poniedziałek, 28 maja 2007

Mógłby mi ktoś wytłumaczyć ? .....

Re: Mógłby mi ktoś wytłumaczyć ?
sanatorium_psychiatryczne 21.09.03, 01:09 zarchiwizowany

Gość portalu: Michalek__ napisał(a):

> O co chodzi z tym wątkiem ?

a przeczytales wszystko ?


--
©


Mógłby mi ktoś wytłumaczyć ? IP: *.wroclaw.dialog.net.pl
Gość: __ 21.09.03, 00:07 zarchiwizowany

O co chodzi z tym wątkiem ?


6-SCIAN
zupagrzybowa 20.09.03, 23:02 zarchiwizowany


HIMLER : 80 000 000 ZYDOW !!!
drf 20.09.03, 21:36 zarchiwizowany

80 million worthy Germans and each one has his one
decent Jew
;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;
> I am referring to the evacuation of the Jews, the extermination of the
Jewish
> people. This is one of the things that is easily said: "The Jewish people
are
> going to be exterminated." That's what every Party member says, "Sure, it's
in
> our program, elimination of the Jews - extermination - it'll be done!" And
> then they all come along, 80 million worthy Germans and each one has his one
> decent Jew. Of course, the others are swine, but this one, he is a first-
rate
> Jew! Of all those who talk like that, not one has seen it happen, not one
has
> had to go through with it. Most of you know what it means to see 100 corpses
> lying together, or 500, or 1000. To have stuck it out and at the same time -
> apart from exceptions caused by weakness - to have remained decent fellows,
> that is what has made us hard. This is a page of glory in our history which
> has never been written and shall never be written, for we know how difficult
> it would be for us here today - under bombing raids and the hardships and
> deprivations of war - if we were still to have Jews in every city as secret
> saboteurs, agitators and inciters. If the Jews were still lodged in the body
> of the German nation, we would probably by now have reached the stage of
1916-
> 17.


PSYCHOPATIA NIEMIECKA
drf 20.09.03, 19:44 zarchiwizowany

www.datasync.com/~davidg59/himmler.html
"...One principle must be absolute for the SS man: we must be honest, decent,
loyal and comradely to members of our own blood and to no one else. What
happens to the Russians, what happens to the Czechs, is a matter of utter
indifference to me. Such good blood of our own kind as there may be among the
nations we shall acquire for ourselves, if necessary, by taking away the
children and bringing them up among us. Whether the other people live in
comfort or perish of hunger interests me only in so far as we need them as
slaves for our culture. Whether or not 10,000 Russian women collapse from
exhaustion while digging a tank ditch interests me only in so far as the tank
ditch is completed for Germany. We shall never be rough or heartless where it
is not necessary; that is clear. We Germans, who are the only people in the
world who have a decent attitude to animals, will also adopt a decent attitude
to these human animals, but it is a crime against our own blood to worry about
them and to bring them ideals. I shall speak to you here with frankness on a
very grave matter. Amoung ourselves, it should be mentioned quite frankly, and
yet we will never speak of it publicly. Just as we did not hesitate on June
30, 1934 (Night of the Long Knives - an internal purge of the Nazi party) to
do our duty as we were ordered, to stand our comrades against a wall and shoot
them, and we never spoke about it and we will never speak about it. It was a
matter of natural tact that is alive in us, thank God, that we never discussed
it. Each of us shuddered and yet each of us knew clearly that next time he
would do it again if it were an order and if it were necessary.
I am referring to the evacuation of the Jews, the extermination of the Jewish
people. This is one of the things that is easily said: "The Jewish people are
going to be exterminated." That's what every Party member says, "Sure, it's in
our program, elimination of the Jews - extermination - it'll be done!" And
then they all come along, 80 million worthy Germans and each one has his one
decent Jew. Of course, the others are swine, but this one, he is a first-rate
Jew! Of all those who talk like that, not one has seen it happen, not one has
had to go through with it. Most of you know what it means to see 100 corpses
lying together, or 500, or 1000. To have stuck it out and at the same time -
apart from exceptions caused by weakness - to have remained decent fellows,
that is what has made us hard. This is a page of glory in our history which
has never been written and shall never be written, for we know how difficult
it would be for us here today - under bombing raids and the hardships and
deprivations of war - if we were still to have Jews in every city as secret
saboteurs, agitators and inciters. If the Jews were still lodged in the body
of the German nation, we would probably by now have reached the stage of 1916-
17.
The wealth they possessed we took from them. I gave a strict order, which has
been carried out by SS Obergruppenfuhrer Pohl, that this wealth will of course
be turned over to the Reich in it's entirety. We have taken none of it for
ourselves. Individuals who have erred will be punished in accordance with the
order given by me at the start - threatening that anyone who takes as much as
a single Mark of this money is a dead man. A number of SS men - they are not
very many, committed this offense, and they shall die. There will be no mercy.
We had a moral right, we had the duty towards our people to destroy this
people that wanted to destroy us. But we do not have the right to enrich
ourselves by as much as a fur, or a watch, by one Mark or a cigarette or
anything else. We do not want, in the end, because we destroyed a bacillus, to
be infected by this bacillus and to die. I will never stand by and watch while
even a small rotten spot develops or takes hold. Wherever it may form we will
together burn it away...."

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Re: PANDORA !
drf 19.09.03, 22:04 zarchiwizowany

"Germans today sacrifice gladly, and rejoice in it. We have only now
understood the meaning of struggle, and therefore of life. This people has
become a different people. That fills us with joy. It gives us an attitude
toward life, and a joy in life.

My fellow Germans! The second miracle: This people have received leadership!
You may not understand me, you may ask: Did not the people always have
leadership? Certainly there have always been states and forms of government,
and types of societies and types of economies. However, a true people's
leadership is wholly new. Our people lacked in in the past two thousand years.
Our people did establish governments, and had Kaisers, kings, counts,
republics and other forms of government. Our people had every sort of economic
system. Occupations, classes and such came and went. But a popular leadership,
the feeling of the individual that someone cares for me, is personally
concerned about me, that is unique. The feeling of the individual, whether
high or low, that other people are responsible for them, that their problems
are the problems of the leadership, this is unique.

That is why we love Adolf Hitler so much. The German worker has the feeling
that this man, our Führer, works on his problems day and night! This type of
popular leadership is unique. We demand such leadership. We will not surrender
it, we will not share it with anyone.

The German nation and its soul belong to Adolf Hitler and his party.

When one makes a total claim on the soul of a nation, it is not enough to
preach. One must also understand organization. It is important to build an
organization that includes everyone. A sure instinct on the part of the
leadership is necessary. That is why these millions of men, the block leaders
and block wardens, the cell leaders and cell wardens, the local group leaders
and all the others in the local groups, come from the broadest range of the
population. Instinct is most important. The men must be able to sense what the
people want, what moves their souls. They must feel the resonance, they must
find the right words to reach the soul of the nation. The relationship is
reciprocal, and it is not to be found through reason, only through instinct.
Earlier leaders did not understand this at all. Once people laughed at us and
said: "What do these Nazis want? They speak of instinct, of racial instinct.
These are outdated ideas. The understanding is the important thing. Knowledge
is all, one must study at the universities." No, my friend, one can't study
it! It is a question of race, of blood, of inheritance. Either you feel your
people, or you do not. Either fate was kind enough to give you this instinct,
or not. All the learning in the world cannot replace instinct. If you do not
have it, you are lost to our people. The most important thing for the
leadership is not to lose that instinct. Earlier leaderships believed they
could replace instinct with brainwashing! No, my friend, if one wants to lead
a people and has the honor to do so, one must always be careful to follow
one's instincts. It is necessary to constantly return to the people. There is
only one place to sharpen instinct: the people. A leader who loses his
connection to his people soon loses the ability to lead them."

www.calvin.edu/academic/cas/gpa/ley2.htm




TERMINATOR 0.1 IP: *.cm-upc.chello.se
Gość: <> 19.09.03, 17:36 zarchiwizowany

my.engr.ucdavis.edu/~baesil/cotton/cotton.html
One of the most challenging problems for machine vision in agriculture is
individual plant identification for weed-control in the seed line. Several
research projects have been conducted for machine-vision identification of non-
occluded plants in a laboratory environment (e.g. Franz et al. 1991; Guyer et
al. 1994). For a robotic weed control system, to be practical, it must have
reliable recognition rates of individual plants in a multitude of possible
field situations. The actual conditions in the field include touching
(occluded) plant and weed leaves, non-uniform soil conditions, changing
sunlight throughout the day, insect leaf damage, and wind that, in Northern
California, is frequently strong enough to blow plants over. Not only are the
actual field conditions complex, the system must work at speeds ranging from 1-
3 mph to be commercially acceptable.

Several researchers have used shape features for leaf identification; however,
the two main drawbacks of these systems have been occlusion and processing
speed. Lee et al. (1998) developed a real-time weed control system for
tomatoes, which used color machine vision. The system relied heavily on leaf
shape features, and therefore was computationally intensive. Lee et al. report
an 81% and 95% recognition rate for tomatoes and weeds respectively at a
travel speed of .77mi/hr under ideal, non-occluded conditions. For a real-time
weed control system to be acceptable to cotton growers in California, the
farmers would need a system that could travel at or above 2mi/hr.
__________________________________________________________________
In recent decades, farming in the western world has come to rely more and more
on chemical crop protection. However, the increasing cost of chemicals and the
soil pollution caused by the herbicide residues ask for alternative methods of
crop protection. The Swedish Company Danisco Sugar AB, which produces sugar
from sugar beets, has recognized the importance of environmental consideration
and has an active environmental policy. One of the aims is to reduce the use
of chemicals for weed control from 3,5 to 2 kg per hectare in the year 2000.
The proposed project constitutes a major effort to reach this goal. A previous
project between Halmstad University and Danisco has showed that computer
vision based on near-infrared images has a high potential to guide existing
tools for mechanical weed control.

www.hh.se/staff/bjorn/mech-weed/_______________________________________________________
Odour Study Days:

Two Odour Study Days by SRI and ADAS at SRI on:

Wednesday, 15 October 2003 and
Thursday, 16 October 2003

This event, organised by SRI and ADAS, is aimed at increasing awareness about
the objective measurements of odours, and how measurement and modelling
techniques can be used to address odour nuisance and planning problems. The
topic areas should be of relevance to a wide range of specialists including
operators of odorous processes, odour abatement plant suppliers and
installers, planning and environmental consultants, wastewater treatment
specialists and regulators.
Participants will have the opportunity to visit the SRI Accredited Odour
Laboratory and to see, and experience, how odour concentration analysis is
undertaken to the BSEN13725 European Standard. All delegates will have the
opportunity to have their olfactory senses assessed using the Standard’s odour
panel selection criteria, and will be issued with a certificate to show the
results. This assessment provides participants with an indication of their
sensitivity to odours and
can thus be useful to those involved in assessing “nuisance” odours.

www.sri.bbsrc.ac.uk/news/events/events.htm


PANDORA ! IP: *.cm-upc.chello.se
Gość: copy;> 19.09.03, 15:35 zarchiwizowany

pandora.inf.uni-jena.de/p/d/index.html
Friedrich-Schiller-Universität Jena
Fakultät für Mathematik und Informatik
Lehrstuhl Digitale Bildverarbeitung
Beispielprogramm:

Folgendes kleines Beispielprogramm demonstriert die Vermessung eines
kreisförmigen Objektes. Es wird ein Bild aufgenommen, ein Objekt gesucht, die
Eigenschaften einer angepaßten Ellipse berechnet und daraus der mittlere
Radius bestimmt sowie die Differenz der Achsen als Maß für den Fehler
berechnet.



SCAN 1; / Bildaufnahme ins Bild 1
+5=d; / Suchzeilenabstand
+31=p; / Objektpegel
START 1 1 d p x y; / Startpunktsuche ab Punkt (1,1)
CONTUR x y 31; / Kontur der Kreischeibe ermitteln
EFEATR a b xm ym phi; / angepasste Ellipsenparameter
"+a+b/4=radius; / Radius als halber Mittelwert der Achsen
"+a-b=diff; / Differenz der Achsen als Fehlermaß
FPRN RADIUS; / Ausgabe der Ergebnisse
FPRN DIFF







Startseite

-------------------------------------------------------------------------------
-
Lehrveranstaltungen
Forschung
Mitarbeiter
Veröffentlichungen
Software
Links
Lokale Suche

-------------------------------------------------------------------------------
-
Bücher am Lehrstuhl

-------------------------------------------------------------------------------
-
Jena

-------------------------------------------------------------------------------
-
Internes



Der Lehrstuhl für Bildverarbeitung an der Friedrich-Schiller-Universität Jena
besteht seit 1986. Neben der Lehre widmet sich der Lehrstuhl der Forschung auf
dem Gebiet der Bildanalyse. Im Ergebnis dieser Arbeiten entstanden die
Software-Pakete DIAS und ICE.
Leiter des Lehrstuhls Digitale Bildverarbeitung ist Prof. Dr. Klaus Voss.


©Wolfgang Ortmann

?
(w tlumaczeniu na polski..)


Hammarby-Djurgarden 2-3 IP: *.cm-upc.chello.se
Gość: * 16.09.03, 23:11 zarchiwizowany

Podejrzany o morderstwo Anny Lind zostal zatrzymany 21.07 w restauracji
w Rasunda gdzie ogladal mecz Hammarby-Djurgarden w telewizji.


Deutschland IP: *.cm-upc.chello.se
Gość: <> 16.09.03, 00:03 zarchiwizowany

Top Themen
UNO - Vereinte Nationen für internationale Sicherheit und Weltfrieden
- Powell betont bei Irak-Besuch «Normalität» (dpa)
- Schröder beharrt auf zentraler UN-Rolle im Irak (dpa)
Israel, Palästina und der Nahost-Konflikt
- Olmert: Gezielte Tötung von Arafat ist eine moralische Frage (AFP)
- Hamas-Chef Jassin entkam knapp zweitem Tötungsversuch (AFP)

weitere Nachrichten in der Kategorie Politik



Montag 15. September 2003, 10:40 Uhr
Palästinenser dringen auf Resolution gegen Ausweisung Arafats
New York (AP) Angesichts des israelischen Ausweisungsbeschlusses gegen Jassir
Arafat hat die palästinensische UN-Delegation vom Sicherheitsrat
Sicherheitsgarantien für ihren Präsidenten verlangt. Die Ratsmitglieder riefen
die Konfliktparteien im Nahen Osten derweil zur Einhaltung ihrer
Verpflichtungen aus der so genannten Road Map auf. Dem UN-Gremium lag für
seine Sitzung am (heutigen) Montag eine Resolution vor, mit der Israel zur
Aufhebung des Ausweisungsbeschlusses aufgefordert wird.

Der Sicherheitsrat ANZEIGE

müsse umgehend einschreiten, wenn ein UN-Mitglied illegale Handlungen begehe,
erklärte der palästinensische UN-Gesandte Nasser el Kidwa. Israel müsse alle
seine Drohungen gegen den gewählten Präsidenten des palästinensischen Volkes
zurücknehmen. In der Resolution wird auch ein Ende der Gewalt im Nahen Osten
sowie eine Umsetzung des jüngsten Friedensplans gefordert. Der israelische UN-
Botschafter Arje Mekel sagte dazu im Rundfunk, die Resolution sei so
formuliert worden, um einem amerikanischen Veto vorzubeugen. Israel werde vor
dem Sicherheitsrat dagegen darlegen, warum Arafat ein Hindernis für den
Frieden sei.

Der stellvertretende israelische Regierungschef Ehud Olmert hatte am Sonntag
eine Tötung Arafats als Option bezeichnet. Dies löste internationalen Protest
aus. US-Außenminister Colin Powell sagte während eines Besuchs in Bagdad,
solche Erklärungen seien wenig hilfreich für den Friedensprozess. Eine
Ausweisung oder Tötung Arafats würde nicht nur die Araber, sondern Muslime in
der ganzen Welt gegen Israel aufbringen.

Der Sicherheitsrat hatte am Freitag eine Entscheidung über die
palästinensische Resolution vertagt. Zugleich betonte das Gremium aber,
dass «eine Entfernung des Vorsitzenden Arafat nicht hilfreich wäre und nicht
umgesetzt werden sollte». Die Außenminister der fünf ständigen Ratsmitglieder
USA, Russland, Großbritannien, Frankreich und China bekräftigten am Wochenende
bei einem Treffen mit UN-Generalsekretär Kofi Annan in Genf, dass die
Umsetzung der Road Map konsequent weiter verfolgt werden müsse.

Um dies sicherzustellen, wollen Delegierte des Nahost-Quartetts aus UN, EU,
USA und Russland in Kürze in New York zusammenkommen, wie Annan mitteilte.
Beobachter vermuten, dass dieses Treffen am Rande der am 23. September
beginnenden UN-Vollversammlung stattfinden soll.

Israelische Soldaten erschossen am Sonntagabend im arabischen Ostteil
Jerusalems einen 14-jährigen Palästinenser. Nach Darstellung der Familie des
Jungen drangen er und etwa zehn andere Jugendliche auf das Gelände eines still
gelegten Flugplatzes an der Trennlinie zwischen Jerusalem und dem
Westjordanland vor. Aus israelischen Militärkreisen verlautete, die Gruppe
habe einen äußeren Zaun durchtrennt und sei auf einen weiteren Zaun
zugelaufen. Soldaten hätten Warnschüsse abgefeuert und dabei eine Person
getroffen.



REWOLUCJA PSyCHIATRyCzNA Socialpolitik IP: *.cm-upc.chello.se
Gość: 60©> 15.09.03, 02:05 zarchiwizowany

drf napisał:

) drf napisał:
)
) ) Mowi sie obecnie wiele o fenomenach psychiatrycznych w Szwecji...
) ) Szwecja jak wiadomo jest jednym wielkim domem wariatow... ma to nazwe
) ) FOLKHEMET czyli po polsku DOM¤LUDU



) ) ...........................................................

Psykiatrin är
barn av sin tid

Nackaprojektet var ett försök att föra ut psykiatrin i samhället.
Det sociala perspektivet skulle med när man mötte de vårdsökande.
Ambitionerna var höga. Kanske räckte det inte hela vägen fram. Men projektet
kom att påverka hela den svenska psykiatrin.
De som var med och startade upp för 25 år sedan berättar nu för Socialpolitik
varför det gick som det gick.

För mer än 25 år sedan påbörjades ett projekt inom psykiatrin som gick under
namnet Nackaprojektet. Det var ett projekt i hetluften, omdebatterat och
kritiserat. Ett projekt som kom att stå modell för psykiatrin i en tid när
strävan var att bryta upp de stora, slutna mentalsjukhusen, föra ut psykiatrin
i samhället och skapa en sektoriserad psykiatri, där sektorer skulle ha
totalansvar för all slags psykiatri inom sina respektive betjäningsområden.
Initiativtagaren till Nackaprojektet, överläkare Bengt Berggren, ville
skapa och erbjuda anständiga alternativ till slutenvården genom att placera
psykiatrin ute i samhället för att öka tillgängligheten och kunna möta
människor i deras vardagsmiljö.
Ett övergripande mål i Nackaprojektet var att erbjuda psykiatrisk och
socialpsykiatrisk service till befolkningen med tyngdpunkten på öppenvård
istället för slutenvård. Idéerna om att bryta upp de gamla institutionerna och
lägga resurserna på öppenvård för att göra vården och den psykiatriska
servicen mer tillgänglig kom från Holland och USA.
Så här långt i efterhand kan vi skaka på huvudet och avfärda projektet som
ett barn av sin tid, en produkt av 60- och 70-talens optimistiska
världsförbättrarnit och förenklade världssyn. Men vi kan också väcka frågan om
dagens alltmer biologiskt inriktade psykiatri skulle kunna återfinna något i
Nackaprojektet, något som håller på att gå förlorat i en tid när mycket inom
psykiatrin handlar om effektivitet och psykofarmaka.
- Vi hade en jävla respekt för människor, det fick inte skojas om dem och
deras problem. Den där lite överlägsna attityden till människor som finns i
psykiatrin i dag var bannlyst, säger Johan Cullberg, sektorschef och
forskningsledare för Nackaprojektet, i dag verksam som forskare.
- Att psykiatrin bidrar utifrån patientens synvinkel och utifrån hur
individen ser på och beskriver sin situation är för mig något som kommit ur
Nackaprojektet, säger Sonja Levander, psykolog i Nackaprojektet, numera
forskare och handledare.
- Vi jobbade med mänsklighet och kontinuitet i den miljö där människor
bodde, säger Imre Szecsödy, överläkare i Nackaprojektet, i dag
privatpraktiserande psykoanalytiker.

Läkarrollen omvärderades
I Nacka etablerades 1974 tre öppenvårdsteam som jobbade utifrån tre
mottagningar medan slutenvården fanns på Långbro sjukhus i Stockholm. Läkare,
sjuksköterskor, socionomer, psykologer, mentalskötare och sekreterare ingick i
teamen. Alla yrkesgrupper utom sekreterarna tog emot patienter direkt vilket
resulterade i att de flesta patienter överhuvudtaget inte träffade en läkare
och att väntetiderna kunde begränsas till en, två dygn.
- De flesta patienter var ganska nöjda, de kunde komma när som helst och
behövde inte oroa sig för att inte träffa samma personer. Alla patienter
uppmanades att inte komma ensamma utan ta med sig sina familjer, säger Imre
Szecsödy.
Leif Wahlquist, chef för Täby-Vallentuna-Lidingö psykiatriska sektor,
jobbade som underläkare i Nackaprojektet, och har inget minne av att de
uppbrutna hierarkierna var en källa till konflikt i teamen.
- Man måste ju vara lite nyfiken på arbetssättet för att vilja jobba i
projektet. Arbetssättet innebar en förskjutning av läkarrollen från att vara
den som alltid skulle kunna allt till att vara en i teamet. För mig innebar
det en upptäckt att psykologer med sina förklaringsmodeller kan förklara lika
bra som medicinska förklaringsmodeller. Vi jobbade utifrån människors
sammanhang med ett förståelseperspektiv och använde både medicinska,
psykologiska och sociala förklaringsmodeller, säger Leif Wahlquist.

Att urskilja de sociala problemen
Men det solidariska teamarbetet innebar också att psykologer och läkare i
jämbördighetens namn inte ville skylta med sin egen kunskap. Att de, som Johan
Cullberg, uttrycker det, stoppade sin expertis under täcket. De traditionella
yrkesrollerna suddades ut, ibland till den grad att medarbetarna upplevde att
de förlorat sin yrkesidentitet.
- Patienterna blev förvirrade av att inte veta vem som var vad. Vi tyckte
att det spelar ju ingen roll att man inte visste vem som var doktor - men det
gör det. Det blev en rollförvirring som inte var särskilt lyckad. Ansvaret
blev vagare tycker jag med ett bristande ansvarstagande för ordinationer,
säger Johan Cullberg.
I Annsofi-projektet som var en del i Nackaprojektet, söktes alternativ
till vanlig öppenvård. Bakgrunden var att psykiatrin inte hade mycket att
erbjuda patienter vars psykiatriska symptom bottnade i sociala problem. Det
kunde ge upphov till missmod och frustration både hos behandlaren, som inte
kunde ge rätt hjälp utifrån de resurser som fanns, och hos patienten som inte
fick rätt hjälp.
En arbetsmetod som prövades i Annsofi-projektet var att göra två hembesök
hos alla nya patienter och deras familjer i syfte att formulera problemet och
lättare kunna upptäcka socialpsykologiska problem.
- När problemen artikulerades i hemmiljö var det inte längre självklart
att alla skulle vända sig till mottagningen. Det var att förebygga att
personer slentrianmässigt blir söndermanglade av institutioner, säger Filipe
Costa, underläkare under projekttiden, i dag enhetschef för ett delområde av
psykiatrin inom Stockholm.
Tvåtredjedelar av dem som sökte psykiatrin bedömdes efter hembesöken inte
ha behov av psykiatrisk hjälp. Problemen kunde istället visa sig vara social
isolering, vantrivsel i området eller ekonomiska
svårigheter.
- Människor vänder sig till det de känner till och försöker passa in.
Söker man till psykiatrin lägger man fram problemet så att det passar in där,
säger Sonja Levander. Vi såg att det är mycket som ter sig som psykiatri som
människor i sin livssituation kan ta hand om själva. Individen kan också
stödjas i att klara det själv.
Inom ramen för Annsofi-projektet startades olika självhjälpsgrupper för
att stärka patienternas sociala nätverk. Förhoppningen var att individerna i
grupperna skulle kunna stödja och hjälpa varandra.
- Vi startade en grupp för invandrarkvinnor. De här kvinnorna kunde hjälpa
varandra och gemensamt ta hand om en självmordsbenägen medsyster, minns Sonja
Levander.
I samverkan med socialtjänsten och primärvården etablerades en
informationsbyrå där människor kunde få råd om kroppsliga, psykologiska och
sociala problem. Även på biblioteket erbjöds rådgivning av en läkare, en
socionom och en jurist.
- Vi ville erbjuda olika kompetenser. Ett diffust ångesttillstånd till
exempel kan ha många orsaker. Men det blev ingen rusning direkt, säger Leif
Wahlquist.
Överlag gick försöken att nå befolkningen ganska dåligt, sammanfattar
Johan Cullberg.
- Vi förde fram psykiatrin där folk hade konf


D O M L U D U
drf 15.09.03, 01:28 zarchiwizowany

drf napisał:

> Mowi sie obecnie wiele o fenomenach psychiatrycznych w Szwecji...
> Szwecja jak wiadomo jest jednym wielkim domem wariatow... ma to nazwe
> FOLKHEMET czyli po polsku DOM¤LUDU
> ...........................................................
Om man är psykiskt sjuk, skall man inte ligga på sjukhus då? Varför har man
lagt ner mentalsjukhusen?
Länge ansåg man att mentalsjukhusen var nödvändiga för att psykiskt sjuka
skulle botas. Att vistas på ett mentalsjukhus var att behandlas. Där blev man
omhändertagen. Där tvingades man att uppföra sig så normalt som möjligt. Där
fick man medicin och olika chockbehandlingar. Men behandlingarna var inte så
framgångsrika. För många blev intagningen på ett mentalsjukhus början till en
livslång inspärrning.
Tyvärr visade det sig att för många blev vistelsen på mentalsjukhusen lika med
en fördjupning av deras lidande. Inte på grund av deras sjukdom, utan till
viss del beroende på behandlingen. De fick så kallade institutionsskador. De
blev så omhändertagna att de förlorade många färdigheter som de hade från
början. Färdigheter som är nödvändiga för att klara sig ute i samhället. De
förlorade sig själva.
Erfarenheterna, från tiden då de slutna mentalsjukhusen var den huvudsakliga
formen av bemötande av människor med svåra psykiska störningar, innehåller en
rad lärdomar.
Människor som fråntas möjligheten att planera sitt liv (då andra gör det åt
dem), människor som ständigt blir behandlade som grupp och inte som individer
(för att det är enklast), människor vars hela liv kan undersökas, granskas och
tolkas av andra som dessutom innehar en stor makt över deras liv, dessa
människor ger upp. De förlorar sin förmåga att planera sin vardag och sin
framtid. De förlorar intresse för sig själva och sin omgivning. De blir allt
svårare att förstå och får allt svårare att återkomma till ett normalt liv.
Därför bör människor med svåra psykiska störningar helst inte behandlas på
mentalsjukhus. Eller så korta tider som möjligt.
Och under så normala omständigheter som möjligt. Utan att förlora den kontakt
de har med anhöriga och vänner. Därför har man inom landstinget i årtionden
arbetat för att minska den slutna vårdens omfattning.
Men valet får aldrig stå mellan mentalsjukhus - ett totalt omhändertagande -
och ett liv utanför mentalsjukhus, i frihet, om detta skulle vara liktydigt
med ett totalt övergivande.
Att inte vara intagen på ett mentalsjukhus behöver inte innebära att man är
övergiven. Att man inte får någon behandling. Tvärtom.
Under de senaste årtiondena har psykiatrin och socialtjänsten utvecklat en rad
alternativ till den slutna psykiatriska vården. Utgångspunkten har varit att
möta individen så nära hans egen miljö, med hans familj, vänner och ovänner
som möjligt.
Och när individen förblir i sin egen miljö ökar trycket på psykiatrin och
socialtjänsten att anpassa sina insatser till hans önskemål. Brukaren kan
lättare medverka i utformningen av de insatser som han skall ta del av.
Problemet är att utbyggnaden av dessa alternativ till mentalsjukhusen har gått
för långsamt.
Dock inte överallt, vilket bevisar att det är möjligt att lägga ner omfattande
delar av sjukhusvården och erbjuda fullgoda, och även bättre, alternativ.
Nedläggningen av mentalsjukhusen i Sverige har inte heller varit så omfattande
som man skulle kunna tro av den tillgängliga statistiken. Under 1980-talet
övergick hela avdelningar där äldre patienter vårdades först till den
somatiska långvården och sedan till kommunerna. Sängplatserna försvann inte.
Bara ansvaret för dem. Likadant blev det i samband med psykiatrireformen. På
många håll övergick ansvaret för avdelningar eller för människor som var
omhändertagna inom den psykiatriska familjevården och på
vårdhem till kommunen. Dessa platser försvann från statistiken över antalet
platser inom den psykiatriska heldygnsvården. De försvann inte ur
verkligheten. Även om vissa undersökningar visar att antalet hemlösa inte har
ökat nämnvärt under de senaste åren, så ser vi onekligen idag fler avvikande
människor, främst i storstädernas centrum, än för några år sedan. Människor
med psykiska störningar har blivit synliga. Inte som tidigare då de försvann
ur vår åsyn. Och på samma sätt har deras avvikande beteende och deras nöd
blivit synliga. Och kanske än viktigare än det vi ser på
gatorna i våra grannskap och i massmedierna, är det som vi inte ser. Alla de
utskrivna patienter som har fått hjälp och som klarar sig utanför
mentalsjukhusen. Alla dem som har fått det bättre, både enligt dem själva och
i konkreta mått när det gäller deras levnadsvillkor. Vi kanske borde tänka
även på dem ibland. Läsa mera: Forsberg, E. (1994) Den stora utflyttningen -
studier av psykiatrins omvandling, Institutionen för socialt arbete: Göteborgs
universitet Rapport 1994:3.















PSYCHIATRIA SZWEDZKA
drf 15.09.03, 01:05 zarchiwizowany

Mowi sie obecnie wiele o fenomenach psychiatrycznych w Szwecji...
Szwecja jak wiadomo jest jednym wielkim domem wariatow... ma to nazwe
FOLKHEMET czyli po polsku DOM¤LUDU
...........................................................

STOCKHOLMS UNIVERSITET LITTERATURLISTA

Institutionen för socialt arbete

Socialhögskolan Magisterkurs/ Fristående kurs

IS/ 00 02 23 Kurskod: SU9180




Socialtjänstens möte med människor med psykiskt lidande, 5 p
Social work with marginalised group in the mental health sphere






Eriksson,B-E. & Svensson, T. (1994) Samhälle, Psykiatrisk vård och Psykisk
hälsa.

i SHS: 19 Linköping: Universitetet Tema H
(202 s.)


Eriksson, B-E. & Qvarsell, R. (red)(1997 a) Hur skall själen läkas. Den

psykiatriska vårdens förändringar.

Stockholm: Natur & Kultur (243 s.)


Hydén, L-C. (1995) Psykiatri, samhälle, patient.

Stockholm: Natur & Kultur (194 s.)


Karlsson, D. (1999) Socialtjänsten och fenomenet psykiskt lidande.

FoU - rapport 1999:1. Institutionen för beteendevetenskap och socialt arbete,
Hälsohögskolan Jönköping (54 s.)


Karlsson, L. B. (1998) Kvinnor och galenskap. En antologi om kvinnor och
psykiatri. Sthlm:Riksförbundet för Social och Mental Hälsa (120 s.)


Knutsson, G. & Pettersson, S. (1995) Psykiskt stördas villkor -
psykiatrireformen i sammandrag. Sthlm: Fritze (159 s.)


Topor, A. (red.) (1996) Psykiatrin i socialtjänsten.

Stockholm: Bonnier Utbildning (170 s.)


Topor, A. (red.) (1998) Perspektiv på psykiatrireformen.

FOU-enheten /Psykiatri VSSO. Stockholm: Stockholms Läns Landsting (112 s.)


......................................................................

1 Är de psykiskt störda farliga?
De flesta farliga människor är inte psykiskt störda. Människor som är farliga
för andra människor, människor som våldför sig på andra människor är för det
mesta "vanliga" människor.

Trots det har många av oss bilden av psykiskt störda människor som farliga.
Filmer och massmedier spelar en stor roll i hur denna bild skapas.

I vår omgivning märker vi också de som avviker. Och är det någon som avviker
och beter sig hotfullt, så är det lätt att vi kopplar hans beteende till
psykisk störning.
Den okände mannen som skriker på torget, grannen som bankar i väggen på
natten. Avvikande - störande - okända och alltså farliga.
Kopplingen mellan hotfulla beteenden och psykiska störningar har alltså lett
till en tendens att alla som är farliga personer slentrianmässigt klassas som
psykiskt störda; Saddam Hussein, Hitler, Milosevic och Karadzic i ex-
Jugoslavien. Men just den senare var inte psykiskt störd; utan psykiater. Och
ingen av dem var ensamma om att genomföra sina brott.

Därför verkar det meningslöst att sätta en psykisk störningsstämpel på alla
människor som deltagit i de krig som utspelats under historiens lopp.
Inom den svenska lagstiftningen finns också två lagar - LPT, Lagen om
Psykiatrisk Tvångsvård och LRV, Lagen om Rättspsykiatrisk Vård - som handlar
speciellt om personer som är farliga för sig själva eller för andra på grund
av psykiska störningar. Dessa personer kan, efter att ha bedömts av psykiatrer
och senare en länsrättsprövning, vårdas mot sin vilja inom den slutna
psykiatriska vården.
Detta utan att ha begått något brott. Människor som begår brott då de anses
ha varit psykiskt störda kan dömas till rättspsykiatrisk vård.
Hur vanligt är det då att psykiskt störda begår brott? Det beror först och
främst på vilka som definieras som psykiskt störda: den dryga miljonen
svenskar som anses lida av lätta psykiska störningar eller exempelvis de som
vårdats på slutna anstalter?

Ett sätt att ge en bild angående farligheten hos svårt störda människor är
följande.
99,97% av alla människor som har en schizofrenidiagnos kommer inte att begå
något mord i år. 99,80% kommer inte att begå något våldsbrott.
Farligast är nog vissa människor med psykiska störningar mot sig själva. Oron,
ångesten, depressionen, hopplösheten driver dem till att försöka ta livet av
sig. Även om antalet självmord minskat stadig i Sverige sedan 1980, så dog
1250 personer på detta sätt 1996, dvs 2,5 fler än de som dog i
vägtrafikolyckor. 50 - 80% av dem var personer som led av depression. Kanske
uppemot 35.000 personer försöker att ta sitt liv varje år.

Farliga kan människor bli om de känner sig trängda eller övergivna. Det är
alltså av största vikt att psykiatrin och socialtjänsten söker upp människor
med allvarliga psykiska problem. Stödjer deras anhöriga och vänner och ibland
träder in istället för dem, när deras ork brister eller de inte längre finns.
Att varken den lidande eller hans omgivning bör överges. Både socialtjänsten
och psykiatrin måste kunna finnas tillgängliga för patienten och de människor
som finns i hans närhet, där och när de behöver stöd.
Läsa mera: Cullberg, J. (1993) Dynamisk psykiatri i teori och praktik,
Stockholm: Natur & Kultur.
Nationella Folkhälsokommitén (1999) Sjuk eller frisk i själen - Om synen på
psykisk ohälsa, Stockholm.
Topor, A & Gylling, M. (1999) Avhospitaliseringens följder - en 10 års
uppföljning av patienter utskrivna från den slutna psykiatriska vården inom
SLL. 1986-1996, Stockholm: FoU-enheten/psykiatri VSSO, Rapport
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

drf


Buraki w WWW Beta vulgaris IP: *.cm-upc.chello.se
Gość: ---------- 13.09.03, 17:09 zarchiwizowany

Burak, burak zwyczajny (Beta vulgaris), dwuletnia roślina uprawna z rodziny
komosowatych (Chenopodiaceae), pochodząca od buraka dzikiego (Beta maritima),
rosnącego na obszarze śródziemnomorskim, w Mezopotamii i w Indiach, ob.
uprawiana na wszystkich kontynentach w wielu formach i odmianach, takich jak:
burak liściowy (boćwina, botwina), o jadalnych liściach i zgrubiałych ogonkach
liściowych (odmiana mało znana w Polsce, nazwą boćwina określa się młode
liście buraka ćwikłowego), burak pastewny, o zgrubiałych korzeniach używanych
na paszę, burak cukrowy, o dużej zawartości cukru w korzeniach, podstawowa
roślina cukrodajna w klimacie umiarkowanym, burak korzeniowy (ćwikła), o
jadalnych, zgrubiałych, czerwonych korzeniach (młode liście jadalne).

W pierwszym roku burak wytwarza korzeń spichrzowy, w drugim - pęd kwiatowy z
nasionami. Formy uprawne zaliczane są do podgatunku (subspecies, skrót ssp.)
vulgaris (Beta vulgaris ssp. vulgaris), przy czym formy liściowe (np. boćwina)
zalicza się do odmian zbiorowych (convarietas, skrót convar.) cicla (Beta
vulgaris ssp. vulgaris convar. cicla), a formy korzeniowe (np. burak cukrowy i
burak pastewny) do convar. crassa.



www.buraks.com/
tacashi.tripod.com/
www.vtlaw1.com/templates/index.php
home.no.net/burak/
www.burak.com/
www.radio.com.pl/czaswolny/burak/
I’ve been reading John Updike’s Bech Is Back. The main character is a blocked
author, Martin Bech, who has recently married a second time after several
years of being divorced. He takes his wife to Israel on a honeymoon and in
Jerusalem they walk along the Via Dolorosa and also visit the Dome of the Rock
where a piece of the peak of Mount Moriah is preserved. Mount Moriah is the
mountain from which Muhammad ascended to visit heaven. Their guide pointed to
several indentations on the peak and told Bech that the indentations were from
the footsteps of the horse Burak on which Muhammad ascended to heaven. I never
knew Muhammad rode to visit heaven on a horse, let alone that the horse’s name
was Burak. It’s a piece of information that has been floating in my mind for
the last two days and I can’t get it out. It’s like a loose luminous chip.

www.law.utexas.edu/lpop/etext/lsf/komie25burak.htm


KosmicznaSymfonia IP: *.cm-upc.chello.se
Gość: / 12.09.03, 12:56 zarchiwizowany


Planet X IP: *.cm-upc.chello.se
Gość: copy;> 12.09.03, 00:55 zarchiwizowany


W POSZUKIWANIU PLANETY X IP: *.cm-upc.chello.se
Gość: ANKI 12.09.03, 00:40 zarchiwizowany


=========VOICESOFSEPT11===============
drf 11.09.03, 12:36 zarchiwizowany

www.voicesofsept11.org/


pamiec tych wydarzen zostanie w naszej pamieci na zawsze





islamiCCriticsInRoadRunnerRecords IP: *.cm-upc.chello.se
Gość: **} 10.09.03, 13:46 zarchiwizowany

www.roadrunnerrecords.com/inthepit/forums/forum.asp?forumID=40&PageNum=24

COMMENT POSTED | 8.31.2003

post by: OOP

location: JORDAN

JEWBOY COME BACK TOMORROW 1.9.03 I WILL
PROVE TO YOU ISLAM IS TRUTH. LOOK UNDER OOP





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-

COMMENT POSTED | 8.31.2003

post by: OOP

location: JORDAN

JEWBOY I READ YOUR COMMENT. MY NICK NAME OOP I WILL USE. I WILL SEE YOU
TOMORROW AND CHALLENGE YOU JEWBOY



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-

COMMENT POSTED | 8.31.2003

post by: jEWBOY

To my Muslim Brothers:
1. After converting to Islam, which I plan tonight aftwer lunch, can I now
avoid turning into an animal?

2. Is it true that Ayatolla Homenei liked anal sex with ewes?

3. The word on the Muslims streets is that i=it was CIA behind first world
war, dropping prices on Aluminum and E Nino, is it really so?



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-

COMMENT POSTED | 8.31.2003

post by: O I

location: JORDAN

PEACE



-------------------------------------------------------------------------------
-

COMMENT POSTED | 8.31.2003

post by: jEWBOY

OK, if I convert to Islam you leave me alone man, quit bugging me with Quran -
I will have my own (pocket edition) and will shove it in your face every time
you complain about me not prasing Allah. Allah Akbar, ok, now back to watching
TV.



-------------------------------------------------------------------------------
-

COMMENT POSTED | 8.31.2003

post by: BUSH DID 911

location: US

BUSH BEHIND 911
BUSH BEHIND 911
BUSH "



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-

COMMENT POSTED | 8.31.2003

post by: ISLAMIC

location: U.S

ISLAM TRUTH READ QURAN AND SEE
ISLAM TRUTH READ QURAN AND SEE
ISLAM TRUTH READ QURAN
AND SEE
ISLAM TRUTH READ QURAN AND SEE
ISLAM TRUTH
ISLAM
ISLAM
ISLAM
ISLAM
ISLAM
ISLAM
ISLAM
ISLAM
ISLAM
ISLAM
ISLAM
FASTEST GROWING.




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-

COMMENT POSTED | 8.31.2003

post by: TRUTH

location: ENGLAND

ISLAM IS TRUTH
READ QURAN YOUR SEE
MILLIONS CONVERTING TO ISLAM. THE FINAL TESTIMEANT. SCRIPTURES CONFIRMING
JESUS PEACE BE ON HIM.



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-

COMMENT POSTED | 8.31.2003

post by: TO ALL

location: WASHINGTON

DOES CHRISTEANTY SAY INSULT ISLAM. IFSO THEN YOU ARE REJECTING JESUS PEACE BE
ON HIM MESSAGE.

I KNOW BUSH DOES



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-

COMMENT POSTED | 8.31.2003

post by: truthooo is islamic cocksucerme

die faggy waggy



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-

COMMENT POSTED | 8.31.2003

post by: ORDER

location: WASHINGTON D.C

THIS BUSH IS A DEVIL
LIES TO HIS PEOPLE
THIS DEVIL JUST LIKE HIS JUNIOR DEVIL WILL ROAST IN HELL AND WILL NOT DIE.



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COMMENT POSTED | 8.31.2003

post by: TRUTH 000

location: BRAZIL

CHRISTANY IS FAILING
ISLAM IS GROWING.

THERE IS NO BIN LADEN THIS IS MADE UP BY CIA WHO NOW CHRISTEAN TERRORISTS DID
911.FOR WHICH MY HEART GOES OUT TO THOSE MURDERED BY THE HELP OF BUSH. SO BUSH
CAN LIE ON BIN LADEN AND HAS EXCUSE TO HAVE OIL FROM MUSLIMS,BY USEING WAR ON
TERROR.

IS THIS WHAT CRISTEANS ARE ABOUT WHO BRING SUCH GOVRNMENTS IN POWER



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COMMENT POSTED | 8.31.2003

post by: YTIUOI

location: U.S

WE PEOPLE DON'T STINK BECAUSE WE ARE NOT GAYS AND RAPESTS LIKE YOU SOME
CHRISTEANS WHO ARE DUME LIKE BUSH.



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COMMENT POSTED | 8.31.2003

post by: OUTTO

location: EGYPT

CHRISTEANATY IS NOT BENEFITING BECAUSE LOOK

DRINKING WINE CAUSES CRIME
FREE SEX CAUSES RAPE
DOME BISHOPS CAUSE GAYS AND PHEADEPHILE
ALSO YOUR CHIRDREN HAVE NO MANNERS FOR THEIR OLD FOLKS.

THIS IS FOR YOUR INSULT ON ISLAM. THE TRUTH SPEAKS. CHRISTEANS ARE THE ONES
WITH PROBELEMS.



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COMMENT POSTED | 8.31.2003

post by: Muslim dick

You people suck.



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-

COMMENT POSTED | 8.31.2003

post by: ANSWER TO OKALHOMA

location: ISRAEL

TO THE PERSON WHO COMMENTED ABOUT NAZIS NOT CHRISTEANS BEHIND OKALHOMA.

I SEE YOU DON'T LIKE THE WORD "CHRISTEAN TERRORISTS". WELL HOW DO YOU THINK
MUSLIMS FELL.



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COMMENT POSTED | 8.31.2003

post by: ISLAM FACT

location: GEARMANY

ISLAM IS NOT SHRINKING IT IS GROWING THAT IS WHY BUSH AND ENEMYS OF ISLAM ARE
PANIKING.
MANY CHRISTEANS BECOMING MUSLIMS EVEN IN
YOUR GOVRNMENTS.



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COMMENT POSTED | 8.31.2003

post by: TRER

location: FRANCE

IF ANY ONE OF YOU BECOME ANIMALS THEN KNOW THIS IS FOR MOCKING AT ISLAM. IF
YOU WAN'T TO COME BACK THEN NOW YOU MUST BEG ALLAH MERCY AND BE A GOOD MUSLIM.



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COMMENT POSTED | 8.31.2003

post by: TRUTH

location: ENGLAND

YOU AMERICANS READ THE QURAN THEN YOU WILL KNOW THE TRUTH.
BY MOCKING AT ISLAM YOU ARE INSULTING YOUR OWN GOD. BECAUSE MUSLIMS BELIVE IN
JESUS PEACE BE ON HIM. DON'T LET PROPEGANDA MEDIA DECIVE YOU.
MUSLIMS DID NOT DO 911
IT WAS SAME OKLAHOMA TERRORISTS.



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-

COMMENT POSTED | 8.31.2003

post by: A Christian

Before you run off at the mouth about Christian terrorists from Oklahom I
suggest you visit Oklahoma City and see the memorial we built to honor those
massacred by the terrorists. The people who did the massacre were not
Christians - they were Nazis. I think silly posts from Islamic people who have
more in common with Nazis than they could dream - does a big dis service to
Islam, which is allegedly a peaceful religion. From what we see, Islam is a
hateful cult out to brainwash people into becoming suicide bombers. Sorry, but
that is the reality. Islam takes a few ideas it borrows from Christianity and
Judaism - which are recognizable as universal truths - then it adds its own
perversions and distortions and what you end up with is a way to program
people into becoming twisted, loathsome , and full of hate. Muslims DO NOT
belong in North America.




}================== INDIA MY LOVE IP: *.cm-upc.chello.se
Gość: "|||" 10.09.03, 13:18 zarchiwizowany

Gość portalu: <©> napisał(a):

www.hum.huji.ac.il/Dinur/Internetresources/India.htm
members.tripod.com/adaniel/baghdadi.htm

www.hindubooks.org/sudheer_birodkar/hindu_history/judaism.html

This article was copied from "Hindus, Jews share bonds of Faith -- An
interfaith gathering for Hanukkah" by Steve Brunsman, which appeared
under the rubric "Religion and Ethics", The Houston Post, December 11
1993.

The ancient faiths of Hindu and Jew are not commonly linked, yet both
pull at India-born artist Bentzion Ben Yosef Yakof, an Israeli
immigrant who now lives in Houston.
Yakov, born in Bombay, India, was raised in a big Jewish
practising family. They regularly observed the eight-day Jewish
festival of Hanukkah. They burned oil in colored glass bowls. His
mother baked special cookies.
Interestingly, the Hindu families in the neighbourhood showed
up to celebrate too. "We are called the people of light", Yakov said.
"Our family was known as the Oil Liighters. We would sing Hanukkah
songs and the other people living in our neighbourhood would come by
and join in. For the Indians, it was always good to be part of any
festival."
"We were respected. There was freedom. There was no conversion
impulse in Jewish or Hindu life", he said.

Yakov's family roots reach back 300 years. Like some Indian Jews, he
considers his ties to his faith to be biblical, a solution to the 10
"lost" tribes of Israel.

The Hanukkah celebration, which opened here officially Wednesday,
included an interfaith gathering. About 40 Hindus and Jews, including
rabbis and Hindu priests, toured the special Hanukkah program, called
the Great Hanukkah Adventure, at the Jewish Community Center - West
Houston.
Hanukkah commemorates the rededication of the Jerusalem Temple
in 165 B.C. and the victory of the Maccabees over the Syrians. The
temple had been profaned when an outside ruler, Antiochus IV, tried to
force the Jews to make sacrifices to heathen deities.
The festival is also linked to the miracle of oil when a
one-day vial of oil burned for eight days in the rededicated Temple.
Hanukkah candles are lit in succession each night on the symbolic
candleholder called the menorah.
The Jewish-Hindu Friendship Forum here is co-chaired by
D.N.Srivastva and Nathan Wolkovitz. Both agreed that Hindus and Jews
share cultural and faith bonds despite obvious differences.
For example, Hindus and Jews do not try to convert people to
believe in their religion. Historically, both faiths endured invasion
from outside groups. Both religions have mystical sides.
The two spokesmen even pointed to monotheism -- belief in a
single deity -- as a shared outlook, although Hinduism is known in the
West as polytheistic -- a faith of diverse deities.
In Hindu philosophy, scholars said, belief in one omnipresent
God, does not conflict with the Hindu pantheon of gods and goddesses.
Hindus believe God "dwells in the heart of all beings", making the
paths to God infinite.
On the other hand, worship of multiple gods was immoral in
Jewish life.
"My goal is to bring Jews and Hindus togetther. These two
faiths stand out as the only ones that don't believe in forced
conversions. Jews all over the world were persecuted. In India, the
Jews were accepte as equals" reported Srivastva. "They are one of us".

"We both take religion and devotion very seriously. But we both don't
believe the world has to practise our personal religion to reach
divine grace", said Wolkovitz. "People like Ben Yakof have come out of
India with Judaism intact and that speaks for itself".

Yakof's Bombay is home today to an estimated 5000 Indian Jews.
The oldest group there , the B'nai Israel of Bombay, includes members
who claimed descent from the "lost" Israelite tribes that broke away
from the kingdom of Judah after the death of Solomon.
They were later "carried away into Assyria", the Old Testament
records. Said Yakof, "We claim that we belong to the lost tribe of
Benjamin".
Yakof attended Hindu and Jewish schools in Bombay until age
12. His family immigrated after World War II to Israel. He fought
during the Six Day war in June 1967. Houston became his home in the
1980's.
In Bombay, Yakof's family attended the David Sassoon
Synagogue, named for rich Indians known as the "Rothschilds of the
east". Yakof said his parents were open-minded -- as he put it,
"observant but cosmic". He was allowed to visit Christian churches and
view fiery Hindu funerals.
The signs of his Indian childhood appear in Yakof's unique
form of self-taught art, based partly on the mystical Jewish tradition
known as the Kabbalah.
In his art often appear menorahs, Hebrew and Aramaic words and
blessings, and Hindu-inspired living forms and "particles". The
primary colors of India are his favorites.
His work has been praised by a local Orthodox rabbi, and he
has exhibited at a Houston corporation.

www.hindunet.org/alt_hindu/1994/msg00023.html


INDIA POWER IP: *.cm-upc.chello.se
Gość: *}* 10.09.03, 12:50 zarchiwizowany

htmlgear.tripod.com/guest/control.guest?
u=sudheerbirodkar&a=view&i=1001&r=
href="http://www.hindubooks.org/sudheer_birodkar/hi"target="_blank">www.hindubooks.org/sudheer_birodkar/hi

ndu_history/judaism.html

www.hindubooks.org/sudheer_birodkar/hindu_history/judaism.html
-------------------------------------------------------------------------------

This article was copied from "Hindus, Jews share bonds of Faith -- An
interfaith gathering for Hanukkah" by Steve Brunsman, which appeared
under the rubric "Religion and Ethics", The Houston Post, December 11
1993.

The ancient faiths of Hindu and Jew are not commonly linked, yet both
pull at India-born artist Bentzion Ben Yosef Yakof, an Israeli
immigrant who now lives in Houston.
Yakov, born in Bombay, India, was raised in a big Jewish
practising family. They regularly observed the eight-day Jewish
festival of Hanukkah. They burned oil in colored glass bowls. His
mother baked special cookies.
Interestingly, the Hindu families in the neighbourhood showed
up to celebrate too. "We are called the people of light", Yakov said.
"Our family was known as the Oil Liighters. We would sing Hanukkah
songs and the other people living in our neighbourhood would come by
and join in. For the Indians, it was always good to be part of any
festival."
"We were respected. There was freedom. There was no conversion
impulse in Jewish or Hindu life", he said.

Yakov's family roots reach back 300 years. Like some Indian Jews, he
considers his ties to his faith to be biblical, a solution to the 10
"lost" tribes of Israel.

The Hanukkah celebration, which opened here officially Wednesday,
included an interfaith gathering. About 40 Hindus and Jews, including
rabbis and Hindu priests, toured the special Hanukkah program, called
the Great Hanukkah Adventure, at the Jewish Community Center - West
Houston.
Hanukkah commemorates the rededication of the Jerusalem Temple
in 165 B.C. and the victory of the Maccabees over the Syrians. The
temple had been profaned when an outside ruler, Antiochus IV, tried to
force the Jews to make sacrifices to heathen deities.
The festival is also linked to the miracle of oil when a
one-day vial of oil burned for eight days in the rededicated Temple.
Hanukkah candles are lit in succession each night on the symbolic
candleholder called the menorah.
The Jewish-Hindu Friendship Forum here is co-chaired by
D.N.Srivastva and Nathan Wolkovitz. Both agreed that Hindus and Jews
share cultural and faith bonds despite obvious differences.
For example, Hindus and Jews do not try to convert people to
believe in their religion. Historically, both faiths endured invasion
from outside groups. Both religions have mystical sides.
The two spokesmen even pointed to monotheism -- belief in a
single deity -- as a shared outlook, although Hinduism is known in the
West as polytheistic -- a faith of diverse deities.
In Hindu philosophy, scholars said, belief in one omnipresent
God, does not conflict with the Hindu pantheon of gods and goddesses.
Hindus believe God "dwells in the heart of all beings", making the
paths to God infinite.
On the other hand, worship of multiple gods was immoral in
Jewish life.
"My goal is to bring Jews and Hindus togetther. These two
faiths stand out as the only ones that don't believe in forced
conversions. Jews all over the world were persecuted. In India, the
Jews were accepte as equals" reported Srivastva. "They are one of us".

"We both take religion and devotion very seriously. But we both don't
believe the world has to practise our personal religion to reach
divine grace", said Wolkovitz. "People like Ben Yakof have come out of
India with Judaism intact and that speaks for itself".

Yakof's Bombay is home today to an estimated 5000 Indian Jews.
The oldest group there , the B'nai Israel of Bombay, includes members
who claimed descent from the "lost" Israelite tribes that broke away
from the kingdom of Judah after the death of Solomon.
They were later "carried away into Assyria", the Old Testament
records. Said Yakof, "We claim that we belong to the lost tribe of
Benjamin".
Yakof attended Hindu and Jewish schools in Bombay until age
12. His family immigrated after World War II to Israel. He fought
during the Six Day war in June 1967. Houston became his home in the
1980's.
In Bombay, Yakof's family attended the David Sassoon
Synagogue, named for rich Indians known as the "Rothschilds of the
east". Yakof said his parents were open-minded -- as he put it,
"observant but cosmic". He was allowed to visit Christian churches and
view fiery Hindu funerals.
The signs of his Indian childhood appear in Yakof's unique
form of self-taught art, based partly on the mystical Jewish tradition
known as the Kabbalah.
In his art often appear menorahs, Hebrew and Aramaic words and
blessings, and Hindu-inspired living forms and "particles". The
primary colors of India are his favorites.
His work has been praised by a local Orthodox rabbi, and he
has exhibited at a Houston corporation.

www.hindunet.org/alt_hindu/1994/msg00023.html


INDIA MY LOVE IP: *.cm-upc.chello.se
Gość: <©> 10.09.03, 12:37 zarchiwizowany

http://www.hum.huji.ac.il/Dinur/Internetresources/India.htm

http://members.tripod.com/adaniel/baghdadi.htm

http://www.hindubooks.org/sudheer_birodkar/hindu_history/judaism.html

Dear Visitor,
I welcome you to this non-profit, educational page. Here you will read about
different aspects of the history and culture of that part of our globe which
is known variously as Bharatvarsha, Hindostan or India. My approach of looking
at history is that of a rationalist and humanist. As my aim is to spread
awareness about history and culture, you may freely download this page, print
it, link it up from your site, or mirror it at any server. Enjoy the
infotainment laid out for you at this site. I also look forward to your
valuable suggestions and feedback. Happy viewing.
Author


Judaism
- The Lost Tribes Found a Safe Haven in India

by Sudheer Birodkar
________________________________________________________


Table of Contents

_________________________________________________

We now turn our attention towards a much misunderstood and much maligned
religion which was in fact the mother of Christianity.

The Star of David. David was a legendary King of the Hebrews in biblical
times. The Star was his symbol. It also adorns Israel's national flag.


Judaism, the religion of the Jews has many features common with Hinduism.

Commonality with Hinduism

These common features are not a result of cultural interchange alone but owe
their a similarity in conditions in which the came into being.


The common factor in both these religions is that they have preserved a
continuous link with antiquity, in the sense that they were not established by
any one person or a group of persons at any identifiable time in history. They
had evolved out of the religious attitudes that were nurtured since pre-
historic times by humankind. No doubt both the religions have undergone
changes with the passage of time but their links with antiquity remained
unbroken .

Judaism has had a very traumatic and tragic history for the past two thousand
five hundred years since the destruction of their first temple up to the
establishment of the state of Israel in 1948.

A Diaspora of 2,500 Years

Apart from having been tyrannized, right from Babylonian and Assyrian times
2500 years back when their first temple at Jerusalem was destroyed, the Jews
have been oppressed by many subsequent rulers like the Persians, Greeks,
Romans and non-Jewish Semitic people (after Islam) in their home-land of
Israel.


The Holocaust refers to the organised murder of the Jewish people by the
Nazis during the period 1939-1945. The sketch here shows, David Olere a French
Jew being tortured at the Auschwitz Concentration Camp.


A large part of the history of the Jews was enacted in exile. After the
beginning of their diaspora due to Roman persecution about 2000 years back,
the Jews have been living in various countries as exiles. In Europe they were
generally looked down And most of the reasons for this were a result of the
arbitrary hatred of the community by their hosts. The Spanish inquisition let
loose a reign of terror on the Jews living in Spain, when many Jews were burnt
at the stake. The latest wholesale organised slaughter the Jews, ' the
Holocaust', was the result of a sick Teutonic mind. The Jewish community today
still bears the scars of this Hitlerite nightmare. But the Hitlerite legacy is
not yet a thing of the past, it exists today in the jaundiced attitude of
those who continue to treat the Jewish state as an outcaste with the aim of
appeasing the theocratic states around it.

The Jews were meted out inhuman torture in the Nazi concentration camps. The
Warsaw Ghetto was one such camp. The sketch here shows the selection from
Jewish inmates for torture by their Nazi Jailors.



Recent History of the Jews back in their Homeland

The recent history of the Jews is associated with their original homeland
called Palestine which was part of the Turkish empire till 1917. Following
Germany' s defeat in the First World War, the empire of its ally Turkey was
dismembered. The British took a large part of it - Palestine as the spoils of
their victory. As a reward for helping them in defeating the Turks, they
carved off Palestine and gave away the larger part to a Bedouin Arab, named
Abdullah, who became the first Hashemite King of Transjordan (now Jordan) by
which the 70% of Palestine was called. his grandson Hussein now rules Jordan.

The remainder of Palestine was mandated by the British. In 1947 Britain had to
give up control over this part of Palestine which was divided into Israeli and
Arab Zones. The Arab Zone went to Jordan.


-------------------------------------------------------------------------------
-


This division was accepted by the Jews but not by the Arabs. The Arabs went to
war in 1948, they lost. They went to war four times after that and lost. They
chose to live in refugee camps and did not settle in _ the other half of
Palestine which was now Jordan. Their efforts were concentrated on destruction
of the State of Israel and expulsion of the Jews who had returned there after
living in exile for more than 2500 years. The Arab states and the Arabs living
in what is now Israel could not bring themselves to accept the fact that
Israel had been created by dividing Palestine into two parts, with Israel
being a homeland for the Jews and the other half of Palestine i.e. Jordan,
being the country of the Arabs previously residing in Israel.

Today there are many Arabs living in Israel, but most Arabs whether living in
Israel or outside it have never reconciled themselves in their heart of hearts
to the fact of Israel's existence, unlike the way Indians have accepted
Pakistan. Pakistan which too was created after partitioning a formerly united
~ country. Israel is today like a fishbone stuck in the Arab throat and try as
they can the Arabs have not so far been able to spit it out. But due to
international pressures and Israel's conciliatory approach, we see today a
state of Palestine which occupies parts of territory which had formed a part
of Israel since 1967.

This is the traditional Lamp of the Jews. Such Lamps were used by the Jewish
people for religious purposes since biblical times.



The establishment of the state of Israel in 1948 was the only ray of light in
the history of the Jewish community. The remarkable progress achieved by the
state of Israel amidst oppressive conditions of the mid-east, is a 20th
century miracle. Any other community would have easily withered away in the
face of the challenges that Israel faces. The ancient history of the virile
community is as glorious as its present. It has given us Solomon, Abraham,
Moses not to mention Jesus Christ, Karl Marx, Albert Einstien and many
others .

The origins of Judaism are lost in thc misty realms of the past. The Old
Testament like the Rig Veda of the Hindus, cannot be dated. One of the
composers of the Old Testament is Moses. Even to talk about him we have to go
thirteen centuries before Jesus Christ i.e. 3,300 years behind our age. The
Jewish religion is even older than Moses.



-------------------------------------------------------------------------------
-

The pre-mosaic religion of the Jews is considered to have been a mixture of
animism and fetishism. Certain places and objects were worshipped as sacred.
The natural feeling of awe which came upon the Hebrew speaking nomads of pre-
biblical times, when they viewed a mountain a majestic tree or the starry host
of heavens, it grew into a superstitious recognition of the powers supposed to
be resident there. These powers were called elohim. The singular of which is
Eloha or el, meaning 'lord'.

(The Arabic term "Allah"


1875
zupagrzybowa 09.09.03, 23:40 zarchiwizowany

dlc.nypl.org/lpa/nypl/home.html
www.legislature.state.al.us/misc/history/constitutions/1875/1875.html
members.aol.com/jeff560/chronotv.html
www.wikipedia.org/wiki/1875
Chronik für das Jahr 1875
Kulturgeschichte | Deutsche Geschichte | Weltgeschichte
Jahreschronik-Texte bei '2000 Jahre Chronik - Geschichte online'
Navigation:

Den Text für dieses Jahr downloaden (alle 3 Bereiche: Welt, Kultur,
Deutschland)

Ein Jahr rückwärts ::: Chronik Texte Hauptseite ::: Ein Jahr vorwärts
-------------------------------------------------------------------------------
-


Kunst-, Kultur- und Technikgeschichte

Die Brüder Mannesmann entwickeln ein Verfahren zum nahtlosen Walzen von
Stahlröhren.

George Bizets Oper Carmen fällt bei der Pariser Premiere durch.

In Cannstatt produziert die Firma Werner und Pfleiderer Brotknetmaschinen.

In Hamburg veranstaltet Carl Hagenbeck seine erste Tierschau.



20.6. Der Ingenieur und Konstrukteur eines der ersten fahrtüchtigen
Unterseebote, Wilhelm Bauer, stirbt.






-------------------------------------------------------------------------------
-

Deutsche Geschichte

Bismarck provoziert eine Kriegshysterie in Deutschland gegen Frankreich wegen
dessen Aufrüstung.

Die Auseinandersetzung zwischen Preußen und der katholischen Kirche führt zum
päpstlichen Eingreifen und Sperrung von Staatszuschüssen für die katholische
Kirche (Brotkorbgesetz). Außerdem werden erhebliche Vermögenswerte der Kirche
per Gesetzgebung eingezogen,



In Bad Ems weilt Zar Alexander II. zu einer 6-tägigen Kur.




-------------------------------------------------------------------------------
-

Weltgeschichte

Nach Jahren der Unruhe wird in Spanien die Monarchie mit dem Sohn Isabellas
II., Alfons XII., wieder eingeführt.

Großbritannien erwirbt die Aktienmehrheit des in französisch-türkischem
Auftrag 1869 erbauten Suezkanals.

Im Vertrag von Petersburg zwischen Rußland und Japan besetzt Rußland Sachalin
und Japan die Kurilen.

Die USA schließen mit Hawaii einen Handelsvertrag und kaufen den dortigen
Stützpunkt Pearl Harbour.


www.weltchronik.de/dck/dcx_1876.htm
Carl Jung (1875-1961), synchronicity & the collective unconscious
Carl Jung was a Swiss psychiatrist and colleague of Freud's who broke away
from Freudian psychoanalysis over the issue of the unconscious mind as a
reservoir of repressed sexual trauma which causes all neuroses. Jung founded
his own school of analytical psychology.

Jung believed in astrology, spiritualism, telepathy, telekinesis, clairvoyance
and ESP. In addition to believing in a number of occult and paranormal
notions, Jung contributed two new ones in his attempt to establish a
psychology rooted in occult and pseudoscientific beliefs: synchronicity and
the collective unconscious.

Synchronicity is an explanatory principle; it explains "meaningful
coincidences" such as a beetle flying into his room while a patient was
describing a dream about a scarab. The scarab is an Egyptian symbol of
rebirth, he noted. Therefore, the propitious moment of the flying beetle
indicated that the transcendental meaning of both the scarab in the dream and
the insect in the room was that the patient needed to be liberated from her
excessive rationalism. His notion of synchronicity is that there is an acausal
principle that links events having a similar meaning by their coincidence in
time rather than sequentially. He claimed that there is a synchrony between
the mind and the phenomenal world of perception.

What evidence is there for synchronicity? None. Jung's defense is so inane I
hesitate to repeat it. He argues that "acausal phenomena must exist...since
statistics are only possible anyway if there are also exceptions" (1973,
Letters, 2:426). He asserts that "...improbable facts exist--otherwise there
would be no statistical mean..." (ibid.: 2:374). Finally, he claims that "the
premise of probability simultaneously postulates the existence of the
improbable" (ibid. : 2:540).

Even if there were a synchronicity between the mind and the world such that
certain coincidences resonate with transcendental truth, there would still be
the problem of figuring out those truths. What guide could one possibly use to
determine the correctness of an interpretation? There is none except intuition
and insight, the same guides that led Jung's teacher, Sigmund Freud, in his
interpretation of dreams. The concept of synchronicity is but an expression of
apophenia.

According to psychiatrist and author, Anthony Storr, Jung went through a
period of mental illness during which he thought he was a prophet
with "special insight." Jung referred to his "creative illness" (between 1913-
1917) as a voluntary confrontation with the unconscious. His great "insight"
was that he thought all his patients over 35 suffered from "loss of religion"
and he had just the thing to fill up their empty, aimless, senseless lives:
his own metaphysical system of archetypes and the collective unconscious.

Synchronicity provides access to the archetypes, which are located in the
collective unconscious and are characterized by being universal mental
predispositions not grounded in experience. Like Plato's Forms (eidos), the
archetypes do not originate in the world of the senses, but exist
independently of that world and are known directly by the mind. Unlike Plato,
however, Jung believed that the archetypes arise spontaneously in the mind,
especially in times of crisis. Just as there are meaningful coincidences, such
as the beetle and the scarab dream, which open the door to transcendent
truths, so too a crisis opens the door of the collective unconscious and lets
out an archetype to reveal some deep truth hidden from ordinary consciousness.

Mythology, Jung claimed, bases its stories on the archetypes. Mythology is the
reservoir of deep, hidden wondrous truths. Dreams and psychological crises,
fevers and derangement, chance encounters resonating with "meaningful
coincidences," all are gateways to the collective unconscious, which is ready
to restore the individual psyche to health with its insights. Jung maintained
that these metaphysical notions are scientifically grounded, but they are not
empirically testable in any meaningful way. In short, they are not scientific
at all, but pseudoscientific.

See related entries on apophenia, psychoanalysis and pseudoscience.

skepdic.com/jung.html

www.peacefulearth.com/html/peaceflash.html
www.lisahepner.com/html/home.html

Lisa Hepner

In June of 2001, Lisa Hepner walked away from a lucrative career in Medicine
to pursue her passion for writing. After the events of September 11th, 2001,
Hepner diverted her energy toward compiling and writing a book titled Peaceful
Earth: Spiritual Perspectives on Inner Peace and World Peace. Two years later,
Hepner is still writing, publishing, speaking and living her dream of writing
and speaking.

Hepner lives her life by way of example and encourages others to do the same.
Hepner is the creative Mastermind behind many projects such as the Peace
Prizes, the “Smile for Peace” Wall, “Playshops for Peace” among others.
Hepner is a regular columnist for an Internet magazine and has had numerous
articles published online as well as in print. Her articles have appeared in
magazines such as Magical Blend, Unity Magazine and Science of Mind Magazine.

Along with her many writing projects, Hepner has written a screenplay titled
Against the Ropes, which has received honorable mention in several
screenwriting competitions. In college, Hepner wrote a book titled Animals in
Education: The Facts, Issues and Implications and spoke at the National Animal
Rights’ Conference in Washington, D.C. in 2000. Hepner has always championed
social causes and devotes her life to making a positive, lasting impact in the
part of the world that she touches.

Hepner has studied spirituality for over ten years and is currently a Chaplain
and Practitioner (Spiritual Leader) at the Living Enrichment Center in
Wilsonville, Oregon, and is trained in Affirmative Prayer.

Hepner is a master story–teller and currently speaks at churches throughout
the United States. Hepner is an Advanced Toastmaster and has won several
awards in the public speaking arena. Hepner is currently a member of the
National Speaker’s Association.

Though Hepner has not had formal training in theatre, her presentation and
style captivate audiences everywhere she goes. Her presence, humor,
playfulness, passion and sensitivity coupled with her ability to take complex
concepts and make them amazingly simple and funny is what Hepner has become
known for.

Hepner currently resides in Portland, Oregon.




Celofan na Kompie = 3D !!!
alef1 08.09.03, 10:16 zarchiwizowany

Kawalek celofanu na plaskim ekranie komputera zamienia go w 3wymiarowy obraz
podaje www-The Register...
Sprawdzcie sami...
Keigo Iizuka naukowiec z Torontu :



individual.utoronto.ca/iizuka/
individual.utoronto.ca/iizuka/welcome.htm
Converting a laptop computer into a 3D display
Iizuka discovered that a 25-micron-thick sheet of cellophane is better at
rotating the polarization direction of white light (400 to 700 nm) than a half-
waveplate designed for a specific wavelength. The cellophane half-waveplate
was used to convert an ordinary laptop screen into a three-dimensional
display. Click illustrated explanation to learn more about this exciting new
development. Iizuka's results were published recently in Review of Scientific
Instruments:
K. Iizuka, Cellophane as a half-waveplate and its use for converting a laptop
computer screen into a 3D display,” Rev. Sci. Instrum. 74, 3636-3639 (2003).



Physics News Update is a digest of physics news items arising from physics
meetings, physics journals, newspapers and magazines, and other news sources.
Iizuka's article in Review of Scientific Instruments, August 2003, was
featured in Physics News Update:

Schewe, P., Riordon, J., Stein, B. (2003, August 13). Cellophane and 3D
Displays.
Physics News Update, 649(3). Retrieved from:
www.aip.org/enews/physnews/2003/split/649-3.html




Optics.org is an online photonics resource designed to serve the information
needs of the worldwide photonics community. Click the link below to read
Jacqueline Hewett's news article on Iizuka's discovery:

Hewett, J. (2003, August 5). Cellophane wraps up 3D displays. Optics.org, IOP
Publishing Limited. Retrieved from:(2003, August 13). Cellophane and 3D
Displays. Physics News Update, 649(3). Retrieved from:
optics.org/articles/news/9/8/5/1



Re: Vector{}wirtualneSmokiGoLemyWcompIDdish IP: *.cm-upc.chello.se
Gość: #| 07.09.03, 14:55 zarchiwizowany

#|

This file contains Decision tree learning code to accompany the
textbook "Machine Learning," Tom M. Mitchell, McGraw Hill, 1997.

Copyright 1998 Tom M. Mitchell. This code may be freely distributed
and used for any non-commericial purpose, as long as this copyright
notice is retained. The author assumes absolutely no responsibility
for any harm caused by bugs in the code.


1. OVERVIEW

This file contains a Lisp implementation of the ID3 program for
learning decision trees, as described in Table 3.1 of the textbook
"Machine Learning," Tom Mitchell, McGraw Hill, 1997. It also contains
the set of training examples given in Table 3.2.

The code is simple enough that you should be able to inspect and
modify it for your own use.

The six key functions are:

1. ID3(examples target.attribute attributes)
learns a decision tree, using the algorithm from Table 3.1 in the book

2. Classify(instance tree)
Given a new instance and a previously learned tree, returns the
classification of that instance produced by the tree.

3. Print.tree(tree)
Prints a tree in human readable form

4. Print.entity(instance)
Prints an instance (e.g., one of your training examples)

5. Get.value(attribute instance)
Get the value of some ATTRIBUTE of INSTANCE

6. Put.value(attribute instance value)
Assign VALUE to ATTRIBUTE of INSTANCE


2. EXAMPLE TRACE:

After loading this file into CommonLisp, you should be able to
duplicate the following trace:


;; FIRST LOOK AT THE PROVIDED TRAINING EXAMPLES
)) *training.examples*
(D14 D13 D12 D11 D10 D9 D8 D7 D6 D5 ...)

;; USE THE FUNCTION PRINT.ENTITY TO EXAMINE JUST ONE OF THEM
)) (print.entity 'd6)

(PLAY.TENNIS? NO WIND STRONG HUMIDITY NORMAL TEMPERATURE COOL OUTLOOK RAIN)

;; NOW USE ID3 TO LEARN A TREE
)) (setq tree (id3 *training.examples*
'play.tennis?
'(outlook temperature humidity wind)))

(OUTLOOK (SUNNY (HUMIDITY (NORMAL YES) (HIGH NO)))
(OVERCAST YES)
(RAIN (WIND (STRONG NO) (WEAK YES))))


;; LOOK AT THE TREE IN A MORE HUMAN-FRIENDLY FORM
)) (print.tree tree)
OUTLOOK
= SUNNY
HUMIDITY
= NORMAL =) YES
= HIGH =) NO
= OVERCAST =) YES
= RAIN
WIND
= STRONG =) NO
= WEAK =) YES


;; FINALLY, USE THIS LEARNED TREE TO CLASSIFY AN INSTANCE
)) (classify 'd6 tree)
NO


|#

;;; General utility functions
;; use (print.entity instance) to see the definition of entity

(defun put.value (attribute instance val)
"assign a value to an attribute of an instance"
(setf (get instance attribute) val))

(defun get.value (attribute instance)
"retrieve the value of attribute of instance"
(get instance attribute))

(defun print.entity (instance)
"print the description of instance to the screen"
(print (symbol-plist instance)))


(setf *data*
;;; day outlook temperature humidity wind play.tennis?
'((d1 sunny hot high weak no)
(d2 sunny hot high strong no)
(d3 overcast hot high weak yes)
(d4 rain mild high weak yes)
(d5 rain cool normal weak yes)
(d6 rain cool normal strong no)
(d7 overcast cool normal strong yes)
(d8 sunny mild high weak no)
(d9 sunny cool normal weak yes)
(d10 rain mild normal weak yes)
(d11 sunny mild normal strong yes)
(d12 overcast mild high strong yes)
(d13 overcast hot normal weak yes)
(d14 rain mild high strong no)))

(defvar *training.examples* nil)
;; set up each training example so that GET.VALUE(attribute example) can be
used
;; to retrieve the value of ATTRIBUTE for EXAMPLE
(loop for d in *data* do
(setf *training.examples* (cons (first d) *training.examples*))
(loop for attribute in '(outlook temperature humidity wind play.tennis?)
as value in (cdr d)
do (put.value attribute (first d) value)))
(put.value 'legal.values 'play.tennis? '(yes no))


;;; Top level ID3 Decision Tree learning algorithm
;
; Tree Representation: each non-terminal tree node is a list of the form
; (attribute (value1 subtree1)(value2 subtree2)...)
; where subtree-n is either a non-terminal node, or a value signifying the
; target value associated with that terminal node

(defun id3 (examples target.attribute attributes)
"TARGET.ATTRIBUTE is the attribute to be predicted by the learned tree.
EXAMPLES are training examples. ATTRIBUTES is a list of attributes (not
including TARGET.ATTRIBUTE) that may be included in the learned decision
tree.
Returns: a decision tree that predicts the TARGET.ATTRIBUTE over EXAMPLES"
(let (firstvalue a partitions)
(setq firstvalue (get.value target.attribute (first examples)))
(cond
;; if every example has the same target attribute value, return it as
;; a leaf node
((every #'(lambda(e)(eq firstvalue (get.value target.attribute e)))
examples)
firstvalue)
;; if no attributes, return the most common target attribute value
((null attributes)
(most.common.value target.attribute examples))
;; otherwise, pick the best attribute, partition training data, and call
;; ID3 recursively to grow subtrees below this node
(t
(setq partitions
(loop for a in attributes collect (partition a examples)))
(setq a (choose.best.partition target.attribute partitions))
(cons (first a)
(loop for branch in (cdr a) collect
(list (first branch)
(id3 (cdr branch)
target.attribute
(remove (first a) attributes)))))))))


(defun partition (attribute instances)
"returns a partion of INSTANCES according to their values for ATTRIBUTE.
Returns a list (attribute (value1 e11 e12 ...)(value2 e21 e22 ...)...)"
(let (result vlist v)
(loop for e in instances do
(setq v (get.value attribute e))
(if (setq vlist (assoc v result))
(rplacd vlist (cons e (cdr vlist)))
(setq result (cons (list v e) result))))
(cons attribute result)))

(defun choose.best.partition (target.attribute partitions)
"return the partition with the highest information gain.
PARTITIONS is of the form ((attribute1 (val1 e11 e12 ...)(val2 e21
e22 ...)...)
(attribute2 (... ...........)(... ... )...)).
Note for efficiency, we compute only the expected value of the entropy of
the
partition, because this is the only term in information gain that varies
from
one attribute to another"
(let ((lowest.exp.entropy 9999) exp.entropy best.partition)
(loop for att.partition in partitions do
(when (( (setq exp.entropy
(expected.entropy target.attribute (cdr
att.partition)))
lowest.exp.entropy)
(setq lowest.exp.entropy exp.entropy)
(setq best.partition att.partition)))
best.partition))

(defun expected.entropy (att partition)
"returns the sum over possible values of att of the quantity
number.of.instances.with.this.value x sample.entropy.of.this.partition"
(loop for p in partition sum
(* (length (cdr p))
(loop for v in (get.value 'legal.values att) sum
(let ((vcount (loop for e in (cdr p) count
(eq v (get.value att e))))
proportion)
(setq proportion (/ vcount (length (cdr p))))
;; (format t "p: ~S, vcount: ~d, proportion: ~S~%"
;; p vcount proportion)
(* -1.0 proportion
(if (zerop proportion) 0 (log proportion 2))))))))

(defun most.common.value (attribute instances)
(let ((length 0) longes

z okazji szabes niech was duchBozy chroni
i panienkaCzestochowska
Rabin Jozef Jerozolimski
W DiecezjiKrakowskiej


Vector{}wirtualneSmokiGoLemyWcompIDdish
_drf 06.09.03, 10:05 zarchiwizowany



3DActionGameInterAktywnaMyckaOnLine©100%
syntetycznaInteligencja.DataHoloGram.YaffeMeod.


Re: }KOLOROWE WYBORY IP: *.cm-upc.chello.se
Gość: - 06.09.03, 03:25 zarchiwizowany

Gość portalu: }... napisał(a):

> iteracja...alfaN...na
>
>
>
> BIA0LY
> CZ1ARNY
> CZERW2ONY
> ZIEL3ONY
> NIEB5IESKI
>
> BIA0LOCZERW2ONA
> BIALONIEBIESKI
> NIEB5IESKOBIA0LOCZERWONY
> }
>
> }
>
>
>
>
> }Jerusalem

Israel became a nation in 1312 B.C.E., two thousand years before the rise of
Islam.

Arab refugees in Israel began identifying themselves as part of a Palestinian
people in 1967, two decades after the establishment of the modern State of
Israel.

Since the Jewish conquest in 1272 B.C.E. the Jews have had dominion over the
land for one thousand years with a continuous presence in the land for the
past 3,300 years. The only Arab dominion since the conquest in 635 C.E. lasted
no more than 22 years.

For over 3,300 years, Jerusalem has been the Jewish capital.

Jerusalem has never been the capital of any Arab or Muslim entity. Even when
the Jordanians occupied Jerusalem, they never sought to make it their capital,
and Arab leaders did not come to visit.

Jerusalem is mentioned over 700 times in Tanach, the Jewish Holy Scriptures.
Jerusalem is not mentioned once in the Koran.

King David founded the city of Jerusalem.Mohammed never came to Jerusalem.

Jews pray facing Jerusalem. Muslims pray with their backs toward Jerusalem.

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||_||_||_||_||_||___EVOLUTION___||_||_||_||_| IP: *.cm-upc.chello.se
Gość: <©> 06.09.03, 03:16 zarchiwizowany


Re: Towers of Algorithms and Feigenbaum's constan
drf 06.09.03, 02:18 zarchiwizowany

drf napisał:

> █████████
> 608;███©███████
> ;███████
> Rational Maps with Symmetry.
>
> Mathematical Experiments
>
> hypertextbook.com/chaos/11.shtml
> hypertextbook.com/chaos/12.shtml
> hypertextbook.com/chaos/13.shtml
>
> Strange Attractors
>
> forum.gazeta.pl/forum/72,2.html?f=28&w=788294
> hypertextbook.com/chaos/diagrams/drw.2.07.gif
_________________________________________________________________________

}SMOKjagielonski odmiana goLema clon MOczarA z HAMaSem LSDecja
Q-Uran wapon of massPsykozis ...and Feigenbaum's constanT



Towers of Algorithms and Feigenbaum's constants
drf 05.09.03, 21:56 zarchiwizowany


█████████████©██████████████
Rational Maps with Symmetry.

Mathematical Experiments

hypertextbook.com/chaos/11.shtml
hypertextbook.com/chaos/12.shtml
hypertextbook.com/chaos/13.shtml

Strange Attractors

forum.gazeta.pl/forum/72,2.html?f=28&w=788294
hypertextbook.com/chaos/diagrams/drw.2.07.gif


c.setBackground(Color.white);)))) IP: *.cm-upc.chello.se
Gość: © 05.09.03, 20:07 zarchiwizowany


// Iteration
// Experiments for the quadratic iterator
// Based on the BASIC program in Chaos and Fractals, by Peitgen, Jurgens, and
Saupe
// Mark G. Scheuern 2/97
// ZmodulowaneSpecjalnieDlaAquanet©inCompJidd++
import java.applet.Applet;
import java.awt.*;

public class Iteration extends Applet {


graphCanvas c = new graphCanvas();
Button b1 = new Button();
FloatTextField t1 = new FloatTextField("0.1", (float) 0., (float) 1., 4);
FloatTextField t2 = new FloatTextField("3", (float) 0., (float) 4, 4);


public void init() {
c.setBackground(Color.white);
c.resize(300, 300);
add(c);
add(t1);
add(new Label("x0", Label.LEFT));
add(t2);
add(new Label("a", Label.LEFT));
b1.setLabel("Go");
add(b1);
}

public boolean action(Event e, Object arg) {
Object target = e.target;
if (target == b1) {
c.x0 = t1.getValue();
c.a = t2.getValue();
if (t1.isValid() && t2.isValid())
c.repaint();
}

return true;
}


}



// graphCanvas
// canvas for the quadratic iterator
// Mark G. Scheuern 2/97

import java.awt.*;

public class graphCanvas extends Canvas {

int w = 300;
int m = 1;
int imax = 20;

float a = (float) 3.;
float x0 = (float) 0.1;

public float f(float x) {
return a*x*(1-x); // the quadratic iterator
}

public void paint(Graphics g) {
float xn;
int xprev;
int yprev;

g.setColor(Color.darkGray);
g.drawLine(w, 0, 0, w);
xprev = 0;
yprev = w;

g.setColor(Color.black);
for (int i = 1; i<=w; i++) {
xn = (float) i/(float) w;
xn = f(xn);
g.drawLine(xprev, yprev, i, (int) (w*(1-xn)));
xprev = i;
yprev = (int) (w*(1-xn));
}

xn = x0;
xprev = (int) (w*xn);
yprev = w;

g.setColor(Color.blue);
for (int i = 1; i <=imax; i++) {
for (int k = 1; k<=m; k++) {
xn = f(xn);
}
g.drawLine(xprev, yprev, (int) (w*x0), (int) (w*(1-xn)));
xprev = (int) (w*x0);
yprev = (int) (w*(1-xn));
g.drawLine(xprev, yprev, (int) (w*xn), (int) (w*(1-xn)));
xprev = (int) (w*xn);
yprev = (int) (w*(1-xn));
x0 = xn;

}
}
}


// FloatTextField
// TextField for floats, with value checking
// Based on Cornell and Horstmann's Core Java, 2nd Edition, pp. 237-240
// Mark G. Scheuern 2/97

import java.awt.*;

public class FloatTextField extends TextField {

private float low;
private float high;

public FloatTextField(String def, float min, float max, int size) {
super(def, size);
low = min;
high = max;
}

public boolean isValid() {
float value;
try {
value = Float.valueOf(getText().trim()).floatValue();
if (value <> high)
throw new NumberFormatException();
}
catch (NumberFormatException e) {
requestFocus();
return false;
}
return true;
}

public float getValue() {
float value;
try {
value = Float.valueOf(getText().trim()).floatValue();
}
catch(NumberFormatException e) {
value = (float) 0.;
}
return value;
}
}



}KOLOROWE WYBORY IP: *.cm-upc.chello.se
Gość: }... 05.09.03, 11:11 zarchiwizowany

iteracja...alfaN...na



BIA0LY
CZ1ARNY
CZERW2ONY
ZIEL3ONY
NIEB5IESKI

BIA0LOCZERW2ONA
BIALONIEBIESKI
NIEB5IESKOBIA0LOCZERWONY
}

}




}















































































}










































































































































































































































}...


NIE911ESKI ALARM !!! IP: *.cm-upc.chello.se
Gość: xn 05.09.03, 01:16 zarchiwizowany

Dalaalat al-Ha` iriin


ListaObecnosci IP: *.cm-upc.chello.se
Gość: <> 05.09.03, 00:41 zarchiwizowany


Re: NIE9ESKI ALARM !!! IP: *.cm-upc.chello.se
Gość: ©*©* 05.09.03, 00:16 zarchiwizowany

The Thirteen Basic Principles
paraphrased from the Rambam (Maimonides)
translated by Jonathan Baker

I hold with complete faith

that the Creator whose Name shall be blessed:
1. is the Creator and Director of all creatures, and that he alone made, makes
and will make everything that exists.
2. is [the perfect] Unity and there is no Unity like him in any manner and
that he alone, our God, was is and will be.
3. has no [physical] body, nor can any corporeal effect influence Him, and
that he has no form at all.
4. is the First and the Last. [is eternal]
5. is alone worthy to be the object of prayer, and that it is not fitting to
pray to anything other than Him alone.
6. that all the words of the [Jewish] prophets are true.
7. that the prophecy of Moses our teacher, E"H [variously translated as
servant of God, or peace be upon him, but absent in the Arabic version] was
truthful, and the he was the root of the prophets who came both before and
after him.
8. that all of the Torah which now exists in our hands is that which was given
to Moses our teacher E"H.
9. that this Torah will not be exchanged [for another, or overturned], and
that there will never be another Torah from the Creator whose Name shall be
blessed.
that the Creator whose Name shall be blessed:
10. knows every deed of human beings and all of their thoughts, as it is
written, Who created together their hearts, who understands all their deeds.
11. grants good to those who observe His commands and causes those who
transgress His commands to be punished.
12. in the coming of the Moshiach [Anointed King], and even though he may
tarry, with all this I will wait for him every day that shall come.
13. that there will be a resurrection of the dead at a time which shall arise
in the WIll of the Creator whose Name is blessed, and consciousness of Him
will arise forever and ever.


Oath of Maimonides
alef1 04.09.03, 01:20 zarchiwizowany

The eternal providence has appointed me to watch over the life and health of
Thy creatures. May the love for my art actuate me at all time; may neither
avarice nor miserliness, nor thirst for glory or for a great reputation engage
my mind; for the enemies of truth and philanthropy could easily decieve me and
make me forgetful of my lofty aim of doing good to Thy children.

May I never see in the patient anything but a fellow creature in pain.

Grant me the strength, time and opportunity always to correct what I have
aquired, always to extendits domain; for knowledge is immense and the spirit
of man can extend indefintely to enrich itself daily with new requirements.

Today he can discover his errors of yesterday and tomorrow he can obtain a new
light on what he thinks himself sure of today. Oh, God, Thou has appointed me
to watch over the life and death of Thy creatures; here am I ready for my
vocation and now I turn unto my calling.




-------------------------------------------------------------------------------
-
www.fordham.edu/halsall/source/rambam-oath.html

The Thirteen Articles of Jewish faith are as follows:


Belief in the existence of the Creator, be He Blessed, who is perfect in every
manner of existence and is the Primary Cause of all that exists.
The belief in G-d's absolute and unparalleled unity.
The belief in G-d's noncorporeality, nor that He will be affected by any
physical occurrences, such as movement, or rest, or dwelling.
The belief in G-d's eternity.
The imperative to worship Him exclusively and no foreign false gods.
The belief that G-d communicates with man through prophecy.
The belief that the prophecy of Moses our teacher has priority.
The belief in the divine origin of the Torah.
The belief in the immutability of the Torah.
The belief in divine omniscience and providence.
The belief in divine reward and retribution.
The belief in the arrival of the Messiah and the messianic era.
The belief in the resurrection of the dead.
It is the custom of many congregations to recite the Thirteen Articles, in a
slightly more poetic form, beginning with the words Ani Maamin - "I believe" -
every day after the morning prayers in the synagogue.

In his commentary on the Mishnah (Sanhedrin, chap. 10), Maimonides refers to
these thirteen principles of faith as "the fundamental truths of our religion
and its very foundations."



-------------------------------------------------------------------------------
-



-------------------------------------------------------------------------------
-


NIE8IESKI ALARM !!!
alef1 04.09.03, 01:07 zarchiwizowany

Gość portalu: zupagrzybowa napisał(a):

> drf napisał:
>
> > ZWROCCIE UWAGE NA KOLOR NIE6IESKI !!!
> > psTylkoDlaWtajemnic6onych
> > pozdrawia
> > WSZYSTKI6H
> > ;)drf(;
> Przyznaj sie Lobuzie ze w maliny wpuszczasz ...!!!
> i wszystkieNicXiUjawnijNatychmiast!!!©
> ___________________________________________
> ROZKODOWANIE FORUM
> zadanie dla wywiadowcow
> ;)
Cool;)


NIE7IESKI ALARM !!! IP: *.cm-upc.chello.se
Gość: bowa 03.09.03, 17:00 zarchiwizowany

drf napisał:

> ZWROCCIE UWAGE NA KOLOR NIE6IESKI !!!
> psTylkoDlaWtajemnic6onych
> pozdrawia
> WSZYSTKI6H
> ;)drf(;
Przyznaj sie Lobuzie ze w maliny wpuszczasz ...!!!
i wszystkieNicXiUjawnijNatychmiast!!!©
___________________________________________
ROZKODOWANIE FORUM
zadanie dla wywiadowcow
;)


NIE6IESKI ALARM !!!
drf 03.09.03, 14:07 zarchiwizowany

ZWROCCIE UWAGE NA KOLOR NIE6IESKI !!!
psTylkoDlaWtajemnic6onych
pozdrawia
WSZYSTKI6H
;)drf(;


RFC 1855 Netiquette Guidelines IP: *.cm-upc.chello.se
Gość: ©*©* 02.09.03, 19:32 zarchiwizowany


\----------------AQUANET------------------/ IP: *.cm-upc.chello.se
Gość: 60©> 01.09.03, 10:51 zarchiwizowany


islamiCHatrooms
datsh 01.09.03, 04:15 zarchiwizowany


ALEXANDRIA DECLARATION IP: *.cm-upc.chello.se
Gość: dr.Froyd 31.08.03, 23:34 zarchiwizowany


A European Experiment in Jewish Statecraft 2 IP: *.cm-upc.chello.se
Gość: #1493;פשערזטנם'ש 31.08.03, 14:12 zarchiwizowany

The story of the Khazars came to the attention of a famous Spanish Jewish
diplomat and physician named Hasdai ibn Shaprut. He was amazed and inspired by
what he learned about this people. Upon learning from Byzantine messengers
that Khazaria was ruled by a king named Yosef and that they are a powerful
military and commercial center, Hasdai ibn Shaprut wrote "...I was filled with
power, my hands became strong, and my hope gained courage." Seeking contact
with Yosef, Hasdai had his literary secretary pen a special letter to be
delivered to the Khazar king himself. Towards the end of Hasdai's letter, he
remarked: "We live in the Diaspora and there is no power in our hands. They
say to us every day, 'Every nation has a kingdom, but you have no memory of
such in all the land.' But when we heard about our master the King, the might
of his monarchy, and his mighty army, we were amazed. We lifted our heads, our
spirits returned, our hands were strengthened, and my master's kingdom was our
response in defense. Were it that this news would gain added strength, for
through it we will be elevated further." (translation by Rabbi N. Daniel
Korobkin in the 1998 edition of The Kuzari) As Raymond Scheindlin remarked in
his book The Chronicles of the Jewish People: "To the oppressed Jews of the
world, the Khazars were a source of pride and hope, for their existence seemed
to prove that God had not completely abandoned His people."

Hasdai's letter, and Yosef's reply to it, were preserved due in large part to
the work of the scholar Yitzhak Aqrish (1489-1578?), a Spanish Jew who later
lived in Egypt. Aqrish discovered copies of the Hasdai and Yosef letters in
Cairo. In 1577 he published these letters in Constantinople in a Hebrew
pamplet called Kol Mebasser ("Voice of the Messenger of Good News"). Aqrish's
publication of these valuable letters was designed to raise the spirits of
oppressed Jews around the world.

But Hasdai wrote to Yosef just before events began to unfold that ultimately
crushed the Khazar kingdom. The Pechenegs, Rus, Oghuz, and Byzantines
descended upon the kingdom from the 960s to the 1010s and overwhelmed them.
After the fall of Khazaria references to the Judaized Turkic Khazars become
much more sparse. But even after the final fall of Khazaria in the 11th
century, there remained many Khazars who remained Jews. Abraham Ibn Daud,
writing Sefer ha-Qabbalah in the year 1161, said that he met Khazar students
in person while in Toledo, Spain and that they were rabbinical Jews.

The ultimate fate of the Khazars is still somewhat of a mystery, even though
some clues point to their continuance among various Jewish, Muslim, and
Christian communities. Some have speculated that the Mountain Jews of the
eastern Caucasus are descended in part from the Khazars. Various Turkic groups
living in the North Caucasus today may be descended from Khazars who adopted
Islam. Abba Eban, Israel's foreign minister from 1966 to 1974, argued in his
1968 book My People that it is likely that "...Khazar progeny reached the
various Slavic lands where they helped to build the great Jewish centers of
Eastern Europe."

Serious scholarship into the Khazars only began in the 19th century, and
throughout the 20th century many important discoveries were made. In modern
Israel, there is considerable interest in the grand history of the Khazar
Jewish people. Several Israeli novels include Khazarian themes and characters.
In 1997 the Israeli journalist Ehud Ya'ari broadcast a fascinating 3-part
documentary on the Khazars entitled Memlekhet ha-Kuzarim. Israeli media such
as The Jerusalem Report and The Jerusalem Post have covered Khazarian history
from time to time. In 1999 the first international Khazar Symposium was held
in Jerusalem, bringing together many of the brightest scholars in modern
Khazar studies from Russia, the United States, and Israel.

For more information about the history of the Jewish Khazars, visit
Khazaria.com or read the book The Jews of Khazaria by Kevin Alan Brook.


-------------------------------------------------------------------------------
-
www.wzo.org.il/en/resources/view.asp?id=140


A European Experiment in Jewish Statecraft IP: *.cm-upc.chello.se
Gość: #1493;פשערזטנם'ש 31.08.03, 14:08 zarchiwizowany

The Khazars
A European Experiment in Jewish Statecraft
A thousand years before the establishment of the Modern State of Israel, there
existed a Jewish kingdom in the eastern fringes of Europe, astride the Don and
Volga rivers, presided over by two Jewish monarchs and inhabited by a mixed
population that included many Jews.

A thousand years before the establishment of the Modern State of Israel, there
existed a Jewish kingdom in the eastern fringes of Europe, astride the Don and
Volga rivers, presided over by two Jewish monarchs and inhabited by a mixed
population that included many Jews. Their kings had names like Yosef and
Aharon and one of their generals was named Pesach after the Jewish holiday
that was celebrated around his birth. This kingdom, called Khazaria, was one
of the most interesting and influential countries of the medieval world,
wielding great power over economic and diplomatic affairs. Its influence was
so great that a 10th-century emperor of the Byzantines, Constantine
Porphyrogenitus, sent correspondence to the Khazars marked with a gold seal
worth 3 solidi - more than the 2 solidi that always accompanied letters to the
Pope of Rome, the Prince of the Rus, and the Prince of the Hungarians. Its
power was so great that it had the ability to finance a permanent paid army.
Khazaria was "the most significant attempt at the establishment of an
independent Jewish state in the Diaspora", according to former Israeli
President Itzhak Ben-Zvi in his book The Exiled and the Redeemed.

The Khazars played a major role in principal wars in the Caucasus region.
First, in the early 7th century, they joined with Turks and Byzantines to
defeat the Persian state. Then, in the 7th and 8th centuries, they defended
the southeastern frontier of Europe from invasion by the Arabs, indirectly
allowing Christianity to survive in Byzantium and subsequently thrive in
Ukraine. As one of the principal authorities on the Khazars, Professor Peter
Golden of Rutgers University, wrote in his book Khazar Studies: "Every
schoolchild in the West has been told that if not for Charles Martel and the
battle of Poitiers there might be a mosque where Notre Dame now stands. What
few schoolchildren are aware of is that if not for the Khazars... Eastern
Europe might well have become a province of Islam." The subsequent peaceful
period in the eastern European steppes has been named the "pax khazarica"
since it was the Khazars who enabled various tribes, like Slavs, to expand
their settlements and engage in productive activities, free from the threat of
warfare and strife.

The remarkable country of the Khazars first entered the Jewish orbit when it
allowed Jews to settle in their land free from persecution. Jewish refugees
from Byzantium, Persia, Mesopotamia, and elsewhere flooded into the Khazar
realm from the 8th through the 10th centuries, bringing with them Hebrew
literacy, a love for Israel, the Jewish religion, and technological skill. The
Cambridge Document, translated by Norman Golb in his co-authored book
Khazarian Hebrew Documents of the Tenth Century, stated that immigrant
Armenian Jews "intermarried with the inhabitants of the land, intermingled
with the gentiles, learned their practices, and would continually go out with
them to war; [and] they [Mideastern Jews and Khazarians] became one
people...."

Remarkably, the Khazars, a people of Turkic origin, converted to the Jewish
religion sometime in the 9th century, beginning with the royal house and
spreading gradually among the general populace. Judaism is now known to have
been more widespread among the Khazar inhabitants of the Khazar kingdom than
was previously thought. In 1999, Russian archaeologists announced that they
had successfully reconstructed a Khazarian vessel from the Don River region,
revealing 4 inscriptions of the word "Israel" in Hebrew lettering. It is now
the accepted opinion among most scholars in the field that the conversion of
the Khazars to Judaism was widespread, and not limited merely to the royal
house and nobility. Ibn al-Faqih, in fact, wrote "All of the Khazars are
Jews." Christian of Stavelot wrote in 864 that "all of them profess the Jewish
faith in its entirety." A Persian work, Denkart, represented Judaism as the
principal religion of the Khazars. How sincere was their Judaism? Abd al-
Jabbar ibn Muhammad al-Hamdani, writing in the early 11th century, pointed out
that "they took upon themselves the difficult obligations enjoined by the law
of the Torah, such as circumcision, the ritual ablutions, washing after a
discharge of the semen, the prohibition of work on the Sabbath and during the
feasts, the prohibition of eating the flesh of forbidden animals according to
this religion, and so on." (translation by Shlomo Pines) The common writing
system among the Khazars was Hebrew script, according to Muhammad ibn Ishaq an-
Nadim, writing in 987 or 988. A large portion of those Khazars who later
adopted a script related to the Cyrillic of the Rus were Jews, according to
Tárikh-i Fakhr ad-Din Mubarak Shah, a Persian work composed in 1206.

In the early 10th century, the Khazarian Jews of Kiev wrote a Hebrew-language
letter of recommendation on behalf of one of the members of their community,
whose name was Yaakov bar Hanukkah. The letter is known as the Kievan Letter
and was discovered in 1962 by Norman Golb of the University of Chicago. The
names of the Kievan Jews are of Turkic, Slavic, and Hebrew origins, such as
Hanukkah, Yehudah, Gostata, and Kiabar. Scholars disagree as to whether these
Jews were Israelites who had merely adopted local names, or whether their
local names were a sign of their Turkic Khazarian origin. But we do know that
there was an entire district in Kievan Podol named after the Khazars,
called "Kozare", which points to the residency of Turkic Khazars in Kiev. The
Khazars apparently played an important role in the economic vitality of the
city, importing caviar, fish, and salt into Kiev. The Khazars also traded in
silverware, wine, coins, glassware, and other useful goods throughout Europe
and Asia, reaching as far northwest as Sweden and as far southeast as what is
now Uzbekistan. There is no doubt that Khazaria exhibited a high level of
civilization and that Jews contributed to its success.

In the capital city, the Khazars established a supreme court composed of 7
members, and every major religion (Christianity, Islam, Judaism, and Slavic
paganism) was represented on this judicial panel. The Khazars thus sponsored
religious tolerance in a time when surrounding countries persecuted those who
refused to follow the faith of the rulers.

The story of the Khazars came to the attention of a famous Spanish Jewish
diplomat and physician named Hasdai ibn Shaprut. He was amazed and inspired by
what he learned about this people. Upon learning from Byzantine messengers
that Khazaria was ruled by a king named Yosef and that they are a powerful
military and commercial center, Hasdai ibn Shaprut wrote "...I was filled with
power, my hands became strong, and my hope gained courage." Seeking contact
with Yosef, Hasdai had his literary secretary pen a special letter to be
delivered to the Khazar king himself. Towards the end of Hasdai's letter, he
remarked: "We live in the Diaspora and there is no power in our hands. They
say to us every day, 'Every nation has a kingdom, but you have no memory of
such in all the land.' But when we heard about our master the King, the might
of his monarchy, and his mighty army, we were amazed. We lifted our heads, our
spirits returned, our hands were strengthened, and my master's kingdom was our
response in defense. Were it that this news would gain added strength, for
through it we will be elevated further." (translation by Rabbi N. Dan


śWięto Xsienzyca 21.09.2003/5763/3761/1759 IP: *.cm-upc.chello.se
Gość: !}!}!} 30.08.03, 16:27 zarchiwizowany


STRINDBERG , TEOSOFIN OCH SWEDENBORG IP: *.cm-upc.chello.se
Gość: <©> 29.08.03, 00:31 zarchiwizowany



STRINDBERG , TEOSOFIN OCH SWEDENBORG

Andra delen



Dan Eklund



© 2002 Online Teosofiska Kompaniet Malmö















STRINDBERG, SWEDENBORG OCH TEOSOFIN.
Swedenborg
Himlen är indelad i två riken hos Swedenborg, det himmelska och det andliga.
Människan är en avbild av himlen i dess inre form inte till dess yttre.[63]
Det stämmer med att det är själen som är den egentliga individen och inte den
materiella kroppen. Angående kontrasten ljus och mörker som nämndes innan så
är Gudomligheten förknippad med den andliga solen som ger kraft och ljus,
enligt Swedenborgs system.[64] Detta förklarar varför Toten-Inselfragmentet
har en version av Böcklins målning som är ljusare i förhållande till
Spöksonatens mörkare bild. Vi har helt enkelt kommit närmare Gud. Tid och rum
existerar inte i Swedenborgs andevärld. Det är tillståndet inom personen som
avgör vad man är. Alla förändringar i den andliga världen sker genom
förändring i själens inre tillstånd. [65] Så som teosoferna beskriver själens
tillstånd i Kama Loka och Devachan.[66] Det förklarar individens förflyttning
från Spöksonatens slut till Toten-Inselfragmentets början som att individen
har blivit mera Gudsmedveten och uttrycker mer kärlek till Gud. Änglar talar
med människor, och undervisar dem.[67] Detta är som en beskrivning av Toten-
Inselfragmentets dialog mellan Assir och Läraren.[68] Andarnas värld är inte
himlen, ej heller helvetet, utan en plats eller ett tillstånd som ligger
mittemellan dessa två. Efter döden kommer människan/själen nämligen först till
denna andevärld och blir senare efter en viss tid beroende på hur hennes liv
varit i världen antingen upplyft till himlen eller nedkastad till helvetet.
[69] Här finns en nyckel till förståelsen av omnämnandet av Toten-Insel i
Strindbergs pjäser. I Spöksonatens slutfond färdas fröken/själen till andarnas
värld där det är första och andra stadiet efter den fysisk döden som gås
igenom enligt Swedenborgs system[70] Detta motsvaras hos teosofin av Kama Loka.
[71] Sedan förflyttas själen till den tredje andliga anhalten i Toten-
Inselfragmentets första scenanvisning där själen skall av änglar förberedas
genom undervisning att tagas upp till himmelriket, enligt Swedenborgs system.
[72] Detta är en motsvarighet till Devachan hos teosofin.[73] Andarnas värld
är såväl en plats som ett övergångsstadium.[74] Precis som hos teosofernas
Kama Loka och Devachan.[75] Anledningen till att det är förberedelsen för
himmelriket då själen anländer till ön i Toten-Inselfragmentes start är enligt
Swedenborg att:” tillträde till något himmelskt samhälle kan man endast få via
en smal väg.”[76]

Allt i den andliga världen är en spegling av personens inre tillstånd. [77]
Precis som hos teosofin.[78] Detta tillstånd måste ses av personen själv då
själen granskas tillsammans med änglar i det så kallade avklädningsrummet.[79]
Detta är inget helvete som Strindberg sade.[80]

Människans tredje tillstånd är hos Swedenborg ett tillstånd av undervisning.
Detta tillstånd är till för den som kommer till himlen och blir änglar. Detta
liknar Toten-Inselfragmentets dialog mellan Läraren och Assir. När den Döde
väcks av Läraren i första scenen så är det instigandet i den tredje andliga
fasen hos Swedenborg.[81] Själen förbereds under dramats korta scener för
upptagandet i himlen, eller återinträdet i reinkarnationshjulet beroende på
om Swedenborgs filosofi eller teosofin används som modell.[82]


Strindberg och Swedenborg
Så här säger Strindberg om Swedenborgs andliga värld i texten
Avklädningsrummet:

Läraren fortfor: Swedenborg har i sitt inferno… - Säg Helvete du, avbröt
Lärjungen, jag vet att det finns, ty jag har varit där. – Nåväl, Swedenborg
har i sitt Helvete ett avklädningsrum, där de avlidne införas genast efter
döden. Där avklädas de denna skrud, som de tvingas anlägga i samhället,
umgänget och familjen; och änglarna se strax vilka de har för sig.[83]

Strindberg likställer här Swedenborgs avklädningsrum med Swedenborgs helvete.
Detta är inte korrekt. Swedenborgs avklädningsrum förekommer direkt efter
döden i den första av tre stadier i den andliga världen.[84] Korrekt är det
att änglar är närvarande och granskar oss. I Swedenborgs andliga värld är det
så att den andliga världen måste passeras innan själen kan tagas upp i den
himmelska världen.[85] Vilka konsekvenser får det när målningen Toten-Insel
omnämns i scenanvisningarna. Den skall visa på korrespondensen mellan den
materiella fysiska tillvaron och den andliga världen/världarna.

I texten Poesien och Korrespondensläran skriver Strindberg att: ”Poesins
väsen skall bestå i att finna motsvarigheter på olika plan (Swedenborgs
korrespondenser ); därför är bilden, metaforen, liknelsen av största
betydelse.” [86] Kanske vågar man säga att bildmetaforen skall/kan uttrycka
det som inte kan uttryckas med orden. Böcklins målning i Spöksonatens slut och
Toten-Inselfragmentets början är med största säkerhet där på grund av detta
skäl. Den skulle visa på korrespondenserna mellan det materiella och andliga.
I en text som heter Högre Existensformer skriver Strindberg så här:

Man har ofta frågat den missnöjde hur han tänkte sig ett bättre tillstånd, en
sällare tillvaro. Swedenborg har skildrat sälla tillstånd på andra jordar, och
om jag skulle därav konstruera nästa tillvarelseform, så bleve den så här.
Kroppen danad av finare materia, och födoämnen så subtila, av växter ensamt/---
/men de födde inga barn, ty detta var endast en station, den nästa efter döden
från jordelivet.[87]

En motsvarighet till något av de tre planen i andevärlden hos Swedenborg.
Texten fortsätter:

Hela denna station bestod av öar, simmande i något som kunde vara luft eller
vatten. Bergen bestodo av vackra stenarter, men voro endast liknelser. Då
öarna simmade omkring ändrades utsikten alltjämt, och resor blevo därför
onödiga. På varje ö fanns en borg, där väktare, hjälpare och lärare bodde.
[88]

Ser man till vad som hittills har framkommit i citaten och i relation till
Böcklins Toten-Insel målning kan man nog dra följande slutsats.

Strindbergs införlivande av Böcklins Toten-Insel i Spöksonaten och Toten-
Insel fragmentets scenanvisningar är en symbolisk och poetisk beskrivning av
en annan existensform än den vi lever här och nu på jorden, och detta förstås
genom Swedenborgs korrespondenslära - där varje jordiskt ting har en andlig
och en gudomlig motsvarighet.[89]

Denna plats/existensform, är enligt Strindberg en mycket bättre plats än den
jordiska tillvaron. Platsen består av öar dit de avlidna förs efter döden. De
lever där ungefär som på jorden bara med den fundamentala skillnaden att allt
är bättre. Det finns flera öar och man går från en ö till den nästa, kanske
från ett mentaltillstånd till ett annat som teosofin förespråkar.[90] Liksom
hos Swedenborg så förekommer det inte hos Strindberg någon form av
reinkarnation, i alla fall när han får skriva i önsketermer. Men citat från
Strindberg bevisar hans tro på reinkarnation.[91] Reinkarnation och
systertermen karma är båda fundamentala inom den teosofiska läran. Strindberg
skriver i samma text att:

Här levde nu goda människor, som slutat jordelivet och så tämligen bestått
prövningarne./---/Bef


ArtOfWar and WarInArt
zupagrzybowa 28.08.03, 22:55 zarchiwizowany

August Strindberg (1849-1912) remains, almost a century after his death, one
of the most important western playwrights on the world stage and an essential
factor in the history of modern theater. He has been called the playwright's
playwright because he poured out a stream of plays as if from a state of
possession, plays many of which are cornerstones of the world stage. Along
with Ibsen, Strindberg is one of the earliest voices of modernism becase of
his psychological acuteness. He is, as Thornton Wilder has said, the source of
everything that is modern in drama, and anticipatd the dilemma of modern man.
He was also one of the forerunners of the so-called Theater of the Absurd, a
fanatic experimenter who, as Sean O'Casey so insightfully declared, "shook
down the living stars from heaven."

www.extrapris.com/astrindberg.html
216.239.51.104/search?
q=cache:d2CxORs_k7cJ:www.kesgrave.suffolk.sch.uk/Curric/Drama/Powerpoint/stanre
alism.ppt+strinberg&hl=en&ie=UTF-8

www.pogostick.net/~annek/kritikkENG.html
onlinebooks.library.upenn.edu/webbin/gutbook/author?name=Strindberg%2C%20August

dagny-juel.w.interia.pl/strindberg_p.htm
;)))


SierliunZR:}ZenPe3C'sIndeterminate Analysis IP: *.cm-upc.chello.se
Gość: * 28.08.03, 16:15 zarchiwizowany

_________________________________________________


http://members.austarmetro.com.au/~symdock/ArtofWar/
http://www.chinatoday.com.cn/English/e20026/sunzi2.htm
http://www.chinatoday.com.cn/English/e20026/sunzi1.htm
taiQuan ?
http://wudang.cis.com.pl/sunzi_1_30.html

txt:Tui shou czyli pchające dłonie Taijiquan nie stanowią techniki walki,
zostały stworzone mianowicie po to by umożliwić rozwój wrażliwości ćwiczącego
a przez co umiejętności odczuwania przez niego wielkości i kierunku działania
siły przeciwnika. Jak zwykł był mawiać mistrz stylu Yang Taijiquan, Yang
Chenfu: "Ćwiczysz formę by poznać samego siebie a pchające dłonie by poznać
przeciwnika"(1). Czy nie nasuwa się wam refleksja, że gdzieś już słyszeliście
czy czytaliście coś podobnego? W "Sztuce wojny" Sun Zi ("Sun Zi Bing Fa")
można przeczytać co następuje: "Znaj przeciwnika i znaj siebie a twoje
zwycięstwo będzie niechybne"(2).

By zwyciężyć w walce należy więc obiektywnie ocenić mocne i słabe punkty
zarówno swoje jak i przeciwnika. W pchających dłoniach Taijiquan umożliwia to
technika ting czyli "słuchania"(3). "Słyszy się" poprzez oczy patrząc na
działanie przeciwnika, poprzez skórę dzięki rozwojowi wrażliwości na dotyk i
poprzez umysł umiejący przewidzieć jego ruchy. Nasuwa to bezpośrednie
skojarzenia z "Sun Zi Bing Fa": "Rozpoznaj więc plany przeciwnika, aby wykryć
ich mocne i słabe punkty...zbadaj ukształtowanie jego sił, gdzie mocne i gdzie
wątłe"(2).

Pozwolę sobie teraz zacytować słowa z "Sun Zi Bing Fa" oraz "Wei Liao Tzu"
i "San Lueh" (starożytne traktaty na temat wojskowości) na temat odnoszenia
zwycięstw. W "Sun Zi Bing Fa" czytamy: "Bądź giętki w obmyślaniu swoich
posunięć, zawsze gotów zmieniać je zależnie od sytuacji przeciwnika zanim
postanowisz o przebiegu i wyniku bitwy"(2). Natomiast w "Wei Liao Tzu": "Armia
osiąga zwycięstwo poprzez stałość" a w "San Lueh": "Miękkość może kontrolować
twardość; słabość może kontrolować siłę"(4). Powyższe cytaty bardzo dobrze
korelują z opisem techniki tsou czyli "zdobycia przewagi poprzez zejście z
linii ciosu"(3). Tsou wyrażane jest również jako "przezwyciężanie siły i
twardości poprzez miękkość i delikatność"(3). Dzięki zastosowaniu techniki
tsou , która dotyczy działania całego ciała, siła przeciwnika, nawet bardzo
duża, traci swoją efektywność i może spowodować jego upadek. Tsou jest więc
stosowana do wycofywania z pozycji w której przeciwnik ma przewagę i do stania
się bardziej miękkim gdy atak przeciwnika jest twardy. Czy Sun Tzu mówi coś na
ten temat? Jak najbardziej! Czytamy co następuje: "Dlatego szczyt uformowania
wojska polega na tym aby nie miało ono widocznej formy. Kiedy jej nie ma
najsprytniejszy szpieg niczego nie wykryje..."(2) a także: "Jak woda szuka
sobie drogi zależnie od terenu, tak i wojsko zdąża do zwycięstwa unikając
mocnych punktów i wyszukując słabe punkty przeciwnika"(2).

Uzupełnieniem techniki tsou jest technika nien. Nien oznacza "pozostawanie w
korzystnej pozycji a pozostawienie przeciwnika w niekorzystnej"(3). Oznacza
też "przyleganie" lub "towarzyszenie"(3). Tsou i nien różnią się co do
kierunku i rodzaju ruchu ale wzajemnie się uzupełniają. Termin "nien" pojawia
się po raz pierwszy w pracy Yu Ta-Yu "Cheng Chi Tang Chi", która to praca
została wydana później jako część dzieła generała Qi Jiguang (Chi
Chikuang) "Ji Xiao Xin Shu" ("Chi Hsiao Hsin Shu")(4). Yu Ta-Yu pisze: "Tuż
przed użyciem energii przeciwnik jest twardy. Korzystam z miękkości, która
podąża za użytą przez niego energią. Przeciwnik jest wzburzony podczas gdy ja
czekam w spokoju manipulując nim, podczas gdy on się miota"(4).

Dokładną ilustracją stosowania tsou i nien w praktyce wojskowości jest
historia wojny wietnamskiej w latach 60-tych XX wieku. Taktykę tę stosowali
wietnamczycy, oznaczała ona rozbijanie oddziałów amerykańskich na mniejsze i
atakowanie ich dopiero w tym momencie. Kiedy amerykaniee atakowali, partyzanci
uciekali w góry (technika tsou) i dokonywali kontrataków. W momencie odwrotu
amerykanów podążali za nimi (technika nien).

Technika hua oznacza "neutralizowanie"(3) czyli przechwytywanie działania
przeciwnika w momencie w którym znajduje się on w niekorzystnej pozycji i jest
nieprzygotowany do wykonania następnego ruchu. Tak naprawdę hua wymaga jest
połączeniem ze sobą technik nien i tsou. Użycie hua wymaga użycia peng jin,
która powstaje dzięki chan si jing(5). W "Sun Zi Bing Fa" czytamy następujące
słowa: "Atakuj kiedy nie jest na to przygotowany. Pojawiaj się tam, gdzie się
ciebie nie spodziewa"(2).

Dopiero kiedy opanujemy technikę hua uczymy się techniki fa czyli "ataku"(3).
Hua bez fa jest to jakby yin istniało bez yang. Dzięki zdobyciu przez nas
przewagi przeciwnik nie jest w stanie równowagi albo też staje się sztywny i
nieruchomy w pozycji obronnej. W "Sun Zi Bing Fa" czytamy następujące
słowa: "Więc jeśli umiesz atakować wróg nie wie gdzie się bronić. Jeśli umiesz
się bronić, wróg nie wie gdzie atakować"(2). Aby atak był efektywny musi
zostać wykonany z pełną intencją odniesienia sukcesu. Ho Liang Chen w "Chen
Chi" pisze: "Nasza stałość (spokój) jest niespodzianką dla niecierpliwego
przeciwnika. Twoja swoboda jest niespodzianką dla zmęczonego
przeciwnika...wszystko może być niespodzianką"(4).

Ćwiczenie pchających dłoni pomaga uzyskać spokój, skupienie i ciszę w naszych
działaniach. Dzięki temu umiemy wyczuć odpowiedni moment do ataku jak i
wycofania się. Jak mówi Sun Zi: "Nie ma nic trudniejszego niż zmagania
wojenne. Ich trudność polega na tym aby krętą drogę zmienić w prostą i
przeciwności obrócić w korzyść"(2).

Istnienie podobieństw myśli pomiędzy "Sztuką wojny" Sun Zi czy dziełami innych
chińskich strategów z zasadami pchających dłoni taijiquan oznacza istnienie
przekazywanej i twórczo rozwijanej z pokolenia na pokolenie przez setki lat
tej samej matrycy kulturowej. I to być może stanowi o wspaniałym bogactwie
kultury Chin.


-------------------------------------------------------------------------------
-

Cytaty zostały zaczerpnięte z:
1) Konrad Dynarowicz "Znaczenie treningu pchających dłoni", Karate-KungFu 1(33)
99.
2) Sun Zi "Sztuka Wojenna", spolszczył i opracował Robert Stillner,wyd.vis-a-
vis Etiuda, Kraków 2003.
3) Jou Tsung Hwa "The Tao of Tai Chi Chuan. Way to Rejuvenation", 4-th
edition, Tai Chi Foundation Jou Tsung Hwa, Warwick NY, 1985 - t3umaczenie
w3asne autora.
4) Douglas Wile "Tai Chi Ancestors.Making of Internal Martial Arts", Sweet Chi
Press 1999, -t3umaczenie w3asne autora.
5) Konrad Dynarowicz "Głębokie zainteresowanie praktyką taiji - część 2.
Chansijing - energia rozwijania jedwabnego kokonu", Samuraj 9(53)02.

Uwaga autora:
Zasady pchających dłoni Taijiquan zostały zaczerpnięte z "The Tao of Tai Chi
Chuan.Way to Rejuvenation", 4-th edition, Tai Chi Foundation Jou Tsung Hwa,
Warwick NY, 1985 - tłumaczenie własne autora.
txtEnd
&
new:
Chinese Remainder Theorem
"We have a number of things, but we do not know exactly how many. If we count
them by threes we have two left over. If we count them by fives we have three
left over. If we count them by sevens we have two left over. How many things
are there?"

This is the first known work involving the Chinese Remainder Theorem (CRT). It
is from the book "Sun Tzu Suan Ching" ("Master Sun's Mathematical Manual")
written by Sun Zi (also called Master Sun). Sun Zi was probably a Buddhist
scholar or monk. This is the only problem in the book relating to the CRT, so
we don't know if he made a general method to solve these types of problems.
There is some dispute about when problem 26 (up above) was written. Some
experts say "Sun Tzu Suan Ching" was written in the late 3rd century BC,
others argue it was created in the 4th century.

Although little was known about Sun Zi or when he lived, he is considered an
important part


SunZiPerliRe:}Zen IP: *.cm-upc.chello.se
Gość: <©> 28.08.03, 16:09 zarchiwizowany



}TaoTheThink }FaqJoeDoe ...

http://216.239.51.104/search?q=cache:hr-
AHopuauAJ:www.people.fas.harvard.edu/~johnston/SunZi.pdf+Sun+Zi&hl=en&ie=UTF-8

spasiba bolszoje za pazdrawlenia
mysze uczumy mowic po 3sku
jakim wy ziemlaki mowita

bum tara... tarara bum tara

http://members.austarmetro.com.au/~symdock/ArtofWar/

ta tatatta ta tatat tat taa

http://www.chinatoday.com.cn/English/e20026/sunzi2.htm
http://www.chinatoday.com.cn/English/e20026/sunzi1.htm

taiQuan ?

http://wudang.cis.com.pl/sunzi_1_30.html

txt:Tui shou czyli pchające dłonie Taijiquan nie stanowią techniki walki,
zostały stworzone mianowicie po to by umożliwić rozwój wrażliwości ćwiczącego
a przez co umiejętności odczuwania przez niego wielkości i kierunku działania
siły przeciwnika. Jak zwykł był mawiać mistrz stylu Yang Taijiquan, Yang
Chenfu: "Ćwiczysz formę by poznać samego siebie a pchające dłonie by poznać
przeciwnika"(1). Czy nie nasuwa się wam refleksja, że gdzieś już słyszeliście
czy czytaliście coś podobnego? W "Sztuce wojny" Sun Zi ("Sun Zi Bing Fa")
można przeczytać co następuje: "Znaj przeciwnika i znaj siebie a twoje
zwycięstwo będzie niechybne"(2).

By zwyciężyć w walce należy więc obiektywnie ocenić mocne i słabe punkty
zarówno swoje jak i przeciwnika. W pchających dłoniach Taijiquan umożliwia to
technika ting czyli "słuchania"(3). "Słyszy się" poprzez oczy patrząc na
działanie przeciwnika, poprzez skórę dzięki rozwojowi wrażliwości na dotyk i
poprzez umysł umiejący przewidzieć jego ruchy. Nasuwa to bezpośrednie
skojarzenia z "Sun Zi Bing Fa": "Rozpoznaj więc plany przeciwnika, aby wykryć
ich mocne i słabe punkty...zbadaj ukształtowanie jego sił, gdzie mocne i gdzie
wątłe"(2).

Pozwolę sobie teraz zacytować słowa z "Sun Zi Bing Fa" oraz "Wei Liao Tzu"
i "San Lueh" (starożytne traktaty na temat wojskowości) na temat odnoszenia
zwycięstw. W "Sun Zi Bing Fa" czytamy: "Bądź giętki w obmyślaniu swoich
posunięć, zawsze gotów zmieniać je zależnie od sytuacji przeciwnika zanim
postanowisz o przebiegu i wyniku bitwy"(2). Natomiast w "Wei Liao Tzu": "Armia
osiąga zwycięstwo poprzez stałość" a w "San Lueh": "Miękkość może kontrolować
twardość; słabość może kontrolować siłę"(4). Powyższe cytaty bardzo dobrze
korelują z opisem techniki tsou czyli "zdobycia przewagi poprzez zejście z
linii ciosu"(3). Tsou wyrażane jest również jako "przezwyciężanie siły i
twardości poprzez miękkość i delikatność"(3). Dzięki zastosowaniu techniki
tsou , która dotyczy działania całego ciała, siła przeciwnika, nawet bardzo
duża, traci swoją efektywność i może spowodować jego upadek. Tsou jest więc
stosowana do wycofywania z pozycji w której przeciwnik ma przewagę i do stania
się bardziej miękkim gdy atak przeciwnika jest twardy. Czy Sun Tzu mówi coś na
ten temat? Jak najbardziej! Czytamy co następuje: "Dlatego szczyt uformowania
wojska polega na tym aby nie miało ono widocznej formy. Kiedy jej nie ma
najsprytniejszy szpieg niczego nie wykryje..."(2) a także: "Jak woda szuka
sobie drogi zależnie od terenu, tak i wojsko zdąża do zwycięstwa unikając
mocnych punktów i wyszukując słabe punkty przeciwnika"(2).

Uzupełnieniem techniki tsou jest technika nien. Nien oznacza "pozostawanie w
korzystnej pozycji a pozostawienie przeciwnika w niekorzystnej"(3). Oznacza
też "przyleganie" lub "towarzyszenie"(3). Tsou i nien różnią się co do
kierunku i rodzaju ruchu ale wzajemnie się uzupełniają. Termin "nien" pojawia
się po raz pierwszy w pracy Yu Ta-Yu "Cheng Chi Tang Chi", która to praca
została wydana później jako część dzieła generała Qi Jiguang (Chi
Chikuang) "Ji Xiao Xin Shu" ("Chi Hsiao Hsin Shu")(4). Yu Ta-Yu pisze: "Tuż
przed użyciem energii przeciwnik jest twardy. Korzystam z miękkości, która
podąża za użytą przez niego energią. Przeciwnik jest wzburzony podczas gdy ja
czekam w spokoju manipulując nim, podczas gdy on się miota"(4).

Dokładną ilustracją stosowania tsou i nien w praktyce wojskowości jest
historia wojny wietnamskiej w latach 60-tych XX wieku. Taktykę tę stosowali
wietnamczycy, oznaczała ona rozbijanie oddziałów amerykańskich na mniejsze i
atakowanie ich dopiero w tym momencie. Kiedy amerykaniee atakowali, partyzanci
uciekali w góry (technika tsou) i dokonywali kontrataków. W momencie odwrotu
amerykanów podążali za nimi (technika nien).

Technika hua oznacza "neutralizowanie"(3) czyli przechwytywanie działania
przeciwnika w momencie w którym znajduje się on w niekorzystnej pozycji i jest
nieprzygotowany do wykonania następnego ruchu. Tak naprawdę hua wymaga jest
połączeniem ze sobą technik nien i tsou. Użycie hua wymaga użycia peng jin,
która powstaje dzięki chan si jing(5). W "Sun Zi Bing Fa" czytamy następujące
słowa: "Atakuj kiedy nie jest na to przygotowany. Pojawiaj się tam, gdzie się
ciebie nie spodziewa"(2).

Dopiero kiedy opanujemy technikę hua uczymy się techniki fa czyli "ataku"(3).
Hua bez fa jest to jakby yin istniało bez yang. Dzięki zdobyciu przez nas
przewagi przeciwnik nie jest w stanie równowagi albo też staje się sztywny i
nieruchomy w pozycji obronnej. W "Sun Zi Bing Fa" czytamy następujące
słowa: "Więc jeśli umiesz atakować wróg nie wie gdzie się bronić. Jeśli umiesz
się bronić, wróg nie wie gdzie atakować"(2). Aby atak był efektywny musi
zostać wykonany z pełną intencją odniesienia sukcesu. Ho Liang Chen w "Chen
Chi" pisze: "Nasza stałość (spokój) jest niespodzianką dla niecierpliwego
przeciwnika. Twoja swoboda jest niespodzianką dla zmęczonego
przeciwnika...wszystko może być niespodzianką"(4).

Ćwiczenie pchających dłoni pomaga uzyskać spokój, skupienie i ciszę w naszych
działaniach. Dzięki temu umiemy wyczuć odpowiedni moment do ataku jak i
wycofania się. Jak mówi Sun Zi: "Nie ma nic trudniejszego niż zmagania
wojenne. Ich trudność polega na tym aby krętą drogę zmienić w prostą i
przeciwności obrócić w korzyść"(2).

Istnienie podobieństw myśli pomiędzy "Sztuką wojny" Sun Zi czy dziełami innych
chińskich strategów z zasadami pchających dłoni taijiquan oznacza istnienie
przekazywanej i twórczo rozwijanej z pokolenia na pokolenie przez setki lat
tej samej matrycy kulturowej. I to być może stanowi o wspaniałym bogactwie
kultury Chin.


-------------------------------------------------------------------------------
-

Cytaty zostały zaczerpnięte z:
1) Konrad Dynarowicz "Znaczenie treningu pchających dłoni", Karate-KungFu 1(33)
99.
2) Sun Zi "Sztuka Wojenna", spolszczył i opracował Robert Stillner,wyd.vis-a-
vis Etiuda, Kraków 2003.
3) Jou Tsung Hwa "The Tao of Tai Chi Chuan. Way to Rejuvenation", 4-th
edition, Tai Chi Foundation Jou Tsung Hwa, Warwick NY, 1985 - t3umaczenie
w3asne autora.
4) Douglas Wile "Tai Chi Ancestors.Making of Internal Martial Arts", Sweet Chi
Press 1999, -t3umaczenie w3asne autora.
5) Konrad Dynarowicz "Głębokie zainteresowanie praktyką taiji - część 2.
Chansijing - energia rozwijania jedwabnego kokonu", Samuraj 9(53)02.

Uwaga autora:
Zasady pchających dłoni Taijiquan zostały zaczerpnięte z "The Tao of Tai Chi
Chuan.Way to Rejuvenation", 4-th edition, Tai Chi Foundation Jou Tsung Hwa,
Warwick NY, 1985 - tłumaczenie własne autora.
txtEnd
&
new:
Chinese Remainder Theorem
"We have a number of things, but we do not know exactly how many. If we count
them by threes we have two left over. If we count them by fives we have three
left over. If we count them by sevens we have two left over. How many things
are there?"

This is the first known work involving the Chinese Remainder Theorem (CRT). It
is from the book "Sun Tzu Suan Ching" ("Master Sun's Mathematical Manual")
written by Sun Zi (also called Master Sun). Sun Zi was probably a Buddhist
scholar or monk. This is the only problem in the book relating to the CRT, so
we don't know if he made a general method to solve these types of problems.
There is some dispute about when p


}ZenSunZiPerli IP: *.cm-upc.chello.se
Gość: dR_uFo 28.08.03, 16:00 zarchiwizowany

Gość portalu: perli napisał(a):

) Mistrz z Marsa
)
) Tytuł oryginału- Binga fa
)
) Sun Zi powiada:
) 1. Wojna to sprawa o żywotnym znaczeniu dla państwa, obszar życia lub
śmierci,
) droga do przetrwania lub zagłady. Zagadnienie to trzeba więc dokładnie
) rozpatrzyć.
) ****Sun Bin: Kto kocha wojnę, doprowadzi kraj do zniszczenia, kto pożąda
) zwycięstwa, doprowadzi go do niesławy. Wojny nie trzeba kochać i zwycięstwa
nie
)
) trzeba pożądać. Działaj tylko wówczas, gdy warunki dojrzały do zwycięstwa.
) ****Li Quan: Oręż to złowróżbne narzędzie. Wojna jest sprawą nader poważną.
) Zachodzi obawa, żeby ludzie nie wdawali się w nią bez należytego
zastanowienia.
)
) 2. Dlatego wynik wojny określa pięć podsawowych czynników(...)
)
) 3. Pierwszym z tych czynników jest droga. Drugim niebo. Trzecim ziemia.
) Czwartym dowództwo. Piątym zasady.
) (...)
)
) 4. Droga lub wpływ moralny sprawia, że ludzie myślą tak samo jak rządzący,
więc
)
) pójdą z nimi na życie i na śmierć, nie bojąc się jednego ani drugiego.
) ****Sun Bin: Nikt ni sprawi, żeby wojsko skutecznie walczyło, jeśli każe mu
się
)
) walczyć w niesłusznej wojnie.
) ****Zhang Yu: Kiedy się traktuje ludzi dobrotliwie, sprawiedliwie i godnie,
) pokładając w nich ufność, armia będzie zjednoczona w duchu i wszyscy będą z
) radością służyć swym dowódcom. Księga przemian powiada:"Szczęśliwi z
) pokonywania trudności ludzie zapominają o groźbie śmierci."
)
) (...)
)
) Sun ZI
)
) Sztuka Wojenna
) chiński traktat
) o skutecznej taktyce i strategii
) w walce zbrojnej
) oraz w życiu i interesach
)
) Spolszczył i opracował
) Robert Stiller
)
) " Sztuka wojenna chińskiego mędrca Sun Zi pisanego także Sun Tzu, liczy
sobie
) dwa i pół tysiąclecia.(...)"
)
)
) bum tarrrara
) pozdrowi zaraz
)
) perli
)
) pa:)
_________________________________________________

}TaoTheThink }FaqJoeDoe ...

http://216.239.51.104/search?q=cache:hr-
AHopuauAJ:www.people.fas.harvard.edu/~johnston/SunZi.pdf+Sun+Zi&hl=en&ie=UTF-8

spasiba bolszoje za pazdrawlenia
mysze uczumy mowic po 3sku
jakim wy ziemlaki mowita

bum tara... tarara bum tara

http://members.austarmetro.com.au/~symdock/ArtofWar/

ta tatatta ta tatat tat taa

http://www.chinatoday.com.cn/English/e20026/sunzi2.htm
http://www.chinatoday.com.cn/English/e20026/sunzi1.htm

taiQuan ?

http://wudang.cis.com.pl/sunzi_1_30.html

txt:Tui shou czyli pchające dłonie Taijiquan nie stanowią techniki walki,
zostały stworzone mianowicie po to by umożliwić rozwój wrażliwości ćwiczącego
a przez co umiejętności odczuwania przez niego wielkości i kierunku działania
siły przeciwnika. Jak zwykł był mawiać mistrz stylu Yang Taijiquan, Yang
Chenfu: "Ćwiczysz formę by poznać samego siebie a pchające dłonie by poznać
przeciwnika"(1). Czy nie nasuwa się wam refleksja, że gdzieś już słyszeliście
czy czytaliście coś podobnego? W "Sztuce wojny" Sun Zi ("Sun Zi Bing Fa")
można przeczytać co następuje: "Znaj przeciwnika i znaj siebie a twoje
zwycięstwo będzie niechybne"(2).

By zwyciężyć w walce należy więc obiektywnie ocenić mocne i słabe punkty
zarówno swoje jak i przeciwnika. W pchających dłoniach Taijiquan umożliwia to
technika ting czyli "słuchania"(3). "Słyszy się" poprzez oczy patrząc na
działanie przeciwnika, poprzez skórę dzięki rozwojowi wrażliwości na dotyk i
poprzez umysł umiejący przewidzieć jego ruchy. Nasuwa to bezpośrednie
skojarzenia z "Sun Zi Bing Fa": "Rozpoznaj więc plany przeciwnika, aby wykryć
ich mocne i słabe punkty...zbadaj ukształtowanie jego sił, gdzie mocne i gdzie
wątłe"(2).

Pozwolę sobie teraz zacytować słowa z "Sun Zi Bing Fa" oraz "Wei Liao Tzu"
i "San Lueh" (starożytne traktaty na temat wojskowości) na temat odnoszenia
zwycięstw. W "Sun Zi Bing Fa" czytamy: "Bądź giętki w obmyślaniu swoich
posunięć, zawsze gotów zmieniać je zależnie od sytuacji przeciwnika zanim
postanowisz o przebiegu i wyniku bitwy"(2). Natomiast w "Wei Liao Tzu": "Armia
osiąga zwycięstwo poprzez stałość" a w "San Lueh": "Miękkość może kontrolować
twardość; słabość może kontrolować siłę"(4). Powyższe cytaty bardzo dobrze
korelują z opisem techniki tsou czyli "zdobycia przewagi poprzez zejście z
linii ciosu"(3). Tsou wyrażane jest również jako "przezwyciężanie siły i
twardości poprzez miękkość i delikatność"(3). Dzięki zastosowaniu techniki
tsou , która dotyczy działania całego ciała, siła przeciwnika, nawet bardzo
duża, traci swoją efektywność i może spowodować jego upadek. Tsou jest więc
stosowana do wycofywania z pozycji w której przeciwnik ma przewagę i do stania
się bardziej miękkim gdy atak przeciwnika jest twardy. Czy Sun Tzu mówi coś na
ten temat? Jak najbardziej! Czytamy co następuje: "Dlatego szczyt uformowania
wojska polega na tym aby nie miało ono widocznej formy. Kiedy jej nie ma
najsprytniejszy szpieg niczego nie wykryje..."(2) a także: "Jak woda szuka
sobie drogi zależnie od terenu, tak i wojsko zdąża do zwycięstwa unikając
mocnych punktów i wyszukując słabe punkty przeciwnika"(2).

Uzupełnieniem techniki tsou jest technika nien. Nien oznacza "pozostawanie w
korzystnej pozycji a pozostawienie przeciwnika w niekorzystnej"(3). Oznacza
też "przyleganie" lub "towarzyszenie"(3). Tsou i nien różnią się co do
kierunku i rodzaju ruchu ale wzajemnie się uzupełniają. Termin "nien" pojawia
się po raz pierwszy w pracy Yu Ta-Yu "Cheng Chi Tang Chi", która to praca
została wydana później jako część dzieła generała Qi Jiguang (Chi
Chikuang) "Ji Xiao Xin Shu" ("Chi Hsiao Hsin Shu")(4). Yu Ta-Yu pisze: "Tuż
przed użyciem energii przeciwnik jest twardy. Korzystam z miękkości, która
podąża za użytą przez niego energią. Przeciwnik jest wzburzony podczas gdy ja
czekam w spokoju manipulując nim, podczas gdy on się miota"(4).

Dokładną ilustracją stosowania tsou i nien w praktyce wojskowości jest
historia wojny wietnamskiej w latach 60-tych XX wieku. Taktykę tę stosowali
wietnamczycy, oznaczała ona rozbijanie oddziałów amerykańskich na mniejsze i
atakowanie ich dopiero w tym momencie. Kiedy amerykaniee atakowali, partyzanci
uciekali w góry (technika tsou) i dokonywali kontrataków. W momencie odwrotu
amerykanów podążali za nimi (technika nien).

Technika hua oznacza "neutralizowanie"(3) czyli przechwytywanie działania
przeciwnika w momencie w którym znajduje się on w niekorzystnej pozycji i jest
nieprzygotowany do wykonania następnego ruchu. Tak naprawdę hua wymaga jest
połączeniem ze sobą technik nien i tsou. Użycie hua wymaga użycia peng jin,
która powstaje dzięki chan si jing(5). W "Sun Zi Bing Fa" czytamy następujące
słowa: "Atakuj kiedy nie jest na to przygotowany. Pojawiaj się tam, gdzie się
ciebie nie spodziewa"(2).

Dopiero kiedy opanujemy technikę hua uczymy się techniki fa czyli "ataku"(3).
Hua bez fa jest to jakby yin istniało bez yang. Dzięki zdobyciu przez nas
przewagi przeciwnik nie jest w stanie równowagi albo też staje się sztywny i
nieruchomy w pozycji obronnej. W "Sun Zi Bing Fa" czytamy następujące
słowa: "Więc jeśli umiesz atakować wróg nie wie gdzie się bronić. Jeśli umiesz
się bronić, wróg nie wie gdzie atakować"(2). Aby atak był efektywny musi
zostać wykonany z pełną intencją odniesienia sukcesu. Ho Liang Chen w "Chen
Chi" pisze: "Nasza stałość (spokój) jest niespodzianką dla niecierpliwego
przeciwnika. Twoja swoboda jest niespodzianką dla zmęczonego
przeciwnika...wszystko może być niespodzianką"(4).

Ćwiczenie pchających dłoni pomaga uzyskać spokój, skupienie i ciszę w naszych
działaniach. Dzięki temu umiemy wyczuć odpowiedni moment do ataku jak i
wycofania się. Jak mówi Sun Zi: "Nie ma nic trudniejszego niż zmagania
wojenne. Ich trudność polega na tym aby krętą drogę zmienić w prostą i
przeciwności obrócić w korzyść"(2).

Istnienie podobieństw myśli pomiędzy "Sztuką wojny" Sun Zi czy dziełami innych
chińskich strategów


Sun Zi gość w arbuzowych ostrogach? IP: *.rato.net / *.168.1.*
Gość: perli 28.08.03, 12:03 zarchiwizowany

Mistrz z Marsa

Tytuł oryginału- Binga fa

Sun Zi powiada:
1. Wojna to sprawa o żywotnym znaczeniu dla państwa, obszar życia lub śmierci,
droga do przetrwania lub zagłady. Zagadnienie to trzeba więc dokładnie
rozpatrzyć.
****Sun Bin: Kto kocha wojnę, doprowadzi kraj do zniszczenia, kto pożąda
zwycięstwa, doprowadzi go do niesławy. Wojny nie trzeba kochać i zwycięstwa nie
trzeba pożądać. Działaj tylko wówczas, gdy warunki dojrzały do zwycięstwa.
****Li Quan: Oręż to złowróżbne narzędzie. Wojna jest sprawą nader poważną.
Zachodzi obawa, żeby ludzie nie wdawali się w nią bez należytego zastanowienia.

2. Dlatego wynik wojny określa pięć podsawowych czynników(...)

3. Pierwszym z tych czynników jest droga. Drugim niebo. Trzecim ziemia.
Czwartym dowództwo. Piątym zasady.
(...)

4. Droga lub wpływ moralny sprawia, że ludzie myślą tak samo jak rządzący, więc
pójdą z nimi na życie i na śmierć, nie bojąc się jednego ani drugiego.
****Sun Bin: Nikt ni sprawi, żeby wojsko skutecznie walczyło, jeśli każe mu się
walczyć w niesłusznej wojnie.
****Zhang Yu: Kiedy się traktuje ludzi dobrotliwie, sprawiedliwie i godnie,
pokładając w nich ufność, armia będzie zjednoczona w duchu i wszyscy będą z
radością służyć swym dowódcom. Księga przemian powiada:"Szczęśliwi z
pokonywania trudności ludzie zapominają o groźbie śmierci."

(...)

Sun ZI

Sztuka Wojenna
chiński traktat
o skutecznej taktyce i strategii
w walce zbrojnej
oraz w życiu i interesach

Spolszczył i opracował
Robert Stiller

" Sztuka wojenna chińskiego mędrca Sun Zi pisanego także Sun Tzu, liczy sobie
dwa i pół tysiąclecia.(...)"


bum tarrrara
pozdrowi zaraz

perli

pa:)


MirrorObjects IP: *.cm-upc.chello.se
Gość: <©> 28.08.03, 01:27 zarchiwizowany


objects IP: *.s.bonet.se
Gość: EWA 27.08.03, 20:08 zarchiwizowany

objects in a mirror are closer than they appear !
E.W.A.


3-dimensional Vector Animation IP: *.cm-upc.chello.se
Gość: ©*©* 26.08.03, 19:09 zarchiwizowany



Swift 3D: Vector Animation for the Web
By Nathan Segal. July 9, 2003.
Over the past few years, Electric Rain has been building plug-ins that allow
3D users to render files into a variety of vector file formats, including
Flash SWF. Swift 3D creates scalable vector artwork for the web. Currently,
the Swift 3D plug-in is available for 3D Studio Max and Lightwave and is also
available as a standalone application.

There are many companies that allow the user to create 3D models and
animation. Typically, the end product is a raster animation, a frame by frame
rendering process. To export this animation, you would need to use an MPEG or
AVI raster based format. Raster images vary in size and the amount of
processing to create those frames can be considerable. The end product can
create amazing results with film and video, but on the web, you’ll run into
all sorts of bandwidth limitations.

If your output is a small AVI movie, that could suit your purpose, but for
larger animations and effects, raster imagery is not the best approach. This
where Flash and Shockwave come into play. While both are plug-ins run in your
web browser, it’s important to understand the differences.

The Shockwave player has a built-in 3D rendering engine. When you build an
object in 3D Studio Max or Lightwave, you can export that 3D geometry to the
Shockwave format. From there, the Shockwave player interprets the data and
allows you to interact with it.

Flash, on the other hand, was originally designed as a vector animation
player. When you look at a cartoon in Flash, it’s composed of lines and fills,
not raster imagery. These days, Macromedia has upgraded the capabilities of
Flash to incorporate bitmaps, along with video and sound. But there is no 3D
rendering component in the Flash player, so you can’t sent 3D geometry to it.

To maximize the use of Flash, one approach is to convert the 3D geometry to
vector imagery up front, which is where the Swift 3D plug-in comes in. Another
approach is to create your entire animation within the standalone application
of Swift 3D.

As an example, if you built a 3D model of a film reel in 3D Studio Max, you
can move it in 3D space, and create an animation of that. Once you have the
animation, you would then export that to Flash, which turns the 3D image into
a 2D image over a given number of frames. The animation will be redrawn as a
vector animation of lines and fills. The completed animation will play
sequentially in Flash, simulating 3D movement. And with vector imagery you
have the advantages of file sizes and scalability, unlike an AVI file.

With raster imagery, you can generate images of excellent quality, but those
textures and patterns are difficult to replicate with vector imagery.

As a plug-in, the primary purpose is for rendering and export and in 3D Studio
Max, Swift 3D acts as a rendering component of the 3DS Max application and all
of its functionality resides within the rendering rollout. Depending on which
version of Max you’re using (4.x or 5.x), you’ll need to activate the plug-in
by going to Render> Render on the main menu bar and under the Current
Renderers rollout, assign the Swift 3D Max Renderer as your production and/or
draft renderer.

For output, you can choose from several different formats: Swift 3D Flash
Importer (SWFT), which can be read by the Swift 3D Importer for Flash MX,
Macromedia Flash (SWF), Adobe Illustrator (AI), Encapsulated PostScript (EPS),
Scalable Vector Graphics (SVG) and USAnimation (PNT).


When rendering your 3D scenes into vector files, what-you-see-is-what-you-get
doesn’t necessarily apply here, since there are several different vector
rendering choices with the RAViX III rendering engine.



www.webreference.com/3d/column2/


CentralPRAGinfoKomunikat2
drf 26.08.03, 13:35 zarchiwizowany

zupagrzybowa napisała:

> Golem zjawi sie jutro z wyzyta w Warszawie (jako reprezentat Komitetu Obrony
> Prawa KOP)
> SPRAVEDLNOSC!
_______________________________________________________________________________

Wizyta przesunieta na jutro 7:30. Wszystkie artyFicjalne inteligencje
zaproszone...
Wizyta zbiega sie ze szczegolnym zblizeniem miedzy planetami Ziemia a Marsem
na linii ze Sloncem co nie jest bez znaczenia...
Pojawienie sie osobnicka zawickiego potwierdza teorie clonizmu.
pzdr
drf


SmokWawelski
zupagrzybowa 26.08.03, 00:58 zarchiwizowany

zupagrzybowa napisała:

> Gość portalu: * napisał(a):
> > forum.gazeta.pl/forum/72,2.html?f=13&w=3801718&a=4960935
> Re: FINAL COUNTDOWN_____________________________________________
>
> www.3dcafe.com/models/dragon.exe
__________________________________________________________________---

75przeskokow


Re: busz to dupa bo:
zupagrzybowa 26.08.03, 00:52 zarchiwizowany

Gość portalu: sadam zyje!!! napisał(a):

> i wodke pije !!!!

cia bedzie z ciebie mialo uzytek...)))

takie sadamskieZycie...;)


OdbicieOd5Pozycji
zupagrzybowa 26.08.03, 00:39 zarchiwizowany

Gość portalu: * napisał(a):
> forum.gazeta.pl/forum/72,2.html?f=13&w=3801718&a=4960935
Re: FINAL COUNTDOWN_____________________________________________

www.3dcafe.com/models/dragon.exe


CentralPRAGinfoKomunikat1
zupagrzybowa 25.08.03, 20:50 zarchiwizowany

Golem zjawi sie jutro z wyzyta w Warszawie (jako reprezentat Komitetu Obrony
Prawa KOP)
SPRAVEDLNOSC!


WolnaSiecWodna
zupagrzybowa 25.08.03, 20:41 zarchiwizowany

DziekujeZaPoparcie



Do <> IP: *.gdynia.mm.pl
Gość: avius 17.08.03, 23:50 zarchiwizowany

Ave,

Jezus, Maria, co to się porobiło, oczywiście to co powyżej nie było skierowane do autora wątku.

T.


Re: HAND-DRAWN HOLOGRAMS IP: *.gdynia.mm.pl
Gość: avius 17.08.03, 04:43 zarchiwizowany

Ave, ty nie wiesz co naprawdę się działo, geju


forum.gazeta.pl/forum/72,2.html?f=299&w=7422039


HAND-DRAWN HOLOGRAMS IP: *.cm-upc.chello.se
Gość: <> 16.08.03, 23:09 zarchiwizowany


Re: --------------------AQUANET------------------ IP: *.zin.lublin.pl
Gość: Perła 13.08.03, 14:22 zarchiwizowany

odzyskany!


& copy;omputer}iddish IP: *.cm-upc.chello.se
Gość: ©id 02.08.03, 01:12 zarchiwizowany


©:id
<+>=<> c+>=o o+o=o c=<
c+o=©
tzn
}c+o =o+o=c+>+c+> pierwsza gen © dewidiא
/privDr.*oleM
בשמאםר


S& copy; t& copy; M& copy; IP: *.cm-upc.chello.se
Gość: x© T© 01.08.03, 15:06 zarchiwizowany

©OLEm


./ | \ . |) . * (*. .\/ * /... \ IP: *.cm-upc.chello.se
Gość: ]( 31.07.03, 00:39 zarchiwizowany

www.alcyone.de/SIT/bsc/HR1825.html

catalogues and names

catalogues and names HR 1825, HD 36041, SAO 58129, BD +39 1322, WDS
05308+3950A
data from The Bright Star Catalogue, 5th Revised Ed. (Preliminary Version)
(Hoffleit+, 1991)



position, motion, parallax:

position (J2000) RA: 5h 30min 45.1sec DEC: +39° 49' 33''
position (B1900) RA: 5h 23min 47.4sec DEC: +39° 44' 52''
proper motion (J2000) RA: 0.021 arcsec/a DEC: -0.041 arcsec/a
radial velocity 12 km/s
galactic coordinates longitude: 169.15° latitude: 3.23°

magnitude

visual magnitude 6.37
(V on UBV Johnson system)

spectral / color information

spectral class G9III
B-V-magnitude 0.97
U-B-magnitude 0.76

double/multiple star system information

separation 75.4 arcsec
mag difference (of double or brightest multiple) 1.3
note Worley (1978) update of the IDS
note (category: double and multiple data): Companion 7.62V, +0.94(B-V), +0.69
(U-B), G8III.
data from SKY2000 - Master Star Catalog (Myers+ 1997)

position, motion, parallax:

position (J2000) RA: 5h 30min 45.092sec DEC: +39° 49' 33.47'' ±0.43 arcsec
source: 16
proper motion (J2000) RA: 0.0015 arcsec/a DEC: -0.037 arcsec/a source: 25
radial velocity 12 km/s source: 25
galactic coord. (B1950) longitude: 169.16° latitude: 3.23°

magnitude:

visual 6.37 (observed) source: 25
photovisual 6.5 source: 2
photographic 7.4 source: 16

spectral information:


spectral class K0 source: 96
Morgan-Keenan G9III source: 25
B-magnitude 7.34 ±0.05 B-V-magnitude 0.97
U-magnitude 8.1 ±0.05 U-B-magnitude 0.76

double/multiple star system information:

source of data: 19
separation between brightest and second brightest component 76.8 arcsec
magnitude difference between brightest and second brightest component 1.25
position angle 276 °

component magnitude spectral class catalogue(s)/name(s)
A 6.37 K0 HR 1825, HD 36041, SAO 58129
B 7.79 K0

sources:

2 HD and HDE Catalogs
Cannon, A.J., and E.C. Pickering, Harvard Annals, Vols 91-99, 1918-24,
Cambridge, Massachusetts: Harvard University; Cannon, A.J., Harvard Annals,
Vol. 100, 1925-36, Cambridge, Massachusetts: Harvard University; and Cannon,
A.J., and M. Walton Mayall, Harvard Annals, Vol. 112, 1949, Cambridge,
Massachusetts: Harvard University
16 PPM North and PPM South Catalogs and PPM Supplement
Roser, S., and U. Bastian, "Catalogue of Positions and Proper Motions," A&AS,
Vol. 74, p. 449, 1988, and Bastian, U., et al., "Catalogue of Positions and
Proper Motions - South," 1993
19 WDS Catalog
Worley, C.E., and G.G. Douglass, Washington Catalog of Visual Double Stars
1996.0, United States Naval Observatory, 1996
25 Bright Star Catalogue, 5th edition
Hoffleit, D. and Warren, W.H. Jr., The Bright Star Catalogue, 5th Revised
Edition, Version 2, 1994
96 SAO or HD/HDE Catalog
Reference from Value 1 or Reference from Value 2
data from Smithsonian Astrophysical Observatory Star Catalog (SAO Staff 1966;
USNO, ADC 1990)

position and proper motion:

position (B1950) RA: 5h 27min 16.084sec DEC: +39° 47' 19.82'' ±0.03 arcsec
position (J2000) RA: 5h 30min 45.085sec DEC: +39° 49' 32.84''
proper motion B1950 (FK4) RA: 0.0019 arcsec/a DEC: -0.041 arcsec/a ±0.006
arcsec/a in RA
±0.005 arcsec/a in DEC
proper motion J2000 (FK5) RA: 0.0018 arcsec/a DEC: -0.041 arcsec/a
source of proper motion data Determined by source catalog

magnitude:

visual 6.5 (accuracy: 2 decimals)
source of visual magnitude data Taken from Harvard or San Luis photometry.

spectral information:

spectral class K0
source of spectral data Taken from the Henry Draper Catalogue or no spectrum
in source catalog.

catalogues

source catalogue GC, catalogue number: 6796
Durchmusterung BD+39 1322
Boss General Catalogue 6796
Henry Draper Catalogue 36041
data from The Washington Visual Double Star Catalog, 1996.0 (Worley+, 1996)

position and proper motion:

position (J2000) RA: 5h 30.8min DEC: +39° 50'
proper motion (J2000) RA: 0.031 arcsec/a DEC: -0.036 arcsec/a

double/multiple star system information:

component year number of measures position angle angular separation magnitude
of 1st component magnitude of 2nd component spectral class(es) discoverer code
- 1874 10 274° 75.1'' 6.37 7.62 G9III STT 63
1976 276° 76.8''

discoverer information:

discoverer code discoverer reference
STT 63 Struve, O. -

notes:

note B is BD+39@1321. Proper motion of B +013 -019.


Wygaszacz systemowy IP: *.cm-upc.chello.se
Gość: :{א}: 30.07.03, 10:50 zarchiwizowany


[*]__________ZIP__________[*]
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Znany, znany;)~~~~~~~~~~~~~~~~~~~~~~n/t
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Gość: *©*©* * 21.07.03, 00:44 zarchiwizowany


:.:.:.:.:.:.:.:.: OAZA :.:.:.:.:.:.:.:.:
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3-dimensional Arrays of Numbers IP: *.cm-upc.chello.se
Gość: copy;> 19.07.03, 22:15 zarchiwizowany

www.research.att.com/cgi-bin/access.cgi/as/njas/sequences/eisWebCam.cgi?choice=1&period=8


1
1 1
1 2 1
1 3 3 1
1 4 6 4 1
1 5 10 10 5 1
1 6 15 20 15 6 1
1 7 21 35 35 21 7 1
... ... ... ... ... ... ... ...


Interactive Mathematics Activities
datsh 19.07.03, 20:40 zarchiwizowany

www.cut-the-knot.org/Curriculum/index.shtml
A Case of Similarity
December 2004




In his marvelous In Pólya's Footsteps (MAA, 1999), Ross Honsberger describes
and proves a theorem due to the nineteenth-century British mathematicians
William Kingdom Clifford and Arthur Cayley. The theorem, although called the
Fundamental Theorem of 3-Bar Motion, is apparently little known. Indeed,
Honsberger credits his friend Mike McKierman for bringing this gem to his
attention. Moreover, the theorem relates to a more fortunate statement
popularized by M. Gardner as the Asymmetric Propeller. In progressively more
general forms, the latter was offered at the 1968 Putnam Competition,
discussed by Leon Bankoff, Paul Erdös and Murray Klamkin in 1973 and by M.
Gardner in 1999. Gardner dates the theorem to the early 1930s, but indicates
that its origins are unknown. Nowhere the Clifford-Cayley theorem is
mentioned. Which is amazing because the two theorems are equivalent - the fact
which is impossible to miss when the diagrams for the two theorems are placed
side by side.

mathworld.wolfram.com/16-Cell.html

--
!


Re: video.net.il IP: *.energoprojekt.com.pl
Gość: (.) 15.07.03, 19:59 zarchiwizowany


temat rzeka


CZLOWIEK czyli ZYGOTA IP: *.cm-upc.chello.se
Gość: gen 15.07.03, 17:03 zarchiwizowany


czy CZLOWIEK posiada dusze?! IP: *.echostar.pl
Gość: erTYCHkoni 15.07.03, 03:52 zarchiwizowany

Czy ‘czlowiek’ posiada dusze?
Jezeli tak to od kiedy?!

Jak wytlumaczcie ten paradoks.

DO 2 TYGODNI (przed 2 tyg.komorki sie dziela, ale nie zroznicuja, po
2tyg.dopiero nastepuje ich roznicowanie):

a) 1 ZYGOTA MOZE SIE ROZDZIELIC NA 2 ZYGOTY I URODZA SIE
BLIZNIAKI, *(ale przed ukonczeniem 2 tyg. moze sie ponownie polaczyc - aby
powstal 1 czlowiek)

MOZE TEZ BYC INACZEJ

b) 2 ZAPLODNIONE KOMORKI JAJOWE (2 ZYGOTY) DO 2 TYGODNIA MOGA SIE
POLACZYC W 1 ZYGOTE, *(po czym znowu podzielic - ale nie musza sie juz dzielic)
itd,itp
* taki proces podzial/laczenie moze sie powtórzyć co najmniej jeszcze raz -
oczywiscie nie musi, poczatkowy podzial/polaczenie tez nie zachodzi w kazdym
przypadku ciazy, ale niemniej czasami zachodzi.

Jezeli wierzysz w to, ze 1-kom zarodek jest czlowiekiem to co sie dzieje z nim
w tych 'przemianach':
a) z 1 czlowieka tworzy sie dwoch? Czy z jednego czlowieka moze powstac
dwoch. Przeciez normalnie gamety czlowieka sa haploidalne, a nie diploidalne?
Ba do tego potrzeba drugiego czlowieka o odmiennej plci.
Czlowiek nie moze sam z siebie sie sklonowac, np. ja teraz, w tej chwili lub
nawet w ciagu najblizszych 2 tygodni nie moge tego uczynic.
*(nastepnie z 2 powstal zpowrotem 1 - co sie stalo z tym brakujacym drugim
czlowiekiem - zostal zabity? przez niedoszlego brata blizniaka?)

Matematycznie
czlowieka oznaczajmy jako cz
zalozenie za prolifami: 1 komorkowa zygota jest juz czlowiekiem.

1cz : 2 = 0.5cz + 0.5cz ale rodzi sie 1cz + 1cz
*(0.5cz + 0.5cz = 1cz lub jezeli 2 samodzielne zygoty powstale z podzialu
jednej potraktujemy jako 2 ludzi to
1cz + 1cz = 2cz ale rodzi sie 1 dziecko, lub rozwija sie 1 zygota...itd.

b) z 2 tworzy sie 1 czlowiek? 1 czlowiek posiada podwojne czlowieczenstwo?
*( po czym z tego 1 czlowieka twozy sie z powrotem 2, i znowu najpierw
MORDERSTWO? a pozniej, gdy sie juz z powrotem podzieli na 2 to juz nie ?)

1cz + 1cz = 2cz ,fizycznie rodzi sie 1 czlowiek
*(2cz - w jednej osobie'zbiorze komorek' : 2 = 1cz + 1cz lub
1cz-poniewaz po polaczeniu, bedzie tylko 1 sama zygota : 2 = 0.5cz + 0.5cz,
ale rozdza sie 2 blizniaki)

itd. itp. te pytania mozna mnozyc

JEZELI ODPOWIEDZIELISCIE SOBIE NA TE PYTANIA TO TE BEDA JUZ TRUDNIEJSZE:

Jezeli wierzysz w to, ze 1-kom zarodek posiada dusze to co sie dzieje z dusza
w tych 'przemianach':

a) z 1 duszy tworza sie 2? kazdA ZYGOTA-czlowiek posiada 0.5 duszy? *(by znowu
sie polaczyc w 1 dusze, dusza dzieli sie na 2? czy Bog daje chwilowo 1
zapasowa, by pozniej ja zabrac i co zrobic?)

Matematycznie
dusze oznaczamy jako d, czlowieka jako cz
zalozenie za prolifami: 1 komorkowa zygota posiada dusze i jest czlowiekiem

1cz z 1d : 2 = 0.5cz z 0.5d + 0.5cz z 0.5d
1cz z 1d - [jeden czlowiek z jedna dusza] lub
1cz z 1d : 2 = 1cz(powstaje samodzielna zygota, wiec czlowiek) z 0.5d +1cz z 1d

cos nie 'gra' , przeciez rodzi sie 1cz z 1d + 1cz z 1d

a jak wezmiemy pod uwage to co w nawiasie, wiec
*(1cz z 1d + 1cz z 1d = 2cz w jednej zygocie z 2d w jednej zygocie.....itd,itp)

b) z 2 dusz tworzy sie 1? 1 czlowiek posiada 2 dusze ( by znowu podzielic te 2
na dwoch ludzi,czyli po jednej,przez jakis czas mamy czlowieka z 2 duszami?,
czy Bog na chwile zabiera jedna i umieszcza w.....?)

1cz z 1d + 1cz z 1d = 2cz w jednej zygocie z 2d w jednej zygocie
1cz z 1d + 1cz z 1d = 1cz z 2d
itd,itp.

ONTOLODZY WYKLUCZAJA TAKIE MOZLIWOSCI, LAMIE TO MIN. ZASADE
NIESPRZECZNOSCI.

A ty jak ty odpowiesz na to?!

JESZCZ KILKA TRUDNYCH PYTAN - JEZELI ZYGOTA POSIADA DUSZE TO CO SIE
DZIEJE Z NIA, GDY:
ZOSTAJE WCHLONIETA PRZEZ CIALO MATKI?
ZOSTAJE WCHLONIETA PRZEZ INNA ZYGOTE?
Zostaje wydalona?
Co sie dzieje z duszami z wydalonych zygot?

pozdrowienia
J.K.



www1.gazeta.pl/forum/794674,30353,794652.html?f=212&w=6787841&a=6971967

the Golem project (Genetically Organized Lifelike Electro Mechanics)

demo.cs.brandeis.edu/golem/creatures/complex1/complex1.avi


,\, (:) ,|, {;} ,/,
zupagrzybowa 15.07.03, 02:06 zarchiwizowany

Gość portalu: @@@@@@@@@@@@@@@@@@ napisał(a):

> ,/,
>
> (chuj)

przyjmujemy do wiadomosci

©


<>_______________SELA_______________<> IP: *.cm-upc.chello.se
Gość: <> 15.07.03, 01:52 zarchiwizowany

cera_leppera napisał:

> 1. VOOR den opperzangmeester, op de Gottih, een psalm, voor de kinderen van
> Korach.
>
> 2. Hoe liefelijk zijn uwe woningen, o HEERE der heerscharen!
>
> 3. Mijne ziel is begeerig, en bezwijkt ook van verlangen, naar de voorhoven
des
>
> HEEREN; mijn hart en mijn vleesch roepen uit tot den levenden God.
>
> 4. Zelfs vindt de musch een huis, en de zwaluw een nest voor zich, waar zij
> hare jongen legt, bij uwe altaren, HEERE der heirscharen, mijn Koning en
mijn
> God!
>
> 5. Welgelukzalig zijn zij, die in uw huis wonen; zij prijzen U gestadiglijk.
> Sela.
>
> 6. Welgelukzalig is de mensch, wiens sterkte in U is, in welker hart de
> gebaande wegen zijn.
>
> 7. Als zij door het dal der moerbeziënboomen doorgaan, stellen zij Hem tot
eene
>
> fontein; ook zal de regen hun gansch rijkelijk overdekken.
>
> 8. Zij gaan van kracht tot kracht; een iegelijk van hen zal verschijnen voor
> God in Zion.
>
> 9. HEERE, God der heirscharen! hoor mijn gebed; neem het ter ooren, o God
van
> Jakob! Sela.
>
> 10. O God, ons Schild! zie, en aanschouw het angezigt uws Gezalfden;
>
> 11. Want één dag in uwe voorhoven is beter dan duizend elders; ik koos
liever
> aan den dorpel in het huis mijns Gods te wezen, dan lang te wonen in de
tenten
> der goddeloosheid.
>
> 12. Want God, de HEERE, is eene zon en schild; Hij zal het goede niet
onthouden
>
> dengenen, die in ioprgtheid wandelen.
>
> 13. HEERE der heirscharen! welgelukzalig is de mensch, die op U vertrouwt.
______________________________________________________________________________
Wydarzenia historyczne, Historia powszechna, Francja
Rewolucja francuska 1789-1799 (1789-1799)

wiem.onet.pl/wiem/003063.html

Informacje ogólne
Zwołanie Stanów Generalnych
Ogłoszenie republiki i stracenie króla
Powstanie Komitetu Ocalenia Publicznego
Dyrektoriat i zamach 18 brumaire'a
Informacje ogólne
Rewolucja francuska 1789-1799, Wielka Rewolucja Francuska, okres rozruchów,
powstań i zamachów stanu, które doprowadziły do upadku monarchii i ustroju
stanowego we Francji. Bezpośrednią przyczyną był kryzys finansowy państwa,
pośrednią rozwój racjonalistycznej filozofii Oświecenia i związane z nią
aspiracje polityczne stanu trzeciego (głównie burżuazji i mieszczaństwa).

Zwołanie Stanów Generalnych
Zwołanie przez Ludwika XVI Stanów Generalnych, które 17 czerwca uznały się za
Zgromadzenie Narodowe (wyróżnili się w nim m.in.: M.J. La Fayette, G.H.
Mirabeau, E.J. Sieyès), a 9 lipca ogłosiły się Konstytuantą, doprowadziło do
ostrego kryzysu politycznego.

14 VII 1789 ludność Paryża zdobyła Bastylię. Data ta stała się symbolem
rewolucji. 26 VIII 1789 ogłoszono Deklarację Praw Człowieka i Obywatela, a we
wrześniu 1791 przekształcono Francję w monarchię konstytucyjną, likwidując
również powinności feudalne i przywileje kościelne. Wprowadzono ordynację
wyborczą opartą na zasadzie cenzusu majątkowego i przeprowadzono nowy podział
administracyjny państwa.

Znaczny wpływ na bieg wydarzeń zaczęły wywierać kluby polityczne. Nastąpiła
radykalizacja postulatów rewolucjonistów. Od października 1791 władzę
sprawowali żyrondyści, którzy doprowadzili w kwietniu 1792 do wojny z Austrią,
w sierpniu uwięzili króla.

Ogłoszenie republiki i stracenie króla
Po przekształceniu zgromadzenia prawodawczego w Konwent Narodowy, 22 IX 1792
proklamowano republikę, a 21 I 1793 stracono króla, w następstwie czego
powstała koalicja państw europejskich przeciw Francji, a w kraju wybuchły
powstania monarchistyczne.

Powstanie Komitetu Ocalenia Publicznego
Po dojściu do władzy jakobinów 31 V 1793 (M. Robespierre, G.J. Danton, C.
Desmoulins, J.P. Marat) nastąpił okres dyktatury i terroru. Powołany 6 IV 1793
Komitet Ocalenia Publicznego stał się faktycznym rządem. 24 VI 1793 uchwalono
nową demokratyczną konstytucję, która nie weszła w życie.

Eliminacja całej opozycji (żyrondystów, hebertystów, grupy Dantona i in.),
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pogłębienie terroru doprowadziły 27 VII 1794 do zamachu termidoriańskiego i
upadku dyktatury jakobinów. Przywrócono pełną swobodę w gospodarce i handlu,
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Dyrektoriat i zamach 18 brumaire'a
W sierpniu 1795 uchwalono nową konstytucję, w wyniku której władzę sprawował
dyrektoriat (5 dyrektorów). Wzrost znaczenia wojska, nieudolne rządy
dyrektoriatu i próby spisków rojalistów oraz grupy F.N. Babeufa, doprowadziły
do zamachu 18 brumaire'a (9 XI 1799), w wyniku którego rządy objął generał
Napoleon Bonaparte, jako pierwszy konsul.

Rewolucja zniosła porządek feudalny, wprowadziła równość wobec prawa, wolność
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wpływ na całą Europę, przyspieszając proces tworzenia się nowoczesnych państw
narodowych. Jednocześnie doprowadziła do ogromnych strat ludzkich i znacznego
zniszczenia dziedzictwa kulturalnego.

Powiązania
Romantyzm w literaturze i filozofii, Corday d'Armont Marie Anne Charlotte,
Saara, Werner Zacharias, Surville Clotilde de, Laicki ruch, Dyrektoriat,
Southey Robert, Dickens Charles, Powstanie kościuszkowskie, Paryż, Lewica,
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1. VOOR den opperzangmeester, op de Gottih, een psalm, voor de kinderen van
Korach.

2. Hoe liefelijk zijn uwe woningen, o HEERE der heerscharen!

3. Mijne ziel is begeerig, en bezwijkt ook van verlangen, naar de voorhoven des
HEEREN; mijn hart en mijn vleesch roepen uit tot den levenden God.

4. Zelfs vindt de musch een huis, en de zwaluw een nest voor zich, waar zij
hare jongen legt, bij uwe altaren, HEERE der heirscharen, mijn Koning en mijn
God!

5. Welgelukzalig zijn zij, die in uw huis wonen; zij prijzen U gestadiglijk.
Sela.

6. Welgelukzalig is de mensch, wiens sterkte in U is, in welker hart de
gebaande wegen zijn.

7. Als zij door het dal der moerbeziënboomen doorgaan, stellen zij Hem tot eene
fontein; ook zal de regen hun gansch rijkelijk overdekken.

8. Zij gaan van kracht tot kracht; een iegelijk van hen zal verschijnen voor
God in Zion.

9. HEERE, God der heirscharen! hoor mijn gebed; neem het ter ooren, o God van
Jakob! Sela.

10. O God, ons Schild! zie, en aanschouw het angezigt uws Gezalfden;

11. Want één dag in uwe voorhoven is beter dan duizend elders; ik koos liever
aan den dorpel in het huis mijns Gods te wezen, dan lang te wonen in de tenten
der goddeloosheid.

12. Want God, de HEERE, is eene zon en schild; Hij zal het goede niet onthouden
dengenen, die in ioprgtheid wandelen.

13. HEERE der heirscharen! welgelukzalig is de mensch, die op U vertrouwt.
--
Twarz Prawdy


()======{*}======[G]======{*}======()
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