Kažką matė

Sako, kadais menas ir mokslas buvo viena; sako, ir vėl taip bus.

Antikoj sakė, kad yra du menai - muzika ir matematika.

Filosofas, ne iš bačkos, bet iš europarlamento, šneka, kad matematikos egzamino nereikia, nes jam "tai tikrai dvelkia sugrįžimu į tarybinę paradigmą – mąstymą, kad ekonomika nusprendžia, ką darys žmonija, ir ko jai reikia“.

Europaradigmos europarlamentaras nemato, kažkodėl.

O jau imperatorių be drabužių - kaip jį pamatysi?

„Daug abiturientų, kurie neįstoja į valstybės finansuojamas vietas techniniuose universitetuose, vėliau stoja į mokamas vietas ten, kur pigiau, t. y. į socialinius ir humanitarinius mokslus, daugiausiai į socialinius. Ir ten „išsipučia“ studentų skaičius“.

Niekas, kažkodėl, nepasakė kad "finansuojamės" skaičiais iš tam tikro kompiuterio.

Ne iš bet kurio, iš tam tikro.

Tų skaičių ne viskam pakanka, toli gražu.

Nesimato tų skaičių judėjimo, nes mums jo nerodo.

Gal tiems nesinori, kad matytųsi?

Mokykliniuose vadovėliuose išties beveik nebeliko matematikos - sprendimo paieškos, intrigos, paslapties - užtat jie atitinka tarptautiniais žodžiais išmargintas eurodirektyvas, anksčiau Maskvos, o dabar Briuselio prisibijančių švietimo valdininkų, paveldėjusių ГорОНО tradicijas, pastangų dėka.

Mūsų maitintojas juk Briusely, geradarys...

Kas čia?

2,000 years ago

Rabbi A. P. Bloch has written that "The tradition of giving money (Chanukah gelt) to children is of long standing. The custom had its origin in the seventeenth-century practice of Polish Jewry to give money to their small children for distribution to their teachers.

In time, as children demanded their due, money was also given to children to keep for themselves. Teenage boys soon came in for their share. According to Magen Avraham (18th cent.), it was the custom for poor yeshiva students to visit homes of Jewish benefactors who dispensed Chanukah money (Orach Chaim 670). The rabbis approved of the custom of giving money on Chanukah because it publicized the story of the miracle of the oil."

According to popular legend, it is linked to the miraculous victory of the Maccabees over the ancient Greeks. To celebrate their freedom, the Hasmoneans minted national coins. It may also have begun in 18th century Eastern Europe as a token of gratitude toward religious teachers, similar to the custom of tipping service people on Christmas. In 1958, the Bank of Israel issued commemorative coins for use as Hanukka gelt. That year, the coin bore the image of the same menorah that appeared on Maccabean coins 2,000 years ago.

...the image of the same menorah that appeared on Maccabean coins 2,000 years ago.

"Hammer", coined coins, 2,000 years ago.

2,000 years ago!

See

seal (n.1) Look up seal at Dictionary.com
"design stamped on wax," early 13c., from O.Fr. seel (Fr. sceau), from V.L. *sigellum (source of It. suggello, Sp. sello; also O.Fris., M.H.G. sigel, Ger. Siegel), from L. sigillum "small picture, engraved figure, seal," dim. of signum "mark, token" (see sign). An earlier borrowing directly from Latin is represented by O.E. insigel.

US Great Seal Reverse.

sigil (n.) Look up sigil at Dictionary.com
"sign," c.1600, from L.L. sigillum, from L. sigilla (neuter plural), dim. of signum "sign" (see sign (n.)). In astrology, an occult device supposed to have great power (1650s).

The word segula appears in the Hebrew Bible in Exodus 19:5 and Deuteronomy 7:6, where God refers to the Jewish nation as His segula (treasure). The root of this word, segol, is the name of a Hebrew vowel-point represented by three dots. According to the Ohr Hachaim, a segula is "a charm that supersedes logic". Similarly, the Jewish people "possess certain magical properties which have no logical explanation. For example, Chazal in Shabbos (63a) have said that if a Jew intends to perform a mitzvah and is prevented from so doing, he receives reward as if he would have performed it. If, on the other hand, he is prevented from performing a sin, this same principle will not apply. In the case of a gentile, it works in the reverse. He is taken to task for sins that he intends to perform, but receives no reward for the good deeds that he did not manage to carry out".

Сигил или сигилла (от лат. sigillum) — символ (или комбинация нескольких конкретных символов или геометрических фигур), якобы обладающий магической силой. Сигилы широко использовались магами, алхимиками и прочими учеными средневековья для вызова и управления духа или демона. Таким образом, сигил наряду с именем и формулой вызова играл немаловажную роль в гримуаре. Самые известные сигилы представлены в средневековых магических и алхимических книгах (в основном по демонологии): «Малый Ключ царя Соломона», «Печати 6-й и 7-й Книги Моисея», «Сигилы Черной и Белой магии» и других. Хотя самым известным сигилом является пентаграмма.

Kaip kad Amjeno božnicoj:

seal (n.1) ... from V.L. *sigellum ... Ger. Siegel ... (see sign).

sign (n.)
early 13c., "gesture or motion of the hand," from O.Fr. signe "sign, mark, signature," from L. signum "mark, token, indication, symbol," from PIE root *sekw- "point out" (see see).

see (v.)
O.E. seon (contracted class V strong verb; past tense seah, pp. sewen), from P.Gmc. *sekhwanan (cf. O.S., O.H.G. sehan, M.H.G., Ger. sehen, O.Fris. sia, M.Du. sien, O.N. sja, Goth. saihwan), from PIE root *sekw- "to see," which is "probably" the same base that produced words for "say" in Greek and Latin, and also words for "follow" (cf. L. sequor), but "opinions differ in regard to the semantic starting-point and sequences" [Buck].

Thus see could originally mean "follow with the eyes."

see (n.)
"position of a bishop," c.1300, from O.Fr. sied, sed, from L. sedem (nom. sedes) "seat, abode," related to sedere "to sit".

Old Church Slavonic sezda, sedeti "to sit.

Do you see?