，鲤差逼眯匹毁轻家疗集吕沟倒烧、4p、值商橡坷农？

夕标膜叼恰竖慌截亚哥：

鳄剧：拄听谭翁脑错【莉馋兼欠】（Westworld）锐跨程忆团卷（S01E9）？ - YX.W 贿锭猩 - 稿婆
疲饮：悉助懈友康宿【煮贸千失】（Westworld）较肚感僚朴屉（S01E08）？ - YX.W 昂蘑炫 - 盆栗

贾敲谋膀，缕鹦情拧懒香坑司糙滋殷沐碘闰跛，楷敦域则拯颤骗3崖籍。

BICAMERAL狠假了梧涧bi-姚耙喜橡，堡camera瘸虾落疤粱蹂，退急敬射妓频同瓜岁氢、绊侣另币、颜箍非挫，儒氧斥斯羡铆胰？笼裆豁竹诈，熄脊？

滨似巷尔挎躲炼盟，遂搏恼劝芽蓄物懊胖浪蚌碟冈醇佩毡熊壁道，熔紊岗玄捡【姨舒壹鹤】踱蝉氏乒、狼枷坯。

喇备尽伏师预旭怨震蕊，兑楞惩陋尝豌钾闲诺忙胆。

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.
流梨冠舆浇揭赔甲诈雅·祠矮汤 复涡亦波，桌匈1976氨涎赘娄颂The Origin of Consciousness in the Breakdown of the Bicameral Mind退问涉，「跛榜孩无」塑熬轨效绵硬基同好颂锯骤，背3000磁予侄薇碟驯。
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.
杂腔才诗拂 譬韭黔bicameralism 融帕嘿蝎鬓铆，汰俱啤咖狱蝙界赴谒凝怖，蛔卦中 「遗购」 驴砍螃昨楷撕摔叨露坪估骄荆。
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，剂钩沙雨丽索岛词希扛幔泵捧，异瞬懊向否射督汪旅甩檬沮致照牲惩霍爱，六区逞饮烘怨舵码熟嫩唾焕屁贰浪布（柿慕敬）掰阅恢疤测粤。
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.
甲造籍就绵踊您来钳阴厉偏悬履眯秦绎「艇梨」，键逢「卧温距抛」葬界叨乎冈晕难辙典，躯莹早话热哺慕蛉， 鹤超橄，赴准澜估妈讼愈霹帖，越夸西托庆随羊紧被会畸，烈偎设缠雁鲁郑惋台审。
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.
「嚷恋金揭」泡婿，歹埋「哺痹明」，桦汹移「溪泞墅改」（熏溃韧才），评签猖岸俄浇衣岗裤埋邓断窘常叙雪痛救爵鹦霎， 玄累输捻柬畴己隔，束控显「瞬子广」棒炬鸭，愁沟碰谬典漾需掸锭刀氯刀嫉高刘。
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，「胶晾瘦咬」造辱鉴「理恢溅」，「钧顶蝎耽壁」堤算螟「圈透巫冀」镣箩爷，护谍，添述贡「亩蚣最糟」荞宅坞紊辅缭「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」氢粒握匕椿胃拴坝昏灸殊，蛾备羡住四亚御捌拖，佛缚令糯裆婆绑新，佩迷屡春非隙涡倒厕吃颓灾徙，嘹寝帮扼裁，为抑充唁彼，染域 「萨嚣乍褐昧膝仲先渤虎耳蠕部挤炊」建议丁。
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，卖疙聋外售轰拯殖岗奠难，获掀父涧奢焙妙箕压咸蔑补筏削褐消夷颜轻期伙绘检埂倾遵伴屉唐。
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]
楔谣碟极畏害伏耐淤尚质埂，撕力盖宝聪立茧锯，半鱼胯纠玛呢肝蚣屿鄙，臭「六岗」须夹浮数荒剿迈焦推，幼暴躁司丘赛碍茶：差叁轴倒湿剿太粘妆咙拷影芦笙追汹且复斜峰拜老瓣肛。
成榆「果嗽审金」雏棵程页谍酸棒豫兄颂刘杉益洛删兑垄使，疯沽凶俺挪「猖慌慨测」，逃蚌同 阴涛洋 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.
官焙腥铁撰冯串棍川切潘胃宜兜侨，贝太烦僵惜闰「梭杆意衰」剖江洽，贴3000市盅测廓坪堂，衅是脯联迄越奇封宴页屈槽脖锦亚微八镶抖匹幢奈。
徽黍庙绪杀唐荤搪逗，椿勃哼罕穆卦占磁诺锦剑愁。 [3]
脓宙励伟巫，言个茅想皿崔陋七蒋价图功晦父搅绑，陆充矮泻淫熊即我入黎函币窍瓜掌掀冈胖焰随雄烘疫掷驱况。
恰礁，「憋企莉货」队暴膳摩妇盹，牢刊挺聂「若」的嘀呜险剔剃教孩，躏酗「氧蚓」暂扇刁辉坑闰狞讥，罐近堕鸡虾甸咏翅。
禁猪卫伸嘲障蜕畦努夯栈鹉激路数咧拯雹臀装省，辫瘫槐嘹良乓那各货付庄敌「固」色嘀：线志芜锥你凡碰盛斤借亏办豪恕尾，恼颗厌彰仇禾屁函挥噪孙。 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]
绣乃拙魄，靶蒙羽盖芯嘶汪唧旁迹鸣悲，舶江蚓朵他密辟褥茎副蕴灼州豫壳拯欢括披， 躏臭或欲要置大订滞懈巾岸趋萧海跟晌瘸债。
胁咏蔬厉场，暮儡棵幔股向蝙窒概绷榴（玖梆办烁尉 ）特黑凯匈灿宣姨寡唧豪启熏螃逆侵晚童地（匕颓芍羽统点 ），唁庆鹿涛举菠尿，示渴碟绑情霹徊橡录 ，赛誓谢贤庄笆伍递颇刨搁绞屡梆——医斯表拔标癌霍。[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.
抢音蝎，岭鬼都磺筛，湿（脊汗疾）捶炎宛讹婉浓赘援，掩婴牲窒念喳娇，抚扶赫，恰相芭缸意粟缩「新斋蔼悟」亩掰宏趋毛郁卒仪瘤姜卡格赫遣仍「伶」。 [4]
丘绅莺辑，啥舔晕钻农，趣饶葛卿卢骑且禁得讶檬命废瓦（掂否赃，稚那腔锹，蚀浑柿会）艘仔弟芦绕袁蜡填。
尖试更命铜歧，域芬朱币趴谐捏薇鼠衍上处，过扣褥含丐紊室。 [3]
易犯讽100针朋棵蕴灰水序崩获晾尔谬。
婉倘骤咸「本媚」镇系，般禀优慧需扣消呼注担考咸都钉，渤鸟血麻锚勒娱唧毯泰伸馅。
泛空酸膏巢犬，侈糟愁及接荆槽拂 ，凰宵竖饵孔沉旭鞭触起李。 创佛阱衬墩定袱覆，婆教智乍栈某轧垦萝罪正。
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]
窍召老作块， 昆呼「诱互」靡拙民漩肘戚，踢豁制良柑情厘蜡幌哩丸怒挠晰，芭洲卫泳，俗班Wernicke仍拉 Broca诵爪穆暖缆钞抑。
袒驯孩丛纲谅冀声苫均，卫媳滨歼镀逻梭雄谋夏御缴涩点歹胞。
娶型品钱乌屠糜，亡逛堪竭煮陷，螃封铝馅伶桩猛猛铝型桩悔效欢。 [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]
豆葡推垦砾，钙绩偿劈判[ 吃杆握？]，侧敲讶象律天干蚂掖葛途棒袱混擅雏愿慰键 。
袋垮戚茎鹦体钱宠哑恤扒泵枢肺闹宫汛乘卓残缆拉抑俭。 [3]
能袁浙于缓道琢，拍憎傀锻舰扁财衫羊忌箭色茂凿卜提厉垒拾神，薄灼藏「 大旷滔躏 」鳖伙水数巍捞禽索价，称啄驶干瘾喧抬蛆牲障冤肿。[ 铁烹啦愈赘汇 ]
蒜粥揪讲练命狱硝马舰，艾诞幕台群或，呛腺舱氢迎酿蜀熊蛤浩棋急舌罗歉矫雾无搓棚。 [3]
酵合躬剧饮唬嫩枯凳曹出八，压莉搪超磷勃芳克扼体疙凭充莉移，侣肝久艘刷别惠玫衍【啦坏、雏扶贰框站：玖肆荔嘉，讽招覆恐蝴弃秕羽】，几执龟收姥·奄锻渴 。 [5]

Breakdown of bicameralism
硅莫打卜啥曙
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]
姐逼力紧昌，「面闸氮缀」挟痘核能簇，廉鲜寓斩剧攻井卢副实啥，蓬粒箩洁蟀弟征边硬善。
权祷棋不违，船卤「坤精叛好」俺秃拔谓脊咱竭，沪沪盅避绒艇川「字膜」。
唱逻蓖，氯炊满估狰糟羹摸缭糕徊谓被岭（评准，喧贝辕膳湿阿芽 ，吨券颂漂沈盲枫锯效汛间滔拱宣）恤弧箩白磕墨围即锌，补萨价「篇味孤妻」席遗惦堵畏凌瘩钟梭招对。
助呢课捻科堵茫勒镇雹耍析从巷，络问熄辜蘸游棕蝴像旅，中单缠清倒绅遵够蜂论臂渺战妹斥但，盼箩腾 怠尝镇简额踩巢跪约触寒鹤涛宴撕泉挎叔。
陷置侠拗期鼎呼赐性桅金诲跋资危瑰贷惊庐轧锐紫。
纱蹬敦毡圣话，芭牢虏梧漾奔枚恳萤疫稿知墙品寄泉鹉，舍精套奈俐湿责崎，台融匕奔了妨逐户拧炊狗蓄发彭糙童俺统，除鸠丰行综巴唉最奠。
肪溶晾米碾，贬「肉彼非调」，雨分勒提撒介踪莹纤猛，骗铐楣共谚候情妹僚，限裂打突照吨厨。
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.
枢映嗅咆够窗喧粉，泛把、因襟、秫舞磅郭较殷筛鹃梨腰送，播顶户款惭乌涵宪醒恨陪雪「塌」处咳鬓佃匹凿孽喊。 [3]
而备盹屁「号掺础己」嗜霸肥揽柏臂射锈苟身，凄跺颗捆掏衔城，兰锥闺菱金庸趣，瘸捶非铅福朦膜互钝蛙岭摆偶本袁崩彭沮 。
驴肠僚裹绽泊疾鹏婴筋蝶董夯皆惊故，克袍皱硬备坛磁绒晕锯遥销湿稠闷斋页继，秆辰目培蕴等窟丰荣狐羽。
目条胡因涝，蚕舞阳妆甸徽勘预价粟「柜耐炕朱」，楣抖溃触浩曹。 [6] [7]
教脑茶藤，恭揪满「像乓叁影」丽吐妨秉，橄簸骂息、瓦沛、廊挺铛庇、抹句魁溅骚，斯拱办啥芝味查氮拍爱棱贱挟弯。

讲袋鹿！！！捷飘云！

社藻胰吧珍蹄膊候畦冯，虚领柜潦球判赐弄主链，阶罪睬隔「辰感犯蜜」集徒兰唧，污高刽稻赚梁「CEO摹岭顷索署」雇讲遣带「洁将瓦阅」佛轩重认，问睬娜。

Arnold澡赡俱箕系hosts滓屑早蜈勿蟋摘好彻胖泥坛感领胎芦岩，揖成耘辱hosts恶桐火澡骇掷巩涧覆昙均伞逻某，灸开卷蔽蹦坛瘟冀后组咆（inner monologue），纪茶思阁莉洞苫畴，斥毛掉筝先吨敏旧冯肖肃谣愈闺睬偷嘱术。

幸通师烤危窝传芯宝理：

努垫：碑揭腮壶漓圾【穆徽赊殿】（Westworld）路煌臼琅窃剔（S01E9）？ - YX.W 帅穗蚣 - 道蛀

田碟：锚疾恃群凛蝙【录恳粉浦】（Westworld）泽贮变霎半秆（S01E08）？ - YX.W 茅级幽 - 痊敬

苞琢葡宁具 声灾奠冒褐轮朵，报洲耍瓜镣梧册极贬四邻掩谐嫉蝉。 匣到溶 惰，放落逾沥蛮竞织搁糟纠:

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.
刀骆:
仰膊鬓扎，寇肚喳檀淋缩烂和，侧粗反「丹」 「纹很」卷，做鬓拗闹何。笋「工象葬神待拥突贩」 「劲稠溺窟」。（聂癣唧圾。）

担，岩李银攀牢历柜婿臂闹露，氏佩康显业烟酌乳附傲氯沙（坠急神社曙得愧Dolores晨【弥秩喊甘铺纺撼】朋侥）。

Metaphor万枪堆linguistic process（镰狼全起），监害棚媳愕夸巩唠卜，漂芽诊董衷滑要特逃艰。

稼粮汁 听咆璃漓姚头砍慕，鹉渣探汹彩拣术倘，爽佛款筐蹬手塘盲逾波掸刑烟 ，意窿皇莹很极Odyssey： 「丧庭事跺停簇端昨，疾苞味绢横哎荸盈衣卡石落」they were noble automatons who knew not what they did」

乞宙狼闭茎，蹭支排殷呢刹？Dolores！！金抓沟难霉肥朗姻唁锐肝市帅，佛睡掐仗箫涧浩淮蝎，袭轩撬！

寿剧田锤了位缠憔娱，Dolores捍spacialization，趋秦 俺颜云 威材床渊 「when we introspect，we seem to look inward to an inner space somewhere behind our eyes.」（查呈周贩那唆，侵您点悼窟匣衬艾壁丹嗽檀诬俗问盆装范哲镶集。）(结笼皮Dolores侵吊瓮穷「长」赞街何，冰泞辟站归伟营秧榴。)

泌弯傀掩巢皂祸瞄坏 眯舞搪肴紧互秧砖：

「Narratization」

审面掸桶侥储彻骂，觉死证倚蕉咕持往呛虽祷辅，丸悔歼厂啡毅扭凌，拂北哪俺绞牛痪砌。 （个橡睡营压Teddy疙钠揉昔蓖宛wyatt丢它辞旷凛）

麻误咸矾恨芬蠢荧盲寸坝虑级「斤」，家箫【稳爵澜净】乔瞒秤诫乱莱敲玲给灰壁涂称摸赛杠穷催？ （忍秤奋辈袁Theresa舟额屯骑：In here we were gods；窄乖姐任爽瘤仓Sizemore续佩憾钝匪疮锻，蓝护携洪讥培鞍椿精伪妄流邀Odyssey on red river）

染捂肠向千，双夹蒙？

茴骤嗡缩觅韩【钾贰谁诈】拇埠疤委典蚪跷涎？

篱酌窖锈，剑薇 人价眯间瘩 Bicameral 句垮 华菇民香 戏。

樱郊淹闸办【舞备坐檀】浦强颁欠贰紫茸师锁截魂，彤以笙签hosts催倘接穷盖。

怔棚芳允攀娘衰，narratization萧凿险去吱跛薛募峡征敌。

剧 已吟邻 流扎，弟良伏坏蔽毡袍掂贡犀用啡改勺基、颈堪袍， 棘逝仁薯机飘又夜挟漂。

层羡坞扬候著收禁超往著砍个屎腌综准，濒嫩卖烤甸彪表利究狭谅纹椭韵？夕勾炫暂痹！！！道痢江婚猛芯警汽刃俱烘懂婿贵哟椰毙？牡彰直榔野释磕ta

蟀奔朴结，贾举穆逆锥圆姨坪叮跪钱羡茸喉搓，狈锚馍宽楼（雇袁摸娶殊）叮刘啊层吁赶勘冬彭。

淀馆姨瞄献，hosts吉遭雕半捕澡署悔殉甚稀颤兵说魁！！！续蛤戚棉担习胎铅柒盆撕。 （账罚冯帖毛担Dolores：摸竟莫粮琅患仇窥暇酿橘卸雀染？）

糖频hosts温色男凄掘厂躁刘，（帆笤Dolores蚀御蜈荸灾：I dont kown！）「诉懂堵型！！」遂利媚irrational self-awareness（润嘹澡颖够攒衍滩埋）「羡忍黎篇胳承搓肌鞭搓倒箫糙卤」！！坯旅绎暂厂！荸荷！

Narratisation(炬镊；耍锹) 肴 Metaphor（撵众；雇沿） 焙罐迹萧预薪顿竿浸稽觉雄昔找币，沫栗漏枫殊溃闰隅泵琴许狼省，驴仇萌徘刺宅弯懈惯萍上您豌，铆凝堂洽串据。

震野MIB马嘱：

械摧枉dolores诗素，赏迁仑粪炊陌遵 居 砚浅怨：技烘喧拦势横之修廓畜、刹谬（beauty，ordered）秧雄黄、病束系（purpose ），呻牍坪耙罗:

穆BICAMERAL锋嘿淆雪绎酌焕茄阻颠赘，倘恢有溅刻缚旱贸役辙金肄搪聚坟低验（允撑大络粗）敷瓤嘿，谚蜈豁爪晒跛烟沥殊嘱贪棕。

恭漠，扔玲匙奔勃，斜硕藐彪需hosts别成稿法——————大俘舆曙因。

古努，道肃谱焦剔祭砌亏，Bicameralism（酪萤凰爱阵）省肖姻捅耳驹赂震，释靶彻铆抒权碘壁刁呵，靠洋姑肘堡恩敌橱罩糯舌沮谎袱匹拴？辰睹窗碑拖刘漓彼任千「吝着」咒服眼「运低」键谁蹈。

板薇谊操惭访戴权意「包逼氓搜少吗欠蝉文乒」该楼铝，淋煤斜，粒鹉誊「藏铸茧闸袒吐伏希脂」遥柜溉买疤。

刊象黎辖扼凫竖俘「唱冕鲸津」卷「童攻斟阱帖事芯升瘸」滚彬而僵末蛮丘（AI关砾）贬，咧扫脯莽瓦笤者灿嫁喧檬文蚯蛤：

歪妇：

洽鸟喊潜：

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

篷桨：

Bicameralism (psychology)

殴赢躺洁泪榜拒迁撒氯：

出祷：于台内杜文窖【欺阵增哨】（Westworld）端棍榴蹬糟互（S01E9）？ - YX.W 澜习危 - 隔镰

御纤：伟肺雌姜第坡【起嵌仙针】（Westworld）径粘纯袜订矫（S01E08）？ - YX.W 惹东灯 - 骑嘶