宣州谢佻楼饯别校书叔云

弃我去者，昨日之日不可留。乱我心者，今日之日多烦忧。

长风万里送秋雁，对此可以酣高楼。

蓬莱文章建安骨，中间小谢又清发。

俱怀逸兴壮思飞，欲上青天揽明月。

抽刀断水水更流，举杯消愁愁更愁。

人生在世不称意，明朝散发寻扁舟。

忠诚与失信的约会

汉朝年间，有一个叫陈实的人。陈实，字仲弓，曾官太丘长。陈实为人正直，为官清廉，深受百姓的爱戴和好评。后来，陈实返回了故里，无官一身轻，当地远近的官员、乡邻村民们却都愿意尊称其为“陈太丘”。

　 有一天上午，陈太丘从街市返回的路上，恰好与曾一起供职的朋友意外碰面，毕竟两人也是多年未曾谋面，两人相拥一起，真道是友人相见，格外亲热。寒暄一阵 后，陈太丘执意要请友人到自家去好好叙上一番，友人家在邻镇，再加上陈太丘的再三邀请，盛情难却，两人边走边聊，很快就来到了陈太丘的家门口。

　 　一进家门，但见诺大的庭院，已被主人收拾的干干净净，各种物什，摆放得井然有序。陈太丘便去里屋叫来夫人孩子，热情地给他们介绍了一番。孩子们鞠躬施礼 后，便知趣地到庭院玩去了；夫人呢，与那友人客套几句后，就忙着要准备酒菜。友人见陈太丘一家礼仪分明，热情待客，打心底佩服陈太丘的为人处世。

　 　这时，陈太丘先把友人领进了书房，欣赏了几幅名人字画，各自赞叹和发表评论后，又双双坐在茶几旁，开始品茗。品茗是一种学问，在不紧不慢的举止间，有淡 淡而悠然的茗香从杯际腾起，人们可以回忆往事，咀嚼人生，细细思量很多很多。茗香飘逸，话兴正浓。就在谈笑间，夫人进屋，告诉他们，饭菜已齐了。

　　两位友人相拥而出，来到厅堂，只见八仙桌上已经摆好了足足有八个香喷喷的热菜。于是主人取出了一罐陈年老酒，铺上了两个精致的酒盅，那酒香很快飘散，满院飘香，扑鼻而来，两人对视一笑，端杯而尽，酒逢知己，越饮越欢。酒过数巡之后，友人开口说话了：“不能接着再喝了，我差点忘了，明天我还得去郡府会一好友，还得早点回去准备行装呢。”话音未落，陈太丘呵呵一笑：“这么如此之巧，明天我们刚好与你顺路，也得去郡府去办点事。”于是两人相视而笑。

　　酒足饭饱之后，两位友人约定，次日午时一块上路，地点就在陈太丘家门前的大槐树下。两位友人为了表达各自的忠诚，他们还在槐树前立了个高高的树干。如此之后，两人才揖手辞别。

　　次日，陈太丘提前来到了树干前，等了一段时间，眼看着树干底端的黑影渐渐东斜，午时已过。这时，陈太丘猜想着友人是别有他事而不能同行，或者是他已经提前出发了，于是就先上路了。

　　然而，就在陈太丘走完之后，他的朋友终于到了，左看右看，却不见陈太丘的影子，当即就气不打一处来，非要到他家去看个究竟问个明白。一到陈太丘的家门口，正看见他的长子正在家门口尽兴地玩耍。于是他便指桑骂槐，又象是自言自语地说道：“真不是人哪！跟人约好一块出门的，却又不等人。”

　　当时，陈太丘的长子刚刚年满7岁，名陈纪，字元方，是一个人见人爱、非常懂事的孩子。等他父亲的友人数落完后，小陈纪说：“您与我父亲约定在午时，午时不来，则表示不讲信用；对孩子骂他的父亲，则表示没有礼貌。”

　　铿锵数语，掷地有声。那刻，刚才还歇斯底里欢叫的知了已经嘎然而至，死一般寂静。那友人当即就羞愧万分，恨不得找个地洞钻了进去，并又想下车解释。抬眼处，但见小陈纪头也不回就进屋去了。

Forever Friendship

A friend walks in when the rest of the world walks out.
Sometimes in life, you find a special friend.
Someone who changes your life just by being part of it.
Someone who makes you laugh until you can’t stop.
Someone who makes you believe that there really is good in the world.
Someone who convinces you that there really is an unlocked door just waiting for you to open it.
This is Forever Friendship.
When you’re down and the world seems dark and empty;
Your forever friend lifts you up in spirits and makes that dark and empty world suddenly seem bright and full.
Your forever friend gets you through the hard times, the sad times and the confused times.
If you turn and walk away, your forever friend follows.
If you lose you way, your forever friend guides you and cheers you on.
Your forever friend holds your hand and tells you that everything is going to be okay.
And if you find such a friend, you feel happy and complete;
Because you need not worry, you have a forever friend for life,
And forever has no end.

路遥知马力，日久见人心

释义: 路途遥远才能知道马的力气大小，日子长了才能看出人心的好坏。

话说路遥和马力是好朋友，路遥父亲是富商，马力的父亲是路遥家的仆人。虽然是主仆关系，两人的关系很好。他们一起读书，一起玩耍。

　　到了该谈婚论嫁的年龄了，路遥有钱有势，不愁没老婆。而马力贫困实梗恢泵蝗颂崆住?

　　有一天有媒人给马力提亲，马力大喜，但是却要昂贵的彩礼。马力只好请同学路遥帮助，路遥说：借钱可以，但是结婚入洞房我来替你前三天。马力怒火冲头，但是又没有办法，总不能光棍一辈子，只好答应。于是选择好日子结婚。

　　马力煎熬过痛苦的三天，第四天该他洞房了，心里懊恼呀！

　　天一黑就一头栽进洞房拉被蒙头就睡觉。新娘子就问：夫君，为何前三夜都是通宵读书，今天却蒙头大睡？马力这才知道路遥给他开了个大玩笑，真实又喜又恼。被有钱的朋友给耍了。发誓好好读书，考取功名。后来还真考上了并在京城做了大官。

　　路遥性情豪放，侠肝义胆，最后却坐吃山空。看到自己一家实在无法度日，想起曾经资助的朋友马力，于是就和老婆商量自己进京找他帮助。

　　马力见到路遥很是高兴，热情款待，路遥说明来意，马力却说：喝 酒！喝酒！根本没有帮助他的意思，路遥很恼。

　　过了几天，马力说：路兄，你回家吧，免得嫂夫人牵挂！路遥只得气愤沮丧的回家。

　　还没进家就听见家里哭成一片，急忙进来。看到妻儿守着一口棺材痛哭，一见路遥进来家人又惊又喜。原来是马力派人送来棺材说：路遥到京城后，生了重病，医治无效而死．

　　路遥更加恼怒，打开棺材一看里面是金银财物，还有一纸条上写：你让我妻守三天空我让你妻痛哭一场。

　　感言 :

　　真正的朋友不在巧言令色 ， 贵在心犀相通 ，人生短短数十载 ，认识的朋友又有多少， 但真正能懂你心 ，又能真心疼惜得又有几人 ？

　　若是你很幸运， 已经有这样真挚的好友，珍惜吧 !

　　别因为一些琐碎的误会而轻言舍弃 ，真心的朋友是你一生之中最珍贵的财富， 让这一路上不再孤寂 。

of Evolution as theory and fact

"Fact"
Observation	Established Hypothesis
Facts are empirical data, objective verifiable observations.	'A fact is hypothesis that is so firmly supported by evidence that we assume it is true, and act as if it were true.' Douglas Futyuma.

"Theory"
A scientific theory is a well supported body of interconnected statements that explains observations and can be used to make testable predictions.

Gravity	Evolution
Things falling is an observation of the pull of bodies towards each other.	Fruit flies changing generation to generation is an observation of generational organism change.
Bodies pulling towards each other is called gravity.	Organisms changing generation to generation is called evolution.
Gravity is a fact.	Evolution is a fact.
Explanations for the facts of gravity.	Explanations for the facts of evolution.
Aristotle and Galileo created explanations of the fact of gravity. These are now obsolete explanations.	Lamarckism, Transmutationism and Orthogenesis were created as explanations of the fact of evolution. These are now discredited explanations.
Newton's explanation of gravity is approximately correct but required refinement.	Darwin's explanation of evolution is approximately correct, but required refinement.
Einstein's explanation is a refinement of Newton's explanation of gravity. Einstein's explanation is currently the most accepted explanation of the fact of gravity.	The modern evolutionary synthesis is a refinement of Darwin's explanation of evolution, which did not include genes in its explanation. This modern synthesis is currently the most accepted explanation of the fact of evolution.
Einstein's explanation of the fact of gravity is called The General theory of relativity.	The explanation of the fact of evolution provided by the modern synthesis is the latest and most widely accepted Theory of Evolution.
Gravity is a fact and a theory.	Evolution is a fact and a theory.

Thou shall believe, otherwise fall from hundred meters, and thou shall prove it.

Life by Kirsten Burns

Life is pain Life is sorrow Life is nightmares Life is love Life is laughter Life is sweet dreams Life is change Life is loss Life loosing everything Life is stability Life is win Life is gaining everyone Life is tears Life is hurt Life is grief Life is smiles Life is comfort Life is happiness Life is loosing Loved ones Life is gaining Yourself

A Friend Most True

I need to know if you’re my true friend,
will you be by my side until the end?
Can I tell you my secrets deep,
and trust them in your heart you’ll keep?
We are neither of us without our flaws,
can you accept mine as I will yours?
I’ll be a shoulder to cry on when you’re blue,
will you be there for me when I need you?
No matter how busy I will make time for you,
if you are busy will you make time for me too?
I will take your hand and comfort your tears,
will you hold me and soothe my fears?
I will give you joy and many warm smiles,
can we share that even across many miles?
I will not forget what’s important to you,
will you remember what’s important to me too?
With you my most favourite things I’ll share,
If only I know do you truly care?
If you can accept me as I do you,
then I will know you are a friend most true.

Love

Love is a friendship that has caught fire.
It is quiet understanding, mutual confidence, sharing and forgiving.
It is loyalty through good and bad.
It settles for less than perfection,
and makes allowances for human weakness.
Love is content with the present.
It hopes for the future and it doesn't brood over the past.
It's the day-in and day-out chronicle of irritations, problems,
compromises, small disappointments, big victories,
and working toward common goals.
If you have love in your life,
it can make up for a great many things you lack.
If you don't have it, no matter what else there is,
it is not enough, so search for it, ask God for it, and share it!

苍蝇的泪滴

音乐赏析

你的美丽像黑森林　
谁不着迷谁又靠得近
温暖还是冰冷冷　
猜测下一秒你的天气
宝贝还是玩具　
我怀疑我自已
戴苍蝇的眼镜　
太多你数不清　
一千种个性　
谁向谁说我爱你
你又不是垃圾　
也没有长细菌　
却让我生病　
亲一个让我痊愈
戴苍蝇的眼镜　
看你举棋对定　
一千颗泪滴　
告诉我有多爱你
即使你没反应　
我想我也愿意　
被一个温柔的表情　
骗我爱上你

日四题

闻枕芳香慢慢乏淡，
宝贝二词眼中消散。
岂是贵人心置远方，
信中为何不曾来探？

是以此信不能违抗，
并非君子铁石心肠。
误在许下如此诺言，
朝思暮想倒也无妨。

Name named not eternal name

Tao (道, Pinyin Dào ) is a concept found in Taoism, Confucianism, and more generally in ancient Chinese philosophy. While the character itself translates as "way," "path," or "route," or sometimes more loosely as "doctrine" or "principle," it is used philosophically to signify the fundamental or true nature of the world. The concept of Tao differs from conventional (western) ontology, however; it is an active and holistic conception of the world, rather than a static, atomistic one.

In Taoism, Tao both precedes and encompasses the universe. As with other nondualistic philosophies, all the observable objects in the world - referred to in the Tao Te Ching as 'the named' or 'the ten thousand things' - are considered to be manifestations of Tao, and can only operate within the boundaries of Tao. Tao is, by contrast, often referred to as 'the nameless', because neither it nor its principles can ever be adequately expressed in words. It is conceived, for example, with neither shape nor form, as simultaneously perfectly still and constantly moving, as both larger than the largest thing and smaller than the smallest, because the words that describe shape, movement, size, or other qualities always create dichotomies, and Tao is always a unity.

While the Tao cannot be expressed, Taoism holds that it can be known, and its principles can be followed. Much of Taoist writing focusses on the value of following the Tao - called Te (virtue) - and of the ultimate uselessness of trying to understand or control Tao outright. This is often expressed through yin and yang arguments, where every action creates a counter-action as a natural, unavoidable movement within manifestations of the Tao.

Tao is often compared to water: clear, colorless, unremarkable, yet all beings depend on it for life, and even the hardest stone cannot stand in its way forever.

Characteristics of Tao

Tao Te Ching (TTC). (道德经 Dao de jing) The book does not specifically define what the Tao is, as a matter of principle. Fundamentally, Tao is undefinable, unlimited, and unnamable.

There was something undefined and complete, existing before Heaven and Earth. How still it was, how formless, standing alone and undergoing no change, reaching everywhere with no danger of being exhausted. It may be regarded as the mother of all things. Truthfully it has no name, but I call it Tao (TTC, chapter 25)

However, there are characteristics of Tao that are commonly noted and used to describe its functioning, particularly as guidelines for practicing te.

Tao is undifferentiated

All distinctions are actually relative comparisons bound together by their mutual reference. Thus (chapter 2) there is no such thing as 'long' except by comparison to 'short' and vice-versa; there is no such thing as 'being' except by comparison to 'non-being'. Because Tao itself has no shape or size, all comparisons fall within it, so there can never be 'real' differences. Often this is used to suggest a neutral, giving attitude - see TTC chapter 49.

Tao returns

"Return" is a complex concept: in one sense it is similar to 'nature abhors a vacuum' - "That with no substance enters there with no space" (TTC chapter 43); in another it reflects the natural cycles of the world (changing of the seasons, births of new generations); in yet a third it implies the natural return to quiescence that is the end result of all action (TTC chapter 14). This concept is often used to argue against forceful action, on the grounds that Tao (and its manifestations) will flow back, circumvent, and eventually undo any attempts to force it into a particular path.

Tao is subtle and quiet

The most important aspects of Tao are its unremarkable, unnoticed, everyday workings - "the softest thing in the world overcomes the hardest" (TTC chapter 43). Many places in the Tao Te Ching point out that dramatic, enticing or noteworthy events may catch the eye and assume significance, but that it is the slow, slight, unobserved and continuous movement of the manifestations of Tao that actually accomplish things. In this context, practitioners are cautioned to be unobtrusive, undemanding, and unsophisticated in their actions, and to know when to let go so that the unseen workings of Tao can carry the act to its completion.

Tao is simultaneously dispassionate and nurturing

Because all beings are manifestations of Tao, Tao - by definition - gives of itself wholly and completely to each. But by the same token, Tao is indifferent to the disposition of mere manifestations. Birth and death and life itself, from the perspective of Tao, are only movements and transformations of form. This is often used to suggest selflessness and detachment to practitioners; compare with the Buddhist notion of anatta (no-self).

In terms of western philosophy, the concept of Tao would be considered immanent, but it is a universal immanence that has no strict comparison to the normal (western) use of the term. There is nothing transcendent about Tao, no part of it that is separate from the universe.

Tao and life

While Tao is deeply metaphysical, it is not intended as abstract philosophy. Instead, everything in the world is considered to be a manifestation of Tao - including people, and the societies and structures they create - and Tao is viewed as a constant, active force in the universe. Because of this, Tao is not presented as a moral or ethical code, nor as a set of ideals to be attained, but rather as a functional reality that is encountered on a daily basis. Tao in practice (referred to as Te) involves conforming one's actions to the natural movements of Tao. In general, the Tao Te Ching holds that human behavior does not naturally follow the Tao:

The Tao of heaven is to take from those who have too much and give to those who do not have enough. Man’s way is different. He takes from those who do not have enough to give to those who already have too much. (verse 77. Tr. Gia Fu Feng)

and it consistently suggests that it is beneficial to cease trying to force the world into a given form and let the natural process of the Tao manage things:

Whenever you advise a ruler in the way of Tao, counsel him not to use force to conquer the universe. For this would only cause resistance. Thorn bushes spring up wherever the army has passed. Lean years follow in the wake of war. Just do what needs to be done. Never take advantage of power… Force is followed by loss of strength. This is not the way of Tao. That which goes against the Tao comes to an early end. (verse 30. tr. Gia Fu Feng)

...

Tao abides in non-action yet nothing is left undone. If kings and lords observed this, the ten thousand things would develop naturally. If they still desired to act they would return to the simplicity of formless substance. Without form there is no desire. Without desire there is tranquillity. And in this way all things would be at peace. (verse 37. tr. Gia Fu Feng)

It is useful to note that in taoist thought, Te (virtue) is not a property of people or a quality to be attained, the way that virtue is often conceived of in Western thought. Virtue is instead the natural state of Tao:

All things arise from Tao. They are nourished by Virtue. They are formed from matter. They are shaped by environment. Thus the ten thousand things all respect Tao and honour Virtue. Respect of Tao and honour of Virtue are not demanded. But they are in the nature of things. Therefore all things arise from Tao. By Virtue they are nourished, developed, cared for, sheltered, comforted, grown and protected. Creating without claiming; doing without taking credit; guiding without interfering - this is Primal Virtue. (verse 51. tr. ibid )

It is not achieved through action or intent, but by allowing it to be supplied.

Tao in the Tao Te Ching

Any understanding of the concept of Tao is complicated by the age of the philosophy, and the myriad problems caused by translating and interpreting the text. There are over 100 translations of the work into English alone, with significant differences in emphasis, insight, and even the basic structure of the document. What is known is that the current version is significantly shorter than the original document, that the original document was structured in longer passages than the 81 short chapters conventionally used, and that commentary by later users has been blended with the original text. This can be seen even in the famous first lines of the text:

tao k'o tao fei ch'ang tao
ming k'o ming fei ch'ang ming

First, the recently discovered Mawang Dui text suggests that the character "ch'ang" ('constant' or 'unchanging') was initially the character "heng" ('eternal'). The change is thought to have been made for political reasons: 'heng' was the name of an intermediate emperor, and using an emperor's name in other contexts was prohibited. Further, characters in Chinese often have multiple semi-related meanings which can only be distinguished in context. Tao, as noted above, can be translated as 'way', 'path', 'doctrine', 'principle', and etc. However, the text itself is elliptical and enigmatic making proper context difficult to determine. Translated literally, the above passage reads something like:

Way wayed not eternal/unchanging way
Name named not eternal/unchanging name

Translators, thus, are forced beyond simple translation into interpretation, if only to create sentences that sound correct in English. Add that the original text clearly had strong political and social elements, while most modern interpreters are primarily interested in the spiritual and metaphysical aspects, and the opaqueness of the concept becomes understandable.

Discussion of the metaphysical aspects of Tao are largely confined to its first book - generally taken to be the first 37 chapters - and vary between lyric depictions of tao as ineffable and indescribable, and encouragements to approach the tao through observation and emulation rather than description or any intellectual formulation. See, for instance, chapter 15 which says (Mitchell translation):

The ancient Masters were profound and subtle.
Their wisdom was unfathomable.
There is no way to describe it;
all we can describe is their appearance.

and chapter 25

The Tao is like a well:
used but never used up.
It is like the eternal void:
filled with infinite possibilities.

It is hidden but always present.
I don't know who gave birth to it.
It is older than God.

道可道，非常道

我们中国最早谈道的经典《简易道德经》里所述：“简，道之根。易，经之本。道，事物之行径。经，事物之步法。无简之道则曲，无易之经则荒。简生道，道法于 自然，失道无恒，循道而长。”说明了，简是自然现象所依的最基本规律。道以这个规律为根本就成了事物的行径。这个行径即有规则的道。不是以简为根本的行径 是曲折的。所以，正直的道就是出于简即为简生道，道的动作方法依赖于自然，取决自然就是真正的道。事物要是没有这个道，就不会永远地生存下去。要是遵循这 个道，不但能长久地发展而且还会不地增长壮大。

　　道，无形无象，无声无嗅，大而无外，小而无内，但却是产生天地万物，主宰天地万物的总能源。
　　道，又名真空、性、灵、炁、金丹、佛性，在不同的宗教和经典里，名称叫法不一，但本质指的都是一个。

　　道是产生一切形式的根本，也是主宰一切形式的根本。人们唯有去除一切的形式，才能够见道，此谓“为道日损”。可惜的是，当今大多的修道者和学术研究者，不是“为道日损”，而是“为道日增”，总想通过有为的方式，形式上的手段认识和了解大道，如此只能背道而驰。

　　东方阳熹
　　道，就像水一样，无声无息无为而养万物，此道之力，人不可及。唯有无为而寻道方可及道，另行他路比自损道行。

Did Einstein believe in God?

Answer

Albert Einstein is on record as saying that he did not believe in a personal God. He said:

"It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it."

Einstein also said:

"I am a deeply religious nonbeliever. This is a somewhat new kind of religion. I have never imputed to Nature a purpose or a goal, or anything that could be understood as anthropomorphic. What I see in Nature is a magnificent structure that we can comprehend only very imperfectly and that must fill a thinking person with a feeling of humility. This is a genuinely religious feeling that has nothing to do with mysticism. The idea of a personal God is quite alien to me and seems even naive."

Answer

Albert Einstein is on record as saying that he did not believe in a personal God. The keyword is personal. Einstein did not believe that god knows or cares about you on a personal level, that he hears your prayers or interferes in anyway in response to prayers. Instead, he believed that there was a God that maintained and created the harmony of the universe.

On whether he considered himself religious: "Yes, you could call it that. Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable. Veneration for this force beyond anything we can comprehend is my religion."

On whether he accepted the historical existence of Christ: "Unquestionably! No one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life."

On whether he considered himself an atheist: "I'm not an atheist. The problem involved is too vast for our limited minds. We are in the position of a little child entering a huge library filled with books in many languages. The child knows someone must have written those books. It does not know how. It does not understand the languages in which they are written. The child dimly suspects a mysterious order in the arrangement of the books but doesn't know what that is. That, it seems to me, is the attitude of the most intelligent human toward God."

On the nature of God: "That deeply emotional conviction of a presence of a superior reasoning power, which is revealed in the incomprehensible universe, forms my idea of God."

On whether science leads to religion: "Every one who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of nature--a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble. In this way the pursuit of science leads to a religious feeling of a special sort."

On how religion motivates scientific inquiry: "The cosmic religious feeling is the strongest and noblest motive for scientific research."

On whether science and religion are at odds: "The situation may be expressed by an image: science without religion is lame, religion without science is blind."

On how he feels about atheist efforts to claim him as an ally: "There are people who say there is no God, but what makes me really angry is that they quote me for support of such views."

On how he regards atheists: "The fanatical atheists...are creatures who cannot hear the music of the spheres. I do not share the crusading spirit of the professional atheist. What separates me from most so-called atheists is a feeling of utter humility toward the unattainable secrets of the harmony of the cosmos."