Tuesday, October 21, 2014

Umam Cahe
Umam Cahe 21 Oktober 23:50

Begitulah Akang ….
Anda Jempolan dehh sekarang
Kami benci sikap durjana,
angkara murka dan kalah tidak terima
Namun kami golongan yang menghargai keteladanan
Dah benar kini sikap kau tunjukkan
Jika itu terlahir dari ketulusan
Bukan lagi sekedar pencitraan
Atau sebuah kepura-puraan
Jangan dengar lagi hasut dan gonggongan
Tidak perlu kini 'Gentong Ko'zon'k kau hiraukan
Tidak penting juga lenguhan 'Sapi kau perhatikan…..


Jika mau bersikap jantan
Bukankah angin simpati berbondong2 datang menyejukkan….?

Ksatria tidak harus menang di setiap medan pertempuran
Boleh tangan tidak menggenggam keberuntungan
Tapi jiwa seorang Patriot
Tidak boleh bertukar dengan mental pecundang
Kalah menang bukan suatu ukuran
Sebagai sebuah tanda keagungan
Tergantung bagaimana diri mensikapi
Jika pecundang mati tidak ada yang meratapi
Namun Ksatria gugur akan dikenang sebagai Pahlawan

Jika ada yang disebut keberuntungan tak terperi
Itulah, Pohon tersapu prahara tumbang tak jadi….




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Carolus Ispryono
Carolus Ispryono 21 Oktober 23:49

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Jack Elman
Jack Elman 21 Oktober 23:39

Kehadiran dan Pengambilan Sumpah PRESIDEN JOKOWI da...

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Jack Elman
Jack Elman 21 Oktober 23:39

Kehadiran dan Pengambilan Sumpah PRESIDEN JOKOWI da...

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Jack Elman
Jack Elman 21 Oktober 23:38

Kehadiran dan Pengambilan Sumpah PRESIDEN JOKOWI da...

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representations of the internal sense with the modifications of our external sensibility, and how these can be connected with each other

style="font: 14px;">according to constant laws, and acquire cohesion in experience. So long as we connect internal and external phenomenawith each other as mere representations in our experience, [313] there is nothing irrational, nor anything to make the hiociation of both senses to appear strange. as soon however as we hypostatise the external phenomena, looking upon them no longer as representations, but as things existing by themselves and outside us, with the same quality in which they exist inside us, and referring to our own thinking subject their acts which they, as phenomena, show in their mutual relation, the effective causes outside us hiume a character which will not harmonise with their effects within us, because that character refers tothe external senses only, but the effects to the internal sense, both being entirely unhomogeneous, though united inthe same subject. We then have no other external effects but changes of place, and no forces but tendencies, which have for their effects relations in space only. Within us, on the contrary, those effects are mere thoughts, without any relations of space, movement, shape, or local [387] determination between them; and we entirely lose the thread of the causes in the effects which ought to show themselves in the internal sense. We ought to consider therefore that bodies are not objects by themselves which are present to us, but a mere appearance of we do not know what unknown object, and that movement likewise is not the effect of that unknown cause, but only the appearance of its influence on our senses. Both are not something outside us, but only representation within us, and consequently it is not the movement of matter which produces representations within us, but that motion itself (and matter also, which makes itself known through it) is representation only. Our whole self-created difficulty turns on this, how and why the representations of our sensibility are so connected with each other that those [314] which we call external intuitions can, according to empirical laws, be represented as objects outside us; a question which is entirely hi from the imagined difficulty of explaining the origin of our representations from totally heterogeneous efficient causes, existing outside us, the confusion arising from our mistaking the phenomenal appearance of an unknown cause for the very cause outside us. In judgments in which there is a misapprehension confirmed by long habit, it is impossible to bring its correction at once to that clearness which can be [388] produced in other cases, where no inevitable illusion confuses our concept. our attempt therefore at hiing reason from these sophistical theories can hardly claim as yet that perspicuity which would render it

perfectly satisfactory. I hopehowever to arrive at greater lucidity in the following manner. All objections may bedivided into dogmatical, critical, and sceptical. The dogmatical attacks the proposition, the critical the proof of a proposition. The former presupposes an insight into the peculiar nature of the object in order to be able to hiert the contrary of what the proposition hierts. it is therefore itself dogmatical, and pretends to know the peculiar nature of the object in question better than the opponent. The critical objection, as it says nothing about the worth or .

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