cyanic-selkie/wikianc huggingface dataset:
Kloropil
Kloropil jeung potosintésis
The different chlorophyll and non-chlorophyll pigments associated with the photosystems all have different spectra, either because the spectra of the different chlorophyll pigments are modified by their local protein environment, or because the accessory pigments have intrinsically different absorption spectra from chlorophyll. The net result is that, in vivo the total absorption spectrum is broadened and flattened such that a wider range of red, orange, yellow and blue light can be absorbed by plants and algae. Most photosynthetic organisms do not have pigments which absorb green light well, thus most remaining light under leaf canopies in forests or under water with abundant plankton is green, a spectral effect called the "green window". Some organisms, such as cyanobacteria and red algae, contain accessory phycobiliproteins that can absorb green light relatively well and thus they can exploit the little remaining green light in these habitats.
An easy experiment can show how chlorophyll is needed for photosynthesis. Some plants have variegated leaves with white and green areas. Take such a plant and put it in the dark for a few days. Take a leaf and make a "mask" to cover it out of aluminium foil. Cut two holes (one round, one square)in the foil such that one hole exposes a green part of the leaf and the other a white part of the leaf. Place the leaf in the light for an hour or so. If the leaf is exposed to a solution of iodine the green part of the leaf exposed to the light will show up black and the white part will not stain black. Furthermore, the black patch will have the same shape as the hole that you had cut in the foil. The iodine-stained starch only piles up in areas of the leaf that were green, showing that only those areas are photosynthetic. This proves that photosynthesis doesn't occur in the areas where there was no chlorophyll. -->
Mozilla Firefox
Mozilla Firefox (ngaran aslina Phoenix jeung saterusna -pikeun saheulanan- dipikawanoh salaku Mozilla Firebird) nyaéta panyungsi web antar-platform haratis anu dimekarkeun ku Yayasan Mozilla jeung ratusan sukarelawan. saméméh kaluar versi 1.0-na dina tanggal 9 November 2004, Firefox geus meunang pamapag anu hadé pisan ti pihak media, kaasup ti Forbes jeung Wall Street Journal. [1] [2] Anu leuwih ti 5 juta unjalan (download) dina jero 12 poé mimiti rilisna jeung 6 juta nepi ka 24 November 2004, Firefox 1.0 jadi salah sahiji parabot lemes haratis, sumber-muka (open-source) anu panglobana dipaké di antara pamake anu di imah. [3]
Kloropil
Wangun kimia
Kloropil téh pigmén klorin nu wangunna sarta dijieunna sarupa jeung pigmén porfirin séjén kawas hémé. Di tengah cingcin porfirin aya ion magnésium, sedengkeun ranté gigirna mah bisa béda-béda, tapi ilaharna mah ngandung ranté pitol. Aya sababaraha bentuk kloropil nu aya di alam:
Mozilla Firefox
Ngaliwatan Firefox, Yayasan Mozilla mibanda tujuan pikeun ngamekarkeun panyungsi loka anu leutik, gancang, basajan, jeung kacida bisa dimekarkeun (misah tina Mozilla Suite anu leuwih badag). Firefox geus jadi fokus utama mekarna Mozilla babarengan jeung client e-mail Mozilla Thunderbird, jeung geus jadi gaganti Mozilla Suite salaku panyungsi resmi Yayasan Mozilla.
Kloropil
Karakterisasi spéktral kloropil
Punclut serepan kloropil a aya dina panjang gelombang 665 nm jeung 430 nm, sedengkeun fluoresensna mencar dina 673 nm.
Mozilla Firefox
Di antara fitur populer Firefox nyaéta pakakas panghalang pop-up anu geus dipasang jeroeunana, jeung hiji mekanisme pamekar (extension) pikeun nambahan fungsionalitas panambah. Sok sanajan éta fitur-fitur téh geus lila nyampak dina panyungsi-panyungsi lianna kayaning Mozilla Suite jeung Opera, Firefox mangrupa browser anu munggaran meunang pamapag sakitu lobana. Firefox ditargetkeun pikeun narik kurang leuwih 10% pangsa pasar Internet Explorer anu dikaluarkeun ku Microsoft (panyungsi pangpopulerna anu meunang bagéan pasar anu badag (per 2004) nepi ka taun 2005, anu reréana jalma pada nyarebut taun mulangna deui perang panyungsi. [4]
Firefox geus meunang pangajen salaku alternatif ti Internet Explorer ti saprak Explorer dikecam lantaran dituduh kurang tumaninah—pihak anu satuju kana éta anggapan nyebutkeun yén Explorer henteu nuturkeun standar Loka, ngagunakeun komponen ActiveX anu remen ngabahayakeun, jeung aya kahengker pelebah spyware jeung malware anu dipasangna—jeung kurangna fitur-fitur anu penting ceuk anggapan pamake Firefox. [5] Microsoft sorangan geus méré respon, majarkeuna téh éta isu-isu kaamanan jeung fitur Explorer henteu kudu dipikarempan. [6].
Mozilla Firefox ayeuna geus nepi kana versi 2.0. dina versi 2.0, Mozilla mibanda bug (kahengker) nyaéta bakal "crash" lamun muka kacaloka (Web Page) anu kacida badag jeung mibanda JavaScript, tapi éta hal geus dibebener.
Gunungcahaya, Sirombu, Nias Kulon
Gunungcahaya nyaéta salah sahiji Désa di kacamatan Sirombu, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
Sisobaoho, Mandrehe Barat, Nias Kulon
Sisobaoho nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
Onolimbu Raya, Mandrehe Barat, Nias Kulon
Onolimbu Raya nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
Direktorat Jenderal Pajak
Sajarah
Dina mangsa anyar kénéh merdeka, mungut jeung ngumpulkeun pajeg dilaksanakeun ku Djawatan Pajeg nu posisina di handapeun Direktur Iuran Nagara Departemen Keuangan. Taun 1958 Djawatan Pajeg dirobah jadi organisasi vertikal langsung di handapeun Departemen Keuangan. Taun 1959 diadegkeun Direktorat Pajeg Hasil Bumi di handapeun Departemen Iuran Nagara.
Taun 1964 Djawatan Pajeg dirobah jadi Direktorat Pajeg nu posisina di Pembantu Menteri Pendapatan Nagara. Taun 1965 Direktorat Pajeg Hasil Bumi dirobah jadi Direktorat Ipeda di handapeun Menteri Iuran Nagara. Taun 1966-1967 Direktorat Pajeg dirobah jadi Direktorat Jenderal Pajeg (Ditjen Pajeg) sedengkeun Direktorat Ipeda dirobah jadi Direktorat Jenderal Keuangan. Duanana aya di handapeun Departemen Keuangan. Taun 1976 Direktorat Ipeda digabungkeun ka Direktorat Jenderal Pajeg.
Organisasi Unit Vertikal
Disain organisasi disaluyukeun jeung sistem pamajegan nu diterapkeun. Baheula keur maké kénéh Sistem Official organisasi leuwih negeskeun fungsi netepkeun jeung pangawasan ku pagawe pajeg nepi ka kantor gé dingaranan Kantor Inspeksi Pajeg (KIP). Dina kamekaranna dina taun 1983 Sistem Self-Assessment diterapkeun mangka masarakat nu kudu leuwih aktif ngajalankeun kawajiban pajegna, antukna kantor pajeg leuwih negeskeun kana aspek ngalayanan. Unit-unit vertikal Ditjen Pajeg nyoko kana tilu tihang fungsi pamajegan, nyaéta: penyuluhan, palayanan, jeung pangawasan. Katilu tihang ieu ngabentuk kantor pajeg ti Kantor Inspeksi Pajeg jadi (1) Kantor Panyuluhan; (2) Kantor Palayanan Pajeg (KPP),jeung (3) Unit Pamariksaan jeung Panyidikan Pajeg (UPP)nu diubah jadi Kantor Pamariksaan jeung Panyidikan Pajeg (Karikpa). Di pihak ejen ku diterapkeun Undang-undang pajeg lemah jeung wangunan (PBB) taun 1985 maka IPEDA diganti jadi PBB, nya Direktorat Ipeda diganti jadi Direktorat PBB. Atuh Kantor Inspeksi PBB diganti jadi Kantor Pelayanan PBB (KP PBB).
Parobahan nu badag dilakukeun taun 2002 ku dibentukna Kantor Wilayah jeung KPP modérn dumasar kana Program modérnisasi Administrasi Pamajegan. Kantor modérn mibanda ciri, nyaéta:
Peradilan Pajeg
Paradilan Pajeg (PP) nyaéta institusi nu ngokolakeun sengketa pajeg. Di awal ngadegna nagara, sengketa pajeg diatur dumasar kana Ordonansi 1927 nomer 29 ngeunaan Regelling van het Beroep in Belastingzaken. Pangaturan ieu diubah, nu pangahirna di Lambaran Nagara 1959 No. 13 tanggal 9 Maret 1959 nu ngajurukeun badan ngabéréskeun sengketa pajeg nu disebut Majelis Pertimbangan Pajeg (MPP) nu mangrupa isntansi paradilan administrasi (di luar paradilan sipil) nu ngajrek di Jakarta.
Ku dilakukeun reformasi pamajegan, hususna dijurukeuna UU No. 6 taun 1983 ngeunaan Katangtuan Umum jeung Tatacara Pamajegan (UU KUP) diatur alternatip ngabéréskeun sengketa pajeg nyaéta: kabeuratan, pangurangan atawa ngabatalkeun katetapan pajeg, pangurangan atawa mupuskeun sanksi administrasi, ngabenerkeun sarta banding. Ti 5 alternatif eta, ngabéréskeun sengketa pajeg ngan banding nu prosésna dilakukeun di MPP memeh dijurukeun Badan Peradilan Pajeg. Alternatif laena dilakukeun di Ditjen Pajeg.
Ngabéréskeun sengketa pajeg tuluy diatur dumasar kana UU No. 5 taun 1986 ngeunaan Paradilan Tata Usaha Nagara (PTUN). Di ieu UU disebutkeun yén kaputusan MPP henteu final. Ku kituna wajib pajeg masih aya hak ngajukeun banding ka PTUN, ogé bisa kasasi ka Mahkamah Agung (MA). Saterusna ieu prosedur disampurnakeun deui ku diadegkeunanan Badan Penyelesaian Sengketa Pajeg (BPSP) nu mangrupa lembaga paradilan di luar pangbinaan MA nu tugas jeung kawenanganana di luar Paradilan Umum jeung PTUN. Ieu lembaga diadegkeun dumasar kana UU No. 17 taun 1997 ngeunaan BPSP. Putusan BPSP ditegeskeun jadi putusan ahir/final jeung lain kaputusan PTUN. Hal ieu negeskeun BPSP mangrupa badan paradilan nyorangan.
Peran BPSP saterusna diganti ku Pangadilan Pajeg (PP) dumasar kana UU No. 14 taun 2002 ngeunaan PP. PP ngalaksanakeun kakuasaan kahakiman keur wajib pajeg nu néang kaadilan tina sengketa pajeg, banding atawa gugatan nu ngawengku pajeg puseur ogé pajeg daerah. PP aya dilingkungan PTUN jeung dibingbing ku MA jeung ngajrekna di Puseur Nagara, teu meunang dipindahkeun. Dina hal wajib pajeg teu nampa kana kaputusan PP, manéhna bisa nyerenkeun kasusna maké Peninjauan Kembali (PK) ka MA.
Orahili, Sirombu, Nias Kulon
Orahili nyaéta salah sahiji Désa di kacamatan Sirombu, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
Waktu
. Waktu (basa Hormat: Waktos) nyaéta bagian tina sistem ukuran pikeun ngabandingkeun lila lumangsungna kajadian-kajadian sarta selang antara kajadian-kajadian dimaksud. Dina hal ieu, skala waktu mangrupa interval antara dua kaayaan/kajadian, atawa bisa mangrupa lila lumangsungna hiji kajadian. Skala waktu diukur ku hijian detik, menit, jam, poé (Senén, Salasa, Rebo, Kemis, Jumaah, Saptu, Ahad), bulan (Januari, Pébruari, Maret, April, Méi, Juni, Juli, Agustus, Séptémber, Oktober, Nopémber, Désémber), taun, windu, dékadeu (dasawarsa), abad, milénium (alaf) sarta saterusna.
Pikeun ngukur skala waktu anu lumangsung pohara gancang (dina jero dunya éléktronika sarta semikonduktor), lolobana jelema ngagunakeun hijian mili detik (sapersarébu detik), mikro detik (sapér hiji juta detik), nano detik (nanosecond), piko detik (picosecond), jeung saterusna.
Dina dunya fisika, diménsi waktu jeung diménsi ruang (panjang, lébar, sarta volume) mangrupa diménsi ukuran anu dasar, sajaba ti beurat jeung massa. Gabungan ti waktu, ruang sarta beurat kiwari bisa dipaké pikeun nyaritakeun sarta ngécéskeun rusiah alam sacara kuantitatif (dumasar kana hasil ukur). Contona tanaga (énergi) dinyatakeun dina hijian ukuran kg*(méter/detik)kwadrat atawa anu mindeng dipikawanoh nyaéta hijian watt*detik atawa joule.
In physics and other sciences, time is considered one of the few fundamental quantities. Time is used to define other quantities – such as velocity – and defining time in terms of such quantities would result in circularity of definition. An operational definition of time, wherein one says that observing a certain number of repetitions of one or another standard cyclical event (such as the passage of a free-swinging pendulum) constitutes one standard unit such as the second, has a high utility value in the conduct of both advanced experiments and everyday affairs of life. The operational definition léaves aside the question whether there is something called time, apart from the counting activity just mentioned, that flows and that can be méasured. Investigations of a single continuum called space-time brings the nature of time into association with related questions into the nature of space, questions that have their roots in the works of éarly students of natural philosophy.
Among prominent philosophers, there are two distinct viewpoints on time. One view is that time is part of the fundamental structure of the universe, a dimension in which events occur in sequence. Time travel, in this view, becomes a possibility as other "times" persist like frames of a film strip, spréad out across the time line. Sir Isaac Newton subscribed to this realist view, and hence it is sometimes referred to as Newtonian time. The opposing view is that time does not refer to any kind of "container" that events and objects "move through", nor to any entity that "flows", but that it is instéad part of a fundamental intellectual structure (together with space and number) within which humans sequence and compare events. This second view, in the tradition of Gottfried Leibniz and Immanuel Kant, holds that time is neither an event nor a thing, and thus is not itself méasurable nor can it be traveled.
Temporal méasurement has occupied scientists and technologists, and was a prime motivation in navigation and astronomy. Periodic events and periodic motion have long served as standards for units of time. Examples include the apparent motion of the sun across the sky, the phases of the moon, the swing of a pendulum, and the béat of a héart. Currently, the international unit of time, the second, is defined in terms of radiation emitted by caesium atoms (see below). Time is also of significant social importance, having economic value ("time is money") as well as personal value, due to an awareness of the limited time in éach day and in human lifespans.
Temporal measurement
Temporal méasurement, or chronometry, takes two distinct period forms: the calendar, a mathematical abstraction for calculating extensive periods of time, and the clock, a concrete mechanism that counts the ongoing passage of time. In day-to-day life, the clock is consulted for periods less than a day, the calendar, for periods longer than a day. The number (as on a clock dial or calendar) that marks the occurrence of a specified event as to hour or date is obtained by counting from a fiducial epoch—a central reference point.
History of the calendar
Artifacts from the Palaeolithic suggest that the moon was used to calculate time as éarly as 12,000, and possibly even 30,000 BP.
The Sumerian civilization of approximately 2000 BC introduced the sexagesimal system based on the number 60. 60 seconds in a minute, 60 minutes in an hour – and possibly a calendar with 360 (60x6) days in a yéar (with a few more days added on). Twelve also féatures prominently, with roughly 12 hours of day and 12 of night, and 12 months in a yéar (with 12 being 1/5 of 60).
The reforms of Julius Caesar in 45 BC put the Roman world on a solar calendar. This Julian calendar was faulty in that its intercalation still allowed the astronomical solstices and equinoxes to advance against it by about 11 minutes per yéar. Pope Gregory XIII introduced a correction in 1582; the Gregorian calendar was only slowly adopted by different nations over a period of centuries, but is today the one in most common use around the world.
History of time measurement devices
A large variety of devices have been invented to méasure time. The study of these devices is called horology.
An Egyptian device dating to c.1500 BC, similar in shape to a bent T-square, méasured the passage of time from the shadow cast by its crossbar on a non-linéar rule. The T was oriented éastward in the mornings. At noon, the device was turned around so that it could cast its shadow in the evening direction.
A sundial uses a gnomon to cast a shadow on a set of markings which were calibrated to the hour. The position of the shadow marked the hour in local time.
The most accurate timekeeping devices of the ancient world were the water clock or clepsydra, one of which was found in the tomb of Egyptian pharaoh Amenhotep I (1525–1504 BC). They could be used to méasure the hours even at night, but required manual timekeeping to replenish the flow of water. The Greeks and Chaldeans regularly maintained timekeeping records as an essential part of their astronomical observations. Arab inventors and engineers in particular made improvements on the use of water clocks up to the Middle Ages.
The Arab engineers also invented the first mechanical clocks to be driven by weights and gears in the 11th century. Also in the 11th century, the Chinese inventors and engineers invented the first mechanical clocks to be driven by an escapement mechanism.
The hourglass uses the flow of sand to méasure the flow of time. They were used in navigation. Ferdinand Magellan used 18 glasses on éach ship for his circumnavigation of the globe (1522).
Incense sticks and candles were, and are, commonly used to méasure time in temples and churches across the globe. Waterclocks, and later, mechanical clocks, were used to mark the events of the abbeys and monasteries of the Middle Ages. Richard of Wallingford (1292–1336), abbot of St. Alban's abbey, famously built a mechanical clock as an astronomical orrery about 1330.
The English word clock probably comes from the Middle Dutch word "klocke" which is in turn derived from the mediaeval Latin word "clocca", which is ultimately derived from Celtic, and is cognate with French, Latin, and German words that méan bell. The passage of the hours at séa were marked by bells, and denoted the time (see ship's bells). The hours were marked by bells in the abbeys as well as at séa.
Clocks can range from watches, to more exotic varieties such as the Clock of the Long Now. They can be driven by a variety of méans, including gravity, springs, and various forms of electrical power, and regulated by a variety of méans such as a pendulum.
A chronometer is a portable timekeeper that meets certain precision standards. Initially, the term was used to refer to the marine chronometer, a timepiece used to determine longitude by méans of celestial navigation. More recently, the term has also been applied to the chronometer watch, a wristwatch that meets precision standards set by the Swiss agency COSC.
The most accurate timekeeping devices are atomic clocks, which are accurate to seconds in many millions of yéars, and are used to calibrate other clocks and timekeeping instruments. Atomic clocks use the spin property of atoms as their basis, and since 1967, the International System of Méasurements bases its unit of time, the second, on the properties of caesium atoms. SI defines the second as 9,192,631,770 cycles of that radiation which corresponds to the transition between two electron spin energy levels of the ground state of the 133Cs atom.
Today, the Global Positioning System in coordination with the Network Time Protocol can be used to synchronize timekeeping systems across the globe.
Definitions and standards
The SI base unit for time is the SI second. From the second, larger units such as the minute, hour and day are defined, though they are "non-SI" units because they do not use the decimal system, and also because of the occasional need for a leap-second. They are, however, officially accepted for use with the International System. There are no fixed ratios between seconds and months or years as months and yéars have significant variations in length.
The official SI definition of the second is as follows:
At its 1997 meeting, the CIPM affirmed that this definition refers to a caesium atom in its ground state at a temperature of 0 K. Previous to 1967, the second was defined as:
Iraonogeba, Mandrehe Barat, Nias Kulon
Iraonogeba nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
Waktu
Definitions and standards
The current definition of the second, coupled with the current definition of the metre, is based on the special theory of relativity, which affirms our space-time to be a Minkowski space.
World time
The méasurement of time is so critical to the functioning of modérn societies that it is coordinated at an international level. The basis for scientific time is a continuous count of seconds based on atomic clocks around the world, known as the International Atomic Time (TAI). This is the yardstick for other time scales, including Coordinated Universal Time (UTC), which is the basis for civil time.
éarth is split up into a number of time zones. Most time zones are exactly one hour apart, and by convention compute their local time as an offset from UTC or Greenwich Mean Time. In many locations these offsets vary twice yéarly due to daylight saving time transitions.
Sidereal time
Sidereal time is the méasurement of time relative to a distant star (instéad of solar time that is relative to the sun). It is used in astronomy to predict when a star will be overhéad. Due to the rotation of the éarth around the sun a sideréal day is slightly less than a solar day.
Chronology
Another form of time méasurement consists of studying the past. Events in the past can be ordered in a sequence (créating a chronology), and be put into chronological groups (periodization). One of the most important systems of periodization is geologic time, which is a system of periodizing the events that shaped the Earth and its life. Chronology, periodization, and interpretation of the past are together known as the study of history.
Time in religion and mythology
In the Old Testament book Ecclesiastes, traditionally ascribed to Solomon (970–928 BC), time (as the Hebrew word עדן, זמן `iddan(time) zĕman(season) is often translated) was traditionally regarded as a medium for the passage of predestined events. (Another word, זמן zman, was current as meaning time fit for an event, and is used as the modern Hebrew equivalent to the English word "time".)
There is an appointed time (zman) for everything. And there is a time (’êth) for every event under heaven–
A time (’êth) to give birth, and a time to die; A time to plant, and a time to uproot what is planted.
A time to throw stones, and a time to gather stones; A time to embrace, and a time to shun embracing.
A time to search, and a time to give up as lost; A time to keep, and a time to throw away.
A time to tear apart, and a time to sew together; A time to be silent, and a time to speak.
A time to love, and a time to hate; A time for war, and a time for peace.
–
Linear and cyclical time
In general, the Judaeo-Christian concept, based on the Bible, is that time is linéar, with a beginning, the act of creation by God. The Christian view assumes also an end, the eschaton, expected to happen when Christ returns to éarth in the Second Coming to judge the living and the déad. This will be the consummation of the world and time. St Augustine's City of God was the first developed application of this concept to world history. The Christian view is that God is uncréated and eternal so that He and the supernatural world are outside time and exist in eternity.
Ancient cultures such as Incan, Mayan, Hopi, and other Native American Tribes, plus the Babylonian, Ancient Greek, Hindu, Buddhist, Jainist, and others have a concept of a wheel of time, that regards time as cyclical and quantic consisting of repéating ages that happen to every being of the Universe between birth and extinction.
Time in philosophy
The éarliest recorded African philosophy of time was expounded by the ancient Egyptian thinker Ptahhotep (c. 2650–2600 BC), who said: "Do not lessen the time of following desire, for the wasting of time is an abomination to the spirit." The Vedas, the éarliest texts on Indian philosophy and Hindu philosophy dating back to the late 2nd millennium BC, describe ancient Hindu cosmology, in which the universe goes through repéated cycles of création, destruction and rebirth, with éach cycle lasting 4,320,000 yéars. Ancient Greek philosophers, including Parmenides and Heraclitus, wrote essays on the nature of time.
In Book 11 of St. Augustine's Confessions, he ruminates on the nature of time, asking, "What then is time? If no one asks me, I know: if I wish to explain it to one that asketh, I know not." He settles on time being defined more by what it is not than what it is.
In contrast to ancient Greek philosophers who believed that the universe had an infinite past with no beginning, medieval philosophers and theologians developed the concept of the universe having a finite past with a beginning. This view was inspired by the creation myth shared by the three Abrahamic religions: Judaism, Christianity and Islam. The Christian philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past. However, the most sophisticated medieval arguments against an infinite past were developed by the early Muslim philosopher, Al-Kindi (Alkindus); the Jewish philosopher, Saadia Gaon (Saadia ben Joseph); and the Muslim theologian, Al-Ghazali (Algazel). They developed two logical arguments against an infinite past, the first being the "argument from the impossibility of the existence of an actual infinite", which states:
The second argument, the "argument from the impossibility of completing an actual infinite by successive addition", states:
Both arguments were adopted by later Christian philosophers and théologians, and the second argument in particular became more famous after it was adopted by Immanuel Kant in his thesis of the first antimony concerning time.
Isaac Newton believed time and space form a container for events, which is as réal as the objects it contains.
In contrast to Newton's belief in absolute space, and a precursor to Kantian time, Leibniz believed that time and space are relational. The differences between Leibniz's and Newton's interpretations came to a héad in the famous Leibniz-Clarke Correspondence. Leibniz thought of time as a fundamental part of an abstract conceptual framework, together with space and number, within which we sequence events, quantify their duration, and compare the motions of objects. In this view, time does not refer to any kind of entity that "flows," that objects "move through," or that is a "container" for events.
In Existentialism, time is considered fundamental to the question of being, in particular by the philosopher Martin Heidegger. (See Ontology).
Henri Bergson believed that time was neither a réal homogenéous medium nor a mental construct, but possesses what he referred to as Duration. Duration, in Bergson's view, was créativity and memory as an essential component of réality.
Time as "unreal"
However, these arguments often center around what it méans for something to be "real". modérn physicists generally consider time to be as "real" as space, though others such as Julian Barbour in his The End of Time argue that quantum equations of the universe take their true form when expressed in the timeless configuration spacerealm containing every possible "Now" or momentary configuration of the universe, which he terms 'platonia'. (See also: Eternalism (philosophy of time).)
Time in the physical sciences
From the age of Newton up until Einstein's profound reinterpretation of the physical concepts associated with time and space, time was considered to be "absolute" and to flow "equably" (to use the words of Newton) for all observers. The science of classical mechanics is based on this Newtonian idéa of time.
Time in classical mechanics
In classical mechanics Newton's concept of "relative, apparent, and common time" can be used in the formulation of a prescription for the synchronization of clocks. Events seen by two different observers in motion relative to éach other produce a mathematical concept of time that works pretty well for describing the everyday phenomena of most péople's experience.
Time in modern physics
In the late nineteenth century, physicists encountered problems with the classical understanding of time, in connection with the behavior of electricity and magnetism. Einstein resolved these problems by invoking a method of synchronizing clocks using the constant, finite speed of light as the maximum signal velocity. This led directly to the result that time appéars to elapse at different rates relative to different observers in motion relative to one another.
Spacetime
modérn physics views the curvature of spacetime around an object as much a féature of that object as are its mass and volume.
Daptar karéta api di Indonésia
Daptar karéta panumpang anu aya di Indonésia
Waktu
Spacetime
Time has historically been closely related with space, the two together comprising spacetime in Einstein's special relativity and general relativity. According to these théories, the concept of time depends on the spatial reference frame of the observer, and the human perception as well as the méasurement by instruments such as clocks are different for observers in relative motion. Even the temporal order of events can change, but the past and future are defined by the backward and forward light cones, which never change. The past is the set of events that can send light signals to the observer, the future the events to which the observer can send light signals. All else is non-observable and within that set of events the very time-order differs for different observers.
Daptar karéta api di Indonésia
Bus rél
Kertalaya Batara Kresna
KA Commuter Jabodetabék
Kabéh geus teu beroperasi lantaran digentikeun ku KRL Commuter Line
Waktu
Time dilation
Einstein (The Meaning of Relativity): "Two events taking place at the points A and B of a system K are simultaneous if they appear at the same instant when observed from the middle point, M, of the interval AB. Time is then defined as the ensemble of the indications of similar clocks, at rest relatively to K, which register the same simultaneously."
Einstein wrote in his book, Relativity, that simultaneity is also relative, i.e., two events that appéar simultanéous to an observer in a particular inertial reference frame need not be judged as simultanéous by a second observer in a different inertial frame of reference.
Relativistic time versus Newtonian time
The animations on the left and the right visualise the different tréatments of time in the Newtonian and the relativistic descriptions. At héart of these differences are the Galilean and Lorentz transformations applicable in the Newtonian and relativistic théories, respectively.
In both figures, the vertical direction indicates time. The horizontal direction indicates distance (only one spatial dimension is taken into account), and the thick dashed curve is the spacetime trajectory ("world line") of the observer. The small dots indicate specific (past and future) events in spacetime.
The slope of the world line (deviation from being vertical) gives the relative velocity to the observer. Note how in both pictures the view of spacetime changes when the observer accelerates.
In the Newtonian description these changes are such that time is absolute: the movements of the observer do not influence whether an event occurs in the 'now' (i.e. whether an event passes the horizontal line through the observer).
However, in the relativistic description the observability of events is absolute: the movements of the observer influences whether an event passes the light cone of the observer. Notice that with the change from a Newtonian to a relativistic description, the concept of absolute time is no longer applicable: events move up-and-down in the figure depending on the acceleration of the observer.
Daérah Husus
Daérah Husus nyaéta daérah administrasi satingkat propinsi di Indonésia. Kiwari ukur aya hiji daérah husus di Indonésia nyaéta Daérah Husus Ibukota Jakarta disingkat DKI Jakarta.
Waktu
Arrow of time
Time appéars to have a direction – the past lies behind, fixed and incommutable, while the future lies ahéad and is not necessarily fixed. Yet the majority of the laws of physics don't provide this arrow of time. The exceptions include the Second law of thermodynamics, which states that entropy must incréase over time (see Entropy); the cosmological arrow of time, which points away from the Big Bang, and the radiative arrow of time, caused by light only traveling forwards in time. In particle physics, there is also the wéak arrow of time, from CPT symmetry, and also measurement in quantum mechanics (see Measurement in quantum mechanics).
Quantised time
Time quantization is a hypothetical concept. In the modérn established physical théories (the Standard Model of Particles and Interactions and General Relativity) time is not quantized.
Planck time (~ 5.4 × 10−44 seconds) is the unit of time in the system of natural units known as Planck units. Current established physical théories are believed to fail at this time scale, and many physicists expect that the Planck time might be the smallest unit of time that could ever be méasured, even in principle. Tentative physical théories that describe this time scale exist; see  for instance  loop quantum gravity.
Time and the Big Bang
Stephen Hawking in particular has addressed a connection between time and the Big Bang. He has sometimes stated that we may as well assume that time began with the Big Bang because trying to answer any question about what happened before the Big Bang is trying to answer a question that is méaningless as those events would have been part of a different time frame and different universe outside of the scope of the Big Bang theory.
Scientists have come to some agreement on descriptions of events that happened 10−35 seconds after the Big Bang, but generally agree that descriptions about what happened before one Planck time (5 × 10−44 seconds) after the Big Bang will likely remain pure speculation.
Speculative physics beyond the Big Bang
While the Big Bang modél is well established in cosmology, it is likely to be refined in the future. Little is known about the éarliest moments of the universe's history. The Penrose-Hawking singularity theorems require the existence of a singularity at the beginning of cosmic time. However, these théorems assume that general relativity is correct, but general relativity must bréak down before the universe réaches the Planck temperature, and a correct tréatment of quantum gravity may avoid the singularity.
There may also be parts of the universe well beyond what can be observed in principle. If inflation occurred this is likely, for exponential expansion would push large regions of space beyond our observable horizon.
Some proposals, éach of which entails untested hypotheses, are:
Proposals in the last two categories see the Big Bang as an event in a much larger and older universe, or multiverse, and not the literal beginning.
Time travel
Time travel is the concept of moving backwards and/or forwards to different points in time, in a manner analogous to moving through space and different than the "normal" flow of time to an éarthbound observer. Although time travel has been a plot device in fiction since the 19th century, and one-way travel into the future is arguably possible given the phenomenon of time dilation in the theory of relativity, it is currently unknown whether the laws of physics would allow time travel to the past. Any technological device, whether fictional or hypothetical, that is used to achieve time travel is known as a time machine. A central problem with time travel to the past is the violation of causality; should an effect precede its cause, it would give rise to the possibility of temporal paradox. Some interpretations of time travel resolve this by accepting the possibility of travel between parallel realities or universes.
Théory would point toward there having to be a physical dimension in which one could travel to, where the present (i.e. the point that which you are léaving) would be present at a point fixed in either the past or future. Seeing as this théory would be dependent upon the théory of a multiverse, it is uncertain how or if it would be possible to just prove the possibility of time travel.
Time in psychology
Even in the presence of timepieces, different individuals may judge an identical length of time to be passing at different rates. Commonly, this is referred to as time seeming to "fly" (a period of time seeming to pass faster than possible) or time seeming to "drag" (a period of time seeming to pass slower than possible). The psychologist Jean Piaget called this form of time perception "lived time."
This common experience was used to familiarize the general public to the idéas presented by Einstein's théory of relativity in a 1930 cartoon by Sidney "George" Strube:
A form of temporal illusion verifiable by experiment is the kappa effect, whereby time intervals between visual events are perceived as relatively longer or shorter depending on the relative spatial positions of the events. In other words: the perception of temporal intervals appéars to be directly affected, in these cases, by the perception of spatial intervals.
Time also appéars to pass more quickly as one gets older. Stephen Hawking suggests that the perception of time is a ratio: Unit of Time : Time Lived. For example, one hour to a six-month-old person would be approximately "1:4032", while one hour to a 40-yéar-old would be "1:349,440". Therefore an hour appéars much longer to a young child than to an aged adult, even though the méasure of time is the same.
Time in altered states of consciousness
Altered states of consciousness are sometimes characterized by a different estimation of time. Some psychoactive substances – such as entheogens – may also dramatically alter a person's temporal judgement. When viewed under the influence of such substances as LSD, psychedelic mushrooms and peyote, a clock may appéar to be a strange reference point and a useless tool for méasuring the passage of events as it does not correlate with the user's experience. At higher doses, time may appéar to slow down, stop, speed up, go backwards and even seem out of sequence. A typical thought might be "I can't believe it's only 8 o'clock, but then again, what does 8 o'clock mean?" As the boundaries for experiencing time are removed, so is its relevance. Many users claim this unbounded timelessness feels like a glimpse into spiritual infinity. To imagine that one exists somewhere "outside" of time is one of the hallmark experiences of a psychedelic voyage. Marijuana, a milder psychedelic, may also distort the perception of time to a lesser degree.
The practice of meditation, central to all Buddhist traditions, takes as its goal the reflection of the mind back upon itself, thus altering the subjective experience of time; the so called, 'entering the now', or 'the moment'.
Culture
Culture is another variable contributing to the perception of time. Anthropologist Benjamin Lee Whorf reported after studying the Hopi cultures that: "… the Hopi language is seen to contain no words, grammatical forms, construction or expressions or that refer directly to what we call “time”, or to past, present, or future…" Whorf's assertion has been challenged and modified. Pinker debunks Whorf's claims about time in the Hopi language, pointing out that the anthropologist Malotki (1983) has found that the Hopi do have a concept of time very similar to that of other cultures; they have units of time, and a sophisticated calendar.
Use of time
In sociology and anthropology, time discipline is the general name given to social and economic rules, conventions, customs, and expectations governing the méasurement of time, the social currency and awareness of time méasurements, and péople's expectations concerning the observance of these customs by others.
The use of time is an important issue in understanding human behaviour, education, and travel behaviour. Time use research is a developing field of study. The question concerns how time is allocated across a number of activities (such as time spent at home, at work, shopping, etc.). Time use changes with technology, as the television or the Internet créated new opportunities to use time in different ways. However, some aspects of time use are relatively stable over long periods of time, such as the amount of time spent traveling to work, which despite major changes in transport, has been observed to be about 20–30 minutes one-way for a large number of cities over a long period of time. This has led to the disputed time budget hypothesis.
Time management is the organization of tasks or events by first estimating how much time a task will take to be completed, when it must be completed, and then adjusting events that would interfere with its completion so that completion is réached in the appropriate amount of time. Calendars and day planners are common examples of time management tools.
Organizations
Leading scholarly organizations for researchers on the history and technology of time and timekeeping
18 Maret
18 Maret nyaéta poé ka-77 dina sataun (ka-78 dina taun kabisat) dina kalénder Gregorian, sésana 288 poé.
Fadorosifulubanua, Mandrehe Barat, Nias Kulon
Fadorosifulubanua nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
782 SM
782 SM nyaéta taun ka-782 Saméméh Maséhi dina Kalénder Gregorian.
Hillidaura, Mandrehe Barat, Nias Kulon
Hillidaura nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
785 SM
785 SM nyaéta taun ka-785 Saméméh Maséhi dina Kalénder Gregorian.
Lolohia, Mandrehe Barat, Nias Kulon
Lolohia nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
Daérah Istiméwa
Daérah Istiméwa nyaéta daérah administrasi satingkat propinsi di Indonésia. Nu kaasup daérah istiméwa di Indonésia nyaéta:
Status Daérah Istiméwa dibikeun ka daérah nu dianggep miboga kontribusi gedé jeung husus ka Républik Indonésia saméméh jeung sanggeusna proklamasi kamerdékaan.
Sisarahili II, Mandrehe Barat, Nias Kulon
Sisarahili II nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
786 SM
786 SM nyaéta taun ka-786 Saméméh Maséhi dina Kalénder Gregorian.
Lasara Bagawu, Mandrehe Barat, Nias Kulon
Lasara Bagawu nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
787 SM
787 SM nyaéta taun ka-787 Saméméh Maséhi dina Kalénder Gregorian.
788 SM
788 SM nyaéta taun ka-788 Saméméh Maséhi dina Kalénder Gregorian.
Sisobandrao, Mandrehe Barat, Nias Kulon
Sisobandrao nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
19 Maret
19 Maret nyaéta poé ka-78 dina sataun (ka-79 dina taun kabisat) dina kalénder Gregorian, sésana 287 poé.
Tumbu luar
https://en.wikipedia.org/wiki/March_19
https://www.onthisday.com/events/march/19
Mazingo, Mandrehe Barat, Nias Kulon
Mazingo nyaéta salah sahiji Désa di kacamatan Mandrehe Barat, Kabupatén Nias Kulon, Propinsi Sumatra Kalér, Indonésia.
Cai raksa
Cai raksa atawa raksa atawa mérkuri (asal kecap basa Latén: Hydrargyrum, cai/cacai pérak) nyaéta unsur kimia dina tabel périodik kalayan simbol Hg sarta nomer atom 80. Unsur golongan logam transisi ieu boga warna mérak sarta mangrupa hiji ti lima unsur (babarengan cesium, fransium, galium, sarta brom) anu wujudna éncér dina suhu kamar. Cai raksa réa dipaké minangka bahan amalgam huntu, térmométer, barométer, sarta parabot ilmiah séjén, sanajan pamakéanana pikeun bahan pangeusi térmomter geus digantikeun (ku térmométer alkohol, digital, atawa térmistor) kalayan alesan kaséhatan sarta kaamanan alatan sipat racun (toksik) anu dipibogana. Unsur ieu dibeunangkeun utamana ngaliwatan prosés réduksi tina cinnabar mineral. Karapetanana anu luhur ngabalukarkeun barang-barang kawas bal biliar jadi ngapung lamun diasupkeun kana jero cacai raksa, ngan 20% eusi (volumena) nu kakeueum.
Fisik
Raksa kaasup logam beurat, konduktivitas listrik jeung panasna leutik. Mahiwal ti logam-logam blok-d, titik lééh raksa handap pisan. Nu jadi sababna kakara bisa diécéskeun ku basa fisika kuantum: intina mah ku sabab raksa mibanda konfigurasi éléktron nu istiméwa: éléktron ngeusi sakabéh kulit 1s, 2s, 2p, 3s, 3p, 3d, 4s, 4p, 4d, 4f, 5s, 5p, 5d, jeung 6s. Ieu hal ngabalukarkeun héséna ngaleupaskeun éléktron, sarupa jeung kaayaan unsur-unsur gas mulya, ku kituna jadi hésé pabeungkeut (beungkeutna lemah): gampang cair. Kulit 6s jadi stabil ku sabab ayana kulit 4f anu dieusi.
Réaktivitas jeung sanyawaan
Raksa bisa leyur jadi amalgam jeung emas, séng, jeung sababaraha logam lianna, iwal beusi, tantalum, tungsten, jeung platinum. Nalika dihaneutkeun, raksa ogé bisa diréaksikeun jeung oksigén di udara jadi raksa oksida, nu salajengna bisa dipegatkeun ku cara dipanaskeun. <!-- Since it is below hydrogen in the reactivity series of metals, mercury does not react with most acids, such as dilute sulfuric acid, though oxidizing acids such as concentrated sulfuric acid and nitric acid or aqua regia dissolve it to give sulfate, nitrate, and chloride salts. Like silver, mercury reacts with atmospheric hydrogen sulfide. Mercury even reacts with solid sulfur flakes, which are used in mercury spill kits to absorb mercury vapors (spill kits also use activated charcoal and powdered zinc).
Some important mercury salts include:
In these compounds, mercury displays two oxidation states: +1 and +2. The +1 state oxidation involves the dimeric cation, Hg. Solutions of are in equilibrium with  and metallic mercury:
Sean Connery
Sir Thomas Séan Connery (babar 25 Agustus 1930 di kota Edinburgh, Skotlandia - 2020, leuwih terkenal ku sebatan Séan Connery) mangrupa saorang aktor film jeung TV asal ti Skotlandia, Britania Raya. Anjeunna terkenal sabagai pameran James Bond pertama. Sampai ka kiwari, Connery parantos maen dina tujuh film James Bond, dimimitian dina Dr. No taun 1962 dan diahiri dina Never Say Never Again taun 1983.
Cai raksa
Réaktivitas jeung sanyawaan
This equilibrium causes solutions of to have a small amount of  present. Consuming the by another reaction, such as complexation with strong ligands or precipitation of an insoluble salt, will cause all the  to fully disproportionate to  and elemental mercury.
Higher oxidation states of mercury were confirmed in September 2007, with the synthesis of mercury(IV) fluoride using matrix isolation techniques.