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FORE:Fear reigned everywhere in the bustling streets; people shouted at each other that the villages burned already, that by and by they would start with the town, that all civilians would be killed, and other terrible things. The Germans looked at all this with cynical composure, and when I asked some of them what the truth was, they shrugged their shoulders, said that they knew nothing about it, but that it might be true, because all Belgians were swine who shot at the soldiers or poisoned them. All of them were furious because the Belgians did not allow them to march through their country."'3. I published the facts and insisted upon an impartial inquiry, in order to prevent, if possible, that only guilty soldiers should be heard should a complaint about the occurrence be lodged with the highest military authority.
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FORE:(1.) Into what classes can gearing be divided?(2.) What determines the wearing capacity of gearing?(3.) What is the advantage gained by employing wooden cogs for gear wheels?(4.) Why are tangent or worm wheels not durable?
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FORE:100The idea of virtue as a hedonistic calculus, abandoned by its first originator, and apparently neglected by his immediate successors, was taken up by Epicurus; for that the latter borrowed it from Plato seems to be proved by the exact62 resemblance of their language;125 and M. Guyau is quite mistaken when he represents his hero as the founder of utilitarian morality.126 It was not enough, however, to appropriate the cast-off ideas of Plato; it was necessary to meet the arguments by which Plato had been led to think that pleasure was not the supreme good, and to doubt whether it was, as such, a good at all. The most natural course would have been to begin by exhibiting the hedonistic ideal in a more favourable light. Sensual gratifications, from their remarkable intensity, had long been the accepted types of pleasurable feeling, and from their animal character, as well as from other obvious reasons, had frequently been used to excite a prejudice against it. On the other hand, Plato himself, and Aristotle still more, had brought into prominence the superiority, simply as pleasures, of those intellectual activities which they considered to be, even apart from all pleasure, the highest good. But Epicurus refused to avail himself of this opportunity for effecting a compromise with the opposite school, boldly declaring that he for his part could not conceive any pleasures apart from those received through the five senses, among which he, characteristically enough, included aesthetic enjoyments. The obvious significance of his words has been explained away, and they have been asserted to contain only the very harmless proposition that our animal nature is the basis, the condition, of our spiritual nature.127 But, if this were the true explanation, it would be possible to point out what other pleasures were recognised by Epicurus. These, if they existed at all, must have belonged to the mind as such. Now, we have it on Ciceros authority that, while admitting the existence of mental feelings, both pleasurable and painful, he reduced them to an extension and reflection of bodily feelings, mental happiness properly consisting in the assurance of63 prolonged and painless sensual gratification. This is something very different from saying that the highest spiritual enjoyments are conditioned by the healthy activity of the bodily organs, or that they cannot be appreciated if the animal appetites are starved. It amounts to saying that there are no specific and positive pleasures apart from the five senses as exercised either in reality or in imagination.128 And even without the evidence of Cicero, we can see that some such conclusion necessarily followed from the principles elsewhere laid down by Epicurus. To a Greek, the mental pleasures, par excellence, were those derived from friendship and from intellectual activity. But our philosopher, while warmly panegyrising friendship, recommends it not for the direct pleasure which it affords, but for the pain and danger which it prevents;129 while his restriction of scientific studies to the office of dispelling superstitious fears seems meant for a direct protest against Aristotles opinion, that the highest pleasure is derived from those studies. Equally significant is his outspoken contempt for literary culture.130 In this respect, he offers a marked contrast to Aristippus, who, when asked by some one what good his son would get by education, answered, This much, at least, that when he is at the play he will not sit like a stone upon a stone,131 the customary attitude, it would seem, of an ordinary Athenian auditor.
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FORE:Attention has been called to this case as one wherein the conditions of operation obviously furnish true data to govern the arrangement of machinery, instead of the determinable strains to which the parts are subjected, and as a good example of the importance of studying mechanical conditions from a practical and experimental point of view. If the general diameter of a shaft is based upon the exact amount of power to be transmitted, or if the diameter of a shaft at various parts is based upon the torsional stress that would be sustained at these points, such a shaft would not only fail to meet the conditions of practical use, but would cost more by attempting such an adaptation. The regular working strain to which shafts are subjected is inversely as the speed at which they run. This becomes a strong reason in favour of arranging shafts to run at a maximum speed, provided there was nothing more than first cost to consider; but there are other and more important conditions to be taken into account, principal among which are the required rate of movement where power is taken off to machines, and the endurance of bearings.
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