This paper presents the construction of a pneumatic active suspension system for a one-wheel car model using fuzzy reasoning and a disturbance observer. The one-wheel car model can be approximately described as a nonl...This paper presents the construction of a pneumatic active suspension system for a one-wheel car model using fuzzy reasoning and a disturbance observer. The one-wheel car model can be approximately described as a nonlinear two degrees of freedom system subject to excitation from a road profile. The active control is composed of fuzzy and disturbance controls, and the active control force is constructed by actuating a pneumatic actuator. A phase lead-lag compensator is inserted to counter the performance degradation due to the delay of the pneumatic actuator. The experimental result indicates that the proposed active suspension improves much the vibration suppression of the car model.展开更多
The contradiction would produce the power only in the condition that this contradiction stays within a substance. The movement power for the cognition is not produced by the contradiction between people＇s thinking an...The contradiction would produce the power only in the condition that this contradiction stays within a substance. The movement power for the cognition is not produced by the contradiction between people＇s thinking and the objective things, for the thinking and the objective things are not in a same substance, which is Hegel＇s problem. Then, where is the power for people＇s cognition from？ This paper has a conclusion as this： The ＂Ego＂ and the ＂Nonego＂ are a pair of contradiction within a person＇s body. The cognition is a kind of people＇s movement. So, the cognition is the process moved by the power from the ＂Ego＂ and the ＂Nonego＂ of a person＇s body.展开更多
Joshua Cohen has recently remodelled Rawls＇ account of public reason into an explicitly global enterprise designed to both engage and regulate human rights discourses. Cohen＇s model is interesting because of the man...Joshua Cohen has recently remodelled Rawls＇ account of public reason into an explicitly global enterprise designed to both engage and regulate human rights discourses. Cohen＇s model is interesting because of the manners in which Cohen attempts to answer the questions the model begs： how can individuals with fundamentally incommensurable world views actually engage in common acts of practical reason with each other about issues like human rights？ What common convictions or a common social imaginary must these individuals share？ I argue that articulating potential common grounds on which acts of global public reasoning can transpire involves engaging with rather than seeking to reason autonomously from （or transcend） the material, social, and cultural forces--most importantly the tradition of liberal secularism which Cohen＇s model takes its normative bearings from--that make such discourses what they are. Doing so enhances the ability of a liberal secular human rights proponent to elucidate meaningful sites of common ground with others. Such common ground emerges not simply through toleration but also through critically engaging the worldviews of other globally public reasoners.展开更多
Although there are differences between philosophers and mystics in principles and methods, Islamic philosophers and their reading of the philosophy of the ancient Greece have been very influential on Islamic mysticism...Although there are differences between philosophers and mystics in principles and methods, Islamic philosophers and their reading of the philosophy of the ancient Greece have been very influential on Islamic mysticism. This influence is in three realms of ontology--man＇s relation with God and the way of proving and conveying mystical findings. In ontological realm, the main aim of the Islamic mysticism is recognition of God＇s essence in respect to His names and attributes in order to reach Him. Although they believe in unity of being and regard the created world as God＇s manifestation and do not consider independent existence for it, mystics have not neglected ontology They deal with issues such as gradation and hierarchy of being, the world of intellects, the world of ideas, and separation of essence from existence because of the influence of philosophy. In the realm of man＇s relation with God, there is a love relationship between the Creator and the creature resulting in a fascination based movement due to being attracted to the beauty of Absolute perfection-God-in lower states. Theoretical elucidation of this perfectionist movement and its phases has been under the influence of philosophical opinions suggested by Aristotle, Plotinus, and Sohrevardi. For proving and conveying mystical findings, mystics were usually condemned since their perception was intuitive, personal, and nontransferable. However, Ibn Arabi＇s endeavor in using logical reasoning helped Islamic mysticism to release its spiritual findings from being confined to a personal account and conveying them to others through an assured way; consequently, mysticism introduced itself as a system and a science.展开更多
文摘This paper presents the construction of a pneumatic active suspension system for a one-wheel car model using fuzzy reasoning and a disturbance observer. The one-wheel car model can be approximately described as a nonlinear two degrees of freedom system subject to excitation from a road profile. The active control is composed of fuzzy and disturbance controls, and the active control force is constructed by actuating a pneumatic actuator. A phase lead-lag compensator is inserted to counter the performance degradation due to the delay of the pneumatic actuator. The experimental result indicates that the proposed active suspension improves much the vibration suppression of the car model.
文摘The contradiction would produce the power only in the condition that this contradiction stays within a substance. The movement power for the cognition is not produced by the contradiction between people＇s thinking and the objective things, for the thinking and the objective things are not in a same substance, which is Hegel＇s problem. Then, where is the power for people＇s cognition from？ This paper has a conclusion as this： The ＂Ego＂ and the ＂Nonego＂ are a pair of contradiction within a person＇s body. The cognition is a kind of people＇s movement. So, the cognition is the process moved by the power from the ＂Ego＂ and the ＂Nonego＂ of a person＇s body.
文摘Joshua Cohen has recently remodelled Rawls＇ account of public reason into an explicitly global enterprise designed to both engage and regulate human rights discourses. Cohen＇s model is interesting because of the manners in which Cohen attempts to answer the questions the model begs： how can individuals with fundamentally incommensurable world views actually engage in common acts of practical reason with each other about issues like human rights？ What common convictions or a common social imaginary must these individuals share？ I argue that articulating potential common grounds on which acts of global public reasoning can transpire involves engaging with rather than seeking to reason autonomously from （or transcend） the material, social, and cultural forces--most importantly the tradition of liberal secularism which Cohen＇s model takes its normative bearings from--that make such discourses what they are. Doing so enhances the ability of a liberal secular human rights proponent to elucidate meaningful sites of common ground with others. Such common ground emerges not simply through toleration but also through critically engaging the worldviews of other globally public reasoners.
文摘Although there are differences between philosophers and mystics in principles and methods, Islamic philosophers and their reading of the philosophy of the ancient Greece have been very influential on Islamic mysticism. This influence is in three realms of ontology--man＇s relation with God and the way of proving and conveying mystical findings. In ontological realm, the main aim of the Islamic mysticism is recognition of God＇s essence in respect to His names and attributes in order to reach Him. Although they believe in unity of being and regard the created world as God＇s manifestation and do not consider independent existence for it, mystics have not neglected ontology They deal with issues such as gradation and hierarchy of being, the world of intellects, the world of ideas, and separation of essence from existence because of the influence of philosophy. In the realm of man＇s relation with God, there is a love relationship between the Creator and the creature resulting in a fascination based movement due to being attracted to the beauty of Absolute perfection-God-in lower states. Theoretical elucidation of this perfectionist movement and its phases has been under the influence of philosophical opinions suggested by Aristotle, Plotinus, and Sohrevardi. For proving and conveying mystical findings, mystics were usually condemned since their perception was intuitive, personal, and nontransferable. However, Ibn Arabi＇s endeavor in using logical reasoning helped Islamic mysticism to release its spiritual findings from being confined to a personal account and conveying them to others through an assured way; consequently, mysticism introduced itself as a system and a science.
