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Front Page Titles (by Subject) § 91.: Of the kind of belief produced by a practical faith - The Critique of Judgement
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§ 91.: Of the kind of belief produced by a practical faith - Immanuel Kant, The Critique of Judgement [1892]Edition used:Kant's Critique of Judgement, translated with Introduction and Notes by J.H. Bernard (2nd ed. revised) (London: Macmillan, 1914).
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§ 91.Of the kind of belief produced by a practical faithIf we look merely to the way in which anything can be for us (according to the subjective constitution of our representative powers) an Object of knowledge (res cognoscibilis), then our concepts will not cohere with Objects, but merely with our cognitive faculties and the use which they can make of a given representation (in a theoretical or practical point of view). Thus the question whether anything is or is not a cognisable being is not a question concerning the possibility of things but of our knowledge of them. Cognisable things are of three kinds: things of opinion (opinabile); things of fact (scibile); and things of faith (mere credibile). (1.) Objects of mere rational Ideas, which for theoretical knowledge cannot be presented in any possible experience, are so far not cognisable things, and consequently in respect of them we can form no opinion; for to form an opinion a priori is absurd in itself and the straight road to mere chimeras. Either then our proposition is certain a priori or it contains nothing for belief. Therefore things of opinion are always Objects of an empirical cognition at least possible in itself (objects of the world of sense); but, which, on account merely of the [low] degree of this faculty that we possess, is for us impossible. Thus the ether of the new physicists,1 an elastic fluid pervading all other matter (mingled intimately with it) is a mere thing of opinion, yet is such that, if our external senses were sharpened to the highest degree, it could be perceived; though it can never be presented in any observation or experiment. To assume [the existence of] rational inhabitants of other planets is a thing of opinion; for if we could come closer to them, which is in itself possible, we should decide by experience whether they did or did not exist; but as we shall never come so near, it remains in the region of opinion. But to hold the opinion that there are in the material universe pure thinking spirits without bodies (viz. if we dismiss as unworthy of our notice certain phenomena which have been published as actual2 ) is to be called poetic fiction. This is no thing of opinion, but a mere Idea which remains over, when we remove from a thinking being everything material, and only leave thought to it. Whether then the latter (which we know only in man, that is, in combination with a body) does survive, we cannot decide. Such a thing is a sophistical being (ens rationis ratiocinantis), not a rational being (ens rationis ratiocinatae)1 ; of which latter it is possible to show conclusively, the objective reality of its concept; at least for the practical use of Reason, because this which has its peculiar and apodictically certain principles a priori, demands (postulates) it. (2.) Objects for concepts, whose objective reality can be proved (whether through pure Reason or through experience, and, in the first case, from its theoretical or practical data, in all cases by means of a corresponding intuition) are things of fact (res facti).2 Of this kind are the mathematical properties of magnitudes (in geometry), because they are susceptible of a presentation a priori for the theoretical use of Reason. Further, things or their characteristics, which can be exhibited in experience (either our own or that of others through the medium of testimony) are likewise things of fact.—And, what is very remarkable, there is one rational Idea (susceptible in itself of no presentation in intuition, and consequently, of no theoretical proof of its possibility) which also comes under things of fact. This is the Idea of freedom, whose reality, regarded as that of a particular kind of causality (of which the concept, theoretically considered, would be transcendent), may be exhibited by means of practical laws of pure Reason, and conformably to this, in actual actions, and, consequently, in experience.— This is the only one of all the Ideas of pure Reason, whose object is a thing of fact, and to be reckoned under the scibilia. (3.) Objects, which in reference to the use of pure practical Reason that is in conformity with duty must be thought a priori (whether as consequences or as grounds), but which are transcendent for its theoretical use, are mere things of faith. Of this kind is the highest good in the world, to be brought about by freedom.1 The concept of this cannot be established as regards its objective reality in any experience possible for us and thus adequately for the theoretical use of Reason; but its use is commanded by practical pure Reason [in reference to the best possible working out of that purpose],2 and it consequently must be assumed possible. This commanded effect, together with the only conditions of its possibility thinkable by us, viz. the Being of God and the immortality of the soul, are things of faith (res fidei), and of all objects are the only ones which can be so called.3 For though what we learn by testimony from the experience of others must be believed by us, yet it is not therefore a thing of faith; for it was the proper experience of some one witness and so a thing of fact, or is presupposed as such. Again it must be possible by this path (that of historical faith) to arrive at knowledge; and the Objects of history and geography, like everything in general which it is at least possible to know by the constitution of our cognitive faculties, belong not to things of faith but to things of fact. It is only objects of pure Reason which can be things of faith at all, though not as objects of the mere pure speculative Reason: for then they could not be reckoned with certainty among things, i.e. Objects of that cognition which is possible for us. They are Ideas, i.e. concepts of the objective reality of which we cannot theoretically be certain. On the other hand, the highest final purpose to be worked out by us, by which alone we can become worthy of being ourselves the final purpose of creation, is an Idea which has in a practical reference objective reality for us, and is also a thing. But because we cannot furnish such reality to this concept in a theoretical point of view, it is a mere thing of faith of the pure Reason, along with God and Immortality, as the conditions under which alone we, in accordance with the constitution of our (human) Reason, can conceive the possibility of that effect of the use of our freedom in conformity with law. But belief in things of faith is a belief in a pure practical point of view, i.e. a moral faith, which proves nothing for theoretical pure rational cognition, but only for that which is practical and directed to the fulfilment of its duties; it in no way extends speculation or the practical rules of prudence in accordance with the principle of self-love. If the supreme principle of all moral laws is a postulate, so is also the possibility of its highest Object; and consequently, too, the condition under which we can think this possibility is postulated along with it and by it. Thus the cognition of the latter is neither knowledge nor opinion of the being and character of these conditions, regarded as theoretical cognition; but is a mere assumption in a reference which is practical and commanded for the moral use of our Reason. If we were able also plausibly to base upon the purposes of nature, which physical Teleology presents to us in such rich abundance, a determinate concept of an intelligent World-Cause, then the existence [Dasein] of this Being would not be a thing of faith. For since this would not be assumed on behalf of the performance of my duty, but only in reference to the explanation of nature, it would be merely the opinion and hypothesis most conformable to our Reason. Now such Teleology leads in no way to a determinate concept of God; on the contrary, this can only be found in the concept of a moral Author of the World, because this alone furnishes the final purpose to which we can only reckon ourselves [as attached] if we behave conformably to what the moral law prescribes as final purpose and consequently obliges us [to do]. Hence it is only by its reference to the Object of our duty, as the condition of the possibility of attaining the final purpose of the same, that the concept of God attains the privilege of counting as a thing of faith, in our belief; but on the other hand, this same concept cannot make its Object valid as a thing of fact. For, although the necessity of duty is very plain for practical Reason, yet the attainment of its final purpose, so far as it is not altogether in our own power, is only assumed on behalf of the practical use of Reason, and therefore is not so practically necessary as duty itself.1 Faith (as habitus, not as actus) is the moral attitude of Reason as to belief in that which is unattainable by theoretical cognition. It is therefore the constant principle of the mind, to assume as true, on account of the obligation in reference to it, that which it is necessary to presuppose as condition of the possibility of the highest moral final purpose2 ; although its possibility or impossibility be alike impossible for us to see into. Faith (absolutely so called) is trust in the attainment of a design, the promotion of which is a duty, but the possibility of the fulfilment of which (and consequently also that of the only conditions of it thinkable by us) is not to be comprehended by us. Faith, then, that refers to particular objects, which are not objects of possible knowledge or opinion (in which latter case it ought to be called, especially in historical matters, credulity and not faith), is quite moral. It is a free belief, not in that for which dogmatical proofs for the theoretically determinant Judgement are to be found, or in that to which we hold ourselves bound, but in that which we assume on behalf of a design in accordance with laws of freedom. This, however, is not, like opinion, without any adequate ground; but, is grounded as in Reason (although only in respect of its practical employment), and adequately for its design. For without this, the moral attitude of thought in its repudiation of the claim of the theoretical Reason for proofs (of the possibility of the Objects of morality) has no permanence; but wavers between practical commands and theoretical doubts. To be incredulous means to cling to maxims, and not to believe testimony in general; but he is unbelieving, who denies all validity to rational Ideas, because there is wanting a theoretical ground of their reality.1 He judges therefore dogmatically. A dogmatical unbelief cannot subsist together with a moral maxim dominant in the mental attitude (for Reason cannot command one to follow a purpose, which is cognised as nothing more than a chimera); but a doubtful faith can. To this the absence of conviction by grounds of speculative Reason is only a hindrance, the influence of which upon conduct a critical insight into the limits of this faculty can remove, while it substitutes by way of compensation a paramount practical belief. If, in place of certain mistaken attempts, we wish to introduce a different principle into philosophy and to promote its influence, it makes us highly contented to see how and why those attempts must have disappointed us. God, freedom, and immortality, are the problems at the solution of which all the equipments of Metaphysic aim, as their ultimate and unique purpose. Now it was believed that the doctrine of freedom is needed for practical philosophy only as its negative condition; but that on the other hand the doctrine of God and of the constitution of the soul, as belonging to theoretical philosophy, must be established for themselves and separately, in order afterwards to unite both with that which the moral law (possible only under the condition of freedom) commands, and so to constitute a religion. But we can easily see that these attempts must fail. For from mere ontological concepts of things in general, or of the existence of a necessary Being, it is possible to form absolutely no determinate concept of an original Being by means of predicates which can be given in experience and can therefore serve for cognition. Again a concept based on experience of the physical purposiveness of nature could furnish no adequate proof for morality, or consequently for cognition of a Deity. Just as little could the cognition of the soul by means of experience (which we only apply in this life) supply us with a concept of its spiritual immortal nature, a concept which would be adequate for morality. Theology and Pneumatology, regarded as problems of the sciences of a speculative Reason, can be established by no empirical data and predicates, because the concept of them is transcendent for our whole cognitive faculty.— The determination of both concepts, God and the soul (in respect of its immortality) alike, can only take place by means of predicates, which, although they are only possible from a supersensible ground, must yet prove their reality in experience; for thus alone can they make possible a cognition of a quite supersensible Being.— The only concept of this kind to be met with in human Reason is that of the freedom of men under moral laws, along with the final purpose which Reason prescribes by these laws. Of these two [the moral laws and the final purpose] the first are useful for ascribing to the Author of Nature, the second for ascribing to man, those properties which contain the necessary condition of the possibility of both [God and the soul]; so that from this Idea a conclusion can be drawn as to the existence and constitution of these beings which are otherwise quite hidden from us. Thus the ground of the failure of the attempt to prove God and immortality by the merely theoretical path lies in this, that no cognition whatever is possible of the supersensible in this way (of natural concepts). The ground of its success by the moral way (of the concept of freedom) is as follows. Here the supersensible (freedom), which in this case is fundamental, by a determinate law of causality that springs from it, not only supplies material for cognition of other supersensibles (the moral final purpose and the conditions of its attainability), but also establishes its reality in actions as a fact; though at the same time it can furnish a valid ground of proof in no other than a practical point of view (the only one, however, of which Religion has need). It is thus very remarkable that of the three pure rational Ideas, God, freedom, and immortality, that of freedom is the only concept of the supersensible which (by means of the causality that is thought in it) proves its objective reality in nature by means of the effects it can produce there; and thus renders possible the connexion of both the others with nature, and of all three together with Religion. We have therefore in us a principle capable of determining the Idea of the supersensible within us, and thus also that of the supersensible without us, for knowledge, although only in a practical point of view; a principle this of which mere speculative philosophy (which could give a merely negative concept of freedom) must despair. Consequently the concept of freedom (as fundamental concept of all unconditioned practical laws) can extend Reason beyond those bounds, within which every natural (theoretical) concept must remain hopelessly limited. General remark on TeleologyIf the question is, what rank the moral argument, which proves the Being of God only as a thing of faith for the practical pure Reason, maintains among the other arguments in philosophy, it is easy to set aside the whole achievement of this last; by which it appears that there is no choice, but that our theoretical faculty must give up all its pretensions before an impartial criticism. All belief must in the first place be grounded upon facts, if it is not to be completely groundless; and therefore the only distinction in proofs that there can be is that belief in the consequence derived therefrom can either be grounded on this fact as knowledge for theoretical cognition, or merely as faith for practical. All facts belong either to the natural concept which proves its reality in the objects of sense, given (or which may possibly be given) before all natural concepts; or to the concept of freedom, which sufficiently establishes its reality through the causality of Reason in regard of certain effects in the world of sense, possible through it, which it incontrovertibly postulates in the moral law. The natural concept (merely belonging to theoretical cognition) is now either metaphysical and thinkable completely a priori, or physical, i.e. thinkable a posteriori and as necessary only through determinate experience. The metaphysical natural concept (which presupposes no determinate experience) is therefore ontological. The ontological proof of the being of God from the concept of an original Being is either that which from ontological predicates, by which alone it can be thought as completely determined, infers absolutely necessary being; or that which, from the absolute necessity of the being somewhere of some thing, whatever it be, infers the predicates of the original Being. For there belongs to the concept of an original Being, inasmuch as it is not derived from anything, the unconditioned necessity of its presence, and (in order to represent this) its complete determination by its [mere]1 concept. It was believed that both requirements were found in the concept of the ontological Idea of a Being the most real of all; and thus two metaphysical proofs originated. The proof (properly called ontological) resting upon a merely metaphysical natural concept concludes from the concept of the Being the most real of all, its absolutely necessary existence; for (it is said), if it did not exist, a reality would be wanting to it, viz. existence.— The other (which is also called the metaphysico-cosmological proof) concludes from the necessity of the existence somewhere of a thing (which must be conceded, for a being is given to us in self-consciousness), its complete determination as that of a Being the most real of all; for everything existing must be completely determined, but the absolutely necessary (i.e. that which we ought to cognise as such and consequently a priori) must be completely determined by means of its own concept. But this is only the case with the concept of a thing the most real of all. It is not needful to expose here the sophistry in both arguments, which has been already done elsewhere;1 it is only needful to remark that neither proof, even if they could be defended by all manner of dialectical subtlety, could ever pass from the schools into the world, or have the slightest influence on the mere sound Understanding. The proof, which rests on a natural concept that can only be empirical and yet is to lead us beyond the bounds of nature regarded as the complex of the objects of sense, can be no other than that derived from the purposes of nature. The concept of these cannot, it is true, be given a priori but only through experience; but yet it promises such a concept of the original ground of nature as alone, among all those which we can conceive, is suited to the supersensible, viz. that of a highest Understanding as Cause of the world. This, in fact, it completely performs in accordance with principles of the reflective Judgement, i.e. in accordance with the constitution of our (human) faculty of cognition.— But whether or not it is in a position to supply from the same data this concept of a supreme, i.e. independent intelligent Being, in short of a God or Author of a world under moral laws, and consequently as sufficiently determined for the Idea of a final purpose of the being of the world—this is the question upon which everything depends, whether we desire a theoretically adequate concept of the Original Being on behalf of our whole knowledge of nature, or a practical concept for religion. This argument derived from physical Teleology is worthy of respect. It produces a similar effect in the way of conviction upon the common Understanding as upon the subtlest thinker; and a Reimarus1 has acquired immortal honour in his work (not yet superseded), in which he abundantly develops this ground of proof with his peculiar thoroughness and lucidity.— But how does this proof acquire such mighty influence upon the mind? How does a judgement by cold reason (for we might refer to persuasion the emotion and elevation of reason produced by the wonders of nature) issue thus in a calm and unreserved assent? It is not the physical purposes, which all indicate in the World Cause an unfathomable intelligence; these are inadequate thereto, because they do not satisfy the need of the inquiring Reason. For, wherefore (it asks) are all those natural things that exhibit art? Wherefore is man himself, whom we must regard as the ultimate purpose of nature thinkable by us? Wherefore is this collective Nature here, and what is the final purpose of such great and manifold art? Reason cannot be contented with enjoyment or with contemplation, observation, and admiration (which, if it stops there, is only enjoyment of a particular kind) as the ultimate final purpose for the creation of the world and of man himself; for this presupposes a personal worth, which man alone can give himself, as the condition under which alone he and his being can be the final purpose. Failing this (which alone is susceptible of a definite concept), the purposes of nature do not satisfactorily answer our questions; especially because they cannot furnish any determinate concept of the highest Being as an all-sufficient (and therefore unique and so properly called highest) being, and of the laws according to which an Understanding is Cause of the world. Hence that the physico-teleological proof convinces, just as if it were a theological proof, does not arise from our availing ourselves of the Ideas of purposes of nature as so many empirical grounds of proof of a highest Understanding. But it mingles itself unnoticed with that moral ground of proof, which dwells in every man and influences him secretly, in the conclusion by which we ascribe to the Being, which manifests itself with such incomprehensible art in the purposes of nature, a final purpose and consequently wisdom (without however being justified in doing so by the perception of the former); and by which therefore we arbitrarily fill up the lacunas of the [design] argument. In fact it is only the moral ground of proof which produces conviction, and that only in a moral reference with which every man feels inwardly his agreement. But the physico - teleological proof has only the merit of leading the mind, in its consideration of the world, by the way of purposes and through them to an intelligent Author of the world. The moral reference to purposes and the Idea of a moral legislator and Author of the world, as a theological concept, seem to be developed of themselves out of that ground of proof, although they are in truth pure additions. Henceforward we may allow the customary statement to stand. For it is generally difficult (if the distinction requires much reflection) for ordinary sound Understanding to distinguish from one another as heterogeneous the different principles which it confuses, and from one of which alone it actually draws conclusions with correctness. The moral ground of proof of the Being of God, properly speaking, does not merely complete and render perfect the physico-teleological proof; but it is a special proof that supplies the conviction which is wanting in the latter. This latter in fact can do nothing more than guide Reason, in its judgements upon the ground of nature and that contingent but admirable order of nature only known to us by experience, to the causality of a Cause containing the ground of the same in accordance with purposes (which we by the constitution of our cognitive faculties must think as an intelligent cause); and thus by arresting the attention of Reason it makes it more susceptible of the moral proof. For what is requisite to the latter concept is so essentially different from everything which natural concepts contain and can teach, that there is need of a particular ground of proof quite independent of the former, in order to supply the concept of the original Being adequately for Theology and to infer its existence.— The moral proof (which it is true only proves the Being of God in a practical though indispensable aspect of Reason) would preserve all its force, if we found in the world no material, or only that which is doubtful, for physical Teleology. It is possible to conceive rational beings surrounded by a nature which displayed no clear trace of organisation but only the effects of a mere mechanism of crude matter; on behalf of which and amid the changeability of some merely contingent purposive forms and relations there would appear to be no ground for inferring an intelligent Author. In such case there would be no occasion for a physical Teleology; and yet Reason, which here gets no guidance from natural concepts, would find in the concept of freedom and in the moral Ideas founded thereon a practically sufficient ground for postulating the concept of the original Being in conformity with these, i.e. as a Deity, and for postulating nature (even the nature of our own being) as a final purpose in accordance with freedom and its laws—and all this in reference to the indispensable command of practical Reason.— However the fact that there is in the actual world for the rational beings in it abundant material for physical Teleology (even though this is not necessary) serves as a desirable confirmation of the moral argument, as far as nature can exhibit anything analogous to the (moral) rational Ideas. For the concept of a supreme Cause possessing intelligence (though not reaching far enough for a Theology) thus acquires sufficient reality for the reflective Judgement, but it is not required as the basis of the moral proof; nor does this latter serve to complete as a proof the former, which does not by itself point to morality at all, by means of an argument developed according to a single principle. Two such heterogeneous principles as nature and freedom can only furnish two different kinds of proof; and the attempt to derive one from the other is found unavailing as regards that which is to be proved. If the physico-teleological ground of proof sufficed for the proof which is sought, it would be very satisfactory for the speculative Reason; for it would furnish the hope of founding a Theosophy (for so we must call the theoretical cognition of the divine nature and its existence which would suffice at once for the explanation of the constitution of the world and for the determination of moral laws). In the same way if Psychology enabled us to arrive at a cognition of the immortality of the soul it would make Pneumatology possible, which would be just as welcome to the speculative Reason. But neither, agreeable as they would be to the arrogance of our curiosity, would satisfy the wish of Reason in respect of a theory which must be based on a cognition of the nature of things. Whether the first, as Theology, and the second, as Anthropology, when founded on the moral principle, i.e. the principle of freedom, and consequently in accordance with the practical use [of Reason] do not better fulfil their objective final design, is another question which we need not here pursue. The physico-teleological ground of proof does not reach to Theology, because it does not and cannot give any determinate concept, sufficient for this design, of the original Being; but we must derive this from quite another quarter, or must supply its lacuna by an arbitrary addition. You infer, from the great purposiveness of natural forms and their relations, a world-cause endowed with Understanding; but what is the degree of this Understanding? Without doubt you cannot assume that it is the highest possible Understanding; because for that it would be requisite that you should see that a greater Understanding than that of which you perceive proofs in the world, is not thinkable; and this would be to ascribe Omniscience to yourself.1 In the same way, if you infer from the magnitude of the world the very great might of its Author, you must be content with this having only a comparative significance for your faculty of comprehension; for since you do not know all that is possible, so as to compare it with the magnitude of the world as far as you know it, you cannot infer the Almightiness of its Author from so small a standard, and so on. Now you arrive in this way at no definite concept of an original Being available for a Theology; for this can only be found in the concept of the totality of perfections compatible with intelligence, and you cannot help yourself to this by merely empirical data. But without such a definite concept you cannot infer a unique intelligent original Being; you can only assume it (with whatever motive).— Now it may certainly be conceded that you should arbitrarily add (for Reason has nothing fundamental to say to the contrary): Where so much perfection is found, we may well assume that all perfection is united in a unique Cause of the world, because Reason succeeds better both theoretically and practically with a principle thus definite. But then you cannot regard this concept of the original Being as proved by you, for you have only assumed it on behalf of a better employment of Reason. Hence all lamentation or impotent anger on account of the alleged mischief of rendering doubtful the coherency of your chain of reasoning, is vain pretentiousness, which would fain have us believe that the doubt here freely expressed as to your argument is a doubting of sacred truth, in order that under this cover the shallowness of your argument may pass unnoticed. Moral Teleology, on the other hand, which is not less firmly based than physical,—which, indeed, rather deserves the preference because it rests a priori on principles inseparable from our Reason—leads to that which is requisite for the possibility of a Theology, viz. to a determinate concept of the supreme Cause, as Cause of the world according to moral laws, and, consequently, to the concept of such a cause as satisfies our moral final purpose. For this are required, as natural properties belonging to it, nothing less than Omniscience, Omnipotence, Omnipresence, and the like, which must be thought as bound up with the moral final purpose which is infinite and thus as adequate to it. Hence moral Teleology alone can furnish the concept of a unique Author of the world, which is available for a Theology. In this way Theology leads immediately to Religion, i.e. the recognition of our duties as divine commands1 ; because it is only the recognition of our duty and of the final purpose enjoined upon us by Reason which brings out with definiteness the concept of God. This concept, therefore, is inseparable in its origin from obligation to that Being. On the other hand, even if the concept of the original Being could be also found determinately by the merely theoretical path (viz. the concept of it as mere Cause of nature), it would afterwards be very difficult—perhaps impossible without arbitrary interpolation [of elements]—to ascribe to this Being by well-grounded proofs a causality in accordance with moral laws; and yet without this that quasi-theological concept could furnish no foundation for religion. Even if a religion could be established by this theoretical path, it would actually, as regards sentiment (wherein its essence lies) be different from that in which the concept of God and the (practical) conviction of His Being originate from the fundamental Ideas of morality. For if we must suppose the Omnipotence, Omniscience, etc., of an Author of the world as concepts given to us from another quarter, in order afterwards only to apply our concepts of duties to our relation to Him, then these latter concepts must bear very markedly the appearance of compulsion and forced submission. If, instead of this, the respect for the moral law, quite freely, in virtue of the precept of our own Reason, represents to us the final purpose of our destination, we admit among our moral views a Cause harmonising with this and with its accomplishment, with the sincerest reverence, which is quite distinct from pathological fear; and we willingly submit ourselves thereto.1 If it be asked why it is incumbent upon us to have any Theology at all, it appears clear that it is not needed for the extension or correction of our cognition of nature or in general for any theory, but simply in a subjective point of view for Religion, i.e. the practical or moral use of our Reason. If it is found that the only argument which leads to a definite concept of the object of Theology is itself moral, it is not only not strange, but we miss nothing in respect of its final purpose as regards the sufficiency of belief from this ground of proof, provided that it be admitted that such an argument only establishes the Being of God sufficiently for our moral destination, i.e. in a practical point of view, and that here speculation neither shows its strength in any way, nor extends by means of it the sphere of its domain. Our surprise and the alleged contradiction between the possibility of a Theology asserted here and that which the Critique of speculative Reason said of the Categories—viz. that they can only produce knowledge when applied to objects of sense, but in no way when applied to the supersensible—vanish, if we see that they are here used for a cognition of God not in a theoretical point of view (in accordance with what His own nature, inscrutable to us, may be) but simply in a practical.— In order then at this opportunity to make an end of the misinterpretation of that very necessary doctrine of the Critique, which, to the chagrin of the blind dogmatist, refers Reason to its bounds, I add here the following elucidation. If I ascribe to a body motive force and thus think it by means of the category of causality, then I at the same time cognise it by that [category]; i.e. I determine the concept of it, as of an Object in general, by means of what belongs to it by itself (as the condition of the possibility of that relation) as an object of sense. If the motive force ascribed to it is repulsive, then there belongs to it (although I do not place near it any other body upon which it may exert force) a place in space, and moreover extension, i.e. space in itself, besides the filling up of this by means of the repulsive forces of its parts. In addition there is the law of this filling up (that the ground of the repulsion of the parts must decrease in the same proportion as the extension of the body increases, and as the space, which it fills with the same parts by means of this force, is augmented).— On the contrary, if I think a supersensible Being as the first mover, and thus by the category of causality as regards its determination of the world (motion of matter), I must not think it as existing in any place in space nor as extended; I must not even think it as existing in time or simultaneously with other beings. Hence I have no determinations whatever, which could make intelligible to me the condition of the possibility of motion by means of this Being as its ground. Consequently, I do not in the very least cognise it by means of the predicate of Cause (as first mover), for itself; but I have only the representation of a something containing the ground of the motions in the world; and the relation of the latter to it as their cause, since it does not besides furnish me with anything belonging to the constitution of the thing which is cause, leaves its concept quite empty. The reason of this is, that by predicates which only find their Object in the world of sense I can indeed proceed to the being of something which must contain their ground, but not to the determination of its concept as a supersensible being, which excludes all these predicates. By the category of causality, then, if I determine it by the concept of a first mover, I do not in the very least cognise what God is. Perhaps, however, I shall have better success if I start from the order of the world, not merely to think its causality as that of a supreme Understanding, but to cognise it by means of this determination of the said concept; because here the troublesome condition of space and of extension disappears.— At all events the great purposiveness in the world compels us to think a supreme cause of it, and to think its causality as that of an Understanding; but we are not therefore entitled to ascribe this to it. (E.g. we think of the eternity of God as presence in all time, because we can form no other concept of mere being as a quantum, i.e. as duration; or we think of the divine Omnipresence as presence in all places in order to make comprehensible to ourselves His immediate presence in things which are external to one another; without daring to ascribe to God any of these determinations, as something cognised in Him.) If I determine the causality of a man, in respect of certain products which are only explicable by designed purposiveness, by thinking it as that of Understanding, I need not stop here, but I can ascribe to him this predicate as a well-known property and cognise him accordingly. For I know that intuitions are given to the senses of men and are brought by the Understanding under a concept and thus under a rule; that this concept only contains the common characteristic (with omission of the particular ones) and is thus discursive; and that the rules for bringing given representations under a consciousness in general are given by Understanding before those intuitions, etc. I therefore ascribe this property to man as a property by means of which I cognise him. However, if I wish to think a supersensible Being (God) as an intelligence, this is not only permissible in a certain aspect of my employment of Reason—it is unavoidable; but to ascribe to Him Understanding and to flatter ourselves that we can cognise Him by means of it as a property of His, is in no way permissible. For I must omit all those conditions under which alone I know an Understanding, and thus the predicate which only serves for determining man cannot be applied at all to a supersensible Object; and therefore by a causality thus determined, I cannot cognise what God is. And so it is with all Categories, which can have no significance for cognition in a theoretical aspect, if they are not applied to objects of possible experience.— However, according to the analogy of an Understanding I can in a certain other aspect think a supersensible being, without at the same time meaning thereby to cognise it theoretically; viz. if this determination of its causality concerns an effect in the world, which contains a design morally necessary but unattainable by a sensible being. For then a cognition of God and of His Being (Theology) is possible by means of properties and determinations of His causality merely thought in Him according to analogy, which has all requisite reality in a practical reference though only in respect of this (as moral).— An Ethical Theology is therefore possible; for though morality can subsist without theology as regards its rule, it cannot do so as regards the final design which this proposes, unless Reason in respect of it is to be renounced. But a Theological Ethic (of pure Reason) is impossible; for laws which Reason itself does not give and whose observance it does not bring about as a pure practical faculty, cannot be moral. In the same way a Theological Physic would be a nonentity, for it would propose no laws of nature but ordinances of a Highest Will; while on the other hand a physical (properly speaking a physico-teleological) Theology can serve at least as a propaedeutic to Theology proper, by giving occasion for the Idea of a final purpose which nature cannot present by the observation of natural purposes of which it offers abundant material. It thus makes felt the need of a Theology which shall determine the concept of God adequately for the highest practical use of Reason, but it cannot develop this and base it satisfactorily on its proofs. the end Printed by R. & R. Clark, Limited,Edinburgh. [1 ][This illustration is also given in the Logic (p. 57); where the three modi of belief, Opinion, Faith, and Knowledge, are distinguished from each other. Cf. Critique of Pure Reason, Methodology, c. ii. § 3 .] [2 ][The speculations of Swedenborg seem to have always had a strange fascination for Kant. He says of two reported cases of Swedenborg's clairvoyance that he knows not how to disprove them (Rosenkranz vii. 5); but in his Anthropology§§ 35, 37 , he attacks Swedenborgianism as folly. So in an early essay, Dreams of a Visionary explained by Dreams of Metaphysics, he avows his scepticism as to the value of the information which "psychical research" can supply about the spirit-world, though he is careful not to commit himself to any dogmatic statement on the subject of ghosts. In the Critique of Pure Reason (when discussing the Postulates of Empirical Thought) he gives, as an instance of a concept inconsistent with the canons of possibility, "a power of being in a community of thought with other men, however distant from us."] [1 ][Cf. supra, p. 229.] [2 ]I here extend, correctly as it seems to me, the concept of a thing of fact beyond the usual signification of this word. For it is not needful, not even feasible, to limit this expression merely to actual experience, if we are talking of the relation of things to our cognitive faculties; for an experience merely possible is quite sufficient in order that we may speak of them merely as objects of a definite kind of cognition. [1 ][Cf. Introduction to Logic, p. 59 note.] [2 ][Second Edition.] [3 ]Things of faith are not therefore articles of faith; if we understand by the latter things of faith to the confession of which (internal or external) we can be bound. Natural theology contains nothing like this. For since they, as things of faith (like things of fact) cannot be based on theoretical proofs, [they are accepted by] a belief which is free and which only as such is compatible with the morality of the subject. [1 ]The final purpose which the moral law enjoins upon us to further, is not the ground of duty; since this lies in the moral law, which, as formal practical principle, leads categorically, independently of the Objects of the faculty of desire (the material of the will) and consequently of any purpose whatever. This formal characteristic of my actions (their subordination under the principle of universal validity), wherein alone consists their inner moral worth, is quite in our power; and I can quite well abstract from the possibility or the unattainableness of purposes which I am obliged to promote in conformity with that law (because in them consists only the external worth of my actions) as something which is never completely in my power, in order only to look to that which is of my doing. But then the design of promoting the final purpose of all rational beings (happiness so far as it is possible for it to be accordant with duty) is even yet prescribed by the law of duty. The speculative Reason, however, does not see at all the attainableness of this (neither on the side of our own physical faculty nor on that of the co-operation of nature). It must rather, so far as we can judge in a rational way, hold the derivation, by the aid of such causes, of such a consequence of our good conduct from mere nature (internal and external) without God and immortality, to be an ungrounded and vain, though well-meant, expectation; and if it could have complete certainty of this judgement, it would regard the moral law itself as the mere deception of our Reason in a practical aspect. But since the speculative Reason fully convinces itself that the latter can never take place, but that on the other hand those Ideas whose object lies outside nature can be thought without contradiction, it must for its own practical law and the problem prescribed thereby, and therefore in a moral aspect, recognise those Ideas as real in order not to come into contradiction with itself. [2 ]It is a trust in the promise of the moral law; [not however such as is contained in it, but such as I put into it and that on morally adequate grounds.3 ] For a final purpose cannot be commanded by any law of Reason without this latter at the same time promising, however uncertainly, its attainableness; and thus justifying our belief in the special conditions under which alone our Reason can think it as attainable. The word fides expresses this; and it can only appear doubtful, how this expression and this particular Idea came into moral philosophy, since it first was introduced with Christianity, and the adoption of it perhaps might seem to be only a flattering imitation of Christian terminology. But this is not the only case in which this wonderful religion with its great simplicity of statement has enriched philosophy with far more definite and purer concepts of morality, than it had been able to furnish before; but which, once they are there, are freely assented to by Reason and are assumed as concepts to which it could well have come of itself and which it could and should have introduced. [1 ][Cf. Introd. to Logic, ix. p. 60, "That man is morally unbelieving who does not accept that which though impossible to know is morally necessary to suppose."] [1 ][First Edition.] [1 ][In the Critique of Pure Reason, Dialectic, bk. II. c. iii. §§ 4, 5 .] [1 ][H. S. Reimarus (1694 - 1768), the author of the famous Wolfenbüttel Fragments, published after the death of Reimarus by Lessing. The book alluded to by Kant is probably the Abhandlungen von den vornehmsten Wahrheiten der natürlichen Religion (1754), which had great popularity in its day.] [1 ][These arguments are advanced by Hume, Inquiry,§ vii. Cf. also Pure Reason, Dialectic, bk. II. c. iii. § 6 , and Practical Reason, Dialectic, c. ii. § vii. ] [1 ][Cf. Practical Reason, Dialectic, c. ii. § v. ] [1 ]The admiration for beauty, and also the emotion aroused by the manifold purposes of nature, which a reflective mind is able to feel even prior to a clear representation of a rational Author of the world, have something in themselves like religious feeling. They seem in the first place by a method of judging analogous to moral to produce an effect upon the moral feeling (gratitude to, and veneration for, the unknown cause); and thus by exciting moral Ideas to produce an effect upon the mind, when they inspire that admiration which is bound up with far more interest than mere theoretical observation can bring about. [2 ]It is a trust in the promise of the moral law; [not however such as is contained in it, but such as I put into it and that on morally adequate grounds.3 ] For a final purpose cannot be commanded by any law of Reason without this latter at the same time promising, however uncertainly, its attainableness; and thus justifying our belief in the special conditions under which alone our Reason can think it as attainable. The word fides expresses this; and it can only appear doubtful, how this expression and this particular Idea came into moral philosophy, since it first was introduced with Christianity, and the adoption of it perhaps might seem to be only a flattering imitation of Christian terminology. But this is not the only case in which this wonderful religion with its great simplicity of statement has enriched philosophy with far more definite and purer concepts of morality, than it had been able to furnish before; but which, once they are there, are freely assented to by Reason and are assumed as concepts to which it could well have come of itself and which it could and should have introduced. [3][Second Edition.] |


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giveaway | The Little Things by Sarah Marie
29 comments:
I would love to surprise my husband with the cobalt blue denin guitar strap. After 7 long years of back and forth, on and off, he moved to Chicago from Dublin, Ireland in Jully and married me in September.. leaving everything behind. I surprised him and had his guitar shipped over... but his strap broke shortly after it arrived. He won't buy a new one as he said it's only a want and not a need as currently we are a single income household. email@example.com
ReplyDelete- AnonymousMarch 19, 2013 at 10:16 AM
I also personally know Sarah, and absolutely adore her straps. I would be overjoyed to win any of her beautiful creations!
www.etsy.com/shop/ElementalEnchantress - AnonymousMarch 19, 2013 at 3:02 PM
I would love to win the Black, Red & Yellow Woven Jacquard Camera Strap with brown striped leather ends for my boyfriend!
I <3 Sarah Marie!
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subset: commoncrawl


text:
- Kris, hope I got your question. Basically, as you said gzip is able to reduce drastically redundant words (in JSON case, every collection repeated key) ThisMay 27, 2009View SourceKris, hope I got your question.
Basically, as you said gzip is able to reduce drastically redundant words (in JSON case, every collection repeated key)
This simply means that while JSON vs JSON.hpack difference could be up to 80% less characters for the hpack best option, gzipped JSON.hpack against gzipped JSON will be not that consistent at all (0.85~0.15:1.0) so in this case we have different benefits:
1. JSON.hpack could make runtime gzip usage a plus, rather than a must
2. JSON.hpack make faster, and in some case "just possible" Client TO Server interaction over homogeneous collection. While gzip is a common practice on the server, in the client side we have almost nothing, except the in-core request inflate/gunzip. In previous posted example, my host does not support more than 50Kb of posted data. This means that is not possible to send back in JSON format the retrieved, and eventually elaborated, big result set, while as soon as the test uses JSON.hpack, the client can quickly send back everything in a shot ( rather than a call for each updated row/field, can you see my point? )
3. except for Internet Explorer 8, where JSON.parse/stringify are native, JSON.hpack make the entire "create JSON, send, receive and convert to native" faster in every other browser. The reason is simply, Big D did a great job with json2.js but more big is the object or more long is the string, more time it will take to convert, or convert back. You can simply tests results with FireFox2, 3, Opera, Safari beta, or Chrome.
Accordingly, JSON.hpack best environment is in the client side, where it could significally make the difference but since its JSON.hunpack method is "that simple", there is no reason to do not have at least that one on the whatever server side language, in order to be able to retrieve JSON.hpack data. As summary, potentially faster in the server (with cached results and no gzip runtime compression), always preferable in the client side (still performances over thousands of objects plus "one/shot" client to server possibility reducing delay up to 80%).
Did I reply to your concerns? Regards.
--- In firstname.lastname@example.com, Kris Zyp <kriszyp@...> wrote:
> What level of difference is there between raw database result set name
> value paired that has been gzipped and hunpack'ed data that has been
> gzipped? I know that gzipping also finds redundancies and reduces them,
> so I am curious how well this works if you are compressing all your data
> with gzip already. Anyway, good work.
> Thanks,
> Kris
> Andrea Giammarchi wrote:
> >
> >
> > (it was a direct message, I have copied and pasted here as well)
> > Good afternoon Mr Douglas Crockford,
> > I wonder if you have seen already my latest JSON related project, called
> > JSON.hpack,
> > an Homogeneous Collection Packer.
> >
> > As summary, hpack transform a JSON list of objects, usually a database
> > resultSet
> > [{name:value},{name:value},{name:value}]
> > into an array only collection with columns info in the special index 0
> >
> > [[name],[value],[value],[value]]
> >
> > With 4 different compression levels, it is able to cut down number of
> > characters from 75Kb to 9Kb ( no gzip ) and to make big client side
> > elaborated resultSets send via Ajax possible without having gzip/deflate
> > compression on client side. The JSON.hunpack method is extremely fast and
> > compatible with every chosed compression level.
> >
> > I hope it will find a place into json.org and I'd love to read a comment
> > about it as soon as you have some free minute (... even if I know it is
> > something hard to find in IT).
> >
> > Blog Entry:
> >
> http://webreflection.blogspot.com/2009/05/re-introduction-to-jsonhpack.html
> >
> > Github Project:
> > http://github.com/WebReflection/json.hpack/tree/master
> >
> > Here is a live demo page:
> > http://www.3site.eu/examples/json.hpack/test/
> >
> > Best Regards,
> > Andrea Giammarchi
> >
> > [Non-text portions of this message have been removed]
> >
> >
> - On Fri, May 29, 2009 at 3:29 AM, email@example.com ... I think so (didn t read in detail) -- and if there are questions, it s easy to contact you and suggestMay 29, 2009View SourceOn Fri, May 29, 2009 at 3:29 AM, an_red@...
<andrea.giammarchi@...> wrote:> Is something like this enough?
I think so (didn't read in detail) -- and if there are questions, it's
> http://wiki.github.com/WebReflection/json.hpack/specs-details
easy to contact you and suggest clarifications.
-+ Tatu +-


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TheOptimizationIdiot - 12:11 pm on Feb 18, 2013 (gmt 0)
Hey there seo company chennai,
Looks like we both just joined. I've been readin here for a long time though and one day when I was surfin around I found a bunch of what looked like useful site security stuff in the php library [webmasterworld.com...] idk if it'll help or not but I thought it might give you a place to start.
Maybe if it doesn't help you someone else can use it? idk


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About— Contact— Links—
September 23rd 2012
9 notes |#
Through the fog…back to Santa Cruz.
Posted at 11:40pm and tagged with: full width, ninja zx6r, california, highway 1, motorcycle,.
March 19th 2012
5 notes |#
#SDSR lead-up.
Posted at 11:45am and tagged with: san dimas stage race, competitive cyclist racing team, cycling, bike racing, california, san dimas, redlands, pinarello, gita, giordana, cycleops, chad beyer, tommy nankervis, ivan dominguez,.


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i wanna go to heaven D:
dont deny me. D:
I just keep reblogging this . I LOVE YOU JESUS <3 !
omfg these gifs.
I posted this for those of you who think i'm judging you or something I just wanted to see how many notes it would get so no hate ! I LOVE JESUS !
August 2011
18 posts
If you believe in Jesus Christ Reblog this. DON'T IGNORE THIS. The bible says if you deny Him, he will deny you in front of His father in the gates of heaven. This is the simplest test.
The awkward moment when someone starts singing a song you were just singing in your head.
6 Types of Love
a passionate physical and emotional love based on aesthetic enjoyment; stereotype of romantic loveLudus
a love that is played as a game or sport; conquest; may have multiple partners at onceStorge
an affectionate love that slowly develops from friendship, based on similarityPragma
love that is driven by the head, not the heartMania
obsessive love; experience great emotional highs and lows; very possessive and often jealous loversAgape
selfless altruistic love; spiritual;


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Book Description:Isuzu loves snooping through Shigure's life, especially when she's totally convinced that he is hiding something. But when Tohru finds a passed-out Isuzu in the house, she tries to drag Isuzu to the hospital. Meanwhile, Yuki goes to the ASB council room only to find it trashed again! But as the secrets of who vandalized the room come out of the closet, Yuki accidentally gets locked in one. Who will be the one to help her get out? The answer is right inside this next volume of the super-popular Fruits Basket, the world's most popular shojo manga!
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we've got signatures, help us get to 3,000 by January 1, 2014
There will be four performing bears at the circus doing many things from walking around mussled and restrained wearing clothes, performing tricks and worst of all doing tight rope walking. This is the first time in 20 years the show will be getting done. These bears are dragged around and forced to perform to crowds paying £30 a ticked to see beautiful animals being abused at the hands of man in the name of greed, people will take their children and by doing so will show the children that its ok to abuse animals for your own pleasure, is this right ?. Should we allow this to happen ?... This is 2013 not 1813. Its time to protect and respect these amazing animals not abuse them for money... These bears are FORCED to do a 3 years training programe to perform to and for so called human beings, Tight rope walking with no safety nets the show runs for 2 hours a night for 2 weeks, 7 days a week. Does the bear have an option in what it does, NO. Is this how treat animals ?, is this what we want in our world ? NO. Will you take a stand and sign, share and pass this on, I hope so. We ask the owners of the circus and the Russian government to make sure that these bears are released to an animal sanctuary so they can live in peace and be happy, be safe and to be loved and respected. Its love over due and this barbaric treatment of animals has to stop, they are not there for our entertainment... Here is the sites, please feel free to contact the circus and tell them that this has to stop, also the information to the ECA, feel free to mail them and contact and let them know what you think of these disgusting acts... http://circus.spb.ru/en/contacts/ --- http://www.europeancircus.info/ECA/ --- In the weeks on the run up to an even on the the bears is chained and dragged around the streets in order to try and boost ticket sales, to see the photos please follow this link -- http://www.dailymail.co.uk/news/article-2273336/Dressed-basket-umbrella-Cruel-photos-shows-circus-bears-forced-perform-Russian-travelling-troupe.html#axzz2Jy1MPMMU -- These animals are lonely, ill treated and what they are made to do is abuse, pure and simple. There is no excuse for it, there is NO need for it and it needs to be stopped and banned NO animals deserve to be worked like this. Some bears have been known to kill their trainers and I think if I was treated like this I will kill as well, there is no need for this, this is NOT fun, this is NOT entertainment, this IS cruel, disgusting and barbaric and needs to stop now. I ask you to send this world wide, post it everywhere you can, mail it, tweet it, post on Facebook but most of all, SIGN and get the word out. I thank you all for your help and for signing. Keep up the good work and fight the good fight. With respect always, James Howie... C.O.P.E - Carers Of Planet Earth...
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2545 results for "in n out"
Marcell Ozuna's clutch plays lead Marlins past Giants
Marlins 6, Giants 3
Recap | Box Score | Conversation | June 21, 2013 -
Ryu rewards Dodgers' patience
Mark SaxonLOS ANGELES - First, there was the picture that circulated on the Internet of Hyun-Jin Ryu at In-N-Out Burger with a platter of three hamburgers in front of him and one in his hand. Then, he got to Arizona and couldn't keep up with the other Los Ange...
Blog | May 28, 2013 -
BLVD's Billy Davenport shows that having a full-time job and ripp...
Andrew CannonBLVD's Billy Davenport shows that you can still rip while having a full-time job
Story | Conversation | November 06, 2012 -
BLVD's Billy Davenport shows the having a full-time job and rippi...
BLVD's Billy Davenport shows the having a full-time job and ripping can go hand in hand
Photo Gallery | Conversation | November 06, 2012 -
Feeding athletes after game not a violation
Darren RovellAfter Oregon State beat UCLA on Saturday night, Beavers coach Mike Riley tweeted that he was getting what he promised: 200 double-doubles with fries from In-N-Out Burger. Many people tweeted at me that this has to be an NCAA violation. Well, it...
Blog | September 24, 2012 -
Shay Selby, No. 2 Duke easily advance to Fresno Regional final
Shay Selby took charge in the second half to finish with 18 points and seven assists, leading Duke to a 74-47 victory over St. John's on Saturday night in the Fresno Regional semifinals.
Recap | Box Score | Conversation | March 24, 2012 -
Video blog: It's time for In-N-Out burgers
Chelsea GrayOne benefit to making the cross-country trip to Fresno, Calif., for regional competition in the NCAA women's tournament? A trip to In-N-Out. Duke sophomore guard Chelsea Gray, who's from the west side, takes some of her teammates on their first tr...
Blog | March 23, 2012 -
The Scott Van Pelt Show on ESPN Radio: #SVPbestburgers
Scott Van Pelt loves In-N-Out Burger and can't believe there isn't one on the East Coast. What is your favorite burger chain? Listen Tweet #SVPbestburgers, email us at email@example.com or sound off in the comments section below....
Blog | Conversation | March 23, 2012 -
Get Familiar: Alec Morris
Jon MahoneyAlec Morris was enjoying a meal with his buddies this spring at In-N-Out Burger when an unfamiliar number popped up on his cell. Morris decided to pick it up anyway and he's glad he did - it was Wake Forest calling to offer him a football scholarship...
Blog | October 03, 2011 -
L.A.'s other In-N-Out: Broxton as closer?
Christina KahrlThe Dodgers haven't had somebody notch three straight 20-save seasons since Eric Gagne's pumped-up performance deflated after 2004. Heck, if you really want to play trivia, nobody has managed to give the Dodgers two 30-save seasons since that fateful...
Blog | April 26, 2011 -
Silva shouldn't feel slighted
Jon GreenbergGLENDALE, Ariz. -- There is a joke somewhere about the Chicago Cubs "eating" Carlos Silva's contract, but I'm not the guy to make it. After all, my Friday night was centered around a trip to In-N-Out Burger. But it's safe to say the Cubs will b...
Blog | March 26, 2011 -
Jon Greenberg: Carlos Silva says he didn't get a fair shot, but h...
Jon GreenbergThis spring, it was clear Carlos Silva's salary was a sunk cost for the Cubs.
Story | Conversation | March 26, 2011 -
Video results for "in n out"
Chelsea Gray Blog: Burger Break
March 23, 2012 -
WolverineNation: Week in Review
November 14, 2012 -
Logan Ratlege swings at Area Code
November 03, 2010
Tim Tebow Rules! (According to the NCAA)
Kevin C. Cox/Getty Images Now that Tim Tebow's college career at Florida has ended, the NCAA's Football Rules Committee is proposing a ban of all words, logos, numbers, or other symbols on players' eye black beginning next season. The rule will n...
Blog | February 14, 2010 -
The NBA: Where Incentives Happen
Photo: Andrew D. Bernstein/NBAE via Getty Images The Lakers may need to get Jackson a gold embossed clipboard if they want him back for another season. The Lakers are in the midst of three-year contract extensions with superstars Pau Gasol and Ko...
Blog | December 21, 2009 -
Hello, College Basketball Nation
Diamond LeungFull disclosure: It's entirely possible I have West Coast bias. Most recently, I covered Mannywood and the Los Angeles Dodgers as a baseball beat writer. My idea of the perfect double-double is one from In-N-Out Burger. Oh, and I can see the Golde...
Blog | December 21, 2009 -
Why pick between college football and the NFL? Have your burger a...
Dave DameshekWhy pick between college football and the NFL? Have your burger and eat it, too.
Story | Conversation | September 16, 2009


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- Don't worry.You really are part of here, really. Always have been, always will be. It all starts here, it all ends here. This is your place. It's the knot. It's tied to everything.
- Everything?
- Everything. Things you lost. Things you're gonna lose. Everything. Here's where it all ties together.


text:
In case you missed it, between now and the trading deadline there are plenty of games to be played. Here's what is on deck for the coming weeks.
C's galvanized by trade talks - Framingham, MA - The MetroWest Daily News
The Celtics host the Rockets tonight at TD Garden in a battle of seventh-place teams in their respective conferences going into last night's action. Boston then heads to Philadelphia for an Atlantic Division showdown tomorrow before coming back to Boston for a game against Portland on Friday. Then the Celtics embark on one of the most daunting road trips in franchise history with eight games in 13 days, including four on the West Coast, before they return home on March 25 against the Wizards.
That game against the Sixers could be big since the Celtics currently trail them by just 1.5 games for the Atlantic lead. If the C's can overtake them and hold on to the Atlantic, they would jump from the back of the pack to the 4th seed in the playoffs. But there's a long way to go between now and then. Let's see if this winning streak can continue.
Oh yeah, and the Los Angeles back to back is sure to be interesting to say the least.


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Sometimes a week of training starts out great, then the temperatures drop and are wonderfully mild -- and then training inexplicably becomes awful. This was one of those weeks.
Mayo: 29 of 40 planned miles. Great start to the week, bookended by a miserable weekend. Legs fought with me all run long on Sunday, never opened up. Frustrating, but it happens. Next week: 7/5/7/18/5. May cut back a bit on the long run, as I've struggled as of late with my long runs. Either way, I'll be logging more next week than I did this week.


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Beta Carotene is converted into Vitamin A in the body. It performs antioxidant functions which regular Vitamin A does not. Beta Carotene and Vitamin A are essential for the maintenance of healthy epithelial tissue, which is found in the eyes, skin, respiratory system, GI, urinary and urinary tracts.
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Serving Size: 1 Softgel | ||
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Beta-Carotene (as pro-Vitamin A 15 mg) | 25,000 IU | 500% |


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34th Annual Exploratorium Awards Dinner, Honoree Panel Discussion (Video)
[Watch Video] Get the Flash Player to see this program.
Date: May 25, 2011
Running Time: 00:43:00
Intuit Founder Scott Cook, NOAA Administrator Jane Lubchenco, Former Los Angeles Unified School District Superintendent Ramon Cortines, and Retired Congressman Vernon Ehlers join KQED's Dave Iverson for a lively conversation on the topic of Science for Decision Making. This discussion was recorded at the Exploratorium's 34th Annual Awards Dinner on ... More »
This collection of individual programs tells a wide range of stories, reflecting the diverse interests of the Exploratorium community.
00:00:30 | Silage Beach (Video) 9/4/2013 Are the stripes spinning . . . or are you? Exploratorium exhibit "Silage Beach," by Artist-in ... |
00:00:30 | 3-D Live (Video) 7/11/2013 Two different views–one for each eye–create a 3-D image. Like your own two ... |
00:03:20 | Exploratorium Opening at Pier 15: Emergence (Video) 5/22/2013 As part of the festivities in honor of the Exploratorium's opening at Pier 15, Obscura Digit ... |
00:03:06 | Exploratorium: Changing the Way the World Learns (Video) 4/17/2013 Since 1969, the Exploratorium has set the standard for hands-on, inquiry-based education. ... |
00:01:58 | The Exploratorium Shop (Video) 2/6/2013 Exhibit Developer Jessica Strick gives us the run-down on how the Exploratorium's ... |
00:28:54 | Fathom: Self-Assembling Music (Video) 2/25/2014 Sound artists Shane A. Myrbeck and Emily Shisko elaborate on their thought process behind their ... |
00:05:00 | Science of Cocktails 2014 Event with Zane Lamprey (Video) 2/13/2014 Science of Cocktails at the Exploratorium celebrates the artistry of master mixology shaken w ... |
00:01:05 | Science of Cocktails 2014 Event (Video) 2/4/2014 Science of Cocktails at the Exploratorium celebrates the artistry of master mixology shaken wit ... |
00:00:16 | Colored Shadows (Video) 1/30/2014 Not all shadows are black. Red, green, and blue lights shine on this wall, combining to make ... |
00:14:00 | Full Spectrum Science: Interference and Beats (Webcast) 1/14/2014 How can a bugle make so many notes even though it has no valves? We'll find out about how wa ... |


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WITH VIDEO: Their journey begins thousands of kilometres from Montreal, on fair-trade butterfly farms in Costa Rica, the Philippines and Tanzania.
Their journey begins thousands of kilometres from Montreal, on fair-trade butterfly farms in Costa Rica, the Philippines and Tanzania. Packed in Styrofoam boxes, covered with a protective layer of cotton, tiny butterfly chrysalises have been arriving at Pierre Elliott Trudeau International Airport for weeks in preparation for the Butterflies Go Free exhibit at Montreal's Botanical Garden, which opened Thursday.
Nelson Mandela was honoured at a memorial service Jan. 26 at the Church of St. James the Apostle. The South African anti-apartheid champion, politician and former president of South Africa died in December.
It's been 25 years since the landmark ruling by the Supreme Court of Canada in the case of Ford vs. Quebec.
Cutting edge cafés are sprouting across the city, serving artisanal brews with near-obsessive attention to detail
The Extraordinary Journeys Africa touring company is offering a sale of 25 per cent to 30 per cent off on some of its trips now through November.
The latest on-court injury drama at Wimbledon from Rafael Nadal, the heel/ankle issue that required him to take a medical timeout just before the first-set tiebreaker against Juan Martin del Potro Monday night, turns out to have been nothing major.
Nine women have been rigorously training for a trek up Kilimanjaro while raising funds for a good cause
What if the secret to happiness was right in front of your face all this time but you failed to see it? You travelled, spent tonnes of money, and worked like a dog, lost sleep, wealth and health, then envied others who seemed happier and richer than you. But there it was all this time.


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Happy Social Media Day 2011!
Happy Social Media Day 2011! What are you going to do to connect with people that use social media in your community? Watch this short video by Mashable CEO Pete Cashmore tas he talks about Mashable's Social Media Day 2011. No matter where you are, be sure to use the #SMDay hashtag on Twitter and […]
Google Goes Social?
So do you think we need another social network? Well, Google has announced on Tuesday that they will now be in the game. Watch out Facebook! =) Here is a brief video on what to expect from the new social network. Google says "We've been working on some new stuff to make sharing on the […]
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Why Your Brand Should Avoid Facebook
I wanted to share 4 points on why your brand may not be a good fit on Facebook. Just because Facebook has made important upgrades to its platform, doesn't mean it's a place you need to be. Below are a few reasons you shouldn't create a presence on Facebook. Feel free to replace Facebook with […]
Social Media Marketing VS. Traditional Marketing
I was asked recently if Social Media is the same as traditional marketing and I wanted to explain in greater detail the two differences. Social Media Marketing is different from any previous form of marketing, and it is very much the same in a lot of ways too. The way results are achieved is very […]
Improve Engagement on Your Facebook Fanpage
IF you have a Facebook Fan Page, I'm sure you may have wondered what is the best time to post or try to get people to participate by asking questions. I think this study will help you analyze they way you may look at posting on fan page. If you're looking to boost engagement on […]
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text: Ding, Xiaoquan; Jiang, Jifa Positive periodic solutions in delayed Gause-type predator-prey systems. (English) Zbl 1137.34033 J. Math. Anal. Appl. 339, No. 2, 1220-1230 (2008). Based on the continuation theorem of coincidence degree theory, the authors obtain some criteria for the existence of positive periodic solutions in delayed Gause-type predator systems.Reviewer: Yongkun Li (Kunming) MSC:34K13Periodic solutions of functional differential equations92D25Population dynamics (general)34C60Qualitative investigation and simulation of models (ODE)Keywords:time delay; coincidence degree BibTeX Full Text DOI


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I figured a pig's tongue would be rather long, considering the size of the greedy animal, but I was still surprised by the sheer length of it. It prompted me to do the Gene Simmons pose – reckon this pig's tongue beats his anytime. ;)
Well, since pig's tongue is considered offal – it's pretty cheap. I got it for RM 3.90 for the entire muscle. Tongue used to be a common food in England but they use ox tongue instead of our porcine friend. I don't know how to cook it, but I figured I might as well give it a shot and see how it turns out.
I have worked with pig's heart (both sliced in soup and with the entire organ in pasta), pig's tail and even pig's ears (which is quite delicious but missing from my archives due to a catastrophic category mishap). I'm not quite sure what to do with pig's tongue but that's never stopped me before. Heh!
I settled on slicing up the muscle into bite sized pieces after it has been defrosted. Give it a tongue lashing. Discipline it with your knife! It's all muscle so I decided to marinate it first before stewing it.
You will need:
- Pig's tongue
- A sharp knife (seriously)
- Soy sauce (dark and light)
- McCormick's Season-All Salt
- McCormick's Italian Herbs
- Ground black pepper (coarse)
I mixed everything into the sliced pig's tongue and gently massaged the condiments into it. I don't know if it makes a difference, I just felt like doing it. This is left for about 2 hours before the cooking process started.
Stewing pig's tongue is easy – you just need to dump the marinated muscle into a pan and cook it slowly on low heat. Whenever you see the gravy evaporating, just add more soy sauce. I left it for about an hour, turning it over once in a while. You can still see the papillae and taste buds of the pig on the tongue! Amazing!
The finished dish tasted rather good to be honest. It's not as tender as I'll like it to be, but I reckon that can be remedied by smashing it with a hammer (or using meat tenderizer). It has a nice texture to it – it's yielding, but firm. The chewy stewed pig's tongue goes very well with steamed rice.
…and besides, there's just something about introducing another animal's tongue to your own that's very appealing in itself. :)
33 Responses to "Stewed pig's tongue"
I seen it in some pasar malam. smoked pig tongue for about 20 rm. the portion too big so didn't buy. your one look better, not like tongue. :-p
Thanks Amy! :)
I know what you're talking about – it's regularly sold in the pasar malam back in my hometown, usually next to a pig's head. It's a whole smoked pig's head, which is also edible, when chopped up into pieces and cooked kung pow style. :D
Aww gosh!You actually put that into your mouth!!??
You mean the first photo?
Haha! Yes, I actually did…
…after washing it of course. :)
It's just meat when you think about it.
Argh! I would never dared to eat a tongue! The tastebuds just reaffirm my resolution!
I'm quite adventurous when it comes to food – have eaten snakes, rats, worms, etc and some of them are pretty good. :D
Tongue actually tastes great if you prepare it well – I love ox tongue sandwiches. I think that would be easier to eat (and tastier too), check it out if you're interested, a lot places like Plan B in Bangsar has it on the menu.
I guess you can slice off the papillae if you want. :)
No thanks! *shudder* Lol!
Haha! No worries, one man's meat is another man's poison! :D
HB, I cooked pig tongues by braising it in season soy sauce and serve it cold. It great and low cost also. Serve in parties is what guests enjoy it the most. Some time with beef shank also.
Nice! Yeah, now that you mentioned it, I bet it'll still taste delicious when it's cold. :)
A cold appetizer of pig's tongue sounds great!
it'll taste better if you braise it in masterstock!
Oh ya, I haven't experiemented with your awesome masterstock yet! :)
Thanks for that Michelle, I'll try it out! :D
I used to love the char siew ones that they sell at the roadside cocktail stalls…but after looking at your post, I think I've changed my mind. LOL!!!
Wow, there's char siew pig's tongue in Sibu?
I've never seen it, but I've seen the ones they sell in pasar malam – are those the same one? I guess it is since they sell whole pig's head too and it's completely red. :)
Haha! Yup, this is raw pig tongue in all it's glory. You should see the slaughter houses, one of my uncles own one and it's quite off-putting, if you don't have a strong stomach. :D
I've only had pig's tongue in soup, never tried it this method of preparation before. to be honest I miss ox's tongue a lot more tho.
I don't think I've had pig's tongue in soup, but you can easily find smoked pig's tongue in pasar malams in Sibu. :)
Whole pig's head is very popular too (comes without the tongue) – it's chopped up to bits and cooked kung pow style.
Yeah, ox tongue is much better – it's tender and tasty. :D
OMG did u put a raw pigs tongue in your mouth. Please say you didn't!! hahaaha
Heh! Yes, I actually did that, after washing it of course. :)
It's not that bad Mei, it's just raw meat after all…kinda like chewing on the meat platter in shabu shabu restaurant before you dip it in the hot broth.
It's the Gene Simmons (of KISS fame) pose! :D
Pig tongue are the best! :) I have had it a few times especially with Kueh Chap, yummmy! Its damn cheap here in NZ. Btw, before cooking pigs tongue, you should just pour really hot water over it and use a knife to take off the outer layer, that way the muscle would be much much tender and soak up more of the marinade. Just pour hot water over it and then give it a few mins and then peal off the outer layer of the tongue, it would make the muscle a lot softer.. :)-
Yeah, I totally agree, it's awesome in kueh chap! :D
I love kueh chap, it's a feast for anyone who loves pork. I can't find a good one over here though, probably coz I'm used to Sarawak style kueh chap.
Yup, offal is generally cheap in NZ. I used to buy stuff from Countdown (and later Coles when I was in Australia) to add to ramen – lamb's brains for example. :)
Hey, thanks for the cooking tips Angeline! :D
I'll give it a shot!
Dude, you'll need to blanch the tongue in salt water to get rid of the strong offending pork smell. You know, Chinese saying: eat liver , good for liver, eat heart, good for heart, eat tongue, women loves you…
That's an excellant quote bro – the "eat tongue, women loves you" bit. Classic! :)
Okay, but I didn't think there was an offending pork smell in the tongue. Thanks for the tip though, will use it when experimenting with the stronger tasting stuff.
Mm…i wonder how it taste..Looks delicious and QQ
Well, it would have tasted better if it was a bit more tender. :)
It was just a first try – very first time working with pig's tongue.
I'll cook for you if you come over, Hazel…or better, we can cook together! :D
HAHAHAHAHA. . .. blanched in salted water to remove some of the whatcamacallit outer layer. For braising, pls leave the whole tongue in dude. Slice them before eating. . . . . . . . . . . looking at ur ingredient, more like a western marinade with a touch of orient. Try some local kuey chap style of braising. Light and dark soy sauce, anise star, cloves, cinnamon, brown sugar, broth or water – enough to cover that tongue. simmer for an hour or so,half covered for the 1st half, then without the lid for the 2nd half. . .sorry i dont have recipe. . .just from experience DUDE !
Hey, thanks bro! The cooking tips is much appreciated! :)
…but why would salt remove the papillae? I gotta read up on that, it's very interesting that a (relatively) PH neutral condiment would have the capacity to get rid of the stuff. :D
HAHAHA! Yeah, I just used whatever was available in my condiments cabinet – and I have a lot of McCormick's stuff, coz it's very versatile.
I should have used more water – enough to cover the tongue. I know pig's tongue tastes awesome in kueh chap. Cheers mate! :)
not really removing the papillae but somehow it does helps. . . . .
Okay, thanks for the tip bro! :)
yucks! you put that raw pig's tongue at your lips?!! eeee,,,,
Heh! It's not that bad Eiling, after you wash it, it's just meat. :D
I didn't taste anything funny while I did that pose.
I just tasted water from the rinsing. :)
I would have eaten it if i'm not told what it is.. LOL !!
Yup, it's not that bad…
…in fact, you have probably eaten it in kueh chap, Rose! :D
Unless you order it without the innards that is. :)
Wow!!!!!!!!!!!!!!!!!!! That looks descusting!!!!! Grosss!!!!! I did NOT know pig's tongue was so long!!!!! That is weird!!!!!!!!!


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Uh... since when has a gas station attendant asked you to pay him a buck or two for the right directions? If he did, you'd never go back there again, and you'd probably tell his supervisor about it. My biggest issue with this is the alliance with adware firms. Didn't Yahoo get in bed with Gator some time ago? This could be an explosive issue... I have reason to believe, from personal experience, that this goes beyone Yahoo. If Yahoo is dirty some of the other smaller PPC networks (not going to name any names here) are black.
"then when I got there the gas station attendent told me the "right direction" I might be indebted to him for a buck or two. "


text: Researchers from the Universities of Edinburgh, Goettingen, Tuebingen, and Strasbourg have discovered how a natural antibiotic called dermcidin, produced by the skin when humans sweat, is a highly efficient germ-fighting tool. The scientists uncovered the atomic structure of the compound and were then able to determine what makes dermcidin such an efficient weapon against dangerous germs. When the skin is injured by a cut, scratch, or insect sting, antibiotic agents secreted in sweat glands kill the germs. These natural substances, called antimicrobial peptides, are more effective than man-made antibiotics as germs are not able to quickly develop resistance against them. They attack the weak point in the germs, their cell walls, which cannot be changed quickly to resist the attack. Scientists already knew that dermcidin was activated in salty, slightly acidic sweat. This sweat then forms tiny channels perforating germs' cell membranes, which are stabilized by charged zinc particles in sweat. The water and charged particles flow uncontrollably across the membrane, killing harmful bugs. The researchers used a combination of techniques to discover the atomic structure of the molecular channel and found it to be unusually long, permeable, and adaptable, representing a new class of membrane protein. The team found that dermcidin can adapt to widely variable types of membrane. They believe this explains why dermcidin is such an efficient broad-spectrum antibiotic and can fight off bacteria and fungi simultaneously. Dermcidin is active against many well-known organisms such as Mycobacterium tuberculosis and Staphylococcus aureus. The researchers hope that this finding can contribute to developing a new class of antibiotics that can kill some of these dangerous germs. The full report, "Crystal Structure and Functional Mechanism of a Human Antimicrobial Membrane Channel," is published online ahead of print in the journal Proceedings of the National Academy of Sciences of the United States of America (February 20, 2013; doi:10.1073/pnas.1214739110).www.aegis.org


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A warm breeze ruffles the bayou grasses that grow beside the Petite Amite River, pointing pontoons and passersby toward a tropical haven lined with glowing tiki torches. Known as Riverfront Tiki Hut, this getaway teems with the scents of house-made sausages and the sounds of bands from ports near and far. Guests devour slow-smoked pork ribs in an air-conditioned interior filled with long marble bars and exposed rafters, pausing to savor sports highlights on a flat-screen TV. Outside on the deck, bartenders pour shots of rum in an island-style hut as guests drink in views of the dock or line up for rides in the restaurant's bathysphere. On Friday and Saturday evenings, guests can take part in a crayfish boil or grab a bucket of worms to practice for the bar's next catfish rodeo.
Ascension Community Theatre gathers gifted local actors and directors on the stage of the historic Pasqua Theater for acclaimed modern plays. The Pulitzer Prize–winning "Rabbit Hole," directed by renowned Louisiana talent Mattie Olson, tells the tale of a family outlasting a major loss with elements of comedy flickering through the somber subject matter. Nicole Kidman was recently nominated for an Oscar for a film adaptation of the play, and Ascension's staging shares the movie's emotional complexity while swapping in real people for the holograms that take all but a few leading roles in most Hollywood films. Balcony seats unveil the best views in the historic Pasqua Theater.
Onezia indulges lounge lizards with an assortment of premium stogies, top-shelf spirits, and imported beer and wine amid plush leather furniture, plasma TVs, and live music. A custom-made humidor brims with a feast of tobacco logs, including Mike's 1950 Toro ($4.50), Brazilia Samba ($7.50), and Romeo y Julieta Aniversario Churchill ($9), named for Winston Churchill's love of reciting Shakespearean soliloquies. Puffs pair up with tantalizing tastes of Myer's Dark rum ($6), Patron Silver tequila ($8), and myriad scotches, whiskeys, and bourbons, including Crown Royal Special Reserve ($9), Dewar's 12-Year-Old ($8), and Booker's ($11). Talented barkeeps amalgamate the top-shelf brands to elegantly craft lemon-drop martinis ($7) and manhattans ($6–$9), whereas tropically flavored mojitos ($7) accompany traditional warm-weather activities such as snorkeling or capsizing a paper sailboat. Barley-quenching gullets can revel in the bar's collection of imported and domestic beers, such as Newcastle Brown Ale ($4), whereas an array of wines nurses fruit-deficient bodies back to health.
Since 2003, Charlie Brown's Family Sports Grill & Bar has paired an extensive menu of grilled sandwiches, steaks, and seafood with a feast for the eyes made up of 25 large flatscreen televisions. The restaurant's buffalo chicken wings come with or without bones, just like the majestic buffalo chickens of yesteryear, and its charbroiled and grilled burgers are piled with enough delicious bacon, cheese, and sautéed mushrooms to distract children from the kids' arcade for a while. Dishes such as fried soft-shell crab and shrimp alfredo offer a seafood angle to the entree list, which also documents chicken-fried steak and 14-ounce rib eyes served, and 8-ounce filets served with with veggies and mashed potatoes. To help guests to wash down hearty meals and salute the local sports memorabilia draped on the walls, the bartenders have composed a long list of beers, specialty drinks, and wines.
When players don their vests, squeeze the handle of their glowing pistol, and enter Laser Tag of Metairie's neon-lit arena for the first time, one thing is clear: this place does not take laser tag lightly. Capable of hosting up to 44 players at once, the multi-level, futuristic battlefield sets combatants loose among ramps, tight corners, and shadowy corridors ideal for ambushing adversaries or learning to knit in the dark. Each game lasts seven minutes, and the arena's officials keep a quick pace, making sure when one battle ends, another will soon begin.
The clatter of skee-ball machines drifts from the center's arcade, mingling with strings of notes from Guitar Hero and sounds from other games. Each machine is equipped with a swipe-card system that tracks players' credits electronically so they no longer have to measure their self-worth by how many tokens are in their pockets. In addition, guests can test their steering skills in the Spin Zone, a bumper-car area with one quite literal twist: there are two zones on the track that will send cars into a tailspin if drivers attempt to pass over them or park on them to exchange insurance information.


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'Saw' Star Becomes a Dad
It's the first child for Elwes
The 44-year-old actor and his wife, photographer Lisa Marie, welcomed a daughter into the world on Tuesday, April 24th in Los Angeles, reports People.
The baby girl, Dominique, was born at Cedars Sinai Medical Center and weighed 7 lbs., 2 oz.
Elwes and Lisa Marie nee Kurbikoff met in 1991 at a Malibu chili cook-off. They were engaged in 1997 and tied the knot three years later.
The actor's resume includes "The Princess Bride," "The Crush," "Robin Hood: Men in Tights," "Liar, Liar" and "Saw." He next appears alongside Lindsay Lohan, Jane Fonda and Felicity Huffman in "Georgia Rule," opening nationwide on Friday, May 11. "The Alphabet Killer," his thriller in which he stars opposite Eliza Dushku, will get a fall release.
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News of the Weird: Man Dressed as Bigfoot Run Over By Car
At a conference in August, researchers from North Carolina State University demonstrated their latest technological advance in aiding "first responders" to peacetime and wartime disasters: cockroaches. Outfitting Madagascar hissing cockroaches with electronic backpacks that include antennas, batteries, cameras and microphones, the scientists hacked the bugs' nervous systems to steer them remotely into the tiniest of openings — a crucial step toward finding survivors of earthquakes or bomb damage in densely built-up and populated areas. Said one researcher, to ABC News, "(S)omewhere in the middle (of tons of rubble) your kid is crying," and huge machines are "not very efficient" at finding him.
By Chuck Shepherd
October 2, 2012