--- layout: post title: Tips for Success When Taking Online Classes date: 2012-10-07 07:52:29.000000000 -07:00 type: post parent_id: '0' published: true pd: '' status: publish categories: - Classroom Talk - Guest Posts tags: - College Prep - how to take an online class - online classes - time management author: login: k email: k@k display_name: mcary first_name: '' last_name: '' ---
Guest Post By: Lisa Shoreland Online classes offer a number of benefits. For younger students, online courses offer more options to meet a diverse set of learning styles, as well as classes to supplement the traditional curriculum. For older students, online classes offer flexibility to meet personal obligations while pursuing an education. Because the nature of online education is so different from the traditional classroom, it is important that students develop good habits so that they are successful in their program of study. If you are considering taking online courses, or you have just started taking courses, here are a few tips for finding success in your online program:
Set a Schedule When you take online courses, you don't have to show up to a classroom at a certain time. You only have to turn in assignments by the due date. This can make it easy to neglect study for the "next day" or even the "next week." Before you know it, your deadline is here and you haven't done any of the readings or work that you needed to do. You must set a schedule for your own personal study to keep you on track for success in your online program. Create a daily or a weekly schedule that works for your learning style and then stick with it.
Create a Study Environment Sitting in front of the TV while you take your online test might seem like a great idea, but it will likely cause you to become too distracted and actually hurt your performance. It is important for you to create a quiet environment where you can focus when you study or take tests. If this means leaving your house to go to a public library or a cafe, then that's what you need to do.
Be an Active Participant Classroom discussions in online programs take place in e-mail and forums. In a tradition classroom, you might feel more comfortable throwing out a line in agreement, or you might feel impassioned by an argument and jump right in to the discussion. Text doesn't have the same effect, so any feedback you provide seems more intentional and meaningful. You must make an effort to be an active participant in online discussions in order to have success in the class. Participating in this way allows you to get insights from your fellow classmates and to talk through your own learning process with the material.
Get a Study Partner Sometimes there's just nothing like talking through material in person to help you understand it better. This is where a good study partner comes in. If you are lucky enough to find someone in your online class that lives nearby, that's great. However, you can also post a flyer at a nearby college or you could even ask someone you know with experience in the subject. Maybe your friend is a computer programmer and can help you in your math class, or maybe your sister majored in English and can help you in lit class.
Balance Personal Obligations A lot of people take online classes because they allow them to spend more time with their family or continue to pursue their careers. However, in order to be successful, you have to learn to balance all of these responsibilities. Learning good time management and creating a schedule will help you do this. Regularly revisiting your goals will also help to keep you on track. Online courses can be a fantastic way for many students to supplement or continue their education, whether they are in grade school or looking to get a college degree. However, online courses require a different mindset and approach to study than traditional classroom education. These tips can help you find success in your online education. Have you taken courses online? What tips do you have for other students to find success? Share your tips in the comments! Lisa Shoreland is currently a resident blogger at Go college, where recently she’s been researching college scholarships and grants for nursing. In her spare time, she enjoys creative writing and hogging her boyfriend’s PlayStation 3. To keep her sanity she enjoys practicing martial arts and bringing home abandon animals.


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Private Warehouse
Clan Warehouse
Learn skills.
Quest


Arithme-Pix
Introduction
Background
Discovery
Formation
Color
Adjustments
Brightness
Contrast
Extension
References
Contrast


{% extends TEMPLATE_FOLDER + "/inc/layout.html" %} {% block staff_content %} {# this is a macro: pass the id of the selected iteam. Code in inc/layout.html #} {{ horizontal_nav('nav-unallocated') }}
| Name | Condition | Status | Since |
|---|---|---|---|
| Marcus Reed | Autism | 08:01am - 12th June 2017 | |
| Martin Short | Eplilepsy | 08:12am - 12th June 2017 | |
| Cheryl Cook | Depression | 10:21am - 12th June 2017 | |
| Paul John-Jones | Autism | 10:38am - 12th June 2017 | |
| Pauline McCallum | Depression | 12:45pm - 12th June 2017 | |
| Jonty Lee | Depression | 12:52pm - 12th June 2017 | |
| Peter Keil | Blind | 01:12pm - 12th June 2017 | |
| Seamus Murphy | Multiple Sclerosis | 02:34pm - 12th June 2017 | |
| Martin Smith | Deaf | 02:47pm - 12th June 2017 | |
| Caitlin Rose | Blind | 03:27pm - 12th June 2017 | |
| Scott Moore | Autism | 03:34pm - 12th June 2017 |


Topher Timzen /<EMAIL_ADDRESS>Security Researcher
Guest lecturer for Computer Science department
Worked for the Department of Defense
Slides available at http://www.tophertimzen.com/talks/
Artifacts in memory
How malicious actors use it
How analysts use it
Toolset for analysis
Both Target and Home Depot suffered from attacks on their Point of Sale (POS) terminals.
Ram Scrapers were installed to the POS terminals and found credit card data living in memory.
100+ million customer debit and credit cards stolen
Visa: ^4[0-9]{12}(?:[0-9]{3})?$^5[1-5][0-9]{14}$
Amex: ^3[47][0-9]{13}$
RAM stores code and data that the processor accesses.
Volatile and always changing.
Loss of power eliminates everything in RAM
RAM is accessed frequently throughout operation and changes often
Hibernation
Pagefile
Word Documents
Files
Web Browser Cache
RAM contains the state of the computer
Programs running and terminated
Browser History
Encryption Keys
Files recently opened
Programs recently opened
Commands recently ran
Locating signs of Malware
Respect for suspects privacy and rights
Collateral Damage
Dual use of technology
Digital Information that was party to a criminal offense.
Used by investigators to reach reliable inferences through analysis
Needs to be
Authentic
Unaltered
Acquired with permission or a warrant
RAM is Volatile and should be collected first!
Artifacts of memory acquisition are leftover...
Could leave machine in an unexpected state
Malware or other applications could crash the system..
Open-source memory acquisition tool
Reads contents of RAM and writes it to a file for analysis
Framework for looking at a memory capture/image
Uses plugins to parse through an image
[root&windows]#volatility -f Lab2.vmem --profile=WinXPSP2x86 pslist
Volatility Foundation Volatility Framework 2.4
Offset(V) Name PID PPID Thds Hnds Sess Wow64 Start Exit
---------- -------------------- ------ ------ ------ -------- ------ ------ ------------------------------ ------------------------------
0x823c8830 System 4 0 58 329 ------ 0
0x8231e020 smss.exe 544 4 3 19 ------ 0 2015-04-04 00:08:35 UTC+0000
0x82179020 csrss.exe 608 544 12 445 0 0 2015-04-04 00:08:38 UTC+0000
0x81e72020 winlogon.exe 640 544 16 334 0 0 2015-04-04 00:08:38 UTC+0000
0x82289228 services.exe 684 640 16 299 0 0 2015-04-04 00:08:38 UTC+0000
0x81e6bc10 lsass.exe 696 640 19 363 0 0 2015-04-04 00:08:38 UTC+0000
0x82247560 vmacthlp.exe 860 684 1 25 0 0 2015-04-04 00:08:40 UTC+0000
0x822bada0 svchost.exe 876 684 21 235 0 0 2015-04-04 00:08:40 UTC+0000
0x822bcda0 svchost.exe 980 684 10 306 0 0 2015-04-04 00:08:41 UTC+0000
0x82249a80 svchost.exe 1076 684 63 1220 0 0 2015-04-04 00:08:41 UTC+0000
0x81f737a8 svchost.exe 1232 684 4 73 0 0 2015-04-04 00:08:42 UTC+0000
0x82290c10 svchost.exe 1372 684 12 190 0 0 2015-04-04 00:08:42 UTC+0000
0x8217a558 spoolsv.exe 1472 684 13 147 0 0 2015-04-04 00:08:43 UTC+0000
0x822ca988 explorer.exe 1756 1680 19 717 0 0 2015-04-04 00:08:55 UTC+0000
0x82187218 vmtoolsd.exe 1892 1756 6 163 0 0 2015-04-04 00:08:59 UTC+0000
0x822c87f0 ctfmon.exe 1900 1756 1 88 0 0 2015-04-04 00:08:59 UTC+0000
0x81db4020 svchost.exe 1956 684 5 108 0 0 2015-04-04 00:09:00 UTC+0000
0x81da4578 svchost.exe 1992 684 10 343 0 0 2015-04-04 00:09:00 UTC+0000
0x81d8cd00 vmtoolsd.exe 248 684 7 314 0 0 2015-04-04 00:09:00 UTC+0000
0x81d6a620 TPAutoConnSvc.e 1808 684 5 116 0 0 2015-04-04 00:09:10 UTC+0000
0x821fd980 alg.exe 1752 684 5 104 0 0 2015-04-04 00:09:10 UTC+0000
0x81d60020 wscntfy.exe 1912 1076 1 37 0 0 2015-04-04 00:09:11 UTC+0000
0x81eef8a0 TPAutoConnect.e 1608 1808 1 78 0 0 2015-04-04 00:09:12 UTC+0000
0x81ed5da0 wuauclt.exe 1680 1076 3 111 0 0 2015-04-04 00:10:10 UTC+0000
0x81d495e0 TSVNCache.exe 1652 1756 10 59 0 0 2015-04-04 02:00:46 UTC+0000
0x81d79da0 iexplore.exe 1052 1756 12 484 0 0 2015-04-06 19:03:42 UTC+0000
0x81fa8ad0 iexplore.exe 1332 1052 20 797 0 0 2015-04-06 19:03:46 UTC+0000
0x81cd57b8 taskmgr.exe 3924 1756 3 84 0 0 2015-04-07 03:21:23 UTC+0000
[root&windows]#volatility -f Lab2.vmem --profile=WinXPSP2x86 iehistory | grep Location
Location: https://www.python.org/static/js/libs/modernizr.js
Location: https://www.python.org/static/stylesheets/style.css
Location: https://www.python.org/static/fonts/Pythonicon.eot
Location: http://www.zone62.com/templates/fagus_c2/images/blockheader.png
Location: http://www.zone62.com/modules/mod_cblogin/mod_cblogin/username.png
Location: http://www.zone62.com/modules/mod_cblogin/mod_cblogin/password.png
Location: http://www.zone62.com/images/joomgallery/thumbnails/full_hd_wallpapers_2/nature_3/nature_picture_248_20130307_1345247686.jpg
Location: http://www.zone62.com/images/joomgallery/thumbnails/full_hd_wallpapers_2/digital_art_9/digital_art_picture_41_20130307_1877512233.jpg
Location: http://www.zone62.com/images/joomgallery/thumbnails/full_hd_wallpapers_2/digital_art_9/alienware_picture_1_20130616_1961807936.jpg
Location: http://www.zone62.com/templates/fagus_c2/images/block.png
Location: http://www.zone62.com/images/joomgallery/thumbnails/full_hd_wallpapers_2/nature_3/nature_picture_243_20130307_1894524863.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/7_3.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/4_3.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/8_4.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/8_7.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/2_5.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/3_8.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/7_3.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/4_3.jpg
Location: http://www.microsoft.com/net/content/NetUniverse/GeneratedImages/dzc_output_files/12/8_4.jpg
All browsing lives in RAM
Passwords
Pictures
Files downloaded
Search terms
Malware is a category of malicious code that includes viruses, worms, and Trojan horses.
Primary goal of memory analysis
Hard to do with live system
Malware hides itself
Alters the system
Prevents certain actions
Zeus
Stuxnet
Computer worm that targeted programmable logic controllers (PLCs).
Damaged Iranian nuclear program
APT1
APT30
Volatility has several plugins that find and inform an investigator about malware
Locate how, what and why malware was on a system
Locate Malware persistence
Discover Malware purpose
Inform victim of breach
Memory forensics is a new and evolving field
Used to find indicators of Malware or foul play
Used by malicious actors
Requires low level understanding of operating system
| Table of Contents | t |
|---|---|
| Exposé | ESC |
| Full screen slides | e |
| Presenter View | p |
| Source Files | s |
| Slide Numbers | n |
| Toggle screen blanking | b |
| Show/hide slide context | c |
| Notes | 2 |
| Help | h |


Farmer's Market
Home
Browse farmers
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Farmer Juanito
Mango
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Corn
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Upload all your unsold items to stella for other suppliers to buy
We do not charge a platform fee to buy items, We only charge if you sold an item. A transaction fee of 20% of the purchased value is charged only to the seller to provide support services for the order.
We are constantly working hard behind the scene to make the process very easy for you.
20% Selling Fee (Only when you sell an item)


MY APPS
{% if object_list %} {% for object in object_list %} {% if forloop.counter <= 3 %}
{% include "includes/lists/object_block_base.html" with object=object %}
{% endif %}
{% endfor %}
{% else %}
You haven't created an app yet.
CREATE APPLICATION


|
| int | pcap_opensource_remote (pcap_t *p, struct pcap_rmtauth *auth) |
| |
| int | pcap_startcapture_remote (pcap_t *fp) |
| |
| int | pcap_read_nocb_remote (pcap_t *p, struct pcap_pkthdr **pkt_header, u_char **pkt_data) |
| |
| int | pcap_read_remote (pcap_t *p, int cnt, pcap_handler callback, u_char *user) |
| |
| int | pcap_updatefilter_remote (pcap_t *fp, struct bpf_program *prog) |
| |
| int | pcap_setfilter_remote (pcap_t *fp, struct bpf_program *prog) |
| |
| int | pcap_stats_remote (pcap_t *p, struct pcap_stat *ps) |
| |
| int | pcap_setsampling_remote (pcap_t *p) |
| |
| struct pcap_stat * | pcap_stats_ex_remote (pcap_t *p) |
| |
| void | pcap_cleanup_remote (pcap_t *p) |
| |
| void | rpcap_createhdr (struct rpcap_header *header, uint8 type, uint16 value, uint32 length) |
| |
| int | rpcap_deseraddr (struct sockaddr_storage *sockaddrin, struct sockaddr_storage **sockaddrout, char *errbuf) |
| |
| int | rpcap_checkmsg (char *errbuf, SOCKET sock, struct rpcap_header *header, uint8 first,...) |
| |
| int | rpcap_senderror (SOCKET sock, char *error, unsigned short errcode, char *errbuf) |
| |
| int | rpcap_sendauth (SOCKET sock, struct pcap_rmtauth *auth, char *errbuf) |
| |
| int | rpcap_remoteact_getsock (const char *host, char *errbuf) |
| |
This file keeps all the new definitions and typedefs that are exported to the user and that are needed for the RPCAP protocol.
- Warning
- All the RPCAP functions that are allowed to return a buffer containing the error description can return max PCAP_ERRBUF_SIZE characters. However there is no guarantees that the string will be zero-terminated. Best practice is to define the errbuf variable as a char of size 'PCAP_ERRBUF_SIZE+1' and to insert manually the termination char at the end of the buffer. This will guarantee that no buffer overflows occur even if we use the printf() to show the error on the screen.
-
This file declares some typedefs that MUST be of a specific size. These definitions (i.e. typedefs) could need to be changed on other platforms than Intel IA32.
-
This file defines some structures that are used to transfer data on the network. Be careful that you compiler MUST not insert padding into these structures for better alignment. These structures have been created in order to be correctly aligned to a 32 bits boundary, but be careful in any case.
Definition in file pcap-remote.h.


Successful people are those who never stop embracing new challenges.
The risk-taking quality can be found in every notable individual.
Instead of being obsessed with past glories, they all possess a far-reaching outlook about their future-let bygones be bygones.
The way ahead is brand new and unpredictable.
Accordingly, only through unremitting efforts and the courage to conquer more obstacles can success be held onto forever.


6 September
"My dear Art,
"My news today is not so good. Lucy this morning had gone back a bit. There is, however, one good thing which has arisen from it. Mrs. Westenra was naturally anxious concerning Lucy, and has consulted me professionally about her. I took advantage of the opportunity, and told her that my old master, Van Helsing, the great specialist, was coming to stay with me, and that I would put her in his charge conjointly with myself. So now we can come and go without alarming her unduly, for a shock to her would mean sudden death, and this, in Lucy's weak condition, might be disastrous to her. We are hedged in with difficulties, all of us, my poor fellow, but, please God, we shall come through them all right. If any need I shall write, so that, if you do not hear from me, take it for granted that I am simply waiting for news, In haste,
"Yours ever,"
John Seward
DR. SEWARD'S DIARY
7 September.--The first thing Van Helsing said to me when we met at Liverpool Street was, "Have you said anything to our young friend, to lover of her?"
"No," I said. "I waited till I had seen you, as I said in my telegram. I wrote him a letter simply telling him that you were coming, as Miss Westenra was not so well, and that I should let him know if need be."
"Right, my friend," he said. "Quite right! Better he not know as yet. Perhaps he will never know. I pray so, but if it be needed, then he shall know all. And, my good friend John, let me caution you. You deal with the madmen. All men are mad in some way or the other, and inasmuch as you deal discreetly with your madmen, so deal with God's madmen too, the rest of the world. You tell not your madmen what you do nor why you do it. You tell them not what you think. So you shall keep knowledge in its place, where it may rest, where it may gather its kind around it and breed. You and I shall keep as yet what we know here, and here." He touched me on the heart and on the forehead, and then touched himself the same way. "I have for myself thoughts at the present. Later I shall unfold to you."
"Why not now?" I asked. "It may do some good. We may arrive at some decision." He looked at me and said, "My friend John, when the corn is grown, even before it has ripened, while the milk of its mother earth is in him, and the sunshine has not yet begun to paint him with his gold, the husbandman he pull the ear and rub him between his rough hands, and blow away the green chaff, and say to you, 'Look! He's good corn, he will make a good crop when the time comes.'"
I did not see the application and told him so. For reply he reached over and took my ear in his hand and pulled it playfully, as he used long ago to do at lectures, and said, "The good husbandman tell you so then because he knows, but not till then. But you do not find the good husbandman dig up his planted corn to see if he grow. That is for the children who play at husbandry, and not for those who take it as of the work of their life. See you now, friend John? I have sown my corn, and Nature has her work to do in making it sprout, if he sprout at all, there's some promise, and I wait till the ear begins to swell." He broke off, for he evidently saw that I understood. Then he went on gravely, "You were always a careful student, and your case book was ever more full than the rest. And I trust that good habit have not fail. Remember, my friend, that knowledge is stronger than memory, and we should not trust the weaker. Even if you have not kept the good practice, let me tell you that this case of our dear miss is one that may be, mind, I say may be, of such interest to us and others that all the rest may not make him kick the beam, as your people say. Take then good note of it. Nothing is too small. I counsel you, put down in record even your doubts and surmises. Hereafter it may be of interest to you to see how true you guess. We learn from failure, not from success!"
When I described Lucy's symptoms, the same as before, but infinitely more marked, he looked very grave, but said nothing. He took with him a bag in which were many instruments and drugs, "the ghastly paraphernalia of our beneficial trade," as he once called, in one of his lectures, the equipment of a professor of the healing craft.
When we were shown in, Mrs. Westenra met us. She was alarmed, but not nearly so much as I expected to find her. Nature in one of her beneficient moods has ordained that even death has some antidote to its own terrors. Here, in a case where any shock may prove fatal, matters are so ordered that, from some cause or other, the things not personal, even the terrible change in her daughter to whom she is so attached, do not seem to reach her. It is something like the way dame Nature gathers round a foreign body an envelope of some insensitive tissue which can protect from evil that which it would otherwise harm by contact. If this be an ordered selfishness, then we should pause before we condemn any one for the vice of egoism, for there may be deeper root for its causes than we have knowledge of.
I used my knowledge of this phase of spiritual pathology, and set down a rule that she should not be present with Lucy, or think of her illness more than was absolutely required. She assented readily, so readily that I saw again the hand of Nature fighting for life. Van Helsing and I were shown up to Lucy's room. If I was shocked when I saw her yesterday, I was horrified when I saw her today.
She was ghastly, chalkily pale. The red seemed to have gone even from her lips and gums, and the bones of her face stood out prominently. Her breathing was painful to see or hear. Van Helsing's face grew set as marble, and his eyebrows converged till they almost touched over his nose. Lucy lay motionless, and did not seem to have strength to speak, so for a while we were all silent. Then Van Helsing beckoned to me, and we went gently out of the room. The instant we had closed the door he stepped quickly along the passage to the next door, which was open. Then he pulled me quickly in with him and closed the door. "My god!" he said. "This is dreadful. There is not time to be lost. She will die for sheer want of blood to keep the heart's action as it should be. There must be a transfusion of blood at once. Is it you or me?"
"I am younger and stronger, Professor. It must be me."
"Then get ready at once.  I am prepared."
I went downstairs with him, and as we were going there was a knock at the hall door. When we reached the hall, the maid had just opened the door, and Arthur was stepping quickly in. He rushed up to me, saying in an eager whisper,
"Jack, I was so anxious. I read between the lines of your letter, and have been in an agony. The dad was better, so I ran down here to see for myself. Is not that gentleman Dr. Van Helsing? I am so thankful to you, sir, for coming."
When first the Professor's eye had lit upon him, he had been angry at his interruption at such a time, but now, as he took in his stalwart proportions and recognized the strong young manhood which seemed to emanate from him, his eyes gleamed. Without a pause he said to him as he held out his hand,
"Sir, you have come in time.  She is bad, very, very bad. Nay, my child, do not go like that." For he suddenly grew pale and sat down in a chair almost fainting. "You are to help her. You can do more than any that live, and your courage is your best help."
"What can I do?" asked Arthur hoarsely. "Tell me, and I shall do it. My life is hers, and I would give the last drop of blood in my body for her."
The Professor has a strongly humorous side, and I could from old knowledge detect a trace of its origin in his answer.
"My young sir, I do not ask so much as that, not the last!"
"What shall I do?" There was fire in his eyes, and his open nostrils quivered with intent. Van Helsing slapped him on the shoulder.
"Come!" he said. "You are a man, and it is a man we want. You are better than me, better than my friend John." Arthur looked bewildered, and the Professor went on by explaining in a kindly way.
"Young miss is bad, very bad.  My friend John and I have consulted, and we are about to perform what we call transfusion of blood, to transfer from full veins of one to the empty veins which pine for him. John was to give his blood, as he is the more young and strong than me."--Here Arthur took my hand and wrung it hard in silence.--"But now you are here, you are more good than us, old or young, who toil much in the world of thought. Our nerves are not so calm and our blood so bright than yours!"
Arthur turned to him and said, "If you only knew how gladly I would die for her you would understand…" He stopped with a sort of choke in his voice.
"Good boy!" said Van Helsing. "In the not-so-far-off you will be happy that you have done all for her you love. Come now and be silent. You shall kiss her once before it is done, but then you must go, and you must leave at my sign. Say no word to Madame. You know how it is with her. There must be no shock, any knowledge of this would be one. Come!"
We all went up to Lucy's room. Arthur by direction remained outside. Lucy turned her head and looked at us, but said nothing. She was not asleep, but she was simply too weak to make the effort. Her eyes spoke to us, that was all.
Van Helsing took some things from his bag and laid them on a little table out of sight. Then he mixed a narcotic, and coming over to the bed, said cheerily, "Now, little miss, here is your medicine. Drink it off, like a good child. See, I lift you so that to swallow is easy. Yes." She had made the effort with success.
It astonished me how long the drug took to act. This, in fact, marked the extent of her weakness. The time seemed endless until sleep began to flicker in her eyelids. At last, however, the narcotic began to manifest its potency, and she fell into a deep sleep. When the Professor was satisfied, he called Arthur into the room, and bade him strip off his coat. Then he added, "You may take that one little kiss whiles I bring over the table. Friend John, help to me!" So neither of us looked whilst he bent over her.
Van Helsing, turning to me, said, "He is so young and strong, and of blood so pure that we need not defibrinate it."
Then with swiftness, but with absolute method, Van Helsing performed the operation. As the transfusion went on, something like life seemed to come back to poor Lucy's cheeks, and through Arthur's growing pallor the joy of his face seemed absolutely to shine. After a bit I began to grow anxious, for the loss of blood was telling on Arthur, strong man as he was. It gave me an idea of what a terrible strain Lucy's system must have undergone that what weakened Arthur only partially restored her.
But the Professor's face was set, and he stood watch in hand, and with his eyes fixed now on the patient and now on Arthur. I could hear my own heart beat. Presently, he said in a soft voice, "Do not stir an instant. It is enough. You attend him. I will look to her."
When all was over, I could see how much Arthur was weakened. I dressed the wound and took his arm to bring him away, when Van Helsing spoke without turning round, the man seems to have eyes in the back of his head, "The brave lover, I think, deserve another kiss, which he shall have presently." And as he had now finished his operation, he adjusted the pillow to the patient's head. As he did so the narrow black velvet band which she seems always to wear round her throat, buckled with an old diamond buckle which her lover had given her, was dragged a little up, and showed a red mark on her throat.
Arthur did not notice it, but I could hear the deep hiss of indrawn breath which is one of Van Helsing's ways of betraying emotion. He said nothing at the moment, but turned to me, saying, "Now take down our brave young lover, give him of the port wine, and let him lie down a while. He must then go home and rest, sleep much and eat much, that he may be recruited of what he has so given to his love. He must not stay here. Hold a moment! I may take it, sir, that you are anxious of result.  You have saved her life this time, and you can go home and rest easy in mind that all that can be is. I shall tell her all when she is well. She shall love you none the less for what you have done. Goodbye."
When Arthur had gone I went back to the room. Lucy was sleeping gently, but her breathing was stronger. I could see the counterpane move as her breast heaved. By the bedside sat Van Helsing, looking at her intently. The velvet band again covered the red mark. I asked the Professor in a whisper, "What do you make of that mark on her throat?"
"What do you make of it?"
"I have not examined it yet," I answered, and then and there proceeded to loose the band. Just over the external jugular vein there were two punctures, not large, but not wholesome looking. There was no sign of disease, but the edges were white and worn looking, as if by some trituration. It at once occurred to me that that this wound, or whatever it was, might be the means of that manifest loss of blood. But I abandoned the idea as soon as it formed, for such a thing could not be. The whole bed would have been drenched to a scarlet with the blood which the girl must have lost to leave such a pallor as she had before the transfusion.
"Well?" said Van Helsing.
"Well," said I. "I can make nothing of it."
The Professor stood up. "I must go back to Amsterdam tonight," he said "There are books and things there which I want. You must remain here all night, and you must not let your sight pass from her."
"Shall I have a nurse?" I asked.
"We are the best nurses, you and I. You keep watch all night. See that she is well fed, and that nothing disturbs her. You must not sleep all the night. Later on we can sleep, you and I. I shall be back as soon as possible. And then we may begin."
"May begin?" I said. "What on earth do you mean?"
"We shall see!" he answered, as he hurried out. He came back a moment later and put his head inside the door and said with a warning finger held up, "Remember, she is your charge. If you leave her, and harm befall, you shall not sleep easy hereafter!"
DR. SEWARD'S DIARY--CONTINUED
8 September.--I sat up all night with Lucy. The opiate worked itself off towards dusk, and she waked naturally. She looked a different being from what she had been before the operation. Her spirits even were good, and she was full of a happy vivacity, but I could see evidences of the absolute prostration which she had undergone. When I told Mrs. Westenra that Dr. Van Helsing had directed that I should sit up with her, she almost pooh-poohed the idea, pointing out her daughter's renewed strength and excellent spirits. I was firm, however, and made preparations for my long vigil. When her maid had prepared her for the night I came in, having in the meantime had supper, and took a seat by the bedside.
She did not in any way make objection, but looked at me gratefully whenever I caught her eye. After a long spell she seemed sinking off to sleep, but with an effort seemed to pull herself together and shook it off. It was apparent that she did not want to sleep, so I tackled the subject at once.
"You do not want to sleep?"
"No. I am afraid."
"Afraid to go to sleep! Why so? It is the boon we all crave for."
"Ah, not if you were like me, if sleep was to you a presage of horror!"
"A presage of horror! What on earth do you mean?"
"I don't know. Oh, I don't know. And that is what is so terrible. All this weakness comes to me in sleep, until I dread the very thought."
"But, my dear girl, you may sleep tonight. I am here watching you, and I can promise that nothing will happen."
"Ah, I can trust you!" she said.
I seized the opportunity, and said, "I promise that if I see any evidence of bad dreams I will wake you at once."
"You will? Oh, will you really? How good you are to me. Then I will sleep!" And almost at the word she gave a deep sigh of relief, and sank back, asleep.
All night long I watched by her. She never stirred, but slept on and on in a deep, tranquil, life-giving, health-giving sleep. Her lips were slightly parted, and her breast rose and fell with the regularity of a pendulum. There was a smile on her face, and it was evident that no bad dreams had come to disturb her peace of mind.
In the early morning her maid came, and I left her in her care and took myself back home, for I was anxious about many things. I sent a short wire to Van Helsing and to Arthur, telling them of the excellent result of the operation. My own work, with its manifold arrears, took me all day to clear off. It was dark when I was able to inquire about my zoophagous patient. The report was good. He had been quite quiet for the past day and night. A telegram came from Van Helsing at Amsterdam whilst I was at dinner, suggesting that I should be at Hillingham tonight, as it might be well to be at hand, and stating that he was leaving by the night mail and would join me early in the morning.
9 September.--I was pretty tired and worn out when I got to Hillingham. For two nights I had hardly had a wink of sleep, and my brain was beginning to feel that numbness which marks cerebral exhaustion. Lucy was up and in cheerful spirits. When she shook hands with me she looked sharply in my face and said,
"No sitting up tonight for you. You are worn out. I am quite well again.
I would not argue the point, but went and had my supper. Lucy came with me, and, enlivened by her charming presence, I made an excellent meal, and had a couple of glasses of the more than excellent port. Then Lucy took me upstairs, and showed me a room next her own, where a cozy fire was burning.
"Now," she said. "You must stay here. I shall leave this door open and my door too. You can lie on the sofa for I know that nothing would induce any of you doctors to go to bed whilst there is a patient above the horizon. If I want anything I shall call out, and you can come to me at once."
I could not but acquiesce, for I was dog tired, and could not have sat up had I tried. So, on her renewing her promise to call me if she should want anything, I lay on the sofa, and forgot all about everything.
LUCY WESTENRA'S DIARY
9 September.--I feel so happy tonight. I have been so miserably weak, that to be able to think and move about is like feeling sunshine after a long spell of east wind out of a steel sky. Somehow Arthur feels very, very close to me. I seem to feel his presence warm about me. I suppose it is that sickness and weakness are selfish things and turn our inner eyes and sympathy on ourselves, whilst health and strength give love rein, and in thought and feeling he can wander where he wills. I know where my thoughts are. If only Arthur knew! My dear, my dear, your ears must tingle as you sleep, as mine do waking. Oh, the blissful rest of last night! How I slept, with that dear, good Dr. Seward watching me. And tonight I shall not fear to sleep, since he is close at hand and within call. Thank everybody for being so good to me. Thank God! Goodnight Arthur.
DR. SEWARD'S DIARY
10 September.--I was conscious of the Professor's hand on my head, and started awake all in a second. That is one of the things that we learn in an asylum, at any rate.
"And how is our patient?"
"Well, when I left her, or rather when she left me," I answered.
"Come, let us see," he said. And together we went into the room.
The blind was down, and I went over to raise it gently, whilst Van Helsing stepped, with his soft, cat-like tread, over to the bed.
As I raised the blind, and the morning sunlight flooded the room, I heard the Professor's low hiss of inspiration, and knowing its rarity, a deadly fear shot through my heart. As I passed over he moved back, and his exclamation of horror, "Gott in Himmel!" needed no enforcement from his agonized face. He raised his hand and pointed to the bed, and his iron face was drawn and ashen white. I felt my knees begin to tremble.
There on the bed, seemingly in a swoon, lay poor Lucy, more horribly white and wan-looking than ever. Even the lips were white, and the gums seemed to have shrunken back from the teeth, as we sometimes see in a corpse after a prolonged illness.
Van Helsing raised his foot to stamp in anger, but the instinct of his life and all the long years of habit stood to him, and he put it down again softly.
"Quick!" he said. "Bring the brandy."
I flew to the dining room, and returned with the decanter. He wetted the poor white lips with it, and together we rubbed palm and wrist and heart. He felt her heart, and after a few moments of agonizing suspense said,
"It is not too late. It beats, though but feebly. All our work is undone. We must begin again. There is no young Arthur here now.  As he spoke, he was dipping into his bag, and producing the instruments of transfusion. I had taken off my coat and rolled up my shirt sleeve. There was no possibility of an opiate just at present, and no need of one; and so, without a moment's delay, we began the operation.
After a time, it did not seem a short time either, for the draining away of one's blood, no matter how willingly it be given, is a terrible feeling, Van Helsing held up a warning finger. "Do not stir," he said. "But I fear that with growing strength she may wake, and that would make danger, oh, so much danger. But I shall precaution take. I shall give hypodermic injection of morphia." He proceeded then, swiftly and deftly, to carry out his intent.
The effect on Lucy was not bad, for the faint seemed to merge subtly into the narcotic sleep. It was with a feeling of personal pride that I could see a faint tinge of colour steal back into the pallid cheeks and lips. No man knows, till he experiences it, what it is to feel his own lifeblood drawn away into the veins of the woman he loves.
The Professor watched me critically. "That will do," he said. "Already?" I remonstrated. "You took a great deal more from Art." To which he smiled a sad sort of smile as he replied,
"He is her lover, her fiance. You have work, much work to do for her and for others, and the present will suffice."
When we stopped the operation, he attended to Lucy, whilst I applied digital pressure to my own incision. I laid down, while I waited his leisure to attend to me, for I felt faint and a little sick. By and by he bound up my wound, and sent me downstairs to get a glass of wine for myself. As I was leaving the room, he came after me, and half whispered.
"Mind, nothing must be said of this. If our young lover should turn up unexpected, as before, no word to him. It would at once frighten him and enjealous him, too. There must be none. So!"
When I came back he looked at me carefully, and then said, "You are not much the worse. Go into the room, and lie on your sofa, and rest awhile, then have much breakfast and come here to me."
I followed out his orders, for I knew how right and wise they were. I had done my part, and now my next duty was to keep up my strength. I felt very weak, and in the weakness lost something of the amazement at what had occurred. I fell asleep on the sofa, however, wondering over and over again how Lucy had made such a retrograde movement, and how she could have been drained of so much blood with no sign any where to show for it. I think I must have continued my wonder in my dreams, for, sleeping and waking my thoughts always came back to the little punctures in her throat and the ragged, exhausted appearance of their edges, tiny though they were.
Lucy slept well into the day, and when she woke she was fairly well and strong, though not nearly so much so as the day before. When Van Helsing had seen her, he went out for a walk, leaving me in charge, with strict injunctions that I was not to leave her for a moment. I could hear his voice in the hall, asking the way to the nearest telegraph office.
Lucy chatted with me freely, and seemed quite unconscious that anything had happened. I tried to keep her amused and interested. When her mother came up to see her, she did not seem to notice any change whatever, but said to me gratefully,
"We owe you so much, Dr. Seward, for all you have done, but you really must now take care not to overwork yourself. You are looking pale yourself.  As she spoke, Lucy turned crimson, though it was only momentarily, for her poor wasted veins could not stand for long an unwonted drain to the head. The reaction came in excessive pallor as she turned imploring eyes on me. I smiled and nodded, and laid my finger on my lips. With a sigh, she sank back amid her pillows.
Van Helsing returned in a couple of hours, and presently said to me: "Now you go home, and eat much and drink enough. Make yourself strong.  You and I must watch the case, and we must have none other to know. I have grave reasons. No, do not ask me. Think what you will. Do not fear to think even the most not-improbable. Goodnight."
In the hall two of the maids came to me, and asked if they or either of them might not sit up with Miss Lucy. They implored me to let them, and when I said it was Dr. Van Helsing's wish that either he or I should sit up, they asked me quite piteously to intercede with the 'foreign gentleman'. I was much touched by their kindness. Perhaps it is because I am weak at present, and perhaps because it was on Lucy's account, that their devotion was manifested. For over and over again have I seen similar instances of woman's kindness. I got back here in time for a late dinner, went my rounds, all well, and set this down whilst waiting for sleep. It is coming.
11 September.--This afternoon I went over to Hillingham. Found Van Helsing in excellent spirits, and Lucy much better. Shortly after I had arrived, a big parcel from abroad came for the Professor. He opened it with much impressment, assumed, of course, and showed a great bundle of white flowers.
"These are for you, Miss Lucy," he said.
"For me? Oh, Dr. Van Helsing!"
"Yes, my dear, but not for you to play with. These are medicines." Here Lucy made a wry face. "Nay, but they are not to take in a decoction or in nauseous form, so you need not snub that so charming nose, or I shall point out to my friend Arthur what woes he may have to endure in seeing so much beauty that he so loves so much distort. Aha, my pretty miss, that bring the so nice nose all straight again. This is medicinal, but you do not know how. I put him in your window, I make pretty wreath, and hang him round your neck, so you sleep well. Oh, yes! They, like the lotus flower, make your trouble forgotten. It smell so like the waters of Lethe, and of that fountain of youth that the Conquistadores sought for in the Floridas, and find him all too late."
Whilst he was speaking, Lucy had been examining the flowers and smelling them. Now she threw them down saying, with half laughter, and half disgust,
"Oh, Professor, I believe you are only putting up a joke on me. Why, these flowers are only common garlic."
To my surprise, Van Helsing rose up and said with all his sternness, his iron jaw set and his bushy eyebrows meeting,
"No trifling with me! I never jest! There is grim purpose in what I do, and I warn you that you do not thwart me. Take care, for the sake of others if not for your own." Then seeing poor Lucy scared, as she might well be, he went on more gently, "Oh, little miss, my dear, do not fear me. I only do for your good, but there is much virtue to you in those so common flowers. See, I place them myself in your room. I make myself the wreath that you are to wear. But hush! No telling to others that make so inquisitive questions. We must obey, and silence is a part of obedience, and obedience is to bring you strong and well into loving arms that wait for you.  Come with me, friend John, and you shall help me deck the room with my garlic, which is all the way from Haarlem, where my friend Vanderpool raise herb in his glass houses all the year. I had to telegraph yesterday, or they would not have been here."
We went into the room, taking the flowers with us. The Professor's actions were certainly odd and not to be found in any pharmacopeia that I ever heard of. First he fastened up the windows and latched them securely. Next, taking a handful of the flowers, he rubbed them all over the sashes, as though to ensure that every whiff of air that might get in would be laden with the garlic smell. Then with the wisp he rubbed all over the jamb of the door, above, below, and at each side, and round the fireplace in the same way. It all seemed grotesque to me, and presently I said, "Well, Professor, I know you always have a reason for what you do, but this certainly puzzles me. It is well we have no sceptic here, or he would say that you were working some spell to keep out an evil spirit."
"Perhaps I am!" he answered quietly as he began to make the wreath which Lucy was to wear round her neck.
We then waited whilst Lucy made her toilet for the night, and when she was in bed he came and himself fixed the wreath of garlic round her neck. The last words he said to her were,
"Take care you do not disturb it, and even if the room feel close, do not tonight open the window or the door."
"I promise," said Lucy. "And thank you both a thousand times for all your kindness to me! Oh, what have I done to be blessed with such friends?"
As we left the house in my fly, which was waiting, Van Helsing said, "Tonight I can sleep in peace, and sleep I want, two nights of travel, much reading in the day between, and much anxiety on the day to follow, and a night to sit up, without to wink. Tomorrow in the morning early you call for me, and we come together to see our pretty miss, so much more strong for my 'spell' which I have work. Ho, ho!"
He seemed so confident that I, remembering my own confidence two nights before and with the baneful result, felt awe and vague terror. It must have been my weakness that made me hesitate to tell it to my friend, but I felt it all the more, like unshed tears.


Code: https://github.com/josephscott/async-gravatars
Author: Joseph Scott
Inspired By: Speed Up Your Site with Delayed Content
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|
OpenShoe
1.0
|
Routines for initializing the system. Only coarse initial alignment is implemented. More...
Functions | |
| void | initialize_navigation_algorithm (void) |
| Function for initializing the navigation algorithm. |
Routines for initializing the system. Only coarse initial alignment is implemented.
| void initialize_navigation_algorithm | ( | void | ) |
Function for initializing the navigation algorithm.
This function initializes the navigation algorithm and should during the initialization of the navigation system be called every time new IMU-data have been read from the IMU. Before the initialization is started the flag initialize_flag should be set to true, and the counter initialize_sample_ctr to zero. The initialization is finished when the flag initialize_flag becomes false.
The initialization function first runs an initial alignment of the navigation system, where the roll and pitch are estimated from the average of the accelerometer readings. Then, the function sets the initial navigation states (position, velocity, and quaternions) and the initial Kalman filter covariance.
| [out] | position | The position estimate of the navigation system. |
| [out] | velocity | The velocity estimate of the navigation system. |
| [out] | quaternions | The orientation estimate of the navigation system. |
| [out] | cov_vector | The vector representation of the Kalman filter covariance matrix. |
| [in,out] | initialize_flag | A flag that should be set to true when initialization is started and that becomes false when the initialization is finished. |
| [in] | nr_of_inital_alignment_samples | The number of samples used in the initial alignment. |
| [in] | initial_heading | The initial heading of the navigation system. |
| [in] | initial_pos | The initial position of the navigation system. |
| [in] | sigma_initial_position | The standard deviations of the uncertainties in the initial position. |
| [in] | sigma_initial_velocity | The standard deviations of the uncertainties in the initial velocity. |
| [in] | sigma_initial_attitude | The standard deviations of the uncertainties in the initial attitude. |


Favorite Talks by Leonard
Move Slow and Mend Things by Kevlin Henney
The Diabolical Developer's Guide to Perfomance Tuning Martijn Verburg
An Introduction to JVM Performance by Rafael Winterhalter
Building Event Driven Services with Apache Kafka and Kafka Streams by Ben Stopford
Slice & Dice your Monolith with Domain Driven Design by Edson Yanaga
CERN, from an IT Perspective by Derek Mathieson


We can find a second derivative approximately using this formula: $$f^{\prime \prime} (x) \approx \frac{f(x+h) -2f(x) + f(x-h) } {h^2}$$


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@@include("partials/scripts.html")


compdef gem autoload
# gem zsh completion, based on homebrew completion
_gem_installed() {
installed_gems=(`gem list --local --no-versions`)
}
local -a _1st_arguments _1st_arguments=(
'cert:Manage RubyGems certificates and signing settings' 'check:Check installed gems' 'cleanup:Clean up old versions of installed gems in the local repository' 'contents:Display the contents of the installed gems' 'dependency:Show the dependencies of an installed gem' 'environment:Display information about the RubyGems environment' 'fetch:Download a gem and place it in the current directory' 'generate_index:Generates the index files for a gem server directory' 'help:Provide help on the `gem` command' 'install:Install a gem into the local repository' 'list:Display gems whose name starts with STRING' 'lock:Generate a lockdown list of gems' 'mirror:Mirror a gem repository' 'outdated:Display all gems that need updates' 'owner:Manage gem owners on RubyGems.org.' 'pristine:Restores installed gems to pristine condition from files located in the gem cache' 'push:Push a gem up to RubyGems.org' 'query:Query gem information in local or remote repositories' 'rdoc:Generates RDoc for pre-installed gems' 'search:Display all gems whose name contains STRING' 'server:Documentation and gem repository HTTP server' 'sources:Manage the sources and cache file RubyGems uses to search for gems' 'specification:Display gem specification (in yaml)' 'stale:List gems along with access times' 'uninstall:Uninstall gems from the local repository' 'unpack:Unpack an installed gem to the current directory' 'update:Update the named gems (or all installed gems) in the local repository' 'which:Find the location of a library file you can require'
)
local expl local -a gems installed_gems
_arguments \
'(-v --version)'{-v,--version}'[show version]' \ '(-h --help)'{-h,--help}'[show help]' \ '*:: :->subcmds' && return 0
if (( CURRENT == 1 )); then
_describe -t commands "gem subcommand" _1st_arguments return
fi
case “$words” in
list) if [[ "$state" == forms ]]; then _gem_installed _requested installed_gems expl 'installed gems' compadd -a installed_gems fi ;; uninstall|update) _gem_installed _wanted installed_gems expl 'installed gems' compadd -a installed_gems ;;
esac


--- layout: post title: JBoss on Linux date: 2009-07-13 12:21:26.000000000 +02:00 type: post published: true status: publish categories: - Technology tags: - java - jboss meta: _edit_last: '2' _jetpack_related_posts_cache: a:0:{} author: login: admin email<EMAIL_ADDRESS>display_name: gerbrand first_name: Gerbrand last_name: van Dieijen ---
Lately I tried to run JBoss on my Linux-installation (KUBuntu 9). I got lots of java.lang.OutOfMemoryError: PermGen
space errors while starting JBoss 5. First I thought that had something to do with Linux. I google'd the error, and from what I read, permgen errors are caused by bugs in either JBoss or the JavaVM. So increasing memory won't help, besides, JBoss ran fine on my Windows installation.
Then I remembered JBoss had a separate package for Java JDK 1.5 and JDK 1.6. I used the JBoss- version for JDK 1.5, but I have JDK 1.6 installed on my Linux installation. After I switched to the JBoss 5.0 version for JDK 1.5, JBoss ran smoothly!


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- File libci.c
- Write a script that checks if the number or api are identical in cuda_runtime_api.h and in our file.
- File libci.c
- There is one thing: the prototypes or signatures of CUDA functions have modifiers CUDARTAPI which is __stdcall and __host__ which is __location__(host) as defined in file /opt/cuda/include/host_defines.h The question is if this has any impact on the interposed calls. I guess not. But I might be wrong.
- Global cudaCreateChannelDesc
- better handle DL error
- Global g_fcia_elem
- check for uniqueness of the fatCubinHandle
- Global g_fcia_elidx
- check for uniqueness of the fatCubinHandle
- Global g_fcia_idx
- check for uniqueness of the fatCubinHandle
- Global l_getFatRecPktSize
- update accordingly if you change cuda version you work with
- Global l_getSize__cudaFatBinaryEntry
- new stuff added in comparison to 1.1
- Global l_getSize__cudaFatDebugEntry
- new stuff added in comparison to 1.1; need to be tested if this is an array or a list
- Global l_getSize__cudaFatElfEntry
- new stuff added in comparison to cuda 1.1 This is almost identical to
- Global l_packCubin
- This function is identical to ptx so maybe it should be without this redundancy
- Global l_packDep
- Right now we do not support the dependends - dependends should be NULL.
- Global l_unpackDebug
- should be done something with that
- Global l_unpackElf
- should be done something with that
- Global mallocCheck
- this function should go to a separate library
- Global g_fcia_elem
- check for uniqueness of the fatCubinHandle
- Global g_fcia_elidx
- check for uniqueness of the fatCubinHandle
- Global g_fcia_idx
- check for uniqueness of the fatCubinHandle
- Global get
- Put and Send should probably accept remote packets, not all this fine-grained detail. Maybe call it recv_strm.
- Global get
- strange return values
- Global get
- Put and Send should probably accept remote packets, not all this fine-grained detail. Maybe call it recv_strm.
- Global get
- strange return values
- Global l_cleanUpConn
- check with passing pointers to functions
Generated on Thu May 5 16:22:26 2011 for kidron-utils-rce by
1.4.7


CHAPTER X
(Delivered in London, 5th November 1896)
The Katha Upanishad, which we have been studying, was written much later than that to which we now turn — the Chh‚ndogya. The language is more modern, and the thought more organised. In the older Upanishads the language is very archaic, like that of the hymn portion of the Vedas, and one has to wade sometimes through quite a mass of unnecessary things to get at the essential doctrines. The ritualistic literature about which I told you which forms the second division of the Vedas, has left a good deal of its mark upon this old Upanishad, so that more than half of it is still ritualistic. There is, however, one great gain in studying the very old Upanishads. You trace, as it were, the historical growth of spiritual ideas. In the more recent Upanishads, the spiritual ideas have been collected and brought into one place; as in the Bhagavad Git‚, for instance, which we may, perhaps, look upon as the last of the Upanishads, you do not find any inkling of these ritualistic ideas. The Gita is like a bouquet composed of the beautiful flowers of spiritual truths collected from the Upanishads. But in the Gita you cannot study the rise of the spiritual ideas, you cannot trace them to their source. To do that, as has been pointed out by many, you must study the Vedas. The great idea of holiness that has been attached to these books has preserved them, more than any other book in the world, from mutilation. In them, thoughts at their highest and at their lowest have all been preserved, the essential and the non-essential, the most ennobling teachings and the simplest matters of detail stand side by side; for nobody has dared to touch them. Commentators came and tried to smooth them down and to bring out wonderful new ideas from the old things; they tried to find spiritual ideas in even the most ordinary statements, but the texts remained, and as such, they are the most wonderful historical study. We all know that in the scriptures of every religion changes were made to suit the growing spirituality of later times; one word was changed here and another put in there, and so on. This, probably, has not been done with the Vedic literature, or if ever done, it is almost imperceptible. So we have this great advantage, we are able to study thoughts in their original significance, to note how they developed, how from materialistic ideas finer and finer spiritual ideas are evolved, until they attained their greatest height in the Vedanta. Descriptions of some of the old manners and customs are also there, but they do not appear much in the Upanishads. The language used is peculiar, terse, mnemonic.
The writers of these books simply jotted down these lines as helps to remember certain facts which they supposed were already well known. In a narrative, perhaps, which they are telling, they take it for granted that it is well known to everyone they are addressing. Thus a great difficulty arises, we scarcely know the real meaning of any one of these stories, because the traditions have nearly died out, and the little that is left of them has been very much exaggerated. Many new interpretations have been put upon them, so that when you find them in the Pur‚nas they have already become lyrical poems. Just as in the West, we find this prominent fact in the political development of Western races that they cannot bear absolute rule, that they are always trying to prevent any one man from ruling over them, and are gradually advancing to higher and higher democratic ideas, higher and higher ideas of physical liberty, so, in Indian metaphysics, exactly the same phenomenon appears in the development of spiritual life. The multiplicity of gods gave place to one God of the universe, and in the Upanishads there is a rebellion even against that one God. Not only was the idea of many governors of the universe ruling their destinies unbearable, but it was also intolerable that there should be one person ruling this universe. This is the first thing that strikes us. The idea grows and grows, until it attains its climax. In almost all of the Upanishads, we find the climax coming at the last, and that is the dethroning of this God of the universe. The personality of God vanishes, the impersonality comes. God is no more a person, no more a human being, however magnified and exaggerated, who rules this universe, but He has become an embodied principle in every being, immanent in the whole universe. It would be illogical to go from the Personal God to the Impersonal, and at the same time to leave man as a person. So the personal man is broken down, and man as principle is built up. The person is only a phenomenon, the principle is behind it. Thus from both sides, simultaneously, we find the breaking down of personalities and the approach towards principles, the Personal God approaching the Impersonal, the personal man approaching the Impersonal Man. Then come the succeeding stages of the gradual convergence of the two advancing lines of the Impersonal God and the Impersonal Man. And the Upanishads embody the stages through which these two lines at last become one, and the last word of each Upanishad is, "Thou art That". There is but One Eternally Blissful Principle, and that One is manifesting Itself as all this variety.
Then came the philosophers. The work of the Upanishads seems to have ended at that point; the next was taken up by the philosophers. The framework was given them by the Upanishads, and they had to fill in the details. So, many questions would naturally arise. Taking for granted that there is but One Impersonal Principle which is manifesting Itself in all these manifold forms, how is it that the One becomes many? It is another way of putting the same old question which in its crude form comes into the human heart as the inquiry into the cause of evil and so forth. Why does evil exist in the world, and what is its cause? But the same question has now become refined, abstracted. No more is it asked from the platform of the senses why we are unhappy, but from the platform of philosophy. How is it that this One Principle becomes manifold? And the answer, as we have seen, the best answer that India has produced is the theory of Maya which says that It really has not become manifold, that It really has not lost any of Its real nature. Manifoldness is only apparent. Man is only apparently a person, but in reality he is the Impersonal Being. God is a person only apparently, but really He is the Impersonal Being.
Even in this answer there have been succeeding stages, and philosophers have varied in their opinions. All Indian philosophers did not admit this theory of Maya. Possibly most of them did not. There are dualists, with a crude sort of dualism, who would not allow the question to be asked, but stifled it at its very birth. They said, "You have no right to ask such a question, you have no right to ask for an explanation; it is simply the will of God, and we have to submit to it quietly. There is no liberty for the human soul. Everything is predestined — what we shall do, have, enjoy, and suffer; and when suffering comes, it is our duty to endure it patiently; if we do not, we shall be punished all the more. How do we know that? Because the Vedas say so." And thus they have their texts and their meanings and they want to enforce them.
There are others who, though not admitting the Maya theory, stand midway. They say that the whole of this creation forms, as it were, the body of God. God is the Soul of all souls and of the whole of nature. In the case of individual souls, contraction comes from evil doing. When a man does anything evil, his soul begins to contract and his power is diminished and goes on decreasing, until he does good works, when it expands again. One idea seems to be common in all the Indian systems, and I think, in every system in the world, whether they know it or not, and that is what I should call the divinity of man. There is no one system in the world, no real religion, which does not hold the idea that the human soul, whatever it be, or whatever its relation to God, is essentially pure and perfect, whether expressed in the language of mythology, allegory, or philosophy. Its real nature is blessedness and power, not weakness and misery. Somehow or other this misery has come. The crude systems may call it a personified evil, a devil, or an Ahriman, to explain how this misery came. Other systems may try to make a God and a devil in one, who makes some people miserable and others happy, without any reason whatever. Others again, more thoughtful, bring in the theory of Maya and so forth. But one fact stands out clearly, and it is with this that we have to deal. After all, these philosophical ideas and systems are but gymnastics of the mind, intellectual exercises. The one great idea that to me seems to be clear, and comes out through masses of superstition in every country and in every religion, is the one luminous idea that man is divine, that divinity is our nature.
Whatever else comes is a mere superimposition, as the Vedanta calls it. Something has been superimposed, but that divine nature never dies. In the most degraded as well as in the most saintly it is ever present. It has to be called out, and it will work itself out. We have to ask. and it will manifest itself. The people of old knew that fire lived in the flint and in dry wood, but friction was necessary to call it out. So this fire of freedom and purity is the nature of every soul, and not a quality, because qualities can be acquired and therefore can be lost. The soul is one with Freedom, and the soul is one with Existence, and the soul is one with Knowledge. The Sat-Chit-¬nanda — Existence-Knowledge-Bliss Absolute — is the nature, the birthright of the Soul, and all the manifestations that we see are Its expressions, dimly or brightly manifesting Itself. Even death is but a manifestation of that Real Existence. Birth and death, life and decay, degeneration and regeneration — are all manifestations of that Oneness. So, knowledge, however it manifests itself, either as ignorance or as learning, is but the manifestation of that same Chit, the essence of knowledge; the difference is only in degree, and not in kind. The difference in knowledge between the lowest worm that crawls under our feet and the highest genius that the world may produce is only one of degree, and not of kind. The Vedantin thinker boldly says that the enjoyments in this life, even the most degraded joys, are but manifestations of that One Divine Bliss, the Essence of the Soul.
This idea seems to be the most prominent in Vedanta, and, as I have said, it appears to me that every religion holds it. I have yet to know the religion which does not. It is the one universal idea working through all religions. Take the Bible for instance. You find there the allegorical statement that the first man Adam was pure, and that his purity was obliterated by his evil deeds afterwards. It is clear from this allegory that they thought that the nature of the primitive man was perfect. The impurities that we see, the weaknesses that we feel, are but superimpositions on that nature, and the subsequent history of the Christian religion shows that they also believe in the possibility, nay, the certainty of regaining that old state. This is the whole history of the Bible, Old and New Testaments together. So with the Mohammedans: they also believed in Adam and the purity of Adam, and through Mohammed the way was opened to regain that lost state. So with the Buddhists: they believe in the state called Nirvana which is beyond this relative world. It is exactly the same as the Brahman of the Vedantins, and the whole system of the Buddhists is founded upon the idea of regaining that lost state of Nirvana. In every system we find this doctrine present, that you cannot get anything which is not yours already. You are indebted to nobody in this universe. You claim your own birthright, as it has been most poetically expressed by a great Vedantin philosopher, in the title of one of his books — "The attainment of our own empire". That empire is ours; we have lost it and we have to regain it. The M‚y‚v‚din, however, says that this losing of the empire was a hallucination; you never lost it. This is the only difference.
Although all the systems agree so far that we had the empire, and that we have lost it, they give us varied advice as to how to regain it.  Another says that if you weep and prostrate yourselves and ask pardon of some Being beyond nature, you will regain that empire.  All this varied advice is in the Upanishads. As I go on, you will find it so. But the last and the greatest counsel is that you need not weep at all. You need not go through all these ceremonies, and need not take any notice of how to regain your empire, because you never lost it. Why should you go to seek for what you never lost? You are pure already, you are free already.  This is a very bold statement, and as I told you at the beginning of this course, I shall have to speak to you very boldly. It may frighten you now, but when you think over it, and realise it in your own life, then you will come to know that what I say is true. For, supposing that freedom is not your nature, by no manner of means can you become free. Supposing you were free and in some way you lost that freedom, that shows that you were not free to begin with. Had you been free, what could have made you lose it? The independent can never be made dependent; if it is really dependent, its independence was a hallucination.
Of the two sides, then, which will you take? If you say that the soul was by its own nature pure and free, it naturally follows that there was nothing in this universe which could make it bound or limited. But if there was anything in nature which could bind the soul, it naturally follows that it was not free, and your statement that it was free is a delusion. So if it is possible for us to attain to freedom, the conclusion is inevitable that the soul is by its nature free. It cannot be otherwise. Freedom means independence of anything outside, and that means that nothing outside itself could work upon it as a cause. The soul is causeless, and from this follow all the great ideas that we have. You cannot establish the immortality of the soul, unless you grant that it is by its nature free, or in other words, that it cannot be acted upon by anything outside. For death is an effect produced by some outside cause. I drink poison and I die, thus showing that my body can be acted upon by something outside that is called poison. But if it be true that the soul is free, it naturally follows that nothing can affect it, and it can never die. Freedom, immortality, blessedness, all depend upon the soul being beyond the law of causation, beyond this Maya. Of these two which will you take? Either make the first a delusion, or make the second a delusion. Certainly I will make the second a delusion. It is more consonant with all my feelings and aspirations. I am perfectly aware that I am free by nature, and I will not admit that this bondage is true and my freedom a delusion.
This discussion goes on in all philosophies, in some form or other. Even in the most modern philosophies you find the same discussion arising. There are two parties. One says that there is no soul, that the idea of soul is a delusion produced by the repeated transit of particles or matter, bringing about the combination which you call the body or brain; that the impression of freedom is the result of the vibrations and motions and continuous transit of these particles. There were Buddhistic sects who held the same view and illustrated it by this example: If young take a torch and whirl it round rapidly, there will be a circle of light. That circle does not really exist, because the torch is changing place every moment. We are but bundles of little particles, which in their rapid whirling produce the delusion of a permanent soul. The other party states that in the rapid succession of thought, matter occurs as a delusion, and does not really exist. So we see one side claiming that spirit is a delusion and the other, that matter is a delusion. Which side will you take? Of course, we will take the spirit and deny matter. The arguments are similar for both, only on the spirit side the argument is little stronger. For nobody has ever seen what matter is. We can only feel ourselves. I never knew a man who could feel matter outside of himself. Nobody was ever able to jump outside of himself. Therefore the argument is a little stronger on the side of the spirit. Secondly, the spirit theory explains the universe, whiles materialism does not. Hence the materialistic explanation is illogical. If you boil down all the philosophies and analyse them, you will find that they are reduced to one; or the other of these two positions. So here, too, in a more intricate form, in a more philosophical form, we find the same question about natural purity and freedom. Ones side says that the first is a delusion, and the other, that the second is a delusion. And, of course, we side with the second, in believing that our bondage is a delusion.
The solution of the Vedanta is that we are not bound, we are free already. Not only so, but to say or to think that we are bound is dangerous — it is a mistake, it is self-hypnotism. As soon as you say, "I am bound," "I am weak," "I am helpless," woe unto you; you rivet one more chain upon yourself. Do not say it, do not think it. I have heard of a man who lived in a forest and used to repeat day and night, "Shivoham" — I am the Blessed One — and one day a tiger fell upon him and dragged him away to kill him; people on the other side of the river saw it, and heard the voice so long as voice remained in him, saying, "Shivoham" — even in the very jaws of the tiger. There have been many such men. There have been cases of men who, while being cut to pieces, have blessed their enemies. "I am He, I am He; and so art thou. I am pure and perfect and so are all my enemies. You are He, and so am I." That is - the position of strength. Nevertheless, there are great and wonderful things in the religions of the dualists; wonderful is the idea of the Personal God apart from nature, whom we worship and love. Sometimes this idea is very soothing. But, says the Vedanta, the soothing is something like the effect that comes from an opiate, not natural. It brings weakness in the long run, and what this world wants today, more than it ever did before, is strength. It is weakness, says the Vedanta, which is the cause of all misery in this world. Weakness is the one cause of suffering. We become miserable because we are weak. We lie, steal, kill, and commit other crimes, because we are weak. We suffer because we are weak.  Where there is nothing to weaken us, there is no death nor sorrow. We are miserable through delusion. Give up the delusion, and the whole thing vanishes. It is plain and simple indeed. Through all these philosophical discussions and tremendous mental gymnastics we come to this one religious idea, the simplest in the whole world.
The monistic Vedanta is the simplest form in which you can put truth. To teach dualism was a tremendous mistake made in India and elsewhere, because people did not look at the ultimate principles, but only thought of the process which is very intricate indeed. To many, these tremendous philosophical and logical propositions were alarming. They thought these things could not be made universal, could not be followed in everyday practical life, and that under the guise of such a philosophy much laxity of living would arise.
But I do not believe at all that monistic ideas preached to the world would produce immorality and weakness. On the contrary, I have reason to believe that it is the only remedy there is. If this be the truth, why let people drink ditch water when the stream of life is flowing by? If this be the truth, that they are all pure, why not at this moment teach it to the whole world? Why not teach it with the voice of thunder to every man that is born, to saints and sinners, men, women, and children, to the man on the throne and to the man sweeping the streets?
It appears now a very big and a very great undertaking; to many it appears very startling, but that is because of superstition, nothing else. By eating all sorts of bad and indigestible food, or by starving ourselves, we are incompetent to eat a good meal. We have listened to words of weakness from our childhood. You hear people say that they do not believe in ghosts, but at the same time, there are very few who do not get a little creepy sensation in the dark. It is simply superstition. So with all religious superstitions There are people in this country who, if I told them there was no such being as the devil, will think all religion is gone. Many people have said to me, how can there be religion without a devil? How can there be religion without someone to direct us? How can we live without being ruled by somebody? We like to be so treated, because we have become used to it. We are not happy until we feel we have been reprimanded by somebody every day. The same superstition! But however terrible it may seem now, the time will come when we shall look back, each one of us, and smile at every one of those superstitions which covered the pure and eternal soul, and repeat with gladness, with truth, and with strength, I am free, and was free, and always will be free. This monistic idea will come out of Vedanta, and it is the one idea that deserves to live. The scriptures may perish tomorrow. Whether this idea first flashed into the brains of Hebrews or of people living in the Arctic regions, nobody cares. For this is the truth and truth is eternal; and truth itself teaches that it is not the special property of any individual or nation. Men, animals, and gods are all common recipients of this one truth. Let them all receive it. Why make life miserable? Why let people fall into all sorts of superstitions? I will give ten thousand lives, if twenty of them will give up their superstition. Not only in this country, but in the land of its very birth, if you tell people this truth, they are frightened. They say, "This idea is for Sanny‚sins who give up the world and live in forests; for them it is all right. But for us poor householders, we must all have some sort of fear, we must have ceremonies," and so on.
Dualistic ideas have ruled the world long enough, and this is the result. Why not make a new experiment? It may take ages for all minds to receive monism, but why not begin now? If we have told it to twenty persons in our lives, we have done a great work.
There is one idea which often militates against it. It is this. It is all very well to say, "I am the Pure, the Blessed," but I cannot show it always in my life. That is true; the ideal is always very hard. Every child that is born sees the sky overhead very far away, but is that any reason why we should not look towards the sky? Would it mend matters to go towards superstition? If we cannot get nectar, would it mend matters for us to drink poison? Would it be any help for us, because we cannot realise the truth immediately, to go into darkness and yield to weakness and superstition?
I have no objection to dualism in many of its forms. I like most of them, but I have objections to every form of teaching which inculcates weakness. This is the one question I put to every man, woman, or child, when they are in physical, mental, or spiritual training. Are you strong? Do you feel strength? — for I know it is truth alone that gives strength. I know that truth alone gives life, and nothing but going towards reality will make us strong, and none will reach truth until he is strong. Every system, therefore, which weakens the mind, makes one superstitious, makes one mope, makes one desire all sorts of wild impossibilities, mysteries, and superstitions, I do not like, because its effect is dangerous. Such systems never bring any good; such things create morbidity in the mind, make it weak, so weak that in course of time it will be almost impossible to receive truth or live up to it. Strength, therefore, is the one thing needful. Strength is the medicine for the world's disease. Strength is the medicine which the poor must have when tyrannised over by the rich. Strength is the medicine that the ignorant must have when oppressed by the learned; and it is the medicine that sinners must have when tyrannised over by other sinners; and nothing gives such strength as this idea of monism. Nothing makes us so moral as this idea of monism. Nothing makes us work so well at our best and highest as when all the responsibility is thrown upon ourselves. I challenge everyone of you. How will you behave if I put a little baby in your hands? Your whole life will be changed for the moment; whatever you may be, you must become selfless for the time being. You will give up all your criminal ideas as soon as responsibility is thrown upon you — your whole character will change. So if the whole responsibility is thrown upon our own shoulders, we shall be at our highest and best; when we have nobody to grope towards, no devil to lay our blame upon, no Personal God to carry our burdens, when we are alone responsible, then we shall rise to our highest and best. I am responsible for my fate, I am the bringer of good unto myself, I am the bringer of evil. I am the Pure and Blessed One. We must reject all thoughts that assert the contrary. "I have neither death nor fear, I have neither caste nor creed, I have neither father nor mother nor brother, neither friend nor foe, for I am Existence, Knowledge, and Bliss Absolute; I am the Blissful One, I am the Blissful One. I am not bound either by virtue or vice, by happiness or misery. Pilgrimages and books and ceremonials can never bind me. I have neither hunger nor thirst; the body is not mine, nor am I subject to the superstitions and decay that come to the body, I am Existence, Knowledge, and Bliss Absolute; I am the Blissful One, I am the Blissful One."
This, says the Vedanta, is the only prayer that we should have. This is the only way to reach the goal, to tell ourselves, and to tell everybody else, that we are divine. And as we go on repeating this, strength comes. He who falters at first will get stronger and stronger, and the voice will increase in volume until the truth takes possession of our hearts, and courses through our veins, and permeates our bodies. Delusion will vanish as the light becomes more and more effulgent, load after load of ignorance will vanish, and then will come a time when all else has disappeared and the Sun alone shines.


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Password manager is not only meant for managing password for logging in website on a browser, I should have thought of this idea much early, how silly me.
Before entering the circle of cryptocurrency, I never so been so paranoid about the security of some digital random phrase. The most important digital text to me was probably my online banking password, which I could easily retrieve by clicking on the “Forgot your password?” link.
Crypto is a completely different game
The rule is simple here – who owns the private key, who owns everything in it. There is no authority the victims could ask for help because they themselves are the only authority. While the hardware wallet like Trezor is the best device every crypto investor should get, there are still too many of interesting coins which haven’t partnered with hardware wallet. Steem is one of them so let’s take it as example.
We all know how important is the Steem owner key, but how do you store them? How do you secure this ultra-sensitive long phrase that represents the absolute ownership of your Steem account?
I used to store them using 7z built-in encryption method up to the moment before I’m writing this post. 7z does good in offering simple encrypting feature but it is designed for protecting truly sensitive data.
KeepPass maybe the best and final solution here
KeePass is a free open source password manager, which helps you to manage your passwords in a secure way. You can put all your passwords in one database, which is locked with one master key or a key file. So you only have to remember one single master password or select the key file to unlock the whole database. The databases are encrypted using the best and most secure encryption algorithms currently known (AES and Twofish).
KeePass has everything to be a perfect candidate of the crypto guardian:
- Open source so anyone can throw an security audit to it anytime.
- Offline so no one is hosting the database other than the user.
- Key file could be the best solution against key logging.
- Cross-platform
- Made to store various of password or complex code
- Use one of the most advanced encryption algorithms
How to setup
1)Download it here. Create a KeePass database file, in this case it is crypto_keys.kdbx
.
2)Create a strong password is the key here. It should be strong enough to withstand any brute-forcing cracking process in case the database file is compromised. For the expert you might want to explore the key file method.
3)Simply give it a database name, keep the rest setting as default unless you want customize it further.
4)First let’s see how it store Steem’s key. I set fr3eze
as the user name and put some random key as the password.
5)I will add another entry using EOS key pair. In this case I put ‘EOS’ as the title and leave the username empty. Private key in the password column while the public key in the note area. I leave other settings as default for both entry.
6)This is how the database looks like so far with the Steem and EOS entry.
7)Here is what making the KeePass really handy if you need to copy the user name, password or notes. Just double click on the text and you shall see the bottom bar indicating the click phrase is copied to the clipboard and will be cleared in 12 seconds.
8)Save and quit the KeePass. This is the database that I just created and it will be all you need to care about. Spread it over your private cloud or flash drive for better portability. There are many third party plugins from various platform to access this file but the general rule is stick only to those reputable or open source programs.
This is by far the best method to store private information about crypto to me. Are you with me?
KeePass 是开源项目里最有名气的密码管家，作为管理加密货币的绝密资讯最适合不过。比如恢复种子和私钥等等，之前都是用 7z 来简单的加密，使用 KeePass 的好处有：
- 免费开源，所以每个人都可以审核监督软件的安全程度。
- 离线设计，没有人拥有你的数据库，全是自己说了算。
- 加密设计非常先进。
- 跨平台。
- 本来就为收藏多种密码而设计。
不知你有什么更好保护货币密码的方法？
This page is synchronized from the post: ‘Best way to store crypto credentials like private keys and seeds – Keepass’


Custom cost class¶
Users who are interested in detecting a specific type of change can easily do so by creating a custom cost function.
Provided, they use the base cost function ruptures.base.BaseCost
, they will be able to seamlessly run the algorithms implemented in ruptures
.
See also
Example
Let \(\{y_t\}_t\) denote a 1D piecewise stationary random process. Assume that the \(y_t\) are independent and exponentially distributed with a scale parameter that shifts at some unknown instants \(t_1,t_2,\dots\) The change points estimates are the minimizers of the negative log-likelihood, and the associated cost function is given by
where \(I,\, y_I\) and \(\bar{\mu}_I\) are respectively an interval, the sub-signal on this interval and the empirical mean of this sub-signal. The following code implements this cost function:
from math import log
from ruptures.base import BaseCost
class MyCost(BaseCost):
"""Custom cost for exponential signals."""
# The 2 following attributes must be specified for compatibility.
model = ""
min_size = 2
def fit(self, signal):
"""Set the internal parameter."""
self.signal = signal
return self
def error(self, start, end):
"""Return the approximation cost on the segment [start:end].
Args:
start (int): start of the segment
end (int): end of the segment
Returns:
float: segment cost
"""
sub = self.signal[start:end]
return (end-start)*log(sub.mean())
This cost function can now be used with all algorithms from ruptures
.
For instance,
import numpy as np
import matplotlib.pylab as plt
import ruptures as rpt
# creation of data
a = np.random.exponential(scale=1, size=100)
b = np.random.exponential(scale=2, size=200)
signal, bkps = np.r_[a, b, a], [100, 300, 400]
# cost
algo = rpt.Pelt(custom_cost=MyCost()).fit(signal)
my_bkps = algo.predict(pen=10)
# display
rpt.display(signal, bkps, my_bkps)
plt.show()


Name* :
Gender* :
Birth Date* :
Postcode* :
Address* :
phone Number:
Hobbies: Athletics Cooking Reading Programming Camping
List of persons:


Delete only works if the table is also removed from the config page (or it will reappear on restart)
UUID
Name
Description
Delete
Back to main polar graph


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Responsive web, Ui Design, Web Develop
by Kim YahyeoBRACKET, JQUERY, JAVASCRIPT, CSS3, HTML5 etc
more 1 -
Desktop web, Ui Design, Web Develop
by Kim YahyeoBRACKET, JQUERY, JAVASCRIPT, CSS3, HTML5 etc
more 1 -
Desktop web, Ui Design, Web Develop
by Kim YahyeoBRACKET, JQUERY, JAVASCRIPT, CSS3, HTML5 etc
more 1


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| SUMMARY: INNER | FIELD | CONST | PROP | METHOD | OP | EVENT | DETAIL: FIELD | CONST | PROP | METHOD | OP | EVENT |
This class provides some methods for dynamically invoking methods in objects, and some string manipulation methods used by torque. The string methods will soon be moved into the turbine string utilities class. *
| Constructor Summary | |
|---|---|
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StringUtils() Initializes a new instance of the StringUtils class. |
| Method Summary | |
|---|---|
| bool |
allEmpty(System.Collections.IList list) Check to see if all the string objects passed in are empty. * |
| string |
capitalizeFirstLetter(string data) Capitalize the first letter but leave the rest as they are. * For example fooBarbecomes FooBar. * |
| string |
chop(string s, int i) Chop i characters off the end of a string. This method assumes that any EOL characters in String s and the platform EOL will be the same. A 2 character EOL will count as 1 character. * |
| string |
chop(string s, int i, string eol) Chop i characters off the end of a string. A 2 character EOL will count as 1 character. * |
| string |
collapseNewlines(string argStr) Remove/collapse multiple newline characters. * |
| string |
collapseSpaces(string argStr) Remove/collapse multiple spaces. * |
| string |
concat(System.Collections.IList list) Concatenates a list of objects as a String. * |
| string |
fileContentsToString(string file) Read the contents of a file and place them in a string object. * |
| string |
firstLetterCaps(string data) Makes the first letter caps and the rest lowercase. * For example fooBarbecomes Foobar. * |
| string |
getPackageAsPath(string pckge) Return a package name as a relative path name * |
| string |
normalizePath(string path) Return a context-relative path, beginning with a "/", that represents the canonical version of the specified path after ".." and "." elements are resolved out. If the specified path attempts to go outside the boundaries of the current context (i.e. too many ".." path elements are present), return nullinstead. * |
| string |
removeAndHump(string data) 'Camels Hump' replacement of underscores. * Remove underscores from a string but leave the capitalization of the other letters unchanged. * For example foo_barBarbecomes FooBarBar. * |
| string |
removeAndHump(string data, string replaceThis) 'Camels Hump' replacement. * Remove one string from another string but leave the capitalization of the other letters unchanged. * For example, removing "_" from foo_barBarbecomes FooBarBar. * |
| string |
removeUnderScores(string data) Remove underscores from a string and replaces first letters with capitals. Other letters are changed to lower case. * For example foo_barbecomes FooBarbut foo_barBarbecomes FooBarbar. * |
| string |
select(bool state, string trueString, string falseString) If state is true then return the trueString, else return the falseString. * |
| string[] |
split(string line, string delim) Create a string array from a string separated by delim * |
| string |
stackTrace(System.Exception e) Returns the output of printStackTrace as a String. * |
| System.Text.StringBuilder |
stringSubstitution(string argStr, System.Collections.Hashtable vars) Perform a series of substitutions. The substitions are performed by replacing $variable in the target string with the value of provided by the key "variable" in the provided hashtable. * |
| string |
sub(string line, string oldString, string newString) Replaces all instances of oldString with newString in line. Taken from the Jive forum package. * |
| Methods inherited from class System.Object |
|---|
| Equals, Finalize, GetHashCode, GetType, MemberwiseClone, ToString |
| Constructor Detail |
|---|
public StringUtils()
Initializes a new instance of the StringUtils class.
| Method Detail |
|---|
public bool allEmpty(System.Collections.IList list)
Check to see if all the string objects passed in are empty. *
Parameters:
list
- A list of {@link java.lang.String} objects.
public string capitalizeFirstLetter(string data)
Capitalize the first letter but leave the rest as they are. * For example
fooBarbecomes
FooBar. *
Parameters:
data
- capitalize this
public string chop(string s, int i)
Chop i characters off the end of a string. This method assumes that any EOL characters in String s and the platform EOL will be the same. A 2 character EOL will count as 1 character. *
Parameters:
string
- String to chop.
i
- Number of characters to chop.
public string chop(string s, int i, string eol)
Chop i characters off the end of a string. A 2 character EOL will count as 1 character. *
Parameters:
string
- String to chop.
i
- Number of characters to chop.
eol
- A String representing the EOL (end of line).
public string collapseNewlines(string argStr)
Remove/collapse multiple newline characters. *
Parameters:
String
- string to collapse newlines in.
public string collapseSpaces(string argStr)
Remove/collapse multiple spaces. *
Parameters:
String
- string to remove multiple spaces from.
public string concat(System.Collections.IList list)
Concatenates a list of objects as a String. *
Parameters:
list
- The list of objects to concatenate.
public string fileContentsToString(string file)
Read the contents of a file and place them in a string object. *
Parameters:
String
- path to file.
public string firstLetterCaps(string data)
Makes the first letter caps and the rest lowercase. * For example
fooBarbecomes
Foobar. *
Parameters:
data
- capitalize this
public string getPackageAsPath(string pckge)
Return a package name as a relative path name *
Parameters:
String
- package name to convert to a directory.
public string normalizePath(string path)
Return a context-relative path, beginning with a "/", that represents the canonical version of the specified path after ".." and "." elements are resolved out. If the specified path attempts to go outside the boundaries of the current context (i.e. too many ".." path elements are present), return
nullinstead. *
Parameters:
path
- Path to be normalized
public string removeAndHump(string data)
'Camels Hump' replacement of underscores. * Remove underscores from a string but leave the capitalization of the other letters unchanged. * For example
foo_barBarbecomes
FooBarBar. *
Parameters:
data
- string to hump
public string removeAndHump(string data, string replaceThis)
'Camels Hump' replacement. * Remove one string from another string but leave the capitalization of the other letters unchanged. * For example, removing "_" from
foo_barBarbecomes
FooBarBar. *
Parameters:
data
- string to hump
replaceThis
- string to be replaced
public string removeUnderScores(string data)
Remove underscores from a string and replaces first letters with capitals. Other letters are changed to lower case. * For example
foo_barbecomes
FooBarbut
foo_barBarbecomes
FooBarbar. *
Parameters:
data
- string to remove underscores from.
public string select(bool state, string trueString, string falseString)
If state is true then return the trueString, else return the falseString. *
Parameters:
boolean
- String
- trueString
String
- falseString
public string[] split(string line, string delim)
Create a string array from a string separated by delim *
Parameters:
line
- the line to split
delim
- the delimter to split by
public string stackTrace(System.Exception e)
Returns the output of printStackTrace as a String. *
Parameters:
e
- A Throwable.
public System.Text.StringBuilder stringSubstitution(string argStr, System.Collections.Hashtable vars)
Perform a series of substitutions. The substitions are performed by replacing $variable in the target string with the value of provided by the key "variable" in the provided hashtable. *
Parameters:
String
- target string
Hashtable
- name/value pairs used for substitution
public string sub(string line, string oldString, string newString)
Replaces all instances of oldString with newString in line. Taken from the Jive forum package. *
Parameters:
String
- original string.
String
- string in line to replace.
String
- replace oldString with this.
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About¶
Credits¶
An initial prototype was designed and enginered in one evening by Roman Tsisyk. After that the library was completely rewritten, tested and documented (which took a while).
The project exists only thanks to the excellent tracing just-in-time compiler in LuaJIT.
The library works best with Tarantool – an efficient in-memory database and Lua application server.
Copying¶
Lua Fun source codes, logo and documentation are distributed under the MIT License (MIT) – same as LuaJIT.
Copyright (c) 2013-2017 Roman Tsisyk<EMAIL_ADDRESS>Permission is hereby granted, free of charge, to any person obtaining a copy of this software and associated documentation files (the “Software”), to deal in the Software without restriction, including without limitation the rights to use, copy, modify, merge, publish, distribute, sublicense, and/or sell copies of the Software, and to permit persons to whom the Software is furnished to do so, subject to the following conditions:
The above copyright notice and this permission notice shall be included in all copies or substantial portions of the Software.
 IN NO EVENT SHALL THE AUTHORS OR COPYRIGHT HOLDERS BE LIABLE FOR ANY CLAIM, DAMAGES OR OTHER LIABILITY, WHETHER IN AN ACTION OF CONTRACT, TORT OR OTHERWISE, ARISING FROM, OUT OF OR IN CONNECTION WITH THE SOFTWARE OR THE USE OR OTHER DEALINGS IN THE SOFTWARE.


Driver plying one-way kills two pedestrians – FRSC
by Agency ReportThe Anambra State Command of the Federal Road Safety Corps (FRSC), on Sunday, confirmed that two pedestrians died in a fatal crash involving a vehicle plying one-way on Awka-Onitsha Road in Anambra.
The Sector Commander, Andrew Kumapayi, told the News Agency of Nigeria (NAN) in Awka that the accident occurred at about 12.37 p.m.
Mr Kumapayi explained that the driver of a blue Mercedes-Benz truck with registration number: NSH 521 ZF, suspected to be drunk, was plying one-way when he knocked down and killed two passersby.
“The truck driver, who was suspected to be drunk, hit the pedestrians while plying one-way.
“Our officials have taken the deceased to the morgue, while the truck has been towed by the police officers from Ogidi to ensure free flow of traffic in the area,” he said.
The sector commander expressed sadness at the event and called for prosecution of the truck driver.
Mr Kumapayi advised drivers to drive cautiously and desist from using one-way as well as avoid drunk driving.
According to him, thousands of people had died or suffered from physical disabilities due to drunk driving.
(NAN)