LMF-含家拎 (Live) Hong KOng Hip Hop, Cantonese

LMF-含家拎 (Live) Hong KOng Hip Hop, Cantonese
http://www.youtube.com/watch?v=N16S9g_-WOw&feature=player_embedded

你報導日日淨係亂咁報導
失實既手法誇張既內容
血肉模糊分開幾節放係頭版當砌圖
藉口話求事實其實個個爭銷路
有事你地無晒立場唔識公正報導

又話風水唔好又話鬼鍊咁嘈
原來係你個鼻生得唔好
你眉尖又額窄出事晌個樣度
今日既頭版倫常慘劇案

但係你將焦點放係佢老豆個度
你憑Ｄ 乜野咬定人係唔好
人地好唔好你係要中立至好

跟住揭到娛樂版個度
個度有大波個度有勾佬
個度有老作個度有嗌交
個度有揭人私隱但Ｄ相就矇到睇唔到

我再揭到體育版個度
點解有賠率印晒晌度
香港足球排百幾醜到好鬼離譜
踢得好會俾人去賄賂

最緊要睇埋鹹版兼廣告
去邊度叫雞有第六味服務
星馬泰日韓香港定係中國好
好似幫Ｄ 雞竇去promo

＊唔屌到你以為自己好能型
屌那星...you Know What The Fuck
I'm Saying 含家拎...含家拎
You Know What The Fuck
I'm Saying 含家拎...含家拎

喂喂喂你話你係邊個邊個　我唔能識o皮
係...我係覺得你好能型　
不過係無賓周個隻"那"型
我唔理你話你有幾能矜貴

係邊度出黎又有幾能巴能閉
我淨係睇你做得 D 咩能野出黎俾我睇
你唔能駛大吹大擂又話係邊個個仔

正屎忽鬼...拎住張記者証就以為自己好能有計
又做乜能乜做人你又要分上中下等
我諗我都識分你唔係人就係一條懵能
要扮某種階層要落蘭桂坊滾
一能靠昆正一神棍

重唱＊

睇見你條友真係隔夜飯都嘔
男人老狗著到姣婆咁周圍走
咁大個人乜野叫做醜　你都唔知
貪錢貪到出晒面就係人都知
煲老藕做牛油狗

鍾意帶住班狗仔隊周圍咁走
影下大頭影下你班豬朋狗友
香港娛記就係鍾意報導Ｄ咁o既瘋狗


轉載來自 WWW.HKIIB.COM 香港娛樂論壇 - 歌詞庫

Kaufmann譯 : 黑格爾精神現象學序言

黑格爾精神現象學
http://www.shuku.net/novels/zatan/jsxxx/jsxx.html

中國文化
香港網絡大典--潮文

http://evchk.wikia.com/wiki/%E6%BD%AE%E6%96%87


許文彪我唔係未試過潮文

我唔係未試過，我試過安份守己，日搏夜搏，賺得果一萬幾千，我試過，但出面果班人，出面果班人呀，佢地識建築識起樓咩？佢地只係拎少少錢出黎，拎少少時間，炒起個樓市就不停係度賺大錢，咁叫公平咩！

你出去問下人，是但問一個人，問下佢地想要ｄ乜野！佢地答案好簡單，只係想要一間好普通好普通既樓！點解佢地要用成世人既時間去供一層樓呀？

因為ｄ有錢佬係度玩野呀！越有錢就越有得玩呀！呢個世界公平咩？呢個世界公平咩！！

http://v.youku.com/v_show/id_XMTI3MTQzOTg0.html

參見 :
惡搞文化 wili

岩崎宏美　未来HD'76年
http://www.youtube.com/watch?v=PAii8dIkdXg&feature=related

岩崎宏美「熱帯魚」
http://www.youtube.com/watch?v=zQpggygLI-Y&feature=related

岩崎宏美　熱帯魚 v2
http://www.youtube.com/watch?v=DPE0uOhnfTE&feature=related

許文彪我唔係未試過潮文

許文彪我唔係未試過潮文

我唔係未試過，我試過安份守己，日搏夜搏，賺得果一萬幾千，我試過，但出面果班人，出面果班人呀，佢地識建築識起樓咩？佢地只係拎少少錢出黎，拎少少時間，炒起個樓市就不停係度賺大錢，咁叫公平咩！

你出去問下人，是但問一個人，問下佢地想要ｄ 乜野！佢地答案好簡單，只係想要一間好普通好普通既樓！點解佢地要用成世人既時間去供一層樓呀？

因為ｄ有錢佬係度玩野呀！越有錢就越有得玩呀！呢個世界公平咩？呢個世界公平咩！！

=====

我唔係未試過，我試過安份守己，日讀夜讀，讀得果一個 Degree，我試過，但出面果班二世祖，出面果班二世祖呀，佢地有認真讀書咩？佢地只係拎少少錢出黎，拎少少時間，去到外國 hea 幾年就有個大學學位，咁叫公平咩！

你出去問下人，是但問一個學生，問下佢地想要ｄ乜野！佢地答案好簡單，只係想讀好d 書第時搵份好工！點解佢地要用哂自己既青春去考一個學位呀？

因為ｄ有錢仔係度玩野呀！越有錢就越有得玩呀！呢個世界公平咩？呢個世界公平咩！！

參見

惡搞文化 wiki

LMF-含家拎 (Live)
http://www.youtube.com/watch?v=N16S9g_-WOw&feature=player_embedded

中國文化
香港網絡大典--潮文
http://evchk.wikia.com/wiki/%E6%BD%AE%E6%96%87

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 63 )

page 63

1. The spirit is FREE; and the aim of the world spirit in world history is to REALISE its essence and to OBTAIN the prerogative of freedom.

2. Its activity is that of KNOWING and RECOGNISING itself, but it accomplishers this in gradual stages rather that at a single step. Each new individual rational spirit represents a new stage in the conquering march of the world spirit as it wins it way to consciousness and FREEDOM.

3. The question at issue is therefore the ULTIMATE END of mankind, the end which the spirit SETS itself in the world, and which it is driven to realises incessantly ( 持續不斷的 ) and with irresistible power.

4. Nothing is higher than the spirit, and nothing is more worthy of being its object. It cannot rest or occupy itself with anything else until it knows its OWN NATURE.

5. At least it is not difficult to grasp the general significance of the idea that the relationship of the free spirit to itself is a NECESSARY (必然的 ) one, precisely because it IS a FREE SPIRIT; otherwise it would not be FREE a all but DEPENDENT.


1.ダンバインとぶ　高画質版
http://www.youtube.com/watch?v=E61gE-dNIL4&feature=player_embedded


2. GET IT!　LIVE version
http://www.youtube.com/watch?v=dUUOR3_xt9Y&feature=related

李明輝 : 康德歷史哲學論文集

李明輝 : 康德歷史哲學論文集

1. Idea for a universal history with a cosmopolitan aim (1784). tr. Allen W. Wood

2. Review of J.G.Herder's Ideas for the philosophy of the history of humanity. Part 1 and 2 ( 1785). tr. by Allen Wood

3. Determination of the concept of a human race ( 1785). tr. by Holly Wilson and Gunter Zoller.

4. Conjectural beginning of human history (1786 ). tr. by Allen W. Wood.

【Dance×Mixer】Mirai - Hiromi Iwasaki
http://www.youtube.com/watch?v=pDwh1eVd4Xc&feature=related

http://talkerblog.blogspot.com/2010/09/re-g2g_30.html

MS5220 搖滾不容殺人政權 61周年音樂會

搖滾不容殺人政權 61周年音樂會

地產匪徒 ! !

1. 地產財閥之罪惡，可謂滔天。善業之中，放生最大；惡業之中，殺業最大。殺業之中，以傷殺性靈為最大。

2. 將人愚弄驅策，使其過勞工作而不給予合理報酬，又以地產炒賣壓榨其所得，也業務壟斷消滅其謀生門路，使其供少數大僱主集團虐待而不懂得抗爭，

3. 再收買高官，杜啞傳媒，矇蔽學校，摧折正氣，使全城之人如行尸走肉，精神流離失所，比鬼魂中陰身，還要無知無覺，是謂傷殺性靈。殺靈之罪，甚於殺生。

4. 殺業之中，殺未生之罪，為次大。所謂未生，是將來的眾生。將人心敗壞，以樓房為私業之念，破壞鄉郊水土，令這一代人無法接觸自然，令下一代人無法享有水土之利，令諸種生物絕命而無法繁衍，是殺未生之罪。

5. 第二個殺未生之罪，是妨礙民主發展。

http://www.youtube.com/watch?v=JAkfC7yeSV0&feature=youtube_gdata

http://www.youtube.com/watch?v=t2uHtvi8BfE&feature=youtube_gdata

http://www.youtube.com/watch?v=OVaOU6vGNJY&feature=youtube_gdata

http://www.youtube.com/watch?v=ghqHhcRh9ws&feature=youtube_gdata

古惑仔 3 之 隻手遮天 Young And Dangerous 3( 關二哥誕宴) ( Chinese culture in Hong Kong)
http://www.youtube.com/watch?v=-23p15YwG8I&feature=related

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 63 )

page 63.

The spirit is essentially the product of its own ACTIVITY, and its activity consists in 1) transcending and 2) negating its immediacy and 3) turning in upon itself.

*(turn in on yourself : to become too concerned with your own problems and stop communicating with others )

Hiatari Ryoukou (陽あたり良好) OP 1 (HQ)
http://www.youtube.com/watch?v=IWL0HT1_40Y&feature=related

Dance×Mixerで「らき☆すた」EDの「CHA-LA HEAD CHA-LA」
http://www.youtube.com/watch?v=yGs-AzglWE0&feature=related

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 62 )

page 62.

1. The result of this process is there that the spirit, as it OBJECTIVISES itself and becomes AWARE of ( 察覺 ) its objective being, destroys the determinate aspect of its being on the one hand and comprehends its universal aspect on th other, thereby giving its principle a NEW determination.

2. -- the idea of TRANSITION

3. The individual goes through various stages of developmetn as single unit and RETAINS his individual identity.

4. We an see in this the inner or conceptual necessity by which such changes are governed.

5. The life of the nation brings a fruit to maturity, for its ACTIVITY is directed towards the fulfilment of its principle.

6. This fruit does not, however, fallback into the womb from which it emerged; the nation itself is not permitted to enjoy it, but must taste it instead in th form of a bitter graught.

7. It cannot refuse to drink it, for it has an infinite thirst for it, but the price of its satisfaction is its OWN annihilation 毀滅 ( although it also heralds ( 預示...的來臨 )the birth of a NEW principle.)

Hiatari Ryoukou (陽あたり良好) OP 1 (HQ)
http://www.youtube.com/watch?v=hICurjWLy2E&feature=related

Hiatari Ryoko op.by lastellapiumata.com
http://www.youtube.com/watch?v=IWL0HT1_40Y&feature=related

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 62 )

page 62.

1. But as soon as reflection supervened and individuals withdrew into themselves and dissociated themselves from established custom to live their OWN lives according to their OWN wishes, degeneration and contradiction arose.

2. But the spirit CANNOT remain in a state of opposition. It seeks unification, and this unification lies higher principle. History is the process whereby the spirit DISCOVERS itself and its OWN concept.

3. For there can be no consciousness of OPPOSITION (對立 ) until the principle of personal FREEDOM ( 自由, 獨立自主 ) is already present .

" to posit..." " in harmony. . . shit !"

籲投票罷免管理公司 聽濤雅苑業主 起義反長實

不滿益自己友　籲投票罷免管理公司 聽濤雅苑業主 起義反長實
http://www.youtube.com/watch?v=x4V4aNiMtCg

豪宅管理差　業主起義踢走長實
http://www.youtube.com/watch?v=o1Nc8Of9ffY

http://hkhots.blogspot.com/

聽濤雅苑業主 起義反長實
聽濤雅苑業主 起義反長實

長江實業馬鞍山樓盤聽濤雅苑一眾小業主，不滿長實入伙 13年來以公契經理人身份，將屋苑每年 4,300萬元 管理合約，自動外判予旗下高衞物業管理有限公司，
業主立案法團打算召開業主大會罷免長實， . . .

法團表示, 須獲過半數業主支持才能踢走長實，呼籲小業主齊心起義。

source:
http://www.hkreporter.com/talks/thread-989783-1-1.html


《羅時憲全集》共十二卷
http://www.dhalbi.org/publ/publ_law.htm

韓清淨 : 瑜伽師地論科句披尋記
http://maitreya.sun.net.tw/maitreyabook.htm

MS5220 Management Science Quiz 2

MS5220 Management Science Quiz 2
The spirit is such that it PRODUCES itself and MAKES itself what it IS.
Preliminary Quiz on “ Tascosa Refinery B”
Read the “ Tascosa Refinery B” and answer the following questions.

Note: “Crude Unit” = “Crude Fractionation Unit.”

1. Which of the following statements is correct?
(A) The refinery purchases isobutane and three types of diesel oils from outside;
(B) The refinery purchases isobutane and two types of diesel oils from outside;
(C) The refinery purchases isobutane and three types of crude oils from outside;
(D) The refinery purchases isobutane and two types of crude oils from outside.

2. Which of the following statements is correct?
(A) The crude oils and the diesel oils are fed into the “Crude Unit;”
(B) Only the crude oils are fed into the “Crude Unit;”
(C) The crude oils and the isobutane are fed into the “Crude Unit;”
(D) Only the diesel oils are fed into the “Crude Unit.”

3. Which of the following statements is correct?
(A) All outputs from the crude unit must be further processed by at least one more major processing unit;
(B) All Gas Oil from the crude unit will NOT be further processed by any other major processing unit;
(C) All Naphtha from the crude unit will NOT be further processed by any other major processing unit;
(D) All Kerosene from the crude unit will NOT be further processed by any other major processing unit.

4. Which of the following statements is correct?
(A) Tascosa buys crude oils from external suppliers at $3.46 per barrel;
(B) Tascosa sells crude oils to outsiders at $3.35 per barrel.
(C) Tascosa buys crude 2 from its subsidiary at $3.35 per barrel.
(D) Tascosa buys crude oils from its subsidiary at $3.35 per barrel.

5. The cost of processing 100 barrels of Crude 1 in the Crude Unit (excluding raw material cost) is: (A) $346; (B) $3.4; (C) $34.6; (iv) $0.034.

6. For each 100 barrels of Crude 3 fed into the Crude Unit, one obtains
(A) 30 barrels of input ingredients for the Cat Cracker;
(B) 36 barrels of input ingredients for the Cat Cracker;
(C) 30 barrels of kerosene as input ingredients for the Cat Cracker;
(D) 36 barrels of Naphtha for further processing.

7. For each 100 barrels of Crude 2 fed into the Crude Unit,
(A) 31 barrels of Naphtha will be obtained from the Crude Unit;
(B) 26 barrels of Naphtha will be obtained from the Crude Unit;
(C) 26 barrels of Naphtha will be produced as input material to the Reformer;
(D) 31 barrels of Naphtha will be produced as input material to the Reformer.

8. Which of the following statements is correct?
(A) All the Kerosene produced is sold externally as “Kerosene” for $3.85/barrel;
(B) Diesel fuel is sold externally as “Kerosene” for $4.05/barrel;
(C) All the Kerosene produced is sold externally as “Kerosene” for $4.05/barrel;
(D) Part of the Kerosene produced is sold externally as “Kerosene” for $4.05/barrel

MS5220 Management Science Quiz 1

MS5220 Management Science Quiz 1
Preliminary Quiz on “Tascosa Refinery A”

Read the Tascosa Refinery A case and answer the following questions.

1. The most accurate statement of the problem to be solved in Tascosa A is:
(A) determine the optimal mix of blending stocks to be produced by the refinery;
(B) determine how the blending section should utilize the blending stocks produced by the refinery;
(C) determine the optimal prices Tascosa should charge for the blending stocks produced;
(D) determine the optimal quantities of blending stocks the blending section should purchase from the open market.

2. Which of the following statements is correct?
(A) The maximum permitted octane number for Regular gasoline is 92;
(B) The minimum permitted octane number for Regular gasoline is 92;
(C) The minimum permitted octane number for Regular gasoline has not been given;
(D) The average octane number of Regular gasoline is 92.

3. Which of the following statements is correct?
(A) The maximum selling price for Regular gasoline is $4.83/barrel;
(B) The selling price for Regular gasoline is $4.40/barrel;
(C) The selling price for Premium gasoline is $4.40/barrel;
(D) The minimum selling price for Premium gasoline is $4.40/barrel.

4. Which of the following statements is correct?
(A) Raffinate is one of the products (outputs) of the blending section;
(B) Raffinate is one of the ingredients purchased by the refinery section from the market;
(C) Raffinate is one of the blending stocks used by the refinery;
(D) Raffinate is one of the blending stocks used by the blending section.

5. Which of the following statements is correct?
(A) 5000 barrels per day of Alkylate are needed by the blending section;
(B) 2700 barrels per day is the optimal amount of Alkylate the refinery should purchase;
(C) 2700 barrels per day is the optimal amount of Alkylate the blending section should produce;
(D) 2700 barrels per day of Alkylate is made available to the blending section by the refinery.

6. Which of the following statements is correct?
(A) The refinery pays $4.29 for each barrel of Reformate it buys from its supplier;
(B) The refinery pays $4.40 for each barrel of Reformate it buys from its supplier;
(C) The refinery charges $4.29 for each barrel of Reformate it delivers to the blending section;
(D) The blending section pays $4.40 for each barrel of Reformate it buys from the open market.

7. The vapor pressure of Reformate is:
(A) a decision variable to be determined by LP and the Excel Solver;
(B) 6 pounds per square inch;
(C) 6 kilograms per square inch;
(D) $4.29

8. Which of the following statements is correct?
(A) The optimal amount of Reformate the refinery should produce is 4500 barrels/day.
(B) The optimal amount of Alkylate the blending section should use is 4500 barrels/day.
(C) The optimal amount of Reformate the blending section should use to produce regular gasoline is 4500 barrels/day.
(D) The optimal amount of Reformate the blending section should use to produce premium gasoline is 4500 barrels/day.

9. Which of the following statements is correct?
(A) The blending section produces only regular and premium gasoline;
(B) The blending section produces gasoline and some of the blending stocks;
(C) The blending section produces regular gasoline and Reformate;
(D) The refinery section produces only regular and premium gasoline.

10. The objective function of our LP (linear programming) formulation for “Tascosa A” should pertain to:
(A) maximizing the profit of the blending section;
(B) maximizing the combined profit of the blending and refinery sections;
(C) maximizing the production quantities of the blending section;
(D) maximizing the combined production quantities of the blending and refinery sections.

MS5220 Managment Science Homework4 : THE TASCOSA REFINERY (A)

MS5220 Homework4 :
Read the Toscosa case and answer the questions:

THE TASCOSA REFINERY (A)

In the fall of 1962 several members of the Process Economics Department of the Tascosa Refinery were engaged in projects involving economic analysis of the operations of the refinery.

One of the projects was specifically concerned with the development of a linear programming model of the refinery which was hoped would be useful in scheduling refinery operations on a week-to-week basis. This particular project was being handled by Charles Henderson, a chemical engineer with some formal training in economic analysis using linear programming.

Several of the members of the operating management group were quite eager for the LP model to be completed quickly, since they believed that other refineries had for several years gained some advantage through the adoption of linear programming and other mathematical techniques.

Little effort had been devoted to this type of project at Tascosa in the past because of the history of the refinery. The refinery had been owned until 1955 by the Palo Duro Oil Company, a small integrated oil company which operated in several southwestern and Rocky Mountain states.

In 1955, which was about the time that the use of linear programming in refinery operations was becoming widespread, Palo Duro was purchased by the Caprock Gas Company and made an operating subsidiary. Almost immediately afterward began a period of great change and expansion at the Tascosa Refinery.

By 1961, when the name of the subsidiary was changed to the Caprock Oil Company, the Tascosa Refinery had nearly tripled its crude refining capacity, and had added a unit for producing high purity aromatic petrochemicals. During this period, the engineering staff had been so concerned with the multitude of problems brought about by rapid expansion that very little effort was directed toward the topic of economic optimization.

By late 1962, however, the refinery had become one of the most modern in the industry and had proved itself capable of producing an output that was often greater than its demand for product at existing prices.

At this time the Process Economics Department was created as a subgroup of the process engineering section and began to emphasize economic optimization of operations.

The Gasoline Blending Program

One of the first projects the group at Tascosa undertook was to develop a gasoline blending program, in the linear programming format, to be run on the refinery's digital computer. The problem was to determine what mixtures or blends of various gasoline blending stocks produced in the refinery should be utilized to provide Caprock with the greatest profit.

Since the Caprock control system made the blending process a profit center, the problem was formulated in terms of the Blending Sections' profit based on inter-section transfer prices which were set by Caprock's Centralized Accounting Department.

The exact formulation also depended upon the demand existing for regular and premium gasoline and the relationship of this demand to the refinery's productive capacity for the components available for blending

Though the gasoline products were blended to meet a large number of specifications such as vapor pressure, sulfur content, gum content, and various octane numbers, the most important specifications for motor gasoline were the octane number and the vapor pressure. Premium gasoline has, in general, a higher octane rating and a lower vapor pressure than regular.

When Henderson began the job he decided that he should first formulate a greatly simplified model much smaller than that which would finally be used in order to allow himself to get a "feel" of the problem.

He felt it would be useful to do this before spending the several weeks' time which would be needed to develop equations representing the various processing units. This approach might allow him to test his ability at problem formulation and possibly save the time which would be wasted if his first formulation proved to be a false start.

He knew that premium and regular gasoline were the two basic products of the blending process. Furthermore, the 99-octane premium (vapor pressure: 6 “pounds per square inch,” or 6 “psi”), which was selling at $4.83/barrel, was considered more profitable than the lower octane regular (vapor pressure: 8 psi).

On the other hand, he was aware that recently the demand for regular had been such that Tascosa could sell at $4.40/barrel all the 92-octane regular they could produce while premium sales had rarely gone much above a rate of 5000 “barrels per day” (hereafter “B/D”).

The refinery produced several components which were blended to yield the company's gasoline. The most important were: (i) reformate (98 octane, 6 psi) from the catalytic reformer; (ii) naphtha (76 octane, 8 psi) straight from the crude processing unit; (iii) raffinate (79 octane, 16 psi), waste from the petrochemical units; (iv) gasoline produced in the catalytic cracking unit, and called cat-cracked or catalytic gasoline (99 octane, 5 psi); and (v) high octane alkylate (103 octane, 4 psi).

Henderson assumed for his simplified problem that the octane number and the vapor pressure of the blended gasoline would be the weighted average of the octane and vapor pressure ratings of the volumetric proportion of the constituents in the blend, e.g., a blend of 50 barrels of alkylate (103 octane, 4 psi) and 50 barrels of catalytic (99 octane, 5 psi) would yield 100 barrels of gasoline with an octane rating of 101 and a vapor pressure of 4. 5 psi.

The blending stocks, their octane ratings, quantities to be used, and variable costs are presented in Exhibit 1.

After the blending program had been developed and debugged he obtained the solution to the problem shown by the computer run (Exhibit 2). This showed a profit of $8,195, utilizing the components shown in Exhibit 1.

He also developed the contribution per barrel for premium and regular gasoline as shown on Exhibit 3.

Henderson was confident that the computer solution was indeed the optimum obtainable under the constraints given, but he was seeking a way to explain his results at a meeting of the operating committee which was scheduled to review the operations of the Process Economics Department.

He was also concerned about a problem which had bothered the Blending Section's manager for some time. The section manager had often complained that he could show a much better profit if he were not forced to use all the blending stocks supplied by the refinery. Henderson was under quite some pressure to use his results to fortify the blending manager's case.


Exhibit 1, Tascosa Refinery (A)
Blending Stock Octane Vapor Pressure Availability Accounting
No. (psi) B/D Price $/B
Reformate 98 6 4800 4.29
Naphtha 76 8 1000 3.07
Raffinate 79 16 4200 3.24
Catalytic 99 5 6800 4.34
Alkylate 103 4 2700 4.57


ANSWER :

LINEAR PROGRAMMING FORMULATION:
Step 1 (define the decision variables):
Define: REFR as the # of B/D of Reformate (REFormate) used to blend Regular (Regular) gasoline,
and REFP as the # of B/D of Reformate used to blend Premium gasoline.

Should there be other decision variables? Please try to define them. I will do this in class. Token points will be given to class members who can help me to do this in class.

Hints: How many decision variables should there be? Can you say what these decision variables represent using one simple English sentence?

Step 2a (state the objective function):

Max or Min (?). Z = ¬???REFR + …. (can you finish this?)
I will do this in class (hopefully with your help).


Step 2b (state the constraints): I will do this in class (hopefully with your help).
s.t. (subject to)
1. REFP + ????????????????????????  5000 (Premium Market)

2. ??
3. ??
4. ??
5. ??
6. ??

The following 4 constraints are probably too difficult for some of you:

7. -6REFR + 16NAPR + 13RAFR - 7CATR - 11ALKR  0 (ON,Regular)
8. REFP + 23NAPP + 20RAFP - 4ALKP  0 (ON, Premium)
9. -2REFR + 8RAFR - 3CATR – 4ALKR  0 (VP, Regular)
10. 2NAPP + 10RAFP - CATP - 2ALKP  0 (VP, Premium)

Note: There are altogether 10 decision variables and 10 constraints.

LINEAR PROGRAMMING SOLUTION. The optimal solution is:
Z* = $8194.75;

REFR*=4500, NAPR*=1000, etc. (will finish this in class)

Can you say the above in plain English (e.g., does “REFR*=4500” mean “the optimal price of raffinate is $4500”?)

MS5220 Managment Science Homework4 Excel Solver Setting

MS5220 Managment Science Homework4 Excel Solver Setting

The spirit is such that it PRODUCES itself and MAKES itself what it IS.

In doing HW4, for some of your computers and/or versions of the Solver software, you may have to modify your “Precision” setting using the following steps:

1. After invoking the Solver in an Excel Solve LP worksheet, click on “Options” in the Solve dialog box.

2. In the subsequent dialog box, for “Precision,” set it at 0.001 (the current setting may be, say 0.000001).

Hegel prided himself on having taught philosophy to speak German.
黑格爾以他能教導哲學說德語而驕傲 . . .

不滿益自己友　籲投票罷免管理公司 聽濤雅苑業主 起義反長實
http://www.youtube.com/watch?v=x4V4aNiMtCg

豪宅管理差　業主起義踢走長實
http://www.youtube.com/watch?v=o1Nc8Of9ffY

http://hkhots.blogspot.com/

聽濤雅苑業主 起義反長實
聽濤雅苑業主 起義反長實

長江實業馬鞍山樓盤聽濤雅苑一眾小業主，不滿長實入伙 13年 來以公契經理人身份，將屋苑每年 4,300萬元 管理合約，自動外判予旗下高衞物業管理有限公司，
業主立案法團打算召開業主大會罷免長實， . . .

法團表示, 須獲過半數業主支持才能踢走長實，呼籲小業主齊心起義。
source:
http://www.hkreporter.com/talks/thread-989783-1-1.html

朱光潛譯 : 黑格爾--美學 Knox

Knox 譯 Hegel 美學 前言
G.W.F. Hegel (edited by Hotho) “Aesthetics: Lectures on Fine Art,” Vol. 1
Translated: by T. M. Knox, 1973.

（b）黑格爾以他能教導哲學說德語而驕傲 (Hegel prided himself on having taught philosophy to speak German. )。他嘗試使用普通德語辭彙，避免技術性及 拉丁術語。乍一看，似乎普通德語可以直接翻譯成普通英語。但是並不總是如此。

黑格爾自己給普通德語辭彙施加了一些技術性的意義（ 比如，Moment，或 Gesetzt），但是他有時是在技術的意義上使用這些詞，有時又是在日常意義上使用它們。

翻譯者必須自己摸索，某個詞何時技術性地被使用，而何時日常性 地被使用，並採取相應的翻譯。同一個英語詞不會總是充分解釋同一個德語詞。對一些講座中常用的術語必須先在以下筆記部分做些說明。

本書中，Begriff 在技術性的段落中譯作“ 概念”（Concept），但我也常常嘗試用英語中的“ 本質性”，或“ 性質”（nature）、“ 本質” （essence）來表示它。黑格爾自己有時將“ 本質”作為“ 概念”的同義詞。

但是必須將他的唯心主義牢記在心：對於他來說，任何事物的本質存在都是概念 或思想。另一些英譯者更喜歡用“ notion”來取代“ concept”，可這種譯法是不明智的，它帶來了更武斷的意見，或某些沒有被徹底思考的東西，這 跟黑格爾的意義是相反的。

1.“ 概念”（concept）至少以其詞源保存了緊緊聚在一起的觀念（idea），這是黑格爾在使用Begriff 時所堅持的東西。


2. Idee 譯作大寫的“ 理念”，小寫的理念則是 Vorstellung，即“當一個人思考時，知性的任何物件。”


3. Moment 在中性的意義上，指特徵，或因素，元素。不過，依從其他（康得及黑格爾）的譯者，我在書中將其譯作“ 環節”（moment），因為我以為黑格爾技術性使用 這個詞時意味著概念或理念的發展中的一個基本的階段。

在這裏，階段在一種必然的秩序中，一個跟從著另一個（邏輯上而非時間上），而早先的階段並非被拋棄 了，而是保存在後來的階段之中。一個例證就是“普遍、特殊、個別”的系列。

[按：有時也被表述為“ 普遍、特殊、單一 ”] 第二項是對於第一項的否定；而第三 項否定了第二項，故而是肯定的（否定之否定，就是黑格爾所謂的“無限——或絕對否定性），乃是一種向第一項的複歸，它被給予了一種內容，即它經由特殊而被 豐富了。

4. Dasein 和 Exitenz。黑格爾在他的《邏輯學》中區別了二者，但是由於這一區分只能很婉轉地被保留在英語之中（ 在《美學》中被沒有得到保存），我將二者都譯作“ 實存” (exitence）。

一定要記得，“ 實存”或“ 存在”（existent）在這裏總是意味著一種具現， 被規定的東西，或相對於“理想”的“現實”。一些現代神學家說“神是超越實存”的等等，他們就是在這個意義上使用這個詞，我們也可以記起柏拉圖。

5. Realitat ——現實（reality），與“ 實存”的意思是一樣的。比如，在《法哲學》中，黑格爾清楚地將其區別於Wirklichkeit，後者意味著“真實性” （actuality）。

但是在《美學》中，這一區分很少被採用，Wirklichkeit往往具有普通德語的“現實”之意，故而也採取如此譯法。


6. Moralitat 和 Sittlichkeit。當黑格爾技術性地寫作時，他區分了二者，雖然二者都是“ 道德”的意思。

一旦區分，前者是指主觀的或個人的“道德”，即意識， 而後者是指“ 倫理生活”，客觀的及社會的，即在良心上與風俗或 已有的體制和諧地生活在一起。這一區分在《美學》中很少被採用。幾乎黑格爾用到 sittlich的每個地方在英譯中都會用帶有括弧的“道德”表示。

7. Unmittelbar，也是常用到的詞，一般譯作“ 直接地”或“ 徑直地”。在任何情況下，這都與時間無關，而意味著“ 不帶有仲介”，或 “ 沒有插入任何東西”，或指起始的東西，在其潛在的特性成為明晰之前，而達至明晰需要經由上面所說到的否定的過程。


8. Gesetzt 是黑格爾最喜歡的詞語之一。它一般指“ 放”或 “ 設置”，或“ 放下”，但有時我不得不跟從其他譯者，採用很尷尬的“ 設定”（posited）一詞。

黑格爾用 它來指“ 被給予的現實”，即上文所提到的意義。有時它可以與英語“ 兌現“（cashed）類比，比如，給隱喻所要傳達的意味一個簡單明瞭的意義。


9. Sinnlich ——“ 感覺的”（sensuous）代表了黑格爾的意義，但是在很多語境中，作為英語它是不自然的，“可感知的”（perceptible）偶然也被用 到。

“感覺的”是于“理智”相獨立的。一個感覺的人在黑格爾的意義上，就是一個使用他的五官，或“感知”而非“思考”的人。


10. Absolut——英譯為“ 絕對”，當它是名詞時則大寫，“ 絕對理念”，“ 絕對意義”，“ 絕對概念”，這些都出現在《美學》之中，它們在大多數語境中至少是作為上帝的同義詞。


11. Geist指“心靈”或 “ 精神”。我在絕大多數地方都使用“ 精神”，除了在某些語境要求下，會使用“ 心靈”，這樣就不會混淆。“ 精神”具有宗教的寓意，黑格爾給予其極高的重要性。對於他來說，人類的“心靈”乃是“主之光”。

http://www.marxists.org/reference/archive/hegel/works/ae/contents.htm

http://jus.pku.edu.cn/bbs/read.php?tid=3092

朱光潛譯 : 黑格爾--美學 Knox

Knox譯 Hegel 美學 前言
G.W.F. Hegel (edited by Hotho) “ Aesthetics: Lectures on Fine Art,” Vol. 1
Translated: by T. M. Knox, 1973.

黑格爾的術語 雖然讓人難以接近，不過在其晚年出版的著作中，他的術語是精確而嚴格的，但是在這裏（ 這本書——指《美學》）並非如此。那些並不懂得這些術語的 人或許並不難跟上黑格爾的思路，然而，這卻為翻譯者製造了巨大的困難。

或許某一天，那些用英語思維的人會重新思考黑格爾的哲學及 其術語，並將其全部翻譯成 英語——如果需要，黑格爾所謂“ 思辨 ”，即真正的哲學思維也可能被翻譯成由經驗主義所提供框架的語言。但是，直到那一天到來之前，我們只能嘗試著去接受並 解釋黑格爾的術語及在其中所表達的觀點。

所以接下來的部分集中於：（a）黑格爾的基本觀點。

以及（b）對於一些他的術語的翻譯，這或許能給還不怎麼熟悉他 著作的讀者提供一些幫助。不幸的是，黑格爾自己的導論部分也非常晦澀，因為許多在導論中所提到的事只能由隨後所提供的例證和說明來廓清。

（a） 黑格爾的哲學是一種唯心主義（或稱作“ 觀念論 ”）的形式。在他看來，最終現實（real）的東西（或者，用他的術語來說，那真實的東西 [what is actual ]）是自我認識的精神自身。

這並不是否認世界的現實（reality），否認我們在世界上的生活，或者否認我們自身作為感性存在，而是說，雖 然這些都是現實（real），但是它們並不是自在及自為的現實的（in and by themselves actual）。

真實的東西並非現實東西，而是理想的東西，黑格爾的觀點可以在他自己悖論性的方式中表達出來，即是說，理想比現實更為真實。理想是概念和 現實的合題，或者說，在藝術中，是意義和形態的綜合。合題就是黑格爾所謂的理念（ Idea）。“ 在感性形式中存在的理念就是理想，即是‘美’，它自身是含 蓄的（ implicit）真理。”

（G. R. G. Mure: The Philosophy of Hegel, London, 1965, p. 185）一個殘廢的人是真實的，但是，因為殘廢，就不是充分“ 具體化”（embodiment）或 “ 實現”，或是概念或人本質性的“實在”（existence），從而就不是“ 真實的”（actual）。

黑格爾的理念從根本上來源自柏拉圖的“ 形式”或 “ 理念”，但是二者區別在於，前者是是概念與現實的結合。它（ 指理念）不僅是一種“ 理想”，黑格爾或許會說，它沒有能力去存在。[ it is not so impotent as not also to exist.]

概念與 現實的全然相合在自然，甚或在人類之中被發現，因為它們都 是軀體或感性存在。這是由於互相外在的事物無法全然與概念或範疇相合，就像思維那樣形成一種內在地關聯的整體。

只有當人類的意識提升到作為精神的自我意識 時，在普遍與特殊、主體與客體、理想與現實，神與人的對立，最終才會在一種具體的統一體中取得和解。在理智的水準上，知識與事實作為普遍與特殊是互相對立 的，但是，當被認識的事實（ fact）是人類精神自身時，認知者和被認知的東西成為了一個整體，在其中，二者的差異並沒有被檫去，而是保留及被仲介了，或 者說和解了。

我們需要特別關注這一點：人關於他自身作為精神的知識一條基本的路線是，通過他關於並非他真實（ true）自我的知識，即， 通過那對立於他的人（即，自然的），或對立於他的個體（即，國家的）之知識和經驗，經由外在于他的對手或物件反射到自身。

黑格爾特別喜歡這個隱喻。眼睛只 有通過鏡子中的反射才能看到自己。意識通過意識到物件而意識到自己，並從物件中反射回自身。

所有這一切的背景是神學的（ 無論如何可算是黑 格爾的神學）：首先，神認為那特殊化的，具現的，具有形態的思想或概念是自然與人。由於認識了這些概念，人開始認識他自身的本質，並意識到自身乃是自我意 識及自我認識的精神。依照黑格爾的闡釋，在一些歐洲宗教中，這同時是一種與上帝同在於一個具體的統一體中的意識，這意識不會作為偶然事件在上帝那裏消失。

邏 輯-神學的進程在宗教的特性中獲得形態，黑格爾特別以基督教為例：神，無限精神，僅僅因為他在人（肉身）特殊化或具體化他自身，才是精神。

作為人，他承受 著現世所有的命運之痛，直到被釘上十字架的“無限悲痛”，但是他在復活中從死亡中升騰起來，並在升天中獲得榮譽。在無限精神與 作為精神的自身融為一體前， 它必須在有限中具體化或特殊化，承受自我分割的痛苦（ 有限精神死亡的殘酷），只有如此，才能提升到自我意識和無限精神。

由此可見，否定， 作為無限之對立與取消的有限，是無限精神自身的一個必然因素或“環節”。肉身化是必然的。為了成為無限精神，在最初它是潛在地（ implicitly）無 限的，精神必須否定自身，將自身設置為有限，從而，再否定這一否定（即“ 無限否定”），從復活與飛升以達至具體的無限性。具體是因為通過成為特殊以及變得 豐富而得以完成，從無限中而出，並仍然自在地領會這一無限。

矛盾（ 或否定）乃是必然的觀點，以及同樣必然的對這一赤裸裸的對立之超越，以 肯定來和解否定，乃是理性區別於知性的特權。正在這裏，康得的區分赫然在目。

Verstand 及其派生詞由大寫的“ 知性”（Understanding） 來翻譯。在別處，Verstand是“ 理智的”，而verstandig在一些建築學的語境中被翻譯為“數學的”。

對於黑格爾來說，知 性，或者科學理智的要點，乃是對立和矛盾是絕對的。普遍（比如，一個自然的物種）與特殊是無關的（普遍的“ 蘋果”抽象于所有現實的蘋果，並無涉于現實的蘋 果），這是所有科學的基本特點。（這裏的“ 科學”在現代英語的意義上使用，即，“ 科學”區別於“ 藝術”。

在黑格爾 Wissenschaft 的意義上，則並 沒有這一區分，除非特別指出，他所謂“科學”指“哲學”或理性的程式，而非知性的程式 ）。理性並不關心林納分類中的屬和種類，而僅僅關心自然生命概念或本 質被特殊化的範疇。對於這些範疇，黑格爾在他的《自然哲學》中進行了說明。

所有自然中的事物都是有限的，被其他事物所束縛。但是精神是無 限的。無限的概念經常在黑格爾的演講中（ 即指本書《美學》）出現，它需要一些說明。一種總是不確定地延長的直線就是黑格爾所謂“ 壞”的無限性形象；真正的 無限更應是一個圓圈，即一條並非不確定地向前，而是回到自身的線。

無限對於黑格爾來說，並不是無邊無際，而是自我束縛的。作為自我意識的精神是無限的，因為在自我意識中，主體和客體相符合了。

僅僅是意識的話，它就被同樣是意識，並且有限的物件所限制了。在自我意識之中，這一限制消失了。

石頭構成了一個石 塚，並在石塚中具有一種統一體，但是這僅僅是一種抽象和有限的統一體；石頭與石頭之間還是互不相干，當它們被集合到一起時，成為石塚或仍然是在山腰上碎成 一塊塊，還是互不相干，並沒有得到改變。

愛人的統一體則不同；這是一種具體而無限的統一體，因為他們的每一方對於對方來說都是必然的，他是他只是因為另一 方的存在；他們愛的統一體是他們存在的構成。

http://jus.pku.edu.cn/bbs/read.php?tid=3092

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 61 )

page 61.

1. There is nothing new under the sun. But this is not so with the sun of the spirit. It movement and progression DO NOT repeat themselves, for the CHANGING aspect of the spirit as it passes through endlessly varying forms is essentially progress.

2. This progress is evident even when the national spirit destroys itself by the NEGATIVITY if its thought, because its knowledge, its thinking apprehension of being, is the source and matrix from which a NEW form -- and indeed a higher form, whose principle both CONSERVES and TRANSFIGURES it -- emerges.

3. Each determinate form which the spirit assumes does not simply FADE away naturally with the passage of time, but is preserved in the SELF-DETERMINING, SELF-CONSCIOUSNESS activity of the self-consciousness. Since this preservation is an activity of thought, it is both a CONSERVATION and a TRANSFIGURATION.

4. Individuals withdraws into themselves and pursue their own ends, and this, as already remarked, is the nations' undoing: each individual sets himself his OWN ENDS as his PASSION dictate.

page 61-62.
5. Division contains and carries with it the need for Unification, because the spirit is itself ONE. It is a living thing, and is powerful enough to CREATE the unity it requires.


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李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 60 )

page 60
1. In a moribund state such as this, a nation may ever prosper, although it no longer participates in the life of the Idea.

2. Transience ( 稍縱即逝 ) of everything may well distress us, but in a profounder sense, we realise that it is necessary in relation to the higher Idea of the spirit.

3. the individual national spirit is subject to transience. it perishes, loses its world-historical significance, and ceases to be the bearer of he highest concept the spirit has formed of itself.

4. But since the nation is a universal, a collective, a further determinant comes into play.

5. As a collective, the national spirit exists for itself; this also means that the universal aspect of its existence may assume a role of OPPOSITION (對立 ).
Its NEGATIVE (否定的 ) side manifests itself; thought rises above the nations' immediate functions.

6. But there is a further category beyond that of transience, for death is followed by new life.


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====

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地產匪徒 ! !

1. 地產財閥之罪惡，可謂滔天。善業之中，放生最大；惡業之中，殺業最大。殺業之中，以傷殺性靈為最大。

2. 將人愚弄驅策，使其過勞工作而不給予合理報酬，又以地產炒賣壓榨其所得，也業務壟斷消滅其謀生門路，使其供少數大僱主集團虐待而不懂得抗爭，

3. 再收買高官，杜啞傳媒，矇蔽學校，摧折正氣，使全城之人如行尸走肉，精神流離失所，比鬼魂中陰身，還要無知無覺，是謂傷殺性靈。殺靈之罪，甚於殺生。

4. 殺業之中，殺未生之罪，為次大。所謂未生，是將來的眾生。將人心敗壞，以樓房為私業之念，破壞鄉郊水土，令這一代人無法接觸自然，令下一代人無法享有水土之利，令諸種生物絕命而無法繁衍，是殺未生之罪。

5. 第二個殺未生之罪，是妨礙民主發展。

Schiller 席勒 : LETTERS ON THE AESTHETIC EDUCATION OF MAN ( 審美教育書簡 )

Schiller 席勒 : LETTERS ON THE AESTHETIC EDUCATION OF MAN ( 審美教育書簡 )
LETTER VI.

Have I gone too far in this portraiture of our times? I do not anticipate this stricture, but rather another—that I have proved too much by it. You will tell me that the picture I have presented resembles the humanity of our day, but it also bodies forth all nations engaged in the same degree of culture, because all, without exception, have fallen off from nature by the abuse of reason, before they can return to it through reason.


But if we bestow some serious attention to the character of our times, we shall be
astonished at the contrast between the present and the previous form of humanity,
especially that of Greece. We are justified in claiming the reputation of culture and refinement, when contrasted with a purely natural state of society, but not so comparing ourselves with the Grecian nature.


For the latter was combined with all the charms of art and with all the dignity of wisdom, without, however, as with us, becoming a victim to these influences. The Greeks have put us to shame not only by their simplicity, which is foreign to our age; they are at the same time our rivals, nay, frequently our models, in those very points of superiority from which we seek comfort when regretting the unnatural character of our manners.


We see that remarkable people uniting at once fulness of form and fulness of substance, both philosophizing and creating, both tender and energetic, uniting a youthful fancy to the virility of reason in a glorious humanity.


At the period of Greek culture, which was an awakening of the powers of the mind, the senses and the spirit had no distinctly separated property; no division had yet torn them as under, leading them to partition in a hostile attitude, and to mark off their limits with precision. Poetry had not as yet become the adversary of wit, nor had speculation abused itself by passing into quibbling.


In cases of necessity both poetry and wit could exchange parts, because they both honored truth only in their special way. However high might be the flight of reason, it drew matter in a loving spirit after it, and while sharply and stiffly defining it, never mutilated what it touched.


It is true the Greek mind displaced humanity, and recast it on a magnified scale in the glorious circle of its gods; but it did this not by dissecting human nature, but by giving it fresh combinations, for the whole of human nature was represented in each of the gods. How different is the course followed by us moderns!


We also displace and magnify individuals to form the image of the species, but we do this in a fragmentary way, not by altered combinations, so that it is necessary to gather up from different individuals the elements that form the species in its totality. It would almost appear as if the powers of mind express themselves with us in real life or empirically as separately as the psychologist distinguishes them in the representation.


For we see not only individual subjects, but whole classes of men, uphold their capacities only in part, while the rest of their faculties scarcely show a germ of activity, as in the case of the stunted growth of plants.


I do not overlook the advantages to which the present race, regarded as a unity and in the balance of the understanding, may lay claim over what is best in the ancient world; but it is obliged to engage in the contest as a compact mass, and measure itself as a whole against a whole. Who among the moderns could step forth, man against man, and strive with an Athenian for the prize of higher humanity.


Whence comes this disadvantageous relation of individuals coupled with great advantages of the race? Why could the individual Greek be qualified as the type of his time; and why can no modern dare to offer himself as such? Because all-uniting nature imparted its forms to the Greek, and an all-dividing understanding gives our forms to us.


It was culture itself that gave these wounds to modern humanity. The inner union of human nature was broken, and a destructive contest divided its harmonious forces directly; on the one hand, an enlarged experience and a more distinct thinking necessitated a sharper separation of the sciences, while, on the other hand, the more complicated machinery of states necessitated a stricter sundering of ranks and occupations.


Intuitive and speculative understanding took up a hostile attitude in opposite fields, whose borders were guarded with jealousy and distrust; and by limiting its operation to a narrow sphere, men have made unto themselves a master who is wont not unfrequently to end by subduing and oppressing all the other faculties.


Whilst on the one hand a luxuriant imagination creates ravages in the plantations that have cost the intelligence so much labor; on the other hand, a spirit of abstraction suffocates the fire that might have warmed the heart and inflamed the imagination.


This subversion, commenced by art and learning in the inner man, was carried out to fulness and finished by the spirit of innovation in government. It was, no doubt, reasonable to expect that the simple organization of the primitive republics should survive the quaintness of primitive manners and of the relations of antiquity.


But, instead of rising to a higher and nobler degree of animal life, this organization degenerated into a common and coarse mechanism. The zoophyte condition of the Grecian states, where each individual enjoyed an independent life, and could, in cases of necessity, become a separate whole and unit in himself, gave way to an ingenious mechanism, when, from the splitting up into numberless parts, there results a mechanical life in the combination.


Then there was a rupture between the state and the church, between laws and customs; enjoyment was separated from labor, the means from the end, the effort from the reward.


Man himself, eternally chained down to a little fragment of the whole, only forms a kind of fragment; having nothing in his ears but the monotonous sound of the perpetually revolving wheel, he never develops the harmony of his being, and instead of imprinting the seal of humanity on his being, he ends by being nothing more than the living impress of the craft to which he devotes himself, of the science that he cultivates.


This very partial and paltry relation, linking the isolated members to the whole, does not depend on forms that are given spontaneously; for how could a complicated machine, which shuns the light, confide itself to the free will of man? This relation is rather dictated, with a rigorous strictness, by a formulary in which the free intelligence of man is chained down. The dead letter takes the place of a living meaning, and a practised memory becomes a safer guide than genius and feeling.


If the community or state measures man by his function, only asking of its citizens memory, or the intelligence of a craftsman, or mechanical skill, we cannot be surprised that the other faculties of the mind are neglected for the exclusive culture of the one that brings in honor and profit.


Such is the necessary result of an organization that is indifferent about character, only looking to acquirements, whilst in other cases it tolerates the thickest darkness, to favor a spirit of law and order; it must result if it wishes that individuals in the exercise of special aptitudes should gain in depth what they are permitted to lose in extension.


We are aware, no doubt, that a powerful genius does not shut up its activity within the limits of its functions; but mediocre talents consume in the craft fallen to their lot the whole of their feeble energy; and if some of their energy is reserved for matters of preference, without prejudice to its functions, such a state of things at once bespeaks a spirit soaring above the vulgar.


Moreover, it is rarely a recommendation in the eye of a state to have a capacity superior to your employment, or one of those noble intellectual cravings of a man of talent which contend in rivalry with the duties of office. The state is so jealous of the exclusive possession of its servants that it would prefer—nor can it be blamed in this—for functionaries to show their powers with the Venus of Cytherea rather than the Uranian Venus.


It is thus that concrete individual life is extinguished, in order that the abstract whole may continue its miserable life, and the state remains forever a stranger to its citizens, because feeling does not discover it anywhere. The governing authorities find themselves compelled to classify, and thereby simplify the multiplicity of citizens, and only to know humanity in a representative form and at second-hand.


Accordingly they end by entirely losing sight of humanity, and by confounding it with a simple artificial creation of the understanding, whilst on their part the subject-classes cannot help receiving coldly laws that address themselves so little to their personality.


At length, society, weary of having a burden that the state takes so little trouble to lighten, falls to pieces and is broken up—a destiny that has long since attended most European states. They are dissolved in what may be called a state of moral nature, in which public authority is only one function more, hated and deceived by those who think it necessary, respected only by those who can do without it.


Thus compressed between two forces, within and without, could humanity follow any other course than that which it has taken? The speculative mind, pursuing imprescriptible goods and rights in the sphere of ideas, must needs have become a stranger to the world of sense, and lose sight of matter for the sake of form.


On its part, the world of public affairs, shut up in a monotonous circle of objects, and even there restricted by formulas, was led to lose sight of the life and liberty of the whole, while becoming impoverished at the same time in its own sphere.


Just as the speculative mind was tempted to model the real after the intelligible, and to raise the subjective laws of its imagination into laws constituting the existence of things, so the state spirit rushed into the opposite extreme, wished to make a particular and fragmentary experience the measure of all observation, and to apply without exception to all affairs the rules of its own particular craft.


The speculative mind had necessarily to become the prey of a vain subtlety, the state spirit of a narrow pedantry; for the former was placed too high to see the individual, and the latter too low to survey the whole. But the disadvantage of this direction of mind was not confined to knowledge and mental production; it extended to action and feeling.


We know that the sensibility of the mind depends, as to degree, on the liveliness, and for extent on the richness of the imagination. Now the predominance of the faculty of analysis must necessarily deprive the imagination of its warmth and energy, and a restricted sphere of objects must diminish its wealth.


It is for this reason that the abstract thinker has very often a cold heart, because he analyzes impressions, which only move the mind by their combination or totality; on the other hand, the man of business, the statesman, has very often a narrow heart, because, shut up in the narrow circle of his employment, his imagination can neither expand nor adapt itself to another manner of viewing things.


My subject has led me naturally to place in relief the distressing tendency of the
character of our own times and to show the sources of the evil, without its being my
province to point out the compensations offered by nature. I will readily admit to you that, although this splitting up of their being was unfavorable for individuals, it was the only open road for the progress of the race.


The point at which we see humanity arrived among the Greeks was undoubtedly a maximum; it could neither stop there nor rise higher. It could not stop there, for the sum of notions acquired forced infallibly the intelligence to break with feeling and intuition, and to lead to clearness of knowledge. Nor could it rise any higher; for it is only in a determinate measure that clearness can be reconciled with a certain degree of abundance and of warmth.


The Greeks had attained this measure, and to continue their progress in culture, they, as we, were obliged to renounce the totality of their being, and to follow different and separate roads in order to seek after truth.


There was no other way to develop the manifold aptitudes of man than to bring them in opposition with one another. This antagonism of forces is the great instrument of culture, but it is only an instrument: for as long as this antagonism lasts man is only on the road to culture.


It is only because these special forces are isolated in man, and because they take on themselves to impose all exclusive legislation, that they enter into strife with the truth of things, and oblige common sense, which generally adheres imperturbably to external phenomena, to dive into the essence of things.


While pure understanding usurps authority in the world of sense, and empiricism attempts to subject this intellect to the conditions of experience, these two rival directions arrive at the highest possible development, and exhaust the whole extent of their sphere.


While, on the one hand, imagination, by its tyranny, ventures to destroy the order of the world, it forces reason, on the other side, to rise up to the supreme sources of knowledge, and to invoke against this predominance of fancy the help of the law of necessity.


By an exclusive spirit in the case of his faculties, the individual is fatally led to error; but the species is led to truth. It is only by gathering up all the energy of our mind in a single focus, and concentrating a single force in our being, that we give in some sort wings to this isolated force, and that we draw it on artificially far beyond the limits that nature seems to have imposed upon it.


If it be certain that all human individuals taken together would never have arrived, with the visual power given them by nature, to see a satellite of Jupiter, discovered by the telescope of the astronomer, it is just as well established that never would the human understanding have produced the analysis of the infinite, or the critique of pure reason, if in particular branches, destined for this mission, reason had not applied itself to special researches, and it, after having, as it were, freed itself from all matter, it had not, by the most powerful abstraction given to the spiritual eye of man the force necessary, in order to look into the absolute.


But the question is, if a spirit thus absorbed in pure reason and intuition will be able to emancipate itself from the rigorous fetters of logic, to take the free action of poetry, and seize the individuality of things with a faithful and chaste sense?


Here nature imposes even on the most universal genius a limit it cannot pass, and truth will make martyrs as long as philosophy will be reduced to make its principal occupation the search for arms against errors.


But whatever may be the final profit for the totality of the world, of this distinct and special perfecting of the human faculties, it cannot be denied that this final aim of the universe, which devotes them to this kind of culture, is a cause of suffering, and a kind of malediction for individuals.


I admit that the exercises of the gymnasium form athletic bodies; but beauty is only
developed by the free and equal play of the limbs. In the same way the tension of the isolated spiritual forces may make extraordinary men; but it is only the well-tempered equilibrium of these forces that can produce happy and accomplished men. And in what relation should we be placed with past and future ages if the perfecting of human nature made such a sacrifice indispensable?


In that case we should have been the slaves of humanity, we should have consumed our forces in servile work for it during some thousands of years, and we should have stamped on our humiliated, mutilated nature the shameful brand of this slavery—all this in order that future generations, in a happy leisure, might consecrate themselves to the cure of their moral health, and develop the whole of human nature by their free culture.


But can it be true that man has to neglect himself for any end whatever? Can nature snatch from us, for any end whatever, the perfection which is prescribed to us by the aim of reason?


It must be false that the perfecting of particular faculties renders the sacrifice
of their totality necessary; and even if the law of nature had imperiously this tendency, we must have the power to reform by a superior art this totality of our being, which art has destroyed.

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 59 )

Hegel's Clock 時鐘--營運感

1. The natural death of the national spirit may take the form of political STAGNATION, or what we call HABIT.

2. The CLOCK is wound up and runs automatically. HABIT is an activity with nothing to OPPOSE ( 對立 ) it; it retains only the formal property of temporal continuity, and the depth and richness of its end no longer be expressed.

3. It is, so to speak, a superficial and sensuous kind of existence whose profounder significance has been FORGOTTEN. Thus both individuals and nations DIE a natural death.

4. And even if the latter live on, the existence is DEVOID of life and interest; their institutions have become superfluous. because the needs which created them have been satisfied, and nothing remains but political STAGNATION and BOREDOM.

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李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 59 )

page 59 Hegel's clock--natural death

1. it may also be that the nation has relinquished ( 放棄; 撤出; ) certain aspect of its end and contented (滿足的) itself with more LIMITED aims.

2. Even if its imagination transcended these limits, it nevertheless ABANDONED its wider objectives if no opportunity of realising them presented itself, and restricted itself to what reality PERMITTED.

3.It then lives on with the satisfaction of having achieved its end, FALLS INTO FIXED HABITS which are now devoid of life, and thus moves gradually on towards its natural DEATH.

4. Its greatest and highest interest has VANISHED out of its life; for no interest is possible without some kind of OPPOSITION.

-- to live in harmony as an In-itself statically. . . ! !

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李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 58-59 )

page 58.

1.I am interested in something only in so far as it is still out of my reach, or is necessary to some purpose which I have NOT YET fulfilled.

2. Since it is a living, its business is to BRING FORTH, to PRODUCE, and to REALISE itself. This involves an OPPOSITION ( 對立 ) in so far as reality does NOT match its concept, or in so far as its inner concept has not yet become conscious of itself.

page 59.

3. But as soon as the spirit has given itself an objective life, as soon as it has fully worked out its concept and put it into practice completely, it reaches a stage of self-indulgence ( 自我放縱; 任性 )which is NO LONGER activity but an unrestrained self-abandon ( 自我放棄 ).

====

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 56-58 )

p.56
1. The spirit ,as it advances towards its realisation, towards SELF-SATISFACTION and SELF-KNOWLEDGE, is the sole motive force behind all the deeds and aspirations of the nation.

2. In its active operations, the national spirit at first knows only the ENDS of its determinate reality, but not its own nature.

page 57.

3. The universal property of spirit is that it ACTUALISES those determinants which it possesses it itself.

4. This can also be interpreted in a subjective sense, in which case we call what the spirit is in itself its DISPOSITION; and when this disposition has been ACTUALISED, we speak instead of its QUALITIES and ABILITIES.

page 58

5. The character of the nation is that of its deeds, for the deeds represent the end it PURSUES.

--to follow the nation's spirit, to assimilate

6.The spirit 's acts are of an essential nature; it MAKES itself in reality what it already is in itself, and is therefore its OWN deed or creation. In this way, it BECOMES its OWN object, and has its OWN existence before it.

===

quoted from " F. Schiller 『審美教育書簡』讀後心得 "
席勒對人的基本看法：

(2)因此就產生了對人的兩種相反的要求，同時也是感性和理性兼而有之的天性的兩項基本原則。

第一項法則要求絕對的實在性，人必須把凡是形式的東西轉化為世界，使他的一切天稟表現為現象；第二項法則是要求絕對的形式性，他必須把一切內在的東西外化，給一切外在的東西加上形式。（註十六）席勒認為這兩項要求可以推動我們去實現它們各自的對象，所以它們勢力，或是衝動。


前項要求可稱為感性衝動（sinnlicher Trieb ; sensuous impulse），後者則稱為形式衝動（Formtrieb ; formal impulse）。感性衝動是由人的物質存在或是說 感性天性而產生的，它的職責就是把人放在時間的限制中，使人變成物質。


人的天稟本來是內在未顯的，經由感性衝動的作用才得以發揮出來，但也因此使人天稟中原有的無限性受到了限制，人的「狀態」成為了量度的單位。


至於形式衝動，則是來自於人的絕對存在，或是說人的理性天性，它竭力使人獲得自由，使人的各種不同表現得以一致，在千變萬化的狀態中保住人的位格。因此，形式衝動所下達的命令是揚棄時間的永恆性的命令，它可以建立法則。


http://web.ed.ntnu.edu.tw/~ycfang/bookreview(schiller).htm

福星小子 (うる星やつら) (Urusei Yatsura) OP1

福星小子 (うる星やつら) (Urusei Yatsura) OP1
http://www.youtube.com/watch?v=2XkhhAP02tA&feature=related

福星小子 (うる星やつら) (Urusei Yatsura) ED1
http://www.youtube.com/watch?v=cvdeg5b3gYw&feature=related

福星小子 (うる星やつら) (Urusei Yatsura) ED7
http://www.youtube.com/watch?v=bKEp52xz1cY

[科学忍者隊ガッチャマンⅡ ED]]明日夢みて.mpg
http://www.youtube.com/watch?v=z7oWB-XCGis&feature=related

うる星やつら OP&ED全集 1/3
http://www.youtube.com/watch?v=S9Xg7CHq5m0&feature=related

urusei yatsura ED「宇宙は大ヘンだ」 FULL
http://www.youtube.com/watch?v=uOkiPs5HtIY&feature=related

光速電神 亞視港版歌詞

光速電神 亞視港版歌詞

YAYAYA YAYAYA YAYAYA YAYAYA

惡霸你休想得到一寸土, 難做到 ! 難做到 ! 難做到 ! 難做到 !
休想可將我踢倒, 毅力至高.

千秋基業, 怎可任你擺佈, 仇恨無數, 我要聲討 !

今日鬥爭, 他日願望有信心, 為鐵血普及眾生, 做 ! 做 ! 做 ! 肝膽戰士.

誰懼血染腥風? 我要陷陣再衝鋒.
決勝負, 生死與共, 不可回頭朝血路.
神速, 電光, 戰意決勝無遲疑.
虔誠求上主, 自衛者, 今雪恥 ! !

三台機、六種變型 : shiki

ie : 合體方法很簡單，就是三台大同小異機械人分別拆開再組合，以不同排列方式做成不同組合，主力的組合方式為「 黑藍紅」( 由上至下)，地上戰優化的合體，此組合可使用由分體前三機的小劍組合而成神劍乙把，是主力合體模式。

http://www.youtube.com/watch?v=hds2elCJrfY&feature=player_embedded

http://www.oldcake.net/forumdisplay.php?fid=220&page=1
ＡＬＢＥＧＡＳ　ＯＰ　ＥＤ
http://www.youtube.com/watch?v=yLEbV_tEg2Q&feature=related

經典考古 之《光速電神 阿貝格斯》
http://shadowzo.mysinablog.com/index.php?op=ViewArticle&articleId=2163005

MS5220 Management Science Week 3 Assignment

MS5220 Management Science week 3 assignment
Schiller 席勒 : 審美教育書簡
#42
Q1. the food Rex grocery store sells 3 brands of milk in half-gallon cartons --- i) its own brand, ii)a local dairy brand, and iii) a national brand.

The profit from its own brand is $0.97 per carton, the profit from the local dairy brand is $0.83 per carton, and the profit from the national brand is $0.69 per carton.

The total refrigerated shelf space alloted to half-gallon cartons of milk is 36 square feet per week. A half-gallon carton takes up 16 square inches of shelf space.

The store manager knows that each week Food Rex always sells more of the national brand than the local dairy brand and its own brand combined AND at least 3 times as much of the national brand as its own brand.

In addition, the local dairy can supply only 10 dozen cartons per week. The store manager wants to know HOW MANY half-gallon cartons of EACH brand to stock each week in order to maximize profit.

===
#43
Q2.

a) If Food Rex in the preceding problem could increase its shelf space for half-gallon of milk, HOW MUCH would profit increase per carton?

b) If Food Rex could get the local dairy to increase the amount of milk it could supply each week, would it increase profit ( why?) ans: NO

c) Food Rex is considering discounting its own brand in order to increase sales.
If it does so it would decrease the profit margin for its own brand to $0.86 per carton, but it would cutthe demand for the national brand relative to its own brand ih half.

discuss whether the store should implement the price discount. (hint: resolve the revised model with the computer ).
===
#26
Q3.

#26 Q3.

The Nor folk Feed ( 飼料) company makes a feed ( 飼料) mix from 4 ingredients -- i) oats, ii) corn, iii) soybeans, and iv) a vitamin supplemtnt.

The company has 300 pounds of oats, 400 pounds of corns, 200 pounds of soyneans, and 100 pounds of vitamin supplement available for the mix.

The company has the followling recipe for the mix.

--At least 30% of the mix must be soybeans
--At least 20% of the mix must be the vitamin supplement
--The ratio of corn to oats CANNOT exceed 2 to 1 (ratio 2:1)
--The amount of oats CANNOT exceed the amount of soybeans
--The mix must be at least 500 pounds

A pound of oats costs $0.5;
A pound of corn $1.2;
A pound of soybeans, $0.6; and
a pound of vitamin supplement, $2.00

The feed ( 飼料) company wants to know the number of pounds of each ingredient to put in the mix in order to minimize cost.

a) formulate a lineat programming model for this problem.
b) solve the model using the computer (using Excel, R, or Octave )

c) Using OLNY the sensitivity analysis report you obtained in doing (b) above and WITHOUT re-solving the problem with the Excel Solver, answer ( with brief explanation ) the following questions :

i) If soybean availability changes from 200 to 198 pounds, what would be the change in the optimal objective function value? (ans: 420 + (-2 * -1.3)) = 2.6. Profit is increased by $2.6)

ii) if soybean availability changes from 200 to 202 pounds, what would be the change in the optimal objective function value? ( ans : I don't know)

黃毓民頻道230集 - 第6節.wmv (18 Sept 2010 )
http://www.youtube.com/watch?v=w0J3hDNs1yU&feature=youtube_gdata

まちぶせ　石川ひとみ
http://www.youtube.com/watch?v=eS-rIMs2jhA&feature=related

林天蔚 : 隋唐史新論, 香港, 學津書店有貨
香港人要有匪氣。香港既已回歸中共，要與中共糾纏，港府和香港人必要時就要耍出一股匪氣 ( r-mindset)。香港人要有匪氣。

狙擊《十八仝人》　梁穎禮被控@蘋果日報 ( 2010年 09月16日)
http://hk.apple.nextmedia.com/template/apple/art_main.php?iss_id=20100916&sec_id=4104&subsec_id=11867&art_id=14455414

http://fm101hk.org/blog/

Schiller ( 席勒 ) 對人的基本看法：

(1)人具有理性與感性兼而有之的天性。席勒認為我們可以在人的身上分辨出兩個因素，一是持久不變的 「 位格」（Person ; person），另一則是經常變化的「 狀態」（ Zustand ; condition）。（註十五 ）

人不是絕對的存在（ 只有在純對存在一種的身上，位格與狀態才是同一的）而是有限的存在，但人亦有人之所以為人的地方，這個就是人性中不變的地方。

「『 位格』是在永遠保持恆定的自我中顯示自我的，而且只在這種永遠保持恆定的自我中顯示自己，它是不能變的，它不可能在時間中開始；相反，倒是時間必須在它之中開始，因為變化必須以一個保持恆定的東西為根據。」那麼人為什麼還有「 狀態」的變化呢？

因為人不是永恆的，既不是永恆的，就有時間的變化。「 一切狀態，一切特定的存在都是在時間中形成的；況且人又有知覺，可以接受在空間上外於其身的各種物質材料，因此「人只有在變化時他才存在」，這是指狀態的「實在性」而言。

頗類似康德的名言：「 無內容的思想是空的，無概念的直觀是瞎的。」席勒亦以此認識論上的標準來敘述「 位格」與「 狀態 」之間的關係。

他認為人的位格若脫離了一切感性材料，就不過只是一種有無限外顯可能性的天稟，在不觀照，不感覺的情況下，人只不過是形式和空洞的功能。

在另一方面來說，人要是只有「狀態」，或是說人的感性與 理性完全孤立，那他就僅是在感覺、在渴求，他就只不過是世界（ 即完全被動，而無創造的主動性）。

所以為了不只是世界，人必須給物質加上形式；為了不只是成為形式，人必須把自身天稟變成現實。在形式轉化為現實的時候，人要創造時間；要給物質加上形式，人就得再揚棄時間。

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 54-55 )

page 54

1. Given this abstract definition, we can say that world history is the record of the spirit's EFFORT to attain knowledge of what it is in itself.

2. The Germanic nations, with the rise of Christianity, were the first to realise that man is by nature FREE, and that FREEDOM of the spirit is his very essence.

3. World history is the progress of the consciousness of FREEDOM -- a progress whose necessity it is our business to comprehend.

4. ... Our own knowledge that ALL men as suce are FREE, and that man is by nature FREE.

page 55

5. The spirit's consciousness of its freedom ( which is the precondition of the reality of this freedom) has been defined as spiritual reason in its determinate form, hence as the destiny of the spiritual world, and --

since the latter is the substantial world and the physical world is subordinated to it ( or in speculative terminology) as the ULTIMATE END of the world in general.

6. For freedom in itself carries with it the infinite necessity of attaining consciousness -- for freedom, by definition, is self-knowledge-- and hence of realising itself : it is itself the end of its OWN operation, and the sole end of the spirit.

The substance of the spirit is FREEDOM.

Schiller 席勒 : 審美教育書簡

Schiller 席勒 : 審美教育書簡

LETTER 20

1. That freedom is an active and not a passive principle results from its very conception; but that liberty itself should be an effect of nature (taking this word in its widest sense), and not the work of man, and therefore that it can be favored or thwarted by natural means, is the necessary consequence of that which precedes.

2. It begins only when man is complete, and when these two fundamental impulsions have been developed. It will then be wanting whilst he is incomplete, and while one of these impulsions is excluded, and it will be re-established by all that gives back to man his integrity.

3. Thus it is possible, both with regard to the entire species as to the individual, to remark the moment when man is yet incomplete, and when one of the two exclusions acts solely in him. We know that man commences by life simply, to end by form; that he is more of an individual than a person, and that he starts from the limited or finite to approach the infinite.

4. The sensuous impulsion comes into play therefore before the rational impulsion, because sensation precedes consciousness; and in this priority of sensuous impulsion we find the key of the history of the whole of human liberty.

5. There is a moment, in fact, when the instinct of life, not yet opposed to the instinct of form, acts as nature and as necessity; when the sensuous is a power because man has not begun; for even in man there can be no other power than his will. But when man shall have attained to the power of thought, reason, on the contrary, will be a power, and moral or logical necessity will take the place of physical necessity.

6. Sensuous power must then be annihilated before the law which must govern it can be established. It is not enough that something shall begin which as yet was not; previously something must end which had begun. Man cannot pass immediately from sensuousness to thought. He must step backwards, for it is only when one determination is suppressed that the contrary determination can take place.

Consequently, in order to exchange passive against active liberty, a passive determination against an active, he must be momentarily free from all determination, and must traverse a state of pure determinability.

7. He has then to return in some degree to that state of pure negative indetermination in which he was before his senses were affected by anything. But this state was absolutely empty of all contents, and now the question is to reconcile an equal determination and a determinability equally without limit, with the greatest possible fulness, because from this situation something positive must immediately follow.


8. The determination which man received by sensation must be preserved, because he should not lose the reality; but at the same time, in so far as finite, it should be suppressed, because a determinability without limit would take place.

9. The problem consists then in annihilating the determination of the mode of existence, and yet at the same time in preserving it, which is only possible in one way: in opposing to it another. The two sides of a balance are in equilibrium when empty; they are also in equilibrium when their contents are of equal weight.

10. Thus, to pass from sensation to thought, the soul traverses a medium position, in which sensibility and reason are at the same time active, and thus they mutually destroy their determinant power, and by their antagonism produce a negation.

11. This medium situation in which the soul is neither physically nor morally constrained, and yet is in both ways active, merits essentially the name of a free situation; and if we call the state of sensuous determination physical, and the state of rational determination logical or moral, that state of real and active determination should be called the aesthetic.

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 53 )

1. One of the difficulties of philosophy is that most people think it deals ONLY with the particular and empirical existence of the individual.

2. But, spirit, in its consciousness of itself, is FREE; in this realisation, it has ONERCOME the limits of temporal existence and enters into relationship with pure being, which is also its own being.

3. The spirit is primarily its OWN object; but as long as it is this only in our eyes, and has not yet RECOGNISED ITSELF in its objects, it is not yet its own object in the true sense.

4. Its ultimate aim, however, is the attainment of knowledge; for the sole endeavour of spirit is to KNOW what it is IN and FOR itself, and to REVEAL itself to itself in its true form.

5. It seeks to CREATE a spiritual world in accordance with its own concept, to fulfil and realise its OWN true nature, and to produce religion and the state in such a way that it will conform to its OWN concept and be truly itself or becomes its own Idea.

6. (The Idea is the reality of the concept, of which it is merely a REFLECTION or EXPRESSION.)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 51-52 )

Schiller 席勒 : 審美教育書簡 讀後心得
http://web.ed.ntnu.edu.tw/~ycfang/bookreview(schiller).htm

1. Thus it is the conception of the spirit which is realised in history. The national consciousness varies according to the extent to which the spirit KNOWS itself; and the ultimate phase of its consciousness, on which everything depends, is the recognition that man is FREE.

2. If we wish to treat history philosophically, we must AVOID such expressions as " this state WOULD NOT HAVE collapsed if there had had been someone who ... " etc.

3. Individuals FADE into insignificance beside the universal substance, and it CREATES for itself the individuals it requires to carry out its ends. But no individuals can prevent the preordined from happening.

4. The world spirit is the spirit of the world as it reveals itself through the human consciousness; the relationship of men to it is that of single parts to the whole which is their substance.

Schiller 席勒 : AESTHETICAL AND PHILOSOPHICAL ESSAYS ( 審美教育書簡 )

Frederick Schiller 席勒 : AESTHETICAL AND PHILOSOPHICAL ESSAYS ( 美學和 哲學論文集 )
李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

F. Schiller 席勒 :『 審美教育書簡』讀後心得
http://web.ed.ntnu.edu.tw/~ycfang/bookreview(schiller).htm

席勒 : 美學和哲學論文集

LETTER VIII.

1. Must philosophy therefore retire from this field, disappointed in its hopes? Whilst in all other directions the dominion of forms is extended, must this the most precious of all gifts be abandoned to a formless chance? Must the contest of blind forces last eternally in the political world, and is social law never to triumph over a hating egotism?

2. Not in the least. It is true that reason herself will never attempt directly a struggle with this brutal force which resists her arms, and she will be as far as the son of Saturn in the "Iliad" from descending into the dismal field of battle, to fight them in person. But she chooses the most deserving among the combatants, clothes him with divine arms as Jupiter gave them to his son-in-law, and by her triumphing force she finally decides the victory.

3. Reason has done all that she could in finding the law and promulgating it; it is for the energy of the will and the ardor of feeling to carry it out. To issue victoriously from her contest with force, truth herself must first become a force, and turn one of the instincts of man into her champion in the empire of phenomena. For instincts are the only motive forces in the material world.

If hitherto truth has so little manifested her victorious power, this has not depended on the understanding, which could not have unveiled it, but on the heart which remained closed to it and on instinct which did not act with it.

4. Whence, in fact, proceeds this general sway of prejudices, this might of the understanding in the midst of the light disseminated by philosophy and experience? The age is enlightened, that is to say, that knowledge, obtained and vulgarized, suffices to set right at least on practical principles.

The spirit of free inquiry has dissipated the erroneous opinions which long barred the access to truth, and has undermined the ground on which fanaticism and deception had erected their throne. Reason has purified itself from the illusions of the senses and from a mendacious sophistry, and philosophy herself raises her voice and exhorts us to return to the bosom of nature, to which she had first made us unfaithful. Whence then is it that we remain still barbarians?

5. There must be something in the spirit of man—as it is not in the objects themselves—which prevents us from receiving the truth, notwithstanding the brilliant light she diffuses, and from accepting her, whatever may be her strength for producing conviction. This something was perceived and expressed by an ancient sage in this very significant maxim: sapere aude [dare to be wise.]

6. Dare to be wise! A spirited courage is required to triumph over the impediments that the indolence of nature as well as the cowardice of the heart oppose to our instruction. It was not without reason that the ancient Mythos made Minerva issue fully armed from the head of Jupiter, for it is with warfare that this instruction commences. From its very outset it has to sustain a hard fight against the senses, which do not like to be roused from their easy slumber.

7. The greater part of men are much too exhausted and enervated by their struggle with want to be able to engage in a new and severe contest with error. Satisfied if they themselves can escape from the hard labor of thought, they willingly abandon to others the guardianship of their thoughts.

And if it happens that nobler necessities agitate their soul, they cling with a greedy faith to the formula that the state and the church hold in reserve for such cases. If these unhappy men deserve our compassion, those others deserve our just contempt, who, though set free from those necessities by more fortunate circumstances, yet willingly bend to their yoke.

8. These latter persons prefer this twilight of obscure ideas, where the feelings have more intensity, and the imagination can at will create convenient chimeras, to the rays of truth which put to flight the pleasant illusions of their dreams.

9. They have founded the whole structure of their happiness on these very illusions, which ought to be combated and dissipated by the light of knowledge, and they would think they were paying too dearly for a truth which begins by robbing them of all that has value in their sight. It would be necessary that they should be already sages to love wisdom: a truth that was felt at once by him to whom philosophy owes its name. [The Greek word means, as is known, love of wisdom.]

10. It is therefore not going far enough to say that the light of the understanding only deserves respect when it reacts on the character; to a certain extent it is from the character that this light proceeds; for the road that terminates in the head must pass through the heart.

11. Accordingly, the most pressing need of the present time is to educate the sensibility, because it is the means, not only to render efficacious in practice the improvement of ideas, but to call this improvement into existence.

http://www.gutenberg.org/files/6798/6798-h/6798-h.htm

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 47 )

1. The first thing we must do is to define the abstract determination (destiny) of spirit.

2. It must, however, be pointed out that the spirit is not in itself abstract, for it is not an abstraction invented by man; on the contrary, it is entirely individual, active and absolutely alive:

3. it is consciousness, but it is also the object of consciousness -- for it is the nature of the spirit to have itself as its object.

4. The spirit, then, is capable of thought, and its thought is that of being which itself exists, and which thinks that it exists and HOW it exists. It possesses knowledge : but knowledge is consciousness of a rational object.

5. Besides, the spirit ONLY has consciousness in so far as it is conscious of ITSELF; in other words, I only know an object in so far as I know MYSELF and my OWN determination through it, for whatever I am is also an object of MY consciousness, and I am not just this, that or the other , but only WHAT I know myself TO BE.

6. I know my object, and I know myself; the two are inseparable. Thus the spirit FORMS a definite conception of itself and of of its essential nature. It can only have a spiritual content; and its sole content and interest are spiritual.

7. This, then, is how the spirit acquires a content : it does not find its content outside itself, but makes itself own object and its OWN content.

8. Knowledge is its FORM and FUNCTION, but its content is the spiritual itself. Thus the spirit is by nature self-sufficient or FREE.

=====

Hegel's motto, from Schiller

Letter 8 :

Reason has achieved what it can when it finds and proclaims the law; courageous WILL and living FEELING have to EXECUTE it.

When truth is to triumph in the struggle with FORCES, it MUST itself become a FORCE and put up some DRIVE as it advocate in the realm of phenomena; for DRIVES are the ONLY moving forces in the world of feeling.

劍心

Walter Kaufmann : the Preface to the Phenomenology ( Hegel)

Walter Kaufmann : the Preface to the Phenomenology ( Hegel)
excerpted from Walter Kaufmann : Hegel : Reinterpretation, Text and Commentary
p. 367

1 Of scientific knowledge
2. The element of truth is the Concept, and its true form the scientific system
3. Present position of the spirit
4. The principle is not the completion; against formalism
5 The absolute is subject ---
6. --- and what this is
7. The element of knowledge
8. The ascent into this is the Phenomenology
9. The transmutation of the notion and the familiar into thought ---
10. --- and this into the Concept
11. In what way the Phenomenology of the spirit is negative or contains what is false
12. Historical and mathematical truth
13. The nature of philosophical truth and its method
14. Against schematizing formalism
15. The demands of the study of philosophy
16. Argumentative thinking in its negative attitude ---
17. --- in its positive attitude; its subject
18. Natural philosophizing as healthy common sense and as genius
19. Conclusion : the author's relation to the public

see also : Schiller's essay " On the Aesthetic Education of Man"

鄧麗君 ~~ つぐない (1984)
http://www.youtube.com/watch?v=NeVdlNZ4yMQ&feature=related

鄭明麗 : 喬布斯為何不想去中國？
http://hk.apple.nextmedia.com/template/apple/art_main.php?iss_id=20100913&sec_id=4104&subsec_id=15337&art_id=14444314&coln_id=14372091

The Situationist International Text Library
http://library.nothingness.org/articles/SI/all/

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 50 )


1. Every individual has an example even closer to hand in the SHAPE of his OWN person.

2. Man can only fulfil himself through education and discipline; his immediate existence contains MERELY the possibility of self-realisation of ( ie. BECOMING ration and free ) and simply IMPOSES on him a vocation and obligation which he MUST himself fulfil.

3. Man, on the other hand, must realise his POTENTIAL through his OWN efforts, and must first acquire everything for himself, precisely because he is a spiritual being; in short, he must THROW OFF all that is natural in him. Spirit, therefore, is the PRODUCT of itself.

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 50 )

1. In so doing, he is determined by whatever conceptions he has formed of his OWN nature and volitions. It is this which constitutes man's independence : for he knows WHAT it is that DETERMINES him.

2.Thus he can talk a simple concept as his end -- for example, that of his own positive freedom.

3. Man, however, is not independent because he is the INITIATOR of his own movement, but because he can RESTRAIN this movement and thereby master his spontaneity and natural constitution.

4. Its activity consists in transcending and negating its immediate existence so as to turn in again upon itself; it has therefore MADE itself WHAT it is by means of its OWN ACTIVITY.

5. Only if it is turned in upon itself can a subject have true reality. Spirit exists only as its own PRODUCT.

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 48-49 )

page 48-49

1. the spirit PRODUCES and REALISES itself in the light of its knowledge of itself; it ACTS in such a way that all its knowledge of itself is also realised.

2. Thus everything depends on the spirit's self-awareness; if the spirit knows that it is FREE, it is altogether different from what it would be WITHOUT this knowledge.

3. For if it does NOT know that it is FREE, it is in the position of a SLAVE who is content with his slavery and does not know that his condition is an improper one..

4. It is the sensation of freedom alone which makes the spirit free, although it is in fact always free IN and FOR itself.

page 49

6 What man IS reality, he must also BE indeality.

7. In man, the impulse is present before it is satisfied and independently of its satisfaction; in controlling or giving rein to his impulses, man ACTS in accordance with ends and DETERMINES himself in th light of a general principle.

8. It is up to him to DECIDE what end to follow; he can MAKE his end a completely universal one.

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 45-46 )

1. Nevertheless, no fully formed intellect can fail to distinguish between IMPULSES and INCLINATIONS which operate in a restricted sphere and those which are active in the conflict of interests of world history.

2. This objective interest, which affects us both through the general design and through the individual who IMPLEMENTS it, is what makes history attractive.

"the theater of world history . . .", " the ultimate end of the world . . ."

3. Let us imagine for a moment how we would FEEL if Alexander had failed in his enterprise.

We would certainly have no sense of loss if we are interested only in human passions, for we would still not have been denied the spectacle of passions in actions.

But this would not have satisfied us: for we are interested in the material itself, in the OBJECTIVE SITUATION.

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. Hoffmeister ed. tr. by Nisbet.
( Nisbet, page 42-43 )

page 42-43

1. God does not wish to have narrow-minded and empty-headed children

2. History is the unfolding of Gold's nature in a particular, determinate element, so that only a determinate form of knowledge is possible and appropriate to it.

3. The aim of human cognition is to undetstand that the intentions of eternal wisdom are accomplished not olny in the natural world, but also in the realm of the [spirit] which is actively present in the world.

4. It should enable us to comprehend all the ills of the world, including the existence of EVIL, so that the thinking spirit may be reconciled with the negative aspects of existence; and it is in world history that we encounter the sum total of concrete EVIL.

page 43

5. A reconcilaiation of the kind just described can only be achived thriough a knowledge of the affirmative side of history, in which the negative is reduced to a subordinate position and transcended altogether.

6. In other words, we must first of all know what the ULTIMATE design of the world really is, and secondly, we must see that this design has been REALISED and that EVIL has not been able to maintain a position of equality beside it.

7. Reason in its DETERMINATE form is the true substance; and the rest -- if we confine ourselves to reason in general -- is mere WORDS.

東京愛的故事 ( 中譯歌詞 )

東京愛的故事 ( 中譯歌詞 )
http://www.youtube.com/watch?v=nVmj9BU8O0g&feature=related

東京愛的故事 ( 中譯歌詞 )

一切不知要從何說起才好
不知不覺中時光已悄悄溜走了
剛浮現出來又要消失了
腦海中只剩一些過去經常談論的話題
由於妳真的很美
所以請別說只喜歡我的誠實

一切不必再多說了
兩個人的黃昏中　雨也停了
那一天　那個時候　在那個地方
如果不能遇到妳的話
我們永還是
彼此不認識的兩個人
請別在他人的甜言蜜語中
動搖了妳的心
即使感到傷心
也別那樣地束縛了自己的心

如果明天妳就要消失的話
從現在開始我會更愛妳
那一切將會在我心中

隨著時間而渡過
我願為了妳變成一支翅膀
繼續守在妳身邊
溫柔地包圍著妳
即使是一陣風也好
那一天　那個時候　在那個地方
如果不能遇到妳的話
我們永還是
彼此不認識的兩個人

既然妳的心己經變了
什麼都別說了　靠近我的肩
我不會把我所沒忘的這一天和妳
讓別人搶走

我願為了妳變成一支翅膀
繼續守在妳身邊
溫柔地包圍著妳
即使是一陣風也好
那一天　那個時候　在那個地方
如果不能遇到妳的話

我們永還是
彼此不認識的兩個人
請別在他人的甜言蜜語中
動搖了妳的心
溫柔地包圍著妳
即使是一陣風也好

那一天　那個時候　在那個地方
如果不能遇到妳的話
我們永還是
彼此不認識的兩個人

source :
http://blog.xuite.net/ymf6093/blog/10899299

http://zhidao.baidu.com/question/74831478

MS5220 Management Sciecne Week 2 Assignment

MS5220 Management Sciecne Week 2 Assignment

#24
Q1. Firm XYZ processes insurance claims usung both permanent and temporary computer operators.

A permanent operator can process 16 claims per day, whereas a temporary operator can process 12 per day.

On average the company processes at least 450 claims each day. the firm has 40 computers.

A permanent operator generates about 0.5 claims with errors each day, whereas a temporary operator averages about 1.4 defective claims per day.

The firm wants to limit claims with error to 25 per day.

A permanent operator is paid $64 per day, and a temporary operator is paid $42 per day. The firm wants to determine the number of permanent and temporary operators to hire in order to MINIMIZE costs.

a) Formulate a linear programming model for this problem.
b) Solve this model by using grahpical analysis.

===

#37
Q2. Company ABC produces two sizes of cans -- regular and large. The cans are produced in 10,000-- can lots ( 商品等的 )一批 .
The cans are processed through a stamping operation and a coating operation.

The company has 30 days available for both stamping and coating. A lot ( 商品等的 ) 一批 of regular-size cans requres 2 days to stamp and 4 days to coat, whereas a lot of large cans requires 4 days to stamp and 2 days to coat.

A lot( 商品等的) 一批 of regular-size cans earns $800 profit, and a lot ( 商品等的)一批 of large-sie cans earns $900 profit.

In order to fulfil its obligations under a shipping contract, the cmpany must produce at least 9 lots(商品等的 )一批. The company wants to determine the number of lots to produce each size can (x1 and x2) in order to MAXIMIZE profit.

a) formulate a linear programming model for this problem.
b) solve this model using graphical analysys.

黃世澤：歐陸自由思維
http://martinoei.wordpress.com/2009/03/18/%E6%AD%90%E9%99%B8%E8%87%AA%E7%94%B1%E6%80%9D%E7%B6%AD/#comment-22203

陳雲《壹周刊》993期專訪
http://arnoldii.wordpress.com/2009/03/23/%E9%99%B3%E9%9B%B2%E3%80%8A%E5%A3%B9%E5%91%A8%E5%88%8A%E3%80%8B993%E6%9C%9F%E5%B0%88%E8%A8%AA/

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)

李榮添 : 歷史之理性 -- 黑格爾歷史哲學導論述析 ( Hoffmeister, Nisbet)
excerpted from Lectures on the Philosophy of World History : Introduction : Reason in History. tr. by Nisbet.
( Nisbet, page 44 )

p. 44

3. We must first of all not that the objet we have before us, ie., world history, belongs to the realm ofthe siprit. the world as a world comprehends both physical and spiritual nature.

4. But the spirit andhe course of its development are he true substane of history. We do not have to consider nature here as a rational system in its own right -- although it is indeed a rational system, operating in its own distince element -- but OLLY in relation to spirit.

5. After the creation of the natural universe, man appears on hte scene as the antithesis of nature; he is the being who raises himself up into a second world.

6. The general consciousness of man includes two distinct provinces, that of nature and that of the spirit.

7. The province of the spirit is CREATED by man himself; and whatever ideas we may form of the kingdom of God, it MUST always remain a spiritual kingdom which is REALISED in man and which man is expected to translate into ACTUALITY.

張從興 : 大韓民國仍是 ‘小中華 ’
http://www.zaobao.com/yl/yl100912_003.shtml