• <tr id="yyy80"></tr>
  • <sup id="yyy80"></sup>
  • <tfoot id="yyy80"><noscript id="yyy80"></noscript></tfoot>
  • 99热精品在线国产_美女午夜性视频免费_国产精品国产高清国产av_av欧美777_自拍偷自拍亚洲精品老妇_亚洲熟女精品中文字幕_www日本黄色视频网_国产精品野战在线观看 ?

    “A Close Affinity with the Concept of the Dao”: Toward Walter Benjamin’s Idea of Revolution

    2020-11-18 04:20:47PeterFenves

    Peter Fenves

    Abstract: This paper takes its point of departure from an enigmatic concept Benjamin briefly discusses in one of the fragments he wrote in the early 1920s in conjunction with his search for an appropriate topic for a qualifying dissertation — the concept of action — or agent-determinative knowing, which, he suggests, may be comparable to the concept of the Dao.” After analyzing the fragment in question, the paper seeks to demonstrate that in the early 1930s Benjamin develops this Dao-like concept under the rubric of two terms drawn from the vocabulary of ancient Greek thought: “mimesis” is the name under which he develops the concept of agent-determinative knowing, while the “second technology” is his revised designation for action-determinative knowing. Taken together, these concepts lead him toward something like a Daoist-Marxist idea of revolution.

    Keywords: Walter Benjamin; revolution; Dao; mimesis; Daoist-Marxist

    This small essay revolves around a brief remark Benjamin makes in one of the notes he drafted in conjunction with his attempt in the early 1920s to identify an appropriate theme for a qualifying dissertation: “action-determinative knowing may have a close affinity with the concept of the Dao” (Benjamin,GesammelteSchriften6: 48). About this tentative remark, only one thing is clear: Benjamin draws attention to the concept of the Dao in order to contrast it with the Socratic doctrine of virtue, which consists in the paradoxical dictum that no one can knowingly do any wrong. The critique of the Socratic doctrine is dependent, however, on the elusive concept that generates Benjamin’s brief reflections: “the knowing that determines” (dasbestimmendeWissen). In only one other fragment in all of his extent writings does Benjamin concern himself with “the knowing that determines,” and in this case, too, his remarks are highly schematic, as though he could only hint at what this formula contains. And as for the vast commentary on his work, there are only a very few that even mention it, and none, so far as I know, that pose such questions as: what, after all, is meant by “the knowing that determines,” and why does Benjamin associate it with the concept of the Dao?①

    Split into two parts, this essay seeks to make up for this lacuna — first by elucidating the aim of Benjamin’s concept of action- and agent-determinative knowing, then by showing how these complementary modes of knowing inform two of the major projects he undertakes in the 1930s. The larger aim of the essay — responsive to the theme of the “travels of critical theory” — can be best expressed through a hypothetical judgment: if the transition from Benjamin’s early thought to his later projects is one of the primary sources of the various lines of inquiry that formed under the rubric of “critical theory,” and if, furthermore, a concept closely affinitive with that of the Dao facilitates this transition, then a certain Daoism must be seen as hitherto invisible element of critical theory.

    I. Action- and Agent-Determinative Knowing

    In a note entitled “Modes of Knowing” (ArtendesWissens), probably written in around 1922, Benjamin identifies five modes of knowing, the fourth of which is particularly puzzling, for its grammatical object is unstable:

    IV. Determinative Knowing [DasbestimmendeWissen]. This, namely action-determinative knowing, does exist. It is, however, determinative not as “motive” but, rather, by virtue of its linguistic structure. The linguistic moment in morality is connected to knowing. It’s certain that this knowing, which determines action, leads to silence. It is therefore not teachable. This action-determinative knowing may have a close affinity with the concept of the Dao. By contrast, it is strictly opposed to knowing in the form of the Socratic doctrine of virtue. For the latter motivates the action; it does not determine the agent. (Benjamin,GesammelteSchriften6: 48-49)

    Benjamin begins an elucidation of the determinative mode of knowing by presenting action as its object; in the course of its brief development, however, the object changes from action to agent. This alteration leads to the suspicion that action and agent cannot ultimately be distinguished from each other whenever there is such a thing as “determinative knowing.” The action of the relevant agents, in other words, lasts throughout their agency; conversely, the agents whose actions are determined by a certain mode of knowing never cease to act, even when they seem to be at rest. Benjamin nowhere says as much, and indeed, says almost nothing about this concept of action- or agent-determinative knowing in any of his other extant writings. An altogether different situation obtains with the first “mode of knowing,” whose grammatical object is truth. About this Benjamin is succinct and certain: “I. The knowing of truth [DasWissenderWahrheit]. This does not exist. For truth is the death of theintentio” (Benjamin,GesammelteSchriften6: 48). Benjamin transposes this claim into the one of the central lines of thought developed in the “Epistemo-Critical Preface” with which he begins the qualifying dissertation he eventually completed (see Benjamin,GesammelteSchriften1: 216). In light of the manner in which Benjamin developed his outline of the first mode of knowing, something can be said about the fourth mode of knowing as well: it was supposed to have served as the nucleus of a practico-critical counterpart to his epistemo-critical inquiry.②

    Whereas there is no knowledge of truth, there is action- or agent-determinative knowing. The existence of such knowing is akin to the non-existent knowledge of truth in at least one respect: it cannot be spoken. It is therefore something like the death of intentional discourse, for agents whose actions are determined by knowing cannot represent either themselves or their actions in terms of either motivations or goals; rather, they are themselves determined by a knowing that permeates their agency. Which is to say: both the action and the agent are always already at their end, hence altogether “perfect” in some as yet undefined manner. This suggests a paradox that is the inverse of the one Plato puts into the voice of Socrates in several dialogues, includingTheGorgiasandTheProtagoras. If, as Socrates claims, no one can knowingly do wrong, then every agent is infallible, relative to his own agency.③The dominant response to this paradox from within the horizon of European philosophy derives from the seventh book ofTheNicomacheanEthics, where Aristotle describes a condition he callsakrasia, which designates an inability to exercise control over oneself. It was generally translated into Latin asincontinentiaand into English as “weakness of will.” Agents who are “incontinent” know perfectly well that their actions are wrong but do them anyway, for, while still in their “right mind,” they do not govern their actions.④The debate between Socrates and Aristotle is the setting for Benjamin’s construction of a concept of action- or agent-determinative knowing: the knowledge in question is co-equal with the agent, which means that it cannot be generalized into something like a “maxim” that would express its content. Each agent, in other words, is determined by a mode of knowing that is unique to the agent. Under this condition, not only is it impossible for agents to say what they are doing; they are also unable to suffer a loss of will. It is for this reason, finally, that the only other passage where Benjamin discusses the fourth modes of knowing concerns the intentional structure of “conviction” (überzeugung) — which is to say, an attitude or comportment in which “incontinence” is impossible, for any weakening of the will is incontrovertible proof that the agent in question lacks conviction.

    Instead of further analyzing the concept of conviction in the fragment under consideration, Benjamin draws attention to the concept of the Dao, which would presumably circumscribe a sphere from which the debate between Socrates and Aristotle can be suspended and from which the concept of action- and agent-determinative knowing can be developed more freely. This, though, did not happen. Or it does not happen immediately. As Benjamin transforms his claim that “truth is the death of theintentio” into a cornerstone of the critique of cognition with which he prefaces theOriginoftheGermanMourningPlay, he neglects its practico-critical counterpart. Until the early 1930s ....

    II. Mimesis and Technology

    Despite its apparent offhandedness and brevity, Benjamin’s claim that the concept of action- or agent-determinative knowing may correspond to the concept of the Dao represents the culmination of his studies of Chinese thought and literature. Probably first prompted by the educational theorist Gustav Wyneken, whom Benjamin identified as his “first teacher,” he intermittently pursued these studies from the early 1910s until early 1920s.⑤For Benjamin, Laozi served as a counter-Socrates, whose teachings he, like Nietzsche, found profoundly problematic.⑥Here is a small sample of the China-related book Benjamin read during this period: Richard Wilhelm’s translation of theDaodejing, which includes an extensive introduction and wide-ranging notes; a selection of Pu Songlin’s ghost stories, prefaced by Martin Buber; a collection of a Ming-Dynasty stories, followed by Eduard Grisebach’s survey of classical Chinese literature; and a massive study of “Chinese religion” published by Dutch sinologist Jan Jakob Maria de Groot shortly before his death.⑦The reference to the concept of the Dao in “Modes of Knowing” is probably indebted to de Groot’s treatise, whose provocative exposition of Daoism under the title of “universism” may have prompted Benjamin to solicit an essay on “the spirit of Chinese language” from another Dutch sinologist, Henri Borel, for inclusion in a journal he hoped to edit (Benjamin,GesammelteBriefe2: 191). Around the time in which plans for the journal collapsed due to the absence of financial support during the hyperinflation of 1923, Benjamin’s China studies also broke off.

    InOne-WayStreetBenjamin proposes several “techniques” for literary productivity, one of which describes the relation between initial inkling and final product: “Keep your pen aloof from inspiration [Eingebung], and it will attract it with the force of magnets. The more calmly you delay writing down an initial thought, the riper will it be when it surrenders itself” (Benjamin,GesammelteBriefe4: 106). A magnetization of this kind occurred for Benjamin in the early 1930s, when he discovered a way to develop the concept of action- or agent-determinative knowing by breaking it into its constitutive parts: agent-determinative knowing reappears under the rubric of “mimesis,” while action-determinative knowing gives shape to his inquiries into technology. The source of this terminological transformation can be briefly sketched in the following way. Mimesis is certainly not a mode of cognition, as Plato famously argues; yet it can nevertheless be called a “mode of knowing” in which agents become like what they “know” and demonstrate their “knowing” simply by being what they are like. As for technology, its etonym,technē, means a certain mode of knowing, specifically “know-how” as opposed to “knowledge-that,” for which the more appropriate ancient Greek term would beepistemē. In the early 1930s Benjamin proposed a consequential distinction between a first and a second technology: whereas the first technology involves mastery of the relevant objects, its second-order counterpart consists in sheer “know-how,” which, developing from the sphere of play and play-acting, is concerned with neither the mastery of nature nor with self-mastery, nor even with a lack of self-mastery, which is to say, in ancient Greek,akrasia.

    To the texts themselves — first, ever so briefly, those concerned with mimesis, then a few passages in which Benjamin sketches the concept of the second technology.

    In 1919, Benjamin discovered in de Groot’sUniversism, a concise depiction of the concept of the Dao: “Acting like the universe is adaptation to the universe [AnpassungandasWeltall], and since the universe is excellent in the highest degree, its imitation is virtue.... The ideal aim of human perfection is complete assimilation [Angleichung] to the Dao of heaven” (de Groot, 56-57). In response to this and similar passages inUniversism, Benjamin wrote a letter to a close friend in which he acknowledges its author’s expertise but faults the treatise for its antiquated attitude and ahistorical methodology (Benjamin,GesammelteBriefe2: 11). In the early 1930s, he begins a line of inquiry that has neither of these faults. Under the title “Moment of Birth,” he retrieves the core of de Groot’s concept of universism, viz. Daoism, and applies it to the way of the heavens: “Astrology is a late theory that stands askew to that early praxis whose data it arbitrarily and often erroneously interprets. It is not concerned with the influence of the stars or forces but, rather, with an archaic capacity of the human being to liken itself to the state of the stars at a certain hour: the hour of birth; in it, the first, incomparably wide-ranging act of adaptation may have happened: adaptation to the entire cosmos through assimilation to it [dieAnpassungandengesamtenKosmosdurchdieAngleichunganihn]” (Benjamin,GesammelteBriefe2: 976). Thus does de Groot’s treatment of the Dao become the nucleus of an inquiry into the “doctrine of the similar” and a corresponding exposition of the “mimetic capacity.” Unlike de Groot’s study, Benjamin’s investigations are thoroughly historical, beginning with the opening reflections in “On the Doctrine of the Similar”: “the circle of life that formerly seemed to be governed by the law of similarity was much larger. It was the microcosm and the macrocosm, to name only one version of many that the experience of similarity found in the course of history” (Benjamin,GesammelteSchriften2: 205). The contraction of the “circle of life” leaves traces of its movement, including — as he notes at the beginning of “On the Mimetic Capacity” — a certain “gift for seeing similarity,” which, as he conjectures, is “nothing but a rudiment of the once powerful compulsion to become like and conduct oneself alike. The human being perhaps possesses no higher function that is not co-determined by the mimetic capacity. This capacity, however, has a history in the phylogenetic and ontogenetic sense” (Benjamin,GesammelteSchriften2: 210).

    So much for mimesis, now onto technology. In some notes toward on the foundation of morality Benjamin probably wrote in 1915 or 1916, he makes a hitherto overlooked distinction between the first and second intention of an action: the first intention is circumscribed by the motives and goal of the relevant action, whereas the second intention intensifies the expression of the first intention to a point where it is “absolute,” which results in the “falling away” of the “intended correlate” (Benjamin,GesammelteSchriften6: 54). This distinction between first and second intention probably informs Benjamin’s concept of action-determinative knowing, for only a second intention could be ascribed to the action in question; if, by contrast, the action had a first intention, it would not be determined by knowing but, on the contary, by certain motivations and corresponding goals. By the early 1930s, Benjamin largely dropped the phenomenological vocabulary, including the description of intentional structures; but the distinction between first and second intention, transposed from its original function in moral theory, re-emerges as a distinction between first and second technology: the first is concerned with achieving something, namely the mastery of nature, whereas the second intensifies the expression of this intention to a point where the initial goal “falls away.”

    Such is the direction of the argument Benjamin pursues in some of the central sections of “The Artwork in the Age of its Technical Reproducibility.” The transformation of the first technology into the second is a matter of “play” or “games” (Spiel), which has no goal beyond its enactment and no motivation beyond its continuation or further transformation: “The origin of the second technology lies in the point where, by an unconscious ruse, human beings first began to distance themselves from nature. It lies, in other words, in play” (Benjamin,GesammelteSchriften7: 359). The intentional structure of the second technology follows directly from this distance: “It should be noted that ‘master over nature’ can be designated as the goal of the second technology only in the most questionable way; it is so designated only from the standpoint of the first technology. The intention of the first technology really is directed at the mastery of nature; the intention of the second, by contrast, is directed at the interplay [Zwischenspiel] between nature and humanity” (Benjamin,GesammelteSchriften7: 359). A particularly apposite case in point, so Benjamin argues, appears in the context of the filmic apparatus, which provides a largely neglected lesson for filmmakers, film actors, and film-audiences alike. What all of them come to know is notthatsuch-and-such is the case; rather, they get to know the conditions under which a second-order technology will finally free them from the first. They acquire a certain know-how, in other words, specifically how the first-order intention of technology falls away: “Acquaintance with this [the filmic] apparatus teaches human beings that subjugation in service of the apparatus will cede a place for liberation through the apparatus only when the constitution of humanity has adapted itself to the new productive forces that the second technology disclosed” (Benjamin,GesammelteSchriften7: 360). Benjamin saves the most significant consequence of this complicated claim for a footnote attached to the worddisclosed: “It is the goal of revolutions to accelerate this adaptation” (Benjamin,GesammelteSchriften7: 360).

    A question arises in relation to the claim above, when it is combined with the concept of action- and agent-determinative knowing, insofar as it is indeed affinitive with the concept of the Dao: Can the theory of revolution Benjamin sketches in “The Artwork in the Age of its Technical Reproducibility” be characterized as Daoist — or perhaps more exactly, as Marxist-Daoist? The answer is doubtless “no” if it is stipulated in advance that the proponent of the theory must have studied the classics of Chinese thought with the same degree of thoroughness and directness as he studied the classics of Marxism. Such a stipulation, though, may be shortsighted. Some of the notes with which Benjamin pursued the theory of revolution developed in the “Artwork” essay suggest in any case that he was working with a concept of agent-determinative knowing under the rubric of mimesis, understood as “the ur-phenomenon of artistic activity” (Benjamin,GesammelteSchriften7: 666).⑧After crossing out some notes in which he claims that “the imitator makes apparent the thing at hand [DerNachahmendemachteineSachescheinbar]” by “playing” this thing (Benjamin,GesammelteSchriften7: 666), he replaces them with a draft of the aforementioned footnote: “It is the goal of the revolutions to accelerate this. The living body liberated through the liquidation of the first technology [EsistdasZielderRevolutionen,dieszubeschleunigen.DerdurchdieLiquidationdererstenTechnikbefreiteLeib]” (Benjamin,GesammelteSchriften7: 666) — where “this” refers either to adaptation to new forces of production or to emancipation of the body. There is no referential ambiguity, however, for the concerns action-determinative knowing, while the second is a description of its agent-determinative counterpart. Freed from the first technology, which is always only concerned with mastery of nature and a corresponding illusion of self-mastery, agents learn how to adapt themselves to the entirety of the cosmos in its physical-technological form.

    Notes

    ① For a productive engagement with the fourth “mode of knowing,” see N?gele, 32; for an unproductive discussion, see Brodersen, 100-101.

    ② The only other passage in Benjamin’s extant writings where he uses the concept of action-determinative knowing appears in a note associated with his 1921 essay, “Toward the Critique of Violence,” under the title “Notes on ‘Objective Mendacity’” (Benjamin,GesammelteSchriften6: 61-62).

    ③ See, for example, Plato,Gorgias509d-e andTheRepublic, 382a-c, 412e-413a, and 589c. Socrates’ dictum functions as the final fulcrum of Benjamin’s argument in theOriginoftheGermanMourningPlay(Benjamin,GesammelteSchriften1: 402), which again indicates that “Modes of Knowing” was an essential element of its composition.

    ④ In the seventh book ofTheNicomacheanEthicsAristotle seeks to resolve the apparent paradox ofakrasiaby distinguishing among two uses of the verb “to know” (episthasthai); see 1146b.

    ⑤ For the biographical and bibliographical support of this and the following few sentences, see Fenves.

    ⑥ See especially Benjamin’s brief polemic, “Socrates” (Benjamin,GesammelteSchriften2: 129-32); Laozi is quoted in the “Metaphysics of Youth” in Richard Wilhelm’s translation of theDaodejing(Benjamin,GesammelteSchriften2: 96).

    ⑦ “Universism” is de Groot’s idiosyncratic translation of “Daoism” (see de Groot, 5; for further references, see Fenves, esp.41-48).

    ⑧ The quotation is modified in accordance with my reading of the original note, as it is reproduced in Benjamin,DasKunstwerk148. These notes on mimesis were displaced to another footnote in later versions of the essay; see Benjamin,GesammelteSchriften7: 368.

    Works Cited

    Aristotle.EthicaNicomachea. Ed. L. Bywater. Oxford: Oxford University Press, 1986.

    Benjamin, Walter.DasKunstwerkimZeitalterseinertechnischenReproduzierbarkeit. Eds. B. Lindner, S. Broll, and J. Nitsche.WerkeundNachla?:KritischeGesamtausgabe, vol.16. Ed. Christoph G?dde and H. Lonitz in connection with the Walter Benjamin Archiv. Frankfurt-am-Main: Suhrkamp, 2012.

    - - -.GesammelteBriefe. Ed. C. G?dde and H. Lonitz. Frankfurt-am-Main: Suhrkamp, 1995-2000.

    - - -.GesammelteSchriften. Ed. C. G?dde and H. Lonitz. Frankfurt-am-Main: Suhrkamp, 1972-91.

    Brodersen, Momme.SpinneimeigenenNetz. Walter Benjamin — Leben und Werk. Baden-Baden: Elster, 1990.

    De Groot, J. J. M.Universismus:GrundlagederReligionundderEthik,desStaatswesensundderWissenschaftenChinas. Berlin: Riemer, 1918.

    Fenves, Peter. “Benjamin, Studying, China,”Positions:AsiaCritique. vol.26,2018.35-57.

    N?gele, R. “Thinking Images.”Benjamin’sGhost:InterventionsinContemporaryLiteraryandCulturalTheory. Ed. G. Richter. Stanford: Stanford UP, 2002.23-40.

    Plato.CompleteWorks. Ed. J. Cooper. Indianapolis: Hackett, 1997.

    色94色欧美一区二区| 好男人视频免费观看在线| 欧美+日韩+精品| 欧美激情极品国产一区二区三区 | 嫩草影院入口| 性高湖久久久久久久久免费观看| 如何舔出高潮| 精品一区在线观看国产| 亚洲欧美一区二区三区黑人 | 超碰97精品在线观看| 日本av手机在线免费观看| 精品久久国产蜜桃| 又大又黄又爽视频免费| 日本免费在线观看一区| 亚洲国产日韩一区二区| 国产淫语在线视频| 亚洲国产看品久久| 精品一品国产午夜福利视频| 日韩精品免费视频一区二区三区 | 国产欧美亚洲国产| 日韩欧美一区视频在线观看| 亚洲国产毛片av蜜桃av| 亚洲国产毛片av蜜桃av| 欧美97在线视频| 久久精品aⅴ一区二区三区四区 | 久热久热在线精品观看| videosex国产| 国产成人免费无遮挡视频| 黄片播放在线免费| 高清在线视频一区二区三区| 日本黄大片高清| 久久国内精品自在自线图片| 午夜日本视频在线| √禁漫天堂资源中文www| 丰满饥渴人妻一区二区三| √禁漫天堂资源中文www| 这个男人来自地球电影免费观看 | 五月开心婷婷网| av黄色大香蕉| 18禁观看日本| 内地一区二区视频在线| 久久精品夜色国产| 中文字幕人妻熟女乱码| 18+在线观看网站| av网站免费在线观看视频| kizo精华| 午夜影院在线不卡| 丰满饥渴人妻一区二区三| 99久久精品国产国产毛片| 少妇人妻 视频| 免费播放大片免费观看视频在线观看| 国产永久视频网站| 日韩在线高清观看一区二区三区| 亚洲精品久久成人aⅴ小说| 男女无遮挡免费网站观看| 精品一品国产午夜福利视频| 国产一区二区激情短视频 | 亚洲色图 男人天堂 中文字幕 | 久久99蜜桃精品久久| 日本-黄色视频高清免费观看| 日韩视频在线欧美| 亚洲第一av免费看| 久久国内精品自在自线图片| 爱豆传媒免费全集在线观看| 欧美日韩成人在线一区二区| 亚洲第一区二区三区不卡| 久久精品国产亚洲av天美| 99热网站在线观看| 人成视频在线观看免费观看| 五月开心婷婷网| 人人妻人人爽人人添夜夜欢视频| 国产精品久久久av美女十八| 少妇 在线观看| 日韩欧美精品免费久久| 伦理电影免费视频| 国产男女内射视频| 成人国产av品久久久| 亚洲国产毛片av蜜桃av| 美女视频免费永久观看网站| 亚洲国产精品成人久久小说| 国产免费视频播放在线视频| 丰满迷人的少妇在线观看| av免费在线看不卡| 美女主播在线视频| 亚洲av国产av综合av卡| 久久99一区二区三区| 欧美日韩一区二区视频在线观看视频在线| 秋霞伦理黄片| 欧美精品高潮呻吟av久久| 狠狠精品人妻久久久久久综合| 欧美日韩国产mv在线观看视频| 狂野欧美激情性xxxx在线观看| 高清av免费在线| 大码成人一级视频| 桃花免费在线播放| 日韩精品有码人妻一区| 全区人妻精品视频| 久久精品人人爽人人爽视色| 久久亚洲国产成人精品v| 国产淫语在线视频| 夜夜爽夜夜爽视频| 在线观看人妻少妇| 久久久久久久亚洲中文字幕| 欧美成人午夜免费资源| 丝袜在线中文字幕| 久久99热6这里只有精品| 久久国内精品自在自线图片| 18禁在线无遮挡免费观看视频| 午夜免费鲁丝| 日本av手机在线免费观看| 亚洲精品久久午夜乱码| 亚洲精品av麻豆狂野| 狂野欧美激情性xxxx在线观看| 99热网站在线观看| 成人黄色视频免费在线看| 欧美bdsm另类| 汤姆久久久久久久影院中文字幕| 久久女婷五月综合色啪小说| 日本黄色日本黄色录像| 18+在线观看网站| 国产一区有黄有色的免费视频| 天天躁夜夜躁狠狠躁躁| 五月开心婷婷网| 亚洲精品美女久久久久99蜜臀 | 18禁观看日本| 成年女人在线观看亚洲视频| 日韩电影二区| 日韩一区二区视频免费看| tube8黄色片| 免费黄网站久久成人精品| 丰满饥渴人妻一区二区三| 熟妇人妻不卡中文字幕| 国产亚洲午夜精品一区二区久久| 久久久久久久久久久久大奶| 天天操日日干夜夜撸| 午夜日本视频在线| 国产黄频视频在线观看| 日本午夜av视频| 精品久久久久久电影网| 日韩制服骚丝袜av| 免费观看a级毛片全部| 又大又黄又爽视频免费| 日日撸夜夜添| 国产熟女午夜一区二区三区| 少妇人妻久久综合中文| 777米奇影视久久| 多毛熟女@视频| 免费大片18禁| 卡戴珊不雅视频在线播放| 日韩成人av中文字幕在线观看| 成人漫画全彩无遮挡| 青春草亚洲视频在线观看| 久久久久久伊人网av| 午夜日本视频在线| 国产午夜精品一二区理论片| 欧美激情 高清一区二区三区| 少妇被粗大的猛进出69影院 | 国产精品国产av在线观看| 日韩成人伦理影院| 深夜精品福利| 在线天堂中文资源库| 欧美激情 高清一区二区三区| 日韩成人伦理影院| 99re6热这里在线精品视频| 久久精品人人爽人人爽视色| 久久99一区二区三区| 中文天堂在线官网| 91aial.com中文字幕在线观看| 中文字幕人妻熟女乱码| 日韩大片免费观看网站| 久久久久久人妻| 亚洲精品一区蜜桃| 夜夜爽夜夜爽视频| 国产午夜精品一二区理论片| 一本一本久久a久久精品综合妖精 国产伦在线观看视频一区 | 国产视频首页在线观看| 少妇猛男粗大的猛烈进出视频| 久久青草综合色| 99九九在线精品视频| 下体分泌物呈黄色| 内地一区二区视频在线| 狠狠精品人妻久久久久久综合| 超碰97精品在线观看| 精品亚洲乱码少妇综合久久| 日韩一区二区视频免费看| 一区二区日韩欧美中文字幕 | 十八禁网站网址无遮挡| av.在线天堂| 午夜福利网站1000一区二区三区| 伊人亚洲综合成人网| 又大又黄又爽视频免费| 欧美另类一区| 91精品伊人久久大香线蕉| 色婷婷久久久亚洲欧美| 黄网站色视频无遮挡免费观看| 三上悠亚av全集在线观看| 男女无遮挡免费网站观看| 成年人免费黄色播放视频| 久久人妻熟女aⅴ| 如日韩欧美国产精品一区二区三区| 观看av在线不卡| 国产精品人妻久久久影院| 久久综合国产亚洲精品| 咕卡用的链子| 亚洲国产精品成人久久小说| 在线观看人妻少妇| 伦精品一区二区三区| 免费看光身美女| 九九在线视频观看精品| 在线观看免费日韩欧美大片| 国产麻豆69| 欧美国产精品一级二级三级| 91精品国产国语对白视频| 日本欧美国产在线视频| 在线 av 中文字幕| 国产成人欧美| 精品视频人人做人人爽| 精品熟女少妇av免费看| 国产不卡av网站在线观看| 免费av不卡在线播放| 国产极品天堂在线| 我的女老师完整版在线观看| 日韩av免费高清视频| 美女内射精品一级片tv| 一级毛片我不卡| 亚洲人与动物交配视频| 久久久久久人妻| 蜜桃在线观看..| 国产白丝娇喘喷水9色精品| 免费av不卡在线播放| 街头女战士在线观看网站| 少妇的逼好多水| av国产精品久久久久影院| 狂野欧美激情性bbbbbb| videos熟女内射| 女人久久www免费人成看片| 纵有疾风起免费观看全集完整版| 亚洲一区二区三区欧美精品| 极品人妻少妇av视频| av一本久久久久| 老司机亚洲免费影院| 丝瓜视频免费看黄片| 国产一区二区三区综合在线观看 | 免费大片18禁| 午夜激情av网站| 涩涩av久久男人的天堂| 免费看光身美女| av网站免费在线观看视频| 日韩大片免费观看网站| 免费观看性生交大片5| 一边摸一边做爽爽视频免费| 青春草视频在线免费观看| 国产成人精品在线电影| 中文欧美无线码| 久久久精品94久久精品| 99九九在线精品视频| 中文字幕制服av| 久久这里有精品视频免费| 最近中文字幕2019免费版| 精品国产乱码久久久久久小说| 大码成人一级视频| 咕卡用的链子| 欧美日韩亚洲高清精品| 成人午夜精彩视频在线观看| 中文字幕另类日韩欧美亚洲嫩草| 大香蕉久久成人网| 一本—道久久a久久精品蜜桃钙片| 大码成人一级视频| 在线观看免费高清a一片| 另类精品久久| 蜜桃在线观看..| 亚洲激情五月婷婷啪啪| 午夜久久久在线观看| 最近的中文字幕免费完整| 亚洲国产精品国产精品| 深夜精品福利| 一区二区三区精品91| 成人18禁高潮啪啪吃奶动态图| 国产精品嫩草影院av在线观看| 天天躁夜夜躁狠狠躁躁| 97超碰精品成人国产| 日本免费在线观看一区| 精品一区二区免费观看| 久久影院123| 一二三四在线观看免费中文在 | 黄色配什么色好看| 国产福利在线免费观看视频| 一本色道久久久久久精品综合| 国产免费视频播放在线视频| 免费看av在线观看网站| 亚洲精品久久成人aⅴ小说| 黑丝袜美女国产一区| 极品人妻少妇av视频| 热re99久久国产66热| 如何舔出高潮| 久久婷婷青草| 欧美日韩一区二区视频在线观看视频在线| 亚洲美女黄色视频免费看| 男女高潮啪啪啪动态图| 国内精品宾馆在线| 亚洲精品国产av蜜桃| 欧美人与善性xxx| 22中文网久久字幕| 国产精品国产三级国产av玫瑰| 免费大片18禁| 99热这里只有是精品在线观看| 精品人妻在线不人妻| 免费观看在线日韩| 国产一区二区在线观看av| 啦啦啦中文免费视频观看日本| 亚洲精品成人av观看孕妇| 午夜视频国产福利| 国产精品久久久久久久电影| 欧美bdsm另类| 欧美性感艳星| 黄色视频在线播放观看不卡| 免费少妇av软件| av.在线天堂| 国产一区二区在线观看日韩| 爱豆传媒免费全集在线观看| videossex国产| 蜜桃国产av成人99| 色5月婷婷丁香| 色网站视频免费| 亚洲国产av新网站| 丝袜美足系列| 性色av一级| 亚洲精品美女久久久久99蜜臀 | 国产探花极品一区二区| 视频在线观看一区二区三区| 十分钟在线观看高清视频www| 久久人人爽av亚洲精品天堂| 最近的中文字幕免费完整| 晚上一个人看的免费电影| 日韩欧美一区视频在线观看| 免费不卡的大黄色大毛片视频在线观看| 91精品国产国语对白视频| 国产成人欧美| 99国产精品免费福利视频| 美女主播在线视频| 亚洲婷婷狠狠爱综合网| 亚洲成人一二三区av| 赤兔流量卡办理| 免费高清在线观看日韩| 26uuu在线亚洲综合色| 国产成人免费无遮挡视频| 国产爽快片一区二区三区| 熟女电影av网| 一级片'在线观看视频| 黄色视频在线播放观看不卡| 18+在线观看网站| 男女啪啪激烈高潮av片| 大片电影免费在线观看免费| 九色亚洲精品在线播放| 捣出白浆h1v1| 国产永久视频网站| √禁漫天堂资源中文www| 欧美3d第一页| 看免费成人av毛片| 91aial.com中文字幕在线观看| 欧美少妇被猛烈插入视频| 韩国av在线不卡| 午夜视频国产福利| 亚洲av国产av综合av卡| 黄片播放在线免费| 高清在线视频一区二区三区| 国产av码专区亚洲av| √禁漫天堂资源中文www| 天堂俺去俺来也www色官网| 国产精品人妻久久久久久| 婷婷色麻豆天堂久久| 青青草视频在线视频观看| 丝袜在线中文字幕| 久久久久久久久久久免费av| 亚洲av成人精品一二三区| 好男人视频免费观看在线| 免费黄频网站在线观看国产| 天天操日日干夜夜撸| 欧美日韩视频高清一区二区三区二| 丰满饥渴人妻一区二区三| 国产一区二区激情短视频 | 久久久久久人人人人人| 在线天堂中文资源库| 视频区图区小说| 性色avwww在线观看| 精品一品国产午夜福利视频| 日韩av不卡免费在线播放| 亚洲综合色惰| 亚洲综合精品二区| 成人综合一区亚洲| 欧美精品一区二区大全| 黑人欧美特级aaaaaa片| 免费看av在线观看网站| 亚洲久久久国产精品| 国产一区二区在线观看日韩| av在线播放精品| 亚洲精品国产av蜜桃| 夫妻性生交免费视频一级片| 精品久久蜜臀av无| av女优亚洲男人天堂| 久久久久久人人人人人| 久久国产精品大桥未久av| 日日撸夜夜添| 免费播放大片免费观看视频在线观看| 国产免费现黄频在线看| 亚洲国产av新网站| 亚洲国产最新在线播放| tube8黄色片| 日本黄大片高清| 丰满乱子伦码专区| 精品国产一区二区久久| 99久久综合免费| 国产亚洲av片在线观看秒播厂| 中国美白少妇内射xxxbb| 亚洲av欧美aⅴ国产| 伦理电影免费视频| 建设人人有责人人尽责人人享有的| 国产亚洲欧美精品永久| www日本在线高清视频| 久久精品熟女亚洲av麻豆精品| 黄色一级大片看看| 免费观看av网站的网址| 少妇的丰满在线观看| 欧美xxxx性猛交bbbb| 国产色爽女视频免费观看| 亚洲人成77777在线视频| 91国产中文字幕| 久久 成人 亚洲| 国产色爽女视频免费观看| 久久国产精品男人的天堂亚洲 | 久久午夜综合久久蜜桃| 国产 精品1| 亚洲,欧美,日韩| 九九在线视频观看精品| 国产精品人妻久久久影院| 精品久久久精品久久久| 亚洲国产毛片av蜜桃av| 精品福利永久在线观看| 久久影院123| 国产精品蜜桃在线观看| 大陆偷拍与自拍| 99热网站在线观看| 日本午夜av视频| 午夜免费鲁丝| 国产日韩欧美亚洲二区| 精品福利永久在线观看| 综合色丁香网| 国产1区2区3区精品| 亚洲国产毛片av蜜桃av| 伊人亚洲综合成人网| 亚洲欧洲精品一区二区精品久久久 | 欧美精品高潮呻吟av久久| 最新中文字幕久久久久| 国产av国产精品国产| 久久久精品免费免费高清| 人人妻人人澡人人看| 99热6这里只有精品| 制服丝袜香蕉在线| 久久青草综合色| 亚洲第一av免费看| 草草在线视频免费看| 亚洲伊人色综图| 成人毛片a级毛片在线播放| 久久国产精品大桥未久av| 夫妻午夜视频| 久久久久精品性色| 国产成人精品一,二区| 又大又黄又爽视频免费| 欧美精品亚洲一区二区| 国产熟女欧美一区二区| 日本vs欧美在线观看视频| 欧美日韩av久久| 久久国产精品大桥未久av| 亚洲 欧美一区二区三区| 国产成人午夜福利电影在线观看| 亚洲激情五月婷婷啪啪| 免费观看性生交大片5| 日韩一区二区视频免费看| 亚洲av国产av综合av卡| 最后的刺客免费高清国语| 精品人妻在线不人妻| 亚洲av福利一区| 超碰97精品在线观看| 国产在线免费精品| 亚洲av电影在线观看一区二区三区| 国产在视频线精品| 日韩,欧美,国产一区二区三区| 哪个播放器可以免费观看大片| 久久国产亚洲av麻豆专区| 在线观看免费视频网站a站| 精品一区二区三区四区五区乱码 | 伊人久久国产一区二区| 最新的欧美精品一区二区| 亚洲四区av| 国产精品麻豆人妻色哟哟久久| 日韩一本色道免费dvd| 午夜激情久久久久久久| 我要看黄色一级片免费的| 免费av不卡在线播放| 国产成人av激情在线播放| 日本91视频免费播放| 亚洲国产av新网站| 在线观看www视频免费| 午夜福利网站1000一区二区三区| 中文字幕最新亚洲高清| 午夜精品国产一区二区电影| 欧美精品一区二区大全| 国语对白做爰xxxⅹ性视频网站| 成年女人在线观看亚洲视频| 精品一区二区三区四区五区乱码 | 国产国语露脸激情在线看| 999精品在线视频| 天天躁夜夜躁狠狠久久av| 午夜老司机福利剧场| 在线观看免费视频网站a站| 视频在线观看一区二区三区| 日本爱情动作片www.在线观看| 日本欧美视频一区| 色吧在线观看| 丝瓜视频免费看黄片| 国产一区二区在线观看日韩| 97精品久久久久久久久久精品| 亚洲成av片中文字幕在线观看 | 欧美日本中文国产一区发布| 国产片内射在线| 免费少妇av软件| 日本vs欧美在线观看视频| 国产精品蜜桃在线观看| 天天躁夜夜躁狠狠久久av| 亚洲成人手机| 五月开心婷婷网| 美女福利国产在线| 五月开心婷婷网| 久久97久久精品| 亚洲精品久久成人aⅴ小说| 色婷婷av一区二区三区视频| 成年av动漫网址| 伊人亚洲综合成人网| 国产精品一区www在线观看| 你懂的网址亚洲精品在线观看| 中文字幕av电影在线播放| 精品少妇黑人巨大在线播放| 国产精品欧美亚洲77777| 秋霞伦理黄片| 精品久久国产蜜桃| 人妻系列 视频| 亚洲欧美精品自产自拍| 午夜免费鲁丝| 免费看不卡的av| 丰满乱子伦码专区| 久久久久久久国产电影| 午夜av观看不卡| 国产69精品久久久久777片| 亚洲精品日韩在线中文字幕| 日韩欧美精品免费久久| 伦精品一区二区三区| 亚洲欧洲日产国产| 巨乳人妻的诱惑在线观看| www.色视频.com| 飞空精品影院首页| 中文字幕人妻熟女乱码| 18禁观看日本| 亚洲欧美成人综合另类久久久| 一级黄片播放器| 狠狠婷婷综合久久久久久88av| 亚洲,一卡二卡三卡| 亚洲精品美女久久久久99蜜臀 | 美女国产视频在线观看| 午夜精品国产一区二区电影| 免费观看a级毛片全部| 久久精品久久久久久久性| 亚洲精品自拍成人| 久久精品久久久久久久性| 中文欧美无线码| 如何舔出高潮| 国产精品无大码| 国产精品久久久久久精品古装| 街头女战士在线观看网站| 亚洲国产成人一精品久久久| 国产 一区精品| 国产精品国产三级国产专区5o| 男女边摸边吃奶| 侵犯人妻中文字幕一二三四区| 在线看a的网站| 97人妻天天添夜夜摸| 一级片免费观看大全| 欧美精品亚洲一区二区| 伊人亚洲综合成人网| 另类精品久久| 哪个播放器可以免费观看大片| 国产无遮挡羞羞视频在线观看| 亚洲美女黄色视频免费看| 狠狠精品人妻久久久久久综合| 欧美日韩精品成人综合77777| 久热久热在线精品观看| 视频区图区小说| 精品亚洲成国产av| 国产精品人妻久久久影院| 国产亚洲av片在线观看秒播厂| 免费不卡的大黄色大毛片视频在线观看| 色婷婷av一区二区三区视频| av黄色大香蕉| 在线观看三级黄色| 人妻 亚洲 视频| 9色porny在线观看| av有码第一页| 春色校园在线视频观看| 性高湖久久久久久久久免费观看| 久久 成人 亚洲| 亚洲第一区二区三区不卡| 高清欧美精品videossex| 一级片免费观看大全| 热re99久久精品国产66热6| 日韩伦理黄色片| 精品亚洲乱码少妇综合久久|