🚀 go-pugleaf

chodzi ci o ascii art?
np : http://www.atariarchives.org/bcc1/showpage.php?page0   ?

Dnia Thu, 6 Dec 2007 16:29:14 +0100, baldhorse napisa³(a):

> chodzi ci o ascii art?
> np : http://www.atariarchives.org/bcc1/showpage.php?page0   ?

Bardziej o STYL owego ascii art.
--
pozdrawiam,
Michwelt
(adres e-mail w polu nadawcy, bez "-")

Michwelt pisze:

> Bardziej o STYL owego ascii art.

http://www.textfiles.com/
http://www.thuglife.org/
http://www.thelo0p.prv.pl/

Pozdrawiam

Daniel Ko¼miñski

--
Moje Podwórko            http://daniel.kozminski.info
Legenda nie umiera           http://atariarea.krap.pl
Szukajcie, a znajdziecie        http://www.google.com

Daniel Ko¼miñski wrote:

> http://www.thelo0p.prv.pl/

Dlatego wlasnie liczylem ze moze jakims cudem sK!SimonKing zajrzy
i cos napisze :)



--

Google. Now available on DVD!

Dnia Fri, 07 Dec 2007 20:00:06 +0100, Daniel Ko¼miñski napisa³(a):

> Michwelt pisze:
>
>> Bardziej o STYL owego ascii art.
>
> http://www.textfiles.com/
> http://www.thuglife.org/
> http://www.thelo0p.prv.pl/
>
> Pozdrawiam
>
> Daniel Ko¼miñski

¯eby jeszcze jaka¶ przegl±darka by³a POD WINDOWS, która pozwoli na
przegl±danie grafik ASCII/ANSI...

--
pozdrawiam,
Michwelt
(adres e-mail w polu nadawcy, bez "-")

Michwelt pisze:

> ¯eby jeszcze jaka¶ przegl±darka by³a POD WINDOWS, która pozwoli na
> przegl±danie grafik ASCII/ANSI...

Total Commander, opcja pod klawiszem F3 (wewnêtrzna przegl±darka)
klawisz A - ANSI, S - ASCII.

Pozdrawiam

Daniel Ko¼miñski

--
Moje Podwórko            http://daniel.kozminski.info
Legenda nie umiera           http://atariarea.krap.pl
Szukajcie, a znajdziecie        http://www.google.com

Michwelt wrote:

> ¯eby jeszcze jaka¶ przegl±darka by³a POD WINDOWS, która pozwoli na
> przegl±danie grafik ASCII/ANSI...

przecie¿ jest Acid View równie¿ pod Win32..

http://sourceforge.net/project/showfiles.php?group_id™295
http://www.acid.org/newsinfo-display.html




--

ROM wasn't build in one day

  Rok 2007 - grudzieñ. Dok³adnie to poniedzia³ek, 10-go. Nieco po 17-ej.
  Nagle zza rogu Daniel Ko¼miñski wrzuca na pl.comp.demoscena:

>> ¯eby jeszcze jaka¶ przegl±darka by³a POD WINDOWS, która pozwoli na
>> przegl±danie grafik ASCII/ANSI...
> Total Commander, opcja pod klawiszem F3 (wewnêtrzna przegl±darka)
> klawisz A - ANSI, S - ASCII.

...iiiiiikkkhk! Fuj! Nie wiem, mo¿e nie krzaczy pod amerykañskim
Windowsem, pod polskim próbowa³em ogl±daæ niepokaleczone wywijasy w
plikach *.nfo przy relach z emule, i lipa delikatnie mówi±c.  :-(

--
  Pozdrawiam,  Marsjanin.  MSN :  marsjanin.tk@hotmail.com
  B±d¼cie Pañstwo zdrowi! (C) Mariusz Karliñski
  Nie daj mi Bo¿e, broñ Bo¿e, skosztowaæ tak zwanej ¿yciowej m±dro¶ci
  Dopóki ¿ycie trwa...                                   (A. Osiecka)

so we have destroyed the opinion which destroyed that of the
people.

But we must now destroy this last proposition and show that it remains
always true that the people are foolish, though their opinions are sound
because they do not perceive the truth where it is, and, as they place it
where it is not, their opinions are always very false and very unsound.

329. The reason of effects.--The weakness of man is the reason why so many
things are considered fine, as to be good at playing the lute. It is only an
evil because of our weakness.

330. The power of kings is founded on the reason and on the folly of the
people, and specially on their folly. The greatest and most important thing
in the world has weakness for its foundation, and this foundation is
wonderfully sure; for there is nothing more sure than this, that the people
will be weak. What is based on sound reason is very ill-founded as the
estimate of wisdom.

331. We can only think of Plato and Aristotle in grand academic robes. They
were honest men, like others, laughing with their friends, and, when they
diverted themselves with writing their Laws and the Politics, they did it as
an amusement. That part of their life was the least philosophic and the
least serious; the most philosophic was to live simply and quietly. If they
wrote on politics, it was as if laying down rules for a lunatic asylum; and
if they presented the appearance of speaking of a great matter, it was
because they knew that the madmen, to whom they spoke, thought they were
kings and emperors. They entered into their principles in order to make
their madness as little harmful as possible.

332. Tyranny consists in the desire of un

mankind. Because it has pleased them, we must work all day for
pleasures seen to be imaginary; and, after sleep has refreshed our tired
reason, we must forthwith start up and rush after phantoms, and suffer the
impressions of this mistress of the world. This is one of the sources of
error, but it is not the only one.

Our magistrates have known well this mystery. Their red robes, the ermine in
which they wrap themselves like furry cats, the courts in which they
administer justice, the fleurs-de-lis, and all such august apparel were
necessary; if the physicians had not their cassocks and their mules, if the
doctors had not their square caps and their robes four times too wide, they
would never have duped the world, which cannot resist so original an
appearance. If magistrates had true justice, and if physicians had the true
art of healing, they would have no occasion for square caps; the majesty of
these sciences would of itself be venerable enough. But having only
imaginary knowledge, they must employ those silly tools that strike the
imagination with which they have to deal; and thereby, in fact, they inspire
respect. Soldiers alone are not disguised in this manner, because indeed
their part is the most essential; they establish themselves by force, the
others by show.

Therefore our kings seek out no disguises. They do not mask themselves in
extraordinary costumes to appear such; but they are accompanied by guards
and halberdiers. Those armed and red-faced puppets who have hands and power
for them alone, those trumpets and drums which go before them, and those
legions round about them, make the stoutest tremble. They have not dress
only, they have might. A very refined reason is required to regard as an
ordinary man the Grand Turk, in his superb seraglio, surrounded by forty
thousand janissaries.

We cannot even see an advocate in his robe and with his cap on his head,

and to claim to have concluded
the proof with such an argument, is to give them ground for believing that
the proofs of our religion are very weak. And I see by reason and experience
that nothing is more calculated to arouse their contempt.

It is not after this manner that Scripture speaks, which has a better
knowledge of the things that are of God. It says, on the contrary, that God
is a hidden God, and that, since the corruption of nature, He has left men
in a darkness from which they can escape only through Jesus Christ, without
whom all communion with God is cut off. Nemo novit Patrem, nisi Filius, et
cui voluerit Filius revelare.30

This is what Scripture points out to us, when it says in so many places that
those who seek God find Him. It is not of that light, "like the noonday
sun," that this is said. We do not say that those who seek the noonday sun,
or water in the sea, shall find them; and hence the evidence of God must not
be of this nature. So it tells us elsewhere: Vere tu es Deus absconditus.31

243. It is an astounding fact that no canonical writer has ever made use of
nature to prove God. They all strive to make us believe in Him. David,
Solomon, etc., have never said, "There is no void, therefore there is a
God." They must have had more knowledge than the most learned people who
came after them, and who have all made use of this argument. This is worthy
of attention.

244. "Why! Do you not say yourself that the heavens and birds prove God?"
No. "And does your religion not say so"? No. For although it is true in a
sense for some souls to whom God gives this light, yet it is false with
respect to the majority of men.

245. There are three sources of belief: reason, custom, inspiration. The
Christian religion, which alone has reason, does not acknowledge as her true
children those who believe without inspiration. It is not that she excludes

pomp and reverence. The art of opposition and of revolution is to unsettle
established customs, sounding them even to their source, to point out their
want of authority and justice. We must, it is said, get back to the natural
and fundamental laws of the State, which an unjust custom has abolished. It
is a game certain to result in the loss of all; nothing will be just on the
balance. Yet people readily lend their ear to such arguments. They shake off
the yoke as soon as they recognise it; and the great profit by their ruin
and by that of these curious investigators of accepted customs. But from a
contrary mistake men sometimes think they can justly do everything which is
not without an example. That is why the wisest of legislators said that it
was necessary to deceive men for their own good; and another, a good
politician, Cum veritatem qua liberetur ignoret, expedit quod fallatur.43 We
must not see the fact of usurpation; law was once introduced without reason,
and has become reasonable. We must make it regarded as authoritative,
eternal, and conceal its origin, if we do not wish that it should soon come
to an end.

295. Mine, thine.--"This dog is mine," said those poor children; "that is my
place in the sun." Here is the beginning and the image of the usurpation of
all the earth.

296. When the question for consideration is whether we ought to make war and
kill so many men--condemn so many Spaniards to death--only one man is judge,
and he is an interested party. There should be a third, who is
disinterested.

297. Veri juris.[44] --We have it no more; if we had it, we should take
conformity to the customs of a country as the rule of justice. It is here
that, not finding justice, we have found force, etc.

298. Justice, might.--It is right that what is just should be obeyed;

who flee from Him with all their
heart, He so regulates the knowledge of Himself that He has given signs of
Himself, visible to those who seek Him, and not to those who seek Him not.
There is enough light for those who only desire to see, and enough obscurity
for those who have a contrary disposition."

431. No other religion has recognised that man is the most excellent
creature. Some, which have quite recognised the reality of his excellence,
have considered as mean and ungrateful the low opinions which men naturally
have of themselves; and others, which have thoroughly recognised how real is
this vileness, have treated with proud ridicule those feelings of greatness,
which are equally natural to man.

"Lift your eyes to God," say the first; "see Him whom you resemble and who
has created you to worship Him. You can make yourselves like unto Him;
wisdom will make you equal to Him, if you will follow it." "Raise your
heads, free men," says Epictetus. And others say, "Bend your eyes to the
earth, wretched worm that you are, and consider the brutes whose companion
you are."

What, then, will man become? Will he be equal to God or the brutes? What a
frightful difference! What, then, shall we be? Who does not see from all
this that man has gone astray, that he has fallen from his place, that he
anxiously seeks it,

their
passions. What matter could do that?

350. The Stoics.--They conclude that what has been done once can be done
always, and that, since the desire of glory imparts some power to those whom
it possesses, others can do likewise. There are feverish movements which
health cannot imitate.

Epictetus concludes that, since there are consistent Christians, every man
can easily be so.

351. Those great spiritual efforts, which the soul sometimes assays, are
things on which it does not lay hold. It only leaps to them, not as upon a
throne, for ever, but merely for an instant.

352. The strength of a man's virtue must not be measured by his efforts, but
by his ordinary life.

353. I do not admire the excess of a virtue as of valour, except I see at
the same time the excess of the opposite virtue, as in Epaminondas, who had
the greatest valour and the greatest kindness. For otherwise it is not to
rise, it is to fall. We do not display greatness by going to one extreme,
but in touching both at once, and filling all the intervening space. But
perhaps this is only a sudden movement of the soul from one to the other
extreme, and in fact it is ever at one point only, as in the case of a
firebrand. Be it so, but at least this indicates agility if not expanse of
soul.

354. Man's nature is not always to advance; it has its advances and
retreats.

Fever has its cold and hot fits; and the cold proves as well as the hot the
greatness of the fire of fever.

The discoveries of men from age to age turn out the same. The kindness and
the malice of the world in general are the same. Plerumque gratae
principibus vices.[47]

355. Continuous eloquence wearies.

Princes and kings sometimes play. They are not always on their thrones. They
weary there. Grandeur must be abandoned to be appreciated. Continuity in
everything is unpleasant. Cold is agreeable, that we may get w

rare conjunctions of the heavens; so they
seldom fail in prediction.

174. Misery.--Solomon and Job have best known and best spoken of the misery
of man; the former the most fortunate, and the latter the most unfortunate
of men; the former knowing the vanity of pleasures from experience, the
latter the reality of evils.

175. We know ourselves so little that many think they are about to die when
they are well, and many think they are well when they are near death,
unconscious of approaching fever, or of the abscess ready to form itself.

176. Cromwell was about to ravage all Christendom; the royal family was
undone, and his own for ever established, save for a little grain of sand
which formed in his ureter. Rome herself was trembling under him; but this
small piece of gravel having formed there, he is dead, his family cast down,
all is peaceful, and the king is restored.

177. Three hosts. Would he who had possessed the friendship of the King of
England, the King of Poland, and the Queen of Sweden, have believed he would
lack a refuge and shelter in the world?

178. Macrobius: on the innocents slain by Herod.

179. When Augustus learnt that Herod's own son was amongst the infants under
two years of age, whom he had caused to be slain, he said that it was better
to be Herod's pig than his son. Macrobius, Saturnalia, ii. 4.

180. The great and the humble have the same misfortunes, the same griefs,
the same passions; but the one is at the top of the wheel, and the other
near the centre, and so less disturbed by the same revolutions.

181. We are so unfortunate that we can only take pleasure in a thing on
condition of being annoyed if it turn out ill, as a thousand things can do,
and do every hour. He who should find the secret of rejoicing in the good,
without troubling himself with its contrary evil, would have hit the mark.
It is

elect and my servants shall inherit it, and my
fertile and abundant plains; but I will destroy all others, because you have
forgotten your God to serve strange gods. I called, and ye did not answer; I
spake, and ye did not hear; and ye did choose the thing which I forbade.

"Therefore thus saith the Lord, Behold, my servants shall eat, but ye shall
be hungry; my servants shall rejoice, but ye shall be ashamed; my servants
shall sing for joy of heart, but ye shall cry and howl for vexation of
spirit.

"And ye shall leave your name for a curse unto my chosen: for the Lord shall
slay thee, and call His servants by another name, that he who blesseth
himself in the earth shall bless himself in God, etc., because the former
troubles are forgotten.

"For, behold, I create new heavens and a new earth; and the former things
shall not be remembered, nor come into mind.

"But be ye glad and rejoice for ever in that which I create; for, behold, I
create Jerusalem a rejoicing, and her people a joy.

"And I will rejoice in Jerusalem and joy in my people; and the voice of
weeping shall no more be heard in her, nor the voice of crying.

"Before they call, I will answer; and while they are yet speaking, I will
hear. The wolf and the lamb shall feed together, and the lion shall eat
straw like the bullock; and dust shall be the serpent's meat. They shall not
hurt nor destroy in all my holy mountain."

Is. 56:3: "Thus saith the Lord, Keep ye judgment, and do justice: for my
salvation is near to come, and my righteousness to be revealed.

"Blessed is the man that doeth this, that keepeth the Sabbath, and keepeth
his hand from doing any evil.

"Neither let the stra