This is unexpected, and too quick for me, at least, to find this book and offer questions. Based on the premise, intent would seem to be the issue, along with a boatload of responsibility. It is a tangled web and sometimes beautiful thing.

"Art of Memoir" by memoirist Mary Karr also addresses these questions. I'll be interested in hearing this book's own take, comparing/contrasting the two. "Hears" important here, as I only listen to my books nowadays, and "Artful Truths" hasn't published its audio edition yet.

限制哲学探究范围的困难在于没有现成的先验观。这样的领域预览将不得不基于假设，因此，仍然没有检查。然而，既然要进行，就必须先有一些前提，那么，就应当从被认作共有的共同的或普通的知性开始。回忆录通常被理解为一段作者参与的事件或一系列事件与各自时期的历史背景之间的联系的亲笔书写。而非虚构的文学分类，其准确性或不准确性不影响这一理解。作为作者和历史之间的联系，为了理解其中之一或两者，回忆录的概念包含了两个时间长度的比较，一个小的时间属于作者和一个大的时间属于历史。此外，不仅长度不同，速度也不同。历史的流逝是缓慢的，而回忆录中所描述的时间和事件则相对短暂，过得很快。因此，很明显，概念中包含的两个时间长度描述了时间类型，一个是混乱的、向前和向后行进的历史时间，另一个是相对集中的、单一轨迹的作者时间。这也意味着这种关系是不断变化的，因此构成这种关系的环节必须是可调整的。 The Memoir-link must therefore be a joint.

在人类个体和世界之间，一种与语言使用相关的连接或联合关系可以被描述为希腊单词“logos”的意思。它的引用涵盖了各种传统的翻译，如单词，演讲，论点，故事，帐户，报告，没有矛盾。回忆录作为作者所处时代和历史时代之间的连接点，是一个可以被称为logos的例子。它指的是联系的本质，而不必说得太少。

那么这个性质是什么呢?“logos”一词在希腊文中并不是指“语言”(gloessa)，它指的是符号内容在个体间传递的语言手段，以及符号内容的接受能力，以及符号内容在参考符号中的视觉表征，或直接通过图片，或间接通过语言目录。逻各更可以说是指一个事件，而不是发生的事物能做什么。事实上，这一事件不仅部分在于说，而且也在于被说，就说的被听，写的被读而言，这一事件的最大部分在于说。但后面这两种活动的性质更多的是准备，而不是整个事件，因为我们所了解的是在一系列准备理解的时刻的最后。这就产生了这样的结果:理性不在于被说或被写的东西，而在于它被说或被写的事件，就它被听到或阅读而言。但是听别人说的话不是被动的，因此是在倾听;倾听是理解所听到的一切的准备;所以这里的理解意味着把所有听到的东西放在一起，就像听过的一样。

Logos, therefore, unlike language, is a preparation for a togetherness of what is scattered around. But the interesting thing here is that this preparation does not have the character of construction, of putting things together. As such it's not an arrangement. It bears more resemblance rather to a discovery, or of seeing something which is hidden in the scatteredness itself, not something about the things which are scattered. Obviously anything which can hide in scatteredness must be some variety of non-scatteredness, but by definition can't be a unity, since unity precludes scatteredness. This means though that the preparation for a non-scatteredness wants or tends to try and prepare for the things present to be one thing, or, said differently, it singularizes. To have them present at the time and not absent is the presupposition in the preparation. As non-scatteredness hides in the scatteredness on account of the singularizing which is listening and reading, it constitutes an indication that the non-scatteredness prepared for is in some capacity brought to the scatteredness instead of being found there. Only here, then, in what is brought to the scatteredness, can one speak of "unity", which is not found in nature and must be artificially generated as a supposition.

理性在这方面是一个结合了主动和被动元素的事件，指的是说、写和听、读在他们结合的事件。事件还必须以发生在特定时间为时间条件。但是这个组合出现的时间显然不受日期的限制，所以说/写的东西和听/读的东西的出现虽然不能确定日期，但却受到准备能力的限制，这决定了这个组合的单一性。命运(moira)将现在的事物，作为隐藏在分散中的非分散，与现在的事物联系在一起，作为它在准备中被假定的存在的事件。回忆录作为一种文学形式是将作者的存在与当下联系起来的一个例子，作为与历史的联系是历史的一部分，在这种情况下，理性的历史覆盖了更普遍地考虑的历史部分的缺失，或其上下文中的事物，在它们的特征倾向上是缺失的。被描述为一种非分散的单一性准备，其中语言和听觉设备连同视觉参考符号和它们的眼科接收部分参与，作为人类生物有机体在逻各史上的命运。从被理解为两个不同时间长度之间的连接，回忆录被理解为标志历史的一个例子，是连接其他节点的一个节点，这是另一种说法，原来的链接在其更全面的意义上被抛弃了。

Memoir is a bit of this; a bit of that. Often, the truth lies (no pun) somewhere in the between. I wrote something once about the work I did and people i knew in that facet of 'world'. What I had to say was neither all fact, nor all fiction. having to do with workplace politics, wisdom of decision-making, chain-of-command chicanery and so on. Reality and truth, in such circumstances, are propositional matters. What one level of responsibility sees as either, falls upon deaf ears at the next upper echelon.
There are ' toadies' at all levels, therefore rightness of thinking and decision-making is arbitrary, whether true or right or nothing of the sort. Public service is largely a misnomer. One serves the upper levels of government. When the 'public' is served, that is happy coincidence.