Want more? Advanced embedding details, examples, and help! Topics The Bible. Reviewer: darthsasuke - favorite favorite favorite favorite favorite - April 10, Subject: Thank you! I love this series, and have been watching it with my wife so that she has an understanding of stories from the Bible. Reviewer: grovski - favorite favorite favorite favorite favorite - June 3, Subject: Who is joe?
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And there are many nice excuses for you to chat about İndia. We provide battle rappers with the best audio and text battle experiences, to face off against each other anywhere in the world. During the time that I am deeply absorbed in my work, no books are found within my reach; it would never occur to me to allow any one to speak or even to think in my presence.
For that is what reading would mean Has any one ever actually noticed, that, during the period of profound tension to which the state of pregnancy condemns not only the mind, but also, at bottom, the whole organism, accident and every kind of external stimulus acts too acutely and strikes too deep?
Accident and external stimuli must, as far as possible, be avoided: a sort of walling-of-one's-self-in is one of the primary instinctive precautions of spiritual pregnancy. Shall I allow a strange thought to steal secretly over the wall? The periods of work and fruit-fulness are followed by periods of recuperation: come hither, ye delightful, intellectual, intelligent books!
Shall I read German books? I must go back six months to catch myself with a book in [Pg 37] my hand. What was it? An excellent study by Victor Brochard upon the Greek sceptics, in which my Laertiana [1] was used to advantage.
The sceptics! Otherwise I almost always take refuge in the same books: altogether their number is small; they are books which are precisely my proper fare. It is not perhaps in my nature to read much, and of all sorts: a library makes me ill. Neither is it my nature to love much or many kinds of things.
It is to a small number of old French authors, that I always return again and again; I believe only in French culture, and regard everything else in Europe which calls itself "culture" as a misunderstanding.
I do not even take the German kind into consideration The few instances of higher culture with which I have [Pg 38] met in Germany were all French in their origin. The most striking example of this was Madame Cosima Wagner, by far the most decisive voice in matters of taste that I have ever heard.
If I do not read, but literally love Pascal? I can think of absolutely no century in history, in which a netful of more inquisitive and at the same time more subtle psychologists could be drawn up together than in the Paris of the present day. Between ourselves, I prefer this generation even to its masters, all of whom were corrupted by German philosophy Taine, for instance, by Hegel, whom he has to thank for his misunderstanding of great men and great periods.
Wherever Germany extends her sway, she ruins culture. It was the war which first saved the spirit of France Stendhal is one of the happiest accidents of my life—for everything [Pg 39] that marks an epoch in it has been brought to me by accident and never by means of a recommendation.
Maybe that I am even envious of Stendhal? He robbed me of the best atheistic joke, which I of all people could have perpetrated: "God's only excuse is that He does not exist" I myself have said somewhere—What has been the greatest objection to Life hitherto?
It was Heinrich Heine who gave me the most perfect idea of what a lyrical poet could be. In vain do I search through all the kingdoms of antiquity or of modern times for anything to resemble his sweet and passionate music. He possessed that divine wickedness, without which perfection itself becomes unthinkable to me,—I estimate the value of men, of races, according to the extent to which they are unable to conceive of a god who has not a dash of the satyr in him.
And with what mastery he wields his native tongue! One day it will be said of Heine and me that we were by far the greatest artists of the German language that have ever existed, and that we left all the efforts that mere Germans made in this language an incalculable distance [Pg 40] behind us.
I must be profoundly related to Byron's Manfred: of all the dark abysses in this work I found the counterparts in my own soul—at the age of thirteen I was ripe for this book. Words fail me, I have only a look, for those who dare to utter the name of Faust in the presence of Manfred. The Germans are incapable of conceiving anything sublime: for a proof of this, look at Schumann! Such things a man cannot guess—he either is the thing, or he is not.
The great poet draws his creations only from out of his own reality. This is so to such an extent, that often after a lapse of time he can no longer endure his own work After casting a glance between the pages of my Zarathustra, I pace my room to and fro for half an hour at a time, unable to overcome an insufferable fit of tears.
I know of no more heartrending reading than Shakespeare: how a man must have suffered to be so much in need of playing the clown! Is Hamlet understood? It is not doubt, but certitude that drives one mad But in order to feel this, one must be profound, one must be an abyss, a philosopher We all fear the truth And, to make a confession; I feel instinctively certain and convinced that Lord Bacon is the originator, the self-torturer, of this most sinister kind of literature: [Pg 41] what do I care about the miserable gabble of American muddlers and blockheads?
But the power for the greatest realism in vision is not only compatible with the greatest realism in deeds, with the monstrous in deeds, with crime— it actually presupposes the latter. We do not know half enough about Lord Bacon—the first realist in all the highest acceptation of this word—to be sure of everything he did, everything he willed, and everything he experienced in his inmost soul Let the critics go to hell!
Suppose I had christened my Zarathustra with a name not my own,—let us say with Richard Wagner's name,—the acumen of two thousand years would not have sufficed to guess that the author of Human, all-too-Human was the visionary of Zarathustra. As I am speaking here of the recreations of my life, I feel I must express a word or two of gratitude for that which has refreshed me by far the most heartily and most profoundly.
This, without the slightest doubt, was my intimate relationship with Richard Wagner. All my other relationships with men I treat quite lightly; but I would not have the days I spent at Tribschen—those days of confidence, of cheerfulness, of sublime flashes, and of profound moments—blotted from my life at any price.
I know not what Wagner may have been for others; but no cloud ever darkened our sky. And this brings me back again to France,—I have no arguments against Wagnerites, and hoc genus omne who believe that they do honour to Wagner [Pg 42] by believing him to be like themselves; for such people I have only a contemptuous curl of my lip.
With a nature like mine, which is so strange to everything Teutonic, that even the presence of a German retards my digestion, my first meeting with Wagner was the first moment in my life in which I breathed freely: I felt him, I honoured him, as a foreigner, as the opposite and the incarnate contradiction of all "German virtues.
I care not a jot whether this canting bigot acts in different colours to-day, whether he dresses in scarlet or dons the uniform of a hussar. Wagner was a revolutionary—he fled from the Germans As an artist, a man has no home in Europe save in Paris; that subtlety of all the five senses which Wagner's art presupposes, those fingers that can detect slight gradations, psychological morbidity—all these things can be found only in Paris.
In Germany no one has any idea of the tremendous ambition that fills the heart of a Parisian artist. The German is a good fellow. Wagner was by no means a good fellow But I have already said quite [Pg 43] enough on the subject of Wagner's real nature see Beyond Good and Evil, Aphorism , and about those to whom he is most closely related. He is one of the late French romanticists, that high-soaring and heaven-aspiring band of artists, like Delacroix and Berlioz, who in their inmost nacres are sick and incurable, and who are all fanatics of expression, and virtuosos through and through Who, in sooth, was the first intelligent follower of Wagner?
Charles Baudelaire, the very man who first understood Delacroix—that typical decadent, in whom a whole generation of artists saw their reflection; he was perhaps the last of them too What is it that I have never forgiven Wagner?
The fact that he condescended to the Germans—that he became a German Imperialist Wherever Germany spreads, she ruins culture. Taking everything into consideration, I could never have survived my youth without Wagnerian music. For I was condemned to the society of Germans. If a man wish to get rid of a feeling of insufferable oppression, he has to take to hashish. Well, I had to take to Wagner. Wagner is the counter-poison to everything essentially German—the fact that he is a poison too, I do not deny.
Wagner's previous works seemed beneath me—they were too commonplace, too "German. But to this day I am still seeking for a work which would be a match to Tristan in [Pg 44] dangerous fascination, and possess the same gruesome and dulcet quality of infinity; I seek among all the arts in vain. All the quaint features of Leonardo da Vinci's work lose their charm at the sound of the first bar in Tristan. This work is without question Wagner's non plus ultra ; after its creation, the composition of the Mastersingers and of the Ring was a relaxation to him.
To become more healthy—this in a nature like Wagner's amounts to going backwards. The curiosity of the psychologist is so great in me, that I regard it as quite a special privilege to have lived at the right time, and to have lived precisely among Germans, in order to be ripe for this work. The world must indeed be empty for him who has never been unhealthy enough for this "infernal voluptuousness": it is allowable, it is even imperative, to employ a mystic formula for this purpose.
I suppose I know better than any one the prodigious feats of which Wagner was capable, the fifty worlds of strange ecstasies to which no one else had wings to soar; and as I am alive to-day and strong enough to turn even the most suspicious and most dangerous things to my own advantage, and thus to grow stronger, I declare Wagner to have been the greatest benefactor of my life.
The bond which unites us is the fact that we have suffered greater agony, even at each other's hands, than most men are able to bear nowadays, and this will always keep our names associated in the minds of men.
For, just as Wagner is merely a misunderstanding among Germans, so, in truth, am I, and ever will be. Ye lack two centuries of psychological and artistic discipline, my [Pg 45] dear countrymen! But ye can never recover the time lost. To the most exceptional of my readers I should like to say just one word about what I really exact from music.
It must be cheerful and yet profound, like an October afternoon. It must be original, exuberant, and tender, and like a dainty, soft woman in roguishness and grace I shall never admit that a German can understand what music is.
For my own part, I have still enough of the Pole left in me to let all other music go, if only I can keep Chopin. For three reasons I would except Wagner's Siegfried Idyll, and perhaps also one or two things of Liszt, who excelled all other musicians in the noble tone of his orchestration; and finally everything that has been produced beyond the Alps —this side of the Alps.
And when I say beyond the Alps, all I really mean is Venice. If I try to find a new word for music, I can never find any other than Venice. I know not how to draw any distinction [Pg 46] between tears and music. I do not know how to think either of joy, or of the south, without a shudder of fear. On the bridge I stood Lately, in gloomy night. Came a distant song: In golden drops it rolled Over the glittering rim away. Music, gondolas, lights— Drunk, swam far forth in the gloom A stringed instrument, my soul, Sang, imperceptibly moved, A gondola song by stealth, Gleaming for gaudy blessedness.
In all these things—in the choice of food, place, climate, and recreation—the instinct of self-preservation is dominant, and this instinct manifests itself with least ambiguity when it acts as an instinct of defence. To close one's eyes to much, to seal one's ears to much, to keep certain things at a distance—this is the first principle of prudence, the first proof of the fact that a man is not an accident but a necessity. The popular word for this instinct of defence is taste. A man's imperative command is not only to say "no" in cases where "yes" would be a sign of "disinterestedness," but also to say "no" as seldom as possible.
One must part with all that which compels one to repeat "no," with ever greater frequency. The rationale of this principle is that all discharges of [Pg 47] defensive forces, however slight they may be, involve enormous and absolutely superfluous losses when they become regular and habitual.
Our greatest expenditure of strength is made up of those small and most frequent discharges of it. The act of keeping things off, of holding them at a distance, amounts to a discharge of strength,—do not deceive yourselves on this point! Simply by being compelled to keep constantly on his guard, a man may grow so weak as to be unable any longer to defend himself. Suppose I were to step out of my house, and, instead of the quiet and aristocratic city of Turin, I were to find a German provincial town, my instinct would have to brace itself together in order to repel all that which would pour in upon it from this crushed-down and cowardly world.
Or suppose I were to find a large German city—that structure of vice in which nothing grows, but where every single thing, whether good or bad, is squeezed in from outside. In such circumstances should I not be compelled to become a hedgehog?
But to have prickles amounts to a squandering of strength; they even constitute a twofold luxury, when, if we only chose to do so, we could dispense with them and open our hands instead Another form of prudence and self-defence consists in trying to react as seldom as possible, and to keep one's self aloof from those circumstances and conditions wherein one would be condemned, as it were, to suspend one's "liberty" and one's initiative, and become a mere reacting medium.
The scholar who, in sooth, does little else than handle books—with the philologist of average attainments their number may amount to two hundred a day—ultimately forgets entirely and completely the capacity of thinking for himself. When he has not a book between his fingers he cannot think. When he thinks, he responds to a stimulus a thought he has read ,—finally all he does is to react. The scholar exhausts his whole strength in saying either "yes" or "no" to matter which has already been thought out, or in criticising it—he is no longer capable of thought on his own account In him the instinct of self-defence has decayed, otherwise he would defend himself against books.
The scholar is a decadent. With my own eyes I have seen gifted, richly endowed, and free-spirited natures already "read to ruins" at thirty, and mere wax vestas that have to be rubbed before they can give off any sparks—or "thoughts. At this point I can no longer evade a direct answer to the question, how one becomes what one is. And in giving it, I shall have to touch upon that masterpiece in the art of self-preservation, which is selfishness.
Granting that one's life-task—the determination and the fate of one's life-task—greatly exceeds the average measure of [Pg 49] such things, nothing more dangerous could be conceived than to come face to face with one's self by the side of this life-task. The fact that one becomes what one is, presupposes that one has not the remotest suspicion of what one is.
From this standpoint even the blunders of one's life have their own meaning and value, the temporary deviations and aberrations, the moments of hesitation and of modesty, the earnestness wasted upon duties which lie outside the actual life-task. In these matters great wisdom, perhaps even the highest wisdom, comes into activity: in these circumstances, in which nosce teipsum would be the sure road to ruin, forgetting one's self, misunderstanding one's self, belittling one's self, narrowing one's self, and making one's self mediocre, amount to reason itself.
Expressed morally, to love one's neighbour and to live for others and for other things may be the means of protection employed to maintain the hardest kind of egoism. This is the exceptional case in which I, contrary to my principle and conviction, take the side of the altruistic instincts; for here they are concerned in subserving selfishness and self-discipline. The whole surface of consciousness—for consciousness is a surface—must be kept free from any one of the great imperatives.
Beware even of every striking word, of every striking attitude! They are all so many risks which the instinct runs of "understanding itself" too soon. GP: "Imagine you had to pay to find out what a meter is.
Now, that wasn't what GP had in mind, but it matches the words. So what did GP have in mind? Perhaps something more like a definition? Wikipedia supplies that and wants you to pay, there's a promiment banner at the top of the page. Britannica supplies a definition and requires you to pay. Your school books supplied a definition and the school paid for that, and for the teacher who made you read it, and more. ISO supplies that, and requires you to pay, like all the others.
I like free stuff as much as the next guy, but having to pay isn't "imagine that", it's the normal case. In the case of ISO the readers pay around half the cost and the writers pay the other half. You can argue that the the costs should be split differently, but please not by saying "imagine that".
In all your examples you are paying someone to print something. Wikipedia asks you to pay for hosting, staff and further development if you want to. But no one has copyright on the definition of a metre.
You are free to type it on a paper and give it to as many people as you'd like. That's what free means. Can I copy ISO standards freely? It is indeed true that in all of my examples, someone's paid to print something. Printing is part of the cost. In the case of Wikipedia, people sit in offices and print letters, for example its lawyers who respond every time someone sues the foundation.
I don't believe that printing letters to the courts forms a major part of fighting those lawsuits, though. Britannica itself hasn't been published on paper for almost ten years now, but even when it was, printing was a small part of the cost.
The editors cost much more. The school paid for the school books and the teachers, and again, the actual printing of the school books is a minor part. The teacher's salary is much, much more, and even the school book publisher's authors and editors are paid more than the printers. Focusing on some minor cost and insisting that it's unreasonable, and therefore the whole is unreasonable, is stupid.
You seem to be missing the point. The definition of a metre, to circle back, is free, and yet people seem to still pay for it in various ways, by your own account.
People can still be paid for work. Edit: Seen another way, if I paid someone specifically for the definition of a metre, anyone could produce a product for me, but in this case only ISO can at least with current phrasing, layout, etc.
I imagine the cost for the metre definition wouldn't be very high, and there would probably be accurate enough open information alternatives. We don't even have to imagine. Hopefully clarifies my OP. Standards are a type of information where if you have to adher to it it should be open to any to use as they need. No cost is minor for everyone, especially not in aggregate with all other "small costs". But to clarify, the argument is regarding what we pay for, not my stance on how it should be which might be too prominent.
I'm not missing it, I think it's unimportant. It's a small portion of the cost, why argue about it instead of the large parts? ISO needs to pay its costs. The copying is cheap, that's true, but ISO needs to pay all of its costs, not just the copying. That you dismiss the distinction out of opinion on its' importance proves you indeed missed it.
Whether or not ISO needs to be paid for the work it does or not is irrelevant to the discussion on whether their standards are free they're not and the definition of a metre is it is. Opinion: If governments use them for eg regulation, maybe they should be funded by governments and be a non-profit. Yes, well I've both written actual standards and worked professionally on software that many non-users insisted should be licensed differently, and I suppose I've heard these arguments too often over the years and have become numb.
Someone's intention is that something should be free in some way in which it is not , the effect of the proposed change would be to stop the work to produce that something. It's a good intention every time, but I'm tired of having it stop there. Wake me up when the proposal is one that doesn't disrupt the funding. And remember that when any one stakeholder thinks two things are related, then they effectively are.
This probably sounds as if I'm ignoring you, perhaps rudely. That's not entirely false. I heard so many people insist that some part of our business plan was irrelevant to the rest, it's really difficult to still really pay attention. The lesson from that is that if you want to change ISO's ways, you have to not sound like n previous people and trigger that reflex.
Because ISO employs people who are much more polite than I am, but they too will stop listening if you sound like too many people they've rejected before, because that's a human reflex.
Purely technical drawings and textual descriptions are not considered works here, unless you e. And regardless of the copyright status, actual information content itself can't be copyrighted so standards could at least in theory rewritten as a crowsourced effort. Someone 9 days ago root parent prev next [—]. OP asked for what a meter is, not for what object is a meter. What makes something a standard is when people agree to use it and design against it.
If no one uses it, even if it's openly available, is it really a practical standard? Paying for standards is acceptable in a context where you are given a requirement to conform to some industry standard.
But that is rarely how it works in software and networking. Instead of being told what specific standards are needed, often it is a process of exploration and discovery to learn what standards may be relevant to certain aspects of a system you are developing. At other times I might not even know whether a relevant standard already exists, so I skim a bunch of standards just to confirm it is necessary to invent a new thing.
This would be very expensive in ISO Land, and the reality would be that the standards are never used. Non-free standards for software and networking impede innovation. The doc has been hacked with NSFW content : how can it be reported? It wasn't hacked, people just abused the option to comment and add suggestions. I had to make the document read-only to stop these immature trolls. Unfortunately there doesn't seem to be a setting in Google docs to allow only non-anonymous comments and to revoke permission to comment to abusing accounts.
Since I can't make a suggested edit, I'll make my suggestion here: please explain CHF as Swiss francs; unlike most other countries, the two letter code is not enough to guess the country name.
Looking it up, it seems to be the country's name in Latin, which led me into a Wikipedia rabbit hole that ended say the Spanish Reconquista before I realized what I was doing. The PDF standard is another standard that is locked up, despite the earlier versions being fully open before Adobe gave it up.
Why is a standard not freely available? I'd go so far as to say: How can it be a standard, if not freely available? Yeah, it should be free for everyone, but in that situation the ISO company won't get the same amount of money. ISO called their so-called new standard Cat I write so-called because there was already preliminary draft work on the same technology by members of the incumbent standards body TIA. Pretty much ISO modified the TIA's existing draft with a certain member company's ideological opinion on new cable connectors, and rushed it out.
I won't say which ISO member company was pushing hard for their concept of Cat-7, but it was a large European technology company in-and-around Germany, and they had an idea to introduce new cable connectors for which they owned the patent. The new connectors improved interference, and thus improved bandwidth, etc This was the most down-played and suppressed drama of all time. Both parties played it very diplomatically, and made absolutely zero public fuss about the issue of ISO attempting to assert itself into another standards body's domain.
You may have noticed one or two belligerent nerds on IRC chatting pedantically about this topic every few years. Mostly one clueful nerd saying there is no such thing as Category-7 cable, as if to say that if the TIA doesn't make the standard for cable, it doesn't exist, etc Regardless, it was well outside the zeitgeist of Networking professionals in the industry, meaning your average network administrators.
That is why the ISO thought they could get away with the scandal. Ultimately the issue was resolved when the TIA established Cat-6a, and then Cat-8, thereby re-establishing their line in the row of category cables.
Cat-7 was simultaneously ignored by most-all the members of the TIA member companies, and not certified by many vendors for interoperability. That said, Cat-7 was interoperable using RJ style connectors. It was a sort of industry wide scarlet-letter, the TIA was going to make Cat-7 irrelevant by having the previous standard adopt sub-categories, E.
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