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Archive for November, 2010

Re: Relecture de repertoires avec nom de fichiers!

who are of truly pious character, nor all
those who believe from a feeling in their heart.

257. There are only three kinds of persons; those who serve God, having
found Him; others who are occupied in seeking Him, not having found Him;
while the remainder live without seeking Him and without having found Him.
The first are reasonable and happy, the last are foolish and unhappy; those
between are unhappy and reasonable.

258. Unusquisque sibi Deum fingit.[37]

Disgust

259. Ordinary people have the power of not thinking of that about which they
do not wish to think. "Do not meditate on the passages about the Messiah,
said the Jew to his son. Thus our people often act. Thus are false religions
preserved, and even the true one, in regard to many persons.

But there are some who have not the power of thus preventing thought, and
who think so much the more as they are forbidden. These undo false religions
and even the true one, if they do not find solid arguments.

260. They hide themselves in the press and call numbers to their rescue.
Tumult.

Authority.–So far from making it a rule to believe a thing because you have
heard it, you ought to believe nothing without putting yourself into the
position as if you had never heard it.

It is your own assent to yourself, and the constant voice of your own
reason, and not of others, that should make you believe.

Belief is so important! A hundred contradictions might be true. If antiquity
were the rule of belief, men of ancient time would then be without rule. If
general consent, if men had perished?

False humanity, pride.

Lift the curtain. You try in vain; if you must

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Re: Ein paar Bilder von Niederflurstrassenbahnen

for grapes;
and it brought forth only wild grapes. I will therefore lay it waste, and
destroy it; the earth shall only bring forth thorns, and I will forbid the
clouds from raining upon it. The vineyard of the Lord is the house of
Israel, and the men of Judah His pleasant plant. I looked that they should
do justice, and they bring forth only iniquities."

Is. 8: "Sanctify the Lord with fear and trembling; let Him be your only
dread, and He shall be to you for a sanctuary, but for a stone of stumbling
and a rock of offence to both the houses of Israel, for a gin and for a
snare to the inhabitants of Jerusalem; and many among them shall stumble
against that stone, and fall, and be broken, and be snared, and perish. Hide
my words, and cover my law for my disciples.

"I will then wait in patience upon the Lord that hideth and concealeth
Himself from the house of Jacob."

Is. 29: "Be amazed and wonder, people of Israel; stagger and stumble, and be
drunken, but not with wine; stagger, but not with strong drink. For the Lord
hath poured out upon you the spirit of deep sleep. He will close your eyes;
He will cover your princes and your prophets that have visions." (Daniel
xii: "The wicked shall not understand, but the wise shall understand."
Hosea, the last chapter, the last verse, after many temporal blessings,
says: "Who is wise, and he shall understand these things?" etc.) "And the
visions of all the prophets are become unto you as a sealed book, which men
deliver to one that is learned, and who can read; and he saith, I cannot
read it, for it is sealed. And when the book is delivered to them that are
not learned, they say, I am not learned.

"Wherefore the Lord said, Forasmuch as this people with their lips do honour
me, but have removed their heart far from me,"–there is the reason and the
cause of it; for if they adored God

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Re: Une (autre) histoire d'accents

despair.

132. Methinks Caesar was too old to set about amusing himself with
conquering the world. Such sport was good for Augustus or Alexander. They
were still young men and thus difficult to restrain. But Caesar should have
been more mature.

133. Two faces which resemble each other make us laugh, when together, by
their resemblance, though neither of them by itself makes us laugh.

134. How useless is painting, which attracts admiration by the resemblance
of things, the originals of which we do not admire!

135. The struggle alone pleases us, not the victory. We love to see animals
fighting, not the victor infuriated over the vanquished. We would only see
the victorious end; and, as soon as it comes, we are satiated. It is the
same in play, and the same in the search for truth. In disputes we like to
see the clash of opinions, but not at all to contemplate truth when found.
To observe it with pleasure, we have to see it emerge out of strife. So in
the passions, there is pleasure in seeing the collision of two contraries;
but when one acquires the mastery, it becomes only brutality. We never seek
things for themselves, but for the search. Likewise in plays, scenes which
do not rouse the emotion of fear are worthless, so are extreme and hopeless
misery, brutal lust, and extreme cruelty.

136. A mere trifle consoles us, for a mere trifle distresses us.

137. Without examining every particular pursuit, it is enough to comprehend
them under diversion.

138. Men naturally slaters and of all callings, save in their own rooms.

139. Diversion.–When I have occasionally set myself to consider the
different distractions of men, the pains and perils to which they expose
themselves at court or in war, whence arise so many quarrels, passions, bold
and often bad ventures, etc., I have discovered that all the unhappiness of
men arises from one single fact, that they cannot stay

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Re: Gleise im Bf. Flensburg

he feels bodies; in short, he is in a dependent alliance with everything. To
know man, then, it is necessary to know how it happens that he needs air to
live, and, to know the air, we must know how it is thus related to the life
of man, etc. Flame cannot exist without air; therefore, to understand the
one, we must understand the other.

Since everything, then, is cause and effect, dependent and supporting,
mediate and immediate, and all is held together by a natural though
imperceptible chain which binds together things most distant and most
different, I hold it equally impossible to know the parts without knowing
the whole and to know the whole without knowing the parts in detail.

The eternity of things in itself or in God must also astonish our brief
duration. The fixed and constant immobility of nature, in comparison with
the continual change which goes on within us, must have the same effect.

And what completes our incapability of knowing things is the fact that they
are simple and that we are composed of two opposite natures, different in
kind, soul and body. For it is impossible that our rational part should be
other than spiritual; and if any one maintain that we are simply corporeal,
this would far more exclude us from the knowledge of things, there being
nothing so inconceivable as to say that matter knows itself. It is
impossible to imagine how it should know itself.

So, if we are simply material, we can know nothing at all; and if we are
composed of mind and matter, we cannot know perfectly things which are
simple, whether spiritual or corporeal. Hence it comes that almost all
philosophers have confused ideas of things, and speak of material things in
spiritual terms, and of spiritual things in material terms. For they say
boldly that

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Re: How to keep cats off of tables?

Christ, and the
great things of the gospel. They have a new sense of their truth, and
they affect them in a new manner; though it is very far from being
always alike with them, neither can they revive a sense of things when
they please. Their hearts are often touched, and sometimes filled, with
new sweetnesses and delights; there seems to express an inward ardor and
burning of heart, like to which they never experienced before;
sometimes, perhaps, occasioned only by the mention of Christ’s name, or
some one of the divine perfections. There are new appetites, and a new
kind of breathings and pantings of heart, and groanings that cannot be
uttered. There is a new kind of inward labor and struggle of soul
towards heaven and holiness.

Some who before were very rough in their temper and manners, seemed to
be remarkably softened and sweetened. And some have had their souls
exceedingly filled, and overwhelmed with light, love, and comfort, long
since the work of God has ceased to be so remarkably carried on in a
general way; and some

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Re: Help, my cat is a serial killer!

the springs in our brain are so adjusted that he who touches one
touches also its contrary.

71. Too much and too little wine. Give him none, he cannot find truth; give
him too much, the same.

72. Man’s disproportion.–This is where our innate knowledge leads us. If it
be not true, there is no truth in man; and if it be true, he finds therein
great cause for humiliation, being compelled to abase himself in one way or
another. And since he cannot exist without this knowledge, I wish that,
before entering on deeper researches into nature, he would consider her both
seriously and at leisure, that he would reflect upon himself also, and
knowing what proportion there is… Let man then contemplate the whole of
nature in her full and grand majesty, and turn his vision from the low
objects which surround him. Let him gaze on that brilliant light, set like
an eternal lamp to illumine the universe; let the earth appear to him a
point in comparison with the vast circle described by the sun; and let him
wonder at the fact that this vast circle is itself but a very fine point in
comparison with that described by the stars in their revolution round the
firmament. But if our view be arrested there, let our imagination pass
beyond; it will sooner exhaust the power of conception than nature that of
supplying material for conception. The whole visible world is only an
imperceptible atom in the ample bosom of nature. No idea approaches it. We
may enlarge our conceptions beyond an imaginable space; we only produce
atoms in comparison with the reality of things. It is an infinite sphere,
the centre of which is everywhere, the circumference nowhere. In short, it
is th

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Re: Glædelig Newton-dag

still Frenchmen, but not the same.

123. He no longer loves the person whom he loved ten years ago. I quite
believe it. She is no longer the same, nor is he. He was young, and she
also; she is quite different. He would perhaps love her yet, if she were
what she was then.

124. We view things not only from different sides, but with different eyes;
we have no wish to find them alike.

125. Contraries.–Man is naturally credulous and incredulous, timid and
rash.

126. Description of man: dependency, desire of independence, need.

127. Condition of man: inconstancy, weariness, unrest.

128. The weariness which is felt by us in leaving pursuits to which we are
attached. A man dwells at home with pleasure; but if he sees a woman who
charms him, or if he enjoys himself in play for five or six days, he is
miserable if he returns to his former way of living. Nothing is more common
than that.

129. Our nature consists in motion; complete rest is death.

130. Restlessness.–If a soldier, or labourer, complain of the hardship of
his lot, set him to do nothing.

131. Weariness.–Nothing is so insufferable to man as to be completely at
rest, without passions, without business, without diversion, without study.
He then feels his nothingness, his forlornness, his insufficiency, his
dependence, his weakness, his emptiness. There will immediately arise from
the depth of his heart weariness, gloom, sadness, fretfulness, vexation,
despair.

132. Methinks Caesar was too old to set about amusing himself with
conquering the world. Such sport was good for Augustus or Alexander. They
were still young men and thus difficult to restrain. But Caesar should have
been more mature.

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Re: Is there anything like a filtered version of the Tivo guide anywhere?

faces.  There was  no
reproach  either in their faces or in their hearts, only the knowledge that
they  must die in  order that he might remain alive, and that this was part
of the unavoidable order of things.
     He could not remember what had happened, but he knew in his dream that
in  some way the  lives of his mother and his sister had been sacrificed to
his   own.  It   was  one  of  those  dreams  which,  while  retaining  the
characteristic  dream scenery,  are  a continuation  of one’s  intellectual
life,  and in  which one becomes aware  of facts and ideas which still seem
new  and  valuable after one  is awake. The  thing that now suddenly struck
Winston  was  that his  mother’s death,  nearly thirty  years ago, had been
tragic  and  sorrowful in  a way  that was no  longer possible. Tragedy, he
perceived,  belonged  to the ancient  time, to a  time when there was still
privacy,  love,  and friendship, and when  the members of a family stood by
one another without needing to know the reason. His mother’s memory tore at
his  heart because  she had  died loving  him, when  he was  too young  and
selfish  to  love her in  return, and because  somehow, he did not remember
how, she had sacrificed herself to a concep

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Classifying the Berkeley Open Clusters

Classifying the Berkeley Open Clusters

With so many subjective evaluations to be made I find it very
difficult to classify open clusters with any degree of confidence. The
degree of concentration and detachment seems particularly difficult to
judge.

http://www.martin-nicholson.info/classificationopen/openberkeley.htm

Martin Nicholson, Daventry, England.
http://www.martin-nicholson.info/1/1a.htm

Visit the Astronomical Hall of Shame at http://www.geocities.com/queen5658/

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Lots of tart pumpkins sign Sarah, and they reportedly contemplate Georgina too.

for example, uncold meant ?warm?, while pluscold and
doublepluscold meant, respectively, ?very cold? and ?superlatively
cold?. It was also possible, as in present-day English, to modify the
meaning of almost any word by prepositional affixes such as ante-,
post-, up-, down-, etc. By such methods it was found possible to bring
about an enormous diminution of vocabulary. Given, for instance, the
word good, there was no need for such a word as bad, since the required
meaning was equally well — indeed, better — expressed by ungood. All
that was necessary, in any case where two words formed a natural pair of
opposites, was to decide which of them to suppress. Dark, for example,
could be replaced by unlight, or light by undark, according to
preference.

The second distinguishing mark of Newspeak grammar was its regularity.
Subject to a few exceptions which are mentioned below all inflexions
followed the same rules. Thus, in all verbs the preterite and the past
participle were the same and ended in -ed. The preterite of steal was
stealed, the preterite of think was thinked, and so on throughout the
language, all such forms as swam, gave, brought, spoke, taken, etc.,
being abolished. All plurals were made by adding -s or -es as the c

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