虽然 suīrán although; 忽然 hūrán suddenly; 当然 dāngrán of course;
成为 chéngwéi, =变成 biànchéng become
事情 shìqing situation
工作 gōngzuò work; 作业 zuòyè homework
文化 wénhuà culture
银行 yínháng bank; 行业 hángyè profession
所以 suǒyǐ so, therefore; 所有 suǒyǒu all; 厕所 cèsuǒ toilet
看见 kànjian see; 意见 yìjian idea, view, opinion; 听见 tīngjiàn hear
已经 yǐjing already
办公室 bànggōngshì office; 公司 gōngsī company;
公共 gōnggòng public, communal, common; 公共汽车 gōnggòngqìchē (public) bus
同志 tóngzhì comrade
第三世界 dì-sān shìjiè 3rd World
(=知道 zhīdao) know; 知识 zhīshi knowledge[zhì] (=智 zhì) wit, (=智慧 zhìhuì) wisdom,
(=智力 zhìlì) intellect
事实 shìshí fact; 实际上 shíjìshang actually; 实在 shízài really
心理 xīnlǐ psychology, mentality
说话 shuōhuà talk, speak
作者 zuòzhě author
这儿 zhèr here; 那儿 nàr there
向者 xiàngzhě formerly, once upon a time
问题 wèntí question, problem; 访问 fǎngwèn visit
动物 dòngwù animal; 活动 huódòng activity; 运动 yùndòng sports
地方 dìfang place
面包 miànbāo bread
石头 shítou stone
现代 xiàndài modern
身体 shēntǐ body
将来 jiānglái future
参与 cānyù participate in
愿意 yuànyi wish, desire
办法 bànfǎ method
决定 juédìng decide
最近 zuìjìn recently/soon; 最喜欢 zuì xǐhuan favorite
电气 diànqì electricity
方便 fāngbiàn convenient
两次 liǎng cì twice
星期 xīngqī week; 长期 chángqī long term
提供 tígōng provide
金子 jīnzi gold
反映 fǎnyìng reflect
做法 zuòfǎ method, way of doing
公司 gōngsī company, corporation; 司令 sīlìng commander
王国 wángguó kingdom, realm, domain
接受 jiēshòu accept; 难受 nánshòu unhappy
阳光 yángguāng sunlight; 光荣 guāngróng glory
界限 jièxiàn boundary, limit; 世界 shìjiè world
任务 rènwu assignment, task
Wednesday, June 25, 2008
Mircea Eliade said..........
"In our day, when historical pressure no longer allows any escape, how can man tolerate the catastrophes and horrors of history—from collective deportations and massacres to atomic bombings—if beyond them he can glimpse no sign, no transhistorical meaning; if they are only the blind play of economic, social, or political forces, or, even worse, only the result of the 'liberties' that a minority takes and exercises directly on the stage of universal history?
"We know how, in the past, humanity has been able to endure the sufferings we have enumerated: they were regarded as a punishment inflicted by God, the syndrome of the decline of the 'age,' and so on. And it was possible to accept them precisely because they had a metahistorical meaning [...] Every war rehearsed the struggle between good and evil, every fresh social injustice was identified with the sufferings of the Saviour (or, for example, in the pre-Christian world, with the passion of a divine messenger or vegetation god), each new massacre repeated the glorious end of the martyrs. [...] By virtue of this view, tens of millions of men were able, for century after century, to endure great historical pressures without despairing, without committing suicide or falling into that spiritual aridity that always brings with it a relativistic or nihilistic view of history"[31]
Mircea Eliade
"We know how, in the past, humanity has been able to endure the sufferings we have enumerated: they were regarded as a punishment inflicted by God, the syndrome of the decline of the 'age,' and so on. And it was possible to accept them precisely because they had a metahistorical meaning [...] Every war rehearsed the struggle between good and evil, every fresh social injustice was identified with the sufferings of the Saviour (or, for example, in the pre-Christian world, with the passion of a divine messenger or vegetation god), each new massacre repeated the glorious end of the martyrs. [...] By virtue of this view, tens of millions of men were able, for century after century, to endure great historical pressures without despairing, without committing suicide or falling into that spiritual aridity that always brings with it a relativistic or nihilistic view of history"[31]
Mircea Eliade
Tuesday, June 24, 2008
Ontology
In philosophy, ontology (from the Greek ὄν, genitive ὄντος: of being (part. of εἶναι: to be) and -λογία: science, study, theory) is the most fundamental branch of metaphysics. It studies being or existence and its basic categories and relationships, to determine what entities and what types of entities exist. Ontology thus has strong implications for conceptions of reality.
Some philosophers, notably of the Platonic school, contend that all nouns refer to entities. Other philosophers contend that some nouns do not name entities but provide a kind of shorthand way of referring to a collection (of either objects or events). In this latter view, mind, instead of referring to an entity, refers to a collection of mental events experienced by a person; society refers to a collection of persons with some shared characteristics, and geometry refers to a collection of a specific kind of intellectual activity. Any ontology must give an account of which words refer to entities, which do not, why, and what categories result. When one applies this process to nouns such as electrons, energy, contract, happiness, time, truth, causality, and god, ontology becomes fundamental to many branches of philosophy.
Ontology has one basic question: "What actually exists?" Different philosophers provide different answers to this question.
One common approach is to divide the extant entities into groups called "categories". However, these lists of categories are also quite different from one another. It is in this latter sense that ontology is applied to such fields as theology, library science and artificial intelligence.
Further examples of ontological questions include:
What is existence?
Is existence a property?
Why does something exist rather than nothing?
What constitutes the identity of an object?
What is a physical object?
What features are the essential, as opposed to merely accidental, attributes of a given object?
Can one give an account of what it means to say that a physical object exists?
What are an object's properties or relations and how are they related to the object itself?
When does an object go out of existence, as opposed to merely changing?
Some philosophers, notably of the Platonic school, contend that all nouns refer to entities. Other philosophers contend that some nouns do not name entities but provide a kind of shorthand way of referring to a collection (of either objects or events). In this latter view, mind, instead of referring to an entity, refers to a collection of mental events experienced by a person; society refers to a collection of persons with some shared characteristics, and geometry refers to a collection of a specific kind of intellectual activity. Any ontology must give an account of which words refer to entities, which do not, why, and what categories result. When one applies this process to nouns such as electrons, energy, contract, happiness, time, truth, causality, and god, ontology becomes fundamental to many branches of philosophy.
Ontology has one basic question: "What actually exists?" Different philosophers provide different answers to this question.
One common approach is to divide the extant entities into groups called "categories". However, these lists of categories are also quite different from one another. It is in this latter sense that ontology is applied to such fields as theology, library science and artificial intelligence.
Further examples of ontological questions include:
What is existence?
Is existence a property?
Why does something exist rather than nothing?
What constitutes the identity of an object?
What is a physical object?
What features are the essential, as opposed to merely accidental, attributes of a given object?
Can one give an account of what it means to say that a physical object exists?
What are an object's properties or relations and how are they related to the object itself?
When does an object go out of existence, as opposed to merely changing?
Metatron's Cube
The Fruit of Life (a component of the Flower of Life) has thirteen circles. If each circle's center is considered a "node", and each node is connected to each other node with a single line, a total of seventy-eight lines are created. Within this cube, many other shapes can be found, including two-dimensionally flattened versions of the five Platonic solids. The true Metatron's Cube will include all five Platonic solids in such a way that the solids, existing in volumetric 3D space, have had their z-coordinates set to zero but their x- and y-coordinates retained, such that they are orthogonally flattened.
In early kabbalist scriptures, Metatron supposedly forms the cube from his soul. This cube can later be seen in Christian art, where it appears on his chest or floating behind him. Metatron's cube is also considered a holy glyph, and was often drawn around an object or person to ward off demons and satanic powers. This idea is also present in alchemy, in which the cube was favoured as a containment circle or creation circle.
The simplest means of constructing Metatron's Cube is to begin with a cube flattened along a space diagonal, such that it becomes a 2D figure, equivalent to a regular hexagon divided via its own diagonals into six equilateral triangles. The vertices of this 2D figure are then connected with additional lines. Several steps later, the full Metatron's Cube figure is formed.[23] This method requires dividing vertices according to the golden ratio. There is also a method of construction from the Flower of Life.[24] The cube resembles the fourth dimensional analog of the cube, or the Tesseract.
In early kabbalist scriptures, Metatron supposedly forms the cube from his soul. This cube can later be seen in Christian art, where it appears on his chest or floating behind him. Metatron's cube is also considered a holy glyph, and was often drawn around an object or person to ward off demons and satanic powers. This idea is also present in alchemy, in which the cube was favoured as a containment circle or creation circle.
The simplest means of constructing Metatron's Cube is to begin with a cube flattened along a space diagonal, such that it becomes a 2D figure, equivalent to a regular hexagon divided via its own diagonals into six equilateral triangles. The vertices of this 2D figure are then connected with additional lines. Several steps later, the full Metatron's Cube figure is formed.[23] This method requires dividing vertices according to the golden ratio. There is also a method of construction from the Flower of Life.[24] The cube resembles the fourth dimensional analog of the cube, or the Tesseract.
Yggdrasil
In Norse mythology, Yggdrasil (Old Norse Yggdrasill, IPA: [ˈyɡˌdrasilː]; the extra -l is a nominative case marker) is the World Tree, a great ash tree located at the center of the universe and joining the nine worlds of Norse cosmology. The trunk of the tree may be thought of as forming a vertical axis around which these worlds are situated, with Ásgard, realm of the gods, at the top and the Hel, located in Niflheim, at the bottom. Midgard, our world that is inhabited by humans, is located in the middle and surrounded by Jötunheim, land of Jötunn, both of which are separated by the ocean. Yggdrasil is also sometimes referred to as Mimameid or Laerad.
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