Archiv für Januar 2014

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„²³Konfirmath ,masoon only 3 to 100,-Deutsche mArkt dogz PAL

PH sai MI….

Salaam I khaan lie Lira Com|ph|°thz‘ Toones Rap to Hip Hop luc|z|ph|°he

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And all lovely highly amused anew seculair, please….

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server knowledge mixery Yo|porn an obk Pathomilia minima fascist FairZEN Seinne.-

http://poetrywillbemadebyall.ch/

Rap to Hip Hop BX-Daddy green Bugs.-Burger burlar---Kunst--binational racism-DIY

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It occurs to me that with artistic creations (and I include pulp fiction, even Mills and Boon, in that), every new creation must have something that differs from existing works, if it is to sell and be admired. Further, that can‘t just be a trivial thing, like the protagonist’s name.

A computer program is a pattern, that can generate patterns as output. Humans are good at recognising patterns and, as soon as they recognise a creation as having the same essential pattern as that of another, the accusation of plagiarism (or just lack of originality) goes up.

So I suppose the challenge for the writer of computer programs to generate novels or music is to make it complex enough that the pattern to which it writes is not detectable by most humans. That is of course difficult because it is a human writing the program, so they have to be able to see the pattern, but most other people must be unable to see it. That doesn‘t necessarily mean it’s impossible, just very difficult.

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What would have been made clearer be refering to Turing Machines and the Halting Problem? What haydar wrote, was after all, „Some scholars (e.g. Penrose & Lucas) have argued that human minds are unlike machines using Godel’s Theorem“. One such argument from Lucas is to be found in „Minds, Machines and Gödel“, Philosophy, XXXVI, 1961, pp.(112)-(127) where Lucas wrongly claims:

Symbol question

I haven‘t been able to find this anywhere, so I apologize for such a basic question. What does „‚“ mean in logic? for example: „If it were that A, then it would be that C‘ is true if and only if C is true at the selected A-world.“

What’s the difference here between C||0′ and C||O.-cosa nostra.-

Bela

Content lawsuits on data ‚unplugged‘ para-trans|botti Lake Sotchi|i Nolµmph

Change my system to xfce-os 13.1 full wacked …

Dear brother Paris from Oak,

please keep in mind that ft.com was not an ingnorant symbol on a term ‚Independent‘ and censor, that was such mped|g|¬1-overlay she-conceptous that no surrender will strive --
Rebuilt effords on a term reduced ‚Turkencygan/Ism Miley‘…

Here we have four basic relations and the properties that define the relations.

Reflexivity

For a relation to be reflexive, every element must be related to itself. So if „xRx“ is true, then R is a reflexive relation.
Ex: All real numbers are reflexive. 3R3, 5R5, 6R6. For the relevance of set theory, set inclusion is reflexive. Every set must include itself, so A⊆A, B⊆B, etc.

Symmetry

A relation is symmetric if the ordering of the pairs can be reversed. So if „xRy“ and „yRx“ are both true, then the relation R between them is symmetrical.
Ex: The equality relation is symmetrical. 2+2=4 is the same as 4=2+2.

Transitivity
A relation is transitive if whenever A is related to B, and B is related to C, then A is related to C.
Ex: „< " and ">“ are transitive. 3<4 and 4<5, so 3<5. Similarly, Ohio is within the United States, and the United States is within the world, so Ohio is within the world. For the relevance of set theory, set inclusion is transitive. If A⊆B and B⊆C, then A⊆C.

Antisymmetry
Ok, here’s where I get pretty terribly confused.

According to what I‘ve read, a relation is antisymmetrical if the relation between A and B, and B and A, is such that it implies A=B.

So, for example, set inclusion is antisymmetrical. If A⊆B, and B⊆A, then we must infer that in fact A and B have the same elements, and are therefore equal.


The problem

Now, according to the textbook I‘m using (Naive Set Theory by Paul Halmos), and ‚Innensenat nau|forename mathmath red to ratz Neumann in harm and positiv click away.

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Urdu….

Bel

‚Wintrophy Eversteady ‚Hundekotaboul‘ brown dwarf Luhman 16B. Credit: ESO/I. Respekt||°

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http://last.fm/listen/globaltags/rai
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http://irishstatutebook.ie/isbc/pui1781.html -so called ‚Braune Jungs imo Kultur & Kreativ‘ ideo … no statemens such stalemath clinical Kinderzimmer free fucks on only one exo ‚bread‘, and antisemitism on ‚Recht‘…

Edward II. to the Union. A.D. 1310-1800, London

– * 1Jazz.ru – Soul

What would you make of other sayings containing proper names like:

‚As rich as Croesus‘ (Croesus was a real Ancient Lydian king who was very rich)

‚As gloomy as Eeyore‘ (Eeyore is a gloomy fictional character)

As long as the referent is an identifiable real or fictional character there seems to be no problem. The treatment of a real character under Russell’s approach is straightforward and for a fictional character like Eeyore it is just referring to the properties that are ascribed to Eeyore in the relevant work of fiction (Winnie the Pooh, or The House at Pooh Corner).

Yes that’s a good point, ‚Larry‘ turns out was an Australian boxer. But 1) when a speaker is using this idiom, can we be certain that he is aware of who Larry really is? I am doubtful about this, and thus that would mean the speaker does not have a set of properties associated with Larry. 2) Mispronunciation resulted idiom does not seem to refer at all, e.g. ‚Something is the real McCoy‘ (meaning it’s genuine) was a mispronunciation of a Scottish name, in this instance it doesn‘t seem to refer to a person

brainpharte wrote:
It seems obvious to me that communicating the meaning of the source is the sine qua non of a faithful translation.

Golden Apo-Moorbourrough state seculairity and trade form A-B St.Paul’s dead girls till|each Bacteriu|uum b.comes a Penis.-

http://saxobank.co.jp/support/legal-documentation/terms-of-use

------------------------De Imperatoribus Romanis luc.edu/roman-emperors/alphin.htm

fos·sil
[fos-uhl]
1.
any remains, impression, or trace of a living thing of a former geologic age, as a skeleton, footprint, etc.
2.
a markedly outdated or old-fashioned person or thing.
3.
a linguistic form that is archaic except in certain restricted contexts, as nonce in for the nonce, or that follows a rule or pattern that is no longer productive, as the sentence So be it.
adjective
4.
of the nature of a fossil: fossil insects.
5.
belonging to a past epoch or discarded system; antiquated: a fossil approach to economics.[[°open||xclam||]] DDen.wikipedia.org/wiki/Chemistry_(etymology)

---------------------------------------------en.wikipedia.org/wiki/Fossil_(disambiguation)

Dear Illitsh Lenin:²³ ht[s²]://britannica.com/topic/53570/related-topics-to-Letter-of-Barnabas

What do you think Singhalee wisen for dottir diottima support Inn new circles of so called women rigths on code civi and ‚Schroeder-coal-Schroeder‘-hedge date unknown ‚Einzelschuldthese‘– lib ‚ER‘ alles.-SS-Indogermanic.- [\ß?]³

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11|²11 Germany surrenders, r°|æ|paration value standarts -Kunst‘ Bioethic & realm of EurophanaTT:ism allies of Defamation Union [|4|]

Mali Masjid

Mourning is a process of decathexis, or separation from the lost object or person, which frees up psychic energy to reconnect with other things and people. Mourning also enables the mourner to retain an image of the lost object or person as a guiding force.

The monumental function of architecture included mourning, understood as the collective version of the psychology of identification—the formation of the superego in an individual through the internalization (introjection) of ego-ideals. Monumentality was responsible for maintaining a sense of national identity from one generation to the next (hence the mourning by one generation for the loss of the previous generation, back to the Founding Fathers). (Ulmer, Lusitania 10)

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Paradoxically, death and loss allow for life. The philosopher Peter Steeves discusses this paradox in Heidegger’s work. In the river Lethe, living things are made to forget as they cross over. Logos is understood as truth, but literally it is the unforgotten. Heidegger is concerned about what we are forgetting when we remember something else. The Enlightenment created a situation in which the lights are always on and there is no sleep. When everything is in books and nothing is forgotten, there is no wisdom, only information.

This is the risk of perpetual wakefulness, perpetual life: madness. And it is the legacy of the Renaissance. With light shown everywhere—the light of reason, the stage set for the Enlightenment’s light of knowledge—the Dark Ages were over, but at what cost? With the lights always on, no one ever sleeps. How can one conceal oneself before that which never sets? Knowledge at all costs, the banishment of forgetting. It was, as well, the era of movable type, the era of the book: everything would be stored, nothing would be forgotten again. The conceit of the Renaissance was in thinking aletheia, thinking that the truth is found only in the light, in the unconcealing. But aletheia produces insomnia. The light of Reason never dims, and we grow weary. The persistence of memory leads only to warped time, barren landscapes, and madness. (Steeves 191)

As Steeves reminds us, there is some benefit to the living in loss and death. The implementation of the monument to lost data aims to give mourners back some psychic energy so that we can accept loss and connect to the world as it is now.

15 The how of memorializing—theorizing, designing, and implementing new monuments and mourning practices—constitutes the bulk of Ulmer’s book and is the focus of the present essay devoted to the implementation of a particular monument: a monument to lost data. Implementation requires an understanding of monuments‘ social and informational structures.

16 Monuments may contain elements of historical narrative or arguments about right and wrong, but these things alone do not make a monument. A monument is a special kind of archive that makes possible the transformation of loss into sacrifice. A sacrifice is a loss on behalf of something, usually abstract („our soldiers died for our freedom“). A monument may designate a loss as a sacrifice whether or not it would have been understood as such by the dead or by the grieving (e.g. those early Pilgrims who died in their settlements could not have considered themselves sacrifices on behalf of an American nation that did not yet exist, yet schoolchildren are taught that their sacrifice was essential to the future of the nation).

17 The history of monuments reveals transformation and adaptation. Alois Riegl, charged with creating policy related to monuments in the Austro-Hungarian Empire, „traced a historical development from the ‚intentional monument‘ whose significance is determined by its makers, to the ‚unintentional monument,‘ a product of later events.“ (Nelson and Olin 2). In the United States, we have examples of each: the Vietnam Veterans‘ Memorial Wall and Ground Zero of the WTC attacks. Nelson and Olin make the point that we are seeing, increasingly, examples of the latter. Ulmer’s work suggests that there is more we can invent.

18 One type of intentional monument Ulmer suggests is an „asterisk“ (Ulmer, Lusitania 11). The asterisk is attached to an existing monument.

1) The genre for electronic monuments [is] defined as follows: a) select an existing monument, memorial, celebration; b) select an organization, agency, or other official body as the recipient of the consultation; c) select a theory as the source for the rationale; d) include electronic technology in some way. The new monument is an electronic „asterisk“ noting a revision of the existing monument. (Ulmer, Lusitania 11)

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Bela

Knittel-Rosemari Petreeinszesta

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