人間詞話
http://home.educities.edu.tw/f5101231/d1.html
曲品
曲律
原詩
詞旨
詞逕
詞論
詞概
詩式
詩品
續詩品
詩譜
詩筏
本事詩
泊宅編
國雅品
談藝錄
談龍錄
雞肋編
遼詩話
人間詞話
山房隨筆
三家詩話
六一詩話
木天禁語
中山詩話
升庵詩話
石林詩話
石洲詩話
四溟詩話
全唐詩話
全唐詩話續
西清詩話
西溪叢語
冷齋夜話
庚溪詩話
東坡詩話
金針詩格
金粟詞話
近詞叢話
拙軒詞話
彥周詩話
爰園詞話
南濠詩話
南詞敘錄
後山詩話
晁氏客語
海綃說詞
滹南詩話
草堂詩話
紫微詩話
鈍吟雜錄
詩人玉屑
詩法家數
詩話總龜
詩鏡總論
詩學禁臠
閒情偶寄
填詞雜說
滄浪詩話
復雅歌詞
說詩晬語
碧雞漫志
歸田詩話
梅澗詩話
蘭叢詩話
觀林詩話
麓堂詩話
趙翼論詩
誠齋詩話
甌北詩話
螢雪叢說
窺詞管見
甕牖閒評
藏海詩話
薑齋詩話
艇齋詩話
●溪詩話
蒿庵論詞
韻語陽秋
藝圃擷餘
漢詩總說
填詞淺說
樂府指迷
樂府餘論
二老堂詩話
二十四詩品
七頌堂詞繹
元好問論詩
白雨齋詞話
存餘堂詩話
抱真堂詩話
雨華盦詞話
吳禮部詩話
秋星閣詩話
風月堂詩話
珠花簃詞話
能改齋詞話
浩然齋詞話
問花樓詞話
渚山堂詞話
飲冰室評詞
逸老堂詩話
秦少游詩話
黃山谷詩話
溫公續詩話
唐子西文錄
蓮子居詞話
雕菰樓詞話
褒碧齋詞話
珊瑚鉤詩話
雙硯齋詞話
歲寒堂詩話
優古堂詩話
載酒園詩話
近代詞人逸事
唐朝新定詩格
歷代詩話考索
白石道人詩說
臨漢隱居詩話
彊村老人評詞
答萬季野詩問
銅鼓書堂詞話
樂府古題要解
賭棋山莊詞話上
賭棋山莊詞話下
介存齋論詞雜著
時賢本事曲子集
苕溪漁隱叢話前集
苕溪漁隱叢話後集
Montag, 28. Februar 2011
MS5220 蝗蟲天下 MV （原曲：富士山下）
蝗蟲天下 -=- MV （原曲：富士山下）
http://www.youtube.com/watch?v=aWZFgkJNxDM
1. 香港一個曾經救過中國幾次的小地方今日委屈成迫害成如此斯樣，
忘本的應該是蝗蟲，不知所謂、被洗腦又短視的蟲們眼中就只有自己的利益。
2. 以殘字滅文字，以匪話滅方言，無恥的人哪有文明文化可言？
3. 我地香港救濟中國果陣 我地有無要求你地回報? 依家我地只係想你地班大陸人落香港果陣有番少少文化 咁就叫通敵賣國? 咩logic黎架?
估唔到大陸都有咁多小學雞 我地仆心仆命幫你地 你地就諗住同化我地, 強姦我地, 點解我地係中國一部份, 要受你班忘恩負義既人既氣?
4. 驚五毛睇唔明 用一次書面語 我們香港救濟中國的時侯 我們有沒有要求你們回報? 現在我們只想你們這些大陸人來香港時比較有文化 這樣就叫通敵賣國? 這是什麼 logic來的?
5. 想不到大陸都有那麼多多小學生 我們盡心盡力幫你們 你們就要同化我們 強姦我們 為什麼我們會是中國的一部份 要受你倒這些忘恩負義的人的氣?
http://www.youtube.com/watch?v=aWZFgkJNxDM
1. 香港一個曾經救過中國幾次的小地方今日委屈成迫害成如此斯樣，
忘本的應該是蝗蟲，不知所謂、被洗腦又短視的蟲們眼中就只有自己的利益。
2. 以殘字滅文字，以匪話滅方言，無恥的人哪有文明文化可言？
3. 我地香港救濟中國果陣 我地有無要求你地回報? 依家我地只係想你地班大陸人落香港果陣有番少少文化 咁就叫通敵賣國? 咩logic黎架?
估唔到大陸都有咁多小學雞 我地仆心仆命幫你地 你地就諗住同化我地, 強姦我地, 點解我地係中國一部份, 要受你班忘恩負義既人既氣?
4. 驚五毛睇唔明 用一次書面語 我們香港救濟中國的時侯 我們有沒有要求你們回報? 現在我們只想你們這些大陸人來香港時比較有文化 這樣就叫通敵賣國? 這是什麼 logic來的?
5. 想不到大陸都有那麼多多小學生 我們盡心盡力幫你們 你們就要同化我們 強姦我們 為什麼我們會是中國的一部份 要受你倒這些忘恩負義的人的氣?
周易禪解(二) -- 釋智旭撰
隨園詩話(二) - 袁枚撰
http://www.archive.org/search.php?query=creator%3A%22%28%E6%B8%85%29%E8%A2%81%E6%9E%9A%E6%92%B0%22&page=1
白雨齋詞話(一) -- 陳廷焯撰
http://www.archive.org/details/02110740.cn
周易禪解(二) -- 釋智旭撰
http://www.archive.org/details/02072128.cn
孫氏周易集解(二) - 孫星衍撰
http://www.archive.org/search.php?query=subject%3A%22%E6%98%93%E9%A1%9E%22
崔述 --考信錄 (二十一)
http://www.archive.org/details/02082318.cn
http://www.archive.org/search.php?query=creator%3A%22%28%E6%B8%85%29%E5%B4%94%E8%BF%B0%E6%92%B0%22
袁仁林撰--虛字說
http://www.archive.org/details/02076148.cn
吉田松陰--自警詩, (陽明學者 )
士苟得正而斃，
何必明哲保身；
不能見幾而作，
猶當殺身成仁；
道並行而不悖，
百世以俟聖人。
source : 慨士遺音, 士規七則
http://kindai.ndl.go.jp/info:ndljp/pid/899286
中國文化
http://www.archive.org/search.php?query=creator%3A%22%28%E6%B8%85%29%E8%A2%81%E6%9E%9A%E6%92%B0%22&page=1
白雨齋詞話(一) -- 陳廷焯撰
http://www.archive.org/details/02110740.cn
周易禪解(二) -- 釋智旭撰
http://www.archive.org/details/02072128.cn
孫氏周易集解(二) - 孫星衍撰
http://www.archive.org/search.php?query=subject%3A%22%E6%98%93%E9%A1%9E%22
崔述 --考信錄 (二十一)
http://www.archive.org/details/02082318.cn
http://www.archive.org/search.php?query=creator%3A%22%28%E6%B8%85%29%E5%B4%94%E8%BF%B0%E6%92%B0%22
袁仁林撰--虛字說
http://www.archive.org/details/02076148.cn
吉田松陰--自警詩, (陽明學者 )
士苟得正而斃，
何必明哲保身；
不能見幾而作，
猶當殺身成仁；
道並行而不悖，
百世以俟聖人。
source : 慨士遺音, 士規七則
http://kindai.ndl.go.jp/info:ndljp/pid/899286
中國文化
蝗蟲天下MV （原曲：富士山下）
蝗蟲天下MV （原曲：富士山下）
http://www.youtube.com/watch?v=aWZFgkJNxDM
蝗蟲你的確欠打 巴士港鐵小巴
餐廳酒店商舖內亂叫喧嘩
難道你不覺醜嗎 街邊點煙踎下
跟手比個蘇蝦將金滿地灑
其實見這個國家 偷呃拐騙到家
高呼一句中國人誰人亦怕
蟲國化名叫支那 一早醜遍東亞
一天一句普通話將我同化
來香港闖我邊境 愛侵占地盤是你本性
寄生到身份終可以得確認
蝗蟲大肚像異型 懷孕入境卻未停
無人能阻止它搶獲身份證
蟲卵在醫院蜉化侵占病床後再走數
你可會悲哀中感到很憤怒
其實下兩代前途 全部被侵蝕未嫌早
設下這圈套 每天講中國多好
對著我洗腦
誰在我境裡放聲 不懂分吋叫囂
不可一世口氣大話語輕挑
" 如沒有中國關照 香港已經死了"
香港都算真多得中國唔少
蟲沒有所謂最醜 根本只有更醜
週街剝褲解決後仍然未夠
無論打尖放飛劍 都不感到丟臉
天天譴責得多都感到煩厭
如今的這個香港 已給那害蟲逐吋收購
嘆息這當天光輝已經過後
平民汗血尚在流 蝗蟲就搶盡食油
誰能憑戰意將獅子山拯救
難保有天把假貨中國運來讓你選購
把假貨於香港黑店中發售
無視你拼命跪求 蝗蟲亂港亦未停手
假麵包假奶 假雞蛋假醋假酒
你能說都有
誰都驚恐有天災 對匪國暴民又要捐送
這可算香港給中國的作用
財物盡獻奉害蟲 平民愈捐就愈窮
誰人能教教我怎樣不悲痛
何解在香港的我超過十年被你呃透
假中有假香港怎會可接受
窮人在閉目淚流 蝗蟲就趕極亦唔走
炒地都不夠 炒車炒水貨炒樓
佔盡我所有
往日靠打拼
港英的繁華光景
再沒有保證
中國文化
http://www.youtube.com/watch?v=aWZFgkJNxDM
蝗蟲你的確欠打 巴士港鐵小巴
餐廳酒店商舖內亂叫喧嘩
難道你不覺醜嗎 街邊點煙踎下
跟手比個蘇蝦將金滿地灑
其實見這個國家 偷呃拐騙到家
高呼一句中國人誰人亦怕
蟲國化名叫支那 一早醜遍東亞
一天一句普通話將我同化
來香港闖我邊境 愛侵占地盤是你本性
寄生到身份終可以得確認
蝗蟲大肚像異型 懷孕入境卻未停
無人能阻止它搶獲身份證
蟲卵在醫院蜉化侵占病床後再走數
你可會悲哀中感到很憤怒
其實下兩代前途 全部被侵蝕未嫌早
設下這圈套 每天講中國多好
對著我洗腦
誰在我境裡放聲 不懂分吋叫囂
不可一世口氣大話語輕挑
" 如沒有中國關照 香港已經死了"
香港都算真多得中國唔少
蟲沒有所謂最醜 根本只有更醜
週街剝褲解決後仍然未夠
無論打尖放飛劍 都不感到丟臉
天天譴責得多都感到煩厭
如今的這個香港 已給那害蟲逐吋收購
嘆息這當天光輝已經過後
平民汗血尚在流 蝗蟲就搶盡食油
誰能憑戰意將獅子山拯救
難保有天把假貨中國運來讓你選購
把假貨於香港黑店中發售
無視你拼命跪求 蝗蟲亂港亦未停手
假麵包假奶 假雞蛋假醋假酒
你能說都有
誰都驚恐有天災 對匪國暴民又要捐送
這可算香港給中國的作用
財物盡獻奉害蟲 平民愈捐就愈窮
誰人能教教我怎樣不悲痛
何解在香港的我超過十年被你呃透
假中有假香港怎會可接受
窮人在閉目淚流 蝗蟲就趕極亦唔走
炒地都不夠 炒車炒水貨炒樓
佔盡我所有
往日靠打拼
港英的繁華光景
再沒有保證
中國文化
Sonntag, 27. Februar 2011
CS6223 欽定剿平粵匪方略(四十九) --奕訢等撰
欽定剿平粵匪方略(四十九) --奕訢等撰
http://www.archive.org/details/02081036.cn
籌辦夷務始末(一) --(清)文慶 (清)賈楨 (清)寶鋆等纂輯-
http://www.archive.org/details/02081307.cn
平定粵匪紀略(一) - 杜文瀾撰
http://www.archive.org/details/02081276.cn
文史通義(一) - 章學誠撰
http://www.archive.org/details/02082098.cn
廿二史劄記(十五) - 趙翼撰
http://www.archive.org/search.php?query=subject%3A%22%E5%8F%B2%E8%A9%95%E9%A1%9E%22
http://www.archive.org/details/02081036.cn
籌辦夷務始末(一) --(清)文慶 (清)賈楨 (清)寶鋆等纂輯-
http://www.archive.org/details/02081307.cn
平定粵匪紀略(一) - 杜文瀾撰
http://www.archive.org/details/02081276.cn
文史通義(一) - 章學誠撰
http://www.archive.org/details/02082098.cn
廿二史劄記(十五) - 趙翼撰
http://www.archive.org/search.php?query=subject%3A%22%E5%8F%B2%E8%A9%95%E9%A1%9E%22
CS6223 Distributed Systems : Server binding : rpcbind -- port mapper
CS6223 Distributed Systems : Server binding : rpcbind -- port mapper
SUN RPC --- ONC+ Developer's Guide
http://www.shrubbery.net/solaris9ab/SUNWdev/ONCDG/toc.html
Server binding : rpcbind -- port mapper
HOW the server registers itself with its local port mapper and HOW the client discovers the value of this port.
1. We first note that ANY host running an RPC server must be running the port mapper. The port mapper is assigned TCP port 111 and UDP port 111, and these are the only fixed Internet port assignments for Sun RPC.
2. RPC servers always bind an ephemeral port and then register their ephemeral port with the local port mapper.
3. When a client starts, it must first contact the port mapper on the server's host, ask for the server's ephemeral port number, and then contact the server on THAT ephemeral port.
4. The port mapper is providing a NAME SERVICE whose scope is confined to that system.
excerpted from Richard Stevens's Unix Network Programming volume 2, ch.16.
SUN RPC --- ONC+ Developer's Guide
http://www.shrubbery.net/solaris9ab/SUNWdev/ONCDG/toc.html
Server binding : rpcbind -- port mapper
HOW the server registers itself with its local port mapper and HOW the client discovers the value of this port.
1. We first note that ANY host running an RPC server must be running the port mapper. The port mapper is assigned TCP port 111 and UDP port 111, and these are the only fixed Internet port assignments for Sun RPC.
2. RPC servers always bind an ephemeral port and then register their ephemeral port with the local port mapper.
3. When a client starts, it must first contact the port mapper on the server's host, ask for the server's ephemeral port number, and then contact the server on THAT ephemeral port.
4. The port mapper is providing a NAME SERVICE whose scope is confined to that system.
excerpted from Richard Stevens's Unix Network Programming volume 2, ch.16.
Samstag, 26. Februar 2011
German verbs : stems and conjugations
German verbs : stems and conjugations
1. Verbs are really the key words in the grammar of any language, since any proper stnetnce must contain a verb, and it is the verb which makes clear the relationship between the noun phrases in he sentence.
2. The base form of any verb, the form under which it appears in any dictionary, is called the infinitive, and in German it nearly always ends in " -en", eg, füllen (to fill), kaufen ( to buy).
3. Notice that the English equivalent begins with " to", which is the hall-mark of the infinite from in English.
4. In German, the " -en" may be called the infinitive ending, and what comes BEFORE it is the " verb stem", so " füll-" , " kauf-", are stems on to which OTHER endings will be ADDED to the various parts of the verb.
5. The rule that German infinitive end in " -en" has as exceptions ONLY verbs whose stem ends in " -el" or " -er", such as lächeln ( to smile), flüstern ( to whisper) and a tiny number of odd verbs such as sein ( to be ) and tun ( to do) -- in any case, ALL German infinitives end in " -n".
6. The list of all the possible endings which may be substituted 代替 for the infinitive ending " -en" constitute the conjugation of the verb, corresponding to the declension of a noun.
excerpted from German Grammar by Norman Paxton, ch 11, page 57.
1. Verbs are really the key words in the grammar of any language, since any proper stnetnce must contain a verb, and it is the verb which makes clear the relationship between the noun phrases in he sentence.
2. The base form of any verb, the form under which it appears in any dictionary, is called the infinitive, and in German it nearly always ends in " -en", eg, füllen (to fill), kaufen ( to buy).
3. Notice that the English equivalent begins with " to", which is the hall-mark of the infinite from in English.
4. In German, the " -en" may be called the infinitive ending, and what comes BEFORE it is the " verb stem", so " füll-" , " kauf-", are stems on to which OTHER endings will be ADDED to the various parts of the verb.
5. The rule that German infinitive end in " -en" has as exceptions ONLY verbs whose stem ends in " -el" or " -er", such as lächeln ( to smile), flüstern ( to whisper) and a tiny number of odd verbs such as sein ( to be ) and tun ( to do) -- in any case, ALL German infinitives end in " -n".
6. The list of all the possible endings which may be substituted 代替 for the infinitive ending " -en" constitute the conjugation of the verb, corresponding to the declension of a noun.
excerpted from German Grammar by Norman Paxton, ch 11, page 57.
Donnerstag, 24. Februar 2011
吉田松陰--自警詩 --士規七則
吉田松陰--自警詩 --士規七則
士苟得正而斃，
何必明哲保身；
不能見幾而作，
猶當殺身成仁；
道並行而不悖，
百世以俟聖人。
source : 吉田松陰- : 慨士遺音, 士規七則
http://kindai.ndl.go.jp/info:ndljp/pid/899286
士苟得正而斃，
何必明哲保身；
不能見幾而作，
猶當殺身成仁；
道並行而不悖，
百世以俟聖人。
source : 吉田松陰- : 慨士遺音, 士規七則
http://kindai.ndl.go.jp/info:ndljp/pid/899286
CS6223 Distributed Systems :RPC --client handle : Clnt_create()
CS6223 Distributed Systems :RPC --client handle : Clnt_create()
excerpted from Richard Stevens --Unix network programming volume 2: Interprocess Communications (2 ed.), ch. 16, page 402-404.
assignment :
Client handles are intended to look like standard I/O FILE pointers ( hence the uppercase name of CLIENT)
CLIENT *cl;
. . .
cl = Clnt_create (argv[1], SQUARE_PROG, SQUARE_VERS, "tcp");
. . .
1. The first argument to clnt_create is either the hostname or IP address of the host running our server.
2. The second argument is the program name.
3. The third argument is the version number, both from the square.x file.
4. The final argument is our choice of protocol.
5. How to compile on the client side:
steps:
rpcgen -C square.x
cc -c client.c -o client.o
cc -c square_clnt.c -o square_clnt.o
cc -c square_xde.c -o square_xdr.o
cc -o client client.o square_clnt.o square_xdr.o libunpic.a -lnsl
The -C option to rpcgen tells it to generate ANSI C prototypes in the square.h header.
rpcgen also generates a client stub ( square_clnt.c ) and a file named square_xdr.c that handles the XDR data conversion.
6. How to compile on the server side:
cc -c server.c -o server.o
cc -c square_svc.c -o square_svc.o
cc -o server server.o square_svc.o square_xdr.o libunpipc.a -lnsl
96. 在我看來，香港一直在生活中實踐作家傑克‧倫敦(Jack LONDON)的信條：
“ 寧化飛灰，不作浮塵。
“ 寧投熊熊烈火，光盡而滅；
“ 不伴寂寂朽木，默然同腐。
“ 寧為耀目流星，迸發萬丈光芒；
“ 不羨永恒星體，悠悠沉睡終古。”
97. 前路不管有何挑戰，都不會，我重複，都不會使這顆流星飛墜，光華從此消逝。我深願香港能奮然而起，征服未來，那時候，歷史也必為之動容，起立喝采。
http://www.legco.gov.hk/yr96-97/chinese/lc_sitg/hansard/961002hc.doc
excerpted from Richard Stevens --Unix network programming volume 2: Interprocess Communications (2 ed.), ch. 16, page 402-404.
assignment :
Client handles are intended to look like standard I/O FILE pointers ( hence the uppercase name of CLIENT)
CLIENT *cl;
. . .
cl = Clnt_create (argv[1], SQUARE_PROG, SQUARE_VERS, "tcp");
. . .
1. The first argument to clnt_create is either the hostname or IP address of the host running our server.
2. The second argument is the program name.
3. The third argument is the version number, both from the square.x file.
4. The final argument is our choice of protocol.
5. How to compile on the client side:
steps:
rpcgen -C square.x
cc -c client.c -o client.o
cc -c square_clnt.c -o square_clnt.o
cc -c square_xde.c -o square_xdr.o
cc -o client client.o square_clnt.o square_xdr.o libunpic.a -lnsl
The -C option to rpcgen tells it to generate ANSI C prototypes in the square.h header.
rpcgen also generates a client stub ( square_clnt.c ) and a file named square_xdr.c that handles the XDR data conversion.
6. How to compile on the server side:
cc -c server.c -o server.o
cc -c square_svc.c -o square_svc.o
cc -o server server.o square_svc.o square_xdr.o libunpipc.a -lnsl
96. 在我看來，香港一直在生活中實踐作家傑克‧倫敦(Jack LONDON)的信條：
“ 寧化飛灰，不作浮塵。
“ 寧投熊熊烈火，光盡而滅；
“ 不伴寂寂朽木，默然同腐。
“ 寧為耀目流星，迸發萬丈光芒；
“ 不羨永恒星體，悠悠沉睡終古。”
97. 前路不管有何挑戰，都不會，我重複，都不會使這顆流星飛墜，光華從此消逝。我深願香港能奮然而起，征服未來，那時候，歷史也必為之動容，起立喝采。
http://www.legco.gov.hk/yr96-97/chinese/lc_sitg/hansard/961002hc.doc
Mittwoch, 23. Februar 2011
1996年施政報告 -- 港督彭定康：審視「 一國兩制」真偽的標準
1996年施政報告 -- 港督彭定康：審視「 一國兩制」真偽的標準
http://www.legco.gov.hk/yr96-97/chinese/lc_sitg/hansard/961002hc.doc
#89
#93- #97
96. 在我看來，香港一直在生活中實踐作家傑克‧倫敦(Jack LONDON)的信條：
“寧化飛灰，不作浮塵。
“寧投熊熊烈火，光盡而滅；
“不伴寂寂朽木，默然同腐。
“寧為耀目流星，迸發萬丈光芒；
“不羨永恒星體，悠悠沉睡終古。”
97. 前路不管有何挑戰，都不會，我重複，都不會使這顆流星飛墜，光華從此消逝。我深願香港能奮然而起，征服未來，那時候，歷史也必為之動容，起立喝采。
http://www.legco.gov.hk/yr96-97/chinese/lc_sitg/hansard/961002hc.doc
#89
#93- #97
96. 在我看來，香港一直在生活中實踐作家傑克‧倫敦(Jack LONDON)的信條：
“寧化飛灰，不作浮塵。
“寧投熊熊烈火，光盡而滅；
“不伴寂寂朽木，默然同腐。
“寧為耀目流星，迸發萬丈光芒；
“不羨永恒星體，悠悠沉睡終古。”
97. 前路不管有何挑戰，都不會，我重複，都不會使這顆流星飛墜，光華從此消逝。我深願香港能奮然而起，征服未來，那時候，歷史也必為之動容，起立喝采。
BNO 港督彭定康：審視「一國兩制」真偽的標準
1996年施政報告
http://www.legco.gov.hk/yr96-97/chinese/lc_sitg/hansard/961002hc.doc
BNO 港督彭定康：審視「一國兩制」真偽的標準
( 1996 Policy Address )
審時度勢 — 香港和世界應採用的基準
89. 中國奮力持續推行經濟改革，國際社會當然希望改革能夠取得成果，並會因而格外關注香港的發展。國際社會也當然希望確知兩套制度能夠在一個國家內同時實施，並行不悖。我希望國際社會不會以先入為主的看法來衡量香港，而是根據事實作出判斷。明智的人定會留意事態的發展，用一些明確的基準來加以衡量。那些基準肯定會包括以下所列：
— 香港是否仍然擁有一支精明能幹且能秉承一貫專業精神的公務員隊伍？身居要職的人員是否深得同事及廣大市民的信任？他們是否純因本身的才幹而獲聘任？
— 特區政府是否根據本身的政策，自行編製財政預算，還是受到壓力，須按照北京所定的目標行事？
— 香港金融管理局是否在不受外力干預的情況下，管理香港的外匯基金？
— 香港在國際經濟組織中，是否表現出真正自主？
— 香港的立法會究竟是因應香港市民的期望和特區政府的政策制定法例，還是在北京的壓力下執行立法的工作？
— 香港的法院是否繼續在不受干預的情況下運作？
— 廉政公署是否繼續大力打擊各類貪污活動，包括那些可能涉及中國利益的活動？
— 香港在執法工作方面，是否會繼續維持本身的國際聯絡網？
— 港粵邊界狀況是否維持不變？香港人民入境事務處是否繼續實施獨立的過境管制？
— 香港是否仍然享有新聞自由，可以不受約束地報道中國的消息，以及一些會引起中國強烈反應的消息？
— 集會自由是否會受到新的約制？近年舉行的周年紀念活動和晚會是否仍舊准予舉行？
— 駐港的外國記者和傳媒機構是否可以繼續自由採訪，不受管制？
— 人們以和平方式表達對政治、社會或宗教的意見，會否受到迫害或騷擾？
— 香港在不斷演進的期間，是否會繼續以公平和公開的選舉，選出能夠真正代表民意的立法會議員？
— 支持民主的政界人士能否繼續活躍於香港政壇，還是會在外力壓制下，被擯諸局外或受到排斥？
— 在《聯合聲明》和《基本法》訂明的各個範疇內，行政長官是否真正能夠行使自主權？
93. 對我來說，任內的一大憾事，是未能把我個人認為最能保障香港利益的構想，通過投票來加以證驗，而大多數自由社會的領導階層，都是經由投票確認的。不過，香港已獲得許諾，日後政體會不斷發展，終有一天能夠實現這個目標。但願我能有幸目睹這天來臨，屆時中國和那些敢於挺身為香港市民請命的人，都應各記一功。
94. 我感到憂慮的 － 我要盡力強調這點 － 我感到憂慮的，不是香港的自主權會被北京剝奪，而是這項權利會一點一滴地斷送在香港某些人手裏。大家都知道，我重複，大家都知道，過去幾年來，一直有人暗中上告北京，要求推翻一些由香港政府真心誠意作出的決定，也有人因為一己私利受損，而進行閉門游說，設法推翻一些符合社會整體利益的決定。
這種做法會使中國官員介入明確屬香港自主範圍的事，因而貽害香港。假如香港人要保持自主，那麼每一個人，不論來自商界、政界、新聞界、學術界，或是其他社會領袖，以至公職人員，都必須群起捍衛自主、堅持自主。
95. 最能使我對香港信心十足的事實又是甚麼呢？那便是港人的優良特質、信念和理想，不僅為香港奠下了今天的基業，而且必會繼續為香港開創美好明天。
96. 在我看來，香港一直在生活中實踐作家傑克‧倫敦(Jack LONDON)的信條：
“寧化飛灰，不作浮塵。
“寧投熊熊烈火，光盡而滅；
“不伴寂寂朽木，默然同腐。
“寧為耀目流星，迸發萬丈光芒；
“不羨永恒星體，悠悠沉睡終古。”
97. 前路不管有何挑戰，都不會，我重複，都不會使這顆流星飛墜，光華從此消逝。我深願香港能奮然而起，征服未來，那時候，歷史也必為之動容，起立喝采。
95. And what of that truth which more than anything else gives me confidence in Hong Kong? The truth is this. The qualities, the beliefs, the ideals that have made Hong Kong's present will still be here to shape Hong Kong's future.
96. Hong Kong, it seems to me, has always lived by the author, Jack LONDON's credo:
"I would rather be ashes than dust,
I would rather my spark should burn out in a brilliant blaze,
Than it should be stifled in dry rot.
I would rather be a superb meteor,
With every atom of me in magnificent glow,
Than a sleepy and permanent planet."
「 寧化飛灰，不作浮塵。
寧投熊熊烈火，光盡而滅；
不伴寂寂朽木，默然同腐。
寧為耀目流星，迸發萬丈光芒；
不羨永恒星體，悠悠沉睡終古。」
97. Whatever the challenges ahead, nothing, nothing should bring this meteor crashing to earth, nothing should snuff out its glow. I hope that Hong Kong will take tomorrow by storm. And when it does, history will stand and cheer.
灣區規劃將會令香港的「一國兩制」徹底破產，當年彭定康不幸言中
http://www.legco.gov.hk/yr96-97/chinese/lc_sitg/hansard/961002hc.doc
BNO 港督彭定康：審視「一國兩制」真偽的標準
( 1996 Policy Address )
審時度勢 — 香港和世界應採用的基準
89. 中國奮力持續推行經濟改革，國際社會當然希望改革能夠取得成果，並會因而格外關注香港的發展。國際社會也當然希望確知兩套制度能夠在一個國家內同時實施，並行不悖。我希望國際社會不會以先入為主的看法來衡量香港，而是根據事實作出判斷。明智的人定會留意事態的發展，用一些明確的基準來加以衡量。那些基準肯定會包括以下所列：
— 香港是否仍然擁有一支精明能幹且能秉承一貫專業精神的公務員隊伍？身居要職的人員是否深得同事及廣大市民的信任？他們是否純因本身的才幹而獲聘任？
— 特區政府是否根據本身的政策，自行編製財政預算，還是受到壓力，須按照北京所定的目標行事？
— 香港金融管理局是否在不受外力干預的情況下，管理香港的外匯基金？
— 香港在國際經濟組織中，是否表現出真正自主？
— 香港的立法會究竟是因應香港市民的期望和特區政府的政策制定法例，還是在北京的壓力下執行立法的工作？
— 香港的法院是否繼續在不受干預的情況下運作？
— 廉政公署是否繼續大力打擊各類貪污活動，包括那些可能涉及中國利益的活動？
— 香港在執法工作方面，是否會繼續維持本身的國際聯絡網？
— 港粵邊界狀況是否維持不變？香港人民入境事務處是否繼續實施獨立的過境管制？
— 香港是否仍然享有新聞自由，可以不受約束地報道中國的消息，以及一些會引起中國強烈反應的消息？
— 集會自由是否會受到新的約制？近年舉行的周年紀念活動和晚會是否仍舊准予舉行？
— 駐港的外國記者和傳媒機構是否可以繼續自由採訪，不受管制？
— 人們以和平方式表達對政治、社會或宗教的意見，會否受到迫害或騷擾？
— 香港在不斷演進的期間，是否會繼續以公平和公開的選舉，選出能夠真正代表民意的立法會議員？
— 支持民主的政界人士能否繼續活躍於香港政壇，還是會在外力壓制下，被擯諸局外或受到排斥？
— 在《聯合聲明》和《基本法》訂明的各個範疇內，行政長官是否真正能夠行使自主權？
93. 對我來說，任內的一大憾事，是未能把我個人認為最能保障香港利益的構想，通過投票來加以證驗，而大多數自由社會的領導階層，都是經由投票確認的。不過，香港已獲得許諾，日後政體會不斷發展，終有一天能夠實現這個目標。但願我能有幸目睹這天來臨，屆時中國和那些敢於挺身為香港市民請命的人，都應各記一功。
94. 我感到憂慮的 － 我要盡力強調這點 － 我感到憂慮的，不是香港的自主權會被北京剝奪，而是這項權利會一點一滴地斷送在香港某些人手裏。大家都知道，我重複，大家都知道，過去幾年來，一直有人暗中上告北京，要求推翻一些由香港政府真心誠意作出的決定，也有人因為一己私利受損，而進行閉門游說，設法推翻一些符合社會整體利益的決定。
這種做法會使中國官員介入明確屬香港自主範圍的事，因而貽害香港。假如香港人要保持自主，那麼每一個人，不論來自商界、政界、新聞界、學術界，或是其他社會領袖，以至公職人員，都必須群起捍衛自主、堅持自主。
95. 最能使我對香港信心十足的事實又是甚麼呢？那便是港人的優良特質、信念和理想，不僅為香港奠下了今天的基業，而且必會繼續為香港開創美好明天。
96. 在我看來，香港一直在生活中實踐作家傑克‧倫敦(Jack LONDON)的信條：
“寧化飛灰，不作浮塵。
“寧投熊熊烈火，光盡而滅；
“不伴寂寂朽木，默然同腐。
“寧為耀目流星，迸發萬丈光芒；
“不羨永恒星體，悠悠沉睡終古。”
97. 前路不管有何挑戰，都不會，我重複，都不會使這顆流星飛墜，光華從此消逝。我深願香港能奮然而起，征服未來，那時候，歷史也必為之動容，起立喝采。
95. And what of that truth which more than anything else gives me confidence in Hong Kong? The truth is this. The qualities, the beliefs, the ideals that have made Hong Kong's present will still be here to shape Hong Kong's future.
96. Hong Kong, it seems to me, has always lived by the author, Jack LONDON's credo:
"I would rather be ashes than dust,
I would rather my spark should burn out in a brilliant blaze,
Than it should be stifled in dry rot.
I would rather be a superb meteor,
With every atom of me in magnificent glow,
Than a sleepy and permanent planet."
「 寧化飛灰，不作浮塵。
寧投熊熊烈火，光盡而滅；
不伴寂寂朽木，默然同腐。
寧為耀目流星，迸發萬丈光芒；
不羨永恒星體，悠悠沉睡終古。」
97. Whatever the challenges ahead, nothing, nothing should bring this meteor crashing to earth, nothing should snuff out its glow. I hope that Hong Kong will take tomorrow by storm. And when it does, history will stand and cheer.
灣區規劃將會令香港的「一國兩制」徹底破產，當年彭定康不幸言中
Dienstag, 22. Februar 2011
(屌西灣)霸權規劃 瓦解香港 (2011年02月22日)
(屌西灣)霸權規劃 瓦解香港 (2011年02月22日)
http://www.am730.com.hk/article.php?article=45517&d=1421
轉角 - 陳雲
霸權規劃 瓦解香港
(2011年02月22日)
粵港澳三地政府構思的「 宜居灣」，原來是移居灣。
上月，瑞銀投資研究執行董事王震宇認為，香港窮人買樓難，這些「 低增值人士」應該離開香港，以騰出空間讓高增值人士來港。港府坐視樓價高企而貧者困厄，原來有流徙人口的作用。怪不得，英治時期的「 二元經濟」格局，近年銷聲匿跡。
所謂二元經濟，是用補貼地租的方式，照顧在高地價及知識經濟影響下的貧者，另外為他們開闢租金的居所和謀生空間，居所如公屋、居屋或新界寮屋，謀生空間如農田、工廠大廈、小販區、屋邨商場及街市等。
董建華時期，主張以公營房屋及本土經濟照顧低收入階層，曾蔭權上台之後，卻完全放棄了照顧貧者的政治責任，原來中共的管治思維有大變動。
從宜居灣文件的規劃思維可見，中共正準備用人口流徙的方法，瓦解香港社區。曾蔭權政府樂得安閒，只須順應北京的命令，將香港貧者流徙內地，騰出空間，使內地富人南來填補便可。這是用高地價政策為工具，進行階級清洗。
由於香港的民心與制度不同，成了近代中國的政治顛覆基地。中共乃極權統治，對港策略並非成全香港以成全中國，而且消解香港以消解中國，使中國成為富商租界，中共則是奴隸監護人。
此前，中共用金融控制、產業空洞化的方法迫使香港的上層階級就範，此後，將用空間政治的方法，高壓規劃香港，將金融、物流和創意等產業稀釋到內地，整個香港被中共消解。
人口流徙是共產極權政府統治的慣技，剷除農業社區，使人離去鄉土，不能組織鄉黨抵抗，遷移城市貧民，使知識階層與底層勞工無法接觸，用地產公司管理社區，消解市民的自主意識，不能團結抗爭。
保存香港整全的城邦性格，不是為了香港獨立，而是為了救中國。只有香港才有意外形成的現代化公民性格( 誠信、自由、開明、守法)，這種公民性格，是中國現代化亟需要的。
然而，香港的公民性格必須寄託於整全的城邦社會，拆毀舊區，剷除郊野，流徙貧民之後，單是香港的中產階級是無法維繫香港的公民社會的。
宜居灣計劃，是謀殺香港，也是剷除中國境內唯一可供參考的現代社會典範。然而，賣國求榮的中共，於此是毫不憐惜的，因為現代文明社會和公民精神，會革共產黨的命。
德國哥廷根大學民俗學博士，
嶺南大學中文系助理教授，《 中文解毒》系列作者。
http://forum3.hkgolden.com/view.aspx?type=CA&message=2868229
http://www.youtube.com/watch?v=OaH5c15viF0&feature=related
2011年02月20日 - 茉莉花革命(NOW TV, Hong KOng)
http://www.youtube.com/watch?v=-bc_ssCN8L0&feature=youtube_gdata
[社民連]響應茉莉花革命．中國民主集會2/2
http://www.youtube.com/watch?v=Ieowr9BaC5A&feature=youtube_gdata
[社民連]響應茉莉花革命．中國民主集會1/2
http://www.am730.com.hk/article.php?article=45517&d=1421
轉角 - 陳雲
霸權規劃 瓦解香港
(2011年02月22日)
粵港澳三地政府構思的「 宜居灣」，原來是移居灣。
上月，瑞銀投資研究執行董事王震宇認為，香港窮人買樓難，這些「 低增值人士」應該離開香港，以騰出空間讓高增值人士來港。港府坐視樓價高企而貧者困厄，原來有流徙人口的作用。怪不得，英治時期的「 二元經濟」格局，近年銷聲匿跡。
所謂二元經濟，是用補貼地租的方式，照顧在高地價及知識經濟影響下的貧者，另外為他們開闢租金的居所和謀生空間，居所如公屋、居屋或新界寮屋，謀生空間如農田、工廠大廈、小販區、屋邨商場及街市等。
董建華時期，主張以公營房屋及本土經濟照顧低收入階層，曾蔭權上台之後，卻完全放棄了照顧貧者的政治責任，原來中共的管治思維有大變動。
從宜居灣文件的規劃思維可見，中共正準備用人口流徙的方法，瓦解香港社區。曾蔭權政府樂得安閒，只須順應北京的命令，將香港貧者流徙內地，騰出空間，使內地富人南來填補便可。這是用高地價政策為工具，進行階級清洗。
由於香港的民心與制度不同，成了近代中國的政治顛覆基地。中共乃極權統治，對港策略並非成全香港以成全中國，而且消解香港以消解中國，使中國成為富商租界，中共則是奴隸監護人。
此前，中共用金融控制、產業空洞化的方法迫使香港的上層階級就範，此後，將用空間政治的方法，高壓規劃香港，將金融、物流和創意等產業稀釋到內地，整個香港被中共消解。
人口流徙是共產極權政府統治的慣技，剷除農業社區，使人離去鄉土，不能組織鄉黨抵抗，遷移城市貧民，使知識階層與底層勞工無法接觸，用地產公司管理社區，消解市民的自主意識，不能團結抗爭。
保存香港整全的城邦性格，不是為了香港獨立，而是為了救中國。只有香港才有意外形成的現代化公民性格( 誠信、自由、開明、守法)，這種公民性格，是中國現代化亟需要的。
然而，香港的公民性格必須寄託於整全的城邦社會，拆毀舊區，剷除郊野，流徙貧民之後，單是香港的中產階級是無法維繫香港的公民社會的。
宜居灣計劃，是謀殺香港，也是剷除中國境內唯一可供參考的現代社會典範。然而，賣國求榮的中共，於此是毫不憐惜的，因為現代文明社會和公民精神，會革共產黨的命。
德國哥廷根大學民俗學博士，
嶺南大學中文系助理教授，《 中文解毒》系列作者。
http://forum3.hkgolden.com/view.aspx?type=CA&message=2868229
http://www.youtube.com/watch?v=OaH5c15viF0&feature=related
2011年02月20日 - 茉莉花革命(NOW TV, Hong KOng)
http://www.youtube.com/watch?v=-bc_ssCN8L0&feature=youtube_gdata
[社民連]響應茉莉花革命．中國民主集會2/2
http://www.youtube.com/watch?v=Ieowr9BaC5A&feature=youtube_gdata
[社民連]響應茉莉花革命．中國民主集會1/2
EE5410 Discrete-time Fourier transform : aperiodic signals
EE5410 Discrete-time Fourier transform : aperiodic signals
how an aperiodic sequence can be thought of as a linear combination of complex exponentials.
1. In particular, the synthesis equation is in effect a representation of x[n] as a linear combination of complex exponentials infinitesimally close in frequency an with amplitudes X(e^jw)(dw/(2*PI) ).
2.For this reason, as in continuous time, the Fourier transform X(e^jw) will often be referred to as the spectrum of x[n], because it provides us with the information on how x[n] is composed of complex exponentials at different frequencies.
3. In particular, the Fourier coefficients ak of a periodic signal p[n] can be expressed in terms of EQUALLY spaced samples of the Fourier transform of a finite-duration, aperiodic signal x[t] that is equal to p[n] over ONE period and is zero otherwise.
4. discrete-time complex exponentials that differ in frequency by a multiple of 2*PI are identical.
5. For periodic discrete-time signals, the Fourier series coefficients are periodic and that the Fourier series representation is a finite SUM.
6. For aperiodic signals, X(e^jw) is periodic ( with period 2*PI) and that the synthesis equation involves an integration only over a frequency interval that produces distinct complex exponentials (ie., any interval of length 2*PI).
7. The periodicity of e^(jwn) as a function of w : w=0 and w=2*PI yield the same signal.
8. Signals at frequencies near these values or any other EVEN multiple of PI are slowly varying and therefore are all appropriately thought of as low-frequency signals.
9. The high frequencies in discrete time are the values of w near add multiples of PI.
毓民踩場 110221 黃毓民 陳偉業 Part 5 of 6
http://www.youtube.com/watch?v=YmMjbOZSWhM&feature=youtube_gdata
how an aperiodic sequence can be thought of as a linear combination of complex exponentials.
1. In particular, the synthesis equation is in effect a representation of x[n] as a linear combination of complex exponentials infinitesimally close in frequency an with amplitudes X(e^jw)(dw/(2*PI) ).
2.For this reason, as in continuous time, the Fourier transform X(e^jw) will often be referred to as the spectrum of x[n], because it provides us with the information on how x[n] is composed of complex exponentials at different frequencies.
3. In particular, the Fourier coefficients ak of a periodic signal p[n] can be expressed in terms of EQUALLY spaced samples of the Fourier transform of a finite-duration, aperiodic signal x[t] that is equal to p[n] over ONE period and is zero otherwise.
4. discrete-time complex exponentials that differ in frequency by a multiple of 2*PI are identical.
5. For periodic discrete-time signals, the Fourier series coefficients are periodic and that the Fourier series representation is a finite SUM.
6. For aperiodic signals, X(e^jw) is periodic ( with period 2*PI) and that the synthesis equation involves an integration only over a frequency interval that produces distinct complex exponentials (ie., any interval of length 2*PI).
7. The periodicity of e^(jwn) as a function of w : w=0 and w=2*PI yield the same signal.
8. Signals at frequencies near these values or any other EVEN multiple of PI are slowly varying and therefore are all appropriately thought of as low-frequency signals.
9. The high frequencies in discrete time are the values of w near add multiples of PI.
毓民踩場 110221 黃毓民 陳偉業 Part 5 of 6
http://www.youtube.com/watch?v=YmMjbOZSWhM&feature=youtube_gdata
Montag, 21. Februar 2011
說文釋例 -- (清)王筠撰
說文釋例 -- (清)王筠撰
http://www.archive.org/search.php?query=creator%3A%22%28%E6%B8%85%29%E7%8E%8B%E7%AD%A0%E6%92%B0%22
內容簡介：
《說文釋例 》 共二十卷，卷一至卷五，討論「 六書」的定義、體例等問題，如認為六書的次第應以象形為首；卷五至卷九，討論文字的各種異體和孳乳形式，如或體、重文；
卷九至卷十二，討論《說文》列字的次第、說解的形式等；卷十二至卷十四，討論雙聲疊韻和 《 說文》 一書的脫字、訛字等問題；卷十五至卷二十，討論一些未能確定的問題，以及附錄偶得之見。
其體例大多每卷先出論述之題，低三個作一概述，然後詳論和分論，每卷之末又附補正。書前有組蔭序和作者字序。
《說文釋例 》 一書的可貴不僅在於闡發許書的體例，而且在於努力探討漢字的形體結構及其演變規律。
此書不限於孤立的單字研究，而且能夠把型體上有關的字聯繫起來，分析它們孳乳繁衍的規律，從而提出了「 文飾」、「 蒥文好重疊」、「 分別文」、「 累增字」等現象和概念。
http://tea.ntue.edu.tw/~sun0761/teach/paper/w.htm
1. 論戰略性非暴力衝突： 關於基本原則的思考
-- 羅伯特 L. 赫爾維 (Robert L. Helvey) 著
On Strategic Nonviolent Conflict: Thinking About the Fundamentals
by Robert Helvey
2. 從獨裁到民主: 解放運動的概念框架
From Dictatorship to Democracy (Chinese)
3. 群眾性防衛﹕一種超軍事的武器系統
Civilian-Based Defense
4. 198 Methods of Nonviolent Action
http://www.aeinstein.org/organizations812a.html
http://www.aeinstein.org/organizations103a.html
http://www.archive.org/search.php?query=creator%3A%22%28%E6%B8%85%29%E7%8E%8B%E7%AD%A0%E6%92%B0%22
內容簡介：
《說文釋例 》 共二十卷，卷一至卷五，討論「 六書」的定義、體例等問題，如認為六書的次第應以象形為首；卷五至卷九，討論文字的各種異體和孳乳形式，如或體、重文；
卷九至卷十二，討論《說文》列字的次第、說解的形式等；卷十二至卷十四，討論雙聲疊韻和 《 說文》 一書的脫字、訛字等問題；卷十五至卷二十，討論一些未能確定的問題，以及附錄偶得之見。
其體例大多每卷先出論述之題，低三個作一概述，然後詳論和分論，每卷之末又附補正。書前有組蔭序和作者字序。
《說文釋例 》 一書的可貴不僅在於闡發許書的體例，而且在於努力探討漢字的形體結構及其演變規律。
此書不限於孤立的單字研究，而且能夠把型體上有關的字聯繫起來，分析它們孳乳繁衍的規律，從而提出了「 文飾」、「 蒥文好重疊」、「 分別文」、「 累增字」等現象和概念。
http://tea.ntue.edu.tw/~sun0761/teach/paper/w.htm
1. 論戰略性非暴力衝突： 關於基本原則的思考
-- 羅伯特 L. 赫爾維 (Robert L. Helvey) 著
On Strategic Nonviolent Conflict: Thinking About the Fundamentals
by Robert Helvey
2. 從獨裁到民主: 解放運動的概念框架
From Dictatorship to Democracy (Chinese)
3. 群眾性防衛﹕一種超軍事的武器系統
Civilian-Based Defense
4. 198 Methods of Nonviolent Action
http://www.aeinstein.org/organizations812a.html
http://www.aeinstein.org/organizations103a.html
EE5410 : Signal Processing --Fourier transform : aperiodic signals
EE5410 : Fourier transform : aperiodic signals
1. We saw that the Fourier series coefficients for a continuous-time periodic square wave can be viewed as samples of an envelope function and that, as the period of the square wave INCREASES, these samples become more and more finely spaced.
2. This property suggested representing an APERIODIC signal x(t) by first constructing a PERIODIC signal p(t) and equaled x(t) over ONE period.
3.Then, as this period approached INFINITY (finitude), p(t) was equal to x(t) over larger and larger intervals of time, and the Fourier series representation for p(t) CONVERGED to the Fourier transform representation for x(t).
中國網民串連茉莉花革命點火
http://www.youtube.com/watch?v=TOUEhto3kJ8
★ 【博訊新聞網】
http://boxun.com/blog/
http://www.youtube.com/user/bxnews
★ 【中國茉莉花革命 - 維基百科】http://bit.ly/eeftvb
@ 胡錦濤下令 網路簡訊封殺「茉莉花」http://bit.ly/h6gNDl
@ 中國13城市爆茉莉革命 網路串連北京 上海民眾上街爭民主改革 http://bit.ly/eLULwt
@ 茉莉花革命燒中國 民遊行被逮 http://bit.ly/hKx1ar
@ 延燒!網民20日發動「中國茉莉花革命」http://bit.ly/e1AcgF
@ 壓制茉莉花革命 中國監控網路 逮捕百人 http://bit.ly/fyIXm9
@ 北京上海廣州爆發茉莉花革命 http://youtu.be/IiAo4IKLLYk
【中國茉莉革命】
◎ 起因:受北非突尼西亞 由網路發起的茉莉革命,成功推翻執政23年 的賓阿里政權啟發(埃及穆巴拉克政權 也受此波人民革命垮台)
◎ 發起者:不明身分網友,傳是六四民運領袖王丹、宗教組織法輪功等
◎ 集會時間:2011-02-20 下午2時
◎ 集會地點:哈爾濱、長春、瀋陽、北京、天津、西安、成都、上海、南京、杭州、武漢、長*沙、廣 州等13城市
◎ 口號:
.我們要食物、我們要工作、我們要住房、我們要公平、我們要正義
.保障私有產權、維護司法獨立
.啟動政治改革、結束一黨專政
.開放報禁、新聞自由、自由萬歲、民主萬歲
香港聲援中國茉莉花革命
1. We saw that the Fourier series coefficients for a continuous-time periodic square wave can be viewed as samples of an envelope function and that, as the period of the square wave INCREASES, these samples become more and more finely spaced.
2. This property suggested representing an APERIODIC signal x(t) by first constructing a PERIODIC signal p(t) and equaled x(t) over ONE period.
3.Then, as this period approached INFINITY (finitude), p(t) was equal to x(t) over larger and larger intervals of time, and the Fourier series representation for p(t) CONVERGED to the Fourier transform representation for x(t).
中國網民串連茉莉花革命點火
http://www.youtube.com/watch?v=TOUEhto3kJ8
★ 【博訊新聞網】
http://boxun.com/blog/
http://www.youtube.com/user/bxnews
★ 【中國茉莉花革命 - 維基百科】http://bit.ly/eeftvb
@ 胡錦濤下令 網路簡訊封殺「茉莉花」http://bit.ly/h6gNDl
@ 中國13城市爆茉莉革命 網路串連北京 上海民眾上街爭民主改革 http://bit.ly/eLULwt
@ 茉莉花革命燒中國 民遊行被逮 http://bit.ly/hKx1ar
@ 延燒!網民20日發動「中國茉莉花革命」http://bit.ly/e1AcgF
@ 壓制茉莉花革命 中國監控網路 逮捕百人 http://bit.ly/fyIXm9
@ 北京上海廣州爆發茉莉花革命 http://youtu.be/IiAo4IKLLYk
【中國茉莉革命】
◎ 起因:受北非突尼西亞 由網路發起的茉莉革命,成功推翻執政23年 的賓阿里政權啟發(埃及穆巴拉克政權 也受此波人民革命垮台)
◎ 發起者:不明身分網友,傳是六四民運領袖王丹、宗教組織法輪功等
◎ 集會時間:2011-02-20 下午2時
◎ 集會地點:哈爾濱、長春、瀋陽、北京、天津、西安、成都、上海、南京、杭州、武漢、長*沙、廣 州等13城市
◎ 口號:
.我們要食物、我們要工作、我們要住房、我們要公平、我們要正義
.保障私有產權、維護司法獨立
.啟動政治改革、結束一黨專政
.開放報禁、新聞自由、自由萬歲、民主萬歲
香港聲援中國茉莉花革命
Sonntag, 20. Februar 2011
Kierkegaard 祁克果 : On the Dedication to " That Single Individual"
Soren Kierkegaard
On the Dedication to "That Single Individual" [Note 1]
Translated by Charles K. Bellinger
My dear, accept this dedication; it is given over, as it were, blindfolded, but therefore undisturbed by any consideration, in sincerity. Who you are, I know not; where you are, I know not; what your name is, I know not. Yet you are my hope, my joy, my pride, and my unknown honor.
It comforts me, that the right occasion is now there for you; which I have honestly intended during my labor and in my labor.
For if it were possible that reading what I write became worldly custom, or even to give oneself out as having read it, in the hope of thereby winning something in the world, that then would not be the right occasion, since, on the contrary, misunderstanding would have triumphed, and it would have also deceived me, if I had not striven to prevent such a thing from happening.
This, in part, is a possible change in me, something I even wish for, basically a mood of soul and mind, which does not produce change by being more than change and therefore produces nothing less than change; it is rather an admission, in part a thoroughly and well thought-out view of " life," of " the truth," and of " the way."
There is a view of life which holds that where the crowd is, the truth is also, that it is a need in truth itself, that it must have the crowd on its side.[Note 2]
There is another view of life; which holds that wherever the crowd is, there is untruth, so that, for a moment to carry the matter out to its farthest conclusion, even if every individual possessed the truth in private, yet if they came together into a crowd (so that "the crowd" received any decisive, voting, noisy, audible importance), untruth would at once be let in.[Note 3]
For "the crowd" is untruth. Eternally, godly, christianly what Paul says is valid: "only one receives the prize," [I Cor. 9:24] not by way of comparison, for in the comparison "the others" are still present. That is to say, everyone can be that one, with God's help - but only one receives the prize;
again, that is to say, everyone should cautiously have dealings with "the others," and essentially only talk with God and with himself - for only one receives the prize; again, that is to say, the human being is in kinship with, or to be a human is to be in kinship with the divinity.
The worldly, temporal, busy, socially-friendly person says this: "How unreasonable, that only one should receive the prize, it is far more probable that several combined receive the prize; and if we become many, then it becomes more certain and also easier for each individually."
Certainly, it is far more probable; and it is also true in relation to all earthly and sensuous prizes; and it becomes the only truth, if it is allowed to rule, for this point of view abolishes both God and the eternal and "the human being's" kinship with the divinity;
it abolishes it or changes it into a fable, and sets the modern (as a matter of fact, the old heathen) in its place, so that to be a human being is like being a specimen which belongs to a race gifted with reason, so that the race, the species, is higher than the individual, or so that there are only specimens, not individuals.
But the eternal, which vaults high over the temporal, quiet as the night sky, and God in heaven, who from this exalted state of bliss, without becoming the least bit dizzy, looks out over these innumerable millions and knows each single individual; he, the great examiner, he says: only one receives the prize; that is to say, everyone can receive it, and everyone ought to become this by oneself, but only one receives the prize.
Where the crowd is, therefore, or where a decisive importance is attached to the fact that there is a crowd, there no one is working, living, and striving for the highest end, but only for this or that earthly end; since the eternal, the decisive, can only be worked for where there is one; and to become this by oneself, which all can do, is to will to allow God to help you - "the crowd" is untruth.
A crowd - not this or that, one now living or long dead, a crowd of the lowly or of nobles, of rich or poor, etc., but in its very concept [Note 4] - is untruth, since a crowd either renders the single individual wholly unrepentant and irresponsible, or weakens his responsibility by making it a fraction of his decision.
Observe, there was not a single soldier who dared lay a hand on Caius Marius; this was the truth. But given three or four women with the consciousness or idea of being a crowd, with a certain hope in the possibility that no one could definitely say who it was or who started it: then they had the courage for it; what untruth! The untruth is first that it is " the crowd," which does either what only the single individual in the crowd does, or in every case what each single individual does.
For a crowd is an abstraction, which does not have hands; each single individual, on the other hand, normally has two hands, and when he, as a single individual, lays his two hands on Caius Marius, then it is the two hands of this single individual, not after all his neighbor's, even less - the crowd's, which has no hands. In the next place, the untruth is that the crowd had "the courage" for it, since never at any time was even the most cowardly of all single individuals so cowardly, as the crowd always is.
For every single individual who escapes into the crowd, and thus flees in cowardice from being a single individual (who either had the courage to lay his hand on Caius Marius, or the courage to admit that he did not have it), contributes his share of cowardice to "the cowardice," which is: the crowd.
Take the highest, think of Christ - and the whole human race, all human beings, which were ever born and ever will be born; the situation is the single individual, as an individual, in solitary surroundings alone with him; as a single individual he walks up to him and spits on him: the human being has never been born and never will be, who would have the courage or the impudence for it; this is the truth. But since they remain in a crowd, they have the courage for it - what frightening untruth.
The crowd is untruth. There is therefore no one who has more contempt for what it is to be a human being than those who make it their profession to lead the crowd. Let someone, some individual human being, certainly, approach such a person, what does he care about him; that is much too small a thing; he proudly sends him away; there must be at least a hundred.
And if there are thousands, then he bends before the crowd, he bows and scrapes; what untruth! No, when there is an individual human being, then one should express the truth by respecting what it is to be a human being; and if perhaps, as one cruelly says, it was a poor, needy human being, then especially should one invite him into the best room, and if one has several voices, he should use the kindest and friendliest; that is the truth.
When on the other hand it was an assembly of thousands or more, and "the truth" became the object of balloting, then especially one should godfearingly - if one prefers not to repeat in silence the Our Father: deliver us from evil - one should godfearingly express, that a crowd, as the court of last resort, ethically and religiously, is the untruth, whereas it is eternally true, that everyone can be the one. This is the truth.
The crowd is untruth. Therefore was Christ crucified, because he, even though he addressed himself to all, would not have to do with the crowd, because he would not in any way let a crowd help him, because he in this respect absolutely pushed away, would not found a party, or allow balloting, but would be what he was, the truth, which relates itself to the single individual.
And therefore everyone who in truth will serve the truth, is eo ipso in some way or other a martyr; if it were possible that a human being in his mother's womb could make a decision to will to serve "the truth" in truth, so he also is eo ipso a martyr, however his martyrdom comes about, even while in his mother's womb.
For to win a crowd is not so great a trick; one only needs some talent, a certain dose of untruth and a little acquaintance with the human passions. But no witness for the truth - alas, and every human being, you and I, should be one - dares have dealings with a crowd.
The witness for the truth - who naturally will have nothing to do with politics, and to the utmost of his ability is careful not to be confused with a politician - the godfearing work of the witness to the truth is to have dealings with all, if possible, but always individually, to talk with each privately, on the streets and lanes - to split up the crowd, or to talk to it, not to form a crowd, but so that one or another individual might go home from the assembly and become a single individual.
"A crowd," on the other hand, when it is treated as the court of last resort in relation to "the truth," its judgment as the judgment, is detested by the witness to the truth, more than a virtuous young woman detests the dance hall. And they who address the "crowd" as the court of last resort, he considers to be instruments of untruth. For to repeat: that which in politics and similar domains has its validity, sometimes wholly, sometimes in part, becomes untruth, when it is transferred to the intellectual, spiritual, and religious domains.
And at the risk of a possibly exaggerated caution, I add just this: by "truth" I always understand "eternal truth." But politics and the like has nothing to do with "eternal truth." A politics, which in the real sense of "eternal truth" made a serious effort to bring "eternal truth" into real life, would in the same second show itself to be in the highest degree the most "impolitic" thing imaginable.
The crowd is untruth. And I could weep, in every case I can learn to long for the eternal, whenever I think about our age's misery, even compared with the ancient world's greatest misery, in that the daily press and anonymity make our age even more insane with help from "the public," which is really an abstraction, which makes a claim to be the court of last resort in relation to "the truth"; for assemblies which make this claim surely do not take place.
That an anonymous person, with help from the press, day in and day out can speak however he pleases (even with respect to the intellectual, the ethical, the religious), things which he perhaps did not in the least have the courage to say personally in a particular situation; every time he opens up his gullet - one cannot call it a mouth - he can all at once address himself to thousands upon thousands; he can get ten thousand times ten thousand to repeat after him - and no one has to answer for it; in ancient times the relatively unrepentant crowd was the almighty, but now there is the absolutely unrepentant thing:
No One, an anonymous person: the Author, an anonymous person: the Public, sometimes even anonymous subscribers, therefore: No One. No One! God in heaven, such states even call themselves Christian states. One cannot say that, again with the help of the press, "the truth" can overcome the lie and the error.
O, you who say this, ask yourself: Do you dare to claim that human beings, in a crowd, are just as quick to reach for truth, which is not always palatable, as for untruth, which is always deliciously prepared, when in addition this must be combined with an admission that one has let oneself be deceived!
Or do you dare to claim that "the truth" is just as quick to let itself be understood as is untruth, which requires no previous knowledge, no schooling, no discipline, no abstinence, no self-denial, no honest self-concern, no patient labor! No, "the truth," which detests this untruth, the only goal of which is to desire its increase, is not so quick on its feet. Firstly, it cannot work through the fantastical, which is the untruth; its communicator is only a single individual. And its communication relates itself once again to the single individual; for in this view of life the single individual is precisely the truth.
The truth can neither be communicated nor be received without being as it were before the eyes of God, nor without God's help, nor without God being involved as the middle term, since he is the truth. It can therefore only be communicated by and received by "the single individual," which, for that matter, every single human being who lives could be: this is the determination of the truth in contrast to the abstract, the fantastical, impersonal, "the crowd" - " the public," which excludes God as the middle term (for the personal God cannot be the middle term in an impersonal relation), and also thereby the truth, for God is the truth and its middle term.
And to honor every individual human being, unconditionally every human being, that is the truth and fear of God and love of "the neighbor"; but ethico-religiously viewed, to recognize "the crowd" as the court of last resort in relation to "the truth," that is to deny God and cannot possibly be to love "the neighbor."
And "the neighbor" is the absolutely true expression for human equality; if everyone in truth loved the neighbor as himself, then would perfect human equality be unconditionally attained; every one who in truth loves the neighbor, expresses unconditional human equality; every one who is really aware (even if he admits, like I, that his effort is weak and imperfect) that the task is to love the neighbor, he is also aware of what human equality is.
But never have I read in the Holy Scriptures this command: You shall love the crowd; even less: You shall, ethico-religiously, recognize in the crowd the court of last resort in relation to "the truth." It is clear that to love the neighbor is self-denial, that to love the crowd or to act as if one loved it, to make it the court of last resort for "the truth," that is the way to truly gain power, the way to all sorts of temporal and worldly advantage - yet it is untruth; for the crowd is untruth.
But he who acknowledges this view, which is seldom presented (for it often happens, that a man believes that the crowd is in untruth, but when it, the crowd, merely accepts his opinion en masse, then everything is all right), he admits to himself that he is the weak and powerless one; how would a single individual be able to stand against the many, who have the power!
And he could not then want to get the crowd on his side to carry through the view that the crowd, ethico-religiously, as the court of last resort, is untruth; that would be to mock himself. But although this view was from the first an admission of weakness and powerlessness, and since it seems therefore so uninviting, and is therefore heard so seldom: yet it has the good feature, that it is fair, that it offends no one, not a single one, that it does not distinguish between persons, not a single one.
A crowd is indeed made up of single individuals; it must therefore be in everyone's power to become what he is, a single individual; no one is prevented from being a single individual, no one, unless he prevents himself by becoming many. To become a crowd, to gather a crowd around oneself, is on the contrary to distinguish life from life; even the most well-meaning one who talks about that, can easily offend a single individual.
But it is the crowd which has power, influence, reputation, and domination - this is the distinction of life from life, which tyrannically overlooks the single individual as the weak and powerless one, in a temporal-worldly way overlooks the eternal truth: the single individual.
Note The reader will recall, that this (the beginning of which is marked by the atmosphere of its moment, when I voluntarily exposed myself to the brutality of literary vulgarity) was originally written in 1846, although later revised and considerably enlarged.
Existence, almighty as it is, has since that time shed light on the proposition that the crowd, seen ethico-religiously as the court of last resort, is untruth. Truly, I am well served by this; I am even helped by it to better understand myself, since I will now be understood in a completely different way than I was at the time, when my weak, lonely voice was heard as a ridiculous exaggeration, whereas it can now scarcely be heard at all on account of existence's loud voice, which says the same thing.
=================================
Notes
[Note 1] This, which is now considerably revised and enlarged, was written and intended to accompany the dedication to "that single individual," which is found in "Upbuilding Discourses in Various Spirits." Copenhagen, Spring 1847.
back to text
[Note 2] Perhaps, however, it is right to note once and for all, that which follows of itself and which I have never denied, that in relation to all temporal, earthly, worldly ends the crowd can have its validity, even its validity as a decisive court of last resort. But I am not speaking about such things, which I pay so little attention to. I speak of the ethical, the ethical-religious, of "the truth," and seen ethico-religiously the crowd is untruth, when it is taken as a valid court of last resort for what "the truth" is.
back to text
[Note 3] Perhaps, however, it is right to note, although it seems to me to be almost superfluous, that it naturally could not occur to me to object to something, for example that there is preaching, or that "the truth" is proclaimed, even though it was to an assembly of a hundred thousand. No, but even if it were an assembly of just ten - and if there should be balloting, that is, if the assembly were the court of last resort, if the crowd were the decisive factor, then there is untruth.
back to text
[Note 4] The reader will therefore recall, that here by "crowd," "the crowd" is understood as a purely formal conceptual definition, not what one otherwise understands by "the crowd," when it supposedly is also a qualification, when human selfishness irreligiously divides human beings into "the crowd" and the nobles, and so forth. God in heaven, how would the religious arrive at such in-human equality! No, "crowd" is the number, the numerical; a number of noblemen, millionaires, high dignitaries, etc. - as soon as the numerical is at work, the "crowd" is "the crowd."
back to text
http://www.ccel.org/ccel/kierkegaard/untruth/files/untruth.html
On the Dedication to "That Single Individual" [Note 1]
Translated by Charles K. Bellinger
My dear, accept this dedication; it is given over, as it were, blindfolded, but therefore undisturbed by any consideration, in sincerity. Who you are, I know not; where you are, I know not; what your name is, I know not. Yet you are my hope, my joy, my pride, and my unknown honor.
It comforts me, that the right occasion is now there for you; which I have honestly intended during my labor and in my labor.
For if it were possible that reading what I write became worldly custom, or even to give oneself out as having read it, in the hope of thereby winning something in the world, that then would not be the right occasion, since, on the contrary, misunderstanding would have triumphed, and it would have also deceived me, if I had not striven to prevent such a thing from happening.
This, in part, is a possible change in me, something I even wish for, basically a mood of soul and mind, which does not produce change by being more than change and therefore produces nothing less than change; it is rather an admission, in part a thoroughly and well thought-out view of " life," of " the truth," and of " the way."
There is a view of life which holds that where the crowd is, the truth is also, that it is a need in truth itself, that it must have the crowd on its side.[Note 2]
There is another view of life; which holds that wherever the crowd is, there is untruth, so that, for a moment to carry the matter out to its farthest conclusion, even if every individual possessed the truth in private, yet if they came together into a crowd (so that "the crowd" received any decisive, voting, noisy, audible importance), untruth would at once be let in.[Note 3]
For "the crowd" is untruth. Eternally, godly, christianly what Paul says is valid: "only one receives the prize," [I Cor. 9:24] not by way of comparison, for in the comparison "the others" are still present. That is to say, everyone can be that one, with God's help - but only one receives the prize;
again, that is to say, everyone should cautiously have dealings with "the others," and essentially only talk with God and with himself - for only one receives the prize; again, that is to say, the human being is in kinship with, or to be a human is to be in kinship with the divinity.
The worldly, temporal, busy, socially-friendly person says this: "How unreasonable, that only one should receive the prize, it is far more probable that several combined receive the prize; and if we become many, then it becomes more certain and also easier for each individually."
Certainly, it is far more probable; and it is also true in relation to all earthly and sensuous prizes; and it becomes the only truth, if it is allowed to rule, for this point of view abolishes both God and the eternal and "the human being's" kinship with the divinity;
it abolishes it or changes it into a fable, and sets the modern (as a matter of fact, the old heathen) in its place, so that to be a human being is like being a specimen which belongs to a race gifted with reason, so that the race, the species, is higher than the individual, or so that there are only specimens, not individuals.
But the eternal, which vaults high over the temporal, quiet as the night sky, and God in heaven, who from this exalted state of bliss, without becoming the least bit dizzy, looks out over these innumerable millions and knows each single individual; he, the great examiner, he says: only one receives the prize; that is to say, everyone can receive it, and everyone ought to become this by oneself, but only one receives the prize.
Where the crowd is, therefore, or where a decisive importance is attached to the fact that there is a crowd, there no one is working, living, and striving for the highest end, but only for this or that earthly end; since the eternal, the decisive, can only be worked for where there is one; and to become this by oneself, which all can do, is to will to allow God to help you - "the crowd" is untruth.
A crowd - not this or that, one now living or long dead, a crowd of the lowly or of nobles, of rich or poor, etc., but in its very concept [Note 4] - is untruth, since a crowd either renders the single individual wholly unrepentant and irresponsible, or weakens his responsibility by making it a fraction of his decision.
Observe, there was not a single soldier who dared lay a hand on Caius Marius; this was the truth. But given three or four women with the consciousness or idea of being a crowd, with a certain hope in the possibility that no one could definitely say who it was or who started it: then they had the courage for it; what untruth! The untruth is first that it is " the crowd," which does either what only the single individual in the crowd does, or in every case what each single individual does.
For a crowd is an abstraction, which does not have hands; each single individual, on the other hand, normally has two hands, and when he, as a single individual, lays his two hands on Caius Marius, then it is the two hands of this single individual, not after all his neighbor's, even less - the crowd's, which has no hands. In the next place, the untruth is that the crowd had "the courage" for it, since never at any time was even the most cowardly of all single individuals so cowardly, as the crowd always is.
For every single individual who escapes into the crowd, and thus flees in cowardice from being a single individual (who either had the courage to lay his hand on Caius Marius, or the courage to admit that he did not have it), contributes his share of cowardice to "the cowardice," which is: the crowd.
Take the highest, think of Christ - and the whole human race, all human beings, which were ever born and ever will be born; the situation is the single individual, as an individual, in solitary surroundings alone with him; as a single individual he walks up to him and spits on him: the human being has never been born and never will be, who would have the courage or the impudence for it; this is the truth. But since they remain in a crowd, they have the courage for it - what frightening untruth.
The crowd is untruth. There is therefore no one who has more contempt for what it is to be a human being than those who make it their profession to lead the crowd. Let someone, some individual human being, certainly, approach such a person, what does he care about him; that is much too small a thing; he proudly sends him away; there must be at least a hundred.
And if there are thousands, then he bends before the crowd, he bows and scrapes; what untruth! No, when there is an individual human being, then one should express the truth by respecting what it is to be a human being; and if perhaps, as one cruelly says, it was a poor, needy human being, then especially should one invite him into the best room, and if one has several voices, he should use the kindest and friendliest; that is the truth.
When on the other hand it was an assembly of thousands or more, and "the truth" became the object of balloting, then especially one should godfearingly - if one prefers not to repeat in silence the Our Father: deliver us from evil - one should godfearingly express, that a crowd, as the court of last resort, ethically and religiously, is the untruth, whereas it is eternally true, that everyone can be the one. This is the truth.
The crowd is untruth. Therefore was Christ crucified, because he, even though he addressed himself to all, would not have to do with the crowd, because he would not in any way let a crowd help him, because he in this respect absolutely pushed away, would not found a party, or allow balloting, but would be what he was, the truth, which relates itself to the single individual.
And therefore everyone who in truth will serve the truth, is eo ipso in some way or other a martyr; if it were possible that a human being in his mother's womb could make a decision to will to serve "the truth" in truth, so he also is eo ipso a martyr, however his martyrdom comes about, even while in his mother's womb.
For to win a crowd is not so great a trick; one only needs some talent, a certain dose of untruth and a little acquaintance with the human passions. But no witness for the truth - alas, and every human being, you and I, should be one - dares have dealings with a crowd.
The witness for the truth - who naturally will have nothing to do with politics, and to the utmost of his ability is careful not to be confused with a politician - the godfearing work of the witness to the truth is to have dealings with all, if possible, but always individually, to talk with each privately, on the streets and lanes - to split up the crowd, or to talk to it, not to form a crowd, but so that one or another individual might go home from the assembly and become a single individual.
"A crowd," on the other hand, when it is treated as the court of last resort in relation to "the truth," its judgment as the judgment, is detested by the witness to the truth, more than a virtuous young woman detests the dance hall. And they who address the "crowd" as the court of last resort, he considers to be instruments of untruth. For to repeat: that which in politics and similar domains has its validity, sometimes wholly, sometimes in part, becomes untruth, when it is transferred to the intellectual, spiritual, and religious domains.
And at the risk of a possibly exaggerated caution, I add just this: by "truth" I always understand "eternal truth." But politics and the like has nothing to do with "eternal truth." A politics, which in the real sense of "eternal truth" made a serious effort to bring "eternal truth" into real life, would in the same second show itself to be in the highest degree the most "impolitic" thing imaginable.
The crowd is untruth. And I could weep, in every case I can learn to long for the eternal, whenever I think about our age's misery, even compared with the ancient world's greatest misery, in that the daily press and anonymity make our age even more insane with help from "the public," which is really an abstraction, which makes a claim to be the court of last resort in relation to "the truth"; for assemblies which make this claim surely do not take place.
That an anonymous person, with help from the press, day in and day out can speak however he pleases (even with respect to the intellectual, the ethical, the religious), things which he perhaps did not in the least have the courage to say personally in a particular situation; every time he opens up his gullet - one cannot call it a mouth - he can all at once address himself to thousands upon thousands; he can get ten thousand times ten thousand to repeat after him - and no one has to answer for it; in ancient times the relatively unrepentant crowd was the almighty, but now there is the absolutely unrepentant thing:
No One, an anonymous person: the Author, an anonymous person: the Public, sometimes even anonymous subscribers, therefore: No One. No One! God in heaven, such states even call themselves Christian states. One cannot say that, again with the help of the press, "the truth" can overcome the lie and the error.
O, you who say this, ask yourself: Do you dare to claim that human beings, in a crowd, are just as quick to reach for truth, which is not always palatable, as for untruth, which is always deliciously prepared, when in addition this must be combined with an admission that one has let oneself be deceived!
Or do you dare to claim that "the truth" is just as quick to let itself be understood as is untruth, which requires no previous knowledge, no schooling, no discipline, no abstinence, no self-denial, no honest self-concern, no patient labor! No, "the truth," which detests this untruth, the only goal of which is to desire its increase, is not so quick on its feet. Firstly, it cannot work through the fantastical, which is the untruth; its communicator is only a single individual. And its communication relates itself once again to the single individual; for in this view of life the single individual is precisely the truth.
The truth can neither be communicated nor be received without being as it were before the eyes of God, nor without God's help, nor without God being involved as the middle term, since he is the truth. It can therefore only be communicated by and received by "the single individual," which, for that matter, every single human being who lives could be: this is the determination of the truth in contrast to the abstract, the fantastical, impersonal, "the crowd" - " the public," which excludes God as the middle term (for the personal God cannot be the middle term in an impersonal relation), and also thereby the truth, for God is the truth and its middle term.
And to honor every individual human being, unconditionally every human being, that is the truth and fear of God and love of "the neighbor"; but ethico-religiously viewed, to recognize "the crowd" as the court of last resort in relation to "the truth," that is to deny God and cannot possibly be to love "the neighbor."
And "the neighbor" is the absolutely true expression for human equality; if everyone in truth loved the neighbor as himself, then would perfect human equality be unconditionally attained; every one who in truth loves the neighbor, expresses unconditional human equality; every one who is really aware (even if he admits, like I, that his effort is weak and imperfect) that the task is to love the neighbor, he is also aware of what human equality is.
But never have I read in the Holy Scriptures this command: You shall love the crowd; even less: You shall, ethico-religiously, recognize in the crowd the court of last resort in relation to "the truth." It is clear that to love the neighbor is self-denial, that to love the crowd or to act as if one loved it, to make it the court of last resort for "the truth," that is the way to truly gain power, the way to all sorts of temporal and worldly advantage - yet it is untruth; for the crowd is untruth.
But he who acknowledges this view, which is seldom presented (for it often happens, that a man believes that the crowd is in untruth, but when it, the crowd, merely accepts his opinion en masse, then everything is all right), he admits to himself that he is the weak and powerless one; how would a single individual be able to stand against the many, who have the power!
And he could not then want to get the crowd on his side to carry through the view that the crowd, ethico-religiously, as the court of last resort, is untruth; that would be to mock himself. But although this view was from the first an admission of weakness and powerlessness, and since it seems therefore so uninviting, and is therefore heard so seldom: yet it has the good feature, that it is fair, that it offends no one, not a single one, that it does not distinguish between persons, not a single one.
A crowd is indeed made up of single individuals; it must therefore be in everyone's power to become what he is, a single individual; no one is prevented from being a single individual, no one, unless he prevents himself by becoming many. To become a crowd, to gather a crowd around oneself, is on the contrary to distinguish life from life; even the most well-meaning one who talks about that, can easily offend a single individual.
But it is the crowd which has power, influence, reputation, and domination - this is the distinction of life from life, which tyrannically overlooks the single individual as the weak and powerless one, in a temporal-worldly way overlooks the eternal truth: the single individual.
Note The reader will recall, that this (the beginning of which is marked by the atmosphere of its moment, when I voluntarily exposed myself to the brutality of literary vulgarity) was originally written in 1846, although later revised and considerably enlarged.
Existence, almighty as it is, has since that time shed light on the proposition that the crowd, seen ethico-religiously as the court of last resort, is untruth. Truly, I am well served by this; I am even helped by it to better understand myself, since I will now be understood in a completely different way than I was at the time, when my weak, lonely voice was heard as a ridiculous exaggeration, whereas it can now scarcely be heard at all on account of existence's loud voice, which says the same thing.
=================================
Notes
[Note 1] This, which is now considerably revised and enlarged, was written and intended to accompany the dedication to "that single individual," which is found in "Upbuilding Discourses in Various Spirits." Copenhagen, Spring 1847.
back to text
[Note 2] Perhaps, however, it is right to note once and for all, that which follows of itself and which I have never denied, that in relation to all temporal, earthly, worldly ends the crowd can have its validity, even its validity as a decisive court of last resort. But I am not speaking about such things, which I pay so little attention to. I speak of the ethical, the ethical-religious, of "the truth," and seen ethico-religiously the crowd is untruth, when it is taken as a valid court of last resort for what "the truth" is.
back to text
[Note 3] Perhaps, however, it is right to note, although it seems to me to be almost superfluous, that it naturally could not occur to me to object to something, for example that there is preaching, or that "the truth" is proclaimed, even though it was to an assembly of a hundred thousand. No, but even if it were an assembly of just ten - and if there should be balloting, that is, if the assembly were the court of last resort, if the crowd were the decisive factor, then there is untruth.
back to text
[Note 4] The reader will therefore recall, that here by "crowd," "the crowd" is understood as a purely formal conceptual definition, not what one otherwise understands by "the crowd," when it supposedly is also a qualification, when human selfishness irreligiously divides human beings into "the crowd" and the nobles, and so forth. God in heaven, how would the religious arrive at such in-human equality! No, "crowd" is the number, the numerical; a number of noblemen, millionaires, high dignitaries, etc. - as soon as the numerical is at work, the "crowd" is "the crowd."
back to text
http://www.ccel.org/ccel/kierkegaard/untruth/files/untruth.html
說文解字義證--桂馥
說文解字義證--桂馥
桂馥，字冬卉，曲阜人。乾隆五十五年進士，選雲南永平縣知縣，卒於官。
馥博涉群書，尤潜心小學，精通聲義。嘗謂：“ 士不通經，不足致用；而訓詁不明，不足以通經。” 故自諸生以至通籍，四十年間，日取許氏説文與諸經之義相
疏證，為説文義證五十卷。力窮根柢，為一生精力所在。
馥與段玉裁生同時，同治説文，學者以桂、段并稱，而兩人兩不相見，書亦未見，亦異事也。蓋段氏之書，聲義兼明，而尤邃於聲；
桂氏之書，聲亦并及，而尤博於義。段氏鈎索比傅，自以為能冥合許君之旨，勇於自信，自成一家之言，故破字創義為多；桂氏專佐許説，發揮旁通，令學者引申貫注，自得其義之所歸。
故段書約而猝難通辟，桂書繁而尋省易了。夫語其得於心，則段勝矣；語其便於人，則
段或未之先也。
其專臚古籍，不下己意，則以意在博證求通，展轉孳乳，觸長無方，亦如王氏廣雅疏證、阮氏經籍篡詁之類，非以己意為獨斷者。
及馥就宦滇南，追念舊聞，隨筆疏記十卷，以其細碎，比之匠門木材，題曰札樸。然馥嘗引徐幹中論：“ 鄙儒博學，務於物名，詳於器械，考於訓詁，摘其章句而不能統其大義之所極，以獲先王之心。故使學者勞思慮而不知道，費日月而無功成。”
謂近日學者風尚六書，動成習氣，偶涉名物，自負倉、雅，略講點畫，妄議斯、冰，叩以經典大義，茫乎未之聞也。此尤為同時小學家所不能言，足以針肓起廢。他著有晚學集十二卷。
source : 清史稿--列傳二百六十八 儒林二
http://shuku.net/novels/history/qsgskym/qsg481.html
桂馥，字冬卉，曲阜人。乾隆五十五年進士，選雲南永平縣知縣，卒於官。
馥博涉群書，尤潜心小學，精通聲義。嘗謂：“ 士不通經，不足致用；而訓詁不明，不足以通經。” 故自諸生以至通籍，四十年間，日取許氏説文與諸經之義相
疏證，為説文義證五十卷。力窮根柢，為一生精力所在。
馥與段玉裁生同時，同治説文，學者以桂、段并稱，而兩人兩不相見，書亦未見，亦異事也。蓋段氏之書，聲義兼明，而尤邃於聲；
桂氏之書，聲亦并及，而尤博於義。段氏鈎索比傅，自以為能冥合許君之旨，勇於自信，自成一家之言，故破字創義為多；桂氏專佐許説，發揮旁通，令學者引申貫注，自得其義之所歸。
故段書約而猝難通辟，桂書繁而尋省易了。夫語其得於心，則段勝矣；語其便於人，則
段或未之先也。
其專臚古籍，不下己意，則以意在博證求通，展轉孳乳，觸長無方，亦如王氏廣雅疏證、阮氏經籍篡詁之類，非以己意為獨斷者。
及馥就宦滇南，追念舊聞，隨筆疏記十卷，以其細碎，比之匠門木材，題曰札樸。然馥嘗引徐幹中論：“ 鄙儒博學，務於物名，詳於器械，考於訓詁，摘其章句而不能統其大義之所極，以獲先王之心。故使學者勞思慮而不知道，費日月而無功成。”
謂近日學者風尚六書，動成習氣，偶涉名物，自負倉、雅，略講點畫，妄議斯、冰，叩以經典大義，茫乎未之聞也。此尤為同時小學家所不能言，足以針肓起廢。他著有晚學集十二卷。
source : 清史稿--列傳二百六十八 儒林二
http://shuku.net/novels/history/qsgskym/qsg481.html
Samstag, 19. Februar 2011
CS6223 Distributed Systems : RPC notes
CS6223 Distributed Systems : RPC notes
Sun RPC
http://www.cdk3.net/rmi/Ed2/SunRPC.pdf
Sun XDR
ttp://www.cdk3.net/ipc/Ed2/SunXDR.pdf
RPC: Remote Procedure Call Protocol Specification Version 2
ttp://tools.ietf.org/html/rfc5531
XDR: External Data Representation Standard
http://tools.ietf.org/html/rfc4506
說文解字義證--桂馥
清史稿--列傳二百六十八 儒林二
桂馥，字冬卉，曲阜人。乾隆五十五年進士，選雲南永平縣知縣，卒於官。
馥博涉群書，尤潜心小學，精通聲義。嘗謂：“ 士不通經，不足致用；而訓詁不明，不足以通經。” 故自諸生以至通籍，四十年間，日取許氏説文與諸經之義相疏證，為説文義證五十卷。力窮根柢，為一生精力所在。
馥與段玉裁生同時，同治説文，學者以桂、段并稱，而兩人兩不相見，書亦未
見，亦異事也。蓋段氏之書，聲義兼明，而尤邃於聲；
桂氏之書，聲亦并及，而尤博於義。段氏鈎索比傅，自以為能冥合許君之旨，勇於自信，自成一家之言，故破字創義為多；桂氏專佐許説，發揮旁通，令學者引申貫注，自得其義之所歸。
故段書約而猝難通辟，桂書繁而尋省易了。夫語其得於心，則段勝矣；語其便於人，則
段或未之先也。
其專臚古籍，不下己意，則以意在博證求通，展轉孳乳，觸長無方，亦如王氏廣雅疏證、阮氏經籍篡詁之類，非以己意為獨斷者。
及馥就宦滇南，追念舊聞，隨筆疏記十卷，以其細碎，比之匠門木材，題曰札樸。然馥嘗引徐幹中論：“ 鄙儒博學，務於物名，詳於器械，考於訓詁，摘其章句而不能統其大義之所極，以獲先王之心。故使學者勞思慮而不知道，費日月而無功成。”
謂近日學者風尚六書，動成習氣，偶涉名物，自負倉、雅，略講點畫，妄議斯、冰，叩以經典大義，茫乎未之聞也。此尤為同時小學家所不能言，足以針肓起廢。他著有晚學集十二卷。
http://shuku.net/novels/history/qsgskym/qsg481.html
Sun RPC
http://www.cdk3.net/rmi/Ed2/SunRPC.pdf
Sun XDR
ttp://www.cdk3.net/ipc/Ed2/SunXDR.pdf
RPC: Remote Procedure Call Protocol Specification Version 2
ttp://tools.ietf.org/html/rfc5531
XDR: External Data Representation Standard
http://tools.ietf.org/html/rfc4506
說文解字義證--桂馥
清史稿--列傳二百六十八 儒林二
桂馥，字冬卉，曲阜人。乾隆五十五年進士，選雲南永平縣知縣，卒於官。
馥博涉群書，尤潜心小學，精通聲義。嘗謂：“ 士不通經，不足致用；而訓詁不明，不足以通經。” 故自諸生以至通籍，四十年間，日取許氏説文與諸經之義相疏證，為説文義證五十卷。力窮根柢，為一生精力所在。
馥與段玉裁生同時，同治説文，學者以桂、段并稱，而兩人兩不相見，書亦未
見，亦異事也。蓋段氏之書，聲義兼明，而尤邃於聲；
桂氏之書，聲亦并及，而尤博於義。段氏鈎索比傅，自以為能冥合許君之旨，勇於自信，自成一家之言，故破字創義為多；桂氏專佐許説，發揮旁通，令學者引申貫注，自得其義之所歸。
故段書約而猝難通辟，桂書繁而尋省易了。夫語其得於心，則段勝矣；語其便於人，則
段或未之先也。
其專臚古籍，不下己意，則以意在博證求通，展轉孳乳，觸長無方，亦如王氏廣雅疏證、阮氏經籍篡詁之類，非以己意為獨斷者。
及馥就宦滇南，追念舊聞，隨筆疏記十卷，以其細碎，比之匠門木材，題曰札樸。然馥嘗引徐幹中論：“ 鄙儒博學，務於物名，詳於器械，考於訓詁，摘其章句而不能統其大義之所極，以獲先王之心。故使學者勞思慮而不知道，費日月而無功成。”
謂近日學者風尚六書，動成習氣，偶涉名物，自負倉、雅，略講點畫，妄議斯、冰，叩以經典大義，茫乎未之聞也。此尤為同時小學家所不能言，足以針肓起廢。他著有晚學集十二卷。
http://shuku.net/novels/history/qsgskym/qsg481.html
CS6223 Distributed Systems -- assignment
Fault-tolerant Banking System
Team Work (20% of final marks) : 2 students
Due:
1. You are to design and implement a reliable banking system. The system is based on the client/server model where all system functions are provided by servers and clients invoke server’s functions via remote procedure calls (RPC).
To make the system fault-tolerant, there are two replicated servers with the same interface: primary and backup, as shown in the Figure below.
2. The primary and backup servers are located on different machines. On the client side, it is a piece of client program running on the client machine. The client’s request is always first sent to the primary server if it is in service; otherwise it switches to the backup.
3. When the primary server is in service, the backup is passive. Each time when the primary server completes serving an update request, it forwards the request to the backup, so that to keep the backup server’s database up to date. The communication between the two servers is also via RPC (you need to modify stub procedures for this purpose).
4. There is a possibility that the primary fails when serving a request. Upon the detecting out a failure of primary server (i.e., the client receives an error return from RPC), the client program will switch to the backup server. The backup then becomes the primary and the all subsequent requests from the client will be sent to the new primary server.
5. During the time when one server is failed, the working server saves all update requests it has served into a log file. When the failed server recovers, it will obtain this log file from the working server and bring its local database up to date. This recovery operation is also done via RPC. The probability of simultaneous failure of both servers is assumed to be negligible.
To simulate the failure of the server program, you may explicitly kill a server process. You may restart a server program as the simulation of a server’s recovery from a failure. The client program knows the addresses of both primary and backup servers.
6. The bank database is implemented as a structured file. Each file record is for a customer’s account information. Note: the primary server and backup server should use different files to store their data. For simplicity each record only consists of the following information:
account name;
account number;
balance;
The Client program repeatedly displays the following menu on the screen (text interface):
1. balance
2. transfer
3. exit (program)
After serving each request, it should return to this menu for the next user, a user chooses the exit, which terminates the program.
7. For unspecified design and implementation details, make your own reasonable assumptions and decisions.
Testing. Your server program will run on machines S1 and S2, and your client program on C1. You need to test your programs in the following steps:
a) normal cases where both servers are working;
b) kill the server on S1. The client should automatically switch to the server on S2;
c) restart S1. The data on S1 should be automatically brought up to date.
d) kill the server on S2. The client should automatically switch to the server on S1.
8. Demonstration. You need to demonstrate your program at the specified time on the due date (NO late submission allowed).
Submit the following at demonstration time:
1. a copy of design document (3 pages maximum), including your names (or student IDs), system structure, design strategies, implementations, and testing results.
2. a copy of full program listing.
Your assignment will be evaluated based on the following criteria:
• documentation and design of the client/server system (25%)
• implementation (source code) and programming styles (75%)
Team Work (20% of final marks) : 2 students
Due:
1. You are to design and implement a reliable banking system. The system is based on the client/server model where all system functions are provided by servers and clients invoke server’s functions via remote procedure calls (RPC).
To make the system fault-tolerant, there are two replicated servers with the same interface: primary and backup, as shown in the Figure below.
2. The primary and backup servers are located on different machines. On the client side, it is a piece of client program running on the client machine. The client’s request is always first sent to the primary server if it is in service; otherwise it switches to the backup.
3. When the primary server is in service, the backup is passive. Each time when the primary server completes serving an update request, it forwards the request to the backup, so that to keep the backup server’s database up to date. The communication between the two servers is also via RPC (you need to modify stub procedures for this purpose).
4. There is a possibility that the primary fails when serving a request. Upon the detecting out a failure of primary server (i.e., the client receives an error return from RPC), the client program will switch to the backup server. The backup then becomes the primary and the all subsequent requests from the client will be sent to the new primary server.
5. During the time when one server is failed, the working server saves all update requests it has served into a log file. When the failed server recovers, it will obtain this log file from the working server and bring its local database up to date. This recovery operation is also done via RPC. The probability of simultaneous failure of both servers is assumed to be negligible.
To simulate the failure of the server program, you may explicitly kill a server process. You may restart a server program as the simulation of a server’s recovery from a failure. The client program knows the addresses of both primary and backup servers.
6. The bank database is implemented as a structured file. Each file record is for a customer’s account information. Note: the primary server and backup server should use different files to store their data. For simplicity each record only consists of the following information:
account name;
account number;
balance;
The Client program repeatedly displays the following menu on the screen (text interface):
1. balance
2. transfer
3. exit (program)
After serving each request, it should return to this menu for the next user, a user chooses the exit, which terminates the program.
7. For unspecified design and implementation details, make your own reasonable assumptions and decisions.
Testing. Your server program will run on machines S1 and S2, and your client program on C1. You need to test your programs in the following steps:
a) normal cases where both servers are working;
b) kill the server on S1. The client should automatically switch to the server on S2;
c) restart S1. The data on S1 should be automatically brought up to date.
d) kill the server on S2. The client should automatically switch to the server on S1.
8. Demonstration. You need to demonstrate your program at the specified time on the due date (NO late submission allowed).
Submit the following at demonstration time:
1. a copy of design document (3 pages maximum), including your names (or student IDs), system structure, design strategies, implementations, and testing results.
2. a copy of full program listing.
Your assignment will be evaluated based on the following criteria:
• documentation and design of the client/server system (25%)
• implementation (source code) and programming styles (75%)
Donnerstag, 17. Februar 2011
EE5410 : Signal Processing --The multiplication property
EE5410 Signal Processing -- The multiplication property
1. The convolution property states that convolution in the time domain corresponds to multiplication in the frequency domain.
2. Because of duality between the time and frequency domain, we would expect a dual property also to hold (i.e., that multiplication in the time domain corresponds to convolution in the frequency domain.)
3. Multiplication of one signal by another ( r(t) = s(t)p(t) ) can be thought of as using one signal to SCALE or modulate the amplitude of the other, and consequently, the multiplication of two signals is often referred to as amplitude modulation.
4. For this reason, it is sometimes referred to as the modulation property.
5. We see that ALL the information in the signal s(t) is preserved when we multiply this signal by a sinusoidal signal, although the information has been shifted to higher frequencies.
6. This fact forms the basis for sinusoidal amplitude modulation systems for communication.
Every Little Thing - pray (lyrics with English sub) (ELT)
http://www.youtube.com/watch?v=B3MJDpvMXg4
thanks. This song gives me faith and courage to ... ./configure. BNO
1. The convolution property states that convolution in the time domain corresponds to multiplication in the frequency domain.
2. Because of duality between the time and frequency domain, we would expect a dual property also to hold (i.e., that multiplication in the time domain corresponds to convolution in the frequency domain.)
3. Multiplication of one signal by another ( r(t) = s(t)p(t) ) can be thought of as using one signal to SCALE or modulate the amplitude of the other, and consequently, the multiplication of two signals is often referred to as amplitude modulation.
4. For this reason, it is sometimes referred to as the modulation property.
5. We see that ALL the information in the signal s(t) is preserved when we multiply this signal by a sinusoidal signal, although the information has been shifted to higher frequencies.
6. This fact forms the basis for sinusoidal amplitude modulation systems for communication.
Every Little Thing - pray (lyrics with English sub) (ELT)
http://www.youtube.com/watch?v=B3MJDpvMXg4
thanks. This song gives me faith and courage to ... ./configure. BNO
Mittwoch, 16. Februar 2011
German -- relative pronouns
German ; relative pronouns
1. A relative pronoun is one which begins a relative clause, that is, a dependent clause beginning with " who, whom, whose, which or that ."
eg. This is the book THAT she gave me.
I saw the man WHO came today.
That is the lady WHOSE hang bag was stolen.
Here is the magazine WHICH you were asking about.
2. In English, the relative pronoun can very often be omitted. One could just say :
This is the book she gave me.
Here is the magazine you were asking about.
3. But, in German the relative pronouns MUST NEVER be omitted, and the relative clause MUST always be separated by COMMAS,.
4.the word used as relative pronouns in German are " der" and " welcher". And they follow their accustomed declension ( ie., like dieser ) with 2 important EXCEPTIONS:
i) in the genitive singular, both " der" and " welcher " becomes " dessen" for masculine and neuter nouns; for feminine nouns, it becomes " deren".
ii) in the genitive and dative Plural, they have genitive " deren"; and dative " denen" and " welchen". ( no deviation from the norm for " welcher" in this last case.)
eg.
1. Das Buch, das ich lese, ist sehr lang.
2. Der freund, den ich besuchte, war krank.
3. Die Blumen, die ich kaufte, waren schon.
4. Die Frau, deren Sohn ich kenne, hat mich besucht.
5. Hier ist der Mann, dessen Haus ich kaufte.
6. Die Leute, denen ich Geld gab, sind sehr arm.
summary :
Genitive : dessen (masculine singular)
Genitive : deren (faminine singular)
Gentivie plural : deren
Dative plural : denen
1. A relative pronoun is one which begins a relative clause, that is, a dependent clause beginning with " who, whom, whose, which or that ."
eg. This is the book THAT she gave me.
I saw the man WHO came today.
That is the lady WHOSE hang bag was stolen.
Here is the magazine WHICH you were asking about.
2. In English, the relative pronoun can very often be omitted. One could just say :
This is the book she gave me.
Here is the magazine you were asking about.
3. But, in German the relative pronouns MUST NEVER be omitted, and the relative clause MUST always be separated by COMMAS,.
4.the word used as relative pronouns in German are " der" and " welcher". And they follow their accustomed declension ( ie., like dieser ) with 2 important EXCEPTIONS:
i) in the genitive singular, both " der" and " welcher " becomes " dessen" for masculine and neuter nouns; for feminine nouns, it becomes " deren".
ii) in the genitive and dative Plural, they have genitive " deren"; and dative " denen" and " welchen". ( no deviation from the norm for " welcher" in this last case.)
eg.
1. Das Buch, das ich lese, ist sehr lang.
2. Der freund, den ich besuchte, war krank.
3. Die Blumen, die ich kaufte, waren schon.
4. Die Frau, deren Sohn ich kenne, hat mich besucht.
5. Hier ist der Mann, dessen Haus ich kaufte.
6. Die Leute, denen ich Geld gab, sind sehr arm.
summary :
Genitive : dessen (masculine singular)
Genitive : deren (faminine singular)
Gentivie plural : deren
Dative plural : denen
EE5410 Signal Processing Fourier Transform properties
EE5410 Signal Processing Fourier Transform properties
1. Linearity
2. Time shifting
3. Frequency shifting
4. Conjugation
5. Time reversal
6. Time and frequency scaling
7. Convolution
8. Multiplication
9. Differentiation in time
10. Integration
11. Differentiation in frequency
12. Conjugate symmetry for Real signals
13. Symmetry for Real and EVEN signals
14. Symmetry for Real and Odd signals
15. Even-Odd decomposition for real signals
16. Parseval's Relation for Aperiodic signals
1. Linearity
2. Time shifting
3. Frequency shifting
4. Conjugation
5. Time reversal
6. Time and frequency scaling
7. Convolution
8. Multiplication
9. Differentiation in time
10. Integration
11. Differentiation in frequency
12. Conjugate symmetry for Real signals
13. Symmetry for Real and EVEN signals
14. Symmetry for Real and Odd signals
15. Even-Odd decomposition for real signals
16. Parseval's Relation for Aperiodic signals
EE5410 Convolution and ideal lowpass filter
EE5410 Convolution and Ideal Lowpass Filters
1. We saw that the impulse response of the cascade of two LTI systems is the convolution of the impulse responses of the individual systems and that the overall impulse response does NOT depend on the ORDER in which the systems are cascaded.
2. Since the impulse response of the cascade of two LTI systems is the convolution of the individual impulse responses, the convolution property then implies that the overall frequency response of the cascade of two systems is simply the PRODUCT of the individual frequency responses.
3. while the ideal lowpass filter does have perfect frequency selectivity, its impulse response has some characteristics that may not be desirable.
4. h(t) is NOT zero 0 for t<0. Therefore, the ideal lowpass filter is NOT causal, and have oscillatory behaviour ( 游移不定).
六四 icon
http://forum4.hkgolden.com/view.aspx?type=CA&message=2855429&highlight_id=0&page=1
1. We saw that the impulse response of the cascade of two LTI systems is the convolution of the impulse responses of the individual systems and that the overall impulse response does NOT depend on the ORDER in which the systems are cascaded.
2. Since the impulse response of the cascade of two LTI systems is the convolution of the individual impulse responses, the convolution property then implies that the overall frequency response of the cascade of two systems is simply the PRODUCT of the individual frequency responses.
3. while the ideal lowpass filter does have perfect frequency selectivity, its impulse response has some characteristics that may not be desirable.
4. h(t) is NOT zero 0 for t<0. Therefore, the ideal lowpass filter is NOT causal, and have oscillatory behaviour ( 游移不定).
六四 icon
http://forum4.hkgolden.com/view.aspx?type=CA&message=2855429&highlight_id=0&page=1
Dienstag, 15. Februar 2011
說文解字義證--桂馥
說文解字義證--桂馥撰
說文解字義登五十卷，清桂馥撰。桂馥字冬卉，又字天香，號未谷，零門，別號肅然山外史，晚號老苔，一號潔井復民。山東曲阜系人。乾隆元年生，五十四年舉人，次年成進士。歷任長山縣訓道，雲南永平縣知縣，順附言縣知縣，嘉慶十年卒于官，年七十。
清代治說文者, 以桂馥功力最深，而說文解字義證，又為桂氏畢生精力之結晶。義證徵引範圍極廣，有為一字而徵引至數十修者，每字必連其原委，難繁反而易明。
清代學者 王筠在說文釋例中說︰“ 桂氏書徵引難富，脈絡貫通，前說未尺則以後說縣之，前說有誤則以後說辯證之。凡所引，皆有次弟。
http://www.archive.org/details/02076394.cn
http://ishare.iask.sina.com.cn/f/8835943.html?from=isnom
香港廣東話俗語字典
六四 icon
http://forum4.hkgolden.com/view.aspx?type=CA&message=2855429&highlight_id=0&page=1
說文解字義登五十卷，清桂馥撰。桂馥字冬卉，又字天香，號未谷，零門，別號肅然山外史，晚號老苔，一號潔井復民。山東曲阜系人。乾隆元年生，五十四年舉人，次年成進士。歷任長山縣訓道，雲南永平縣知縣，順附言縣知縣，嘉慶十年卒于官，年七十。
清代治說文者, 以桂馥功力最深，而說文解字義證，又為桂氏畢生精力之結晶。義證徵引範圍極廣，有為一字而徵引至數十修者，每字必連其原委，難繁反而易明。
清代學者 王筠在說文釋例中說︰“ 桂氏書徵引難富，脈絡貫通，前說未尺則以後說縣之，前說有誤則以後說辯證之。凡所引，皆有次弟。
http://www.archive.org/details/02076394.cn
http://ishare.iask.sina.com.cn/f/8835943.html?from=isnom
香港廣東話俗語字典
六四 icon
http://forum4.hkgolden.com/view.aspx?type=CA&message=2855429&highlight_id=0&page=1
EE5410 The convolution property
EE5410 The convolution property
p.314
1. if a periodic signal is represented in a Fourier series -- ie., as a linear combination of harmonically related complex exponentials, -- then th response of an LTI system to this input can also be represented by a Fourier series.
2. Because complex exponentials are eigenfunctions of LTI systems, the Fourier series coefficients of the output are those of the input MULTIPLIED by the frequency response of the system evaluated at the corresponding harmonic frequencies.
3. The Fourier transform synthesis equation as an expression for x(t) as a linear combination of complex exponentials.
4. The frequency response H(jw) as the Fourier transform of the system impulse response.
5. The Fourier transform of the impulse response (evaluated w= kw0) is the complex scaling factor that the LTI system applies to the eigenfunction e^(j^kw0t).
6. The Fourier transform maps the convolution of 2 signals into PRODUCT of their Fourier transforms.
Y(jw) = H(jw)X(jw)
7. H(jw), the Fourier transform of the impulse response, is the frequency response, and captures the CHANGE in complex amplitude of the Fourier transform of the input at EACH frequency w.
8. eg., in frequency-selective filtering, we may want to have H(jw) approx. = 1 over one range of frequencies, so that the frequency components in this band experience little or NO attenuation or change due to the system,
while over another range of frequencies we may want to have H(jw0) approx. =0, so that components in this range are eliminated or significantly attenuated.
p.314
1. if a periodic signal is represented in a Fourier series -- ie., as a linear combination of harmonically related complex exponentials, -- then th response of an LTI system to this input can also be represented by a Fourier series.
2. Because complex exponentials are eigenfunctions of LTI systems, the Fourier series coefficients of the output are those of the input MULTIPLIED by the frequency response of the system evaluated at the corresponding harmonic frequencies.
3. The Fourier transform synthesis equation as an expression for x(t) as a linear combination of complex exponentials.
4. The frequency response H(jw) as the Fourier transform of the system impulse response.
5. The Fourier transform of the impulse response (evaluated w= kw0) is the complex scaling factor that the LTI system applies to the eigenfunction e^(j^kw0t).
6. The Fourier transform maps the convolution of 2 signals into PRODUCT of their Fourier transforms.
Y(jw) = H(jw)X(jw)
7. H(jw), the Fourier transform of the impulse response, is the frequency response, and captures the CHANGE in complex amplitude of the Fourier transform of the input at EACH frequency w.
8. eg., in frequency-selective filtering, we may want to have H(jw) approx. = 1 over one range of frequencies, so that the frequency components in this band experience little or NO attenuation or change due to the system,
while over another range of frequencies we may want to have H(jw0) approx. =0, so that components in this range are eliminated or significantly attenuated.
Montag, 14. Februar 2011
CS6223 :宜居灣 -- 毀滅香港城邦格局
陳雲: 宜居灣 -- 毀滅香港城邦格局 (2011年02月15日)
( 屌西灣 )
1. 粵港澳三地政府倡議研究的「 環珠江口宜居灣區、建設重點行動計劃」，將香港、澳門、廣州、深圳、東莞及 中山六個地區融合，諮詢過程不動聲息，後果卻是非同小可。
2. 該規劃建議香港的郊野公園、邊境濕地和荒野與內地用鐵路 和道路打通，郊區成為住宅區，市內的金融和 航運物流服務部分內移，舊區和 古蹟成為內地人的文化旅遊消費區。
3. 規劃得具體而微。然而，香港是漸進發展的先進地區，大陸是畸形趕急發展的落後地區。這個規劃，猶如英國或 美國政府要將倫敦和紐約的城區布局重新洗牌，可謂匪夷所思。
4. 香港是高度發展的國際城市，更有地理和 生態上自給自足的城邦布局。
5. 宜居灣規劃有兩個目的：稀釋香港的國際城市地位，並且殺滅香港的城邦布局。在經濟上扼殺香港，在政治上殺滅香港。一箭雙雕，此乃毀滅香港城邦生態的外科手術式的大動脈放血行動。
6. 香港邊境的綠帶和郊野，保護香港的生態完整 和農業生產，是香港自主城邦的綠色長城。此計劃是用外科手術，將保護帶刺穿、放血，毀滅香港的城邦性格，然後植入外來的癌細胞或細菌病毒，侵佔宿主，使得香港成為廣東省境內的一個普通商業區，
7. 而且人口以內地富人為主，香港本地窮人將內遷大陸。該計劃之下，香港將徹底的城市化和士紳化，打散原住人口的身份認同和 共同價值。此後，香港民主鬥爭所依賴的本土意識便沒了根基，民主勢力自然瓦解。
8. 英國人悉心建設的香港城邦生態格局，是香港人的福氣，也是中國人的福氣，卻是中共的心腹大患。宜居灣的操作模式，是運用內地政府的強力行政權力，「 輔助」港府規劃土地及興建高速交通網絡，再用地產財閥的市場權力，界定各地的地產價格，
9. 然後用地產的力量將香港窮人(九成的香港人)流放內地。這是跨境運作的中港官商勾結之下的超級地產霸權勢力。
10. 中共是冷靜而殘酷的現實主義者，用時間換取空間，是中共慣用的謀略。
中共在二〇〇三年「二十三條國家安全立法」失敗之後，在二〇一〇年將直選時間一再推延，換取得來的時間，改用「 空間政治」的方法瓦解香港，破壞香港的城邦性格，將香港民主運動的社區基礎拆解。
這是比二十三條立法更為毒辣而又容易得逞的「香港斬首計劃」。
source :
http://www.am730.com.hk/article.php?article=44568&d=1416
岩崎宏美 IWASAKI HIROMI - いい日旅立ち II HI TABI DACHI
http://www.youtube.com/watch?v=Ep7ztxwD8S4&feature=related
Dance×Mixer】Mirai - Hiromi Iwasaki 岩崎宏美
http://www.youtube.com/watch?v=pDwh1eVd4Xc&feature=related
( 屌西灣 )
1. 粵港澳三地政府倡議研究的「 環珠江口宜居灣區、建設重點行動計劃」，將香港、澳門、廣州、深圳、東莞及 中山六個地區融合，諮詢過程不動聲息，後果卻是非同小可。
2. 該規劃建議香港的郊野公園、邊境濕地和荒野與內地用鐵路 和道路打通，郊區成為住宅區，市內的金融和 航運物流服務部分內移，舊區和 古蹟成為內地人的文化旅遊消費區。
3. 規劃得具體而微。然而，香港是漸進發展的先進地區，大陸是畸形趕急發展的落後地區。這個規劃，猶如英國或 美國政府要將倫敦和紐約的城區布局重新洗牌，可謂匪夷所思。
4. 香港是高度發展的國際城市，更有地理和 生態上自給自足的城邦布局。
5. 宜居灣規劃有兩個目的：稀釋香港的國際城市地位，並且殺滅香港的城邦布局。在經濟上扼殺香港，在政治上殺滅香港。一箭雙雕，此乃毀滅香港城邦生態的外科手術式的大動脈放血行動。
6. 香港邊境的綠帶和郊野，保護香港的生態完整 和農業生產，是香港自主城邦的綠色長城。此計劃是用外科手術，將保護帶刺穿、放血，毀滅香港的城邦性格，然後植入外來的癌細胞或細菌病毒，侵佔宿主，使得香港成為廣東省境內的一個普通商業區，
7. 而且人口以內地富人為主，香港本地窮人將內遷大陸。該計劃之下，香港將徹底的城市化和士紳化，打散原住人口的身份認同和 共同價值。此後，香港民主鬥爭所依賴的本土意識便沒了根基，民主勢力自然瓦解。
8. 英國人悉心建設的香港城邦生態格局，是香港人的福氣，也是中國人的福氣，卻是中共的心腹大患。宜居灣的操作模式，是運用內地政府的強力行政權力，「 輔助」港府規劃土地及興建高速交通網絡，再用地產財閥的市場權力，界定各地的地產價格，
9. 然後用地產的力量將香港窮人(九成的香港人)流放內地。這是跨境運作的中港官商勾結之下的超級地產霸權勢力。
10. 中共是冷靜而殘酷的現實主義者，用時間換取空間，是中共慣用的謀略。
中共在二〇〇三年「二十三條國家安全立法」失敗之後，在二〇一〇年將直選時間一再推延，換取得來的時間，改用「 空間政治」的方法瓦解香港，破壞香港的城邦性格，將香港民主運動的社區基礎拆解。
這是比二十三條立法更為毒辣而又容易得逞的「香港斬首計劃」。
source :
http://www.am730.com.hk/article.php?article=44568&d=1416
岩崎宏美 IWASAKI HIROMI - いい日旅立ち II HI TABI DACHI
http://www.youtube.com/watch?v=Ep7ztxwD8S4&feature=related
Dance×Mixer】Mirai - Hiromi Iwasaki 岩崎宏美
http://www.youtube.com/watch?v=pDwh1eVd4Xc&feature=related
屌西灣--香港斬首計劃--環珠江口宜居灣區建設重點行動計劃
屌西灣-- 香港斬首計劃-- 環珠江口宜居灣區建設重點行動計劃
環珠江口宜居灣區建設重點行動計劃
港奸吳三桂 -- 賣港大換血計劃圖片。
我的方法：大家用各種方法，傳播 “宜居灣” 的後果，提醒香港人警惕：
這是比二十三條立法更為陰毒而又容易得逞的 “ 香港斬首計劃”。我的責任是做戰略分析，行動要靠大家。畢竟，我不是政黨領袖，性命也只有一條。眾人的事，由眾人做。
行動的智慧，你們也許比我擁有得更多。
我們不要怕被政府標籤為反應過敏或過慮。
http://proxy4.hkreporter.com/talks/thread-1096287-1-1.html
環珠江口宜居灣區建設重點行動計劃
今日反對香港「被規劃」的兩起抗議行動 ( 10 Feb 2011)
http://www.inmediahk.net/%E8%87%AA%E7%94%B1%E6%A8%99%E7%B1%A4/%E7%92%B0%E7%8F%A0%E6%B1%9F%E5%8F%A3%E5%AE%9C%E5%B1%85%E7%81%A3%E5%8D%80%E5%BB%BA%E8%A8%AD%E9%87%8D%E9%BB%9E%E8%A1%8C%E5%8B%95%E8%A8%88%E5%8A%83
釋放香港 -- 第六集：「環珠灣區」規劃—究竟搞邊科？
http://www.youtube.com/watch?v=ud-DNozr_lA&feature=player_embedded
旺角行人專用區 --公開規劃處--早將香港出賣的真相
http://forum1.hkgolden.com/view.aspx?type=CA&message=2849787
今次我地要更加主動,本人將發起響 ( 2011 ) 2月的19 20 26 27,3月的5 6 12 13 ,總之打後星期六日
我地要響旺角行人專用聒展示相關的資料
你老母法輪功果D ON9野都可以掛到咁
我地今次係關係香港的事,點解我地唔將呢D野掛出來比市民睇
記者又選擇性失明,咁我地就企出來做野
而家響度徵求巴打 可以星期六日 出來幫手做義工,同埋到時向市民講解問題
我相信我地主動,比等死係好 加埋登報有尾數2097蚊 可以拎來更有用咁用
你班5毛有種就出來面對面對質
而家徵求巴打設計一D海報 BANNER 同埋大家將相關的新聞 同資料搵晒出來
可以幫忙的巴打請PM我 OR ADD bigjjhk@gmail.com
比起遊行,不如我地企出來宣傳單野啦 ! !
以下係估計
banner一張 資料掛牌 A3 X2 大 10塊
印1000張傳單 , 義工巴打 午餐 晚餐 水
Every Little Thing - Pray
http://www.youtube.com/watch?v=HT_gkJnRow0&feature=related
環珠江口宜居灣區建設重點行動計劃
港奸吳三桂 -- 賣港大換血計劃圖片。
我的方法：大家用各種方法，傳播 “宜居灣” 的後果，提醒香港人警惕：
這是比二十三條立法更為陰毒而又容易得逞的 “ 香港斬首計劃”。我的責任是做戰略分析，行動要靠大家。畢竟，我不是政黨領袖，性命也只有一條。眾人的事，由眾人做。
行動的智慧，你們也許比我擁有得更多。
我們不要怕被政府標籤為反應過敏或過慮。
http://proxy4.hkreporter.com/talks/thread-1096287-1-1.html
環珠江口宜居灣區建設重點行動計劃
今日反對香港「被規劃」的兩起抗議行動 ( 10 Feb 2011)
http://www.inmediahk.net/%E8%87%AA%E7%94%B1%E6%A8%99%E7%B1%A4/%E7%92%B0%E7%8F%A0%E6%B1%9F%E5%8F%A3%E5%AE%9C%E5%B1%85%E7%81%A3%E5%8D%80%E5%BB%BA%E8%A8%AD%E9%87%8D%E9%BB%9E%E8%A1%8C%E5%8B%95%E8%A8%88%E5%8A%83
釋放香港 -- 第六集：「環珠灣區」規劃—究竟搞邊科？
http://www.youtube.com/watch?v=ud-DNozr_lA&feature=player_embedded
旺角行人專用區 --公開規劃處--早將香港出賣的真相
http://forum1.hkgolden.com/view.aspx?type=CA&message=2849787
今次我地要更加主動,本人將發起響 ( 2011 ) 2月的19 20 26 27,3月的5 6 12 13 ,總之打後星期六日
我地要響旺角行人專用聒展示相關的資料
你老母法輪功果D ON9野都可以掛到咁
我地今次係關係香港的事,點解我地唔將呢D野掛出來比市民睇
記者又選擇性失明,咁我地就企出來做野
而家響度徵求巴打 可以星期六日 出來幫手做義工,同埋到時向市民講解問題
我相信我地主動,比等死係好 加埋登報有尾數2097蚊 可以拎來更有用咁用
你班5毛有種就出來面對面對質
而家徵求巴打設計一D海報 BANNER 同埋大家將相關的新聞 同資料搵晒出來
可以幫忙的巴打請PM我 OR ADD bigjjhk@gmail.com
比起遊行,不如我地企出來宣傳單野啦 ! !
以下係估計
banner一張 資料掛牌 A3 X2 大 10塊
印1000張傳單 , 義工巴打 午餐 晚餐 水
Every Little Thing - Pray
http://www.youtube.com/watch?v=HT_gkJnRow0&feature=related
Sonntag, 13. Februar 2011
German : Personal pronons : Ich ( I) and es ( it)
German : Personal pronons : Ich (I) and es (it)
Take particular note that ich does not always have a Captial letter as "I" has in English, but only when it begins a sentence.
And that " it" is not always " es" -- it may be sie or er or ihn or even ihr or ihm depending on the Gender of the noun it stands for and its Role in the sentence.
eg.
Haben Sie den Brief? Ja, ich habe ihn (not es, because Brief is a der word).
當年,我地一家四口去整BNO, 真係等左好耐，真係人山人海。
我仲話我老豆阻住我去玩，
我老豆仲同我講 : " 97後 共產黨殺到黎，有本野走都走快D。"
而家先知真係世上只有爸媽好。. . .
Take particular note that ich does not always have a Captial letter as "I" has in English, but only when it begins a sentence.
And that " it" is not always " es" -- it may be sie or er or ihn or even ihr or ihm depending on the Gender of the noun it stands for and its Role in the sentence.
eg.
Haben Sie den Brief? Ja, ich habe ihn (not es, because Brief is a der word).
當年,我地一家四口去整BNO, 真係等左好耐，真係人山人海。
我仲話我老豆阻住我去玩，
我老豆仲同我講 : " 97後 共產黨殺到黎，有本野走都走快D。"
而家先知真係世上只有爸媽好。. . .
Samstag, 12. Februar 2011
MONADIC and then INTERMONADIC
MONADIC and then INTERMONADIC
CM p157
1. It is a system of phenomenological disciplines, which treat correlative themes and are ultimately grounded, not on an axiom, ego cogito, but on an all-embracing self-investigation.
2. Do not wish to go out; go back into yourself. truth dwells in the inner man --De vera religione, 39, n.72.
3. The path leading to a knowledge absolutely grounded in the highest sense, or (this being the same thing ) a philosophical knowledge -- first of all MONADIC and then INTERMONADIC.
CM p157
1. It is a system of phenomenological disciplines, which treat correlative themes and are ultimately grounded, not on an axiom, ego cogito, but on an all-embracing self-investigation.
2. Do not wish to go out; go back into yourself. truth dwells in the inner man --De vera religione, 39, n.72.
3. The path leading to a knowledge absolutely grounded in the highest sense, or (this being the same thing ) a philosophical knowledge -- first of all MONADIC and then INTERMONADIC.
BNO 在德國 apply Freizügigkeitsbescheinigung : how-to
BNO 在德國 apply Freizügigkeitsbescheinigung : how-to
http://www.wiwi.hu-berlin.de/international/incomings/application
http://www.aaa.uni-dortmund.de/cms/en/International_Students/Applicants/Am_I_Allowed_to_Work/index.html
Quote :
Enrollment
After the forms have been processed (letters MUST be signed to be valid!), nominees will receive an e-mail, including confirmation of admission, further information about the enrollment process and a binding appointment with the enrollment office.
All international exchange students get their matriculation form from the International Office (Abteilung Internationales) of the HU.
Please note: Enrollment after the deadline is NOT possible. Please note that it is absolutely necessary for you to be present at Humboldt on your personal matriculation date!
The following documentation is required for enrollment (more detailed information on the individual items is given in the online application procedure):
Proof of registration at the Local Registration Office (Bürgeramt):
Registration should be completed as soon as possible after you have found an apartment/room or have moved into a student dormitory in Berlin. For a successful registration, the following steps are necessary:
Fill out the registration form „Anmeldung bei der Meldebehörde“ (PDF)
Please let your landlord sign the form. If it is not possible, you can present your lease. If you live in a dormitory, its administration will sign the form.
Take the form to your Local Registration Office and get registered. The addresses and opening hours of the registration offices you can find at
http://www.berlin.de/verwaltungsfuehrer/buergerberatung
Students from an EU country as well as from Iceland, Liechtenstein, Norway, and Switzerland do not need a visa or a residence permit. As part of the registration process, anyone in this category will receive a free of charge freedom of movement certificate (Freizügigkeitsbescheinigung).
The only requirements are that the student has sufficient financial resources and appropriate medical insurance coverage. You can apply for the Freizügigkeitsbescheinigung when registering at your Local Registration Office.
All you need is a valid ID. Swiss citizens may obtain this certificate from the Foreigners’ Registration Office (via our Visa Service, please see www.international.hu-berlin.de/an_die_hu-en/studierende/orbis/visaservice).
Also an advantage, since Berlin is a nice city, they give Begrüßungsgeld (100 EUR) to every new Berliner. To receive this money, you should take this document to the local registration office:
Antrag auf Gewährung von Begrüßungsgeld. After the matriculation, take this sealed paper to the university's cashier (Unter den Linden 6, room 1004/1006) and get the money.
Proof of health insurance cover
In order to get enrolled, you need to show proof of your current health insurance cover. During the matriculation period representatives of health insurance companies (AOK, TK) will answer your questions, and if necessary, arrange a corresponding health insurance.
Students coming from countries that have a social security agreement with Germany, take the European Health Insurance Card (EHIC) with them. The EHIC is accepted in Germany. See International Students Guide for more information.
Valid Passport and (in case you need it) a valid student visa
EU citizens, citizens of Iceland, Liechtenstein, Norway, Japan and Switzerland, Australia, Israel, Japan, Canada, Korea, New Zealand and the USA are exempted from the visa requirement.
Please contact the Humboldt's visa service in case of any problems:http://international.hu-berlin.de/an_die_hu-en/studierende/orbis/visaservice.
Proof of payment of the standard dues and fees
Please note: the fees are subject to changes. Please stick to the sums you'll receive via email!
Students studying at Humboldt-Universität zu Berlin in programs (ERASMUS, university agreements, DAAD scholarships, Fulbright scholarships) are exempt from the matriculation fee. Nevertheless, there are some things that have to be paid in order to get enrolled:
Semester payment for the Studierendenschaft (7 EUR): All HU students are automatically members of the student body (Studierendenschaft); a semester payment is compulsory.
In return, students have the right to elect the student parliament in January and to take advantage of counseling services for any kind of problems.
Semester payment for the Studentenwerk (41.20 EUR): All students are required to pay a semester due for the Studentenwerk, a student welfare organization which operates student dining halls and cafeterias at the university as well as the residential halls (Wohnheime). In addition, it runs a number of counseling services.
Semester Ticket (115.50 EUR): The semester ticket is a student season ticket for public transport in Berlin. Every Humboldt student is required to purchase this ticket.
The ticket allows you to travel by U-Bahn, S-Bahn, buses, trams and ferries in the Berlin area and Potsdam and it includes taking your bike along. Compare: a regular monthly ticket costs 72 EUR (see www.bvg.de).
The total amount of 163.70 EUR is to be paid either into the Humboldt account ( which will be given to you during the application process) or it can be paid in cash or by card at the Cashier’s Office of the University during the enrollment period. Please ask for a pink formula.
It is also possible to pay the fees before the enrollment period.
endQuote
http://www.wiwi.hu-berlin.de/international/incomings/application
http://www.aaa.uni-dortmund.de/cms/en/International_Students/Applicants/Am_I_Allowed_to_Work/index.html
Quote :
Enrollment
After the forms have been processed (letters MUST be signed to be valid!), nominees will receive an e-mail, including confirmation of admission, further information about the enrollment process and a binding appointment with the enrollment office.
All international exchange students get their matriculation form from the International Office (Abteilung Internationales) of the HU.
Please note: Enrollment after the deadline is NOT possible. Please note that it is absolutely necessary for you to be present at Humboldt on your personal matriculation date!
The following documentation is required for enrollment (more detailed information on the individual items is given in the online application procedure):
Proof of registration at the Local Registration Office (Bürgeramt):
Registration should be completed as soon as possible after you have found an apartment/room or have moved into a student dormitory in Berlin. For a successful registration, the following steps are necessary:
Fill out the registration form „Anmeldung bei der Meldebehörde“ (PDF)
Please let your landlord sign the form. If it is not possible, you can present your lease. If you live in a dormitory, its administration will sign the form.
Take the form to your Local Registration Office and get registered. The addresses and opening hours of the registration offices you can find at
http://www.berlin.de/verwaltungsfuehrer/buergerberatung
Students from an EU country as well as from Iceland, Liechtenstein, Norway, and Switzerland do not need a visa or a residence permit. As part of the registration process, anyone in this category will receive a free of charge freedom of movement certificate (Freizügigkeitsbescheinigung).
The only requirements are that the student has sufficient financial resources and appropriate medical insurance coverage. You can apply for the Freizügigkeitsbescheinigung when registering at your Local Registration Office.
All you need is a valid ID. Swiss citizens may obtain this certificate from the Foreigners’ Registration Office (via our Visa Service, please see www.international.hu-berlin.de/an_die_hu-en/studierende/orbis/visaservice).
Also an advantage, since Berlin is a nice city, they give Begrüßungsgeld (100 EUR) to every new Berliner. To receive this money, you should take this document to the local registration office:
Antrag auf Gewährung von Begrüßungsgeld. After the matriculation, take this sealed paper to the university's cashier (Unter den Linden 6, room 1004/1006) and get the money.
Proof of health insurance cover
In order to get enrolled, you need to show proof of your current health insurance cover. During the matriculation period representatives of health insurance companies (AOK, TK) will answer your questions, and if necessary, arrange a corresponding health insurance.
Students coming from countries that have a social security agreement with Germany, take the European Health Insurance Card (EHIC) with them. The EHIC is accepted in Germany. See International Students Guide for more information.
Valid Passport and (in case you need it) a valid student visa
EU citizens, citizens of Iceland, Liechtenstein, Norway, Japan and Switzerland, Australia, Israel, Japan, Canada, Korea, New Zealand and the USA are exempted from the visa requirement.
Please contact the Humboldt's visa service in case of any problems:http://international.hu-berlin.de/an_die_hu-en/studierende/orbis/visaservice.
Proof of payment of the standard dues and fees
Please note: the fees are subject to changes. Please stick to the sums you'll receive via email!
Students studying at Humboldt-Universität zu Berlin in programs (ERASMUS, university agreements, DAAD scholarships, Fulbright scholarships) are exempt from the matriculation fee. Nevertheless, there are some things that have to be paid in order to get enrolled:
Semester payment for the Studierendenschaft (7 EUR): All HU students are automatically members of the student body (Studierendenschaft); a semester payment is compulsory.
In return, students have the right to elect the student parliament in January and to take advantage of counseling services for any kind of problems.
Semester payment for the Studentenwerk (41.20 EUR): All students are required to pay a semester due for the Studentenwerk, a student welfare organization which operates student dining halls and cafeterias at the university as well as the residential halls (Wohnheime). In addition, it runs a number of counseling services.
Semester Ticket (115.50 EUR): The semester ticket is a student season ticket for public transport in Berlin. Every Humboldt student is required to purchase this ticket.
The ticket allows you to travel by U-Bahn, S-Bahn, buses, trams and ferries in the Berlin area and Potsdam and it includes taking your bike along. Compare: a regular monthly ticket costs 72 EUR (see www.bvg.de).
The total amount of 163.70 EUR is to be paid either into the Humboldt account ( which will be given to you during the application process) or it can be paid in cash or by card at the Cashier’s Office of the University during the enrollment period. Please ask for a pink formula.
It is also possible to pay the fees before the enrollment period.
endQuote
BNO : how to apply for Freizügigkeitsbescheinigung
BNO : how to apply for Freizügigkeitsbescheinigung
用 google.de search " how to apply for, Freizügigkeitsbescheinigung" 搵到d 料 :
" Freizügigkeitsbescheinigung / Freedom of Movement Certificate
If you are a national of the EU, the EEA or Switzerland and intend to spend more than three months in Germany you will need a Freedom of Movement Certificate.
In some places this is issued by the Residents’ Registration Office, in others by the Immigration Office.
In order to obtain a Freedom of Movement Certificate you will usually need the following documents:
1.Completed " Aufenthaltsanzeige für Staatsangehörige der EU und EWR-Staaten" form (available at the Immigration Office)
2.Passport or identity card
3. " Anmeldebestätigung" (proof of registration) from the Residents' Registration Office
4.Proof of activity (e.g. employment contract, fellowship award letter
5.Invitation letter from the host institute
6.Proof of health insurance cover
7.For family members: marriage certificate, birth certificate (certified German or English translation))
8. Biometric passport photo (please observe the requirements set out by the Federal Foreign office) "
source :
http://www.mpe.mpg.de/IMPRS/paperwork.html
http://www.uni-konstanz.de/welcome/index.php?cont=formalitaeten&subcont=formalitaeten_anmeldung&lang=en
http://www.svenja-schmidt-bandelow.de/html/freedom_of_movement_in_the_eu_.html
http://international.rub.de/welcomecentre/formalities/fzb.html.en
http://www.euv-frankfurt-o.de/en/internationales/teachers/teachers_in/pass.html
http://www.international.hu-berlin.de/an_die_hu-en/onlinebewerbung/infoblatt-ws-10-11_en.pdf
http://www.international.hu-berlin.de/an_die_hu-en/wegweiser/05/05_01_01
用 google.de search " how to apply for, Freizügigkeitsbescheinigung" 搵到d 料 :
" Freizügigkeitsbescheinigung / Freedom of Movement Certificate
If you are a national of the EU, the EEA or Switzerland and intend to spend more than three months in Germany you will need a Freedom of Movement Certificate.
In some places this is issued by the Residents’ Registration Office, in others by the Immigration Office.
In order to obtain a Freedom of Movement Certificate you will usually need the following documents:
1.Completed " Aufenthaltsanzeige für Staatsangehörige der EU und EWR-Staaten" form (available at the Immigration Office)
2.Passport or identity card
3. " Anmeldebestätigung" (proof of registration) from the Residents' Registration Office
4.Proof of activity (e.g. employment contract, fellowship award letter
5.Invitation letter from the host institute
6.Proof of health insurance cover
7.For family members: marriage certificate, birth certificate (certified German or English translation))
8. Biometric passport photo (please observe the requirements set out by the Federal Foreign office) "
source :
http://www.mpe.mpg.de/IMPRS/paperwork.html
http://www.uni-konstanz.de/welcome/index.php?cont=formalitaeten&subcont=formalitaeten_anmeldung&lang=en
http://www.svenja-schmidt-bandelow.de/html/freedom_of_movement_in_the_eu_.html
http://international.rub.de/welcomecentre/formalities/fzb.html.en
http://www.euv-frankfurt-o.de/en/internationales/teachers/teachers_in/pass.html
http://www.international.hu-berlin.de/an_die_hu-en/onlinebewerbung/infoblatt-ws-10-11_en.pdf
http://www.international.hu-berlin.de/an_die_hu-en/wegweiser/05/05_01_01
German : Personal Pronouns -- direct and indirect objects
German : Personal Pronouns -- direct and indirect objects
1. The accusative and dative forms of personal pronouns are used when these are the direct and indirect object of the sentence respectively.
2. When the direct and indirect objects of a sentence are BOTH pronouns, the direct object comes first.
3. BUT when one is a pronoun and the other a noun, the PRONOUN comes first irrespective of the case.
4. When BOTH are NOUNS, it is the indirect object which comes first!
eg.
1. Mein Vater ist auch Lehrer -- kennen Sie ihn?
2. Haben Sie den Brief? Ja, ich haben ihn (der Brief).
3. Das sage ich ihr immer.
4. Ich gab Ihren meine alten Bucher.
5. Er bringt mir gute Nachrichten.
6. Sieschickt es ihrem Freund.
7. Wir gabn es ihnen letzten Montag.
8. Heute schicken sie es es uns.
9. Ich gebe meiner Frau den Ring.
1. The accusative and dative forms of personal pronouns are used when these are the direct and indirect object of the sentence respectively.
2. When the direct and indirect objects of a sentence are BOTH pronouns, the direct object comes first.
3. BUT when one is a pronoun and the other a noun, the PRONOUN comes first irrespective of the case.
4. When BOTH are NOUNS, it is the indirect object which comes first!
eg.
1. Mein Vater ist auch Lehrer -- kennen Sie ihn?
2. Haben Sie den Brief? Ja, ich haben ihn (der Brief).
3. Das sage ich ihr immer.
4. Ich gab Ihren meine alten Bucher.
5. Er bringt mir gute Nachrichten.
6. Sieschickt es ihrem Freund.
7. Wir gabn es ihnen letzten Montag.
8. Heute schicken sie es es uns.
9. Ich gebe meiner Frau den Ring.
German : 6 classes of pronouns
German : 6 classes of pronouns
1. Personal Pronouns ( I, you, us)
2. Reflexive Pronouns (themselves, myself, himself)
3. Relative Pronouns (which, who )
4. Interrogative Pronouns ( what? Whose?)
5. Indefinite Pronouns ( one, somthing)
6. Demostrative Pronouns (this, that, one)
The normal word to use for "you" is Sie, always written with a Capital letter in ALL its cases (Sie, Sie, Ihere, Ihnen).
1. Personal Pronouns ( I, you, us)
2. Reflexive Pronouns (themselves, myself, himself)
3. Relative Pronouns (which, who )
4. Interrogative Pronouns ( what? Whose?)
5. Indefinite Pronouns ( one, somthing)
6. Demostrative Pronouns (this, that, one)
The normal word to use for "you" is Sie, always written with a Capital letter in ALL its cases (Sie, Sie, Ihere, Ihnen).
CS6223 --屌西灣系列--環珠灣區批評不絕
屌西灣系列--環珠灣區批評不絕 政府讓步延長諮詢
Wan Chin:
1. 我們不要怕被政府標籤為反應過敏或過慮。
高鐵在2006年 於立法會諮詢之時，如果有人出來呼叫 “ 反高鐵”，必然被標籤為誇大和過分憂慮，但後來高鐵殺到埋身，2009年才反高鐵，大家發現：
.已經不夠時間集結民間力量了！是次 “ 屌西灣”事件，必須及早反撲，大大反撲，否則又一次玩完，而且從此香港一鋪玩撚玩！
拆毀了英國人為我們樹立的綠色長城，北方又未曾民主開化，蠻夷直入香港，香港可以收檔。
2. 英國人悉心建設的香港城邦生態格局，是香港人的福氣，也是中國人的福氣，卻是中共的心腹大患！香港特區政府個班撚樣，正協助中共屠殺香港。
高鐵在2006年於立法會諮詢之時，如果有人出來呼叫“反高鐵”，必然被標籤為誇大和過分憂慮，但後來高鐵殺到埋身，2009年才反高鐵，大家發現：已經不夠時間集結民間力量了！
是次 “ 屌西灣”事件，必須及早反撲，大大反撲，否則又一次玩完，而且從此香港一鋪玩撚玩！ 拆毀了英國人為我們樹立的綠色長城，北方又未曾民主開化，蠻夷直入香港，香港可以收檔。
3. 剛才抽了點時間，讀了王岸然伯伯在《信報》的評論，又是溫溫吞吞，而且用建設“粵港澳獨立國”來掩飾中共吞噬香港的企圖，容易使人誤解，以為是香港吞噬了廣東和澳門。
香港犧牲邊境綠帶，最終換來的是更大的“國土”。雖然王伯也反對屌西灣，但他這篇文章，卻是混帳的評論。
再不抗爭，病夫都無得做，做機器人。被地產財閥洗袋之後，流放香港以北的蠻夷區居住。
3. @Rickie：是的。老共一個致命的弱點，是小人得志，高興得太早，往往不知不覺之間，將計謀洩漏。他們不洩漏、不討點讚賞，是難以忍受心底裡的狂喜的！
盡力就是。其他人寧願要仆街，我們也沒辦法，只是證明了：中華民族淪亡。十三億人口，大部分是殭屍、活死人。
4. 香港要抗爭，就趁早。屠殺香港城邦成了勢，抗爭的力量就弱了。香港人面對老共的戰略，我在香港人網講過一句話，足以為訓：我們夠膽輸，但中共不敢贏。最終，我們會打贏。
5. 任何與中共打交道的文明國，都從心底裡面鄙視中共，嘲笑中共，美國總統奧巴馬也在國會嘲笑中共。
只有司徒華這類傻瓜，才會將老共的計謀能力捧上天高，說香港人是小學生。我們這一代香港人，絕不是小學生，他的一代才是！
http://www.flickr.com/photos/97075244@N00/sets/72157625892095997/with/5432908999/
http://forum7.hkgolden.com/view.aspx?type=CA&message=2848516
環珠江口宜居灣區建設重點行動計劃神秘諮詢事件
http://evchk.wikia.com/wiki/%E7%92%B0%E7%8F%A0%E6%B1%9F%E5%8F%A3%E5%AE%9C%E5%B1%85%E7%81%A3%E5%8D%80%E5%BB%BA%E8%A8%AD%E9%87%8D%E9%BB%9E%E8%A1%8C%E5%8B%95%E8%A8%88%E5%8A%83%E7%A5%9E%E7%A7%98%E8%AB%AE%E8%A9%A2%E4%BA%8B%E4%BB%B6
Wan Chin:
1. 我們不要怕被政府標籤為反應過敏或過慮。
高鐵在2006年 於立法會諮詢之時，如果有人出來呼叫 “ 反高鐵”，必然被標籤為誇大和過分憂慮，但後來高鐵殺到埋身，2009年才反高鐵，大家發現：
.已經不夠時間集結民間力量了！是次 “ 屌西灣”事件，必須及早反撲，大大反撲，否則又一次玩完，而且從此香港一鋪玩撚玩！
拆毀了英國人為我們樹立的綠色長城，北方又未曾民主開化，蠻夷直入香港，香港可以收檔。
2. 英國人悉心建設的香港城邦生態格局，是香港人的福氣，也是中國人的福氣，卻是中共的心腹大患！香港特區政府個班撚樣，正協助中共屠殺香港。
高鐵在2006年於立法會諮詢之時，如果有人出來呼叫“反高鐵”，必然被標籤為誇大和過分憂慮，但後來高鐵殺到埋身，2009年才反高鐵，大家發現：已經不夠時間集結民間力量了！
是次 “ 屌西灣”事件，必須及早反撲，大大反撲，否則又一次玩完，而且從此香港一鋪玩撚玩！ 拆毀了英國人為我們樹立的綠色長城，北方又未曾民主開化，蠻夷直入香港，香港可以收檔。
3. 剛才抽了點時間，讀了王岸然伯伯在《信報》的評論，又是溫溫吞吞，而且用建設“粵港澳獨立國”來掩飾中共吞噬香港的企圖，容易使人誤解，以為是香港吞噬了廣東和澳門。
香港犧牲邊境綠帶，最終換來的是更大的“國土”。雖然王伯也反對屌西灣，但他這篇文章，卻是混帳的評論。
再不抗爭，病夫都無得做，做機器人。被地產財閥洗袋之後，流放香港以北的蠻夷區居住。
3. @Rickie：是的。老共一個致命的弱點，是小人得志，高興得太早，往往不知不覺之間，將計謀洩漏。他們不洩漏、不討點讚賞，是難以忍受心底裡的狂喜的！
盡力就是。其他人寧願要仆街，我們也沒辦法，只是證明了：中華民族淪亡。十三億人口，大部分是殭屍、活死人。
4. 香港要抗爭，就趁早。屠殺香港城邦成了勢，抗爭的力量就弱了。香港人面對老共的戰略，我在香港人網講過一句話，足以為訓：我們夠膽輸，但中共不敢贏。最終，我們會打贏。
5. 任何與中共打交道的文明國，都從心底裡面鄙視中共，嘲笑中共，美國總統奧巴馬也在國會嘲笑中共。
只有司徒華這類傻瓜，才會將老共的計謀能力捧上天高，說香港人是小學生。我們這一代香港人，絕不是小學生，他的一代才是！
http://www.flickr.com/photos/97075244@N00/sets/72157625892095997/with/5432908999/
http://forum7.hkgolden.com/view.aspx?type=CA&message=2848516
環珠江口宜居灣區建設重點行動計劃神秘諮詢事件
http://evchk.wikia.com/wiki/%E7%92%B0%E7%8F%A0%E6%B1%9F%E5%8F%A3%E5%AE%9C%E5%B1%85%E7%81%A3%E5%8D%80%E5%BB%BA%E8%A8%AD%E9%87%8D%E9%BB%9E%E8%A1%8C%E5%8B%95%E8%A8%88%E5%8A%83%E7%A5%9E%E7%A7%98%E8%AB%AE%E8%A9%A2%E4%BA%8B%E4%BB%B6
CS6223 Distributed Systems -- Code Samples
CS6223 Distributed Systems -- Code Samples
http://www.cs.cityu.edu.hk/~jia/C/
/*
* This is sample code generated by rpcgen.
* These are only templates and you can use them
* as a guideline for developing your own functions.
*/
#include "msg.h"
#include
#include /* getenv, exit */
void
msgprog_1(host)
char *host;
{
CLIENT *clnt;
int *result_1;
char * savemsg_1_arg;
char * *result_2;
int readmsg_1_arg;
#ifndef DEBUG
clnt = clnt_create(host, MSGPROG, MSGVER, "netpath");
if (clnt == (CLIENT *) NULL) {
clnt_pcreateerror(host);
exit(1);
}
#endif /* DEBUG */
savemsg_1_arg = "This's an example of RPC. Save this message.";
result_1 = savemsg_1(&savemsg_1_arg, clnt);
if (result_1 == (int *) NULL) {
clnt_perror(clnt, "call failed");
}
printf("return result: %d\n", *result_1);
#ifndef DEBUG
clnt_destroy(clnt);
#endif /* DEBUG */
}
main(argc, argv)
int argc;
char *argv[];
{
char *host;
if (argc < 2) {
printf("usage: %s server_host\n", argv[0]);
exit(1);
}
host = argv[1];
msgprog_1(host);
}
http://www.cs.cityu.edu.hk/~jia/C/
/*
* This is sample code generated by rpcgen.
* These are only templates and you can use them
* as a guideline for developing your own functions.
*/
#include "msg.h"
#include
#include
void
msgprog_1(host)
char *host;
{
CLIENT *clnt;
int *result_1;
char * savemsg_1_arg;
char * *result_2;
int readmsg_1_arg;
#ifndef DEBUG
clnt = clnt_create(host, MSGPROG, MSGVER, "netpath");
if (clnt == (CLIENT *) NULL) {
clnt_pcreateerror(host);
exit(1);
}
#endif /* DEBUG */
savemsg_1_arg = "This's an example of RPC. Save this message.";
result_1 = savemsg_1(&savemsg_1_arg, clnt);
if (result_1 == (int *) NULL) {
clnt_perror(clnt, "call failed");
}
printf("return result: %d\n", *result_1);
#ifndef DEBUG
clnt_destroy(clnt);
#endif /* DEBUG */
}
main(argc, argv)
int argc;
char *argv[];
{
char *host;
if (argc < 2) {
printf("usage: %s server_host\n", argv[0]);
exit(1);
}
host = argv[1];
msgprog_1(host);
}
Donnerstag, 10. Februar 2011
反對香港「 被規劃」行動組－－關注「 珠三角灣區跨境行動計
反對香港「 被規劃」行動組－－關注「 珠三角灣區跨境行動計
http://zh-hk.facebook.com/pages/fan-dui-xiang-gang-bei-gui-hua-xing-dong-zu-guan-zhu-zhu-san-jiao-wan-qu-kua-jing-xing-dong-ji-hua/172597522784869
1. Wan Chin 今晚 ( 10 Feb 2011) 在香港人網 《智取太平山 》 識破中共 “ 宜居灣” 的空間政治計謀。總結如下：用時間換取空間。
中共在2003年「 二十三條國家安全立法」失敗之後，在2010年 將直選時間一再推延，換取得來的時間，改用「 空間政治」的方法瓦解香港，破壞香港的城邦性格，將香港民主的社區精神拆解。
2. 香港的鄉郊變成大陸人的住宅區，香港的文化古蹟和 城市舊區變成大陸人的旅遊消費區，
3. 之後，香港民主鬥爭所依賴的本土意識便沒了根基。民主勢力自然瓦解。此前，用金融控制、經濟空洞化的方法迫使香港的上層階級就範，用空間規劃的政治將香港的金融、物流、創意等產業掏空。整個香港被中共消化掉。
4. Wan Chin
人口流徙是共產極權政府統治的慣技，使人離去其鄉土，不能組織鄉黨抵抗，使知識人口分拆（ 上山下鄉、勞改、發配邊疆等），不能結社抗爭。
5. 保存香港整全的城邦性格，不是為了香港獨立，而是為了救中國。只有香港才有意外形成的現代化公民性格（ 誠信、自由、開明、守法），這種公民性格，是中國現代化亟需要的。
6. 然而，這種公民性格必須寄託於整全的城邦社會。不能分拆到其他地方的，例如在廣州建立一個香港人社區，寄望裡面有誠信服務和公民道德，是絕不可能的。廣州人只能在香港參考，然後回去自己建立其現代公民精神。...
7. 故此，屌西灣計劃，是謀殺香港，也是謀殺中國境內唯一可以參考的現代化成功例子。這是滅香港，也是滅了中國的前途。
然而，賣國求榮的中共，於此是毫不憐惜的，因為現代文明社會和 公民精神，是不容許共黨專政的。
8. Wan Chin 我要講清楚：保存香港的城邦生態的獨立自主，是為了我們中國的未來，不單止是為了我們香港人的生存空間。
9. 我一向不主張香港獨立，我主張的，是中國獨立——中國必須自共黨專政之中獨立出來，成為自由民主的、有尊嚴的國家。
http://zh-hk.facebook.com/pages/fan-dui-xiang-gang-bei-gui-hua-xing-dong-zu-guan-zhu-zhu-san-jiao-wan-qu-kua-jing-xing-dong-ji-hua/172597522784869
1. Wan Chin 今晚 ( 10 Feb 2011) 在香港人網 《智取太平山 》 識破中共 “ 宜居灣” 的空間政治計謀。總結如下：用時間換取空間。
中共在2003年「 二十三條國家安全立法」失敗之後，在2010年 將直選時間一再推延，換取得來的時間，改用「 空間政治」的方法瓦解香港，破壞香港的城邦性格，將香港民主的社區精神拆解。
2. 香港的鄉郊變成大陸人的住宅區，香港的文化古蹟和 城市舊區變成大陸人的旅遊消費區，
3. 之後，香港民主鬥爭所依賴的本土意識便沒了根基。民主勢力自然瓦解。此前，用金融控制、經濟空洞化的方法迫使香港的上層階級就範，用空間規劃的政治將香港的金融、物流、創意等產業掏空。整個香港被中共消化掉。
4. Wan Chin
人口流徙是共產極權政府統治的慣技，使人離去其鄉土，不能組織鄉黨抵抗，使知識人口分拆（ 上山下鄉、勞改、發配邊疆等），不能結社抗爭。
5. 保存香港整全的城邦性格，不是為了香港獨立，而是為了救中國。只有香港才有意外形成的現代化公民性格（ 誠信、自由、開明、守法），這種公民性格，是中國現代化亟需要的。
6. 然而，這種公民性格必須寄託於整全的城邦社會。不能分拆到其他地方的，例如在廣州建立一個香港人社區，寄望裡面有誠信服務和公民道德，是絕不可能的。廣州人只能在香港參考，然後回去自己建立其現代公民精神。...
7. 故此，屌西灣計劃，是謀殺香港，也是謀殺中國境內唯一可以參考的現代化成功例子。這是滅香港，也是滅了中國的前途。
然而，賣國求榮的中共，於此是毫不憐惜的，因為現代文明社會和 公民精神，是不容許共黨專政的。
8. Wan Chin 我要講清楚：保存香港的城邦生態的獨立自主，是為了我們中國的未來，不單止是為了我們香港人的生存空間。
9. 我一向不主張香港獨立，我主張的，是中國獨立——中國必須自共黨專政之中獨立出來，成為自由民主的、有尊嚴的國家。
MS5220 規劃署總部發現-- 疑似賣港計劃
[ 大發現] 規劃署總部發現-- 疑似賣港計劃
SOURCE: FB 反對香港「 被規劃」行動組
http://forum8.hkgolden.com/view.aspx?type=CA&message=2846815
在規劃署會議室內牆上掛的地圖，未確定會建的港深西部快速軌道、港深西部公路和屯門西繞道都已經寫埋出黎，
地圖主題是深圳市主要交通網絡，又話「 資料有待內地單位確認」，為何是內地單位，而不是香港人民？
如果是深圳市交通，點解香港鐵路和公路都寫埋落去？
反對香港「 被規劃」行動組－－關注「 珠三角灣區跨境行動計
http://zh-hk.facebook.com/pages/fan-dui-xiang-gang-bei-gui-hua-xing-dong-zu-guan-zhu-zhu-san-jiao-wan-qu-kua-jing-xing-dong-ji-hua/172597522784869
SOURCE: FB 反對香港「 被規劃」行動組
http://forum8.hkgolden.com/view.aspx?type=CA&message=2846815
在規劃署會議室內牆上掛的地圖，未確定會建的港深西部快速軌道、港深西部公路和屯門西繞道都已經寫埋出黎，
地圖主題是深圳市主要交通網絡，又話「 資料有待內地單位確認」，為何是內地單位，而不是香港人民？
如果是深圳市交通，點解香港鐵路和公路都寫埋落去？
反對香港「 被規劃」行動組－－關注「 珠三角灣區跨境行動計
http://zh-hk.facebook.com/pages/fan-dui-xiang-gang-bei-gui-hua-xing-dong-zu-guan-zhu-zhu-san-jiao-wan-qu-kua-jing-xing-dong-ji-hua/172597522784869
German : The absolute comparative of adjectives
German : The absolute comparative of adjectives
1. The absolute comparative of adjectives is a term used to describe a comparative adjective ( eg., älter ,older) , indicating not two things or people but simply a fair degree of the quality referred to.
2. Thus, ein älterer Herr -- does not mean that the gentleman in question os older than any particular other gentleman but is simply " an elderly gentleman" as we would say in English.
3. eg.,
ein längere Fahrt ( a longish journey)
seit längerer Zeit ( for quite some time now)
in jeder größeren Stadt ( in every town of any size)
1. The absolute comparative of adjectives is a term used to describe a comparative adjective ( eg., älter ,older) , indicating not two things or people but simply a fair degree of the quality referred to.
2. Thus, ein älterer Herr -- does not mean that the gentleman in question os older than any particular other gentleman but is simply " an elderly gentleman" as we would say in English.
3. eg.,
ein längere Fahrt ( a longish journey)
seit längerer Zeit ( for quite some time now)
in jeder größeren Stadt ( in every town of any size)
EE5410 Fourier transform for Periodic signal
EE5410 Fourier transform for Periodic signal
1. The Fourier transform of a periodic signal with Fourier series coefficients {ak} can be interpreted as a train of impulses occuring at the harmonically related frequencies.
2. and for which the area of the impulse at the kth harmonic frequency kw0 is 2*PI times the kth Fourier series coefficient ak.
3. The Fourier transform of a periodic impulse train in the time domain with period T is a periodic impulse train in the frequency domain with period (2*PI)/T
1. The Fourier transform of a periodic signal with Fourier series coefficients {ak} can be interpreted as a train of impulses occuring at the harmonically related frequencies.
2. and for which the area of the impulse at the kth harmonic frequency kw0 is 2*PI times the kth Fourier series coefficient ak.
3. The Fourier transform of a periodic impulse train in the time domain with period T is a periodic impulse train in the frequency domain with period (2*PI)/T
Mittwoch, 9. Februar 2011
陳雲：「宜居灣」毀滅香港城邦生態
陳雲：「宜居灣」毀滅香港城邦生態
Wan Chin
我對「 環珠江口宜居灣區、建設重點行動計劃」的評論：此乃毀滅香港城邦生態的外科手術式屠殺行動。
香港邊境的綠帶和郊野，保護香港的生態完整和農業生產，是香港自主城邦的綠色長城。
此計劃是用外科手術，將保護帶切除，毀滅香港的城邦性格，使得香港成為廣東省境內的商業區。 使乜撚長篇大論，一句講撚完！
Wan Chin 我《 信報》的兩個長篇專欄被裁撤，不能在報上分析和評論了。AM730的專欄太小，做不了什麼事。
個 “ 屌閪灣” 的陰謀好撚簡單，不過讀了幾日報紙評論，都讀不到個瞄頭出來。
我只好用面書，一句評撚完佢。一次過滿足各位嘅求知慾嘞。
Wan Chin 我爆撚曬粗口，可以見得，這事情非同小可！
Wan Chin 英國人悉心建設的香港城邦生態格局，是香港人的福氣，也是中國人的福氣，卻是中共的心腹大患！香港特區政府個班撚樣，正協助中共屠殺香港。
Wan Chin 香港要抗爭，就趁早。屠殺香港城邦成了勢，抗爭的力量就弱了。
香港人面對老共的戰略，我在香港人網講過一句話，足以為訓：
我們夠膽輸，但中共不敢贏。最終，我們會打贏。
http://forum7.hkgolden.com/view.aspx?type=CA&message=2845585
反對香港「 被規劃」行動組－－關注「 珠三角灣區跨境行動計劃」
http://zh-hk.facebook.com/pages/fan-dui-xiang-gang-bei-gui-hua-xing-dong-zu-guan-zhu-zhu-san-jiao-wan-qu-kua-jing-xing-dong-ji-hua/172597522784869
http://zh-hk.facebook.com/people/Wan-Chin/589657224
Wan Chin
我對「 環珠江口宜居灣區、建設重點行動計劃」的評論：此乃毀滅香港城邦生態的外科手術式屠殺行動。
香港邊境的綠帶和郊野，保護香港的生態完整和農業生產，是香港自主城邦的綠色長城。
此計劃是用外科手術，將保護帶切除，毀滅香港的城邦性格，使得香港成為廣東省境內的商業區。 使乜撚長篇大論，一句講撚完！
Wan Chin 我《 信報》的兩個長篇專欄被裁撤，不能在報上分析和評論了。AM730的專欄太小，做不了什麼事。
個 “ 屌閪灣” 的陰謀好撚簡單，不過讀了幾日報紙評論，都讀不到個瞄頭出來。
我只好用面書，一句評撚完佢。一次過滿足各位嘅求知慾嘞。
Wan Chin 我爆撚曬粗口，可以見得，這事情非同小可！
Wan Chin 英國人悉心建設的香港城邦生態格局，是香港人的福氣，也是中國人的福氣，卻是中共的心腹大患！香港特區政府個班撚樣，正協助中共屠殺香港。
Wan Chin 香港要抗爭，就趁早。屠殺香港城邦成了勢，抗爭的力量就弱了。
香港人面對老共的戰略，我在香港人網講過一句話，足以為訓：
我們夠膽輸，但中共不敢贏。最終，我們會打贏。
http://forum7.hkgolden.com/view.aspx?type=CA&message=2845585
反對香港「 被規劃」行動組－－關注「 珠三角灣區跨境行動計劃」
http://zh-hk.facebook.com/pages/fan-dui-xiang-gang-bei-gui-hua-xing-dong-zu-guan-zhu-zhu-san-jiao-wan-qu-kua-jing-xing-dong-ji-hua/172597522784869
http://zh-hk.facebook.com/people/Wan-Chin/589657224
BNO 補貼屋 ( 原曲 囍帖街) - ( 女友話冇樓就唔嫁!)
補貼屋 ( 原曲 囍帖街) - ( 女友話冇樓就唔嫁!)
http://www.youtube.com/watch?v=yTfemIfgeBc&feature=fvw
BNO 希特拉都買唔到樓 ( 粗口版)
http://www.youtube.com/watch?v=6yXxb1KiQz8&feature=player_embedded
窮盡我副身家, 連兼職都殺, 太貴買不下
地價貴還奢想補貼, 借貸就靠 Brother
租公屋, 成畢生志願 , 好過露宿吧
期望特首幫拖安居置業, 救市有否嗎
踏上普通區, 隨口開天價, 每呎也一萬
但女友, 無樓不出嫁, 怕永沒法高攀
居屋怎會再沒存在, 「 安心」總不可靠麻煩
有首期亦要供餐死怕嗎 是發水樓重~担
( 窮盡我副身家) 都供不起驚一世也沒法娶她
即使先租買後沒煩, 薄薪水節食下捱殘, 仍沒能力買下
( 忘掉設置的家) 好想傢俬擺設艷麗富麗豪華
於香港打工一語中的, 只有貧窮嗎 一生吃「 大家樂」 是嗎?
情似破碎的沙, 無樓不出嫁, 女友每天罵
沒法買豪不起蝸居, 老要住護老之家
香港表處似是華麗, 翻開深處洗淨鉛華
有薪酬但比不起通漲高, 望「 置安心」有用嗎
( 窮盡我副身家) 都供不起驚一世也是個輸家
多張沙紙再向上爬, 但商富壟斷下平民 全沒能力買下
( 忘掉設置的家) 不怎貪心沒要極大富麗豪華
偏偏於這香港地買樓, 天價如何買, 周街也流浪漢是嗎?
怎挽著私樓這鎖匙一下 . . .
德國買樓
http://www.bien-zenker.de/
德國買樓
http://www.allkauf-ausbauhaus.de/
德國買樓
http://www.immobilienscout24.de/de/finden/wohnen/index.jsp
http://www.youtube.com/watch?v=yTfemIfgeBc&feature=fvw
BNO 希特拉都買唔到樓 ( 粗口版)
http://www.youtube.com/watch?v=6yXxb1KiQz8&feature=player_embedded
窮盡我副身家, 連兼職都殺, 太貴買不下
地價貴還奢想補貼, 借貸就靠 Brother
租公屋, 成畢生志願 , 好過露宿吧
期望特首幫拖安居置業, 救市有否嗎
踏上普通區, 隨口開天價, 每呎也一萬
但女友, 無樓不出嫁, 怕永沒法高攀
居屋怎會再沒存在, 「 安心」總不可靠麻煩
有首期亦要供餐死怕嗎 是發水樓重~担
( 窮盡我副身家) 都供不起驚一世也沒法娶她
即使先租買後沒煩, 薄薪水節食下捱殘, 仍沒能力買下
( 忘掉設置的家) 好想傢俬擺設艷麗富麗豪華
於香港打工一語中的, 只有貧窮嗎 一生吃「 大家樂」 是嗎?
情似破碎的沙, 無樓不出嫁, 女友每天罵
沒法買豪不起蝸居, 老要住護老之家
香港表處似是華麗, 翻開深處洗淨鉛華
有薪酬但比不起通漲高, 望「 置安心」有用嗎
( 窮盡我副身家) 都供不起驚一世也是個輸家
多張沙紙再向上爬, 但商富壟斷下平民 全沒能力買下
( 忘掉設置的家) 不怎貪心沒要極大富麗豪華
偏偏於這香港地買樓, 天價如何買, 周街也流浪漢是嗎?
怎挽著私樓這鎖匙一下 . . .
德國買樓
http://www.bien-zenker.de/
德國買樓
http://www.allkauf-ausbauhaus.de/
德國買樓
http://www.immobilienscout24.de/de/finden/wohnen/index.jsp
CS6223 Distributed Systems --融合規劃鵲巢鳩佔，消滅香港年輕人
CS6223 Distributed Systems
此等大根眾生，即一念信心，我悉知見其所得福，已無量矣。此無相之福，勝過有相所求之福。明矣。
何故契無相者，能得多福耶？蓋此眾生。無復我人眾生壽者之相矣。
不但無此四相，即一切有無諸相，悉皆空矣。故云無法相，亦無非法相。以此眾生，心不取相故，一切皆離。
茍一念取著法非法相，即著四相。以不取相故，心境皆空，得福殊勝之若此耳。此是如來真知見力。
故我教菩薩，不應取法非法相。何以故？以一入此法，則人法皆空，頓離諸取，便起諸有矣，豈細事哉。
故我常教弟子，當捨法也。然捨法即捨情，情忘則智圓矣。故曰：法尚應捨，何況非法。
消滅港人重點行動計劃
http://plastichk.blogspot.com/2011/02/blog-post.html
EE5410 Signal Processing : Inverse relationship between time and frequency domain
EE5410 Signal Processing : Inverse relationship between time and frequency domain
1. In the frequency domain, as W increase, X(jw) becomes broader, while the main peak of x(t) at t =0 becomes higher and the width of the first lobe of this signal becomes narrower.
2. In the time domain, an increase in T1 broadens x(t) but makes X(jw) narrower.-- scaling property.
何以故？本無我故。以有我則有人，有人則有眾生壽者。但有此四相，則不名為菩薩矣，何言度生。是故菩薩度生當觀無我。無我則無人。
既無我無人，則眾生界自然寂滅。眾生寂滅，則佛果非遙。又何怖其長遠耶。
是故菩薩當觀無我。下文云：知一切法無我，得成於忍，此真菩薩也。
1. In the frequency domain, as W increase, X(jw) becomes broader, while the main peak of x(t) at t =0 becomes higher and the width of the first lobe of this signal becomes narrower.
2. In the time domain, an increase in T1 broadens x(t) but makes X(jw) narrower.-- scaling property.
何以故？本無我故。以有我則有人，有人則有眾生壽者。但有此四相，則不名為菩薩矣，何言度生。是故菩薩度生當觀無我。無我則無人。
既無我無人，則眾生界自然寂滅。眾生寂滅，則佛果非遙。又何怖其長遠耶。
是故菩薩當觀無我。下文云：知一切法無我，得成於忍，此真菩薩也。
EE5410 Signal Processing :The duality property of Fourier transform and the sinc function
EE5410 Signal Processing
The duality property of Fourier transform and the sinc function
In each case, the Fourier transform pair consists of a function of the form (sin a*theta)/(b*theta) and a rectangular pulse.
sinc(theta) = sin(PI*theta)/ (PI * theta)
The duality property of Fourier transform and the sinc function
In each case, the Fourier transform pair consists of a function of the form (sin a*theta)/(b*theta) and a rectangular pulse.
sinc(theta) = sin(PI*theta)/ (PI * theta)
Dienstag, 8. Februar 2011
German : How to translate less, fewer, lesser and least?
German : How to translate less, fewer, lesser and least?
1) less and fewer are translated by weniger, which is indeclinable.
eg. Ich habe weniger Bücher als mei Vater.
Er hat immer weniger Gluck als sein Bruder.
2) lesser is translated by kleiner ( literally smaller )
Das wäre das kleinere Übel.
3) least , i) when it means smallest amount is wenigst.
eg. Er hat das wenigste Talent.
Peter hat das wenigste Geld.
ii) When least means slightest, it is translated by mindest or geringst ( gering = little)
Ich habe night die mindeste Chance.
nicht im geringsten ( not in the slightest, not in the least)
Ich habe nicht den mindesten Zweifel.
Ich habe nicht den mindesten Zweifel.
以學道之人，以信為本，以疑作障。故疑有三種：謂疑人、疑法、疑己。
疑人謂認人不真。即如弟子聞佛說色身法身，大身小身，不知那箇是真佛。
此疑人也。且其說法，方纔說有，卻又說空。方纔說空，卻又說不空。以其言不一，故最可疑。此疑法也。
或有聞而能信，不疑於法。又見其法大，則疑自己根小，不堪領荷，不能修行。此疑己也。
今此經中，三疑都有。佛隨空生所疑處，即便逐破，頓斷彼疑。所謂疑悔永已盡，安住實智中。此經之旨也。
1) less and fewer are translated by weniger, which is indeclinable.
eg. Ich habe weniger Bücher als mei Vater.
Er hat immer weniger Gluck als sein Bruder.
2) lesser is translated by kleiner ( literally smaller )
Das wäre das kleinere Übel.
3) least , i) when it means smallest amount is wenigst.
eg. Er hat das wenigste Talent.
Peter hat das wenigste Geld.
ii) When least means slightest, it is translated by mindest or geringst ( gering = little)
Ich habe night die mindeste Chance.
nicht im geringsten ( not in the slightest, not in the least)
Ich habe nicht den mindesten Zweifel.
Ich habe nicht den mindesten Zweifel.
以學道之人，以信為本，以疑作障。故疑有三種：謂疑人、疑法、疑己。
疑人謂認人不真。即如弟子聞佛說色身法身，大身小身，不知那箇是真佛。
此疑人也。且其說法，方纔說有，卻又說空。方纔說空，卻又說不空。以其言不一，故最可疑。此疑法也。
或有聞而能信，不疑於法。又見其法大，則疑自己根小，不堪領荷，不能修行。此疑己也。
今此經中，三疑都有。佛隨空生所疑處，即便逐破，頓斷彼疑。所謂疑悔永已盡，安住實智中。此經之旨也。
German : How to translate " nichts weniger als" ( anything but)?
German : How to translate " nichts weniger als" ( anything but)?
1. Er ist nichts weniger als intelligent.
2. Sie war nichts weniger als glücklich.
1. Er ist nichts weniger als intelligent.
2. Sie war nichts weniger als glücklich.
CS6223 消滅港人重點行動計劃
CS6223 消滅港人重點行動計劃
" 3. 融合規劃鵲巢鳩佔，消滅香港年輕人
看看特區政府這幾年的政策，就是為了全面配合這個計劃做準備，一大堆環保稅、強醫金以至銷售稅，就是為了「 剝皮」，令港人居住在香港的成本大大增加；
為了堆填區消滅郊野公園，以至把香港的郊野公園劃入 《 環珠江口宜居灣區建設重點行動計劃》，就是為了凌駕一國兩制及立法會，以大陸的一制強加於香港人身上。
不加本地大學學位，反把學位送給大陸學生；超過 44% 的新生嬰兒全為大陸人，這就是「被融合」、「被規劃」的大計；透過不斷針對、抹黑香港年輕一代，
把香港年輕一代說成冇用，目的就是為大陸人大量入侵鋪路，讓大陸的年輕人取代香港的年輕人，上一代百年之後，香港就不會再是香港，變成一個「 被清洗」，可以進行一國一制的大陸城市，
即使將來大陸變天，這些大陸官商一家大細可以全體移民香港，借香港的歷史地位與國際地位，來保護他們家屬的將來。
這就「 宜居」消滅港人重點行動計劃，大家準備好嗎？"
source :
http://plastichk.blogspot.com/2011/02/blog-post.html
http://book.bfnn.org/books/0045.htm
江味農 : 金剛經校勘記
http://book.bfnn.org/article2/1108.htm
江味農 : 金剛般若波羅蜜經講義
執為真實。將謂是常。而作千秋百歲之計。殊不知此身虛假不實。
為生老病死四相所遷。念念不停。以至老死。畢竟無常。終歸於空。此猶屬生滅之空。尚未盡理。
良以四大幻色。元不異於真空耳。凡夫不知。故曉之曰色不異空。
" 3. 融合規劃鵲巢鳩佔，消滅香港年輕人
看看特區政府這幾年的政策，就是為了全面配合這個計劃做準備，一大堆環保稅、強醫金以至銷售稅，就是為了「 剝皮」，令港人居住在香港的成本大大增加；
為了堆填區消滅郊野公園，以至把香港的郊野公園劃入 《 環珠江口宜居灣區建設重點行動計劃》，就是為了凌駕一國兩制及立法會，以大陸的一制強加於香港人身上。
不加本地大學學位，反把學位送給大陸學生；超過 44% 的新生嬰兒全為大陸人，這就是「被融合」、「被規劃」的大計；透過不斷針對、抹黑香港年輕一代，
把香港年輕一代說成冇用，目的就是為大陸人大量入侵鋪路，讓大陸的年輕人取代香港的年輕人，上一代百年之後，香港就不會再是香港，變成一個「 被清洗」，可以進行一國一制的大陸城市，
即使將來大陸變天，這些大陸官商一家大細可以全體移民香港，借香港的歷史地位與國際地位，來保護他們家屬的將來。
這就「 宜居」消滅港人重點行動計劃，大家準備好嗎？"
source :
http://plastichk.blogspot.com/2011/02/blog-post.html
http://book.bfnn.org/books/0045.htm
江味農 : 金剛經校勘記
http://book.bfnn.org/article2/1108.htm
江味農 : 金剛般若波羅蜜經講義
執為真實。將謂是常。而作千秋百歲之計。殊不知此身虛假不實。
為生老病死四相所遷。念念不停。以至老死。畢竟無常。終歸於空。此猶屬生滅之空。尚未盡理。
良以四大幻色。元不異於真空耳。凡夫不知。故曉之曰色不異空。
EE5410 Signal Processing -- Aperiodic signals
1. As T increases, or equivalently, as the fundamental frequency w0 =2*PI/T decreases, the envelope is sampled with a closer and closer spacing.
2. As T becomes arbitrarily LARGE, the original periodic square wave approaches a rectangular pulse ( ie., all that remains in the time domain is an aperiodic is an aperiodic signal corresponding to ONE period of the square wave. )
3. Also, the Fourier series coefficients, multiplied by T, become more and more closely spaced samples of the envelop, so that in some sense the set of Fourier series coefficients approaches the envelope function as T --> INFINITY.
4. We think of an aperiodic signal as the LIMIT of a periodic signal as the period becomes arbitrarily large, and we examine the limiting behaviour of the Fourier series representation for the signal.
2. As T becomes arbitrarily LARGE, the original periodic square wave approaches a rectangular pulse ( ie., all that remains in the time domain is an aperiodic is an aperiodic signal corresponding to ONE period of the square wave. )
3. Also, the Fourier series coefficients, multiplied by T, become more and more closely spaced samples of the envelop, so that in some sense the set of Fourier series coefficients approaches the envelope function as T --> INFINITY.
4. We think of an aperiodic signal as the LIMIT of a periodic signal as the period becomes arbitrarily large, and we examine the limiting behaviour of the Fourier series representation for the signal.
EE5410 Signal Processing -- How to represent aperiodic signals?
EE5410 Signal Processing -- How to represent aperiodic signals?
1. Whereas for periodic signals the complex exponential building blocks are harmonically related, for aperiodic signals they are infinitesimally close in frequency, and the representation in terms of a linear combination takes the form of an integral rather than a sum.
2. Fourier reasoned that an aperiodic signal can be viewed as a periodic signal with an INFINITE period.
3. As the period increases, the fundamental frequency decreases and the harmonically related components becomes closer in frequency.
4. As the period becomes INFINITE, the frequency components for a continuum and the Fourier series sum becomes an integral.
佐為用sai既身份係網上對名人既時候,小光係事後同佐為講,如果行呢一手你就輸啦
相信個一手就係神之一手
有個話係官方版結局,小光成為最年輕既本因方
而佢同小亮去返秀策之墓個到見返佐為
1. Whereas for periodic signals the complex exponential building blocks are harmonically related, for aperiodic signals they are infinitesimally close in frequency, and the representation in terms of a linear combination takes the form of an integral rather than a sum.
2. Fourier reasoned that an aperiodic signal can be viewed as a periodic signal with an INFINITE period.
3. As the period increases, the fundamental frequency decreases and the harmonically related components becomes closer in frequency.
4. As the period becomes INFINITE, the frequency components for a continuum and the Fourier series sum becomes an integral.
佐為用sai既身份係網上對名人既時候,小光係事後同佐為講,如果行呢一手你就輸啦
相信個一手就係神之一手
有個話係官方版結局,小光成為最年輕既本因方
而佢同小亮去返秀策之墓個到見返佐為
Montag, 7. Februar 2011
German : Comparison of adjectives
German : Comparison of adjectives
1. German uses the -er, -(e)st method, and NEVER employ mehe or meist for this purpose
eg
neu, neuer, der neuste
2. the comparative and superlative forms decline exactly like simple adjectives, but we give the superlative form with a " der" because it never in fact occurs on its own.
3. the optional " e" in the superlative end is used with adjectives whose positive form ends in -d , -t, -s, -sch, -ß, or -z.
eg.
rund (round ), der rundeste
bunt , det bunteste
4. adjectives ending in " -el" drop the " e" in the comparative, BUT NOT in the superlative
eg.,
dunkel (dark), dunkler, der dunkelste.
edel (noble), deler, der edelste
1. German uses the -er, -(e)st method, and NEVER employ mehe or meist for this purpose
eg
neu, neuer, der neuste
2. the comparative and superlative forms decline exactly like simple adjectives, but we give the superlative form with a " der" because it never in fact occurs on its own.
3. the optional " e" in the superlative end is used with adjectives whose positive form ends in -d , -t, -s, -sch, -ß, or -z.
eg.
rund (round ), der rundeste
bunt , det bunteste
4. adjectives ending in " -el" drop the " e" in the comparative, BUT NOT in the superlative
eg.,
dunkel (dark), dunkler, der dunkelste.
edel (noble), deler, der edelste
(香港國歌 !) 香港舊廣告 - 蚌的啟示 1986 ( 關正傑、區瑞強、盧冠廷)
(香港國歌 !) 香港舊廣告 - 蚌的啟示 1986 (關正傑、區瑞強、盧冠廷)
http://www.youtube.com/watch?v=3BJe2qpNvn4&feature=related
而家公民教育委員會播埋啲心繫家國宣傳片，返屋企啦！
港英才是真香港
現在,我只想香港獨立
真係唔好怪~ 我唔知道嗰個中國帶比我咩嘢? 我嘅成長, 係英屬香港.
所以, 我有的意識, 只是英國和香港. 我的家在香港. 中國? 我唔覺同我有咩關係 . . .
BNO 所以雖然我們的英國國籍身份不能在英國本土居留，但英國政府真的為香港做了那麼多好事，我也一樣樂意保留這個國籍身份，但也期望有一天英國政府最終也恢復我們的完整國籍資格
(即可以有居英居歐權利的，但不是急於到英國歐洲居住，因為既然英國政府是給了我們英國國籍身份，也應在這個國籍上給予我們香港人的尊嚴，而不是在這方面歧視我們香港人，
因現在感覺英國政府忘本，我們香港的成功是我們中國人主體的香港人的努力。)
香港國歌 !
http://www.youtube.com/watch?v=3BJe2qpNvn4&feature=related
而家公民教育委員會播埋啲心繫家國宣傳片，返屋企啦！
港英才是真香港
現在,我只想香港獨立
真係唔好怪~ 我唔知道嗰個中國帶比我咩嘢? 我嘅成長, 係英屬香港.
所以, 我有的意識, 只是英國和香港. 我的家在香港. 中國? 我唔覺同我有咩關係 . . .
BNO 所以雖然我們的英國國籍身份不能在英國本土居留，但英國政府真的為香港做了那麼多好事，我也一樣樂意保留這個國籍身份，但也期望有一天英國政府最終也恢復我們的完整國籍資格
(即可以有居英居歐權利的，但不是急於到英國歐洲居住，因為既然英國政府是給了我們英國國籍身份，也應在這個國籍上給予我們香港人的尊嚴，而不是在這方面歧視我們香港人，
因現在感覺英國政府忘本，我們香港的成功是我們中國人主體的香港人的努力。)
香港國歌 !
CS6223 Distributed Systems : 如果關掉了網絡，一個國家會點?
CS6223 Distributed Systems : 如果關掉了網絡，一個國家會點?
excerpt from :埃及暴動觀察：關閉境內網路是否真的可行？
Feb 3rd, 2011 by Mr. Friday
http://mmdays.com/2011/02/03/kill-internet-switch-at-egypt/
支那國如果不是香港奶粉, . . .
http://forum6.hkgolden.com/view.aspx?type=CA&message=2840445
excerpt from :埃及暴動觀察：關閉境內網路是否真的可行？
Feb 3rd, 2011 by Mr. Friday
http://mmdays.com/2011/02/03/kill-internet-switch-at-egypt/
支那國如果不是香港奶粉, . . .
http://forum6.hkgolden.com/view.aspx?type=CA&message=2840445
EE5410 Signal processing : Fourier series and complex exponentials
EE5410 Signal processing : Fourier series and complex exponentials
1. One of the primary motivation for the use of Fourier series is the fact that complex exponential signals are eigenfunctions of LTI systems.
2. We have seen that any PERIODIC signal of practical interest can be represented in a Fourier series -- ie., as a weighted sum of harmonically related complex exponentials that share a COMMON period with the signal being represented.
3. how different characteristics of signal are reflected in their Fourier series coefficients.
1. One of the primary motivation for the use of Fourier series is the fact that complex exponential signals are eigenfunctions of LTI systems.
2. We have seen that any PERIODIC signal of practical interest can be represented in a Fourier series -- ie., as a weighted sum of harmonically related complex exponentials that share a COMMON period with the signal being represented.
3. how different characteristics of signal are reflected in their Fourier series coefficients.
EE5410 Signal Processing : From the eigenfunction property to frequency response
EE5410 Signal Processing : From the eigenfunction property to frequency response
1. One of the most important properties of Fourier series is a direct consequence of the eigenfunction property of complex exponentials.
2. if a PERIODIC signal is applied to an LTI system, then the output will be periodic with the SAME period,
and EACH of the coefficients of the output is the corresponding Fourier coefficient of the input MULTIPLIED by a complex number whose value is a function of the frequency corresponding to that Fourier coefficient.
3. This function of frequency is characteristic of the LTI system and is referred to as the frequency response of the system.
4. By examining th frequency response, we were led directly to the idea of filtering using LTI systems.
1. One of the most important properties of Fourier series is a direct consequence of the eigenfunction property of complex exponentials.
2. if a PERIODIC signal is applied to an LTI system, then the output will be periodic with the SAME period,
and EACH of the coefficients of the output is the corresponding Fourier coefficient of the input MULTIPLIED by a complex number whose value is a function of the frequency corresponding to that Fourier coefficient.
3. This function of frequency is characteristic of the LTI system and is referred to as the frequency response of the system.
4. By examining th frequency response, we were led directly to the idea of filtering using LTI systems.
Sonntag, 6. Februar 2011
German : the extended adjective
German : the extended adjective
In German a long adjectival phrase may be used between an article and a noun, where English would require a whole clause.
The phrase will usually end with a present or past participle declined adjectivally and is also known as the extended adjective.
eg. Der von Ihnen geschickte Stadtplan war sehr nützlich.
In German a long adjectival phrase may be used between an article and a noun, where English would require a whole clause.
The phrase will usually end with a present or past participle declined adjectivally and is also known as the extended adjective.
eg. Der von Ihnen geschickte Stadtplan war sehr nützlich.
German : The adjective hoch ( high)
The adjective hoch (high)
The adjective hoch (high) is spelt thus ONLY in the predicative form ( ie., they occur within the predicate of the sentence and not immediately BEFORE the noun.);
when inflected, the "c" disappears.
eg
1. ein hohes Gebäude ( a tall building )
2. die hohen Berge ( the high hills )
The principle behind the differences in adjectives is that if the word BEFORE the adjective does NOT indicate the gender and case, then the adjective must perform this function of indicating the gender and case;
this is why the STRONG declension in adjective shows much more variation than the WEAK.
The adjective hoch (high) is spelt thus ONLY in the predicative form ( ie., they occur within the predicate of the sentence and not immediately BEFORE the noun.);
when inflected, the "c" disappears.
eg
1. ein hohes Gebäude ( a tall building )
2. die hohen Berge ( the high hills )
The principle behind the differences in adjectives is that if the word BEFORE the adjective does NOT indicate the gender and case, then the adjective must perform this function of indicating the gender and case;
this is why the STRONG declension in adjective shows much more variation than the WEAK.
German : Adjective of colours
German : Adjective of colours
1. Adjective of colors which are of FOREIGN origin are described in most dictionaries and grammars as indeclinable.
2. In practice, however, only lila (lilac) and rosa (pink) are truly so;
3. beige is often used in inflected form, creme (cream) occurs ONLY predicatively,
4. and oliv (olive) and orange, it is advisible to add -farbene (coloured) and inflect normally.
eg.
1. Sie trägt eine rose Bluse und einen lila Rock.
2. Sie hat ein orangefarbenes Kleid.
1. Adjective of colors which are of FOREIGN origin are described in most dictionaries and grammars as indeclinable.
2. In practice, however, only lila (lilac) and rosa (pink) are truly so;
3. beige is often used in inflected form, creme (cream) occurs ONLY predicatively,
4. and oliv (olive) and orange, it is advisible to add -farbene (coloured) and inflect normally.
eg.
1. Sie trägt eine rose Bluse und einen lila Rock.
2. Sie hat ein orangefarbenes Kleid.
神の一手的境界
神の一手的境界
棋靈王/ Hikaru no go OST - 神の一手
http://www.youtube.com/watch?v=ahADi-9aO-g&feature=related
神の一手的境界
http://www.youtube.com/watch?v=Wd-87WfDXAU&feature=related
棋魂本來不是這結局. . . 是因為在北斗杯篇,因為韓國棋士高永夏的設定, 引來韓國方面的不滿。
為了平息事件, 集英社方面在故事才讓韓國勝出, 而且暫停連載 ( 甚至完結) . . .
棋魂書中出場人物常有影射現實棋士, 高永夏的狂傲形象,影射的是南韓天才少年李世石, 並且其實影射得很棒, 除了長相外, 李世石就是這樣的人, 韓國讀者受不受得了, 則是另一回事 . . .
原著作者就是這樣子.... 因為被人告, .... 所以就無法連載下去 . . .
結局咁早完 , 因為引來韓國不滿, 所以暫停連載, 所以作到光仔輸左 。
就是這樣子 . . . 棋魂就結局都沒有 . . . . . .
棋靈王-- GET OVER-dream --lyrics
http://www.youtube.com/watch?v=VrO9EWbt9mc&feature=related
棋靈王/ Hikaru no go OST - 交わる道
http://www.youtube.com/watch?v=JMZWKTHwKiE&feature=related
棋靈王/ Hikaru no go OST - 導き
http://www.youtube.com/watch?v=9bHkMVdoJOY&feature=related
棋靈王/ Hikaru no go OST - 宿敵
http://www.youtube.com/watch?v=aG2IUNyJ2dQ&feature=related
1. Get Over(tv-size) 2. これから 3. 暖かい日
4. 緩やかな波動 5. 移りゆく季節
6. 遥かなる刻を越えて 7. 交わる道
8. 運命の胎動 9. 迷走 10. 友 11. とまどい
12. 刹那 13. 導き 14. 神の一手 15. 極み
16. 高き壁 17. 静かな情熱 18. 想い、あふれて
19. 心 20. 対局 21. 広がる宇宙
22. この一手にすべてを 23. 宿敵
24. 最善の一手 25. 前を向いて 26. オレも
27. 少しずつ、少しずつ 28. 遥かなる高みへ
29. ボクらの冒険(tv-size)
Original SoundTracks(OST)/配樂/原聲帶
Name - 導き
棋靈王/ Hikaru no go OST - 神の一手
http://www.youtube.com/watch?v=ahADi-9aO-g&feature=related
神の一手的境界
http://www.youtube.com/watch?v=Wd-87WfDXAU&feature=related
棋魂本來不是這結局. . . 是因為在北斗杯篇,因為韓國棋士高永夏的設定, 引來韓國方面的不滿。
為了平息事件, 集英社方面在故事才讓韓國勝出, 而且暫停連載 ( 甚至完結) . . .
棋魂書中出場人物常有影射現實棋士, 高永夏的狂傲形象,影射的是南韓天才少年李世石, 並且其實影射得很棒, 除了長相外, 李世石就是這樣的人, 韓國讀者受不受得了, 則是另一回事 . . .
原著作者就是這樣子.... 因為被人告, .... 所以就無法連載下去 . . .
結局咁早完 , 因為引來韓國不滿, 所以暫停連載, 所以作到光仔輸左 。
就是這樣子 . . . 棋魂就結局都沒有 . . . . . .
棋靈王-- GET OVER-dream --lyrics
http://www.youtube.com/watch?v=VrO9EWbt9mc&feature=related
棋靈王/ Hikaru no go OST - 交わる道
http://www.youtube.com/watch?v=JMZWKTHwKiE&feature=related
棋靈王/ Hikaru no go OST - 導き
http://www.youtube.com/watch?v=9bHkMVdoJOY&feature=related
棋靈王/ Hikaru no go OST - 宿敵
http://www.youtube.com/watch?v=aG2IUNyJ2dQ&feature=related
1. Get Over(tv-size) 2. これから 3. 暖かい日
4. 緩やかな波動 5. 移りゆく季節
6. 遥かなる刻を越えて 7. 交わる道
8. 運命の胎動 9. 迷走 10. 友 11. とまどい
12. 刹那 13. 導き 14. 神の一手 15. 極み
16. 高き壁 17. 静かな情熱 18. 想い、あふれて
19. 心 20. 対局 21. 広がる宇宙
22. この一手にすべてを 23. 宿敵
24. 最善の一手 25. 前を向いて 26. オレも
27. 少しずつ、少しずつ 28. 遥かなる高みへ
29. ボクらの冒険(tv-size)
Original SoundTracks(OST)/配樂/原聲帶
Name - 導き
MS5220 -- Peking Duck Soup (Chinois, encore un effort pour être révolutionnaires )
Peking Duck Soup (Chinois, encore un effort pour être révolutionnaires )
http://www.ubu.com/film/vienet_chinois.html
MS5220 No money no talk
錢錢錢錢之衣食住行篇 (No Money No Talk)
http://www.youtube.com/watch?v=EHxO2MjdHwM
江味農 -- 金剛般若波羅蜜經講義
http://www.bfnn.org/book/article2/1108.htm
執為真實。將謂是常。而作千秋百歲之計。殊不知此身虛假不實。
為生老病死四相所遷。念念不停。以至老死。畢竟無常。終歸於空。此猶屬生滅之空。尚未盡理。
良以四大幻色。元不異於真空耳。凡夫不知。故曉之曰色不異空。
規劃快車殺到埋身——簡評 環珠江口宜居灣區．建設重點行動計劃
http://www.inmediahk.net/%E8%A6%8F%E5%8A%83%E5%BF%AB%E8%BB%8A%E6%AE%BA%E5%88%B0%E5%9F%8B%E8%BA%AB%E2%80%94%E2%80%94%E7%B0%A1%E8%A9%95%E3%80%8A%E7%92%B0%E7%8F%A0%E6%B1%9F%E5%8F%A3%E5%AE%9C%E5%B1%85%E7%81%A3%E5%8D%80%EF%BC%8E%E5%BB%BA%E8%A8%AD%E9%87%8D%E9%BB%9E%E8%A1%8C%E5%8B%95%E8%A8%88%E5%8A%83%E3%80%8B
[大禍臨頭 ]-- 香港要被融合-- BNO
威人威威不是威，只當著力有箴規，白登曾起高皇閣，終被張良守舊圍
中國文化
http://www.ubu.com/film/vienet_chinois.html
MS5220 No money no talk
錢錢錢錢之衣食住行篇 (No Money No Talk)
http://www.youtube.com/watch?v=EHxO2MjdHwM
江味農 -- 金剛般若波羅蜜經講義
http://www.bfnn.org/book/article2/1108.htm
執為真實。將謂是常。而作千秋百歲之計。殊不知此身虛假不實。
為生老病死四相所遷。念念不停。以至老死。畢竟無常。終歸於空。此猶屬生滅之空。尚未盡理。
良以四大幻色。元不異於真空耳。凡夫不知。故曉之曰色不異空。
規劃快車殺到埋身——簡評 環珠江口宜居灣區．建設重點行動計劃
http://www.inmediahk.net/%E8%A6%8F%E5%8A%83%E5%BF%AB%E8%BB%8A%E6%AE%BA%E5%88%B0%E5%9F%8B%E8%BA%AB%E2%80%94%E2%80%94%E7%B0%A1%E8%A9%95%E3%80%8A%E7%92%B0%E7%8F%A0%E6%B1%9F%E5%8F%A3%E5%AE%9C%E5%B1%85%E7%81%A3%E5%8D%80%EF%BC%8E%E5%BB%BA%E8%A8%AD%E9%87%8D%E9%BB%9E%E8%A1%8C%E5%8B%95%E8%A8%88%E5%8A%83%E3%80%8B
[大禍臨頭 ]-- 香港要被融合-- BNO
威人威威不是威，只當著力有箴規，白登曾起高皇閣，終被張良守舊圍
中國文化
Samstag, 5. Februar 2011
CS6223 Distributed Systems : 如何反全國性的網絡封殺
CS6223 Distributed Systems : 如何反全國性的網絡封殺
How to Foil a Nationwide Internet Shutdown
http://lifehacker.com/5746046/how-to-foil-a-nationwide-internet-shutdown
How Egypt Turned Off the Internet
http://gizmodo.com/5746121/how-egypt-turned-off-the-internet
How to Foil a Nationwide Internet Shutdown
http://lifehacker.com/5746046/how-to-foil-a-nationwide-internet-shutdown
How Egypt Turned Off the Internet
http://gizmodo.com/5746121/how-egypt-turned-off-the-internet
German : adjectives ending in -el
German : adjectives ending in -el
Adjectives ending in -el drop the e when they are declined (cf. unser, euer)
eg.:
1. Die Nacht ist dunket. (The night is dark.)
BUT: Es ist eine dunkle Nacht. ( It is a dark night. )
2. Das bild st nicht ubel. ( The picture is not bad.)
BUT: Das ist ein ubler Geruch. ( That's a nsaty smell. )
3. Sie ist edel von Natur. (She is high-minded 高尚的 by nature. )
BUT Das war eine edle Tat. (That was a noble deed.)
http://gizmodo.com/5746121/how-egypt-turned-off-the-internet
Adjectives ending in -el drop the e when they are declined (cf. unser, euer)
eg.:
1. Die Nacht ist dunket. (The night is dark.)
BUT: Es ist eine dunkle Nacht. ( It is a dark night. )
2. Das bild st nicht ubel. ( The picture is not bad.)
BUT: Das ist ein ubler Geruch. ( That's a nsaty smell. )
3. Sie ist edel von Natur. (She is high-minded 高尚的 by nature. )
BUT Das war eine edle Tat. (That was a noble deed.)
http://gizmodo.com/5746121/how-egypt-turned-off-the-internet
Freitag, 4. Februar 2011
EE5410 Discrete-time LTI systems : nonrecursive and resursive
EE5410 Discrete-time LTI systems : nonrecursive and resursive
1. Discrete-time LTI systems described by diference equations can either be :
i) recursive and have impulse response of infinite lengt (IIR systems) or ii) be nonrecursive and have finite-length impulse responses (FIR systems.)
2. These two classes have distince sets of pros and cons in terms ofease of implementation and in terms of the order of filter or the complexity required to achieve particular design objectives.
3. Fourier-basd methods and frequency domain analysis focus on systems with FINITE response to complex exponentials.
刻金剛決疑題辭--憨山大師
http://www.cbeta.org/result/normal/X25/0474_001.htm
1. Discrete-time LTI systems described by diference equations can either be :
i) recursive and have impulse response of infinite lengt (IIR systems) or ii) be nonrecursive and have finite-length impulse responses (FIR systems.)
2. These two classes have distince sets of pros and cons in terms ofease of implementation and in terms of the order of filter or the complexity required to achieve particular design objectives.
3. Fourier-basd methods and frequency domain analysis focus on systems with FINITE response to complex exponentials.
刻金剛決疑題辭--憨山大師
http://www.cbeta.org/result/normal/X25/0474_001.htm
Donnerstag, 3. Februar 2011
German : alle (all) followed by adj
German : alle (all) followed by adj
1. A demostrative or possessive adjective after alle will have the SAME ending as alle, but any other adjective will have the " -en".
eg.
Nominative : alle seine alten Freunde
Accusative : alle seine alten Freunde
Genative : aller seiner alten Freunde
Dative : allen seinen alten Freunden
2. When alles (everything ) is followed by an adjective used as noun, the adjective will have a WEAK ending.
This is not the same as adjectives followed by etwas (somthing), nichts ( nothing), viel (much) and weing (little) which use STRONG declension.
eg.
Wir wünschen dir alles Gute!
(We wish you all the best!)
Wir werden alles Mögliche versuchen.
(We shall try everything possible.)
1. A demostrative or possessive adjective after alle will have the SAME ending as alle, but any other adjective will have the " -en".
eg.
Nominative : alle seine alten Freunde
Accusative : alle seine alten Freunde
Genative : aller seiner alten Freunde
Dative : allen seinen alten Freunden
2. When alles (everything ) is followed by an adjective used as noun, the adjective will have a WEAK ending.
This is not the same as adjectives followed by etwas (somthing), nichts ( nothing), viel (much) and weing (little) which use STRONG declension.
eg.
Wir wünschen dir alles Gute!
(We wish you all the best!)
Wir werden alles Mögliche versuchen.
(We shall try everything possible.)
Mittwoch, 2. Februar 2011
Auf und Ab im Jahr des Hasen
Auf und Ab im Jahr des Hasen 2011
http://www.general-anzeiger-bonn.de/video/?bcpid=6981671001&bclid=3612802001&bctid=774303623001&refer=rightboxa
小兔子匡匡 : 兔子急了也會咬人 . . .
影片的最後一段, 是以忍無可忍的兔子長出利牙, 咬死老虎做為結束，
目前影片已經被中國官方刪除，在中國境內的網路已經無法看見，. . .
小兔子匡匡 --遭獨裁中國共慘黨封殺
http://www.youtube.com/watch?v=OvKEjhdkcCM&feature=player_embedded
share : 陳雲：出入平安，廣東大吉
. . .
講粵語的人，知道「 速」是比「 快」更為急迫，因為速（cuk1）是短促的入聲，縱使「 速」字比「快」字生僻，民眾也會領略為何叫速遞而不叫快遞的。
北方官話音韻破損，丟失了合口音和入聲，講北方話的人便無法理解為何香港人會用速字代替快字。普通話讀速（su）與快（kuai），並不能分辨時間之長短也。
. . .
往昔的香港幫會嘍囉勒索人家金錢，會說「 速速磅水」或者用押韻講出「 速磅速磅，唔好兩頭望！」在粵語環境長大，連黑社會都懂得速與快的分別。
http://cryptome.org/info/egypt-fights/egypt-fights.htm
Hentai Manga
http://www.hentai4manga.com/hentai_manga/index.html
http://www.general-anzeiger-bonn.de/video/?bcpid=6981671001&bclid=3612802001&bctid=774303623001&refer=rightboxa
小兔子匡匡 : 兔子急了也會咬人 . . .
影片的最後一段, 是以忍無可忍的兔子長出利牙, 咬死老虎做為結束，
目前影片已經被中國官方刪除，在中國境內的網路已經無法看見，. . .
小兔子匡匡 --遭獨裁中國共慘黨封殺
http://www.youtube.com/watch?v=OvKEjhdkcCM&feature=player_embedded
share : 陳雲：出入平安，廣東大吉
. . .
講粵語的人，知道「 速」是比「 快」更為急迫，因為速（cuk1）是短促的入聲，縱使「 速」字比「快」字生僻，民眾也會領略為何叫速遞而不叫快遞的。
北方官話音韻破損，丟失了合口音和入聲，講北方話的人便無法理解為何香港人會用速字代替快字。普通話讀速（su）與快（kuai），並不能分辨時間之長短也。
. . .
往昔的香港幫會嘍囉勒索人家金錢，會說「 速速磅水」或者用押韻講出「 速磅速磅，唔好兩頭望！」在粵語環境長大，連黑社會都懂得速與快的分別。
http://cryptome.org/info/egypt-fights/egypt-fights.htm
Hentai Manga
http://www.hentai4manga.com/hentai_manga/index.html
EE4206/EE5806 Digital Image Processing : 2D Fourier Series
EE4206/EE5806 Digital Image Processing : 2D Fourier Series for periodic signals with two independent variables.
A signal x(t1,t2) that satisfies the equation :
x(t1,t2) = x(t1 +T1, t2 +T2), for all t1, t2.
This signal is periodic with period T1 in the t1 direction and with period T2 in the t2 direction.
w1 = 2PI/T1 and w2 = 2PI/T2
Every Little Thing - Rescue me（日本語字幕）
http://www.youtube.com/watch?v=_dPLEjFKYxM&feature=related
A signal x(t1,t2) that satisfies the equation :
x(t1,t2) = x(t1 +T1, t2 +T2), for all t1, t2.
This signal is periodic with period T1 in the t1 direction and with period T2 in the t2 direction.
w1 = 2PI/T1 and w2 = 2PI/T2
Every Little Thing - Rescue me（日本語字幕）
http://www.youtube.com/watch?v=_dPLEjFKYxM&feature=related
Abonnieren
Posts (Atom)