🚀 go-pugleaf

mrl wrote:

> Przepraszam z gory
> Pytanie stare jak swiat - wczoraj mi padl zasilacz od A500. Mam taki z PC AT
> (nie atx) moge odciac kabel z wtyczka ze starego zasilacza amigowskiego. Co
> zlaczyc w gniezdzie od zasilania napedu z przewodami na ucietym kablu
> amigowskim zeby to chulalo ?
> 
> MB


Jeśli to jest AT nie ATX :)

To wystarczy jeśli tylko  podłączysz odpowowiednie napięcia i masę 

czyli

+5 v
+12 V
i
-12 V ( minus ) 

poniżej dałem ci linki do  opisu wyprowadzeń ale sprawdzenie miernikiem 
było by wysoce wskazane :)

http://www.hardwarebook.info/Amiga_500/600/1200_Power_Supply

http://en.wikipedia.org/wiki/AT_form_factor

A niewykorzystane napięcia ( -5 )  i sygnały ( power good ) z zasilacza AT 
zostaw nie połączone .
I jeszcze jedno stare zasilacze ( i w zasadzie nowsze też ) źle reagują na 
włączenie przy braku opciążenia !

mrl wrote:

> Przepraszam z gory
> Pytanie stare jak swiat - wczoraj mi padl zasilacz od A500. Mam taki z PC AT
> (nie atx) moge odciac kabel z wtyczka ze starego zasilacza amigowskiego. Co
> zlaczyc w gniezdzie od zasilania napedu z przewodami na ucietym kablu
> amigowskim zeby to chulalo ?
> 
> MB
I oczywiście gniazdo zasilania napędu nie ma wszystkich wymaganych napięć 
musisz urzyc te do płyty 

> I oczywiście gniazdo zasilania napędu nie ma wszystkich wymaganych napięć
> musisz urzyc te do płyty

Witam - dzieki za odpowiedz - znalazlem cos pomocnego w necie -->
http://www.amiga600.de/PSU.htm
Zrobilem wg tego i dziala :)

MB

among Christians than among Turks.)
Finally, we must have recourse to it when once the mind has seen where the
truth is, in order to quench our thirst, and steep ourselves in that belief,
which escapes us at every hour; for always to have proofs ready is too much
trouble. We must get an easier belief, which is that of custom, which,
without violence, without art, without argument, makes us believe things and
inclines all our powers to this belief, so that our soul falls naturally
into it. It is not enough to believe only by force of conviction, when the
automaton is inclined to believe the contrary. Both our parts must be made
to believe, the mind by reasons which it is sufficient to have seen once in
a lifetime, and the automaton by custom, and by not allowing it to incline
to the contrary. Inclina cor meum, Deus.36

The reason acts slowly, with so many examinations and on so many principles,
which must be always present, that at every hour it falls asleep, or
wanders, through want of having all its principles present. Feeling does not
act thus; it acts in a moment, and is always ready to act. We must then put
our faith in feeling; otherwise it will be always vacillating.

253. Two extremes: to exclude reason, to admit reason only.

254. It is not a rare thing to have to reprove the world for too much
docility. It is a natural vice like credulity, and as pernicious.
Superstition.

255. Piety is different from superstition.

To carry piety as far as superstition is to destroy it.

The heretics reproach us for this superstitious submission. This is to do
what they reproach us fo

reason that mathematicians are not intuitive is that
they do not see what is before them, and that, accustomed to the exact and
plain principles of mathematics, and not reasoning till they have well
inspected and arranged their principles, they are lost in matters of
intuition where the principles do not allow of such arrangement. They are
scarcely seen; they are felt rather than seen; there is the greatest
difficulty in making them felt by those who do not of themselves perceive
them. These principles are so fine and so numerous that a very delicate and
very clear sense is needed to perceive them, and to judge rightly and justly
when they are perceived, without for the most part being able to demonstrate
them in order as in mathematics, because the principles are not known to us
in the same way, and because it would be an endless matter to undertake it.
We must see the matter at once, at one glance, and not by a process of
reasoning, at least to a certain degree. And thus it is rare that
mathematicians are intuitive and that men of intuition are mathematicians,
because mathematicians wish to treat matters of intuition mathematically and
make themselves ridiculous, wishing to begin with definitions and then with
axioms, which is not the way to proceed in this kind of reasoning. Not that
the mind does not do so, but it does it tacitly, naturally, and without
technical rules; for the expression of it is beyond all men, and only a few
can feel it.

Intuitive minds, on the contrary, being thus accustomed to judge at a single
glance, are so astonished when they are presented with propositions of which
they understand nothing, and the way to which is through definitions and
axioms so sterile, and which they are not accustomed to see thus in detail,
that they are repelled and disheartened.

But dull minds are never either intuitive or mathematical.

Mathematicia

he came, she told him, that heaven was better than earth. The next day,
her mother asked her what God made her for? She answered, To serve him;
and added, Every body should serve God, and get an interest in Christ.

The same day the elder children, when they came home from school, seemed
much affected with the extraordinary change that seemed to be made in
Phebe. And her sister Abigail standing by, her mother took occasion to
counsel her, now to improve her time, to prepare for another world. On
which Phebe burst out in tears, and cried out, Poor Nabby! Her mother
told her, she would not have to cry; she hoped that God would give Nabby
salvation; but that did not quiet her, she continued earnestly crying
for some time. When she had in a measure ceased, her sister Eunice being
by her, she burst out again, and cried, Poor Eunice! and cried
exceedingly; and when she had almost done, she went into another room,
and there looked upon her sister Naomi: and burst out again, crying,
Poor Amy! Her mother was greatly affected at such a behavior in a child,
and knew not what to say to her. One of the neighbors coming in a little
after, asked her what she had cried for. She seemed at first backward to
tell the reason: her mother told her she might tell that person, for he
had given her an apple: upon which she said, she cried because she was
afraid they would go to hell.

At night, a certain minister, who was occasionally in the town, was at
the house, and talked with her of religious things. After he was gone,
she sat leaning on the table, with tears running from her eyes; and
being asked what made her cry, she said, I was thinking about God. The
next day, being Saturday, she seemed a great par

of so many woes cannot stifle,
and see if the cause of them must not be in another nature.

For Port-Royal to-morrow (Prosopopaea).--"It is in vain, O men, that you
seek within yourselves the remedy for your ills. All your light can only
reach the knowledge that not in yourselves will you find truth or good. The
philosophers have promised you that, and you have been unable to do it. They
neither know what is your true good, nor what is your true state. How could
they have given remedies for your ills, when they did not even know them?
Your chief maladies are pride, which takes you away from God, and lust,
which binds you to earth; and they have done nothing else but cherish one or
other of these diseases. If they gave you God as an end, it was only to
administer to your pride; they made you think that you are by nature like
Him and conformed to Him. And those who saw the absurdity of this claim put
you on another precipice, by making you understand that your nature was like
that of the brutes, and led you to seek your good in the lusts which are
shared by the animals. This is not the way to cure you of your
unrighteousness, which these wise men never knew. I alone can make you
understand who you are...."

Adam, Jesus Christ.

If you are united to God, it is by grace, not by nature. If you are humbled,
it is by penitence, not by nature.

Thus this double capacity...

You are not in the state of your creation.

As these two states are ope