#freedom from ternary

[randgugotur-6]

January 20th 2025

Inauguration Day

Donald Trump takes the oath of office as the 47th president of the United States.

[magpie-trinkets]

9 hours, 9 persons, 9 doors First Impressions

So, I recently started the first game in the Zero Escape saga (I think it's a trilogy?) like I promised, and here are my first impressions, because I'm sure some of these will amuse you People Who Know, and i wanted to make a post too. (for reference, I've just exited the hospital room)

Too Long Didn't Read: I LIKE IT AND I WANT TO FINISH IT :D

Firstly, the music is fire??? It has that Nintendo DS crunchiness, but it's unique- and very good. Some of them are too chill for the setting (like Binary Game and Ternary Game) but they're so good!!

The beginning of the story is explosive, and it hooks you right in. The gameplay is divided into two parts: visual novel (story and dialogue) and puzzle solving. It's kind of a Kyle Hyde game, as you use items to progress through the story, and you need to examine the environment from different angles. Luckily for me, so far, all the puzzles have been easily solved through the touch screen (and there's no microphone/closing the screen/touching two levers at the same time stuff) (looking at you, Kyle Hyde). There's no time limit for the puzzles and investigation so everything's cool! I was kind of afraid of that because I do like examining every last nook and cranny (like when I examine Charley in every chapter of Ace Attorney or I examined every kitchen and curtain and bathroom I could in Hotel Dusk and Last Window). I was afraid there was a hidden limit of things you could examine before the game tells you to stop fucking around. The thing I dislike the most about escape rooms is the time limit (it stresses me out), and this game is escape rooms. But there's no time limit, and I personally love that.

As for the story, I won't go into specifics, because this seems like the kind of game that, like Ghost Trick and TGAA, it's best enjoyed when going in with little to no spoilers. There seems to be a bit of freedom of choice, which is new to me (you can choose which route to go?) and worries me, because what if I choose wrong? But that's cool. The characters are amusing and I don't trust any of them. Like Danganronpa, they've all been kidnapped and locked inside a sprawling environment (this time, a cruise ship), and thrusted into a death game (that refreshingly seems to focus on cooperative work, rather than killing each other). There's no escape save one: a door with a 9 on it. This game really likes the number 9.

-- Now onto more spoilery discussion--

The thing with the characters is: they use codenames. When prompted to introduce themselves, they refuse, arguing that their kidnapper (the bad guy, Zero) could be listening in and they could use the information they reveal to threaten them or do something bad to their families. This argument sounds stupid to me. The protagonist, Junpei, was kidnapped when he arrived home, wherein the kidnapper entered through the window and knocked him out with gas. EVERYONE tells a similar story. Now, if I were Zero, and evil, I would use the time spent waiting for Junpei to arrive home (or after I knocked him out) to go through his stuff, his personal effects like photos and ID, passport, family paraphernalia like a postcard from mom or something. Realistically speaking, Zero had ample opportunity to learn each of their names, maybe more, and the time to use that information to learn more (because if they have access to a fucking ship with all that messed stuff in it, then why not hackers or spies or software like that?). No one mentions this, but they all* agree to use codenames - which is suspicious to me. Again, it's likely Zero already knows more than them, so why hide from your fellow companions? That's suspicious to me, and the way they jumped on that without discussion tells me they all have something to hide. That's cool as fuck.

*and by all, I mean the majority, as there are two characters that don't need codenames for... reasons.

The characters are so funny to me, too, because they will just start saying shit (especially June), and I love them for it.

Like, this is incredible. Especially June seems to just pull random facts out of her ass at any moment and I love her for it- but she's not the only offender. All of them will just say shit when you least expect it- which is cool, because sometimes that information is useful (like when Lotus explained hexadecimal numbers) and sometimes the information is just really interesting. I love being infodumped at. I will click "Tell me more" at every opportunity. Sometimes, it boggles my mind, like- WAS THE MUMMY THAT CURSED THE TITANIC FROZEN IN ICE-9?? IS THAT WHAT JUNE IS IMPLYING?? Anyway, I love them.

The game seems to be translated for USA audiences, because they speak in Fahrenheit, which means nothing to me. I hope I won't need to use temperatures for a puzzle, because then I'm lowkey fucked (unless someone infodumps again, like Lotus did with the hexadecimal). One thing this game seems to be good about is explaining stuff in an understadable manner.

And yes, there's Santa. I know of him from Christmas season, when everyone starts posting the Almost Christmas and Jolly Injuries memes, sometimes Santa Has A Gun. And yeah, he knows:

Like, I get it dude, but you're missing the beard, reindeer and jolly attitude to match it, but yeah, he may have a gun in the future, which is a minor spoiler, because I haven't seen anything resembling a gun in my travels, only knives.

I'll leave this Wikipedia screenshot as the cherry on top.

There seem to be some ideas from each infodump that connect, like the ice mummy stuff or the glyrecin communicating it's time to crystallize or the dog photo stuff. There's also been talk about the Titanic and apparently we're in her sister ship? Which is nuts. Also I really like the overall concept of the Nonary Game as a horror thing, with the setting, time limit, and rules. There's a constant shadow of death hanging over them, and that's tasty.

I really like it so far, and I'm excited to finish it!

[essential-music]

Hedwig's Theme, composed by John Williams for Harry Potter and the Philosopher’s Stone in 2001, is no mere film score—it is a spell woven in sound, a luminous thread that stitches together the dreams of a boy with a lightning scar and the hearts of those who follow him.

The theme unfolds like a secret whispered in the glow of candlelight, its structure a ternary form that mirrors the journey from the mundane to the miraculous. It begins with a delicate celesta, its bell-like notes chiming. This opening motif—clear, singable, and haunting—introduces the leitmotif of the Harry Potter universe, a melody that feels like the first glimpse of Hogwarts’ turrets through mist.

The B-section shifts to the "Nimbus 2000" theme, where strings whirl like autumn leaves and woodwinds dance with the thrill of flight, evoking Harry’s broomstick soaring above the Forbidden Forest. The return to the main theme builds to a triumphant crescendo, a coda that seals the piece like the final page of a cherished book. This structure is not just music; it is a narrative arc, carrying listeners from curiosity to awe, as if stepping through Platform 9¾ for the first time.

Williams’ orchestration is a marvel, a symphony of enchantment that paints the wizarding world in vivid hues. The celesta, subtly enhanced with electronic whispers, is the theme’s soul, its crystalline timbre conjuring images of owls gliding through moonlit skies and letters tumbling down chimneys. As the piece expands, the orchestra awakens—strings cascade in tremolo waves, horns herald the majesty of Hogwarts, and woodwinds flit like sprites. Moments like the bold horn entrance or the soaring strings pulse with a grandeur that echoes Tchaikovsky’s Nutcracker, yet remains distinctly Williams’ own.

The score demands precision, its rapid string passages and intricate interplay rated a 7 on the orchestral difficulty scale, a testament to its balance of technical rigor and expressive freedom. It is music that breathes, alive with the energy of a Quidditch match and the stillness of a starlit Great Hall.

Emotionally, Hedwig's Theme is a potion of wonder and nostalgia, stirring the heart with every note. Its opening bars evoke the childlike awe of discovering magic, while its crescendos capture the thrill of adventure and the weight of destiny. The theme’s versatility allows it to underscore serene moments, listeners speak of chills and goosebumps, of feeling transported to a world where magic is real. It is a melody that feels like home, its familiarity a comfort across the series’ eight films, binding the lighthearted wonder of the early chapters to the darker trials of the later ones.

Hedwig's Theme is more than music; it is magic distilled into sound, a testament to John Williams’ genius. It captures the spirit of a generation, inviting all who hear it to believe in the impossible. As its notes linger, like the echo of an owl’s wings, it remains a timeless enchantment, forever calling us back to the wizarding world where dreams take flight.

Year: 2001

Composition/Producer: John Williams

[jcmarchi]

A first-ever complete map for elastic strain engineering - Technology Org

New Post has been published on https://thedigitalinsider.com/a-first-ever-complete-map-for-elastic-strain-engineering-technology-org/

A first-ever complete map for elastic strain engineering - Technology Org

New research by a team of MIT engineers offers a guide for fine-tuning specific material properties.

Without a map, it can be impossible to know not only where you are but also where you’re going, and that’s especially true when it comes to materials’ properties.

The “map,” or the phonon stability boundary, is a graphical representation that plots the stability regions of a crystal as a function of strain. This map helps scientists and engineers determine the conditions under which a material can exist in a particular phase and when it might fail or transition to another phase. By analyzing the phonon stability boundary, researchers can understand material properties at extreme conditions and design new materials with desired characteristics. Image courtesy of the researchers / MIT

For decades, scientists have understood that while bulk materials behave in certain ways, those rules can break down for materials at the micro- and nano-scales, and often in surprising ways. One of those surprises was the finding that, for some materials, applying even modest strains — a concept known as elastic strain engineering — on materials can dramatically improve certain properties, provided those strains stay elastic and do not relax away by plasticity, fracture, or phase transformations. Micro- and nano-scale materials are especially good at holding applied strains in the elastic form.

Precisely how to apply those elastic strains (or equivalently, residual stress) to achieve certain material properties, however, had been less clear — until recently.

Using a combination of first principles calculations and machine learning, a team of MIT researchers has developed the first-ever map of how to tune crystalline materials to produce specific thermal and electronic properties.

Led by Ju Li, the Battelle Energy Alliance Professor in Nuclear Engineering and professor of materials science and engineering, the team described a framework for understanding precisely how changing the elastic strains on a material can fine-tune properties like thermal and electrical conductivity. The work is described in an open-access paper published in PNAS.

“For the first time, by using machine learning, we’ve been able to delineate the complete six-dimensional boundary of ideal strength, which is the upper limit to elastic strain engineering, and create a map for these electronic and phononic properties,” Li says. “We can now use this approach to explore many other materials. Traditionally, people create new materials by changing the chemistry.”

“For example, with a ternary alloy, you can change the percentage of two elements, so you have two degrees of freedom,” he continues. “What we’ve shown is that diamond, with just one element, is equivalent to a six-component alloy, because you have six degrees of elastic strain freedom you can tune independently.”

Small strains, big material benefits

The paper builds on a foundation laid as far back as the 1980s, when researchers first discovered that the performance of semiconductor materials doubled when a small — just 1 percent — elastic strain was applied to the material.

While that discovery was quickly commercialized by the semiconductor industry and today is used to increase the performance of microchips in everything from laptops to cellphones, that level of strain is very small compared to what we can achieve now, says Subra Suresh, the Vannevar Bush Professor of Engineering Emeritus.

In a 2018 Science paper, Suresh, Dao, and colleagues demonstrated that 1 percent strain was just the tip of the iceberg.

As part of a 2018 study, Suresh and colleagues demonstrated for the first time that diamond nanoneedles could withstand elastic strains of as much as 9 percent and still return to their original state. Later on, several groups independently confirmed that microscale diamond can indeed elastically deform by approximately 7 percent in tension reversibly.

“Once we showed we could bend nanoscale diamonds and create strains on the order of 9 or 10 percent, the question was, what do you do with it,” Suresh says. “It turns out diamond is a very good semiconductor material … and one of our questions was, if we can mechanically strain diamond, can we reduce the band gap from 5.6 electron-volts to two or three? Or can we get it all the way down to zero, where it begins to conduct like a metal?”

To answer those questions, the team first turned to machine learning in an effort to get a more precise picture of exactly how strain altered material properties.

“Strain is a big space,” Li explains. “You can have tensile strain, you can have shear strain in multiple directions, so it’s a six-dimensional space, and the phonon band is three-dimensional, so in total there are nine tunable parameters. So, we’re using machine learning, for the first time, to create a complete map for navigating the electronic and phononic properties and identify the boundaries.”

Armed with that map, the team subsequently demonstrated how strain could be used to dramatically alter diamond’s semiconductor properties.

“Diamond is like the Mt. Everest of electronic materials,” Li says, “because it has very high thermal conductivity, very high dielectric breakdown strengths, a very big carrier mobility. What we have shown is we can controllably squish Mt. Everest down … so we show that by strain engineering you can either improve diamond’s thermal conductivity by a factor of two, or make it much worse by a factor of 20.”

New map, new applications

Going forward, the findings could be used to explore a host of exotic material properties, Li says, from dramatically reduced thermal conductivity to superconductivity.

“Experimentally, these properties are already accessible with nanoneedles and even microbridges,” he says. “And we have seen exotic properties, like reducing diamond’s (thermal conductivity) to only a few hundred watts per meter-Kelvin. Recently, people have shown that you can produce room-temperature superconductors with hydrides if you squeeze them to a few hundred gigapascals, so we have found all kinds of exotic behavior once we have the map.”

The results could also influence the design of next-generation computer chips capable of running much faster and cooler than today’s processors, as well as quantum sensors and communication devices. As the semiconductor manufacturing industry moves to denser and denser architectures, Suresh says the ability to tune a material’s thermal conductivity will be particularly important for heat dissipation.

While the paper could inform the design of future generations of microchips, Zhe Shi, a postdoc in Li’s lab and first author of the paper, says more work will be needed before those chips find their way into the average laptop or cellphone.

“We know that 1 percent strain can give you an order of magnitude increase in the clock speed of your CPU,” Shi says. “There are a lot of manufacturing and device problems that need to be solved in order for this to become realistic, but I think it’s definitely a great start. It’s an exciting beginning to what could lead to significant strides in technology.”

Written by Peter Reuell

Source: Massachusetts Institute of Technology

You can offer your link to a page which is relevant to the topic of this post.

[sunaleisocial]

A first-ever complete map for elastic strain engineering

New Post has been published on https://sunalei.org/news/a-first-ever-complete-map-for-elastic-strain-engineering/

A first-ever complete map for elastic strain engineering

Without a map, it can be just about impossible to know not just where you are, but where you’re going, and that’s especially true when it comes to materials properties.

For decades, scientists have understood that while bulk materials behave in certain ways, those rules can break down for materials at the micro- and nano-scales, and often in surprising ways. One of those surprises was the finding that, for some materials, applying even modest strains — a concept known as elastic strain engineering — on materials can dramatically improve certain properties, provided those strains stay elastic and do not relax away by plasticity, fracture, or phase transformations. Micro- and nano-scale materials are especially good at holding applied strains in the elastic form.

Precisely how to apply those elastic strains (or equivalently, residual stress) to achieve certain material properties, however, had been less clear — until recently.

Using a combination of first principles calculations and machine learning, a team of MIT researchers has developed the first-ever map of how to tune crystalline materials to produce specific thermal and electronic properties.

Led by Ju Li, the Battelle Energy Alliance Professor in Nuclear Engineering and professor of materials science and engineering, the team described a framework for understanding precisely how changing the elastic strains on a material can fine-tune properties like thermal and electrical conductivity. The work is described in an open-access paper published in PNAS.

“For the first time, by using machine learning, we’ve been able to delineate the complete six-dimensional boundary of ideal strength, which is the upper limit to elastic strain engineering, and create a map for these electronic and phononic properties,” Li says. “We can now use this approach to explore many other materials. Traditionally, people create new materials by changing the chemistry.”

“For example, with a ternary alloy, you can change the percentage of two elements, so you have two degrees of freedom,” he continues. “What we’ve shown is that diamond, with just one element, is equivalent to a six-component alloy, because you have six degrees of elastic strain freedom you can tune independently.”

Small strains, big material benefits

The paper builds on a foundation laid as far back as the 1980s, when researchers first discovered that the performance of semiconductor materials doubled when a small — just 1 percent — elastic strain was applied to the material.

While that discovery was quickly commercialized by the semiconductor industry and today is used to increase the performance of microchips in everything from laptops to cellphones, that level of strain is very small compared to what we can achieve now, says Subra Suresh, the Vannevar Bush Professor of Engineering Emeritus.

In a 2018 Science paper, Suresh, Dao, and colleagues demonstrated that 1 percent strain was just the tip of the iceberg.

As part of a 2018 study, Suresh and colleagues demonstrated for the first time that diamond nanoneedles could withstand elastic strains of as much as 9 percent and still return to their original state. Later on, several groups independently confirmed that microscale diamond can indeed elastically deform by approximately 7 percent in tension reversibly.

“Once we showed we could bend nanoscale diamonds and create strains on the order of 9 or 10 percent, the question was, what do you do with it,” Suresh says. “It turns out diamond is a very good semiconductor material … and one of our questions was, if we can mechanically strain diamond, can we reduce the band gap from 5.6 electron-volts to two or three? Or can we get it all the way down to zero, where it begins to conduct like a metal?”

To answer those questions, the team first turned to machine learning in an effort to get a more precise picture of exactly how strain altered material properties.

“Strain is a big space,” Li explains. “You can have tensile strain, you can have shear strain in multiple directions, so it’s a six-dimensional space, and the phonon band is three-dimensional, so in total there are nine tunable parameters. So, we’re using machine learning, for the first time, to create a complete map for navigating the electronic and phononic properties and identify the boundaries.”

Armed with that map, the team subsequently demonstrated how strain could be used to dramatically alter diamond’s semiconductor properties.

“Diamond is like the Mt. Everest of electronic materials,” Li says, “because it has very high thermal conductivity, very high dielectric breakdown strengths, a very big carrier mobility. What we have shown is we can controllably squish Mt. Everest down … so we show that by strain engineering you can either improve diamond’s thermal conductivity by a factor of two, or make it much worse by a factor of 20.”

New map, new applications

Going forward, the findings could be used to explore a host of exotic material properties, Li says, from dramatically reduced thermal conductivity to superconductivity.

“Experimentally, these properties are already accessible with nanoneedles and even microbridges,” he says. “And we have seen exotic properties, like reducing diamond’s (thermal conductivity) to only a few hundred watts per meter-Kelvin. Recently, people have shown that you can produce room-temperature superconductors with hydrides if you squeeze them to a few hundred gigapascals, so we have found all kinds of exotic behavior once we have the map.”

The results could also influence the design of next-generation computer chips capable of running much faster and cooler than today’s processors, as well as quantum sensors and communication devices. As the semiconductor manufacturing industry moves to denser and denser architectures, Suresh says the ability to tune a material’s thermal conductivity will be particularly important for heat dissipation.

While the paper could inform the design of future generations of microchips, Zhe Shi, a postdoc in Li’s lab and first author of the paper, says more work will be needed before those chips find their way into the average laptop or cellphone.

“We know that 1 percent strain can give you an order of magnitude increase in the clock speed of your CPU,” Shi says. “There are a lot of manufacturing and device problems that need to be solved in order for this to become realistic, but I think it’s definitely a great start. It’s an exciting beginning to what could lead to significant strides in technology.”

This work was supported with funding from the Defense Threat Reduction Agency, an NSF Graduate Research Fellowship, the Nanyang Technological University School of Biological Sciences, the National Science Foundation (NSF), the MIT Vannevar Bush Professorship, and a Nanyang Technological University Distinguished University Professorship.

[argyrocratie]

Religious and philosophical examination of the principle of authority

(Elie Reclus’ pastoral thesis accepted in 1851 before his immediate resignation. Tranlsated trought me from here )

...

“You, who want to be under the law, do you hear the law!”

- Gal. iv, 21.

INTRODUCTION

At all times of transformation, the question of authority and freedom is increasingly debated. Whenever a new idea wants to creep into humanity, those who are afraid stop it in the process, and say to it: Who gave you the right to live? - Non licet esse vos, said the official world to nascent Christianity.

Now, that a new religious movement is being prepared, this is what everyone has a presentiment of, some with joy, others with apprehension; but whether we love spring or hate it, the swallows are back. 

- I wanted to do a job of removing muck

It is only a question of the religious question here: to leave it is to descend. 

It’s not me speaking, it’s the Idea: I have accepted the starting point of Authority, to produce all of its consequences, to multiply itself by itself. Evil reveals its ugliness by showing itself in broad daylight.

Having to deal only with ideas, I wanted to be severe, because the struggle is serious, it is even deadly. For my part, I refuse any quarter that I would not give; between force and idea, I sided with freedom, and I said: Live free or die!

PART I, CHAPTER l

ABSOLUTE AUTHORITY AS A PRINCIPLE.

Sovereignty.

I. What is authority?

Etymologically, authority means the power of the creator over the created thing. Factor, actor, auctor, auctoritas. In practice, this word designates the government and its delegates. In religion and philosophy, it applies to any principle that calls for obedience.

This is what is meant by authority, but it is about getting into the idea itself, understanding its content and consequences. - I say that it is power, that is to say, necessity, in the forms of right and of fact. 

II. By analysis, particular objects break down into elements common to many others. Thanks to certain laws, gases form oak, moss, or seaweed; what constitutes a flower, a trunk or a fruit could have become charcoal, diamond or freestone. The individual exists only through the action of some law.

If there is an absolute law, it is correlative to the very idea of Being.

III. The Being is not yet life. The stone exists, but it does not live. The laws of Being can be summed up in mathematical laws, but if they had no other existence than the abstract reality of four equal to two plus two, they would be nothing. What is justice without a righteous being? Being as substance will have to take form and life; it will act through individualization; through personality he will truly be a force, and will enter the world of facts and realities.

But the personality will never be anything but the expression of the laws of Being, from which it can no more be freed than nine of the laws of the ternary. Without individualization, the law would be an abstraction, but personality without a law, would be nothing at all. To be, yes or no, subject to its law, for each individuality, is to be, or not to be. Authority as law is summed up in the idea of ​​Being, in that of the Supreme Being, who is God. Authority as a fact, in turn, is summed up in the primary personality, which is God. Authority is God, God is authority.

IV. Whoever unites with God becomes a participant of divine qualities, becomes a participant of impeccability and infallibility. 

Communication with the Divinity carries with it the right of sovereignty. The respect due to the master is due to his representative, and to his ministers; now his ministers are the Prophet with the word of truth, the King with the sword of righteousness, and the priest with the bloody knife of atonement. The king, the pontiff and the prophet are in the midst of men the reflections of the divinity, as in the midst of pebbles, the diamond is the mirror of the sun.

V. The philosophical idea of the law brings us back to Being and to personality, that is, to God, the Law and the Lawgiver. But the religious man does not restrict himself to this detour; he accepts faith in the name of God, and God in the name of faith, he starts from obedience, and returns to obedience. 

VI. All existence being only a living law, nature is only the system of laws, is only universal law. The law being the principle of cohesion and Being, outside of it there is nothing but nothing.

Who will tell all the laws of organic and inorganic matter, the laws of gases, liquids and solids, laws of light and heat, of electricity, of magnetism, of gravity, of expansion, and molecular unions? Where is the forgotten stone, where is the star in the heavens that is not the culmination and the starting point of countless laws? Show it, you who say: I am free!

VII. The law, that is, the authority, is absolute. As absolute, it is the cause, goal and means of all things. As absolute, it is everywhere and always identical to itself. So, the essence of authority being absolute, so too will the attributes; therefore all manifestations of authority are equally just and legitimate. 

VIII. Being absolute, it is the unity of all contradictions. One does not have to do with this or that change, it ignores them. The stream, the cloud and the ice cube are always water. Yesterday it was this, today it is, and tomorrow it will be quite another thing, but it will still be the authority.

IX. Authority, being the absolute principle, confiscates all others for its own benefit. It is she who calls herself the source of justice, of truth, of good and of beauty. 

X. Authority begins by denying any intelligence towards it. For strength without intelligence is pure strength. What can intelligence do against force? Force institutes order, even without intelligence, but intelligence deprived of authority what can it achieve? Something less than disorder,nothingness.

Intelligence is only a passive view; the sight of what is inside and outside of man; it is the more or less obscure perception of objective laws. Man has reason to be proud of his intelligence, as the drop of water to be proud, because the sun has penetrated it with one of its rays, as the night because a lamp has entered its darkness. All subjectivities can only exist through their union with the Objective, that is, through their dependence on the primary fact. So everyone's reason is only the more or less misleading mirror of primary intelligence.

Any intellectual notion in accordance with the immutable laws of Necessity is true, any notion in disagreement with them is false. Intelligence is the apperception of laws, intelligence itself is law like optics. The laws of intelligence are the laws of logic; the logical laws are the laws of equality, then of inferiority, or of superiority, those of addition and subtraction, also those of multiplication and division; they present themselves, it is true, under various combinations, and under great philosophical names; but they are nothing else than mathematical laws, generally qualified as material. Since intelligence is valuable only through its submission to authority, intelligence in itself is null.

XI. Authority again says: I am justice, and outside of me there is nothing but nothingness and injustice. For justice is only harmony with the law, and the law is only the expression of authority. The law is the will of the legislator, and the pure Will is outside justice, it is arbitrary. If God had wanted good to be bad, good would be bad, and evil would be good.

Authority does justice to the most violent injustice. When Jehovah ordered the massacre of the inhabitants of Canaan, he gave an order that it would be a crime to find bad.

The law cannot be debatable, the law can only be fair. The law is not law because of its justice; on the contrary, it is just, because it is the law.

XII. Authority being the negation of freedom, its presentation begins and ends with the negation of freedom.

This negation has much more logical force, now that the authority has just eliminated reason and justice; while freedom can only live on the life of love and understanding.

Authority is therefore supreme freedom to itself, and to others supreme necessity.

XIII. As much as the vulgar apologists for authority and those for freedom have agreed to confuse the two terms, so do we strive to maintain their distinction. If Bahal is God, serve him; if the Lord is God, love the Lord. 

The relative has only a relative value. Now, the relative is precisely what needs law. Whether there are relative authorities, whether there are so many and more, from delegation to delegation man must be able to ascend to the ultimate sovereignty, from which no one can call and say: I brave you; before which all will bow down, as the grass bends in the wind. Under pain of suicide, the authority must crush all enemies; if authority is not binding, it will no longer be authority. Which means that authority has force for its essence, that is, necessity.

However, relative authority is not authority. Because as a relative, it can only engage man relatively, so it cannot constrain him, so it leaves man free. 

We are a slave, or we are not. 

Relative freedom is not freedom either. As soon as there is coercion, there is no more freedom. One is tied to a tree, were he only tied by a thin loose rope, if he were only tied by a very long rope, he is certainly not free. One with his hands tied behind his back, even if he can walk around the whole world, he is not free.

We are free, or we are not. 

Authority, relative freedom, are only relative ideas. Both are only a swing between the two extremes and the two opposites, a compromise between Yes and No, an absurdity continues. Relative authority and freedom are the adulterous fruits of the union of Freedom and Necessity, of Being and of Non-Being.

The relative is a liar, there is only truth in the absolute.

CHAPTER II.

ABSOLUTE AUTHORITY AS FACT

Obedience

XIV. Sovereignty having placed itself above intelligence, justice and freedom, affirms that it is nothing but Force. What is strength in turn? It is not an idea, it is not a principle, it is necessity, it is inevitability, it is chance, it is a fact.

It will therefore be the absolute fact.

XV. If authority is absolute, it is because it has no other reason than itself; it is sovereign, to exercise sovereignty. Why wouldn't the tyrant flog the slave? Now, the God of the slave, can and must only be a despot. For if no tyrant would find themself before a slave that the slave would enslave themself not to the free man, but to another slave. The servile soul enslaves itself to everything, it is afraid of what is good, as well as of what is bad, it is afraid even of what does not exist.

Free the slave? It’s pointless and absurd, it’s cruel.

XVI. From God man derives his being and his personality. He was plunged into the abysses of nothingness, and God, in giving him existence, committed himself to nothing, but committed him to everything. May God send him torment upon torment, man will perhaps owe him gratitude, always submission.

Moreover, he still continues to be before God only the nothingness from which he emerged; his ground is nothing, and the form which this nothing has taken has been given to him by a will other than his own. What does he have left for personal value?

Now, what are, vis-à-vis Omnipotence, what are the rights of nothingness?

XVII. Not being the cause of his life, of his inner principle, he is even less the creator of outer things that can happen to him. If the germ does not come from him, all the developments of the germ will be things beyond his control. Which means that the supreme fact is that of Predestination.

XVIII. The reason for predestination? - But there isn't, and there shouldn't be. Predestination is the pure fact, isolated from any consideration of justice and morality.

If a child dies at birth, and by some accident, has not received the waters of baptism, it is predestined to doom. Cardinal Séfrondate, a modest and pious man, had hoped that these poor innocent people would not go to the place of torture, but Bossuet, the last father of the Church, overwhelmed him:

"Low and angry feeling, which destroys the strength of piety, strange novelty, detestable error, incredible language which strikes us with astonishment! "

“The damnation of infants who die without baptism is of steadfast faith in the Church. They are guilty, since they are born under the wrath of God and in the power of darkness. Children of anger by nature, objects of hatred and aversion, thrown into hell with the other damned, they remain there eternally under the horrible power of the Demon."

"So decided by the learned Denis Peteau, the eminent Henri Nolis, the eminent Bellarmine, the Council of Lyon, the Council of Florence, the Council of Trent. And such things are not decided by thin reasoning, but by the authority of the Scriptures!"

XIX. Whatever happens to you of joys and sorrows, O son of nothingness, comes to you by the express will of Him who, before children were born, loved Jacob and hated Esau. He created light and darkness, the fiber to suffer, and the heart to bleed; it is he who created the criminal and the torment, and the wicked for the day of wrath.

On feast evenings Christians and Christian women were brought into the emperor's gardens, tied to posts, smeared with pitch, and that pitch was set ablaze. And these men burned in the night, and died in excruciating pain, while Nero, accompanied by the imperial ladies, walked by the light of the horrible torches.

Nero had the right to do so; for he was absolute master.

And what you abominate in Nero, with your hand on your mouth, adore it in the strong and jealous God, who decreed the birth of Humanity, so that all of it, except "the little flock," may be destined for the sin and sorrow, and with infinite happiness, he looks upon his dreadful agony during the stream of eternities, and says: All is well, and I have done this for my glory.

XX. To say that authority is absolute as a fact and a principle is to say: de jure and de facto you are a slave.

But who to obey?

Since authority boils down to de facto necessity, one owes absolute submission to the Church or the religious community, in whose bosom one finds oneself by chance of birth.

Your Church will therefore impose some sort of dogma on you. Without discussion or murmur, you will accept them; with love, if she orders it; whether they are from the Thibetian catechism or from the La Rochelle Confession. It is of no importance that you understand them; you have to believe them; although absurd, because absurd, if you understand them, so much the better, but if you doubt, you are a criminal.

To the Church and its leaders, who impose dogmas, correspond the State and its leaders who impose laws. You will obey them.

Who is the legitimate authority in politics?

This question was urgently removed from the jurisdiction of individual reason. Legitimate authority is that under which one finds oneself, whether it be that of a usurper of yesterday, or that of a descendant of the usurper of centuries gone by.

All power is sent from God, if you disobey the power, you insult the representative of the Divine Majesty, that is why you will be punished. The de facto authority is the de jure authority. The authority is the one who holds the scepter which is a staff, the one who holds the sword, and says to you: It is the sword of God. This sword will hurt you, it may kill him too, but would you resist God?

XXI. As much as absolute authority as a principle has denied relative freedom, so authority as fact will deny freedom of examination, which for it is the rotten fruit of a poisoned tree. So if we do not ignore it, it is not to clarify the question, it is only to better formulate it.

In examining the principle of authority, absolute sovereignty has been asserted objectively and a priori. Infinity being the cause and purpose of the finite, submission is required in the name of infinite power.

In the examination of the fact of authority, absolute obedience is justified subjectively and a posteriori. Man not being his own cause, man being only an effect, submission is demanded in the name of his infinite weakness.

This justification, for being only a way to put iself out of the question, is no less terrible. It is the authority that turns around and condemns who wants to judge it. Indeed, if it is in the nature of freedom to forgive, authority need to justifi itself only by irony against whoever doubts, only by lashes and swords against who fight it.

XXII. Freedom of examination is a lie or obedience is a lie. Because if authority is authority only after being accepted by reason, it is reason that is the sovereign mistress. However, the spirit of each one is subjectivism, therefore dispute; intelligence by its nature is individual. What did I say ? The rights of individualism are the rights of intelligence, and before authority, the right of individualism is the right of revolt.

Individualism and authority are mortal enemies, they only fight to kill each other.

If the review confirms the value of the authority's orders, it is unnecessary; if it is against them, it is criminal. Why roll the dice, why risk the unnecessary against crime? 

Who says freedom of examination, says absolute freedom. This man who maintains the autonomy of human reason vis-à-vis all revelations, would this man then abdicate his freedom to bow under a yoke? It would be absurd, it would be bitter madness.

Does he submit himself who submits only conditionally? If religious authority grants the right to scrutinize the Scriptures, it grants the right to reject them; if it is permissible to seek the rights of the pope, priest and pastor, the sincere man and the hypocrite will be able to claim that they are void. 

Otherwise, the so-called freedom of examination is nothing but the freedom to find anything good; the executioner allows this to his victim.

Such were the consequences that Lamennais and J. de Maistre drew from the principle of the Reformation, and by denying them Protestantism lied to its principle and was cowardly of heart. 

He therefore accuses the authority which wants it to be justified and which says to him: Wash away your iniquity. Whoever doubts today will attack tomorrow, for doubting is the first degree of disbelief, protest and hatred. The protest is revolt, and woe to the rebel!

The authority covers the idea and the ideologue of a sovereign contempt, it would gladly do like Nero, who, going for a walk in Greece, forbade the speaking of philosophy during his absence. Mystery and criticism are two contradictory ideas, and the very notion of mystery implies absurdity in the mind of whoever would like to judge it.

What is your right to judge, son of ignorance and desire, nothingness and greed? To be puffed up with pride and puffed up with vanity, which lives only by sucking the void, you would judge the laws immutable and eternal! Say, blasphemer, who assert that God is this, that God is that, say, who are you? where did you come from? say where you will go Do you only know what is your thought, what is your will?

Whoever has not searched what is in a drop of water, would he scrutinize the mysteries of the divine essence? The unfortunate one would dare to judge the one to whom he must obey? 

Why do you command the ox, the horse and the donkey, and impose on them the labors of hard slavery? Because you are smarter than the animal, that is also why you slaughter it and eat its flesh. Now the law which is just against the beast is also lawful against you, whose understanding is without virtue, and is only exalted a degree above that of the brute. 

XXIII. Now, even in logic, the idea of ​​ignorance resolves itself into that of sin, for ignorance can only be caused by estrangement from God, that is to say evil. 

Sin has terrible significance. 

Don't we say that the progress we make in our knowledge of the world and of ourselves is progress in the science of evil? 

Whether you were created as one, or have become one, you are a villain; now, from the wicked one must take away his freedom and his life, if one can. You crush the barely hatched viper, which never bit or hurt, just as you crush the one you meet on your way. And you who, defiled from head to toe, dare to show yourself to the rays of the sun, you were created poisonous scorpion, poisonous scorpion, you will be killed and tormented.

The fruit of sin is death, and to him who has deserved death, the hardest slavery is commutation of punishment and a gift of mercy. For all sin is a violation of eternal laws, and before eternal laws there is not too great a penalty for the least of peccadilloes.

Sin, then, is the moral foundation of the idea of ​​authority. Who says original sin, says absolute authority and complete perversity of human nature, and says that gangrene has rotted the head and the heart.

CHAPITRE III.

Sanction of authority.

XXIV. When there is sin, authority is the punishment. If the crime calls for punishment, it is the authority that gives it. The great sanction of the law is retribution. The commanding word says: "Do this, or you will die." "The punishment, say the laws of Manon," the punishment governs the human race, the punishment keeps watch while all sleeps, the punishment is justice, the punishment is the most powerful of energies. "

Since man is evil and corrupt, can he do anything other than evil? The good is then that it is passive, entirely passive. Being absurd and wicked, he will obey by constraint; of intelligence he must have only to understand the order, of sensitivity, only to feel the lashes. 

It doesn't matter to the authority whether you accept it or not; What does the resistance of the captive do to the heavy chain which seals him to the wall? Authority ignores your obedience, like your rebellion; but if you brave it, force will remain with the law, that is to say, you will be crushed and you will learn what is the reason of the saber and the logic of the grape shot. 

XXV. Political and civil laws, as de facto authority, will have their de facto sanction. This is why the executioner closed the king's procession. This is why the state is calling for the prison and the guillotine. 

In absolute authority, Church and State are brother and sister, and all religions give eternal condemnation as the last reason for their dogma. So much so that the believers, who tied Arnold de Brescia and Michel Servet to the stake and blew the flame there, said: If it is right for God to burn the heretic throughout all eternity, it is our duty to burn them already in timely manner. The last religious formula is this: Love God with all your heart, with all your soul, and with all your mind, or he will send you into the lake of fire and brimstone.

Summary.

XXVI. Man now knows what to expect. The earth is only one of the dark satellites of a dark star, an atom in the luminous dust raised around it by the ten-millionth of those blue, green or red suns, which seek some radiant constellation in the boundless fields of space.

Lost on this earth, which seems so great to him, lost like the infusor in the drop of dew trembling at the end of a straw, what is a man in the peoples of humanity, in the generations of past, present and future?

It is the drop tossed from one wave of the sea to the other, and which swirls between the whitening ridges; and the drop cries out: My life is agitated, it is stormy like the ocean; it speaks of revolutions and historical cycles, as it dies in the course of wave to wave, while it vanishes under the vault of an air bubble.

Your cries of joy and sorrows, O generations without number, are they anything other than the little sizzling sound of foam, of foamy foam that melts and goes away! 

XXVII. With respect to authority, man is only one of the forms of nothingness, he has no right but to worship in the dust. His intelligence will never receive any other explanation than: I want it, and it is enough for you! If reason wants to protest against this absolute obedience, it is because the demon of pride is in it; it is that the man who thinks is a depraved animal. If your hand wants to disobey, cut it off and throw it dead and bleeding, as you would throw the slobbering head of a snake far away! Your submission should have no limits except that of your existence, miserable worm!

For it is not an exterior and passive submission that suffices, it is necessary interior and absolute.

The rights of human personality are not made for the slave, to whom the master owes nothing, not even his life. Whether the master chains him to the posts of his doors, so that he remains there from his youth until his very white old age, or that he has the body of the unfortunate thrown to the fish in his tank, the master is in his law.

The slave is one thing. He must annihilate his individuality in that of the master, he must “obey like the corpse,” submission is eternal suicide. 

Slave of authority, do you understand? 

XXVIII. It follows from the above: That authority is no principle of greatness, beauty, justice or intelligence.

That authority is a fact, and that this fact is that of overwhelming force, the fact of necessity.

Let absolute authority deny relative authority.

That authority denies in man all freedom, all reason and all conscience, and reduce his value to the value of nothingness.

SECOND PART.

RELATIVE AUTHORITY.

XXIX. Relative authority and relative freedom are just two sides of the same principle, that of the relative.

As much as the absolute is an enemy of the relative, so much is the antagonism between the two expressions of the same relative principle. So that relative authority fights relative freedom, and these two, leagued together, fight absolute authority and freedom. And yet relative authority has its source in absolute sovereignty, like relative freedom in absolute freedom.

XXX. Relative authority says that absolute sovereignty is impossible, by the very fact that it claims to be absolute. Man is not absolute, therefore nothing absolute can be imposed on him.

Moreover, absolute authority is absurd by the very fact that it places itself above, that is to say, beyond reason. Is absurd whichcommands absurdity.

Likewise, absolute authority is immoral in that it places itself outside the laws of justice and morality.

XXXI. Relative authority is now fighting the religion of absolute sovereignty, having attacked its morals and philosophy. 

If the good and the just are such only by the will of God, if what is false and bad today could cease to be so tomorrow, the good would only have a value of arbitrary, arbitrary willed from all eternity perhaps, but always arbitrary. It is to deprive God of all moral value. This is to say that the divine personality is only a blind and fatalistic will, caprice raised to the height of the absolute, fantasy in the power of eternity. 

What are the consequences ? 

It is that chance and necessity, despite their apparent or real enmity, are only a duality reducible in the same principle, that of fatalism. Chance is the cause of fatality, necessity its effect. 

So that the religion of chance and that of necessity are the same, so that the philosophy of the atheist and the religion of the God of predestination are correlative.

The philosophy of the atheist thus says: There is no God, there are only logical laws, and the harmony of universal laws. Everything is thus reduced to a mechanical-mathematical system of the attraction of similar and proportional, of opposites and homogeneous, everything is reduced to being nothing more than the product of the law of the vibrations of the strings, and of planetary gravitation. . 

But why?

“… Necessity,” we are told.

For their part, the Muslim and the Calvinist blame the atheist for not leaving the idea of ​​pure Being, yet the pure Being, the God of the Neoplatonists has only a much less real existence than that of hydrogen gas. As for them, they bring everything back to a primary personality.

Very good. 

But this personality is only the hypostasis of predestination, which is only eternal arbitrariness, despite its name of immutable justice. 

If in the first system all the affections, from the dog's attachment to his master, to the love of man and woman, have no more moral significance than the fact of a stone which falls under the laws of earthly attraction; in the second, all loves, including the love of God for man and of man for God, have no more moral value than the fact of pebbles placed next to each other by a idle child. 

The atheist naturalist says: There is no God, there is only the impersonal existence of cosmic laws. The supernaturalist says: There is only reality the divine personality, apart from it, to imagine itself to be something, it is the drop of dew which believes itself to be the sun.

Materialism on the one hand, pantheism on the other, blind fatalism on both sides.

XXXII. After denying the principles of absolute authority, we will deny the consequences.

If man is evil itself, if he can only be an abomination, he is no more wicked than the rolling mill which by chance crushes a poor worker between its rolls.

If man is necessarily bad, evil is necessary, evil is only mechanical and material, that is, the very notion of moral evil is destroyed.

XXXIII. If absolute authority brings out the idea of sin and perversity, the relative authority and freedom bring out human weakness, and reduce the principle of human corruption to be nothing but that of the sin of ignoring. Relative authority and freedom therefore have intellectualism as their religion; this is what we see in these religions of compromise between the two opposing tendencies, such as Semipelagianism, Arminianism, Jansenism, Socinianism, and so on. 

Indeed, the principle of relative freedom is summed up not in the principle of creation, but in that of a choice between two extremes. 

Relative authority and freedom will therefore be summed up in philosophy. And what philosophy?

For example, that of Monsieur Cousin. -

XXXIV. But as soon as it comes to rebuilding the overturned edifice, then the union between relative authority and freedom disappears. One wants to take the most, the other wants to give as little as possible; and the struggle has no other logical end than that of a common death. 

The relative authority will copy the absolute sovereignty, that is to say, it will reproduce the brass colonnades, the marble porticoes, and the granite walls, with slabs of clay and wicker trays. . 

Instead of being based on the perversity of man, and his blindest unintellence, it will be based only on weakness and ignorance, and while one claims Omnipotence and that everything be nothing but nothingness around it, the other will have for strength only the weakness of what surrounds it. 

XXXV. Relative authority as authority will feel the need to go back to its principle and will always end up believing itself to be pure authority and giving precedence to sovereignty over reason and justice, in other words: "order comes before freedom, obey first, then you will claim. "

By the sole fact of its exercise, relative authority becomes again theocratic despotism and divine right.

XXXVI. "Choose your government," says Freedom to Members of State and Church. "But stay loyal to it," adds relative authority.

This government, once established as best it can, wants, by the very logic of things, to realize the idea of ​​government, that is to say to govern more and more. Relative freedom, in its turn, wants, no less logically, to be free more and more. 

The struggle is therefore permanent; since there are governments and ruled, there has been religious heresy and civil revolt. Quite naturally, power will therefore compress more and more, just as freedom will react more and more. However, the compressive force on one side and the repulsive force on the other have the same goal: to break the existing union.

The old government will therefore be overthrown, another will be raised, and the struggle will never be more violent; for relative authority must reduce relative freedom, relative freedom must destroy relative authority. 

XXXVII. If absolute authority is only a fact, with much more reason it is the same for relative authority which is only a compromise between two principles, which is therefore only their limitation, their mutual negation. 

Relative authority is said to be the golden mean between absolute authority, which it calls despotism, and complete freedom which is only license to it.

The golden mean being the system of measurement, resent everything that goes too far to the right or too far to the left, because as soon as the two parties go to extremes, the union breaks up, the dualism of wills being irreducible. So, if a power understood its interests, it would only be the point common to all the parties (it is true that this power would only be one of the expressions of freedom), but always power is lost by ceasing to be the central point of opinions, becoming a party itself, an extreme.

The golden mean is the balancing of the forces; a matter of statics, it is the neutralization of all powers, which he minimizes; he protests against any energetic movement, for then how would he control it? he does not like life, because life cannot be weighed, nor measured. It tends to stand still, it tends towards death. Indeed, the golden mean concentrates the universe at a mathematical point, and that point is it. This mathematical point, having neither width, nor length, nor height, nor thickness, would be the infinity of littleness, if it were not the golden mean between what is and what is not; and how would he want movement, it who does not know what space is, how would it want Spirit, it who protests against infinity?

XXXVIII. As a fact, relative authority will translate into relative fact. It will be the chance of the moment that will become the necessity of the moment. These are the laws and dogmas of a day, the merit of which is to be provisional and temporary, and the wrong of believing themselves to be eternal. This is how civil property is that which has been owned for thirty years, without question; for under pain of an eternal war, there must be a statute of limitations for all usurpations.

On the other hand of religious authority which does not claim to be absolute, there are very few; for almost all of them give themselves an eternal value. But for a dogma to be absolute, the faith of the believer is not absolute; which is also a way of relativizing the absolute.

XXXIX. Telling the facts of civil and religious authorities, wouldn't it be a reminder of the shame and pains of humanity? We therefore refrain from doing so here, and stop only at the flow of ideas.

Authority being a fact, authority is necessary as long as the devotee, the serf and the subject believe that he who commands them is more than them, and that he is more than a man; it is then true, indisputable, for we need it, for necessity is the first of laws and the best of reasons; but the moment one no longer believes in authority, it is de facto and de jure annihilated; because if it can burn, it cannot convince. 

As soon as relative authority, that is to say authority mixed with intelligence and liberty, has spend away its higher principle in favor of a people or an individual who has known how to assimilate them, it is then no more than pure authority; and it is precisely when it must perish that it proclaims itself eternal and absolute.

XL. Absolute sovereignty and relative authority agree that the measure of sin is that of their power.

Be it.

However, the authority being exercised by men, so much worth will be the subordinate, so much worth will be the master.

XLI. As far as the authority has been fair, as far it has developed the people towards morality, as far it will have done the work proposed by the tutor of Louis XV, who was working to render himself useless.

As far as it has been unjust, as far it will have developed the instincts of revolt and produced rebellion.

Thus the authority which is legitimized by the sole fact of its existence, is destroyed by the sole fact of its existence.

XLII. Who says relative authority, says authority which will end. For it can only have the practical value of time, accidents and circumstances, which vanishes as soon as we speak of God, conscience and eternity. 

Relative authority is typified by paternal authority, which is also absolute at its origin. As long as the child is null as a force, he would be the victim of all external agents, if he did not have beside him a complementary being to be its strength and his intelligence. But as soon as the child is the smallest possible thing, it is only a question of relative authority, which in turn will decline in the face of the relative freedom of the child, from the day when the father has been somewhat wrong. ; finally, this authority will be nothing at all, when the son is morally up to his father.

Absolute sovereignty and relative authority correspond to the birth and childhood of man; however, it is in the very fact of childhood that it destroys itself by continuing; it is in the nature of authority to destroy itself by exercising.

This is the history of States, of Churches, it is the history of mankind.

Summary.

XLIII. Absolute sovereignty has proven by logical argument that it alone is true and that relative authority is absurd.

Relative authority has proven by the practical argument that only it is possible and that absolute authority is absurd.

Do we state an antinomy between fact and reason? 

Yes, if there is no freedom.

Yes, if the freedom is not absolute.

- I believe in my infinite freedom.

CONCLUSIONS.

There are three religions, that of Force, that of Wisdom and that of Freedom.

The religion of intelligence is the religion of the golden mean, and like any intermediary, it has only a transitional value, and resolves itself into dualism; it is in fact only the perpetual antinomy of the ego and the non-ego, and the eternal attempt at union between the finite and infinite world.

Sixty centuries have slowly come to parade before the God of Strength, all peoples have come down through the ages to bow down to the dark Majesty.

The God of authority is the Sanzaï, it is the terrible Siwas and the heavy Djaggernaut, it is Zeus and Jupiter, it is the Manitou, it is the bloody Teutatés, it is the great fetish of the Kohi desert, and of the black inhabitant of Guinea. 

This God they also called Jehovah, and of Christ with a heart burning with love, the wicked have made the minister of anger and vengeance. On Golgotha ​​stands an immense cross, which rises above the rolling and noisy waves of human generations; and from the cross of the Saint and the Righteous they made a gallows, and to its two arms they tied the sons of Liberty, it is there that they die condemned in the name of God, and of the Man of Sorrows and infinite compassion.

Night covers the fields of the past, but if you look in the dark you will see the red flame of the pyres, and on these pyres they burned Vanini, they burned the noble Arnold and Savonarola, the heralds of freedom, they burned Jean Huss and Giordano Bruno, they burned the holy Joan of Arc. But will I say the names of the martyrs? Ask Torquemada, ask the Albigenses!

As for the people, they never recognized the man of God and cried out to him: Hail, O prophet! only when he saw her hanging bloody from the top of a cross. Who will speak of your sorrows, O martyrs of truth, you who have exercised righteousness! You have been stoned, you have been killed, you have been put to death by the edge of the sword, you have been grieved, tormented, you of whom the world was not worthy!

Oh ! when I look at the executioners dressed in purple reddened in the blood of martyrs, my heart trembles, and my flesh shivers. I shuddered with anguish and anger when I saw Faith, bloody Polyxena, dragging their hands behind their backs, before the altar of a black snake-headed fetish; they spread the dark veil of the criminal over her face, she lowered her head, then the priest cursed her, and the executioner plunged his knife into her chest.

Authority, bloody authority, I will not curse you, for I would make you hated by men weak of faith, and we must pray Forgive, O God, for they do not know what they are doing, to the executioner forgive, forgive because of the victim !

By accusing authority, I am accusing Humanity, and if I cursed it, I would curse my mother. For Humanity adores Necessity, peoples adore the Law of the sword with frightening fervor and immense cowardice. 

All of them adore egoism, which imposes itself on other egoisms, and walks haphazardly across the world, all of them adore despotism, except a few men of desire and love who are lost here and there, near whom pass the people of the city who smile and say: Look at the poor dreamer! 

You who cry out: Slave crouching in the mire, slave, with your head bowed between your knees, get up, get up, and be tall as a man! Poet, prophet, and you, preacher of truth, you are doing a work of greatness and nobility. 

Help them, Lord! 

Because they will be told: You are an ungodly and a blasphemer. They will be told: I excommunicate you, that is, if you take part in the meal of the saints and the blessed, I want the blood of Christ to become poison in your veins, and the flesh of Christ to become in you ferment of death

.Friends, in the name of the Idea, you advance against the sharp bayonet, and you advance against the whistling bullet, and you declare war on the Might, and you want to defeat the Force. So you will perish. 

Let them cry out about madness, about immense madness! They will cry out about the madness of the faith and the absurdity of the miracle.

Go, noble prophet, go therefore and cry: That which is selfishness in the soul manifests itself in tyranny and bondage; what is love in the heart is revealed as Devotion and Freedom!

Our father in heavens, May your kingdom come!

THESE

I.

Ubi spiritus domini, ibi libertas. 2 Cor. III, 17.

Ubi spiritus diaboli, ibi auctoritas.

II.

To argue with authority is madness. It accepts only one response: I am as strong as you, or this one, which is even better: I am stronger than you.

III.

It is said: Authority is the bond of beings, therefore it is unity; it is the first principle, it is therefore life.

Paralogism.

If authority is a link, it only recognizes the enmity of two pre-existing objects.

There is better than a chain to unite two beings, and all the freedoms there is attraction and love.

IV.

If the authority is legitimate by the sole fact of its existence, Freedom will find its justification in the sole fact of its existence.

If authority is only a question of fact, it will only have a matter value.

Now, if for the slave there is no Right against the Fact, for the free man there is no Fact against the Right.

V.

Any power that wants to impose itself must be said to be of divine right; because man cannot have rights against man.

VI. If authority is the product of corruption, authority is corrupting.

VII.

Denying individuality, authority denies the immortality of the soul.

Without absolute freedom, the eternity of man is nonsense.

If man has infinite duration, he must have infinite value.

VIII.

I say that all Revelation, all Redemption was made against authority.

IX.

To be free is my right and my duty.

X.

Protestantism has severed the vital root of Catholicism by depriving it of its principle of authority, papal infallibility.

If Protestantism in turn materializes in any authority, it will perish through authority.

Jesuitism and Calvinism represent the same principle of absolute authority; one stuck to the purely religious and metaphysical question, the other represented the authority of the Vice-God on earth, and stuck mostly to religion in its earthly dealings.

Jesuitism and Calvinism were born and died around the same time, today they are resurrected around the same time.

Representatives of the same principle, they have been the most violent enemies.

The authority of the last days had to be realized in the two most powerful extremes, the better to neutralize each other.

Because authority must perish.

XI.

If fatalism is a pagan idea, through Calvinism and Augustinism, paganism has entered the Church.

As far as it was in him, Calvinism destroyed the redemption of Christ.

XII.

One makes Christ an apostolic and Roman Catholic.

One makes him an "old Lutheran".

One makes a Calvin.

One makes him a rationalist.

Someone else does something else with it.

Certainly, Christ is the Christ.

XIII.

 One make of Christianity  this,

One make of it that.

One tastes of the nut only the very bitter husk.

One eats the fruit of it.

XIV.

God is the supreme objectivity only because he is the supreme subjectivity.

XV.

No one assimilates objectivity, except according to the power of his subjectivity. If I have no more self-awareness than the pebble in the road, I will not have the feeling of God any more than it has. My life is my love. -

XVI.

A higher truth would be fatal to a lower life. The fish that must breathe the little air in the water suffocates in atmospheric air.

Everything is mortal for the being who balances between life and nothingness, but for life everything is life-giving.

This applies to faith, to love, to all energies of the heart.

XVII.

It is said that two infinities cannot coexist without limiting themselves, that is to say without mutually destroying each other.

This is true for infinities which would be of the same nature. This would be true for the co-eternity of Good and Evil, the two sides of the same moral principle.

Is this true for infinities that are of a different nature?

I do not believe that.

I believe that infinite number of individuals would all have infinite value.

If the notion of individuality is identical to that of a being whose essence is absolutely sui generis, the notion of individuality is identical to that of infinity.

XVIII.

God is love.

Man is love.

End.

[bestworstcase]

cliff notes bitter snow lore

aka notes i can’t reasonably cram into a story

GEOGRAPHY

the seven kingdoms  trading alliance. sometimes also referred to as the pact. spans most of the western half of the continent. galcrest and ingvarr control the northwest, koto the central plains, corona and pittsford the western coast, bayangor the southeast and neserdnia the far south. with the exception of landlocked koto all member states are seafaring countries, with corona and neserdnia having the most prominent naval cultures. ingvarr is known as the fist of the seven kingdoms due to the renowned strength of its standing army; the other nations are economic powers rather than military ones. neither corona nor pittsford has a standing army.

corona large kingdom on the west coast of the continent. a prosperous trading nation. fishing, agriculture, silver mining, lumber are major industries. roughly bisected by the pingora mountain range which extend east into blavenia, corona’s eastern neighbor. south of the pingoras is the region where saporia used to be; much of the former border follows the general line of the mountains. there are pockets in the south where saporian is still spoken over coronan and much of central-south population is bilingual. 

major cities include herzingen (the capital, built on an island, basically canon!corona), anbruch (an old fort near the former saporian border that grew over time; varian’s village is one of many satellite settlements whose farms support support anbruch’s population), alcorcia (a port town in the south, notorious for being a hotbed of separatists and pirates), and carcathune (the old saporian capital, still half in ruins). 

other nations tend to be smaller and weaker, both militaristically and economically speaking. equis is the strongest nation outside of the seven kingdoms and a persistent thorn in the pact’s side due to longstanding rivalry with corona, robust navy, and financing of privateers. it lies on the northwest coast and shares its southernmost border with corona. 

blavenia, eldora, and marne vie with koto for control over the central plains. eldora and marne are neighbors and have been closely allied for centuries, blavenia has a loose alliance with equis based mostly on the grounds of rivalry with corona and the enemy of my enemy principle. arianna was minor eldoran nobility prior to marrying into the coronan monarchy, and vardaros is a major eldoran city. 

the hlessian league is a major alliance shared by nations in the northeastern region of the continent. it is controlled by arendelle, seland, and skaron—the triad of kingdoms that occupy the hlessian penninsula for which the league is named—but includes a half dozen smaller nations as well. trade agreements are in place between the seven kingdoms and the league but they are also frequent rivals in trade with unaffiliated nations and tensions are always sort of high

quintonia is a small sovereign duchy wedged between ingvarr and koto which controls an important mountain pass, making it a gateway for trade. it has been invaded many times but is currently a member of the hlessian league, which gives it a measure of protection. presently ruled by the duchess rosalia morcant.

aphelion is the name of the “dark kingdom.” it’s on the far eastern end of the continent and very far away from corona. it lies in the gigantic caldera of an ancient supervolcano and in modern times is almost completely abandoned due to the desolation caused by the moonstone. many aphelionese refugees live in neighboring volkan (a large empire that stretches to the eastern coast), zamora (a small kingdom to the north), or antares (a powerful city-state situated to the west, not far from the great tree); others dispersed even farther to the west, and there are thriving aphelionese communities as far west as the hlessian penninsula. 

RELIGION AND MAGIC

magic in general

comes from powerful beings; call them gods, call them demons, call them natural forces of the cosmos, whatever, the point is that if you want to do magic you need the direct patronage of an entity like zhan tiri or you need to perform rituals to temporarily draw the attention of one. gifts, bargains, curses. as a general rule gaining the permanent patronage of such a being requires hard work, dedication, and sacrifice, but can grant you tremendous power; rituals and bargains take less work and are far less risky, but they’re also temporary and most useful for the creation of enchanted artifacts, which last much longer and are a common means of splitting the difference between patronage and ritual.

due to the nature of magic and the necessity of some form of mutual exchange between practitioner and power, magic often features worship or religious elements to some degree.

coronan heliolatry 

sun cult built around solar worship and the myth of the sundrop. the cult had a lot of power in corona’s early history but it has declined in prominence significantly over the centuries mainly because the actual sundrop was never found. values healing, truth, growth, and peace. in modern times its biggest influence on coronan culture is death rites, which involve cremation on funeral barges that are sailed into the east at sunrise. frederic yoinking the sundrop and feeding it to his wife caused something of a schism because on the one hand now the coronan princess is a vessel of the sun but on the other the king just killed an avatar of the sun what. that said most coronans are secular or if religious at all might go to temple for, like, midsummer and the harvest service and perhaps mutter a prayer on occasion. 

the saporian ternary

back in the day saporia was a theocratic oligarchy controlled by the three cults of the divine ternary. unlike the coronan sun cult the cults of the divine ternary are still a prominent part of daily life for saporian coronans, though none of them are sanctioned by the coronan government and thus they seldom if ever practice openly. the deities of the divine ternary are:

char malách, the sacred terror, god of wonder [pronounced “kahr mal-AHK”, the ch is a phlegmy k]

his sphere is beauty, imagination, the arts, ambition and inspiration. he is associated with the sun and stars, fire, stone, metal, jewels, creativity and craftsmanship; also earthquakes, volcanoes, and wildfires. he never takes a physical form and is often depicted as a twisting, liquescent, burning spiral. his devotees are artisans, architects, artists, and outside of the cult they’re best known for having a yearly holiday where they make art for the specific purpose of setting it on fire.

his cult is called the temple of splendor (chalán hechá) and its members are sometimes referred to as the terrified (aráloshem)

cathay, the bone hound, goddess of woe [pronounced “kath-AY”]

her sphere is the dead, grief and loss, obsession and madness. she is associated with eclipses, rust, desolation, neglect, abandonment; pestilence and famine, war and treachery. though she is widely feared she is not considered evil, but rather more akin to a shadow cast by a bright light; she represents the natural opposite of the living world. she always appears as a large skeletal hound with dirt packed between the bones and hackles of rusted metal. 

members of her cult are called barrow-makers (sholámar) and some of her priests practice a form of necromancy that involves self-mutilation and the reanimation of corpses. 

zhan tiri, the lady of the woods, goddess of ways [pronounced “zahn tiri,” with a long a.]

her sphere is nature, wildness, passion, cycles and change. she is associated with the sea, the sky, soil and storms; growth, decay, and renewal; beginnings and endings, life and death, the cycle of the seasons, choices and consequence, freedom and will; trees, thorns, and flowers. her physical form is protean in the extreme and often chimerical, straddling the border between animal and plant, and in varying states of decay; her iconography varies accordingly but she’s almost always depicted with large, curling, ramlike horns. 

members of her cult commonly refer to her as “our lady” (crezathan), and she has a host of other epithets: the black goat, the mother of thorns, web-spinner, flower-maker, sun-eater, lady of the woods. her cult is called the thorn syconium (cáshacathán) and has been working for centuries to weaken the boundaries between this realm and the dimension into which lord demanitus bound her a thousand years ago.

the saporian word for god/deity (zátocha) translates literally as revenant; the beings of the ternary are said to have grown from fragments of a greater cosmic power which was destroyed during the creation of the world. they are also euphemistically called the gentry (zatem).

the moonstone cult

before the desolation began a thousand years ago, the moonstone and the black rocks were a linchpin of aphelionese culture, with the moonstone being worshipped as a protective and transformative force. its cult developed a branch of magic that involves siphoning, channeling, and binding with the use of rituals and talismans. two of the incantations lord demanitus recorded in his scroll—the withering spell and the invocation of the moon—originated with the moonstone cult, and he later used them as a basis for the composition of the healing spell and the invocation of the sun. 

a “mind trap” is one of the better known types of talismans used by the moonstone cult. its common name in coronan/english is a poor translation of an aphelionese word that more accurately means “spirit anchor,” and the talismans play an important role in aphelionese necromancy, which involved summoning spirits and binding them as shades in the physical plane. a living person who binds themself to a spirit anchor is able to call on the moonstone’s power to perform staggering feats of magic, but this was seldom done because binding your soul to a rock leaves you vulnerable to anyone who manages to get their hands on it. they’re difficult to make and only a single soul can be bound to each stone, making the practice even rarer. their reputation far exceeds their actual use and is founded mostly on the misunderstanding that a single talisman can “control the minds of anyone who’s sworn loyalty to the moonstone” a la canon. 

lord demanitus got his hands on one of these talismans while researching the moonstone and did basically the magical equivalent of hacking it to turn it into a phylactery so he could lich it up. this.. provoked the moonstone and ultimately lead to the desolation, with the entire kingdom of aphelion being reduced to solid rock and dust. 

speaking of that...

DEMANITUS, ZHAN TIRI, AND THE DROPS

the sundrop

primarily a healing/restorative power. it can generate light and heat, heal injuries, cure illness, push away death, reveal truth, and inspire hope. its magic also casts a shadow, of a sort, generating a dark, purely destructive and corruptive force. 

the healing incantation draws on the restorative powers of the sundrop. over time, prolonged use results in a physical dependence on the sundrop’s magic, as the “shadow” of it sinks deeper and deeper into the body. 

the invocation of the sun channels the raw power of the sun itself through the sundrop. its effect is most pronounced during the daytime and strongest in summer, when the sun is closest. using it also consumes/burns the physical body of the user until the channeled power is released, which can be fatal in reckless hands.

the moonstone

a warden whose purpose is to contain the shadows of the sundrop; it does so by forming them into the black rocks, rendering them inert. its magic is oriented around change, transformation, and movement. it also reflects the magic of the sundrop in a far less potent form; where the sundrop heals, the moonstone can grant the strength to simply keep going far beyond the point where a person should have collapsed, for example. 

the withering incantation enlivens the sundrop’s shadow, drawing it out of the black rocks or siphoning the life out of everything nearby when used by the moonstone or sundrop respectively. 

the invocation of the moon, like its counterpart, channels the raw power of the moon through the moonstone. it’s strongest at night and when the moon is full. it’s also less dangerous than the invocation of the sun, because it draws on the strength of the user’s will rather than body, though incautious use can shatter the user’s mind.

both drops

fell when the world was a newly-formed ball of magma. they worked in concert to cool and stabilize the globe and are effectively the progenitors of all life. the moonstone’s black rocks run through the core of the world, and the roots of the sundrop encompassed the whole globe. 

when frederic pulled the sundrop out of the earth, he essentially killed it. the heart of its power flowed into rapunzel and stayed there, but the roots began to die and rot. the sundrop’s shadow grew stronger as it faded, leading to the wild growth of black rock as the moonstone struggled to contain it all. gothel keeping rapunzel in a tower made it worse by separating the sundrop from the earth. 

demanitus’s belief that the sundrop and moonstone “long to reunite” is a little mistaken; they were already united before frederic uprooted the sundrop and upset the natural balance they shared. unlike in canon, the drops have little interest and no ability to recombine into a greater power and return to the cosmos; they built this world together and have made it their home. they do, however, want the sundrop to be released so it can regrow and heal.

zhan tiri and the ancient power

jinarche, the celestial light, is a primordial entity associated with order, light, and stasis who either created or is the cosmos. when the primordial stasis was disrupted by the appearance of hunger, jinarche was torn apart, unleashing darkness and chaos into the world. as she died, hunger devoured her, feeding on her power; corrupting it but being likewise corrupted; this force became zhan tiri. other pieces of jinarche became the sun, moon, stars, and the molten embryo of the planet. the sun/moon drops were created by the sun and moon to restore balance. various other powers developed over time out of leftover bits of jinarche and the interactions between earlier forces. the cosmos is a flourishing ecosystem growing in the carcass of a dead god, basically.

zhan tiri’s basic nature, accordingly, is Hunger. but on top of that there’s a messy amalgam of a personality she developed over her billions of years of existence in a you are what you eat sort of way.

she’s drawn to the sun/moon drops (and vice versa) because the drops are remnants of jinarche and zhan tiri is a cursed reincarnation of jinarche, sort of; a cosmic parasite that became. if she were to acquire both drops that would essentially sort of... burn out the corruption / fuse them all and flip them to just being jinarche for all intents and purposes. the drops do not want this to happen. zhan tiri also does not want this to happen but her solution is to acquire human vessels for the drops, like oven mitts.

demanitus imprisoned her in a void dimension a thousand years prior to the story and since then she’s been reduced to the cosmic equivalent of shoving her fingers through cracks under the door. her cults and those few disciples who escaped being killed or bound by demanitus have been busily weakening the boundaries ever since, with the ultimate goal of eroding it enough for her to break free completely.

demanitus

was the scion of minor coronan nobility and grew up during the peak of the sun cult’s power. became obsessed with the legend of the sundrop and determined to find it. was nineteen when he met a saporian scholar and learned just enough about the divine ternary to get himself into trouble by following the logic of: these people call their weird demon patron flower-maker -> she must have something to do with the sundrop flower -> i will summon her to help me find it What Could Go Wrong

(everything. everything could go wrong)

zhan tiri wasn’t opposed to helping at first because: oven mitt, but demanitus, being a youthfully stupid nineteen year old aristocrat, treated her like a servant instead of a powerful being he was petitioning for help so she was like; knock it off you brat, and ripped half his face off. 

cue bad decisions tango. after he seals zhan tiri for the first time (in the mountain beneath his family home, the dummy) he tries to settle down to raise a family but eventually the spreading corruption and his horrorterror eldritch vision gets to be too much so he fucks off into the night to become a vagrant warlock/artificer. gets obsessed with the moonstone and sundrop again. the drama with his trusted pupils betraying him and unleashing zhan tiri again happens when demanitus is in his sixties and his quest to figure out a way to get rid of her Forever puts him on the path that leads to him making himself a lich and triggering the desolation of aphelion. 

he has a big book of eldritch lore that he wrote over the course of his first century which he passed to his eldest grandson when he “dies,” to ensure that corona is protected by his legacy even when he’s not around. this gets handed down from parent to child for generations until it eventually ends up in the hands of his distant descendant, xavier. 

the disciples

sugracha il pchela, tromus matthiaos, and calanthe gothel were demanitus’s pupils and the only ones he trusted enough to bring with him to his ancestral home while searching for the sundrop. this backfired on him spectacularly when sugracha stumbled through the half-rotten magical bindings that kept zhan tiri imprisoned beneath his house, ended up haunted and sort of obsessed, and dragged matthiaos and calanthe down with her. sugracha and matthiaos were and still are extremely loyal; both of them like the power, sugracha sees zhan tiri as something of a muse, and matthiaos has a more classic scholar-patron relationship with her. calanthe on the other hand wanted immortality, decided the price zhan tiri demanded was too steep, and dipped as soon as she found the sundrop.

[testefirewalk]

PROVIDENCE, WILL, DESTINY

This is the title of a chapter in The Great Triad based on the work of Fabre d'Olivet of whom Guenon speaks highly.

"The most complete study of this ternary in modern times has been made by Fabre d'Oiivet ... It should hardly need stating that this is a highly accurate description of the position and role of the middle term in the Far-Eastern Triad."

d'Olivet explains:

"These three powers -- Providence; Man, or more precisely the human kingdom; and Destiny -- together make up the universal ternary. Nothing escapes their action. Everything in the universe is subordinate to them"

Destiny is the lower or instinctive part of universal Nature, so it manifests as necessity. Providence is the higher and intelligent aspect of universal Nature ... It is a living law that emanates from the Divinity; through it all things are determined in their potentiality of being. ... The Will of man unites Destiny and Providence. Without it, these two polar powers would not only never unite: they would never even know each other.

Guenon explains that the harmony between Will and Providence constitutes the Good while evil is born from their opposition:

"Man either perfects himself or becomes depraved according to whether his tendency is to merges into the universal Unity or to distinguish himself from it. Either he allies his will with Providence and follows the path of freedom or he allies his will with destiny and follows the path of necessity. The divine man lives a life primarily of the intellect, which is governed by providential law."

[lihua001]

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[poblog552]

7 In Vietnamese

7 In Vietnamese

Number 7 In Vietnamese

7 Billion In Vietnamese

5 In Vietnamese

7 Course Beef Vietnamese In Westminster

7 Course In Vietnamese

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List of numeral systems

7 In Vietnamese

Historically Vietnamese has two sets of numbers: one is etymologically native Vietnamese; the other uses Sino-Vietnamese vocabulary. In the modern language the native Vietnamese vocabulary is used for both everyday counting and mathematical purposes. The Sino-Vietnamese vocabulary is used only in fixed expressions or in Sino-Vietnamese words. This is somewhat analogous to the way in which Latin and Greek numerals are used in modern English (e.g., the bi- in bicycle). Sino-Vietnamese words are also used for units of ten thousand or above, where native vocabulary was lacking.

Concept(edit)

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Press Shift or either Ctrl + Alt or AltGr for additional Vietnamese letters that are not visible on the keyboard. For mobile phones and tablets, touch and hold inside the text area to copy the text. You can then paste the text in any app such as Facebook, Twitter, email, or search app.

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Among the languages of the Chinese cultural sphere, Japanese and Korean both use two numerical systems, one native and one Chinese-based. The Chinese-based vocabulary is the one in common use. In Vietnamese, on the other hand, the Chinese-based system is not in everyday use. Numbers from 1 to 1000 are expressed using native Vietnamese vocabulary, and only a few numbers (such as 1,000,000, triệu) are based on Sino-Vietnamese vocabulary.

In the modern Vietnamese writing system, numbers are written in the romanized script Chữ quốc ngữ or Arabic numerals. Prior to the 20th century Vietnam officially used Classical Chinese as a written language, using Chinese characters to write Sino-Vietnamese numbers. For non-official purposes Vietnamese also had a writing system known as Hán-Nôm. Under this system, Sino-Vietnamese numbers were written in Hán tự (Chinese characters) and native vocabulary was written in a system of modified Chinese characters known as Chữ Nôm.

Basic figures(edit)

Basic features of the Vietnamese numbering system include the following:

Unlike other sinoxenic numbering systems, modern Vietnamese separates place values in thousands instead of myriads. For example, '123123123' is recorded in Vietnamese as 'một trăm hai mươi ba triệu một trăm hai mươi ba nghìn (ngàn) một trăm hai mươi ba, or '123 million, 123 thousand and 123',(1) whilst in Chinese, Japanese and Korean, the same number is rendered '1億2312萬3123' (1 hundred-million, 2312 ten-thousand and 3123).

The Sino-Vietnamese numbers are not in frequent use in modern Vietnamese. Sino-Vietnamese numbers such as 'vạn／萬' 'ten thousand', 'ức／億' 'hundred-thousand' and 'triệu／兆' 'million' are used for figures exceeding one thousand, but with the exception of 'triệu' are becoming less commonly used. Number values for these words follow usage in Ancient China, with each numeral increasing tenfold in digit value, 億 being the number for 105, 兆 for 106, et cetera. (See Chinese numerals#Large numbers). As a result, the value of 'triệu' differs from modern Chinese 兆.

Outside of fixed Sino-Vietnamese expressions, Sino-Vietnamese words are usually used in combination with native Vietnamese words. For instance, 'mười triệu' combines native 'mười' and Sino-Vietnamese 'triệu'.

The following table is an overview of the basic Vietnamese numeric figures, provided in both Native and Sino-Viet forms. For each number, the form that is more commonly used is highlighted. Where there are differences between the Hanoi and Saigon dialects of Vietnamese, readings between each are differentiated below within the notes.

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NumberSino-VietnameseNative VietnameseNotesChữ quốc ngữHán tựChữ quốc ngữChữ Nôm0không • linh空 • 〇（零）(none)(none)The foreign-language borrowed word 'zêrô (zêro, dê-rô)' is often used in physics-related publications, or colloquially.1nhất一（壹）một𠬠2nhị二（貳）hai𠄩3tam三（叄）ba𠀧4tứ四（肆）bốn𦊚In the ordinal number system, the Sino-Viet 'tư／四' is more systematic; as the digit 4 appears after the number 20 when counting upwards, the Sino-Viet 'tư／四' is more commonly used.5ngũ五（伍）năm𠄼Within the Hanoi dialect, five may also be pronounced as 'lăm' whilst as part of a two-digit number ending in 5 (such as 15, 25, 35..) to avoid possible confusion with homonyms of năm, an example being 'năm/𢆥', meaning 'year'.6lục六（陸）sáu𦒹7thất七（柒）bảy𦉱In some Vietnamese dialects, it is also read as 'bẩy'.8bát八（捌）tám𠔭9cửu九（玖）chín𠃩10thập十（拾）mười • một chục𨒒Chục is used colloquially. 'Ten eggs' may be called một chục trứng rather than mười trứng. It's also used in compounds like mươi (e.g.: hai mươi/chục 'twenty').100bách百（佰）trăm • một trăm𤾓 • 𠬠𤾓The Sino-Viet 'bách／百' is commonly used as a morpheme (in compound words), and is rarely used in the field of mathematics as a digit. Example: 'bách phát bách trúng／百發百中'.1,000thiên千（仟）nghìn (ngàn) • một nghìn (ngàn)𠦳 • 𠬠𠦳The Sino-Viet 'thiên／千' is commonly used as a morpheme, but rarely used in a mathematical sense. Example: 'thiên kim／千金'. 'nghìn' is the standard reading in Northern Vietnam, whilst 'ngàn' is the pronunciation in the South.10,000vạn • một vạn萬 • 𠬠萬mười nghìn (ngàn)𨒒𠦳The 'một／𠬠' within 'một vạn／𠬠萬' is a Native Vietnamese (intrinsic term) morpheme.100,000ức • một ức • mười vạn(2)億 • 𠬠億 • 𨒒萬trăm nghìn (ngàn) • một trăm nghìn (ngàn)𤾓𠦳 • 𠬠𤾓𠦳The 'mười／𨒒' and 'một／𠬠' within 'mười vạn／𨒒萬' and 'một ức／𠬠億' are Native Vietnamese (intrinsic term) morphemes.1,000,000triệu • một triệu • một trăm vạn(3)兆 • 𠬠兆 • 𠬠𤾓萬(none)(none)The 'một／𠬠' and 'trăm／𤾓' within 'một triệu／𠬠兆' and 'một trăm vạn／𠬠𤾓萬' are Native Vietnamese (intrinsic term) morphemes.10,000,000mười triệu𨒒兆(mixed usage of Sino-Viet and Native Viet systems)(mixed usage of Sino-Viet and Native Viet systems)The 'mười／𨒒' within 'mười triệu／𨒒兆' is a Native Vietnamese (intrinsic term) morpheme.100,000,000trăm triệu𤾓兆(mixed usage of Sino-Viet and Native Viet systems)(mixed usage of Sino-Viet and Native Viet systems)The 'trăm／𤾓' within 'trăm triệu／𤾓兆' is a Native Vietnamese (intrinsic term) morpheme.1,000,000,000tỷ秭(4)(none)(none)1012nghìn (ngàn) tỷ𠦳秭(mixed usage of Sino-Viet and Native Viet systems)(mixed usage of Sino-Viet and Native Viet systems)1015triệu tỷ兆秭(none)(none)1018tỷ tỷ秭秭(none)(none)

Number 7 In Vietnamese

7 Billion In Vietnamese

Other figures(edit)

NumberChữ quốc ngữHán-NômNotes11mười một𨒒𠬠12mười hai • một tá𨒒𠄩 • 𠬠打'một tá／𠬠打' is often used within mathematics-related occasions, to which 'tá' represents the foreign loanword 'dozen'.14mười bốn • mười tư𨒒𦊚 • 𨒒四'mười tư／𨒒四' is often used within literature-related occasions, to which 'tư／四' forms part of the Sino-Viet vocabulary.15mười lăm𨒒𠄻Here, five is pronounced 'lăm', or also 'nhăm' by some speakers in the north.19mười chín𨒒𠃩20hai mươi • hai chục𠄩𨒒 • 𠄩𨔿21hai mươi mốt𠄩𨒒𠬠For numbers which include the digit 1 from 21 to 91, the number 1 is pronounced 'mốt'.24hai mươi tư𠄩𨒒四When the digit 4 appears in numbers after 20 as the last digit of a 3-digit group, it is more common to use 'tư／四'.25hai mươi lăm𠄩𨒒𠄻Here, five is pronounced 'lăm'.50năm mươi • năm chục𠄼𨒒 • 𠄼𨔿When '𨒒' (10) appears after the number 20, the pronunciation changes to 'mươi'.101một trăm linh một • một trăm lẻ một𠬠𤾓零𠬠 • 𠬠𤾓𥘶𠬠Although 'một trăm linh một／𠬠𤾓零𠬠' is the standard form, it is more commonly used in Northern Vietnam, where 'linh／零' forms part of the Sino-Vietnamese vocabulary; 'một trăm lẻ một／𠬠𤾓𥘶𠬠' is more commonly used in the South.1001một nghìn (ngàn) không trăm linh một • một nghìn (ngàn) không trăm lẻ một𠬠𠦳空𤾓零𠬠 • 𠬠𠦳空𤾓𥘶𠬠When the hundreds digit is occupied by a zero, these are expressed using 'không trăm／空𤾓'.10055mười nghìn (ngàn) không trăm năm mươi lăm𨒒𠦳空𤾓𠄼𨒒𠄻

When the number 1 appears after 20 in the unit digit, the pronunciation changes to 'mốt'.

When the number 4 appears after 20 in the unit digit, it is more common to use Sino-Viet 'tư／四'.

When the number 5 appears after 10 in the unit digit, the pronunciation changes to 'lăm'.

When 'mười' appears after 20, the pronunciation changes to 'mươi'.

Ordinal numbers(edit)

5 In Vietnamese

Vietnamese ordinal numbers are generally preceded by the prefix 'thứ', which is a Sino-Viet word which corresponds to '次'. For the ordinal numbers of one and four, the Sino-Viet readings 'nhất／一' and 'tư／四' are more commonly used; two is occasionally rendered using the Sino-Viet 'nhì／二'. In all other cases, the native Vietnamese number is used.

Ordinal numberChữ quốc ngữHán-Nôm1stthứ nhất次一2ndthứ hai • thứ nhì次𠄩 • 次二3rdthứ ba次𠀧4ththứ tư次四5ththứ năm次𠄼nththứ 'n'次「n」

Footnotes(edit)

^Triệu means one million in Vietnamese, but the Chinese number that is the source of the Vietnamese word, '兆' (Mandarin zhào), is officially rendered as 1012 in Taiwan, and commonly designated as 106 in the People's Republic of China (See various scale systems).

^Tu dien Han Viet Thieu Chuu(permanent dead link)：「(1): ức, mười vạn là một ức.」

^Tu dien Han Viet Thieu Chuu(permanent dead link)：「(3): triệu, một trăm vạn.」

^Hán Việt Từ Điển Trích Dẫn 漢越辭典摘引：「Một ngàn lần một triệu là một tỉ 秭 (*). Tức là 1.000.000.000. § Ghi chú: Ngày xưa, mười vạn 萬 là một ức 億, một vạn ức là một tỉ 秭.」

7 Course Beef Vietnamese In Westminster

See also(edit)

7 Course In Vietnamese

Retrieved from 'https://en.wikipedia.org/w/index.php?title=Vietnamese_numerals&oldid=990010037'

[esoanem]

Ternary branching absolutely is distinct from binary branching at a logical level

Either way, I agree that languages can do whatever isn't an explanation, but it is the null hypothesis that any theory must be compared to until we have a theory that can be properly shown to have at least as strong explanatory power

As it is, UG et al get the benefit of reflecting the close semantic link, but now have VSO being way overrepresented (unless per one of my other replies, there's some other explanation)

There certainly could be a bias towards assigning things to VSO in surveys, but that still wouldn't explain why in some fairly well-studied language families (Afroasiatic) it appears to be pretty stable as the default order (whilst there is a reasonable degree of freedom in order, VSO is usually the least marked order), unless you think there's something different going on there

Idk, mostly my concern is that the generativists seem to habit of making claims that are way too strong (especially when it comes to the universality of their frameworks). I don't think X-bar, or minimalism, or any of the other frameworks are bad models for English (where they're very good models), or even a great many other languages, but a claim that they're universally good models, let alone that they actually reflect the truth of what is going on, and probe the underlying basic structure of human language as a whole seem so absurdly overblown that I struggle to see how anyone making them can reasonably claim to be a scientific

no longer giving space to syntax on this blog but the whole ‘accounting’ for vso and osv languages / structures is super funny to me like now we have people arguing over movement and where things go or even originated from in a sentence 

and . yes i am still trying to figure out why it matters . like maybe if we didn’t have an overarching theory that does not attempt to cover every language … we could have fun ?

[jcmarchi]

A first-ever complete map for elastic strain engineering

New Post has been published on https://thedigitalinsider.com/a-first-ever-complete-map-for-elastic-strain-engineering/

A first-ever complete map for elastic strain engineering

Without a map, it can be just about impossible to know not just where you are, but where you’re going, and that’s especially true when it comes to materials properties.

For decades, scientists have understood that while bulk materials behave in certain ways, those rules can break down for materials at the micro- and nano-scales, and often in surprising ways. One of those surprises was the finding that, for some materials, applying even modest strains — a concept known as elastic strain engineering — on materials can dramatically improve certain properties, provided those strains stay elastic and do not relax away by plasticity, fracture, or phase transformations. Micro- and nano-scale materials are especially good at holding applied strains in the elastic form.

Precisely how to apply those elastic strains (or equivalently, residual stress) to achieve certain material properties, however, had been less clear — until recently.

Using a combination of first principles calculations and machine learning, a team of MIT researchers has developed the first-ever map of how to tune crystalline materials to produce specific thermal and electronic properties.

Led by Ju Li, the Battelle Energy Alliance Professor in Nuclear Engineering and professor of materials science and engineering, the team described a framework for understanding precisely how changing the elastic strains on a material can fine-tune properties like thermal and electrical conductivity. The work is described in an open-access paper published in PNAS.

“For the first time, by using machine learning, we’ve been able to delineate the complete six-dimensional boundary of ideal strength, which is the upper limit to elastic strain engineering, and create a map for these electronic and phononic properties,” Li says. “We can now use this approach to explore many other materials. Traditionally, people create new materials by changing the chemistry.”

“For example, with a ternary alloy, you can change the percentage of two elements, so you have two degrees of freedom,” he continues. “What we’ve shown is that diamond, with just one element, is equivalent to a six-component alloy, because you have six degrees of elastic strain freedom you can tune independently.”

Small strains, big material benefits

The paper builds on a foundation laid as far back as the 1980s, when researchers first discovered that the performance of semiconductor materials doubled when a small — just 1 percent — elastic strain was applied to the material.

While that discovery was quickly commercialized by the semiconductor industry and today is used to increase the performance of microchips in everything from laptops to cellphones, that level of strain is very small compared to what we can achieve now, says Subra Suresh, the Vannevar Bush Professor of Engineering Emeritus.

In a 2018 Science paper, Suresh, Dao, and colleagues demonstrated that 1 percent strain was just the tip of the iceberg.

As part of a 2018 study, Suresh and colleagues demonstrated for the first time that diamond nanoneedles could withstand elastic strains of as much as 9 percent and still return to their original state. Later on, several groups independently confirmed that microscale diamond can indeed elastically deform by approximately 7 percent in tension reversibly.

“Once we showed we could bend nanoscale diamonds and create strains on the order of 9 or 10 percent, the question was, what do you do with it,” Suresh says. “It turns out diamond is a very good semiconductor material … and one of our questions was, if we can mechanically strain diamond, can we reduce the band gap from 5.6 electron-volts to two or three? Or can we get it all the way down to zero, where it begins to conduct like a metal?”

To answer those questions, the team first turned to machine learning in an effort to get a more precise picture of exactly how strain altered material properties.

“Strain is a big space,” Li explains. “You can have tensile strain, you can have shear strain in multiple directions, so it’s a six-dimensional space, and the phonon band is three-dimensional, so in total there are nine tunable parameters. So, we’re using machine learning, for the first time, to create a complete map for navigating the electronic and phononic properties and identify the boundaries.”

Armed with that map, the team subsequently demonstrated how strain could be used to dramatically alter diamond’s semiconductor properties.

“Diamond is like the Mt. Everest of electronic materials,” Li says, “because it has very high thermal conductivity, very high dielectric breakdown strengths, a very big carrier mobility. What we have shown is we can controllably squish Mt. Everest down … so we show that by strain engineering you can either improve diamond’s thermal conductivity by a factor of two, or make it much worse by a factor of 20.”

New map, new applications

Going forward, the findings could be used to explore a host of exotic material properties, Li says, from dramatically reduced thermal conductivity to superconductivity.

“Experimentally, these properties are already accessible with nanoneedles and even microbridges,” he says. “And we have seen exotic properties, like reducing diamond’s (thermal conductivity) to only a few hundred watts per meter-Kelvin. Recently, people have shown that you can produce room-temperature superconductors with hydrides if you squeeze them to a few hundred gigapascals, so we have found all kinds of exotic behavior once we have the map.”

The results could also influence the design of next-generation computer chips capable of running much faster and cooler than today’s processors, as well as quantum sensors and communication devices. As the semiconductor manufacturing industry moves to denser and denser architectures, Suresh says the ability to tune a material’s thermal conductivity will be particularly important for heat dissipation.

While the paper could inform the design of future generations of microchips, Zhe Shi, a postdoc in Li’s lab and first author of the paper, says more work will be needed before those chips find their way into the average laptop or cellphone.

“We know that 1 percent strain can give you an order of magnitude increase in the clock speed of your CPU,” Shi says. “There are a lot of manufacturing and device problems that need to be solved in order for this to become realistic, but I think it’s definitely a great start. It’s an exciting beginning to what could lead to significant strides in technology.”

This work was supported with funding from the Defense Threat Reduction Agency, an NSF Graduate Research Fellowship, the Nanyang Technological University School of Biological Sciences, the National Science Foundation (NSF), the MIT Vannevar Bush Professorship, and a Nanyang Technological University Distinguished University Professorship.

[sonic-autopsy-blog]

#9 ‘Voiles’ by Claude Debussy

Genre: Impressionism

Track: Voiles

Composer/ Artist: Claude Debussy

Introduction: Beginning in the late 19th century and continuing into the middle of the 20th century, Impressionism was the name given to a style of European classical music. Notable Impressionist composers such as Claude Debussy, Maurice Ravel and Erik Satie favoured atmosphere and short forms such as nocturnes, arabesques and preludes. As in art, Impressionist music focused on instrumental colour and mood (rather than expression). A number of contemporary genres take some influence from Impressionism, including Ambient music, Post-rock and Shoegaze.

Voiles was composed by Claude Debussy in 1909 and published in 1910. The piece, which has attained near-iconic status as a beacon of his impressionist style, is the second in a set of twelve preludes. The piece’s title may be translated as either veils or sails. As I could not source a direct recording of Debussy performing Voiles I will use for this analysis the recording of Voiles by Polish pianist Krystian Zimerman released in 2012.

Texture: In terms of texture, Debussy’s Voiles, composed for solo piano, is both transparent and dense. An air of mystery and ethereal vagueness can be heard in a number of instances, characterised by his use of widely spaced open chords. On the other hand, there are still moments of full, rich texture. This is achieved through the use of block-like chords, ninth and eleventh chords, and sudden sweeping glissandi. Overall though, the impression of emptiness caused by Debussy’s heavy use of open chords and tied notes is the prevailing textural linchpin.

Timbre: Voiles is performed on one grand piano. The timbre of this recording by Krystian Zimerman can be characterised as mellow, dark and rich with fewer upper harmonics and a stronger true tone. However, the timbre still exhibits a sense of ‘bigness’ especially in the louder dynamic sections where the projected sound seems vast. The heavy use of the pedal on the piano works to create a timbre that is blurred. A cascading wash of sound.

Dynamics: Overall, Debussy is most known for his extensive use of gentle dynamics such as pianissimo. For instance, the empty chords throughout most of Voiles placed in the upper register of the piano are dynamically delicacy, this dynamicness is also aided by the thinner timbre of the instrument at this register. There are times however, where the tone is louder than pp. In Voiles, the sudden sweeping glissando at 2’38’’ works in direct juxtaposition to create a sudden change in dynamics and subject matter. This also works to emphasis more, the inevitable flighty pianissimo which follows. In Voiles there are 62 measures which are marked piano, while only 3 measures marked forte.

Instrumentation/use of Technology: All classical forms and styles depend on the piano as a core instrument. For Voiles, Debussy choose to use piano only (this is the case with many of his pieces). This minimalist approach to instrumentation provides us with a more focused sonic picture. It also exaggerates the transient and often solitary emotions which this piece evoke. On the recording of Voiles, the use of the space for its large reverberance and the organic, true-to-life micing techniques used to record give a sense of realism, as if we are in the room with the pianist as they perform.

Melody: The use of melody in Voiles, and much of Debussy’s work for that matter, is interesting in that the form, freedom of rhythm and cyclical or repeating nature of the melody directly supports the incantatory mood of the piece. Debussy uses motival figures, rather than extended melodic passages, to give outline or contour to the piece. Debussy fits the rhythm of his motifs to the mood of the composition. The motifs in Voiles shed any feeling of definite metre, portraying the abstract over the concrete. Debussy also chooses to develop his motifs over the course of the composition. The main theme or motif is introduced first (descending thirds beginning on E/G#. A number of other motifs are introduced in succession. Debussy then performs a series of alterations: first he combines them in different ways to form new melodic lines; second, Debussy alters note-values; third, he fragments these motifs and builds them back up. These techniques give the sense of an ever-flowing, ever evolving melodic undertow.

Notation (Main motif):

Time Signature: 2/4

Tempo: 68bpm

Tonality: Debussy is probably most well known for his extensive use of the whole-tone scale. This scale is composed of six tones, and has either no tonic, or six tonics with only two possible transpositions (C or C# as beginning tone). In Voiles the whole-tone scale provides the background for the whole composition, with the exception of a brief six-measure section in the pentatonic scale in E flat minor.

Structure: Voiles follows a ternary (A-B-A) form. The A section begins in m.1; B begins in m.42; and a return to A occurs in m.48. This structure is identified by the difference in rhythm, tempo and scale with the A sections being softer, slower and utilising the whole-tone scale, while the B section juxtaposes this with a wider dynamic range which includes forte, a faster tempo and the use of the E flat minor pentatonic scale.

[bestworstcase]

How did you come up with names for Cathay and Malách?

um i just sorta messed around until i hit on something that sounded good.

the basic development of the ternary went like:

1. zhan tiri as some sort of nature god but also associated heavily with wildness / freedom / liberation. fits with the canon hippy freedom fighters vibe.

2. but why stop at just one god?

3. i liked the idea of saporians having a small, closed pantheon in contrast to both corona’s vague heliolatry and the sprawling polytheism common in the central and eastern regions of the continent. this became “some sort of triad maybe”

4. in the lost treasure, der sonne is entombed in a barrow marked with the separatist crest and guarded by crypt wights. i’m not even gonna try to understand why all i know is this means saporians have necromancy

5. all bitter snow magic comes from a patron so saporian necromancers need their own god.

6. cathay was initially sort of constructed as an anti-zhan tiri; she’s rigid, inflexible, unfeeling, exacting in the commands she gives to her followers, her physical form is static and lifeless. even her name came out of “this should feel like the opposite of how zhan tiri feels when you say it,” so it has that hard, almost percussive first syllable.

7. so now i had a wild nature god and a chthonic hound and it felt like the third member of the triad needed to be distinct from both of them and also have a cult that could plausibly overlap with / have some cultural similarities to coronan heliolatry

8. which is how we get char malách, who is actually a character/concept i yoinked out of an old original fantasy setting and repurposed and renamed for the bitter snow verse. he’s easy-going in comparison to cathay’s strictness and distant in comparison zhan tiri’s preference for getting hands on with her disciples; he’s also represented as a fiery or molten ball of light so there’s definitely a strain of though in corona that he’s just a badly misinterpreted take on coronan sun worship, which makes him vaguely more tolerated under coronan law than the other two.

and then i spent (and continue to spend) too much time making up tenets and rituals and shit like that because fantasy religions are half the fun of worldbuilding really

[essaywritingcompanies1-blog]

MLK and A Letter to Birmingham Jail

It is moderately well proven in the past cartridge holders that in that location was a huge gesture to push for freedom by stopping segregation. The promoters of such occupation utilized rhetorical strategies to persuade their opponents of their claims. The proponent of the movement of civil Rights for African Americans was probably the closely intensive use of those strategies. The someone of this essay is recognized as the best slice to feat on civil rights. This man is Dr. Martin Luther King Jr. who was laid in f completely back on April 16, 1963, because of his work for civil rights. He received the daily newsprint with a letter indoors that eight white clergymen promulgated in regards to Dr.King, and he apace responded with a letter of his proclaim to deal with the situation. As I go into detail roughly Dr.King it will be loose to discover that King persuades his readers finished Aristotles ternary types of vista which are appeals to ethos, pathos, and logo s. He uses these three appeals by his own report card and wisdom, he tries to arouse emotions or sympathy in the readers, and he appeals to logic, supported with evidence and citations from authoritative thinkers.\nMartin Luther King Jr was a subgenus Pastor and civil rights leader from capital of Georgia Georgia, who was put in jail after being a part of the Birmingham campaign. At the time King was serving as president of the Southern Christian Leadership Conference, but was asked by an Alabama separate to watch over to Birmingham and participate in a program that was aimed toward non-violence. The Alabama Christian group was the name they went by, and they chop-chop jumped to the task and organized non-violent protests against racial segregation in Birmingham, Alabama. The visualise to protest didnt go as planned and all that was a part of this group were put in jail. objet dart in jail, eight clergymen submitted a statement in the topical anaesthetic newspaper stating t hat blacks should no semipermanent seek support from Dr.King, and the demonstrators that protested on with him. A f...

[myfinalgrade3-blog]

University Final Grade Calculator

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